BaKhabar, February 2014

Better light a candle than curse the darkness

Monthly e-Magazine

http://bakhabar.biharanjuman.org/

ISSN 2319-4049

BE AWARE, ALWAYS, EVERYWHERE

Volume 7, Issue 02, February 2014

WHY WE MUST NOT CELEBRATE BIRTHDAYS COVER STORY

INSIDE

Editorial Board

Publisher: Bihar Anjuman BaKhabar

Editorial Board: Asrarul Haque, Seraj Akram, Mohd. Allam, Ms Farhat Shakeel and Jahanzeb Mashhadi

WHY WE MUST NOT CELEBRATE BIRTHDAYS, ANNIVERSARIES, NEW YEAR… 18

Chief Editor: Ms. Asma Anjum Khan

A changing perspective for Indian-Americans

05

[email protected] “The editors and publishers are not responsible for the views of writers, and their views do not reflect our policy or ideology in any way. We however reserve the right to edit any material submitted for publication, on account of public policy, or for reasons of clarity and space. – From Publishers.” Pictures have been taken from available public sources.

Muhammad and Jesus: Common Ground 23

A Plan for Women Education 07

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Bakhabar : Fabruary 2014

10

Communalism

Islam Q&A

Assalamualaikum. When I join some pen pal sites, some people admit as practicing Islam and some others admit as non-practicing Islam. What is the meaning of this "practicing" word? Thank you very much. As-salamualaikum. Romi

T

Salam Romi, hank you for your question and for contacting Ask About Islam.

It is actually very heartening that you do not even know what this "practicing" word means.

What Practicing Means The answer is very simple to understand. If you imagine, first of all, a medical doctor. He has spent several years at university learning all about Medicine and he then spends more years learning about being a doctor by being around other doctors and watching what they do.

Some doctors then specialize by going to work in a hospital. Others join a General Practice, where they work as a team with other doctors to cure the ills of patients who come to visit them. This is the kind of doctor most of us go to see.

Imagine, then, that our imaginary doctor joins this kind of General Practice and works in it for years. After twenty years, say, he decides that he does not want to be a doctor any more, but wants to open a shop selling sweets and newspapers. So he leaves his work of being a doctor to work in his shop. In this case we can say that this man is no longer practicing as a doctor, even though he is one. He has all the training and all the experience that make him a doctor, but he does not any more do any of the things that doctors do. He is no longer a practicing doctor.

In direct answer to your question, then, there are some Muslims who do not practice as Muslims. They no longer do the things that Muslims do, even though they may have been born Muslim and have lived with Muslims all their lives. These are the people you may have come across on the Internet. They are Muslim, but they do not practice as Muslims. They do none of the things that Muslims usually do. For example, they do not pray five times a day. They do not fast during Ramadan, they do not pay zakah, and so on. For whatever reason, they have stopped doing these things. 3

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Not Practicing ≠ Apostasy By calling themselves non-practicing Muslims, these people still consider themselves to be Muslim, or they would introduce themselves to you as ex-Muslims or they would say that they used to be Muslim or that they were once Muslim. They have not taken the actual step of rejecting Islam and renouncing it. Such former Muslims are known as "apostates," since they have formally rejected Islam. The non-practicing group is a different matter. The reasons why they no longer pray may be very complicated. It could just be laziness. It could be the bad influence of the friends they hang around with. It could be the bad example of other Muslims, who have put them off the whole idea of Islam, even they do not formally reject it. It could be the very subtle influence of television and the media, which make other lifestyles seem more attractive and more "modern" than the life of a Muslim.

Be Careful Chatting to others on the Internet or meeting others through pen pal sites may seem a great way of interacting with others, especially in our Muslim societies, where mixing between the sexes without proper boundaries being set is discouraged. However, we can come across a lot of unhealthy influences on such sites, talking to people who may seem very charming and very plausible in what they have to say, but whose ideas are quite opposed to those of Islam. The influence they can have upon us may be very strong, making us question our own beliefs or attempt to copy the way they live their lives. Just be careful. There are even people who go on these sites just to disturb the faith of others. They may be posing as your friend, but their aim is to bring you away from Islam. Many of us know our own limits. Some of us do not. So be very careful in chatting with people who make the idea of not praying and not fasting seem a natural choice. Allah alone knows the secrets of our hearts and it is He alone who sees the real intention of why we do things. So, it is not for us to point fingers at others. He alone, then, is the One who will judge us accord-

Islam Q&A

ing to the way we have lived our lives. For a Muslim not to pray it is a very serious matter. Not to fast during the month of Ramadan is very serious, since it is Allah who commanded us to do this. Not to pay zakah and not to go on the pilgrimage to Makkah, just because we do not want to, are both very serious things.

Not Practicing = Disobedience In doing these things, non-practicing Muslims are willfully disobeying the will of Almighty Allah. Choosing to drink alcohol or to eat pork meat is not what Muslims do. It may be "cool" to do as you wish, but in doing so you reject what Allah has commanded for your wellbeing. Muslims who act this way will answer on Judgment Day for the way they have acted. It is not our place to judge anyone, since Allah is the only judge, but it seems that there are too many nonpracticing Muslims in our world. They call themselves Muslim and they tell others that they are Muslim.

They fill in forms as Muslims and they may have "Muslim" written on their passport or ID card, but they act in a way that gives a very bad example of what Islam is like and they confuse non-Muslims about the real nature of Islam.

It would be better, surely, for such people to make no comment when they are asked what their religion is, rather than to give a bad example.

How to React

How should we react to such non-practicing Muslims? Well, we can leave the judging to Allah, but we can do two things. We can, first of all, point out the fact that what they are doing, as Muslims, is wrong. This can be done in a very simple and gentle way and it need not involve pointing fingers. For example, the next time someone tells you that they are a non-practicing Muslim, you should simply point out that they may act as they choose, but that Muslims pray. The rest is up to them. The other thing we can do is to give a good example, showing that obeying the commands of Almighty Allah might present us with some difficulties or some discomforts in this life, but that the rewards of doing so are paradise itself. By living as good Muslims, we can tell the whole world what Islam is like, even those who should know so already. I hope this answers your question. Please keep in touch. Salam. consultant: IdrisTawfiq (http://www.onislam.net) 4

Bakhabar : Fabruary 2014

The Man Who Learnt What Cannot Be Taught

The Messenger of Allah (salAllahualaihiwasallam) said: “There was no Prophet who was not a shepherd.” [Bukhari]

Once upon a time, there lived in Basra an old man whose only occupation was caring for and loving his only son who was a handsome young man. The old man invested all his money on his son's education. The young man went away for a few years and acquired an education under the great scholars of that age.

The day had arrived for the son to return from his studies and the old man waited at the door for his son. When the son came and met his father, the old man looked into his eyes and felt great disappointment.

“What have you learnt my son?” he asked.

“I have learnt everything there was to be learnt, father” he said.

“But have you learnt what cannot be taught?” asked the father. “Go my son and learn what cannot be taught,” said the old man.

The young man went back to his master and asked him to teach him what cannot be taught.

“Go away to the mountains with these four hundred sheep and come back when they are one thousand,” said the master.

The young man went to the mountains and became a shepherd. There for the first time he encountered a silence. He had no one to talk to. The sheep did not understand his language. In his desperation, he would talk to them but they would look back at him as if to say he was stupid. Slowly but surely he began to forget all his worldly knowledge, his ego, his pride and he became quiet like the sheep and great wisdom and humility came to him.

At the end of two years when the number of sheep had grown to one thousand, he returned to his master and fell at his feet. “Now you have learnt what cannot be taught,” said the master.

All the prophets of Allah (subhanawata’ala) spent a part of their lives as shepherds before they were tasked with the shepherding of people. Received from [email protected]

International

A changing perspective for

INDIAN-AMERICANS

H

I By Shaan Khan I

ome is where the heart lies, but in recent weeks, some Indian-Americans have begun questioning their hearts and loosening ties with their ancestral home. Like those in other immigrant communities in the United States, IndianAmericans have been vociferous supporters of their native country and its foreign policies. However, the recent upheaval over the arrest of an Indian diplomat, Devyani Khobragade, 39, posted at the Consulate of India as deputy consul general, has created a defining chasm between mainland Indians and Indian-Americans.

For mainland Indians who are disgusted and yet comfortably habituated with the morbidly corrupt judicial system, it is hard to imagine the efficacy of the strictly enforced U.S. principles of rule of law and equality before the law. In India, highly connected politicians and top brass bureaucrats are usually sacrosanct and, most of the time, above the law. For common Indians, it is difficult to believe that an Indian attaché who has been accused of bringing a maid from India at a paltry wage of about $3.31 an hour will be arrested because she fraudulently drafted two separate contracts: one for the above amount to be paid and the other for the equivalent of U.S. minimum wage of $9.75 to be shown on the immigration documents.

ADVERTISEMENT It is an accepted fact that wages are savagely low in India. At an hourly wage of $3.31, the Indian housekeeper Sangeeta Richard would be earning more than many undergraduate degree-holding employees in India at their entry-level jobs. Raising her salary to $9.75 would literally provide her an Indian millionaire status within a year of service; making the very real dreams of underpaid and underappreciated service-class Indians seem as attainable as they were in the award-winning movie "Slumdog Millionaire."

However, Indian central and regional governments are not handing out any Oscars. Joining them in indignation are all political parties and even common people who are racing toward the speakerphones for 5

Bakhabar : Fabruary 2014

International

the opportunity to express outrage against the U.S. government. So serious is the fury that government officials refused to meet a congressional delegation in protest of this issue. The arrest of the diplomat has been called "deplorable," and the way she was arrested in front of her children, strip searched, swabbed for DNA, and held up with common criminals and drug addicts is being called a violation of the Geneva Convention, under which an envoy is given unlimited immunity. The story gets interesting when we find the prosecutor in New York is President Barack Obama's recent appointee Preet Singh Bharara, an Indian-American. Defending his stance in a statement to the press, Bharara suggested that the Indian government's attitude toward the case might be colored by views of class and status, which remain powerful forces in India but are much less valid in the eyes of the American legal process.

His sole motivation in this case, as in all other cases, he said is "to uphold the rule of law, protect victims, and hold accountable anyone who breaks the law — no matter what their societal status and no matter how powerful, rich or connected they are."

The majority of Indian-Americans side with Bharara, pouring out their overwhelming support for U.S. laws through Facebook, Twitter, blogs and comments on the newspaper articles.

To them, Khobragade appears to have forgotten her own humble beginnings in the Dalit community (once an untouchable caste), but Indian-Americans are not forgetting what they found missing in the Indian judicial system. The true crime is not the one being punished. Numerous U.S. politicians have been involved in high-profile cases, and perhaps Khobragade could take notice of that. The true crime is the proposition and defense of legal partiality by the Indian government. Mainland Indians must realize that times have changed for Indian-Americans. All of a sudden, for them, home away from home is feeling safer, fairer and cozier. Home is still where the heart lies; but this heart has chosen a different home for tonight.

• Shaan Khan, a freshman at Howard University, is a graduate of Glenbard South High School in Glen Ellyn and a recipient of a Daily Herald 2012 Leadership Team honorable mention.

Originally published at http://www.dailyherald.com/article/20140103/discuss/70103 9969/ 6

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Har

Mirch

Seraj Akram

-Agar aap Urdu akhabar parhe to har taraf Muslim ki mazlumiat zahir hoti he, haqiqat ki bhi he, lekin yah to 10 sal pahle bhi tha, 20 sal pahle bhi, to phir ham matam karke qaum ka kya bhala kar rahe hain, aakhir un taklifon aur zulm ke asal sabab aur uske hal par kyon nahi gaur aur amal kiya jata. agar itne dino se ek ek masle par bhi imandari se sabab janne aur uske hal par koshs hoti to shayed bahtu behtari ho sakti thi. kya itni taklifain bhi sirf sunne aur sunane tak hi mahdud rakhna jurm nahi, ek ek fard ki kya zimmedari banti he us par bhi to bat honi chahie.

- Electoin ka time aate hi Secular Secular chillane walon ki barh aa gai he, aur sath me qaum ke hamdardon ki bhi koi shumar nahi, jidhar dekhie har ko qaum ke dard me halkan hua ja raha he, apne aaqaon ke khush karne ke liye har koi apne hi dhang se qaum ki taklif ka ahsas kar raha he lekin koi apna zaati mofad tark akrne ko tayyar nahi. kya itni buri halat me bhi sabhi ko ek sath baith kar sanjidgi se chunaw ke hikmat amli par gaur o fikr aur khamoshi se us par amal karne ki koshis nahi honi chahie, abhi josh me baat karne aur phir afsos karne ka silsila kab tak jari rahega. kya har ilaqe me gair siasi logo ki committee banakar sabse behtar candidate ko mil kar vote dene ki koshis nahi honi chahie taki muslim ka vote ke batne se dusre fayeda na utha saken. - Gair netaon ko election ke waqt hi Secular yaad ata he aur Muslim danishwar aur netaon ko qaum ki hamdardi bhi isi waqt satane lagti he. kitni mumaselat he qaum ke dushman aur doston me.

A Plan for Women Education Women

W

I Mohammad Allam I

ithout the education of women no community could be empowered in modern time. The education of women is vital for the point of view of family, society, community and nation. It is vital for the democratization of the society for which the movements around the world are going on. The education of women of Muslim community is critical for the point of view of empowerment. As per the data of the census of 2011, the literacy rate of the Muslim women is 50.3, which rose from 50.1 (2001) while the men literacy ratio is 74.9 which rose from 67.6(2001) .The average literacy rate of Muslim community as per the census report of 2011 is 67.6 which is about 7.5 higher than 2001 census report (59.1).The national average is 74.04 which is about 7 percent higher than Muslim average literacy rate. These data show that there is wider disparity between the literacy rate of Muslim men and women. These data further show that there is major lacuna regarding the women education in Muslim community. Could any community be empowered with half of its women if illiterate? There are two strategies to achieve the working level of education for empowerment. One is to go through the normal course of education comprising on long years of schooling and another is to plan for them a short term education programme to make them literate and to be empowered. In case of long years, the education programme would not be beneficial for the interest of the community from the point of view of resources, empowerment and particularly the deliberate effort by the Indian communalist to assimilate the Muslim society into Indian identity by terminating the separate Muslim identity .so the bulwark against this existential threat is to strengthen the core of the family system of Muslim society by educating 7

Bakhabar : Fabruary 2014

the women. To educate the women need a comprehensive plan of action which is not possible among the political minded Indian Muslims who instead of working alone or in association use to criticize the all plan of action. So, the need is to start a short term plan with the help of small existing infrastructure. The small amount of action would bring vast changes for the empowering of the society. For the purpose of educating the women of the community ,there is plan of action based on the short term courses ranging from one(01) month to three(03) months .which will comprise on from education to religion , social responsibilities etc. This course may be comprised on the six modules which are the following: 1-Basic Education: The purpose of this module would be to enable the illiterate women to read, write and understand the language to enable them to advance their self study. This module should be based on a) Study of Urdu ki Qaeda, Yassarnal Quran, Aam Parah and Quaran Kareem b) Basic Arithmetic for home use like counting, Addition, Subtraction, Multiplication and Division c) Hindi-reading and writing d) English –reading and writing 2-Home Making: In this course the women should be given knowledge of home management like cooking, decoration, room setting etc. The purpose of this course is to make the women to understand the importance of home in the life of the members of the family and save the home from occurring of divorce as it has been observed that due to negligence of home, numerous divorces occurred in the society.

3- Social Relation: In this course the women should be given knowledge about the importance of relationship in Islamic perspectives like relationship

Women

between husband and wife, daughter-in-law and mother-in-law, sons, daughters, brother-in-law, better relation with neighbor etc. 4-Education Management: In this course women should be given knowledge about the management of the education of family members particularly about the children of the family. This module should be comprised on the following: a) Introduction of various classes of study and how up gradation is done from class to class b) How to help the children in the study at home c) How to prepare the children for schoo d) How to help the children morally e) How to encourage the children in study f) Hoe to manage the activities of the children at home

5-Financial budget of Home: In this course, the women should be given knowledge regarding financial management of the house like income. They should be given knowledge about management of income, saving, expenditure etc in Islamic perspectives. There has been observed that a major share of homes of Muslims spend on those items which are less beneficial to them. While critical areas like education, health etc are in negligence. Through this course, the community can check on the vast expenditure on dowry, various types of social pomp and shows.

6-Women Health: In this course the women should be given information about the various aspects of the health .It has been observed that due to ignorance, the women use to come in touch of numerous diseases, on which a huge amount of the community is spent. Both Islam and modern science have emphasized the need of good health of the individual for the healthy society. A healthy community could empower more easily to its community. This module should be comprised on the following: a) Personal hygiene .in this course, the women should be given knowledge about the personal hygiene. Information about numerous diseases of women, precaution etc should be given to them. b) Home hygiene. How to make the home clean, tidy and diseases free. c) Community hygiene. In this course the women should be given information about the importance of keeping the neighboring areas neat and clean.

This plan of action for educating the women is to lay the foundation of education of coming generation. 8

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With illiterate mother no community could be empowered. The plan of community empowerment of Muslim could not be successful with 50 percent of its women illiterate. There is need to educate the women for greater role in empowerment of the society. They have been assigned the role of mothers, sisters and wives by Allah to make society sound and peaceful. There is needed to make them better in performing their roles in the society by imparting useful education. The same course could also be used in education of illiterate men by altering the contents of the course. This is really a small plan of action but hope that it will prove revolutionary for the community insha Allah. Preparing of Course: Undoubtly, Bihar Anjuman is an organization of those people who are working for the benefits of the community and nation without any personal interest. There are numerous persons who are expert in their fields. What it would be better if the person associated to his respective field could choose the above mentioned module and prepare a course material for teaching and training for the enrolled women under this programme. The material should be simple and touches the important points. This material should be short and based on the principles of Islam.

Application of plan: There is need to test this plan on the pilot basis. RAHBAR which running numerous coaching centers could be used to testing this plan. A centre could be selected where this programme could be implemented and result could be analyzed. After successful implementation of this programme at one centre, could be extended to other centers or in other areas. Educated women should be requested to work voluntarily for this programme. The better would be to attach the women of an area to the nearest centre. While educated women who wish to work for the education of illiterate women should be invited to lead the plan of action.

Now let us to see how our brothers and sisters respond to this plan. No community could go ahead until and unless the members of that community wish to do so. What Allah says "Verily Allah does not change the condition of a people until they change their own condition.” (Sura Ar- Ra'd, No. 13, verse 11) and what poet of East Allama Iqbal says “Khuda ne aaj tak us qaum ki haalat nahiin badli . Na ho jisko khyaal aap apni haalat ke badalne ka” and what another poet says “ uth bandh kamar kia darta hai phir dekh khuda kya karta hai”.

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Bakhabar : Fabruary 2014

Khabron ki Khabar Seraj Akram

Jab Arvind Kejriwal ne kuchh police walon ko suspend karwane ke liye 2 din anshan par baithe to sari meida chillane lagi ke sarkar ke kam ko chhorkar Kejriwal dharne par baith gaye. Aur Modi Gujrat chhorkar sara hindustan ghum raha he to koi puchhne wala nahi ki gujrat ka kam kaun dekh raha he, yah he Media ki dalali.

Election ke aate he sare partion ko Secular ki fikr satane lagi. koi inse puchhe ke Secular ke bare me itni lambi lambi bat karne wale ka amli anuman kya he, kitne secular hain apne kaamon me.

Media Aam Aadmi party ke 30 din ke kamo ka pura byora dikhaya aur dusri partion ke salon ka hisab dekhna unko gawara nahi, Kejriwal ke sath hi Madhya Pradesh, Chhattisgarh aur Rajasthan me BJP ki sarkar bani, koi uske bare nahi bolta ki itne dino me yah sarkar ne kya kiya he. Aisa lagta he ke pura samaj hi ya to be-iman ho chuka he ya be-iman ka sath de raha he. Mulayam ke sath aaj bhi hazaron Muslim danishwar sath Mulayem ke sau se zyadah fasad me marne wale nazar nahi aate, sirf Modi ke raaj me marne wale hi nazar aate hain, uff is be-imani aur zameer faroshi ki koi misal bhi he.

Rahul Gandhi ka idealism jari Sarkar inki he, sabse taqatwar yah log hain, phir bhi yah idealism ki batayn hi kar raha he to kaam kya parosi desh ki sarkar karegi.

Newzealand me Indian cricket team ke har ka silsila jari BCCI ko chahie ki mulk ke bahr ke har jeet ke record rakhne ka system hi khatm kar dena chahie, sirf Mulk ke andar jo khel hota he use he record me rakhna chahi, mulk ke andar to apni team jit ti he, bahar ki lagatar haar ka tension kyon rakhen.

In DEPTH

COMMUNALISM

T

I By Manzoorul Haque I

he BJP calls Muslim League or MajlisMuslimeen as communal because of the word Muslim attached to these parties. To the larger public (read electorate), this appears a sound proposition except for the fact that it is not true. Communalism attaches in mind and not in body. Therefore to look for the seats of communalism one must delve deeper beyond the levels of name and identity. Stating this is not the equivalent of saying that a Muslim League cannot be communal but simply that a Muslim League need not necessarily be communal. By the same logic a Secular Universal Brotherhood can also be communal and worse.

To my surprise an extremely beautiful and almost philosophical expression of Pandit JawaharLal Nehru stated in Indian context has been roundly written off as to carry no mention of it in public debates. It needs reiteration. ‘Communalism of the majority can masquerade as nationalism’. The mathematics of this is that in Indian context ‘Muslim to Hindu vector is not the same as Hindu to Muslim vector’. There is no isometric symmetry. Indian Muslims being a sharply distinguished minority (pun, no doubt, because only a sharply distinguished minority can attract such extreme reprisals as lootings and riots at the drop of a hat, from the undistinguished majority of Indians) can legitimately claim to be beyond the pale of Indian majority. Their politics has to be defensive and therefore the name tag of Muslim is perhaps necessary for them as a self-imposed territory/boundary which they want to defend, and beyond which they make no claim. It should be simple for anyone to see that this formulation would be a red rag for anyone who has extra-territorial claims; such as the masquerades of Indian nationalism. By the same logic a genuine nationalist would not be unduly affected by the word ‘Muslim’ and would see it for what it is. Yes, a 10

Bakhabar : Fabruary 2014

genuine nationalist which shall include even the Muslims of India, would examine the activities and utterances of the Muslim League or Muslim Majlis member(s) in totality and anything said or done against the interest of the country would be subject of enquiry and debate. But mere name-calling is not the forte of a genuine nationalist.

We must understand that communalism lies in mind, not in body. A person calling himself double Hindu may be secular if he limits himself to himself. Same is true for a Muslim or a Sikh or a Christian. Communalism commences when you start eyeing on the territory of others. Communalism is a result of deep dishonesty. No matter a communal person is invariably corrupt as a matter of fact. PS: I write this with an apology to my ‘those secular friends’ who would not agree with my propositions, requesting them to concede that this was the bare minimum that I needed to write.

Manzoorul Haque, Advocate, Ranchi/Patna, Author of book: ‘Not The Same As You’

DUA’ Spiritual

without it we can never succed, with it we can never fail

(2:186) And if My servants ask you, O Prophet, concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright.

I

I By Shakeel Ashraf I

n our childhood days whenever we needed something we asked our parent and got it without a precondition. Now we are grown up. If we demand something from them we may fear a rebuke, “Why don’t you earn by yourself?” Our parents have made us capable to earn our living. They have completed their role and we no more need their material support. Our relationship with parent has gone through a real transformation. It would be a blunder to apply the same concept when it comes to our relationship with Allah who is our Creator and Sustainer forever. While asking Allah for something, we should not remain in the same perception, as we are, when we request a human being for a help. Supplication is worship and worship is the purpose of creation. “I have not created the jinn and the men except for this that they worship Me-Qura’n 51:56”.

It is important to note that Allah has promised that one’s supplication will be answered, though [a] in the way Allah wishes, and not how we wish and [b] when Allah wishes, and not when we wish. Moreover, the Messenger of Allah (Allah bless him and give him peace) taught us that supplications are answered in one of three ways: [1] by actually giving the thing being asked; [2] Or by warding off a harm that would have otherwise afflicted the person; [3] Or as gifts awaiting the person in the next life, which is the best form of du’a being answered. [Musnad Ahmad] 11

Bakhabar : Fabruary 2014

[Thy body knows not the secrets of thy heart, And so thy sighs reach not the heights of heaven; God is disgusted with bodies without souls, The living God is the God of living souls.]

The literal meaning of the term dua is ‘to call or more specifically to call for help’. Someone calls for help when he is not able to do something through his own effort. If a lazy fellow calls for a help without exerting his own effort; no one would like to extend his helping hand. In the same way it would not be appropriate to simply calling Allah for help in temporal things without exerting one’s own due efforts. Here I remember an episode of group interaction. An email with ‘masnoon duaen’ was circulated in a group and in response, a brother asserted his postulate in length: “amal ke beghair sirf dua se kuch nahin hota”. Who can deny the importance of amal? But it was written in a poor way that interpreted dua’ in a contemptuous manner. I understand that, for a faithful servant of Allah, dua and amal are two sides of single coin that can’t be separated. Dua and amal are two concomitant acts of a true believer. One should not put them in two individual pans of a weighing balance for a comparative study of their worth. Anyone doing so is, probably, inflicted with materialistic philosophy. No amount of effort can cause something to happen until Allah wills that to happen. Whether it is effort of a momin or of a kaafir; it is only Allah who makes it effective or ineffective. This world is a ground of perpetual struggle, both moral and physical. There is permanent conflict between truth and falsehood. It needs an endless effort of high level perfection to make truth prevail over falsehood. Such extraordinary tasks were suc-

Spiritual

cessfully taken up by Allah’s Messengers, their righteous companions and rightly guided caliphs. In this age of tribulations, when a man without deep faith observes the apparent prevalence of falsehood, he is tempted to many confusions. Undue comparison of dua versus amal is one of them; I believe so. On the other hand, one can’t deny the presence of other type of ignorant people in great number whose only tool is wishful thinking as depicted in the following couplet.

[I can’t see what it is: is it self deception of deception of God? Having invented the excuse of fate, the Muslim has ceased to act meaningfully.]

The bottom line of my understanding lies in what is stated in the verse quoted at the start of this writing. I have this conviction- the one and only qualification that one’s prayer is answered by Allah is that he, too, responds to the call of Allah and believes in Him (2:186).

“Allah u’s Qaum ki halat nahin badalta jo is ke liye kosish nain karte” is a very popular quote. Sometime people even don’t bother to provide reference of Quranic surah/verse. Let us recite the part of the verse (13:11); “InnAllah la yughaiyero ma beqaumin hatta yughaiyeru ma be anfusehim” which is usually translated as “Allah doesn’t change the condition of a community (from good to bad) unless the community changes its characteristics (from good to bad)”. ‘Good to bad’ is added in parenthesis by some translations; why? This is to make the translation compatible with the entire context of the verse. However, ‘from good to bad or bad to good’ is accepted as a comprehensive interpretation of the verse. “Allah u’s qaum ki halat nahin badalta …….” is a favorite maxim repeated by many orators and writers, especially in the subcontinent. Many a time, in debates and arguments, it is delivered in a context that exhibits more of materialistic thought. After all, it is ‘intention’ that matters most; and so people with different intentions may get different directions from the same communication, as stated in Quran 2:26, “Allah leads stray many and guides many to the right way by the same thing”. We love to talk about changing the society without changing ourselves. ([email protected])

Islamic Perspectives on Trials and Tribulations

An individual once asked SayyidMawdudi about why many people, despite being good and pious, or apparently innocent, suffer severe tribulations in this worldly life. What wrong could a minor child or an infant, for example, commit so that he or she should have to suffer a fatal disease or even be murdered? Why do we see many good people suffering severe afflictions and calamities that they apparently do not deserve? Mawdudi asked him to consider a beautiful, well-kept garden and its gardener. The garden has many kinds of plants, each requiring various types of resources and care. It is well kept and healthy since the gardener meticulously takes care of it. He often clears the weeds and unnecessary plants that are harmful for the good plants. He trims branches and leaves to maintain their good health. He waters his garden when needed, or withholds water when that is harmful. It is because of such good care that his garden remains beautiful and healthy. The weeds or plants that he removes or the leaves and branches that he trims suffer much and complain. Their instincts are reactive to their own physical needs and they have little or no understanding about their surroundings, let alone the rest of the garden. They complain about their immediate needs and sufferings and do not know what is ultimately good for even themselves, much less the entire garden. Mawdudi then asked him to compare the garden with the universe and the gardener with Allah (swt). The point was well made. The analogy, however, is simplistic, for Allah’s knowledge and wisdom is infinite compared to the finite knowledge of a gardener, and His domain is infinitely wider and more complex than a garden. In this universe where an infinite number of laws, events, variables and factors are at work, each affecting others in complex ways, it is impossible for us to comprehend the full wisdom and purpose behind what we apparently observe. Source: http://www.welcome-back.org/topic/trials.shtml 12

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Extremism is not our way of Life ... Explanation of "ummate wast". By Abida Rahmani

Thus we have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a (just) (and the best) nation, that you be witnesses over mankind [] and the Messenger (Muhammad SAW) be a witness over you (2-143)

Islam and Muslims are labeled with extremism and terrorism now days. It has become a world wide concept and phenomenon that Islam and practicing Muslims are against the values of modern world and its ethics; their ideas are radical and unacceptable.

This is absolutely true that Islam like the previous Ibrahimic and monotheistic religions is against all the ills and evils of society and believes in a pure, clean, pious, honest and modest society. By the grace of Almighty Allah (swt) we Muslims are blessed with a perfect religion, which is completely preserved through Quran and Sunnah of prophet (saw). We have clear commands of sharia , how to practice and implement our laws. It teaches us a balance way of leading our life and a balanced approach towards the rest of the world.

Our prophet Muhammad (SAW) is a role model for all Muslims. He never believed in extremism and always led a balanced life according to the orders of Allah (swt). Once when he visited the house of one of the companions, he found his wife in a bad shape and asked why she is like this? She replied that he prays all the time and fasts every day and does not even look at me. At this prophet (SAW) said, “ if he is following me. I fast on some days and on other days do not. I pray at a part of night and then sleep. I go to my wives. Our nafs (body & desire) has a right on us too. Therefore follow me and my Sunnah”. He never liked extremism or extremist approaches.

For those of us who are now living in foreign lands and have made it our homes, we have some good guidelines through our religion Islam. In North America there is a big concern about home grown extremism and home grown terrorist Muslims.

In search of keeping our kids on the right and straight path we try to associate them to Muslim groups. Those groups are some times quite radicalized and believe in violence and hatred against non Muslims. We should take care of this issue and be very watchful and cautious towards this problem and carefully watch where our kids are hanging out and what their activities are because ultimately they are trapped into greater and unforeseen problems.

We should try our best to be an active part of the society in many positive ways. We show mercy toward the people and present the correct face of Islam, and in this way we should try to clarify all that is against Islam and Muslims We should try to guide them to the religion of Allah and that we present Islam upon its correct face and call them to it night and day without tiring. Allah said: {And who is better in speech who invites towards Allah and does righteous deeds, and says: "I am one of the Muslims."}[Al-Fussilat 41:33] 13

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Spiritual Our calling should be upon insight, upon clear insight from the Book and the Prophetic tradition of the Prophet i.e. his Sunnah, peace be upon him, so we do not attribute to Islam anything that is not from it and do not bring into it that which was not in it, but make clear to the people, make clear to them Islam in its correct and beautiful form, that has room for all people.

Cordial relations are the key factors, we maintain with our non Muslim neighbor and friends. Generally after the tragedy of September 11,2001 there is so much in media about Muslims and Islam .Some of the people just avoid us because of that and do not wish to keep in touch. They are so much brain washed that they only believe about Muslims as extremist people. . The Prophet, peace be upon him, would become very happy if a disbeliever became Muslim. The Prophet, peace be upon him, visited a Jewish boy who was a neighbor of his and he advised him to enter into Islaam, and the boy pronounced the testification that there is no Lord except Allaah and Muhammad is the Messenger of Allaah. The boy said it and the Prophet was happy, while he was leaving the house the Prophet, peace be upon him, said: 'All thanks is due to Allah the One who saved him by me, from the Hell-fire.'[13] So the Prophet was happy for him and his Islam. Likewise the believer becomes happy for the Islam of a disbeliever because he wants that all of the creation become Muslim and be guided. He wants good for them.

Fulfil your contracts with the Disbelievers

Here we will note a point concerning a Muslim dealing with a disbeliever, so that the Muslim does not fall into anything that Allah and His Messenger hate: First it is upon the Muslim to complete and be true to the contract between the Muslims and the disbelievers, because Allaah said:

And Allah said:

{O you who believe! Fulfil (your) obligations} [Al-Maa'idah 5:1]

{…And fulfil (every) ovenant. Verily, the covenant will be questioned about.} [Al-Israa' 17:34]

And Allah said:

{And fulfil the Covenant of Allâh (Bai'ah: pledge for Islâm) when you have covenanted…} [An-Nahl 16:91]

And in the opposite of this, it is Haraam – that is prohibited – for the Muslim to break his trust and, or deceive the disbeliever, because the Prophet said; 'for every deceiver on the Day of Judgement a banner will be tied, and raised for him saying, 'this is the deception of so and so the son of so and so.'[14] And Allaah said in the Hadeeth that is Qudsi; 'I am the opponent of three on the Day of Judgement…' and one of them is the one who broke his trust.[15]

And from what is known is that between the Muslim lands and the lands of the disbelievers are certain trusts, pacts and truces. So the person can't enter these lands, until he agrees and abides by their laws by going through their embassies and getting their visas. Then at this point it is not permissible for him to deceive them, to be disloyal to the agreement. This is a great sin with Allaah. For this the Prophet said; 'I do not lock up the messengers (meaning those messengers of war) and I do not break the contract.'[16]" 14

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Spiritual "Whoever breaks the contract is not upon the tradition or the Sunnah of the Prophet, peace be upon him.

Allah says:

“…Whosoever kills an innocent human being, it shall be as if he has killed all mankind, and whosoever saves the life of one, it shall be as if he had saved the life of all mankind…”Qur’an 5:32

Islam... an extreme religion?

“Islamic terrorists!” “Muslim fundamentalists!” “Extremists!” “Radical Islamists!” These are just some labels that have been wrongly applied to Muslims and certain Muslim groups in recent years.

The media’s portrayal of Islam often misleads those whose knowledge of the religion is limited, into making negative assumptions about this very peaceful and tolerant way of life. The prevalence of media bias and ignorance regarding Islam can be countered by understanding Islam through its proper teachings. That means referring to the Qur’an and the authentic sayings of the Prophet Muhammad (peace be upon him). Through the proper understanding of these teachings, one will discover Islam to be completely against any form of extremism. When reading through the Qur’an or the sayings of the Prophet (peace be upon him), one must understand the context in which the wording applies. The following verse of the Qur’an is a favorite amongst those seeking to mislead people about Islam:

“And kill them wherever you find them, and expel them from where they expelled you, as persecuting people to sway them from God’s Religion is worse than killing. But do not fight them at the Sacred Mosque, unless they fight you there. But if they do fight you, then slay them; This is the recompense of the disbelievers.”Qur’an 2:191 On occasions, this verse has been dangerously trimmed down to the following:

“And kill them wherever you find them…”Qur’an 2:191 The obvious question is, “Kill who?”. To answer this question, one should read the verses before and after verse 2:191.

“And fight in the way of Allah those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.“Qur’an 2:190 The above verse mentions fighting as a means of self defence (i.e. with those who fight you). The verse after 2:191 is:

“But if they cease, Allah is Oft-forgiving, Most Merciful.”Qur’an 2:192 These verses were revealed at a time when the Muslims had been expelled from their homes on account of their faith. They endured more than ten years of persecution and eventually had to flee to a safe land.

The above verses were referring to the Arab pagans of Mecca during the Prophet’s time, who oppressed the Muslims and planned to attack them where the Muslims sought refuge.

Hence, the above verse can only be applied in such circumstances.

This example demonstrates that verses in the Qur’an should be understood in their proper context since verses were revealed in stages in relation to particular situations, over a period of 23 years. It is also important to note that the Qur’an was revealed in Arabic. Therefore, translations into different languages may be misleading and/or inaccurate. There can be no doubt that Muslims (like anybody else) have a legitimate right to fight against aggression or 15

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when oppressed.

Islam teaches that warfare is permitted in order to preserve the wellbeing of the community or to prevent oppression from spreading - this may be in the context of defensive or offensive warfare depending on the particular situation. Islam, just like any ‘way of life’ that wants to ensure its survival, has the right to defend itself when war is declared against it. In the Qur’an (22:39) we read:

“To those against whom war is made, permission is given to fight, because they are wronged.” However, when the enemy ceases its hostility, Muslims are commanded to cease fighting.

“And if they incline to peace, then incline to it and trust in God; surely He is the All-Hearer, the AllKnower.”Qur’an 8:61 Abu Bakr (may God be pleased with him), Prophet Mohammad’s closest friend and first successor, spoke of the Islamic approach to war by highlighting the following.

In the battlefield, one should not: • commit treachery • mutilate the dead • deviate from the right path • kill a woman, child or aged man • harm or burn trees, especially the fruitful • slay the enemy’s flock, except for food • harm those who devote their life to worship As we read in verse 2:190, Allah commands Muslims not to go to extremes by saying, “Do not transgress the limits.” A situation of war is no excuse to go beyond boundaries. Islam teaches the avoidance of blind retaliation.

“And let not the hatred of others make you avoid justice. Be just: that is nearer to righteousness.”Qur’an 5:8

Islam Denounces Terrorism and Extremism

The act of inciting terror in the hearts of defenseless civilians, the wholesale destruction of buildings and properties, the bombing and maiming of innocent men, women and children are all forbidden and detestable acts according to Islam and the Muslims. This is regardless of any type of terrorism, including western statesponsored terrorism which has killed, injured and displaced infinitely more people than all other types of terrorism.

If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the laws of the very religion they claim to follow - Islam. Would it be fair to condemn all Muslims as a result, when the religion itself is against such acts? Muslims follow a religion of submission to God, peace, mercy, and forgiveness. The vast majority have nothing to do with the violent events some – notably the media - have associated with Muslims. Islam is not a religion of extremism.

“Allah does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. Allah loves those who are just.”Qur’an 60:8

Our dealing with the non believers is being just with them. Not oppressing them – not in their selves nor families nor money nor businesses nor estates. Not in anything because Allaah said:

16

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{O you who believe! Stand out firmly for Allâh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety…} [Al-Maa'idah 5:8]

And having Ihsaan – goodness toward the disbelievers, because our Islamic legislation has come with Ihsaan – goodness toward the disbeliever because Allaah said:

{Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes...} [Al-Mumtahanah 60:8] And they also, that is the disbelievers, enter into Allaah's saying:

{Verily, Allâh enjoins Al-'Adl (i.e. justice and worshipping none but Allaah Alone) and Al-Ihsân [i.e. to be patient in performing your duties to Allâh, totally for Allâh's sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner]...} [An-Nahl 16:90]

And the Prophet's saying; 'Allaah wrote goodness upon everything, Allaah wrote Ihsaan upon everything.'[17] So the believer should be good towards the disbeliever, whether in calling him to Allaah and this is the most important, or giving him money if in need, or carrying his luggage, or giving him a ride, the important thing is that he is good towards him.

When the mother of 'Asmaa, the daughter of Hazrat Abu Bakr came to visit her in Al-Madeenah, and at the time her mother was a disbeliever she asked; 'O Messenger of Allaah should I keep ties with her?' He replied; 'Yes keep ties with your mother.'[18] And she was one who associated partners with Allaah – that is she was a Mushrik - a disbeliever. Allaah said:

AS a Muslim we have a huge responsibility to show the world our excellent morals, character, and dignity. We are not extremist or terrorist. We are peace loving people, believe in moderation, in a balance way of life and expect the same from the rest of the world.

WHy you ARE WoRRIED BRoTHERS AND SISTERS, HERE IS AN ExCELLENT DuAA, PRACTICE IT...

The Prophet (peace and blessings of Allah be upon him) said: “Whoever says every day, in the morning and the evening, Hasbi Allaah alladhi laa illaha illa huwa ‘alayhi tawwakaltu wa huwa rabb al-’arsh il-’azeem (Sufficient for me is Allaah, besides Whom there is no other god; in Him have I put my trust and He is the lLord of the mighty Throne), seven times, Allaah will suffice him with regard to what he is worried about, in this world and in the Hereafter.” This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq Zaad al-Ma’aad (2/342). 17

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WHy WE MuST NoT CELEBRATE BIRTHDAyS, ANNIVERSARIES, NEW yEAR…

A

I Sharjeel Ahmad I

nd when they meet those who believe, they say: "We believe," but when they are alone with their Shayâtin (devils polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking.”Al Quran :: Surat al-Baqara :: Verse 14 Islam and the Muslims are under siege today; they are abused, deterred, threatened, ridiculed, and lured into believing that they are orthodox. They have been under this siege ever since, and will remain so till the Last Day. However, many of us do not amply realize the significance and gravity of this situation. While we at times might be able to outwit the element of siege in most of the cases, the last one – being lured to believe that we are orthodox – is seldom offset by prudence. An offshoot of this same aspect is the rampant and incandescent urge to portray ourselves as unorthodox and contemporary, at times at the cost of belying the premises of our belief and Islam. Just imagine how you would feel when you are ridiculed in your office when you tell your colleagues, “I do not cel18

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ebrate my birthday!”… A lot of people argue that there is no specific reference to celebrate or not to celebrate these occasions in Quran and Sunnah. Quran and Sunnah, for example, do not say either celebrate or DO NOT celebrate them. However, before we explore this aspect, let us first explore the concept of birthdays or anniversaries and then retrospect on the aspect of celebrating them or not with reference to Quran and Sunnah. I have carefully selected a verse from Surah Baqarah as the starting of this article; since Surah Baqarah follows a pattern of first describing the believers, then disbelievers, and then the munafeqeen. Insha Allah, I will also try to follow a pattern to discuss this aspect.

Birthday/Anniversary Leading to Disbelief or Shirk

Wikipedia states the following with respect to how birthday celebrations kick started – “A number of possible superstitious origins for customs associated with birthday celebrations have been suggested. One source states that the tradition of birthday parties started in Europe. It was feared

that evil spirits were particularly attracted to people on their birthdays and to protect them, they would be visited by friends and family, who would bring good thoughts and wishes.”

I chose Wikipedia for this exploration since it is considered one of the most authentic sources for retrieving information on contemporary issues. Therefore, if we are to believe the above citation by Wikipedia, the very spirit of celebrating/observing/practicing birthdays and anniversaries directly leads to Shirk or disbelief. On second thoughts, some observers also note that the practice of celebrating birthday is relatively new. “Egyptians observed birthdays, but only for their rulers. They held parades, circuses, gladiatorial contests, and sumptuous feasts! The Romans staged parades and chariot races to celebrate birthdays; some of which were created for their gods. Mere mortals were not honored or even remembered on the day of their birth.” Another citation from the same source says – “In ancient times, people prayed over the flames of an open fire. They believed that the smoke carried their thoughts up to the

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gods. Today, we believe, that if you blow out all your candles in one breath, your wish will come true.” [Reference: The Phrase Finder ::http://www.phrases.org.uk/bulletin_board/10/messages/836.html ] Going by these citations again, the primary spirit of celebrating birthdays and anniversaries directly leads to Shirk or disbelief.

Birthday/Anniversary Leading to Innovation or Biddah

We might at times be tempted to believe that birthdays are impious customs started by Christians. The fact; however, might stand out pretty differently. Wikipedia, if it is to be believed, talks about the opposite – “The early Christians did not celebrate Christ's birth because they considered thecelebration of anyone's birth to be a pagan custom. … Jehovah's Witnesses and some Sacred Name groups refrain from celebrating birthdays on the basis that they are portrayed in a negative light in the Bible and have historical connections with magic, superstitions, and Paganism.” Wikipedia further states with reference to Genesis – “Now on the third day [yohm] it turned out to be Pharaoh’s birthday [literally, “the day (yohm in Hebrew and Yawm in Arabic) of the birth (hul•le′dheth) of Pharaoh”].” So it is certain that Job 1:4 does not refer to a birthday, as is unquestionably the case at Genesis 40:20. It would seem that Job’s seven sons held a family gathering (possibly a spring or harvest festival) and as the feasting made the week-long circuit, each son hosted the banquet in his own house “on his own day.Job 3:1,3 does not talk about a yearly birthdays celebration, but about the day he was actually born. That is quite clear 19

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from the last part of verse 3. In this account, Job [Prophet Ayoub, peace be upon him] is being tested by Satan being stricken by every sort of torture to test his loyalty toward Jehovah God and in his sufferings he is at this point, of losing everything, is regretting his birth (hul•le′dheth) altogether.”

Going by these discussions, we must admit that these practices have been inhibited in Christianity and other religions as well. The followers of Judaism and Christianity [the Jews and Christians we see today] have definitely transgressed upon the teachings of their religious scriptures and have conceived innovations outside their religions, as per their whims and fancies. In terms of Islam, conceiving innovations outside the religion is considered as Biddah. We have ample resources, evidences, and discussions with respect to Quran and Sunnah that tell us about the rot of innovating in the religion:

And (remember) when We appointed for Mûsa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zâlimûn (polytheists and wrong-doers, etc.) – Al Quran :: Surah Baqarah :: Verse 51

The previous verse from Surah Al Baqarah has special relevance for people who celebrate birthdays and anniversaries in ignorance or arrogance, without acknowledging the truth about the same. In these verses, Allah describes about the state of the Children of Israel. When Moses [peace be upon him] went off for fasting as per Allah’s Command, one of the people of Israel innovated instantly and lured the people to seek a deity similar to what the people of Fi-

raun had, so that they would worship the same. Thereafter, they brought a golden calf and started worshipping it, without paying heed to the reprimanding of Prophet Harun [peace be upon him]. Let us look at some facts among ourselves. We tend to celebrate the birthday of Prophet Mohammad [peace be upon him] as a religious festival, similar to Christmas. We celebrate the first of Moharram as the Islamic New Year, similar to the Gregorian New Year on the first of January. We also tend to celebrate and observe the ascent of Prophet Mohammad [peace be upon him] to the Heavens [Shab-e-Me’raaj or Shab-e-Baraat, as it is popular in India] with a lot of pomp and gaiety. Let us see what the Sunnah of our Prophet [peace be upon him] has to say about these celebrations. Al-Bayhaqi reported in his Sunan that Anas Bin Maalik [RA] said: “When the Prophet [peace be upon him] came to Medina, the people had two holidays from the days of Jahiliyyah.” He [peace be upon him] said: “When I came to you, you had two days which you used to celebrate in Jahiliyyah. Allah has replaced them for you with better days, the days of slaughter (Adhaa) and the day of Fitr.”

Allah has REPLACED the celebration days of Jahiliyah with better days; are we then required to contrive innovations and chose for ourselves worse than what has been offered to us? I am reminded of the following verses from Surah Al Baqarah again:

“And We shaded you with clouds and sent down on you Al-Manna and the quails, (saying): “Eat of the good lawful things We have

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provided for you,” (but they rebelled). And they did not wrong Us but they wronged themselves. – Al Quran :: Surah Baqarah :: Verse 57

The Children of Israel or the followers of Prophet Moses [peace be upon him] disliked the better food provided to them by Allah, and instead wished for something inferior in quality thereof. Do we subscribe or endorse to the same idea with respect to observing and celebrating birthdays and anniversaries?? Don’t we see this blemished semblance with the Children of Israel??!!

Celebrating Birthday/Anniversary Traits of Munafeqeen

Still some others wish to be LIBERALS with respect to following Islamic injunctions, and do not feel shy of celebrating birthdays and anniversaries. By doing so, they wish to prove amply that Islam is not an orthodox religion. Alas, Islam IS THE MOST CONTEMPORARY religion and way of life; however, our efforts to

prove it this way only lead to conceiving innovation in the religion. What is most dangerous is illuminated by the first citation at the beginning of the article. The verse talks about the munafeqeen – who are neither believers nor disbelievers in their façade. An important trait of munafeqeen is that they side with believers when amongst them; and then side with the disbelievers when they are amongst the disbelievers. We tend to say that we are believers; but when we are among the disbelievers, we tend to say that we are similar to them – see, we celebrate birthdays, anniversaries, New Year; we are liberals, not like the orthodox and ghettoized Muslims – at times even mocking at them… It has also become our intellectual fashion and passion to revile and taunt and mock anyone who appears orthodox or spells orthodoxy with respect to Islam [Dr. ZakirNaik??!! Refer to Shakeelbhai’s article Sachin Tendulkar and Dr. ZakirNaik: Two Gems from Mumbai]. Some final citations with respect to imitating the disbelievers; di-

rect or implicit:

1. At-Tirmidhi narrated that Ibn Abbas [RA] reported that the Prophet [peace be upon him] said:“He is not one of us who imitates other than us. Do not imitate the Jews or the Christians.”

2. At-Tabarani and Abu Dawud narrated that Ibn Umar and Hudhayfah RA reported that the Prophet [peace be upon him] said: “Whoever imitates a people, he is one of them.”

How strong are the wordings with respect to imitating the people of the book; irrespective of the reasons/logic…

Let’s take this time to reflect on whether celebrating birthdays and anniversaries is right for us; whatever logic or reasons thereof. Ignorance is not bliss for us, since we are predestined not to be ignorant. How can we claim ignorance when we have Quran and Sunnah with us??!! [email protected]

The King Faisal

International Prize for 2014 I Sameen Ahmed Khan I

The King Faisal Foundation in Riyadh, Saudi Arabia has announced the King Faisal International Prize for the year 2014. The recipients in the categories are as follows. Service to Islam: Shaikh Dr. Ahmed Abou Bakr Lemu of Nigeria; Islamic Studies (Topic: Cultural Heritage of Makkah Al-Mukarrama): Professor Abdulwahab Ibrahim Abou Sulaiman of Saudi Arabia; Arabic Language and Literature (Topic: Studies on Modern Arabic Novel): Dr. Abdullah Ibrahim Allawi Albussabah of Iraq; Medicine (Topic: Non-Invasive Diagnosis of Fetal Diseases): Professor Yuk Ming Dennis Lo, UK/China; and Science (Topic: Mathematics) was awarded to Professor Gerd Faltings of Germany. The prize consists of a certificate, hand-written in Diwani calligraphy, summarizing the laureate's work; a commemorative 24 carat, 200 gram gold medal, uniquely cast for each Prize; and a cash endowment of Saudi Riyal 750,000 (about US$200,000) to be shared equally. The winners will receive their awards in March in a ceremony in Riyadh under the auspices of the King of Saudi Arabia.

The prizes are named after the third king of Saudi Arabia. In the year 1976, the sons of late King Faisal (1906-1975) established a large-scale philanthropic organization based in Riyadh, Saudi Arabia, and named it as King Faisal Foundation (KFF). One of the activities of the KFF is the King Faisal International Prize (KFIP), to honour scholars and scientists, who have made the most significant advances to benefit humanity and enrich human knowledge. The annual prizes are in five broad categories. Prizes for Arabic Literature; Islamic Studies; and Services to Islam; were first given in 1979. Science and Medicine were introduced in 1982 and 1983 respectively. Each year the selection committee designates subjects or subcategories to each of the above five. The science subcategories cover a broad scope: physics; mathematics; chemistry; and biology by rotation cycle of four years. This year's awards bring the total number of laureates to 228 distinguished individuals from 41 different countries. Within three decades the KFIP are ranked among the most prestigious awards. Several of the KFIP Laureates in Science and Medicine have gone on to receive the 21

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Nobel Prize.

The prize for Service to Islam has been awarded to Shaikh Dr. Ahmed Abou Bakr Lemu of Nigeria. Sheikh Dr. Ahmed Lemu is a composed intellectual, a devout Muslim, and an advocate of moderation and open-mindedness. He is a member of several international Islamic organizations worldwide. His efforts towards education, development and call to Islam are evident from his hundreds of lectures, seminars and classes. He has authored several Islamic books and school references which fulfilled a significant part of the needs of the Nigerian community and served as important resources for many Nigerian Muslim generations, helping them to understand Islam and expand their knowledge of the Islamic creed. He played a significant role in defending Muslim women's rights. His efforts culminated in the establishment of the Union of Muslim Women's societies in Nigeria, promotion of peaceful co-existence and fight against sectarian violence in that country. He also established the Islamic Da'awa (Call) Institute to combat extremism. He was awarded several national and international accolades and prizes for his services of Islam.

The prize for Islamic Studies (Topic: Cultural Heritage of Makkah Al-Mukarrama) has been awarded to Professor Abdulwahab Ibrahim Abou Sulaiman of Saudi Arabia Abou Sulaiman, who is member of the Saudi Council of Senior Islamic Scholars, was awarded the prize in recognition of his illustrious academic studies which monitor and document cultural exchanges between people in the Holy Haram and its surroundings, particularly his text: Bab Al-Salam which portrays the issue during important historical periods. His studies are distinguished by objectivity, profundity and richness of resources.

The prize for Arabic Language and Literature (Topic: Studies on Modern Arabic Novel) has been awarded to Dr. Abdullah Ibrahim Allawi Albussabah of Iraq. Dr. Abdullah Ibrahim Allawi Albussabah was awarded the prize in appreciation of his distinguished contributions to the study of the modern Arabic novel. Dr. Albusabah has employed different literary analytical methods in his book. His thorough knowledge of the Arabic narrative and world

literary arts has enabled him to refine this complex specialty and analyze it in a persuasive manner, and to elucidate the discourse between the Arabic narrative and main stream narrative in world literature. He is the Cultural Advisor at Qatar Emir's Court.

The Prize for Medicine (Topic: Non-Invasive Diagnosis of Fetal Diseases) is awarded to Professor Yuk Ming Dennis Lo of China, now working in UK. In 1997, Lo was able to demonstrate the presence of high concentrations of cell-free foetal DNA in the plasma of pregnant women, which could then be sampled and tested. He elucidated the fundamental characteristics of such molecules, developed the technologies for their analysis, conceptualised their use and brought non-invasive prenatal diagnosis to a reality. This discovery opened up new possibilities for non-invasive prenatal diagnosis, and has effectively reduced our reliance on previous invasive and potentially risky, methods. Lo is the Director of Li Ka Shing Institute for Health Sciences. He serves as Professor of Medicine, Chairman and Chief of Service, Department of Chemical Pathology, Faculty of Medicine, Chinese University of Hong Kong, and Prince of Wales Hospital.

This year’s Prize for Science is in the area of Mathematics. It has been awarded to Professor Gerd Faltings of Germany. The prize committee stated that Prof. Faltings “work combines ingenuity, vision and technical power. He has introduced stunning new tools and techniques which are now constantly used in modern mathematics.” He is the Director at the Max-Planck Institute for Mathematics in Bonn. Faltings was awarded the Fields Medal (age limit is forty!) at the International Congress of Mathematicians in Berkeley, California, U.S., in 1986, primarily for his proof of the Mordell conjecture dating back to 1922. This work had been closely linked with the work leading to the final proof of Fermat's Last Theorem by Andrew Wiles in 1995. The Fermat’s theorem had defied generations of mathematicians since first conjectured by Pierre de Fermat in 1637. His doctoral students include the Iranian born mathematician, Majid Hadian-Jazi (PhD 2010, now at University of Illinois at Chicago). Prof. M S Narasimhan is the only Indian to have won the KFIP in the science category (for mathematics).

Here, it is relevant to recall the Egyptian born American chemist Ahmed Zewail who pioneered the Femtosecond chemistry in the 1980’s by observing the chemical reactions (a femtosecond is a thousandth of 22

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a billionth of a second). He was the first person to observe the formation and breaking of chemical bonds in real time. Ahmed Zewail was recognized for this by the King Faisal International Prize for Science in 1989 and the Nobel Prize for Chemistry in 1999. He received both the prizes unshared. Egypt recognized him by issuing the postage stamps in 1998 and 1999; Order of Merit in 1995; and Order of the Grand Collar of Nile in 1999. It is to be further recalled that the Science Historian Roshdi Hifni Rashed received the Award in 2007 under the category of Islamic Studies for the Topic: Muslims’ Contribution to Pure or Applied Sciences.

The topics for the five prizes for the year 2014 are Service to Islam; Islamic Studies (Topic: Cultural Heritage of Al-Madinah Al-Munawwarah); Arabic Language and Literature (Topic: Ventures towards Arabisation of Scientific and Medical Matters); Medicine (Topics: Intestinal Microflora and Human Health); and Science (Topic: Chemistry) respectively. The deadline for all nominations is Thursday the 2 Rajab 1435H which is first May 2014 (King Faisal Foundation Website: http://www.kff.com/).

Main Features of the King Faisal International Prize

([email protected], http://SameenAhmedKhan.webs.com/) Engineering Department, Salalah College of Technology (SCOT), Salalah, Oman

MuHAMMAD AND JESuS: Common Ground Islam

Q

uestion: It is my understanding that Jesus never killed anyone. Is that also true of Muhammad? To me, Muhammad led a life devoted to God/Allah, not war. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations. As regard your question, it is an established fact that all the Prophets and Messengers of God (may Allah be pleased with them all) were sent as light bearers to the humanity; they all came with the purpose of upholding the truth, maintaining justice and bringing man closer to his Lord. In accomplishing this task, Prophet Muhammad (peace and blessings be upon him), as well as other Prophets of God, had to undergo series of difficulty, hardship and torment to make people grasp and believe in the message brought to them. But none of these Prophets initiated attack or aggression against their people. To the contrary, they tasted all kinds of torture and persecution in the course of their mission. So the main feature of all these Prophets was showing mercy and praying for their people's guidance. In his response to your question, Dr. M. M. Abu Laylah professor of Comparative Religions, and head of the English Department at AlAzhar Univ., states the following: Before we address the question you posed, we'd like to make it clear to you that in Islam we are commanded not to discriminate between one Prophet and another. We believe in all Prophets and Messengers sent by Allah to guide us and lead us to the way of Allah. The Qur'an says: (Say (O Muslims): We believe in Allah and that which is revealed unto Us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the Prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.) (AlBaqarah 2: 136) (The messenger believeth in that which hath been revealed unto him from his Lord and (so do) the believers. Each one believeth in Allah and His angels and His scriptures and His messengers We make no dis-

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Islam

tinction between any of His messengers and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord! Unto Thee is the journeying.) (AlBaqarah 2: 285) So in the light of this, we want you to know that we accept Jesus as a prophet of Allah. Concerning what you said about Jesus not killing any one, we can tell you that Prophet Muhammad never killed anyone too. But, Jesus’ mission was to guide people peacefully and in a land, which was occupied by a foreign power, and under siege, there was no liberty or freedom to allow Jesus to work openly or to oppose the authority in power. It was not the aim of Jesus to build a state. That is why we find that the people who followed him were small in number and influence. Though in the New Testament and in the four Gospels, in particular, Jesus did ask his followers to carry their swords and to follow him, he clearly said that he came not only to cast peace but also to set fire. He asked his disciples to be ready to sacrifice their lives for his cause. Muhammad (peace and blessings be upon him) never raised or commanded any of his followers to raise a sword against his enemies in Makkah. Rather, he ordered them to remain patient and steadfast (despite all the persecutions and torture displayed by the Quraish against them). But when he moved to Madinah, Allah commanded him to establish the Muslim State, and this necessitated some sort of power and authority. Nonetheless, he was ordered not to resort to force in dealing with people disbelieving in him until after exhausting all peaceful means. For example, he concluded a peace treaty with the Jews acknowledging their religious and political rights and giving them the same rights as Muslims to live in Madinah and to run their own society in accordance with their own religion with no interference from

Muslims. But all this did not prevent the Pagans of Makkah, aided by their Jewish allies in Madinah, to launch an attack against the Muslim State, so the war took place. Here, we may bring to your notice that even though the war between the Muslims and non-Muslims in Arabia was very much limited and was under tough conditions, it was a sort of self-defense and with aim of preserving the creed and defending the newly-established State. Muhammad was not only a prophet like Jesus or Moses (peace and blessings be upon them all) but he was a prophet and a statesman and his mission was a universal one. Along this line, Prophet Muhammad delivered his message outside Arabia through peaceful means. He performed peace treaties even with the polytheists in Makkah, received Christian delegations in his mosque and conducted a dialogue with them in the best decent manner ever existed. While still in Makkah, he sent a delegation to the Christian country, Abyssinia, and the history also recorded that its king, Negus, who was also at the helm of the Christian hierarchy, was held in high esteem by Prophet Muhammad (peace and blessings be upon him). War in Islam is only legitimate if it is for self-defense or as a means to defend the religion, tradition, and the way of life as believed by Muslims. Even if the war takes place between Muslims and non-Muslims, there are certain religious and human conditions that should be taken into consideration. For example, the civilians should not be attacked, the crops should not be destroyed, and the water supply and other means of living should not be ruined.

Allah Almighty knows best.

The myth of abrogation in QuRAN - Part 2 From the Book

I By Arbaz Fahad I

A

Section-C. Concept of abrogation clearly contradicts with Quran

n anti-islamic writer writes - "Muslim authorities try to explain the internal apparent contradictions in the Qur'an by stating that certain passages of the Qur'an are annulled (Mansukh) by verses revealed chronologically later, known as Nasikh verses. Yet, there is by no means any certainty as to which disagreeing verses are mansukh and which are nasikh, since the order in which the Qur'an was compiled was not done chronologically".

1. As it is crystal clear that the reason for evolution of abrogation concept is to solve the problem of seemingly-contradictory ayah in Quran. For example: Ayah dealing with prohibition of alcohol (2:219; 4:43; 5:90) perplexed scholars as they found it impossible to practice all three ayah. They misunderstood that there is contradiction in commandment of these 3 ayah; hence they declared first two ayah to be abrogated. Actually no way there is any contradiction in these 3 ayah. But, but, but... those people who feel that any two ayah of Quran is contradicting then they are agreeing that Quran is NOT AT ALL from GOD!!! Wait- don't get angry. Look what Allah has to say: "Do they not consider the Qur'an with care? Had it been from other Than Allah, they would surely have found therein many contra25

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dictions". Quran-Surah Nisa 4:82

Quran tells that if Quran contains contradiction then Quran is not from God. So those people who believe in abrogation - which is because of assuming Quran contains contradictory ayah - are proving that Quran is not from God. The miracle of Quran is that it distinguishes right from wrong. Abrogation is clearly in contradiction to Quran.

2. How can Quran be a unique masterpiece, divine message if it cancels its own ruling? What was the need then in the first place to reveal such ayah if Allah already knew that he is going to cancel his words? Its human words that contradict word of Allah can never contradict, God can not go against his own words.

"No change can there be in the Words of Allah (Quran, Surah yunus 10:64) "There is none that can alter the Words of Allah (Quran, SuraAnam 6:34) If the Qur’an is indeed of divine authorship, and is perfect in its construction and style, no Ayah can be better than another; how then could one Ayah abrogate another? Is God not Wise and FarSeeing enough to give rulings that are permanent? Abrogation of a law meant that it became illegal in the face of the one replacing it, and that this latter one was illegal while the former was in place. This would be to declare good as evil and evil as good, clearly not a divine activity

Almighty God mentions clearly that Allah can not change his words. It means if he has given a ruling for a particular issue-in a particular context and situationthen this can not change.

D. Does Quran support abrogation?

Supporter of abrogation quote one particular ayah in their support. 1. "None of Our Ayah (sign) do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?" Quran-Surah Baqrah 2:106

a. People think that in this ayah Allah is talking about abrogation of Quranic ayah. They fail to realize that this ayah is also speaking about "forgetting of ayah". So if you mean that Allah abrogates ayah in Quran then you have to agree that Allah makes you forget some of ayah of the Quran!!! This is ridiculous. The words "cause to be forgotten" could not be applicable if the word ‘Ayah’ in this ayah meant a verse in the Quran. How can a ayah in the Quran become forgotten? For even if the ayah was invalidated by another (as supporters of abrogation falsely claim) it will still be part of the Quran and thus could never be forgotten.

b. In this ayah-in fact-Allah is speaking about previous revelations. Previous revelations were forgotten with the passage of time and its some portion were abro-

From the Book

gated by ayah of Quran. Abrogation and forgetting of ayah (With the passage of time previous revelation could not be preserved, hence gradually lost and forgotten)- both can be applied for previous revelation and NOT for Quran. This is simple and logical understanding.

c. The words " We substitute something better or similar " would be meaningless if the word ‘Ayah’ in this verse meant a Quranic verse, simply because it would make no sense for God to invalidate one verse then replace it with one that is identical to it! So actually this ayah is talking about abrogation of ayah (some ayah, not all ayah) of previous revelations. It is not talking about abrogation of quranic ayah.

E. Prohibition of Alcohol - An example of abrogation?

The best example given in support of abrogation is prohibition of alcohol. People say that Alcohol was prohibited in 3 stages. People misunderstand that initially Quran permitted alcohol consumption, then it asked people not to consume alcohol for some time and then finally Allah prohibited it completely. So - they say - first two ayah of this series are abrogated by the third ayah. Lets analyze it using simple translation and common sense.

a. They ask you (O Muhammad {SAAW}) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.".... (Quran, Surah baqrah 2:219) b. O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until 26

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you know (the meaning) of what you utter....... (Quran, Surah Nisa 4:43)

c. O you who believe! Intoxicants and gambling, and Al-Ansab , and Al-Azlam (arrows for seeking luck or decision) are an abomination of Satan's handiwork. So avoid that, in order that you may be successful. (Quran, Surah Maidah 5:90) Traditional understanding is:

1. Quran initially permitted Alcohol. They cite 2:219 and 4:43 for their support. 2. Later these two ayah were abrogated by 5:90 in which Allah prohibited alcohol.

This example is the best example of abrogation as per the supporters pf abrogation.

However, a serious and careful understanding of these ayah make clear that none of the ayah is abrogated, none of the ayah contradict with any other one, all 3 ayah can be practised even today. This is the miracle of Quran that its each letter, each word and each sentence is divine.

1. 2:219 says that in alcohol there is some benefit for men, but harm is far more than benefit. That is true. Human being DO use it in chemical industry, in medicine. In cold countries people drink it to get warmth. It is also used in thermometers, as a solvent, and as a fuel. Important point to note is that Quran is not saying that Alcohol is permitted for consumption. Had Quran mentioned here that "you can have alcohol" then it would have directly contradicted with 5:90 and then as per 4:82 we could say that Quran is not God's

word. But, alhamdulillah, God's word is superior to human misunderstanding.

2. 4:43 says that do not approach for salah when you are in drunken state. Here many people get confused and assume that this ayah means that one can have alcohol when not going for salah. [If A is father of B then that does not always mean B is son of A. B can be daughter of A :) ] They are mistaken. The word of Quran is very balanced. It conveys the meaning, give command and maintain the principle that Quranic ayah can NOT contradict. This ayah is not abrogated and it can be practised even today. Alcohol is prohibited (As per 5:90), yet there would be some bad muslims who would consume alcohol. Just like; zina (illegal physical relation) is prohibited but some people may do zina - that is why we have punishment for those who commit zina. Similarly for people who have consumed alcohol - for them instruction is that if they want to repent through salah or they want to offer salah then they should not go for salah till they are in sound mind, till the intoxicating effect of alcohol has gone. Please noteeven in this ayah Allah is not saying at all that alcohol is permitted. This ayah does not contradict with 2:219 and 5:90

3. Finally 5:90 said that Alcohol is prohibited. It does not contradict any ayah; viz 2:219 and 4:43

These 3 ayah were practised that time by Arabs. Even today these 3 ayah are relevant as explained earlier. Hence there is no contradiction in these 3 ayah, there is NO abrogation at all. Nothing is abrogated from Quran, not even a letter, not a word, not a sentence.

Recognize if your Imaan is Increasing or Decreasing Islam

I By Shaykh Muhammad Amaan Al Jaami I

Abu Dhar (radhi Allaahu anhu) said: Whoever does not know that his Imaan increases and decreases is not a person of understanding.Rather it is from understanding in the religion to notice if your Imaan is increasing or decreasing.

If you find yourself devoted to Allah, desiring that which is with Allah, and energetic in acts of worship, loving the righteous people and the gatherings of knowledge, this is an indication and a sign of your strong Imaan and your increase in Imaan. And if you find yourself turning away and lazy, having no desire to recite the Book of Allah and remember Allah; and you find yourself always lagging behind in some acts worship and not desiring that which is with Allah, this is proof of your deficiency in Imaan. Therefore remedy and rectify yourself. Translated by Rasheed ibn Estes Barbee

Source: http://mtws.posthaven.com/recognize-ifyour-imaan-is-increasing-or-decr Watch Video Here : http://wp.me/p2sNCV-1kp Related Links:

•The Decrease After the Increase Of Eemaan [Transcribed lecture] - by Abu Awais Abdullah Alee Listen to the audio •Causes Behind The Increase and Decrease of Eemaan - Shaykh Abdur-Razzaaq al-Abbaad [Book] The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and H ereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eema an is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is a ctive and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak. •Aspects of Increasing Iman - by Shaikh al-Islam Ibn Taymiyyah - from Kitab al-Iman © 1999 Iman Publishing House 27

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•Increasing Eemaan (Faith) - Shaykh `Abdul `Aziz ibn Baz Fataawaa Lajnatud-Daa'imah lil-Buhoothul `Ilmiyyah wal-Iftaa, 3/185-187, Al-Istiqaamah Newsletter •What are the types of Murji’ah? – Shaykh Saalih alFawzaan URL: http://wp.me/p1VJ3-2GF

Taking knowledge from the Asaaghir (young) – By Shaykh Abdus Salaam bin Burgess

Certainly there has appeared between the students of knowledge during this time, the taking of knowledge from those young in age. This phenomenon in reality is a cancerous disease and a chronic illness and it hinders the student of knowledge from his intent and turns him away the sound path that will connect him to knowledge.

That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time. And from the evidences that give reason to this is the athar of Ibn Mas'ud (may Allaah be pleased with him) when he said:

"The people will not cease to be upon good as long as they take knowledge from their elders, their trusted and their scholars. If they (begin) taking knowledge from their sighaar and evil ones, then they are destroyed" There is the affirmed Hadeeth on the authority of Abi Umayyah al Jamhee, that the Messenger of Allaah said: "From the signs of the hour is when knowledge sought from al-asaagheer" The people have differed in relation to the explanation of the word: "as-sighaar".

Islam

There is some speech which Ibn Abdul Barr (may Allaah have Mercy on him) mentioned in al-Jaami' and ash-shatibi (may Allaah have Mercy on him) mentioned in al-i'tisaam.

Ibn Qutaybah (may Allaah have mercy on him) took the view that as-sighaar are those who are young in age. And he said regarding the athar of Ibn Mas'ud: "He intended that the people will not cease to be upon good as long as their scholars are mashaayakh (old) and that their scholars are not young (in age), because the shaykh (elderly) has left the pleasure of youth, his temper, his hastiness, his foolishness and he prefers practice and experience and nothing doubtful enters into his knowledge, his desires do not overcome him and he is not tempted by lust or greed. Shaytan does not cause him to fall (but) causes the young to. The one with age has dignity, honor and prestige.”

The young maybe will enter into some of these affairs that the elderly is safe from. If these affairs enter into him and he makes a ruling (then) he is destroyed and destroys others.

Ibn abdul Barr reported that Umar Ibn al-Khattaab (may Allaah be pleased with him) said: "I knew when the uprightness of the people (was present) and when they became corrupted. When (an issue) of fiqh came from the young (in age) the elderly turned away from following them. And when (an issue) of fiqh came from the elderly; the young followed them and they were both guided.”

Ibn Abdul Barr also reported on the authority of Aboo Ahwas from Abdullah who said: "Certainly you will always remain upon good as long as knowledge is found in your elderly and when knowledge is found in your young, the young will make the elderly appear foolish."

In these two Athars are proofs for not taking knowledge from the young. Another besides which Ibn Qutaybah mentioned and it was fear of accepting knowledge if it came from the youth. At any rate, if its wording; as-sagheer is general (then) it is used in a way perceived and meaning (young in age).

This ruling is not without exception regarding the young in age, since a group from amongst the companions and taabi’een used to give fataawa and teach during their youth in the presence of those old in age. Certainly it is rare to find the likes of these indi28

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vidual so what about anyone after them. If they (the young) were present and their uprightness was known and their knowledge was examined and its firmness was apparent and no one from amongst the elders were found, then whatever knowledge they (the young) had with them was taken and safe from fitnah.

Hajjaaj bin Ar-Taah said: “The people use to dislike that a man speak until grey was seen in his beard.”

The intent is not that knowledge of the young should be abandoned in the presence of the old; no! The intent is only to put people in their proper places.So the right of the intelligent young (student) is that he benefits by the learning institutions, (circles) of discussions and studies (of research). As for putting him forward for giving rulings and questions being put forward to him the no! Certainly no! Because this will kill him and this is a fitna and deception.

Fudayl ibn Iyaad said: “If you see a man gathering the people around him, then I say this (person) is crazy. What person gathers the people around him and does not like that they make good his speech”

He also said: “It has reached me that the scholars of the past when they learned they acted, and when they acted they became busy, when they became busy they lost (some) and when they lost they sought and when they sought they fled”

So O seeker of knowledge if you desire knowledge from its source (fountain) then, here are the major scholars, those whose beards have become grey and bodies have become frail and strength have become weak (being exhausted) in knowledge and learning. Their commitments are before their lost and they bring out their treasures before they pass away (along) with them. (As) in the darkness of the night the Badr (moon) passes away.

A PoINT of ATTENTIoN: During these times the standards have been greatly blemished by the common people regarding properly estimating the scholars. So every individual who can give an eloquent speech, or a meaningful lecture, or a Friday sermon haphazardly becomes a scholar. He then becomes someone returned to for rulings and knowledge is taken from him. This is a painful and

Islam

apparent affliction which its evil is airborne and it harms is circulated. When the connection of knowledge is (connected) to other than its people and when the affair (are in the hands) of other than its people, then look for the hour (Day of Judgment)

So the student must be warned of taking knowledge from these (types). Except if they are known to be from people who possess knowledge. Not everyone who has good expression is a scholar and not everyone who turns the people’s faces towards him with issues regarding the leaders of the Muslims or the mentioning of the death rate of aids and whatever is similarly to that is a scholar.

(Also) the meaning is not what has proceeded – as some understand it- ex. Not listening to them (the young in age) or not benefitting from their talks, No! The intent is only taking legislative knowledge from them and not raising them to the levels of the scholars and Allaah is the One Who gives success.

Translated by Abu Anas Atif Hasan May Allaah make this a benefit for myself and the reader http://www.burjes.com/burjes_article012.php Posted with Permission from: Al-Binaa Publishing | Durham NC Related Links: •Biography of Shaykh ‘Abdus-Salam Bin Barjas Ali ‘Abdil-Karim (rahimahullaah) •O Hasty Youth! Come to your Senses and Respect the Rights of The (Upright) Scholars and Teachers •Fear Allah and know your limit, O student of knowledge! – Shaykh Muhammad Sa’id Raslan [Video|Ar-En Subtitles] •Criterion To Distinguish A True Scholar From An Imitator – Shaykh ibn Baaz •Only a Person of Sunnah Loves the Ulemah and a Liar Hates Them (Must Listen •[Video] The Evil Results of a Scholar of Innovation (MUST SEE) •Not all who read are scholars – (must see, emotional!) •Indeed This Knowledge Is Religion So Look To The One You Take Your Religion From – Shaykh Muhammad al-Imaam [Audio|Ar-En] •Al-Imaam al-Qayrawaanee: “The First Foundation They Instill in You is Hatred for the Scholars” Comments by: Shaykh Ahmad Bazmool •The Beginner Students of Knowledge who Try to Tower Over the Major Scholars – Shaikh Al Albaani [Video|Ar-En Subtitles] •Do you want to listen to tapes? Listen to the pure 29

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people of the Sunnah and the pure scholars of the Sunnah – Shaykh ‘Abdul-Laah bin ‘Abdir-Raheem al-Bukhaaree •Imaam Maalik (d.179) : Don’t Take Knowledge from Those Who Didn’t Sit With Scholars •The Importance maintaining relations and sitting with the Scholars URL: http://wp.me/p1VJ3-2Fx DEVILISH WHISPERS DuRING THE PRAyER

Question: I am a woman who performs what Allaah has obligated on me concerning the ritual acts of worship. However, while in prayer, I often forget what I have prayed. I also think about what has occurred to me during that day. I do not think of those things except when I begin the prayer and I cannot seem to free myself from these thoughts unless I recite aloud. What do you advise me to do?

Response: This matter that you complain about is something that many of those who pray also complain about. This is where Satan has the door of whispering open to him during the prayer. Perhaps the person finishes without knowing what he has said in his prayer. However, the Prophet (sal-Allaahu ‘alayhe wa sallam) has guided us to the cure for that. The person should blow out on his left side three times and say: (I seek refuge in Allaah from the accursed Satan).

If the person does that, his problem will come to an end, Allaah willing. When the person enters the prayer, he must firmly believe that he is standing in front of Allaah. He is in private conversation with Allaah. He should get closer to Allaah by his stating Allaahu Akbar, his glorification of Allaah, and his reciting of Allah’s word. Also, he should get closer to Allaah by means of the places of supplication in the prayer. If a person has this feeling and consciousness in him, he will approach his Lord with humility and submission to Him. He will love what Allaah has of good and fear from His punishment if he fails in what Allaah has obliged him to do.

Shaykh Ibn ‘Uthaymeen Fataawa al-Mar.ah Take your time when praying as it could be your last opportunity to do so. Develop a no rush policy when praying to your Creator. May the One we are returning to have mercy upon us on that day. Aameen.

What are They Celebrating? I

I By Shakil Ahmad & Sharjeel Ahmad I

t’s that time of the year once again, when a lot of Muslims gleefully and happily engage in a great celebration called “Eid Miladun Nabi” or Mawlid – 12 Raby al-Awal. What signficance does this date (12 Raby al-Awal) have under the light of Sahih Hadith? What are we really celebrating on this day?? We will try to address these few questions in this write up.

When was the Prophet Mohammad (peace be upon him) born? Let’s try to understand this according to modern technoloy and in the light of Sahih Hadith. Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me. (Sahih Muslim, Book #006, Hadith #2606)

According to this authentic Hadith, one aspect becomes very clear beyond any doubt – that Prophet Mohammad (peace be upon him) was born on a Monday.

Let’s look at another important reference, The Sealed Nectar (Al Raheeq Al Maqtoom), authored by Saifur Rahman al-Mubarakpuri . The Arabic version of this book was awarded first prize by the Muslim World League, at the first Islamic Conference on Seerah. A quotation from the book is as follows:

“Muhammad (Peace be upon him), the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân AlMansourpuri, and the astrologer Mahmûd Pasha.” This reference from The Sealed Nectar also mentions that the birth day of the Prophet (peace be upon 30

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him) is Monday. Going by the above reference, the Gregorian date is either April 20 or 22 April, 571 A.D. let’s consider and convert these two dates:

1. When we convert April 22, 571 A.D.into Hijri Calendar, the day we get is Wednesday, and the date is 11 Raby’ al-awal (53 Before Hijri). A screenshot of the conversion from the website islamicfinder.org is shown here.

However, considering the Sahih Hadith of Sahih Muslim quoted previuosly, and numerous other similar Hadiths, the birth date of the Prophet (peace be upon him) is Monday. Therefore, it would only be logical to consider April 22, 571 A.D. as the birth date is not correct.

2. Now, consider April 20, 571 A.D.Converting this date to the Hijri Calendar, we get Monday, 9 Raby al-awal (53 Before Hijri). A screenshot of the conversion is as shown here:

Even if we consider the 1 day error mentioned above, the date would be either 8 Raby al-Awal or 10 Raby al-Awal. This implies that the best logical option that appears for the birth date of the Prophet

(peace be upon him) is 9 Raby al-awal (53 Before Hijri) – which is Monday, April 20, 571 A.D.

3. This is in abstract contrast to what some people believe and celebrate – 12 Raby al-awal – as the Prophet’s (peace be upon him) birthday. A screenshot of the conversion is as follows:

This date cannot be accepted as the birth date, since the day (Thursday) does not conform to the Sahih Hadith referred earlier.

Conclusion for Birth Date

12 Raby al-awal 53 Before Hijri cannot be accepted as the birth date of the Prophet (peace be upon him) as per the above analysis, and in the light of Sahih Hadith and the scientific date-conversion methods. Therefore, what most of the people celebrate as Eid MiladunNabi on 12 Raby al-Awal is not the birth date of the Prophet (peace be upon him). The question that still stands unanswered at large is – what are they celebrating?? Whether celebrating another Eid (or birthday) is correct or not in the light of Islam is another topic, which we have already discussed in a separate article. See the following link for reference: And Allah knows Best… [email protected] & [email protected]

Totally unacceptable act is Shirk- (Part 1 of 3) Absolutely unforgivable Sin is “Shirk” False deities have no power to harm or benefit

Ash-Shirk ul-Akbar takes one outside the fold of Islam. The opposite of Tawhid is expressed by the Arabic term Shirk (polytheism) derived from the root Sh-r-k which conveys the notion of “sharing” or “partnerships.” The word Sharik (plural shurakaa) means “partner” or “associate.” It encompasses far more than the more blatant (obvious) forms of idolatry and denial of Allah’s Unity. The term Shirk means associating partners with Allah, and the related term mushrik is applied to someone guilty of such polytheistic association. Some examples of Shirk ad Du’a (invoking or supplicating to a false deity besides Allah are given. False deities have no power, Allah has all powers.

1) Say( O Mohammed to mankind) How do you worship besides Allah something which has no power either to harm or benefit you”, (Surah Al-Maidah 5/76) 31

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2) And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.' (Surah Yunus 10/106)

3) And if Allah should touch you with adversity (hardship), there is no remover of it except Him. And if He touches you with good – then He is over all things competent. (Surah Al-Anam 6/17)

4) Say, "Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us?( Surah Al-Anam 6/71)

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