I got this commentary from the Jami'at al-Ulama newsletter from Transvaal in South Africa, which I had the good fortune to visit recently...
It pretty much accurately summarizes the situation in Afghanistan.
This just go to emphasize the need to stay away from the most well known of classic blunders:
Never start a land war in Asia.
Humza
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Jamiatul Ulama
Online Newsletter
Vol.: 4 No.: 42
09 Dhu al-Qa'dah 1430 / 28 October 2009
Read the full Newsletter from your browser:
http://www.jamiat.co.za/newsletter/online_newsletter_0442.htm
Weekly Comment
Afghanistan: An Exit Strategy for a Super Power
What was deemed far-fetched a year ago is a likely prospect in Afghanistan. The United States will have to cut a deal with the Taliban.
Regardless of the posturing and express support of NATO for the US, it is clear that the continuation of the war is going to be a hard-sell for Barack Obama.
With a toll of 55 killed, October has turned out to be deadliest month for the US troops. At such a rate, can the US stay the course? In any case, which ‘course’ has the US charted and how can it sustain it?
As it stands, combined US-NATO troops are reported to outnumber Taliban fighters on a ratio of 12:1. Will additional troops make any difference? It is no wonder that Obama has been averse to committing more troops as General Stanley McChrystal, has been pleading for.
What is increasingly evident is that the US has been stretched thin in as far as manpower is concerned.
Afghanistan is also proving to be a financial black hole for the US treasury. An estimated U$1m is required to keep one soldier in Afghanistan per annum. Add to that the Baghdad bill then you have a real mess to the fiscus.
As Afghanistan unravels, Matthew Hoh, a senior American diplomat in Afghanistan has become the first US official to resign in protest of the war he says is only being perpetuated by the occupation and ‘international support for a corrupt, unpopular government’.
Unsavoury stories of the occupation keep coming too. Only today, the New York Times has revealed that Ahmed Wali Karzai, the brother of the embattled Afghan president and a suspected drug trafficker, has been on the CIA payroll for most of the past eight years.
About two weeks ago, it was the story of Italian soldiers who ‘paid protection money to prevent attacks on their troops.’
French troops who took control of the Sarobi district from the Italians back in August 2008, suffered ten fatalities due to being unaware of the 'Sicilian type of homage’ they had to give to the locals to secure protection.
The government itself is also faltering after a sham election which is now heading into a staged face-saving run-off between Hamid Karzai and Abdallah Abdallah after the former had won with a ‘boosted’ margin in the first round, thanks to stuffing of ballot boxes!
It is clear that no conventional warfare will win it in Afghanistan. No matter how much more resources the US is going to commit to stabilize Afghanistan, a genuine peace dividend will prove elusive.
White House will have to accept the fact and make peace with the Taliban. It should not be through bribing of ‘moderate’ warlords to be made viceroys without the consent of the masses. An all-inclusive process of national-building is imperative.
Washington would be better place for Obama with a carefully executed consensus-building initiative that respects the people of Afghanistan as capable of making choices of how to run their affairs as a sovereign.
Regardless, a consensus-building exercise will not be an easy way out. However, it would prove more durable at a much cheaper price than to fight a war without end.
Saturday, October 31, 2009
Wednesday, October 28, 2009
Islamophobia In America
This recent op-ed piece penned by Nihad Awad gives a dirty glimpse into the nasty side of Islamophobia operating with indigence in the corridors of power of this country. I don't believe that such people represent a majority of Americans or even power-holders in government. However, these people are omnipresent in Congress and other institutions of government, and when given the opportunity, cherish the chance to spread their hate, which often spills over to anti-immigrant, anti-black, and anti-hispanic feelings as well as general xenophobia and plain ignorance about the world. The perils of such lobbying are intensified by the fact that the emotions of such people are mostly motivated not by genuine concern about the world around them, rather they are obsessed with the apocalyptic and messianic cartoons fed to them by opportunistic preachers and the half-baked religion they push.
Does anyone think that a Christian behaving like a ill-mannered and mean-spirited hooligan in the hopes that they'll make Christ's return happen any faster is true religion?
True religion has the capacity to change people for the better. True religion teaches people to deal with the decree of God; it doesn't make people trash any sense of morality in the hopes of affecting some sort cosmic bonus round...
humza
--------------------------------------------------------------------------------
CAIR: Islamophobia Machine Targets American Muslims
Nihad Awad
WORD COUNT: 1187
[Nihad Awad is national executive director for the Council on American-Islamic Relations (CAIR), the nation’s leading Muslim civil liberties organization. He may be contacted at nawad@cair.com.]
“Are you a believer?” asked the participant in a Capitol Hill gathering of Islamophobes and Muslim-bashers who -- according to conference materials -- were seeking to promote “freedom of speech and religion.”
When CAIR’s intern answered, “Yes, of course,” the conference participant -- whose card indicated he works for “Encountering Islam Christian Ministry” and obviously thinking “believer” meant something other than Muslim -- replied, “Good, because we want to cut their [Muslims’] necks off.”
Just one hour later, the officially-registered intern was asked to leave the conference, which was held in the U.S. Congressional Auditorium, because “some of the panel members do not feel comfortable with you being here.” So much for freedom of speech and religion.
Before being ejected, CAIR’s intern heard one audience member seek advice from a panelist as to how American Muslim rights could be “curtailed,” given the fact that “unfortunately” Islam itself cannot be outlawed.
But not to worry - one of the speakers at the Washington, D.C., conference does advocate outlawing Islam in America. That speaker, David Yerushalmi, works for one of the other speakers at the conference, Frank Gaffney Jr.
Other panelists included anti-Islam hate blogger Pam Geller, who has appeared at Muslim-bashing events with Gaffney and with another conference speaker, Florida House of Representatives Majority Leader Adam Hasner. Hasner recently hosted an appearance by extremist anti-Islam Dutch politician Geert “ban the Quran” Wilders in Florida, which was co-hosted by the hate blogger and promoted by another conference panelist, Tom Trento of the Florida Security Council.
Does all this make sense? It does if you understand that there is an “Islamophobia Machine” made up of extremists of all stripes who coordinate and cooperate in a relentless effort to demonize Islam and deprive American Muslims of their civil rights.
The list of attendees at CAIR’s recent sold-out 15th annual banquet in Arlington, Va., further illustrates how the Islamophobia machine works.
Two of those who purchased tickets for the banquet were notorious Islamophobes with histories of Muslim-bashing and associations with hate groups.
Among the 750 Muslim community members and activists, interfaith leaders and diplomats from Muslim-majority nations who heard addresses by speakers such as Rev. Jesse Jackson and Rabbi Steven B. Jacobs of Progressive Faith Foundation were the two “moles” a hijab-clad representative of an anti-Islam group and a “counterterrorism consultant” who claims Thomas Jefferson only owned a Quran “so that he could know his enemy, so he could confront them, know them, kill them.”
The consultant, John Cosgrove, made that claim weeks earlier as he protested the “Day of Islamic Unity,” during which thousands of American Muslims gathered for prayer on Capitol Hill. Cosgrove is head of the Virginia chapter of the anti-Muslim hate group called the United American Committee (UAC). He was one of the main opponents of the expansion of an Islamic school in Virginia.
In 2007, the head of the UAC called Islam a “cult” and said terrorists are “honest” Muslims. He also stated that anyone who believes Muslims are not the “enemy” is “incredibly ignorant or a simple-minded fool.”
SEE: GOP Women's Group Promotes Anti-Muslim Hate
Hijab-wearing mole number two, Christine Brim, is senior vice president for policy and program management at the Center for Security Policy. She was asked to leave the event after being observed surreptitiously recording the banquet speeches, despite earlier being given legal notice that such recordings were prohibited. Instead of speaking to security personnel, Brim immediately fled to the hotel’s exit. (CAIR’s dinner was an open event with media present. Unauthorized recordings are prohibited only to prevent abuse by those who have, in the past, sought to smear the speakers by distorting their words.)
Brim, along with Cosgrove, was an opponent of the Islamic school in Virginia.
Her group and its President Frank Gaffney Jr. actively promote the racist and anti-Islam ideology of David Yerushalmi, the center’s general counsel, who has advocated outlawing the practice of Islam in America and permanently closing all U.S. mosques.
SEE: Center for Security Policy Staff
In a 2007 commentary headlined “War Manifesto -- The War Against Islam,” Yerushalmi called for a “war against Islam and all Muslim faithful.” He wrote in part:
“On the so-called Global War on Terrorism, GWOT, we have been quite clear along with a few other resolute souls. This should be a WAR AGAINST ISLAM and all Muslim faithful…At a practical level, this means that Shari’a and Islamic law are immediately outlawed. Any Moslem in America who adopts historical and traditional Shari’a will be subject to deportation. Mosques which adhere to Islamic law will be shut down permanently. No self-described or practicing Muslim, irrespective of his or her declarations to the contrary, will be allowed to immigrate to this country…”
Another such “manifesto” called for making “adherence to Islam” punishable by a 20-year prison term.
In a 2006 article for The American Spectator, Yerushalmi wrote: "Muslim civilization is at war with Judeo-Christian civilization…The Muslim peoples, those committed to Islam as we know it today, are our enemies."
In another article, Yerushalmi wrote: “Instead of a promise of victory, Sura 24:52 must be made ashes in the mouths of Muslims. A seemingly unending air control campaign over enemy territory is the way to continually remind the Muslims of their subordinate status and the impotence of Allah without becoming mired in the quagmire of counterinsurgency.”
He also wrote that he “has staked out an approach which is to Know the Enemy by declaring the enemy historical, traditional, and authoritative Islam.”
Yerushalmi’s website once contained the following white supremacist language as part of its mission statement:
“America was the handiwork of faithful Christians, mostly men, and almost entirely white, who ventured from Europe to create a nation in their image of a country existing as free men under G-d.”
Other articles on his website made racist statements such as: “There is a reason the founding fathers did not give women or black slaves the right to vote,” and "Race matters and affects your intelligence. Jews are the smartest white people around. Orientals smarter than Whites. Latinos next. Then Blacks.”
Another article stated:
“Is there something unique about the Black American (or, at least the Black New Yorker) that leads him to murder so disproportionately and to most often kill and victimize his own?”
Yerushalmi is also the former employer of Dave Gaubatz, his one-time “Director of Intelligence and Counter-terrorism Studies” and author of a Muslim-bashing book. In 2007, Yerushalmi’s group paid Gaubatz $148,898 for “research.”
Gaubatz has a long history of bigotry targeting Islam and Muslims. He has called Islam an “evil ideology” and a “terminal disease.” Along with his past rhetorical attacks Islam, Gaubatz has called President Obama a “crack head” and wrote that “a vote for Hussein Obama is a vote for Sharia Law.”
It is becoming obvious to anyone who puts all the parts of the Islamophobia machine together that American Muslims are being targeted by a coordinated and well-funded nationwide effort to disenfranchise their community and demonize their faith.
This insidious effort will only succeed if Americans of all faiths fail take a stand against un-American attempts to divide our nation along religious lines.
Does anyone think that a Christian behaving like a ill-mannered and mean-spirited hooligan in the hopes that they'll make Christ's return happen any faster is true religion?
True religion has the capacity to change people for the better. True religion teaches people to deal with the decree of God; it doesn't make people trash any sense of morality in the hopes of affecting some sort cosmic bonus round...
humza
--------------------------------------------------------------------------------
CAIR: Islamophobia Machine Targets American Muslims
Nihad Awad
WORD COUNT: 1187
[Nihad Awad is national executive director for the Council on American-Islamic Relations (CAIR), the nation’s leading Muslim civil liberties organization. He may be contacted at nawad@cair.com.]
“Are you a believer?” asked the participant in a Capitol Hill gathering of Islamophobes and Muslim-bashers who -- according to conference materials -- were seeking to promote “freedom of speech and religion.”
When CAIR’s intern answered, “Yes, of course,” the conference participant -- whose card indicated he works for “Encountering Islam Christian Ministry” and obviously thinking “believer” meant something other than Muslim -- replied, “Good, because we want to cut their [Muslims’] necks off.”
Just one hour later, the officially-registered intern was asked to leave the conference, which was held in the U.S. Congressional Auditorium, because “some of the panel members do not feel comfortable with you being here.” So much for freedom of speech and religion.
Before being ejected, CAIR’s intern heard one audience member seek advice from a panelist as to how American Muslim rights could be “curtailed,” given the fact that “unfortunately” Islam itself cannot be outlawed.
But not to worry - one of the speakers at the Washington, D.C., conference does advocate outlawing Islam in America. That speaker, David Yerushalmi, works for one of the other speakers at the conference, Frank Gaffney Jr.
Other panelists included anti-Islam hate blogger Pam Geller, who has appeared at Muslim-bashing events with Gaffney and with another conference speaker, Florida House of Representatives Majority Leader Adam Hasner. Hasner recently hosted an appearance by extremist anti-Islam Dutch politician Geert “ban the Quran” Wilders in Florida, which was co-hosted by the hate blogger and promoted by another conference panelist, Tom Trento of the Florida Security Council.
Does all this make sense? It does if you understand that there is an “Islamophobia Machine” made up of extremists of all stripes who coordinate and cooperate in a relentless effort to demonize Islam and deprive American Muslims of their civil rights.
The list of attendees at CAIR’s recent sold-out 15th annual banquet in Arlington, Va., further illustrates how the Islamophobia machine works.
Two of those who purchased tickets for the banquet were notorious Islamophobes with histories of Muslim-bashing and associations with hate groups.
Among the 750 Muslim community members and activists, interfaith leaders and diplomats from Muslim-majority nations who heard addresses by speakers such as Rev. Jesse Jackson and Rabbi Steven B. Jacobs of Progressive Faith Foundation were the two “moles” a hijab-clad representative of an anti-Islam group and a “counterterrorism consultant” who claims Thomas Jefferson only owned a Quran “so that he could know his enemy, so he could confront them, know them, kill them.”
The consultant, John Cosgrove, made that claim weeks earlier as he protested the “Day of Islamic Unity,” during which thousands of American Muslims gathered for prayer on Capitol Hill. Cosgrove is head of the Virginia chapter of the anti-Muslim hate group called the United American Committee (UAC). He was one of the main opponents of the expansion of an Islamic school in Virginia.
In 2007, the head of the UAC called Islam a “cult” and said terrorists are “honest” Muslims. He also stated that anyone who believes Muslims are not the “enemy” is “incredibly ignorant or a simple-minded fool.”
SEE: GOP Women's Group Promotes Anti-Muslim Hate
Hijab-wearing mole number two, Christine Brim, is senior vice president for policy and program management at the Center for Security Policy. She was asked to leave the event after being observed surreptitiously recording the banquet speeches, despite earlier being given legal notice that such recordings were prohibited. Instead of speaking to security personnel, Brim immediately fled to the hotel’s exit. (CAIR’s dinner was an open event with media present. Unauthorized recordings are prohibited only to prevent abuse by those who have, in the past, sought to smear the speakers by distorting their words.)
Brim, along with Cosgrove, was an opponent of the Islamic school in Virginia.
Her group and its President Frank Gaffney Jr. actively promote the racist and anti-Islam ideology of David Yerushalmi, the center’s general counsel, who has advocated outlawing the practice of Islam in America and permanently closing all U.S. mosques.
SEE: Center for Security Policy Staff
In a 2007 commentary headlined “War Manifesto -- The War Against Islam,” Yerushalmi called for a “war against Islam and all Muslim faithful.” He wrote in part:
“On the so-called Global War on Terrorism, GWOT, we have been quite clear along with a few other resolute souls. This should be a WAR AGAINST ISLAM and all Muslim faithful…At a practical level, this means that Shari’a and Islamic law are immediately outlawed. Any Moslem in America who adopts historical and traditional Shari’a will be subject to deportation. Mosques which adhere to Islamic law will be shut down permanently. No self-described or practicing Muslim, irrespective of his or her declarations to the contrary, will be allowed to immigrate to this country…”
Another such “manifesto” called for making “adherence to Islam” punishable by a 20-year prison term.
In a 2006 article for The American Spectator, Yerushalmi wrote: "Muslim civilization is at war with Judeo-Christian civilization…The Muslim peoples, those committed to Islam as we know it today, are our enemies."
In another article, Yerushalmi wrote: “Instead of a promise of victory, Sura 24:52 must be made ashes in the mouths of Muslims. A seemingly unending air control campaign over enemy territory is the way to continually remind the Muslims of their subordinate status and the impotence of Allah without becoming mired in the quagmire of counterinsurgency.”
He also wrote that he “has staked out an approach which is to Know the Enemy by declaring the enemy historical, traditional, and authoritative Islam.”
Yerushalmi’s website once contained the following white supremacist language as part of its mission statement:
“America was the handiwork of faithful Christians, mostly men, and almost entirely white, who ventured from Europe to create a nation in their image of a country existing as free men under G-d.”
Other articles on his website made racist statements such as: “There is a reason the founding fathers did not give women or black slaves the right to vote,” and "Race matters and affects your intelligence. Jews are the smartest white people around. Orientals smarter than Whites. Latinos next. Then Blacks.”
Another article stated:
“Is there something unique about the Black American (or, at least the Black New Yorker) that leads him to murder so disproportionately and to most often kill and victimize his own?”
Yerushalmi is also the former employer of Dave Gaubatz, his one-time “Director of Intelligence and Counter-terrorism Studies” and author of a Muslim-bashing book. In 2007, Yerushalmi’s group paid Gaubatz $148,898 for “research.”
Gaubatz has a long history of bigotry targeting Islam and Muslims. He has called Islam an “evil ideology” and a “terminal disease.” Along with his past rhetorical attacks Islam, Gaubatz has called President Obama a “crack head” and wrote that “a vote for Hussein Obama is a vote for Sharia Law.”
It is becoming obvious to anyone who puts all the parts of the Islamophobia machine together that American Muslims are being targeted by a coordinated and well-funded nationwide effort to disenfranchise their community and demonize their faith.
This insidious effort will only succeed if Americans of all faiths fail take a stand against un-American attempts to divide our nation along religious lines.
Tuesday, July 14, 2009
Islamic Wedding
We picked up the theme of marriage in a previous post. I thought that this important article sent to me, again, by Mawlana Tamim Ahmadi of Fremont, California, was something that most Muslims need to read...
Humza
Islamic Wedding
By Shaykh Muhammad Saleem Dhorat hafizahullah
Wedding of Fātimah radiyallahu anha
Fātimah radiyallahu anha is the youngest daughter of our beloved Prophet sallallahu alayhi wasallam. Out of all the children, she was the most beloved to him. He said, ‘The queen of the ladies in Jannah is Fātimah.’ He also said, ‘Fātimah is part of my body. Whoever grieves her, grieves me.’
When Fātimah radiyallahu anha reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet sallallahu alayhi wasallam remained irresponsive.
‘Ali radiyallahu anhu, who was 21 at the time, says:
‘It occurred to me that I should go and make a formal proposal, but then I thought, “How could this be accomplished, for I possess nothing.” At last, encouraged by the Prophet’s kindness, I went to him and expressed my intention to marry Fātimah radiyallahu anha.
The Prophet sallallahu alayhi wasallam was extremely pleased and asked, “Ali! Do you possess anything to give her in mahr?” I replied, “Apart from a horse and an armour I possess nothing.”
The Prophet sallallahu alayhi wasallam said, “A soldier must, of course, have his horse. Go and sell away your armour.”’
So, ‘Ali radiyallahu anhu went and sold his armour to Uthmān radiyallahu anhu for 480 Dirham and presented it to Rasūlullāh sallallahu alayhi wasallam. Bilāl radiyallahu anhu was ordered by the Prophet sallallahu alayhi wasallam to bring some perfume and a few other things and Anas radiyallahu anhu was sent to call Abū Bakr, Uthmān, Talhah and Zubayr with some companions from the Ansār radiyallahu anhum.
When these men arrived and had taken their seats, the Prophet sallallahu alayhi wasallam recited the khutbah (sermon) of nikāh and gave Fātimah radiyallahu anha in marriage to ‘Ali radiyallahu anhu. He announced, ‘Bear you all witness that I have given my daughter Fātimah in marriage to ‘Ali for 400 mithqāl of silver and ‘Ali has accepted.’ He then raised his head and made du‘ā saying, ‘O Allāh, create love and harmony between these two. Bless them and bestow upon them good children.’ After the nikāh, dates were distributed.
When the time came for Fātimah radiyallahu anha to go to ‘Ali’s radiyallahu anhu house, she was sent without any clamour, hue and cry accompanied by Umm Ayman radiyallahu anha. After the ‘Ishā Salāh, the Prophet sallallahu alayhi wasallam went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both ‘Ali and Fātimah y and made du‘ā for them.
The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher.
In this simple fashion, the wedding of the daughter of the leader of both the worlds was solemnized. In following this sunnah method, a wedding becomes very simple and easy to fulfill.
Some Points Derived from the Above Mentioned Marriage
1. The many customs as regards engagement are contrary to sunnah. In fact, many are against the Shari‘ah and are regarded sins. A verbal proposal and answer is sufficient.
2. To unnecessarily delay nikāh of both the boy and the girl after having reached the age of marriage is incorrect.
3. There is nothing wrong in inviting one’s close associates for the occasion of nikāh. However, no special pains should be taken in gathering the people from far off places.
4. It is appropriate that the bridegroom be a few years older than the bride.
5. If the father of the girl is an ‘ālim or pious and capable of performing nikāh, then he should himself solemnize the marriage.
6. It is better to give the Mahr Fātimi and one should endeavour to do so. But if one does not have the means then there is nothing wrong in giving less.
7. It is totally un-Islāmic for those, who do not possess the means, to incur debts in order to have grandiose weddings.
8. It is fallacy to think that one’s respect will be lost if one does not hold an extravagant wedding and invite many people. What is our respect compared to that of Rasūlullāh sallallahu alayhi wasallam?
9. The present day practice of the intermingling of sexes is an act of sin and totally against Shari‘ah.
10. There is nothing such as engagement parties and mendhi parties in Islām.
11. Great care must be taken as regards to salāh on occasions of marriage by all - the bride, the bridegroom and all the participants.
12. It is un-Islamic to display the bride on stage.
13. The unnecessary expenses incurred by the bride’s family in holding a feast has no basis in Shari‘ah.
14. For the engaged couple to meet at a public gathering where the boy holds the girl’s hand and slips a ring on her finger is a violation of the Qur’ānic law of hijāb.
15. It is un-Islamic for the engaged couple to meet each other and also go out together.
16. Three things should be borne in mind when giving one’s daughter gifts and presents at the time of nikāh:
i) Presents should be given within one’s means (it is not permissible to take loans, on interest, for such presents);
ii) To give necessary items;
iii) A show should not be made of whatever is given.
17. It is Sunnah for the bridegroom’s family to make walimah.
NOTE: In walimah, whatever is easily available should be fed to the people and care should be taken that there is no extravagance, show and that no debts are incurred in the process.
18. To delay nikāh after the engagement is un-Islamic. Some Customs In following modern day trends, we have adopted many cutoms that are unislamic and contrary to the sunnah. Some examples are:
i Displaying the bride on stage;
ii Inviting guests for the wedding from far-off places;
iii Receiving guests in the hall;
iv The bride’s people incurring unnecessary expenses by holding a feast which has no basis in Shari‘ah. We should remember that walimah is the feast arranged by the bridegroom after the marriage is consummated;
v It is contrary to sunnah (and the practice of some non-Muslim tribes in India) to wish, hope for or demand presents and gifts for the bridegroom, from the bride’s people. We should always remember that our Rasūl sallallahu alayhi wasallam did not give ‘Ali radiyallahu anhu anything except du‘ā.
Humza
Islamic Wedding
By Shaykh Muhammad Saleem Dhorat hafizahullah
Wedding of Fātimah radiyallahu anha
Fātimah radiyallahu anha is the youngest daughter of our beloved Prophet sallallahu alayhi wasallam. Out of all the children, she was the most beloved to him. He said, ‘The queen of the ladies in Jannah is Fātimah.’ He also said, ‘Fātimah is part of my body. Whoever grieves her, grieves me.’
When Fātimah radiyallahu anha reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet sallallahu alayhi wasallam remained irresponsive.
‘Ali radiyallahu anhu, who was 21 at the time, says:
‘It occurred to me that I should go and make a formal proposal, but then I thought, “How could this be accomplished, for I possess nothing.” At last, encouraged by the Prophet’s kindness, I went to him and expressed my intention to marry Fātimah radiyallahu anha.
The Prophet sallallahu alayhi wasallam was extremely pleased and asked, “Ali! Do you possess anything to give her in mahr?” I replied, “Apart from a horse and an armour I possess nothing.”
The Prophet sallallahu alayhi wasallam said, “A soldier must, of course, have his horse. Go and sell away your armour.”’
So, ‘Ali radiyallahu anhu went and sold his armour to Uthmān radiyallahu anhu for 480 Dirham and presented it to Rasūlullāh sallallahu alayhi wasallam. Bilāl radiyallahu anhu was ordered by the Prophet sallallahu alayhi wasallam to bring some perfume and a few other things and Anas radiyallahu anhu was sent to call Abū Bakr, Uthmān, Talhah and Zubayr with some companions from the Ansār radiyallahu anhum.
When these men arrived and had taken their seats, the Prophet sallallahu alayhi wasallam recited the khutbah (sermon) of nikāh and gave Fātimah radiyallahu anha in marriage to ‘Ali radiyallahu anhu. He announced, ‘Bear you all witness that I have given my daughter Fātimah in marriage to ‘Ali for 400 mithqāl of silver and ‘Ali has accepted.’ He then raised his head and made du‘ā saying, ‘O Allāh, create love and harmony between these two. Bless them and bestow upon them good children.’ After the nikāh, dates were distributed.
When the time came for Fātimah radiyallahu anha to go to ‘Ali’s radiyallahu anhu house, she was sent without any clamour, hue and cry accompanied by Umm Ayman radiyallahu anha. After the ‘Ishā Salāh, the Prophet sallallahu alayhi wasallam went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both ‘Ali and Fātimah y and made du‘ā for them.
The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher.
In this simple fashion, the wedding of the daughter of the leader of both the worlds was solemnized. In following this sunnah method, a wedding becomes very simple and easy to fulfill.
Some Points Derived from the Above Mentioned Marriage
1. The many customs as regards engagement are contrary to sunnah. In fact, many are against the Shari‘ah and are regarded sins. A verbal proposal and answer is sufficient.
2. To unnecessarily delay nikāh of both the boy and the girl after having reached the age of marriage is incorrect.
3. There is nothing wrong in inviting one’s close associates for the occasion of nikāh. However, no special pains should be taken in gathering the people from far off places.
4. It is appropriate that the bridegroom be a few years older than the bride.
5. If the father of the girl is an ‘ālim or pious and capable of performing nikāh, then he should himself solemnize the marriage.
6. It is better to give the Mahr Fātimi and one should endeavour to do so. But if one does not have the means then there is nothing wrong in giving less.
7. It is totally un-Islāmic for those, who do not possess the means, to incur debts in order to have grandiose weddings.
8. It is fallacy to think that one’s respect will be lost if one does not hold an extravagant wedding and invite many people. What is our respect compared to that of Rasūlullāh sallallahu alayhi wasallam?
9. The present day practice of the intermingling of sexes is an act of sin and totally against Shari‘ah.
10. There is nothing such as engagement parties and mendhi parties in Islām.
11. Great care must be taken as regards to salāh on occasions of marriage by all - the bride, the bridegroom and all the participants.
12. It is un-Islamic to display the bride on stage.
13. The unnecessary expenses incurred by the bride’s family in holding a feast has no basis in Shari‘ah.
14. For the engaged couple to meet at a public gathering where the boy holds the girl’s hand and slips a ring on her finger is a violation of the Qur’ānic law of hijāb.
15. It is un-Islamic for the engaged couple to meet each other and also go out together.
16. Three things should be borne in mind when giving one’s daughter gifts and presents at the time of nikāh:
i) Presents should be given within one’s means (it is not permissible to take loans, on interest, for such presents);
ii) To give necessary items;
iii) A show should not be made of whatever is given.
17. It is Sunnah for the bridegroom’s family to make walimah.
NOTE: In walimah, whatever is easily available should be fed to the people and care should be taken that there is no extravagance, show and that no debts are incurred in the process.
18. To delay nikāh after the engagement is un-Islamic. Some Customs In following modern day trends, we have adopted many cutoms that are unislamic and contrary to the sunnah. Some examples are:
i Displaying the bride on stage;
ii Inviting guests for the wedding from far-off places;
iii Receiving guests in the hall;
iv The bride’s people incurring unnecessary expenses by holding a feast which has no basis in Shari‘ah. We should remember that walimah is the feast arranged by the bridegroom after the marriage is consummated;
v It is contrary to sunnah (and the practice of some non-Muslim tribes in India) to wish, hope for or demand presents and gifts for the bridegroom, from the bride’s people. We should always remember that our Rasūl sallallahu alayhi wasallam did not give ‘Ali radiyallahu anhu anything except du‘ā.
Monday, July 06, 2009
Value is in the Eye of the Beholder
How much does guidance mean to you? How much should a person revere one who is a means for them finding a treasure no less than Allah, Himself?
A wonderful narration of a short story I have heard several time, courtesy of Mawlana Shaykh Tamim Ahmadi of Fremont, California:
True Love Leads to True Value
Once, a beggar came to Hazrat Nizamuddin Awliyaa (RA) asking for some financial assistance. The Shaykh replied, “I will give you whatever I receive today.” It just so happened that the Shaykh had received nothing on that day. The Shaykh then told him, “Whatever I get tomorrow will be given to you.” The next day, too, the Shaykh had nothing. So, the Shaykh then gave his shoes to the beggar.
Amir Khusro (RA), who was a student of the Shaykh, was accompanying the king when he saw the beggar somewhere on a journey. Amir Khusro (RA) noticed that the beggar was extremely happy. He asked the beggar, “Where are you coming from?” He replied, “I am coming from Dehli.” Amir Khusro (RA) then asked about his Shaykh. The beggar informed him that the Shaykh was doing well. Amir Khusro (RA) told the beggar, “I sense some fragrant smell coming from you. Did the Shaykh give you something?” The beggar replied, “I have the Shaykh’s shoes. He had given them to me out his extreme kindness.”
Amir Khusro (RA) then asked the beggar, “Would you like to sell the shoes?” The beggar replied, “I had intended to sell the shoes so that I can acquire some money.” The beggar knew how much reverence Amir Khusro (RA) had for his Shaykh. The beggar then told Amir Khusro (RA) that he would sell the shoes for 500,000 rupees.
Amir Khusro (RA) happily paid the price for the shoes. Placing the shoes with the utmost care by him, he set off for Dehli to visit his Shaykh. Sultan al Mashaaikh, Hazrat Nizamuddin (RA) saw him approaching with the shoes and commented, “Khusro! You have bought those shoes for a cheap price.” Amir Khusro (RA) replied, “Hazrat, I only paid the price the beggar asked for; otherwise, I was prepared to give all of my wealth for these shoes.”
Subhaanallah! It is indeed intriguing to see the level of love Amir Khusro (RA) had for his shaykh. The pious of the past had value for the shoes of their shaykhs. Today, we don’t have value for our shaykhs, let alone their shoes. We overlook their feelings, likes and dislikes. We disrespect them and do not even realize it.
We pray to Allah that He grant us the ability to truly appreciate our shaykhs and to value them the way they deserved to be valued and appreciated.
A wonderful narration of a short story I have heard several time, courtesy of Mawlana Shaykh Tamim Ahmadi of Fremont, California:
True Love Leads to True Value
Once, a beggar came to Hazrat Nizamuddin Awliyaa (RA) asking for some financial assistance. The Shaykh replied, “I will give you whatever I receive today.” It just so happened that the Shaykh had received nothing on that day. The Shaykh then told him, “Whatever I get tomorrow will be given to you.” The next day, too, the Shaykh had nothing. So, the Shaykh then gave his shoes to the beggar.
Amir Khusro (RA), who was a student of the Shaykh, was accompanying the king when he saw the beggar somewhere on a journey. Amir Khusro (RA) noticed that the beggar was extremely happy. He asked the beggar, “Where are you coming from?” He replied, “I am coming from Dehli.” Amir Khusro (RA) then asked about his Shaykh. The beggar informed him that the Shaykh was doing well. Amir Khusro (RA) told the beggar, “I sense some fragrant smell coming from you. Did the Shaykh give you something?” The beggar replied, “I have the Shaykh’s shoes. He had given them to me out his extreme kindness.”
Amir Khusro (RA) then asked the beggar, “Would you like to sell the shoes?” The beggar replied, “I had intended to sell the shoes so that I can acquire some money.” The beggar knew how much reverence Amir Khusro (RA) had for his Shaykh. The beggar then told Amir Khusro (RA) that he would sell the shoes for 500,000 rupees.
Amir Khusro (RA) happily paid the price for the shoes. Placing the shoes with the utmost care by him, he set off for Dehli to visit his Shaykh. Sultan al Mashaaikh, Hazrat Nizamuddin (RA) saw him approaching with the shoes and commented, “Khusro! You have bought those shoes for a cheap price.” Amir Khusro (RA) replied, “Hazrat, I only paid the price the beggar asked for; otherwise, I was prepared to give all of my wealth for these shoes.”
Subhaanallah! It is indeed intriguing to see the level of love Amir Khusro (RA) had for his shaykh. The pious of the past had value for the shoes of their shaykhs. Today, we don’t have value for our shaykhs, let alone their shoes. We overlook their feelings, likes and dislikes. We disrespect them and do not even realize it.
We pray to Allah that He grant us the ability to truly appreciate our shaykhs and to value them the way they deserved to be valued and appreciated.
Saturday, June 27, 2009
Advice For Newlyweds
Assalamu'alaykum
For those of you whose marriages are new or old or old and feel new or vice versa...
Wonderful advice from Mawlana Saleem Dhorat of the UK on how to cement a good marriage.
This is advice for you if you ARE married...
If you aren't married, then I have some advice to offer... get married.
Humza
[lightly edited for grammar and spelling only]
-------------------------------------------------------------------------------
Key Advice for the Newlyweds
Based on the advices of Shaykh Muhammad Saleem Dhorat
prepared by Brother Aslam Patel
“You have never seen anything better than marriage for those who love.” (Ibn Mãjah)
Shaykh Muhammad Saleem Dhorat dãmat barakãtuhu advises:
1. Every action is dependent upon intention. When marrying, both partners should therefore make a firm intention to accomplish the following objectives:
* Following the Sunnah of our beloved Nabi Muhammad s
* Safeguarding oneself from sins
* Parenting pious children
2. When marrying, each becomes the other’s lifetime companion. Each should understand and appreciate that Allah S has brought them both together and that their destiny in life has now become one. Whatever the circumstances: happiness or sorrow; health or sickness; wealth or poverty; comfort or hardship; trial or ease; all events are to be confronted together as a team with mutual affection and respect. No matter how wealthy, affluent, materially prosperous and “better-off” another couple may appear, one’s circumstances are to be happily accepted with qanã‘ah (contentment upon the choice of Allah). The wife should happily accept her husband, his home and income as her lot and should always feel that her husband is her true beloved and best friend and well-wisher in all family decisions. The husband too should accept his wife as his partner-for- life and not cast a glance towards another.
3. Nowadays, the husband reads about, and is well-informed of his rights and demands them. Similarly, the wife reads of her rights and expects them. However, both should concentrate on being aware of each other’s rights and then strive to fulfill them. This is the prescription for a prosperous marriage and everlasting love.
4. During the first year of marriage, the couple must try and spend as much time as possible together. This is especially true for the first two months as it provides an opportunity to understand each other’s temperaments and establishes a firm foundation which contributes towards securing a prosperous marriage.
5. The couple (especially the husband) must make a point to arrive home early after ‘Ishã Salãh and scrupulously avoid the habit of socializing with friends late into the evening. Wherever possible, business, employment and other activities should be concluded beforehand or curtailed in order to set aside time for spending together.
6. Mutual respect between husband and wife should not be lost. They should each be very particular about following the Deen right from the initial stages of married life. This will also ensure a religious environment for the children to be nurtured in, contributing greatly towards their successful upbringing.
7. True and everlasting prosperity is only possible for Muslims when they follow the Sunnah of Rasulullah s in all affairs. The couple too, should adhere to the teachings of Rasoolullah s in all their matters and abstain from anything which contradicts them. Careful attention should be given to this in their intimate relationship too. Inshã’allah this will be an assured approach to acquiring the blessing of pious offspring.
8. In the initial stages of marriage, the love between the couple is a physical bond, wherein emotional changes take place all the time. Despite great passion and physical love for each other, affection between the couple is not yet well established or on a rational basis. Such rational love comes after many years together. It is therefore extremely important for the husband not to succumb to emotional weaknesses at the onset and let the marriage waver towards an irreligious direction. Both the husband and wife should make a pledge to each other to steadfastly follow the Deen, especially in the performance of Salãh and in avoiding all sins.
9. Marriage is like the weather, forever changing. Sometimes it is cloudy and rainy, life appears gloomy, then the sun appears and rays of happiness break through bringing joy. At times, one experiences rain, wind and sunshine all in one day. Such is life, and like the seasons, we go through different experiences. The secret is to remain devoted and steadfast to one’s Deen and spouse.
10. The husband should be sympathetic to the fact that his wife has left her parents, brothers and sisters to start a new life with him. Her sacrifice and her feelings should be respected and joy should be felt by both partners at the expansion of their families.
Just as the wife should treat her husband’s parents as her own, he should also extend affection, courtesy and respect to his new in-laws.
[Humza note: Our Shaykh, the Sayyid Mahmud Mian, may Allah ennoble his fine person, would frequently mention that no man will ever do so much for you, after your own father, than your father-in-law. One should honor him as his own father, and recognize the benefit that Allah gave at his hands. As the hadith goes: whoever hasn't thanked the people, hasn't thanked Allah.]
11. As soon as one experiences a problem, no matter how trivial, which remains unresolved for more than three days, consult a person who is both knowledgeable and your sincere well-wisher.
For those of you whose marriages are new or old or old and feel new or vice versa...
Wonderful advice from Mawlana Saleem Dhorat of the UK on how to cement a good marriage.
This is advice for you if you ARE married...
If you aren't married, then I have some advice to offer... get married.
Humza
[lightly edited for grammar and spelling only]
-------------------------------------------------------------------------------
Key Advice for the Newlyweds
Based on the advices of Shaykh Muhammad Saleem Dhorat
prepared by Brother Aslam Patel
“You have never seen anything better than marriage for those who love.” (Ibn Mãjah)
Shaykh Muhammad Saleem Dhorat dãmat barakãtuhu advises:
1. Every action is dependent upon intention. When marrying, both partners should therefore make a firm intention to accomplish the following objectives:
* Following the Sunnah of our beloved Nabi Muhammad s
* Safeguarding oneself from sins
* Parenting pious children
2. When marrying, each becomes the other’s lifetime companion. Each should understand and appreciate that Allah S has brought them both together and that their destiny in life has now become one. Whatever the circumstances: happiness or sorrow; health or sickness; wealth or poverty; comfort or hardship; trial or ease; all events are to be confronted together as a team with mutual affection and respect. No matter how wealthy, affluent, materially prosperous and “better-off” another couple may appear, one’s circumstances are to be happily accepted with qanã‘ah (contentment upon the choice of Allah). The wife should happily accept her husband, his home and income as her lot and should always feel that her husband is her true beloved and best friend and well-wisher in all family decisions. The husband too should accept his wife as his partner-for- life and not cast a glance towards another.
3. Nowadays, the husband reads about, and is well-informed of his rights and demands them. Similarly, the wife reads of her rights and expects them. However, both should concentrate on being aware of each other’s rights and then strive to fulfill them. This is the prescription for a prosperous marriage and everlasting love.
4. During the first year of marriage, the couple must try and spend as much time as possible together. This is especially true for the first two months as it provides an opportunity to understand each other’s temperaments and establishes a firm foundation which contributes towards securing a prosperous marriage.
5. The couple (especially the husband) must make a point to arrive home early after ‘Ishã Salãh and scrupulously avoid the habit of socializing with friends late into the evening. Wherever possible, business, employment and other activities should be concluded beforehand or curtailed in order to set aside time for spending together.
6. Mutual respect between husband and wife should not be lost. They should each be very particular about following the Deen right from the initial stages of married life. This will also ensure a religious environment for the children to be nurtured in, contributing greatly towards their successful upbringing.
7. True and everlasting prosperity is only possible for Muslims when they follow the Sunnah of Rasulullah s in all affairs. The couple too, should adhere to the teachings of Rasoolullah s in all their matters and abstain from anything which contradicts them. Careful attention should be given to this in their intimate relationship too. Inshã’allah this will be an assured approach to acquiring the blessing of pious offspring.
8. In the initial stages of marriage, the love between the couple is a physical bond, wherein emotional changes take place all the time. Despite great passion and physical love for each other, affection between the couple is not yet well established or on a rational basis. Such rational love comes after many years together. It is therefore extremely important for the husband not to succumb to emotional weaknesses at the onset and let the marriage waver towards an irreligious direction. Both the husband and wife should make a pledge to each other to steadfastly follow the Deen, especially in the performance of Salãh and in avoiding all sins.
9. Marriage is like the weather, forever changing. Sometimes it is cloudy and rainy, life appears gloomy, then the sun appears and rays of happiness break through bringing joy. At times, one experiences rain, wind and sunshine all in one day. Such is life, and like the seasons, we go through different experiences. The secret is to remain devoted and steadfast to one’s Deen and spouse.
10. The husband should be sympathetic to the fact that his wife has left her parents, brothers and sisters to start a new life with him. Her sacrifice and her feelings should be respected and joy should be felt by both partners at the expansion of their families.
Just as the wife should treat her husband’s parents as her own, he should also extend affection, courtesy and respect to his new in-laws.
[Humza note: Our Shaykh, the Sayyid Mahmud Mian, may Allah ennoble his fine person, would frequently mention that no man will ever do so much for you, after your own father, than your father-in-law. One should honor him as his own father, and recognize the benefit that Allah gave at his hands. As the hadith goes: whoever hasn't thanked the people, hasn't thanked Allah.]
11. As soon as one experiences a problem, no matter how trivial, which remains unresolved for more than three days, consult a person who is both knowledgeable and your sincere well-wisher.
Monday, June 22, 2009
European Democracy: Liberty for Everyone Who We Agree With
Look at Nicolas Sarkozy, and his genuine concern for the freedom of Muslim Women. For God's sake, the man divorced his wife of years as soon as he became President and ran off with a model... Sounds like some real concern for the welfare of women.
How Europe despises Islam! It is all thinly veiled racism cloaked in the language of democracy. If a person wants to do outrageous things, destroy his family through alcohol and drugs, enter a "civil union" with a man, woman, or whatever, and show impunity to God Himself, that's all life, liberty and the pursuit of happiness. Its all okay, unless you are a Muslim.
God bless the USA for at least not being hypocrites about this issue.
-------------------------------------------------------------------------------
Taken from news.bbc.co.uk
Sarkozy speaks out against burka
French President Nicolas Sarkozy
Mr Sarkozy was speaking at a special session of parliament in Versailles
French President Nicolas Sarkozy has spoken out strongly against the wearing of the burka by Muslim women in France.
In a major policy speech, he said the burka - a garment covering women from head to toe - reduced them to servitude and undermined their dignity.
Mr Sarkozy also gave his backing to the establishment of a parliamentary commission to look at whether to ban the wearing of burkas in public.
In 2004, France banned the Islamic headscarves in its state schools.
'Not welcome'
"We cannot accept to have in our country women who are prisoners behind netting, cut off from all social life, deprived of identity," Mr Sarkozy told a special session of parliament in Versailles.
To raise the subject like this, via a parliamentary committee, is a way of stigmatising Islam and the Muslims of France
Mohammed Moussaoui, French Council for the Muslim Religion
Sarkozy stirs debate
"That is not the idea that the French republic has of women's dignity.
"The burka is not a sign of religion, it is a sign of subservience. It will not be welcome on the territory of the French republic," the French president said.
But he stressed that France "must not fight the wrong battle", saying that "the Muslim religion must be respected as much as other religions" in the country.
A group of a cross-party lawmakers is already calling for a special inquiry into whether Muslim women who wear the burka is undermining French secularism, the BBC's Emma Jane Kirby in Paris says.
The lawmakers also want to examine whether women who wear the veil are doing so voluntarily or are being forced to cover themselves, our correspondent says.
Mr Sarkozy's speech was the first a French president has made to parliament since the 19th century - made possible by a constitutional amendment he introduced last year.
Later on Monday, Mr Sarkozy was expected to meet the Emir of Qatar, Sheikh Hamad bin Khalifah al-Thani.
Find out about different styles of Muslim headscarf
In graphics
In 2004, France banned the Islamic headscarf and other conspicuous religious symbols from public schools, triggering heated debate in the country and abroad.
Members of the French government have been divided over the issue.
The immigration minister, Eric Besson, has said a full ban will only "create tensions" while the junior minister for human rights, Rama Yade, said she would accept a ban if it was aimed at protecting women forced to wear the burka.
France's official Muslim council has criticised the debate.
"To raise the subject like this, via a parliamentary committee, is a way of stigmatising Islam and the Muslims of France," said Mohammed Moussaoui, head of the French Council for the Muslim Religion.
France is home to about five million Muslims.
How Europe despises Islam! It is all thinly veiled racism cloaked in the language of democracy. If a person wants to do outrageous things, destroy his family through alcohol and drugs, enter a "civil union" with a man, woman, or whatever, and show impunity to God Himself, that's all life, liberty and the pursuit of happiness. Its all okay, unless you are a Muslim.
God bless the USA for at least not being hypocrites about this issue.
-------------------------------------------------------------------------------
Taken from news.bbc.co.uk
Sarkozy speaks out against burka
French President Nicolas Sarkozy
Mr Sarkozy was speaking at a special session of parliament in Versailles
French President Nicolas Sarkozy has spoken out strongly against the wearing of the burka by Muslim women in France.
In a major policy speech, he said the burka - a garment covering women from head to toe - reduced them to servitude and undermined their dignity.
Mr Sarkozy also gave his backing to the establishment of a parliamentary commission to look at whether to ban the wearing of burkas in public.
In 2004, France banned the Islamic headscarves in its state schools.
'Not welcome'
"We cannot accept to have in our country women who are prisoners behind netting, cut off from all social life, deprived of identity," Mr Sarkozy told a special session of parliament in Versailles.
To raise the subject like this, via a parliamentary committee, is a way of stigmatising Islam and the Muslims of France
Mohammed Moussaoui, French Council for the Muslim Religion
Sarkozy stirs debate
"That is not the idea that the French republic has of women's dignity.
"The burka is not a sign of religion, it is a sign of subservience. It will not be welcome on the territory of the French republic," the French president said.
But he stressed that France "must not fight the wrong battle", saying that "the Muslim religion must be respected as much as other religions" in the country.
A group of a cross-party lawmakers is already calling for a special inquiry into whether Muslim women who wear the burka is undermining French secularism, the BBC's Emma Jane Kirby in Paris says.
The lawmakers also want to examine whether women who wear the veil are doing so voluntarily or are being forced to cover themselves, our correspondent says.
Mr Sarkozy's speech was the first a French president has made to parliament since the 19th century - made possible by a constitutional amendment he introduced last year.
Later on Monday, Mr Sarkozy was expected to meet the Emir of Qatar, Sheikh Hamad bin Khalifah al-Thani.
Find out about different styles of Muslim headscarf
In graphics
In 2004, France banned the Islamic headscarf and other conspicuous religious symbols from public schools, triggering heated debate in the country and abroad.
Members of the French government have been divided over the issue.
The immigration minister, Eric Besson, has said a full ban will only "create tensions" while the junior minister for human rights, Rama Yade, said she would accept a ban if it was aimed at protecting women forced to wear the burka.
France's official Muslim council has criticised the debate.
"To raise the subject like this, via a parliamentary committee, is a way of stigmatising Islam and the Muslims of France," said Mohammed Moussaoui, head of the French Council for the Muslim Religion.
France is home to about five million Muslims.
Thursday, May 28, 2009
Life After Death
Taken from deoband.org
Advices by Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi
Translated by Shaykh Yusuf Laher
[Advice 75] Life after death
Generally people think that when a person dies and he is placed in the qabr (grave), he remains alone in that fearful place and that life there is ‘lifeless’. Friends! This is not so! There is great comfort for a Muslim there.
It is mentioned in the hadith sharif that the arwah (souls) come and meet and welcome him (the newly deceased). Also, relatives and family who passed away before him come and meet him. They ask him questions regarding their relatives (who they think are still living). If this newly deceased answers that so and so has already passed away, they express their grief and say that that person has entered jahannam (hellfire) otherwise he would have definitely met us. The arwah become saddened at that person’s entry into jahannam. Anyway, the arwah meet each other and become happy. People think that after death one will just lie lifeless and useless! La Hawla wa La Quwwata illa Billah!
Behold! Qabr is not merely that hole. The hole is the external and visible form. In reality qabr is the name of ‘alam al-barzakh (the realm of barzakh). There, they meet each other and it is a meeting of the pure.
People get separated in the world. A worker obtains leave and returns home to stay with his family. On completion of his leave he returns to his place of employment and gets separated again. On the other hand, in the realm of barzakh the togetherness and companionship doesn’t come to an end. There is comfort upon comfort there. The problem arises due to people being unaware of the reality of death, resulting in an unwarranted fear, whereas mawt (death) is a bridge by which one meets the Beloved i.e. Allah Most High! What can be better than meeting Allah Most High? For this very reason do the Ahlullah long for death. Ask them regarding the reality of death! A hadith says: Death is a gift unto a believer.
If the ruler of Hyderabad sends a gift to a person, isn’t it a shame if the recipient’s family cries and laments on such an occasion? What I am referring to here is deliberate and intentional grief and not natural and uncontrollable grief which occurs at the time of separation. There is no harm in natural grief. To deliberately bring back memories of sorrow for the purpose of increasing the grief is wrong and evil. In fact a person should rather ponder over the above-mentioned points with the intention of decreasing the grief.
This world compared to the akhira (hereafter) is like the womb of the mother. For as long as the baby remains in the womb, it considers the womb to be everything. Even if the baby is told to leave the narrow confines of the womb and enter the spacious world, it will not believe and will still consider the womb to be everything. Eventually, when the baby does emerge from the womb, it now sees the world and realizes that the womb is insignificant compared to the world. If the baby is told to re-enter the womb it will refuse and never accept to go back. In the same way, this world compared to the akhira is absolutely narrow and confined. When a person departs from this world he will express shukr (gratitude) and never wish to return.
When the time draws near to meet Allah Most High (the time of death), the bounties of the hereafter are revealed to the dying person. If at that time the dying person is offered a life prolonging substance and is told that if you consume this you will live longer, he will angrily reject it and will wish that he dies immediately.
There was a foreign student who was affected by the plague. To pacify him people would tell him not to worry and grieve, for he will be cured. He would say in reply: “Don’t say that, for now I desire to meet Allah Most High and at this very moment I am receiving the following glad tidings from Allah Most High:
تَتَنَزَّلُ عَلَيْهِمُ الْـمَلائِكَةُ ألاّ تَخَافُوْا وَ لاَ تَحْزَنُوْا وَ اَبْشِرُوْا بِالْـجَنَّةِ الَّتِى كُنْتُمْ تُوْعَدُوْنَ
On them angels will descend (at the time of death) (saying): Fear you not, nor grieve! But receive the glad tidings of janna, which you have been promised. (Sura Fussilat)
Another example is when a ruler sends a proposal of ambassadorship to someone. When this person departs from his home his family will be grieved by his separation but he himself will be happy, eager and excited. Even if the ruler tells him that he may delay his departure by a few days, he will not be happy and will wish to depart immediately.
In the same manner, a person is not only informed of the bounties of the hereafter (at the time of death) but also sees it. He will never be pleased to remain in this world even if he is told to do so.
Friends! Desire that which is by Allah. It is because of this desire that the Ahlullah always remain in high spirits, they constantly desire the various boons of the akhira. They are never grieved. In short, death is child’s play for the Ahlullah and they are preoccupied with it.
We should also adopt this attitude and condition. Instead of grief we should experience the desire for death.
An easy way to develop this desire is to ponder over these points I have mentioned. Insha Allah it will be a cure for grief and simultaneously the desire for the akhira will be developed.
So, in the verse:
مَا عِنْدَكم يَنْفَدُ وَ مَا عِنْدَ اللهِ بَاق
Allah has given us this cure.
SubhanAllah! What an amazing cure! Meditate frequently that the pleasures and comforts of the akhira are far more superior and much more than worldly comforts and also that the deceased have reached Allah. Meditate that it is better for the deceased to stay with Allah than to stay with us, for Allah loves him more than we can ever love him.
It is mentioned in a hadith that the love of Allah for His servant is much more than the combined love and affection expressed by animals and mothers towards their offspring.
Although there is a possibility of the deceased receiving punishment in the akhira, why should we think ill of our deceased and believe that they are receiving the punishment meted out to sinners? In accordance with this hadith: “My mercy has overtaken my wrath”, think well of the deceased. For him (the deceased) to receive this mercy make du‘a for him and also isal al-thawab (by giving charity, making tilawa, etc.) and sending the thawab to him. This is more beneficial to the deceased than merely expressing our grief and sadness.
Advices by Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi
Translated by Shaykh Yusuf Laher
[Advice 75] Life after death
Generally people think that when a person dies and he is placed in the qabr (grave), he remains alone in that fearful place and that life there is ‘lifeless’. Friends! This is not so! There is great comfort for a Muslim there.
It is mentioned in the hadith sharif that the arwah (souls) come and meet and welcome him (the newly deceased). Also, relatives and family who passed away before him come and meet him. They ask him questions regarding their relatives (who they think are still living). If this newly deceased answers that so and so has already passed away, they express their grief and say that that person has entered jahannam (hellfire) otherwise he would have definitely met us. The arwah become saddened at that person’s entry into jahannam. Anyway, the arwah meet each other and become happy. People think that after death one will just lie lifeless and useless! La Hawla wa La Quwwata illa Billah!
Behold! Qabr is not merely that hole. The hole is the external and visible form. In reality qabr is the name of ‘alam al-barzakh (the realm of barzakh). There, they meet each other and it is a meeting of the pure.
People get separated in the world. A worker obtains leave and returns home to stay with his family. On completion of his leave he returns to his place of employment and gets separated again. On the other hand, in the realm of barzakh the togetherness and companionship doesn’t come to an end. There is comfort upon comfort there. The problem arises due to people being unaware of the reality of death, resulting in an unwarranted fear, whereas mawt (death) is a bridge by which one meets the Beloved i.e. Allah Most High! What can be better than meeting Allah Most High? For this very reason do the Ahlullah long for death. Ask them regarding the reality of death! A hadith says: Death is a gift unto a believer.
If the ruler of Hyderabad sends a gift to a person, isn’t it a shame if the recipient’s family cries and laments on such an occasion? What I am referring to here is deliberate and intentional grief and not natural and uncontrollable grief which occurs at the time of separation. There is no harm in natural grief. To deliberately bring back memories of sorrow for the purpose of increasing the grief is wrong and evil. In fact a person should rather ponder over the above-mentioned points with the intention of decreasing the grief.
This world compared to the akhira (hereafter) is like the womb of the mother. For as long as the baby remains in the womb, it considers the womb to be everything. Even if the baby is told to leave the narrow confines of the womb and enter the spacious world, it will not believe and will still consider the womb to be everything. Eventually, when the baby does emerge from the womb, it now sees the world and realizes that the womb is insignificant compared to the world. If the baby is told to re-enter the womb it will refuse and never accept to go back. In the same way, this world compared to the akhira is absolutely narrow and confined. When a person departs from this world he will express shukr (gratitude) and never wish to return.
When the time draws near to meet Allah Most High (the time of death), the bounties of the hereafter are revealed to the dying person. If at that time the dying person is offered a life prolonging substance and is told that if you consume this you will live longer, he will angrily reject it and will wish that he dies immediately.
There was a foreign student who was affected by the plague. To pacify him people would tell him not to worry and grieve, for he will be cured. He would say in reply: “Don’t say that, for now I desire to meet Allah Most High and at this very moment I am receiving the following glad tidings from Allah Most High:
تَتَنَزَّلُ عَلَيْهِمُ الْـمَلائِكَةُ ألاّ تَخَافُوْا وَ لاَ تَحْزَنُوْا وَ اَبْشِرُوْا بِالْـجَنَّةِ الَّتِى كُنْتُمْ تُوْعَدُوْنَ
On them angels will descend (at the time of death) (saying): Fear you not, nor grieve! But receive the glad tidings of janna, which you have been promised. (Sura Fussilat)
Another example is when a ruler sends a proposal of ambassadorship to someone. When this person departs from his home his family will be grieved by his separation but he himself will be happy, eager and excited. Even if the ruler tells him that he may delay his departure by a few days, he will not be happy and will wish to depart immediately.
In the same manner, a person is not only informed of the bounties of the hereafter (at the time of death) but also sees it. He will never be pleased to remain in this world even if he is told to do so.
Friends! Desire that which is by Allah. It is because of this desire that the Ahlullah always remain in high spirits, they constantly desire the various boons of the akhira. They are never grieved. In short, death is child’s play for the Ahlullah and they are preoccupied with it.
We should also adopt this attitude and condition. Instead of grief we should experience the desire for death.
An easy way to develop this desire is to ponder over these points I have mentioned. Insha Allah it will be a cure for grief and simultaneously the desire for the akhira will be developed.
So, in the verse:
مَا عِنْدَكم يَنْفَدُ وَ مَا عِنْدَ اللهِ بَاق
Allah has given us this cure.
SubhanAllah! What an amazing cure! Meditate frequently that the pleasures and comforts of the akhira are far more superior and much more than worldly comforts and also that the deceased have reached Allah. Meditate that it is better for the deceased to stay with Allah than to stay with us, for Allah loves him more than we can ever love him.
It is mentioned in a hadith that the love of Allah for His servant is much more than the combined love and affection expressed by animals and mothers towards their offspring.
Although there is a possibility of the deceased receiving punishment in the akhira, why should we think ill of our deceased and believe that they are receiving the punishment meted out to sinners? In accordance with this hadith: “My mercy has overtaken my wrath”, think well of the deceased. For him (the deceased) to receive this mercy make du‘a for him and also isal al-thawab (by giving charity, making tilawa, etc.) and sending the thawab to him. This is more beneficial to the deceased than merely expressing our grief and sadness.
Monday, April 27, 2009
Ibn 'Abidin al-Shami
Imām Ibn Aābidīn ash-Shāmī (ra)
[Note: This is a biographical note about Ibn `Abidin, the author of the canonical collection of fatwas of the Hanafi madhhab. His name, when attached to a Hanafi fatwa is basically an endorsement of the veracity of that fatwa according to the Hanafis. Obviously, his position within the madhhab for all those who came after him is great. I would like to call attention to the relatively late period in which he came, and the fact that we have 'ulama in later times who are of a high caliber and that there is always much in the way of service to the sciences of the deen to be taken by Allah from the people of knowledge, should He give them the tawfiq. May Allah keep us attached to them and not deprive us of their barakat in this world or the hereafter... humza
Taken from attalib.blogspot.com]
Imām Ibn Aābidīn ash-Shāmī (ra)
1198-1252 AH / 1783-1836 AD
Sayyid Muhammad Amin ibn Sayyid Úmar ibn Sayyid Ábd al-Áziz ibn Sayyid Ahmed ibn Sayyid Ábd ar-Rahim ibn Sayyid Najmuddin ibn Sayyid Muhammad Salahuddin widely known as ‘Ibn Áabidin’ is praised in these words: the prominent, praiseworthy and noble scholar; an ocean of knowledge; the master scholar [jahbadh]; the great jurist [faqih]; the genius; the finest among the later scholars and the last of the research scholars; one with an exalted ancestry [hasib, nasib]; the erudite Imam; the litterateur.
Family
The Imam was born - Rahimahullah - in Damascus (Syria), in a family of scholars and high ancestry in the year 1198 AH. His lineage reaches Sayyid Sharif Zayn al-Áabidin (ra) and from him to Sayyidah Fatimah (R), the daughter of the Master of all creation, Sall Allahu ‘alaihi wa Aalihi wa sallim. Ibn Áabidin’s father Sayyid Úmar and his mother were both famed for their righteousness and taqwa [being fearful of Allah]. May Allah have mercy on them.
Growing up
He grew up in his father’s care in the Qanawat area. He memorized the Qur’an at a very young age. He was a frequent visitor at his father’s shop where he learnt the skills of the trade [to enable him earn an honest livelihood]. Sometimes, he would recite the Qur’an in the shop.
On one such occasion, a passerby objected to his recitation in a public place, since people neither listen to the Qur’an nor pay heed to what is being recited. He also pointed out a few minor mistakes in his recitation. Immediately, he set out seeking good reciters to correct his mistakes.
Seeking Knowledge
He was referred to the master reciter of his time, [Shaykh al-Qurra’a, `Allamah] Muhammad Saýid ibn Ibrahim al-Hamawi (d.1236 AH). He perfected his tajwid under him and memorized Sha_ibiyyah, Maydaniyyah and Jazariyyah. He also learnt Shafi' fiqh from him and memorized Az-Zabd. He learnt Arabic grammar and morphology [nahw, sarf] before finally completing his studies and obtaining a general degree of authorization from him [ijazatun áammah].
Allah (SWT) had destined him to meet the greatest scholar of his age, Shaykh Shakir al-Áqqad, famously known as Ibn al-Miqdam Saád. Under him, he read books of Qur’anic exegesis, juristic principles, inheritance, tasawwuf, mathematics [tafsir, hadith, usul, farayiI, tasawwuf, hisab] and the rational sciences.
Áqqad was instrumental in changing his madh’hab to that of Imam al-Aážam [Ibn Áabidin was a Shafi' earlier]. He read major books of Hanafi fiqh under him like Multaqa al-Abhur, Kanz ad-Daqayiq and its exegesis Bahr ar-Rayiq, Dirayah and Hidayah.
He began reading Durr al-Mukhtar under well-known scholars, the most famous among whom was Shaykh Saýid al-Halabi. Ibn Áabidin’s meeting with Shaykh Shakir was a giant stride in his career as a scholar and a pilgrim upon the spiritual path. No wonder then, he remained in his company for seven years, after which Shaykh Shakir would present him to his own teachers and recommend them to grant him authorizations. His chain of transmissions [sanad] became more elevated and shorter than earlier ones. He also became a member [murid] of the Qadiri order to which he kept forever. [Tariqah of Ghawth al-Aážam Shaykh Ábd al-Qadir Jilani (ra) ]
After the death of Shaykh Shakir (ra), he continued studying under his deputy, Shaykh Saýid al-Halabi. Al-Halabi was the most learned man in Shaykh Shakir’s circle and was also the foremost Hanafi scholar of his time. He loved Ibn Áabidin so much that he did not start his lessons until Ibn Áabidin was present. The lessons of Durr al-Mukhtar were held next to the Umawi mosque after morning prayers.
Heir of the Prophet (S)
Ibn Áabidin was very handsome and charismatic; he was tall and had a good physique. He was mild mannered, kind and always cheerful; yet, he was dignified and poised. He had a certain awe about him that commanded respect. His speech was full of wisdom and foresight.
An Indian shaykh once said to his teacher Al Áqqad, when he left Ibn Áabidin behind waiting at the door: "Bring along the young man, for I see the light of Prophethood shine between his eyes."
Degrees of Authorization
He received degrees of authorization from major scholars of his time, from his shaykhs, and their shaykhs. This was on account of his shaykh Áqqad, who introduced him to his own shaykhs and grand-shaykhs when he noticed the extraordinary intelligence, sincerity and talent of the young man. Given below are the degrees of the authorization he obtained:
* A general degree of authorization from the famous shaykh, Muhammad al-Kazburi al- Kabir, the muhaddith of his time who passed away in 1221 AH. He signed the certificate of authorization in the year, 1210 AH when Ibn Áabidin was only a little over twelve years old.
* Another general degree from the great scholar and famous muhaddith shaykh, Ahmed al-Áttar who passed away in 1218 AH. He granted him this ijazah in 1216 when he was about eighteen years old.
* Another general degree of authorization from the great scholar, Al-Amir al-Kabir (d.1232 AH), which he had it sent to him in 1228 AH.
* An ijazah to narrate from the reciters of Damascus, through his first teacher Muhammad Saýid al-Hamawi (d.1236 AH) which includes many prominent scholars of that time.
* And the degree from his own shaykh, Muhammad Shakir al-Áqqad, famously known as Ibn Miqdam Saád.
The Scholar
Ibn Áabidin began writing when he was barely seventeen. Among his earliest writings were annotations on books that he read from his shaykh, Áqqad, especially on Bahr ar-Rayiq and Durr al-Mukhtar.
He worked very hard and kept a steady progress until eventually, he become the foremost authority on Hanafi fiqh in his time. In the times of Shaykh Husayn al-Muradi, he was made the chief mufti of Damascus. He received questions through mail from all over the world on various matters to which he replied, sometimes in a very detailed manner.
The Hashiyah or the Marginalia on Durr al-Mukhtar is his magnum opus in which he compiled the preferred rulings [of Hanafi fiqh], thereby making it an authority in the Hanafi madhhab. Durr al-Mukhtar is a concise work; thus, many matters have been omitted to keep it concise. Sometimes, descriptions are cryptic for anyone but a trained eye and an experienced master. Ibn Áabidin saw the need for its exegesis, and inclusion of many matters omitted therein.
Incidentally, earlier authors who attempted such a comprehensive work, passed away before they could complete their work. Usually these books did not progress beyond the section on ijarah [hiring, renting] like Fat’h al-Qadir [of Kamal ibn Humam] for example. Therefore, Ibn Áabidin started his marginalia from the part on ijarah saying, "If death takes me sooner, this should serve as the completion of the unfinished earlier ones. But if I live long enough, I shall return to make it a whole, complete work."
He began writing the Marginalia under the auspices of his shaykh, Saýid al-Halabi after he finished reading Durr al-Mukhtar the first time and from the notes he had made for the same. Thereafter, he read it once more with the annotations of Ibrahim al-Halabi. In the meantime he would show his drafts to the shaykh who would be pleased and say: "The time has come for this huge collection to be finally ordered and the giant task to be completed." As mentioned earlier, he started from the part on ijarah and went on till the end. He then started it from the beginning and finished at ijarah. Once it was completed, he began ordering the manuscript, but death didn’t spare him time to complete the fair copy of his manuscript. His son Álauddin later completed the fair copy and appended his own notes spanning two separate volumes, and named it Qurrat al-Úyun al-Akhyar bi Takmalati Radd al-Muhtar.
Setting of a Star…
A pious life spent in earning the pleasure of his parents, and duteous to Allah; a life spent in amassing knowledge and good deeds extinguished on Wednesday, the 21st of Rabi' ath-Thani, 1252 AH. He was only 54 when he died. His funeral prayer was led by his own teacher Saýid al-Halabi who broke down, weeping and clutching his own beard said: "I was treasuring you, for what comes after my old age." Prayers were held in the Sinaniyyah mosque and he was buried – in accordance with his will – near the grave of Shaykh Álauddin al-Haskafi, the author of Durr al-Mukhtar and next to the great muhaddith Salih al-Jaynini in Damascus. May Allah be pleased with him and grant him the most extensive of paradises.
A Note on Radd al-Mukĥtār
Abbreviations used in this work: when he marks it as ta, he means the Hashiyah of Államah at-Tahtawi on Durr al-Mukhtar; ha means the Hashiyah of Államah al-Halabi, who wrote the marginalia of Durr al-Mukhtar in two volumes.
In all his works, including his Marginalia he shows utmost respect to earlier scholars and refers to them with due deference. However, sometimes when he quotes Tahtawi or Halabi he adds: ‘Ponder’ or, ‘Needs ascertaining’ or ‘Pending further examination’ - he means that though he quotes them, he may not accept their opinion. He thus hints at his disagreement respectfully instead of an explicit statement.
by Abu Hasan
Based on the biographical note in Arabic by Shaykh Ábd al-Jalil Áta of Damascus printed as the preface of Radd al-Mukhtar, the Dar Ihya at-Turath edition. [Square parenthesis indicate translator’s comments]
.
[Note: This is a biographical note about Ibn `Abidin, the author of the canonical collection of fatwas of the Hanafi madhhab. His name, when attached to a Hanafi fatwa is basically an endorsement of the veracity of that fatwa according to the Hanafis. Obviously, his position within the madhhab for all those who came after him is great. I would like to call attention to the relatively late period in which he came, and the fact that we have 'ulama in later times who are of a high caliber and that there is always much in the way of service to the sciences of the deen to be taken by Allah from the people of knowledge, should He give them the tawfiq. May Allah keep us attached to them and not deprive us of their barakat in this world or the hereafter... humza
Taken from attalib.blogspot.com]
Imām Ibn Aābidīn ash-Shāmī (ra)
1198-1252 AH / 1783-1836 AD
Sayyid Muhammad Amin ibn Sayyid Úmar ibn Sayyid Ábd al-Áziz ibn Sayyid Ahmed ibn Sayyid Ábd ar-Rahim ibn Sayyid Najmuddin ibn Sayyid Muhammad Salahuddin widely known as ‘Ibn Áabidin’ is praised in these words: the prominent, praiseworthy and noble scholar; an ocean of knowledge; the master scholar [jahbadh]; the great jurist [faqih]; the genius; the finest among the later scholars and the last of the research scholars; one with an exalted ancestry [hasib, nasib]; the erudite Imam; the litterateur.
Family
The Imam was born - Rahimahullah - in Damascus (Syria), in a family of scholars and high ancestry in the year 1198 AH. His lineage reaches Sayyid Sharif Zayn al-Áabidin (ra) and from him to Sayyidah Fatimah (R), the daughter of the Master of all creation, Sall Allahu ‘alaihi wa Aalihi wa sallim. Ibn Áabidin’s father Sayyid Úmar and his mother were both famed for their righteousness and taqwa [being fearful of Allah]. May Allah have mercy on them.
Growing up
He grew up in his father’s care in the Qanawat area. He memorized the Qur’an at a very young age. He was a frequent visitor at his father’s shop where he learnt the skills of the trade [to enable him earn an honest livelihood]. Sometimes, he would recite the Qur’an in the shop.
On one such occasion, a passerby objected to his recitation in a public place, since people neither listen to the Qur’an nor pay heed to what is being recited. He also pointed out a few minor mistakes in his recitation. Immediately, he set out seeking good reciters to correct his mistakes.
Seeking Knowledge
He was referred to the master reciter of his time, [Shaykh al-Qurra’a, `Allamah] Muhammad Saýid ibn Ibrahim al-Hamawi (d.1236 AH). He perfected his tajwid under him and memorized Sha_ibiyyah, Maydaniyyah and Jazariyyah. He also learnt Shafi' fiqh from him and memorized Az-Zabd. He learnt Arabic grammar and morphology [nahw, sarf] before finally completing his studies and obtaining a general degree of authorization from him [ijazatun áammah].
Allah (SWT) had destined him to meet the greatest scholar of his age, Shaykh Shakir al-Áqqad, famously known as Ibn al-Miqdam Saád. Under him, he read books of Qur’anic exegesis, juristic principles, inheritance, tasawwuf, mathematics [tafsir, hadith, usul, farayiI, tasawwuf, hisab] and the rational sciences.
Áqqad was instrumental in changing his madh’hab to that of Imam al-Aážam [Ibn Áabidin was a Shafi' earlier]. He read major books of Hanafi fiqh under him like Multaqa al-Abhur, Kanz ad-Daqayiq and its exegesis Bahr ar-Rayiq, Dirayah and Hidayah.
He began reading Durr al-Mukhtar under well-known scholars, the most famous among whom was Shaykh Saýid al-Halabi. Ibn Áabidin’s meeting with Shaykh Shakir was a giant stride in his career as a scholar and a pilgrim upon the spiritual path. No wonder then, he remained in his company for seven years, after which Shaykh Shakir would present him to his own teachers and recommend them to grant him authorizations. His chain of transmissions [sanad] became more elevated and shorter than earlier ones. He also became a member [murid] of the Qadiri order to which he kept forever. [Tariqah of Ghawth al-Aážam Shaykh Ábd al-Qadir Jilani (ra) ]
After the death of Shaykh Shakir (ra), he continued studying under his deputy, Shaykh Saýid al-Halabi. Al-Halabi was the most learned man in Shaykh Shakir’s circle and was also the foremost Hanafi scholar of his time. He loved Ibn Áabidin so much that he did not start his lessons until Ibn Áabidin was present. The lessons of Durr al-Mukhtar were held next to the Umawi mosque after morning prayers.
Heir of the Prophet (S)
Ibn Áabidin was very handsome and charismatic; he was tall and had a good physique. He was mild mannered, kind and always cheerful; yet, he was dignified and poised. He had a certain awe about him that commanded respect. His speech was full of wisdom and foresight.
An Indian shaykh once said to his teacher Al Áqqad, when he left Ibn Áabidin behind waiting at the door: "Bring along the young man, for I see the light of Prophethood shine between his eyes."
Degrees of Authorization
He received degrees of authorization from major scholars of his time, from his shaykhs, and their shaykhs. This was on account of his shaykh Áqqad, who introduced him to his own shaykhs and grand-shaykhs when he noticed the extraordinary intelligence, sincerity and talent of the young man. Given below are the degrees of the authorization he obtained:
* A general degree of authorization from the famous shaykh, Muhammad al-Kazburi al- Kabir, the muhaddith of his time who passed away in 1221 AH. He signed the certificate of authorization in the year, 1210 AH when Ibn Áabidin was only a little over twelve years old.
* Another general degree from the great scholar and famous muhaddith shaykh, Ahmed al-Áttar who passed away in 1218 AH. He granted him this ijazah in 1216 when he was about eighteen years old.
* Another general degree of authorization from the great scholar, Al-Amir al-Kabir (d.1232 AH), which he had it sent to him in 1228 AH.
* An ijazah to narrate from the reciters of Damascus, through his first teacher Muhammad Saýid al-Hamawi (d.1236 AH) which includes many prominent scholars of that time.
* And the degree from his own shaykh, Muhammad Shakir al-Áqqad, famously known as Ibn Miqdam Saád.
The Scholar
Ibn Áabidin began writing when he was barely seventeen. Among his earliest writings were annotations on books that he read from his shaykh, Áqqad, especially on Bahr ar-Rayiq and Durr al-Mukhtar.
He worked very hard and kept a steady progress until eventually, he become the foremost authority on Hanafi fiqh in his time. In the times of Shaykh Husayn al-Muradi, he was made the chief mufti of Damascus. He received questions through mail from all over the world on various matters to which he replied, sometimes in a very detailed manner.
The Hashiyah or the Marginalia on Durr al-Mukhtar is his magnum opus in which he compiled the preferred rulings [of Hanafi fiqh], thereby making it an authority in the Hanafi madhhab. Durr al-Mukhtar is a concise work; thus, many matters have been omitted to keep it concise. Sometimes, descriptions are cryptic for anyone but a trained eye and an experienced master. Ibn Áabidin saw the need for its exegesis, and inclusion of many matters omitted therein.
Incidentally, earlier authors who attempted such a comprehensive work, passed away before they could complete their work. Usually these books did not progress beyond the section on ijarah [hiring, renting] like Fat’h al-Qadir [of Kamal ibn Humam] for example. Therefore, Ibn Áabidin started his marginalia from the part on ijarah saying, "If death takes me sooner, this should serve as the completion of the unfinished earlier ones. But if I live long enough, I shall return to make it a whole, complete work."
He began writing the Marginalia under the auspices of his shaykh, Saýid al-Halabi after he finished reading Durr al-Mukhtar the first time and from the notes he had made for the same. Thereafter, he read it once more with the annotations of Ibrahim al-Halabi. In the meantime he would show his drafts to the shaykh who would be pleased and say: "The time has come for this huge collection to be finally ordered and the giant task to be completed." As mentioned earlier, he started from the part on ijarah and went on till the end. He then started it from the beginning and finished at ijarah. Once it was completed, he began ordering the manuscript, but death didn’t spare him time to complete the fair copy of his manuscript. His son Álauddin later completed the fair copy and appended his own notes spanning two separate volumes, and named it Qurrat al-Úyun al-Akhyar bi Takmalati Radd al-Muhtar.
Setting of a Star…
A pious life spent in earning the pleasure of his parents, and duteous to Allah; a life spent in amassing knowledge and good deeds extinguished on Wednesday, the 21st of Rabi' ath-Thani, 1252 AH. He was only 54 when he died. His funeral prayer was led by his own teacher Saýid al-Halabi who broke down, weeping and clutching his own beard said: "I was treasuring you, for what comes after my old age." Prayers were held in the Sinaniyyah mosque and he was buried – in accordance with his will – near the grave of Shaykh Álauddin al-Haskafi, the author of Durr al-Mukhtar and next to the great muhaddith Salih al-Jaynini in Damascus. May Allah be pleased with him and grant him the most extensive of paradises.
A Note on Radd al-Mukĥtār
Abbreviations used in this work: when he marks it as ta, he means the Hashiyah of Államah at-Tahtawi on Durr al-Mukhtar; ha means the Hashiyah of Államah al-Halabi, who wrote the marginalia of Durr al-Mukhtar in two volumes.
In all his works, including his Marginalia he shows utmost respect to earlier scholars and refers to them with due deference. However, sometimes when he quotes Tahtawi or Halabi he adds: ‘Ponder’ or, ‘Needs ascertaining’ or ‘Pending further examination’ - he means that though he quotes them, he may not accept their opinion. He thus hints at his disagreement respectfully instead of an explicit statement.
by Abu Hasan
Based on the biographical note in Arabic by Shaykh Ábd al-Jalil Áta of Damascus printed as the preface of Radd al-Mukhtar, the Dar Ihya at-Turath edition. [Square parenthesis indicate translator’s comments]
.
Wednesday, April 22, 2009
Our Master Fudhayl bin `Iyyadh
[Taken from Mawlana Zakariyya's History of the Shaykhs of Chisht, translated by the Majlis al-Ulama of South Africa, may Allah reward them all for benefitting us with such a beautiful book... the selection has been edited by me slightly. The original can be found at http://books.themajlis.net/node/484]
Shaykh Fudhayl bin `Iyadh
Shaykh Fudhayl bin `Iyadh
His nicknames are Abu Ali and Abul Fadhl. Some have also mentioned Abul Faydh. His original homeland was Kufa. He was born in Samarqand or Bukhaara.
Besides being the Khalifah of Shaykh Abdul Wahid, he also acquired khilafate from Abu Iydh bin Mansur bin Ma’mar Salami who was the khalifah of Muhammad bin Habib who was the khalifah of Sayyiduna Abu Bakr Siddiq (radhiyallahu anhu). In this way this Silsilah reached Rasulullah (صلى الله عايه وسالم) through the medium of Sayyiduna Abu Bakr Siddiq (radhiyallahu anhu).
He fasted continuously, not eating for five days at a time (besides merely breaking the fast at the time of iftaar). He would perform 500 raka’ts Salaat every day. The author of Anwarul Arifin narrates that once Shaykh Fudhayl washed a limb twice by error in wudhu instead of thrice. At night he saw Rasulullah (صلى الله عايه وسالم) telling him in a dream:
“Fudhayl, it is not expected of you to omit my Sunnat in wudhu.”
His eyes opened with shock and fear. To compensate for the omission and as a penance he imposed 500 raka’ts Salat on himself daily for a full year.
In the beginning (before he entered Suluk), Fudhayl bin Iyadh was the leader of a band of highway robbers. All members of his band always were in his company. Inspite of his profession of brigandry, he was strict in performing Salat with Jama'ah, Nafl Prayers and Sawm (fasting).
Once on a mission of robbery, he heard someone reciting this aayat:
“What! Has the time not dawned on the Believers for their hearts to melt for the dhikr of Allah?”
The effect of this aayat on his heart reduced him to tears and sobbing. He repeatedly said:
“Yes, the time has arrived and I have turned to Allah.”
* When Allah Ta’ala wishes something to happen, He creates the appropriate conditions for it. From the very inception of his profession, he would keep a proper account of the details of whomever he and his band robbed. The amount, name, etc. were recorded. This record proved highly beneficial when he repented and abandoned his evil profession. He made amends and compensated everyone whom he had robbed.
However, one Jew refused to forgive him, claiming that the bag which was taken from him was filled with gold. No matter how many oaths Shaykh Fudhayl took, the Jew was adamant in his refusal. Finally the Jew said:
“I have already taken an oath not to forgive you as long as you do not give me the bag full of gold. Therefore, enter my house and you will see a box in which there is a bag of gold. Bring it to me so that my oath can be discharged. I shall then forgive you.”
Shaykh Fudhayl brought the bag to the Jew. When the Jew opened the bag, it was full of gold. He then said:
“I was convinced of your sincere repentance. This bag had contained pebbles. I have read in the Taurah that even sand will turn into gold in the hands of a person who repents sincerely.”
The Jew then accepted Islam.
* One day Shaykh Fudhayl passed by a caravan. The people of the caravan were speaking among themselves and were saying that in this area there is a notorious robber named Fudhayl. The people were full of fear as the caravan had to journey through the territory where Fudhayl’s band of robbers formerly operated. Hadhrat Fudhayl hearing this conversation said:
“Good news for you. Fudhayl has repented. He now fears you and flees from you just as you fear him.”
* Khwajah Fudhayl migrated to Kufa after his repentance and stayed for some time in the company of Imam Abu Hanifah (rahmatullahi alayh). With the intention of becoming bay’ah to Imam Hasan Basri (rahmatullahi alayh), he went to Basrah. When he reached Basrah, to his dismay he discovered that Imam Hasan (rahmatullah alayh) had passed away. He, therefore, became the murid of Shaykh Abdul Wahid bin Zayd (rahmatullahi alayh).
* He earned a livelihood for himself and his family by working as a water-carrier, filling water for people in their homes.
* Khwajah Abu Ali said:
“I stayed thirty years in Shaykh Fudhayl’s company, but saw him laugh only once.”
* Imam Ahmad Bin Hanbal (rahmatullahi alayh) said that he heard Shaykh Fudhayl (rahmatullahi alayh) say:
“He who pursues leadership will be disgraced.”
When Imam Ahmad requested for nasihah (sincere advice), Shaykh Fudhayl said:
“Remain insignificant. Do not live as a great man.”
* Hadhrat Fudhayl said:
“He who acquires the Ma’rifah (gnosis) of Allah Ta’ala without love will be destroyed by pride. He who acquires Khawf (fear) without love, will find himself off from Allah by terror and despondency.”
Cultivation of divine fear tempered with love for Allah results in qurb (nearness to Allah). Allah Ta’ala will honour a man of such fear and love.
“Iman (faith) becomes perfect only when one fulfils all commands, abstains from all prohibitions, is contented with the decrees of taqdeer and fears the possibility of divine rejection.”
“To abstain from doing an act to show others is riya (showing off) and doing an act to show others is shirk (polytheism).”
“If you live in a place where you see no people nor does anyone see you, then you are most fortunate.”
“I am grateful to a man who does not greet me nor visits me when I am sick.”
“Of greater surprise than seeing someone crying in Jannah (paradise) is to see someone laughing on earth.”
“Never hope to find three persons: An Alim who practises according to the degree of his knowledge; a person who has ikhlas (sincierity) according to the degree of the his virtuous deeds; a brother who is without fault. You will never find these three.”
In other words, if you search for perfection in human beings, you will be deprived of the acquisition of goodness and benefit.
“Two acts corrupt the heart: Sleeping much and eating much.”
Once people asked for his opinion regarding the people of Arafat (Hajj). He responded:
“If Fudhayl is not among them, they will be forgiven.”
People asked: “When will friendship with Allah Ta’ala be perfect?” Fudhayl replied:
“When Allah’s bestowing and withholding (of bounties) are equal in one’s estimate.”
“Allah Ta’ala afflicts worldly worry on the slave He loves and He grants worldly comfort to the one He dislikes.”
“La’nah (curse) descends on a man who professes friendship for a brother while his heart hates him. Such a person may become blind and deaf.”
Once while he was sitting in the Masjid, a man came and sat close to him. When Shaykh Fudhayl asked his reason for sitting by him, the man replied: “To derive spiritual love from your heart.” Fudhayl said:
“This is terror, not love. Either you leave or I shall leave.”
The man reluctantly departed.
Once in Arafat, crying and sobbing, Hadhrat Fudhayl looked towards the sky as the sun was about to set. Holding his beard, he exclaimed:
“Even if you (i.e. himself) are forgiven, you will be a great embarrassment for me.”
“People! Always be grateful for the bounties of Allah. Seldom has Allah Ta’ala re-instated the favours which he had snatched from people.”
“Even if the entire world is bestowed to me with the assurance that no reckoning will be taken, then too, I shall abhor it just as you abhor a dead animal carcass.”
“Entry into the world is simple. Emergence from it is difficult.”
“A man who desires that people listen attentively to his discourses is not a Zahid (one who has renounced the world).”
“When someone slanders you, know that he is more beneficial to you than a friend because he transfers his virtuous deeds to you (by slandering you).”
“Once when Sufyan Bin Uyaynah (rahmatullahi alayh) visited Shaykh Fudhayl, he (Fudhal) said:
“At one time you, the Ulama, were the lanterns (of guidance) for the cities. But now, you are darkness for the cities. You (at one time) were for people stars of guidance like the stars in the heaven by means of which people acquire their direction. Now, you have become for the world a source of confusion. You (the Ulama) have no shame for Allah. You visit the wealthy and accept their gifts without investigating whether halaal or haraam. Then you stand in the mihrab narrating Ahadith.”
While Shaykh Fudhayl was admonishing, Sufyan with lowered head was reciting Istighfar (seeking forgiveness from Allah Ta’ala).
He said:
“Sayyiduna Luqman (alayhis salaam) who was an Abyssinian slave, was the Judge of Bani Isra'il. He acquired this rank by abstaining from futile speech and acts, and by the truth of his tongue.”
“If the Ulama adopt Zuhd, the necks of great oppressors will bend in submission infront of them. But, Alas! They spend their knowledge on the affluent people of the world in exchange for worldly gain. They (Ulama) have, therefore fallen in the estimate of people.”
“One who indulges in association with people will most certainly be trapped in riya (show).”
“I lament the Alim with whom the world plays. If the hearts of the people of the Qur’aan and Hadith (i.e. the Ulama) become disenchanted with the world, people will not be able to manipulate them.”
“My heart is agitated greatly when I hear that an Alim or an Abid went for Hajj with the money of a trader.”
“If the intention for the acquisition of Ilm is correct, then there is no superior act (than the acquisition of knowledge). But, generally, the intention for pursuing of knowledge is not amal (righteous deeds).”
His Demise
Shaikh Fudhayl Bin Iyadh (rahmatullahi alayh) died in the Haram Sharif of Makkah on the 3rd of Rabiul Awwal in 187 Hijri and is buried in Jannatul Mu’alla (the graveyard in Makkah Mukarramah). His grave is near to the grave of Our Mother Khadijah (radhiyallahu anha). Some people claim that he had died in the month of Muharram.
When he heard a Qari reciting القارعة (Al-Qariah), he let out a heart-piercing scream and died. Hadhrat Abdullah Bin Mubarak says that when Hadhrat Fudhail passed away, the heavens cried and an ominous silence settled over the world.
Tuesday, April 21, 2009
Women and the US Military
A horrific story in the BBC on how female soldiers in the US Military have been faring in Iraq...
We should reflect on how our often times hypocritical and even nonsensical attitudes toward women in the West as well as the Muslim world can bear some revisiting and reflection...
http://news.bbc.co.uk/2/hi/americas/8005198.stm
We should reflect on how our often times hypocritical and even nonsensical attitudes toward women in the West as well as the Muslim world can bear some revisiting and reflection...
http://news.bbc.co.uk/2/hi/americas/8005198.stm
Women at war face sexual violence
 Over 206,000 US women have served in the Middle East since March 2003 |
In her new book, The Lonely Soldier: The Private War of Women Serving in Iraq, Helen Benedict examines the experience of female soldiers serving in the US military in Iraq and elsewhere.
Here, in an article adapted from her book, she outlines the threat of sexual violence that women face from their fellow soldiers while on the frontline, and provides testimony from three of the women she interviewed for her book.
More American women have fought and died in Iraq than in any war since World War II.
Over 206,000 have served in the Middle East since March 2003, most of them in Iraq. Some 600 have been wounded, and 104 have died.
Yet, even as their numbers increase, women soldiers are painfully alone.
In Iraq, women still only make up one in 10 troops, and because they are not evenly distributed, they often serve in a platoon with few other women or none at all.
This isolation, along with the military's traditional and deep-seated hostility towards women, can cause problems that many female soldiers find as hard to cope with as war itself - degradation and sexual persecution by their comrades, and loneliness instead of the camaraderie that every soldier depends on for comfort and survival.
Between 2006 and 2008, some 40 women who served in the Iraq War spoke to me of their experiences at war. Twenty-eight of them had been sexually harassed, assaulted or raped while serving.
They were not exceptions. According to several studies of the US military funded by the Department of Veteran Affairs, 30% of military women are raped while serving, 71% are sexually assaulted, and 90% are sexually harassed.
The Department of Defense acknowledges the problem, estimating in its 2009 annual report on sexual assault (issued last month) that some 90% of military sexual assaults are never reported.
The department claims that since 2005, its updated rape reporting options have created a "climate of confidentiality" that allows women to report without fear of being disbelieved, blamed, or punished, but the fact remains that most of the cases I describe in my book happened after the reforms of 2005.
CHANTELLE HENNEBERRY
Army specialist Chantelle Henneberry served in Iraq from 2005-6, with the 172nd Stryker Brigade out of Alaska.
Because I was the only female, men would forget in front of me and say these terrible derogatory things about women all the time.
I had to hear these things every day. I'd have to say 'Hey!' Then they'd look at me, all surprised, and say, 'Oh we don't mean you.'
 |  I was less scared of the mortar rounds that came in every day than I was of the men who shared my food  Chantelle Henneberry |
One of the guys I thought was my friend tried to rape me. Two of my sergeants wouldn't stop making passes at me.
Everybody's supposed to have a battle buddy in the army, and females are supposed to have one to go to the latrines with, or to the showers - that's so you don't get raped by one of the men on your own side.
But because I was the only female there, I didn't have a battle buddy. My battle buddy was my gun and my knife.
During my first few months in Iraq, my sergeant assaulted and harassed me so much I couldn't take it any more. So I decided to report him.
But when I turned him in, they said, 'The one common factor in all these problems is you. Don't see this as a punishment, but we're going to have you transferred.'
Then that same sergeant was promoted right away. I didn't get my promotion for six months.
They transferred me from Mosul to Rawah. There were over 1,500 men in the camp and less than 18 women, so it wasn't any better there than the first platoon I was in. I was fresh meat to the hungry men there.
I was less scared of the mortar rounds that came in every day than I was of the men who shared my food.
I never would drink late in the day, even though it was so hot, because the Port-a-Johns were so far away it was dangerous.
So I'd go for 16 hours in 140-degree heat and not drink. I just ate Skittles to keep my mouth from being too dry.
I collapsed from dehydration so often I have IV track lines from all the times they had to re-hydrate me.
MICKIELA MONTOYA
Army specialist Mickiela Montoya served in Iraq for 11 months from 2005-6, with the California National Guard. She was 19 years old.
Mortars were coming in - and mortars is death! When they say only men are allowed on the front lines, that's the biggest crock of shit! I was a gunner! But when I say I was in the war, nobody listens. Nobody believes I was a soldier. And you know why? Because I'm a female.
There are only three things the guys let you be if you're a girl in the military - a bitch, a ho, or a dyke. You're a bitch if you won't sleep with them. A ho if you've even got one boyfriend. A dyke if they don't like you. So you can't win.
|  I wasn't carrying the knife for the enemy, I was carrying it for the guys on my own side Mickiela Montoya |
A lot of the men didn't want us there. One guy told me the military sends women soldiers over to give the guys eye-candy to keep them sane.
He told me in Vietnam they had prostitutes, but they don't have those in Iraq, so they have women soldiers instead.
At the end of my shift one night, I was walking back to my trailer with this guy who was supposed to be my battle buddy when he said: 'You know, if I was to rape you right now nobody could hear you scream, nobody would see you. What would you do?'
'I'd stab you.'
'You don't have a knife,' he said to me.
'Oh yes I do.'
Actually I didn't have one, but after that, I always carried one.
I practiced how to take it out of my pocket and swing it out fast. But I wasn't carrying the knife for the enemy, I was carrying it for the guys on my own side.
MARTI RIBEIRO
Air Force Sergeant Marti Ribeiro was assaulted by a fellow serviceman while she was on duty in Afghanistan in 2006.
The military has a way of making females believe they brought this upon themselves. That's wrong.
There's an unwritten code of silence when it comes to sexual assault in the military.
But if this happened to me and nobody knew about it, I know it's happening to other females as well.
Adapted from The Lonely Soldier: The Private War of Women Serving in Iraq by Helen Benedict, just released from Beacon Press.
Wednesday, March 18, 2009
Smells Like Fish and Tastes Like non-Zabihah Chicken
[See News Article Below]
Let me get this straight. The Federal Reserve Bank, which is a privately owned, held, and run bank, and to quote Dennis Kucinich is "as federal as Federal Express," is allowed the sole perrogative to, among other ridiculous things, print US Currency.
This printing of currency, they do at NO cost to themselves, and without any outside authority to regulate their actions.
They have just recently and "most magnanimously" decided to issue ONE TRILLION DOLLARS (again, at no cost to themselves), and LOAN it to the seemingly moronic government of our country at interest.
This will supposedly somehow help out our economy (in the same way that a brigand in Karachi, when he robs you of your money and cell phone, will help you out by returning your SIM card to you so that you don't lose your phone numbers).
Recap: $1,000,000,000,000 when divided by a population of about 305,000,000 comes out to a magically wonderful $3278.69 per person "Stimulus Check" that this private bank has magically cut itself (plus interest).
Many people criticize the Shari'ah conception of an economy in which transactions must be conducted in real commodities and assets, and in which there can be no usury. They call it medieval and say that it is not practical in the modern world. I say to them, that if this is modernity, then they are more than welcome to foot my half of the bill that this fradulent "loan" will see me incurr.
This brings up another point. That is that "Islamic Finance." Without entering the debate on whether or not certain products out on the market are compliant or not, I would like to say that, ultimately, "Islamic Finance" doesn't mean going to a conventional bank and getting a "Shari'ah-Compliant" product. It means having a different market place which from day one operates on shar'iah-based principals and transacting in it.
THIS IS AS IMPORTANT AS BUILDING A MASJID AND PRAYING IN IT, RATHER THAN HOLDING JUMU'AH (Friday Prayers) IN A CHURCH OR SYNAGOGUE.
It comes that our Messenger, may the peace and blessings of Allah be upon him, after first arriving in Madinah, the radiant city, made arrangements for the masjid to be built. That much is well-known.
Slightly less well-known, is that after that, he asked the Ansar, may Allah be well pleased with them all, where they traded. They responded that they had no market of their own, rather they would go to the markets of the local Jewish community, where the Jews would fix their own prices for goods and buy and sell according to their laws and interests. Note that doing so was their right, and a smart and wise thing to do as well.
As the Hadith goes: "Wisdom is the lost property of the believer; wherever he finds it, he has a right to it," so the messenger of Allah, upon whom be peace, then proceeded to establish a separate market place for his believing companions, Allah be pleased with them, so that they could establish a system that reflected the virtues of a divinely-ordained system of ethics, justice, and fairness.
humza
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[taken from Reuters: http://www.reuters.com/article/topNews/idUSTRE52H5YE20090318]
Fed to buy long-term U.S. government debt
By Mark Felsenthal and Alister Bull
WASHINGTON (Reuters) - The Federal Reserve on Wednesday said it would pump an additional $1 trillion into the U.S. economy to try to pull it out of a deep recession, partly by buying longer-term government debt for the first time in more than 40 years.
In a statement at the end of a regular two-day policy meeting, the central bank's panel said it would buy up to $300 billion in longer-term Treasuries.
The decision caught many off guard. While the Fed has said it was considering such a move, it had seemed to be backing away from it recent weeks. As recently as March 6, New York Fed President William Dudley had said such a move would not be the most efficient way to ease market conditions.
The surprise announcement jolted markets. U.S. stocks shot higher and yields on U.S. government bonds took their biggest one-day tumbled since 1987, while the dollar plunged to a two-month low against the euro.
"When the Fed said it would 'employ all available means' to jump-start the recovery and prevent deflation it wasn't kidding," said Sal Guatieri of BMO Capital Markets in Toronto.
In addition to purchasing Treasury debt, the Fed said it would expand by $850 billion to $1.45 trillion an existing program to buy debt and securities issued by mortgage finance agencies.
The expansion of the program, which already had lowered mortgage rates, immediately pushed borrowing costs down further. Quicken Loans said rates on 30-year mortgages fell as much as 0.375 percentage point to 5 percent.
RATES NEAR ZERO
The Bank of England's recent success in driving interest rates down by buying government debt may have been a factor in the U.S. central bank's decision to buy longer-term Treasuries -- a strategy it last deployed in the 1960s.
By driving down yields on benchmark government debt, the Fed hopes to lower a wide array of borrowing costs for consumers and businesses.
"This is a pretty dramatic move ... They are trying to bring down all consumer rates," said James Caron, head of global rates research at Morgan Stanley in New York.
In addition to ramping up its efforts to pump money into the recession-struck economy, the Fed unanimously decided to hold its target for overnight interest rates in a zero to 0.25 percent range -- the level reached in December. One Fed official, Richmond Federal Reserve Bank President Jeffrey Lacker, returned to the fold after dissenting in January.
The Fed said rates would stay low for "an extended period," a more explicit vow to stay on hold with rates for a prolonged time than it had offered in recent months.
CREDIT EASING II
With benchmark interest rates virtually at zero for months, the Fed has turned its focus to flooding stressed credit markets with cash in the hope of restarting lending and restoring growth -- a policy Fed chief Ben Bernanke has dubbed "credit easing.""Bottom line is the Fed is adding a trillion dollars to their balance sheet and that's a lot of taxpayer money," said Greg Salvaggio, vice president for trading at Tempus Consulting in Washington.
Bernanke on Sunday said repairing the tattered financial system was necessary to secure a recovery for the U.S. economy, which has been stuck in recession for more than a year.
The Fed this week began taking bids for a program designed to spur student, auto, credit card and small business lending, and it said on Wednesday it would consider expanding that program to cover a wider array of assets.
The consumer and small business credit program will initially aim to inject $200 billion into the market for securities backed by these loans, but the Fed has already said that program could be ramped up to $1 trillion.
While the Fed has gone to extraordinary lengths to try to get credit flowing, the economy is still in a nose dive.
U.S. gross domestic product shrank at a 6.2 percent annual rate in the fourth quarter, the deepest contraction since early 1982, and economists expect a decline of 5 percent or more in the first quarter. The unemployment rate, which has already hit a 25-year high of 8.1 percent, is expected to climb through the year.
(Additional reporting by Glen Somerville; editing by Tim Ahmann and Chizu Nomiyama)
Wednesday, March 11, 2009
Thursday, March 05, 2009
What Would an Orientalist Say About Star Wars?
The following like was forwarded to me by a young man. It is an analysis of Star Wars, which claims that within the movie, there is no such thing as the force.
This seemingly ridiculous and stupid piece of writing is actually full of wisdom, in a Mullah Nasruddin Khwaja type of way (that is Juha for some of the Arabs).
It is an Orientalist-style refutation of the Star Wars narrative, which is at the same time, seemingly logical, while being wrapped in stupidity through and through. Like Nasruddin Khawajah, rahimahullah, it teaches us about truth and wisdom by showing us what truth and wisdom aren't.
As silly as it may seem, I recommend that anyone who has studied hadith and orientalism, and has also seen Star Wars, take a glance...
http://www.ammon-ra.com/skywalkerparadigm/starwars1.html
This seemingly ridiculous and stupid piece of writing is actually full of wisdom, in a Mullah Nasruddin Khwaja type of way (that is Juha for some of the Arabs).
It is an Orientalist-style refutation of the Star Wars narrative, which is at the same time, seemingly logical, while being wrapped in stupidity through and through. Like Nasruddin Khawajah, rahimahullah, it teaches us about truth and wisdom by showing us what truth and wisdom aren't.
As silly as it may seem, I recommend that anyone who has studied hadith and orientalism, and has also seen Star Wars, take a glance...
http://www.ammo
Sunday, February 22, 2009
Sayyiduna Umar and Sayyiduna `Uthman and Love for the Ahl al-Bayt
Hafidh al-Maghrib al-Imam al-Qadhi Abu Umar Yusuf bin `Abd il-Barr relates in his al-Isti'ab fi Ma'rifat al-Ashab:
وروى ابن أبي الزناد عن أبيه عن الثقة أن العباس بن عبد المطلب لم يمر بعمر ولا بعثمان وهما راكبان إلا نزلا حتى يجوز العباس إجلالاً له ويقولان: عم النبي صلى الله عليه وسلم
"Ibn Abi Zinad narrates on the authority of his father [who is a trustworth narrator of the highest degree according to none other than Imam Malik, agreed to be the most stringent of the muhaddithin when it came to chosing the very few that he would relate from in his Muwatta] who narrates from a trustworthy source that `Abbas bin `Abdil Muttalib never once passed by `Umar or `Uthman, may Allah be pleased with them all, when they were mounted, except that they would dismount in his honor while `Abbas passed, saying "... the uncle of the prophet (sallallahu 'alayhi wa sallam)..."
How beautiful is it that despite both being cousins of the Nabi, sallallahu `alayhi wa sallam, and Sayyiduna `Umar being his father-in-law and Sayyiduna`Uthman being to him such a son-in-law that he married two daughters to him in succession and after the death of the second declared that had he yet another daughter, he would have married her to `Uthman, despite all of those things, they found love in everything that reminded them, may Allah be pleased with the, of the messenger of Allah. Everything.
Everything that reminds us of Rasulallah, sallallahu `alayhi wa sallam is beautiful. It is so that we realize that the beauty of all of those sunnahs that we honor are not because of their intrinsic value, but because of their nisbah to him.
In it is a fragrant lesson for us.
Thursday, January 29, 2009
Honorary Turban Award Winner: Tayyib Rajab Erdoghan
Ghayrah is an Arabic word that has many simultaneous meanings; at once it is honor, courage, fierceness and loyalty. It is that human quality which is enraged when someone's mother is insulted which inspires him to bust a whup on someone bigger and stronger than him, who otherwise would have trashed him in a fight (Note, I do not encourage violence of any type, especially when said violence is in infraction of the law...).
It is interesting that one of the mashayikh, while trying to explain what it means in English, paused and lamented: "It is difficult to explain what ghayrah means, because.... no one here has it." It is telling that one of the most cutting insults that one can use against a person in many countries is to say that they have no ghayrah (Farsi, Urdu, Pashto, Punjabi: Be-ghayrat).
Well, unfortunately many muslims have lost their ghayrah for what Allah and his messenger, may the peace and blessings of Allah be upon them. Such a state, although it is far from overcoming the Muslims, has definately become the status quo of our elite ruling classes, and especially the persons of our rulers.
But this post is not a negative one. I will not impugn the sad state of affairs in Muslim countries and the fact that their rulers more resemble proxy colonial governers than government for the people, by the people, of the people.
No rather today we honor one person, who for a moment, at least, acted like a man. A person who despite being clean shaven and wearing a suit at the time, is receiving an honorary turban for breaking the trend of Muslim rulers en vogue today, and not acting like a total be-ghayrat.
Talking crap about Israel is nothing new among Muslim leaders. In fact, it is usually what they do to fire up a crowd and score some cheap votes by making empty gestures of solidarity with the Palestinians at the expense of the the very real blood they shed daily. However, it takes guts to say that to the face of the sitting Israeli president, who unlike most Israeli presidents, wields some political clout. And all of that too, in a world economic summit!
I have pasted the story below, and you can follow this link to see the video too:
http://news.bbc.co.uk/2/hi/business/davos/7859417.stm
May God, Who watches over all of us, give our people the chance to repent unto Him and walk the path of righteousness once more...
It is interesting that one of the mashayikh, while trying to explain what it means in English, paused and lamented: "It is difficult to explain what ghayrah means, because.... no one here has it." It is telling that one of the most cutting insults that one can use against a person in many countries is to say that they have no ghayrah (Farsi, Urdu, Pashto, Punjabi: Be-ghayrat).
Well, unfortunately many muslims have lost their ghayrah for what Allah and his messenger, may the peace and blessings of Allah be upon them. Such a state, although it is far from overcoming the Muslims, has definately become the status quo of our elite ruling classes, and especially the persons of our rulers.
But this post is not a negative one. I will not impugn the sad state of affairs in Muslim countries and the fact that their rulers more resemble proxy colonial governers than government for the people, by the people, of the people.
No rather today we honor one person, who for a moment, at least, acted like a man. A person who despite being clean shaven and wearing a suit at the time, is receiving an honorary turban for breaking the trend of Muslim rulers en vogue today, and not acting like a total be-ghayrat.
Talking crap about Israel is nothing new among Muslim leaders. In fact, it is usually what they do to fire up a crowd and score some cheap votes by making empty gestures of solidarity with the Palestinians at the expense of the the very real blood they shed daily. However, it takes guts to say that to the face of the sitting Israeli president, who unlike most Israeli presidents, wields some political clout. And all of that too, in a world economic summit!
I have pasted the story below, and you can follow this link to see the video too:
http://news.bbc.co.uk/2/hi/business/davos/7859417.stm
May God, Who watches over all of us, give our people the chance to repent unto Him and walk the path of righteousness once more...
Turkish PM storms off in Gaza row
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Turkey PM storms off in Gaza row
Turkish Prime Minister Recep Tayyip Erdogan has stormed off the stage at the World Economic Forum in Davos after an argument with Israel's president.
Mr Erdogan clashed with Shimon Peres in a discussion on the recent fighting in the Gaza Strip, telling him: "You are killing people."
Mr Peres said Mr Erdogan would have done the same had rockets hit Istanbul.
Mr Erdogan accused the moderator of not allowing him to speak and said he did not think he would return to Davos.
He was cut off as he attempted to reply to a passionate defence of Israel's actions made by Mr Peres.
Turkey is one of the few Muslim countries to have dealings with Israel, but relations have been under strain since the Islamist-rooted AK Party was elected to power in 2002.
"I do not think I will be coming back to Davos after this because you do not let me speak," Mr Erdogan shouted before marching off the stage in front of Mr Peres, UN Secretary General Ban Ki-moon and an elite audience of ministers and international officials.
He criticised the moderator for cutting him short on the grounds that the debate had gone over time.
Mr Peres had told the audience Israel was forced on to the offensive against Hamas by thousands of rockets and mortars fired into Israel.
"The tragedy of Gaza is not Israel, it is Hamas," the Israeli leader said. "They created a dictatorship. A very dangerous one."
More than 1,300 Palestinians and 14 Israelis were killed during the three-week conflict which began on 27 December.
Wednesday, January 21, 2009
Mawlana Mazhar Nanotawi
Assalamu'alaykum
A shining star from the constellation of the 'ulama` and `awliya`. Our sanads connect us to such people, despite our unworthiness... It is a mercy of Allah, which he bestows on those whom he wills.
They had nothing but their sincerity. They had everything.
Humza
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Mawlana Muhammad Mazhar Nanautwi[1]
(1238-1302 /1823-1885)
By Abu Unaysah
Mawlana Muhammad Mazhar ibn Lutf ‘Ali ibn Muhammad Hasan al-Siddiqi al-Hanafi Nanautwi (1238/1823)—the righteous imam, ‘arif (knower of Allah) and mujahid—was amongst the leading scholars of fiqh, hadith, and tasawwuf in his time.
A descendant of Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him), he was born in Nanautah, a village in the district of Saharanpur (UP, India). He initially studied under his father with whom he completed the memorization of the Qur’an (hifz). He then travelled to Delhi, where he studied under Shaykh Sadr al-Din Dehlawi, Shaykh Rashid al-Din, the teacher of many shaykhs Mawlana Mamluk al-‘Ali Nanautwi, Mawlana Ahmad ‘Ali Saharanpuri and Shah ‘Abd al-Ghani Dehlawi. He studied some books of hadith from the renowned scholar of hadith Shah Muhammad Ishaq Dehlawi, the great grandson of Shah Wali Allah Dehlawi and successor of Shah ‘Abd al-‘Aziz Dehlawi.
After studying in Delhi, Mawlana Muhammad Mazhar Nanautwi occupied himself in correcting manuscripts (tashih) at the publishing house of Nawlkashur. Later he taught Islamic sciences at Ajmer College, and then at Agra College.
The Battle Of Shamli
In 1273/1857, Mawlana Muhammad Mazhar fought against the British in the Battle of Shamli under the leadership of Haji Imdad Allah Muhajir Makki, and alongside senior scholars such as Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Hafiz Damin Shahid, Mawlana Rahmat Allah Kiranwi and his own younger brother Mawlana Muhammad Munir Nanautwi. It was in this battle that he sustained serious wounds.
Mufti Mahmud Hasan Gangohi relates:
‘‘It was the habit of Mawlana Mazhar Nanautwi that he would often lick his upper lip. Someone once asked him the reason for this, but the respected Mawlana did not inform him. When this person insisted, Mawlana remarked, ‘When the battle against the British took place at Shamli, and the Muslims were being attacked, some of my comrades were dying and my leg was also hit by a bullet (due to which it became paralysed). In this state, I saw Hurs (damsels of Paradise) with glasses in their hands. The glasses were filled with a special type of drink that they were giving to those of my fallen comrades who were dying and had no chance of surviving. As this was happening, one of the damsels came towards me. She had just placed a glass against my mouth when another damsel took hold of her hands, pulled them away [from me] and said, ‘‘he is not among those who are to pass away.” A very small amount of this drink fell on my upper lip, the [sweet] taste of which remains till today. This is why I have this habit [of licking my upper lip.]’ [2]
After the battle was over, Mawlana Muhammad Mazhar went into hiding at Bareilly. Once a general amnesty was declared, he emerged from hiding and thereafter began teaching at his home.
Teaching The Islamic Sciences
Many students studied fiqh, usul (principles of Islamic Law), kalam (scholastic theology), mantiq (Classical Logic), Arabic grammar and other related sciences from him.
In Shawwal 1283/February 1867, he was appointed headteacher at a madrasah founded in Saharanpur by Mawlana Sa‘adat ‘Ali Saharanpuri, the well-known jurist (faqih), who was a participant of the 1273/1857 jihad and a devoted follower of Shah Ahmad ibn ‘Irfan Barelwi—the martyr of Balakot.[3] When this madrasah progressed and an exclusive building was established for it, it was named Mazahir ‘Ulum in Mawlana Muhammad Mazhar’s honour. He exerted his efforts in teaching the Quran and Sunnah (hadith), and in disseminating knowledge and the Islamic sciences. He was also involved with the administration of Mazahir ‘Ulum at every level and taught there until the end of his life.
He had many outstanding students; most prominent amongst them was the eminent hadith scholar Mawlana Khalil Ahmad Saharanpuri. Mawlana Muhammad Qasim Nanautwi, founder of the renowned Islamic seminary, Dar al-‘Ulum Deoband, also studied some primary books under him.
He also assisted in completing Ghayat al-Awtar, the Urdu translation of Imam ‘Ala’ al-Din al-Haskafi’s Durr al-Mukhtar, as stated in its introduction by Mawlana Muhammad Ahsan Nanautwi.[4]
His Characteristics And The Spiritual Path
He treaded the path of tasawwuf under the guidance of Shaykh al-Sunnah Mawlana Rashid Ahmad Gangohi, who granted him permission (ijazah) to initiate others into the path. This despite him being older than his beloved shaykh.
Mawlana Qari Muhammad Tayyib Qasimi relates from his father, Mawlana Muhammad Ahmad:
‘‘Mawlana Muhammad Mazhar Nanautwi once saw Mawlana Rashid Ahmad Gangohi and Mawlana Qasim Nanautwi in a dream, sitting on a throne. Mawlana (who was older than the two shaykhs) relayed the dream in a letter to Haji Imdad Allah in which he also requested him to accept his bay‘ah (pledge of purification). In reply, Haji Imdad Allah interpreted the dream by instructing him to give bay‘ah to either one of the two [shaykhs]. Therefore, Mawlana Muhammad Mazhar brought the letter to Mawlana Qasim Nanautwi and requested him to accept his bay‘ah. Embarrassed, Mawlana Qasim Nanautwi replied, ‘Accept my bay‘ah instead!’ Mawlana Muhammad Mazhar remarked, ‘Here, this is the letter [of Haji Imdad Allah] and this is the instruction.’ Mawlana Qasim Nanautwi then said, ‘Let me give you some sound advice. Proceed to Gangoh.’ Mawlana Muhammad Mazhar went there. At first, Mawlana Rashid Ahmad Gangohi also declined. He, however, later accepted bay‘ah.’’ [5]
Mawlana Rashid Ahmad Gangohi would express his embarrassment at the love, respect and veneration afforded to him by Mawlana Muhammad Mazhar Nanautwi. Mawlana Muhammad Mazhar Nanautwi was a person of great insight (basirat). The respect he showed his shaykh due to his eminence and lofty rank, and the love he felt for him, was natural for him as a disciple. However, Mawlana Rashid Ahmad Gangohi was unable to disregard his disciple’s seniority in age and felt obliged to act according to the blessed words of the Messenger of Allah (may Allah bless him and grant him peace), ‘‘He who does not have mercy on our young, and does not respect our elders is not of us.’’ (Tirmidhi)
Mawlana Muhammad Mazhar Nanautwi was also granted ijazah in tasawwuf by Shaykh al-‘Ulama’ Haji Imdad Allah Muhajir Makki, in whose heart he held a special place, as indicated in his letters (maktubat).
Mawlana Muhammad Mazhar Nanautwi was from amongst the ascetic and righteous ‘ulama; he would be referred to in matters of fiqh. He was an erudite scholar of the rational (ma‘qul), literary (lughawi), and Islamic sciences, who embodied Shari‘ah and Tariqah. He would habitually use perfume when reciting the Quran in Tarawih prayers. He would refrain from affectation (takalluf) and was an awe-inspiring person; very few people would have the courage to speak in his presence. He was known for his simplicity, humbleness, piety, intelligence and wisdom.
Mawlana Sayyid Abu ‘l-Hasan ‘Ali Nadwi wrote of him:
‘‘He was a scholar of deep learning, who had mastery over the [Islamic] sciences. He gave bay‘ah to Imam Rashid Ahmad Ibn Hidayah Ahmad Gangohi, who granted him ijazah. He would recite the Qur’an often, would be constantly engaged in the remembrance of Allah, and his tongue would remain moist with [the utterance of] Ism al-Dhat (Allah). He remained aloof from affectation, was an ascetic of an austere nature, dignified and was awe-inspiring.’’ [6]
Shaykh al-Hadith Mawlana Muhammad Zakariyya writes in Tarikh-e-Mazahir ‘Ulum (History of Mazahir ‘Ulum):
‘‘Mawlana Mazhar Nanautwi had very close relationships with Mawlana Muhammad Qasim Nanautwi and Mawlana Rashid Ahmad Gangohi. Despite being senior in age to Mawlana Gangohi, he was from amongst his deputies (khalifahs) and beloved servants. In fact he was an ardent lover of Mawlana Rashid Ahmad Gangohi and was extremely devoted to him. He had great understanding of fiqh and hadith. He was an Allah-fearing, pious, soft-natured and virtuous saint. ’’[7]
Journeys on Hajj
His first Hajj—in which Mawlana Qasim Nanautwi and Mawlana Ya‘qub Nanautwi accompanied him—was performed in 1277/1861. He performed his second Hajj in 1294/1877 in the company of his shaykh Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Mawlana Ya‘qub Nanautwi, Mawlana Shah Rafi‘ al-Din, Shaykh al-Hind Mawlana Mahmud al-Hasan and others.
Famous Brothers
He had two brothers, both younger than him, who were accomplished scholars. The youngest, Mawlana Muhammad Munir Nanautwi, was a student of Shah ‘Abd al-Ghani Dehlawi and served as a principle of Dar al-‘Ulum Deoband for a short period. He also actively fought alongside senior ‘ulama in the battle of Shamli in 1273/1857. His academic works include an Urdu translation of Imam Ghazali’s Minhaj al-‘Abidin. He had a very close relationship with Hujjat al-Islam Mawlana Qasim Nanautwi and was particularly known for his knowledge, piety, honesty and integrity.
The elder of the two, Mawlana Muhammad Ahsan Nanautwi, was a prominent Hanafi jurist who translated a number of classical works. Unfortunately, in contrast to his brothers, elders and companions, Mawlana Muhammad Ahsan Nanautwi actively opposed the jihad of 1273/1857. Due to this, under duress of the local populace, he was forced to leave Bareilly, his town of residence. He returned later after the war ended. There, aided by his two brothers, Mawlana Muhammad Mazhar and Mawlana Muhammad Munir, he established a publishing house called Matba‘-e-Siddiqiyyah.[8] His translations include Imam Ghazali’s Ihya’ ‘Ulum al-Din. He translated and annotated Imam Nasafi’s Kanz al-Daqa’iq. He also annotated Shah Wali Allah Dehlawi’s Izalat al-Khifa’ ‘an Khilafat al-Khulafa’ and his magnus opus Hujjat Allah al-Balighah. These were all first published by Matba‘-e-Siddiqiyyah.
His teachers included Mawlana Mamluk al-‘Ali Nanautwi and the renowned hadith scholar Shah ‘Abd al-Ghani Dehlawi.
Final Illness And Death
Mawlana Muhammad Mazhar Nanautwi passed away at the age of sixty-four (Islamic years) after Maghrib prayers on the evening of Monday 24th Dhu ‘l-Hijjah 1302/October 1885. During his final illness, he would often touch his forehead searching for traces of sweat, as according to the prophetic hadith it is a sign of a believer’s death. When his death was near and he began sweating from his forehead, his face lit up with joy. He was not survived by any children.
May Allah enlighten his resting place. May Allah shower His mercy upon him and grant him, his teachers and students the highest stations in Paradise. Amin.
[1] Adapted from Al-I‘lam bi man fi Tarikh al-Hind min al-A‘lam also known as Nuzhat al-Khawatir, Akabir ‘Ulama’-e-Deoband, Hadrat Mawlana Rashid Ahmad Gangohi awr unke Khulafa’, Awjaz al-Masalik ila Mu’atta Imam Malik, Tadhkirat al-Rashid, and Tarikh Dar al-‘Ulum Deoband.
[2] Malfuzat Faqih al-Ummat (Karachi: Dar al-Huda, September 2005 ed.) Vol 3, p. 264-265 by Mufti Muhammad Faruq Mirathi.
[3] One of the greatest spiritual guides of the Indian sub-continent in the last few centuries. He is popularly known as Sayyid Ahmad Shahid,
[4] See Ghayat al-Awtar (Karachi: H M Sa‘eed Company, 1398 AH ed.) Vol 1, p.10
[5] Arwah-e-Thalathah, also known as Hikayat-e-Awliya’ (Karachi: Darul Isha‘at, December 2001 ed.) p. 227-228.
[6] Al-I‘lam bi man fi Tarikh al-Hind min al-A‘lam also known as Nuzhat al-Khawatir (Idara Ta’lifat-e-Ashrafia, 1413/1993) Vol 7, p. 480 by Mawlana ‘Abd al-Hayy al-Hasani Nadwi & Mawlana Abu ‘l-Hasan ‘Ali Nadwi.
[7] Akabir ‘Ulama’-e-Deoband (Lahore: Idara Islamiat, Ramadhan 1419/January 1999 ed.) p.37-38 by Hafiz Sayyid Muhammad Akbar Shah Bukhari.
[8] See footnote in ‘Ulama’-e-Hind ka Shandar Madi (Karachi: Maktabah Rashidia, 1406/1986 ed.) p.306 by Mawlana Sayyid Muhammad Miyan.
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