alif baa

Himendhoo haadhisaa ah..

ހިމެންދޫ ޙާދިޘާއަށް

http://www.sandhaanu.net/news/118/ARTICLE/1354/2007-10-11.html

youtube: http://www.youtube.com/watch?v=QV51B9ShvCU

ހިމެންދޫގައި ހިނގައިދިޔަ މައްސަލަތަކަކީ ހާދަބޮޑު އަދި ހިތާމަވެރި ޙާދިޘާއެކެވެ. ކޮންމެމީހަކުވެސް، މިހެންބުނެފައި ނިންމާލަނީއެވެ. އަނެއްބަޔަކި ހިމެންދޫގައި ވަކިވެގަނެގެން އުޅޭ ޖަމާޢަތް ކުށްވެރި ކޮށްލާފައި ނިންމާލަނީއެވެ. އަޅުގަނޑުގެ ހިތުގައި އުފެދެނީ ސުވާލުތަކެކެވެ. ހިމެންދޫގައި ވަކިވެގަނެގެން އުޅޭ ޖަމާޢަތެއް އުފެދެން ޖެހުނީ ކީއްވެގެންތޯއެވެ.؟ މި ސުވާލުގެ ޖަވާބު ދެއްވާނީ ކޮންބޭފުޅެއްތޯއެވެ.؟ ހިމެންދޫއަށް ފުލުހުން އަރާ މިޖަމާޢަތް ރޫޅާލަން ޙަރަކާތްތެރިވީ މިއީ ފުރަތަމަ ފަހަރެއްނޫނެވެ. ދަންނަވަންތޯއެވެ. ވޭތުވެ ދިޔަ ރަމަޟާންމަހަކީވެސް، މިފަދައިން ފުލުހުން މިރަށަށް އަރާފައިވާ ރަށެކެވެ. އެފަހަރު ބޮޑު ހަނގުރާމަޔަކާ ކުރިމަތިލާން ނުޖެހުނުނަމަވެސް، މި ޖަމާޢަތުގެ މީހުން ނަމާދު ކުރަމުންދާ "ދާރުލް ޚައިރު" ފުލުހުންވަނީ ތަޅާލާފައެވެ. އަދި އެތަނުން 27މީހަކު ހައްޔަރުކޮށްގެން ޖަލުގައި ދުވަސްތަކެއް ހޭދަކުރަންޖެހުނުވެ. މިބައިމީހުންގެ މައްޗަށް ދީނީ މަޞްލަޙަތު ނަގާލަން މަސައްކަތްކޮށްގެން ދަޢުލަތުން ކުރާ ދަޢުވާ އަދިވެސް، ކުރިޔަށް އޮތީއެވެ.

އަޅުގަނޑަކީ ހިމެންދޫއަށް ގޮސް ހިމެންދޫގައި މި ނަންގަނެވޭ ވަކިވެގަނެގެން އުލޭ ޖަމާޢަތް ނޫނީ ހައްދުފަހަނައަޅާފައިވާ މީހުންނާއި ބައްދަލުކޮށްފައިވާވެސް މީހަކީމެވެ. މި ޖަމާޢަތުގެ މީހުންނާއި ދެކެވޭ ހުރިހާ ވާހަކަތަކަކީ ތެދު ޙަޤީޤަތްކަމުގައި އަޅުގަނޑަށް ދެންނެވޭކަށްނެތެވެ. މި ނަންގަނެވޭ ހައްދުފަހަނަ އަޅާފައިވާ ޖަމާޢަތަކީ އެންމެހާ ތަހުޒީބުގެ ރިވެތި އާދަތަކުން މަޙުރޫމްވެގެންވާ ބައެއްކަމުގައި އަޅުގަނޑު ޤަބޫލްއެއްނުކުރަމެވެ. އަޅުގަނޑަކީ ހަމަ ޔަޤީނުންވެސް، މި ޖަމާޢަތުގެ މީހުންގެ ދިރިއުޅުމާ އެއްގޮތަށް އުޅޭ މީހެއްނޫނީމެވެ. އަދި މިބައިމީހުންގެ ހެދުންއެޅުމާއި، ދިރިއުޅުމާއި ގާތްކުރާގޮތަކަށްވެސް، އުޅޭ މީހެއްނޫނީމެވެ. އެހެންނަމަވެސް، އެމީހުންގެ ފަރާތުން ރިވެތި އާދަތަކެއް ނެތިގެނެއްނުދެއެވެ. ރަށަށް އަރާ ބީރައްޓެހިންނަށް ކަމޭހިތަން އެބައިމީހުންވެސް، ދަނެއެވެ. އަޅުގަނޑަށް އެމީހުންގެތެރެއިން ފިރިހެނެއް، އަންހެނެއް. ކުޑަކުއްޖެއް ކިޔާނެކަމެއްނެތެވެ. އެންމެންވެސް ކަމޭހިތިއެވެ. އަދި އެމީހުންގެ ވާހަކަދެއްކުމުގައި އޯގާތެރިކަންވެއެވެ. މިއަދާ ހަމައަށްވެސް، އަޅުގަނޑާއި އެބައިމީހުންނާއި އޮންނަ ގާތް ކަމެއް އެބައޮތެވެ. އެމީހުން ފަހަރެއްގައިވެސް، އެމީހުން އުޅޭގޮތް އެންމެ މޮޅުގޮތްވެގެން އެގޮތަށް އުޅުމަށް ނޫނީ އެގޮތް އެއީ އެންމެ ފުރިހަމަގޮތްކަމުގައި އަޅުގަނޑަށް ވިސްނާދޭކަށް މަސައްކަތެއް ނުކުރެއެވެ. އަދި އެފަދަ ގޮތަކަށް އުޅޭ މީހަކަށްނުވާތީވެ، އަޅުގަނޑަށް މަލާމަތްރައްދުކޮށް ހަދާފަކައިވެސް ނެތެވެ. މިދަންނަވަނީކީ އެބައިމީހުން ނަކީ އެންމެ ފުރިހަމަ ގޮތަށް ނޫނީ އުޅެންވީ އެންމެ މާތް ގޮތަށް އުޅޭ ބައެކޭއެއްނޫނެވެ. އަދި ވަކިން ޖަމާޢަތް ހަދައިގެން، މުޅިން ވަކިވެގަނެގެން، ވަކިން މިސްކިތް ހަދައިގެން އެއުޅޭ އުޅުމަކީ އެންމެ ރަނގަޅުގޮތެކޭވެސް، ނޫނެވެ. އެހެންނަމަވެސް ސުވާލަކީ، އެމީހުންނަށް އެގޮތަކަށް ކަންތައް ކުރަން ޖެހުނީ، ނޫނީ އެގޮތަށް އެމީހުން ބަދަލުވީ ކިހިނެއްވެގެންތޯ، މިކަން މިހެންމިދިމާވީ މިއަދުހަމަ ކުއްލިއަކަށްތޯއެވެ؟

ސަލްޓަން ޕާރކުގައި ބޮންގޮއްވީމާ އަދި ފަތުރުވެރިންގެ ބަޔަކަށް އަނިޔާތަކެއްލިބުނީމާ، އެކަމާގުޅިގެން ހޯދަންޖެހޭ އެންމެން ހޯދުމުގެ ގޮތުން މިކުރާ މަސައްކަތަށް އަޅުގަނޑުވެސް ހަމަ ތާޢީދުކުރަމެވެ. ޓެރަރިޒަމްގެ ޢަމަލުތަކަށް ހިތްވަރުދޭ މީހެއްކަމުގައި އަޅުގަނޑުނުވަމެވެ. އެހެންނަމަވެސް، މިކަމާއި ގުޅިގެން އއ. ހިމެދޫގައި ހިނގައިދިޔަ ކުރިމަތިލުންތަކަކީ އެކަންއެގޮތަށް ހިނގައިގެންވާނެކަމެއްނޫނެވެ. އެންމެ ފުރަތަމަވެސް، މިދަންނަވާ ޖަމާޢަތަށް ހީވެފައިއޮތީ ފުލުހުން މިރަށަށް އެރީ މިސްކިތް ތަޅާލަން އައީ ކަމުގައެވެ. އެހެންކަމުން އެމީހުން ބުނަމުންދިޔައީ ކޮންމެފަދައަކުންވެސް މިމިސްކިތް އެމީހުން ޙިމާޔަތް ކުރާނެކަމަށެވެ. އެގޮތުން އެމީހުން ނުކުތީ ފުރިހަމަ ހަތިޔާރާއެކީއެވެ. އެހެންނަމަވެސް، އެމީހުންނާއި ފުލުހުންނާއި ދެކެވިފައިވާ ވާހަކަތަކުން އެމީހުންތިބީ ފުލުހުންނަށް އެއްބާރުލުން ނުދޭކަށޭ ދެންނެވޭނެ ގޮތެއް އަޅުގަނޑަކަށް ނުވިސްނެއެވެ. އެމީހުންވެސް، އަދި ފުލުހުންވެސް ޢަމަލުކޮށްފައިވަނީ އެންމެ ރަނގަޅަށޭ އަޅުގަނޑަކަށް ނުދެންނެވޭނެއެވެ. އެމީހުންގެ އަނބިދަރިން ތިބެނީ މޫނުބުރުޤާ އަޅުވާ ނިވާކޮށްފައިނަމަވެސް، ފުލުހުންނަށް އެމީހުންގެ މޫނުދައްކާ ގެތައް ފާސްކޮށް ހެދުމަށް ފުރުޞަތުދިނެވެ. އަދި ނޫސްވެރިންގެ ކުރިމަތީގައި އެމީހުންގެ މިސްކިތް ބަލަފާސްކޮށް ހެދުމަށްވެސް ހުއްދަ ދިނެވެ. އެހެންނަމަވެސް. ކުރީ ރަމަޟާންމަހުވެސް، މިސްކިތަށް ގެއްލުމެއްނުދޭނަމޭ ބުނެ އެތަން ހަލާކުކޮށްލީމާ އެމީހުންގެ ކުރިމަތީގައި ފުލުހުންގެ ޢިތުބާރުވަނީ ގެއްލިފައެވެ. އެހެންކަމުން އެމީހުން ބޭނުންވީ އެއްވެސް ހަތިޔާރެއްނެތި ފުލުހުން އެތަނަށްވަނުމަށެވެ. މީގެ ރައްދުގައި ފުލުހުން އިސްވެ، އަވަސްވެގަތީ ޙަމަލާއަކަށެވެ. މިބައިމީހުންތިބީ ފުލުހުންނާއި ސިފައިންނާއި ކުރިމަތިލާން ފުރިހަމައަށް ތައްޔާރުވެގެންކަން ރަނގަޅަށް އެނގިތިބެ މިގޮތަށް ކުރިމަތިލުމަކީ މިކަމުގައި އޮތް އެންމެ ރަނގަޅު ޙައްލުކަމުގައި އަޅުގަނޑު ޤަބޫލެއްނުކުރަމެވެ. މީގެ ހެއްކަކީ މިބަދަލުކުރެވުނު ޙަމަލާގެ ފަހުން ދިވެހިރާއްޖޭގެ ސަލާމަތީ ސިފައިން މިބައިމީހުންނާއި ވާހަކަދައްކައިގެން އެއްވެސް ކުރިމަތިލުމަކަށް ނުގޮސް މިކަމަށް ނިމުންގެނެވުނީމައެވެ.

މިކުރިމަތިލުން ހިނގައިދިޔަ ދުވަހު އއ.ހިމެންދޫގައި ޙަރަކާތްތެރިވީ ނޫސްވެރިންވެސް ޤަބޫލްކުރާގޮތުގައި މިފަދަ ޙަމަލައަކަށްނުގޮސް މިކަން ޙައްލުކުރެވުނީހެވެ. އަޅުގަނޑުމެންގެ އެސަންދާނަކީ ހަފްތާ މަޖައްލާއަކަށްވާތީ، ފުލުހުން ނާއި ސިފައިން ނޫސްވެރިންނަށާއި ޚަބަރުފަތުރާ ފަރާތްތަކަށް މިފަދަ ޙަރަކާތްތަކުގައި ބައިވެރިވުމަށް ދެއްވާ ފުރުޞަތުތަކުގައި ބައިވެރިވުމުގެ ފުރުޞަތު ނުލިބޭކަން ވަރަށް ހިތާމަޔާއެކު މި ވަޤުތު ފާހަގަކުރަމެވެ. މި ޙަރަކާތްތައް ހިނގަމުންދިޔައިރު ވަޤުތުން ވަޤުތަށް ހިނގަމުންދިޔަ ކަންތައްތައް ގެނެސްދެއްވުމުގައި ދި އެފް.އެމް.އިން ކުރެއްވި މަސައްކަތަށް ހަމަ ސާބަހެވެ. ދި އެފް.އެމް.އިން ވަޤުތުން ގެނެސްދެއްވި ކަވަރޭޖެ ފިޔަވައި ވަޤުތުން އަޅުގަނޑަށް ލިބެމުންދިޔައީ އެއްފަރާތުގެ ބަހެވެ. އަނެއްފަރާތް އަޅުގަނޑުމެންނަށް ގެނެސްދޭންމިޖެހެނީ އެހެނިހެން ނޫސްތަކާއި ބްރޯޑްކާސްޓް ކުރާ ފަރާތްތަކުގެ ޚަބަރުތަކަށް ބަލާފައެވެ. މިގޮތުން މިދެންނެވި ޖަމާޢަތުގެ ބައެއް މީސްމީހުނާއި ކޮންމެވެސް ވަރަކަށް ވާހަކަދެކެވި އެމީހުންގެ ބަސްލިބިފައިވެއެވެ. އެދުވަހުގެ 3ޖެހިއިރުވެސް އެމީހުން ބުނެފައިވަނީ ފުލުހުންނަށް އެއްބާރުލުންދެމުން އެމީހުންދާވާހަކައެވެ. އަދި ފުލުހުންވެސް، އެމީހުންގެ މިސްކިތަށް ގެއްލުމެއް ނުދޭނެކަމަށް ބުނަމުންދާތީ އެއްވެސް ކުރިމަތިލުމަކަށް ނުގޮސް މިކަން ނިމޭނެކަމަށް އުއްމީދުކުރާކަމުގައެވެ. އެހެންނަމަވެސް، އެމީހުން ތިބީ ޙަމަލައެއްދީފިނަމަ އެއަށް ރައްދުދޭންކަމުގައެވެ.

ކުއްލިއަކަށް އެހެންގޮތަކަށް ކަންތައްތައް ބަދަލުވެގެންދިޔައީއެވެ. ހަނގުރާމައިގެ މައިދާނަކަށް އއ.ހިމެންދޫ ބަދަލުވެގެން ދިޔައީއެވެ. މިފަދަ ހަރުކަށި ޖަމާޢަތަކާއި މުޢާމަލާތުކުރަންވީގޮތް ނޫންގޮތަކަށް ފުލުހުންނަށްވެސް އަމަލުކުރެވުނީއެވެ. މި ހަނގުރާމައިގެ މައިދާނުން ނޫސްވެރިން ބޭރުކޮށް މާލެއަށް ފޮނުވާލިއިރުވެސް، އެތައްބަޔަކަށް ދިޔައީ ބޮޑެތި އަނިޔާތަކެއް ލިބެމުންނެވެ. ނޫސްވެރިން ހިމެންދޫއިން ބޭރުކުރެވުނީ އެމީހުންގެ ސަލާމަތަށް ކަމުގައި ވިދާޅުވެއެވެ. އެހެންނަމަވެސް، ނޫސްވެރިން ރަށުން ބޭރުކުރުމަކީ އެތައްބައެއްގެ ހިތުގައި ސުވާލުއުފެދި، މި އޮޕަރޭޝަން ހިންގިމީހުންގެ ނިޔަތާމެދު ޝައްކު އުފެދޭނެކަމެކެވެ. ނޫސްވެރިންނަކީ ބޮޑެތި ހަނގުރާމަތަކުގެ މައިދާނުގައިވެސް، ފަހަށް ނުޖެހި މަސައްކަތް ކުރަންޖެހޭބައެކެވެ. ފުލުހުންނާއި ސިފައިންނެކޭ އެއްފަދައިން ހަށިފުރާނައަށް ބިރުވެތިނުވެ އެބައިމީހުންގެ ވާޖިބު އަދާކުރަންޖެހޭބައެކެވެ. ނޫސްވެރިން ހިމެންދޫއިން ބޭލުމުގެ ކުރިން މިރާއްޖޭގެ ރައްޔިތުންނަށް ވަރަށް ސާފުކޮށް މަޢުލޫމާތުތައް ލިބެމުންދިޔައެވެ. އެހެންނަމަވެސް، އޭގެފަހުން ލިބެމުންދިޔައީ ކަށަވަރު ނުކުރެވޭ ތަފާތު ޒާތްޒާތުގެ ޚަބަރުތަކެވެ. މިގޮތުން އެތައްބައެއްގެ ހިތުގައި ބިރުވެރިކަން ފެތުރިގެންދިޔައެވެ. އަދި ދައްކަންނުޖެހޭ އެތައްވާހަކަތަކެއް ޙަޤީޤަތަކަށް ބެލުމެއްނެތި ދިޔައީ ދައްކަމުންނެވެ. އއ. ހިމެންދޫގައި ދެ ފުލުހަކާއި ސިފައިންގެ ބޭކަލަކު މި ޖަމާޢަތުން ރަހީނުކުރިވާހަކައެވެ. ފޯނުތަކަށް ރޭންޖުނުލިބޭތީ ފޯނުންވެސް، މީހަކާ ބައްދަލުވަނީކީ ނޫނެވެ. އެހެންނަމަވެސް، އެރޭ 10.00ގެކުރިން މީގެން މީހަކާ ބައްދަލުވާގޮތް އަޅުގަނޑަށްވިއެވެ. އެހެންކަމުން އެމީހުން ރަހީނުކޮށްފައިވަނީ ކިތައްމީހުންތޯ އެކަން އެގޮތަށް ކުރީކީއްވެތޯ އަޅުގަނޑު ސުވާލުކުރީމެވެ. އެމީހުން އަޅުގަނޑު ގާތުބުނެފައިވަނީ އެމީހުން އެއްވެސްމީހަކު ރަހީނުނުކުރާކަމަށެވެ. އެހެންނަމަވެސް، ހިނގައިދިޔަ ކުރިމަތިލުމުގައި އަނިޔާވި ސިފައިންގެ ބޭކަލަކު އެމީހުން ބަލަހައްޓަމުންދާކަމުގައެވެ. އަދި އެބޭކަލަކީ އަނިޔާވެފައި އޮއްވާ އޭނާދޫކޮށްލާފައި ލަޝްކަރު ދޫކޮށްފައިދިޔަ މީހެއްކަމުގައެވެ. އަދި އޭނާޔަށް އެމީހުންނަށް ދެވޭނެ ފަރުވާއެއް ދެމުން އަންނަކަމުގަޔާއި، އޭނާގެ ޙާލުވަރަށް ބޮޑުކަމުގައެވެ.

މީގެފަހުން އެއްވެސް މީހަކާއި އަޅުގަނޑަށް ގުޅޭގޮތެއްނުވިއެވެ. ދެންއިވެންފެށީ މާބިރުވެރިވާހަކަތަކެވެ. މިދެންނެވިމީހާގެ ގައިގައި ފޮތިއޮޅާ ރޯކޮށްލާން ނެރެފަހުރިވާހަކައެވެ. ދެފުލުހުންވެސް، އެމީހުން ރަހީނުކޮށް ހެދިނުހެދިއެއް ނޭނގޭވާހަކައެވެ. އެމީހުން ހަނގުރާމަ އިޢުލާންކުރިވާހަކައެވެ. ޑިފެންސްފޯސްއަށް ބަޑިޖެހުމަށް އަމުރުކުރި ވާހަކައެވެ. ހަނގުރާމައަށް ސިފައިން ފުރިހަމަ ހަތިޔާރާއެކު ފޮނުވާލެވުނުވާހަކައެވެ. މިހިރަ މިހިރަ އަޑުތައްއިވި ފިކުރުކުރާކުރާމީހަކަށްނަމަ ލޮލަށް ނިދިނާންނާނެއެވެ. ވާނުވާނޭނގިފައި އެތައް ވަޤުތުތަކެއްގައި ހިތާމައިން އަޅުގަނޑުމެން ތިބޭކަށް ނުޖެހޭތޯއެވެ.؟ އަނެއްދުވަހުގެ އިރުއަރާވަޤުތު ހިމެންދޫގައި ލޭގެ ސާލެއްދެމިގެންދާނެކަމާމެދު ޚިޔާލެއްނުކުރެވޭތޯއެވެ؟ އަޅުގަނޑުމެންގެ ތެރެއިން ބައެއްގެ ފުރާނައާމެދު ކަންބޮޑުވެ ލޮލުންކަރުނަ ނުހިލޭތޯއެވެ؟ މިފަދަ ހިތާމަވެރިކަމެއް ކުރިމަތި ނުކުރައްވާތޯ އަޅުގަނޑުމެން ދުޢާނުކުރަންތޯއެވެ؟ ﷲގެ އިރާދަފުޅާއެކު އަޅުގަނޑުމެންނަށް ދުވާލުގެ އަލިކަންގެނެސްދިނީ މިފަދަ ކުރިމަތިލުންތަކެއް ނުހިނގާކަމުގެ އުފާވެރި ޚަބަރެވެ. އެއްވެސް ޝަރުތަކާއިނުލާ މި ޖަމާޢަތުގެ މީހުން އަމާންދިންވާހަކައެވެ. އެހެންނަމަވެސް، ރަހީނުކުރި ސިފައިންގެ ބޭކަލަކަށް ވަރަށް އަނިޔާކޮށްފައިވާ ވާހަކައެވެ. މިހާހިސާބުންވެސް، އަޅުގަނޑުގެ ހިތުގައި ހަމަ ސުވާލުތައްދިޔައީ އުފެދެމުންނެވެ. މިނަންގަނެވޭ ހައްދުފަހަނައަޅާފައިވާ ޖަމާޢަތުގެ މީހުން މިހާފަސޭހައިން އެއްވެސް، ޝަރުތެއްނެތި އަމާންދިނީހެއްޔެވެ؟ އެފަދަ ބަޔަކާއި ސިފައިން މުޢާމަލާތުކުރިގޮތް ހަމައެކަނި އެނގޭނީ އެތަނުގައި ތިއްބެވި ބޭފުޅުންނަށެވެ. ދެން ހަމަ މާތް ﷲ ޙަޟްރަތަށެވެ.

މިދެންނެވި އޮޕަރޭޝަން ނިމުނުއިރު 63މީހަކު ހައްޔަރުވެއްޖެއެވެ. ކަނުބަނދެގެން، ފަހަތަށް ބިޑިއަޅުވައިގެން މިބައިމީހުންގެނެސް ޖަލަށްލެވިއްޖެއެވެ. ސިފައިންގެތެރެއިންނާއި ފުލުހުންގެތެރެއިން އެތައްބަޔަކަށް ބޮޑެތި އަނިޔާތަކެއްލިބިއްޖެއެވެ. އެހެންނަމަވެސް، މިވާހަކަތައް އެނގުނުފަދައިން ހިމެންދޫގެ މިދަންނަވާ ޖަމާޢަތުން މީހަކަށް އަނިޔާއެއްވީކަންނޫނީ ލިބުނީ ކިހާވަރެއްގެ އަނިޔާއެއްކަން އެނގޭމީހަކު އެބަހުރިތޯއެވެ. މީގެތެރެއިން 12މީހަކަށް އަނިޔާތަކެއްލިބި ފަރުވާދެމުންދިޔަނަމަވެސް، ބޮޑެތި އަނިޔާތަކެއް ނުވާކަމަށްވެސް، ވިދާޅުވެދެއްވުނީ މާފަހުންނެވެ. ސިފައިންގެތެރެއިން ރަހީނުކުރެވުނުކަމަށް ވިދާޅުވާބޭކަލަކު ހޮސްޕިޓަލުގައި އެޑްމިޓްކުރެވިފައިވަނިކޮށް ބައްދަލުކުރި ނޫސްވެރިންގާތު އެބޭފުޅާ ވިދާޅުވަނީ އެބޭފުޅާ ރަހީނުނުކުރާކަމުގައެވެ. އަދި އެމީހުން އެބޭކަލަކު ޒަޚަމްވެފައިވަނިކޮށް އޭނާއަށް އޯގާތެރެކަމާއެކު އެހީތެރިވެދޭން މަސައްކަތްކޮށްފައިވާ ކަމުގައެވެ. އެހެންނަމަވެސް، ހިނގައިފާ ކުރިމަތިލުމުގައި ހަމަ ޔަޤީނުންވެސް އެބޭކަލަކަށް ވަރަށްބޮޑެތި އަނިޔާތަކެއް އެވަނީވެފައެވެ.

މިއީ ހަމަޔަޤީނުންވެސް، އަޅުގަނޑުގެ ޙަޔާތުގައި ހިނގައިދިޔަ މިފަދަ އެންމެ ހިތާމަވެރި ޙާދިޘާއެވެ. މިފަދަ ޙާލަތަކަށް މި ޤައުމު ދާންޖެހުނީ ކީއްވެތޯއެވެ.؟ މިފަދަ ޖަމާޢަތެއް އުފެދި މިފަދަ ޙާލަތަކަށް ބައެއްގެ ފިކުރު ބަދަލުވެގެންދިއައިރު މި ޤައުމުއޮތީ ނިދާފަތޯއެވެ.؟ ދީނީ ގޮތުން ބަޔަކު ހައްދުފަހަނައަޅަނީ ދީން ރަނގަޅަށް އޮޅުންފިލުވާނުދެވުނީމައެވެ. ޤަބޫލްކުރެއްވިޔަސް، ނުކުރެއްވިޔަސް، ޙަޤީޤަތަކީ މިއީއެވެ. މިފަދަ ހަރުކަށި އުޞޫލުތަކެއް ގެންގުޅޭބަޔަކާއި ކުރިމަތިލުމުގައި ބާރުބޭނުންކޮށްގެން މާފުރިހަމަ ކާމިޔާބެއްލިބިދާނެތޯއެވެ.؟ އެހެންނަމަ ދީނުގެ ނަމުގައި، ޖިހާދުކުރުމުގެ ނަމުގައި ޖާނުންފިދާވާމީހުންވެސް، މިދުނިޔެއެއިން ނެތި ހިނގައްޖައީހެވެ. ނިކަންވިސްނަވާށެވެ. ވޭތުވެދިޔަ ރަމަޟާންމަހުވެސް، ފުލުހުންގެ ބާރު މިޖަމާޢަތަށް ވަނީ ދައްކުވާދީފައެވެ. ބާރުބޭނުންކޮށްގެން މިކަންހަމަޖެހޭނެނަމަ މި ރަމަޟާންމަހު މިބައިމީހުން މިގޮތަށް ޙަމަލަދޭން ތައްޔާރުވެގެން ނުކުތީސްތޯއެވެ؟ ފަހަރެއްގައިވެސް، މިބައިމީހުންގެ ޢަމަލުތައް ރަނގަޅުކަމުގައި އަޅުގަނޑު ދަންނަވަނީއަކީ ނޫނެވެ. އެހެންނަމަވެސް، މިގޮތަށް ޢަމަލުކޮށްގެން މީގެނަތީޖާ ފަހުންރަނގަޅުވާނެކަމަށް އަޅުގަނޑަކަށް ޤަބޫލްއެއްނުކުރެވެއެވެ. މިފަދަ މީހުންނަށް ހެޔޮގޮތް ވިސްނާދެވޭފަދަ ބޮޑެތި ދީނީ ޢިލްމުވެރިން މި ޤައުމުގައި އެބަތިއްބެވިއެވެ. އިސްލާމީ ކަންތައްތަކާބެހޭ މަތީމަޖިލިހެކޭ ކިޔާމަޖިލިހެއް އެބައޮތެވެ. މި މަޖިލިހުގެ ދައުރަކީ ކޮބައިކަމެއް ނޭނގެއެވެ. މިމަޖިލިހަށް މިފަދަ ކަންކަމުގައި ކަމެއްނުކުރެވޭނަމަ މި ރާއްޖޭގައި ތިއްބެވި މިފަދަ ޢިލްމުވެރިންނަށް ދަޢުލަތުން ޚަރަދުދެއްވައިގެންނަމަވެސް، މިކަންތައް ކުރެއްވުމަކީ މި ޤައުމުގެ މަޞްލަޙަތަށް ފައިދާކުރާނެ ކަމެއްކަމުގައިވާނެއެވެ. ދީން ދަސްކުރާހިތުންއުޅޭބަޔަކަށް މިފުރުޞަތު ލިބިދޭންޖެހެއެވެ. މިކަމަށްޓަކައި އެދޭބަޔަކު ކޮންމެހެން އަފްޣާނިސްތާނަށް ނޫނީ އެހެންވެސް މިފަދަ ޤައުމަކަށް ދާކަށްނުޖެހޭނެއެވެ. މި ޤައުމުގައި ރަނގަޅަށް ދީންއުނގަންނައިދެއްވޭނެ ބޮޑެތި ޢިލްމުވެރިން ތިއްބެވިކަމަށް އެއްވެސް ޝައްކެއްނެތި އަޅުގަނޑު ޔަޤީންކުރަމެވެ.

ހިނގައިދިޔަ މި ހިތާމަވެރި ޙާދިޘާއަކީ އިންސާނީ ބޮޑުމައްސަލައެކެވެ. މިކަންމިހެން ހިނގާދާންޖެހުމުގެ ޒިންމާ ހަމައެކަނި މިބައިމީހުންގެ ބޮލުގައި އެޅުވުމަކުން މިކަންނިމުނީކީނޫނެވެ. މިބައިމީހުން ވަކިވެގަތީ ކީއްވެތޯ ބައްލަވާށެވެ. މިމީހުންނަށް ފުރައްސާރަކޮށް ގޯނާކުރުމަކުން ނޫނީ ހަމައެކަނި ހަރުކަށި ޢަދަބުދީގެން މިކަންނިންމައެއްނުލެވޭނެއެވެ. މިކަމުގެ ޙައްލަކީ ބާރުބޭނުންކުރުންކަމުގައި ނުބައްލަވާށެވެ. މިބޮޑު މައްސަލަ ހިނގައިދިޔައިރު މިކަމާމެދު ކަންބޮޑުވާބައެއްކަމުގައި ހިޔުމަންރައިޓްސް ކޮމިޝަންވޭބާއެވެ. މި ކޮމިޝަންގެ ކޮމިޝަނަރއަށް ދަޢުވަތު ކާޑެއް ލިބިނުލައްވާތީ ހަމަކަހާތާ ހިރުވާވެސް ނުލެއްވިއެވެ. މިފަދަ އެހެން ޙާދިޘާއެއް ހިނގައިފިނަމަ ހަމަޔަޤީނުންވެސް، އަޅުގަނޑު އެމަނިކުފާނަށް ދަޢުވަތުނާމާއެއް ލިޔެ އާދޭސްދަންނަވާނަމެވެ. އަދި އެމަނިކުފާނު ރަސްމީ އިޢްޒަތުގައި މިފަދަތަންތަނަށް ވަޑައިގެންނެވުމަށް ކާރުކޮޅަކާއި، ލޯންޗްކޮޅެއްވެސް، ހަމަޖެއްސޭތޯ ބަލާނަމެވެ. ދެންއޮތީ ސިޔާސީ ޕާޓީތަކެވެ. މިހަމަނުޖެހުން ހިނގައިދިޔައީއެވެ. އެންމެހާ ޕާޓީތައްވެސް، މިޖަމާޢަތް ކުށްވެރިކޮށްނިންމައިގެން، މިކަމާބެހޭގޮތުން ހަމަޗުއްޕުވެސް ބުނެލަންނުކެރިފައިތިބީއެވެ. މިކަމަކީ ޤައުމީ ބޮޑު މައްސަލައަކަށް ނުވަނީތޯއެވެ.؟ މިފަދަ ބޮޑެތި ޤައުމީ މައްސަލަތައް ޙައްލުކުރުމުގައި ސިޔާސީ ޕާޓީތަކުގެ ދައުރެއްނޯވޭތޯއެވެ؟ މިފަދަ މައްސަލަތަކަށް އެދެވޭ ޙައްލެއް ގެނައުމަށް އެއްވެސް ޕާޓީއަކުން މަސައްކަތެއްނުކުރެއެވެ. ސަރުކާރުން މަސައްކަތް ނުކުރާކަންވެސް އެނގިތިބެއެވެ. ސަރުކާރުންބެލީ ދެމީހަކު އެއްވެއްޖެނަމަ އެތަނެއްރޫޅާލެވޭތޯއެވެ. ވެރިކަމުގައި ވަކިހިއްޕަން މޮޅެތި އުކުޅުތައް ބޭނުންކޮށްލަކޮށްލަ ތިބީއެވެ. ސިޔާސީ ޕާޓީތަކުންބެލީ ހަމައެކަނި މައުމޫނޭ...މައުމޫނޭ..މިހެން ގޮވޭތޯއެވެ. ޤައުމުގައި ހުރި ބައެއް މައްސަލަތަކަށް ބަލައިލެވުނުނަމަވެސް، ކޮންމެބަޔަކުވެސް ބެލީ ތިމަންނައަށް ލިބުނު އަނިޔާގެވާހަކަގޮވައިގެން މެޑަލްޖެހޭތޯއެވެ. ދީނީ ފިކުރު މި ޤައުމުގައި ނެތިގޮސް، އެމީހަކު ހިތައްއެރިގޮތް އެއީ ރަނގަޅުގޮތްކަމށްދެކިގެން އުޅެނަގަނީއެވެ. ހިމެންދޫގައި އެއުފެދުނު ޖަމާޢަތުގެ ވާހަކައެކަނި ދެއްކީމަ ނިމުނީތޯއެވެ. މިމާލޭގައި ފޯސްހަދާލާފަ ނުކުމެ ގެތައް ޗެކްކޮށްލިނަމަ މާގިނަ ހަތިޔާރުވެސް ފެންނާނެއެވެ. މާބެޑެތި އަނިޔާތަށްވެސް، ފުލުހުންނަށްދިނީހެވެ. ބަނގުރަލާއި، މަސްތުވާތަކެތިވެސް ފެންނާނެއެވެ. ޒިނޭޚާނާތައްވެސް ފެންނާނެއެވެ. ނުވިތާކަށް މި ރަމަޟާންމަހު ރޯދަ ހިފުމެއްނެތި ކާންތިބޭ ފިރިހެންވެރިންގެ ބައިގަނޑުވެސް ފެންނާނެއެވެ. ފުލުހުން ހޯދަންޖެހޭ ޖިނާޢީކުށްތައްކޮށްފައިވާ އެތައް އެތައްބަޔަކުވެސް ފެންނާނެއެވެ. މިއީ ދޮގެއްނޫންކަމުގައި ﷲގަންދީ ހުވާކުރަން އަޅުގަނޑަށް ކެރިދާނެއެވެ. ދަންނަވަންތޯއެވެ. ހިމެންދޫއިން 63މީހަކު ހައްޔަރުކޮށް ކަނުބަނދެގެން ބިޑިއަޅުވައިގެން ގެނެސް އެމީހުންގެ މައްޗަށް ބޮޑެތި ހަރުކަށި އަދަބުތައް ކަނޑައެޅިދާނެއެވެ. އެހެންނަމަވެސް، އެ އަދަބުތަކަކީ މިމައްސަލައިގެ ޙައްލުކަމުގައި ނުބައްލަވާށެވެ. ކޮންމެބައެއްގެތެރޭގައިވެސް، ރަނގަޅު ނުރަނގަޅު މިދެބައިވެސް ވާނެއެވެ. ނުބައިކަންނައްތާލުމަށް ނުބައިކަންބޭނުންކޮށްގެން ދުވަހަކުވެސް ރަނގަޅެއްއޮންނާނެތޯއެވެ. މި ޙާދިޘާއާއި ގުޅިގެން އެތައްބައެއްގެ އަބުރަށް ހުތުރުވާކަހަލަ އެތައްވާހަކަތަކެއް ދައްކައިފިއެވެ. ހިމެންދޫގެ މިޖަމާޢަތުގެ ޢާއިލާތަކަށް ބަދުބަސްރައްދުކޮށްފިއެވެ. މިއީވަރަށްވެސް ދެރަކަމެކެވެ. މިފަދައިން ހުރިހާކަމެއް ހިނގައިދިއުމުންވެސް، އެއްވެސް ބަޔަކު މިކަމާ ކަންބޮޑުވީހެން ހިއެއްނުވެއެވެ. ހިމެންދޫ ،ހިމެންދޫ،. ހިމެންދޫ،،، ވަކިވެގަނެގެންއުޅޭ ޖަމާޢަތް،،، މިހެން ތަސްބީހައެއްހެން ކިޔުންނޫންކަމެއް މިއަދަކުނެތެވެ. އެތައް ޢާއިލާތަކެއް އެކަނިވެރިވެ ނިކަމެތިވެފައި ތިބިކަން އެނގޭބަޔަކު އެބަތިބިތޯއެވެ؟ ކުޑަކުދިންނާއި އަންހެންވެރިން އެކަނިމާއެކަނި ކިތައްގޭގައި އެބަތިބިތޯއެވެ.؟ މިޢާއިލާތަށް ކައިބޮއިހަދާނީ ކިހިނެއްތޯއެވެ؟ މިޢާއިލާތައްދިރިއުޅުމަށް ޚަރަދުކުރާނީ ކޮންފަދައަކުންތޯއެވެ؟ މި ޢާއިލާތަކަށް މި ރަށުގައި ދެންއުޅޭމީހުންގެ ފަރާތުންގޯނާއެއް މިދަނޑިވަޅުގައި ލިބުމަކީވެސް، ވެދާނެކަމެއްނޫންތޯއެވެ؟ މިއީ ބަލަންޖެހޭ އިންސާނީ މައްސަލަތަކެއްނޫންތޯއެވެ.؟

މިވާހަކަތައް މިމޭރުމުން ލިޔުމުން އަޅުގަނޑުވެސް، ހައްދުފަހަނައަޅައިދިއައިކަމުގައި ބުނާބަޔަކުބުނާނެއެވެ. ނޫސްވެރިކަން ޒިންމާދާރުގޮތުގައި ނުކުރަނީއޭވެސް ބުނާނެއެވެ. އެހެންނަމަވެސް، މިކަމާމެދު އަޅުގަނޑުގެ ވިސްނުންހުރިގޮތް އަޅުގަނޑު މިދެންނެވީއެވެ. އަޅުގަނޑުމެންނަކަށް ޒިންމާދާރު ނޫސްވެރިކަން އަދާކުރެވޭކަށްނެތެވެ. ޒިންމާދާރު ނޫސްވެރިކަމަކީ ތިލަފަތްހަމަވާގޮތަށް ދެފަރާތްފެންނަގޮތަށް އަދާކުރާ ނޫސްވެރިކަމެވެ. މިފަދަ ނޫސްވެރިކަން ނުކުރާބައެއްކަމަށް ވިދާޅުވެ، އަޅުގަނޑުމެންގެ މަޖައްލާގެނަންގެނެސް ހައްދަވާ ބޭފުޅުން މިކަމުގެ ޒިންމާފުރިހަމައަށް އުފުއްލަވާށެވެ. އަޅުގަނޑުމެންގެ ހަފްތާ މަޖައްލާ 'އެސަންދާން' އަކީ އިންފޮމޭޝަން މިނިސްޓްރީގައި ރެޖިސްޓްރީކޮށްގެން ނެރެމުންދާ މަޖައްލާއެއްކަމުގައި ވީނަމަވެސް، އަޅުގަނޑުމެންނަކީ މި ރާއްޖޭގައި މީޑިއާއޭމިކިޔާބައިގައި ހިމެނޭ ބަޔަކަށްނުވެއެވެ. ހިމެނޭކަމުގައިވާނަމަ ފުލުހުންނާއި ސިފައިން މީޑިއާއަށް ދެއްވާ ފުރުޞަތުތަކުގައި ބައިވެރިވުމުގެ ފުރުޞަތު އަޅުގަނޑުމެންނަށް ލިބުނީހެވެ. މިފަދަ ނޫސްވެރިކަން ކުރާބަޔަކަށް އަޅުގަނޑުމެންވާނީ ކިހިނެތްތޯއެވެ. އަޅުގަނޑުމެން މިފަދަ ފުރުޞަތުތަކަށްއެދި އެފަރާތްތަކަށް ދަންނަވަންވީ ކޮންފަދައަކުންތޯއެވެ. އިންފޮމޭޝަން މިނިސްޓަރ ނަޝީދުއަށް މިހިނދު ވަރަށް އާދޭހާއެކު ދަންނަވަމެވެ. މިފަދައިން އަޅުގަނޑުމެންނާމެދު ތަފާތުކުރެވެމުންދާއިރު މަނިކުފާނު ޒިންމާދާރު ނޫސްވެރިކަން އަޅުގަނޑުމެންނުކުރާވާހަކަ ވިދާޅުވަން ލަދުފުޅެއްނުގަނޭތޯއެވެ. މިފަދަ ޤައުމުގެ ހުރިހާކަމެއް ހަލާކުވެގެން މިދަނީ މިފަދަ ތަފާތުކުރުންތައް ގިނަވީމައެވެ.

dheenee gothun moonuburugaa manaa kureveyne evves gotheh nonnaane " JAZEERA DAILY

މަދީނާއިން ދީނީ ތައުލީމް ހާސިލް ކުރައްވައިގެން ހުރި އަބުދުﷲ ބުނު މުހައްމަދު އިބްރާހިމް ވިދާޅުވީ އިސްލާމް ދީނުގައި ވަކިކަމެއް ސާބިތުވެފައި އޮއްވައި މީހަކު ކުރާ ކަމަކުން ނުވަތަ ބަޔަކު ދެކޭ ގޮތަކުން އެ ހުކުމެއް ބަދަލު ވެގެން ނުދާނެ ކަމަށެވެ.

އަބުދުﷲ ވިދާޅުވީ އިސްލާމްދީނުގެ ހުރިހާ އަދާވާތްތެރިން އެންމެ ރުޅިއަންނަ އިސްލާމީ ވަންތަ ބޭރުފުށުގެ ކަންތައްތަކަކީ ތުބުޅި އާ ފައިކުރި އަދި ބުރުގާ ކަމަށެވެ.

” އަވަށްޓެރި ލަންކާގައިވެސް ޓެރަރިޒަމްގެ އަމަލޭ މިކިޔާ އަމަލުތައް ހިންގަމުންދާތާ, މިހާރު 20 ވަރަކަށް އަހަރު ވެގެން ދަނީ އެހެންނަމަވެސް އެގައުމުގައި ވެސް މޫނު ބުރުގާ އަށް ވަރަށް އިހުތިރާމް ކުރޭ.“ އަބުދުﷲ ވިދާޅުވި އެވެ.

އަބުދުﷲ ވިދާޅުވީ މޫނު ބުރުގާ ނެގުމަށް އެންގުމަށް ވުރެ, އިންސާނުންގެ އަތްފައި ކެޑުން ވެސް މާރަގަޅު ވާނެ ކަމަށާ އިންސާނުން ބޮޑެތި ޖަރީމާތައް ހިންގަމުންދަނީ އަތްފައި ހުންނާތީ ކަމަށެވެ

ދީނީ އިލްމުވެރިންގެ ފަތުވާ: ދީނީގޮތުން މޫނު ބުރުގާ އެޅުން މަނާކުރެވޭނެ އެއްވެސް ގޮތެއް ނޯންނާނެ

http://jazeera.com.mv/posts/view/4930ު

މޫނު ބުރުގާ ނޭޅުމަށް ދީނީ ގޮތުން އެއްވެސް ފަރާތަށް ނޭންގޭނެ ކަމަށް ރާއްޖޭގެ މަޝްހޫރު ދީނީ އިލްމްވެރިން ބުނެފި އެވެ.

ދީނީ އިލްމްވެރިންގެ ވާހަކަތައް މިގޮތަށް އައިސްފައިވަނީ މިމަހު 10 ވަނަ ދުވަހު ރައީސް އޮފީހުން ރާއްޖޭގެ އިސްލާމީ ކަންތައްތަކާއި ބެހޭ އެންމެ މަތީމަޖިލީހަށް ފޮނުވި ސިޓީއެއްގައި ކޮންބައެއްކަން އޮޅުންނުފިލާ ފަދަ ގޮތަކަށް ހެދުން އަޅައިގެން މަގުމަތީގަ އާއި އާއްމުތަންތާގައި އުޅުމާއި މިދެންނެވި ފަދަ ކަންތައްތައް ކުރުން މަނާ ކުރުމަށްޓަކައި އިއުލާން ކުރުމަށް މަތީމަޖިލީހަށް އެންގެވުމާއި ގުޅިގެން ނެވެ.

މަދީނާ އިން ދީނީ ތައުލީމް އުގެނިވަޑައިގެން ހުންނެވި އާދަމް ނަސީމް(ބީއޭ) ވިދާޅުވީ ފިތުނަ ވެރިކަށް އުފެދޭ ތަންތާގައި މޫނު ނިވާ ކުރުމަށް ދީނުގައި އަންގަވާފައިވާ ކަމަށެވެ.

” އެކަބުލޭގެ މޫނު ނިވާ ކުރަން ބޭނުން ވަނީ ނަމަ, އެއްވެސް ފަރާތަކަށް ނޭންގޭނެ މޫނު ނިވާ ނުކުރާކަށެއް. އެއީ ދީނުގައި އޮންނަ ގޮތަކީ.“ ނަސީމް ވިދާޅުވި އެވެ.

ނަސީމް ވިދާޅުވީ އެކަބުލޭގެ އިހުތިޔާރުގައި މޫނު ނިވާ ކުރަނީ ނަމަ ފިރިމީހާއަށް ވެސް އަދި ވެރިއަކަށް ވެސް އެކަން ނުކުރުމަށް ނޭންގޭނެ ކަމަށެވެ.

މަދީނާއިން ތައުލީމް ހާސިލް ކުރެއްވި ޝައިހް އަބުދުﷲ ބުން މުހައްމަދު އިބްރާހިމް ވިދާޅުވީ އިސްލާމް ދީނުގައި ވަކިގޮތަކަށް ބުނެފައި ވަނިކޮށް އެއާއި އިދިކޮޅަށް ގާނޫނެއް ހަދައި އިސްލާމް ދިރިއުޅޭ ބިމެއްގައި ތަންފީޒު ނުކުރެވޭނެ ކަމަށެވެ. އަދި މިފަދަ ގޮތަކަށް ހެދޭ ގާނޫނެއް ވަނީ ބާތިލް ގާނޫނަކަށް ކަމަށެވެ.

މިމައްސަލައަކީ މިއަދު ދިމާވެގެން އުޅޭ މައްސަލައެއް ނޫން ކަމަށާ ސަލްޓަންޕާކް ހާދިސާ ހިނގުމުގެ މާކުރިން ފެށިގެން ވެސް މިކަމަށް ޕްލޭން ކުރެވެމުން އަންނަ ކަމަށް އަބުދުﷲ ވިދާޅުވި އެވެ.

އަބުދުﷲ ވިދާޅުވީ ސަރުކާރުން އަބަދު ވެސް ބުނަމުން އަންނަނީ އިސްލާމްދީނަކީ މެދުމިނުގެ ދީން ކަމަށެވެ.

” އަޅުގަނޑުމެންނަށް އެބަ ފެނޭ އައުރަ ނިވާ ނުކޮށް އުޅެމުންދާ މީހުން ވެސް. ދެން މިއޮތީ އާއްމް ބުރުގާ. އެއަށް ވުރެ މާތްކަމެއްގެ ގޮތުގައި މޫނު ބުރުގާ. އެހެންވުމުން މިތިން ވައްތަރު މޫނު ބުރުގާ މަނާ ކުރުމަށް ގަވައިދު ހަދާއިރު އައުރަ ނިވާ ނުކުރާމީހުންނަށް ގަވައިދެއް ނެތް ކަމުން ސަރުކާރުގެ މަގުސަދު އެބަހާމަވޭ. މިކަމުގައި ސަރުކާރުގެ ހެޔޮނިއަތެއް ފެންނަށް ނެތްކަން ވެސް ދޭހަވޭ.“ އަބުދުﷲ ވިދާޅުވި އެވެ.

އަބުދުﷲ ވިދާޅުވީ ސަލްޓަންޕާކްގެ ހާދިސާގެ ކުރިން ވެސް މިރާއްޖޭގައި ބޮޑެތި ޖަރީމާތައް ހިންގާ މީހުންވެސް މާރާފައި އެބަހުރި ކަމަށާ އެފަދަ ހާދިސާ ތަކުގައި ވެސް އެއަމަލު ހިންގި މީހަކާއި އެއްގޮތަށް ތިބޭ އެންމެން ފާހަގަކޮށް ހުނިޖަހާފައި ނުވާ ކަމަށެވެ.

” ރަތްކުލައިގެ ހެދުމެއް ލައިގެން ހުރި މީހަކު ވައްކަންކޮށް ފިއްޔާ ރަތްކުލައިގެ ހެދުން މަނާ ކުރަންވީތޯ؟ މިއީ ދެއުޅިއެއްނުވާ ކަމެއް ކަން ވިސްނާލުމުން އެގިގެންދާނެ.“ އަބުދުﷲ ވިދާޅުވި އެވެ.

މިސްރުން ކިޔަވާ ވިދާޅުވި އަލްއުސްތާޛު މުހައްމަދު ނަޝީދު ވިދާޅުވީ މޫނު ބުރުގާގެ މައްސަލައަކީ އިހުތިލާފީ މައްސަލައެއް ކަމަށާ އެހެން ވުމުން އެއްވެސް ފަރާތަކަށް އެކަމަށް ވަކި ގޮތެއް ނުނިންމޭނެ ކަމަށެވެ. ނަޝީދު ވިދާޅުވީ މީހަކު އެމީހެއްގެ އައުރައަށް ވުރެ ބޮޑަށް ނިވާކޮށްގެން ދީނީ ގޮތުން މައްސަލައަކަށް ނުވާނެ ކަމަށާ މައްސަލައަކަށް ވާނީ އައުރަ ނިވާނުވާ ނަމަކަމަށެވެ.

” އަޅުގަނޑުމެންނަށް ކުރިން ފާހަގަ ކުރެވުނު މިސްރުގައި ވެސް އެގައުމުގެ ބައެއް ޔުނިވަލްސިޓީތަކަށާ އެހެން ވެސް ތަންތަނަށް މޫނު އަޅައިގެން ނުވަދެވޭ ގޮތް ހެދިތަން. އެހެން ނަމަވެސް އެގައުމުގައިވެސް އާއްމްތަންތާގައި މޫނު އެޅުން މަނަލެއް ނުކުރޭ.“ ނަޝީދު ވިދާޅުވި އެވެ.

ނަޝީދު ވިދާޅުވީ ރާއްޖޭގައި ކޮންމެހެން އައިޑެންޓިޓީ އެގެން ބޭނުންވާ ތަންތަނަށް ވަންނަ އިރު އެމީހެއްގެ އައިޑެންޓެޓީ ބެލިދާނެ ކަމަށެވެ.

” މޫނު ބުރުގާ އަޅާފައި ހުންނަ އަންހެނަކު ބަލަން ބޭނުންނަމަ އަޅުގަނޑުމެންގެ ފުލުހުންގެ ތެރޭގައި ވެސް އަންހެނުން އެބަ ހަރަކާތްތެރިވޭ.“ ނަޝީދު ވިދާޅުވި އެވެ.

ނަޝީދު ވިދާޅުވީ ދުނިޔޭގެ މަޝްހޫރު ދީނީ އިލްމް ވެރިއެއްކަމުގައިވާ ޔޫސުފް ގަރުބާވީ ވެސް މޫނު އެޅުމަކީ އިހުތިލާފީ މައްސަލައެއް ކަމަށް ވިދާޅުވާ ކަމަށާ މޫނު އަޅަން ބޭނުންވާ މީހުންނަށް އެހައްގު ލިބިދޭން ޖެހޭނެ ކަމެއް ކަމަށް އޭނާ ވެސް ދެކެވަޑައިގަންނަވާ ކަމަށެވެ.

މަދީނާގެ އިސްލާމިކު ޔުނިވަރސްޓީން ތައުލީމް ހާސިލް ކުރައްވާފައިވާ ހަސަން މޫސާ ފިކުރީ ވިދާޅުވީ މިކަމަކީ ބައެއް އިލްމް ވެރިން ވާޖިބެއް ކަމަށް ދެކޭ, އަދި އަނެއްބައި އިލްވެރިން ގަދަވެގެންވާ ސުންނަތެއް ކަމަށް ދެކޭ ދީނީ މައްސަލައެއް ކަމަށާ މިކަމަށް ސަރުކާރުން ވަކި ގޮތަކަށް ނިންމެވުން މިއީ ދީނަށް ގޮންޖެހުން ކަމަށެވެ.

” އަޅުގަނޑުމެން ފަދަ އިސްލާމީ ދައުލަތަކުން ދީނީ ހުކުމަކާއި އިދިކޮޅަށް ތައާރުޒުވާ ގޮތަށް ގާނޫނުތައް ހަދާއިރު, އިސްލާމީ ނޫން ގައުމުތަކުގައި މިހައްގުތައް އެތަންތާގެ މުސްލިމުންނަށް ލިބިދޭ.“ ފިކުރީ ވިދާޅުވި އެވެ.

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Himendhoo

ހައްދުފަހަނައަޅާ ދިއުމަކީ ކޮބާ؟ ބުރުގާ އެޅުމާއި ތުނބުޅި ދިގުކުރުމަކީ ހައްދުފަހަނަ އެޅުންނަމަ، ބަރަހަނާކޮށް އުޅުމަކީ ހައްދުގައި ތިބުންތަ؟

http://jazeera.com.mv/posts/view/5036

މަގުމަތިން ދިމާވި ރައްޓެއްސަކު ރަކި ފާޑަކަށް ހީލާފައި ”ކޮބާ ހިމެންދޫއަށް ދިޔައީތަ“ ”ތިއީވެސް އެބަގައިގެ މީހެއް ދޯ“ އޭ ބުންޏެވެ.

ޖަވާބުގައި ބުނެލެވުނީ ”އަނެއްކާ ކިހިނެތް ވީހެއްޔެވެ“. އެހިސާބުން އޭނާވެސް ހުއްޓައެއް ނުލިއެވެ.

”ތިހިރީނު ތަނބިކަށްޓަށްވުރެ މައްޗަށް ފައިކުރި އަރާފައި. އަދި ތުނބުޅިއެއްވެސް ބަހައްޓާފައި“ އޭނާ ބުންޏެވެ.

އޭނާ ބުނީ ތިގޮތަށް އުޅެނީ މިއުޅޭ ހައްދުފަހަނައަޅާފައިވާ މީހުންނެވެ. ” ވައްހާބީން“ނެވެ. އަދި އެހެން ނޫޅުމަށް ނަސޭހަތްތެރިވެސް ވިއެވެ. ހަޤީގަތުގައި ފައިކުރި ހުރީ ވުޟޫކުރަން އޮޅާލިގޮތަށް ނިއުޅާ ނުލެވިއެވެ. އެހާހިސާބުން ހިތާހިތާ ކިޔާ ލެވުނެވެ. ހައްދުފަހަނައެޅުމުގެ ލަޤަބު އެމީހުން ދިނީތާއެވެ.

”ހައްދުފަހަނާ އަޅައިފި“,”ދީނީގޮތުން ބައިބައިވެއްޖެ“ މިއީ ފަހަކަށް އައިސް ވާހަކައެއް ނޫނެވެ. އެންމެ ގިނައިން މިއަޑުއިވެނީ މީޑިއާގެ ޚަބަރުތަކުގަ އެވެ. ކޮންމެވެސް ބައެއްގެ އަމަލުތަކަށް ދީއުޅޭ ނަމެއްގެ ގޮތުގައެވެ. މިޕްރޮޕެގެންޑާ ނުވަތަ މިވާހަކަތަކުގެ ސަބަބުން މިއީ އާއްމުންގެ ތެރޭގައިވެސް ވަރަށް އާއްމު ބަހެކެވެ. ”ހާލު ކިހިނެތްހޭ“ އަހާލުމުގެ ކުރިން އަހާލެވޭ އަތްމަތީ ބަހެކެވެ.

ހައްދުފަހަނާއެޅުމަކީ ކޮބައިހެއްޔެވެ؟ އެގޮތަށް އުޅެނީ ކޮންބައެއް ހެއްޔެވެ؟ މިސުވާލުގެ ޖަވާބު ލިބެތޯ ކުރި މަސައްކަތުން އެންމެ ބޮޑަށް އެނގުނު އެއްޗަކީ ހައްދުފަހަނާއަޅާފައިވާ މީހެއްގެ ދަރަޖަ ނުވަތަ އެލަޤަބު ލިބެނީ ”ފައިކުރި ކުރު މީހުން“ ނަށެވެ. ”ތުނބުޅި ދިގުކޮށްފައި ހުންނަ މީހުން“ ނަށެވެ. ގިނަގިނައިން މިސްކިތަށް ނަމާދަށް އަރާ ޤުރުއާން ކިޔަވާ ހަދާއުޅޭ މީހުންނަށެވެ. ދީނީވާހަކަދައްކައި ދީނުގައި އޮންނަ ގޮތްގޮތަށް އުޅޭ މީހުންނަށެވެ. ބުރުގާ އެޅުމާއި ޚާއްޞަކޮށް މޫނު ބުރުގާ އެޅުން އަދި ނިވާކަން ބޮޑުކޮށް ހެދުން އަޅާ އަންހެން ވެރިންނަށެވެ.

ހައްދުފަހަނައެޅި މީހުންގެ ގޮތުގައި ހައްޔަރުވީވެސް ގިނައިން އެގޮތަށް އުޅުނު މީހުންނެވެ. ޗިލީ ސޯސް ޖަހައިގެން ތުނބުޅި ބޭލުވީވެސް އެމީހުންގެ ތުނބުޅިޔޯލައެވެ. ވަކިވަކިން އުފުރައިގެން ބައެއް މީހުންގެ ތުނބުޅި އުފުރާ ހުސްކޮށްލާފައިވެސް އެބަހުއްޓެވެ. އަތު އަނދަގޮނޑިއާއި ފައި އަނދަގޮނޑި ޖަހައިގެން ދިން އަނިޔާއަށް ކެތް ނުވެގެން އެތައް ބަޔަކު މިދުނިޔެ ދޫކޮށްލި އެވެ.

ރާއްޖޭގެ މަގެއްގެ މައްޗަށް ޚާއްޞަކޮށް މާލޭގެ މަގެއްގެ މައްޗަށް ނިކުތުމަކީ ބިރުހުރި ކަމެކެވެ. ބަލިކަށި ހިތްތަކަށް ވަހުޝީ އަސަރެއް ނުވަދެ ގެއަށް ވަދެވުމަކީ ވާނޭ ކަމެއް ނޫނެވެ. އަޅާފައި ހުންނަ ހެދުމުން ފޮރުވޭ ބަޔަށްވުރެ ބޮޑުވާނީ ނުފޮރުވޭ ބައެވެ. ކަތިވަޅިން ޖެހީމާ މޭމަތިން ފާޅުވާން ހުންނަބައި ހާމަޔަށް އޮންނައިރު, އޭގެ އެންމެ ފުރިހަމަ ހެދުމެއް އެޅުނުކަމަށް ވަނީ އުރަމަތިންވެސް ބޮޑުބައެއް ހާމަޔަށް ފެންނާން އޮތީއްޔާ އެވެ. ކިހިލިފަތްދަށުން ފެންނަން ހުންނަ ހެދުމެއް ލައިގެން ނުކުންނަ މީހުންނަށް ވުރެ ގިނައީ އަމުދުން އަތް ނުވެސް ހުންނަ ހެދުންތައް ގަޔަށް މަހާލައިގެން ނިކުމެ އުޅޭ މީހުންނެވެ. ފޫޅުގައި އަޅުވާފައި ހުންނަ ބޮޅު ދައްކަންވެގެން ތިރިން ލާފައި ހުންނަ އެއްޗަކާއި މަތިން ހުންނަ ހެދުން ކުރުކޮށްލި ކޮށްލީނުން ޅިނދުކަށިގަނޑާއި މައިދަށުން ފެށިގެން ބޮޑުބައި އޮންނާނީ ސޭލް އަޅުވާފަ އެވެ.

ނިވާވާވަރުގެ ހެދުމެއް ލައިފިއްޔާ އެހެދުމެކޭ ގައިގެ ވަނާތައް އެނގޭގޮތަށް ގައިގައި އުނގުޅާފައި ހުންނަ ކުލައެކޭ އެއްވަރެވެ. އެތެރެ ފެންނަ ގޮތަށް އެފަދަ ހެދުމެއްވެސް ލެވިއްޖިއްޔާ އެހެރީ އަދި ގިނަ މީހުން އެދޭގޮތަށެވެ.

މައިންބަފައިންނާއި ދަރިން ސިޓިންގ ރޫމުގައި ތިބެގެން ބަލަން ޓީވީން ފޮނުވަނީ ޑްރާމާތަކާއި ލަވަތަކެވެ. އެމީހުންގެ ހާލުވެސް ހަމަ އެފަދައެވެ. ގެއަކަށް ވަނިއްޔާ އެގޭ ހަގަށް ހުރި ކުއްޖާ ބިޓު ކައިރީ އިންނަގޮތުން އިސްއުފުލާލަން ކެރޭވަރެއް ނޫނެވެ.

މަގުމައްޗެކޭ ކޮޓަރިއެކޭ ގައިގޯޅިވުމުގައި އެއްހަމައެވެ. ބަސްބުނެ އުޅުމުގައިވެސް އެފަދައެވެ.

މިއީހެދުން އެޅުމުގައި ހައްދުގައި ތިބުން ކަމަށް ވާނަމަ ދީނަށް އުޅުމުގައިވެސް އެވަރުގެ ހައްދެއްގައެވެ. ކަރުގައި ސޮލީބާއި އިބިލީސް ރަމްޒުކުރާ ނިޝާންތައް އަޅާފައި ހުންނައިރު ޑީޖޭއެއް ނެތް ރެއެއް ނަމަ އެއީ ރެއެއް ނޫނެވެ. ފުޅިފުޅިއަށް އަޅައިގެން މަގުމަތީގައި ބަނގުރާ ބޮއެ ނަގައިރު ގޭގޭގެ އައިސް އަލަމާރީގައިވެސް އެއެވެ. މަސްތުވާތަކެތީގެ ޑީލްތ

Ghazeekamah anhenun iskurumakee ekabalunge machcheh kurevey aniyaaeh...!

veri kamaa ghazee kamah anhenun iskurumakee ekabalunge machcheh kurevey aniyaaeh.. - Dharuma -
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barlamanee, riyasee or.....

The Criterion Between The Friends of Allah & The Friends of Shaytan

The Decisive Criterion between the Awliyaa of The Most Merciful and the Awliyaa of Shaytaan Indeed the enmity between man and Shaytaan is old, commencing from the time that Adam (alayhi as-salaam) was created, from the time he was ordered to prostrate to him. Shaytaan refused, become arrogant and hence disobeyed his Lord. His arrogance and pride let him to commit a whole host of sins, it made him expend every effort in misleading the children of Adam and made him beautify and embellish sins such that they accepted them and eagerly committed them Due to this Allah the exalted revealed the Books sent the Messenger and enjoined His servants to various injunctions and admonitions in order to secure them from the evil of Shaytaan. In the light of His advice, profound injunctions and admonitions in order to secure them from the evil of Shaytaan. In the light of His advice, profound injunctions and sever warnings, mankind becomes separated into two groups: a group who were guided and a group who deserved to be misguided. The groups who were guided are the inhabitants of Paradise and the groups who were misguided are the denizens of the Fire. The inhabitants of Paradise are the Awliyaa of the Most Merciful and the denizens of the Fire are the Awliyaa of Shaytaan.
-By Shaykhul-Islam Ibn Taymiyyah-

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http://www.kalamullah.com/aqeedah.html

Govaalumeh

Are You Ready For Ramadan?

The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.(2:185)......

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"ZINEY"

meehun hadhaa ganoonakee hurumaitheri echcheh noon

meehun hadhaa ganoonakee hurumaitheri echcheh noon-Dharuma

"suruhee fenifa baeh meehun sihumakee dhurukameh noone, adhi mihen liyun mee ekasheegen nuvaa kameh kamuga ves dhekidhaane ehenas faruvaaleh nethe....." Abdhullah bin Muhamed Ibrahim

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Regret

In the Name of Allâh, the Most Beneficent, the Most Merciful

We all feel regret, but did you know that regret is the first step towards salvation and forgiveness from Allah? Some may feel compelled to the depths of despair, but Allah has given us this great bounty of feeling regret after committing sin, thus causing us to turn to him and seek his forgiveness. This talk is both valuable and timeless, as practical examples of true life experiences are shared by Muhammad Al-Sharif, which illustrates that within regret we can attain true success.

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Take advantage of five before five

jamiyat salaf, Imadhudheen School, 23 April 2007 "Take advantage of five before five:. your youth before your old age; your health before your sickness ...(fas ghaneema..)......

Those Who Desire Paradise

Paradise is a beautiful place where Muslims will enter on the Day of Judgement by the will of Allah. However in order to take a seat in Paradise, we must strive very hard in this life.

In this lecture, Bilal Assad narrates inspiring stories, which shakes the heart and causes the eyes to shed tears, of men and women who truly deserved Paradise by remaining firm on their religion despite all the merciless persecution and hardship.

These inspirational stories are from before, after and during the time of the Prophet Muhammad (PBUH)


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Why Don't You Pray?

Allah says: "And they have been commanded no more than this: to worship Allah, offering him sincere devotion, being true (in faith), and to establish regular prayer, and to pay zakaat, and that is the religion right and straight" (al-Bayyinah 5). Also: "Verily, the prayers are enjoined on the believers at stated times" (al-Nisaa 103).

Jaabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Between a man and polytheism (al-shirk) and disbelief (al-kufr) is the abandoning of the prayer". (Recorded by Muslim.)

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Track 1 | Track 2 | Track 3

Step By Step Guide to the Prayer Worship Allah Wherever You Are (Flash Presentation)

Is it permissible in Islamic sharee’ah for a woman to be a ruler?

Question:
Are women allowed to be rulers in the islamic shariah? (i would prefer evidence from the Qur'an).

Answer:
Praise be to Allaah.

Firstly:

We appreciate our brother’s keenness to find out and follow the evidence from the Qur’aan, but there will not necessarily be evidence specifically from the Qur’aan for every issue. Rather the evidence for many rulings is to be found in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him), not the Qur’aan. The Muslim has to follow the evidence of both the Qur’aan and Sunnah. Allaah says (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisa’ 4:59]

Allaah has commanded us to obey Him and to obey His Messenger (peace and blessings of Allaah be upon him), and He has commanded us to refer matters of dispute to His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).

Allaah says (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allaah; verily, Allaah is Severe in punishment”

[al-Hashr 59:7]

Ibn Maajah (12) narrated from al-Miqdaam ibn Ma’di Yakrib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will come a time when a man will be reclining on his pillow, and when one of my hadeeth is narrated to him, he will say, ‘The Book of Allaah is (sufficient) between us and you. Whatever it states is permissible we will take as permissible, and whatever it states is forbidden, we will take as forbidden.’ Verily, whatever the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden is like that which Allaah has forbidden.”

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 8186

Secondly:

The evidence from the Qur’aan and Sunnah indicates that it is not permissible for a woman to assume positions of senior public authority, such as the caliph (khaleefah), minister of state (wazeer or vizier) or judge (qaadi) and so on.

1 – Evidence from the Qur’aan:

Allaah says (interpretation of the meaning):

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa 4:34]

Al-Qurtubi said:

The words “Men are the protectors and maintainers of women” mean that they spend on them and protect them, and also that they (men) are the rulers and governors, and the ones who go on military campaigns, and none of these are the role of women.

Tafseer al-Qurtubi, 5/168.

Ibn Katheer said:

It means the man is in charge of the woman; he is her leader, the ruler over her who disciplines her if she goes astray.

“because Allaah has made one of them to excel the other” means, because men are superior to woman, and a man is better than a woman. Hence Prophethood was given only to men, as is the role of caliph, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.”

Tafseer Ibn Katheer, 1/492.

2 –Evidence from the Sunnah:

It was narrated that Abu Bakrah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their queen, he said, “No people will ever prosper who appoint a woman in charge of them.”

Narrated by al-Bukhaari, 4163.

Al-Shawkaani said in Nayl al-Awtaar, 8/305:

This indicates that women are not qualified to rule, and it is not permissible for people to appoint them as rulers, because they must avoid that which will cause them not to prosper.

Al-Maawirdi said, in the context of his discussion of the position of wazeer:

It is not permissible for a woman to play this role, because the Prophet (peace and blessings of Allaah be upon him) said, “No people will prosper if they delegate their affairs to a woman.” And because these positions require wisdom and resolve, which women may be lacking in, and requires appearing in public to handle matters directly, which is haraam for them to do.

Al-Ahkaam al-Sultaaniyyah, p. 46.

Ibn Hazm (may Allaah have mercy on him) said, in the context of his discussion on the role of caliph:

There is no dispute that it is not permissible for a woman (to be caliph).

Al-Fasl fi’l-Milal wa’l-Nihal, 4/129.

In al-Mawsoo’ah al-Fiqhiyyah (21/270) it says:

The fuqaha’ are agreed that one of the conditions of the position of caliph is that the holder should be male. The leadership of a woman is not valid, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” That is also so that he will be able to mix with men, to devote his time solely to dealing with affairs of state, and because this position involves handling very serious matters. The responsibility is great and this is a man’s role.

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) was asked the following question:

What is the Islamic view on a woman being nominated as a candidate for the position of head of state, or head of a government, or a public ministry?

He replied:

It is not permissible to appoint or elect a woman as head of state. This is indicated by the Qur’aan, Sunnah and scholarly consensus. In the Qur’aan, Allaah says (interpretation of the meaning):

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other…”

[al-Nisa 4:34]

The ruling in the verse is general and includes a man’s position of leadership in his family, and applies more so to his position of public leadership. This ruling is supported by the reason given in the verse itself, which is men’s intellectual superiority and better understanding etc, which are basic qualifications for leadership.

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” Narrated by al-Bukhaari.

Undoubtedly this hadeeth indicates that it is haraam for a woman to take a position of public leadership, or to become the governor of a province or city, because all of that comes under the general meaning of the hadeeth, and the Prophet (peace and blessings of Allaah be upon him) said that those who appoint a woman as their leader will never prosper. Prospering means being successful and doing well.

The ummah unanimously agreed in practical terms at the time of the Rightly-Guided Caliphs and the imams of the first three generations, which the Prophet (peace and blessings of Allaah be upon him) testified were the best of generations, that women should not be appointed as governors or judges. There were women who were brilliant in religious knowledge, to whom scholars would refer concerning knowledge of Qur’aan, hadeeth and religious rulings, but no woman aspired to positions of public leadership during that time or any other position of that nature. The shar’i responsibilities of such positions cannot be carried out by women, because that involves travelling to the provinces, and mixing with the members of the ummah, and meeting with them, and leading the army sometimes in jihad, and negotiating with the enemy, and accepting oaths of allegiance from members of the ummah, and meeting with them, men and women, at times of war and peace, and so on. This is not appropriate for a woman, and it goes against the rulings of sharee’ah that are established to protect her and keep her safe from having to go out and mix in such a manner.

Rationally speaking, women should not be given positions of public office, because what is required of the one who is chosen for such a position is that he should a man of great resolve, determination, smartness, will power and good management skills. These characteristics are lacking in women because they have been created with weakness in their intellect and thinking, and with strong emotions, so electing them to such positions is not in the interests of the Muslims and does not help them to achieve greatness.

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

Majallat al-Mujtama’, issue no. 890.

And Allaah knows best.

Islam Q&A

http://www.islam-qa.com/index.php?ref=20677&ln=eng

PROVING THE EXISTENCE OF ALLAH (SWT)TO AN ATHEIST

Normally, when I meet an atheist, the first thing I like to do is to congratulate him and say, " My special congratulations to you", because most of the people who believe in God are doing blind belief - he is a Christian, because his father is a Christian; he is a Hindu, because his father is a Hindu; the majority of the people in the world are blindly following the religion of their fathers. An atheist, on the other hand, even though he may belong to a religious family, uses his intellect to deny the existence of God; what ever concept or qualities of God he may have learnt in his religion may not seem to be logical to him. My Muslim brothers may question me, "Zakir, why are you congratulating an atheist?" The reason that I am congratulating an atheist is because he agrees with the first part of the Shahada i.e. the Islamic Creed, ‘La ilaaha’ - meaning ‘there is no God’. So half my job is already done; now the only part left is ‘il lallah’ i.e. ‘BUT ALLAH’ which I shall do Insha Allah. With others (who are not atheists) I have to first remove from their minds the wrong concept of God they may have and then put the correct concept of one true God.

LOGICAL CONCEPT OF GOD

My first question to the atheist will be: "What is the definition of God?" For a person to say there is no God, he should know what is the meaning of God. If I hold a book and say that ‘this is a pen’, for the opposite person to say, ‘it is not a pen’, he should know what is the definition of a pen, even if he does not know nor is able to recognise or identify the object I am holding in my hand. For him to say this is not a pen, he should at least know what a pen means. Similarly for an atheist to say ‘there is no God’, he should at least know the concept of God. His concept of God would be derived from the surroundings in which he lives. The god that a large number of people worship has got human qualities - therefore he does not believe in such a god. Similarly a Muslim too does not and should not believe in such false gods. If a non-Muslim believes that Islam is a merciless religion with something to do with terrorism; a religion which does not give rights to women; a religion which contradicts science; in his limited sense that non-Muslim is correct to reject such Islam. The problem is he has a wrong picture of Islam. Even I reject such a false picture of Islam, but at the same time, it becomes my duty as a Muslim to present the correct picture of Islam to that non-Muslim i.e. Islam is a merciful religion, it gives equal rights to the women, it is not incompatible with logic, reason and science; if I present the correct facts about Islam, that non-Muslim may Inshallah accept Islam. Similarly the atheist rejects the false gods and the duty of every Muslim is to present the correct concept of God which he shall Insha Allah not refuse. (You may refer to my article, ‘Concept of God in Islam’, for more details)

QUR’AN AND MODERN SCIENCE

The methods of proving the existence of God with usage of the material provided in the ‘Concept of God in Islam’ to an atheist may satisfy some but not all. Many atheists demand a scientific proof for the existence of God. I agree that today is the age of science and technology. Let us use scientific knowledge to kill two birds with one stone, i.e. to prove the existence of God and simultaneously prove that the Qur’an is a revelation of God. If a new object or a machine, which no one in the world has ever seen or heard of before, is shown to an atheist or any person and then a question is asked, " Who is the first person who will be able to provide details of the mechanism of this unknown object? After little bit of thinking, he will reply, ‘the creator of that object.’ Some may say ‘the producer’ while others may say ‘the manufacturer.’ What ever answer the person gives, keep it in your mind, the answer will always be either the creator, the producer, the manufacturer or some what of the same meaning, i.e. the person who has made it or created it. Don’t grapple with words, whatever answer he gives, the meaning will be same, therefore accept it. SCIENTIFIC FACTS MENTIONED IN THE QUR’AN: for details on this subject please refer to my book, ‘THE QUR’AN AND MODERN SCIENCE – COMPATIBLE OR INCOMPATIBLE?

THEORY OF PROBABILITY

In mathematics there is a theory known as ‘Theory of Probability’. If you have two options, out of which one is right, and one is wrong, the chances that you will chose the right one is half, i.e. one out of the two will be correct. You have 50% chances of being correct. Similarly if you toss a coin the chances that your guess will be correct is 50% (1 out of 2) i.e. 1/2. If you toss a coin the second time, the chances that you will be correct in the second toss is again 50% i.e. half. But the chances that you will be correct in both the tosses is half multiplied by half (1/2 x 1/2) which is equal to 1/4 i.e. 50% of 50% which is equal to 25%. If you toss a coin the third time, chances that you will be correct all three times is (1/2 x 1/2 x 1/2) that is 1/8 or 50% of 50% of 50% that is 12½%. A dice has got six sides. If you throw a dice and guess any number between 1 to 6, the chances that your guess will be correct is 1/6. If you throw the dice the second time, the chances that your guess will be correct in both the throws is (1/6 x 1/6) which is equal to 1/36. If you throw the dice the third time, the chances that all your three guesses are correct is (1/6 x 1/6 x 1/6) is equal to 1/216 that is less than 0.5 %. Let us apply this theory of probability to the Qur’an, and assume that a person has guessed all the information that is mentioned in the Qur’an which was unknown at that time. Let us discuss the probability of all the guesses being simultaneously correct. At the time when the Qur’an was revealed, people thought the world was flat, there are several other options for the shape of the earth. It could be triangular, it could be quadrangular, pentagonal, hexagonal, heptagonal, octagonal, spherical, etc. Lets assume there are about 30 different options for the shape of the earth. The Qur’an rightly says it is spherical, if it was a guess the chances of the guess being correct is 1/30. The light of the moon can be its own light or a reflected light. The Qur’an rightly says it is a reflected light. If it is a guess, the chances that it will be correct is 1/2 and the probability that both the guesses i.e the earth is spherical and the light of the moon is reflected light is 1/30 x 1/2 = 1/60. Further, the Qur’an also mentions every living thing is made of water. Every living thing can be made up of either wood, stone, copper, aluminum, steel, silver, gold, oxygen, nitrogen, hydrogen, oil, water, cement, concrete, etc. The options are say about 10,000. The Qur’an rightly says that everything is made up of water. If it is a guess, the chances that it will be correct is 1/10,000 and the probability of all the three guesses i.e. the earth is spherical, light of moon is reflected light and everything is created from water being correct is 1/30 x 1/2 x 1/10,000 = 1/60,000 which is equal to about .0017%. The Qur’an speaks about hundreds of things that were not known to men at the time of its revelation. Only in three options the result is .0017%. I leave it upto you, to work out the probability if all the hundreds of the unknown facts were guesses, the chances of all of them being correct guesses simultaneously and there being not a single wrong guess. It is beyond human capacity to make all correct guesses without a single mistake, which itself is sufficient to prove to a logical person that the origin of the Qur’an is Divine.

CREATOR IS THE AUTHOR OF THE QUR’AN

The only logical answer to the question as to who could have mentioned all these scientific facts 1400 years ago before they were discovered, is exactly the same answer initially given by the atheist or any person, to the question who will be the first person who will be able to tell the mechanism of the unknown object. It is the ‘CREATOR’, the producer, the Manufacturer of the whole universe and its contents. In the English language He is ‘God’, or more appropriate in the Arabic language, ‘ALLAH’.

QUR’AN IS A BOOK OF SIGNS AND NOT SCIENCE

Let me remind you that the Qur’an is not a book of Science, ‘S-C-I-E-N-C-E’ but a book of Signs ‘S-I-G-N-S’ i.e. a book of ayaats. The Qur’an contains more than 6,000 ayaats, i.e. ‘signs’, out of which more than a thousand speak about Science. I am not trying to prove that the Qur’an is the word of God using scientific knowledge as a yard stick because any yardstick is supposed to be more superior than what is being checked or verified. For us Muslims the Qur’an is the Furqan i.e. criteria to judge right from wrong and the ultimate yardstick which is more superior to scientific knowledge. But for an educated man who is an atheist, scientific knowledge is the ultimate test which he believes in. We do know that science many a times takes ‘U’ turns, therefore I have restricted the examples only to scientific facts which have sufficient proof and evidence and not scientific theories based on assumptions. Using the ultimate yardstick of the atheist, I am trying to prove to him that the Qur’an is the word of God and it contains the scientific knowledge which is his yardstick which was discovered recently, while the Qur’an was revealed 1400 year ago. At the end of the discussion, we both come to the same conclusion that God though superior to science, is not incompatible with it.

SCIENCE IS ELIMINATING MODELS OF GOD BUT NOT GOD

Francis Bacon, the famous philosopher, has rightly said that a little knowledge of science makes man an atheist, but an in-depth study of science makes him a believer in God. Scientists today are eliminating models of God, but they are not eliminating God. If you translate this into Arabic, it is La illaha illal la, There is no god, (god with a small ‘g’ that is fake god) but God (with a capital ‘G’). Surah Fussilat: "Soon We will show them our signs in the (farthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?" [Al-Quran 41:53] http://www.irf.net/irf/comparativereligion/index.htm IS THE QUR'ÂN GOD'S WORD? PART-I by Dr. Zakir Naik

Why I Shed Bikini for Niqab: The New Symbol of Women's Liberation

By Sara Bokker

I am an American woman who was born in the midst of America's "Heartland." I grew up, just like any other girl, being fixated with the glamour of life in "the big city." Eventually, I moved to Florida and on to South Beach of Miami, a hotspot for those seeking the "glamorous life." Naturally, I did what most average Western girls do. I focused on my appearance and appeal, basing my self-worth on how much attention I got from others. I worked out religiously and became a personal trainer, acquired an upscale waterfront residence, became a regular "exhibiting" beach-goer and was able to attain a "living-in-style" kind of life.

Years went by, only to realize that my scale of self-fulfillment and happiness slid down the more I progressed in my "feminine appeal." I was a slave to fashion. I was a hostage to my looks.

As the gap continued to progressively widen between my self-fulfillment and lifestyle, I sought refuge in escapes from alcohol and parties to meditation, activism, and alternative religions, only to have the little gap widen to what seemed like a valley. I eventually realized it all was merely a pain killer rather than an effective remedy.

By now it was September 11, 2001. As I witnessed the ensuing barrage on Islam, Islamic values and culture, and the infamous declaration of the "new crusade," I started to notice something called Islam. Up until that point, all I had associated with Islam was women covered in "tents," wife beaters, harems, and a world of terrorism.

As a feminist libertarian, and an activist who was pursuing a better world for all, my path crossed with that of another activist who was already at the lead of indiscriminately furthering causes of reform and justice for all. I joined in the ongoing campaigns of my new mentor which included, at the time, election reform and civil rights, among others. Now my new activism was fundamentally different. Instead of "selectively" advocating justice only to some, I learned that ideals such as justice, freedom, and respect are meant to be and are essentially universal, and that own good and common good are not in conflict. For the first time, I knew what "all people are created equal" really means. But most importantly, I learned that it only takes faith to see the world as one and to see the unity in creation.

One day I came across a book that is negatively stereotyped in the West--The Holy Qur'an. I was first attracted by the style and approach of the Qur'an, and then intrigued by its outlook on existence, life, creation, and the relationship between Creator and creation. I found the Qur'an to be a very insightful address to heart and soul without the need for an interpreter or pastor.

Eventually I hit a moment of truth: my new-found self-fulfilling activism was nothing more than merely embracing a faith called Islam where I could live in peace as a "functional" Muslim.

I bought a beautiful long gown and head cover resembling the Muslim woman's dress code and I walked down the same streets and neighborhoods where only days earlier I had walked in my shorts, bikini, or "elegant" western business attire. Although the people, the faces, and the shops were all the same, one thing was remarkably distinct--I was not--nor was the peace at being a woman I experienced for the very first time. I felt as if the chains had been broken and I was finally free. I was delighted with the new looks of wonder on people's faces in place of the looks of a hunter watching his prey I had once sought. Suddenly a weight had been lifted off my shoulders. I no longer spent all my time consumed with shopping, makeup, getting my hair done, and working out. Finally, I was free.

Of all places, I found my Islam at the heart of what some call "the most scandalous place on earth," which makes it all the more dear and special.

While content with Hijab I became curious about Niqab, seeing an increasing number of Muslim women in it. I asked my Muslim husband, whom I married after I reverted to Islam, whether I should wear Niqab or just settle for the Hijab I was already wearing. My husband simply advised me that he believes Hijab is mandatory in Islam while Niqab is not. At the time, my Hijab consisted of head scarf that covered all my hair except for my face, and a loose long black gown called "Abaya" that covered all my body from neck to toe.

A year-and-a-half passed, and I told my husband I wanted to wear Niqab. My reason, this time, was that I felt it would be more pleasing to Allah, the Creator, increasing my feeling of peace at being more modest. He supported my decision and took me to buy an "Isdaal," a loose black gown that covers from head to toe, and Niqab, which covers all my head and face except for my eyes.

Soon enough, news started breaking about politicians, Vatican clergymen, libertarians, and so-called human rights and freedom activists condemning Hijab at times, and Niqab at others as being oppressive to women, an obstacle to social integration, and more recently, as an Egyptian official called it--"a sign of backwardness."

I find it to be a blatant hypocrisy when Western governments and so-called human rights groups rush to defend woman's rights when some governments impose a certain dress code on women, yet such "freedom fighters" look the other way when women are being deprived of their rights, work, and education just because they choose to exercise their right to wear Niqab or Hijab. Today, women in Hijab or Niqab are being increasingly barred from work and education not only under totalitarian regimes such as in Tunisia, Morocco, and Egypt, but also in Western democracies such as France, Holland, and Britain.

Today I am still a feminist, but a Muslim feminist, who calls on Muslim women to assume their responsibilities in providing all the support they can for their husbands to be good Muslims. To raise their children as upright Muslims so they may be beacons of light for all humanity once again. To enjoin good--any good--and to forbid evil--any evil. To speak righteousness and to speak up against all ills. To fight for our right to wear Niqab or Hijab and to please our Creator whichever way we chose. But just as importantly to carry our experience with Niqab or Hijab to fellow women who may never have had the chance to understand what wearing Niqab or Hijab means to us and why do we, so dearly, embrace it.

Most of the women I know wearing Niqab are Western reverts, some of whom are not even married. Others wear Niqab without full support of either family or surroundings. What we all have in common is that it is the personal choice of each and every one of us, which none of us is willing to surrender.

Willingly or unwillingly, women are bombarded with styles of "dressing-in-little-to-nothing" virtually in every means of communication everywhere in the world. As an ex non-Muslim, I insist on women's right to equally know about Hijab, its virtues, and the peace and happiness it brings to a woman's life as it did to mine. Yesterday, the bikini was the symbol of my liberty, when in actuality it only liberated me from my spirituality and true value as a respectable human being.

I couldn't be happier to shed my bikini in South Beach and the "glamorous" Western lifestyle to live in peace with my Creator and enjoy living among fellow humans as a worthy person. It is why I choose to wear Niqab, and why I will die defending my inalienable right to wear it. Today, Niqab is the new symbol of woman's liberation.

To women who surrender to the ugly stereotype against the Islamic modesty of Hijab, I say: You don't know what you are missing.

Sara Bokker is a former actress/model/fitness instructor and activist. Currently, Sara is Director of Communications at "The March For Justice," a co-founder of "The Global Sisters Network," and producer of the infamous "Shock & Awe Gallery."

http://www.albalagh.net/women/0097.shtml

jamiathsalaf

"islam dheenugai anhenun"

A party in Paradise, A party in Hellfire

In the Name of Allâh, the Most Beneficent, the Most Merciful

Download Lecture By Shaykh Nabeel Al-Awdhi

The Companions of our Prophet Muhammed (SAW) used to gather to remember death so that they would benefit their souls by increasing in fear of Allaah and strive to gain His pleasure. If this was the case of the Sahaabah and they were the best of generations, the most pious and God-fearing of this ummah, then what about us? Surely, it means that we need to engage in the remembrance of Allaah(SWT) even more. After all, we are in far more need of this act of worship than they were....

Read more...

Stories of Repentance

By Muhammad Abduh Mughawiri

Who among us does not sin? And who among us does all that is required of him in the religion? It is an undeniable fact that we all have shortcomings; what distinguishes us from the others, what raises some of us above others, is that successful ones among us are those who repent their sins and ask Allah to forgive them. It is truly encouraging to know that the door to repentance is always open. Glad tidings, then, to every Muslim who constantly hastens to repent to Allah and to ask for his forgiveness. ...

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Human Rights in Islam

In the Name of Allâh, the Most Beneficent, the Most Merciful

Since God is the absolute and the sole master of men and the universe, He is the sovereign Lord, the sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honour, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, colour or race.

Every human-being is thereby related to all others and all become one community of brotherhood in their honourable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.

Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace with the state or at war.

The Qur'an very clearly states: { O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not there be hatred of others to make you swerve to wrong and depart from Justice. Be just: that is next to Piety: and Fear Allah. For Allah is well -aquainted with all that you do } (Quran 5:80)

Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Qur'an equates it to the killing of entire mankind: { ..... Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether }

It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honour and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from amongst its enemies.

When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognised by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former is not applicable on anybody while the latter is applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claim themselves to be Muslims, will have to accept, recognise and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Qur'an for such government is clear and unequivocal: { Those who do not judge by what God has sent down are the disbelievers } (5:44).

Human Rights in an Islamic State :

• 1. The Security of Life and Property: In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection". The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state): "One who kills a man under covenant (i.e., Dhimmi) will not even smell the fragrance of Paradise".


• 2. The Protection of Honour: The Holy Qur'an lays down-
  1) {You who believe, do not let one (set of) people make fun of another set}
  2) {Do not defame one another}
  3) {Do not insult by using nickname}
  4) {Do not backbite or speak ill of one another}


• 3. Sanctity and Security of Private Life: The Qur'an has laid down the injunction-
  1) {Do not spy on one another}
  2) {Do not enter any houses unless you are sure of their occupant's consent}


• 4. The Security of Personal Freedom: Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proved in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defence is not permissible in Islam.


• 5. The Right to Protest Against Tyranny: Amongst the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Qur'an says. "God does not love evil talk in public unless it is by some one who has been injured thereby". In Islam, as has been argued earlier, all power and authority belongs to God, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient or a donee of such a power has to stand in awful reverence before his people towards whom and for whose sake he will be called upon to use these powers. This was acknowledged by Abu Bakr who said in his very first address: "Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His prophet; but turn away from me when I deviate".


• 6. Freedom of Expression: Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness.
  The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Holy Prophet (P.B.U.H.) whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.


• 7. Freedom of Association: Islam has also given people the right to freedom of association and formation of parties or organisations. This right is also subject to certain general rules.


• 8. Freedom of Conscience and Conviction: Islam has laid down the injunction: There should be no coercion in the matter of faith.
  On the contrary totalitarian societies totally deprive the individuals of their freedom. Indeed this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.


• 9. Protection of Religious Sentiments: Along with freedom of conviction and freedom of conscience Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.


• 10. Protection from Arbitrary Imprisonment: Islam also recognises the right of the individual that he will not be arrested or imprisoned for the offences of others. The Holy Qur'an has laid down this principle clearly: {No bearer of burdens shall be made to bear the burden of another}


• 11. The Right to Basic Necessities of Life: Islam has recognised the right of the needy people that help and assistance will be provided to them: And in their wealth there is acknowledged right for the needy and the destitute.


• 12. Equality Before Law: Islam gives its citizens the right to absolute and complete equality in the eyes of the law.
• 13. Rulers Not Above the Law: A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Prophet, and it was recommended that she might be spared the punishment of theft. The Prophet replied, "The nations that lived before you were destroyed by God because they punished the common-man for their offences and let their dignitaries go unpunished
  for their crimes; I swear by Him Who holds my life in His hand that even if Fatima, the daughter of Muhammad, had committed this crime, I would have amputated her hand".


• 14. The Right to Participate in the Affairs of State: {And their business is (conducted) through consultation among themselves} (42:38).
  The shura or the legislative assembly has no other meaning except that: The executive head of the government and the members of the assembly should be elected by free and independent choice of the people.

Lastly, it is to be made clear that Islam tries to achieve the above-mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realise the ideal of the Brotherhood of man.

http://english.islamway.com/bindex.php?section=article&id=127