Thursday, July 29, 2010

the first Muslim Chief Election Commissioner of India

SY Quraishi

The President of India appointed the senior Election Commissioner, Shahabuddin Yaqoob Quraishi as the Chief Election Commissioner [CEC] in the Election Commission of India. With this the lone and first Muslim Election Commissioner SY Quraishi, got glory to become the first Muslim Chief Election Commissioner of India.

He will assume the office with effect from the 30th July, 2010 as the present Chief Election Commissioner Navin B. Chawla will leave the office on attaining the age of sixty- five years on 29th July, 2010.

The 63-year old Quraishi who has already served the Election Commission for more than four years, will enjoy the prestegious post of CEC a little more than two years. He was appointed as Election Commissioner on June 30, 2006.

Born on July 11, 1947, in Delhi, he is an IAS officer of 1971 batch from Haryana cadre and had worked in the governments both centre and state levels giving special contribution in the areas of social sector reforms covering health, education, population, drug abuse and civil society action. Before being Election Commissioner he also served as Secretary of Union Ministry of Youth Affairs and Sports.

He has held various other top posts in his life including Director General of the National Aids Control Organization (NACO), Director General, Doordarshan, Director General of the Nehru Yuva Kendra Sangathan and Director of the Rajiv Gandhi National Institute of Youth Development at Sriperumbudur in Tamil Nadu.

A post graduate in history Quraishi, before joining Civil Service had earned distinction for his study of modern Persian, Arabic and German languages. Later he also received Ph.D degree in communication and Social Marketing.

He is also known for his extensive work in the field of population, women and child development, youth and adolescent issues. The UN and other international organizations have availed his experience in these areas.

He authored a number of books, articles and papers on different topics related to democracy, elections and social sector issues. His two famous books are “Islam, Muslims and Family Planning in India” and “Islam and AIDS.”

Monday, July 26, 2010

5 Million French Muslims to defy Order on Burqa. A Rich Muslim vows to pay Buqa fines.

Gavin Mortimer Flamboyant Rachid Nekkaz pledges €1m to pay fines of French Muslim women caught wearing the full veil।

On the eve of tomorrow’s Bastille Day celebrations, there is more revolution in the air in France and this time the ringleader is a flamboyant Muslim businessman called Rachid Nekkaz.’

The 38-year-old property developer is incensed that France has moved one step closer to banning the burka, with women caught wearing the full veil in public liable to a €150 fine and anyone convicted of forcing a woman to cover up facing a fine of up to €30,000 and a year in prison.

The first stage in passing the controversial law was today approved in the National Assembly with members of the Lower House voting overwhelmingly – 335 votes for to one against – to introduce the ban.

If the French senators in the Upper House ratify the proposal in September, it will become law by the spring of 2011. Nekkaz (above), along with the majority of France’s five million Muslims, is furious at what he sees as a persecution of his religion, pointing out that fewer than 2,000 French Muslims actually wear the full veil.

He has begun a campaign to fight the law and he’s pledged one million euros of his own money to pay the fines of any Muslim convicted. Speaking outside the National Assembly, Nekkaz said: “One million sounds a lot, but to protect one’s liberty it’s not much, and I hope that others in this country who hold the constitution dear and want to protect our fundamental liberty will join me in fighting this law.”

The debonair Nekkaz, a shining example of an integrated, modern French Muslim (he was born in France to Algerian parents), has set up a campaign group called ‘Hands off my Constitution’, and plans to raise the €1m by selling some of the properties he owns in the Parisian suburbs. In front of the cameras he wrote a personal cheque for the seven-figure sum before describing the proposed law as ‘Anti-Constitutional’ and demanding that President Sarkozy shelves the idea.That seems unlikely.

Not only has Sarkozy described the full veil as degrading to women, but it’s an issue that has the overwhelming support of his UMP party. Justice Minister Michele Alliot-Marie said last week that wearing the veil “amounted to being cut off from society and rejecting the very spirit of the French republic that is founded on a desire to live together’ (…)

US disagrees, with ban on viels by French.

On the other hand in America. US officials has reiterated Washington’s disagreement with a measure approved by the lower house of France’s National Assembly banning the use of face-covering Islamic veils in public.

“We do not think that you should legislate what people can wear or not wear associated with their religious beliefs,” said State Department spokesman Philip Crowley.

“Here in the United States, we would take a different step to balance security and to respect religious freedom and the symbols that go along with religious freedom,” he said.

The bill is not yet law, as it will now go to France’s Senate in September

French President Nicolas Sarkozy’s determination to ban the ‘Hijab‘ and the ‘Burqa‘ won enough political support to approve the measure, even though critics argue that it breaches French and European human rights legislation.

“I would only say that, as I understand it, this is a first step in what may be a lengthy legislative and perhaps a legal process,” said Crowley।


Monday, July 19, 2010

Veil empowers women: British minister

As debate intensifies across Europe on banning the Islamic full-body veil at public places, a British minister has defended a Muslim woman's right to wear the burqa and says it is empowering.

Environment secretary Caroline Spelman said women were "empowered" by the freedom to wear the face coverings.

Her comments came after her colleague, immigration minister Damian Green, resisted demands from within the Tory party to ban the burqa, according to Daily Mail.

Green said a ban would be "rather un-British" and run contrary to the conventions of a "tolerant and mutually respectful society".

This is despite a YouGov survey which found that 67 percent of voters wanted the wearing of full-face veils to be outlawed in Britain.

France's lower house of parliament has overwhelmingly approved a ban on wearing burqa, while Spain and Belgium have similar laws in the pipeline.

Tory MPs supporting a ban include Philip Hollobone, who has tabled a private member's Bill that would make it illegal for anyone to cover his or her face in public.

Spelman, however, argued that wearing a burqa is important for women's rights.

"I don't, living in this country as a woman, want to be told what I can and can't wear. I've been out to Afghanistan and I think I understand much better as a result of actually visiting why a lot of Muslim women want to wear the burqa," she said.

"It is part of their culture, it is part of understanding that they choose to go out in the burqa and I think those that live in this country, if they choose to wear a burqa, should be free to do so.

"We are a free country, we attach importance to people being free and for a woman it is empowering to be able to choose each morning when you wake up what you wear."

Friday, July 16, 2010

Hijab:Experience of a Japanese woman

My Hijab Made Me Happy

a Japanese woman who embraced Islam and adopted Hijab and found how it provides the wealth of self confidence, serenity and dignity to a woman।

When I reverted to Islam, the religion of inborn nature, a fierce debate raged about girls observing the Hijab at schools in France. It still does. The majority, it seemed, thought that wearing the head scarf was contrary to the principle that public – that is state – funded school should be neutral with regard to religion. Even as a non-Muslim, I could not understand why there was such a fuss over such a small thing as a scarf on a Muslim student’s head. The feeling still persists amongst non-Muslims that Muslim woman wear the Hijab simply because they are slaves to traditions, so much so that it is seen as a symbol of oppression. Woman’s liberation and independence is, so they believe, impossible unless they first remove the Hijab.

Such naiveté is shared by “Muslim” with little or no knowledge of Islam. Being so used secularism and religious eclecticism, pick and mix, they are unable to comprehend that Islam is universal and eternal. This part, women all over the world, non-Arabs, are embracing Islam and wearing the Hijab as a religious requirement, not a misdirected sense of “tradition”.

I am but one example of such women. My Hijab is not a part of my racial or traditional identity.; it has no social or political significance; it is, purely and simply, my religious identity.

I have worn the Hijab embracing Islam in Paris. The exact form of the Hijab varies according to the country one is in, or the degree of the individual’s religion awareness. In France I wore a simple scarf, which matched my dress and perched lightly on my head so that it was almost fashionable. Now, in Saudi Arabia, I wear an all-covering black cape; not even my eyes are visible. Thus, I have experienced the Hijab from its simplest to its most complete form.

What does the Hijab means to me? Although there have been many books and articles about the Hijab, they always tend to be written from an outsider’s point of view; I hope this will allow me to explain what I can observe from the inside, so to speak. When I decided to declare my Islam, I did not think whether I could pray five times a day or wear the Hijab. Ma be I was scared that if I had given it serious thought I would have reached a negative conclusion, and that would affect my decision to become a Muslim. Until I visited the main mosque in Paris I had nothing to do with Islam; neither the prayer nor the Hijab were familiar to m. In fact, both were unimaginable but my desire to be a Muslim was too strong, Alhamdulillah, for me to be overly concerned with what awaited me on the “ Other side” of my conversion.

The benefits of observing Hijab became clear to me following a lecture at the mosque when I kept my scarf on even after leaving the building. The lecture had filled me with such a previously unknown spiritual satisfaction that I simply did not want to remove it. Because of the cold weather, I did not attract too much attention but I did feel different, somehow purified and protected; I felt as if I was in Allah’s company.

As a foreigner in Paris, sometimes felt uneasy about being stared at by men. In my Hijab I went unnoticed, protected from impolite stares.

My Hijab made me happy; it was both a sign of my obedience to Allah and a manifestation of my faith. I did not need to utter beliefs, the Hijab stated them clearly for all to see, especially fellow Muslims, and thus it helped to strengthen the bonds of sisterhood in Islam.

Wearing the Hijab soon became spontaneous, albeit purely voluntary. No human could force me to wear it; if they had, perhaps I would have rebelled and rejected it. However, the first Islamic book I read used very moderate language in this respect, saying that “Allah recommends it (the Hijab) strongly” and since Islam (as the word itself indicates) means we are to obey Allah’s will I accomplished my Islamic duties willingly and without difficulty, Alhamdulillah!

The Hijab reminds people who see it that God exists, and it serves as a constant reminder to me that I should conduct myself as a Muslim. Just as police officers are more professionally aware while in uniform, so I had a stronger sense of being a Muslim wearing my Hijab.

Two weeks after my return to Islam, I went back to Japan for a family wedding and took the decision not to return to my studies in France; French literature had lost its appeal and the desire to study Arabic had replaced it. As a new Muslim with very little knowledge of Islam it was a big test for me to live in a small town in Japan completely isolated from Muslims. However, this isolation intensified my Islamic consciousness, and I knew that I was not alone as Allah was with me.

I had to abandon many of my clothes and, with some help from a friend who knew dressmaking; I made some pantaloons, similar to Pakistani dress, I was not bothered by the strange looks the people gave me.

After six months in Japan, my desire to study Arabic grew so much that I decided to go to Cairo where I knew someone. None of best family there spoke English (or Japanese) and the lady who too my hand to lead me into the house was covered from head to toe in black. Even her face was covered. Although this is now familiar to me here in Riyadh, I remember being surprised at the time, recalling an incident in France when I had seen such dress and thought, “there is a woman enslaved by Arabic tradition, unaware of real Islam,” (which I believed, thought that covering the face was not a necessity, but an ethnic tradition).

I wanted to tell the lady in Cairo that she was exaggerating in her dress, that it was unnatural and abnormal. Instead, I was told that my self-made dress was not suitable to go out in, something I disagreed with since I understood that it satisfied the requirements for a Muslim. But, when in Rome….so I bought some cloth and made a long dress, called Khimar, which covered the loins and arms completely. I was even ready to cover my face, something most of the sisters with whom I became acquainted did. They were, though, a small minority in Cairo.

Generally speaking, young Egyptians, more or less fully westernized, kept their distance from women wearing Khimar and called them “the sisters.” Men treated us with respect and special politeness. Women wearing a Khimar shared a sisterhood, which lived up to the Prophet’s saying (Allah’s blessings and peace be on him) that a Muslim gives his salam to the person he crosses in the street, whether he knows him or not.” The sisters were, it is probably true to say, more conscious of their faith than those who wear scarves for the sake of custom, rather than for the sake of Allah.

Before becoming a Muslimah, my preference was for active pants-style clothes, not the more feminine shirts, but the long dress I wore in Cairo pleased me; I felt elegant and more relaxed.

In the western sense, black is a favorite colour for evening wears as it accentuates the beauty of the wearer. My new sisters were truly beautiful in their black Khimar and with a light akin to saintliness shone from their faces. Indeed, they are not unlike Roman Catholic nuns, something I noticed particularly when I had occasion to Paris soon after arriving in Saudi Arabia.

I was in the same metro carriage as a nun and I smiled at our similarity of dress. Hers was the symbol of her devotion to God, as is that of a Muslimah. I often wonder why people say nothing about the veil of the catholic nun but criticize vehemently the veil of a Muslimah, regarding it as a symbol of “terrorism” and “oppression.”

I did not mind abandoning colourful clothes in favour of black; in fact, I had always had a sense to longing for the religious life style of a nun even before becoming a Muslimah.

After another six months in Cairo, however, I was accustomed to my long dress that I started to think that I would wear it on my return to Japan. My concession was that I had some dresses make in light colours, and some white khimars, in the belief that they would be less shocking in Japan than the black variety.

I was right. The Japanese reacted rather well to my white khimars, and they seemed to be able to guess that I was of a religious persuasion. I heard one girl telling her friend that I was a Buddhist nun; how similar a Muslimah, a Buddhist nun and a Christian nun are.

Once, on train, the elderly man next to me asked why I was dressed in such unusual fashion. When I explained that I was a Muslimah and that Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation, he seemed impressed. When he left the train he thanked me and said that he would have liked more time to speak to me about Islam.

In this instance, the hijab prompted a would not normally be accustomed to talking about religion. As in Cairo, the hijab acted as a means of identification between Muslim’s; I found myself on the way to a study circle wondering if I was on the right route when I sew a group of sisters wearing the hijab. We greeted each other with salam and went on the meeting together.

My father was worried when I went out in long sleeves and a head-cover even in the hottest weathers, but I found that my hijab protected me from the sun. Indeed, it was I who also felt uneasy looking at my younger sister’s legs while she wore short pants. I have often been embarrassed, even before declaring Islam, by the sight of a woman’s bosoms and hips clearly outlined by tight, thin clothing. I fest as if was seeing something secret. If such a sight embarrasses me, one of the same sexes, it is not difficult to imagine the effect on man. In Islam, men and women are commanded to dress modestly and not be naked or semi-naked in public, even in all male or all female situations.

It is clear that what is acceptable to be bared in society varies according to societal or individual understanding. For example, in Japan fifty years ago it was considered vulgar to swim I swimming suit but now bikinis are the norm. If, however, a woman swam topless she would be regarded as shameless.

In Islam we have no such problems

Allah had defined what may and may not be bared, and we follow. The way people walk around naked (or almost so, excreting or making love in public, rob them of the sense of shame and reduces them to the status of animals. In Japan, women only wear makeup when they go out and have little regard for how they look at home. In Islam a wife will try to look beautiful for her husband and her husband will try to look good for his wife. There is modesty even between husband and wife and this embellishes the relationship.

Muslims are accused of being over-sensitive about the human body but the degree of sexual harassment, which occurs these days, justifies modest dress. Just as a short shirt can send the signal that the wearer is available to men, so the hijab signals, loud clear: “ I am forbidden for you.”

This shows that it is preferable for a woman to stay at home and avoid contact with male strangers as much as possible. Observing the Hijab, when one goes outside, has the same effect.

Having married, I felt Japan for Saudi Arabia, where it is customary for the women to cover their faces outdoors. I was impatient to try the Hijab and curious to know how it felt. Of course, non-Muslim women generally wear a black cloak, rather nonchalantly thrown over their shoulders but do not cover their faces. Non-Saudi Muslim women also often keep their faces uncovered.

Once accustomed to, the Hijab is certainly no inconvenient. In fact I felt like the owner of a secret masterpiece, a treasure, which other can neither know about, nor see.

It is an error of judgment to think that a Muslim woman covers herself because she is a private possession of her husband. In fact she preserves her dignity and refuses to be possessed by strangers. It is non-Muslim (ad so called “liberated” Muslim) women who are to be pitied for displaying their private self for all to see.

Observing the Hijab from outside, it is impossible to see what it hides. The gap between being outside and looking in, and being inside and looking out, explains in part the void in the understanding of Islam. An outsider may see Islam as restricting Muslims. In side, however, there is peace, freedom and joy, which those who experience it have never know before.

Practicing Muslims, whether those born in Muslim families or those reverted to Islam, choose Islam rather than the illusory freedom of secular life. If it oppresses women, why are so many well-educated young women in Europe, America, Japan, Australia, indeed all over the world abandoning “liberty” and “independent” and embracing Islam?

A person blinded by prejudice may not see it, but a woman in Hijab is as brightly beautiful as an angel, of oppression scar her face. “ For indeed it is not the eyes that grow blind, but is the hearts within the bosoms, that grow blind.” Says Allah in the Holy Quran (Al-Hajj-22: 46)

How else can we explain the great gap in understanding between such people and us?

Courtesy उम्मीद

Wednesday, July 14, 2010

Manners of Eating

Eating manners are very important since it is repeated many times every day. It must be done properly whether eating alone, with family, or with friends. To avoid pretenses, you should train yourself in proper eating manners, whether alone or with your family. It will then become a natural part of your behaviour, and you will be at ease at the table.

There are certain table manners that are indispensable. Say ‘Bismillah’ when starting, to thank Allah and say ‘Alhamdulilah’ when finished. Eat what is in front of you. Eat using your right hand. A hypocrite was eating with his left hand when the Prophet saw him and advised him to eat with his right. The man falsely said ‘But I cannot’ The Prophet said ‘May it be so’ and the hypocrite was not able to lift his right hand again.

The companions of the Prophet followed his example in stressing the use of the right hand while eating. Omar was Khalifa when he saw a man eating with his left hand and similarly advised him to eat with his right. The man answered ‘My right is busy’ Omar repeated his request and the man repeated his answer. Omar asked him ‘What is it busy with?’ The man answered that it had been severed in one of the battles. Omar blamed himself for neglecting such handicap and ordered the treasurer to provide the man with a servant to help him.

If eating with your hand, use three fingers with small bites, lifting it gently with ease to your mouth. Close your mouth while eating to avoid unnecessary noises. To eat on the floor is nearer to what the Prophet used to do. However, there is no problem to eat at a table. Imam Ghazali said, ‘To eat at a table is to make eating easier and there is nothing against that.’ Do not start eating ahead of the elders or the nobles. If you are the elder, do not commence eating before everyone is at the table.

It is preferred that eating should not be conducted in silence. It is good manners to talk during meals. Topics should be nice stories suitable for eating. At the end of the meal, if hands are to be washed, the elder or the noble should be asked to proceed first.

At the end of a meal, thank Allah as in the Hadith reported by Abo Dawood and Nasa’i in ‘the deeds of day and night.’ Thank Allah who fed us and provided us with drink. It is very appropriate to make a prayer for your hosts as it is reported by Muslim that Al-Migdad ibn Al-Aswad reported that the Prophet said, ‘May Allah feed those who have fed us, and provide drinks to those who provided us with it.’

Do not express your disapproval or dislike of certain foods. Either eat it or pass it over quietly. Abu Huraira reported that ‘the Prophet never expressed his dislike of a food. If he liked it he will eat it. If he disliked it, he will set aside.’

Do not put in your plate more than can eat. Leftovers could be thrown out, it shouldn’t, and wasted. Put smaller portions twice rather than one large portion that you will not eat. The Prophet did not approve of leaving any food in a plate since as he said ‘You don’t know which portion is blessed’. Food is a blessing of Allah, to misuse it is contrary to Islam. Do not forget the poor and the needy who do not have the portion you are throwing away

Drinking manners are no less important. To start in the name of Allah is a must. Use your right hand to drink. Abo Dawood and Tirmizi related that Hafsa (RA) said ‘the Prophet used his right hand for eating and drinking. He used his left for other things [such as personal hygiene].’ Do not pour your drink down your throat in one gulp. Drink it in three sips. Ibn Abbas reported that the Prophet said ‘Do not drink like a camel. Drink twice or thrice. Say the name of Allah before drinking. Thank Allah after finishing.

Do not exhale in your glass. This will irritate others and will smudge the glass or the cup. Ibn Abbas reported that the Prophet forbade exhaling in a glass or puffing into it.

Do not drink directly from the jug or the container. Beside being unhygienic behaviour, others may want to drink after you who could be irritated. Abo Huraira narrated that the Prophet forbade drinking directly from the mouth of the sheepskin or the flask.

Modesty is the crown (hallmark) of the common people. Keep this crown on your head if invited to a feast or if you are presented with food or drink. Do not be gluttonous devouring food as if you have not eaten for a long time, or as if you have not seen such excellent food before. Do not sample every dish on the table. People, even generous hosts disapprove of greedy eaters. Be reasonable and moderate in enjoying the generosity of your hosts.

Do not eat using golden or silver plates or cutlery. This goes against the spirit of Islamic modesty. Pomposity is not an Islamic trait. Bukhari narrated that Huzaifa said the Prophet said ‘Do not drink in golden or silver cups nor eat in such plates.’ If you were a guest, simply ask your host to replace it with another one.

from the book ISLAMIC MANNERS By Shaykh Abdul-Fattaah Abu Ghuddah (RA)


Sunday, July 11, 2010

عز ا ب قبرGrave punishment: The True Story कब्र का अज़ाब

ओमान का एक नवजवान महज़ तीन घंटा कब्र में रहा ..लेकिन उसकी लाश को देख कर रूह लरज़ जाती है.हर इंसान का पूरा वजूद खौफ खुदा से काँप उठेगा.नवजवान की सारी पसलियाँ एक दुसरे में गुथम-गुथा ..आँखें बाहर निकलती हुयीं.....मुंह और नाक से खून की धार....[.चित्र और फिल्म देखें ].

उसकी मौत अस्पताल में हुई .उसके पिता को इलाज में हुई लापरवाही की आशंका थी सो उन्होंने फतवा हासिल किया कि क्या कब्र से निकलवाकर शव-परिक्षण किया जा सकता है .लेकिन जब इसकी नौबत आयी तो लाश देख कर लोगों के रोंगटे खड़े हो गए .या इलाही माजरा क्या है!!! बेशक बकौल हजरत अली [रज़ी ] कब्र आमाल का संदूक है.और जैसा उसके घर वालों ने बताया कि उनका लड़का आवारा और बदचलन था .राज़ अल्लाह ही जानता है.

In this photo 18-year old young Arab boy who died in one of the hospitals of Oman. The boy died in hospital and was buried under the Islamic law on the same day after obligatory ablution of the body. However after funeral the father doubted the diagnosis of doctors and wanted to identify the true reason of his death. The corpse of the boy had been dug out from the grave within 3 hours after his funeral as his father insisted to know the truth.
Relatives and his friends shocked when they saw the corpse. He was completely different within 3 hours. He turned grey as if he was a very old man, with traces of obvious tortures and the most severe beating, with the broken bones of hands and legs, with the edges broken and pressed into a body.

All of his body and face were full of bruise. The open eyes-showed hopeless fear and pain. The blood obviously indicated that the boy has been subjected to the most severe torture.

Close relatives of the dead boy approached Muslim Scholars who have unequivocally declared that it is the result of torture in grave; which Allah (s.w.t) and Prophet Muhammad (s.a.w) have warned. The shocked father of the boy has admitted that his son was spoilt child, did not obey his parent, did not do Salat (prayers / namaz) and had a carefree way of life, having involved in different sins.


Friday, July 9, 2010

नमाज़ के बिना मुक्ति नहीं No salvation without prayer

कुरआन की सूर:नंबर ७४ में बताया गया है कि आख़िरत [जिस दिन इश्वर मनुष्यों के कर्मों का हिसाब लेगा] में जब लोगों के भविष्य का निर्णय हो जायेगा और कुछ लोग स्वर्ग को और कुछ लोग नर्क में पहुंचा दिए जायेंगे, उस समय स्वर्ग वाले नर्क वालों से पूछेंगे कि वह क्या चीज़ थी जिसने तुमको नर्क में पहुंचा दिया .[मा सलक्कुम फ़ी सक़र]

नर्क वाले उसका जो जवाब देंगे,उसका एक हिस्सा होगा:
लम नक मिनससलीन [अल मुदस्सिर 43]
अर्थात हम नमाज़ अदा करने वालों में से न थे.
कुरआन के इन शब्दों पर गौर कीजिये तो स्पष्ट है कि यह एक सम्पूर्ण वाक्य है.इसका अर्थ यह है कि हमको अल्लाह रब्बुल आलमीन की वह मारिफ़त [अध्यात्म,अलौकिकता ,पहचान] प्राप्त नहीं हुई जो हमारे दिलो दिमाग को बदल दे, जो हमें अल्लाह के आगे झुकने पर विवश कर दे, जो खुद ईमानी तक़ाज़े [आस्था के दायित्व] के तिहत हमको ऐसा बना दे कि हम उस निज़ाम-ए-इबादत [उपासना की व्यवस्था] में शामिल हो जाएँ. जिसमें अल्लाह के बन्दे मिलकर अल्लाह के लिए नमाज़ अदा कर रहे थे और नमाज़ को अपनी रोज़ाना की ज़िन्दगी का एक अनिवार्य हिस्सा बनाये हुए थे.

यथार्थ यह है कि नमाज़ मारिफ़त खुदाबंदी का व्यावहारिक प्रकटीकरण है. जब एक बन्दे को अपने रचयिता से परिचय होता है तो वह आतुरता पूर्वक उसके आगे झुक जाता है, वह उसके आगे सजदे में गिर जाता है, जो कि इस बात का संकेत है कि बन्दे ने अपने पूरे वजूद को अल्लाह के हवाले कर दिया है.

नमाज़ की उच्च अवस्था यह है कि वह अनुनय-विनय [खुशुअ] की नमाज़ हो.अगर किसी को खुशुअ की नमाज़ हासिल न हो तो उसकी प्राप्ति की कोशिश और दुआ करते हुए उसको यह करना है कि वह फिर भी नियत समय पर रूटीन [routine] की नमाज़ पढता रहे ताकि फ़रिश्तों के ज़रिये मौजूद दुनिया में जो रेखांकन अंकित किया जा रहा है, उसमें अगर उसकी नमाज़ की खुशुअ दर्ज न हो तो कम से कम उसकी रूटीन की नमाज़ फ़रिश्तों के रिकॉर्ड में आ जाय.रूटीन की नमाज़ इस बात का स्वीकार है कि --खुदाया मैं खुशुअ की नमाज़ न पढ़ सका .तू अपनी रहमत से मेरी रूटीन की नमाज़ को क़बूलियत [स्वीकृति] का दर्जा दे दे.

ख्यात इस्लामी चिन्तक मौलाना वहीद उद्दीन की चर्चित पत्रिका अल रिसाला अंक जुलाई पृ 3 से साभार

नोट:कुछ इस्लामी इन्सैकलोपीडिया शब्दों को हुबहु रखा गया है सिर्फ भावार्थ ही ब्रैकेट में दिए गए हैं.

Tuesday, July 6, 2010

Zeeshan Ali :First Muslim girl from Bihar to get Fulbright fellow

Bringing laurel to Bihar and her community, Zeeshan Ali has won Fulbright Fellowship from the United States-India Educational Foundation (USIEF). She will be the first Muslim girl from Bihar to have been awarded the prestigious fellowship.

“I was quite surprised when the news was broken on me. I really feel honored. I am happy beyond bounds,” says Zeeshan, Patna University Ph.D. student, talking to TwoCircles.net.

Originally from Pinjrawan town in Arwal district in the state, Zeeshan has got post-matric education in Patna. She did I.Sc. in 2002 from Magadh Mahila College, Patna’s esteemed women college. She did graduation (English Hons) in 2005 from the same college. She got Masters degree in the subject from Patna University in 2007 and on 20th May 2010, she submitted at the university her doctoral thesis on “The Pinteresque: Themes and Dramatic Strategies in the plays of Harold Pinter. She matriculated in Gaya.

The teaching fellowship has been awarded to her by USIEF under its Fulbright Foreign Language Teaching Assistant (FLTA) Program. Under this program, Indian nationals, who are between 21 and 29 years of age and currently teaching English at college level or training to be teachers of English, are selected. The selected FLTAs from India teach Bengali, Gujarati, Hindi, or Urdu at select U.S. campuses during their nine month fellowship. As many as 150 countries participate in Fulbright program, out of which 60 countries have been selected for Fulbright FLTA.

Zeeshan Ali, who is Assistant Professor of English at Maulana Azad College of Engineering and Technology, will teach Hindi and Urdu under the program. Apart from being Fulbright Fellow she will also be cultural Ambassador from India to the US. She will leave for the US in the end of July।.

Courtesy: Twocircles.net

Monday, July 5, 2010

Our Lord, give us good in this world کہ خورشید کا سامانِ سفر

اٹھ کہ خورشید کا سامانِ سفر تازہ کریں

ہم نے دین حق کی تلاش میں گھاٹ گھاٹ کا پانی پیا اور در در کی

ٹھوکریں کھائیں ۔اس سفر میں اپنے دل کو ہر تعصب اور اپنے ذہن کو ہر عصبیت سے بالاتر رکھا۔آخرکار جن کی بات خدا، رسول اور قرآن سے قریب نظر آئی۔مگر ان تک آتے آتے لڑ کپن اور نوجوانی کی وہ عمر گزرگئی جس میں پڑ ھ لکھ کر علم و تحقیق کی بارگاہ میں داخلہ کا اِذن ملتا ہے ۔ مگر معلوم ہوا کہ دورِ جدید میں علم و تحقیق کا بنیادی کام تو شائد اب ختم ہورہا ہے مگر ایک عظیم تر کام ابھی باقی ہے ۔ ۔ ۔ اس تحقیق کے نتائج کو دنیا تک پہنچانے کا کام۔یہ بتانے کاکام کہ فلاحِآخرت دین کا اصل نصب ا لعین ہے ۔تزکے ۂ نفس نجات کا پیمانہ ہے ۔ایمان و اخلاق کی دعوت دین کی بنیادی دعوت ہے ۔دین کا ماخذ تنہا محمد رسول اللہ صلی اللہ علیہ وسلم کی ذات ہے ۔قرآن دین کی بنیاد ہے ۔سنتِ ثابتہ قرآن کی طرح مقدس اور ناقابل تغیر ہے ۔شریعت اپنی اصل شکل میں ہر دور میں قابلِ عمل ہے ۔

ایک طرف حق کی یہ دریافت اور اس کے ابلاغ کا یہ عظیم کام ہے اور دوسری طرف ملک و قوم کے وہ حالات ہیں جنھیں دیکھ کر ہر دردمند دل کڑ ھنے لگتا ہے ۔جہل، تعصب، ظلم، ہوسِزر، مفاد پرستی، بے راہ روی اور اخلاقی انحطاط کے اس دور میں دینِ حق کا ابلاغ اور زیادہ سے زیادہ لوگوں تک اس کو پہنچانا اب ایک دینی ذمہ داری ہی نہیں ، ہمارے اجتماعی وجود کے لیے موت و زندگی کا مسئلہ بن چکا ہے ۔ہماری خواہش ہے کہ ہم لوگوں تک صحیح علم کا ابلاغ کریں ۔ ان پر عائد کردہ مذہبی اور اخلاقی ذمہ داریوں کا شعور ان میں پیدا کریں ۔قومی اور ملی معاملات میں حق اور انصاف پر مبنی رویوں کی تلقین کریں ۔اور سب سے بڑ ھ کر جنت کی اُس ابدی بستی میں جگہ پانے کی خواہش ان میں پیدا کریں جس کی دعوت دینے تمام انبیا و رسل تشریف لائے اور جہاں صرف اور صرف اخلاقی طور پر پاکیزہ لوگوں ہی کوداخلے کی اجازت ملے گی۔

یہی وہ کام ہے جسے لے کر ہم اس سفرِ نو کا آغاز کر رہے ہیں ۔ہم اپنا بھروسا تنہا صرف اس خدا پر رکھتے ہیں ، جس کا سہارا اگر مل جائے تو انسان کو کسی اور سہارے کی ضرورت نہیں رہتی ۔دینِ حق کے ابلاغ کا یہ کام ہمارا ذاتی کام نہیں ، خدا کا کام ہے ۔جو لوگ اس کام میں آگے بڑ ھ کر دست و بازو بنیں گے ، وہ ہمارے نہیں خد اکے مددگار ہوں گے ۔ یہی وہ عظیم خطاب ہے جس سے اللہ تعالیٰ نے قرآن میں ایسے لوگوں کا ذکر کیا ہے ۔ یہی وہ خطاب ہو گا جس سے کل روزِقیامت یہ لوگ سرفراز کیے جائیں گے ۔

ہم وہ سورج ہونے کا دعویٰ نہیں کرتے جس کے طلوع ہوتے ہی ہر تاریکی چھٹ جاتی ہے ۔ ہم تو اپنے حصے کا چراغ، اپنے رب کے بھروسے پر ، اس خیال سے جلا رہے ہیں کہ اندھیری رات میں چراغ کی روشنی بھی غنیمت ہے :

گماں آباد ہستی میں یقیں مردِمسلماں کا

بیاباں کی شبِ تاریک میں قندیلِ رہبانی

جہاں رہیے اللہ کے بندوں کے لیے باعثِ آزار نہیں، باعثِ رحمت بن کر رہیے۔ اگلی ملاقات تک ، اللہ نگہبان۔

How perfect You are O Allah, and I praise You.
I bear witness that none has the right

To be worshipped except You.
I seek Your forgiveness and turn to You in repentance.

'Our Lord, give us good in this world,

And good in the hereafter, and safeguard us

From the punishment of the Fire.'

(Qur'an, 2:200-201)

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