.....LEARING
and LIVING THE DEEN and FINDING THE BALANCE.....

Monday, March 29, 2010

A Islamic scholar from America Shaykh Husain Abdul Sattar





Shaykh Husain [may Allah preserve him] was born in Chicago (USA) in 1972। After completing his primary education at schools in his hometown near Chicago, he joined the University of Chicago where he studied Biology, Arabic and Islamic Civilization. It was during this period that he began his study of sacred knowledge, studying Arabic grammar (nahw), Hanafi Fiqh and Usul al-Fiqh under ulama (scholars) in Chicago. In 1994 Shaykh Husain also began training in tasawwuf (Islamic spirituality) under Shaykh Zulfiqar Ahmad, one of the leading shaykhs of tasawwuf.


After obtaining his undergraduate degree, Shaykh Husain enrolled in the Pritzker School of Medicine at the University of Chicago. Along with his medical studies, he continued his studies of sacred knowledge. In his final year he took leave from medical school to focus on his religious studies, traveling to Syria and then Pakistan, where he studied a traditional curriculum for a number of years under some of their greatest scholars.

Throughout his years of study, Shaykh Husain continued his training under Shaykh Zulfiqar Ahmad. He was blessed with the close company of his Shaykh, learning the science of the purification of the heart. The deep taqwa and firm adherence to the sunnah and Shariah that characterized his teacher were eventually transferred to the student and Shaykh Husain was formally authorized in tasawwuf by Shaykh Zulfiqar in July 2001.

Shaykh Husain has completed medical school and currently works as a Physician at the University of Chicago Hospitals. During his free time, he teaches and lectures across the United States on various subjects of Islamic knowledge, including purification of the soul.

Shaykh Husain is presently engaged in editing and publishing the translations of his teacher’s books into English. In addition, he is completing his own written works including the popular series, “Fundamentals of Classical Arabic” and a manual on Hanafi fiqh entitled, “The Stairs to Bliss.” [forthcoming]

Source: Sacred Learning

Thursday, March 25, 2010

Major Muslim contributions

This is a partial list of some of the leading Muslims. Major Muslim contributions continued beyond the fifteenth century. Contributions of more than one hundred other major Muslim personalities can be found in several famous publications by Western historians. Biographies are available in the Islamic Civilization E-book.

Jabir Ibn Haiyan (Geber)

Chemistry (Father of Chemistry)

Died 803 C.E.

Al-Asmai

Zoology, Botany, Animal Husbandry.

740 - 828

Al-Khwarizmi (Algorizm)

Mathematics, Astronomy, Geography. (Algorithm, Algebra, calculus)

770 - 840

'Amr ibn Bahr Al-Jahiz

Zoology, Arabic Grammar, Rhetoric, Lexicography

776 - 868

Ibn Ishaq Al-Kindi (Alkindus)

Philosophy, Physics, Optics, Medicine, Mathematics, Metallurgy.

800 - 873

Thabit Ibn Qurrah (Thebit)

Astronomy, Mechanics, Geometry, Anatomy.

836 - 901

'Abbas Ibn Firnas

Mechanics of Flight, Planetarium, Artificial Crystals.

Died 888

Ali Ibn Rabban Al-Tabari

Medicine, Mathematics, Caligraphy, Literature.

838 - 870

Al-Battani (Albategnius)

Astronomy, mathematics, Trigonometry.

858 - 929

Al-Farghani (Al-Fraganus)

Astronomy, Civil Engineering.

C. 860

Al-Razi (Rhazes)

Medicine, Ophthalmology, Smallpox, Chemistry, Astronomy.

864 - 930

Al-Farabi (Al-Pharabius)

Sociology, Logic, Philosophy, Political Science, Music.

870 - 950

Abul Hasan Ali Al-Masu'di

Geography, History.

Died 957

Al-Sufi (Azophi)

Astronomy

903 - 986

Abu Al-Qasim Al-Zahravi (Albucasis)

Surgery, Medicine. (Father of Modern Surgery)

936 - 1013

Muhammad Al-Buzjani

Mathematics, Astronomy, Geometry, Trigonometry.

940 - 997

Ibn Al-Haitham (Alhazen)

Physics, Optics, Mathematics.

965 - 1040

Al-Mawardi (Alboacen)

Political Science, Sociology, Jurisprudence, Ethics.

972 - 1058

Abu Raihan Al-Biruni

Astronomy, Mathematics. (Determined Earth's Circumference)

973-1048

Ibn Sina (Avicenna)

Medicine, Philosophy, Mathematics, Astronomy.

981 - 1037

Al-Zarqali (Arzachel)

Astronomy (Invented Astrolabe).

1028 - 1087

Omar Al-Khayyam

Mathematics, Poetry.

1044 - 1123

Al-Ghazali (Algazel)

Sociology, Theology, Philosophy.

1058 - 1111

Fall of Muslim Toledo (1085), Corsica and Malta (1090), Provence (1050), Sicily (1091) and Jerusalem (1099). Several Crusades. First wave of devastation of Muslim resources, lives, properties, institutions, and infrastructure over a period of one hundred years. Refer to Muslim History. Translators of Scientific Knowledge in the Middle Ages

Abu Bakr Muhammad Ibn Yahya (Ibn Bajjah)

Philosophy, Medicine, Mathematics, Astronomy, Poetry, Music.

1106 - 1138

Ibn Zuhr (Avenzoar)

Surgery, Medicine.

1091 - 1161

Al-Idrisi (Dreses)

Geography (World Map, First Globe).

1099 - 1166

Ibn Tufayl, Abdubacer

Philosophy, Medicine, Poetry.

1110 - 1185

Ibn Rushd (Averroes)

Philosophy, Law, Medicine, Astronomy, Theology.

1128 - 1198

Al-Bitruji (Alpetragius)

Astronomy

Died 1204

Second wave of devastation of Muslim resources, lives, properties, institutions, and infrastructure over a period of one hundred and twelve years. Crusader invasions (1217-1291) and Mongol invasions (1219-1329). Crusaders active throughout the Mediterranean from Jerusalem and west to Muslim Spain. Fall of Muslim Cordoba (1236), Valencia (1238) and Seville (1248). Mongols devastation from the eastern most Muslim frontier, Central and Western Asia, India, Persia to Arab heartland. Fall of Baghdad (1258) and the end of Abbasid Caliphate. Two million Muslims massacred in Baghdad. Major scientific institutions, laboratories, and infrastructure destroyed in leading Muslim centers of civilization. Refer to "A Chronology of Muslim History Parts III, IV."

Ibn Al-Baitar

Pharmacy, Botany

Died 1248

Nasir Al-Din Al-Tusi

Astronomy, Non-Euclidean Geometry.

1201 - 1274

Jalal Al-Din Rumi

Sociology

1207 - 1273

Ibn Al-Nafis Damishqui

Anatomy

1213 - 1288

Al-Fida (Abdulfeda)

Astronomy, Geography, Histrory.

1273 - 1331

Muhammad Ibn Abdullah (Ibn Battuta)

World Traveler. 75,000 mile voyage from Morocco to China and back.

1304 - 1369

Ibn Khaldun

Sociology, Philosophy of History, Political Science.

1332 - 1395

Ulugh Beg

Astronomy

1393 - 1449

Third wave of devastation of Muslim resources, lives, properties, institutions, and infrastructure. End of Muslim rule in Spain (1492). More than one million volumes of Muslim works on science, arts, philosophy and culture was burnt in the public square of Vivarrambla in Granada. Colonization began in Africa, Asia, and the Americas. Refer to "A Chronology of Muslim History Parts IV, V (e.g., 1455, 1494, 1500, 1510, 1524, and 1538)"




Two hundred years before a comparable development elsewhere, Turkish scientist Hazarfen Ahmet Celebi took off from Galata tower and flew over the Bosphorus. Logari Hasan Celebi, another member of the Celebi family, sent the first manned rocket, using 150 okka (about 300 pounds) of gunpowder as the firing fuel.




Tipu, Sultan of Mysore [1783-1799] in the south of India, was the innovator of the world's first war rocket. Two of his rockets, captured by the British at Srirangapatana, are displayed in the Woolwich Museum Artillery in London। The rocket motor casing was made of steel with multiple nozzles. The rocket, 50mm in diameter and 250mm long, had a range performance of 900 meters to 1.5 km.





The dates in the table are converted from the Islamic calendar (A।H।) which begins with Hejira, the migration of Prophet Muhammad (s) from Makkah to Medinah. The calendar is based on lunar monthly cycles. 1 A.H. = 622 C.E.

thanks to cyberistan



Ziyaul Islam

Tuesday, March 23, 2010

well known Pakistani scholar Maulana Tariq Jamil

Very recently scholar Maulana Tariq Jamil suffered a heart attack though he is recovering well at this moment in time.May Allah give long life and good health to Maulana Tariq Jamil in order that the Ummah continue to benefit from him.

He was born to a fudel lord (famous but unkown to us) and his parents had aspirations for him to become a doctor. After matriculation (secondary school), he attended college in the city of Lahore. Here he resided in hostel with some friends. One of the residents would approach Maulana and talk to him about tabligh, however Maulana would kick him out of the room.

There was also a disabled person who lived in the hostel and Maulana was touched and inspired by the dedication and devotion this person would show in attending Salah, despite living on the fourth floor. As a consequence he first went to Jamaat for 3 days, and then spent more time in Jamaat. After completing a period of four months in Jamaat, Maulana decided to leave his medical studies and enrol for the Alim course at Raiwind Madrassah. As a result of leaving his medical studies his parents disowned him. After 10 years of study Maulana graduated as an Alim.

He has travelled accross the world to deliver speeches and has touched the hearts of many, including Saeed Anwar, Junaid Jamshed and Yousuf Youhana.

thanks to Haq Islam

Friday, March 19, 2010

The Indian Muslim




Problems and The Future


By: Bill the Butcher

Up until a couple of years ago, it was fashionable in certain quarters, including the office of the (unelected) Prime Minister of India, to pretend that there was no such thing as an indigenous aspect to Islamic terror in India, that all Muslims who took to terrorism in India were either foreigners (read Pakistanis) or motivated by Pakistanis, like the Kashmiri militant movement. This sat somewhat oddly with the idea, which George W. Bush passed on to his Laura while patting the Prime Minister on the back, that “Not a single Indian Muslim has joined Al Qaeda.”

Now this was flawed on many levels, most glaring of which is that one does not “join” Al Qaeda; it’s not a kind of Islamic version of the French Foreign Legion. Anyone can become an Al Qaeda member simply by blowing stuff up and declaring himself to be Al Qaeda, like the late unlamented Abu-Musab Al-Zarqawi in Iraq, who even Osama and Ayman al-Zawahiri asked to pipe down before granting him his franchise with great reluctance. Al Qaeda isn’t an organization; it’s an agglomeration of independent, non-interdependent franchises. Anyone can be an Al Qaeda member; theoretically, he doesn’t even have to be a Muslim.

Anyway, the idea of no Indian Muslim being part of Al Qaeda or any other international terror network was never valid even at the time. Nowadays it’s becoming increasingly obvious even to the most stupid that there’s an international aspect to Islamic terror in India, just as it’s becoming increasingly undeniable that there are Muslim people in India who take part in freelance terror against the state. Freelance terror has its own corollary; you can’t accuse a freelance terrorist of being a pawn or a tool of an international network.

Let’s take an example. A young Muslim man of less than moderate means, let’s call him Akram, who’s never left his landlocked Central Indian town can’t be accused of being a pathological puppet of Pakistan if he downloads recipes from the net and makes up a crude bomb which he then uses to try and blow up the local police station. We can’t just pass off Akram as a Pakistani dupe or even a man with an Islamo-fascist mission. One needs to ask why a small town nonentity would become a Pakistani dupe or Islamo-fascist. The answers may not exactly make everyone happy.

It may seem obvious, but it bears repeating; nobody becomes a terrorist for the hell of it. There is always a root cause, some injustice, even if that injustice is only in the terrorist’s mind. It’s meaningless to ask “Why do they hate us so?” like the Americans in the aftermath of 9/11 if, like those same Americans, one is unwilling to hear the reason why. It isn’t worth Indians asking why Muslims hate “us” – whoever the ‘we’ are – unless ‘we’ are prepared to face the truth about ourselves and that can happen only after we set out to seek the truth. Nobody takes kindly to the truth being thrown in their faces.

If we want to find out the truth about Muslims hating “us”, we could do worse than take another look at the aforesaid Mr. Akram. Mr. Akram has some education, but not much, let’s say he’s finished high school. His family is mired in poverty and his numerous siblings are a tremendous strain on his parents, both are religious but semi- or illiterate. They have far more children than they can afford because they know virtually nothing about contraception and because the local Mullah has told them that contraception is a conspiracy of the Hindus and Jews to decrease the numbers of Muslims.

Mr. Akram would like to use the education he has to seek a job of whatever level he can get, a job like he sees his fellow graduates, Hindus all, landing. However for some strange reason whenever he turns up for a job interview he’s never selected. Perhaps it’s the beard and the Muslim lace cap. Maybe he shaves the beard and dumps the cap. He’s still not selected. Maybe it’s his Muslim name.

Meanwhile, Akram’s elder brother, Aquib, who’s gone through this same grind and is as unemployed as he is, finds that petty crime is the only way to keep the family going. Aquib is not talented in crime; he’s a fundamentally honest, decent person who doesn’t have the capacity for cold planning. Soon enough he’s arrested, maybe for something he’s done, maybe for something he hasn’t. It hardly matters. He’s in custody, but nobody has produced him in court and so there is no official record of him being in custody at all. Being poor people, Akram and his family can’t afford an expensive lawyer to file writs for habeas corpus. They try to meet the local politician and try to do what else they can.

In the meantime there is a happening; a terror alarm or something like that, and the police, under pressure to “do something” take this useless Muslim petty criminal who is not officially in their custody and shoot him dead in a staged firefight and announce that they have eliminated a dangerous jihadi. What legally can Akram’s family do about it? Virtually nothing.

Now we begin to understand why Mr. Akram might want to try and blow up the police station. Also, why he might be attracted to the ideas of someone who claims the Indian state wants to destroy all Muslims?

I’m not trying to imply that the trials and tribulations of the wholly fictional Mr. Akram are typical of Muslims in India, but it illustrates the fact that grievances on many levels can create terrorists, and that unless you put an end to those grievances, you can’t stop terrorism. This is in part due to the fact that there is no such thing as a war against terror. Terrorism is a tactic, no more. If there are more effective tactics, the terrorist will switch to those more effective tactics. If you kill every terrorist, new ones will use those tactics again. You might as well declare a war on bombs or bayonets.

Of course it’s ridiculous to claim that there is no such thing as Islamic terrorism, just as it’s ridiculous to claim that there’s no such thing as Hindu terrorism; terror is a tactic, but it can be used for religion-inspired ends just as it can be used by Marxists or socialists or capitalists or any other secular group. But in every case there will be a grievance, even if only perceived.

If we are to stop terrorism, we have to tackle it at its roots, and the roots are not some training camp on the Afghanistan border. The roots are in the here and now, in the society that breeds injustice and grievances that drive normal young people to training camps on the Afghanistan border. You can wipe out those camps; so long as there are grievances, there will be new camps and new warm bodies to fill them. If we are to remove those grievances, of course, we first have to see what the grievances are so that we can then make a beginning on removing them. And in order to find out what the grievances are, it might be worth our while to check how they came about.

In India, until the British came, the Hindus and Muslims had by and large settled into a modus vivendi. It was upset by the deliberate British policy of divide-and-rule, meant to create schisms between religions so both sides would have no choice but to turn to the Brits as the only guarantors of the peace. No wonder that it was only after the British came that large scale religious rioting first broke out, in the 1820s. But the fault lines continued deepening after the British left. Their parting gift, the division of the subcontinent into two, subsequently three, countries, deepened the fault lines until they became difficult to breach.

The Hindus began blaming the Muslims for everything. The argument became that the Muslims had oppressed Hindus for a thousand years. Hindus reasoned it was their turn to oppress the Muslim. Besides, a large part of the country had been cut away to provide a Muslim homeland; what right had the millions of Muslims who stayed back to breathe Hindu air and eat Hindu food and tread Hindu ground? They had a nation of their own, hadn’t they? If they wanted to stay back, they should, in the words of the Hindunazi icon VD Savarkar, “Ask for nothing…not even human rights.”

Matters weren’t helped by the fact that when the country was divided, the Muslim elite and the professional class, sensing better opportunities in the new nation and being able to afford the costs of emigration, had left (This is in reference to North, West and Central India. In the East and the South, the Muslim middle class stayed where it was, partly for linguistic and cultural reasons.) Only the poor, uneducated Muslims, unable and unwilling to relocate to a new land, were left, isolated and helpless as a relatively tiny minority in most parts of a Hindu – though officially secular – land. Most of the Muslims were poor and uneducated because the Muslim rulers of India had never really gone on a rampage of conversion at the point of a sword. They had preferred to let who will, convert. Therefore it was the poorest and most downtrodden of the Hindus, the lowest castes and the casteless “untouchables” who had converted to escape to what they were told was an egalitarian society. Of course it had made no difference whatsoever to their material conditions. They were poor Hindus and they became poor Muslims.

If there is one thing that one learns from studying religious fundamentalism, it is that scared, uneducated and apprehensive people are far more liable to turn to fundamentalism than confident, well-educated people, even if both sets are equally believers. India had all these poor, uneducated Muslims, resented and apprehensive about their future, stranded among a huge Hindu majority, with a profusion of Mullahs among them ready to feed those fears. Even though the larger and more important of the two great associations of Mullahs in pre-Independence India, the Jamiat-Ulema-i-Hind, had condemned the idea of Pakistan and had demanded a united India; the post-independence Indian Muslim felt pushed further and further towards religious faith as the only anchor he or she had in an uncertain and frightening world.

Thus was born the first myth about Muslims: that they are all religious fanatics.

Six decades after the event, a new Muslim middle class has arisen, often very slowly and painfully. It’s still tiny in proportion to the underclass from which it has come up, but as almost everywhere else, economic prosperity has brought a measure of liberalism. The middle class Muslim is no more liable to be a fundamentalist than the average middle-class, but in the eyes of the average Hindu, all Muslims are still fanatics.

The second myth is the idea that all Muslims reject modernism and education and live in ghettoes. Like all really effective propaganda, it has a superficial plausibility and a kind of semi-truth. Many Muslims to this day do live in what are effectively ghettoes; most ghetto Muslims still lack modern levels of education and many of them are still educated in Islamic seminaries (madrassas). But it’s still only a semi-truth.

The ghettoes, in modern times, have been shamelessly neglected by the Indian state. Often you can judge the Muslim areas of a town simply because the streets, sanitation and electricity are so much worse than the rest. The schools outside of madrassas are nonexistent, the opportunities equally nonexistent. The de-ghettoisation of Muslims that had created a new Muslim middle class has in recent times given rise to a re-ghettoification.

Until 2002, the state of Gujarat had had one of the more vibrant Muslim middle classes of India. A state-sponsored Hindunazi pogrom however, virtually wiped out the Muslim middle class by directly killing them. By burning and looting their businesses and houses, and finally by frightening them into seeking the security of the ghettoes, which were then placed under virtual economic boycott, an act that in turn strengthened the mullahs. And of course the ghettoes lacked schools except the madrassas, because schools were not set up, and this was held up as proof that Muslims preferred madrassas. Another self-fulfilling myth was born.

The third major myth is that all Muslims are covert Pakistanis. This has nothing whatever to do with logic or sense. Any Muslim is suspect, and in drawing room conversations Indian Hindu Muddle Class members don’t hesitate to say so, out loud. This has a major effect on at least one aspect of security and the struggle to contain terrorism. So pervasive is this myth that a Muslim can’t even appreciate, for example, a cricketer from Pakistan without being openly accused of being a Pakistani agent.

The stupidity of this myth is heightened by the fact that it reduces the Indian Muslim to a brainless, uninformed automaton. Indian Muslims aren’t blind and deaf, so they know all about the spectacular, truly fascinating mess that calls itself the Islamic Republic of Pakistan. Many of them have relatives, the descendants of those who left in 1947, and who found themselves as unwelcome carpetbaggers, so-called “Mohajirs”, refugees in Islamic Pakistan. These people say openly that they would have been better off to have stayed back in India. In those parts of this country where the Muslim middle class did not emigrate, for whatever reason – Kerala, for instance, or Assam – the Muslim of today is much better off than the average Muslim of Pakistan. The Indian Muslim knows all this.

We arrive at the fourth myth, which says that all Muslims are criminals. Americans reading this will know exactly what I’m talking about, except that there it’s the Black male who’s considered to be a criminal unless proven otherwise. The Muslim percentage of India’s prison population is far greater than the Muslim percentage (about 15%) of the general population. Just as the Black percentage of US prison populations is much greater than that of any other race. The reason is the same: people find themselves unable to find any other way of making a living, being at the receiving end of systematic discrimination both real and perceived, there is often little way out for the Muslim but to take to crime, like Mr. Akram’s late brother Aquib.

Together, these four myths have helped to cripple the average Indian Muslim’s place as an equal citizen of the nation. Together, these myths feed on each other and reinforce each other, and by doing so, they create conditions ideal for increasing Muslim resentment and thereby promote terrorism.

Because Muslims are thought untrustworthy Pakistani fifth-columnists, and besides religious fanatics who would have extra national loyalties, they hardly get any jobs in the top levels of the civil service and the military; No Muslim has ever been Army or Navy chief, the only Muslim Air Force chief was, Air Chief Marshal Idris Latif back in the late 1970s. The military forces claim to be utterly religion-neutral. However in a recent study, only 2% of the army was found to be Muslim. Officially, of course, the Indian military is religion-neutral, as is the governmental civil service. But there is something badly wrong when a poor minority, perfect poverty draft material, is to be found in much tinier percentages in the forces than its percentage of the general population (15%). The fact that one of the winners of the army’s top gallantry award, the Param Vir Chakra, was a Muslim, Sergeant Abdul Hamid, fighting in a war against Pakistan is neither here nor there. The glass ceiling for promotion for Muslims is so obvious nobody mentions it.

Then, because the police, being the police, consider Muslims to be criminals, every crime brings the police down on poor local Muslims like a ton of bricks. This fills the prisons with Muslims who exposed to genuine criminals and sometimes to incarcerated jihadist and now with permanent black marks on their records come out rather like self-fulfilling prophecies themselves, personally embittered and hardened to jihad ideas as well as to criminal endeavour. The law pretty much treats the Muslim accused as guilty until proven innocent; the now-defunct “tough anti-terror laws’ POTA and TADA actually put the burden of proving innocence on the accused, who were always Muslims or leftists.

The Indian Muslim finds themselves not only neglected by the state physically in terms of housing and healthcare, but denied jobs in the government and military and locked up for no personal fault. Therefore, the individual has no stake in the prosperity or peace of the nation. This means he is considered even more unreliable because he has no stake in the nation.

These prejudices against Muslims express themselves often in strange ways. Even an educated, clean-shaven, liberal Muslim will find it very difficult to find a place to rent in most of India’s large cities, unless he sticks to the ghettoes. If for nothing else, the owners are reluctant to rent to Muslims because the police might come one day and shoot the place to pieces. It’s happened often enough, too.

It’s a strange phenomenon often met in Indian cities, increasingly so; the Muslim who pretends not to be a Muslim. He adopts a Hindu name, often prominently displays a picture of a Hindu god, and for all intents and purposes lives life as a Hindu, reverting to his Muslim identity only when he returns to his village. He knows that if he calls himself a Muslim, the same people who buy his tea or ask him to upholster their furniture will take their business elsewhere, even though it will make no difference to the tea or quality of upholstery whether the person doing the work is Muslim or Hindu or Sikh or whatever. It’s another source of Muslim anger, because do you think the Muslim who changes his identity like this likes being forced to give up probably the only thing he thinks of as his – his Islamic identity?

That is not to say all Islamic terrorists are from the ghetto underclass, far from it. Many of them are middle-class urban professionals, those who would be thought of as “having it made”. But these people will have their own discrimination stories to tell. Even if they do not, there is no reason why they can’t get angered by the discrimination faced by their less fortunate co-religionists.
It shouldn’t be implied that there is no Muslim anger at the international anti-Muslim climate these days. However, one doesn’t need to be an Arab or even a Muslim to feel, anger and hatred towards the state of Israel for its genocidal crimes against the Palestinian people. Anyone with a conscience will find things about Zionazis to anger them, even engender hate. Anyone with a conscience in India will feel anger at the Indian government’s pandering to the Zionazis. One doesn’t have to be a Muslim for that, though naturally it does play its part in fomenting Muslim anger.

We reach the reality of the average Indian Muslim – a poor, discriminated-against member of a minority no better off than the poorest of the Hindus around them…and yet, and this is the fifth myth I alluded to above, the Indian Muslim is supposed to have been pampered and appeased at every turn.

This remarkable state of affairs has come about because of the Indian government and its complete shameless tokenism. The problems faced by the Muslims have no easy or quick-fix solutions; it will take a lot of effort. The government isn’t interested in expending any effort, so it takes the easy way out by pandering to the worst instincts of the worst of the Mullahs. For instance the Mullahs hold that the triple “talaq” (all a Muslim man has to do to divorce his wife is say “talaq” thrice, which is actually contrary to the tenets of Islam) is valid (even if spoken in his sleep), and all that a woman is entitled to on divorce is the amount agreed at the time of marriage. To show their kindness towards Muslims the Indian government went and changed the law (the Shah Bano case) to suit the Mullahs.

Again, probably uniquely among nations, Muslims are given a subsidy when they go on the Hajj pilgrimage to Mecca. Where this bizarre idea first arose I couldn’t tell you. As far as I know the Muslim politician Syed Shahabuddin pointed out that the Muslims never even asked for this subsidy. The Hajj, although it’s one of the five pillars of the Islamic faith, isn’t even a compulsory thing for Muslims, unlike the five daily prayers or the Ramzan fast. Muslims are obliged to go on Hajj at least once in their lifetimes, yes, but only if they can afford it.

You’ll note that these token measures to please Muslims do Muslims no good whatever; all they do is entrench the Mullahs further into positions of power, from where they can declare, for instance, as they did a few years ago (the Imrana case) that a woman raped by her father in law was now legally the mother of her husband. These laws embolden the Hindunazis to claim that the Muslims are being cosseted and coddled. Also, they render any real moves to help Muslims virtually impossible; the government claims it’s doing everything possible to help Muslims already. The Hindunazis will greet any actual moves to make things better for Muslims as an intolerable pandering to an already mollycoddled minority.

One of the few positive things that came out of the 2008 Bombay attacks was the fact that nobody blamed the Indian Muslims en masse for the attacks. The Indian Muslims rallied against terror too, in what seemed a spontaneous reaction and not one of the staged anti-terror rallies they are forced to put on after every attack just to prove how patriotic they are. This is a narrow and rapidly closing window of opportunity to engage the Muslim mind and try and push through measures that will actually help them. It doesn’t look like it will happen; with every passing day, it becomes more and more obvious that it won’t; yet all one can do is hope.

There must be some steps made however small towards affecting change, I believe that the first step should be engaging the moderate Mullahs. Although the caricature of the mullah is a bearded ultra-fundamentalist with all the sensibilities of the tenth century, there are actually many intelligent, progressive Mullahs (like Maulvi Dr Kalbe Sadiq of Lucknow) who promote women’s rights, support modern education, and oppose any form of extremism. These Mullahs are a minority right now because they get absolutely no encouragement whatever from anyone in power. As it stands they have to keep their heads down for self-preservation. I remember Kalbe Sadiq having to briefly flee the country after he said Islam never prohibited birth control. Instead of genuflecting to the fundiwacks of the sort who turn Islam into a caricature of itself, the government should and must engage these Mullahs. They are fully qualified Islamic clerics, have studied the Quran and the Hadith and Islamic law and jurisprudence. They have every bit as much right to express their views as the fundiwack set; more right, as it happens, because the majority of the fundiwack set aren’t even properly qualified.

Anyway – to get back to the point. If the government is serious about addressing Muslim disaffection, it has to start with the Mullahs. Once the moderate Mullahs are on board, the fundiwack set doesn’t even have to be countered – it can simply be ignored. The moderate Mullahs can simply do what they want to do in any case, promote religious reform, free Islam from the grip of the medieval morons, and bring it into the modern world.

If the moderate Mullahs issue a fatwa saying the Hajj subsidy and the triple talaq are un-Islamic, which they are, do you think the Muslim community will protest when they are withdrawn? This will also defang the Hindunazis outright; the government can go ahead with the next step.

I’d say that you can’t forcibly introduce women’s social, as opposed to strictly legal rights overnight; even with Mullah backup, it’s going to take a long time and it’s just going to rouse reaction if forced on the Muslim community. We already have woman imams running mosques in India, and the like; it’s better to allow cases to turn up and then have the moderate Mullahs pronounce in favour of modernity. Once the Muslim thinks his actions towards modernity have religious sanction, he’ll be much better with it. Kalbe Sadiq and others already said Muslim women have the right to choose their own husbands; they can then go on to point out that the burqa is un-Islamic. But it will take time.

The second step is, has to be, the improvement of the conditions in the ghettoes. Building proper roads and sanitation is something that even non-ghetto areas need; but the ghettoes are even worse off than the rest, having been deliberately neglected. Schools can’t be set up overnight, and the Indian school system is a shambles anyway. The Madrassas are there already, functioning well (within their limits) and they can be given positive incentives, like financial grants for setting up modern curricula in addition to Islamic studies. To a limited extent this is already happening in some madrassas. It’s a trend that needs encouragement.

Once you have the fundamentals in place – a modern religious leadership and modern facilities, the Muslim can be brought out of his defensive withdrawal into religious obscurantism. I believe that every religious person, unless hopelessly stupid, will choose the more moderate of two paths put to him, if he is assured that both paths have religious sanction.

Then, we have to (there really is no time to lose on this one) start an affirmative action recruitment drive for Muslims into the government, the police, and the armed forces. Not only will this give the Muslims a sense of belonging, a stake in the nation. Muslims in the army will have a stake in the army and more Muslims in the police will mean that the average Muslim will be that much less likely to see the policeman as an enemy. This will have its own effect on the war against crime as well as affecting the struggle against terrorism.

And of course we have to crush the Hindunazis. The Hindunazi is at least as great a danger as the jihadi, possibly more, because as a genuine, elected, prime minister, Jawaharlal Nehru said, “The fundamentalism of the majority is likely to be mistaken for nationalism.” We can fight the jihadi but we must equally wipe out the Hindunazi. The Hindu right must be banned, as the Muslim right already is. Tough anti-terror laws are inhumane and useless and regular laws should apply equally across the religious divide.

Over a longer term, when the fundiwack Mullahs have been relegated to their deserved obscurity and the madrassas are teaching science and English literature as some already are, the Hindunazis are a bad memory and burqas are beginning to vanish. Then we can then say we’re at the end of Phase one of the battle. I believe that by that time the average Muslim will look around him, see how far he has come and oppose bitterly any reactionary force that would drag him back to where he is today.

Then we can start on Phase two. This should include a common, mutually acceptable civil law, and a new modus vivendi between the religions.

thanks to Subversify

Thursday, March 18, 2010

भविष्य में मक्का-मुआज्ज़मां Mekkah in Future





Ahmed Farooque




I read this in Tehqeqat-e-Islami or Zindagi Nau.

In Israel, once Jewish plan to build the tallest worship place.

The Jewish from all over the world collected lots of money and went to their Rabbi.

Rabbi told them, We are nothing in front of God. The height of a building or our collected money is nothing in front of HIM.

The best thing to show your love to God is to know him.

So they make a educational charitable organization and till date education is free in Israel from Primary to PhD.

This education only can lead us to know Allah.










Monaweer Alam



Hazrat abubakar siddiq ke time jo ki sawa 2 sal ki hukumat thi koi changing nahi hui thi jab ki islam kafi taraqqi kar chuka tha.

hazrat umar ke time main koi changing nahi hui thi sirf wusat hui thi jab ki unki khilafat ka period 10 yrs tha aur khulfa ke time main bhi aise koi changing nahi hui thi ke asal naqsha hi khatam ho jaye aur uski ruhaniyat hi khatam ho jaye. jab ke un ke waqt main islam ne adhi duniya se zyada par hukumat ho chuki thi aur agar islami gov. chahti to sone ke mehraben bana sakti thi ; par is zamane main logon ko kya ho gaya.......

allah karim.







M.A. Haque



Good pictures.
Somehow I donot agree with the idea of tallest building. What do they want to prove? That they are very rich. Dubai did it. Now KSA is planning it seems. Allah does not like those who want to show off and indulge in wasteful expenditure.
Anyway it is not our concern because we can't change the attitude of these Arabs।






Wednesday, March 17, 2010

जाए -नमाज़ जो प्रकाश देती है Wonderful Prayer Mat روشن دھاگوں سے بنی جائے نماز





OzencSoner citizen of Turkey - have invented a unique prayer mat[jaye-namaz].the strength of Technology is seen there.Nowadays people see it there in an exhibition .












ترکی کے ایک شہری
OzencSoner
نے روشن دھاگوں سے بنی ایک جائے نماز تیار کی ہے ۔ اس ایجاد نے ایک بین الاقوامی نمائش میں دنیا بھر سے آئے افراد کو ہلا کر رکھدیا ۔ اس کا میکینزم قبلہ کی سمت کے مطابق کام کرتا ہے ۔ جائے نماز کی سمت جتنی زیادہ قبلے ( مکہ مکرمہ ) کی جانب ہوگی اس کی روشنی میں اضافہ ہوتا جائے گا ۔
اور مکمل طور پر قبلہ رخ ہونے پر یہ پوری روشن ہوجائے گی ! ۔ ۔ ۔





तुर्की के एक नागरिक ने एक अनुपम जाए-नमाज़ का आविष्कार किया है.तकनीक के बल पर बनाए धागे से निर्मित यह जाए-नमाज़ चमकती है.इसकी दिशा जितना क़िबला यानी ख़ाने-काबा के निकट होगी इसमें से उतना ही तेज़ प्रकाश निकलेगा.दिशा पूरी तरह काबे के जानिब हो जाने पर प्रकाशित हो जाती है.आजकल एक प्रदर्शनी में वहाँ इसे देखने वालों की भीड़ लगी हुई है.

Tuesday, March 16, 2010

Dalia Mogahed 1st American Muslim woman in White House




Dalia Mogahed
, a hijab-clad American Muslim, has made history being the first Muslim woman appointed to a position in President Barack Obama's administration.

She sets on a newly-formed interfaith advisory board the administration hopes will improve relations with Muslims in the US and across the globe.

The Egyptian-born American heads the Gallup American Center for Muslim Studies, a research center that produces studies on Muslim public opinion worldwide.

In an exclusive interview, IslamOnline।net discussed with Egyptian-born Mogahed her new role, the challenges facing Muslims, Islamophobia in the US and her own success story.



How do you feel about being the first Muslim appointed to the Obama administration?

I am not actually the first Muslim. There have been other Muslims appointed to Obama's administration. I am also not the only Muslim on the White House advisory Council on Faith-based and Neighborhood Partnerships. I join Dr. Eboo Patel as the second Muslim on the council. I am, however, the first Muslim woman in this council. I feel very honored for the privilege to serve in this way, but also recognize the responsibility that I've agreed to take on. I see my role much more in terms of what needs to get done rather than a historical accomplishment. I believe the accomplishments are yet to be fulfilled.

What is the role of the Council on Faith-based and Neighborhood Partnership?

I am a member of a 25-person advisory council to the White House focused on offering solutions for societal problems sourced in the wisdom of faith communities. More specifically, I am on the Inter-religious Dialogue and Cooperation Task Force, a group of only 5. We will work on recommendations for our area of focus and these will be reviewed by the larger council and then included in an annual report with recommendations from the council to the President.

What is your role as an advisor on Islam?

I would not say I am an advisor on Islam. I would say that it is my role to convey the facts about what Muslims think and feel. I see my role as offering the voices of the silenced majority of Muslims in America and around the world to the council so that our deliberations are informed by their ideas and wisdom. I believe that I was chosen because the administration cares about what Muslims think and wants to listen.

What kind of advise would you be giving Obama to improve relations with US Muslims and the Muslim world?

I would advise him to listen first and foremost. Many have claimed that terrorists have 'hijacked Islam'. I disagree. I think Islam is safe and thriving in the lives of Muslims around the world. What the terrorists have been allowed to take over are Muslim grievances. Muslim concerns over injustice have been largely dismissed by the previous administration leaving a vacuum exploited by extremists. This is a dangerous reality for all of us. Instead, the US must hear mainstream Muslim concerns even if America does not agree with their perceptions. These issues can no longer be ignored or left and the extremists to monopolize.

What areas of domestic and foreign policies you think the administration should be introducing change in?

I would endorse the action plan outlined in the report "Changing Course" which recommends four areas of action: Respect, Reform (political and economic) and Resolution of conflict. When it comes to the US, I would recommend that a senior member of the administration go on a "listening tour" of the US and hear what Muslim Americans are concerned over. Like all Americans, they are worried about the economic crisis, their financial future and jobs. And like many other US citizens, Muslim Americans are also worried about racial profiling, discriminatory immigration policy and the erosion of civil liberties.

What do you think of the rising Islamphobia in America?

Islamphobia in America is very real. Gallup finds that Muslims are among the most unfavorably viewed groups in the US and only a little over a third of Americans say they have no prejudice against Muslims. This presents a grave danger to America as a whole. The disease of racism, by definition, is a bias in judgment. This means that racism clouds sound judgment and leads people to make irrational decisions. It also divides a nation and prevents the full utilization of its intellectual and cultural resources. Racism is wasteful. Racism is a strategic disadvantage. I am very proud of the progress America has made in fighting this problem as it relates to the relationship between blacks and whites. In 1956 only 4% of Americans approved of a marriage between whites and blacks. The marriage that produced our president was illegal in Virginia when he was born. Today 80% of Americans approve of marriage between blacks and whites. Last year, Barack Obama became the first Democratic Presidential candidate in decades to carry Virginia. We are a stronger and smarter nation because of this growth. Our next growth spurt will be in ridding our society of anti-Muslim prejudice.

What do you think US Muslims themselves need to do?

Muslim Americans lag behind other Americans in their political and civic participation according to our research (National Portrait). The best thing they can do to strengthen America is to become fully engaged in writing its next chapter by getting involved and feeling a strong sense of ownership for the future of their country.

What are you hopes and aspirations for US Muslims?

I hope that they enrich America by becoming fully engaged in its growth and development, as well as its struggles.

Tell us about your own journey of success as an American Muslim woman, with hijab. What challenges have you faced along the way?

I have been tremendously blessed, Alhamdulillah। I feel that mine is a uniquely American story. I grew up in an educated middle class home, but with no special connections or privilege. By excelling in school, I was able to attend a top university and helped pay my way by working during the summer as an engineering intern. My summer job was at a paper factory in a small Wisconsin town. I was only 19 years old. Managing technicians often reminded me that they've been working on the machine longer than I've been on Earth. Many also told me that I was the first Muslim they'd ever met. Very few women worked in the factory, so I was already a minority just as a female, but I was also the only hijab-wearing woman in the entire town and the only Muslim in the factory. All of this of course presented a challenge, but one that taught me a great deal. Once people got to know me I became a professional to them, not a woman in hijab. I took this experience with me to my permanent job after college and to my graduate work. These situations taught me that living according to your conscience was more important than comfortably conforming to your surroundings. I think this simple lesson of life is one that has helped me succeed and given me the courage to face the most difficult and daunting situations.



Source UMMID

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