abuAbdhullah

މަދީނާގައި ކުޑަ ކުއްޖަކު ވަގަށް ނަގައި، ގަދަކަމުން އެކުއްޖާއަށް ޖިންސީ ގޯނާ ކުރުމަށްފަހު ބޯ ބުރިކޮށްލި ފަސް މީހެއްގެ

2008-06-19T23:35:00.000-07:00

ތިރީގައި މިވަނީ ކުޑަ ކުއްޖަކު މަރާލުމުގެ ކުށުގައި 31 އޮކްޓޯބަރ 2007 ގައި މަދީނާގައި ޤިޞާޞް ހިފުނު (މަރަށް މަރުގެ އަދަބު ދެވުނު) ފަސް މީހެއްގެ ވާހަކައެވެ. މިވާހަކަ ލިޔެވިފައިމިވަނީ މަރާލެވުނު ކުޑަކުއްޖާގެ ބައްޕައާއި ބައްދަލުކޮށް މިކަން ހިނގާދިޔަގޮތް އޮޅުންފިލުވާފައި, އަދި ސުޢޫދީ ޢަރަބިއްޔާގެ ބައެއް ނޫސްތަކުންވެސް މިކަމާއި ގުޅޭ އިތުރު ބައެއް މަޢުލޫމާތު ނަގާފައިވާނެއެވެ.

http://www.dheenee-news.com/Liyun/L-002.htm

ދަރިވަރުންގެ ދީނީ ލޯބި ކަފުންކުރެވެނީ؟

2008-06-15T11:47:00.000-07:00

http://jazeera.com.mv/posts/view/12623

އަހަރެންނަށް ޔަގީން އޭނާއަށް ނަމާދުގައި ކިޔާތަކެތި ނޭނގޭނެކަން. ކުޑަމިނުން ހިނައިގަންނަން ނޭނގޭނެ. ގުރުއާން ބަލައިގެން

ކިޔަވަން ނޭނގޭނެ.“ މިއަހަރު އަމީނިއްޔާ ނިންމި ދަރިވަރަކަށް ނިސްބަތްކޮށް އަމީނިއްޔާ ޓީޗަރަކު ބުންޏެވެ. މިއީ ހައިރާންވާވީ ކަމެއް ނޫނެވެ. މިފަދަ އެތައް ކުދިންނެއް މުޖްތަމައުގައި އެބައުޅެވެ. ދީނީކަންކަން ރޯނުފިލާ, ކޮންމެހެން އެނގެންޖެހޭ ކަންކަން ނޭނގޭ އެތައް ކުދިންނެއް އެބަ ތިއްބެވެ. އެނގޭ ކަމަކީ އަދުގެ ކިޔަވާކުދިން ދީނީ ކަންކަމަށް ދޭ ސަމާލުކަން ކުޑަކަމެވެ. ދީނީ ކަންކަން އޮޅުންފިލުވުމަށް އެހާ ބޮޑު އަހަންމިއްޔަތުކަމެއް ނުދޭ ކަމެވެ. އަދި ދީނީ ކަންކަން އޮޅުން ފިލާފައި ހުރިވަރު ކުޑަ ކަމެވެ.

.... އިތުރަށް ވިދާޅުވޭ

ޝެއިޚު އާދަމް ޝަމީމުގެ ދީނީ ނަސޭހަތް ދިނުމުގެ ހުއްދަ މަތީމަޖިލީހުން ހިފަހައްޓައިފި

2008-06-14T12:31:00.000-07:00

http://jazeera.com.mv/posts/view/12612

ޝެއިޚު އާދަމް ޝަމީމު ދީނީ ނަސޭހަތް ދިނުމުގެ ހުއްދަ އިސްލާމީ ކަންތައްތަކާ ބެހޭ އެންމެ މަތީމަޖިލީހުން ހިފައިހައްޓައިފި އެވެ
ޝެއިޚު ޝަމީމު ވިދާޅުވީ މަތީ މަޖިލީހުން ހުއްދަ ހިފެއްޓީ މި އަހަރުގެ މާޗު މަހު ކަމަށެވެ.
‘ހުއްދަ ހިފެހެއްޓީ ކީއްވެ ކަމެއް ނޭނގޭ. އަޅުގަނޑުގެ މައްސަލައަކީ ކޮބައިކަމެއްނޭގެ. އެއްވެސް އިންޒާރެއްވެސް ނުދީ ކުއްލިއަކަށް ހުއްދަ ހިފެހެއްޓުން އެއީ މަތީ މަޖިލީހުން އަޅުގަނޑަށް ދިން ވަރަށް ބޮޑު ނިކަމެތި ކަމެއް ކަމަށް ދެކެނީ“ ޝެއިޚު ޝަމީމު ވިދާޅުވިއެވެ
.... އިތުރަށް ވިދާޅުވޭ

ޝެއިޚު އާދަމް ޝަމީމު ގެ ވީޑިއޯ

http://www.youtube.com/watch?v=bCx1-URQHwg

ލުއި ފަސޭހަކަމާއި ކަންފަސޭހަކަން

2008-06-13T06:06:00.000-07:00

ދީނުގެ ވާހަކަ ދައްކާއިރު މިއަދު އެއްމެ ގިނައިން އިވެމުންދާ އަޑަކީ "އިސްލާމް ދީނަކީ ލުއިފަސޭހަކަމުގެ ދީނެވެ." މިހެން ކިޔާ އަޑެވެ. ނަމަވެސް ސުވާލަކީ އިސްލާމް ދީނަކީ ލުއިފާސޭހަކަމުގެ ދީނޭ ގޮވާ މީހުންގެ ތެރެއިން ގިނަ މީހުން ލުއި ފަސޭހަކަން މާނަ ކުރަނީ ހަމަ ޙަޤީޤަތުގައިވެސް މާތް ﷲ އިސްލާމްދީނުގައި ލައްވާފައިވާ ލުއިފަސޭހަކަމުގެ މާނައިގައިބާވައެވެ؟ ނޫނީ މިހެން ގޮވާ މީހުންގެ ތެރެއިން ގިނަ މީހުންގެ ހިތްތަކުގައި ފޮރުވިފައިވާ އެހެން މާނައެއް އޮވޭބާވައެވެ؟ އާދެ ! ދީނީކަންކަމާމެދު ފަރުވާ ކުޑަކޮށް ތިމާ ހިތުހުރިހާ ގޮތަކަށް އުޅެފައި އިސްލާމްދީނަކީ ލުއިފަސޭހަކަމުގެ ދީނޭ ބުނާނަމަ މީގެ މާނައަކީ އެމީހަކު ލުއިފަސޭހަކަން މާނަ އެކުރަނީ ކަންފަސޭކަމުގެ މާނައިގައެވެ. މަސައްކަތް ނިމި ތިމާ ފެންވަރައިގެން ކަމެއްނެތި ހުންނަ ފަހަރެއްގައި ނަމާދަށް ގޮސް ، ނުވަތަ މިސްކިތަށް ދަނީ އައު ގަމީސް ދައްކަން ހަފްތާއަކު އެއްފަހަރު ހަމައެކަނި ހުކުރަށް ކަމުގައިވާނަމަ އެއީ ލުއި ފަސޭހަކަމެއް ނޫނެވެ. އެއީ ކަންފަސޭހަކަމެވެ. ވީމާ ލުއި ފަސޭހަކަމުގެ މާނައަކީ ކޮބައިތޯ ބަލާލަން އެބަ ޖެހެއެވެ. އިސްލާމް ދީނަކީ ލުއި ފަސޭކަމުގެ ދީނޭ ބުނާ ބަހުގެ މާނައަކީ ދީނުގެ ވާޖިބުތައް އަދާކުރުމުގައި ދެއްވާފައިވާ ލުއިފަސޭހަ ކަމުގެ ވާހަކައެވެ. މިސާލަކަށް ނަމާދުގައި ކޮޅަށް ހުރުމަކީ ކުޅަދާނަކަން ލިބިގެންވާ މީހަކަށް ނަމާދުގެ ރުކުނެކެވެ. ކޮޅަށް ނުހުރެވޭނަމަ އިށީނުން ހުއްދަވުމުގެ ލުއިފަސޭހަކަމެވެ. ވުޟޫކުރުމަށް ފެން ނުލިބުނު ނަމަ ނުވަތަ އެހެންވެސް ސަބަބަކާހުރެ ފެން ބޭނުން ކުރުމަށް ނުކުޅެދޭނަމަ ތަޔައްމަމު ކުރުން ހުއްދަވުމުގެ ލުއިފަސޭހަކަމެވެ. ދަތުރެއްގެ މަތީގައިވާ މީހާ ނުވަތަ ބަލިމީހާ ރަމަޟާން މަހުގެ ރޯދަ ދޫކޮށްލުމަށް ފަހު އެހެން ދުވަސްތަކުން ހިފައި އެ ރޯދަ ހަމަކުރެވޭ ގޮތަށް އޮތުމުގެ ލުއި ފަސޭހަކަމެވެ. ރޯދަ ނުހިފޭވަރުގެ މުސްކުޅިން ރޯދަ ނުހިފައި ދޫކޮށްލި ކޮންމެ ރޯދައަކަށް މިސްކީނަކަށް މުއްދެއްގެ މިންވަރު ކާންދިނުމުން ފުދޭ ގޮތަށް އޮތުމުގެ ލުއިފަސޭހަކަމެވެ. އަންހެނާގެ ޙައިޟުގެ ދުވަސްވަރު ފާއިތުވާ ނަމާދު ޤަޟާކުރަން ނުޖެހުމުގެ ލުއި ފަސޭހަކަމެވެ. ދަތުރުމަތީގައިވާ މީހާއަށް ނަމާދު ޤަޞްރުކުރުމާއި ޖަމްޢުކުރުން ހުއްދަވުމުގެ ލުއިފަސޭހަކަމެވެ. އަދި ދަތުރެއްގެ މަތީގައި ނޫނަސް ހާލުދެރަ ބަލިމީހުންފަދަ ޝަރުޢީ ޢުޛުރުވެރިންނަށް ރަށުގައިވެސް ނަމާދު ޖަމްޢުކުރުން ހުއްދަވުމުގެ ލުއި ފަސޭހަކަމެވެ. މިހެން ގޮސް އިސްލާމް ދީނުގައިވާ ލުއިފަސޭހަކަމުގެ މިސާލުތައް ގުނާ ޢަދަދު ނުކުރެވޭހާ ގިނައެވެ. އެހެނީ މުޅި އިސްލާމީ ޝަރީޢަތް ބިނާވެގެންވަނީ ލުއިފަސޭހަކަމުގެ މައްޗަށެވެ. އެއީ ޝަރީޢަތުގެ މަތިވެރި ޞިފައެކެވެ. މިގޮތުން އިސްލާމްދީނުގައި މާތް ﷲ އަންގަވާ ޝަރްޢު ކުރައްވާފައިވާ ކޮންމެކަމަކީ އިންސާނުންނަށް އެކަންކަން ކުރުމުގެ ކުޅަދާނަކަން ލިބިގެންވާ ކަންތައްތަކެވެ. މާތް ﷲ ގެ ވަޙީ ބަސްފުޅުގެ މާނައިގައި ވެއެވެ. " އެއްވެސް ނަފްސަކަށް އެނަފްސަކަށް އުފުލޭވަރުކަމެއް މެނުވީ މާތް ﷲ ނުޖައްސަވައެވެ." (البقرة: 286) އިސްލާމް ދީނުގައި ދެއްވާފައިވާ ލުއިފަސޭހަކަމުގެ މިސާލުތަކަށް ބަލާލުމުން ހާމަވެގެން ދަނީ ކަމެއް އުނދަގޫވެގެން އެނޫން އެހެން ގޮތަކަށް ކަމެއް ކުރާނަމަ އެގޮތަކީވެސް އެއީ މާތް ﷲ އަންގަވާ ޝަރުޢު ކުރައްވާފައިވާ ގޮތެއްކަމުގައި ވާންޖެހޭނެކަމެވެ. ފަހަރެއްގައިވެސް ތިމާ ހިތަށް އެރިހާގޮތަކަށް ކަމެއް ކުރުން ނުފުދޭނެކަމެވެ. މިސާލަކަށް ރަމަޟާން މަހު ރޯދަ ހިފުމަކީ އިސްލާމް ދީނުގެ ރުކުނެކެވެ. ނަމަވެސް ދަތުރެއްގެ މަތީގައިވާ މީހާ ރޯދަ ދޫކޮށްލުމަށް ފަހު ތިމަންނަ އަށް ފަސޭހައީ ރޯދަ ޤަޟާކުރުމުގެ ބަދަލުގައި ދޫކޮށްލި ކޮންމެ ރޯދައަކަށް މީސްކީނަކަށް ކާންދިނުމޭ ކިޔާފައި އެކަން ކުރުމަކުން ނުފުދޭނެއެވެ. އެގޮތަށް ވިސްނާނަމަ އެއީ ލުއި ފަސޭހަ ކަމެއް ނޫނެވެ. އަދިކިއެއްތަ އެއީ ކަންފަސޭހަކަމެވެ. އެންމެހާ އަޚުންނާއި އުޚުތުންނޭވޭ! ލުއިފަސޭހަކަމުގެ ނަމުގައި ކަންފަސޭހަ ބަޔަކަށް ތިޔަބައިމީހުން ވެ ނުވާށެވެ! ދީނުގެ ކަންކަމުގައި ހީވާގި ކެރޭ މުރާލި ބަޔަކަށްވާށެވެ! އަދި ދީނަކީ ތިމާގެ މުޅި ޙަޔާތްކަމުގައި ހައްދާށެވެ! އިސްލާމް ދީނަށް އެއްކޮށް ވަންނާށެވެ! އެއްބައި ކަންކަމުގައި ދީނަށް ޢަމަލުކޮށްފައި އަނެއްބައިކަންކަމުގައި ތިމާ ހިތުހުރިހާ ގޮތަކަށަ ކަންތައް ކުރާބަޔަކަށް ނުވާށެވެ!

އިސްލާމްކަމަކީ ކޮބައިކަން ފަހެ އެނގޭ ހެއްޔެވެ؟

2008-04-04T08:05:00.000-07:00

http://www.dheenee-news.com/Dheenee-Liyun/DL-028.htm

إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا, من يهده الله فلا مضل له ومن يضلل فلا هادي له. وأشهد أن لا إله إلاّ الله و أن محمد الرسول الله, وصلّ الله وسلّم على نبيِّنا محمّد وعلى آله وصحبه وسلّم.
أما بعد:
"يَا أَيُهَا الذِّيْنَ آمَنَُوا اُدْخُلُواْ فِي السِّلْمِ كَافَّةً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِيْنَ" (سورة البقرة: 208)

އޭ އީމާންވެއްޖެ މީސްތަކުންނޭވެ، ތިޔަބައިމީހުން އިސްލާމްދީނަށް ފުރިހަމައަށް ވަންނާށެވެ. އަދި ޝައިޠާނާގެ ފިޔަވަޅުތަކަށް ތަބަޢު ނުވާހުށިކަމެވެ. ހަމަކަށަވަރުން އެޝައިޠާނާއަކީ ތިޔަބައިމީހުންގެ މައްޗަށް ކަނޑައެޅި ފާޅުވެގެންވާ ޢަދުއްވެކެވެ

(ސޫރަތުލް ބަޤަރާ: 208)

"قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ وَيَغْفِرْلَكُمْ ذُنُوبَكُمْ" (سورة آل عمران: 31)
"(އޭ محمّد صلى الله عليه وسلّمއެވެ،) ކަލޭގެފާނު ވިދާޅުވާށެވެ، ތިޔަބައިމީހުން الله سبحانه وتعالى އަށް (ޙަޤީގަތުގައިވެސް) ލޯބިވާނަމަ ތިމަން ކަލޭގެފާނަށް ތަބަޢުވާށެވެ. އޭރުން الله سبحانه وتعالى ތިޔަބައިމީހުންދެކެ ލޯބިވެ ވޮޑިގަންނަވާނެއެވެ. އަދި އޭރުން އެއިލާހު ތިޔަބައިމީހުންގެ ފާފަތަކަށް، ފާފަ ފުއްސަވާ ދެއްވާ ހުއްޓެވެ." (ސޫރަތު އާލަ-ޢިމްރާން: 31)
الله سبحانه وتعالى މިކައުނުގައިވާ ހުރިހާ އެއްޗެއް ހައްދަވައި މިދުނިޔޭގައި އަޅުގަނޑުމެން އިންސާނުން ލައްވާފައިމިވަނީ ފަހެ ކީއްވެތޯއެވެ؟ މިއީ އަޅުގަނޑުމެން މިހާރު ވަރަށް ފުންކޮށް ވިސްނަން ވެއްޖެ ކަމެކެވެ. މީގެ ޖަވާބު الله سبحانه وتعالى ކީރިތި قران ގައި ވަރަށް ޞަރީހަކޮށް ބަޔާން ކުރައްވާ އަންގަވާފައި އެބަވެއެވެ. އެހެންނަމަވެސް އަޅުގަނޑުމެންނަށް މިވަނީ الله سبحانه وتعالىގެ މިބަސްފުޅާއި މެދު ޣާފިލް ވެވިފައެވެ. އޭގައި އެބުނާާ އެއްޗަކާއި މެދު ވިސްނަންވެސް ބޭނުން ނުވެފައިމެ ކަހަލައެވެ.
الله سبحانه وتعالى ވަޙީ ކުރައްވަނީ:
"وَماَ خَلَقْتُ الجِنَّ وَالإِنْسَ إِلاَّ لِيَعْبُدُونِ" (سورة الذاريات: 56)"އަދި ތިމަން الله، ޖިންނީންނާއި އިންސީން (އިންސާނުން) ތިމަން الله އަށް އަޅުކަން ކުރުމަށް މެނުވީ ނުއުފައްދަމެވެ. " (ސޫރަތުއް ޛާރިޔާތު: 56)
ދިވެހިރާއްޖެއަކީ ސަތޭކަ ޕަސެންޓް مسلم ޤައުމެކޭ ބުނުމަކީ ވަރަށްވެސް ހިތްދަތި ކަމެކެވެ. އެހެނީީ ސަތޭކަ ޕަސެންޓް މުސްލިމުން އުޅޭ مسلم ޤައުމަކުން ފެނިގެން ނުވާނޭ އެތައް عمل ތަކެއް އަޅުގަނޑުމެންގެ މިކުޑަކުޑަ މުޖްތަމަޢުގެ ތެރެއިންވެސް ދަނީ ފެންނަމުންނެވެ. ޙަޤީޤަތުގައި މީގެތެރެއިން ގިނަ ކަންތައްތަކަކީ ޚުދް އަޅުގަނޑުމެންގެ ކިބައިން ފެންނަމުންދާ ޢަމަލުތަކެކެވެ.
އަޅުގަނޑުމެންގެ ރާއްޖޭގައި، الله سبحانه وتعالىގެ މަތިވެރި ކަލާމްފުޅާއި މިއުއްމަތުގެ މާތް ނަބިއްޔާ محمّد صلى الله عليه وسلّمގެ ސުންނަތާއި ޚިލާފް އެތައް ކަމެއް ދަނީ ކުރެވެމުންނެވެ. އަދި قران އާއި ސުންނަތް ނެތިކޮށް ފަނާކޮށްލުމަށްޓަކައި އިސްލާމްދީނުގެ ނަމުގައި އިސްލާމްދީން ފޮހެލައި އެހެން ދީނެއް ފެތުރުމަށްޓަކައި އެތައް މަސައްކަތްތަކެއް ވަނީ ކުރެވިފައެވެ. އަދި ދަނީ ކުރެވެމުންވެސް މެއެވެ.
ހަޤީގަތުގައި ގިނަ ދިވެހީންނަކީ އިސްލާމްދީނަށް ލޯބިކުރާ އިސްލާމްދީނުގެ ކަންތައްތައް ހޯދާ ބަލަން ބޭނުންވެފައި ތިބި ބަޔެކެވެ. ނަމަވެސް ގިނަ ދުވަސް ތަކަކަށް މިކަންތައްތައް ހޯދާ ބެލުމުގެ މަގު ބަންދުވެފައި ވުމުގެ ސަބަބުން އަޅުގަނޑުމެންގެ ތެރެއިން ގިނަ ދިވެހި ރައްޔިތުން މިވަނީ ޖާހިލުކަމެއް (ނޭނގުމެއް)ގެ ތެރޭގައެވެ.
އޭ ލޮބުވެތި އަޚުންނާއި އުޚްތުންނޭވެ! ޙަޤީގަތަކީ މިއީކަމުގައި ވާއިރު، އަޅުގަނޑުމެން މިވަނީ ޖާހިލުކަމުގެ ނިދިން ނިދާފައެވެ. މިހެން ދެންނެވުމުން ފަހަރެއްގައި އަޅުގަނޑުމެން މިކަމަކީ މާބޮޑުކަމެއް ކަމުގައި ނުދެކި ހިނގައިދާނެއެވެ. އެހެންކަމުން އަޅުގަނޑު ތިޔަ އެންމެހައި އަޚުންނާއި އުޚްްތުންނަށް ނަޞޭޙަތްތެރި މިވަނީ ތިރީގައި މިދަންނަވާ ކަންތައްތަކާއި މެދު އަމިއްލަ ނަފްސާއި ސުވާލުކޮށްލުމަށެވެ. އެއީ ހަމަ ހަޤީގަތުގައިވެސް އަޅުގަނޑުމެން الله سبحانه وتعالى އަށް އީމާންވެ މުސްލިމުންނޭ ކިޔާއިރު، މުސްލިމަކަށް ވުމަށްޓަކައި ފުރިހަމަވާން ޖެހޭ ޝަރުތުތައް އަޅުގަނޑުމެންގެ ކިބައިގާ ފުރިހަމަ ވެފައި ވޭތޯ އެންމެ ފަހަރަކަށް ނަމަވެސް ބަލާލުމަށެވެ.
އިސްލާމްދީނޭ ބުނެ ކޮންމެ މީހަކުވެސް ދަޢުވާ ކުރާއިރު އިސްލާމްކަމަކީ ކޮބައިކަން އެނގެނީ ކިތައް ބޭފުޅުންނަށް ބާއެވެ؟ އީމާން ކަމަކީ ކޮބައިކަން އެނގެނީ ކިތައް ބޭފުޅުންނަށް ބާއެވެ؟ އަދި ހަމައެހެންމެ إحسان ކަމަކީ ކޮބައިކަން އެނގެނީވެެސް، ފަހެ އަޅުގަނޑުމެންގެ ތެރެއިން ކިތައް ބޭފުޅުންނަށް ބާވައެވެ! ޙަޤީޤަތް ހޯދަން ބޭނުންފުޅުނަމަ އެންމެ ފުރަތަމަ އަމިއްލަ ނަފްސާއި ސުވާލު ކޮށްލައްވާށެވެ.
ދީނުގެ ފުރަތަމަ ރުކުން ކަމުގައިވާ ޝަހާދަތުގެ ދެކަލިމަ އެއްވެސް އޮޅުމެއްނެތި ޔަޤީންކަމާއިއެކު ދުލުން ކިޔާލަން އެނގެނީ ކިތައް ބޭފުޅުންނަށް ބާވައެވެ؟ އަދި ދެން އޭގެ މާނަ ކޮބައިތޯއެވެ؟ ހިތުގައިވަނީ ޝައްކު އުފެދިފައި ދެއްތޯއެވެ؟ އިންސާނާ الله سبحانه وتعالى އަށް އީމާންވެ މުސްލިމަކަށް ވުމަށްޓަކައި ދީނުގެ ދޮރުން ވަނުމަށްޓަކައި ބޭނުންވާ ތަޅުދަނޑިއަކީ މިއީ ކަމުގައި ވާއިރު، ޝަހާދަތުގެ މިދެކަލިމައާއި މެދު އަޅުގަނޑުމެންގެ ޙާލަކީ މިއީއެވެ.
ދެން ދީނުގެ ދެވަނަ ރުކުން ކަމުގައިވާ ނަމާދަށް ބަލާލަމާތޯއެވެ. ފަހެ ނަމާދަކީ އެއަޅުކަމަކާއި ނުލާ އެހެން އެއްވެސް އަޅުކަމެއް ޤަބޫލުނުކުރެވޭ އަޅުކަމެކެވެ. އަދި ހަމަ އެހެންމެ މުސްލިމް އަޅާއާއި ކާފިރުކަމާއި އަދި ޝިރްކާއި ދެމެދުގައިވާ ހުރަހަކީވެސް ނަމާދެވެ. ނަމާދަކީ ތަކްބީރް (الله އަކްބަރް) އަކުން ފެށޭ އަދި ތަސްލީމް (ސަލާމް) އަކުން ނިމޭ އެއްޗެކެވެ. އެހެންނަމަވެސް ފުރިހަމައަށް ނަމާދުގައި ކިޔަންޖެހޭ ހުރިހައި ދުޢާތަކާއި އެކުގައި ނަމާދު ފުރިހަމައަށް ކުރަން އެނގެނީ އަޅުގަނޑުމެންގެ ތެރެއިން ކިތައް ބޭފުޅުންނަށްބާވައެވެ؟ ފަހެ ނަމާދުގެ ރުކުން ތަކަކީ ކޮބައި ހެއްޔެވެ؟ އަދި އޭގެ ތެރެއިން ވާޖިބު ކަންތައްތަކާއި ސުންނަތް ކަންތައްތަކަކީ ކޮބައި ހެއްޔެވެ؟ ހަށަމް ބަނުމަށްފަހު ކިޔާ ދުޢާ، ރުކޫއިން ތެދުވެ ކިޔާ ދުޢާ، ދެ ސަޖިދަ ދެމެދުގައި ކިޔާ ދުޢާ އަދި އައްތަޙިއްޔާތުގައި ކިޔާ ދުޢާ އެނގިލައްވާތޯއެވެ؟؟؟
ޙަޤީގަތުގައި އަޅުގަނޑުމެން އެންމެންވެސް ފުރިހަމައަށް ނަމާދު ކުރާނެ ގޮތް ދަސްކުރަން ބޭނުންވެއެވެ. އެހެންނަމަވެސް އަޅުގަނޑުމެންގެ ލަދުވެތިކަމާއި އަދި ދީނީ ކަންތައްތައް އޮޅުންފިލުވުމަށް އޮތްމަގު ހަނިވުމުގެ ސަބަބުން އެކަންކަން އެނގިފައި އަދި އެނގެން ނެތީއެވެ. ކުޑައިރު، ނަމާދުގައި ކިޔާ ތަކެތި ދަސްކުރަނީ މަންމަމެން އަމުރުކޮށްގެން ނުވަތަ ސްކޫލުން ބާރު އަޅައިގެންނެވެ. ނަމާދު ކުރުމުން ލިބޭ ޘަވާބާއި އަދި ނުކުރުމުން ލިބޭ ޢަޛާބާއި ބިރުވެރިކަން އެނގިފައި ނެތުމުގެ ސަބަބުން ނަމާދުގައި ކިޔުމަށް ދަސްކުރި އެއްކަލަ ދުޢާތައް ވަނީ ހަނދާން ނެތިގޮސްފައި ދެއްތޯއެވެ!!!
އަދި މިއީ އަޅުކަންތައްތަކުގެ ތެރެއިން މަދު މިންވަރެކެވެ. ދެން އިސްލާމް ކަމުގެ ފަސް ރުކުނުގެ ތެރެއިން ބާކީ ތިން ރުކުން ކަމުގައިވާ ޒަކާތް ދިނުމާއި ރޯދަ ހިފުމާއި އަދި ޙައްޖުގެ އަޅުކަމާއި ބެހޭ ގޮތުން އަޅުގަނޑުމެންނަށް އެނގެނީ ކިހާވަރަކަށް ބާވައެވެ؟
الله سبحانه وتعالى ކީރިތި قران ގައި ކަނޑައެޅިގެން އަންގަވާފައިވާ ގޮތުގައި الله سبحانه وتعالى އަށް ޝިރްކު ކުރާ އެއްވެސް އަޅެއްގެ ފާފަ ނުފުއްސަވައެވެ. މިގޮތުން ވަޙީ ކުރައްވަނީ:
"إِنَّ اللهَ لاَ يَغْفِرُ عَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ" (سورة النساء: 48)
"ހަމަކަށަވަރުން الله سبحانه وتعالى، އެކަނލާގެއަށް ޝިރްކު ކުރާ އެއްވެސް އަޅެއްގެ ފާފަ ނުފުއްސަވާ ހުއްޓެވެ. އަދި އެނޫން އެހެން ހުރިހާ ފާފަތަކަށް، އެކަލާނގެ އިރާދަކުރެއްވި އަޅަކަށް ފުއްސަވާ ހުއްޓެވެ." (ސޫރަތުއް-ނިސާ: 48)
މިހެންކަމުގައިވާއިރު ޝިރުކަކީ ކޮބައިކަން އެނގެނީ އަޅުގަނޑުމެންގެ ތެރެއިން ކިތައް ބޭފުޅުންނަށް ބާވައެވެ؟ މިއީ ޙައްތަހާވެސް އޮޅުންފިލުވަން ބޭނުންވެފައި ހުރި ސުވާލުތަކެކެވެ. އަދި މިއީ ދީނުގެ ތެރެއިން ވަރަށްވެސް ކުޑަ މިންވަރެކެވެ.
ފަހެ މިހުރިހާ ކަންތައްތަކަކީވެސް ހަމަ އަޅުގަނޑުމެން އެންމެންވެސް އެނގެން ބޭނުންވާ ކަންތައްތަކެވެ. ނަމަވެސް ކުރީގައި ދެންނެވިހެން ލަދުވެތި ކަމާއި އަދި ދީނީ ކަންތައްތައް އޮޅުންފިލުވުމަށް އޮތްމަގު ހަނިވުމުގެ ސަބަބުން އެކަންކަން އެނގެންވާ ވަރަށް އަދި އެނގިފައި ނެތީއެވެ. މިކަންތައްތައް ނޭނގޭނަމަ، ބައެއްގެ ތެރޭގައި މިކަމާއިމެދު ވާހަކަ ދެކެވެމުން ދާއިރު އަމިއްލަ ނަފްސާއި މެދުވެސް މަލާމާތް ހީވޭ ދެއްތޯއެވެ.
އެހެންކަމުން އާޚިރަތުގެ ޙަޔާތް ބާއްޖަވެރިވާން އެދޭ މީހަކުނަމަ، މިދުނިޔޭގައި ވަޤުތު އޮއްވާ އަވަހަށްވީ މިކަންކަން އުނގެނި ދަސްކުރާށެވެ. ކުރިއާ އަޅާ ބަލާއިރު މިހާރު ދީނުގެ ކަންކަން އެނގިދެނިވުމުގެ މަގު މިވަނީ ވަރަށް ބޮޑުތަން ފަސޭހަވެފައެވެ. ވީމާ ކުރީގައި ދެއްކިކަހަލަ ޢުޛުރެއް މިހާރަކު ދެއްކޭކަށެއް ނޯންނާނެއެވެ. ހޭބޯ ނާރާ މަސައްކަތް ކުރަންވީ އާޚިރަތުގައި ދާން އޮތް ގޯތި ޚަރާބު ކޮށްފައި ދުނިޔަވީ ދިރިއުޅުން ފާގަތި ކުރާކަށް ނޫނެވެ. ގަދައަޅާ މަސައްކަތް ކުރަންވީ ދުނިޔެއާއި އާޚިރަތުގެ ކާމިޔާބު ލިބިގަތުމަށެވެ. މަރުއައިސް ޖެހޭނެ އިރެއް އަޅުގަނޑުމެންގެ ތެރެއިން ހަމަ އެކަކަށްވެސް ނޭނގެއެވެ. ކުރަންވީ ހެޔޮ ޢަމަލުތައް ނުކޮށް ހުއްޓާ މަރު އައިސް ކުރިމަތިލައިފިނަމަ، ހެޔޮޢަމަލު ކުރުމަށް އަލުން ދުނިޔެއަށް ފޮނުއްވާ ދޭށޭ ބުނާ ބައެއް ކަމުގައި ނުވެ މިހާރުއްސުރެ އަވަހަށް ދީނީ ކަންކަމަށް ސަމާލުކަންދީ އެކަންކަން އުނގެނި ހަދާށެވެ.
وصلى الله وسلّم على نبينا محمد وعلى آله وصحبه وسلّم.
- ނިމުނީ -

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2008-04-03T14:09:00.000-07:00

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ހަގީގީ ހައްދު ފަހަނަ އަޅާ ދިއުމަކީ ކޮބައި ހެއްޔެވެ.

2008-04-03T13:21:00.000-07:00

އަބޫ ސުމައްޔާ
އެންމެހައި ޙަމްދު ޘަނާއެއް ޙައްޤުވަނީ އިންސާނީ ދިރިއުޅުމުގެ ހުރިހާކަމެއްގެވެސް ޙައްދުތައް ކަނޑައަޅައި، އެޙައްދުތަކުން ބޭރުވާ މީހަކީ ޙައްދު ފަހަނާޅާފައިވާ މީހެއް ކަމުގައި ލެއްވެވި ގަދަ ފަދަ ކީރިތިވަންތަ މާތް ﷲ އަށެވެ. ޞަލަވާތާއި ސަލާމް ލެއްވުން އެދި ދުޢާ ކުރަނީ އެބޭކަލެއްގެ ސުންނަތައް ތަބާވެއްޖެ ކޮންމެ މީހަކީ ބޮޑުވެގެންވާ ކާމިޔާބު ލިބުމަކުން ކާމިޔާބު ލިބިއްޖެ މީހެއްކަމަށް ﷲ ތަޢާލާ ވަޙީ ކުރައްވަވައި، މިއުންމަތައް ކައު ކުރެއްވެވި މާތް ސާހިބާ މުޙައްމަދު (ޞައްލަﷲ ޢަލައިހި ވަސައްލަމް) އަށެވެ. މިޞަލަވާތާއި ސަލާމުގައި އެކަލޭގެފާނުގެ އެންމެހައި އާލު އަޞްޙާބުންނާއި، ޤިޔާމަތާއި ޖެހެންދެން އެކަލޭގެފާނުގެ ސުންނަތުގައި ހިފަހައްޓައިގެން ތިބި އެންމެހައި މީސްތަކުން ޝާމިލު ކުރަމެވެ.
ދުނިޔޭގެ ކޮންމެ ދިމާލަކަށް ބަލައިލިޔަސް، އަޑުއިވެމުން މިދަނީ ދީނީ ގޮތުން ޙައްދަ ފަހަނާޅައި ދާ ވާހަކައެވެ. ފަހެ ޙައްދު ފަހަނާޅައި ދިޔުމަކީ ކޮބައި ހެއްޔެވެ؟ އެއީ ﷲ އާއި އެކަލާނގެ ރަސޫލާ އެންގެވި ގޮތަށް ޢަމަލު ކޮށް އެއިލާހުގެ ފޮތަށް ޙުކުމް ކުރުން ހެއްޔެވެ؟ އެހެންވެއްޖެ ކަމުގައިވާނަމަ އަވަހަށް ޙައްދު ފަހަނާޅާފައިވާ މީހަކަށް ވާށެވެ.
އިސްލާމިސްޓެކޭ ނުވަތަ ފަންޑަމެންޓަލިސްޓެކޭ ނުވަތަ ވައްހާބީ އެކޭ ނުވަތަ ރެޑިކަލް މުސްލިމެކޭ ނުވަތަ ޓެރަރިސްޓެކޭ މީހުން ކިޔަސް އެންމެ ރަނގަޅެވެ. މުއުމިނުންގެ ޞިފަތައް ބަޔާން ކުރައްވައި ﷲ ސުބްޙާނަހޫ ވަތަޢާލާ، މުއުމިނޫން ސޫރަތުގައި ވަޙީ ކުރައްވާފައިވެއެވެ. “قَدْ أَفْلَحَ الْمُؤْمِنُونَ” (المؤمنون:1) “ހަމަ ކަށަވަރުން ކާމިޔާބު ލިބޭހުށީ މުއުމިނުންނަށެވެ.” “الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ” (المؤمنون:2) “އެބައިމީހުންނީ، އެބައިމީހުންގެ ނަމާދުތަކުގައި (ﷲ އަށް) ބިރުވެތިވާ މީހުންނެވެ.” “وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ” (المؤمنون:3) “އަދި އެބައިމީހުންނީ ހަޑިމުޑުދާރު ބޭކާރު ވާހަކަތަކަށް ފުރަގަސްދިން ބައެކެވެ.” “وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ” (المؤمنون:4) “އަދި އެބައިމީހުންނީ ޒަކާތް ދީ އުޅުނު ބައެކެވެ.” “وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ” (المؤمنون:5) “އަދި އެބައިމީހުންނީ، އެބައިމީހުންގެ ފަރުޖުތައް (ޒިނޭ ކުރުމާއި އެނޫންވެސް އެހެން ފާޙިޝް ޢަމަލުތަކުން) ރައްކާތެރި ކުރި ބައެކެވެ.” “إِلاّ عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ” (المؤمنون:6) “އެއީ އެބައިމީހުންގެ އަނބީންނާއި އަދި އެބައިމީހުންނަށް މިލްކުވެގެންވާ އަޅު އަންހެނުންގެ ކިބައިން މެނުވީއެވެ. ފަހެ އެބައިމީހުންނީ (އެކަމުގައި) މަލާމާތް ލިބިގެން ނުވާ މީހުންނެވެ.” “فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ” (المؤمنون:7) “އެނޫން އެހެން ގޮތެއް ބޭނުންވެއްޖެ ބަޔަކު ދަންނާށެވެ. ފަހެ އެބައިމީހުންނަކީ އެއީ ޙައްދު ފަހަނާޅާފައިވާ ބައެކެވެ.” މަތީގައި ބަޔާންވެ އެދިޔަ އާޔަތްތަކުން ޙައްދު ފަހަނާޅާފައިވާ މީހުންނަކީ ކޮބައިކަން ނިކަން ރަނގަޅަށް އެނގި ސާބިތު ވެއްޖެއެވެ. އެހެންނަމަވެސް ހިތާމައަކީ، އަޅުގަނޑުމެންގެ ތެރެއިން ގިނަ މީހުން މުސްލިމުންގެ ނަމުގައި ތިބެ ޤުރުއާނާއި ސުންނަތައް ތަބާވާ މީހުންނަށް މަލާމާތްކޮށް ފުރައްސާރަ ކުރާކަމެވެ. މީސްތަކުންގެ ދޫދޫ މަތިން ގޮސް ނޫސް މަޖައްލާތަކާއި ރޭޑިއޯއާއި ޓީވީއަށް ދާން ދެންވެސް އޮތީ މިކަމެވެ. ޙަޤީޤަތަކީ މިކަމުގައި މަޝްޣޫލުވެ އުޅޭ ގިނަ މީހުންނަކީ މަތީގައި ބަޔާންވެ ދިޔަ އާޔަތްތަކުގައިވާ ފަދައިން ﷲ ތަޢާލާގެ އަމުރުފުޅުތަކަށް ނުކިޔަމަންތެރިވެ ހެއްދެވިހައި ފާޙިޝް ކަންތައްތަކަށް އަރައިގަންނަމުންދާ ބައެއް ކަމުގައި ވާކަމެވެ. ޚުދު އެމީހުންނަށް، އެމީހުން އެތިބީ ޙައްޤުގައި ނޫންކަން އެނގެއެވެ. ﷲ ތަޢާލާއަށް އުރެދި ބޮޑެތި ފާފަތަކާއި ޖަރީމާތަކަށް އަރައިގަނެ ހަދާ މީހުން މުއުމިނުންނާއި ދިމާލަށް ބުނެ އުޅޭނެކަމަށް މުޠައްފިފީން ސޫރަތުގައި ވަޙީ ކުރައްވާފައިވެއެވެ. “وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلاءِ لَضَالُّونَ” (المطففين:32) “އަދި އެބައިމީހުންނަށް މުއުމިނުން ފެންނަހިނދު ބުނާނެތެވެ. ފަހެ އެއީީ މަގުފުރެދި ޙައްދު ފަހަނާޅާފައިވާ ބައެކެވެ.”
ދަންނާށެވެ! ޙަޤީޤީ ޙައްދު ފަހަނާޅާފައިވާ މީހުންނަކީ ނަމާދުތައް އަޅައި ރޯދަ ނުހިފައި ޒަކާތް ނުދީ މިދުނިޔެމަތީގައި ހެއްދެވިހައި ނުބައި ނުލަފާ ފާޙިޝް ކަންތައްތަކަށް އަރައިގަނެ ﷲ އާއި އެއިލާހުގެ ރަސޫލާއާއި މުއުމިނުތަކުންނަށް މަލާމާތާއި ފުރައްސާރަކޮށް ޖޯކު ޖަހާ ހަދާމީހުންނެވެ. ފަހެ އެބައިމީހުންނަށް ދުނިޔެމަތީގައިވެސް އަދި އާޚިރަތުގައިވެސް ކާމިޔާބެއް ނެތެވެ. މިބުނަނީކީ އަދި ދީނުގެ ކަންތައްތަކުގައި ހިފައިގެން ހައްދު ފަހަނާޅާފައި ތިބި ބަޔަކު ނެތް ވާހަކައެއްވެސް ނޫނެވެ.
ރަނގަޅެވެ. ދީނުގައި ޝަރުޢު ކުރައްވާފައިވާ ހަމަތަކާއި އުސޫލުތަކާއި ޚިލާފަށް އެމީހުންގެ ޚިޔާލާއި ފިކުރާއި ނުގުޅޭ ބަޔަކީ ކާފަރުން ކަމުގައި ހަދާ، މީސްތަކުންގެ ލެޔާއި މުދަލާއި އަނބި ދަރީން ހުއްދަ ކުރާ މީހުންވެސް އެބަ އުޅެއެވެ. އެކަމަކު މީގެ ސަބަބުތަކަށްވެސް ބަލާލަން އެބަޖެހެއެވެ. މިކަންތައް މެދުވެރިވާން މިޖެހުނީ މީސްތަކުން ޤުރުއާނާއި ސުންނަތައް ކުރާ ފުރައްސާރައާއި އިސްލާމީ ގިނަ ޤައުމުތަކުގެ ވެރީންގެވެސް ނުބައި ނުލަފާ ޖައްބާރު ކަމުންނެވެ. އެމީހުންވަނީ އިސްލާމީ ޝަރީޢަތް ދޫކޮށް ކާފަރުންނަށް އަޅުވެތިވެ އެމީހުންގެ ގޮތްތައް ފަތުރާ މުޅި އިސްލާމީ އުއްމަތް ފުނޑުފުނޑު ކޮށްލާފައެވެ. އެންމެހައި ފާޙިޝް ކަންތަކާއި މުންކަރާތްތަކަށް މަގުފަހި ކޮށްދީފައެވެ. އަދި ނުވިތާކަށް ދުނިޔޭގެ ޝައިޠާނީ ބާރުތަކުން އިސްލާމީ އުއްމަތް ފުނޑުފުނޑު ކޮށްލުމަށް ފަށާފައިވާ ހަނގުރާމާގައި އެބައިމީހުންނާއި އެއްބައިވެ އަތުކުރި އޮޅާލާފައެވެ.
ހުރި ހިތާމައެއްގެ ބޮޑުކަމާއެވެ. ކޮންމެއަކަސް ދީނީ ގޮތުން އެމީހުންގެ ބައެއް ފިކުރުތައް ޙައްދު ފަހަނާޅާފައި ވިޔަސް އެމީހުން ނަމާދު ކުރޭތާއެވެ. ނަމާދަކީ އީމާންކަމާއި ކުފުރާއި ދެމެދުގައިވާ ހުރަހެވެ. މުސްލިމުންނާއި ކާފަރުންނާއި ދެމެދުވާ ފަރަޤެވެ. ފަހެ އެނަމާދުތަކަށް ރައްކާތެރި ވެއްޖެ މީހާ ކިތަންމެ ގިނަ ފާފައަކާއިގެން ﷲގެ ޙަޒްރަތަށް ދާން ޖެހުނަސް ފަހަރެއްގައި ﷲ އޭނާގެ ފާފަތައް ފުއްސެވުން އެކަށީގެންވެއެވެ. އެހެންނަމަވެސް ނަމާދުތައް ނުކޮށް އުޅުނު މީހަކަށް އެދުވަހުން އެއްވެސް ސަލާމަތްކަމެއް ނެތެވެ. ދަންނާށެވެ. ޙައްޤުގޮތް މިއޮތީ ޤުރުއާނާއި ރަސޫލު ﷲ ޞައްލަﷲ ޢަލައިހި ވަސައްލަމްގެ ސުންނަތުން ސާފުކޮށް ފެންނާށެވެ. ބަޔަކު ކިތަންމެ މަލާމާތްކޮށް ފުރައްސާރަ ކުރިޔަސް ޢިއްޒަތްވަނީ އެގޮތުގައި ހިފެހެއްޓި ބަޔަކަށެވެ. ﷲ ތަޢާލާ އަލް-މުނާފިޤޫން ސޫރަތުގައި ވަޙީ ކުރައްވާފައިވެއެވެ. “وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَكِنَّ الْمُنَافِقِينَ لا يَعْلَمُونَ” (المنافقون:8) “ދަންނާށެވެ. އެންމެހައި ޢިއްޒަތެއް ވަނީ ﷲ އަށާއި އެއިލާހުގެ ރަސޫލާ އަށާއި އަދި މުއުމިނުތަކުންގެ މައްޗަށެވެ. އެހެނެއްކަމަކު މުނާފިޤުންނަކަށް އެކަމެއް ނޭނގެއެވެ.”

alif baa

2007-11-03T10:43:00.000-07:00

Himendhoo haadhisaa ah..

2007-10-29T13:07:00.000-07:00

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

2007-10-28T09:01:00.000-07:00

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.

Himendhoo

2007-10-28T08:57:00.000-07:00

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

2007-10-26T02:30:00.000-07:00

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...!

2007-08-26T13:49:00.000-07:00

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

2007-08-23T14:48:00.000-07:00

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

2007-08-19T14:17:00.000-07:00

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

2007-08-16T13:12:00.000-07:00

Are You Ready For Ramadan?

2007-08-14T13:26:00.001-07:00

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"

2007-08-09T12:59:00.000-07:00

meehun hadhaa ganoonakee hurumaitheri echcheh noon

2007-08-08T13:43:00.000-07:00

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

2007-07-29T16:34:00.000-07:00

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

2007-07-26T15:32:00.000-07:00

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

2007-07-19T16:40:00.000-07:00

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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Part 1
Part 2
Part 3
Part 4

Why Don't You Pray?

2007-07-17T19:01:00.000-07:00

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?

2007-07-11T14:38:00.000-07:00

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

2007-07-04T18:58:00.000-07:00

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

2007-07-01T16:33:00.000-07:00

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

2007-07-01T12:00:00.000-07:00

"islam dheenugai anhenun"

2007-07-01T11:46:00.000-07:00

A party in Paradise, A party in Hellfire

2007-07-01T00:24:00.000-07:00

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....

Stories of Repentance

2007-07-01T00:17:00.000-07:00

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. ...

Human Rights in Islam

2007-06-27T14:56:00.000-07:00

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

5 ghaneema

2007-06-27T10:47:00.001-07:00

PROPHET MUHAMMAD (pbuh) IN THE BIBLE

2007-06-27T03:32:00.000-07:00

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

by Dr. Zakir Naik
Prophet Muhammad (pbuh) in the Old Testament:

The Qur’an mentions in Surah Al-Araf chapter 7 verse 157:

"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures) in the law and the Gospel".

MUHAMMAD (PBUH) PROPHESISED IN THE BOOK OF DEUTERONOMY:

Almighty God speaks to Moses in Book of Deuteronomy chapter 18 verse 18:

"I will raise them up a Prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him."

The Christians say that this prophecy refers to Jesus (pbuh) because Jesus (pbuh) was like Moses (pbuh). Moses (pbuh) was a Jew, as well as Jesus (pbuh) was a Jew. Moses (pbuh) was a Prophet and Jesus (pbuh) was also a Prophet.

If these two are the only criteria for this prophecy to be fulfilled, then all the Prophets of the Bible who came after
Moses (pbuh) such as Solomon, Isaiah, Ezekiel, Daniel, Hosea, Joel, Malachi, John the Baptist, etc. (pbut) will
fulfill this prophecy since all were Jews as well as prophets.

However, it is Prophet Muhammad (pbuh) who is like Moses (pbuh):

Both had a father and a mother, while Jesus (pbuh) was born miraculously without any male intervention.

[Mathew 1:18 and Luke 1:35 and also Al-Qur'an 3:42-47]

ii)

Both were married and had children. Jesus (pbuh) according to the Bible did not marry nor had children.

iii)

Both died natural deaths. Jesus (pbuh) has been raised up alive. (4:157-158)

Muhammad (pbuh) is from among the brethren of Moses (pbuh). Arabs are brethren of Jews. Abraham (pbuh) had two sons: Ishmail and Isaac (pbut). The Arabs are the descendants of Ishmail (pbuh) and the Jews are the descendants of Isaac (pbuh).

Words in the mouth:

Prophet Muhammad (pbuh) was unlettered and whatever revelations he received from Almighty God he repeated them verbatim.

"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him."

[Deuteronomy 18:18]

iv)	Both besides being Prophets were also kings i.e. they could inflict capital punishment. Jesus (pbuh) said, "My kingdom is not of this world." (John 18:36).
v)	Both were accepted as Prophets by their people in their lifetime but Jesus (pbuh) was rejected by his people. John chapter 1 verse 11 states, "He came unto his own, but his own received him not."
iv)	Both brought new laws and new regulations for their people. Jesus (pbuh) according to the Bible did not bring any new laws. (Mathew 5:17-18).

2.	It is Mentioned in the book of Deuteronomy chapter 18:19
	"And it shall come to pass, that whosoever will not harken unto my words which he shall speak in my name, I will require it of him."
3.	Muhammad (pbuh) is prophesised in the book of Isaiah:
	It is mentioned in the book of Isaiah chapter 29 verse 12: "And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." When Archangel Gabrail commanded Muhammad (pbuh) by saying Iqra - "Read", he replied, "I am not learned".
4.	prophet Muhammad (pbuh) mentioned by name in the old testament:
	Prophet Muhammad (pbuh) is mentioned by name in the Song of Solomon chapter 5 verse 16: "Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem." "His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem." In the Hebrew language im is added for respect. Similarely im is added after the name of Prophet Muhammad (pbuh) to make it Muhammadim. In English translation they have even translated the name of Prophet Muhammad (pbuh) as "altogether lovely", but in the Old Testament in Hebrew, the name of Prophet Muhammad (pbuh) is yet present.
Prophet Muhammad (pbuh) in the New Testament: Al-Qur'an Chapter 61 Verse 6: "And remember, Jesus, the son of Mary, said, 'O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me and giving glad tidings of a messenger to come after me, whose name shall be Ahmed.' But when he came to them with clear signs, they said, 'This is evident sorcery!' " All the prophecies mentioned in the Old Testament regarding Muhammad (pbuh) besides applying to the Jews also hold good for the Christians.

1.	John chapter 14 verse 16:
	"And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever."
2.	Gospel of John chapter 15 verse 26:
	"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."
3.	Gospel of John chapter 16 verse 7:
	"Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you". "Ahmed" or "Muhammad" meaning "the one who praises" or "the praised one" is almost the translation of the Greek word Periclytos. In the Gospel of John 14:16, 15:26, and 16:7. The word 'Comforter' is used in the English translation for the Greek word Paracletos which means advocate or a kind friend rather than a comforter. Paracletos is the warped reading for Periclytos. Jesus (pbuh) actually prophesised Ahmed by name. Even the Greek word Paraclete refers to the Prophet (pbuh) who is a mercy for all creatures. Some Christians say that the Comforter mentioned in these prophecies refers to the Holy Sprit. They fail to realise that the prophecy clearly says that only if Jesus (pbuh) departs will the Comforter come. The Bible states that the Holy Spirit was already present on earth before and during the time of Jesus (pbuh), in the womb of Elizabeth, and again when Jesus (pbuh) was being baptised, etc. Hence this prophecy refers to none other than Prophet Muhammad (pbuh).
4.	Gospel of John chapter 16 verse 12-14:
	"I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth is come, he will guide you unto all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me".
The Sprit of Truth, spoken about in this prophecy referes to none other than Prophet Muhammad (pbuh) NOTE: All quotations of the Bible are taken from the King James Version. http://www.irf.net/irf/comparativereligion/index.htm

Khalid Yasin - The Purpose of Life

2007-06-25T15:20:00.000-07:00

What Is The Purpose of Life? Why are we here and where are we going? Through the verses of the Holy Qur’an, Shaykh Khalid Yasin expounds upon the creation of the universe and this amazing world we live in - and how it came to be. With his logical style of argument, the Shaykh answers these questions with much wisdom.

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CD 1

CD 2

From the Shadows

2007-06-25T14:57:00.000-07:00

From the Shadows : Exposing the New World Order

Join Halaqah Media's production "From the Shadows" on an audio adventure unlike any other, enhanced with brilliant effects mastered digitally in Dolby Surround. Experience a gripping and compelling adventure through the realms of time. Explore the cloaked hand that has been responsible for some of history's most important turning points. The same hand that now controls every medium, exploiting it for their sole ambition of total global domination with a one World government. Be there when we uncover the gripping truth surrounding Masonry, past and present that is exposed in this exclusive insight never before revealed.

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Shadows 2 : Money

Some say money is the root of all evil: a tool used by the wicked and the greedy to manipulate and control.Others see it as the key to all life’s puzzles. But whatever you believe one thing is for sure it affects everyone of us.

Halaqah Media explores the dark history of money and how it has influenced the world we live in.

You will never see money the same again!

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Shadows 3: Covert Operations (The CIA Exposed)

Enhanced CD. Digitally recorded and reproduced - DDD. "Man, independent of time, independent of place, independent of religion seems to be inherently blood thirsty with an enthusiastic restlessness for war. In the dawn of a new century, it seems our ability to change is forever escaping us; ultimately, wars will always know sequels."

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Allah

2007-06-25T14:53:00.000-07:00

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ

He is Allah, than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful.

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ

الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي

السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.

Al-Hashr 22-24

Sheikh Feiz - The Forbidden Gaze

2007-06-25T14:46:00.000-07:00

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

What exactly is the forbidden gaze? What is permitted in regards to looking, interacting and speaking with the opposite sex? In society today there is much confusion clouting this topic, and many are heedless to the affects and consequences of these acts, adopting a very western secular position to what is actually disallowed in Islam. In this series Sheikh Feiz explores and clarifies what is allowed pertaining to the interaction of men and women and what is disallowed.

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The Disease

The Cure

Intermingling

Intermixing Between the Sexes

2007-06-25T14:41:00.000-07:00

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

All perfect praise is due to Allaah; I testify that there is none worthy of worship except Allaah and that Muhammad is His Slave and Messenger; may Allaah exalt his mention, as well as that of his family and all his companions.

Intermixing between the sexes, in the specific sense, applies to when marriageable men and women sit together, it may or may not include them looking at each other and conversing. What is the Islaamic ruling regarding such intermixing?

Is intermixing, as defined above, prohibited or permissible? In order to answer this question, let us ask the following question: Is intermixing between a woman and a man the same as that between a man and another man?

The answer is certainly no; nobody ever said that the two are the same, as intermixing between men is permissible, in principle, while it is prohibited, in principle, between people of the opposite sex.

The following are real life stories of incidents that resulted from this prohibited intermixing:

· A woman began to develop feelings for her husband’s friend and started hating her husband, which eventually led her to divorcing him.

· A man began telephoning his friend's wife in an attempt to convince her to have an illicit sexual relationship with him. When she reacted furiously, his reply was to say: “Why do you not talk in the same manner to your husband? He is having exactly this type of relationship with the wife of so and so.”

· A married woman worked for a married man. He fell in love with her and exerted all efforts in order to have an illicit sexual relationship with her; he also hoped that the woman's husband would divorce her so that she could be his.

Before intermixing became prevalent, a western man asked a Muslim: “Why don’t your women mix with (marriageable) men?” The Muslim replied: “Because they do not wish to become pregnant from other than their husbands.”

Words from the west regarding intermixing:

A female British writer wrote: “It is a disgrace that our country makes its girls an example of immorality and indecency by allowing them to intermix with men.”

Another female British writer wrote: “The more intermixing occurs, the more illegitimate children we will have. Statistics in our country have consistently proved that the rate of pregnancies out of wedlock is increasing as a result of men intermixing with women. Teaching women to stay away from men and enlightening them of the evil consequences of this intermixing will have a very positive effect in reducing the numbers of such pregnancies.”

H. Stanberry, who was a western reporter who spent a few weeks in an Arab capital said of her experience there: "The Arab community is healthy and perfect; it adheres to its traditions and restricts the intermixing of its young men and women, within reasonable limits. This community is quite different from the European and American communities; it has manners that it has inherited that sets limits for young women, and it also necessitates respect of parents. Moreover, it forbids the licentiousness that has destroyed American and European communities and families. They (i.e., the Arabs) forbid intermixing between men and women, limit the freedom of their young women, and go back to the age of Hijaab, and this is far superior to the licentiousness and shamelessness of the American and European communities."

Scandals of intermixing

The following are shocking facts and statistics that were the case twenty-five years ago in the United States. If that was the case then, how would it be now?

· 70-90% of working women committed adultery with colleagues or managers.

· Half of those who were asked in a survey stated that they have had sexual relationships with their bosses, whether willingly or otherwise.

· Many male university professors had sexual relationships with their female students, and likewise, many female professors had such relationships with their male students; this is in addition to such relationships that took place between the students themselves.

· 50-70% of married men and 32% of married women had extra marital affairs.

· 90% of married women were not virgins at the time of their marriage.

· More than half a million husbands practiced wife-swapping on a regular basis.

· 50% of youths had sex before the age of fifteen.

· One in every eight women was raped at least once after the age of puberty, which made a total of almost a million women.

· One and a half million babies are aborted every year.

Evil consequences of intermixing:

Intermixing between the sexes in the west has done nothing except enflame people’s lusts and desires, which has resulted in indecency becoming prevalent; this is a refutation and a rebuttal of those who claim that intermixing reduces people’s lusts, helps them to better manage their desires, releases the sexual tension and suppression that they undergo, and guards them against suppression and psychological complexes.

Contrary to this claim, the similitude of intermixing is like that of a thirsty person who drinks sea water to quench his thirst, which does nothing except to add to his craving. It is evident in those countries that have set no limits regarding intermixing or how exposed their women can dress that none of what was claimed has materialised, in fact, it has only added to people’s lusts rather than controlling or regulating them. People in those lands have become wild, just like the thirsty man who drinks sea water only to become progressively thirstier.

The psychological complexes and diseases that they claimed were a result of depriving people from intermixing or by veiling women were actually fuelled by intermixing; moreover, homosexuality has also become prevalent in their lands. These two matters are a direct result of intermixing.

No sane person would suggest that it is possible to throw a person in the middle of the sea and demand from him not to get his clothes wet, nor would he request a person who was thrown in the middle of a huge fire to avoid being burnt; likewise, no sane person can believe that allowing women and men to intermix can preserve people’s chastity.

Therefore, the Muslims who call for such intermixing are, in reality, holding in their hands a lethal instrument by which they will destroy their families and the Muslim community at large, under the pretext of being 'modern' and 'civilised.'

The Islaamic ruling on intermixing:

This is a forbidden matter in Islaam because it arouses lusts and desires and leads to immorality and sin. There are many texts from the Qur’aan and the Sunnah proving this. The following are some of them:

Allaah says:

وَإِذَا سَأَلتُمُوهُنَّ مَتَاعاً فَاسأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ذَلِكُم أَطهَرُ لِقُلُوبِهكُم وَقُلُوبِهِنَّ

which means: “…And when you ask [the wives of the Prophet sallallaahu 'alayhi wa sallam] for something, ask them from behind a partition. That is purer for your hearts and their hearts…” [Al-Ahzaab: 53]

Additionally, the Prophet sallallaahu 'alayhi wa sallam prohibited intermixing, even in the mosque, by separating the rows of the men from those of the women.

The Prophet sallallaahu 'alayhi wa sallam would remain sitting in the same position that he prayed in, with his back to the congregation, in order to give enough time for the women to leave the mosque, according to a narration of Umm Salamah, may Allaah be pleased with her [Al-Bukhaari]

Ibn ‘Umar, may Allaah be pleased with him, narrated that the Prophet sallallaahu 'alayhi wa sallam said: “Let this door (i.e., one of the doors of his mosque) be exclusively for women.” Naafi’, may Allaah have mercy upon him, who was the servant of Ibn ‘Umar, may Allaah be pleased with him, said that Ibn ‘Umar, may Allaah be pleased with him, never again entered the mosque from that door after hearing this statement. [Abu Daawood]

The Prophet sallallaahu 'alayhi wa sallam said, according to the narration of Abu Hurayrah, may Allaah be pleased with him: “The best rows (in prayer) for men are those furthest to the front, and the worst of them are those furthest to the back; and the best rows (in prayer) for women are those furthest to the back, and the worst of them are those closest to the men’s (rows).” [Muslim] This encouragement is to prevent intermixing in a location where ill-thoughts are unlikely to cross the minds of people. If this is the preventive measure used in the mosque, then it is surely much more applicable outside the mosque.

Abu Usayd, may Allaah be pleased with him, was once coming from the mosque when he heard the Prophet sallallaahu 'alayhi wa sallam addressing women due to him seeing that the men and women were walking very close to each other after having exited from the mosque: “Stay back! You should not walk in the middle of the street, rather, walk to one of its sides.” Abu Usayd, may Allaah be pleased with him, added: “Thereafter, the women would walk so close to the walls on the side of that street that their garments would scrape against it.” [Abu Daawood]

We know that this sin has become prevalent nowadays but the following should be noted:

· We do not approve of it, nor willingly do it, especially during Islaamic lectures and gatherings.

· We must try to avoid it as much as possible and take all measures to reduce it, like designating separate entrances for men and women.

· We must fear Allaah and lower our gaze.

-----------------------------------

The following is an advice from Imaam ‘Abdul-‘Azeez Ibn Baaz, may Allaah have mercy upon him, to all Muslims, may Allaah enable them to perform acts of obedience and refrain from sin and religious innovations.

A Warning Against Intermixing:

As-Salaamu 'Alaykum wa Rahmatullaahi wa Barakaatuh.

It is an obligation upon me to extend advice to my fellow Muslims and remind them of a matter that nobody should remain silent about, and one which we should indeed warn sternly against, namely the intermixing between men and women. This is something that is practiced by certain ignorant people who see no problem in doing so, with the excuse that it is something that their fathers and forefathers would do, and that they do not intend anything evil by doing it.

We, therefore, witness Muslim women sitting with marriageable men like their brothers-in-law, cousins, and so forth without even adhering to the Hijaab.

It is a well known fact that a woman is obliged to cover herself, including her face, in the presence of (marriageable) men, as there are evidences from the Qur’aan, the Sunnah and the consensus of the Companions, may Allaah be pleased with them, which proves this to be an obligation. Allaah says:

وَقُل لِّلمُؤمِنَاتِ يَغضُضنَ مِن أَبصَارِهِنَّ وَيَحفَظنَ فُرُوجَهُنَّ وَلا يُبدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنهَا وَليضَرِبنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ

which means: “And tell the believing women to reduce [some] of their vision and guard their private parts and not display their adornment except that which [ordinarily] appears thereof and to draw their head covers over their chests…” [An-Noor: 31]

Allaah also says:

وَإِذَا سَأَلتُمُوهُنَّ مَتَاعاً فَاسأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ذَلِكُم أَطهَرُ لِقُلُوبِهكُم وَقُلُوبِهِنَّ

which means: “…And when you ask [the wives of the Prophet sallallaahu 'alayhi wa sallam] for something, ask them from behind a partition. That is purer for your hearts and their hearts…”” [Al-Ahzaab: 53]

And also:

يَا أَيُّهَا النَّبِيُّ قُل لأَزوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ المُؤمِنِينَ يُدنِينَ عَلَيهِنَّ مِن جَلابِيبِهِنَّ ذَلِكَ أَدنَى أَن يُعرَفنَ فَلا يُؤذَينَ وَكَانَ اللهُ غَفُوراً رَّحِيماً

which means: “O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their Jilbaab [i.e. the outer garment that is defined as a cloak covering the head and reaching to the ground, thereby covering the woman's entire body] That is more suitable that they will be known [as chaste believing women] and not be abused. And ever is Allaah Forgiving and Merciful.” [Al-Ahzaab: 59] Umm Salamah, may Allaah be pleased with her, said: “When this verse was revealed the women of the Ansaar (i.e. residents of Madeenah) came out wearing black garments.”

The above verses form clear evidence that the woman’s head, hair, neck, breast and face are part of what she must cover in front of all marriageable men. When the Prophet sallallaahu 'alayhi wa sallam commanded that women attend the ‘Eed Khutbah, some of them said: “O Messenger of Allaah! Some of us do not have a Jilbaab.” He sallallaahu 'alayhi wa sallam said: “Let them borrow (one) from their sisters (in faith).” [Al-Bukhaari & Muslim] This proves that a woman may not come out of her home except when wearing a Jilbaab. This also proves that chastity and adhering to Hijaab was the common practice of the female Companions, may Allaah be pleased with them, who were the best generation ever and the most honourable with Allaah; they possessed the finest manners, were the most perfect in faith, and the best in performing righteous deeds. Indeed, they set a righteous example for others to follow.

‘Aa’ishah, may Allaah be pleased with her, said: “When men would pass us by whilst we were in the state of Ihraam (i.e. during Hajj) we would draw down our veils over our faces.” This is evidence that covering the face is mandatory, despite the woman being commanded to uncover her face whilst in the state of Ihraam.

Failing to adhere to the Hijaab and uncovering the face leads to many evil consequences, such as instigating desires, causing bashfulness to vanish, and the seduction of men.

Additionally, a woman may not sit in seclusion with a marriageable man or intermix with him.

When the woman considers that she is equal to a man in the way he dresses and what he uncovers of his body, then this will certainly lead to great corruption and trials.

Once, the Messenger of Allaah sallallaahu 'alayhi wa sallam came out from the mosque after prayer and saw that the men and women had begun to intermix on the street, so he sallallaahu 'alayhi wa sallam said to the women: “Stay back! You should not walk in the middle of the street, rather, walk to one of its sides.” Thereafter, the women would walk so close to the wall on the side of that street that their garments would scrape against it.

Thus, a woman may not be in seclusion with men, shake hands with them or even look at them. Allaah says:

وَقُل لِلمُؤمِناتِ يَغضُضنَ مِن أَبصَارِهِنَّ وَيَحفَظنَ فُرُوجَهُنَّ وَلا يُبدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنهَا وَليَضرِبنَ بِخُمرِهِنَّ عَلَى جُيُوبِهِنَّ وَلا يُبدِينَّ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ أَو آبَائِهِنَّ أَو آبَاءِ بُعُولَتِهِنَّ أَو أَبنَائِهِنَّ أَو أَبنَاءِ بُعُولَتِهِنَّ أَو إِخوَانِهِنَّ أَو بَنيِ إخوَانِهِنَّ أَو بنِي أَخَوَاتِهِنَّ أَو نِسَائِهِنَّ أَو مَا مَلَكَت أَيمَانُهُنَّ أَوِ التَّابِعِينَ غَيرِ أُولِي الإِربَةِ مِنَ الرِجَالِ أَوِ الطِّفلِ الَّذينَ لَم يَظهَرُواْ عَلَى عَورَاتِ النِّسَاءِ وَلا يَضرِبنَ بِأَرجُلِهِنَّ لِيُعلَمَ مَا يُخفِينّ مِن زِينَتِهِنَّ وَتُوبُواْ إِلى اللهِ جَمِيعاً أَيُهَ المُؤمِنُونَ لَعَلَّكُم تُفلِحُونَ

which means: “And tell the believing women to reduce [some] of their vision and guard their private parts and not display their adornment except that which [ordinarily] appears thereof and to draw their head covers over their chests and not display their adornment [i.e. beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess [i.e. slaves], or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allaah in repentance, all of you, O believers, that you might succeed.” [An-Noor: 31]

As regards to the brothers and cousins of the husband, they are marriageable men with whom the woman may not be in seclusion. `Uqbah, may Allaah be pleased with him, narrated that the Messenger of Allaah sallallaahu 'alayhi wa sallam said: “Never (enter a place) in which women are (uncovered, simply to mix with them in seclusion).” A man from the Ansaar said: ‘What about the in-laws from the husband's side (i.e., his brothers and cousins)?’ He sallallaahu 'alayhi wa sallam, replied: “The brother of a woman's husband is death (for her).” [Al-Bukhaari & Muslim] Such in-laws can usually enter the man’s house without arousing suspicion, but they are not included in the Mahram (non-marriageable) category, and thus temptation is more likely to happen when they are in seclusion. The woman may not come out adorned in front of such men, even if they happen to be the most pious and trustworthy of people, because Allaah has limited and restricted the permissibility of her exposing her beauty to the people mentioned in the above verse, and such in-laws are not included in it.

The Messenger of Allaah sallallaahu 'alayhi wa sallam, said: “Never should a man be with a woman, except in the presence of a Mahram (i.e., her non-marriageable man).” A Mahram is a man whom she may never marry under any condition, either due to a blood-relationship (such as her brother, father and so on) or due to her breastfeeding from the same woman as that man, or due to marriage (like her father in-law).

This prohibition is to prevent Satan spreading immorality and arousing lusts and thus instigating fornication and adultery. `Umar, may Allaah be pleased with him, narrated that the Messenger of Allaah sallallaahu 'alayhi wa sallam said: “It is never that a man sits in seclusion with a (marriageable) woman except that Satan is the third (who is) present.” [Ahmad]

Those who have such practices as part of their culture and traditions must struggle and exert all efforts to eradicate these evils in order to preserve people’s chastity and honour. This must be a collective effort and people must therefore join hands to forbid this evil, as an implication of the command of Allaah. People must repent to Allaah from this practice and should strive to support the truth, regardless of what others say or how they mock them, because a Muslim is commanded to adhere to the commandments of Allaah and willingly fulfil them in hope of the reward that Allaah has prepared for those who adhere to them, and in fear of His severe punishment which He will give to anyone who fails to do so, regardless of who he is.

Finally, one may not shun the Islaamic commandments for the sake of customs, traditions, or his desires, because it is only Islaam that commands people to that which is best, and to the noblest of morals.

Taken From Islam Audio Video . Com

For the Pleasure of My Lord, The Prisons Come Perfumed

2007-06-24T01:48:00.000-07:00

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

Dear Brother, who dwells in these prisons To you I write with distresses,

If to Allah you hold fast Then what harm will a misfortune of time do to you?

Beware dear Brother, of making your corrupting your thoughts Regarding the Promise of the Deity, Mighty and Strong,

Verily, He has promised the Believers with Salvation As He saved Yunus from the dark depths of the belly of the Fish,

Dear Brother, before you, passed the ancient ones These prisons are but like those prisons,

Did not Yusuf dwelled in them for a phase And Musa, the tyrants threatened him with it,

And such was the Messenger of the Generous Deity To imprison him, the pagans plotted,

So my Lord saved him through his Hijrah In the company of that trustworthy friend,

And in their footsteps, the Believers traversed Like Ahmad, that firm Imam,

And likewise Ibn Taymiyyah was blessed with it In the fortress of Sham, as a prisoner he dwelled,

Hundreds of thousands of the True Faithful Dwelled for a time in these prisons,

Be not weak, dear Brother, nor lose hope When your time comes, nor submit,

Strengthen yourself by remembering the Deity, Most Supreme And hasten in memorizing the Manifest Book,

That is for your heart a secure stronghold And this is for your spirit an assisting provision,

These are hardships, soon they will all cease And remaining from it will be various fruits and benefits,

So if they intimidate you, and they threaten you Never weaken, or soften to them,

And even if they insult you, and they torture you And if they beat you, submit not,

You are not the first to be tortured For a Mighty Religion and a Manifest Legislation,

Nor are you alone on this Path For there are countless caravans throughout the years,

And if an ‘Eid passes by, and a son is born And months rotate, while you are imprisoned,

Do not grieve O Brother of the Righteous Ones Of departing from family and losing children,

And if they forbid you from their visits And likewise their letters never appear,

So if this is for a Lord and Religion Then where is the patience, where is the certainty!?

And where are your past speeches Regarding the (weight of the) Millah of that Trustworthy Messenger?!

That Intimate Friend went willingly To slaughter his son, a clear trial,

On a magnificent, noble day like today Without any anxiety, he put him down upon his forehead,

So my Lord saved him through His Good Will And ransomed him with a fat sheep,

But you, your sons are in a carefree life And diversion and amusement, and a secured home,

Yet you have not been asked to slaughter them Rather, merely for patience of a temporary separation,

For verily, they are in the care of a Merciful Lord And you are in solitude with Him and Faith,

For the Pleasure of a Lord and assisting a Religion Life and all children become insignificant,

For the Pleasure of a Lord, Mighty and Generous The prisons come perfumed, and the bitter come sweet…

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

Death: More Than Just an Individual's Life Being Taken Away

2007-06-24T01:36:00.000-07:00

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

All praise is due to Allah, who reminds his slaves that their lives have an appointed time and that the successful ones are those who are saved from the fire and entered into paradise, when He says:

"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception." (3:185)

And reminds them that death will reach them no matter where they are when he says:

""Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" (4:78)

And reminds them that regardless of what their status in this world, they will face death. Even if they are from the greatest of warriors, or the most powerful of rulers, or even a Prophet. when He addressed His messenger (Salla Allahu 'alaihi wa sallam) saying:

"Verily, you will die and indeed they shall die as well" (39:30)

And reminds them that they should take heed, because a time will come where they will ask for respite to do more deeds yet shall not be granted this request when He says:

"And spend of that with which We have provided you, before death comes to one of you and he says: "My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakât) of my wealth , and be among the righteous. And Allâh grants respite to none when his appointed time (death) comes. And Allâh is All-Aware of what you do." (63:10-11)

And I bear witness that there is none worthy of worship but He and may His Salaah and Salaam be upon the Prophet Mohammad, his companions and those who follow their way in righteousness until the last day.

Death is indeed a reality that we all have to face one day. For most of us we will have to go through mourned times over our lost loved ones before we actually face our own destiny. And at that time, even though we may not realize it, Allah is bestowing a great favor upon us by reminding us that we to will one day face such a fate, so it is indeed time to be reminded.

Tonight Allah -the most exalted- bestowed such reminder upon me by taking away the life of my grandfather (may Allah encompass him with His infinite mercy and blessing and protect him from the punishment of the grave and the hellfire. Aameen). As my mother (may Allah protect her and increase her in righteousness. Aameen) broke the news to me I could feel the ground being taken from under me, just as it had recently been taken from under her, and it was at that very moment that a sad reality hit me quite hard. Death is not just an individual's life being taken away but rather it is so much more. It is a wife losing her husband, a child losing his father, a sister losing her brother, a grandchild losing his grandfather, one who was in need losing someone they would resort to, and the list goes on.

The only sadder reality than losing my grandfather (raheemahullah), was the fact that it took a close family member of mine to pass away before I realized the actual pain and anxiety that death causes. May Allah forgive us for our heedlessness in not sympathizing and empathizing with our brothers and sisters who die and lose loved ones everyday. Aameen.

Even though it has just roughly been over two hours since I was informed of this great loss a lot of thoughts and reminders have crossed my mind which I feel are incumbent upon me to share with you today, in accordance to the statement of Allah -the most high- :

"And remind, for indeed the reminder benefits the believer" (51:55)

Firstly: Never take your Islaam for granted by not sharing it with your family and friends. When Allah blessed you with Islaam, He placed upon you a responsibility to convey its message to all of mankind. And from the crux of the message of Islaam is worshipping Allah alone. Fore it is indeed this very crucial element that is the criterion between entering paradise or not. As Allah -the most high- says:

"Verily, Allâh does not forgive that partners should be set up with him in worship, but He forgives all except that to whom He pleases, and who so ever sets up rivals with Allâh in worship, has indeed committed a tremendous sin." (4:48)

So which one of us, with the slightest bit of faith and true love, would want to see one of our beloved prevented from paradise?

Secondly: Know, that by having come into this world Allah created a bond between you and your parents that no one can ever take away. And has placed upon you a responsibility that should not be taken lightly at the very least.

After having spoken to my mother (hafidhahaa Allah), I longed from the bottom of my heart and the depths of my soul to be there with her, comfort her, and take care of her every want and need. But due to my currently being overseas, I must live with the guilt of not being able to have been there for her in her time of need. May Allah forgive all of us for our shortcomings. Aameen.

As for those of you who have your parents alive and close by, I advise you as a well wisher to be as righteous towards them as possible, lest that you are ever away from them in a time of need, you will not be burdened with the guilt that you did not do your best while you were able to.

"And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was small.' " (17:23-24)

Lastly: Do not be insensitive or inconsiderate of people. I know that the statement is very vague and ambiguous, but I believe it is its ambiguity and vagueness that makes it all the more powerful.

Approximately two minutes after I felt the ground was being taken from under me a close friend of mine (Ghafara Allahu lahu) called and jokingly said: "Do you have a disease that prevents you from answering text messages!?" At that very moment I was just awestruck and at an absolute loss of words to say the very least. Even though I do not blame him for not knowing of my particular situation, I do feel it is very sad that we often fail to realize that someone may be going through hardship and not even attempt to give them the benefit of the doubt. What I find even sadder in this situation is how having lost a grandfather to many illnesses and diseases, that we as conscious individuals, can joke, jest, and belittle any sickness or disease. May Allah forgive us for what our surroundings have made of us. Aameen.

On a more pertinent note, when people lose loved ones they need the love and support of people around them to get over it. One of the best ways to do this is to just be there to talk to them in the initial stages of the shock, and as time goes on try to get them to re-adjust to their regular routines and daily lives. One of the biggest mistakes that people, who want to do good, can make is to bring up the topic of a lost one when the family of the deceased have just begun to get over them. A loss of a loved one is like an open wound, it needs time and care to heal, so do be careful not to pour salt where it will only harm.

Indeed, the reminders found in death are many and thus some of our predecessors would suffice by just saying the word "death" in their Friday sermons. So I hope the few reminders I extracted were beneficial, fore mostly to myself. As like all other reminders if there is no physical implementation in regards to what is said, then its presence is just as good as its absence, and I pray to Allah that this is not the case.

May Allah have mercy upon all of the deceased of the Muslims.May He grant them firmness in answering. May He widen their graves and fill them with light and many pleasures. May he protect them from any punishment and harm in the grave or in the hellfire. May He enter them into the highest of paradise in the companionship of the prophets, martyrs, truthful ones, and the righteous. May He make the deaths of deceased a lesson for those they have left behind. May He grant comfort, solace, and firmness to those they have left behind, and may He replace all of their sorrows and dismays with unlimited pleasure and joy in this life and the next. Aameen. Aameen. Aameen.

"Their call therein will be, 'Exalted are You, O Allah' and their greeting therein will be, 'Peace.' And the last of their call will be, 'Praise to Allah, Lord of the worlds!' " (10:10)

Was salaam 'alaikum wa rahamatullahi wa barakaatuhu
Abu 'Abdir-Rahman Navaid Aziz
Al- Madeenah An-Nabaweyyah
The night of the 17th of Safar 1428

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

Islamic Schools: Who's Responsible?

2007-06-23T15:15:00.000-07:00

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

by Muhammad Alshareef

What do you give to your son on his wedding night as a gift? A Mitsubishi Lancer, a Honda Accord, or do you give him the ever useful toaster?

When Ibn Al-Qayyim’s son was getting married, he found himself in this gift dilemma. He thought and thought and decided upon a gift that would not only benefit his son, but all the Muslims. He lit a candle, dipped his pen in the ink, and began writing. The gift, you ask? A book dedicated to his son and daughter-in-law about marriage and the rights of children. He named the book, Tuhfatul Wadood, bi Ahkaam al-Mowlood. The value of the gift? Priceless.

Many times we hear about the respect due to parents – because it is often the parents who are speaking. Yet, how often do we hear about the rights of children? Indeed, they have many rights that go farther back than 9 months before their creation. For example, they have the God given right that their future mother or father choose a spouse that will teach them about Allah and be an excellent example for them In his book, in Chapter 25, Ibn Al-Qayyim discusses the obligation of teaching the children, disciplining them, and being just between them. Additionally, one of the rights of children is the right to an Islamic education.

Allah ta'aala commands us:

O you who believe, protect yourselves and your families from a fire whose fuel is people and stones …(At-Tahreem 66/6)

We are commanded by Allah ta'aala to save ourselves from Hellfire. But it does not end there. The commandment extends to our family; we must save them also. Using all our resources we must save them from Hellfire, and the biggest weapon we have to protect them is knowledge of what Allah and His Messenger require from them. For verily, a human is enemy to that which he does not understand.

In another verse, we see the example of Luqman with his son:

But if they endeavor to make you worship others with Me – that of which you have no knowledge, then do not obey, yet accompany them in (this) world with appropriate kindness (Luqmaan 31/15).

Notice how Allah ta'aala mentions the shirk that the child is being called to as something which he has no knowledge of. Meaning, no knowledge of its divinity, for there can be no knowledge about something which is non-existent and untrue.

And yet in another situation, Allah ta'aala describes the exchange between Nuh and his son:

…And Nuh called to his son who was apart (from them), "O my son, come aboard with us and be not with the disbelievers." / (But) He said, "I shall take refuge on a mountain to protect me from the water." (Nuh) said, "There is no protector today from the decree of Allah except for whom He gives mercy." And the waves came between them, and he was among the drowned (Hud 11/42-43).

It has been said that about 90% of everything a child learns, he learns it within the first 5 years of his or her life. If that is not enough cause for concern, the children at that fragile age are ever so keen to please the adults in their lives, especially the ones they see day after day. Subhan Allah, it is a survival skill that Allah ta'aala created in humans. For had they not had this desire to please the 'teacher', they most likely would not develop intellectually.

If you went to public school, imagine back to your public school kindergarten class or grade 1 class and how you used to act with the teacher. Did you try to please him or her every chance you got? Would you do things just to win her pleasure? I know for me, when our school play for the Christmas Concert was coming up, the teacher chose me to play one of the lead roles because of how good an actor I was. Mind you, I disliked the part and when a boy offered me a handful of corn puffs to switch parts with me, I readily accepted. I took him to Mrs. Mitchell and proudly announced that Jason would be taking my part. She was disappointed and said how much she wanted me to do the part. I could not bear to see her disappointment, so I continued with the part. At the time, I was in kindergarten.

The horror story begins when the child is entrusted to a non-Muslim – to someone who knows nothing about our obligation to Allah and His Messenger sal Allaahu alayhi wa sallam, someone who our Muslim children are so eager to please.

There once was a little girl in a public school in a Muslim country whose teacher was not practicing Islam. The little girl, following the blessed example of her mother, would go to school with her hijab on. The hijab, however, was something displeasing to her teacher, so she told the girl to take it off and not dare come back to school with it on the next day or she would suffer the consequences.

Home this girl went and told her mother of how the teacher did not want her to wear hijab in school and how she did not want to upset her teacher. Her mother calmly said, "Who do you want to please then, your teacher or Allah?" The little girl looked her mother in the eye and said, "Allah!"

The next day, the little girl returned with her hijab on, defiant. When the teacher saw her, she exploded in chastisement, "How dare you disobey me?"

The painful words kept coming and coming until the little girl lowered her head, sobbing. Then she shouted back, "I don’t understand who I am supposed to please – you or Him?"

"Who’s Him?" asked the teacher.

"Allah!"

Her eyes widened and a chill ran through her. The teacher stopped talking. From behind her tears, the little girl said, "No, I shall please Allah and Allah alone."

That day the teacher sent a letter home to the little girl’s mother with the words, "Today your child taught me who I was and truly who is Allah. Thank you for raising such a blessed daughter."

Television sets and public schools are spreading a subtle devastating poison through the bloodstream of our youth. Take a random class of Muslim high school students from public school and reflect on their habits and their knowledge of Islam. If a parent has chosen public school for his son, in the final year when he looks over the school yearbook and sees a picture of his son standing hand in hand dancing with a kafir woman, at that time it will be too late to question his upbringing. Now is the time to question it, now, before it’s too late.

Al-Hasan ibn Ali radi Allahu anhu used to say, "Educate yourselves today, for today you are the youth of the community but tomorrow you shall be the seniors."

Alhamdulillah, there are many exceptionally smart adults out there. When you are in their company, you cannot help marvelling at their intellect. However, a question comes to mind: "What could this person have done for Islam and the Muslim community if his parents had educated him about the deen?"

There is a child, in grade 3, who has memorized almost 7 juz of the Qur’an . He is 8 years old. This child, more than likely, knows more Qur’an than most adults. There are other children just as smart as him thrown to public school, their intelligence squandered on the Incas and the pyramids, while they cannot recite the very letters of their mother tongue.

Yahya ibn Humayd said, "We went to Imam Hammad ibn Salamah once and found him sitting with children narrating hadith to them. When he completed and the children left, we approached him and said, 'O Abu Salamah, we are the seniors of your tribe. We have come to you to learn. Why do you leave us and turn instead to these children?'"

"He replied, 'I once saw in a dream that I was sitting on the banks of a river, bending over with a bucket to get water to drink. After drinking, I turned around and saw these children standing there, and so I gave them the bucket of water after me'" (Ibn Abee Ad-Dunya, Kitaab al-Ayaal).

A poet once said:

Young trees, if you raise them firm, they will grow straight,
They will not slouch if kept firm with a stick.
Perhaps discipline for young ones brings benefit
But that same discipline will no longer bring results in a senior.

PART II
Sa’eed ibn Rahmah Al-Asbahee used to tell his students:

"I used to camp out in the masjid in the hopes of getting the best seat in the halaqah of Abdullaah ibn Al-Mubaarak. I had friends my age, but none of them would do as I did. When the time for the halaqah would arrive, Ibn Al-Mubaarak would come and with him would be the seniors. They would complain to him, 'These children have overcome us at the halaqah, there is no place near you for us.'

"Ibn al-Mubaarak would reply, 'These children are dearer to me than you. You – how long shall you live? These children, however, perhaps Allah shall carry them far.'"

Sa’eed would then say to his students, "Today there is no one alive from that halaqah of Ibn al-Mubaarak except me."

When children work on a science experiment, an instrument that they might use is a thermometer. This is a device that reflects the heat coming from an object or area. At home we all have this thing called a thermostat. When we are too hot, it cools us down. And if we get cold it warms us up. Not only does it reflect the heat, it does something about it.

When we look at the Muslim ummah, we will see that many of our communities are nothing more than thermometers. When there is heat coming from Bosnia, it registers a reaction in our salah, our du’aas, and our checkbooks. And when there is heat in Chechnya, it registers a reaction in our salah, our du’aas, and our checkbooks. This is the action of a thermometer. What we must become is thermostats; cooling things down when they get too hot and warming things up when they get too cool.

Today everyone is looking to our brothers and sisters in Palestine and pulling their hair because they cannot seemingly do anything. We must not let the things we cannot do stop us from doing what we can do.

By Allah, the long-term goal is the children. If we do not stand up to the challenge of educating them in Islam and raising them as best we can, we – with our own hands – are paralyzing the future of Islam in this country.

All of you are shepherds and all of you shall be questioned regarding your flock.

Never think that the work you do for the betterment of our children’s Islamic education goes in vain. There is an English word called sacrifice. Some Muslims when translating the idea of sadaqah may incorrectly use this concept of sacrifice. A more correct word is 'to deposit'. We are not spending these dimes hoping for nothing in return. Nay, we are investing it for an enormous return; we are depositing it in the Hereafter.

"What’s in it for me?" we always ask. Of the many blessings…

Firstly: Allah ta'aala will protect your children because of your piety.

The example given to us in the Qur’an is that of Khidr. When he built the wall without any compensation, he told Musa why:

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord… (Al-Kahf 18/82)

Secondly: By educating and protecting the Muslim children, you would be fulfilling the amaanah (trust) that Allah has placed upon you. And in the fulfillment of ones trust lies success and a 401k plan in Paradise.

Allah ta'aala says:

Certainly successful are the believers …they who to their trusts and their promises are attentive / And they who carefully maintain their payers – those are the inheritors / Who will inherit al-Firdaus wherein they will abide eternally.

In conclusion, I would like to pose the question, who is responsible for these Islamic schools? We are all responsible – every one of us. This school and everything in it is our ra'eyyah and we shall be questioned for it.

As I was speaking to a good brother recently, he asked me about the situation of our Islamic school. We spoke about the upcoming fundraiser, and then he said to me, "A’aanak Allah (May Allah help you)."

I said, "No. You said it wrong. It’s a'aanan Allah (may Allah help us), because brother, you’re just as responsible for these Islamic schools as I am."

Courtesy Of: Khutbah.com

Plotting of the Kuffaar Against Islam and the Muslims

2007-06-23T15:02:00.000-07:00

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

By Dr. Nasir al-`Aql

This has occurred since the beginning of Islam until now, the kuffaar with their different religions and beliefs have always plotted against Islam. Some of these plots have caused the Muslims to fall into their present state, concerning their beliefs, behaviors, habits, celebrations and customs. That is why the majority of the causes which divide the Muslims are in actuality plots of the kuffaar. So any group which separates itself from the ummah does so because of the existence/efforts of the kuffaar. That is, either the kuffaar took part in spreading the cause and propagating it among the weak Muslims, or they were either its leaders or its followers. So the plotting of the kuffaar who harbor religions and beliefs, are among the original reasons for which the Muslims become imitators. And Allah subhanahu wa ta`aala said, "And never will the Jews and Christians be pleased with you until you follow their religions." (2:120) And similarly, He subhanahu wa ta`aala said, "…they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from their mouths; and what is in their hearts is worse…" (3:118) And He subhanahu wa ta`aala said, "Those who disbelieve from among the people of the Book and the idolaters do not like that you should have [revelation] sent to you from your Lord." (3:105) And, "…if you obey those who disbelieve, they will turn you back upon your heels…" (3:139) And, "…if you obey a group of those who were given the Book, you would turn back to disbelievers after you had believed." (3:100) So there is no doubt that the kuffaar have always been aspiring to separate the Muslims from their beliefs and that they are making more of an effort now than in the past. Every Muslim who considers the situation of the Muslim world today will realize that the kuffaar are struggling to establish their beliefs, customs, behaviors, habits, systems, politics, morals etc. in the Muslim world. They have succeeded in causing the Muslim nation to fall into imitation more now than in any time during the past.

Courtesy Of: Islaam.com
Source: Causes which lead to Muslims' imitation of the Kuffaar

Why are Women Turning to Islâm?

2007-06-23T13:54:00.000-07:00

http://www.kalamullah.com/sisters02.html

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

by Hanîfah Ashawe

AT A TIME WHEN ISLÂM IS FACED WITH HOSTILE MEDIA COVERAGE PARTICULARLY WHERE THE STATUS OF MEN IN ISLÂM IS CONCERNED, IT MAY BE QUITE SURPRISING TO LEARN THAT ISLÂM IS THE FASTEST GROWING RELIGION IN THE WORLD, AND EVEN MORE IRONIC TO IS THAT THE STATISTICS SHOW THE MAJORITY OF CONVERTS TO ISLÂM ARE WOMEN!

The status of women in society is neither a new issue nor is it a fully settled one, and where Islâm is mentioned, for many the term 'Muslim Woman' prompts images of exhausted mothers chained to the stove, 'victims' suppressed in a life of indoctrination, frantic to be westernised and so on. Others will go to great lengths to explain how the hijâb is an obstacle, clouding the mind, and comment that female converts are either brainwashed, stupid or traitors to their sex. I reject such accusations and pose to them the following question: why is it that so many women who have been born and brought up in the so-called "civilised" societies of Europe and America are willing to reject their "liberty" and "independence" to embrace a religion that supposedly oppresses them and is widely assumed to be prejudicial to them?

As a Christian convert to Islâm, I can only present my personal experience and reasons for rejecting the "freedom" that women claim to have in this society in favour of the only Religion that truly liberates women by giving us a status and position which is completely unique when compared with that of our non-Muslim counterparts.

Before coming to Islâm, I had strong feminist tendencies and recognised that where the woman was concerned, a lot of shuffling arwnd had been going on, yet without being able to pin her on the social map. The problem was ongoing new 'women's issues' being raised without the previous ones being satisfactorily resolved. Like the many women who shared my background. I would accuse Islâm of being a sexist religion, discriminating, oppressing and giving men the greater privileges. All this coming from a person who didn't even know Islâm, one who had been blinded due to ignorance and had accepted this deliberately distorted definition of Islâm.

However, despite my critidsms of Islâm, inwardly I wasn't satisfied with my own status as a woman in this society. It seemed to me that society would define the terms such as "liberty" and "freedom" and then these definitions were accepted by women without us even attempting to question or challenge them. There was clearly a great contradiction between what women are told in theory and what actually happens in practice.

The more I pondered, the greater emptiness I fell within. I was slowly beginning to reach a stage where my dissatisfaction with my status as a woman in this society, was really a reflection of my greater dissatisfaction with society itself. Everything seemed to be degenerating backwards, despite all the claims that the 1990's was going to be a decade of success and prosperity. Something vital seemed to be missing from my life and nothing would fill this vacuum. Being a Christian didn't do anything for me, and I began to question the validity of only remembering God one day a week - Sundays! As with many other Christians too, I had become disillusioned by the hypocrisy of the Church and was becoming increasingly unhappy with the concept of the Trinity and the deification of Jesus. Eventually, I began to look in Islâm. At first I was only interested in looking into those issues which specifically dealt with women. I was surprised. What I read and learned taught me a lot about myself as a woman, and also about the real oppression of women lies: in every other system and way of life outside Islâm. Muslim women have been given their rights in every aspect with clear definitions of their role in society - as had men - with no injustices against either of them. As Allâh says: "Whoever does deeds of righteousness, by they male or female, and have faith, they will enter Paradise and not the least injustice will be done to them." [an-Nisâ' (4):124]

So having amended my misconceptions about the true status of women in Islâm, I was now looking further. I wanted to find that thing which was going to fill the vacuum in my life. My attention was drawn towards the beliefs and practices of Islâm. It was only through establishing the fundamentals that I would understand where to turn and what to prioritise. These are often areas which receive little attention or controversy in society, and when studying Islâmic creed, it becomes clear why this is the case: such concise, faultless and widely comprehensive details cannot be found elsewhere.

The fundamental belief of Islâm is Tawhîd which is a simple message 'lâ ilâha illallâh'. It is recognise that Allâh alone is to be worshipped and then to direct all worship towards Him - the root message which strikes at all false worship and it is the place where any person who seriously wants to learn about Islâm should start.

By this time I had begun to meet practising Muslim women and how I felt so secure and welcome in their company! There was a sense of tranquillity and humility about them and I wanted to share in that. These sisters, I regarded not only as friends, but advisors, and supporters too, and the beauty of their companionship was that every person was attracted due to the same reason: to help each other in worshipping Allâh. This is what united their hearts together. Allâh says: "And He has united their [i.e. the believers] hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allâh has united them. Certainly He is All-Mighty, All-Wise." [al-Anfâl (8):63]

Alhamdulillâh, I accepted Islâm willingly.

Through my reading, researching and attending lectures, I have come to know my Rabb (Lord). I have come closer to acquainting myself with some of His Names (Asmâ') and Attributes (Sifât) of Beauty and Perfection. I have found this a great help in understanding the whole Religion. To know, for example, that among Allâh's Names is that He is the Most Wise (al-Hakîm) and the Most Just (al-'Adl), and therefore that He commands only that which is wise and just, would completely relieve a person from seeking to find justifications for Allâh's Laws, or from having having doubts about the fairness of Allâh's Laws. Now, alhamdulillâh, I can appreciate much more why the true Muslim scholars emphasise so strong for Muslims to learn about Allâh - His Asmâ' and Sifât - before trying to reason with Allâh's Laws. Unfortunate I would have been, had I taken the stance that "Islâm gives the best deal to women" and made this my reason for embracing Islâm because then my faith would have been without a firm ground and sooner or later I would have come across some laws ordained by Allâh that I couldn't logically / rationally understand or see the wisdom behind. Had I not studied the foundation of belief, namely Tawhîd and looked at how Allâh describes Himself in His Book, perhaps I would still be in darkness. And all praise and thanks is for Allâh who guided me to the truth - It is as He says: "Wherewith Allâh guides all those who seek His good pleasure, to ways of peace, and He brings them out of darkness, by His will, into light and guides them to a Straight Path." [al-Mâ'idah (5):16]

The reason why women are turning to Islâm must certainly have something to do with the honour that Islâm gives them and the equality with which it deals with people, not only in terms of gender, but also in terms of race, nationality, class, etc. However, the overriding reason why I and so many others like me were attracted to Islâm was because Islâm answered the most important question which I had ever asked: "Why am I here on this earth?" So I crossed the divide and managed to see what lies on the other side ... alhamdulillâh, I chose Islâm.

Source: ad-Da'wah illa Allâh
Courtesy Of: SunnahOnline.com

purpose of life

2007-06-22T14:41:00.000-07:00

http://www.kalamullah.com/non-muslims.html

Unfortunately, when you ask most people the question: "What is the purpose of life?" (such a fundamental and important question), they will not tell you what they have concluded through observation or analytical reasoning. Rather, in most cases, they will simply tell you what someone else said, or they will tell you what is "commonly presumed" by others, i.e., What my father said purpose of life is, what the minister of my church said the purpose of life is, what my teacher in school said, what my friend said, etc. If I ask anyone about the purpose of eating or why do we eat, everyone will say [in one word or another] that it is for nutritional purposes, because nutrition sustains life. If I ask anyone why they work, they will say because it's a necessity in order to support themselves and to provide for the needs of their families. If I ask anyone why they sleep, why they wash, why they dress, etc., they will answer with appropriate answers, for these are common necessities for all human beings. We can follow this line of questioning with a hundred questions and receive the same or similar answers from anyone in any language from any place in the world. Then I ask you the question: Why, when we ask the question, "What is the goal and purpose of life?" that we get many different answers? It is because people are confused; they don't really know. They are stumbling in the dark, and rather than say, "I don't know"; they just offer any answer they have been programmed to give. Think about it. Is our purpose in this world simply to eat, sleep, dress, work, acquire some material things and enjoy ourselves? Is this our purpose? Why are we born? What is the object of our existence? What is the wisdom behind the creation of man and this tremendous universe? Think about those questions.QURAN:"Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?"(Soorah al-Mu.minoon 115)