Monday, February 8, 2010

The Powerful Testimony of Dr. Aafia Siddiqui

Aafia Siddiqui – a daughter, a sister, a mother of three, committed Muslim, social scientist, hafiz of Qur’an – needed to be heard. For years she had suffered in virtual silence…aching to be heard, to be understood, to have certain malicious untruths corrected and exposed for the lies they were. That day finally came on Thursday, January 28, 2010!
The high drama of that day’s proceedings revolved around the question of whether or not U.S. District Judge Richard Berman would grant Aafia’s repeated demand to take the stand in her own defense.

Aafia’s lawyers appeared to be animate in their opposition to her taking the stand, while the prosecution appeared (on the surface) to be in favor of Aafia being entitled to her Fifth Amendment right. Her brother (Muhammad) was apprehensive about her taking the stand, leaning more in favor of her following the advice of her lawyers. Even Pakistani Ambassador Hussain Haqqani became involved. During a short visit he was allowed with the defendant, he reportedly advised Aafia to follow the advice of her lawyers.

Aafia’s response to this collective concern was that she would make istiqara (a supplication to ALLAH Almighty for guidance on the matter); and in the end Aafia Siddiqui would be heard.

While I understood the reservations of those who were concerned about Aafia taking the stand (given all that she had already been through), I fully supported our sister’s right to be heard, and was guardedly optimistic about the potential outcome. More than anything, however, I knew that Aafia – like two young Muslim men in an Atlanta courtroom, and several young Muslim men in a New Jersey courtroom (who were eager, but manipulated into not taking the stand in their own defense not long ago) – needed to be heard! Aafia needed to have her day in court!

The process began with a preliminary (test) examination, with Aafia taking the witness stand in the absence of the jury – a kind of hearing within a hearing – to see how she would respond to that type of intensive and focused examination. After the judge determined that she was capable enough to enjoy her constitutional “right” to take the stand in her own defense, the jury was brought back into the courtroom, and it was on. (And what truly spectacular courtroom drama it turned out to be!)

The following summary is based on my notes from January 28th

Open court proceedings began late in the morning, due to a number of procedural issues that needed to be addressed behind closed doors. Once proceedings began, it did so with the judge explaining Aafia’s right, and the possible risks, of her taking the stand. There was extensive discussion about the course and extent of cross examination should Aafia decide to testify.

The government’s support of Aafia taking the stand was full of irony, given the fact that the government had repeatedly argued (during pre-trial and trial proceedings) that Aafia should not even be allowed to remain in the courtroom, because of her periodic outbursts and “uncontrollable” nature (in their view).

The First Witness

It was noted by the government that over a 12 day period, while Aafia was at the Craig Field Hospital at Bagram for critical care medical treatment, following her near fatal re-arrest in July 2008, two FBI agents had continuous access to the injured prisoner (a male and female who did not identify themselves to Aafia as FBI personnel).

FBI Special Agent Angela Sercer was the first to testify. She spoke about how she interrogated Aafia on a daily basis for the purpose of gathering “intelligence.” She described how she sat with Aafia for an average of eight hours each day, and of how they discussed the shooting incident and other related matters (discussions she said Aafia would always initiate). Agent Sercer prepared written reports, and disclosed during testimony that Aafia was never Mirandized (i.e. informed of her rights to remain silent and consult with an attorney before questioning), nor did she have access to a Pakistani consular official.

According to Sercer, Aafia mostly enjoyed her discussions with this special agent. Sercer maintained that she treated Aafia with respect and did her best to respond to Aafia’s needs – i.e. when she requested food, water, bathroom access, or when she requested a Qur’an and a scarf, or when she would complain that the “soft restraints” were too tight and needed to be loosened, etc.

Between 7/19/-8/4/08, FBI agents were posted inside and outside Aafia’s room 24 hours a day, ostensibly to insure that Aafia could not escape and to provide security for hospital personnel – despite the “soft restraints” which secured her hands and legs to the bed (in what Aafia later described as very uncomfortable positions) during her stay at this field hospital in Bagram.

The second witness

The second agent to testify was FBI Special Agent Bruce Kamerman, who had reportedly been assigned on 7/21/08. He claimed that Aafia made numerous statements, that she seemed lucid and to not be in much pain. He also insisted that there was never any coercion. He testified that Aafia had no visitors, and that no Afghan staff attended to her. He also claimed that there were occasions when Aafia would declare that her children were dead, and other times when she stated they might be living with her sister.

Following the testimony of the second agent, a hearing within the trial was held so that Aafia could give testimony (in the absence of the jury).

Aafia testified that when she first realized she was in a hospital she had tubes everywhere. She was in a narcotic state resulting from the administration of powerful drugs (one or two she could remember by name, others she couldn’t). She recalled how her hands and feet were secured uncomfortably apart. She said the agents never identified themselves as FBI, except for “Mr. Hurley.”

Aafia accused Agent Bruce Kamerman of subjecting her to “psychological torture.” She accused him of being immodest whenever he was present and medical personnel needed to examine her, and complained of how he would stand right outside the bathroom door whenever she needed to use it. She testified that Kamerman would sometimes come in the middle of the night (when he wasn’t supposed to be there), and encourage the person assigned to take a break. Aafia said she remained in a sleep deprived state as a result of his frequent presence.

During this period she never had any contact with family, nor with any Pakistani authorities. She thought that [FBI Agent] “Angela was just a nice person.”

During the cross examination Aafia spoke about being “tortured in the secret prison,” and of how she kept asking about her children. She insisted that she never opined that they might be with her sister.

(I should note here that Aafia’s testimony was consistent with information contained on an audio CD that we’ve produced on the case. On the CD, former Bagram and Guantanamo prisoner Moazam Beg recounts how the un-identified female prisoner at Bagram, known only as Prisoner 650, was identified as a Pakistani national who appeared to be in her 30s, and as someone who had been torn away from her children and who didn’t know where they were.)

Aafia also testified that she had multiple gunshot wounds; and that in addition to the gunshot wounds she had a debilitating back condition (resulting from being thrown on the floor after she was shot), persistent headaches, and an intubation tube. She also emphasized that she was in and out of consciousness; and, at times, mentally incoherent.

The video testimony of an Afghan security chief (by the name of Qadeer) was received by the court. While I had to briefly leave the court, and missed this testimony, it is my understanding that what Qadeer had to say about events at the Afghan National Police station in Ghazni – leading up to the shooting of Aafia – contradicted the testimony of a number of the government’s main witnesses.

Later in the afternoon, when Aafia testified in front of the jury, the overflow courtroom (where I was seated) was full of observers. The majority appeared to be non-Muslims in professional attire – a probable mix of court and Justice Department personnel (including interns), law students, and a few journalists. I would estimate that roughly a quarter of the observers in this overflow courtroom were made up of solid Aafia supporters – and yet the reaction to the testimony at times was both interesting and edifying.

When I returned to the courtroom (about 10 minutes into Aafia’s testimony), she was describing her academic work leading up to the achievement of her PhD at Brandeis University. She testified that after completing her doctorate studies she taught in a school, and that her interest was in cultivating the capabilities of dyslexic and other special needs children.

During this line of questioning, the monstrous image that the government had carefully crafted (with considerable support from mainstream media) of this petite young woman, had begun to be deconstructed. The real Dr. Aafia Siddiqui – the committed muslimah, the humanity-loving nurturer and educator, the gentle yet resolute mujahid for truth and justice – began to emerge with full force.

Testimony then proceeded to the events of July 17-18, 2008. Aafia testified that she remembered being concerned about the whereabouts of her missing children. She also remembered a press conference in an Afghan compound.

She testified about being tied down to a bed until she vigorously protested, and was later untied and left behind a curtain. She later heard American and Afghan voices on the other side of the curtain, and concluded that they [Americans] wanted to return her to a “secret prison” again. She testified about how she had pleaded with the Afghans not to let the Americans take her away.

She testified about peaking through the curtain into the part of the room where Afghans and Americans were talking, and how when a startled American soldier noticed her, he jumped up and yelled that the prisoner had gotten loose, and shot her in the stomach. She described how she was also shot in the side by a second person. She also described how after falling back onto the bed in the room, she was violently thrown to the floor and lost consciousness.

She testified that she was in and out of consciousness, and vaguely recalled being placed on a stretcher, a helicopter, and receiving a blood transfusion – which she protested, drawing laughter in the courtroom when she recounted how she had “threatened to sue” her medical attendants if they gave her a blood transfusion. During this testimony, Aafia animatedly rejected the allegation that she picked up a [M-4] rifle and fired it (or that she even attempted to do so).

The Cross Examination

This is the time when every eye and every ear was riveted on the proceedings. It was the moment that Aafia’s defense attorneys, her brother, and a host of Muslim and non-Muslim supporters (seated within both courtrooms) dreaded. It was also the point in the proceedings that had the prosecution salivating for what opportunities would come there way – or so they thought!

Cross examination began with Aafia revisiting the degrees that she received at MIT and Brandeis universities. She acknowledged that she took a required course in molecular biology; but emphasized that her work was in cognitive neuroscience. When questioned on whether she had ever done any work with chemicals, her response was, “only when required.”

(This opening line of questioning was significant for its prejudice producing potential in the minds of jurors. While Aafia is not being charged with any terrorism conspiracy counts, the threat of terrorism has been the pink elephant in the room throughout this troubling case!)

The prosecutor attempted to draw a sinister correlation between Aafia and her [then] husband being questioned by the FBI in 2002, and leaving the U.S. a week later. Aafia noted that there wasn’t anything sinister about the timing; they had already planned to make that trip home before the FBI visit. To underscore this point, she noted how she later returned to the U.S. to attempt to find work in her field.

One of the most heart-wrenching moments in the cross-examination was when Aafia described how she was briefly re-united with a young boy in Ghazni (July 2008) who could have been her oldest son. She spoke of how she was mentally in a daze at that time, and had not seen any of her children in five years. As a result she could not definitively (than or now) determine if that was indeed her son, Ahmed.

When asked whether she had incriminating documents in her possession on the day she was arrested, Aafia testified that the bag in her possession on the day that she was re-detained was given to her. She didn’t know what was in the bag, nor could she definitively determine if the handwriting on some of the documents was hers or not. She also mentioned on a number of occasions (to the chagrin of the prosecutor) how she was repeatedly tortured by her captors at Bagram.

She was also questioned on whether she had taken a pistol course at a firing range while a student in Boston. Her initial reaction was that she did not have any recollection of taking such a course, and when pressed further, answered “No.” When the prosecutor continued to press the issue (infusing sinister motivations in the process), Aafia admonished the prosecutor in the strong, clear voice that was heard throughout her testimony: “You can’t build a case on hate; you should build it on fact!”

Aafia testified that all she was thinking about at the time of her re-arrest in Ghazni, was “getting out of that room and not being sent back to the secret prison.” While discussions were going on between the Afghans and Americans, Aafia was searching for a way out. She repeated her assertion that she startled one of the soldiers who hollered, “She’s free! – before shooting her.

Aafia also elicited an approving reaction in the courtroom when she opined, in reaction to the government’s narration of events, she could not believe a soldier would be so irresponsible as to leave his M4 rifle on the floor unsecured.

In response to government questioning she again took the opportunity to strongly rebuke Agent Kamerman, while rejecting most of his testimony revisited by the prosecutor.

Aafia spoke highly of a number of nurses (and a doctor) who took care of her at Bagram. There was one nurse in particular that Aafia promised to mention favorably if she ever wrote a book. She then produced laughter in the courtroom again when she stated, “Since I don’t think I’m going to write a book, I’m mentioning her now.”

One of the most powerful and revealing moments in the testimony was when she spoke about the people who systematically abused her in the “secret prison” – denouncing them as “fake Americans, not real Americans.” (Because of the way their actions both violated and damaged America’s image!)

She spoke again, under cross examination, about the strong pain medication she was on, and some of the effects this medication had on her.

Aafia also mentioned how she was instructed to translate and copy something from a book while she was secretly imprisoned. During the course of this testimony which repeatedly drew the ire of an increasingly frustrated prosecutor, Aafia noted how she can now understand how people can be framed (for crimes they are not guilty of).

At this point in the proceedings, the judge ordered a brief recess. Clearly the government had thought that they would be able to control and manipulate Aafia in manner that would work in their favor; this ended up being a MAJOR MISCALCULATION. The purpose of this break in the proceedings, in my humble opinion, was to allow the prosecutor to regain her composure, and consult with fellow prosecutors for a more effective line of attack.

When testimony resumed, Aafia spoke of how she was often forced-fed information from one group of persons at the secret prison, and then made to regurgitate the same information before a different group of inquisitors. While it was presented to her as a type of “game,” she spoke of how she would be “punished” if she got something wrong.

On defense cross, Aafia was shown pictures and asked to identify herself in them. She reluctantly did so, but with a little levity, citing how unattractive and immodest the photos were.

I could not see the photos from the overflow courtroom where I was sitting, but I assume that these were the photos of an un-covered, emaciated and emotionally disfigured Aafia Siddiqui – after her horrific ordeal at the hands of American terrorists.

A final note: I sincerely believe that Aafia Siddiqui’s time spent on the witness stand on January 28th was a cathartic experience for her – but one that the prosecution, in retrospect, now deeply regrets. For any truly objective and fair-minded person who witnessed that day’s proceedings, the U.S Government’s case against Aafia Siddiqui was exposed for what it always was…a horrific and profoundly tragic miscarriage of justice!

The struggle continues…


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Sunday, February 7, 2010

Iblees teaches Abu Huraira A Verse of Quran

Narrated Abu Huraira (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) deputed me to keep Sadaqat(al-Fitr) of Ramadan. A comer came and started taking handfuls of thefoodstuff (of the Sadaqa) (stealthily). I took hold of him and said, "ByAllah, I will take you to Allah's Apostle." He said, "I am needy and havemany dependents, and I am in great need." I released him, and in themorning Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked me, "What didyour prisoner do yesterday?" I said, "O Allah's Apostle! The personcomplained of being needy and of having many dependents, so, I pitied himand let him go." Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said,"Indeed, he told you a lie and he will be coming again."
I believed that he would show up again as Allah's Apostle (Sallallahu'Alaihi Wa Sallam) had told me that he would return. So, I waited for himwatchfully. When he (showed up and) started stealing handfuls of foodstuff,I caught hold of him again and said, "I will definitely take you to Allah'sApostle. He said, "Leave me, for I am very needy and have many dependents.I promise I will not come back again." I pitied him and let him go. In the morning Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked me,"What did your prisoner do?" I replied, "O Allah's Apostle! He complainedof his great need and of too many dependents, so I took pity on him and sethim free." Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Verily, hetold you a lie and he will return." I waited for him attentively for thethird time, and when he (came and) started stealing handfuls of thefoodstuff, I caught hold of him and said, "I will surely take you toAllah's Apostle as it is the third time you promise not to return, yet youbreak your promise and come." He said, "(Forgive me and) I will teach yousome words with which Allah will benefit you." I asked, "What are they?" Hereplied, "Whenever you go to bed, recite "Ayat-al-Kursi"-- 'Allahu la ilahailla huwa-l-Haiy-ul Qaiyum' till you finish the whole verse. (If you doso), Allah will appoint a guard for you who will stay with you and no satanwill come near you till morning." So, I released him. In the morning, Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked, "Whatdid your prisoner do yesterday?" I replied, "He claimed that he would teachme some words by which Allah will benefit me, so I let him go." Allah'sApostle (Sallallahu 'Alaihi Wa Sallam) asked, "What are they?" I replied,"He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from thebeginning to the end ---- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum----.'He further said to me, '(If you do so), Allah will appoint a guard for youwho will stay with you, and no satan will come near you till morning.' (AbuHuraira or another sub-narrator) added that they (the companions) were verykeen to do good deeds. The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Hereally spoke the truth, although he is an absolute liar. Do you know whomyou were talking to, these three nights, O Abu Huraira?" Abu Huraira said,"No." He said, "It was Satan." Volume 3, Book 38, Number 505t

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Saturday, February 6, 2010

"The best amongst you is the one who pays the rights of others generously."

The Prophet (Sallallahu 'Alaihi Wa Sallam) owed somebody a camel of acertain age.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Narrated Abu Huraira (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) owed somebody a camel of acertain age. When he came to demand it back, the Prophet (Sallallahu'Alaihi Wa Sallam) said (to some people), "Give him (his due)." When the people searched for a camel of that age, they found none, but found a camel one year older. The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Give (itto) him." On that, the man remarked, "You have given me my right in full.May Allah give you in full." The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The best amongst you is the one who pays the rights of others generously." Volume 3, Book 38, Number 501 --Ma'asalaam

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Thursday, February 4, 2010

“The Garden of the Lovers and the Excursion of Those Who Yearn”

Chapter: Concerning the Desire for Allah and the Signs of the One Who Knows Allah
As for the desire for Allah (raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason he was created and for it he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out and his goal. As Allah, the Exalted, has said, “So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions” (Qur’an 94:7-8). And He, the Exalted, has also said, “Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His Bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59).

Those who desire are three types:
1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other then Allah.

So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah with suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him.

From among the signs of experiential knowledge (ma’rifah) of Allah is veneration and awe (haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted, has said, “It is only those who have knowledge among His slaves that fear Allah” (Qur’ân 35:28), meaning, those who are knowledgeable concerning Him. And the Prophet, peace and blessings be upon him, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhârî and Muslim).

So whoever knows Allah (has ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people. Knowledge of Allah (ma’rifah) will bequeath to him shyness in front of Allah, veneration and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him and submission to His ordinances.

It was said to Junayd, may Allah have mercy upon him, “There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded, “Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ‘ârifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”

Yahyâ ibn Mu’âdh said, “The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his self and yearning for his Lord.” Others have said, “One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.” It has also been said, “The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”

Abû Salymân Ad-Dârânî said, “While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”

Dhun-Nûn (Al-Misrî) said, “For everything there is a punishment. And the punishment of the one who knows Allah (the ‘ârif) is being cut off from the remembrance of Allah.”

In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved, so that nothing of it remains; when his heart has become full with reverence, awe, preference and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His dhikr, while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (muhibb).

Junayd said, “I heard Al-Hârith Al-Muhâsibî say: “Love (mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul and your possessions and wealth. Then, your being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”

It was said, “Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.” It was also said, “Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.” It is mentioned in some of the Hadith Qudsi, “My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”

‘Abdullah ibn Al-Mubarak said, “Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”
Yahyâ ibn Mu’âdh said, “A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”

Abu Bakr Al-Kattânî said, “An issue concerning love (mahabbah) came up in Makkah during the days of the Pilgrimage. The sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Tâj Al-‘ârifîn (crown of those who know Allah)!”

It was said that Allah revealed to Dawûd, peace be upon him, “O Dawûd, I have made it prohbited (harâm) for the hearts to contain the love of Me and the love of others at the same time.”

Those who know Allah (the ‘ârifûn) have all agreed that love is not acceptable without compliance (with the Sacred Law, sharee’ah), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhîd (belief in the Oneness of Allah).

Excerpt from the Book: “The Garden of the Lovers and the Excursion of Those Who Yearn”
By: Imam Ibn Qayyim Al-Jawziyyah


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Saturday, January 23, 2010

THE PRESERVATION OF PHARAOH'S BODY

Pharaoh regarded himself as a deity and responded with slanders and threats to Prophet Musa's (as) calls for him to believe in Allah. This arrogant attitude lasted until he was faced with the threat of death through drowning. The Qur'an relates that Pharaoh immediately turned to belief when faced with Allah's punishment:
We brought the tribe of Israel across the sea, and Pharaoh and his troops pursued them out of tyranny and enmity. Then, when he was on the point of drowning, he [Pharaoh] said: "I believe that there is no god but Him in Whom the tribe of Israel believes. I am one of the Muslims." (Qur'an, 10:90)
However, this last-minute conversion was not accepted, for it was not sincere. According to the Qur'an, Allah exclaimed:
"What, now! When previously you rebelled and were one of the corrupters? Today we will preserve your body so you can be a Sign for people who come after you. Surely many people are heedless of Our Signs." (Qur'an, 10:91-92)
The information that Pharaoh's corpse would serve as a sign for later generations may be regarded as an indication that his body would not decay. On display in the Royal Mummies Chamber of the Egyptian Museum in Cairo is a mummified body believed to be that of this tyrant. In all likelihood, Pharaoh's body floated to shore after being drowned, was found and mummified by the Egyptians, and then carried to a previously prepared burial chamber

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Friday, January 22, 2010

Who is so called Mohamed Bin Abdul Wahhaab?

Sheikh-ul-Islam, Muhammad bin Abdul-Wahhab, was born in 1115 H. in the city of Uyainah, seventy kilometers northwest of Riyadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Sheikh Abdul­-Wahhab bin Sulaiman, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Sheikh Sulaiman bin Ali, the chief of the scholars and well versed in teaching, writing and giving verdict.

Sheikh-ul-Islam Muhammad bin Abdul-Wahhab -A renowned Reviver and a great Reformer
His Birth and Lineage
Sheikh-ul-Islam, Muhammad bin Abdul-Wahhab, was born in 1115 H. in the city of Uyainah, seventy kilometers northwest of Riyadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Sheikh Abdul­-Wahhab bin Sulaiman, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Sheikh Sulaiman bin Ali, the chief of the scholars and well versed in teaching, writing and giving verdict.
Education
Sheikh-ul-Islam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur'an by heart at the very tender age of ten only. He read the books on Tafseer (exegesis), Hadith and Fiqh. From the very outset, he was greatly interested in studying the works of early scholars, particularly those of Sheikh-­ul-Islam Ibn Taimiyah and his noble disciple Allamah Ibn Qaiyim. He went through all those books and well grasped the contents.
On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits from the scholars there. He then proceeded to Al-Madinah, met the learned ones there, and adopted the studentship of two renowned erudite, Sheikh Abdullah bin Ibrahim bin Sa'id Najdi and Sheikh Muhammad Hayat Sindhi for a long period. Out of the curiosity for higher education, he took also the journey to Iraq and Basrah and got himself benefited there.
Condition of Najd
In those days, the people of Najd were badly indulged in polytheistic deeds and un-Islamic practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly Ulama too had misguided them for the fulfillment of their materialistic lust. The soothsayers and magicians were having their influence over the society.

None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and Al-Madinah also. Yemen was also in the same line. Polytheism, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the common religious features.
Mission of Da'wah
Having studied this pitiable condition of the nation, Sheikh was highly moved. More pitiable was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had) their provisions through these practices. It meant to make oneself prepared to face every torture and atrocities from these selfish misguiders and their followers. But Sheikh resolved to make every effort to fight against the circumstances up to the extent of Jihad.

Sheikh started his mission. He invited the people to the Tauhid (Islamic Monotheism) and guided them to the Qur'an and Sunnah. He urged upon Ulama to strictly follow the Qur'an and Sunnah and derive the issues directly from them. He forcibly contradicted the blind following of any scholar of the Ummah in preference to the Qur'an and Hadith.

Sheikh was a man of courage and enthusiasm. He started his preaching, made correspondence with religious scholars inviting them to lend helping hands in eradication of the prevailing absurdities and defilements in religious matters.

A number of scholars from Makkah, Al-Madinah and Yemen accepted his invitation, and supported him. But apart from them, there were also such ignorant and selfish scholars who criticized him and kept themselves aloof.

The so-called learned ones rose against Sheikh as they were being affected by his Da’wah in terms of their worldly gains. Even then he took journey to different places to convey his message to the people given to error. Traveling through Zabir, Ahsa, Huraimala, he reached Uyainah.

Arrival at Uyainah
That was the period when the ruler of Uyainah was Uthman bin Hamd bin Ma'mar. He welcomed Sheikh gladly, and assured him every help in his mission of Islamic Da'wah. Sheikh devoted himself to this great work of reformation for the sake of Allah. He gained the popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.

Sheikh, however, continued his struggle to free the environment from all the defilements and pollutions. There were numerous tombs, graves, caves, trees..etc, which were worshipped by the Muslims. With the help of Amir Uthman bin Ma'mar, most of them were extirpated by Sheikh. He became engaged in purifying the people from polytheistic and heretic rituals in Uyainah and its surroundings.

In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations- were made as to whether she was mentally sound or not and also that whether she had chose for the punishment under some pressure or voluntarily. When it was confirmed that she was doing that voluntarily out of repentance, Sheikh ordered for the Rajm (to kill by throwing stones-punishment for adultery). Owing to these events ­dismantling of tombs, self-surrendering of the woman for punishment and migration of the people to Uyainah to seek guidance from the Sheikh-the reputation of Sheikh spread far and wide.

Exit from Uyainah and Entrance to Dar'iyah
When the ruler of Al-Ahsa and its surroundings, Sulaiman bin Urai'ar came to know about the popularity of Sheikh among the people, he became afraid of the growing strength of the Sheikh and resolved to crush him at the very outset, lest he should overthrow him from his power. So he threatened Amir Uthman, with whom Sheikh was living, and asked him to kill the Sheikh. Amir Uthman was not in a position to withstand Sulaiman, hence he became panicky. Apprehending that if he disobeyed his order, he would punish him and overpower him, he made Sheikh acquainted with the whole situation and submitted him to migrate to any other place. And Sheikh migrated from Uyainah to Dar'iyah.

The people of Dar'iyah knew the Sheikh very well and they were also aware of his mission. When the ruler of Dar'iyah Amir Muhammad bin Saud came to know about the arrival of the Sheikh in his territory, he was much pleased and visited him at his place. Muhammad bin Saud belonged to a pious family and himself was a practical Muslim. He exchanged his views with Sheikh and was rejoiced to know that his mission aimed to revive Qur'an and Sunnah and the Islamic teachings in its original form; he desired to promote firm belief in the Oneness of Allah and true guidance of Prophet Muhammad (May the peace and blessing of Allah be upon him)
Pledge to propagate the teaching of Islam
Sheikh described before him the accounts of the Prophet (May the peace and blessing of Allah be upon him) and his Companions as to how did they strive for the cause of Allah, enduring all the difficulties and making their best efforts with all the sacrifices. Sheikh persuaded the Amir also to the same and assured him of Allah's pleasure in the Hereafter, and His favour and victory in this world. Ibn Saud, being convinced by the Sheikh, agreed with him and promised his full support to him and to his mission, provided when Allah would bless him with victory, he would not leave him. Sheikh also gave his words to this effect, and thus Ibn Saud gave Sheikh his pledge to propagate the teachings of Islam (esp. Tauhid, the Oneness of Allah), mobilize Muslims for Jihad (fighting for the cause of Allah), emphasize adherence to the Sunnah of Allah's Messenger (May the peace and blessing of Allah be upon him) , enjoin the good deeds and forbid the evils. Sheikh invoked Allah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.
Dar'iyah, the Centre of Da'wah
At this time Sheikh found himself in a peaceful environment, most suitable for his work of Da'wah. He seized the golden opportunity and started to educate the masses. People of Dar'iyah and its surroundings resorted to him for the lessons in Islam. Amir Muhammad bin Saud presented himself before the Sheikh as one of his students of Islam along with the members of his family. Dar'iyah was crowded with the people visiting for learning. Sheikh started teaching, preaching and inviting people to Allah. He undertook the task of delivering lectures on different branches of knowledge namely, Tauhid (Islamic Monotheism), exposition of Qur'an and Sunnah, knowledge of Fiqh and (May Allah be pleased with him) language etc.

Thus Dar'iyah turned into a centre of learning and Da'wah, and people started migrating to it in a large number.

The concourse of people and far-reaching effect of his mission made him far-famed which rendered his enemies into jealous. They started false propaganda against the Sheikh and even blamed him of blasphemy, and branded him a Zindiq and sorcerer. Sheikh was a man of courage. He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very effective and rendered his opponents to be his supporters.

Sheikh, along with his work of Da'wah, planned for Jihad against overwhelming polytheism and heretic ideas and practices, and invited people of all ranks to join in this mission. Delegates from every comer of the Arab Peninsula visited Dar'iyah to pledge their support to Sheikh and to take lesson of true monotheism of Islam. Then they would return back to their areas to teach the same to their people and educate them.

The ruler of Uyainah and the elites took journey to pay visit and requested him to turn back to Uyainah. But Sheikh rejected the proposal. They also pledged to fight for the cause of Islam till their last. Sheikh also sent his disciples to the different regions and countries to preach the teachings of Islam based only on Qur'an and authentic Ahadith of the Prophet (May the peace and blessing of Allah be upon him)
Correspondence with Rulers
Sheikh drew the attention of the rulers and the scholars of each region towards the polytheism and heresy in which the people were indulged, and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars of Najd, Riyadh, Kharj, towns of the southern region, Qaseem, Hayel, Washm, Sudair etc. He also wrote to the outstanding Ulama of Ahsa, Makkah and Al-Madinah. Outside the Arab Peninsula, he made correspondence to the learned figures of Syria, Iraq, India, and Yemen as well. He maintained his communication with them, explained them the aims and objects of his mission, substantiated the points with Qur'an and Sunnah and invited their attention towards the eradication of absurd and heretical beliefs and practices in the masses.

Sheikh's mission spread far and wide. A large number of scholars and other people throughout India, Indonesia, Afghanistan, Africa, Morocco, Egypt, Syria, Iraq, etc. got influenced and attracted towards his Da'wah. They also stood up in their own regions, with a great zeal and enthusiasm, to invite the people towards Allah and to the pure and basic teachings of Qur'an and Sunnah, free from all heresies and misinterpretations.
Death
Sheikh dedicated his whole life for this Da'wah and Jihad with his utmost sincerity and with the help of Muhammad bin Saud and his son Abdul-Aziz, the rulers of Dar'iyah. He breathed his last on the last day of the month of Dhul-Q'adah in 1206 H (1792 A.C).
Impact of Da'wah
As a result of the continued Da'wah, vigorous struggle and Jihad in the way of Allah for a long period of about fifty years from 1158 H to 1206 H. A complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and all the more they deserted all of them and practiced the pure faith of Islam. Blind following of the forefathers, ancestors and traditions in vogue was abandoned; and Shari 'ah was revived and established. Obligatory duties were being observed in the light of Qur'an and Sunnah.

A framework for enjoining good deeds and forbidding bad ones was instituted. Mosques began to be visited by people in abundance for performing Salat.

Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct. The preachers and preceptors were sent to every comer to teach and educate the common people.

Thus a thorough revival of the complete religion came into existence.

After the expiry of Sheikh, his sons, grandsons, disciples and supporters continued the work of Da'wah and Jihad in the way of Allah. Among his sons, the most ardent in these activities were: Sheikh Imam Abdullah bin Muhammad, Sheikh Husain bin Muhammad, Sheikh Ali bin Muhammad and Sheikh Ibrahim bin Muhammad; and among his grandsons were: Sheikh Abdur­Rahman bin Hasan, Sheikh Ali bin Husain, Sheikh Sulaiman bin Abdullah. Apart from them, a large group of his disciples including Sheikh Hamd bin Nasir, scholars from Dar'iyah and others remained continuously engaged in inviting people towards Allah's true religion by writing and publishing books, fighting for the cause of Allah and making correspondence in this regard.
Some of his works
Despite the fact that Sheikh-ul-lslam Muhammad bin Abdul­Wahhab was a reformer and a man of Da 'wah, he still engaged in writing also. His some famous works are as follows:

1. Kitab At-Tawhid

2. Kitab AI-Kabaair

3. Kashf Ash-Shubhat

4. Mukhtasar Seerat Ar-Rasool

5. Masail Al-Jahiliyah

6. Usool Al-Iman

7. Fadail Al-Qur'an

8. Fadail Al-Islam

9. Majmu' Al-Ahadith

10. Mukhtasar Al-Insaf wa Ash-Sharh Al-Kabeer

11. Al-Usool Ath- Thalatha

12. Aadab Al-Mashi ila As-Salat

And others.


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Monday, January 18, 2010

Young Maldivian Brothers Please Be Productive

All praise is due to Allaah, the Lord of the first and last, the Sustainer of the heavens and earth. May Allaah exalt the mention of Prophet Muhammad, who was sent as a mercy to all mankind, his family and companions. Have you ever seen a man whose back has become hunched, his hair gray, his steps heavy and his teeth lost? He has difficulty in praying, fasting, eating and drinking He was once a young man like you. He lived the life of young men. He walked, played and entertained himself as young men do. He thought that the days of young age will be long and the strength of youth will last forever.
Today, after he has become old and weak, afflicted with many ailments, he cries over his past. He cries over the time he wasted in vain play and worthless actions. He cries over the strength which has departed him and wishes to regain it so that he would utilize it in the obedience of Allaah. But it is too late. Every new day calls upon the son of Aadam saying, ‘O son of Aadam! I am a new day, and will be a witness to what you do, so take advantage of me, because once I leave I will never come back until the day of Resurrection’.

This man continues to live a life of sorrow and regret. He does not have the power to worship Allaah due to his weakness and age… he wants to pray, but finds it difficult, he wishes to fast, but cannot. Sickness has exhausted him, pain has overwhelmed him and that is why he cries in regret.

Beware of the Hope to Live Long

Dear young man! You may say, 'Why will I wait until I reach this level of weakness? I will repent before that, perhaps at the age of forty or shortly after, which is the age during which men enjoy the best of their health and strength. By then, I will have enjoyed my youth and so, will worship Allaah after that; Allaah is All-Forgiving and All-Merciful, He forgives His slave when he repents, even if he has reached fifty or sixty years of age. As long as the soul of the slave has not reached his throat, Allaah will forgive him.'

Dear brother! In order to show how feeble this plan is, I would like to ask you a question: who has guaranteed you life until thirty or forty years of age? Who can guarantee that you will live until tomorrow? In fact, who can guarantee that you will stand up from where you are now? Do you not know that death strikes suddenly, and that it attacks youth just as it hits the aged?

Did you not see how many young men have died? Did any of them get the chance to repent, or were their deaths delayed until they repented? Did they benefit in their graves from the time that they wasted in sinning? Did they reach the age you want to reach before you repent? Why then do you take the risk and hope to live long enough to repent?

Why do you delay repentance and remain heedless when you know that death comes unexpectedly, “And turn to Allaah in repentance, all of you, O believers, that you may succeed.” (An-Noor: 31). The False for hope to live a long life is a form of heedlessness, and it is one of the major dilemmas, because if it was not for this false hope, negligence would not have taken place initially, and it is the reason people commit sins and delay repentance.

An Incompetent Youth

Dear youth! What guarantee do you have that when you do reach forty, you will still enjoy your strength and ability to worship Allaah in the best manner, as you claim? Is it not possible for a twenty or a thirty-year-old young man to be afflicted with diseases, which can incapacitate him and confine him to bed for the rest of his life?

Dear brother! Renew your repentance, perhaps this will save you from punishment, and beware of sinning, because the one who challenges Allaah will fall into destruction.


The Consequence of Delaying

Dear brother! There is another matter which you are unaware of, and that is that delaying does not have a limit. A person may continue to delay repentance until he reaches his grave. If he reaches thirty he would say, I will repent tomorrow, and when he passes forty, he would still postpone his repentance. Every day which passes by makes him grow further away from Allaah, and away from repentance and the way leading to it. Only the determined person repents immediately and shuns sinning.

Dear youth! Beware of delaying and relying heavily and unduly on the forgiveness of Allaah. Indeed Allaah is All-Forgiving, but He is also severe and painful in punishment, “Indeed, the assault (i.e. vengeance) of your Lord is severe.” (Al-Burooj: 12), and also “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hood: 102).
There are usually three reasons behind being relaxed and feeling secure from the wrath of Allaah,

First, being overwhelmed by the immediate joys and pleasures of this world and so a person is blinded by them.

Second, delaying repentance, for if people think, then they would be careful and would not delay it.

Third, having hope in the mercy of Allaah and forgetting that Allaah is also severe in punishment.

A Youth Who Grows Up in Obedience

Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said, “Seven people will be under the shade of (the throne of) Allaah on the Day when there will be no shade but His, … a man who grew up in the obedience of Allaah”.
Dear youth! Do you not want Allaah to protect you with His shade?
Do you not want to receive your record with your right hand and say with joy as Allaah says which means, “So as for he who has given his record in his right hand, he will say, 'Here, read my record! Indeed, I was certain that I would be meeting my account.'” (Al-Haaqqah: 19-20)?
Do you not want to meet the Prophets and Messengers in Paradise?
Do you not want to enjoy the virgins of Paradise?
Do you not want to enjoy looking at the Face of Allaah as says which means, “(Some) faces, that Day, will be radiant, looking at their Lord.” (Al-Qiyaamah: 22-23)?
Do you not want to enjoy pleasure that will last forever?

If you want all that we mentioned, then get ready, think about your destiny and where you are heading, and do not forget that life is short and fleeting.


A Prophetic Advice

Our Prophet sallallaahu ‘alayhi wa sallam said, while advising a man, as narrated by Ibn ’Abbaas, may Allaah be pleased with him, “Take advantage of five things before five other things occur; your youth before you become old, your health before you become sick, your wealth before you become poor, your spare time before you become busy, and your life before death” (Al-Haakim & Al-Bayhaqi).

The Way Islaam Deals with Desires

Dear brother! It is a mistake to think that Islaam absolutely forbids and deprives us from fulfilling our desires and enjoying life, or that it prohibits fun. This is not true. Islaam has allowed fun but it has set certain boundaries for enjoyment to prevent man from becoming enslaved by his desires. Among the many things which Islaam has allowed, and even encouraged within these boundaries, are,

1. Marriage: Islaam has encouraged marriage and made it a means to control desires and a way for love and compassion to develop between the husband and wife, as Allaah says which means “And from His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Room: 21). Due to the intensity of sexual desire at youth, the Prophet sallallaahu ‘alayhi wa sallam gave them a special advice saying, “O youths! Whoever amongst you has the requirements of marriage, should marry; as it is more effective in lowering the gaze and in curbing lust.” (Al-Bukhaari & Muslim).

There are many benefits to marrying,

• It is a fulfillment of the command of Allaah and following the way of the Prophet sallallaahu ‘alayhi wa sallam.
• It establishes love, harmony and compassion between spouses.
• It prevents mixing between lineages.
• It preserves chastity and controls desires.
• It increases and strengthens the Muslim population.
• It protects the community against corruption.
• It protects against sexually transmitted diseases, which spread through illicit sexual activities; such prohibited relations can also cause enmity, famine and adversities.

2. Eating and drinking: Allaah permitted us to eat and drink anything which is permissible provided that it is not ill-gotten, other than during the daytime in the month of Ramadhaan and without extravagance. Allaah says what means, "Eat and drink but waste not by extravagance, certainly He (Allaah) likes not those who waste by extravagance." (Al-A'raaf: 31).

3. Joking and laughter: The Prophet sallallaahu ‘alayhi wa sallam used to laugh and joke, but used only true statements to entertain. Islaam does not allow lying or making fun of others for joy and entertainment. The Prophet sallallaahu ‘alayhi wa sallam said, “Woe to the one who lies while talking, in order to make people laugh; woe to him; woe to him.” (Ahmad & At-Tirmithi).

4. Traveling and visitations: This is another allowed matter, on the condition that it does not include sinning, like mixing between men and women, smoking, listening to music and immoral conversations, etc.

5. Sports and exercise: A strong believer is more beloved to Allaah than a weak believer. ‘Umar, may Allaah be pleased with him, said, ‘Teach your children swimming, archery and horseback riding’. Youth should have good intentions when learning these things, like Jihaad for the sake of Allaah, self-defense and protecting himself, his religion, honor and wealth.


Be productive

Dear youth! We have talked for long enough, so why don’t we start acting? I admit that it is difficult at first, but remember the saying of the Prophet sallallaahu ‘alayhi wa sallam, “There are two bounties which people do not give their due thanks (do not utilize properly): health and spare time” (Al-Bukhaari). It is as if you are being addressed by this, because you are in the age of strength and health, and have a lot of time to utilize, so why don’t you take advantage of this time by using it to do what brings you closer to Allaah and benefits you in the Hereafter?


‘Abdullaah ibn Mas’ood, may Allaah be pleased with him, said, ‘I hate to see man not utilizing his time in something useful for his life in this world or the life in the Hereafter’.

Ibn Shaybaan, may Allaah have mercy on him, said, ‘He who preserves his time and, does not waste it in what displeases Allaah; Allaah will preserve for him his religion and worldly affairs’.

Finally

Dear youth! Remember the following:

• Your life is a capital you posses, so do not waste it in unbeneficial things.
• Be selective in the company you keep and do not befriend evil people.
• Guard your prayers, because they are your rescuers. And do not sleep through the dawn prayer.
• Perform Wudhoo’ even when you find it hard to do so, attend the congregational prayer and spend time in the mosque waiting for the next prayer.
• Rush to the mosque as soon as you hear the call for prayer.
• Fast optional voluntary fasts, as they are a protection for you in your youth.
• Get yourself used to spending in charity because relieves it you from many hardships.
• Rush to perform Hajj. And remember that performing one ‘Umrah after another is an expiation of the minor sins between them.
• Recite a portion from the Qur’aan daily.
• Exaggerate in remembrance and supplication to Allaah, because Allaah loves those who remember Him and supplicate to Him.
• Read the biography of the Prophet sallallaahu ‘alayhi wa sallam and his companions to take from their qualities.
• Attend sessions of knowledge, because seeking knowledge is an obligation.
• Be humble because arrogant people will not be admitted in Paradise.
• Obey your parents, because rebellious people will not enter Paradise.
• Avoid music and singing, because their love and the love of the Qur’aan can never be combined in one heart. So choose for yourself.
• Lower your gaze, as it is the action of the pious.

May Allah Bless You


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Saturday, January 16, 2010

Asst Police Commissioner dismissed bec of wearing a Jubbaa!


No comments pls!


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Friday, January 15, 2010

Inthizaaruga Waiting




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Wednesday, January 13, 2010

Islamic Affairs Minister dumbfounded by Maumoon’s words

Former President Maumoon does not seem to have anything on the horizon, but counterattacks against his comments on the media during the last week. Latest rebuff comes from Dr. Abdul Majeed Abdul Baari, Minister of Islamic Affairs, who has said that he is dumbfounded by former President Maumoon’s comments that the Islamic Affairs Minister and his senior aides had criticized President Nasheed for his failure to protect the Islamic faith of the country
Islamic Affairs Minister also said that the religious scholars under President Nasheed’s administration yields more power and authority than they had even dreamt of in Maumoon’s reign.

Speaking to Miadhu Daily, Minister implied that it is not Maumoon’s spirit of upholding Islamic faith in the country which had spared President Maumoon from his senior religious officials criticizing him, but his tight control over his scholars. Dr. Majeed also said that even when there were better scholars than Maumoon in his government, they had been not allowed to speak their minds. Dr. Majeed, who also had first-hand experience for working under previous administration, also said that Maumoon had asked to dissolve the radio/TV show itself, if any scholar had said anything which President Maumoon disapproved in those shows.

Unlike the previous administration, Dr. Majeed said that Ministers are given freedom to speak and act on their conscience and that the President Nasheed accepts the advice being offered by his ministers.

“President Nasheed does not dictate his Ministers. Now we are free to act as how we see fit. He does not ask us to do anything on a certain way, and if we find anything going wrong that’s being corrected when we ask him to do so. I think that’s quite different from how it used to be in Maumoon’s reign. Back then Maumoon used knows everything on Islam that he wouldn’t even listen to other scholars who might disagree with him. If a scholar becomes too critical he will be sidelined” he said.

Speaking further he said “Sheikh Mohamed Rasheed Ibrahim once said that the women have to cover their entire body except palm and face in a TV programme. Maumoon ordered to stop that programme because apparently Maumoon interpreted Sheikh’s comments as an insult to Maumoon’s family. The next day Sheikh Rasheed asked me if he had said anything wrong and I said he hasn’t. That’s how it used to be back then. But now President Nasheed had given a mandate and flexibility to implement it. And above all, unlike Maumoon, President Nasheed does not use Islam as a political weapon” Dr. Majeed said.

Dr. Majeed is a graduate of Medina University and a PHD holder in Quranic Sciences. He had also served as a Director at the Supreme Council of Islamic Affairs and as the Rector of the Faculty of Quran, under President Maumoon’s government.

Article from Miadhu Daily


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