Sunday, July 21, 2013

Al-Qaeda behind Iranian embassy employee kidnapping in Yemen

Sanaa, Jul 21 - Unknown gunmen kidnapped an Iranian embassy employee in the Yemeni capital Sanaa today, police said, an abduction confirmed by the foreign ministry in Tehran.

ÒA search is under way to locateÓ the employee who was snatched in the street near the embassy in the southwestern neighbourhood of Hadda, a Yemeni police official said.

In Tehran, foreign ministry spokesman Abbas Araqchi told the ISNA news agency that Òone of the administrative staff members of the Iranian Embassy in Yemen has been abducted by an unknown group.Ó ÒThis person is Iranian,Ó Araqchi confirmed, naming him as Nour-Ahmad Nikbakht.

ISNA quoted an unidentified embassy source as saying there was no information about the kidnappers, and that a witness to the abduction had told the embassy about it.

This is the first time an Iranian has been kidnapped in the impoverished Arabian Peninsula country.
The Yemeni police official also said that the identity of the kidnappers was not known.

ÒThere are suspicions that Al-Qaeda is behind the kidnapping,Ó a Yemeni security officer said.

Militants from Al-Qaeda in the Arabian Peninsula, the network's deadliest branch according to the United States, have been holding Saudi Arabia's deputy consul in Aden, Abdullah al-Khalidi, since March 2012.

AQAP militants are demanding the release of female Al-Qaeda-linked prisoners held in Saudi Arabia in return for Khalidi's release.
They have also held a South African couple since May.

Hundreds of people have been abducted in Yemen in the past 15 years, nearly all of them later freed unharmed.

Kidnappings are often carried out by tribesmen who use their captors as bargaining chips in disputes with the central government.

Saturday, July 20, 2013

Chief of LeJ death squad arrested by Pak authorities

Islamabad - Masoom Billa, the alleged death squad chief of banned Lashkar-e-Jhangvi, that has carried out a series of deadly sectarian attacks across Pakistan, has been arrested.

The Pakistani Intelligence Bureau told Prime Minister Nawaz Sharif about the arrest in a briefing, Geo News reported.

According to reports, the accused was arrested after prolonged reconnaissance.
The premier was told that the accused had provided significant information regarding attack on Sindh High Court judge Justice Maqbool Baqar in Karachi.

The accused told investigators that the LeJ was planing more terrorist attacks in the country.

During the briefing, Prime Minister Sharif directed the IB to find out who was providing weapons to terrorist groups and take action against them, the report said.

LeJ has claimed responsibility for a number of attacks aimed at the minority Shia community as well as against Hazaras.

Pak's first sect-free mosque calls for end to discrimination

Islamabad, Jul 19 - Amidst a string of sectarian attacks in Pakistan, a newly-built mosque in Islamabad's Margalla foothills is calling upon its followers to stop discriminating along sectarian lines and to start praying together in whichever way they like under the same roof.


Darul Iman Jamia Masjid Qurtuba, is the first sect-free mosque in Pakistan, a country that has seen thousands of lives being lost due to sectarian violence.
Zahid Iqbal is a local businessman who conceptualised the idea of a sect-free mosque in 2010, the Dawn daily reported.
He bought the mosque plot Islamabad's E-11 sector but the road to the realisation of his dream wasn't easy.


At first, authorities refused to register it as a sect-free mosque. Under Capital Development Authority rules, every mosque has to declare its sect following, before being granted permission to build the mosque, the report said.
The procedure involved some complicated manoeuvring: To bypass the strict rules, he registered a trust, and then sub-registered the mosque under the trust's banner: The Al-Kitaab Foundation Trust.


Iqbal has already found an Imam for the mosque Qari Jehangir, who is currently doing his Master's degree from the Islamic University.


The coordinator of the mosque is doing his MBA from Preston University. Both are young men in their twenties. The Imam and Khateeb are both from different sects and the mosque administration says it will have no problem if a Shia Imam leads prayers.
Calling his prayer hall a Òmodel mosqueÓ, Iqbal added, ÒThis is God's house. Even non-Muslims are allowed to come and seek the lightÓ.


In addition, the mosque not only invites all sects, but also has a separate section for women, and a library filled with religious books from all sects.


The report said Iqbal is so far thrilled by the reaction he has received from people.
ÒThere has been individual criticism but overall a collective acceptance amongst the community is settling in,Ó he said, adding that people from different sects are already praying there together, although the number is not yet big enough to cover the 350-people prayer hall.


Iqbal recalled how on one recent evening, more than ten members of the Taliban came to his mosque and argued with his thinking and Ònot adhering to his sectÓ. The businessman claimed that he debated the Taliban for hours and convinced them to stop opposing his interpretation of Islam. But he knows that they may come back.


For the coming Eid, the mosque is planning to hold its first multi-sect gathering for Eid prayers. A bigger gathering, the mosque administration hopes, will be one more step towards tackling sectarianism.

Saturday, July 13, 2013

Muawiyah's Letter to Ali

Bismillah Ar-Rahmaan Ar-Raheem. Alhumdulillah. Peace and blessings on Muhammad (sallalahu alaihi wa sallam), his Noble Companions and Family. Brothers and Sisters with Islam in your hearts and in your hands...

We begin this khutbah the way individuals who found Allah expressed themselves when public opinion around them was not in agreement with Allah. Oh Allah grant us from Your very presence a grace and give or prepare for us from Your very presence a semblance of maturity (Surah Al-Kahf verse 18) As we retrace or retract ourselves over 1,350 years ago we enter into a territory into our history that is either neglected or it is warped into either a sectarian version of things or a nationalist version of things.

We will try to steer clear of either of these two polarizations. In the last of these sequence of presentations we spoke about time period in which the matter of causalities, losses, aches and pains (both physical and psychological) had come out of the encounter on the battlefield between two Muslims sides in what is historically known as Waq’ad Al-Jamal. We took a look at the political and military landscape of the Muslims after that incident and we realized that there are two sides again. One of them serves the side of Ali (radi Allahu anhu) where the majority area of the people of Al-Kufa and Al-Basra along with the over-whelming majority of the generation of Al-Muhaajireen and Al-Ansaar.


These were all put together i.e. one side and on the other side there was the power base that had been consolidated throughout the years by the governor of Damascus, Muawiyah ibn Abi Sufyan. With last weeks unfavorable acoustic atmosphere we tried (at least) to speak about the differences concerning these two sides especially as they relate to the leaders of these two sides i.e. Ali and Muawiyah. To take a closer look at Muawiyah and his surroundings we find that there was what is in today’s world called public opinion that is engineered by propaganda.


We have plenty of that in today’s world- we have people who are subjected to different types of propaganda and because people are creatures of their own societies and establishments, they are influenced by whatever propaganda they are fed every day, week and year. The people of Ash-Shaam which is today geographical speaking Syria, Lebanon, Palestine and Jordan were subject to the propaganda of the power that was there and the power that was there was represented by Muawiyah. He kept on drilling into the minds of the people that Uthman (radi Allahu anhu) was killed in a way that was illegal and that his killers got away without the law catching up to them.


This was a constant flow of information that was going down the propaganda pipelines into society. In those days there were no televisions or radios or whatever we have today; at that time there were influential people, heads of tribes, poets and lecturers or public speakers. They were the ones that were disseminating among the public the strong point of view that justice has to be done in catching up with the killers of Uthman and people were convinced this is what had to be done or to be technically correct the overwhelming majority of people in that area were convinced that this what had to be done- you can’t kill someone and get away with it.


That was the internal (more or less) mentality that consolidated into a will to fight. They wanted to go to war to see to it that those who assassinated Uthman are brought to a court of justice. How they wanted to do that (though) is what condemns them. They, themselves, even though they were speaking in the name of legality at the same time were violating the legality of the body of the overwhelming majority of Muslims represented by the other side. The other side as we have seen had suffered through skirmishes and now the 1st of what can be considered as an Islamic civil war. There were casualties and many people who died and were injured.


This had as it’s affect on the people who were with Ali. It had it’s affect in a couple of ways at least. The 1st one is: those who were motivated, frontline foot soldiers of Islam from Al-Madinah to Al-Kufa and Al-Basra fought and they were willing to do more fighting because they knew that their cause was right. It doesn’t stand Islamic reasoning that a governor of the Muslims break away from the Islamic authority- that does not make to them any sense. The bai’ah was given to Ali by the rest of the Muslims and therefore Muawiyah does not have the right to exclude himself from that bai’ah. Then, there were the other mid-way Muslims who either were confused or reluctant to engage on the side of Ali.


After Al-Jamal some or a good bulk of them felt regret; they felt contrition that they did not participate in this battle on the right side so now they were willing to redouble their participation and go where ever the leadership of the Muslims goes. This is much like what is happening in Iraq today as far as the causalities. This is a society in Iraq that is going to be injured psychologically for a long time to come. That society in Iraq at that time carried the scars of that war even up until this today and it is offering the psychological ammunition to the people now who are divided inside of Iraq. So we’re not speaking about some phase in history that is closed.


This is an on going mentality and a chapter of history that still has not been completed. When Muawiyah was contemplating a showdown or military clash with the bulk of Al-Muhaajireen and Al-Ansaar along with the people of Iraq under the leadership of Ali he, inside his own camp, had some people who even though they were intent on having justice done but they also had questions. One of them came up to Muawiyah and said do you think what you are doing is right? Being that Ali has more honor, virtues and status than you do, how do you justify for yourself taking him on? Of course his response was I am taking him on not because I am above him in status but because I am pursuing an issue of legal justice. These murderers, killers and assassins of Uthman have to be brought to accountability. One particular person, by the name of Abu Muslim Al-Khaulali was noted for asking Muawiyah this type of question.


Brothers and sisters- because this history, information and details are the matter of Muslim misunderstanding, Muslim polarization and now Muslim (potentially) civil war again- because it is such and it is not in our character to do this but we know, from experience, that if we were to summarize this there will be people who are more subject to their own traditions and either sectarian or nationalist biases that I will quote the verbatim the letter that Muawiyah sent to Ali when Muawiyah felt that he was under popular pressure from his own side to clarify this issue before Muslims go to war. Before we quote Muawiyah in his letter to Ali and then we’re going to quote the response that Ali sent to Muawiyah verbatim word by word, we want to get a feeling for how venerable or unsure Muawiyah was of his own position. Remember he spent all of his years and none of the troops or soldiers who were with him had gone to war.

They were (more or less) relaxed and in good preparation for a military showdown. As this consolidation era or time period was in progress there’s another character who we are going to notice later on, but who takes a position during this time period. That person is Amr ibn Al Aas. This person (if we can recall) was relieved of his governorship of Egypt by Uthman and he didn’t feel good about that. He was one of those who were against Uthman- more so in private then in public because he held a grudge- “why does Uthman take away this position from me when I was the ruler of Egypt?”- so he did find himself comfortable in going back to Al-Madinah. He settled in what is today a part of Palestine and he was watching what was unfolding amongst the Muslims. He had two children, two sons, one of them Abdullah and the other Muhammed.

Abdullah was a person who was known for his Islamic character and he told his father when he knew his father was trying to gage who is going to be the winning side- is it going to be Ali or Muawiyah. His son, Abdullah came to him with advice telling him I think the best thing for you to do is to withdraw yourself from this affair. Don’t get involved. As if his son sensed if he’s going to get involved, he’s going to get involved on the wrong side; so to pre-empt his father from making the wrong decision he tried to convince him- just don’t get involved in this affair. His other son though, who was a worldly character; it seems like he wanted power, influence and wealth and he came up to his father with advice counter to his brother.


He said No. You are a influential person; you are well known in society; society needs your involvement and your input and now you can sense that there is an issue of justice that has to be brought to a court of law and that is those who killed Uthman. After listening to his two sons, this person thought about it very hard and he considered everything in his own mind and then he made up his mind- he is going to go to speak to Muawiyah. He journeyed to Ash-Shaam, which was not a very long journey, (it was like from Makkah to Al-Madinah), Palestine to Damascus and he wanted to speak to Muawiyah and he did speak to Muawiyah, but Muawiyah wanted to dismiss him. Why? Because he sensed in him that this is another rival and competitor for power and Muawiyah did not broker “any competitor for power inside his own camp”- he wasn’t about to tolerate that.

So Amr sensed that and he said but you’re not going to be able to have the influence and power that you want if you exclude me- in other words he was implying to Muawiyah that if you’re not going to have me in on this on your side I’m going to go to the other side and that’s going to cause you a significant damage to your position. These are people we are not thinking about Allah and His Prophet, they’re thinking about power. So Muawiyah asks him so what do you ask if you want to become one of my insiders? If you want to be with us what’s the price of that? What is it that you are asking? He said the governorship of Egypt. He wanted to return to become the governor of Egypt and after serious considerations Muawiyah agreed.


He agreed when his brother Utbah came as an intermediary to try to solve this because Muawiyah was not about to give another person Egypt and this other person is a power monger who is going to compete with him. So, if Muawiyah (in his calculations) gets rid of Ali then he is going to have to think about getting rid of Amr ibn Al Aas. So Muawiyah’s brother Utbah ibn Abi Sufyan came to him and said wait a minute here. One step at a time. You have a significant enemy and you need all the resources and potentials that you can muster. You can’t just write this person off. Upon that he agreed. He said OK Amr, you have what you want. If we win this war against Ali you will have the governorship of Egypt for life.



It was within these dynamics of Muawiyah sensing that there are still questions, even with all of the propaganda and public relations efforts among his own constituents, they still were not convinced as a whole that they should go to war to begin with. So they told Muawiyah why don’t you communicate with Ali? Here is where- brothers and sisters- we are going to read you (verbatim) word by word what Muawiyah sent in writing to Ali. The letter begins In the name of Allah the Mercy-giver the Merciful. From Muawiyah, the son of Abu Sufyan, to Ali, the son of Abu Talib. Indeed Allah has privileged Muhammad with His knowledge- meaning due to Allah’s knowledge Muhammad was privileged- and Allah has rendered him the trustee of His revelation and the Messenger to his created beings.


Remember, these are Muawiyah’s words to Ali. And then Allah, as a selection preference, chose from among the Muslims those who would be the advocates and supporters of the Prophet. The Prophet was helped by them. They were in relation or in their status to the Prophet in a position juxtaposed to their virtues in Islam- meaning the more virtuous they were Islamically, the more closer they were to the Prophet. The most in advice to Allah and His Messenger was his successor- that’s in reference to Abi Bakr (radi Allahu anhu)- then the successor of his successor- that’s in reference to Umar ibn Al Khattab (radi Allahu anhu), and then the 3rd successor who was killed without justice, Uthman. Muawiyah is saying to Ali... You were jealous of all of them- meaning these three successors to the Prophet- you have aggressed against all of them. We could tell that from the smirk on your face and from the words of division which you pronounced and the times of relief that you felt during their reign and the way you were slow in consolidating with them- meaning with the khulafa’ to the Prophet.


In all of that time period pertaining to the three successors to the Prophet you were being led or drawn as a reluctant camel would be pulled and you were not more expressive in envy to any of them than you were to your paternal aunt’s son- this is in reference to Uthman. The relationship between Bani Umayyah and Bani Hashim and in particular here, the relationship of Ali to Uthman is the relationship extracted from a brother and a sister- the brother being on the Hashimi side and the sister being on the Umawi side. Muawiyah is saying to Ali and Uthman deserved more from you- that you not treat him the way you did, 1st of all because he was a relative of yours and because of his virtues. You have severed the blood relationship with him; and you have turned the good that he did into bad; and you expressed animosity towards him; and you internalized doing what is short of the truth towards him and you instigated people against him- (the following sentence is an Arabic eloquent expression of saying that as a consequence of what you, Ali, did to Uthman, there were people rushing from all over to take advantage of him and there where blockages that were put in every direction for those who were willing to come to his aid.


Now there were weapons that came out against Uthman in public and in of all places, this was done while Uthman was in the sanctuary of Rasulillah. Remember, Uthman used to go to the Masjid of the Prophet and he was being opposed in the Masjid of the Prophet. These were not dark night conspiracies. What Muawiyah, in the twisted way that he’s expressing this, was referring to incidents that had occurred; Muawiyah is saying to Ali Uthman was killed while you were in his neighborhood and you heard the distressed voices but you were not there to protect those victims neither with words nor with action. It’s like saying By Allah- Oh son of Abi Talib if you were to stand for the right of Uthman by telling people to stick to their positions- meaning not to have this public and popular movement against Uthman- and if you were to take a position against that and if you were to distract or detract them from what they were wanting to do- meaning in killing Uthman- then there wouldn’t have been one person among us- Muawiyah is saying to Ali- within the Muawiyah camp who would say that anyone is equal to you.


Had you taken that position you’d have cancelled out all of the impressions that are popular among these people who are with me, against you, because you avoided doing this in favor of Uthman. Muawiyah is saying to Ali and there’s another issue: that for the partisans of ibn Affan you are suspect. Giving refuge to his killers, they are your muscles, your hands and your supporters. News has reached me- Muawiyah is saying- that now you are vindicating and distancing yourself from the blood of Uthman. Muawiyah is saying to Ali if you are truthful to what you saying and claim then expel the killers of Uthman to us and we will level the issue by eliminating them- meaning if you don’t want to care of them by capital punishment, we will do so for you. And then after that, when that is done, and when the killers and assassins of Uthman are taken care of by the sword- that is basically what the implication is- then after that we will be the 1st and the fastest people to come to you- meaning at that time we will give you our bai’ah.


Short of that, the only thing between us and you is the sword- meaning war. And the last sentence of Muawiyah’s letter is and by Allah besides Who there is no deity or authority- we will seek out the killers of Uthman whether they are in the mountains or the desert or whether they are on land or sea until we kill them or until our souls join Allah. And he says wa salaam. Now- brothers and sisters- we have read to you as narrated by Baladhuri- word by word and sentence after sentence- what Muawiyah wrote to Ali and you can for yourself, (we don’t think this needs any comment or anymore explanation. We tried to translate it for you in the language you all understand. We didn’t use any difficult words in that translation).


You can sense from it that there is a character of defiance. This person doesn’t act as though Ali is an Imam, a khalifah, the leader and the ruler of the Muslims. Muawiyah acts as though he is the authority and this whole affair should take the course that he wants and this is the way it should unravel. Of course, Ali has a response to this letter of Muawiyah. Brothers and sisters the we’re only human being and we’ve miscalculated on our time. The response of Ali may consume or take another 20 or 25 minutes and that is obviously going to put us outside of the time frame of this khutbah. What we are forced to do is to delay the response of Ali in a written form to Muawiyah ibn Abi Sufyan and how he took each one of these issues that was quoted by Muawiyah in his letter, one by one, and detailed the truth therein and to that we shall express our selves and listen in the coming khutbah to know how the truth is expressed when there is no power centric individuals and when the issue is referred to Allah and His Prophet.


Then, after that you can compare and contrast and make up your own mind by your own self- you don’t need tutors and you don’t need propaganda. This issue doesn’t need propaganda, emotionalism, culture and tradition to justify. Just the communication before a terrible 2nd phase of an Islamic civil war takes place. You can judge that by your own selves Brothers and sisters committed Muslims… When we rethink our history and when we reconsider what we did by our selves to our selves, we don’t do that in an ivory tower. The facts that we are covering are meant by today’s war mongers and the usurpers of legitimate authority who have made it a religion of themselves to violate the authority of Allah i.e. these nation states and armies of today are trying to bring us to this area that we are looking at to make out of it a matter of tit-for-tat, revenge and counter revenge, a blood bath and blood letting that has a beginning and should not have an end. Brothers and sisters you are of considerable intellect- (Just to take one area), we’ve spoken about Iraq and we know that there is conspiracy afoot to bring Muslims to the killing fields and to want Muslims to go to those killing fields drawing on an inaccurate understanding of their own history.



We say this equally concerning those who say that they are Sunnis and those who say that they are Shi’is- you don’t have to be a PhD. student in Islamic history to realize that the voice of sectarianism is growing louder ever since the American occupation and invasion of Iraq. The sectarian voice is growing louder and louder amongst Sunnis and amongst Shi’is. Both. We challenge any of you (who is getting their information from wherever you are getting your information), to tell us that when you go to your cultural Islamic Center, traditional Mosque or neighborhood Masjid and you meet with your chummy friends and acquaintances and the issue of today’s world’s come up and if you are frank to each other then there is going to be a bottom line of “well- the others are Shi’is or the others are Sunnis.” So what?! What does that mean? Anyone who’s a Shi’i or a Sunni- bring them to the area that we are speaking about and tell them how this historical part of our existence justifies what is happening today in Iraq or the other area that we wanted to speak about is Lebanon?!



In Lebanon, they are almost trying to reframe this history with its elements of revenge concerning the assassination of the Prime Minister of that country- what was it two or three years ago. Almost the exact psychology now, is what they want to fit into our societies- “we have to take revenge.” At that time there was no United Nations. Now, some people who are looking for justice in the assassination of the Lebanese Prime Minister are going to the United Nations; or they want the United States; or the International Court in the Hague; or the Europeans; or some quartet or the other; or anything… where is Allah and where is His Prophet in all of this. We forgot that?!



That’s exactly what they want you to forget when you think about these types of developments. No one is factoring that in. This is a reminder of what we just read. If you can place the letter of Muawiyah in its time and context and you can read the events today in their time and context you’ll find that they have a very strong similarity and that is where is your reference to Allah and His Prophet?! It’s absent. But why can’t we detect it? Because there is an institutionalized dumbing down of you and me in our Masaajid and in our meetings so that we are not enable in elevating the ayaat and the statement of the Prophet to have practical meanings in these types of life and death issues of today. We refuse to be dragged in that direction. We will stay with Allah and His Prophet come what may.

क्या कहता है रमजान का महीना

Month of Ramzan : What Allah and Rasool Says...

रमजान का मुबारक महीना शुरू हो चुका है। इस महीने में अल्लाह ने सेहमतमंद मोमनीन को रोजा रखने का हुक्म दिया है और रोजे के नतीजे के तौर पर तकवा का जिक्र किया गया है। इसका मतलब यह है कि रोजा अगर अपनी शरतों के साथ रखा जाए तो यकीनन वह इंसान की रूह को पाक करने का बेहतरीन जरिया है। रोजे के साथ-साथ कुछ दुआएं वह हैं जिन्हें रोज पढ़ने की फरमाइश की गई है और कुछ दुआएं वह हैं जो तारीख और दिन की मुनासिबत से हैं। यह दुआएं भी अगर सचमुच दुआ के तरीके पर पढ़ी जाए तो यह रूह की पाकीजगी बढ़ाने का बेहतरीन जरिया है।

आमतौर पर हम दुनिया के कामों की तरह दीनी काम भी रस्म के तौर पर अंजाम देते हैं। हमने यह सुन रखा है कि रमजान के महीने में तिलावते कुरआन का बहुत ज्यादा सवाब है और यकीनन एसा ही है। लेकिन सिर्फ अलफाजे कुरआन का जुबान से दोहराना ही कुरआन के नाजिल होने का मकसद नहीं है। चूंकि कुरआन हिदायत की किताब है इसलिए हमे इसकी तिलावत इस अंदाज पर और इस तरह करनी चाहिए कि हमें इसके जरिए हिदायत हासिल हो जाए। यह तभी मुमकिन है कि जब हम कुरआन की तिलावत के साथ-साथ अलफाज के मायने पर गौर करें, सोचे और समझें कि कुरआन हमसे क्या कह रहा है। इसी तरह दुआ पढ़ते वक्त भी फकत दुआ के अलफाज का जुबान पर जारी कर लेना ही काफी नहीं है। बल्कि हमें यह मालूम होना चाहिए कि इस दुआ के जरिए मालिक की बारगाह में क्या कहा गया है।

रमज़ान के महीने की फजीलत को बयान करते हुए रसूलुल्लाह ने इरशाद फरमाया है-- -लोगों, तुम्हारी तरफ अल्लाह का महीना बरकत, रहमत व मगफेरत के साथ आ रहा है। यह वह महीना है जो अल्लाह के नजदीक तमाम महीनों से अफजल है। इसके दिन तमाम दिनों से अफजल और इसकी रातें तमाम रातों से अफजल हैं। इसका एक घंटा तमाम घंटों से बेहतर है। इस महीने में तुम्हें अल्लाह की मेहमानी की दावत दी गई है। तुम लोग इस महीने में करामत वाले हो। तुम्हारी सांसे इसमें तसबीह का सवाब रखता है। इसमें अमल कबूल होने वाला, दुआएं कबूल होने वाली है। इसलिए सच्ची नीयत और पाक दिल के साथ उससे दुआ करो कि तुम्हें रोजे रखने और कुरआन की तिलावत करने की तौफीक दे कि अगर कोई शख्स इस महीने में मगफेरत से महरूम हो गया तो उससे ज्यादा बदकिस्मत कोई आदमी नहीं है।


इस महीने की भूख और प्यास के जरिए कयामत की भूख और प्यास को याद करो। फकीरों और मिस्कीनों को सदका दो, बुजुरगों का एहतराम करो, छोटों पर रहम करो, रिश्तेदारों से अच्छा सलूक करो, जबान को काबू में रखो, जिस चीज का देखना और सुनना हराम हो उससे आंख-कान को बचाए रखो। लोगों के यतीमों पर मेहरबानी करो ताकि कल खुदा तुम्हारे यतीमों पर रहम करे। गुनाहों से तौबा करो, नमाज के वक्तों में दुआ के लिए हाथ उठाओ यह बेहतरीन मौका है, जिसमें परवरजदिगार बंदों को निगाहे रहमत से देखता है और उनकी दुआ को कबूल करके उनकी आवाज पर लब्बैक कहता है। लोगो, तुम लोग अपने आमाल के हाथों गिरवी हो, इसलिए इस्तेदफार के जरिए अपने को छुड़ा लो, तुम्हारी पीठ पर जो आमाल का बोझ है लंबे सजदों के जरिए उसे उतारो। याद रखो, परवरदिगार ने अपनी इज्जत की कसम खाई है कि नमाजियों और सजदा करने वालों पर अजाब नहीं करेगा और उन्हें कयामत के डर से बचाए रखेगा... जो आदमी इस महीने में अपने अखलाक को सुधार लेगा वह आसानी के साथ सेरात से गुजर जाएगा, जहां लोग बराबर फिसल कर गिर रहे होंगे।

... जो अपने शर को रोक लेगा खुदा उससे अपने अजाब को रोक लेगा और जो किसी यतीम का एहतराम करेगा खुदा उसे मोहतरम बना देगा और जो रिश्तेदारों के साथ अच्छा बरताव करेगा खुदा उसे अपनी रहमत से मिला देगा।... लोगों, देखो इस महीने में जन्नत के दरवाजे खुले हुए हैं। खुदा से दुआ करो कि तुम्हारे लिए बंद न होने पाएं और जहन्नम के दरवाजे बंद कर दिए गए हैं कोशिश करो की तुम्हारे लिए खुलने न पाए।

Guarding the Tongue‏

The other offences of the tongue, in addition to them being types of oppression (which itself, according to reason and religion, is forbidden), have also been prohibited in Islamic sources under their very names.

Some examples are given below:

1. Allah the Most High said: “O you who believe, let not (one) people laugh at (another) people, perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with other people, nor call one another by nicknames; evil is a bad name after faith, and whoever does not repent, he it is who is unjust.” 2. The Holy Prophet Muhammad (s.a.w.a.) said: “Anyone who makes light of a poor believing Muslim, he has made light of Allah Himself, and Allah will make light of him on the Day of Resurrection if he does not repent. Anyone who respects a poor believing Muslim, he will meet Allah on the Day of Resurrection while He is pleased with him. Indeed anyone who respects his believing Muslim brother, he respects Allah the Almighty.”

3. He (s.a.w.a.) also said: “Anyone who abases a poor believing Muslim for his poverty and makes light of him, he has made light of Allah and remains in the wrath of Allah until he goes to one whom he has wronged and apologizes to him and the other becomes pleased with him.” 4. He (s.a.w.a.) also said: “Allah said: 'Anyone who abases my believing servant, he has declared war against Me'.” 5. He (s.a.w.a.) also said: “Anyone who annoys a believer, Allah annoys him; and anyone who saddens a believer, Allah will bring sadness to him.” 6. He (s.a.w.a.) also said: “Anyone who glares at a believer with a look to frighten him, Allah will frighten him on the Day when there is no shelter except His own.”

7. He (s.a.w.a.) also said: “The entire being of a believer is a sanctuary that is his prestige, his property and his life.” 8. He (s.a.w.a.) also said: “Insulting a believer is a great transgression and fighting him is unbelief, eating his flesh (backbiting him) is a sin, and respecting his property is like respecting his life.” 9. He (s.a.w.a.) also said: “Anyone who rebukes the slightest fault of a believer will not die until he himself commits that fault.” 10. Imam Muhammad al-Baqir (a.s.) said: “Beware of being snide to the believers.”

11. He (a.s.) also said: “There is no one who is snide in the presence of a believer except that he dies with the worst kind of death, and wilt not be given the grace to be on the path of accomplishing good actions.” 12. Imam Ja'far al-Sadiq (a.s.) said: “Do not disregard a poor believing Muslim; because anyone who disregards or makes light of him will he disregarded by Allah.” 13. He (a.s.) also said: “Anyone who disregards a believer whether poor or not, Allah disregards him until he ceases his action.” 14. He (a.s.) also said: “Allah has said: 'Let anyone who annoys My believing servant announce a war against Me, and let anyone who respects My believing servant be safe from My anger.'”

15. Imam Ja'far al-Sadiq (a.s.) said: “Surely cursing when uttered by the cursor moves back and forth between him and the person cursed. If it finds any reason to be attached to the victim, it attaches; but if not, the curser himself becomes worthy of it, and it comes back to him. Therefore beware of cursing a believer, lest your curse come back to you.” 16. He (a.s.) also said: “Anyone who rebukes a believer, Allah the Almighty will rebuke him in this world and the hereafter.”

17. He (a.s.) also said: “He is cursed, he is cursed, he who attributes unbelief to a believer, and he who attributes unbelief to a believer is like his murderer.”

The Path to Jannah ( Paradise )‏

Anas Ibn Malik reports that a Bedouin came to the Messenger of Allah (saws) and greeted him in the mosque. The Messenger of Allah (saws) asked him where did he come from. The Bedouin said: "I came from far seeking answers to some questions". Our master told him to ask his questions: I wish to be an intelligent man, what should I do?


Holy Prophet (saws) Replied, "Fear Allah" I wish to be a loyal servant to Allah and do what He wants me to do? Holy Prophet (saws) Replied, "Read the Qur'an" I wish to be enlightened and have peace of heart? Holy Prophet (saws) Replied, "Remember Death" I wish to be protected against enemies? Holy Prophet (saws) Replied, "Trust in Allah" I wish to follow the Straight Path? Holy Prophet (saws) Replied, "Do good to others for Allah's sake" What should I do so that Allah does not abase me? Holy Prophet (saws) Replied, "Do not respond to the desires of your flesh" I wish to have a long life?

Holy Prophet (saws) Replied, "Praise and thank Allah" I wish for prosperity? Holy Prophet (saws) Replied, "Be in a state of ablution at all times" How can I save myself from the hellfire? Holy Prophet (saws) Replied, "Protect your eyes and your tongue and your hands and what is below your waistline against evil" How can I cleanse myself from my sins?

Holy Prophet (saws) Replied, "Shed tears for what you have done and repent by undoing what you have done wrong" I wish to be a respectable person? Holy Prophet (saws) Replied, "Then, don't ask for anything from anybody" I wish to be honorable? Holy Prophet (saws) Replied, "Then don't divulge the wrong doings of anybody" What should I do to protect myself from the tortures of the grave?

Holy Prophet (saws) Replied, "Recite the Surah Mulk" What should one do to be rich? Holy Prophet (saws) Replied, "Read the Surah Muzammil" How should I calm my fear of the day of last judgment? Holy Prophet (saws) Replied, "Remember Allah before you eat anything and before you sleep" What should I do to feel the presence of Allah when I make my prayers? Holy Prophet (saws) Replied, "Give the utmost care in taking your ablutions and in being clean and pure" Ref: www.ABNA.IR AL AJAL AL AJAL YAA MAULA YAA SAHIBAZ ZAMAAN

Beyond Cruelty

Certain characteristics distinguish Islam from other religions. An example can be seen in its introduction of Lady Fatima (p.b.u.h.), whom a whole chapter of the Holy Quran is dedicated solely. Allah (SWT) has desired to prolong the presence of Prophet Muhammad (p.b.u.h.& h.f.) and his message through his family, unlike the previous prophets such as Prophet Nuh/Noah, Prophet Musa/Moses, and Prophet Isa/Jesus (PBUT). Allah (SWT) willed it so the progeny of Prophet Muhammad (p.b.u.h.& h.f.) would continue through a lady, Fatima (p.b.u.h.) (1). This is despite the fact that Allah (SWT) could have continued the progeny of Prophet Muhammad (p.b.u.h.) through a set of sons, as he did with Prophet Abraham (p.b.u.h.).

Fatima, al-Zahra, (p.b.u.h.) has a status unlike any other woman. Her attention and connection to her Lord is exemplary, and Allah (SWT) has praised her immensely for it. These matters can be found in many authentic historical accounts, even in works studied by the Sunni scholars. (2) Despite the differences, these works all seem to agree on one aspect, and that is the holiness of Lady Fatima (p.b.u.h.). Upon this we come to the conclusion that if such a lady is mistreated, the offense is far more severe than any other. Her enemies created a fighting ground with the most sacred matter, the Holy Quran. For, according to Muslims, many of the verses in the Holy Quran were revealed about the Ahlulbait (PBUT), such as the verse of Tat-hir(3), the verse of Mawaddat(4), and the verse of Mubahilah (5).


Although Muslims may disagree on aspects such as who are considered as the Ahlulbait, they all agree unanimously on the fact that Lady Fatima (p.b.u.h.) is one of the Ahlulbait. And thus enmity with Lady Fatima (p.b.u.h.) is enmity with the Holy Quran. In addition, enmity with Lady Fatima (p.b.u.h.) is enmity with the Holy Prophet (p.b.u.h.& h.f.), the most highly revered face of mankind. To reiterate, oppression upon Fatima (p.b.u.h.) is oppression upon all religious values, of which the most important is the Holy Prophet (p.b.u.h.& h.f.). As the famous saying goes, "satisfying Fatimah (p.b.u.h.) means satisfying the Prophet and her anger is his anger;" (7) thus, oppressing her is equivalent to oppressing him.

In addition, this enmity is enmity with a pious person. Many of the Prophet's narrations discuss the immense value a pious person is given by Allah (SWT). It is to the extent that his/her reverence is more significant than the reverence of Ka'bah among Muslims. (8) Such a comparison is huge for we are talking about the same Ka'bah which if disrespected, Allah (SWT) would not tolerate such disrespect for Ka'bah! Based on the Islamic teachings we also know that honor of an ordinary pious person is revered higher than that of the Ka'bah.


Now we come back to the question of the value of a pious lady such as Lady Fatima (p.b.u.h.), who, because of her relation to Prophet Muhammad (p.b.u.h.& h.f.) on the one hand, and her devout character on the other, has been clearly placed in a position to truly be respected. In her praise, the verse of Tat-hir will suffice to reveal her character. Oppression upon such a person, therefore, is not held lightly; it is not some minor enmity; rather, it is the highest form of enmity upon humanity. Enmity with this lady is enmity with the status of a woman who holds a special position in Islam. Coming along these lines, humanity in itself holds a highly revered position for women.

Thus, one of the most anguishing occasions for a man is to see his wife being oppressed in front of his eyes. It is because of this matter that it is said that the oppressions upon the family of Imam Hossain (p.b.u.h.) parallels the oppressions perpetrated upon Imam Hossain (p.b.u.h.). It is not the killings or the swords; rather, it is the disrespect done to the family of Imam Hossain (p.b.u.h.) through enslavement and the like, which is the great calamity.

When we delve further into the life of Lady Fatima (p.b.u.h.), we find that she was the best example of a complete individual and a significant example of a holy lady in an Islamic society. Thus, enmity and oppression upon such a lady who holds the best position of a woman is enmity upon the feminine race. Was Fatima (p.b.u.h.), who holds such status, oppressed after the demise of Prophet Muhammad (p.b.u.h.& h.f.)? Where is her grave? What happened to the third grandson of Prophet Muhammad (p.b.u.h.& h.f.) whom the Prophet named as Muhsin and the Islamic scholars have identified him as the son of Fatima (p.b.u.h.)? Why his account is hardly talked discussed? History has a lot of untold mysteries?


Footnotes

1. The society of that time considered woman an ugly and worthless creature, which could not pass the name of her father to the next generation. Allah (SWT) says in the Holy Quran about this manner: And when a daughter is announced to one of them, his face becomes black, and he is full of wrath. (The Holy Quran, 16:58)

2. Saheeh Ibn Habbaan, vol. 15, p. 408 ? Amaali al-Hafidh al-Isbahani, p.45 al-Mujam al-Kabir vol. 20, p. 20 ? Khasaais Amir al-Mu?menin, p. 121 ? al-Sunan al-Kubraa, vol. 5, p. 97, Hadith# 8370 ? al-Jame? al-Sagheer, vol. 2, p. 208 ? Kanz al-?Ummal, vol. 12, p. 107 ? Tathbeet al-Imama, p. 28 ? al-Zuriatu al-Taherah al-Nabaweeyah, p. 48 ? Nadhm Durar al-Semtain, p. 176. And many more narrations and books.

3. "Verily Allah desires to keep away the uncleanness only from you, O people of the House! And to purify you a (thorough) purifying." (The Holy Quran, 33:33)

4. "Say: I do not ask of you any reward for it but love for my near relatives (Ahlulbayte (PBUT))." (The Holy Quran, 42:23)

5. Then say: "Come let us call our sons and your sons and our women and your women and our near people and your near people?"(3:61). In this verse our women refers to Lady Fatimah (p.b.u.h.). Shawahid al-Tanzil, vol. 1, p. 160; Jami?ol Bayan Tabari, vol. 3, p. 404; Yanabiol Mawaddah, vol. 1, p. 136.

6. Mustadrak Haakim, vol. 3, p. 158 ,al-Durr al-Manthur, vol. 5, p. 199.

7. Sahih al-Bukhari, vol. 4, p. 210 (Printed in Beirut) Fath al-Baari fi Sharh Sahih al-Bukhari, vol. 7,
p. 84 ? Mustadrak Hakim, vol. 3, p. 154; al-Imamah wa al-Siyasa, vol. 1, p. 31; Majma? al-Zawaid,
vol.

9, p. 203; al-Shafi, vol. 4, p. 214; Sharh Nahj al-Balaghah ibn Abul Hadid, vol. 16, p. 281 8. Al-Khisal, p. 27, Hadith #95 (Selection taken from the book al-Zahra (p.b.u.h.) by Ayatullah Sayyid Muhammad Baqer al-Hakim (with some changes)) Resource: Roshd.com

QURAN EXHIBITION 2013

THE REVELATION OF MERCY
QURAN EXHIBITION 2013

“THE REVELATION OF MERCY” Festival is coming to London for the first time on the 15th of July at the London Mariott Hotel (next to Islamic Centre of England), bringing together the Muslim community from around Britain to portray the unity and awakening of Muslims and Individuals from all backgrounds under the Holy Revelation of Mercy, the Quran, in the Holy Month of Ramadhan, the Month of Quran.




Join us for a sense of the spirituality of the holy month of Ramadhan at the opening ceremony on Monday 15th of July at 18:30
www . LoveQuran . co . uk

Controlling Anger

Book titled "Controlling Anger" by Muhammad Reza Kiumarsi

Given the importance of the problem of anger, this topic was taken up for research by the Islamic Psychology department of the Ethics and Humanities Research Center affiliated to Dar al-Hadith Institute. This task was given to H. I. Muhammad Reza Kiumarsi who is one of the psychologists in the Islamic Seminary in Qum.

This book named Controlling Anger analyzes the psychology of anger and discusses the ways to control it from Islamic perspective. The goal of the book is to present new concepts and practical ways to deal with anger from an Islamic psychological perspective. The book contains following sections: Etymology and meaning of the word anger and other related words, nature of anger from psychological perspective, characteristics of anger from the viewpoint of Islamic traditions (Ahadith), cognitive way to counter anger, and positive anger.

Author H. I. Muhammad Reza Kiumarsi completed this book under supervision of Abbas Pasandideh who is a faculty member of Quran and Hadith University. This book was published in paperback edition by Dar al-Hadith Printers and Publishers.

Those interested in buying the book can contact the Qum Head Office of the publications located at Shohada Square, Muallim Road, No. 125.

Tuesday, July 09, 2013

How much you Know about Shia Hadith heritage

According to hadith.net website, Hujatul-Islam Ihsan Sorkhei, the professor of university and howzah; in gathering of "The role of written resources in transmitting the Shia Hadith heritage" explained the methods of transmitting hadith and said that the reporters of Ahadith had transmitted it in two ways: the oral and written form.

Furthermore he said, according to the evidences, it can be proved that the method used in the hadith scriptures and written works had been the main method of transmitting the Shia Hadith Heritage.

Mentioning the definition of Hadith, Sorkhei said: Hadith refers to what Imam (A.S) says and does, but from another point of view Hadith is a report of a historical event. In another word when we speak of Hadith in fact we are speaking of a historical event which has made in a specific period of time, an event with a holy content which is of high importance. Like every historical event; however, it should be attempted for transmitting and validation of such an event.

This scholar of Rijal group of hadith teachings and sciences research center said: lots of reporters wrote the traditions that they have heard from Infallible Imams (A.S); and some of reporters transmitted those traditions orally, but a little after that the oral tradition have been recorded, the chain reporters have been determined through these written documents. Pointing to the history of Hadith compilation and gathering, faculty member of department of Quran studies of Research Institute of Howzah and University emphasized: studying the history of Shia Hadith shows that compiling hadith collections were of importance as well as hadith monographs. Obeidullah bin Ali al-Halabi’s book is one of the oldest hadith collections which has been reported so far. This book was well received and according to Najjashi, Imam Sadiq (A.S) was pleased with that.

Hujatul-Islam Ihsan Sorkhei in continue pointed to some misrepresentations made while writing Hadith and said: Tas’hif within text and document, Idhmar, Ta’liq and Tahwil on Hadith document are some examples of these misrepresentations. He then pointed to some examples of these problems.

The gathering was held by the Department of hadith resources and workshops of research center for hadith sciences and teachings on June the 21st in the research hall of Dar al-Hadith institute.