Virtues and Rulings about the Recitation of the Holy Quran: Thirty Lessons of Ramadan – Part 23

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 14 April 2023 Lesson 23: Virtues and Rulings about the Recitation of the Holy Quran The Qur'an is a heavenly cure and mercy. In the Quran, Allah states: "And We send down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it adds nothing to the unjust but loss." [17:82] Every night throughout Ramadan, the Angel Jibreel (peace be upon him) would visit the Prophet (peace be upon him) and study the Qur'an with him. (Bukhari) The Prophet (peace be upon him) is reported to have said, “Anyone who recites the Quran and then believes that something else that has been given to others is better than it has diminished the value of the dearest thing of Allah Almighty.” (Ihya Ulum al-Deen, Chapter: Excellence of the Quran) The Prophet (peace be upon him) is reported to have said, “If the Quran is kept within skin, burning fire will not go near it, nor touch it.” (Ihya Ulum al-Deen, Chapter: Excellence of the Quran) The Prophet (peace be upon him) is reported to have said, “Recitation of the Quran is the best divine service of my followers.” (Ihya Ulum al-Deen, Chapter: Excellence of the Quran) The Messenger of Allah (peace be upon him) is reported to have said: "The example of him (a believer) who recites the Qur'an is like that of a citron which tastes good and smells good. And he (a believer) who does not recite the Qur'an is like a date which is good in taste but has no smell. And the example of a dissolute wicked person who recites the Qur'an is like the Raihana (sweet basil) which smells good but tastes bitter. And the example of a dissolute wicked person who does not recite the Qur'an is like the colocynth which tastes bitter and has no smell.” (Sahih Bukhari Book 66, Hadith 42) The Prophet (peace be upon him) is reported to have said, "The best among you (Muslims) are those who learn the Qur'an and teach it." (Sahih Bukhari Book 66, Hadith 49) There are numerous rewards to reciting the Quran. Another Hadith quotes our beloved Prophet (peace be upon him) as saying: "Verily, whoever recites the Quran with beauty, ease, and accuracy, he shall be with the honourable and submissive angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have twice that reward.”(Bukhari) Therefore, based on this hadith, we can conclude that striving hard and making an extra effort to learn and memorise the Qur'an in order to please Allah Almighty will result in a double reward. In order for Allah to be pleased with us and for us to receive tremendous rewards in this life and the hereafter, we should work hard to memorise the Quran. Ten Rewards for reciting one letter of the Quran: According to a hadith, "Whoever reads a letter from the Book of Allah will have a reward." And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “Laam” is a letter and “Meem” is a letter.”(Tirmidhi). Read the Qur'an, for it will undoubtedly appear on the Day of Judgement as an intercessor for its companions, according to one hadith narrated by Imam Muslim in his Sahih. The Prophet (peace be upon him) is reported to have said, “Allah says: If a man cannot pray or invoke Me on account of his being engaged in reciting the Quran, I will give him better rewards than those who express gratefulness” (Tirmidhi/Daarmi) Some Essential Guidelines for Reciting the Holy Quran Law: It is individual obligatory [Farz-e-Ain] for every sane, Baligh (who has reached the age of puberty), Muslim man and woman to memorize a portion of the Quran verbatim in order to perform the prayers. Law: It is compulsory [Waajib] for every sane, Baligh Muslim man and woman to memorise Surah Fatiha, as well as one major or three minor verses from the Holy Quran, or one minor Surah like Surah Asr, Surah Kaushar, or Surah Ikhlas, etc., which should be recited alongside Surah Fatiha while offering the prayer (Salah). Law: One must perform ablution before touching the Holy Quran. Law: it is permissible to touch without ablution the Cassettes or CDs that include the recordings of the Quran's recitation. Law: It is commendable (Mustahabb) to clean the mouth with Miswak, Manjan, or toothpaste before reciting the Quran. Law: It is permissible for someone to recite the Holy Quran while still being without ablution as long as they do not touch it, as it is forbidden to touch the Holy Quran without ablution. Law: It is Mustahabb to perform ablution in order to recite the Quran verbally. Law: Reciting the Qur'an by sight is better than reciting it orally because both the tongue and the eyes receive the reward of worship through it. Law: Cleanliness of clothes is not a condition for recitation. Law: Purification of clothes and use of perfume are more rewarding in view of the honour of the Holy Qur'an. Law: It is not necessary to face the Kaaba while reciting. However doing so is more rewarding. Law: It is Sunnah Muakkadah to recite “Auzubillah and Bismillah'' before starting the recitation. Law: Reciting the entire Holy Quran in its whole twice a year is Sunnah Muakkadah. Law: It is better not to engage in any other work in the middle of recitation. Law: Forgetting the Qur'an in such a way that one cannot read it even after looking at it is a major sin. The Messenger of Allah, peace and blessings be upon him, said: Whoever forgets the Qur'an after memorizing shall appear before Allah on the Day of Judgment in the state of leprosy. The Nafl prayers are not as rewarding as reciting the Holy Qur'an during the nights when it is recommended to wake up and pray. The best reward is to recite the Holy Qur'an for a lengthy time during the Nafl prayer. It is better to perform the missed obligatory prayers instead of Nafl. Law: Reciting any verse of the Holy Quran with music extremely prohibited. It is permissible to teach the Holy Qur'an to a non-Muslim or give it to him as a present in the hopes that he will accept Islam, but if he wishes to touch it, he must first perform ablution. Law: All Ulama have agreed that it is acceptable for a teacher to get income for teaching the Holy Qur'an in modern times. But receiving payment for reciting the Quran is prohibited. However, there is no issue with accepting something that is wilfully given as a gift to the person reciting the Quran. (Continued) Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand. Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16 Thirty Lessons of Ramadan: Zakaat in the Light of the Quran and Hadith – Part 17 The Rulings and Laws of Zakaat: Thirty Lessons of Ramadan - Part 18 The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19 The Virtues of the Qadr Night or Lailatul Qadr: Thirty Lessons of Ramadan - Part 20 Fasting and Modern Science: Thirty Lessons of Ramadan - Part 21 Some Facts about The Holy Quran: Thirty Lessons of Ramadan - Part 22 URL: https://newageislam.com/islam-spiritualism/virtues-rulings-recitation-quran-ramadan-part-23/d/129560 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Worthy-To-Be-Killed Engineer Mohammad Ali Mirza Another Victim Of Violent Sectarianism In Pakistan

Engineer Ali Mirza Allegedly Referred To The Prophet As 'Chhokra'. Main Points: 1. Peer Mohammad Afzal Qadri declared Engineer Mohammad Ali Mirza wajibul qatl. 2. He announced a reward of 5 lakh rupees for his slaughter. 3. A case of blasphemy was registered against him. 4. He allegedly insulted Hadhrat Ayesha r.a. , the sahaba and awliya. 5. He opposes sectarianism and says Muslims should offer namaz behind every imam irrespective of sect. ------ By New Age Islam Staff Writer 13 April 2023 Engineer Mohammad Ali Mirza (Left) and Peer Afzal Qadri ------- A renowned and popular Islamic scholar and televangelist of Pakistan's Jhelum, Engineer Mohammad Ali Mirza has been declared wajibul qatl (worthy to be killed) by a senior Islamic scholar Peer Mohammad Afzal Qadri for allegedly making derogatory remarks against the prophet of Islam. Peer Afzal Qadri has also announced a reward of 5 lakh rupees for anyone who kills him. Engineer Ali Mirza has also been accused of making blasphemous remarks against Hadhrat Ayesha r.a., against Sahaba ( holy companions) and Awliya (Sufi saints). A case under 295-C (blasphemy) has been registered against him. Peer Afzal Qadri's argument is that Engineer Ali Mirza referred to the holy prophet pbuh as 'Chhokra', a slang for an ignorant youth which tantamount to blasphemy. According to Peer Afzal Qadri, this blasphemy makes him Wajib ul Qatl ( worthy to be killed) and after using the word for the holy prophet pbuh, Engineer has forgone all rights to live. Engineer Ali Mirza's counter argument is that he said that when the holy prophet pbuh started preaching his Deen among the Jews and the polytheists of Makkah, the elders of them used to say, "Have we greyed our hair and beard in the sun that we have to learn Deen from a ' Kal Ka Chhokra'?" (a young lad). "Kya Hum Ne Apni Darhi Ke Baal Dhup Me Safed Kiye Hain Ke Kal Ka Chhokra Hame Deen Sikhayega?). This was a common argument of the polytheists and Jews of Makkah to the proselytisation of the prophet as he was only 40 years old then. Therefore, he did not call the prophet pbuh a 'chhokra' but quoted the word used by the Jews and polytheists of Makkah. Engineer Ali Mirza also reproduces the speech of another Islamic scholar of Pakistan Khalilur Rahman Jawaid who speaks exactly the same sentence quoting the Jews and polytheists of Makkah calling the prophet pbuh 'kal ka chhokra'. But surprisingly, Peer Afzal Qadri does not declare Khalilur Rahman Jawaid wajibul qatl. Engineer Ali Mirza says that he only quoted what the polytheists of Makkah used to say about the holy prophet pbuh in the same way the Quran quotes what the polytheists and Jews used to say about him: The Quran says that the Polytheists of Makkah would say that the prophet was a madman, a sorcerer, a man possessed by djinns etc. Does the Quran commit blasphemy, he asks. He laments that so- called Alims like Peer Afzal Qadri do not even have the basic knowledge of linguistics. He does not know that ' Naql -E- Kufr Kufr Na Bashad' ( quoting a statement of Kufr does not tantamount to Kufr). Now other so- called Islamic preachers have come to the support of Peer Afzal Qadri and have started mobilising support in favour of the fatwa. Another Islamic preacher belonging to the Chishti order said that apart from calling the prophet 'a Chhokra', Engineer Ali Mirza has also made blasphemous remarks against Hadhrat Ayesha r.a., Sahaba and Awliya. He said that he called Hadhrat Ayesha a Baghi (a rebel).(The context is not known). In fact, Engineer Ali Mirza left his job as an engineer and studied Islam to spread the true deen as envisaged by the Quran and Hadith. He quotes verses of the Quran and hadiths impromptu. He preaches Islam that is free of any sectarian ideology. He opposes sectarian divide among Muslims and denounces all sects, be it Deobandi or Barelvi or Ahl-e-Hadith or Shia. He says all those who belong to the different sects are Muslims and so all the followers of different sects should offer Namaz behind the imams of all sects. He preaches his students who are in millions across Pakistan, to pray behind imams of all sects and give donations to all. He is of the opinion that difference of opinion in matters of religion does not make a Muslim Kafir and Wajib ul Qatl. The four imams differed and disagreed on religious issues. Still they are accepted and respected as imams. This is one of the reason behind the fatwa. Another reason is that he criticises the role of Amir Muawiya in the confrontation between him and Hadhrat Ali r.a. and the role of Yazid in the martyrdom of Imam Hussain on the basis of irrefutable evidences and Hadiths, interestingly with those hadiths that are authentic even with clerics like Peer Afzal Qadri. For example, in one of his YouTube lectures, Engineer Ali Mirza said that after the martyrdom of Imam Hussain at Karbala, Muslims of Kufa and Madina revolted against Yazid and broke their allegiance (Baiyt) to him. In retaliation, to suppress the revolt, Yazid's soldiers attacked Madina killed Muslims. They raped women and girls of Madina for days. As a result, about one thousand women and girls of Madina had become pregnant. Namaz could not be offered in the prophet's mosque for three days and horses were stationed in the mosque, turning it into a stable. Obviously, such statements exposing the misdeeds of Yazid antagonised a section of Islamic scholars of Pakistan who defend Yazid saying he was not responsible for Imam Hussain's martyrdom. Another reason behind the fatwa is his campaign against the 'Baba culture' widespread in Pakistan. Peers and so -called Sufis spread un-Islamic practices in Pakistan and spread superstition and make millions of money out of these un-Islamic and superstitious beliefs of ignorant and illiterate Muslims. Peer Afzal Qadri has said that the government should give him death sentence. And if the government does not hang him, a ghazi (holy warrior) should kill him for which he would be given 5 lakh rupees as reward. This is what has brought Pakistan to this stage where bloodshed has become common and Islamic scholars like Peer Afzal Qadri have contributed to the culture of extrajudicial killings and violent Takfiri ideology in the country. However. Engineer Ali Mirza has vowed that he would not kowtow before these sectarian 'peers' and has initiated legal proceedings against Peer Afzal Qadri. He has also said that he would not leave Pakistan like Javed Ahmad Ghamdi and not seek asylum in other country. He will stay in Pakistan like Imran Khan and keep running his campaign against sectarianism and violent Takfiri ideology until he makes a V sign standing on the graves of these 'Babas'. He says that his name is 'Ali' and Ali does not compromise with Banu Umaiyya. URL: https://newageislam.com/islam-sectarianism/worthy-killed-mirza-victim-sectarianism/d/129551 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Some Facts about The Holy Quran: Thirty Lessons of Ramadan - Part 22

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 13 April 2023 Lesson 22: Some Facts about the Holy Quran The Quran is the Holy Book of Allah Almighty. It was revealed with the purpose of guiding all mankind, as stated in the Holy Quran, "[It is] a guidance for all mankind." (2:185) We are grateful to Allah Almighty that we believe in its veracity and accept the Holy Quran as the Divine Book and the Heavenly Scripture from the bottom of our hearts. So let's try to get some crucial and fundamental information about it. How Was The Holy Quran Revealed? The Qur'an is the speech of Allah. It is preserved in the Guarded Tablet [Lauh-e-Mahfooz], as stated in the Quran, “This is a Glorious Quran, in the Guarded Tablet”(85:21-22). The Angel Jibreel brought the entire Quran from the Guarded Tablet to Bayt al-Izzat (The House of Honour on the heaven of this world). Following then, over a period of 23 years, 5 months, and 5 days, Hazrat Jibreel (peace be upon him) gradually brought the Quran down to the beloved Prophet Muhammad (peace be upon him), depending on the demands of the situation. The Quran was sent down in the Night of Qadr or Decree, as expressed in the Quran: “We sent it [the Quran] down in the Night of Qadr. (97:1). The Holy Quran was revealed in a number of different ways over a long period of time. Sometimes a whole Surah was revealed, other times only a portion of a Surah, and other times a verse or two, and the traditions even demonstrate that many Surahs were revealed simultaneously. At that time, the Prophet of Allah (peace be upon him) would instruct people to "connect this verse with such and such verses, and write it in such and such Surahs." The portions of the Quran were later not entirely collected and compiled as intended, but they did retain their sequence and significance. Thanks to its arrangement made by the Prophet (peace be upon him), the Holy Qur'an now has a charming and lovable arrangement, like an illuminated pearl. This discussion should make it abundantly evident that the Holy Prophet himself took responsibility for the order and arrangement of the Holy Qur'an. It is in no way acceptable or right to refer to this arrangement as Hazrat Uthman's arrangement or to speculate that the ideas of the Companions were behind the arrangement and adornment of the Quran. Why Are There Large And Small Surahs? There are very long and very short Surahs. This is due to the quantity and variety of the subjects. The Surahs were long where the subjects were extensive and numerous, while the Surahs were short where the subjects were brief. It has also occasionally occurred that specific commandments have been summarised in brief Surahs, and when those same commandments have been presented in detail, the Surahs have grown lengthy and elaborate for them. From this arrangement, it can also be deduced that the order and arrangement of the Surahs are not arbitrary but rather Tawqifi, meaning that the Prophet (peace be upon him) arranged and ordered the verses as Hazrat Gabriel requested and then dictated the Surahs in their position. It is apparent that the request of Hazrat Jibreel was made in line with the command of Allah Almighty rather than on his own initiative. This has made it very clear that the present Quran is the original revelation of Almighty Allah. The reason why the identical subject has been described in numerous places is now the question. The answer is that the majority of topics are discussed in various places both briefly and in detail. Although its utility is not obscured from the eyes of those with intellectual sight, the summary and detail give off a sense of repetition. Human nature varies; some individuals comprehend concepts in a few short sentences, while others require a lengthy explanation to fully understand. Because there are intelligent and unintelligent brains among mankind, and because the Quran is for all of humanity, it has been revealed in various ways to suit a variety of people. Madani and Makki Surahs The Makki and Madani eras are included in the 23-year Qur'anic revelation period. Consequently, it was established that the Surahs that were revealed prior to the migration are known as Makki while those that were revealed following the migration are known as Madani. The Holy Quran Was Revealed At Night, Why? Night-time is when most miracles and mysteries occurred. The castle of rest that is the night serves as the bed of heaven, whereas the day serves as an example of hell because it calls for tiredness and sustenance. The day is a time of spiritual separation, and the night is a time of the spiritual meeting (Wisaal). Worship performed at night is better than worship performed during the day. The revelation of the Quran consequently began at night. When and By Whom Was the Visual Syntax (I'rāb) Etc Added To the Holy Qur'an? Allama Ibn Jazi responded by stating that there have been a number of sayings regarding the Qur'an having dots [Niqaat], the visual syntax (i'rāb), Ahzaab (singular Hizb i.e. half of a part, or one of sixty equal parts of the Quran), and A’ashaar (singular ‘Ashr i.e. putting the word ‘Ashr (ten) after every ten verses). He cited three sayings concerning the dots in the Holy Quran, for instance, without expressing a preference. One of them claims that Abdul Malik bin Marwan ordered Hajjaj bin Yusuf to complete this task. Another saying claims that Yahya bin Ya'mar added the dots to the Holy Qur'an. A third claim is made regarding Abul Aswad al-Du'ali. (Al-Tashil Li Uloom al-Tanzil Vol. 1 p. 4) (Continued) Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand. Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16 Thirty Lessons of Ramadan: Zakaat in the Light of the Quran and Hadith – Part 17 The Rulings and Laws of Zakaat: Thirty Lessons of Ramadan - Part 18 The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19 The Virtues of the Qadr Night or Lailatul Qadr: Thirty Lessons of Ramadan - Part 20 Fasting and Modern Science: Thirty Lessons of Ramadan - Part 21 URL: https://newageislam.com/islam-spiritualism/holy-quran-ramadan-part-22/d/129550 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Remembering Radio Ceylon And Ameen Sayani's Voice

By Sumit Paul, New Age Islam 13 April 2023 Thanks for reviving and excavating the memories of Radio Ceylon and the Hindustani language spoken by its famous announcers, spearheaded by Ameen Sayani. Ameen Sayani - Wikipedia ------ Years ago, I read an article in the now-defunct 'The Illustrated Weekly of India.' Years have elapsed, so I can't recall the name of the writer who wrote the article. But I remember, she wrote that being a Tamil in Delhi, initially, it was difficult for her to understand the north Indian lingo and the Hindustani spoken by the people of Delhi. Then someone suggested that she should listen to Radio Ceylon and esp. its programme Binaka Geet Mala. She started listening to Binaka Geet Mala and soon got enamoured of the voice and colloquial Hindi, spoken by its regular announcer Ameen Sayani. Within six months, she mastered Hindi and went on to pursue Hindi (Hons.) during her graduation. Such was the impact of Ameen Sayani's voice and diction that he made a Tamil-speaking young girl learn and master Hindi! Not just Ameen Sayani, but other announcers like the famous Ganjwar sisters, Vimla and Kamini Ganjwar, Vijay Kishore Dubey, Gopal Sharma, Hasan Rizvi, Shiv Kumar Saroj (he wrote a few Hindi songs as well, notable among them is 'Khamosh Zindagi Ko Aawaaz De Rahe Ho....' Rafi, music: Laxmikant-Pyarelal, Film: Nag Mandir, 1967), Manohar Mahajan, to name but a few. They all spoke impeccable Hindi that was intelligible to the listeners. It was neither laden with incomprehensible Persian or Arabic words nor was it teeming with difficult and unheard-of Sanskrit terms. But the listeners still remember that most of the announcers had a natural tilt towards Urdu and the announcer Vijay Kishore Dubey would often say, 'Programme Khatm Hua Chahta Hai, ' instead of more common, ' Programme Khatm Hota Hai.' Those who're not familiar with Urdu will find this syntax rather different and also difficult: 'Mahfil/Bazm Khatm Hua Chahti Hai' In Lieu Of 'Mahfil/Bazm Khatm Hoti Hai.' But, 'Khatm Hua Chahta/Chahti Hai' is also perfectly alright, albeit often limited to the native speakers of Urdu. Many listeners learnt the nuances of refined Hindustani from these announcers and polished their Hindi and Urdu. Alas, no one listens to radio programmes any longer and this rootless generation is unaware of Radio Ceylon or All India Radio, Urdu Service. Students of Urdu literature would learn how to speak Urdu the way Mahmud Hashmi of All India Radio, Urdu Service spoke with perfect pauses and immaculate diction. Nowadays, announcers are called radio jockeys, whose Hindi, let alone Urdu, can unnerve those who're inured to speaking and hearing the very best. To a connoisseur, today's diabolical Hindi sounds like an extended expletive! Times have changed so drastically. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/radio-ceylon-ameen-sayani/d/129549 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When (Mughal) History Is Defined And Discussed By Those Who're Not Qualified Historians

By Sumit Paul, New Age Islam 12 April 2023 Nowadays, a sane person doesn't watch debates on news channels, but if accidentally one gets to watch, the uncouth behaviour of the participants and panellists will surely put you off. What annoys the most is the participation of 'scholars' and ' pundits ' who call themselves historians and justify this government's decision to expunge all that ever belonged to Muslims and Islam. First of all, they're not trained historians. Secondly, most of the 'experts' invited to opine on Mughal history have no knowledge of Persian, the language of the Mughals. When you've not studied the papers and documents of that era in original Persian- and also in early Turkish/Ottoman Turkish or Uzbeki dialect-how can you condemn an entire dynasty and justify its omission from the text books? I ask the BJP spokesmen Dr Sudhanshu Trivedi (a qualified Mechanical Engineer) and Dr Sambit Patra (a medico), have they studied the Farmans ( edicts) of Mughal emperors written in Persian? Have they ever read even their translations? Before spitting venom, did they study Mughal history beginning from 1526 to 1857? Do these so-called Mahram-E-Tawareekh (scholars of history) know that Babar knew very little Persian? Babar's language was dialectical Turkish or Uzbeki and he wrote his memoirs Tuzuk-e-Babri in early Turkish. Have these pseudos’ ever bothered to pore over Akbar and Aurangzeb's 27 Farmans/decrees in Persian, condemning the custom of Sati and warning the Hindus (esp. Brahmins) of severe punishment if they continued with their reprehensible custom of burning Hindu widows along with their already departed husbands? This benevolent aspect of the Mughals will not be taught because these 'experts' are simply ignorant and the govt is also hell-bent upon not eulogising any positive facet of the Mughals. Maratha historian Govind Sakharam Sardesai wrote of the legendary Sir Jadunath Sarkar that to know Shivaji and his times during the Mughals in the sub-continent, Sarkar learnt Persian from Muslim and English scholars in Patna, Tehran and Oxford. He came to Poona to learn how to read and write Modi script as all old documents of Marathas were written in Modi. Only after learning Modi script and Persian, did he start writing his erudite volumes. This is what we call writing history in a holistic manner. Sir Jadunath also learnt Quranic Arabic in Cairo to comprehend Quran and Aurangzeb's Fatwa-e-Alamgir. English historian Sir Arnold Toynbee learnt Latin and Greek to understand the Roman and Hellenic civilizations. British Poet laureate Sir Ted Hughes became a scholar of ancient Greek language to translate Odes of Pindar and 'Fragments' of Greek poetess Sappho. And what do these prejudiced 'pundits' of the current political dispensation do? They can't even write their names in Urdu. But they cast opprobrium on Mughals. Agreed, most of the Mughals were worth-criticizing, but in their long history in the sub-continent, didn't they perform even one small noble deed? Govt. is deleting and distorting history and appointing all substandard and sickly biased 'scholars' to justify its silly actions. Alas, generations to come will have skewed and truncated perceptions of India's past. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/interfaith-dialogue/mughal-history-defined-discussed-historians/d/129545 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Fasting and Modern Science: Thirty Lessons of Ramadan - Part 21

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 12 April 2023 Lesson 21: Fasting and Modern Science The human body is a biological machine. The human body functions much like a machine. This biological machine also works in the same way as other machines work. The human body is a machine that requires energy to function consistently by keeping all of its parts in the proper alignment and working together. In order for this machine to create the proper acts and the positive results of these activities on the body, morality, and soul, it also has to be serviced and overhauled. As a result, the creator of this machine mandated fasting in order for the human body to be pure and his acts to be pure and clean, enabling him to rise to a better position morally, psychologically, and spiritually. The soul of a human body is its nourishment, which, like petrol, burns and provides energy to the body, enhancing not just how well it functions but also how well it thinks and understands. This is similar to how the soul of a motor is the fuel. Let's examine how fasting affects the various organs and systems of our body. An Improvement In Total Nutrition Due to the somewhat longer time between meals during fasting, doctors assert that there is no physical weakness as a result. The body actually consumes the same amount of calories and water in a day as it does on non-fasting days. Furthermore, it is a known truth that people consume more protein and carbohydrates during Ramadan than they do on other days. In light of this, it may also be claimed that the body frequently has access to more total nutrients (calories) than it does on typical days, and the body also utilises waste products to meet its energy requirements. Immune System Of The Body Every natural remedy relies on the fact that nature has endowed the body with a defence mechanism or immune system that serves as a protective force against diseases. This immune system is in charge of always protecting the forces without using any special strategy. When using natural treatments, one should select strategies that could strengthen the immune system rather than weaken it. Abstaining from eating and drink is one method for boosting the immune system. As one abstains from eating and drinking, the body's energy, which was previously only utilised to digest food, starts to build up and is put to use by the immune system and the removal of diseases from the body. For this reason, it is believed that fasting has strong healing energy. Positive Effects On The Heart When someone is fasting during the day, their blood volume decreases. The heart is greatly relaxed as a result of this effect. Most importantly, the decrease in intercellular fluid has a major relaxing effect on cellular activity. Fasting enhances the health of these cells because it is the only way for the epithelial cells, also known as "epithelial cells," that line the upper surface of the salivary membrane to rest and relax. The stress on the muscles is also lessened. This diastolic pressure on the muscles is very important for the heart. Fasting typically results in low diastolic pressure, which puts the heart at rest. Furthermore, because of the unique circumstances of modern life, men nowadays are more susceptible to extreme stress or hypertension. Ramadan fasting for one month has several advantages for people, notably in terms of lowering diastolic blood pressure. The most significant impact of fasting is on blood vessels and circulation. The inability to completely dissolve the remains in the blood is one of the most significant factors contributing to the weakness and deterioration of the blood vessels. Many of the nutritional particles in the blood dissolve while fasting, especially right before Iftar. Nothing remains out of them. Consequently, fat or other substances do not stick to the blood vessel walls. The consequence is protection against artery narrowing. Nevertheless, fasting is the greatest way to avoid arteriosis, one of the most deadly diseases of the modern day, which hardens the artery walls. As the kidneys, an organ of the circulatory system, are in a state of rest while one is fasting, the blessing of fasting also restores the strength of these bodily organs. Prevention Of Heart Attack Heart attack risk factors include obesity, chronic stress, diabetes, high blood pressure, and smoking. By removing all of these risk factors, fasting helps avoid heart attacks. Almost all cardiac patients also gain a lot from fasting. The cause is that 10% of the blood the heart pumps to the body on days when one is not fasting goes to work for the digestive system. Contrarily, since there is less food available and the digestive system is less active when someone is fasting, less blood is needed to digest food. As a result, the heart needs to work very little and rest a lot. Body and Mind in Harmony Dr. Sulaiman of the University Hospital of Jordan noted that during Ramadan, 42 men and 26 women lost an average of two kilogrammes of weight each. According to the research of Dr. Aziz at Tehran University, a weight loss of up to 4 kg has been noted in normal people during Ramadan. It has been seen that people who use slimming services regain weight after dieting, and some even do so by gaining more weight. This is due to the fact that the part of the brain called ‘Hypothalamus’ controls the weight of a person. This part responds quickly to dieting, which causes weight to be regained. Strangely, this part does not move as quickly while fasting because it is a spiritual practise in which the body and the mind are in harmony. The outcome is that weight loss is ensured. Even people who are quite thin can benefit from fasting. When they resume their regular eating and drinking practises after the 30-day fasting phase, they will gain more weight than before. Fresh Blood Production During fasting, when the nutrients in the blood are at their lowest level, the bone marrow becomes active. Lean persons can therefore easily increase their blood production when fasting. The liver receives the essential rest while fasting. It supplies enough materials for the bone marrow to quickly and abundantly make blood. Blood Cells The blood has a large proportion of red cells compared to few white cells. According to specialists, when fasting, the body temperature drops, but when true hunger strikes again, the temperature tends to restore to its previous level. The body temperature also rises a little bit after the fast is broken and food is consumed. Blood purification continues after fasting. It is frequently observed that red blood cell counts rise in anaemic patients. According to one observation, merely 12 days of continuous fasting causes the amount of blood cells to expand from 5 lakh to 32 lakh. Lung Cleansing Since the lungs are responsible for cleaning the blood, fasting has an immediate impact on them. If the blood is frozen in the lungs, this problem is promptly resolved due to fasting. This is as a result of the air ducts being cleaned. Remember that when you fast, your lungs expel wastes more quickly. The blood is effectively cleaned, and as a result, a wave of health permeates the entire body. Fasting And Diabetes The best way to cure diabetes, according to Professor Mahmood Ali Malik, dean of Dr. Iqbal Medical College, is to lower the dosage for individuals who are taking food or medication for the condition. The ideal opportunity for this is during fasting. Doctors now suggest dieting as a treatment in western nations. If too much food is not consumed during Sehri and Iftar, fasting is particularly effective at lowering blood sugar levels. Now that once-daily medicines are available, diabetic people can easily fast. Fasting and the Prevention of Cancer As a result of recent research, it has been surprisingly revealed that fasting prevents cancer. It prevents the growth of cancer cells in the body. When fasting, glucose levels are low and the body burns fat for energy. Also created during this process are ketone bodies, which stop the protein from disintegrating into smaller pieces. Cancer cells need small protein particles for their growth. During fasting, these particles are less produced, which prevents cancer. Psychiatric Disorders Fasting has advantages for diseases that are solely psychological as well. If you've ever eaten poorly, you've probably noticed that your dreams contain ominous objects and terrifying images. Men start to despise working as a result of the mental issue. So, it should be clear that fasting also aids in the treatment of psychiatric problems. Fasting can be used to treat hysteria, melancholia, and insomnia brought on by toxic substances in the body. Another of these conditions, glandular illnesses, are similarly treated and healed by fasting. Similar to how people with colon disorders benefit tremendously from fasting, several allergy conditions also benefit from fasting. Fasting cleanses the blood and eliminates the poisonous substances from the body, which cures the insanity brought on by toxic substances in the blood. Fasting is crucial if there has been mental trauma that interferes with its actions. Fasts should be observed in this situation until the mental condition is improved and the five senses start working correctly. Fasting: An Spiritual Nourishment This interesting situation is beyond the comprehension of the materialistic mentality. The majority of the body's diet consists of foods high in nutrients, vitamins, and carbohydrates, such as meat, fish, eggs, bread, rice, milk, vegetables, and fruits. Eating these items in balance allows one to get more energy and nourishment than they need. These substances serve as sustenance for the body. Contrarily, starvation or fasting is the food of the soul. The power that hunger gives the soul increases with its duration. Hunger is a spiritual and illuminating food, despite the fact that it may sound unusual to state. The reason for this is that consuming material food causes the body to produce material energy, which sometimes intoxicates a person and turns them into a slave to lust. Sometimes the individual begins making such absurd ideas and engaging in barbaric behaviour for self-gratification, which is not only unpleasant, repugnant, and immoral, but also detrimental to mankind. On the other hand, hunger or fasting makes the body lethargic. Moral behaviour is consequently polished and no lustful force is generated. Following that, there is no longer any passion or desire for sin in the heart. As a result, the soul is transformed into a mountain of strength and a sky of glory. (This article by S. M. Noor was published in the Urdu magazine “Faizan-e-Makhdoom Ashraf”.) (Continued) ------ Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16 Thirty Lessons of Ramadan: Zakaat in the Light of the Quran and Hadith – Part 17 The Rulings and Laws of Zakaat: Thirty Lessons of Ramadan - Part 18 The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19 The Virtues of the Qadr Night or Lailatul Qadr: Thirty Lessons of Ramadan - Part 20 URL: https://newageislam.com/islam-spiritualism/fasting-modern-science-ramadan-part-21/d/129544 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Growing Negativity And Suspicion Of One Another In Society Is A Threat To Peace

By Kaniz Fatma, New Age Islam 12 April 2023 Beware Of Suspicion Because It Is The Worst Kind Of Wrongdoing Main Points: 1. Our society is plagued by a wide range of issues. If their root causes are eliminated, our society will be in order and peace and security will be obvious. 2. As peace cannot come from just one side, it must also come from another side. 3. Human values are generally known to be strongest in towns and villages where there is a sense of fraternity and respect among all members. 4. Why do the Qur'an and Hadith stress avoiding bad suspicion? This emphasis is without doubt evidence that bad suspicion can be extremely dangerous and is a very negative thing. ------- Our society is plagued by a wide range of issues. If their root causes are eliminated, our society will be in order and peace and security will be obvious. All major religions in the world support peace and security. A large number of movements and organisations are working to promote humanity, unity, and peace, but these initiatives essentially have little impact on our society as a whole. These attempts did not fail; rather, those who refused to implement these lessons into their daily lives did. Who could deny that strong bonds between people and their shared respect and affection on the basis of humanity serve to foster peace and security? If one side demonstrates humanity, peace, and respect, the other side will also exhibit signals of peace and security; conversely, if one group lacks these traits, the upkeep of peace and security from the other group will also be in jeopardy. As peace cannot come from just one side, it must also come from another side. If someone adopts the behaviour of tolerance, this must be welcomed and appreciated. Human values are generally known to be strongest in towns and villages where there is a sense of fraternity and respect among all members. Wherever humanity exists, people respect one another, defend one another's honour, and do their best to clean up the mud if it is thrown at someone else. The culture that gives rise to these attributes is known as the "cradle of peace and security." Contrarily, in a society where there is a conflict between individuals, where feelings of jealousy and hatred are rampant, and where there is a wave of hostility, the spirit of brotherhood and fraternity perishes and fades. Humanity has no place in a society like this. There will surely be no peace or calm for a very long time, and this civilization will undoubtedly have a horrible atmosphere. The bond will instead burn perpetually out of resentment, which is enough to destroy it. Hatred will be in such abundance that it will be enough to destroy brothers and brotherhood. In order to prevent moral disease, the Holy Qur'an presented the concept of avoiding bad suspicions. Allah Almighty says: “O Believers, avoid being excessively suspicious, for some suspicion is a sin. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. Have fear of Allah. Surely Allah is much prone to accept repentance, is Most Compassionate.” (49:12) Hazrat Abu Huraira (RA) narrated that the Messenger of Allah (PBUH) said: “Beware of bad suspicion because bad suspicion is the greatest lie. (Bukhari 5143, Muslim 2563) Why do the Qur'an and Hadith stress avoiding bad suspicion? This emphasis is without doubt evidence that bad suspicion can be extremely dangerous and is a very negative thing. This emphasis was placed in order to create a just society. This emphasis was placed in order to foster a calm and peaceful atmosphere. In order to make people aware of the fatality of bad suspicion and encourage them to take all reasonable precautions to avoid it, Islam has promoted good faith and condemned bad suspicion throughout the Quran and Sunnah. Social media today shows that common masses are actively fomenting mistrust among one another. Through their statements, adherents of one religion publicly demonstrate their extremism towards adherents of other religions. Even when efforts are made to stop it, they are frequently one-sided, which worsens the environment of a nation and fosters a sense of hopelessness and grief among the people. The issue is not just between Muslims and Hindus; one Muslim is also creating bad suspicions against another Muslim. Even family members are not always safe from the target of bad suspicion. Bad suspicion is the biggest lie. It is narrated by Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Beware of bad suspicion because it is the worst kind of wrongdoing. Do not spy on or suspect others of having faults. Never attempt to seize the rights of others out of avarice or arrogance. Avoid being envious of one another. Keep no grudges against one another. Never turn away from one another. Instead, O Allah's servants, turn into brothers.” (Sahih Muslim, under the chapter of Forbiddance of Bad Suspicion) People tend to criticise one another because they don't trust one another. Yet, finding fault unnecessarily is a very bad trait. A characteristic of a Muslim is that he makes an effort to hide any shortcomings he finds in others. According to the Holy Prophet, whoever hides another person's imperfection, Allah will also hide his fault on the Day of Resurrection. Yet, when someone starts criticising another person's shortcomings, it's as though they're beginning to nurture temptation and corruption. The Messenger of Allah (peace be upon him) used to say, “If you continue looking for Muslim flaws, you will either corrupt them or come very close to corrupting them.” (Abu Dawud 4888) We know from the Qur'an and the Sunnah that the foundation of the original corruption is mistrust and bad suspicion and that all offences, including murder, adultery, and other crimes, result from evil suspicion. May Allah Ta'ala keep us all safe from bad suspicion and all harm that results from it! ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/spiritual-meditations/negativity-suspicion-society-peace/d/129540 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Virtues of the Qadr Night or Lailatul Qadr: Thirty Lessons of Ramadan - Part 20

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 11 April 2023 Lesson 20 on the Virtues of the Qadr Night or Lailatul Qadr The Background Of The Qadr Night Tafsir-e-Azizi mentions that the Qadr Night has also been described as a gift for the community of the Prophet Muhammad (peace be upon him). (Tafsir-e-Azizi, vol.4, p.434) There is a hadith in the Muwatta of Imam Malik that reads, "The Messenger of Allah (peace be upon him) was shown the lifespan of the people (who had gone) before him, or what Allah had intended of that, and it seemed as though the lives of the members of his community had grown too brief for them to be able to carry out as many good deeds as those before them had been able to with their long lives, so Allah gave him Lailat al- Qadr, which is better than a thousand months. In addition to the significance relating to Divine decree and providing the Prophet's Ummah with a particular opportunity for devotion as described above, the Qadr Night has a special connection with the Qur'an. On this night, the Qur'an was revealed, according to Surahs al-Qadr (97:1) and al-Dukhan (44:3). It was explained by Hazrat Ibn Abbas (may Allah be pleased with him) on the Qadr Night that the complete Qur'an was revealed from the highest heaven to the lowest heaven and was then deposited in a unique chamber known as Bayt al-'Izzah (the House of Honor). From there, it was revealed gradually over a period of 23 years to the Prophet Muhammad (peace be upon him) Meaning of The Night of Qadr The Arabic term ‘Qadr’ means greatness, honour, or dignity. This is the interpretation offered by Zuhri and other academics. Because it is a night of glory, honour, majesty, and dignity, it is known as the Night of Qadr. According to Abu Bakr Warraq, this night is so named because a person gains honour and dignity by confessing his sins, asking for forgiveness, and performing good deeds during this time, but before this, he might have lacked these qualities due to an unrighteous lifestyle he may have led. Another meaning of the word Qadr is predestination. The Qadr Night in the Quran Allah Almighty says in the Holy Quran: “Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” [97:1-5] “Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. On that night is made distinct every precise matter – [Every] matter [proceeding] from Us. Indeed, We were to send [a messenger] As mercy from your Lord. Indeed, He is the Hearing, the Knowing.” [44:3-6] The Holy Prophet (peace be upon him) said, “Whoever performs prayers on Lailatul Qadr out of faith and sincerity, shall have all their past sins forgiven,” (Bukhari and Muslim). The fact that Allah Almighty raised us, sinners, from such a glorious night is a special blessing. Those who worship during this one night are rewarded for their worship of eighty-three years and four months or more than a thousand months. The extent to which the Lord nourishes the servant with His favour is a well-known fact, and only Allah Almighty and His beloved Messenger [peace be upon him] are aware of it. Hazrat Anas bin Malik (may Allah be pleased with him) narrates that once on the occasion of the arrival of Ramadan, the Messenger of Allah (peace be upon him) said: There has come to you a month in which there is a night that is better than a thousand months. A person who is deprived of this night is as if he is deprived of all the good virtues. And no one is deprived of its goodness except the person who is truly deprived. (Sunan Ibn Majah) According to a tradition mentioned in Tafsir-e-Saawi, the Sidrat al-Muntaha angelic troop is said to descend to earth on Qadr Night under the direction of the angel Jibreel (peace be upon him), and they carry four flags: One flag is hoisted over the revered shrine of the beloved Prophet (peace be upon him), one flag over the Kaaba, one flag over Mount Sinai, and one flag is displayed over Bait al-Maqdis. Afterwards, these angels go to the residences of the Muslims, greeting each believer with "Peace be upon you" (Salaam is the appellation of Allah the Mighty). These angels won't enter the homes of drunkards, pork-eaters, or people who have unjustly severed ties with their kin. (Tafir-e-Saawi) The number of angels who descend on the Qadr Night is more than the pebbles on the surface of the earth, and they all descend with peace and mercy. (Tafsir-e-Durre Manthur) Hazrat Abdullah Ibn Abbas narrated a hadith from the Messenger of Allah: As the night of Qadr arrives, on Allah's command, Hazrat Jibreel (peace be upon him) takes a green flag and descends to the earth with a vast throng of angels, waving it over the Holy Kaaba. Just that one night does Hazrat Jibreel (peace be upon him) open two of his one hundred arms, which stretch to the east, east, and west. The angels are then instructed by Hazrat Jibreel (peace be upon him) to welcome and shake hands with any Muslim who is praying, doing dhikr, or participating in qiyaam tonight, as well as to say Aameen to his prayers. So, until morning, this cycle continues. At dawn, Hazrat Gabriel (peace be upon him) orders the angels to return. The angels say: O Gabriel, what have you done to address the needs of Ummah of the Messenger of Allah (peace be upon him)? Hazrat Gabriel says that Allah Almighty has especially looked upon these people and forgiven all people except four types of people. The Companions asked, O Messenger of Allah, who are those four types of people? It was said: They are (1) Addicted drunkards (2) Disobedient to their parents (3) The ones who do not treat others mercifully (4) Those who hold grudges against one other and cut ties with one another. Date of the Night of Qadr The Qadr Night takes place during the blessed month of Ramadan, according to the Quran, but the precise date has not been revealed. It is therefore debated among scholars. Over 40 recorded opinions are available. The Night of Qadr is said to take place during the final ten nights of Ramadan, but no exact date has been established. It might be one of the following nights, per genuine Traditions: 21, 23, 25, 27, or 29. "Seek it [the Qadr Night] in the last 10 days, on the odd nights," said the Prophet Muhammad (peace be upon him) (Hadith, Bukhari and Muslim). What Dua Should You Recite On The Qadr Night? The Prophet of Allah (peace be upon him) was once asked by Sayyidah 'Ayesha (may Allah be pleased with her) what supplication she should make if she finds the Night. The Prophet of Allah (peace be upon him) encouraged her to supplicate as follows: اللَّھُمَّ اِنَّکَ عَفُوُّ تُحِبُّ العَفوَ فَاعفُ عَنِّی Translation: O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Tafsir-e-Qurtubi ]. She also narrates that she questioned the beloved Prophet about the appropriate supplication to offer if she encounters the Qadr Night. The Prophet of Allah (peace be upon him) encouraged her to supplicate as follows: اَللّٰہُمَّ اِنِّیْ اَسْءَلُکَ الْعَفْو وَ الْعَافِیَۃَ وَالْمُعَافَاۃَ فِی الدِّیْنِِ وَ ا لدُّنْیَا وَالآخِرَۃِ۔ O Allah, I ask You for forgiveness and well-being and goodness in the Religion, this world and in the Hereafter. (Tafsir-e-Ruh al-Bayaan) (Continued) Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand. Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16 Thirty Lessons of Ramadan: Zakaat in the Light of the Quran and Hadith – Part 17 The Rulings and Laws of Zakaat: Thirty Lessons of Ramadan - Part 18 The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19 URL: https://newageislam.com/islam-spiritualism/virtues-lailatul-qadr-ramadan-part-20/d/129532 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Holier-Than-Thou: Dalai Lama, Sadguru, Sri Sri And Whatnots

By Sumit Paul, New Age Islam 11 April 2023 "No Human, Whoever He May Be, Is Particularly Holy Or Pious. All Humans Are Flawed And Those, Who're Called Religious And More Holy Than Others, Often Let Us Down By Doing Something That's Outright Stupid, Lewd And Embarrassing." Famous Christian missionary C F Andrews' letter to M K Gandhi "Show Me A Single Flawless Person, Including Those Whom We Foolishly Call Prophets And Reincarnations, Who Graced The Earth And Left It Gracefully Without Committing Even A Tiny Transgression. " Albert Camus Dalai Lama apologises after viral video of him kissing a child ----- This pertains to ' His Holiness' Dalai Lama's now universally viral 'suck my tongue' (Good gracious, he said 'tongue', not something else!) video. However hard his followers and spokesman may try, it was a faux pas that cannot be glossed over. In fact, an attempt to justify or explain it away will only exacerbate it. But if the truth must be told, fault is ours. We give unnecessary importance to all 'holy' and 'religious' people and when they do something shocking and slimy, we find that difficult to reconcile to. We never question the outlandish claims of all these 'holy', ' divine ' and 'stainless' characters and accept their words as oracular truths. We dare not ask this 14th Dalai Lama as to why no woman could ever reach that level of enlightenment as to become the Dalai Lama? Why only men become Dalai Lama? But that will be an act of rank blasphemy. This 'holy' gentleman made many gaffes in the past but got away with them as light-hearted bantering! Now kissing and licking is also a part of this innocuous banter! By giving grovelling respect to all these creepy religious characters and also the ' prophets' of yore, we subconsciously exonerate them of all their misdeeds and sexual capers. Fault is ours because we emboldened these guys. Bring them down to earth and treat them as plain humans. These people thrive on our collective credulity. Strip them of all big titles like Dalai Lama, Sadguru, Sri Sri and whatnots. These religious people have a clandestine physical side. Since almost all religions expect celibacy from their preachers and religious heads, natural carnal desires remain unfulfilled, repressed and suppressed. These pent up desires often erupt as sexual perversions and paedophilia. This is an anatomical fact that cannot be ignored. See, what has been happening in Catholic churches for many centuries. So, get married or have a partner and then preach spirituality. We should also not extol celibacy, esp. the celibacy of religious people. They're sexually the most dangerous and dirty characters. Stop venerating this 88-yr-old Dalai Lama who was sheltered by Nehru which permanently angered China. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/holier-thou-dalai-lama-sadguru/d/129531 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Understanding Mansur Al-Hallaj's Ana'l-Haqq In These Megalomaniac Times

By Sumit Paul, New Age Islam 10 April 2023 ' I've Seen My Lord With The Eye Of My Heart, And I Said, ' Who Are You? ' He Said, ' You.' Mansour Al-Hallaj said just before his execution ' There's Nothing Wrapped In My Turban But God....' ' Allah Is He Who Flows Between The Pericardium And The Heart, Just As Tears Flow From The Eyelids.' Mansour Al-Hallaj Ain Imaan Hai An-al-Haq Ka Tarana Lekin/ Hai Yahi Kufr Agar Deeda-e-Mansour Na Ho (It's quintessential faith/devotion if one proclaims An-al-Haq/ But the same can be rank blasphemous if uttered by someone who's not as evolved as Mansour was). Such is the metaphysical and devotional impact of this ecstatic proclamation, An-al-Haq (the equivalent of Upanishadic Aham Brahmasmi or I'm the Truth/God). Before descanting upon Mansour's An-al-Haq for which he was decapitated on March 26, 922 AD (by the way he was born on March 26, 858 AD), it's imperative to understand the import of Aham-Brahmasmi. Aham Brahmasmi is a term that is used in Hindu and yoga philosophy to describe the unity of the Atman (individual self or soul) with Brahman (the Absolute). It is typically translated as “I am Brahman” or less literally as “I am divine.” It reflects the ultimate goal of yoga – union with the higher self. Yoga itself means “union.” The Persian mystic Mansur was a Sufi and there's no denying the fact that all Sufis were heavily influenced by eastern or oriental mysticism. Here the objective is not to compare but to understand the universality of mysticism which goes beyond all the conventional or organized man-made faiths. But the magnanimity of Advait (non-dualism) of Vedantic philosophy was not fully intelligible to Islam, at least in the 10th-century, which claimed to be a 'revealed' religion and early Sufism. According to early Sufi theories (particularly Ḵarrāz) only God has the right to say “I,” the utterance “I” is, in itself, blasphemy. Ḥallāǰ’s Ana’l-Ḥaqq was later generally understood as meaning “I am God,” for Haqq had become a frequently used equivalent of “God,” especially in the non-Arabic areas. Hence, Ana’l-Ḥaqq was interpreted as the most daring expression of man’s essential unity with God, and is a key expression in the mystical poetry of Iran, Turkey, Muslim India, and Indonesia wherever the theories of Waḥdat Al-Wujud “Unity of Being” were employed. Rūmī, held that Ana’l-Ḥaqq was the expression of perfect selflessness (Fīhī Mā Fīhī); the mystic had completely forgotten himself in God, so that his “I” was a sign of Divine grace. Aham-Brahmasmi or An-al-Haq is the supreme level of faith where 'I' gets completely dissolved. There remains no difference between the creator and creation. It also suggests that humans have the capacity and capabilities to become God and there's no impudence in it. All mystics believe that there's no barrier between the individual self and the Universal soul. All are its parts. Every creature has the element/s of divinity and Har Zarra Chamkta Hai Anwaar-E-Ilahi Se (Akbar Allahabadi): Every particle has the pulchritude of divine effulgence. Mansur annihilated his Ego (the last of human attributes to GO) and self to merge into cosmic consciousness. Only a faithful of his level can empathise with his state of ecstasy when he proclaimed, " I'm the Truth." Mansur could see godliness everywhere and in every breath. In fine, 'I'm the Truth' is the end-point where spirituality and metaphysics lose into each other and get dissolved into the vastness of divinity. Don't Sufis say, ' to be god is to be good and vice versa?' Since much has been written on Al-Hallaj's seemingly impudent utterances in a state of 'Bekhudi' (trance or a state of being self immersed, though this term from Islamic mysticism is difficult to translate), modern scholars of Islam and even psychologists have attempted to analyse Mansour's state of mind and the import of his utterances. Arabic scholar Professor Sir Hamilton Gibb wrote an essay, ' Digging deep into the psyche of Mansour Al-Hallaj'. He (Professor Gibb ) opined that while Mansour's devotion was unquestionable, he was deluded to some extent. However, Gibb used Mansour as a metaphor for ultimate piety and wrote, " While it's difficult for the general people to emulate Al-Hallaj's example, it's advisable (for the masses) to see god or any supernatural power or consciousness as an ever-immanent spirit which doesn't and cannot exist separately. Mansour broke the typical Semitic dualism between the god and worshipper/s. Only the Mansour like understanding of the immanence of divine spirit can help humans, not just Muslims, evolve and become godlike." An-al-Haq also obliterates the FEAR of god, the biggest impediment to reaching and understanding god and godhood. To quote Abdul Hamid 'Adam', "Parda Utha Ke Ab Meri Masti Hai Main Nahin/ Jis Se Tujhe Haya Thi Woh 'Haayal' Nahin Raha " ( ......that 'barrier' has been demolished forever). Such sublimity is not everyone's cup of tea. That's why, Mansour surpasses all. Someone aptly said, "Bandagi Tab Tak Aur Uss Had Tak Karo/ Jab Tak Na Mansour Ban Ke Khuda Mein Tahleel Ho Jao." In short, read and understand Mansour's profound philosophy to annihilate your ego, which refuses to go. ----- Slightly Shorter Version Of This Article Was Published In TOI First. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/islamic-personalities/mansur-hallaj-anal-haqq-megalomaniac/d/129528 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Impossible State: Wael Hallaq’s Reading Of Theocratic State

By Grace Mubashir, New Age Islam 10 April 2023 The American war on terror has produced much literature about Islamic/Islamist politics. The Arab Spring set off in 2011 engendered seminal transformations in the understanding of Muslim politics. The works are rhetorical at best, if not overtly Islamophobic. Wael Hallaq’s book ‘The Impossible State; Islam, Politics and Modernity’s Moral Predicament’ approaches the issue from the Western fallacies of nation-states and the colonial roots of current demands of Muslim states delivering Islamic law. This book is a bold attempt to deconstruct the theme of the Muslim State from the contradictions inherent in the Western conceptions of state and society. This book is presented as a heuristic resource for Western academia and public intellectuals. Islam is presented as evolving ideology in competition or complement to social developments. He argues the demand of Muslims for Islamic government as a natural progression for searching alternative to Western colonialism or its cultural and political vestiges. The book introduces the deconstruction of Islamic politics along with sociological and political undercurrents leading to popular demand for the Islamic State. This book is the continuation of Hallaq’s earlier work ‘Can Sharia Be Restored’. This follows with another work titled ‘Restating Orientalism: A Critique of Modern Knowledge, in which he critically studies bias in the Western world in understanding Islam and Muslim society. The book starts with his avowed stand of the Islamic State is an impossible project, even if anointed in its mutilated, diminutive forms. He says, “This book is an ethical critique of modern nation-states. Nation-states are the product of Western modernity. Thus, Islamic state based on Western nation-states is impossible and a misnomer. Because according to Islam, it eschews all but characters of modern state like homogeneity, ethnicity and territorial integration”. He points to the contradiction by elaborating the legislative process in Islamic State and the nation-state. In a nation-state, people or representative body is entrusted with sovereign rights for legislation, but in the Islamic case it is the divine prerogative. The Sharia is the legal basis of the Islamic State. In nation-states laws are text-based, centralized, and entirely bureaucratized; the law is the monopoly of the state to be warped as per social demands. But in Islam, the legal system is decentralized and ever-evolving. Rulers are just custodians, one among many implementing agencies of Sharia. Islam totally rejects the modern concepts of state's sovereignty. By pointing out the unalienable contradictions in the conception of the state as per West and Islam, he asserts the impossibility of an Islamic State modelled on the Western nation-state. He finds the different sources of two models of State as the primary contradiction between the both conceptions. The modern State in the West is the political process of Western modernity while the Islamic state is fashioned according to Sharia. According to him, the central domain of the Western State is technology whereas Islam’s is morality. He conducts spatial and chronological analysis of both models to aver his argument of the impossibility of the Islamic State in the modern era. Islamic State was fragmented, with multiple semi-independent peripheries delivering administration and justice as per local needs. A decentralized education system and justice dispensation aided this polity. When colonialism found this diversity as commercial impediment, they for the first time in Islamic history brought out the unification attempts, betraying the incompatibility in the process. He laments the deplorable condition where the interpretive vibrancy of the Islamic State was lost in the process and the Sharia legal system served to facilitate colonial power. In the process Islam was rendered rigid and text-based codes, effacing its diversity. He rues the fact that the violence of the modern state motivates the people to look for alternatives and in Muslim lands people turn to the Islamic version, unaware of its impossibility in the modern world. The "paradigmatic Islamic government" based on a morally sound "paradigmatic sharia" that could not support absolutism and a top-down disciplinary system is contrasted by Hallaq with this European development. Muslims ruled without the authority that belonged to God. They lacked legislative authority, which remained in the hands of ulama who served as the arbiters of divine law. Hallaq refers to "executive sultanism" as the "transient dynastic rule" denoted by the current Arabic word for "state," dawla (p.66). According to Hallaq, slave troops made up the armies of Muslim sultans because "Islam never understood conscription." In the Muslim community, disciplinary measures were implemented via self-regulatory moral technology from the bottom up. He contends that an updated "Islamic State" is thus "the Impossible State." “The modern state cannot be constructed on ethical grounds, nor can it ontologically operate as a moral entity. It “does not seek to enter the moral realm,” nor is it its duty “to make us good.” Any moral argument adduced in politics and in the framework of state domination is, in the final analysis, nothing but a political argument, a way to legitimize “political ambition, he argues”. This is not a novel view; writing since the 1940’s, Muhammad Asad lamented that the “Sharia had now come to resemble nothing so much as a vast old-clothes shop where ancient thought-garments, almost unrecognizable as to their original purport, are mechanically bought and sold, patched up and re-sold, and where the buyer’s only delight consists in praising the old tailor’s skill”. Islam is a morally superior culture that rejects the idea that fact and norm can be separate, and for which the term "political" only refers to executive rulers of revolving dynasties who remain outside the community's developing close relationship with its jurists and whose function is to levy taxes, raise armies, and impose marginal regulations. Contrary to the pitiful plight of the modern Western citizen, whose subjectivity is fashioned by the state for its own selfish utilitarian ends, in this universe, "the care of the self" by the individual Muslim to fashion oneself as moral in accordance with the dictates of the Sharia is the organizing principle of life. For Hallaq, “the Islamic tradition is composed of the theoretical-philosophical, sociological, anthropological, legal, political, and economic phenomena that have emerged in Islamic history as paradigmatic beliefs and practices”. He talks about Caliphate as a political metaphor. A political code and being where Islamic moral values are upheld and the hegemony of the state is circumscribed by Sharia to protect people and their property. He also lies bare the incompatibility of modern political ideas like democracy, secularism and relativism to Islamic concepts of state and politics. He discusses in detail the Islamic concepts of politics from historical and jurisprudential perspectives. Although the book was an attempt to understand the Islamic State after ISIL (Islamic State of Iraq and Levant) announced their so-called Islamic State, this book will help understand the wider debates around Islamic State from a wider perspective in comparison with Western polity. In order to give Muslims a way to achieve the good life, Hallaq draws on the extensive moral corpus of Islamic history. Along the process, he establishes that neither the Muslim faith nor the Islamic world are the exclusive sources of political and social "crises of Islam." Muslims can interact more effectively with their Western counterparts by acknowledging the similarities between these crises and the present conditions of both the East and the West. This book is searing criticism of Islamist/ political Muslims who aspire to a modern Islamic State. In the last chapter, he analyses the politics of proponents of Islamism. Islamist politics seeks to remodel Islamic State according to Western nation-states. In such a scenario state will overwhelm Sharia and local elites will be the guardian of Sharia and polity, which Islam does not consent to. He underlines the political projects of Islamists as an attempt to bring Islamic law totally under the watch of the state, and the state will have (im)moral rights over citizens. He posits the Islamist movements as reactions from local elites to perceived failures of Western polity to provide ethical governance along with human development. The book also has been criticized by many quarters. Talal Asad sees the book as a faint attempt to comprehend Islamic politics and criticized the author’s understanding of Islamic polity. He asks the vital question of if Sharia is dead beyond even the marginalized implementation that modern political projects allow, what is the relevance of Islam as a political system? But the book is a laudable attempt to understand Islamic State and the fallacy of Islamist politics. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/books-documents/wael-hallaq-impossible-theocratic-state/d/129524 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 10 April 2023 The Nineteenth Lesson on the Virtues and Laws of I’tikaaf I'tikaaf is one of the unique religious observances of Ramadan. In order to perform I'tikaaf, one should do it each time one enters the mosque during the year. Nevertheless, in Ramadan, the joy and benefit of performing I'tikaaf in the mosque with special settings is something else entirely. Virtues of I'tikaf in the Quran Allah Almighty says, “And We gave direction to Ibrahim and Ismail: Purify My House for those who are to circumambulate (make Tawaf) or stay in seclusion (do I’tikaaf) or bow and prostrate (in prayer)” (2:15) Allah Almighty also says, “And do not be intimate with (your) wives when you are performing I’tekaaf in the mosques’ [2:187] It is evident from the first verse that I'tikaaf is a form of worship that is not exclusive to the Ummah of Muhammad (peace be upon him); it was also performed by the communities that existed prior to this Ummah. Virtues of I’tikaaf in Ahadith It was narrated by the Mother of believers, Hazrat Ayesha Siddiqa (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) used to perform I’tikaaf during the last ten nights of Ramadan. (Bukhari/Muslim) Abu Dawud reports from her (Ayesha Siddiqa (may Allah be pleased with him). She says: "It is Sunnat (i.e. established by Hadith) upon the Mu'takif (one practising I'tikaaf) that he should neither go outside to visit the sick nor present himself in a Janaazah. He should also refrain from touching or having a sexual relationship with a woman. He shouldn't go out for anything other than what is absolutely essential. I'tikaaf cannot be performed without fasting, and it must take place in a mosque where Jama'at is held.” (Abu Dawud) It was narrated by Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said concerning a Mu’takif; “He abstains from sins and he receives such huge recompense from his good deeds as if he has done all the good works”. (Ibn Majah) The Messenger of Allah (peace be upon him) is reported to have said, “It is equivalent to performing two Hajjs and two Umrahs for someone who has observed I'tikaaf for 10 days during Ramadan.” (Baihaqi) The Messenger of Allah (peace be upon him) is reported to have said, “A person who performed I'tikaaf with the intention of getting reward out of sincere faith, then all his previous sins will be forgiven.” (Jaame’ Saghir) The Messenger of Allah (peace be upon him) is reported to have said, “I have spent the first ten nights in I’tikaaf seeking this night [the night of Qadar], then I spent the middle ten nights in I’tikaaf, and after that, I had a heavenly visitant and was told that it is in the last ten, so he who has engaged in I’tikaaf along with me should do so during the last ten nights...” (Sahih Muslim/Mishkaat) Laws of I'tikaaf I'tikaaf refers to staying in the mosque with the purpose of doing so for Allah's sake. There are some prerequisites, including being a Muslim, having a sound intellect (Aaqil), and being free of the vices of Janaabat, Haidh, and Nifas. Being Baaligh (i.e., having reached puberty) is not a requirement, and I'tikaaf is acceptable if it is performed by a Na-Baaligh who has a sense of understanding and respect and enters the mosque with the intention of doing so. A bondsman may also engage in I'tikaaf because being a free man is not a requirement. [Alamgiri/Durr-e-Mukhtar/ Raddul Muhtar] Law: It is not a prerequisite for I'tikaaf to be conducted in a Masjid-e-Jame' because it can also be done in a Masjid-e-Jamaat. A Masjid-e-Jamaat is a Masjid where an Imam and Muazzin have been appointed, even though the five daily prayers are not performed with Jamaat there. I'tikaaf is entirely appropriate in any mosque, even if it is not a Masjid-e-Jamaat. This is especially true in this day and age since there are several Masjids of this type that lack both an Imam and a Muazzin. [Raddul Muhtar] Law: Females should perform I'tikaaf in their homes rather than at Masjids since it is disapproved (Makruh) to do so. She ought to conduct it in the "Masjid-e-Bayt," which she has designated as the location for her daily prayer. It is recommended (Mustahab) for a woman to choose a location in the home for her prayer. It is also recommended to have that area slightly raised, such as a platform, in order to keep it pure and tidy. While it is preferable to conduct the Nafil prayers at home, men should likewise designate a space in the home for their Nafil prayers. [Durr-e-Mukhtar/Raddul Muhtar] Law: A woman cannot do I'tikaaf at home if she has not designated a distinct space for her prayers. But, if she planned to do I'tikaaf at that time and has a specific location set aside for prayer, she may do so there. [Raddul Muhtar/Durr-e-Mukhtar] Law: The Waajib I'tikaaf forbids the Mu'takif from leaving the mosque without a valid reason. Even if he forgetfully departs, the I'tikaaf will be rendered invalid. Similarly, if he leaves the mosque without a valid reason, the Sunnat I'tikaaf will also be rendered invalid. In the same way, a woman who has performed the Waajib I'tikaaf or Masnun I'tikaaf at the Masjid-e-Bayt is not allowed to leave without a valid reason. Even if she might be in the same dwelling, the I'tikaaf is nullified if she leaves that area. [Alamgiri/Raddul Muhtar] A Mu'takif may leave the Mosque for either one of two reasons: either natural needs (Haajat-e-Tab'i) or shari'ah needs (Haajat-e-Shar'i). Natural Needs (Haajat-e-Tab’i) Natural needs are those that can't be met in the mosque, such as urinating, cleaning up impurities, and performing Wuzu or Ghusl. The inability to perform Wuzu or Ghusl inside the mosque is a prerequisite for both Wuzu and Ghusl. This inability implies that the Mutakif has nothing within the mosque to gather water for Wuzu or Ghusl and that he is unable to prevent even one drop of water from falling inside, given that it is prohibited to drop water for Wuzu or Ghusl inside a mosque. However, it is not permitted for him to leave the mosque if there is a basin, mug or jug etc available in the mosque and he can perform Wuzu in it without a single drop falling into the mosque. The I'tikaaf will be invalid if he departs in this predicament. He will also not be allowed to leave the mosque if there is a designated area in the building for Wuzu or Ghusl, or if a pond (Hauz) is situated there. (Durr-e-Mukhtar) Shari’ah needs (Haajat-e-Shar’i) The Shari’ah needs include going out for Eid or Jummah etc. Law: If the Mu’takif had to go to answer the call of nature, he should come back right away after performing ablution. He is not allowed to stay there. If the Mu'takif has two homes, one of which is close by and the other far away, he ought to go to the one that is nearby. [Alamgiri/Raddul Muhtar] Law: if the Mu’takif went to visit a sick person or to join the funeral prayer, then his I’tikaaf will be rendered invalid. [Alamgiri] Law: The Mu’takif is required to eat, drink and sleep inside the mosque. If he goes out of the mosque for these needs, his I’tikaaf will be invalidated. (Durr-e-Mukhtar) Law: If the mosque has a courtyard, it is absolutely permissible for the Mu'takif to come, go and sit in the courtyard. He is also permitted to come and go on the roof of the mosque, but only when access to the roof is available from inside the mosque. If the stairs leading to the roof are located outside the courtyard of the mosque, the Mu'takif is not permitted to go to the roof. If he climbs the roof from the outside, the I'tikaaf will be invalid. It should also be remembered that it is makruh for both Mu'takif and non-Mu'takif to climb the roof of the mosque unnecessarily (Faizan-e-Sunnah 396). (Continued) Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand. Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16 Thirty Lessons of Ramadan: Zakaat in the Light of the Quran and Hadith – Part 17 The Rulings and Laws of Zakaat: Thirty Lessons of Ramadan - Part 18 URl: https://newageislam.com/islam-spiritualism/virtues-laws-itikaaf-ramadan-part-19/d/129521 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Thirty Lessons of Ramadan: The Sixteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 16

By Mufti Abdul Malik Misbahi, New Age Islam Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 7 April 2023 Question: If an endoscope is inserted into the stomach, liver, or intestine while someone is fasting, will the fast be broken? Answer: This procedure is called "endoscopy" in medical terms. Endoscopes come in two different varieties: single-use endoscopes, sometimes called disposable endoscopes, and reusable endoscopes. The single-use endoscope contains a pre-applied liquid or jelly coating to make it sticky. The doctors typically apply some sort of jelly to the reusable endoscopes to make them more elastic. The passage of the tube [i.e. entrance] is anaesthetized before being inserted for internal examination. The tube is inserted into the stomach through the mouth. To numb the organs, a liquid, such as xylocaine, is inserted into this tube; the tube and liquid pass down the throat together. This tube is connected to a TV-like device, with a light attached to the tube. Since the light inside the stomach is illuminated, the interior part of the stomach is completely visible on the screen of the machine. If there is any opacity, the liquid is also injected through the same tube, which removes the opacity of the stomach, making the image inside clearly visible on the screen. This information leads to the conclusion that endoscopy will break the fast. It is stated in Bahar-e-Shariat: If anything is entered into the anus (the back private area), but its other end is outside of the anus, the fast won't break; otherwise, it would break, and if the object is wet and its moisture penetrates within, the fast will surely be declared broken. Similarly, if someone tied a piece of meat to a string, swallowed it, but left the other end of the string outside, quickly pulled it out, and prevented it from breaking up (i.e., being digested), the fast would not be broken in this case. However, if the other end of the string also went in, or if some of the meat was still inside, the fast would be broken. [Alamgiri, vol.5, p.986, cited in Bahar-e-Shariat] Question: Is it permissible or not to undergo an RCT, tooth extraction, or teeth correction while fasting? Will it be detestable (Makrooh) or will it make fasting invalid? Answer: If at all possible, the tooth patient should have any necessary procedures—such as an RCT (Root Canal Treatment) or teeth extraction or fixation—done at night. He must avoid receiving such care during the holy month of Ramadan since his fast would undoubtedly be invalidated if even a small amount of blood or medicine enters the throat. The fast won't be invalidated if he takes care to prevent anything from going down his throat, but it will still be detestable (Makrooh) to do so because there is a fear of something going down the throat in addition to tasting the medicine. (Fatawa Razawiyyah) Question: Does wearing an oxygen mask while fasting invalidate a fast or not? Answer: Wearing an oxygen mask while fasting will render the fast invalid since this process involves the intentional ingestion of artificial oxygen from the outside—which is possible for a person to escape—into the stomach of the fasting individual. It is stated in Fatawa Razawiyya: Now, if we examine the objects that enter the stomach of a fasting person from the outside, we will discover several factors: (1) Some of them, like air, are ones that a person on a fast cannot completely avoid. (2) There are some factors that every person is bound to deal with occasionally, and that they cannot be avoided completely, such as the entry of dust and smoke, which need a person to be near them and which he cannot completely avoid to the extent of his ability. Sometimes a man has no choice but to speak, and even if he does not speak, how can he survive without breathing? The air contains these things and is fully and actively moving around with them in the entire atmosphere, so even if a man keeps his mouth shut, these can still enter through the nasal channel. (3) There are some factors that one can always avoid, even though rare circumstances require some people to deal with them, such as foods and liquids, as well as purposely incorporating smoke and dust in them. These actions are one's own and are not beyond a person's skill or power. Fasting would be impossible, and the requirement to fast would turn out to be an obligation of an impossible undertaking, therefore the wise and gracious Holy Shari'ah has excluded the first category of factors [such as air] from the list of things that invalidate fasting. Similarly, the second type [i.e. the entry of smoke and dust] is not considered an absolute invalidator of fasting by the Holy Shari'ah because, if accepted, it would be subject to either of two conditions. The first condition would be that the command to render the fast invalid would have to be accepted for all time, in which case, it would be necessary to make something obligatory that a person does not have the power to do. The second condition would be that, even if it is said to be an invalidator of fasting, and despite that fasting is regarded valid in the event of necessity, then in such a case, something would need to exist that negated reality or required the combination of essence and anti-essence, which is invalid. The holy Shari'ah is not at all expected to define something as a fast-invalidator and abolish the rule of its fast-invalidation due to necessity in some areas, as we already discussed, because necessity is ineffective at altering realities. Check out the Fiqh books, for example: First, the sick individual [who was in the state of fasting] was on the verge of death and was therefore forced to take medication. Nonetheless, the order declaring the fast invalid would not be revoked, indicating how pressing the need was that allowed him to break the fast. Second, the dictator is holding a sword to the head of a person [who is fasting] and threatening to kill him if he does not break his fast by eating. In this absolute necessity, the Shari'ah permits him to eat but there is no rule rendering his fast valid, [even after he eats] Third, who is more in need than someone who is starving to death, for whom it is not sinful to consume any food, be it forbidden or dead things, and for whom it is required that he consume as much food as is required for him to save his life? Yet, because the situation was one of great necessity, this does not imply that the person's fast will not be broken [if this occurred while the person was fasting]. Fourth, sleep is almost similar to death. What should be avoided in this situation? What can the sleeper do to prevent doing something? In this state, anything could happen. The same rule that renders the fast invalid also applies if something enters the throat of a fasting person while sleeping. Therefore, according to this servant of Fiqh, it is self-evident that Shari'ah never makes a distinction between necessity and non-necessity by considering something as an invalidator of fasting. Necessity is only taken into account to the extent that breaking the fast is permitted and occasionally required under extreme necessity, but it is impossible for a Muftir [fast-breaking thing or act] to cease being a Muftir. This fundamental consensus of intellect, transmission, and legal principle founded on the Quranic verse "Allah does not burden a soul beyond that it can bear" have made it compulsory that the second type must also be excluded from the Muftiraat (acts or things that break a fast), and only the third type is subject to the Muftir rule. [Fatawa Razawiyya, vol.4, p.590] (This entire discussion is derived from the jurisprudential seminar held at Jamia Ashrafiya Mubarakpur, Azamgadh, which was published in the monthly Ashrafiya Mubarakpur in January 2016.) (Continued) ------ Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand. Previous Articles: Thirty Lessons of Ramadan: Welcome to Ramadan and First Lesson on the Virtues of Ramadan Thirty Lessons of Ramadan: Second Lesson on the Respect of Ramadan – Part 2 Thirty Lessons Of Ramadan: Third Lesson On The Horrific Consequences Of Desecrating Ramadan – Part 3 Thirty Lessons of Ramadan: Fourth Lesson on the Fasting Of Ramadan and its Intention – Part 4 Thirty Lessons of Ramadan: Lessons Five and Six on the Rulings (Ahkaam) And Laws (Masaail) Of Taraweeh Part 5 and 6 Thirty Lessons Of Ramadan: Seventh Lesson On Sehri [Pre-Dawn Meal] Part 7 Thirty Lessons of Ramadan: Eighth Lesson on Iftar – Part 8 Thirty Lessons of Ramadan: Ninth Lesson on Rulings and Laws Related to Fasting – Part 9 Thirty Lessons Of Ramadan: Tenth Lesson On Rulings And Laws Related To Fasting – Part 10 Thirty Lessons of Ramadan: The Eleventh Lesson on Rulings Regarding Fasting and the Conditions That Permit Refraining From Fasting - Part 11 Thirty Lessons of Ramadan: Twelfth Lesson on Rulings Related to Qazaa, Kaffarah and Fidyah – Part 12 Thirty Lessons of Ramadan: 13th Lesson on Rulings of Kaffarah and Fidyah – Part 13 Thirty Lessons of Ramadan: The Fourteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 14 Thirty Lessons of Ramadan: The Fifteenth Lesson on the Updated Guidelines for the Treatment in the State of Fasting – Part 15 URL: https://newageislam.com/islam-spiritualism/ramadan-guidelines-treatment-fasting-part-16/d/129510 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

We're Like Many Pellets Of Incense Falling On The Same Altar

By Sumit Paul, New Age Islam 7 April 2023 Reading Roman emperor and philosopher (what a combination!) Marcus Aurelius' Meditations, I chanced upon a very profound thought, "We're like many pellets of incense falling on the same altar. Some collapse sooner, others later but it makes no difference." This reminded me of Bayazid Bastami's similar thought from his incomplete book, 'Maqazif' ( an Avesta word for Trance; only 16 pages are available): Whether one dies at the age of 8 or someone at 80, the fact remains that both came into the world and went. Both the quotes refer to the impermanence of life; rather awareness of the impermanence of life. And when this realization of transient or momentary existence dawns upon an individual, life transforms. In other words, the inevitability of death often makes evolved souls extremely focussed. Reynold Nicholson's Cambridge essay, "When momentariness becomes monumental among the mystics " (1926) explains this. Rumi used to go into a state of trance and scribble profound thoughts when he was not even 7-yr-old. One day, someone asked him that it was the age of playing with other kids and not scribbling thoughts on monumental aspects of life. Rumi famously replied in Dari, Tasheedan Anharif (that's my fate). Like all evolved and enlightened souls, Rumi was aware that he shall have to leave the world sooner or later. So, every moment must be utilized to the optimum. If you look at the span of life Rumi had, you find that he passed away at the age of 66 ( 1207-1273); not very many years. But the volume of work/s he accomplished was mind-boggling. An average man will take nearly 600 years to write so much. Yet, it won't be of that level. Shakespeare wrote 37 (or 38?) plays and 154 sonnets of the highest standard in his only 52 years on earth. Death is the greatest leveller and at the same time, it's also the best motivator that motivates every individual but as Campbell said, "Death motivates all/ Hardly we realize before the fall. " It's really strange as well as interesting to note that innumerable humans came and departed and this will continue till the last moment of human civilization. Yet, only a few could leave their footprints on the sands of time, to borrow H W Longfellow's famous phrase. Because, most of us fail to realize the transient nature of life, that befalls every individual. The general attitude towards life as Subha Hui, Shaam Hui/Zindagi Yoon Tamaam Hui or in the words of Josh Malihabadi, 'Bistar Pe Giro, Dakaar Lo Aur Mar Jaao ' is the collective fate of most of the humans. Only a Rumi, Shakespeare, Shelly, Keats, Byron (the last three died very young) among us could understand the value and fleeting nature of human existence and exploit every moment before death's fell hands took them away. We're all slated to bid adieu sooner or later but only the aware ones make a difference. Otherwise, all else will dissolve into the mist of time sans a trace, 'Ik Dhund Se Aana Hai Ik Dhund Mein Jaana Hai.....' ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/pellets-incense-altar/d/129509 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism