Tuesday, April 14, 2009

Madeh by Shk Mohammedul Baqir

Friday, September 05, 2008

Akhlaq - A bounty of Allah Subhanahu

Raulallah (SA) has said that good character is a bounty of Allah Subhanahu. While there is a huge difference between character and etiquette, most people tend to mix it up. I am most font of the dua of Imam Ali Zainul Abideen, "allahumma inni auzobeba an tahsona fi rayil aine alaniyati...." and I think it is the most profound of all duas when it comes to seeking purity of heart and soul while teaching us that our amal should be purely for the sake of our lord.

Long time back I had complied an eBook on Akhlaq in Lisan al-Dawat (Akhlaq.pdf) on the occasion of being blessed the sharaf of Ziyafat al-Shukr of my Maula Syedna Mohammed Buhanuddin Aqa (TUS) with my classmates in Hadi Ashara in the year 1422. It is one of the most cherished memories which have been embedded in my soul among the many that Jamea Saifiyah has granted me. Huzurala (TUS) had since after then time and again blessed me with the sharaf of inquiring about what I do and may I be blessed with his khidmat till the last breath, whatever it maybe. With all my heart I have never sought the happiness of anyone accept my Maula (TUS) and will keep doing that no matter what begets.

Akhlaq My niyat then and now with the compilation and sharing of this eBook is to be blessed with the nazaraat of Aqa Maula (TUS) which would bring out the best in me for his khidmat and deteriorate the barriers of weaknesses in me and turn them into strengths for the sake of the love of Aqa Maula (TUS) that I have inborn.

May Allah Subhanahu bless Aqa Maula Syedna Mohammed Burhanuddin (TUS) with a long life. Ameen.

Labels: Deen, Personal

Monday, August 25, 2008

Namaaz

Zindagi bewafa kyu hoti hai?
Wafa karnay ki saza kyu hoti hai?

Choti si baat pe baha deti hain KHOON
Insan mein itni ANA kyu hoti hai?

Karte hain hum jis se baar baar TAUBA,
Elahi hum se wohi KHATA kyu hoti hai,

Banate to hain hum apne hathon se MASJID,
NAMAZ apni hi phir QAZA kyu hoti hai..

Labels: Deen, Interesting

Friday, June 13, 2008

Fatwa against "Murtad" Asgar Engineer

Labels: Deen

Sunday, May 25, 2008

Shiites in Ashkelon?!

The city of Ashkelon has been in the headlines lately, and not for its pretty beaches. The city of 110,000 has sadly joined Israel's southern front line as rockets fired from the Gaza Strip improve in range and technology.

Last week, a rocket hit a shopping mall in city; the dozens of injured treated at the Barzilai Medical Center.

It turns out the hospital grounds contain a remarkably interesting bit of history: a site holy to certain Shiite Muslims, thousands of whom have come to pray there over the years. Ashkelon itself has 5,000 years of recorded history, but when the hospital was first built in 1961, nothing indicated that the hill out back was anything special.

The consecration of the site dates back to the early days of Islam. The decades that followed the death of the prophet Muhammad in 632 were marked by a bitter and bloody dispute over succession, a conflict that ultimately marked the split between Sunni and Shiite Muslims.

In a nutshell, Ali, Muhammad's cousin and son-in-law, was repeatedly passed over for the position of caliph -- leader of the young Muslim nation. Ali's followers (the word Shiite means "partisans") eventually rebelled, touching off years of conflict.

After Ali was assassinated in 661, his sons Hasan and Hussein carried on his struggle. Hussein and his small rebel army were slaughtered in 680 in what is now the Iraqi holy city of Karbala. His head was delivered as a trophy to Yazid, the victorious caliph, in Damascus, while his body remained in Karbala. Shiites commemorate Hussein's death annually in the intense day of mourning known as Ashura.

Both Karbala and Damascus became sites of Shiite pilgrimages. Sunni rulers, displeased with the phenomenon, decided to relocate Hussein's head to the far edge of the kingdom -- Ashkelon. It remained there for several centuries, when when legendary Muslim leader Saladin sent the head to Egypt for safekeeping from the invading Crusaders.

What was once the far end of an ancient Muslim kingdom is now a grassy mound behind the delivery rooms of an Israeli hospital.

A millennium after Hussein's head was removed from Ashkelon, the site is still revered by an offshoot of Shiites mostly from India and Pakistan. The pilgrims who have come to visit include some from countries with no diplomatic relations with Israel, hospital officials say.

About a decade ago, a Shiite spiritual leader arrived at the hospital with an unusual request: to be allowed to erect a prayer area for the pilgrims.

"How do you know this is the site?" asked Dr. Ron Lobel, deputy director of the medical center.

"I walked out to the mound with him," Lobel said. "He took out a shovel and started digging. To my astonishment, a meter or so deep, he exposed the cornerstone of the ancient mosque that had been built where the head had been buried, and was later destroyed by the Crusaders."

With the hospital’s blessing, the worshipers imported the most valued marble in India, the kind used to build the Taj Mahal. The prayer area, built seven or eight years ago, is open to the pilgrims. They arrive in buses, coordinate with the center's security, park in the lot and walk to the mound to pray.

"They are quiet, peaceful people. They come in silence, sometimes barely uttering a sound," said Lobel, who has become the resident expert on the subject over the years. "An island of Shiite Muslim prayer in an Israeli hospital in a Jewish state," said Lobel of his unusual charge, satisfaction in his voice. "It really is unique."

—Batsheva Sobelman in Jerusalem.

Photo: The marble prayer area on the hospital grounds. Credit: David Avioz/Barzilai Medical Center

-----

Notes: Asqalaan has been a sacred ground for the fatimids since a very long time. During the era of Imam Mustansir (AS), the Commander in Cheif of the Fatemi Empire Molana Badrul Jamali has built a masjid in the area that has been mentioned in the above article. The entire incident of Rasul Husain (AS) being revealed during this era in the presence of the mentioned commander has been inscribed on a pulpit that is now present in the masjid of Baytul laham (Bethlelem) where the shrine of Nabiullah Ibrahim is. The inscription is in Fatemi Kufic and it is said that Syedna Taher Saifuddin (RA) was the first to decipher the entire scripture that is written on the said pulpit during his visit to al-Quds. The text of which is present in one of his Rasail Sharifa. Later Syedna Taher Saifuddin (RA) visited the location in Asqalan and pin pointed the exact location where the masjid was built nearby which was the burial shrine of Rasul Imam al-Husain (AS), that was later shifted to Qahera. The entire incident of its being shifted to Qahera was narrated by the person who brought the wooden box containing the Raas Mubarak from the gates of Qahera into the Fatemi Palace, carried on his head. The said boxes are currently placed on display in one of the Museums of Cairo.

The open to air masjid, shown above, was built by Mumineen upon special permission given to them by the authorities.

Labels: Dawoodi Bohras, Deen

Sunday, May 13, 2007

TECHNOLOGY - A MUMIN'S PERSPECTIVE

Wherever we turn, we are able to see the effects of the advances of technology – from medicine to education, and more. Advances in medical technology have allowed doctors to treat patients in the first few critical moments after a health trauma. As a teacher and a parent, I see technology used in the classroom – whether it is to enhance students' fine motor skills or to teach them how to read. In our everyday home or work lives, going a few days without the internet, telephone, or even a cell phone would seem impossible.

Yesterday, while watching the video of Aqa Maula (tus) performing the Iftetah of the Qubbah Mubarakah of Syedna Hatim (R.A.) in Yemen, it became evident that a Mumin's life in the era of our Maula (tus) would be impossible without the technology that allows us to be so close to our Maula, without physically being there.

Watching the video of the Iftetah, I was able to see every unique amal of Aqa Maula (tus), from entering the Qubbah Mubarkah, to performing Tasleem at the Qabr and holding the Gilaf and performing Ziyarat. Seeing all these unique and momentous Aamaal being performed, my Mohabbat and Tafadi for my Maula grew even more stronger. All the Bayans that I had heard during Ayyam e Tabudaa't helped me realize how much my Maula cares for me and all Mumineen. A single Amal of holding the Gilaaf and instantaneously recollecting the Kalemaat Nooraniyah of Syedna Taher Saifuddin (R.A) Aqa Maula (tus) remembered us Mumineen in his Dua Mubarak. This Amal alone of Aqa Maula (tus), made me realize that our Maula (tus) puts us Mumineen above anyone and anything. That Amal of Aqa Maula (tus) was the Khulaso of Tafaadi and Mohabbat.

Even when we are not fortunate enough to be physically present in the Hazarat of our Maula (tus), we have become so used to the many opportunities of Deedar via video relay, that it is difficult to imagine a Mumin's life without technology. Every Moharram, those who are less fortunate and are not able to attend Ashara with Aqa Maula (tus), wait and pray daily for news of a video relay. It is hard to imagine an Ashara, no matter where we are in Bilad Imaniyah, without doing Deedar of our Bawa Shafiq (tus). It may be difficult to live our day to day lives without the advances of current technology, but it would be impossible for a Mumin to live their life without the technology that brings them closer to their Maula (tus). Yesterday, while watching the video relay it became clear to me that while we may all be bounded by technology in our everyday lives, it is the same technology that has the sharaf of being in the Khidmat of Syedna Mohammed Burhanuddin Saheb (tus), bringing Mumineen closer to their Maula (tus). May Allah Subhanahu enhance the Umer Sharif of Aqa Maula (tus) till Qayamat. Ameen

Amate Syedna (tus)
Rashida M. Aliasger Rasheed
Columbus, OH
www.eduscribe.com

Labels: Dawoodi Bohras, Deen, Technology

Thursday, May 10, 2007

Religion and Modern Doubts

Religion and Modern Doubts

Science extends and enriches our lives, expands our imagination and liberates us from the bonds of ignorance and superstition. The endorsing societies wish to affirm the precepts of modern science that are responsible for its success.

Science is the systematic enterprise of gathering knowledge about the universe and organizing and condensing that knowledge into testable laws and theories.

The success and credibility of science is anchored in the willingness of scientists to:

1. Expose their ideas and results to independent testing and replication by other scientists. This requires the complete and open exchange of data, procedures and materials, And

2. Abandon or modify previously accepted conclusions when confronted with more complete or reliable experimental or observational evidence.

Adherence to these principles provides a mechanism for self-correction that is the foundation of the credibility of science.

In short, Science can be termed a result of vast experiences and experiments by all that can be perceived by the five senses that are gifted to man by the Creator.

This knowledge which is a result of human analysis in accordance to the capacity of the human mind has progressed to such an extent in the past that man can boast to create his exact clone. Does that mean that he is the only superior being on the face of Earth or let’s says the entire universe? Or is there a superior being that has endowed upon man such brilliance to think. Syedna Taher Saifuddin (RA) has stated in one of his Rasail Sharifah that the human spirit has such vast capacities that it can subjugate the universe. Where did such extraordinary powers come from?

None can deny that there is a creator who is behind such magnificent creation, the human intellect. Syedna Hamiduddin al-Kirmani (RA) has written that a simple table and chair need a carpenter to built it, then why not the universe. If things came into existence by it own means why did the sun choose to shine by its own light while the moon is illuminated by the suns rays? Questions such as these are never meant to be answered by the human mind or intellect, which is in need of an external and eternal noor to ignite it, just as the moon is in need of the sun’s rays. These questions can only be answered by the Divine Creator, the Master.

Religion carries the message of Allah which engulfs within it the secrets of life. Religion is only thing that can form a base for the human intellect and faith is the noor that ignites it. Every religion teaches but one thing, faith in the Almighty. The soul that brings life to the human body is there to stay even when the bones are decayed. The soul, the life, is but Allah’s creation.

The Soul has in itself the capacity for affection, it loves as it perceives, understands and remembers. Religion brings to life this quality while shedding light on good and evil. It is only when man abides by the divine laws that separate good from evil that a better society comes into existence. Science when becomes a backbone of religion develops better effects. The Rasail of Ikhwan al-Safa are a fine example. The divine township that the Imam (AS) has mentioned in these rasail is nothing but a fine blend of knowledge perceived by the senses and that which is spiritual. People call it meta-physics in today’s world. In fact the senses are the tools for spiritual development and the glow of the intellect. This is the philosophy of Ikhwan al-Safa, the brethren of purity.

On the other hand science has created doubts in religion and faith in today’s world. The misuse of the senses has begun to question the light of intellect, faith. Science has no time to discover the truths which still lay hidden to the human senses but instead has started questioning the faith in human existence. The reason behind such arrogance is the nature of the human race to keep itself alive. People seek the extension of an organic life which is bound to transform itself however slowly. These people lack the insight to look at their inner souls and thus question the divine laws that govern life. There are certain questions that the human intellect can never calculate it answers and conclude its results unless an external and divine noor of faith illuminates it. A blind and a person with sight are the same in a darkened room with no light. So, is the blind of faith and the insane.

“Let the soul be assured that somewhere in the universe it should rejoin its friend, and it would be content and cheerful alone for a thousand years”.

May Allah Subhanahu bless our beloved Maula (TUS), the divine noor embodied, a long life in sehat and afiyat. It is through his light that Mumineen clearly see the facts of life and its reality. Ameen

Labels: Deen, Personal Views

Monday, April 02, 2007

Map of Important Places of Ziyarat in India

Labels: Dawoodi Bohras, Deen

Thursday, March 22, 2007

Asbaq of Himmah and Tanbih

I had started the kitaabs with much enthusiasm for the IT Committee as the Kitaabs have the precise etiquettes needed for a Khidmat guzaar and not a mumin only.

Himmah sketches the behavior and character that a Mumin should possess or rather devolop in his/her dealings with Awliya'ullah in all matters of life. While Tanbih alGaffileen sheds light on the conduct of Mumineen among themselves.

The group was of about 12 people initially and ended with 6. Majority of the men either did not like the subject or were simply not interested in attending the sabaq because it was me who was preaching. Was it me I really think.

I tried to be precise in the zikr I did to the extent that the sabaqs were more bookish and within the text itself rather then other sources except at places where I had to portray the lines that were between the ink. Himmah is a difficult kitaab in language and as a Kitaab of hikmat I had a feeling it would be hard to digest for those who are not prepared even though some have attended asbaq of Shz Sahebs.

On the other hand Tanbih was a more fascinating kitaab for its simplicity of language and richness of knowledge. What was comprehended in im mind was far more loftier then that which I could say. Its a masterpiece in itself, as it covers the secrets while pointing towards them in an obvious way. The coded language in a simple text is something that astonishes me about this Kitaab. Syedna Hatim (RA) had indeed put in its fold the vast realities, the keys to which were with his predecessors.
Today after a year both the kitaabs ended with a presence of only four. Those who wish to quench their thirst from the sweet streams of ilme Aale mohammed can't be kept away for those who have no respect for it. It is my job to continue with this Khidmat with another Kitaab even if a single soul is left. What I believe is that the fayz will reach those who are destined to receive it and those who loose their share are at loss.

May Allah bless our Hudaat Kiraam with afzal al-Jaza for their selfless efforts in imparting this knowledge and transferring these barakaat to reach our souls. May Allah grant Aqamoula (TUS) a long life. Ameen

Labels: Deen, IT Committee

Tuesday, March 20, 2007

الصفات المقومة للتعليم الجامعي في الفلسفة الفاطمية

به وبوليه استعين في جميع الامور . الحمد لله والسلام على عباده الذين اصطفى.
ان العلم علم ال محمد_نالاطهار مصب لجميع العلوم والفنون وقد جاء عن الامام المستور احمد بن عبدالله^{ص ع}في رسائل اخوان الصفاء ان ال محمد^{ص ع}واتباعهم لا يتعصبون على مذهب من المذاهب ولا يهجرون كتابا من كتب الحكماء لان علمهم يستغرق العلم جميعه وقد صنف الامام ^{ع م} على هذا القانون رسائلا جامعة للعلوم والفنون التي هي موسوعة للمبادي والاصول وذكر فيها شبه المدخل والمقدمات من جميعها وهذا هو الاساس المبني عليه بناء التعليم الجامعي.

ان التعليم الجامعي عند الائمة الفاطمين الذين اقاموا اول جامعة عالمية بالمعزية القاهرة ان الطالب يضبط ما اكتسب من المعارف العلمية سابقا كما في الجامعة السيفية يكتسب في المرحلة السابقة مرحلة الثقافة العامة ثم يكرر ذلك عليه لكي يحصل وسعة فيما حصل قبل ويستوعب ما يدرس من العلوم والفنون ثم يجمع اليها ما يؤيده ويشيده. وهي كما يقال في اللغة الانجليزية University Education ولكن يختص ويميز هذه الفلسفة عند الائمة ببعض صفاتها المميزة.

وذلك ان الائمة الاطهار ع م يرون ان الجمع بين ما يتعلم المستفيد وحفظها بالعمل اهم جزء في هذا التعليم مع رياضة النفس على الخلق الحسن وجميل السيرة التي يفيد بها الطالب المجتمع في حياته وينفع البيئة الايمانية خاصة مع جميع عباد الله بعلمه وعمله وفنه الذي يختص بها لان المجتمع محتاج الى فنون شتى. وان هذا التعليم مع كون تكرار دراسة بعض الكتب في الدراسات الجامعية بعد مرحلة الثقافة العامة يلقح اذهان المستفدين منها الى محاسبة انفسهم فيما رقت اليها بعد ما قتحت عليها من اصول علم التأويل المسمى بتربية المؤمنين ويلزم عليهم مسؤلية نشر ما علموا من علم الظواهر اذا اذن لهم.

وان التعليم الجامعي عند الائمة الفاطمين يذهب ضيق الفكر ويؤدي الطالب الى وسعته حيث انه جامع للعلوم ويرجى منه الاتقان والضبط في الدراسة ويفتح له باب المسائل والاجوبة. وقد قال الامام المعز^{ع م} في بعض مجالس يحض من حضره على السؤال فيما يفيد من العلم :- ان العلم والحكمة لا يثبتان في القلوب الا بعد المعارضة والحجة. فبسؤال يستقر العلم في القلوب ويذهب الشبهات ويصفو الفكر وبه يجلو وقد قال بعض الحكماء ان تعرف الرجال بسؤالهم فضلا عن جوابهم لانه يدل على ذكاء صاحبه وحسن قبوله وحينما يستقر ما يدرس الطالب يرفع الى ما هو اعلى منها.

ثم ان الطالب لما يشتغل بدراسة ضابطة ويروض عليها نفسه تكون له عادة خير ويزيده بركة في علمه طول حياته حيث ان هذا التعليم يشتمل على جميع جوانب الحياة الجامعية والانفرادية والاجتماعية.

ثم ان اهمية هذا التعليم انه يستخدم من جميع من طلبها صلاح الامور البيئة الايمانية التي اقاموها الدعاة المطلقون بجدهم وجهدهم حيث انه يورث آدابه واخلاقه هذا المجتمع العظيم فعليه ان يراقب نفسه في دقيق عمله وجليله بالنظر في سير الهداة الفضلاء ويقتدي من وارث فضلهم وفضائلهم سيدنا محمد برهان الدين ^{ط ع} الذي هو ضامن نجاته وان العلم الذي حصل والحكمة التي اقترف ملحقة له الى زمر الملائكة الكرام من وحل ورطة هيولى هبط ومنطقة له بعقل سليم ونطق حقيقي من عنده دل. وان خدمته هو اساس هذا العلم ومرجعه.

وقد جمع في هذا التعليم الخاصة التهذيب والتأديب للطلب الذي يوجد استاذه في سائر الجوانب من حياته لكي يعوده على رياضة نفسه بالعمل الذي علم حتى يكون هو طبيعته ويكمل بذلك صورة نفسه ويتمكن هو في افكاره واراءه مصيبا فيها ناظر بصير بعين بصيرة يتفرق بين الصحيح والسقيم يثبت على حيث يجعل قدمها بالعزم والحزم معا. ولذلك يجب عليه ان يضبط اللغة الانجليزية مع العربية التي يؤيده في حياته الاجتماعية ويتمكن فيه حتى يعبر فيها ويحرر وبذلك يحصل التوسع في علم المحسوسات وبها يرتقي الى المعقولات وقد ذكر الداعي الاجل العلامة النحرير سيدنا طاهر سيف الدين ^رض اصول هذا العلم وطريق اقتناءه حيث قال :-

يا صاحبي تعلما وتفهما وتدبرا وتفكرا وتبصرا
وتادبا وتهذبـا وتنشطا وتيقظا وتنبها وتشمرا
وتدينا وتوارعا وتحرزا وتوقيا وتنظفا وتطهرا
وايضا ذكر اصول التعليم الجامعي مولانا امير المؤمنين ع م :-

ذكاء وحرص وافتقار وغربة وتلقين استاذ وطول زمان
فبهذا العلم حين اتقنه الطالب بدراسته كاملة واستكرار وحفظه في صورة نفسه بالعمل الصالح والخلق الحسن الجميل يكون من المتقين الذين ذكرهم امير المؤمنين^{ع م} ، بتحصيل رضاء مولاه واصابة ظنه فيه ، حيث قال:- ان المتقين ذهبوا بعاجل الدنيا واجل الاخرة شاركوا اهل الدنيا في دنياهم ولم يشاركهم في اخراهم سكنوا في الدنيا بافضل ما سكنت واكلوا بافضل ما اكلت.

فندعوالله تع ان يوفقنا لحصول رضاه وان يطول عمر مولاه سيدنا محمد برهان الدين ط ع الى ابد الابدين. آمين. والحمد لله رب العالمين والصلوة على رسوله واله الطاهرين ودعاتهم الاكرمين.

Labels: Deen, Education, Jamea

Tuesday, March 06, 2007

6th March - Birthday of His Holiness Dr. Syedna Mohammed Burhanuddin (TUS)

Labels: Dawoodi Bohras, Deen

Friday, June 09, 2006

Burqa Vs. Bikini

The Debauchery Of American Womanhood

By Henry Makow, Ph.D.

On my wall, I have a picture of a Muslim woman shrouded in a burka. Beside it is a picture of an American beauty contestant, wearing nothing but a bikini.

One woman is totally hidden from the public; the other is totally exposed. These two extremes say a great deal about the clash of so-called "civilizations."

The role of woman is at the heart of any culture. Apart from stealing Arab oil, the impending war in the Middle East is about stripping Arabs of their religion and culture, exchanging the burka for a bikini.

I am not an expert on the condition of Muslim women and I love feminine beauty too much to advocate the burka here. But I am defending some of the values that the burka represents for me.

For me, the burka represents a woman's consecration to her husband and family. Only they see her. It affirms the privacy, exclusivity and importance of the domestic sphere.

The Muslim woman's focus is her home, the "nest" where her children are born and reared. She is the "home" maker, the taproot that sustains the spiritual life of the family, nurturing and training her children, providing refuge and support to her husband.

In contrast, the bikinied American beauty queen struts practically naked in front of millions on TV. A feminist, she belongs to herself. In practice, paradoxically, she is public property. She belongs to no one and everyone. She shops her body to the highest bidder. She is auctioning herself all of the time.

In America, the cultural measure of a woman's value is her sex appeal. (As this asset depreciates quickly, she is neurotically obsessed with appearance and plagued by weight problems.)

As an adolescent, her role model is Britney Spears, a singer whose act approximates a strip tease. From Britney, she learns that she will be loved only if she gives sex. Thus, she learns to "hook up" rather than to demand patient courtship and true love. As a result, dozens of males know her before her husband does. She loses her innocence, which is a part of her charm. She becomes hardened and calculating. Unable to love, she is unfit to receive her husband's seed.

The feminine personality is founded on the emotional relationship between mother and baby. It is based on nurturing and self-sacrifice. Masculine nature is founded on the relationship between hunter and prey. It is based on aggression and reason.

Feminism teaches woman that feminine nature has resulted in "oppression" and that she should convert to male behavior instead. The result: a confused and aggressive woman with a large chip on her shoulder, unfit to become a wife or mother.

This, of course, is the goal of the social engineers at the NWO: undermine sexual identity and destroy the family, create social and personal dysfunction, and reduce population. In the "brave new world," women are not supposed to be "nest" makers, or progenitors of the race. They are meant to be neutered autonomous creatures that indulge in sex for physical pleasure, not for love or procreation.

At his press conference on Sunday, Donald Rumsfeld said that Iranian women and youth were restive under the rule of the Mullahs. He implied that the US would soon liberate them. To Britney Spears? To low-rise "see-my-thong" pants? To the mutual masturbation that passes for sexuality in America?

Parenthood is the pinnacle of human development. It is the stage when we finally graduate from self-indulgence and become God's surrogates: creating and nurturing new life. The New World Order does not want us to reach this level of maturity. Pornography is the substitute for marriage. We are to remain stunted: single, sex-starved and self-obsessed.

We are not meant to have a permanent "private" life. We are to remain lonely and isolated, dependent on consumer products for our identity, in a state of perpetual courtship.

This is especially destructive for woman. Her sexual attraction is a function of her fertility. As fertility declines, so does her sex appeal. If a woman devotes her prime years to becoming "independent," she is not likely to find a permanent mate. Her long-term personal fulfillment and happiness lies in making marriage and family her first priority.

Feminism is another cruel New World Order hoax that has debauched American women and despoiled Western civilization. It has ruined millions of lives and represents a lethal threat to Islam.

I am not advocating the burka but rather some of the values that it represents, specifically a woman's consecration to her future husband and family, and the modesty and dignity this entails.

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The above is an article I recieved by email from a friend and the views expressed herein are entirely that of the author. The write-up is posted for interesting reading. Comments are welcomed from readers.

Labels: Deen

Monday, June 05, 2006

Jannatul Baqi - The Resting ground of Molatena Fatema (AS)

Labels: Deen

Thursday, June 01, 2006

Yesterday and Today: A Fatemi Perspective

“History repeats itself”, is a quote well known to millions around the world and there are many scholars who quote it randomly in their daily conversations. Although famous and known, the truth is rarely experienced even by the most profound students of history apart from the professors.

Mumineen on the contrary are so habituated to experiencing this fact that they rarely consider that there is something scholarly about this saying. The reason behind this is that every era, according to the Fatemi philosophy of history, evolves around one ideal and perfect being chosen by Allah to lead all his creation to their destiny. The Imam (AS) is the center peg of the entire cycle of history and time. In other words it is the Imam (AS) who is the center peg of all creation. Syedna Taher Saifuddin (RA) describing the eternity of the Imam (AS) says in a verse that: "The person of the Imam changes while he (the Imam’s position) is the same. The one immortal and eternal being."

The above verse does not state that the Imam (AS) does not pass away from this materialistic world which is merely a transitory phase of life; rather it means that the succeeding Imam is no different from the former Imam (AS) in any manner.

To elaborate the above verse, it would be very simple if an example from history would be quoted. A well known fact that in jihad is that Molana Ali (AS) did not allow the captivation and enslaving of the women and children of the rival Muslim armies. This has become a sunnat while fighting Muslim opponents who have opposed the Islamic state and its laws, while no narration has been cited from Rasulallah (SA) in this regard. The fact that the decision of Amirul Mumineen (AS) is the decision of Rasulallah (SA) can be known from here. Rasulallah (SA) would have given the same verdict if he would have been in place of Maulana Ali (AS at that particular moment of time. A Hadith of the Prophet would further elaborate the above incident. Rasulallah (SA) says: علي كنفسي, Ali is same as my self.

Further more, the acts and judgments of Duat Kiram today are rightious as per the wahye and the Qu'ran. Had Rasulallah (SA) been present today, his acts would have not differed from what we see today in the divine being of al-Dail Ajal Syedna Mohammed Burhanuddin (TUS).

The mere rational reason behind this is that the people of all times are entitled to the same barakaat and anwaar, an equal share of Rehmatun Lil Alameen as were the Mumineen of Rasulallah’s (SA) era. This is in accordance to the justice and adl of Allah Subhanahu.

Mumineen of the Burhani Daur have witnessed several events of the past, history repeating. Knowing that our Maula (TUS) Syedna Mohammed Burhanuddin (TUS) whom we see today, is the reservoir of the divine light and the divine ilm that Allah has sent down to earth with the creation of his hands, Adam (AS).

Looking down in history, from the very birth of our Maula (TUS) barakaat has flowed in multitude among the offspring of Dawat as stated by Syedna al-Muqaddas Syedna Taher Saifuddin (RA). The same way that Rasulallah (SA) and Molana Ali (AS) blessed an era, both Molana Taher Saifuddin (RA) and Syedna Mohammed Burhanuddin (TUS) have showered the bounties of paradise on Mumineen. The days of both Maulana Taher Saifuddin (RA) and his Mansus reflect the past era of Rasulallah (SA). Many instances of history have been repeated and are know to those who have insight rather then mere eyes to look.

The day of coronation of Syedna Taher Saifuddin (RA) was the day when Syedna Mohammed Burhanuddin (TUS) was born. Turn it around and the birth of Syedna Mohammed Burhanuddin (TUS) brought in the auspices of heaven to the house of Molanal Muqaddas (RA) as was revealed by Syedna Taher Saifuddin (RA). There are many incidences of the Saifiyah Burhaniyah era which resemble those of the days of Rasulallah (SA) and Molana Ali (AS). Those with insight can feel the anwaar of the past Awliyaullah and witness it while looking at our beloved Maula Syedna Mohammed Burhanuddin (TUS).
May Allah bless him with a long life in the pink of health and ever glowing youth. Ameen

Labels: Deen

Sunday, December 18, 2005

Grief and Matam in Remembrance of the event of Karbala

The events of Karbala were recorded via Imam Zaynul Abidin and Sayyidna Zaynab binte Ali. The events were publically presented when they arrived back in Medina from Sham (Damascus).

"Purjosh Matam" is translated as intense matam with feeling and meaning. Imam Jafar Sadiq coined the saying "every day is Ashura and every place is Karbala". This is meant metaphorically to live and practice life as such. To recount the events of Karbala and the sacrifice of Imam Husayn daily in our hearts. The Imam Sadiq states in tradition that no event, whether joyous or sad, should go without recounting the events of Karbala, because they are a blessing and are barakat.

Imam Ali Ibn al-Husain (A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

Imam Muhammad Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer, Vol.: 2, pg.: 202

Imam Jafar Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al-Anwar, Vol.: 44, Pg., 285.

Imam Jafar Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al-Shia'h, Vol.: 10, Pg.:397

Imam Jafar Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Imam Jafar Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al-Anwar, Vol.:98, Pg.:8.

Imam Jafar Sadiq (A.S.) said: One who weeps for Imam Hussain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Imam Jafar Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shi'ites, Allah shall accomodate him in paradise for a long time. Amali al-Shaikh al-Mufid, Pg.: 175.

Labels: Deen

Sunday, November 06, 2005

Eid al-Fitr Wallpaper

Courtesy: Al Masarr Computers, Surat

Labels: Deen, Shehrullah

Monday, October 31, 2005

Eid Greetings

Eid is for those who have offered ibadat and fasted throughout the month completing the count of Shehre Ramadan. Eid is for those who have obeyed Allah and His Wali Imamuz Zaman by obeying thier Dai Syedna Mohammed Burhanuddin (TUS). The sight of the glowing chehra-e-anwar of Moula (TUS), the luminous moon that reflects the elahi noor of Imamuz Zaman and Panjatan is the true EID for us Mumineen. May Allah bless him with all the health and a long long life. Our life span be sacrificed on him.

Eid عيد is sounded and pronounced when the Arabic letter "Ain" preceeds the Arabic word "Yad". A Mumin's true Eid is the day when his EYE (Ain in Arabic) is placed on the heavenly and blessed hand (yad in Arabic) of MOULA (TUS).

May Allah bless us with the auspicious day as beautiful as Eid, when we are blessed with the deedar and qadambosi of Aqamola (TUS) Syedna Mohammed Burhanuddin (TUS).

Wishing you a very Happy Eid al-Fitr.

Labels: Deen

Tuesday, October 04, 2005

The eminence of a Mumin - Riwayat of Abban.

The dignity of a Mumin.

Sadiq Imam once said to Abban: When one of you, Mumineen, pass away his two (guardian) Angels will accompany his soul to the heavens after his dafn (burial).

They will then plead Allah that we have returned to paradise with the soul of this Mumin after burying him. Henceforth, we intend to worship you in the heavens and pray to you. The nobility of the Mumin is such that Allah will tell the Angels that I need not your worship but you shall return to Earth and provide refuge and company to this Mumin from the fright and grief of the grave, bringing happiness to his heart.

The Imam then said: O Abban, this is the distinction of a Mumin. Such is his dignity and eminence.

All gratitude to Allah, and then for the Imam who showed us the importance of making a Mumin happy. Allah blesses those who keep a Mumin happy, and the sawab of pleasing the Panjatan, Imamuz Zaman and his Dai is surely in its multiples.

May Allah grant us the will to do deeds that would keep our Moula happy with us, and may He grant the bounty and blessing of Taqwa and vigilance to Mumineen.

Riwayat in Lisan al-Dawat

Translated from the Kalemaat of al-Dail Fatimi Syedna Mohammed Burhanuddin (TUS).

Labels: Deen

Tuesday, September 20, 2005

Gibat (Backbitting)

I've been wondering lately about why we human beings like to gossip so much. I'm referring here to that whole family of actions that go by such names as gossip, slander, backbite, whisper, talk behind someone's back, criticize and so on. I realize each term is slightly different from the other, but I'm concerned here with their over-arching commonality. Please try to feel this with me for a moment.

You're sitting with a person, perhaps a casual friend whom you're hoping will become a close friend. You're both laughing, actively listening, affirming each other in the dozens of subtle, non-verbal ways that friends do, consciously or not. In the midst of your enjoyable conversation (you can almost feel the strengthening bond that's growing between you), Abid's name comes up. Your friend exclaims, "Oh, Abid! He's kind of odd, isn't he? He's quite a talker. And you know he struggles a little with needing to be the center of attention." Now, I think the world of Abid. I really do like him. But.. At that very moment, a certain warm, delicious rush just shoots through your body. You lean closer. There's something inexplicably enjoyable about your new friend's having suddenly taken you into his confidence. You feel special somehow. A new, more intimate bond is developing between you two. It's not that you hate Abid - it's just that you want to keep moving forward with your new friend. "Yeah, I know what you mean," you reply. "I was with him last week, and he said . . ." And away you go.

So Why Do We Do It? Why is it that we enjoy (come on, admit it) talking about others behind their backs - and why do we enjoy listening to others who do it with us? I think we enjoy backbiting so much because it makes us feel superior. If you and I feel a bit insecure with our friendship to start with, a false intimacy can quickly arise when we both identify a common inferior. For a brief moment we feel better about ourselves as you and I look down together on someone else. In a rather perverse sense, it's one way we go about being accepted by each other.

The Trust Factor -- I can't tell you how very, very secure this made me feel around Arwa. How much respect I had for her! Often I'd see her chatting with a friend, huddling close together and laughing. And I knew, with 100% certainty, that they were not talking negatively about me. Have you ever wondered to yourself, Gosh, if this person finds it so easy to drop little negative comments to me about others, I wonder what she's saying to others about me when I'm not around? I have wondered several times. It takes a little bit of the zing out of enjoying a session of backbiting, knowing that this present momentary thrill of intimacy will most likely be eclipsed by a betrayal in the near future.

I think our great fear about not joining in when gossip starts is that our friend will like us less, will pull back, and will now refrain from sharing other intimate things with us. But that's wrong thinking. In the very short term, it may seem so. But in the long run, if over time we have developed a reputation as people who keep confidences and never backbite, we will find our friendships increasing and deepening.

Think of all the friends you have right now. Who are the ones you feel quite certain do not gossip about you? Who are the ones who wouldn't surprise you if they did talk about you behind your back? Whom do you respect more? Wouldn't it be great if Mumineen had the reputation (at work, at school, with neighbors) of not speaking negatively behind others' backs? We should be more like Arwa. Such a pledge may mean gently changing the topic when we sense backbiting is coming on, or even confronting someone about his or her loose tongue. But most of all we should want to develop the kind of character that takes a secret delight in saying positive things about another person - someone who can trust us to guard our tongue.

If you are unable to do three things, then you must do three (other) things: if you cannot do good, then stop doing evil; if you cannot benefit people, then do not harm them; if you cannot fast, then do not eat the flesh of the people. Remember What Maula who is Quran-e-Natiq quotes from the Quran that a person who does Gibat is like a person who eats the flesh from his brother's dead body.

There are many methods and guises that are employed when one mentions another in a negative way:

Under the pretense of being informative, one could say that it is not one's habit to mention others, except for the sake of relating another's condition to someone. Or one could state that by Allah, indeed so-and-so is one to be pitied, thereby showing superiority over one who is to be rejected. Another method might be to say that so-and-so is a good person; however, he has such and such qualities. Again, one is justified in revealing another's faults. One could also simply state that we should forget so-and-so, and make supplication for their forgiveness as well as our own, intending only to belittle the one that was mentioned. There are some who are jealous about someone and hence backbite- just to criticize and defame him in the company of others.

Some people also backbite for the sake of humor, playfulness and lightheartedness. A person finds a certain amount of satisfaction from being appreciated for his story-telling abilities; speaking ill of someone in a humorous fashion adds flavor to a tale.

Others engage in backbiting by showing surprise and amazement at another's actions: "'How is it that someone could do such a thing?"

Another form of backbiting is relating someone's misfortune to their enemies, so that they, too, may find pleasure in putting them down.

In reality, all these tactics are designed to try to deceive Allah (the Exalted) and to please the creation; and in reality, the many that follow these methods only serve to deceive themselves.

From these examples, one can surmise that backbiting pertains to a disease of the mind... But you can get rid of it through Nuero Linguistic Programming (NLP). NLP is a science which deals with behaviour modification. It deals with your unconscious. Permanent behavior modification can only take place when we reach our unconscious mind. Vows and pledges may help temporary change as this is done at the conscious level. I am an NLP practitioner and offer my khidmat to help whoever wants to bring about any change in behaviour may it be backbiting or any behaviour which maybe against shariat..

May Allah save us from this most evil of actions and protect us from its temptations.

Amte Syedna(TUS)
Nisreen Sh Abbas Merchant
Mumbai

Labels: Deen

Are we dis-respecting the Holy Book

The Holy Quran is respected by billions of people around the globe. Ask a muslim and he will tell you that the place for the Quran al-Majid is the highest in his heart and he does have a very special place to keep it in his home, somewhere high from the ground.

It is sad that no one has ever thought of how we are disrespecting this holiest revelation by printing it's verses in newspapers, palmplets, magazines and other such publications that are often thrown away in the garbage or are found lying on the floor with people often stepping on it or even wrapping stuff, which could be a thing that is not halal even.

The Quran al-Kareem is not supposed to be touched by non-muslims, more-over polytheists but what does happen when its published in wide spread publications. Though this is an altogether different subject but it does matter.

I noticed this fact when I saw Quranic Ayats published in condolence messages. I see that the newsboy had thrown the paper on our doorstep as usual in the morning as I had just finished the Quranic recital and it striked me that we are doing something not supposed to be. As today I saw these pages in garbage and it moved my soul. With due respect I would like to bring this to the notice of the ministry of information and the mass publications as well. Something must be done about this saddening situation.

Labels: Deen

Saturday, July 09, 2005

Memory and History

A long time from now, you might not remember this hour. You might not even remember this day, nor even this week or this month.

But you might remember this moment.

Your history is not about the dates you have lived, any more than history class should be about the dates of events. Your history is about the magical moments you create in your mind as you move through your life.

Make as many wonderfully memorable moments as you possibly can.

We all remember our personal past that all of us treasure. Our past experiances, some sweet and sour are easily remembered as we pass through time.

The same is true for the history of the world. People remember an era for prosperity and happiness and not by the dates. Events that have taken place are vital for a common man to learn and not the dates that make our history leason so dry and boring. Humans have the tendency to learn and grow by knowing the past. The prosperity of the past leads us a step forward while our mistakes make us cautious.

History has long been a target to a tug of war between science and art. Masters of these branches of knowledge have tried to pull the magnificient subject to their arena by thier own reasons and views.

The Fatimi philosophy of history revolves and evolves around the Sahib al-Zaman, whose presence is inevatibale at all times. The Fatimi legacy has undoubtedly argued that since the creation of man and his existence on earth the presence of Sahib al-Zaman is a compulsory and profound reason for creation. The Sahib al-Zaman is a guide of mankind towards Allah, the creator and a one who reveals his will to the world.

The question I have personaly raised over years of learning history, both world history and Islamic history, is that are the dates really important. Does the chronology of events really matter to a student of history, and what would be the gains to remembering dates to both the masters of the past and the common man.

Science is a branch of knowledge that looks for evidence and logical analysis. History can be considered its branch if you look at the mechanism and formation of days and night which enetually result in dates. Astronomy and Astrology are both part of history and thus history can be treated as science but not in a way of fact finding and interpretation of the human past.

Art on the other hand is the result of what the human mind perceives from its own experience and belief. A very common phrase can be quoted here "Beauty lies in the eyes of the beholder." People have sexed up with history to prove their views and theories and their understanding to satisfy their ego. Its the thought of man the so-called great scholars who have written history according to their beliefs. They have successfully blended the method of scientific research andjustified their view of history by their home made evidence. Thus to an extent history is regarded as Art.

The Fatimi philosophy on the other hand has built its foundation on a generation of the trustworthy people. The generation of Sahib al-Zaman to interprete both world history and that of the human race. It is a philosophy which engulfs both Art and Science in its own unique way. To quote an example from Syedna Qadi al-Noman in Sharh al-Akhbar, he says, "I have collected and written the past from various authors and trustworthy men of the Shiate and Sunnni sects of Islam and finally presented to the Imam. The fact that he establishes are then kept and the rest is removed from my work."

This is why remembering events and the lifetimes of the Sahib al-Zaman is an important aspect of study to a student of the history, and not the dates.

Labels: Deen

Sunday, July 03, 2005

Human Rights explained and upheld by the Fatemi culture.

The much talked about chapter in the modern world. Imam Ali Zainul Abideen is said to have shed great light on the subject and it was the earliest period of Islamic history. Islam is indeed a way of life that upholds human values and dignity. The Fatemiyeen have always upheld this law of Islam. The Imam Zainul Abideen (AS) has said to have spoken on various rights that are given to people during their lifetime. Infact during the roles that they have to play during their life time. It should be noted here that Imam Zainul Abidin (AS) is a person who has witnessed life in all its forms and seen clearly through its various perspectives. He was the witness to the historical tragedy of Karbala that brings tears and sorrow to the human eye even this day.

Below is an excerpt from the Imam's (AS) words of great knowledge and guidance.

THE RIGHT OF A TEACHER. A PROVIDER OF KNOWLEDGE.
The right of the one who trains you through knowledge is that you should glorify him, and respect him. You should listen well to him, and be responsive, help him for yourself, in the quest for knowledge that you need, by freeing your mind for him, and presenting your understanding to him, and purifying your heart for him, and looking at him by means of abandoning leisures and diminishing lust. You should know that regarding what he teaches you, you are considered as his messenger to teach when you meet the ignorant ones. Therefore, it is binding upon you to render on his behalf properly, and not cheat in the fulfillment of his mission, and strive to deliver what you undertake.

THE RIGHT OF STUDENTS AND DISCIPLES
The right of your disciple is that you should know that Allah established you over them through His grant of knowledge and your authority over His treasures of wisdom. If you conduct your authority properly and treat them just as Allah has treated you with his treasures, byy being a sympathetic counselor who respects his master in the affairs of the slaves, the steadfast good-doer who, when he sees one who is needy, takes some of the property that he has control over to give away. Then you will be matured. And will be hopeful and faithful. Otherwise you will be regarded as betraying Him, and will be unjust to His creation, and will expose yourself to Allah's anger that will seize His Graces and Power from you.

THE RIGHT OF THE IMAM IN SALAT
The right of your leader in Salat (Namaaz) is that you should know that he has taken on the role of a mediator between you and Allah and has appeared in the presence of your Lord on your behalf. He speaks for you, but you do not speak for him; and he supplicates for you, but you do not supplicate for him; and he has beseeched for you and you do not beseech for him. And he has spared you the anxiety of standing before Allah and the question of interrogation for your prayer, but you do not spare him that. Should you perform the prayer imperfectly, he protects you and curtains it for you; and if he makes a mistake during the prayer, you shall not share the resposibility. That is why he is deemed superior over you. He protects you through himself, And he protects your prayer through his prayer. Therefore thank him for this.

Labels: Deen

Thursday, June 16, 2005

I worry about every mumin - Syedna Mohammed Burhanuddin (TUS)

"I travel a great deal. I remain away from you for long periods of time, but this separation is only on a physical plane. Be assured that I keep you in my sight, I have placed you in my heart. I swear in the name of Allah and Maula Imam-uz-Zaman that wherever I go, east or west, I have never forgotten you, I have always remembered you, remember you and will go on remembering you. Each day and each night I worry about every mumin, mumina and their children. Might somebody make my children stray from the straight and narrow path? Might somebody snatch away their reputations and dignity ? Might someone hurt their feelings ? Momineen, in this way, I remember you every minute and every second, I am sure, you, my children remember me, too. You love me and it is not possible that you can forget me either; but if under the circumstances of this world, it were ever to happen, even then, be assured that I, Mohammed Burhanuddin, have not for a moment forgotten You, and I never will."

Words of Dr. Syedna Mohammed Burhanuddin Saheb, T.U.S.

Labels: Deen

Tuesday, June 14, 2005

MAKKAH'S WATER OF BENISON

Zamzam

Comes the hajj season, and I am reminded of the wonders of aab-i-Zumzum. Let me go back to how it all started.

In 1971, an Egyptian doctor wrote to the European Press, a letter saying that aab-i-Zumzum was not fit for drinking purposes. I immediately thought that this was just a form of prejudice against the Muslims and that since his statement was based on the assumption, that since the Khaan-i-Ka'aba was a shallow place (below sea level) and located in the centre of the city of Makkah, all the waste water of the city collecting through the drains fell into well holding the water.

Fortunately, the news came to Shah Faisal's ears who got extremely angry and decided to disprove the Egyptian doctor's provocative statement. He immediately ordered the Ministry of Agriculture and Water Resources to investigate and send samples of aab-i-Zumzum to European laboratories for testing the pot-ability of the water. The ministry then instructed the Jeddah Power and Desalination Plants to carry out this task. It was here that I was employed as a de-salting engineer (chemical engineer to produce drinking water from sea water). I was chosen to carry out this assignment.

At this stage, I remember that I had no idea what the well holding the water looked like.

I went to Makkah and reported to the authorities at the Khaan-i-Ka'aba explaining my purpose of visit. They deputed a man to give me whatever help was required. When we reached the well, it was hard for me to believe that a pool of water, more like a small pond, about 18 by 14 feet, was the well that supplied millions of gallons of water every year to hajjis ever since it came into existence at the time of Hazrat Ibrahim, many, many centuries ago. I started my investigations and took the dimensions of the well. I asked the man to show me the depth of the well.

First he took a shower and descended into the water. Then he straightened his body. I saw that the water level came up to just above his shoulders. His height was around five feet, eight inches.He then started moving from one corner to the other in the well (standing all the while since he was not allowed to dip his head into the water) in search of any inlet or pipeline inside the well to see from where the water came in. However, the man reported that he could not find any inlet or pipeline inside the well.

I thought of another idea. The water could be withdrawn rapidly with the help of a big transfer pump which was installed at the well for the aab-i-Zumzum storage tanks. In this way, the water level would drop enabling us to locate the point of entry of the water. Surprisingly, nothing was observed during the pumping period, but I knew that this was the only method by which you could find the entrance of the water to the well. So I decided to repeat the process. But this time I instructed the man to stand still at one place and carefully observe any unusual thing happening inside the well.

After a while, he suddenly raised his hands and shouted,"Alhamdollillah! I have found it. The sand is dancing beneath my feet as the water oozes out of the bed of the well." Then he moved around the well during the pumping period and noticed the same phenomenon everywhere in the well.

Actually the flow of water into the well through the bed was equal at every point, thus keeping the level of the water steady.

After I finished my observations I took the samples of the water for European laboratories to test. Before I left the Khaan-i-Ka'aba, I asked the authorities about the other wells around Makkah. I was told that these wells were mostly dry. When I reached my office in Jeddah I reported my findings to my boss who listened with great interest but made a very irrational comment that the Zumzum well could be internally connected to the Red Sea.How was it possible when Makkah is about 75 kilometres away from the sea and the wells located before the city usually remain dry? The results of the water samples tested by the European laboratories and the one we analysed in our own laboratory were found to be almost identical.

The difference between aab-i-Zumzum and other water (city water) was in the quantity of calcium and magnesium salts. The content of these was slightly higher in aab-i-Zumzum. This may be why this water refreshes tired hajjis, but more significantly, the water contains fluorides that have an effective germicidal action. Moreover, the remarks of the European laboratories showed that the water was fit for drinking. Hence the statement made by the Egyptian doctor was proved false.

When this was reported to Shah Faisal he was extremely pleased and ordered the contradiction of the report in the European Press. In a way, it was a blessing that this study was undertaken to show the chemical composition of the water. In fact, the more you explore, the more wonders surface and you find yourself believing implicitly in the miracles of this water that God bestowed as a gift on the faithfuls coming from far and wide to the desert land for pilgrimage.

Let me sum up some of the features of aab-i-Zumzum.

* This well has never dried up. On the contrary it has always fulfilled the demand for water.

* It has always maintained the same salt composition and taste ever since it came into existence.

* Its potability has always been universally recognised as pilgrims from all over the world visit Khaan-i-Ka'aba every year for hajj and umrah, but have never complained about it. Instead, they have always enjoyed the water that refreshes them.

* Water tastes different at different places.

* Aab-i-Zumzum's appeal has always been universal.

* This water has never been chemically treated or chlorinated as is the case with water pumped into the cities.

* Biological growth and vegetation usually takes place in most wells. This makes the water unpalatable owing to the growth of algae causing taste and odour problems. But in the case of the aab-i-Zumzum well there wasn't any sign of biological growth.

* Centuries ago, Bibi Hajra searched desperately for water in the hills of Sufwa and Murwa to give to her newly-born son Hazrat Ismail. As she ran from one place to another in search of water, her child rubbed his feet against the sand. A pool of water surfaced, and by the grace of God, shaped itself into a well which came to be called aab-i-Zumzum.

--------

-Sent by Mustafa Mogri.
-Adapted from an article by Mr. Moinuddin Ahmed.

Labels: Deen

Sunday, June 12, 2005

Azaan: Call to Prayer

Azaan:

An incredible medium for the proclamation of Tawheed of Almighty Allah and Risaalat of Prophet Muhammad Sallallahu Alayhi Wasallam, the sound of which constantly echoes around the globe. Amazing though it sounds, but fortunately for the Muslims of the world, it is an established fact. Have a look at a map of the world and you will find Indonesia (an Islamic country) right on the eastern side of the earth's central land mass. Indonesia consists of numerous small islands, the principle ones amongst them being Java, Sumatra, Borneo and Saibil, all of which are well known. It is the largest country in the world, with 180 million inhabitants. The number of non-Muslims here is negligible. As soon as dawn breaks on the eastern side of Saibil, at approximately 5:30 am local time, Fajar Azaan begins. Thousands of Muezzins in eastern Indonesia commence proclaiming the Tawheed (oneness) of the Almighty, Omnipotent and Omniscient Allah and Risaalat (Universal Apostleship) of the Prophet Muhammad Sallallahu Alayhi Wasallim. The process then continues and advances towards the Western Islands of Indonesia. The time difference between the eastern and western islands of Indonesia is one and a half hours. Hence, one and a half hours after the Azaan has been completed in Saibil, it echoes in Jakarta on Java Island. Sumatra then follows suit and before this auspicious process of calling Azaan ends in Indonesia, it has already begun in Malaysia. Burma is next in line, and within an hour of its commencement in Jakarta, it reaches Dacca, the capital city of Bangladesh. No sooner the calling of Azaan ends in Bangladesh, it has already prevailed in western India, from Calcutta to Srinagar. It then advances towards Bombay and the environment of entire India resounds with this august proclamation. Srinagar and Sialkot (a city in north Pakistan) have the same timing for Azaan. The time difference between Sialkot, Kota, Karachi and Gowadar city in Baluchistan, and a province of Pakistan) is forty minutes, and within this time, Fajar Azaan is heard throughout Pakistan. Before it ends there, however, it has already begun in Afghanistan and Muscat. The time difference between Muscat and Baghdad is one hour. Azaan resounds during this one hour in the environments of Hijaaz-e-Muqaddas (Holy cities of Makkah and Madinah), Yemen, United Arab Emirates, Kuwait and Iraq. The time difference between Baghdad and Alexandria in Egypt is again one hour. Azaan continues to resound in Syria, Egypt, Somalia and Sudan during this hour. Alexandria and Istanbul are situated on the same geographical longitude. The time difference between eastern and western Turkey is one and a half hours, and during this time it is echoed with the call to prayer. Alexandria and Tripoli (capital of Libya) are located at an hour difference from one another. The process of calling Azaan thus continues throughout the whole of Africa. Therefore, the proclamation of the Oneness of Allah and the Prophethood of Muhammad Sallallahu Alayhi Wasallam that had begun in the eastern islands of Indonesia reaches the Eastern Shore of the Atlantic Ocean after nine and a half hours. Prior to the Azaan reaching the shores of the Atlantic, the process of Zohar Azaan has already commenced in eastern Indonesia, and before it reaches Dacca, Asar Azaan has started. This has hardly reached Jakarta one and half hours later, and then the time of Magrib becomes due, and no sooner has Magrib time reached Sumatra, then the time for calling Isha Azaan has commenced in Saibil! When the Muezzins of Indonesia are calling out Fajar Azaan, the Muezzins in Africa are calling out the Azaan for Isha.

If we were to ponder over this phenomenon seriously and studiously, we would conclude the amazing fact that there is not a single moment when few thousands if not hundreds of thousands of Muezzins around the world are not proclaiming the Oneness of Almighty Allah and the Apostleship of the noble Prophet Sallallahu Alayhi Wasallam on the surface of this earth!

Labels: Deen

Architechture of al-Jamea Tus Saifiyah

Al Jamea-tus-Saifiyah is a response to the way of life and thought of the Bohra community. The building complex attempts to embody the high Muslim ideals and values which this institution strives to inculcate in its students. Through form and materials, structure and layout, it tries to reinforce these ideals and values. To be successful it must not only provide all the facilities required by a modern residential academy for young men and women, but its very fabric and disposition should facilitate and contribute toward their physical, intellectual and spiritual growth.

Just as in life the controlling force is the will of Allah, so here the whole complex centres around the Masjid. Its dominance is underscored by the fact that all the buildings follow its Qibia orientation. It lies at the heart of the campus, with the Minar on its central axis facing it. Around the courtyard between Masjid and Minar are those parts of the Jamea devoted to its next most important concern, education - the classroom block, the library and the seminar room. Other more social or private areas such as the dining hall and residential blocks lie beyond but because of their orientation they also relate strongly to the Masjid.

The solid stone of the Masjid, inside and out, contrasts with the white walls of the other buildings, distinguishing it further. This stone is meant to convey a sense of the unadulterated strength and purity of the Muslim tradition and the character of the Mujahids which this institution intends to produce. The Fatimi detailing of arches and columns is not ornamentation; it is there as testimony that the spirit of tenth century Egypt, the period of the greatest achievements of the Bohris' forbears, continues up to today as a living force.

The hierarchic organization of this disciplined community of masters and students is reflected in a hierarchy of scale and spaces, both within and outside the buildings. There is, for example, a progression from the loftiness of the Masjid to the high ceilings of the academic areas to the domestic proportions of the living quarters, and from the large sahan of the Masjid to the much smaller courtyards within the hostel blocks.

Because the location is suburban, the buildings spread out rather than rising high, so as to harmonize with the surrounding neighborhood, while at the same time their Qibla axis sets them apart. The highest feature, the Minar, has been placed at the end of two streets at right angles in order to finish these streets with something of visual interest and to contribute as much as possible to the environment.

Overall the aim has been to create a work which is not only appropriate to the functions of the Jamea and to our present age but, more significantly, appropriate to the spiritual needs and historical traditions of Bohra Muslims.

Labels: Deen

Saturday, June 04, 2005

Nazm on Occasion of Saifee Hospital Inauguration

Pictures of Saifee Hospital

Labels: Dawoodi Bohras, Deen

Saturday, March 26, 2005

والذي أخرج المرعى فجعله غثاء احوى

The Holy Quran foretells about the Oil

Allah Subhanahu Says: " (Your Lord) who brought forth the pasturage, then turned it into a black gussa (floodwater)."

Reading these verses, a person who knows geology will immediately perceive that this sentence is describing Oil. Of course, the important thing is that this information is provided in the Quran, sent down 14 centuries ago. As everyone knows, the first Flora on earth was the giant ferns and pastures of algae. These vast pasture, the forerunners of life on earth, were later pushed underground through great geological upheavals, and transformed into Oil through a special process of chemical reduction.

Fields of ferns were the first of the vast pastures to be formed on earth. If these pastures had remained as they were, the oxygen in the atmosphere would have increased uncontrollably and the atmosphere would have ignited at some point. In accordance with the measure and preordination explains in verse 3 of the same Surah, all the flora was buried underground after fulfilling its function. It was transformed into gussa (oil) under the influence of the great geological events. Hence, subjects that could fill volumes have been summarized as major headings in these verses. The science of geology accepts that 5 billion years have elapsed since the primeval fireball stage of the earth. This time has been into four classic eras, and these have been subdivided extensively into various periods. The first, encrusted, period of the earth is excluded from these four eras. This era is believed to have lasted 4.5 billion years.

The first era is estimated at half a billion years. In general, this was the age of the giant flora, and petroleum was also formed in this era. There is general agreement that the second period lasted 170 million years and the third, 65 million years. The fourth period is recognized as pertaining to the present form of the earth, with the history of 2.5 million years. Various methods are used for computing these periods. Oil was mainly formed by the decomposition of coastal ferns and algae trapped between rock strata through the action of various bacteria. Several theories exist about the formation and accumulation of oil, none of which is proved unequivocally. It has been claimed that seaweed also played an important part in oil formation. Of course this view would also conform the sacred verse. These latter views on oil are more significant. According to these views, oil was formed by the decomposition of seaweed and the coastal algae and fern, and then accommodated itself to the structure of the geological strata, flowing as rivers to form subterranean lakes of oil. As a result, the remains of small sea animals can sometimes be found in oil beds.

Let us now reread the sacred verse: "And then He turned it into black flood water" Oil, which is a black fluid, flows in black subterranean rivers. "Floodwater" is the clearest expression describing this underground flow of oil. Hence this verse has also informed us of the flow of oil rivers, called 'oil migration' in the industry, 14 centuries ago!

(Excerpts from "Verses from The Holy Quran and the facts of science")

Labels: Deen

مرج البحرين يلتقيان بينهما برزخ لا يبغيان

The Gilbraltar Barrier

Allah Subhanahu Says: "He has let forth the two seas that they should meet together. There is a barrier between them which they do not overpass."

Let us perceive this phenomenon in scientific terms. The French scientist Jacques-Yves Cousteau, famous for his underwater researches, has discovered that the Mediterranean and the Atlantic Ocean differ in terms of their chemical and biological constitution. Captain Cousteau conducted various undersea investigations at the Straits of Gibraltar in order to explain this phenomenon, concluding in effect that:" Unexpected fresh water springs issue from the Southern (Morocco) and Northern coasts (Spain) of the Gibraltar. These mammoth water spouts gush forth towards each other at angles of 45, forming a reciprocal dam like the teeth of a comb. Due to this fact, the Mediterranean and the Atlantic Ocean cannot intermingle". Indeed, subsequent to this assessment, Cousteau was amazed upon being shown the above verses, and was filled with admiration for the Quran, and accepted Islam.

The separation of two seas by the straits connecting them has an inner meaning. The sea bears more living things than does land. With the almost infinitely tiny organisms we call plankton, their countless flora and fauna of all kinds, the seas are a theater of divine handiwork in their own right. It is also obvious that different organisms will inhibit differing environments. This is one of the reasons why divine power does not allow the seas to mix. This meaning, however, further invites our attention in Verse 22- especially to the plankton composition of the seas and to the flora and fish distributions that change with variations in temperature. This verse announces the presence of pearls and coral in both seas. Hence, the reason for separation is not simply the chemical composition of the sea, since pearls and coral exist or disappear in accordance with the chemical properties of the sea. In this way, the non mixing seas prepare the living environment of the most beautiful undersea gardens and fish, sources of endless pleasure when viewed in their natural medium.

There are specific flowers covered with squat plants under the sea. Some of these (Lepas fasicularis) are lotus-like flowers which are prettier than orchids. On the ocean floor where sunlight cannot penetrate, ornate insects and wonderful spiders living thousands of meters beneath the sea lead their lives by means of the radar systems they are equipped with.

Again the fish Acanthurus triostegus has thousands of fluorescent spots on a red background that both light up its environment and ease its life. Nearly thirty different color hues have been distinguished on a fish living at such lightless depths. These creatures, representing the pure art of the Allah Subhanahu, are the manifestation of the inner meaning of the oceans' non transgression secret.

How do these divine patterns and decorations come to be displayed at the bottom of the sea, normally inaccessible to eyesight? The Surah al-Rahman discloses the infinite beauty of our Creator's art by relating these insights in Verses 19 through 25. Then, after 14 centuries have elapsed, atlases showing the creatures of the ocean are published, and the secret of these verses is experienced.

Labels: Deen

Tuesday, March 08, 2005

Ashura - The Eid of Lament in the Muslim World

Karbala

Ashura - the eid of sorrows and lamentations, is the anniversary of the Martyrdom of Karbala, where the Prophet Muhammad’s (SAW) grand-son, Hussein (AS), was martyred along with 71 others.
The martyrs of Karbala were without water for 3 days when they were martyred.
Despite this, and the turmoil as their fellow Muslims and family members were martyred, they remained calm and at peace.
Indeed, they were at peace whilst their captives, who were not hungry, nor thirsty, nor losing those who they loved, looked troubled and ill at ease.
Throughout history, if we look at the way in which the Great Martyrs have died, whether it is Hussein (AS), Jesus or Joan of Arc, they have been at peace, despite the great tragedy that was happening to them.
Hussein (AS) spent his last hours praying for the Muslims that would follow him. Jesus prayed for forgiveness for those who had wronged him, whilst consoling those who knew that they were losing their leader. Similarly, Joan of Arc simply held a crucifix in her hand as she was burnt at stake.
The greatest question we must ask ourselves is how can such people be at peace during such difficult times? How can they undergo pain and suffering that we cannot even comprehend, yet remain strong and courageous?
More importantly, why can’t we be peaceful and strong, even when our problems and suffering is nothing compared to what they have endured?

Labels: Deen

Friday, March 04, 2005

Linking Trade and Religion

The Dai-ul-Mutlaq (spirtual leader) of the Dawoodi Bohra Moslem Community, Dr Syedna Mohammed Burhanuddin Saheb, spent his 66th birthday yesterday in Hong Kong, surrounded by 200 followers including those from prominent business families.

Dr. Burhanuddin Saheb is the 52nd Dai-ul-Mutlaq to carry on the mission of Imams (successors to the Prophet Mohammed's son-in-law). He represents the ultimate spirtual authority for a million people in Bohra communities throughout the world.

Besides being a religous leader, he is also a scholar and philosopher whose writings are highly regarded in the Islamic world. He has been received by heads of state such as Queen Elizabeth and President Anwar Sadat.

While in Hongkong, he will meet the Chairman of the Urban council, Mr. A.de O.Sales, leading businesmen and members of the diplomatic community. But primarily he is here to attend to his followers, most of whom are businessmen. (The Bohra community is basically a trading one ; the word Bohra actually means a trader.) Yesterday, seated on a white draped throne, he gave personal audiences advice on a variety of problems, religous, economic and maritial.

"My followers are primarily engaged in trade and commerce," he said, "and my advice to them will be still to further their economic well-being." "Such economic well-being and progress must always bear in mind the dicates of religon, because Islam has laid down very clear and explicit principles regarding the conduct of commerce and trade."

Running a business on Islamic principles brings not only material profits but also spiritual satisfaction, he added. Dr. Burhanuddin Saheb gives as an example the Koranic law which forbids usury. He says it is not impossible, though it may seem difficult, for one not to give or receive interest in the context of international banking.

"Already in India and Pakistan, we are establishing banking institutions which will function on Islamic principles, and I always exhort my followers who have the means, to help their brothers with loans free of interest".

He exhorts his followers by all means to avail themselves of international banking facilities, but not to give or receive any interest on their deposited capital. The bank's profits would then go to the public, so that the maximum can benefit from the wealth of the country. This is where the sociological principle of Islam lies, he says.

At the centre of Bohra belief for centuries has been the concept of self-reliance. As an aide of the Dai-ul-Mutlaq explains, this belief is so much held that for a Bohra to go into somebody else's service is actively discouraged and actually looked down upon. It is much better to start in hardship with one rupee, and be working for oneself than be the highest paid executive in the service of somebody else. The idea of self-reliance is born out of the fundamental belief that I am a created being.

"He who created me will provide for my needs. It is God who gives, not man," he explains.

One should therfore develop oneself, both materially and spiritually to rely on the providence of God. This is why the Bohras have founded so many community centres abroad, says Dr. Burhanuddin Saheb.

"The idea is not to create an international community, but that instead of staying at home, people should be anywhere in the world where oppurtunity exists for trade and commerce."

"This is based on the traditional philosophy of the mission that every follower must endeavour to be self-reliant."

Dr. Burhanuddin Saheb quotes some Arabic verses which his father, the 51st Dai-ul-Mutlaq wrote:

"You secure the services of the world, and you do not become a servant of the world".
"If you can so live you will live with honour and success"

courtesy of South China Morning Post, Hong Kong, 19th March 1979

Labels: Dawoodi Bohras, Deen

Adads of Arabic Letters

Here is a list of the adads for the letters of the Arabic alphabet. So you can find out you own adad for your name. If you are not familiar with the Arabic script and do not know how to spell your name in Arabic, let me know and I'll tell you how to spell it so that you can find your own adad too! The 21st imam, Imam Tayyib (A.S.) has the adad of 21. So remember, 21st imam-21 adad. Here's the list:

alif	1	seen	60
be	2	'Aen	70
jeem	3	fe	80
daal	4	Saad	90
he	5	Khaf	100
waow	6	re	200
ze	7	sheen	300
Hae	8	te	400
Taoy	9	the	500
ye	10	Khe	600
kaf	20	Thaal	700
lam	30	Doaad	800
meem	40	Thaoy	900
noon	50	Ghen	1000

Coutesy: Zakir Haveliwala

Labels: Deen

Valuable Source books of Fatimi History

In the past few years, research scholars, delving into the history of the medieval ages, have been increasingly concentrating on the study of Fatimi literature. They have found in it a fundamental link in the chain of happenings in the Islamic world, having a profound influence on the development of Islamic thought and culture. As evidence of this may be cited the large number of books on Fatimi history written in recent years .

Whenever Egyptian writers have taken care to rely on original Fatimi sources, namely, the books and records of Fatimi scholars, the result has been commendable. Such writings have been found to succeed better, than previous attempts, in presenting genuine facts and avoiding prejudice.

So long as their study has followed scientific methods, eschewing bias, the range of research has been wide, revealing a far-reaching outlook on branches of Fatimi learning.

However, because of the lack of source materials, studies in Fatimi history have at times been subject to error. The source materials indeed consist of the books written by Fatimi authors at the court of the Fatimi Imams, recording what they have seen and remembered of their Imams. They also cover the volumes written by Fatimi authors on the basis of the original books and records that were preserved by them.

The first set of authors who wrote voluminous books, gave discourses and prepared compilations and handouts were eminent dignitaries of the Fatimi period like Syedna Abi Hatim Al-Razi, Syedna Qadhi-en-Numan, Syedna Moyyed Shirazi and such other illustrious scholars. To them should go the credit for leaving a rich treasure-house of literature.

The second set of authors were those who, inheriting the Fatimi wealth of literature and also a keen perception of its background on the culmination of Fatimi rule in Egypt, based their writings on the original documents. They chose Yemen as their new centre of activity; and observing the evolution of the Fatimi civilisation, they assimilated it in their very being and manner of thinking . They not only preserved the Fatimi books, but also guided others to them, and themselves wrote volumes on the basis of the documents or communications sent to them by their Imams. The communications, woven on silken cloth, were preserved by the Yemen scholars for centuries. These too deserve praise for their efforts.

So, it may truly be said that the immense treasure of Fatimi literature consists of both types of books, firstly, those of contemporary dignitaries like Al-Majalisval-Musayerat, Iftiahud Dawat and Daaemul-Islam, all written by Qadhi-en-Numan bin Mohammed at the instance and under the patronage of the Fatimi Imam al-Moiz, who was the founder of Cairo and of the Al-Azhar University. There are many more of such books.

Secondly, there are the books written by Dais of Yemen, throwing light on the original sources. These scholars, benefiting from the environment and atmosphere of the Fatimi civilization, in which they had been brought up, imparted clarity to details and also produced valuable commentaries. Their writings make up a very big collection indeed.

In the 10th century, Hijri (A.H.946), this valuable library was brought to India when the Fatimi dignitaries transferred their centre of activity from Yemen to this country. It is possible that in the process of shifting, a small portion of this priceless heritage was destroyed or lost on the way owing to the long distances of travel by sea and land between the two countries. Be that as it may, the fact remains that the bulk of the collection is today preserved in the library of His Holiness Dr. Syedna Taher Saifuddin who is the 51st in the line of Fatimi dignitaries, the Dai-el-Mutlaqs.

When his Holiness visited Egypt in the year 1356 A.H. soon after performing the Haj, the Egyptian Government gave him a memorable reception. This naturally flowed from the warm feelings that the Egyptian people have towards Fatimi rule, which was established about a thousand years ago and which continued for two centuries, representing a very benign influence in Egyptian history.

Moved by these sentiments, the Egyptian Government presented to his Holiness valuable pieces of cloth woven during the Fatimi period and treasured in the national museum. There are 39 such pieces, each of which is preserved in a glass frame, the oldest of them going back to the time of the Imam Al-Moiz-Le-dinillah. The Egyptian Government also presented to him gold coins of the Fatimi period. No wonder, then, if His Holiness has looked upon this as a reward of providence for the the services rendered by him to the Holy Ka'ba at Mecca the curtains of which he had got prepared . These deeply-cherished Egyptian presents have been carefully preserved by His Holiness at his residence in Bombay.

Stirred by the same sentiments and the sense of close affinity existing with Egypt since the Fatimi days, His Holiness was naturally very happy to welcome His Excellency Gamal Abdul Nasser on his historic visit to India and greet him with warm regards and affection, more so as His Excellency not only represents the people of the United Arab Republic, but also symbolises the renaissance of Arab Nationalism and the forces of peace and tranquillity.

The Aligarh Muslim University was highly honoured by His Excellency's visit. His Holiness as Chancellor of the University welcomed him to the historic institution, and expressed the hope that it would be a prelude to the strengthening of educational ties between this University and the Universities of Egypt. To commemorate the happy occasion, His Holiness presented him with source materials of Egyptian history in the form of microfilm copies of the valuable manuscripts of Uyunul-Akhbar, which would constitute an important addition to the national library of Egypt.

Uyunul-Akhbar, comprising old Yemeni manuscripts preserved in the library of His Holiness, is considered to be the most authentic source book of Fatimi history. A portion of these manuscripts is in the hand-writing of the author himself, Syedna Idris Imaduddin (872 A.H). The text of the book , running into seven volumes, bears eloquent testimony to the care taken by him in presenting without any bias established historical events. The attractive style of the writings and their accuracy speak volumes for the attention given to calligraphy and collation.

The book presents Islamic history from its inception to the time of the Fatimi Imams. In dealing with the subject, the author has made the personalities of the Imams the pivot around which the story moves . Selecting the oldest and most authentic documents with care and objectivity, he has probed through them to the facts of the past, bringing out the impact of the hidden forces of history . By painstaking research and scientific criticism, he has salvaged from old documents much that had lain hidden under prejudice. Syedna Idris Imaduddin is thus the first Fatimi historian to compile a book with selective , accurate details, thus ensuring for it an unrivalled place among writings on the subject.

Of special significance is the fact that Uyunul-Akhbar throws valuable light on the history of Egyptian thought and culture and on the remarkable services rendered by Egypt in the sphere of religion and science under Fatimi inspiration.

The author, Syedna Idris Imaduddin , was the 19th Dai in the line of Fatimi dignitaries. He was born in the year 794 A.H. in a fortress of Shibam, a high mountain in the western region of Yemen near the Red sea. He passed away at the same place at the age of 78 in 872 A.H. His grave, high on the top of the mountain, is as well known today as the water-place beside which he used to carry on his literary activities. The manuscripts , presented in the microfilms, were copied in Yemen either at the time of the author or soon after his death, and collated with the original in the author's own handwriting.

This gift from His Holiness indicates his appreciation of the literary services being rendered by scholars all over the world who strive to establish historical facts and carry on studies in Fatimi literature without bias. It also betokens His Holiness's interest in helping research with manuscripts and other source materials available in his library.

compiled by Al-Jamea-tus-Saifiyah to serve as a note of information on the valuable presents offered to His Excellency the President of the United Arab Republic during his visit to India in 1960

Labels: Deen

Islamic Terminology

The use of Islamic Terminology in our daily affairs is something we all indulge in, though largely unconciously, since it is a way of communicating that is ingrained in us, as intrinsically as manners and character are..

AL-HAMDU LILLAHI RABBIL 'ALAMIN

This is a verse from the Qur'an that we recite and say many times per day. Other than being recited daily during prayers, a mumineen reads this expression in every activity of his daily life.

The meaning of it is: "Praise be to Allah, the Lord of the worlds."

A mumineen invokes the praises of Allah before he does his daily work; and when he finishes, he thanks Allah for His favors. We are grateful to Allah for all His blessings. It is a statement of thanks, appreciation, and gratitude from the creature to his Creator.

ALLAHU AKBAR

This statement is said numerous times. During the call for prayer, during prayer, when we are happy, and wish to express our approval of what we hear, when we sacrifice an animal, and when we want to praise a speaker. It is the most often repeated expression in the world.

Its meaning: "Allah is the Greatest."

A mumineen praises Allah in every aspect of life.

ASSALAMU ALAIKUM

This is an expression Muslims say whenever we meet one another. It is a statement of greeting with peace.

The meaning of it is: "Peace be upon you."

The other forms are: "Assalamu 'Alalikum Wa Rahmatullah," which means:"May the peace and the Mercy of Allah be upon you," and "Assalamu Alalikum Wa Rahmatullahi Wa Barakatohu," which means :"May the peace, the mercy, and the blessings of Allah be upon you."

WA 'ALAIKUM AS-SALAM

This is an expression that a Muslim is to say as an answer for the greeting. When a person greets another with a salutation of peace, the answer for the greeting is an answer of peace.

The meaning of this statement is: "And upon you is the peace."

The other expressions are: " Wa Alaikum as-Salam Wa Rahmatullah." and "Wa 'Alaikum as-Salam Wa Rahmatullahi Wa Barakatuh."

LA ILAHA ILLALLAH

This expression is the most important one in Islam. It is the creed that every person has to say to be considered a Muslim.

The meaning of this statement is: " There is no god except Allah."

SUBHANAHU WA TA'ALA

This is an expression that is used whenever the name of Allah is pronounced or written.

The meaning of this expression is: "Allah is pure of having partners and He is exalted from having a son."

We believe that Allah is the only God, the Creator of the Universe. He does not have partners or children. Sometimes Muslims use other expressions when the name of Allah is written or pronounced. Some of which are: "'Azza Wa Jall": He is the Mighty and the Majestic; "Jalla Jalalahu": He is the exalted Majestic.

S.W.T. These letters are abbreviations for the words of "Subhanahu Wa Ta'ala".

ASTAGHFIRULLAH

This is an expression used when we want to ask Allah's forgiveness.

The meaning of it is: "I ask Allah for forgiveness."

A Muslim says this phrase many times, even when he is talking to another person. When a Muslim abstains from doing wrong, or even when he wants to prove that he is innocent of an incident he uses this expression. After every Salah (prayer), mumineen perform a tesbih on this word.

SADAQALLAHUL 'AZIM

This is a statement of truth that we say after reading any number of verses from the Qur'an.

The meaning of it is: "Allah says the truth."

The Qur'an is the exact words of Allah in verbatim. When Allah speaks, He says the truth; and when the Qur'an is being recited, a Muslim is reciting the words of truth of Allah.

IN SHA' ALLAH

When a person wishes to plan for the future, when he promises, when he makes resolutions, and when he makes a pledge, he makes them with permission and the will of Allah. For this reason, we use the Qur'anic instructions by saying "In Sha ' Allah."

The meaning of this statement is: "If Allah wills."

We are to strive hard and to put our trust in Allah. We leave the results in the hands of Allah.

INNA LILLAHI WA INNA ILAIHI RAJI'UN

When a Muslim is struck with a calamity, when he loses one of his loved ones, or when he has gone bankrupt, he should be patient and say this statement.

The meaning of it is : "We are from Allah and to whom we are returning."

We believe that Allah is the One who gives and it is He who takes away. He is testing us. Hence, a Muslim submits himself to Allah. He is grateful and thankful to Allah for whatever he gets. On the other hand, he is patient and says this expression in times of turmoil and calamity.

JAZAKALLAHU KHAYRAN

This is a statement of thanks and appreciation to be said to the person who does a favor. Instead of saying "thanks" (Shukran), the Islamic statement of thanks is to say this phrase.

Its meaning is: "May Allah reward you best"

It is understood that human beings can't repay one another enough. Hence, it is better to request Almighty Allah to reward the person who did a favor and to give him the best.

MA SHA' ALLAH

This is an expression that is used whenever we are excited and surprised or to express our happiness.

The meaning of "Ma sha' Allah" is: "Whatever Allah wants." or "Whatever Allah wants to give, He gives."

This means that whenever Allah gives something good to someone, blesses him, honors him, and opens the door of success in business, a Muslim says this statement of "Ma Sha' Allah."

Labels: Deen

Saturday, January 22, 2005

The Tolerance of the Fâtimids toward "The People of the Book" (Ahl al-kitâb)

Diana Steigerwald

"With respect to relations between the Western and Islamic worlds, are we not seeing a conflict of stereotypes and prejudices, exacerbates by a good measure of ignorance about Islam? There are, of course, some differences, but if superficiality and trivialization can be set aside, and be replaced by the will to go deeper to seek a solid foundation for mutual understanding and respects, it can be found in the common heritage of the Abrahamic faiths and the ethical principles that they share."

In the Qur'ân, Jews and Christians are designated as Ahl al-Kitâb (People of the Book). The Book (Kitâb) refers to previous revelation such as the Torah (Tawrât), the Psalms (Zabûr), and the Gospels (Injîl). The status of Ahl al-Kitâb is distinguished from the one of idolaters (mshrikûn) (XXVII: 62s.). The latter are invited to adopt Islâm wheres Jews and Christians may keep their religion. The Qur'ân (III: 110, 199) recommends Muslims to be respectful toward Ahl al-Kitâb since there are sincere believers among them.

Islâm is a tolerant religion. Tolerance does not mean a passive adherence to all opinions, but an affirmation of our own faith while respecting other religions. Tolerance means to accept other people with their own differences; hence the Qur'ân recognizes the right of People of the Book to practice their religion. It is clearly indicated in the Qur'ân (II: 256) that Islâm may not be imposed by force.

Tolerance invites people to reflect and to dialogue in order to raise their level of understanding themselves and their relations with peoples who profess a different faith, position, or outlook. Prophet Muhammad used to explain that the People of the Book received only a part of the truth (III: 23; IV: 44). Hence certain Jews and Christians forgot the original principles of the Abrahamic faith. Muhammad considered [p. 17] the religious writings compiled by some scribes corrupted and falsified, where they differed with the Qur'ânic truth (cf. XX: 133; IX: 30-31). Thus he invited the Jews and the Christians to accept the Qur'ân which completes former revelations. The People of the Book could find the confirmation of the Qur'ânic revelation by carefully examining the Bible (cf. II: 89, 101; III: 7, 64; IV: 47). Even if the Judeo-Christian scriptures were altered, there still remain some elements of truth within them. The Qur'ân even recognizes that certain Jews and Christians are saved in the Hereafter (II: 62).

The Constitution of Medina protected Jews and Christians. They were called dhimmiyyûn (protected subjects) who were not subject to the religious tax (zakât) but were required to pay another tax (jiziya). Their goods were protected and they were given the right to practice their religions. In exchange for upholding certain obligations, they were given these rights. The Constitution stipulated that the Jews would form one composite nation with the Muslims; they could practice their religion as freely as the Muslims; they had to join the Muslims in defending Medina against all enemies. After the death of the Prophet, his direct descendants through his daughter Fâtima and his cousin `Alî, had to wait many centuries before creating in 567/909 the Fâtimid Empire, which extended from actual Palestine to Tunisia. In this Empire, the majority of Muslims were Sunnî and Coptic Christians constituted a very significant portion of the population. There were also significant numbers of Christians, called Melkites, who belonged to an Orthodox Greek denomination, as well as Jews, especially in Syria. Nâsir-i Khusraw (d. circa 470/1077), the famous Ismâ`îlî thinker, who visited Egypt, noticed that nowhere in the Muslim world had he seen Christians enjoy as much peace and material wealth as did the Copts. The Caliph al-Mu`izz hired a large number of Ahl al-Kitâb as administrators of the state. The Caliph al-`Azîz continued his father's policy of religious tolerance and married a Melkite Christian. Al-`Azîz's two brothers-in-law, Orestes and Arsenius, were nominated Patriarch of Jerusalem and Metropolitan of Cairo, respectively. In spite of Muslim discontent and jealousy, al-`Azîz permitted the Coptic Patriarch Ephraim to restore the Church of St. Mercurius near Fustât. Moreover, he protected the Patriarch against Muslim attacks.

The Caliph al-Hâkim (d. 411/1021) experienced many difficulties internally as well as externally during his reign. He temporarily adopted some antagonistic measures against Christians. Christians and Jews were forced to follow the Islâmic law. However, toward the end of his reign, al-Hâkim changed his policy. Thus, he restored some of the churches and became more tolerant toward the Christians and their religious practices. The following Caliph al-Zâhir (d. 427/1036) established a complete policy of religious freedom.

During the Fâtimid period, Christians and Jews had full liberty to celebrate their festivals. Muslims took part in these celebrations and the state participated as well. The government also used some Christian festivals as an occasion for the distribution of garments and money among the people. Christians and Jews were employed in the Fâtimid administration. They were able to reach very important ranks, even to go as high as the position of vizier. It is worth mentioning that no similar examples of employment of non-Muslim viziers are known among other Muslim contemporary dynasties. Nowhere in the Muslim world during that time could non-Muslims accede to such a rank.

The only exception to this policy of religious tolerance was under al-Hâkim's reign. According to the historian al-Maqrîzî (d. 846/1442), economic and social life deteriorated during this era. The Ismâ`îlî dâ`î Hamîd al-dîn Kirmânî (d. 412/1021), in his treatise Al-risâlat al-wâ`iza, described this critical period in which there was a great famine. Several of the hostile but temporary measures taken by al-Hâkim can be explained by the existing situation, in which some in the community were extremely perturbed by the growing prosperity of Ahl al-Kitâb and their increasing power in the state. Al-Hâkim perhaps also wanted to thwart the Byzantine Empire, which threatened Northern Syria. Broadly speaking, it must be emphasized that Muslims, Jews, and Christians lived peacefully and worked together for the well being of the Empire in all Ifrîqiya.

In the contemporary Islâmic world, the treatment of the Ahl al-Kitâb varies from one Muslim country to another. While most Muslim countries proclaim to be secular their understanding of the relations between Muslim and non-Muslim is still inspired by the perspectives which derive from pre-modern interpretations of juridical traditions. The constitutions of many countries stipulate that the Chief of State must be Muslim. However, in countries such as Pakistan, Bangladesh, Iran, and in some other states, religious minorities are represented in the legislative bodies.

Bibliography:
Madelung Wilferd, "Ismâ`îliyya", EI2, vol. 6 (1978): 198-206. Steigerwald Diane, L'islâm: les valeurs communes au judéo-christianisme, Montréal-Paris: Médiaspaul, 1999. Vajda Georges, "Ahl al-kitâb", EI2 , vol. 1 (1979): 264-266.

Diana Steigerwald
Religious Studies, California State University (Long Beach)

The Ismaili
United States of America
December 13 (2002): 16-17.

Labels: Deen

The Sacrifice of Hazrat Ibrahim - Isa Masih (AS)

Every year many thousands of sheep, goats, camels and other animals are sacrificed throughout the world on the occasion of Eid-al-Adha. At this special time, Hazrat Ibrahim (peace be upon him) is remembered for his humble submission in being willing to sacrifice his son at the command of Allah. We remember that at the last moment as the prophet was about to plunge the knife into the body of his son, Almighty Allah called out to Hazrat Ibrahim (pbuh) to stop and not to harm his son. Instead, Allah provided an animal as a substitute sacrifice. And so, every year similar sacrifices are performed in memory of Hazrat Ibrahim's submission to Allah.

But is there a deeper, secret meaning to this sacrifice that can benefit us today? Yes, there is a deeper meaning to the sacrifice which can only be understood by first listening to the voice of Allah in the holy Tawrat, one of the heavenly books. Why must we look into this particular holy book? Because it is this book which gives the original account of the life of Hazrat Ibrahim (pbuh), including the original account of this great sacrifice. The event is recorded in the holy Tawrat, part one (Genesis), chapter 22.

In the story, Hazrat Ibrahim (pbuh) and his son are walking to the hill where the sacrifice is to take place. The boy notices that they have everything except an animal to sacrifice, and so he asks his father a question, "The fire and the wood are here, but where is the lamb for the burnt offering?" (Genesis 22, verse 7)

Hazrat Ibrahim (pbuh) answers, "Allah himself will provide the lamb for the burnt offering, my son" (Genesis 22, verse 8). Notice that both the prophet and his son thought that the appropriate animal for the sacrifice was a lamb, or baby sheep. Hazrat Ibrahim (pbuh) speaking as a prophet, said that Allah would provide the lamb for sacrifice. But what actually happened?

Then he [Hazrat Ibrahim] reached out his hand and took the knife to slay his son. But the angel of the Lord called out to him from heaven, "Abraham! Abraham!" "Here I am," he replied.
"Do not lay a hand on the boy," he [the angel] said. "Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son."
Abraham looked up and there in the thicket he saw a ram caught by its horns. He went over and took the ram and sacificed it as a burnt offering instead of his son. (Genesis 22, verses 10-13)

Hazrat Ibrahim (pbuh), or Abraham, said that Allah would provide a lamb for sacrifice. But what did Allah provide? Allah did not provide a lamb, but a ram. We know that it was a ram because it was caught in a thicket by its horns. A lamb has no horns. If this is so, then a question remains, "Was Hazrat Ibrahim (pbuh) mistaken when he said that Allah would provide a lamb?"

No, he spoke the truth. This is where the secret meaning of the sacrifice comes in. For many centuries after Hazrat Ibrahim's sacrifice, the full meaning of the prophet's statement remained hidden. Then one day, a new prophet appeared to mankind-- Hazrat Yahya (pbuh). Listen to the account of Hazrat Yahya (pbuh), or John the Baptist, found in the holy Injil,

The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world!" (Injil, John 1, verse 29).

Hazrat Yahya (pbuh) undoubtedly knew the story of Hazrat Ibrahim's great sacrifice. He himself could have read the story in the holy Tawrat. He knew that Hazrat Ibrahim (pbuh) said that Allah would provide a lamb to die as a substitute for his son. Hazrat Yahya (pbuh) could also know that the actual animal sacrificed at the time was a ram, not a lamb. Now as a prophet of Allah, Hazrat Yahya (pbuh) upon seeing the great messenger Hazrat Isa Masih, says to everyone, "Look, the Lamb of Allah, who takes away the sin of the world!"

According the holy Injil, Hazrat Isa Masih is a lamb. But which lamb? The lamb which Hazrat Ibrahim (pbuh) first said Allah would provide. This is the lamb which had to be sacrificed to save the son of Hazrat Ibrahim (pbuh). The animal which Hazrat Ibrahim (pbuh) sacrificed was not the real lamb of Allah, but just a ram. It was only a temporary arrangement made until the real lamb of Allah should come. The real Lamb, Hazrat Isa Masih, would be much better than any mere animal because he could take away the sins of all men! An animal's life does not have the value of a man's life, and so the sacrifice of an animal can never take away any man's sins. But the life of Hazrat Isa Masih has inestimable value, and so he can help every man. By giving his own life as a sacrifice for sins, he could free all the sons of Hazrat Ibrahim (pbuh) from their sins.

But when did Hazrat Isa Masih give his life as a sacrifice for sins? Before he was taken up to be with Allah. Of his own free will, he himself decided that he would let evil men kill him, by nailing his body to a cross:

So the soldiers took charge of Jesus [Isa]. Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). Here they crucified him, and with him two others--one on each side and Jesus in the middle. Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, "I am thirsty." A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus' lips. When he had finished the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit.
(Injil, John 19, verses 17,18,28-30)

Perhaps this is new knowledge to you, but it was not new to the prophet, Hazrat Isa, Spirit of Allah. He knew in advance that it would happen. Not only that, he allowed it to happen. Before all this happened, Hazrat Isa Masih had said,

No one takes imy life from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. (Injil, John 10, verse 18)

So it was Hazrat Isa's own decision to lay down his life as a sacrifice. But just as he laid his life down, he also took it up again by his own authority. He became alive again! His rising again was the proof that his suffering was not a defeat. Allah is most great! The plot of the evil men failed. Hazrat Isa Masih was victorious. After he became alive again, Hazrat Isa Masih said this,

I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and the grave.
(Injil, Revelation 1, verse 18)

In giving his life as a sacrifice, Hazrat Isa Masih fulfilled the words which Hazrat Ibrahim (pbuh) spoke to his son many years before, "Allah himself will provide a lamb for sacrifice." This is the lamb which takes away the sins of all men. His sacrifice is still powerful to save men from sins today because he is not dead, but alive. The holy Injil says,

Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. (Injil, Hebrews 7, verse 25)

Hazrat Isa Masih is the lamb who saves the sons of Hazrat Ibrahim (pbuh), that is, those who have the faith of Ibrahim. Hazrat Ibrahim (pbuh) believed that Allah himself would provide a lamb as a substitionary sacrifice. Hazrat Ibrahim also believed that even if death should come, Allah can raise the dead to life. Allah has raised Hazrat Isa Masih, who is alive today to intercede on behalf of all those who come to Allah through him. You too may approach Allah through Hazrat Isa, who will intercede to Allah for you, and save you from the penalty of your sins.

So remember that when you see an animal being sacrificed on Eid-al-Adha, the sacrificed animal speaks of a much greater sacrifice--the sacrifice of Hazrat Isa Masih, the Lamb of Allah, who takes away the sins of men.

Eid Mubarak - May Allah Subhanu wa Ta'ala prosper you and your family.

---------
The Above is a sketch of the pointers of Allah and his hikmat according to a muslim scholar. Huzurala (tus) has often narrated the inner meaning of "Zibhe Azeem" - The great sacrifice and related with the sacrifice of Rasulallah's son Ibrahim on Imam Husain (AS). The martydom of Imam Husain for the sake of Islam and the deen of his grandfather Rasulallah (SA). Later Moula (tus) also relates the extremely high khidmat of the Duat Kiram (RA) for Rasulallah and his progeny the Aimmat Athaar.

Labels: Deen

Sunday, January 09, 2005

Syedna Nasir Khusro on Laylatul Qadr

Dai Nasir-i Khusraw explains the significance of this night saying: " You illuminate the mosques on the Night of Qadr and make it as bright as the day, while your hearts are as dark as the darkest night. Know that illuminations are not enough. When you light the lamps, remind yourselves that your dark hearts, without inner purifications, will not become enlightened by the lamps".

Nasir-I Khusraw's Book of Travels: Safarnamah (Bibliotheca Iranica. Intellectual Traditions Series, No. 6) by Nasir-I Khusraw, Wheeler M., Jr Thackston

Labels: Deen

Syedna Nasir Hakimuddin Khusro (RA)

ناصر خسرو البلخي؛ البارز في ادب الرحلات

يوسف عزيزي (طهران)

شهدت الحضارة الاسلامية و في ذروتها، رحلات لادباء و علماء و جغرافيين غادروا ديارهم و جازفوا بارواحهم ليسيروا في اطراف الارض و اكنافها ليكشفوا عن المجهول ، خدمة للعلم و المعرفة.

فالكتب التي الفها ابن جبير و ابن بطوطة و ياقوت الحموي و الادريسي و ابوريحان البيروني و ناصر خسرو البلخي و سعدي الشيرازي ليست الا النزر اليسير من الكثير. اذ تحوي كتب هؤلاء الرحالة ، على معلومات جغرافية و تاريخية و سوسيولوجية و ادبية لم تستغني عنها اليوم اية مؤسسة علمية او موسوعة جغرافية في العالم بسبب دقتها و اهميتها العلمية.

لاشك بان الحضارة المتقدمة و المزدهرة هي التي تنتج مثل هؤلاء الرحالة و العلماء و الادباء حيث انمحى اثرهم عقب الانحطاط التي اصاب الحضارة العربية - الاسلامية. وقد خلفت الحضارة الغربية، الحضارة الاسلامية، بعد النهضة الفكرية التي شهدتها الحضارة الاوروبية في القرنين السادس عشر و السابع عشر الميلاديين. وقد قام الرحالة الاوروبيين ومنذ القرن الثامن عشر بالسير في الشرق و خاصة في العالمين العربي و الاسلامي حيث اصبحت الكتب التي كتبوها في هذا المجال مصادر هامة للتعرف على اوضاعنا الاجتماعية و السياسية الجغرافية في العصر الحديث.

ويكمن سر الرحلات القديمة المكتوبة بالفارسية او العربية ليس في اهمية معلوماتها بل وفي فخامة لغتها و سلاسة نثرها حيث كان الكاتب - الرحالة يكتب ملاحظاته و خبراته بلغة جميلة نابضة بالحياة و هذا ما يميزه عما يكتبه اليوم بعض الصحفيين عن البلدان التي يزورونها بلغة صحفية ركيكة سريعة الاستهلاك.

كما هناك فرق ايضا بين الرحلات القديمة نفسها حيث اذا قارننا كتاب "ماللهند" للبيروني مثلا - رغم اهميته العلمية - مع كتاب رحلة ناصر خسرو او مع "غولستان" سعدي الشيرازي و هو مجموعة حكايات معظمها ترتبط برحلاته العديدة؛ فاذا قارننا هذه الكتب نرى ان الاثنين الاخيرين هما الاكثر رواجا بين فئات الشعب المختلفة و السبب يكمن في اختلاف النثر و اللغة بين هذه الكتب الثلاث حيث يعبئ شخص كناصر خسرواو سعدي الشيرازي، مفرداته بشحنة عاطفية قوية، فيما يعامل البيروني الالفاظ كمواد علمية صلبة غير منعطفة.

وتنشأ اهمية "رحلة" ناصر خسرو من انها مصدر جغرافي و تاريخي و علم اجتماعي ليس للايرانيين فحسب بل للعرب و الغربيين ايضا. وهاهي الموسوعات البارزة كموسوعة فلسطين و الموسوعة البريطانية و الموسوعة الفارسية اللواتي ينهلن من معلومات هذه الرحلة القيمة. كما وانها منهل للالفاظ و المفردات الفارسية. وقد ابدى ناصر خسرو ابداعا و براعة في معرفة البلدان و المدن التي زارها و منها آسيا الصغرى - تركيا الحالية - و لبنان و الشام و مصر و الحجاز و العراق و الاهواز و سائر المناطق الايرانية. وقد ركز ناصر خسرو على معرفة العمارة و المواقع الاثرية و الطبيعية بل و السيكولوجية الاجتماعية للشعوب التي زارها في رحلته المعروفة في القرن الرابع الهجري.

فيقول مثلا حول مدينة تبريز الايرانية :” مدينة، عامرة، قست طولها و عرضها بقدمي، كان كل واحد منهما الف و اربعمائة قدم“. او انه يعطينا معلومات دقيقة حول مسجد الاقصي وساحته و سقفه و اعمدته حيث تنقلها وبعد 11 قرنا الموسوعة الفلسطينية لتشرح لنا مميزات المسجد و وضع مدينة القدس انذاك.

يقول ناصر خسرو في قسم من رحلته:”عند وصولنا البصرة كنا متعبين ، شبه عرايا،كالمجانين حيث كنا لم نفتح شعر رؤوسنا منذ ثلاثة اشهر. فقررنا ان ندخل حماما للتدفئة حيث الطقس كان باردا ولم نرتد الكساء ، فكل ما في الامر هو ازارين عتيقين كنا نرتديهما انا و شقيقي و رقعتي قماش تحفظ اقفيتنا من البرد. فتساءلت: من الذي يسمح لنا للدخول الي الحمام في هذه الحالة ؟ و كان لي خرجا صغيرا احتفظ بكتب فيه؛ فبعته و حصلت علي بضعة دراهم سوداء لفيتها في ورقة لاعطيها الي صاحب الحمام لربما يسمح لنا بالبقاء مدة اكثر في الحمام كي ندفع الوسخ من اجسادنا. فعندما اعطيته الدارهم حدق بنا متصورا باننا مجانين“.

فهي بالتاكيد تجرية شاقة وصعبة ترافقت مع هذه الرحلة التي قطع فيها الشاعر والداعية و الرحالة ناصر خسرو، مئات الفراسخ حيث نقل هذه التجربة الثمينة بلغة شاعرية لايزال و بعد مرور عشرات القرون لم تندرس وهي في ذروة النثر الفارسي. اذ نشاهد حتي في عصرنا الحاضر كيف تاثر كتاب و روائيين بنثره السليس و الفني، وهاهو الروائي و المفكر الايراني جلال آل احمد و في القرن العشرين يجدد في النثر الفارسي متاثرا بنثر ولغة ناصرخسرو و يقدم لنا نثرا ادبيا جديدا في الادب الفارسي الحديث.

ففنية ناصرخسرو لاتكمن في شاعريته و لغته الادبية و زخرفته للالفاظ و المفردات في النص الادبي كما هو نثر الحريري او الحميدي وما لف لفهما، بل ان نصوص و دواوين البلخي تحمل في طياتها، خبرات و تجارب سربها الكاتب الموهوب في دماء النص بذكاء وبراعة خاصة به.

ويتعرض ناصر خسرو في البصرة لرجم الحجارة من قبل اطفال كانوا يلعبون في الشارع وذلك بسبب شعره الاشعث و لباسه المندرس، حيث يجلس في مكان ما و يتامل في امر الدنيا وكيف فعلت به؛ لكن و بعد ايام يراه ملك الاهواز صدفة و يعرفه و يبدي احترامه لفضله و علمه و ينقذه من تلك التعاسة.

و يقول ناصر خسرو في هذا الشان”لم تتجاوز الفترة بين هاتين الحالتين الا عشرين يوما ؛ اذ ذكرت هذا الفصل ليعلم الناس انه لايجب ان يشكو المرء اثر شدة في الحياة ولا تصيبه خيبة امل من فضل ربه و رحمته جل جلاله وهو رحمان رحيم“.

كما لابد و ان نذكر ان ناصر خسرو كان مواليا للضعفاء و معارضا للخلفاء و الاباطرة، فعليه اعتنق المذهب الاسماعيلي - الذي كان يمثل الايديولوجيا الثورية و المعارضة في عهده - و زار الفاطميين في مصر حيث اصبح داعية لهذا المذهب طيلة حياته. انتهت

Labels: Deen

Friday, January 07, 2005

Ashara Mubaraka 1425 H.

They came in hundreds of thousands, some having crossed oceans, some having traversed hundreds of miles; some coming to attend Ashara Mubaraka with Maula (TUS) for the first time and many more coming as they always have. And yet more came till the congregation swelled to 42,000. For nine days they listened enraptured to Maula's (TUS) waaz mubarak and returned enriched and elevated. Such was the profundity of Maula's (TUS) bayan mubarak. Once it was the benevolent father counseling his children, then the theologian waxing eloquent on the meanings of the Quran, sometime the poet resplendent with wit and wisdom, at other times the rector instructing on the tenets of shariat. One could see Maula (TUS) beseeching Imam uz Zamaan, listen to the eyewitness account of the heart-rending events of Kerbala, and feel the intensity with which Maula (TUS) interceded Allah on behalf of mumineen. Verily the legatee of 1400 years of Fatemi tradition and learning.

Labels: Deen

‘God's invisible hand’ saved Indonesia’s mosques
Indonesia's indestructible mosques defy colossal forces of tsunami under ‘God's invisible hand’.
By Victor Tjahjadi - BANDA ACEH, Indonesia

In Indonesia's tsunami wastelands on the northern tip of Sumatra island, little remains of whole towns lost to the colossal forces that came thundering in from the ocean.

But across these battered shores, dozens of mosques still stand, their minarets glinting defiantly in the sun - a phenomenon survivors in the deeply Islamic region credit as much to divine intervention as robust architecture.

"God's invisible hands prevents the mosque's destruction," said Mukhlis Khaeran, who saw the sea sweep away his home village of Baet outside the north Sumatran city of Banda Aceh, but leave the neighbourhood mosque relatively intact.

"He punishes us for our greed and arrogance but He will protect his house," Khaeran said, his arms covered with injuries sustained in the disaster that killed at least 100,000 people around the north Sumatran province of Aceh.

Mosques are an everyday sight in most of Indonesia, but especially in Aceh, credited with the being one of Islam's main gateways into the archipelago of islands which now forms the world's largest Muslim-populated country.

Despite a long-lasting independence struggle, Aceh, parts of which are under traditional Islamic sharia law, has remained a Muslim heartland for Indonesia, which mostly practices a very relaxed interpretation of the faith.

Spiritual beliefs in Aceh and around the Indian Ocean were tested to the limit on December 26 when an epic earthquake sent towers of water crashing ashore, obliterating virtually everything in their path.

But while some spoke of "God's wrath", hundreds turned to their mosques, in panic for shelter from the advancing tides and later for spiritual comfort in a time of desperate need.

In the village of Kaju, also outside Banda Aceh, hundreds of homes were annihilated while the local mosque suffered only a few cracks in the walls.

"There is a saying among Acehnese that a mosque is God's house and no one can destroy it but God Himself," said Ismail Ishak, 42, who was digging rubble from his crumbled house while searching for seven of his relatives.

In Pasi Lhok, some 20 kilometres (12 miles) east of the north Aceh town of Sigli, 100 frightened people sheltering inside their mosque were spared while almost every house in the surrounding five villages was pulverised, according to chief cleric Teungku Kaoy Ali.

In Meubolah, a town on Aceh's western coast less than 150 kilometres (95 miles) from the quake epicentre which bore the full force of the tsunami, leaving at least 10,000 dead, mosques stand sentinel over a vanished town centre.

Banda Aceh resident Achyar said when he saw the waves pounding in from the sea, his first instinct was to turn and run for the nearest mosque.

"I climbed the mosque tower and hung on to an electric wire until water receded," he said. "Many of my friends, many of them ethnic Chinese, died because they climbed to the second floor of their shops and were trapped there," he said.

Another, less divine, explanation for the survival of the mosques is that many are built much more sturdily than most of the other structures in the towns and cities of Aceh.

However one mosque in Sigli was made only of wood but still survived unscathed despite all the other buildings around it being destroyed.

Banda Aceh's grand Baiturrahman mosque suffered partial damage from the quake and tsunami, but proved invaluable to the city's survivors in the minutes, hours and days that followed the cataclysm.

For many it became a rallying place to search for missing friends or relatives, a makeshift hospital to treat the injured and a morgue to collect the dead.

With much of Banda Aceh likely to remain in ruins for months, residents were quick to repay their debt to their cherished religious buildings, working swiftly to ensure the Baiturrahman mosque was one of the first places restored.

On Sunday, some 300 survivors gathered for their first prayers since their five-times daily ritual was halted - a major step on the long road back to normality in Aceh.

Labels: Deen

Yemen during sixth century A.D

The first reference on the Himyarites appeared in the inscriptions dated during the first and second centuries B.C. However, the material on these inscriptions relates to the tribes, or, a small state that was found among many others. This single dominion was formed due to the dismantling of the Yemeni state assumed to be existing during that phase. At successive centuries, the kings of Himyar expanded further and further their state till the fourth century when they were almost able to unify all territories of Yemen. This is testified by the text of one inscription of reference RES3383 of the date 493 Year of Himyar calendar. The text verified the royal title of the Himyar King Hassan Malaki Karb as the king of Shebn, Du Raydan, Hadramout and Yemenat. Other successive kings also were holding that same title reference. One of them was Abu Karb Asad to whom many bedouin Arab of the tribes known inhabited extensive territories in central Arabia.

Another inscription carrying reference number RY509 clearly indicated the existence of the later Himyar King. It was discovered in an area called Masel Al-Jamha situated in Central of Arabia. An indication of such Arab tribes had been in that historical reference through stating that they participated in the military campaign of Abu Karb Sa'ad. Moreover, this king is known in the heritage of the northern Arabia's tribes with the name Asa'ad Al-Kamel. Certain sources mentioned him the "great conqueror".

During the fifth century A.D. other Kings folowed Himyar's succession of the throne. These were Shara-Habtheil Yafer, Shara-Habthiel Yankuf and their sons Yanuf Aat, Luhay Aat, Murshed Adhlan Yanuf, and Ma'di Karb. No fundamental changes happened during the ruling of these kings, apart from inscription reference numebr CIHS 596 which stated that one Himyar known of unknown name during that century sent a military expedition to Oman. Thereby, it seemed that the State of Himyar during the fourth and fifth century had been able to incorporate all urban regions of Yemen and other desert regions of central Arabia.

In describing the ancient Yemen's history during the sixth century, it is important to refer to the external political situation of Himyar's state i.e. the links and relationship with the other states, particularly Abyssenia (Ethiopia). Such ties were intiated throughout several centuries according to certain sources, the biggest portion of which were related to the fifth and sixth centuries. The vivid commerce between ancient Yemen and Abyssenia is also respectively important. At the same time, the ancient state of Himyar had firstly strengthened its political and commercial relationship with the Roman Empire since the first century B.C., and later with Bezentenia of the Persian Empire.

In one book; of a Russian scholar; "Bezentenia on the way to India" it was indicated in details documentary evidence on the mission of the Persian prince "Mophil Andos" to Yemen. It was sent by the Emperor "Constance" during the years 337-361. Though of no real existence of information on Yemen's relationship with Persia at that time, it is possible to point out of some of relationships between them.

It is worthed to note here that the important relationship of Himyar Kingdom since the very ancient periods of history with India, which were well illustrated in the "Bible" on one hand. While on the other that link with the dominion of the Mediterranean Sea; could be regarded the two factors through which religious relationship consequently emerged in between the kingdom and all other states of the foreign world. In other words Christianity and Judiasm infiltrated into Yemen through Syria, Palestine, and Egypt. There were conflicts within the two religions for the purpose of occupying positions of political importance in Yemen. Since Christianity in Bezentenia (known in Arabic Bizanta), it became an essential medium as from the fourth century of expansion, and the element of widening the Persian influence on the Middle East region. The wider spread of Christianity in any state meant the existing of good relationship with Bezentenia. Alliteratively, the Empire of Assasins used the religious as an ideological weapon against the Persian expansion, whereby it placed itself the servant of Juadism in Yemen to a large extent.

Since the ancient ages Yemen was empowered with strong commercial relationship with Palestine. This was stated in the Holly Book which called named Kings of Sheba. Clay pot articles with Yemeni inscriptions were discovered in "khalifa Hill" and other locations of Jerusalem. In some established locations in Yemen, the Jewish religion penetrated and stayed firmly as from the fourth century. While Christianity particularly had originated from Syria, Costantinople, Herira, Ethiopia and Egypt. From such central locations Christianity through commercial routes penetrated Yemen.

The relationship of state of Himyar became even stronger since the establishment of Kinda State, when their strong man Hassan Yah-Na-am, with his partner bin Abi Karb Asad were able to strengthen it with the various tribes and states of the Arabian Land. Certain sources from Northern sector of Arabia which relate to the year 425 A.D. and anwards verity such strong contacts.

One important remark here is that Himyar rulers in general did occupy a good social status in the Arabian land as their effects reached many of the beduin tribes. It even extended to the state of Lahm tribes in central Arabia. Again the Himyar State did interfere in the internal tribal affairs through their support of one tribe against another, or one tribal chief against the opposer. Thus, in this way it played the role of an arbitrating council.

The reason behind the Himyarite's conquests of northern Arabia and its economic objectives was related to the fact of their continuos efforts of controlling the commercial routes that passed the Arabian island and Arabian peninsula on one hand, and ensuring the safety of their rural citizens (farmers and peasants) against the attacks of the desert beduins.

Source: An article published by "El-Iklil" periodical, Issue No. 3&4 of Autumn Season, 1988.

Labels: Deen

Thursday, January 06, 2005

Nasihat Hadiyah by Aqa Moula (tus) to all mumineen.

On the Auspicious occasion of Zikra 1425h, Sydna Mohammed Burhanuddin TUS bestowed upon mumineen, pearls of wisdom, as he most graciously stated:
"tamne khair ni wasiyat karine sikhaman dai ne silat karuu chhuu. tame ehne dilo na kaano si suni te mutabiq amal karine mara dil ne khush karjo, aa tamaru istima ane amal ye mara saath tamaru silat
chhe."
Aqa Maula TUS then bestowed mumineen with a hadiya of the most glorious nasihats written by Sydna Taher Saifuddin RA:
"Allah Taala nu hamd tu karje", and "Biradar tu Nasihat sun",
This hadiya is so valuable that we are indeed blessed to hold it in our two hands; even more blessed is he who will now hold it in his heart.
These nasaeh are nourishment for the soul; it is thus mandatory on every mumin, muminah and farzand, to listen and digest it at every available opportunity, and do amal accordingly.
May Allah TA grant our Maula, Naseh Ameen, Sydena Mohammed Burhanuddin a long healthy and prosperous life till the day of Qiyamat. Aameen.

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Labels: Deen

Sunday, January 02, 2005

Replies by Amirul Mumineen (AS)

فيمن قال احب الفتنة وابغض الحق

في كتاب عجائب احكام امير المؤمنين ع م عن الاصبغ بن نباتة قال: قام رجل الى عمر بن الخطاب فقال: ياعمر ، انا رجل احب الفتنة ، وابغض الحق ، واشهد بما لم اره.

فقال عمر: قدموه ، فاضربوا عنقه.

فقدم، فاقبل امير المؤمنين ع م فقال: ما هذا ، يا عمر؟

فقال: انه ذكر: انه يحب الفتنة ، ويبغض الحق ، ويشهد بما لم‏ يره. فقال علي ع م: اتركوه ، ثم قال: نعم ، اما قوله: احب الفتنة فانه يحب المال والولد ، واللّه يقول: انما اموالكم واولادكم فتنة.

واما قوله: ابغض الحق فانه يبغض‏الموت. واما قوله: واشهد بما لم اره فانه يشهد بان اللّه واحد ولم يره فقال عمر: خلوا سبيله.

Labels: Deen

Tuesday, December 28, 2004

The Empire of the Mehdi

The Empire of the Mahdi : The Rise of the Fatemids
Heinz Halm. Translated from the German by Michael Bonner

In the 9th century, the ismailis -- known in the Middle Ages under the name of Fatimeen -- arose to play a prominent role in the history of the Near East. Today they are a prominent group for traders and businessmen, a peace loving communtiy known as the Dawoodi Bohra. Their spiritaul head is the 52nd Dail Mutlaq, Dr. Syedna Mohammed Burhanuddin (tus) who is the vicegerent of the Imam of the presnt day. The Dai al-Mutlaq represents the Imam during his Seclusion. In this mesmerising book, Heinz Halm describes the early history of the Fatimids, from the founding and spread of the Ismaili Fatemi society to the rise of the caliphal dynasty to power in North Africa and the founding of Cairo, their capital.
'Grammarians, linguists, Semiticists, Ethiopianists, students, and curious speakers of Amharic will be well and long served by this exemplary work. For advanced students of the language, it will become an indispensable tool.'
Grover Hudson, Journal of the American Oriental Society, 1998.
Good news: Heinz Halm's excellent outline of the early history of the Fatimids is now available in English...The impression that this volume, despite its high scholarly claim, almost appears like a 'best-seller', may be acknowledged with pleasure by everybody expecting from a book in the non-fictional area, in addition to new insights and an increase of knowledge, also a fair deal of literary entertainment.
Sebastian Günther, Bibliotheca Orientalis, 1998.

Readership: All those interested in the history of Islam and the Near East in general.

Heinz Halm, Ph.D. (1967) in Islamic Studies, University of Bonn, is Professor of Islamic History at the University of Tübingen. He specialises in Shi‘ite Iran; his book Shiism appeared in an English translation in 1991.
Michael Bonner, Ph.D. (1987) in Near Eastern Studies, Princeton University, is Associate Professor of Medieval Islamic History at the University of Michigan, Ann Arbor. His translation of A. Noth, Quellenkritische Studien zu Themen, Formen und Tendenzen frühislamischer Geschichtsüberlieferung was published in 1994 as The Early Arabic Historical Tradition.

This book is available at Amazon.com
http://www.amazon.com/exec/obidos/ASIN/9004100563/ekhwan-20

Labels: Deen

Monday, December 27, 2004

How can you deny the Divine Creator?

To an ATHEIST

Isaac Newton had invited a scientist-friend of his, a man who professed atheism to dine with him. Seeking to corner his friend with his own arguments, Newton placed a model of the solar system on his table and invited his friend to view it. Upon examining it, Newton’s friend exclaimed, “what a marvelous craftsmanship!” Who fashioned this exquisite model?” Newton replied casually, “This model has no maker, it materialized from nothing.” Disbelief written large on his face, the friend asked, “What do you mean?” To this, Newton smiled and replied, “How can you my friend, insist that this model has to have a maker, while vehemently denying the existence of a Divine Creator?”

Amirul Mumineen Molana Ali ibn Abi Talib (AS) says that "I am astonished with people denying the Lord while they do see and witness his creation."

Moral: If a model of the solar system must have a creator then what about the gigantic solar system itself? Let us worship that Creator who has created you and me.

The Prophet (peace be upon him) said: "Allah, the Lord of honor and glory, will accept the repentance of His servant till his death-rattle begins."

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Labels: Deen

Sunday, December 26, 2004

Questions on various aspects of Daaim al-Islam

1) سيدنا القاضي النعمان رض كيا امام نا زمان ما وفاة تهيا ؟
الف) امام طيب ع م (ب) امام حاكم ع م (ج) امام معز ع م

2) قران مجيد ما 3 طاعة ني ذكر اوي ححهسس الله ني طاعة رسول الله ني طاعة انسس تيجي طاعة كئي ححهسس
ا) ملائكة ني طاعة (ب) انسان ني طاعة (ج) ائمة ني طاعة

3) رسول الله صلع امة نا درميان 2 نفيس ححيز موكي ككيا ححهسس يه كئي ححهسس
ا) قران انسس ائمة طاهرين (ب) قران انسس سنة (ج) عالم انسس سنة

4) مولانا علي ع م خلافة ثثر ايا تو 3 جنكك اثث يه لري عائشة ساتهسس معاوية ساتهسس تيجي كئي جنكك ححهسس
أ) بدر ني جنكك (ب) نهروان ني جنكك (ج) خيبر ني جنكك

5) علم حاصل كروا واسطسس 4 شرط ححهسس خاموش رهوو ، دهيان سي سنوو ، عمل كروو ححوتهو سوطط
أ) لكهوو (ب) علم نسس نشر كروو (ج) علم واسطسس دولة خرحح كروو

6) نيححسس لكهيلا غسل ما سي كيو غسل سنة نو ححهسس
(ا) جنابة نو غسل (ب) ميت نو غسل (ج) احرام نو غسل

7) فرزند ني ثثيشاب كثثرا ثثر لاككسس تو كتني وار كثثرو دهوو جوئيسس
(ا) ايك وار (ب) بسس وار (ج) تين وار

8) رسول الله صلع سفر كرتا تو 6 ححيز سفر ما ساتهسس لئي جاتا شيشي ، كينححيي ، سرمه داني ، ائينه ، كانككسي انسس ؟
(أ) سوئي (ب) داتن (ج) ححهوري

9) تيمم كهنا سي تهائي ؟
أ) ريتي سي (ب) سوكهي راكهـ سي (ج) ثثاك متي سي

10) قيامة نا دن الله تعالى سككلا كرتا انسان نا كيا عمل ما نظر كرسسس
أ) اهنا اخلاق ما (2) اهني نماز ما (ج) اهنا روزه انسس زكوة ما

11) سككلا كرتا مهوتو ححور كون كهوائي .
أ) جه حاجيو نو مال لوتسس (ب) يتيم نو مال كهائي جائي (ج) نماز نا اركان ما ححوري كرسس

12) اذان انسس اقامة وضوء بغير ديوائي
أ) ضرورة هوئي تو وضوء بغير ديوائي (ب) وضوء بغير اذان انسس اقامة نه ديوائي (ج) اذان وضوء بغير دئي سكسس ححهسس مككر اقامة تو وضوء ني حالة ما} ديوائي

13) قد قامت الصلوة ني سوطط معنى
أ) نماز ني تياري كروو (ب) نماز نو هوسس اخري وقت ححهسس (ج) نماز قائم تهئي ححكي ححهسس

14) اندهو اذان دئي سكسس
أ) هاطط دئي سكسس (ب) نه دئي سكسس (ج) مسجد ما نه دئي سكسس ككهر ما دئي سكسس

15) نافلة ني نماز ما اذان ديوائي
أ) دسس تو كوئي حرج نتهي (ب) نه ديوائي (ج) مخصوص نافلة ني نماز ما ج اذان ديوائي

16) كئي مسجد ما امامة سي نماز ثثرهسس تو 12 نماز نو ثواب
ا) قبيلة ني مسجد ما (ب) ماركت ني مسجد ما (ج) مسجد اقصى ما

17) اندها شخص امامة كراوي سكسس ؟
أ) نه كراوي سكسس (ب) كراوي سكسس جو اهنسس قبلة رو كروا ما اوسس (ج) فقط اندهاؤ نسس كراوي سكسس

18)مردو واسطسس افضل صف كئي انسس يه صف ما كئي جككه
أ) وححلي صف انسس امام نا مقابل (ب) اخري صف (ج) ثثهلي صف انسس امام نا جمني طرف

19) ححار ححيز ثثر نماز ني بناء ححهسس كامل وضوء ، ركوع ، سجود انسس
أ) نية (ب) تشهد (ج) خشوع

20) كوئي شخص نماز ما سورة الفاتحة ثثرهوو بهولي جائي تو سوطط حكم
أ) نماز والسس (ب) سهو نا 2 سجدة دسس (ج) كئي حرج نتهي

21) كوئي شخص نماز ما هسسس تو سوطط حكم
ا) سهو نا 2 سجدة دسس (ب) كئي حرج نتهي (ج) نماز توتي جائي نماز والسس

22) قيدي اذاد شخص نسس نماز ثثرهاوئي سكسس
ا) ضرورة هوئي تو كئي حرج نتهي (ب) نه ثثرهائي سكسس(ج) قيدي قيدي نسس ثثرهائي سكسس

23) قران مجيد ما خدا تعالى يه نماز ساتهسس كئي ححيز جوري ححهسس؟
أ) روزه (ب) زكوة (ج) جهاد

24) ككهرن ني نماز ني كتني ركعة ححهسس؟
أ) 10 ركعة (ب) 2 ركعة (ج) 4 ركعة

25) جمعة نا دن كيو عمل زيادة كرسس
أ) تطوع ني نماز (ب) رسول الله صلع ثثر صلوات (ج) سورة الكهف ني تلاوة

26) مسجد ما فقط امام انسس بئيرو هوئي تو نماز امامة سي تهائي
أ) هاطط امامة سي نماز تهائي (ب) نه تهائي بيوسس ثثوتانا من سي نماز ثثرهسس (ج) بيوسس ما سي كوئي بهي عمل كرسس

27) مولانا علي ع م 5 جككه كهولاَّ ثثاو ححلتا ، عيد الفطر نا دن ، عيد الاضحى نا دن ، جمعة نا دن ، بيمار نسس ثثريككوا جائي ته وقت انسس ؟
أ) ليلة القدر ني نماز ما (ب) جنازة ني نماز ما (ج) خوشي نا جمن ما

28)عيد ني نماز ما اذان انسس اقامة ديوائي ؟
أ) هاطط ديوائي (ب) فقط اذان دسس (ج) اذان انسس اقامة نه ديوائي

29) عيد ني نماز ما ثثهلي ركعة ما والشمس وضحاها ني سورة ثثرهسس بيجي ركعة ما سوطط ثثرهسس
أ) الم نشرح (ب) انا انزلناه في ليلة القدر (ج) هل اتاك حديث الغاشية

30) كوئي شخص مغرب ني نماز ما ركوع بهولئي جائي تو سوطط حكم ؟
أ) سهو نا 2 سجدة دسس (ب) كوئي حرج نتهي (ج) نماز والسس

31) كوئي شخص سفر ثثر جائي انسس 10 دن ني نية هوئي تو نماز ثثوري ثثرهسس تو سوطط اهنا 50 فرض تمام تهاوا ضروري ححهسس
أ) نه ضروري نتهي (ب) هاطط 50 فرض ثثرهوو ضروري ححهسس (ج) 10 دن انسس 50 فرض بيوسس ضروري ححهسس

32) صلوة الخوف خوف ني نماز يعني سوطط ؟
أ) سفر ني نماز (ب) بيمار ني نماز (ج) جنكك ما جه نماز ثثرهسس يه نماز

33) ككهرن ني نماز امامة بغير ثثرهائي ؟
أ) هاطط ثثرهائي (ب) فقط امامة سي ج ثثرهائي (ج) اكيلا يا امامة ساتهسس بيوسس طرح سي ثثرهائي

34) صلوة الكسوف يعني سوطط ؟
ا) ححاند انسس سورج نا ككهرن ني نماز (ب) جنازة ني نماز (ج) ثثاني طلب كروا واسطسس نماز

35) صلوة الاستسقاء يعني سوطط ؟
أ) جنكك ني نماز (ب) بيمار ني نماز (ج) ثثاني طلب كروا واسطسس نماز

36) كوئي شخص وتر نو قنوت بهولئي جائي تو سوطط حكم ؟
أ) سهو نا 2 سجدة دسس (ب) نماز والسس (ج) كئي حرج نتهي

37) كوئي شخص فجر نا فرض نو قنوت بهولئي جائي تو سوطط حكم ؟
أ) سهو نا 2 سجدة دسس (ب) نماز والسس (ج) كئي حرج نتهي

38) قران كريم ما جملة كتنا سجدة ححهسس؟
أ) 10 سجدة (ب) 14 سجدة (ج) 15 سجدة

39) قران مجيد ما اخري سجدة كئي سورة ما ححهسس
أ) سورة القدر (ب) سورة العاديات (ج) سورة العلق

40) ككهرن ني نماز عصر ني نماز بعد ثثرهائي
أ) عصر بعد نه ثثرهائي (ب) كوئي بهي وقت ثثرهائي (ج) فقط نماز نا وقت ما ج ثثرهائي

Labels: Deen

Islam spreads love and harmony.

Islam prohibits backbiting, gossiping, mockery and ridicule. These are the habits commonly found in everyone. Basically we all love a little bit of gossip and backbiting as it tends to hide our mistakes and fall backs.

Islam spreads a feeling of friendship among muslims and non-muslims alike. Therefore, it warns muslims against whatever that may weeken this friendship and evoke enmity and hatred among them, such as:
1 Backbiting, which means to speak ill of your muslim brother in his absence.
2. Spreading gossip or tale bearing, which means carrying what one person says to another with the intention of causing enemity between them.
3. Mockery and ridicule, which means mocking at other people. Allah has created all people alike A Muslim is not allowed to laugh at anyone for his color, poverty, origin, physical handicap or appearance.

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Labels: Deen

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Tuesday, April 14, 2009

Madeh by Shk Mohammedul Baqir

Friday, September 05, 2008

Akhlaq - A bounty of Allah Subhanahu

Monday, August 25, 2008

Namaaz

Friday, June 13, 2008

Fatwa against "Murtad" Asgar Engineer

Sunday, May 25, 2008

Sunday, May 13, 2007

TECHNOLOGY - A MUMIN'S PERSPECTIVE

Thursday, May 10, 2007

Religion and Modern Doubts

Monday, April 02, 2007

Map of Important Places of Ziyarat in India

Thursday, March 22, 2007

Asbaq of Himmah and Tanbih

Tuesday, March 20, 2007

الصفات المقومة للتعليم الجامعي في الفلسفة الفاطمية

Tuesday, March 06, 2007

6th March - Birthday of His Holiness Dr. Syedna Mohammed Burhanuddin (TUS)

Friday, June 09, 2006

Burqa Vs. Bikini

Monday, June 05, 2006

Jannatul Baqi - The Resting ground of Molatena Fatema (AS)

Thursday, June 01, 2006

Yesterday and Today: A Fatemi Perspective

Sunday, December 18, 2005

Grief and Matam in Remembrance of the event of Karbala

Sunday, November 06, 2005

Eid al-Fitr Wallpaper

Monday, October 31, 2005

Eid Greetings

Tuesday, October 04, 2005

Tuesday, September 20, 2005

Gibat (Backbitting)

Are we dis-respecting the Holy Book

Saturday, July 09, 2005

Memory and History

Sunday, July 03, 2005

Human Rights explained and upheld by the Fatemi culture.

Thursday, June 16, 2005

I worry about every mumin - Syedna Mohammed Burhanuddin (TUS)

Tuesday, June 14, 2005

MAKKAH'S WATER OF BENISON

Sunday, June 12, 2005

Azaan: Call to Prayer

Architechture of al-Jamea Tus Saifiyah

Saturday, June 04, 2005

Saturday, March 26, 2005

والذي أخرج المرعى فجعله غثاء احوى

مرج البحرين يلتقيان بينهما برزخ لا يبغيان

Tuesday, March 08, 2005

Ashura - The Eid of Lament in the Muslim World

Friday, March 04, 2005

Linking Trade and Religion

Adads of Arabic Letters

Valuable Source books of Fatimi History

Islamic Terminology

Saturday, January 22, 2005

The Tolerance of the Fâtimids toward "The People of the Book" (Ahl al-kitâb)

The Sacrifice of Hazrat Ibrahim - Isa Masih (AS)

Sunday, January 09, 2005

ناصر خسرو البلخي؛ البارز في ادب الرحلات

يوسف عزيزي (طهران)

Friday, January 07, 2005

Ashara Mubaraka 1425 H.

Thursday, January 06, 2005

Nasihat Hadiyah by Aqa Moula (tus) to all mumineen.

Sunday, January 02, 2005

Tuesday, December 28, 2004

Monday, December 27, 2004

Sunday, December 26, 2004

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