#he’s the Obligatory Institute Companion!

[bitterbuffy]

every time i think about how dirty x6-88 was done by the fallout 4 writers i get viscerally upset

[queer-ragnelle]

the arthuriana essays you share on here are always so interesting and well-researched! are there specific places you go to look for them or do they just kind of find you over time?

Hi anon! This is a complex answer. Research is never simple lol obligatory disclaimer I'm just some random enthusiast and in no way an academic, this is just how I go about it.

I find essays in a variety of places. JSTOR is where most of the stand-alone essays came from (IE; not otherwise published in a book, sometimes in journals I cannot find). I’ve been very fortunate to have friends lend me their college bypass so I could download from there, as I would be unable to access them otherwise.

Sometimes, while reading books, like The Friend by Alan Bray, there will be a reference to an influential essay or article, such as Faithful Unto Death, which describes the joint tomb of Sir John Clanvowe and Sir William Neville. For that paper, a friend had to request it from their own institution, wait for it, and then give it to me. I'd been staring longingly at it for literally years but couldn't justify paying the $30+ asking price for a PDF. I was lucky, once again, to have help.

Another way to find these academic resources is by reading the footnotes or bibliography in the back of books and tracing the source of individual essays or articles back to a bigger collection contributed by a variety of authors contained in a single volume (like A Companion to Malory I shared a few days ago). I learned about Alan Bray specifically because other essayists kept referencing his work! From there, I sought him out. The same has happened as I delved into Zoroastrian studies. The literature there is limited (at least in the English language, as I cannot read Persian or Hindi). So I found myself researching in a circle, following the trail of names until I ran out of scholars and they just referenced each other's work back and forth. I had consumed the entire body of [English] literature on the subject, so I knew I had come to collect the same resources as these essayists and historians had! Once you start going, "Hey, it's my friend [scholar] again!" you know you're in deep haha!

Much the same has happened with Arthurian legend. Norris J Lacy, known for his work as head editor of the translation team that tackled the Vulgate, is everywhere. He's the editor of countless textbooks, translator of medieval poems and prose, and even wrote his own retelling, A Camelot Triptych. Once you find someone in a field of interest that pops up a lot, you can begin searching for relevant resources through their name, rather than relying on blindly sifting through thousands of papers tagged "King Arthur".

Essayists don't make any money on this stuff. Institutions even charge people to publish their work. It's perfectly acceptable to obtain that knowledge however necessary. If you don't have college access yourself nor a friend who can help, there are websites to pirate from. (Please use a VPN to protect yourself.) Some websites are specific to the field, like science, which isn't my expertise, so I can't offer guidance there. But I've had luck on annas-archive.

It can be easy to assume everyone has the same opportunities, that a screenshot or link to JSTOR is sufficient for someone to access the same information mentioned in a post. It's tough when tumblr doesn't let you upload a PDF! It makes sharing resources difficult. One could dedicate money and cloud space to it (like I do with Google and MEGA drive) or upload it to a discord server where it can't breach containment and reaches only a limited audience. It's not ideal! And it's no individual's responsibility to tackle the problems with academia and gatekeeping, of course, but my goal is to source as much of what I discuss as I possibly can, as well as share those resources with anyone who could benefit from them. A librarian basically lol so I'm glad the essays I've shared have been beneficial to you!

[alakh12356]

Understanding the Caliphate: Between Romanticism and Cynicism

written by islamciv

BY DILLY HUSSAIN

This article has been reproduced from islam21c.com

It is an undeniable fact that the institution of the Caliphate played a central role throughout Islamic history from the death of the Prophet Muhammad ﷺ in 632CE to the abolishment of the Ottoman Empire on 3rd March 1924CE.

This history which consists of 1,300 years of vast territorial expansion, economic prosperity and intellectual enlightenment is also known for its civil wars, dynastic power struggles and instances of oppressive rule. Therefore, Muslims should refrain from thinking that the history of Islām from the perspective of the Caliphate, empire or governance was faultless, and should avoid portraying it as a quasi-utopian civilisation.

However, my fellow co-religionists should also be wary of not accepting and promoting historical narratives framed by Islām’s ardent ideological detractors i.e. the orientalists, European colonialists, and Judeo-Christian supremacists. It is understandable that since the dawn of the War on Terror and the subsequent retaliatory attacks that have occurred in the West, Muslims have been under immense pressure to accept some of the toxic narratives pertaining to their faith and its alleged symbiotic relationship with terrorism. This subconscious and passive inferiority complex has been further cemented by the heinous crimes of the so-called “Islamic State” which was born out the US-led invasion of Iraq, and has claimed responsibility for numerous lone wolf attacks in mainland Europe.[1]

This tense sociopolitical environment has had an inevitable negative impact on how Muslims reconcile their religious identity with their place of birth or residence, as well as the mindset in which they attempt to understand their history, especially that of the Caliphate.

The Caliphate 

The Caliphate, or Khilāfah in Arabic, derives from the Arabic word khalaf, which means “successor”. Prophet Muhammad ﷺ being the final prophet of Allāh stated that the position of authority of the Muslim nation (Ummah) would be granted to Caliphs, as mentioned in the following ḥadīth:

“The children of Israel used to have their political affairs ruled by prophets. Whenever a prophet died another would succeed him. But there will be no prophet after me, instead there will be caliphs and they will number many.” The Companions asked, “What then do you order us?” Muhammad ﷺ said, “Fulfil allegiance to them one after the other. Give them their dues. Verily, Allāh will ask them about what He entrusted them with.”[2]

In short, the role of the Caliph was to act as Allāh’s vicegerent on earth, by ruling with the Divine law (Shariah) in totality, establishing prayer, collecting obligatory alms (zakāt), and conveying the message of Islām to the world.[3] Naturally, these responsibilities became increasingly difficult and politicised from an administrative perspective as the Caliphate quickly expanded into large swathes of North Africa, Asia and the Mediterranean under the Rāshidūn and Umayyad Caliphates.

Whilst there were clear examples of rebellions, power struggles and usurpation of authority within the history of the Caliphate, prominent non-Muslim commentators have noted that it was never at the scale of the constant wars and instability that ravaged medieval Christian Europe.[4] For all its shortcomings, Muslim theologians and historians have noted that there was always some degree of striving towards Islamic orthodoxy or legitimacy via the key role played by Muslim scholars and judges in the day-to-day running of the Caliphate, albeit historical instances of misapplication of Shariah laws, principles and ethics.

Between romanticism and cynicism

The absence of a nuanced and balanced approach, which avoids falling into either Muslim romanticism or Western cynicism, in trying to understand the sociopolitical and religious dynamics of the Caliphate has been partly due to the tainted method in which orientalist academics have depicted Islamic history in general, as well as the psychological aftereffects of European colonialism in former Ottoman territories.[5]

One of the prevailing arguments that was born out of the post-colonial era of secular nation statehood, which continues to trouble the Muslim psyche today, is the re-establishment of the Caliphate. Unfortunately, the political aspiration of Muslims yearning to see a return of the Caliphate has been meticulously depicted by War on Terror propaganda as the exclusive aim of Islamist extremists – both its violent and non-violent strands.[6] And this cannot be further from the truth based on research and surveys carried out in the Muslim world, which has shown high percentages of Muslims wanting to be governed by Shariah law and united with fellow Muslim majority countries as one state.[7][8] In addition to this, the irrefutable importance of the Caliphate stressed in Islamic source texts makes it nearly impossible for orientalists, modernists and secular liberal reformers to dismiss the concept of the Caliphate as a post-colonial dream of reactionary Islamists.

A common argument presented by the many critics of the Caliphate is that the institution itself has never been “united,” and this is usually substantiated by the fact that there were multiple (usually two) claimants to the Caliphate at one given time throughout Islamic history.[9] However, what trumps this fact is that the Prophet Muhammad clearly stated that there cannot be two caliphs, and he who makes the second claim should be killed:

“Whoever gives his oath of allegiance to a Caliph and gives him his hand and his heart, let him obey him as much as he can. If another one comes and disputes with him for leadership, kill the second one.”[10]

The majority of Sunni scholars throughout history up until today hold this position, which is based on the above ḥadīth (along with other supplementary evidences).[11][12] However, a minority of classical scholars, namely Shaykh Ibn Taymiyya, made an exception to this rule due to the difficulties of governing over vast areas of land, poor communication, and to avoid bloodshed and instability.[13]

One Caliph for One Ummah

It is also interesting to note that during periods in Islamic history wherein contesting dynasties fought for power, land and the institution of the Caliphate, there seems to have been a general normative understanding of having one Caliph:

Muawiya (raḍiy Allāhu ʿanhu) – the first Umayyad Caliph – never declared himself as Caliph or sought the bayah (pledge of allegiance) until after the death of Imām ʿAlī (raḍiy Allāhu ʿanhu), when his son Imām Hasan (raḍiy Allāhu ʿanhu) handed over the position to Muawiya (raḍiy Allāhu ʿanhu) to avoid further disunity in 661CE.

– The first Abbasid Caliph, as-Saffah, waited until all the remaining Umayyad dynasty members were killed until he sought the pledge of allegiance and declared himself Caliph in 750CE.[14]

– Yusuf b. Tashfin, the most prominent leader of the Almoravid dynasty, refused to declare himself as Caliph over the Maghreb and Spain because of the existence of the Abbasid Caliph in Baghdad.[15]

– At the pinnacle of the Mamluk Sultanate in Egypt, the Abbasid Caliphs were still recognised as the symbolic leaders of the Ummah, to the extent that specific religious duties were carried out by the Abbasids, like the declaration of the start of Ramaḍān and the two days of Eid.[16]

– The Seljuk Empire accepted the ceremonial position of the Abbasid Caliphate. They even fought for the restoration of the Abbasid Caliph, al-Qa’im, under Toghrul Beg in 1058 CE when the Fatimid agent Basasiri took control of Baghdad.[17]

– Successive Ayyubid sultans swore loyalty to the Abbasid Caliphate.[18] Most famously, Salahuddin al-Ayyubi’s biographer, Baha al-Din b. Shaddad, documented that one of the objectives of his military campaign was to realign the holy lands with the Abbasid Caliphate.[19]

– Sultan Selim I was the first Ottoman Caliph. He only declared himself Caliph and sought the bayah after the last Abbasid Caliph Al-Mutawakkil III was forced to abdicate his position by handing over the sword and mantle of the Prophet Muhammad ﷺ in 1517 CE.[20]

– The Mughal Empire unequivocally acknowledged the Ottoman Caliphate. Just before his death, Mughal Emperor Humayun wrote an imperial letter to Sultan Sulaiman ‘the Magnificent’ addressing him as “Caliph of the Muslims”.[21] It was also widely documented that salutations and praises to the “Ottoman Caliphs” were common during the Jumma prayers across the Mughal Empire.[22]

Evidently, one can ascertain that even during times of competing and warring sultanates, there was an overarching acceptance of the institution of the Caliphate, albeit ceremonial and for political legitimacy. There was also a consistent acknowledgement of the ruling that there should only be one Caliph, hence the refusal or hesitancy of the aforementioned dynasties to make the claim and seek the bayah whilst a Caliph already existed. Whilst Persian, Turkic and Berber dynasties flourished, and in most cases out-powered the Abbasids (to the extent they could have easily invaded Baghdad at will) – there was never a second claim to the Caliphate made by these autonomous polities, or an effort to dethrone the Abbasids.

However, there were four significant instances where a second claim to the Caliphate was made during the existence of a formative Caliphate, which are worth noting:

The Umayyads declared a Caliphate in Cordoba between 929-1031CE.

– The Almohad dynasty declared a Caliphate over North Africa and Spain between 1121-1269CE. The Almohads were widely regarded as khawarij (a heretical sect) by many of their contemporaries.[23]

– The Fatimids declared a Caliphate between 909-1171CE, though they were widely rejected by the Sunni masses due to being Ismaili Shias.[24]

– The Sokoto Caliphate was declared by Usman dan Fodio in West Africa between 1804-1903CE. This was a well-organised resistance movement against British colonial rule that did not stretch beyond modern day Nigeria.

The above Caliphates barely lasted 150 years, and with the exception to the Fatimids, none really made the claim to their Caliphate with the intention to overthrow or delegitimise the formative one; even when their expansionist aims were not restricted to lands that were under the direct authority of the Abbasids or the Ottomans. Their lack of longevity or their expansionist restrictions aside, the existence of two Caliphs at one given time was generally unjustifiable from a normative Islamic perspective.

Should history dictate right and wrong?

A manifestation of the inferiority complex mentioned earlier in this article, which has been exacerbated by the War on Terror and the constant blame game against Islam and Muslims, is the disproportionate cynicism many Muslims apply when trying to understand the complex history of the Caliphate, and more so, towards the aspiration of the Ummah to see its return today.

Therefore, it is not uncommon to read or hear Muslims cite examples of civil wars, rebellions, tyranny or misapplication of Shariah laws in the same condescending tone as orientalists and secular liberal reformers. Furthermore, it is as if the cynics among us regard historical events pertaining to the Caliphate as indicators or even evidence to what is ḥalāl and harām in relation to Islamic governance – forgetting that those who ruled the Muslim world after the Prophet Muhammad ﷺ were human beings.

A few examples to stress the above point:

– Internal dynastic power struggles did not necessarily mean that the basic rights of the citizens of the Caliphate were not being met. For example: Feuding Ottoman princes seeking to overthrow or kill each other in Topkapi Palace did not mean their citizens in Bosnia, Syria and Jerusalem were not being fed, clothed and sheltered.

– Usurpation of power and civil wars did not mean that the Shariah was not being implemented and injustice was rife in the Muslim lands. For example: during the fitna between Imām ʿAlī (raḍiy Allāhu ʿanhu) and Muawiya (raḍiy Allāhu ʿanhu), can we seriously say that justice was not upheld and the Shariah was not being implemented? Such a claim would be outrageous.

– How should Muslims measure the “success” of the Caliphate? Is it through the number of civil wars and rebellions, or its scientific and material achievements? Rather, our measurement of what made the Caliphate “successful” is whether it upheld justice, protected the basic rights and security of its citizens, carried the message of Islām beyond its realm, and if the laws and values of society were centred around Islām. If that is the case, then surely the history of the Caliphate should not be measured by civil wars and individual actions of Caliphs, but rather how closely it adhered to the Qur’ān and Sunnah in its day-to-day running internally and externally?

– Muslims should be able to distinguish between historical events and what Islamic source texts stipulate or indicate, and this is the responsibility of the ʿulama. Muawiya (raḍiy Allāhu ʿanhu) making the Caliphate into hereditary rule did not nullify him being a Caliph, in the same way that the bloody Abbasid revolution which overthrew the Umayyads was Islamically wrong, but it did not negate as-Saffah as a Caliph because he fulfilled the shari’ conditions to be the Caliph, he took authority by force, and was given the bayah by the Ahlul hali wal’aqd (people of power). So, just because hereditary kingship occurred and sitting Caliphs were overthrown, it did not make these events correct or permissible according to Islamic source texts.

– The existence of crimes, sins and debauchery in society does not nullify any Caliphates of the past from a fiqhi (legal) point of view. Crimes, sins, wars, power struggles and even treachery existed at the time of the Prophet ﷺ and the Khulafah ar-Rashideen, and they were the best generation of Muslims.

– Another example of historical events not being evidences for what is ḥalāl and harām – even if a particular harām resulted in goodness, or a particular obligation resulted in harm, is the issue of having two Caliphs. Just because two claimants to the Caliphate occurred in Islamic history does not make it permissible to have two Caliphs today. Just because some Caliphs were tyrants whilst others were unimportant and useless, does not mean we reject the obligation of having a Caliphate today – whether it solves all the Ummah’s problems or not.

The above assumptions are becoming increasingly common amongst Muslims today – and sadly, it is expected given the hostile political climate of structural and institutional Islamophobia in the West, and the sophisticated subtlety of orientalist narratives that is spearheading the secular reformist movement. However, as a general principle, Muslims should always remember that history is ultimately written by the victors who subsequently influence or set the narratives about their respective opponents, which varies from over-exaggerating wrongdoings, the distortion of facts to outright fabrications. If liberal reformists, revisionists and orientalist historians claim that most or the entirety of the Caliphate’s history was not actually “Islamic” at all, but rather secular and Godless in nature, then the burden of proof is on them to present the authentic and reliable evidences where the Caliphate disregarded Islām as reference point for its governance.

To conclude, this summarised snapshot into the multi-layered complexities of the history of the Caliphate demonstrates how, even with all its shortcomings, the institution still strived towards Islamic orthodoxy with the inclusion of their respective schools of jurisprudence and theology playing a central role in its governance and social values. When studying and teaching Islamic history, or any history for that matter, students and teachers alike should try to avoid disproportionate romanticism and cynicism – and try to understand everything objectively within its correct sociopolitical and religious context. Admittedly, this is much easier said than done as we all (including myself) have ideological presuppositions and psychological complexes which influence the way we interpret and make sense of everything, including history.

By Dilly Hussain

Notes:

[1] https://www.foreignpolicyjournal.com/2015/03/23/isis-the-unintended-consequences-of-the-us-led-war-on-iraq/

[2] Sahih al-Bukhari

[3] Al-Ahkam al-Sultaniyya w’al Wilayat al-Diniyya – Imam Al-Mawardi [Translated by Professor Wafaa H. Wahba, Feb 2000]

[4] http://foreignpolicy.com/2016/06/14/if-islam-is-a-religion-of-violence-so-is-christianity/

[5] https://www.economist.com/news/leaders/21606284-civilisation-used-lead-world-ruinsand-only-locals-can-rebuild-it

[6] http://www.huffingtonpost.com/entry/isis-caliphate-islamic-history_us_5963b2dde4b005b0fdc70f62

[7] http://www.pewforum.org/2013/04/30/the-worlds-muslims-religion-politics-society-overview/

[8] Gallup World Poll of Muslims, 2006. http://media.gallup.com/worldpoll/pdf/worldpollmuslimtrifoldbrochure5-2006.pdf

[9] http://www.bbc.co.uk/news/magazine-29761018

[10] Sahih Muslim

[11] The 60 Sultaniyya, Abu Luqman Fathullah

[12] Classical Scholars on Khilafah: http://www.hizb-australia.org/wp-content/uploads/2016/02/Classical-scholars-on-Khilafah.pdf

[13] Majmu‘ Fatawa, Shaykh Ibn Taymiyya (Riyadh: Dar ‘Alam al-Kutub, 1991), 35:175-76.

[14] Kennedy, H. (2004). The prophet and the age of the caliphates. 2nd edition

[15] G. Stewart, Is the Caliph a Pope? in: The Muslim World, Volume 21, Issue 2

[16] A. Stilt, Kristen Islamic Law in Action: Authority, Discretion, and Everyday Experiences in Mamluk Egypt (2011) p.30

[17] Hoiberg, Dale H., ed. (2010). “Abbasid Dynasty”. Encyclopaedia Britannica. I: A-Ak – Bayes (15th ed.). Chicago, IL.

[18] Shillington, Kevin (2005), Encyclopaedia of African history, CRC Press, p.438

[19] The Rare and Excellent History of Saladin. Baha al-Din ibn Shaddad [Translated by D.S. Richards, Routledge November 2002]

[20] Drews, Robert (August 2011). “Chapter Thirty – The Ottoman Empire, Judaism, and Eastern Europe to 1648

[21] ‘Six Ottoman documents on Mughal-Ottoman relations’ by N.R. Farooqi in: Journal of Islamic Studies, Volume, Issue 1, p.32-48

[abumaryamsudani]

Should we celebrate the night of the Isra’ and Mi’raaj?

Praise be to Allah.

There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):

“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]

Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”

[al-Isra’ 17:1]

There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him.

At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold.

To Allaah be praise and thanks for all His blessings.

With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month.

Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth.

Allaah has wise reasons for causing the people to forget it.

Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way.

If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed.

If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us.

They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good.

If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust.

If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all.

Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3]

And Allaah says in Soorat al-Shoora (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21]

In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.

For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.”

Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”

In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you.

Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it.

Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.

And there are many ahaadeeth with a similar meaning.

Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained.

It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3]

It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.

Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that.

May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.

[wisdomrays]

TAFAKKUR: Part 430

RIGHT TO FOOD

MORE THAN A BILLION HUMAN BEINGS ON THIS PLANET ARE CHRONICALLY HUNGRY: EVERY 24 HOURS SOME 40,000 DIE DIRECTLY OR INDIRECTLY FROM LACK OF FOOD; A CHILD STARVES TO DEATH EVERY 2.5 SECONDS. IN SHORT, MORE PEOPLE DIE EVERY TWO YEARS FROM HUNGER THAN WERE KILLED IN THE FIRST AND SECOND WORLD WARS.

Yet, never before has the world produced more food per head of population. While there are places where huge numbers die because they have no crops or no money, there are other places (notably in the West) where the granaries are overflowing with all kinds of foods. While food is stockpiled in some areas, then dumped or wasted in huge quantities in order to maintain price levels, elsewhere, helpless mothers, starving and unable to produce milk, watch their babies die in their arms. Uneven distribution mocks the theoretical sufficiency of global food supply: there should be no world hunger problem but there is (UNO, 1989, p.3).

The ‘world food order’ is a scandal crying out for remedy. It arises within the context of the prevailing economic and political ideologies which are rooted in a crude laissez-faire mentality. According to this mentality, individuals are entitled to absolute ownership over whatever they have acquired lawfully, that is, they have the right to use, to transfer and even to destroy their property (Article 1 of the International Covenant of Economic, Social and Cultural Rights of 1966) without being held legally accountable.

It is this mentality, entrenched in law, which prevents the right to food from becoming one of the binding principles of international human rights. Yet, without a right to food, all other human rights are of little value. Once starvation afflicts a people, the very human life for whose sake all human rights are proposed wastes (Alston, 1984, p.4).

The Universal Declaration of Human Rights of 1948 provides that “everyone has the right to a standard of living adequate for the health and well-being of himself and his family, including food…”. Since then, many international documents and most of other normative instruments aiming to secure the right to food of peoples have been agreed upon (Tomasevski, 1987, p.19; see also the 1974 Universal Declaration on the Eradication of Hunger and Malnutrition, and the 1986 Food Aid Convention). However, in spite of the enthusiasm and unanimity with which the right to food is endorsed, the amorality of the economic order encourages its constant, continual violation. Measures against world hunger are temporary palliatives in the form of ‘charity’ from governments politically embarrassed by crises (Alston, 1984, p.90).

The impotence of the present world order to eradicate hunger and starvation contrasts sharply with the Islamic world order which enshrines the right to food not only in its ethos but also in its positive laws. To begin with, the Qur’an teaches that all resources are put at the disposal of all human beings by God, the Sustainer. Human beings have no right of absolute ownership, but have right as just trustees (2.30). As God’s vicegerent (khalifah), man is enjoined to deal justly with everyone (not every Muslim) (5.8). To act with justice in the use and management of one’s resources requires the satisfaction of at least the subsistence needs of everyone in society: nothing is more closely connected with the concept of justice than “human rights” (Ahmad, 1991, p.15).

Once the close relationship between justice and human rights is recognized as a fundamental principle, it is a natural next step to base the right to food on the socio-economic teachings of Islam. The aim of the concept of trusteeship (khilafat) is to establish ‘global justice’ in the use of the earth’s natural resources. No discrimination is made between Muslims and non-Muslims, as humanity is a single creation of God, and all have equal right to sustenance from God’s bounty (ni’ma). If one group of the human brotherhood is unable to provide sufficient food to sustain life, for whatever reason, they have a right (haqq) to provision from the wealth of others (Ahmad, 1991, p.17).

The ‘right’ of the hungry is not merely a moral claim; it has a positive, specific counterpart in the corresponding legal obligation to satisfy that right. The authority for this legal obligation is the Qur’an itself whose precepts are binding upon all Muslims (Ahmad, 1991, p.15). The refusal to feed the hungry and to urge the feeding of the hungry is equated with a refusal of religion: Have you observed him who denies religion? That is he who rebuffs the orphan and urges not the feeding of the needy (107.1-3).

In other verses, (e.g. 2.29), the Qur’an specifies that resources be used equitably for the benefit of all mankind (see Chapra, 1992, p207). No people have the right to dump or waste the resources at their disposal in order to manipulate prices (Qur’an 2.205).

The concept of a right to food is explicitly embodied in the teaching and practice of the Prophet, upon him be peace. The civilization of Islam is dated to the Hijrah, the migration to Madina. One of the first measures instituted by the Prophet was to ‘spread peace and distribute food’ (Hamid, 1989, p.l56). He explained that poverty can lead to kufr (ingratitude and rejection of God), and emphasised the link between Muslim solidarity and the right to food: ‘He is not a (true) believer who eats his fill while his neighbour goes hungry’. In another hadith, duty to provide food encompasses animals as well as humans: ‘Whoever brings dead land to life, for him there is a reward in that, and whatever creature seeking food eats of it, shall be considered as charity from him.’ (For other ahadith which clarify the duty to feed and the accountability for failure in it, see Nadvi, 1969 and Ishaque, 1969). The importance of land cultivation in Islamic Law may be gauged from the right of the legitimate authorities to sequester land which is being left idle and apportion it to those who are willing and able to cultivate it: absolute ownership of land is not recognized by the Law.

The right to food is so important in Islamic practice that it is not denied to enemies even in time of siege and war. During the lifetime of the Prophet, upon him be peace, some of his companions blocked the supply of food to Makka, intending to maintain the blockade until Makka surrendered. However, when the hunger of the Quraish was reported to the Prophet he ordered the blockade to be lifted. Following that example, Abu Bakr, the first Caliph, sent Yazid ibn Abu Sufyan on a campaign with the specific instruction that he should not destroy the crops and livestock of the enemy. The same principle is seen in action when the Ottoman army, for example, besieged Vienna, and the city’s poor and sick came to its outskirts to get food from the besieging forces. (What a contrast with the Serbian and Croat militias who are at this time attacking and preventing relief supplies from reaching the Muslims in Bosnia-Herzegovina with the explicit intention of starving them to death.)

Islamic Law provides for each individual’s basic rights to life and food through zakah and usr, two compulsory annual levies on, respectively the general wealth and the crops and livestock of the better off. Zakah is fixed at one-fortieth and usr at one-tenth of disposable wealth. In the event of the state being unable to meet its commitment to the needy from this revenue, it may compel the rich to give more. The Prophet, upon him be peace, said: ‘God makes it an obligation for the rich of a country to provide for the needs of their poor. Authority must compel them when the resources from zakah are insufficient’. Ibn Hazm and other Muslim savants, on the basis of this hadith, declared that if a person dies of hunger the individual’s neighbourhood is responsible and must pay the bloodwit (diya) by way of atonement (Belkacem, 1979, p.144). (One is bound to reflect how near Somalia is to oil-rich Saudi Arabia.)

Refusal to pay the obligatory levies is equivalent to denying the rights of the needy and a reversion to the values of paganism. Abu Bakr was prepared to go to war in precisely this issue.

Sadaqat al-fitr, a charitable donation made either in money or in kind, at the end of the fasting month of Ramadan, is a further instance, in this case voluntary, of collectively meeting the sustenance needs of the poor.

There is a world of difference between the anthropocentric and egocentric philosophy which has taken such a firm root in the Western mind since the secularization of human rights in the 18th and 19th centuries, and the theocentric ethos of Islam. The latter sees the right to food as a duty, even a debt, owed by those who have a surplus to those who do not have the bare minimum. Further, Islam seeks to establish a social order which recognizes the essential community of all human beings. Without a feeling for that essential community, and a commitment to it in economic transactions, it is hard to see how solidarity can be realized even at a national, let alone an international level. Presenting human beings as objects of ‘charity’ cannot begin to address the problem-for, very soon, the rich become ‘fatigued’ by the demands made upon their compassion and their resources. For people to be dying of famine in a world of plenty, even of excess, is an intolerable scandal and shames us all (Bedjaoui, 1982, p.465). A new ‘world food order’ must be sought as a matter of urgency: if not, the threat of rumbling empty stomachs in Africa and Asia will disturb international peace in the post Cold War era rather more than the threat of nuclear war disturbed it during the Cold War.

[returnn-of-the-mac]

How about Fallout 4 companions react to a Sole who can use magic, but they do it at a cost? Like, they can breathe fire, but it burns their insides when they do it, or they can freeze an enemy, but they get hypothermia from doing so. Or, maybe their magic just requires a HUGE amount of energy, to the point that it leaves them temporarily weakened to the point of unresponsiveness (if not outright unconscious) after one spell. Or both!

Gosh, this was kinda sad! Rest in peace to Sole the Martyr (well, I left whether or not [he/she/they] die(s) up to the imagination). I thought all of these ideas were really cool, but I especially liked the fire breathing one. Hope you like it! Please enjoy!😊

FO4 Companions React: Sole Breathing Fire & Suffering Internal Burns

Sole and their companion had just arrived at the Saugus Ironworks when they were immediately ambushed by an army of Forged raiders.

The pair fought valiantly, but the opposing side seemed to be overpowering them. As a last resort, Sole decided to unleash their secret power— fire breath— despite knowing the cost.

Sole took a deep breath and—mustering all the energy they could— unleashed a fatal inferno among the raiders.

Hancock: Flame breath? Is that some weird chem side effect? Christ.

Codsworth: What on earth—!

Gage: Fuck, that‘s so cool.

Curie: Zat cannot be good for your insides. Do you need a stimpack, [Madame/Monsieur]?

X6-88: Father failed to mention you can breathe fire.

Deacon: Hey, you didn’t tell me you were part dragon!

Piper: I...I’ve never seen anyone do that before! Blue— we’re having an obligatory interview after this.

Nick: Yeesh. Talk about heartburn.

Longfellow: [takes swing of whiskey] Just when I’d thought I’d seen it all, there’s more shit to see.

Ada: I did not know human beings possessed such abilities.

Danse: There is no way you are internally generating those flames. Is that some kind of flamethrower modification, soldier?

Preston: General! D-Doesn’t that hurt!?

MacCready: Oh, now you’re breathing fire. Got anything else in your bag of tricks?

Cait: That’s the spirit, darlin! Burn em up! Roast em! Fry em!

Strong: Humans can breath fire!?

Soles attack proved successful— the army of Forged that were charging at the pair were now nothing more than quivering piles of ash. Despite this, summoning their fire breath inflicted severe burns on Sole’s internal organs.

The critically injured Sole Survivor vomited blood, and then crumpled to the ground, struggling to remain conscious.

Hancock: Shit! Here’s a stimpack and water. I’m taking you to Dr. Amari.

Codsworth: Oh bother, oh bother. [sir/mum]! Please be okay! Drink this purified water; I’ll fetch for help!

Gage: Boss! Shit...this ain’t good. We need to find a doctor or somethin.

Curie: I knew zat couldn’t be good! Poor dear. I zink I may have a remedy zomewhere in my baggie. Until zen, here ees a purified water and a stimpack.

X6-88: Something tells me Father was not aware of this power of yours. Not that it matters now, you appear to be in rough shape. Let’s get you back to the Institute so you can get proper medical attention.

Deacon: Yikes! You’re not looking to hot...er...no pun intended. We have to find you a doctor. Hang in there, pal! I’m getting help for you.

Piper: Oh no, Blue! Please be okay! I’m taking you back to Diamond City right now to see Dr. Sun.

Nick: That certainly can’t be good. Here We’ll get you over to Dr. Amari. Here, take this stimpack in the meantime.

Longfellow: Well, usually I’d suggest whiskey, but I think a doctor may be better in this situation.

Ada: [performs X-ray scan on Sole] [Sir/Ma’am]? You need to see a doctor immediately. Your internal organs are completely charred.

Danse: Dammit! Why would you do that if you knew it was going to incinerate your vitals!? Never mind that now. Stay with me, soldier. We’re going back to the Prydwen to see Cade.

Preston: Damn! Stay calm, General. We’ll get you to the nearest settlement and get you some medical attention.

MacCready: Sh—Crap! Was burning your insides really necessary!? Sorry, sorry. We need to get you to a doctor. Please hang in there.

Cait: I meant burn the enemies, not yer insides! We need te find a doc for ye.

Strong: Strong no think humans meant to breath fire...

[potatocrab]

Ok, I am going to pick the obvious... Fallout 4 for the fandom meme? Please and thank you. ^-^

OBVIOUS, but still wonderful 💙 thank you

The first character i ever fell in love with:

Contrary to what I’m #about, I fell hard for Nick Valentine’s character. All about that Noir detective aesthetic, man. Woe was me when I found I couldn’t romance him, but I’ve always been a fan. :)

A character that I used to love/like, but now do not:

Not applicable. 🤷‍♀️

A ship that I used to love/like, but now do not:

I mean, I used to write for Danse/Sole but I don’t anymore. Doesn’t mean I’m not a fan of reading it for other people’s Sole, but I personally don’t pair my Sole (Mads) with the Tin Can man anymore. Personal preference, is all. 

my ultimate favorite character™:

I think after writing Noir AU, I’ve realized just how much I love Nick Valentine, HA. Even though I don’t ship him with my OC, he’s such a great character, and I really enjoy writing him. He’s also just a fun companion to have around in-game, and his dialogue is a hoot. 

prettiest character:

Curie, that French sweetheart. 

my most hated character:

Controversial answer, but Father/Shaun. This is most likely a consequence of Bethesda’s writing, but man, they really butchered the Institute’s quest-line and reunion with your own son. D: 

my OTP:

Obligatory Madelyn x Deacon. After that, I like the canon-ish relationships mentioned within the game, even if they are mildly tragic, or funny. Like how you can hook up Travis and Scarlett (cute) or how Nick still mourns Jenny (;_____;). 

my NOTP:

I’m not picky about pairings, but jfc I draw the line at anything that talks about Sole being in any kind of incestual relationship with their kid. 

favorite episode:

Episode = Quest. I love the first stretch of Railroad quests, I really do. There’s a reason why they show up in the Noir AU. :) Tradecraft, Boston After Dark, etc. 

saddest death:

I don’t let it happen in my play-through because I don’t follow that route, but Glory’s death in the Railroad route is just ;____; 

Hey, but also the spouse’s death is also kind of sad, you know. 

favorite season:

Season= DLC. I’m a big fan of Far Harbor. Traveling with Nick to solve a missing person’s case that’s more than meets the eye? SEA MONSTERS?! Hell yeah.

least favorite season:

Listen, I love robots, but man...Automatron wasn’t all that it cracked up to be, quest wise. I like that I can build robots, but that’s about it. 

Character that everyone else in the fandom loves, but I hate:

Weirdly enough, I don’t include Shaun in a lot of things. I don’t hate the kid, I just...don’t include the poor kid in stuff. Call it indifference. I don’t know what it is. 

My ‘you’re piece of trash, but you’re still a fave’ fave:

Hancock, right? He’s great. We love this guy. 

My ‘beautiful cinnamon roll who deserves better than this’ fave:

PRESTON, ALWAYS PRESTON

my ‘this ship is wrong, nasty, and makes me want to cleanse my soul, but i still love it’ ship:

I can’t think of anything off the top of my head for this. ?????

You know what, probably Nick and Hancock. So wrong, but it’s right. 

my ‘they’re kind of cute, and i lowkey ship them, but i’m not too invested’ ship:

Sometimes I see art of Nick and Ellie and I’m like 👀👀👀

Send me a fandom!

[basicsofislam]

ISLAM 101: AN INTRODUCTION TO HADITH: Part 8

Iman; Islam; Ihsan

Umar ibn al-Khattab reports:

“We were sitting with Allah’s Messenger, upon him be peace and blessings, when there appeared a man before us a man whose clothes were exceedingly white, whose hair was exceedingly black, upon whom traces of traveling could not be seen, and whom none of us knew. He sat down close to the Prophet, may Allah bless him and grant him peace, so that he rested his knees upon his knees and placed his two hands upon his thighs and said: ‘Muhammad! Tell me about Islam.’ Allah’s Messenger, upon him, be peace and blessings, said: ‘Islam is that you witness that there is no deity but Allah and that Muhammad is His Messenger, and you establish the Prayer, and you give the zakah (prescribed annual alms), and you fast (during the month of) Ramadan, and you perform the hajj (pilgrimage) to the House if you are able to find a way to it.’ He said, ‘You have told the truth,’ and we were amazed at him asking him and [then] telling him that he told the truth. He said, ‘Tell me about belief (iman).’ He (the Messenger of Allah) said: ‘That you affirm Allah, His angels, His Books, His Messengers, and the Last Day, and that you affirm the Decree, the good of it and the bad of it.’ He said, ‘You have told the truth.’ He said, ‘Tell me about ihsan (perfect goodness).’ He said: ‘That you worship Allah as if you see Him, for although you cannot see Him, truly He sees you.’ He said, ‘Tell me about the Hour.’ He said: ‘The one asked about it knows no more than the one asking.’ He said, ‘Then tell me about its signs.’ He said, ‘That the female slave should give birth to her mistress, and you see poor, naked, barefoot shepherds of sheep and goats competing in raising tall buildings.’ He went away, and I remained some time. Then he (Allah’s Messenger) asked: Umar, do you know who the questioner was?’ I said, ‘Allah and His Messenger know best.’ He said: ‘He was Jabrail. He came to you to teach you your religion.’” (Sahih Muslim, Iman, 1).

Note: Refer to Unit Five for further information on Umar ibn al-Khattab, the narrator of this hadith.

EXPLANATION OF THE HADITH

Archangel Jabrail’s appearing before the Messenger of Allah and asking questions was for the purpose of teaching the Companions their religion.

This hadith came to pass near the time of the Prophet’s demise, as the Pilgrimage became obligatory after the conquest of Mecca and the Pilgrimage has been listed among the pillars of Islam mentioned herein.

The questions directed to the Prophet in the hadiths have been asked rather methodologically. Due to its externals, Islam has been inquired about first, followed by belief—which pertains to the inner world or heart entirely—and later perfect goodness, or ihsan, the highest degree of belief.

To the question concerning the Last Day, the Messenger of Allah replied that he did not know. However, it was Archangel Jabrail who had previously communicated to the Prophet, via Divine revelation, that he ought to reply in such a way to this question, and he knew that Allah’s Messenger would reply in this way. In that case, why did he ask?

His reasons for asking this question are the following:

To demonstrate to all others that this matter was among the Divine secrets and that even the Prophet himself could not acquire knowledge in this regard, without the permission of Allah.

Through this response, the Messenger of Allah illustrated before all those Companions, despite being a Prophet, just how connected he was to truth; at the same time, he demonstrated that a person cannot know everything and that it was not shameful or damaging to one’s pride to admit that one does not know something.

IMAN AND ISLAM

Iman: Verbal profession and confirmation with the heart. This signifies the heart’s affirming what the tongue utters. Accordingly, if the heart fails to affirm what the tongue declares, a person cannot be considered to have believed in the complete sense, even if they perform their worship outwardly. In any case, such people are referred to as hypocrites (munafiqun) in Islam.

In this hadith, the Messenger of Allah has referred to the aspects of religion pertaining to the heart as iman and those concerning practice, or deeds, as Islam.

Imam Zuhri states: “Islam is a word, while iman is the deed.” In other words, Islam must be understood in the literal sense. Belief, however, is praxis and implementation.

IHSAN

The literal meaning of ihsan is twofold: The word denotes doing something well and to perfection; it also comes to mean doing what is beautiful and good to others. The aspect of perfect goodness in this sense, which looks to human beings, is represented in the principle, “Wish for others what you wish for yourself.”

The universal dimension which encompasses all creatures is explained in the hadith,

“Verily Allah has prescribed ihsan (excellence, perfection) in all things. So if you kill then kill well and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.”

The Qur’anic verse,

“Is the recompense of excellence (in obedience to Allah) other than excellence?” (ar-Rahman 55:60)

evokes this meaning. On one occasion, the Prophet had recited this verse and asked his Companions:

“Do you know what your Lord wills to reveal through this verse?” Upon their replying, “Allah and His Messenger know best,” he said that Allah said, “Can the reward for one whom I favored (in their worldly life) with belief in Divine Unity, be other than Paradise?”

Allah has decreed the following in relation to perfect goodness:

Allah enjoins justice (and right judgment in all matters), and devotion to doing good, and generosity towards relatives, and He forbids you indecency, wickedness and vile conduct (all offenses against religion, life, personal property, chastity, and health of mind and body). He exhorts you (repeatedly) so that you may reflect and be mindful! (an-Nahl 16:90)

SIGNS OF THE LAST DAY

That the female slave should give birth to her mistress: Implied here is that there will come such a time, towards the Last Day, in which children will be undutiful, disrespectful and unloving towards their parents. They will not show them the required love and benevolence and will not observe the rights of parents. They will perpetrate unimaginable evil towards their parents, to whom Allah prohibited even the saying of “Ugh!” (as an indication of complaint or impatience). Another noteworthy point in the text of the hadith is the Messenger’s use of the feminine rabbata (mistress). This illustrates that the child being born is female. So confused will everything become that even daughters, who normally have a closer relationship of reciprocal love and compassion with their mothers, will mistreat their mothers. Allah and His Messenger know best.

…and you see poor, naked, barefoot shepherds of sheep and goats competing in raising tall buildings: There will come such a time when people who are unqualified and incompetent will reach high positions with their money. They will become police officers, ministers, doctors, and the like. They will, as such, violate the rights of others and misdirect and mismanage government, and corruption, theft, and deception will increase.

LESSONS FROM THE HADITH

Angels can appear in human form. They can speak, and human beings can hear their speech.

Iman constitutes accepting the essentials of belief, while Islam is putting the rules prescribed by the religion into practice in one’s life.

A person’s openly declaring the Declaration of Faith is necessary for way of their being accepted as Muslim.

The question-and-answer method is an effective technique in education and teaching.

Respect to scholars and assemblies of learning is elemental.

Knowledge of the Last day rests only with Allah.

Affairs being placed in the hands of those unqualified to undertake them, the increase of disobedience, and the disintegration of the family institution are signs of the Last Day.

A Muslim must always act in the consciousness of responsibility.

Perfect goodness and self-supervision (muraqaba) are of two degrees: The servant’s living their life “as if seeing Allah,” is the first degree. “Knowing that He sees them though they do not see Him” constitutes the second degree.

[jimmielancaster1796]

Learn Quran Online In Australia

If you live in Australia and are worried about learning the Quran, you are at the right spot. We know as Muslims how difficult it can be to live in a country where are minimum resources to learn Quran.

Although it is our sole responsibility to learn Quran with Tajweed and translation, living in Australia has become a challenging task. Learning and reading hold less importance than right and professional teachers. You can’t understand a word if not taught by the expert in that. The same goes for learning Quran.

On top of that, as digitalization has made everything online and easier for us, Muslims living in Australia can benefit from this. We recommend you to go for TarteeleQuran.com.au and sign up for it. Not only can you learn Quran online but also your children.

Before jumping into the details of this site, you should know about the importance of learning the Quran and Why it is obligatory? Let’s dive in.

 Why is it important to learn Quran?

Allah (SWT) has blessed us with Quran-e-pak which guides us how to live life. As a Muslim we should have knowledge what’s written in the holy Quran as it is God’s word.

 إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

"Indeed, we have sent down the Reminder, and indeed We will preserve it."

The meaning of versus carry unmatchable depth but to understand it you need a professional as the Quran is in Arabic. Also, if we talk about the reward of reading the verses of Quran. beloved Prophet (SAW) stated:

 “Whoever recites ten Ayahs (verses) in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred Ayahs (verses) in qiyaam will be recorded as one of the devout, and whoever prays a thousand Ayahs (verses) in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Abu Dawood).

TarteeleQuran.com.eu not only offers services for Australian Muslims to learn Quran online but also offers various other courses too. So, sign up for this site and learn Quran online for kids. Let’s have a look into some benefits of recitation and learning of Holy Quran.

·        Great source of guidance.

·        To understand the purpose of life.

·        Communication with Allah (SWT).

·        Recitation and understanding Quran will lead you to paradise.

·        Quran will intercede on the day of judgement.

·        To learn more about the religion.

Our Prophet (SAW) stated: “Read the Quran, for verily it will come on the Day of Standing as an intercessor for its companions.”

Also, Allah (SWT) says in Quran: “And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.” (Quran, 6:115)

Prophet (SAW) also stated: “And when He (Prophet) recited the verses which referred to the Glory of Allah, He glorified Him, the Great, and when He recited the verses that mention supplication, He supplicated, and when He recited the Verses that mention seeking Refuge of the Rabb He sought (His) refuge”

 Learn Quran and Tajweed online

TarteeleQuran.com.eu also offers the Australian Muslims to learn Quran online with Tajweed. The verses of the Holy Quran should be recited with proper pronunciation, and for that, you need to understand the Tajweed.

The Muslims living in Australia face difficulty teaching their children about the religion and Quran. That’s why TarteeleQuran.com.eu offers Tajweed classes for both children and adults both. So, if you want to learn Quran with Tajweed for adults, then sign up for this site.

Moreover, learning Quran with proper Tajweed makes it easy for you and your children to understand and pick the meaning behind it. We know, in Australia, there are very limited institutes that offer Islamic studies, and some of the people don’t have access to it. But, thanks to online classes. Now you can learn everything by sitting in your home. Credit goes to TarteeleQuran.com.eu.

 Learn Online in 3 Steps

If you are perplexed about how to sign for TarteeleQuran, then you will be delighted to know that this whole process takes a short time. Here are the steps to follow to learn Quran online:

1.     Register your name to learn online with TarteeleQuran.

2.     Get free trials to see their teaching style.

3.     If you are satisfied with the teaching, you can sign up for the site.

You need a laptop/computer/ mobile and a good internet connection to have online classes. Also, all these classes will take place on skype. You can have lessons of your own choice with your desired schedules. Children of age four can also learn online with this site. These classes are more comfortable than on-campus ones.

 About TarteeleQuran.com.au

TarteeleQuran.com.au has experience nine years of where all the teachers are professionals and highly Qualified. The Muslims living in Australia are specifically welcomed to join this site and learn Quran online with Tajweed. 

We know living in a western country has its perks; you have demanding routines and schedules, and it is almost impossible to take some time for learning. But you don’t need to worry about this as TarteeleQuran.com.au has covered you.

There are many qualified teachers from all over the world, like; Pakistan, Saudi Arabia, Indonesia, etc., all of them are Muslims and have a strong command of Arabic and English. Also, the environment they provide is amicable. Your children will remember their homework efficiently and with devotion as they make it easy for remembrance.

 Conclusion

Online classes have made this more accessible for Muslims living in Australia; as discussed above, it is essential to learn and recite the Quran online. You are going to understand what’s written in the Holy Quran and get a higher rank in paradise.

Moreover, if you still have some queries in your mind regarding online classes, schedules, teachers, etc. then, you are free to let us know as we can help you in this matter quickly. Also, share it with Australian Muslims to help them.

[wisdomrays]

TAFAKKUR: Part 124

Dental Care with Miswak

We all may appreciate the difference between the positive impact made by a smile of pearly-white teeth and the repulsion triggered by yellowed and blackened rotten teeth, but the health issues run much deeper: as our medical knowledge grows, we are discovering that many diseases originate from dental cavities where microbes teem and nest, causing inflammations in many organs and tissues, most notably in the heart, kidneys, and joints.

The use of herbal sticks for cleaning teeth dates back to around 3500 BC, the time of the Babylonians. In several works of Ancient Greek and Roman literature, chewable sticks to aid dental and mouth hygiene are mentioned. Hippocrates (355 BC) advises rubbing a ball of cotton wrapped around a stick and dipped in honey on teeth, to maintain dental hygiene, whereas Romans used pastes obtained from gumwood. Dental hygiene is coming throughout history.

Arabs utilized the miswak for many years. The Japanese used wooden sticks called “koyoji” and Jews used wooden sticks called “kesam.” In the 1920s, in some rural areas across the United States, a stick of blood-twig was used for rubbing on the teeth. And according to a Chinese encyclopedia published in the seventeenth century, the first-ever toothbrush was made in China, in 1498.

Prophet Muhammad, peace be upon him, warned those of his Companions who visited him with bad teeth about the need for dental hygiene (Ahmad ibn Hanbal, Musnad 1/214):

“I oft reiterated my recommendations to you about the miswak.” (Bukhari, Jum’a 8; Nasai, Taharah 5; Ahmad ibn Hanbal, Musnad 3/143; Darimi, Wudhu’ 18)

“(The Archangel) Gabriel counseled me to use the miswak so much that I thought a verse might be revealed about the miswak to decree its use as obligatory for all.” (Ibn Majah)

Obviously he assigned the utmost importance to dental hygiene. It should be noted here that the Araq tree (Salvadora persica) from which the miswaq is obtained has features that are not present in other trees, and the Prophet particularly specified using the roots of that tree as the miswak.

Research has been conducted to discover the scientific and modern medicinal effects of the miswak, which has been used by Muslims in adherence to the Prophet’s practice. In 2010, a Ph.D. study at Karolinka Institute, Sweden, provided a significant message about its effectiveness (Picture 1).

The Araq tree, which is used as the miswak across a geography spanning from Africa to the far east, is a short tree or bush with a slanted trunk, and it is easy to chew its spongy roots, parts of which generally expand and soften when dipped in water.

The roots of the Araq tree are washed to remove the soil, and approximately 1 cm from the tip of the root stick is peeled to be used as the toothbrush. The stick is pummeled or chewed until the fibers become softer. Fresh and soft miswak are preferable: If the miswak is dry, it is advised to dip it in freshwater for 24 hours before use. It is better to peel frequently, so the tip is renewed. The most practical advice is to use the peeled tip until it loses its tang and fragrance, because the fragrant components indicate the beneficial effect of the miswak. According to a study, using the same tip for more than 24 hours lowers its cytotoxic ability to get rid of microbes.

The practice of using miswak in the Muslim World is widespread in Asia, Africa, and some regions in the Middle East. As many Muslims opt for miswak use to maintain a practice of the Prophet, the World Health Organization (WHO) also advises and encourages the use of miswak as an effective dental hygiene tool along with the conventional toothbrush. The miswak is easy to use and effective; it also has chemical properties that help control dental plaque. Based on the basic information we have about the miswak, we can easily say that deeper research is needed for its different components, like its fibers, essence, and essential oils.

Antibacterial effects of the miswak

The antibacterial activities of the essences obtained by crushing different roots of the miswak have been analyzed by microbiological techniques. It was discovered that the miswak essence has a very strong antibacterial effect, predominantly against Gram-negative bacteria, including mouth-cavity microbes like Porphyromonas gingivalis and Aggregatibacter actinomycetemcomitans. Two additional studies conducted on five different types of bacteria i.e. Streptococcus mutans, S. faecalis, S. aureus, Haemophilus influenzae, Salmonella enterica, and Candida albicans, and a type of fungus [5, 6, 7, 8] revealed that the miswak essence stops the reproduction of micro-organisms, has a lower effect on Lactobacillus acidophilus, is active against Herpes simplex virus which causes blistered lesions, and suppresses acid production.

The essential oil obtained from miswak essence includes 70% benzyl isothiocyanate, 9.4% limonene, 8.7% I-pinene and 2.55% flavonoid. As the miswak’s main antibacterial component, benzyl isothiocyanate kills bacteria by forming protrusions on their cell membranes. The volatile nature of this substance may open doors to new practices requiring antibacterial treatment. It has been proven that fresh miswak is effective at preventing the formation of dental plaque and gum inflammation, and it has also been acknowledged that it may play a potential role in preventing periodontal diseases.

The miswak essence hinders acidic (pH) conditions causing tartar and dental plaque, leads to a long-term increase of pH in the mouth, stimulates saliva flow in the parotid glands (located in front of both ears), and prevents tartar formation.

It is necessary to conduct further lab and clinical research to augment the positive results shown so far about the effects of the miswak against the inflammation of the palate and gums, as well as its antiviral and antifungal activities. Some research has additionally suggested that the miswak has antioxidant, analgesic, and anti-inflammatory effects. It is claimed that potassium chloride, salvadourea (a urea derivative), alkaloids, and oleic and linoleic acids in the miswak sap increase the viscosity of saliva, helps it to soak into hard-to-reach corners in the mouth, and contributes to overall dental hygiene. It is reported that a substance named Xylitol in the miswak essence suppresses acid production and the reproduction of mutant streptococci [9, 10].

An interesting substance in the miswak oil

Benzyl-isothiocyanates are effective molecules in the defense systems of several plants such as cabbage, watercress, and broccoli. Secreted after damage to plant tissues, benzyl isothiocyanate forms a protective antibacterial layer on the damaged part of the plant. While dental plaque and tartar are mechanically removed by rubbing the miswak on teeth, this action also helps the substance secreted from the miswak reach deeper parts of the oral cavity. It is especially proven that benzyl isothiocyanates are strongly effective as bactericide on Gram-negative bacteria and have minimal effect on Gram-positives.

Lab tests conducted on animals indicate that these components also have anti-carcinogenic activity, and people who get isothiocyanates by nutrition have a lower risk of cancer. It is fascinating that the miswak, too, has the same substance.

While introducing a new set of ethical principles, Prophet Muhammad, peace be upon him, revoked some customs and habits inherent to the pagan culture before Islam (Age of Ignorance) and kept others. Using miswak was a practice among the Arabs in the region; the Prophet encouraged its use and emphasized its benefits. Eventually, Muslims have adopted it as not only a habitual practice, but also as a healthy spiritual activity and are keeping the memory of the Prophet alive.

[raydrinksdelivery-blog]

From Around the Web: 20 Fabulous Infographics About Alcohol delivery London

Ohhh Marisue- I really like the tune--thanks a lot. Every one in every of us, desires to provide a unique and even one of the best present to these we love and care about. Find an area print shop or talk to the final Contractor, who can level you towards a service that will provide you with a fast flip-round on reproducing your materials. Bottle store attendants, food and beverage attendants, bistro staff and authorized managers are also required to have an RSA certificate in Queensland. The Accountable Service of Alcohol certificate is necessary in Queensland for all staff concerned with the sale or service of alcohol. While in Queensland RSA training have to be carried out by a coaching organisation that has been accepted by the Office of Liquor Gaming and Racing (OLGR), as a way to be valid. If someone IS injured, alternate contact data with the person and find out the place he works, etc. Make Alcohol delivery London sure to report the incident instantly to the event’s GC and planner and call your private home office to search out out who handles injury claims for your small business.

As surprising as it would sound, chances are high excessive that not everyone in your office drinks espresso by the gallon. You’ll pay nothing if unauthorized fees are made to your financial institution card on account of buying on the sympathy retailer. These strategies to obtain live performance tickets should not only a threat to getting tricked into buying counterfeit tickets however it could be dangerous. Their fundamental wines are still priced competitively with supermarkets; this being made attainable by their appreciable buying power. Shout out to this copycat Starbucks peppermint mocha recipe for making it doable for me to enjoy a piping sizzling peppermint mocha even in the midst of July. Fill out a claim kind and depart it with the GC to handle. Numerous RTOs are registered to ship RSA programs all through a quantity of different states and territories, to find out where an RTO is registered to ship the course legitimately go to the National Coaching Information Service (NTIS).

To seek out out if an RTO is permitted by the OLGR for course delivery in Queensland, go to OLGR’s website. An OLGR permitted RTO is therefore able to ship in full the RSA course, and upon its profitable completion the RSA certificate, applicable to Queensland’s RSA requirements. Upon the successful completion of an RSA coaching course, you receive the RSA certificate. It varies from state to state, however nevertheless the RSA coaching and subsequent certificate is obligatory for these members of the hospitality business. To every state or territory, depending on their particular person requirements, that represents wholly or partially an RSA certification. Hair stylists: 10% to 20%, relying on complexity of minimize or style. Dessert was a excessive-quality French type lemon pie with a really buttery crust. Drinking alcohol throughout and even beyond the primary trimester of pregnancy does not seem to boost the chance of premature delivery, low birth weight or measurement, or high blood strain complications for the mom, a brand new examine claims.

For the study, printed online in the journal Alcoholism: Clinical and Experimental Analysis, researchers assessed the campus alcohol insurance policies of the 15 companion colleges in the Maryland Collaborative to scale back School Drinking and Associated Issues, a network of faculties whose presidents have agreed to work together with neighborhood partners to scale back alcohol use on their campuses and create environments, policies, and practices utilizing information-driven approaches. Food issues appear to have featured excessive on the agenda to this point in 2008. Tv programmes ranging from Jamie Oliver and the plight of chickens to “Kill it, Cook it, Eat it” have all sought to spotlight our production methods. Do any food prep, and the addition of a food prep sink and prep desk might be obligatory. Whoever receives the live performance tickets as a gift will suppose that you just paid rather a lot more cash for them than you really did. Situated in Orlando FL, TicketGenie supplies tickets to all leisure events - concert tickets, discount tickets, sports tickets, theatre tickets, broadway tickets and much more. To see the most recent live performance tickets on the market in your city visit, Ticketgenie.

[biointernet]

Jacob Narkevich-Yodko

J. J. NARKIEVITCH-JODKO

J. J. NARKIEVITCH-JODKO On an electricized plate, he obtained a type of photo that he simply named Electric Photography, in black and white colors, and started to investigate, through this technique, the human potencialities, but he did not continue his work. Later on, already during the middle of XXth Century, his work was taken back by M. Pogorelski, in Russia, and by B. J. Navratil, in Czechoslovakia, but with no other significative consequence. A significant contribution to the study of these photographs was made by a talented Byelorussian scientist Jacob Narkevich-Yodko in the end of the Nineteenth century. He was an independent landowner and spent most of his time on his estate above the river Neman. There he ac­tively experimented with electricity, applying it in agriculture and medicine. A straight parallel with modern medicine can be drawn from the description of experiments on the stimulation of plants with electrical current, on electrotherapy, and magnetism by J. Narkevich-Yodko. But the scientific achievements of our time are not just “the new as a well-lost old”. This is a new convolution of perception. In the end of the Nineteenth century, when the principles of electricity were only emerging, when the main source of light was a kerosene lamp, the searching investigators were trying to apply electricity to the most different areas of life. They were as if naming the chapters of a new book, but had not enough power to write the contents. Therefore, we find the sources of one or another modern scientific direction in the works of the enthusiasts of the Nineteenth century.

J. J. NARKIEVITCH-JODKO J. Narkevich-Yodko developed his own original technique for making electrophotographs. He made more than 1500 photographs of fingers of different people, plant leaves, grain, and in the 1890’s this research attracted attention in the scientific community. In 1892 J. Narke­vich-Yodko presented for the professors of St. Petersburg Institute of Experimental Medicine, af­ter which he was appointed a “Member-Employee of this Institute” by the order of the Institute patron, the Prince of Oldenburg. The results of Narkevich-Yodko created such an impression upon the scientific community that in 1893 a conference on electrography and electrophysiology was organized in St. Petersburg University. In the same year Narkevich-Yodko visited the scien­tific centers of Europe: Berlin, Vienna, Paris, Prague, Florence and gave lectures there. His ex­periments on electrography were acknowledged as important and envisaging further development everywhere. Narkevich Yodko received medals at several exhibitions, and at the Congress in France in 1900 he was nominated a professor of electrography and magnetism.

Narkevich-Yodko Family J. Narkevich-Yodko combined scientific work with public activity. He organized a health cen­ter on his estate and received people from very different social circles: from grandees to plain people, and cured many different diseases with the help of the newest for those days, methods. But with the death of J. Narkevich-Yodko the contemporaries forgot his works. He made an in­teresting discovery, but could not overcome the barrier which had always been in the road of wide introduction. There had been so many interesting methods, inventions, developments, which disappeared together with their authors! In order to make an idea publicly acknowledged it is necessary to introduce it deep into the collective consciousness, attract students, followers, and companions. It is obligatory to publish articles, books, written by different authors and, advis­ably, in different countries. Various researchers should independently test a new idea and make sure that it is effective, but in order to do so they should have a desire! And such “over­coming of a potential barrier” usually requires more than ten years. If the author has enough per­sistence, energy, and optimism to get his own way, the idea starts living independently and sometimes the author gets the interest. If not, then not. And, naturally, much depends on the favor of “lady Luck”.

tesla, markoni, popov, gertz, narkevich-yodko The general social situation in Russia played a role in the life of Narkevich-Yodko. Evil social winds were blowing, which turned into a hurricane having destroyed the leisurely way of life of the Nineteenth century and changed the beautiful estates above the Neman and Volga rivers into cold abandoned ruins. «No prophet is accepted in his own country», especially when this prophet thinks in a non-standard way and doesn’t fall into the usual pattern. But can a Prophet live a normal life? Narkevich-Yodko's electrophotographs from XIX century

Breast

Jacob Narkevich-Yodko

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[basicsofislam]

ISLAM 101: AN INTRODUCTION TO HADITH: Part 12

Avoiding Innovation

It is related that Aisha, may Allah be well pleased with her, said that the Messenger of Allah, may Allah bless him and grant him peace, said:

“Anyone who introduces an innovation in this affair of ours which is not part of it, that will be rejected.”

One version in Muslim reads:

“He who does an act which we have not commanded will have it rejected [by Allah].” (Sahih al-Bukhari, Sulh, 5; Sahih Muslim, Aqdiyya, 17, 18. See also: Sunan ibn Majah, Muqaddima, 2).

NARRATOR

Aisha

Aisha was a very intelligent woman who learned how to read and write at a very young age. She never forgot anything that she had learned and memorized.

The most important point in relation to the Prophet’s marriage to Aisha was it's being contracted through the direct commandment of Allah.

The Messenger of Allah loved Aisha greatly. When he was asked, “Who do you love most?” he replied, “Aisha.” When he was then asked, “(What about) from among the men?” he said, “Her father.”

Aisha was born nine years before the Emigration, in the city of Mecca. She passed away on the seventeenth day of Ramadan (676 CE), on a Tuesday, in Medina.

EXPLANATION

Innovation in religion is referred to in Islam as bid’a.

1. Allah declares the following in relevant Qur’anic verses:

“…What is there, after the truth, but error?” (Yunus 10:32).

This verse demonstrates that there is no connection between truth and being on the wrong path. What behooves the human being is to be on the side of and in the way of truth. All kinds of innovation in religion and every fabricated thing that does not have its basis in Islam is deviation. Deviation of all kinds has been deemed unacceptable.

“…We have neglected nothing in the Book…” (al-An’am 6:38).

Some scholars have asserted that implied in “the Book” is the Qur’an. This is because none of the proofs and obligations necessary for human beings has been omitted therein.

“…And if you are to dispute among yourselves about anything, refer it to Allah and the Messenger” (an-Nisa 4:59).

Solutions contravening the criteria espoused by Allah and His Messenger and which violate the truths of the Qur’an and the Sunnah lead the human being and society to an impasse. Individuals and even broader society come to believe, at times, that the most perfect solution lies in their self-discovered and tried paths, methods, and systems. They can even convince others of this also. Finding the resolutions to such great issues, however, is only possible through appeal to Allah and His Messenger, and through putting the Qur’an and the Sunnah into practice, without oversight, and free from any innovations.

This hadith constitutes one of the most important foundations of Islam. Anything that does not rest upon the Book and the Sunnah cannot be accepted. Such a thing cannot be considered to be part of religion. Those who disregard the worship and deeds befitting the Qur’an and the Sunnah, lessen or alter them and who thus manipulate (corrupt or distort) religion are also innovators in religion. Their deeds too are rejected and are on no account accepted.

Innovation (in religion) is that which does not have a basis in and which cannot be reconciled with the Qur’an or Sunnah and which has no application in the Muslim community. Here, however, it is used to mean the fabrications put forward in religion without an authoritative source. Rendering inactive the Qur’an and Sunnah or neglecting them breeds innovation and gives rise to their fostering and thriving. In that case, the sole way of preventing innovations in religion is to spread the culture of the Qur’an and Sunnah and to prepare the grounds for these to become a way of life. That being the case, how must innovations be understood?

According to Imam Shafi’i, innovation is of two kinds:

“Anything that contravenes the Qur’an, the Sunnah, the learned consensus, and the way of the Companions is a deviatory and evil innovation; those things and good practices that do not contradict these are good innovations.”

This is the reason behind the use of the terms bid’a hasana (good innovation) and bid’a sayyi’a (evil innovation). Shafi’i substantiates this with the words of Umar who responded to a group of Companions performing the Tarawih Prayer particular to Ramadan in the congregation, remarking, “What a good innovation this is!”

2. The Messenger of Allah said the following in relation to good and evil innovation:

“Whoever introduces a good practice that is followed after him, will have the reward for that and the equivalent of their reward, without that detracting from their reward in the slightest. Whoever introduces an evil practice that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” Sahih Muslim, Zakah, 69. See also: Sunan an- Nasa’i, Zakah, 64.

The Companions undertook a great many things that were not in question during the time of the Prophet and reached a unanimous consensus regarding their acceptance and legitimacy. The Qur’an’s being compiled into book form during the caliphate of Abu Bakr and duplicated and distributed to various regions during the caliphate of Uthman are the most known examples in this regard. Efforts in later periods to record, in full, texts of Arabic grammar, the religiously obligatory, accounts, Qur’anic commentary, and hadith constitute further such examples. Even if these are to be termed innovations, they cannot be said to be wrong, as this is precisely how knowledge was preserved, spread and transferred to succeeding generations. This needs to be considered thus with respect to our time and mass media organs, modern printing and publication houses, the Internet, and military and social developments. Those who do not keep pace with such advancements would have no chance of survival in such a world.

The sources of Islamic jurisprudence are clearly defined

The Qur’an: The leading source in Islamic jurisprudence. The religion of Islam is learned first and foremost from the Qur’an. “The best among you are those who learn the Qur’an and teach it.”

The Sunnah: The words and actions of the Prophet. Constitutes the second primary source in Islamic jurisprudence. The Sunnah is applied in the absence of clear injunctions in the Qur’an. In the same way that the Prophet has instructed adherence to his Sunnah, he has also enjoined adherence to the practice of the Four Rightly Guided Caliphs as well as his Companions. Such innovations as the supererogatory Prayer during Ramadan performed in the congregation during the caliphate of Umar and the establishment of the Call to Prayer inside the mosque for the Friday Prayer during Uthman’s caliphate, constitute the practice of the Companions and must be followed.

Ijma al-Umma (Consensus of Scholars): Ijma is the term employed to refer to the consensus of Muslim jurists on a theological matter in a given era. The consensus of scholars on a matter is a source of legislation in Islam and is appealed to when a matter is not found in the Qur’an and the Sunnah. For instance, the Tarawih Prayer performed in congregation during Umar’s caliphate.

Qiyas al-Fuqaha (Analytical Reasoning of the Scholars): The term qiyas literally means measuring two things with each other and drawing comparisons between them. Umar is known to have advised Abu Musa al-Ash’ari to “Identify similar and analogous cases, carefully examine their causes, and then use qiyas (analytical deduction).”

WHAT WE HAVE LEARNED

This hadith constitutes one of the cornerstones of Islam.

That which does not abrogate or contradict the Qur’an and Sunnah is accepted (The compilation of the Qur’an in book form, the commemoration of the Noble Birth, and the like).

Innovation (bid’a) is categorized into good (hasana) and evil (sayyi’a) innovation.

Muslim scholars have considered an innovation in five parts: necessary (wajib), recommended (mandub), permitted (mubah), unlawful (haram), and disliked (makruh). The discovery of weapons of warfare and the readying of forces suitable for the conditions of the time is necessary. Establishing universities and institutes and publishing scholarly works, spreading knowledge, teaching it to others, building schools and the like are recommended and accepted. Eating and drinking of the lawful are permissible, while the unlawful and disliked have been clearly defined and determined in Islam.

Both the one who sets an evil precedent (in evil innovation) and the one who follows in their path are equally wrongdoers.

[learnquranusa]

Revolution of Islamic Education in Early Periods of Islam

Education bestows knowledge and knowledge remains the ultimate priority in life. Islam emphasizes to acquire knowledge. In fact, the first verse revealed in the Holy Quran says to mankind read, which directly contests illiteracy and encourages seeking knowledge in all fields. The Holy Quran says:  “Read! In the name of thy Lord, who creates; created man out of a mere clot of congealed blood. Proclaim! And thy Lord is most bountiful. He who teaches the use of pen.” On the importance of seeking knowledge the Quran reads: “O ye who believe! When it is said, make room! In assembles, then make room; Allah will make way for you. And when it is said; come up higher; Allah will exalt those who believe among you, and those who have knowledge, to high ranks. Allah is informed of what ye do.” An educated person is regarded as more honorable than a religious but ignorant person. Knowledgeable people are given a high status in the eyes of Allah Almighty. Allah will give wisdom to those who acquire knowledge.

 However, learning Quran should be given the most priority compared to the worldly knowledge since it helps in strengthening the Muslims’ faith. In Islam, a Muslim is encouraged to continuously seek knowledge as mentioned by the Prophet Muhammad (PB.UH): “Seek knowledge from the cradle to the grave.” In this Hadith, Prophet mentioned the seeking knowledge is obligatory upon every Muslims.

As a result, Muslims devoted their time to seek knowledge from the every early days of Islam. Learn Quran was part of life too; it was initiated by the family during the early stages of Islamic history. At that time, the most strategic place to acquire knowledge was Prophet’s house and darularqam. It is important to note that, there were less than 18 people from Quraysh who knew how to write before Islam. By 622 CE, the masjid becomes an educational institution to seek and impart knowledge. Masjid Quba and Masjid Nabawi were the earliest educational institutions and centers of learning in Islam. After the death of the Holy Prophet new methods of education and new sciences have emerged. Similarly new religious, social and political circumstances appeared. As a response to a new situation; the companions as the first batch Muslim scholars, and later the tabi’iyum came up with solutions. This was a mind-set change. Muslims for the first time have to interpret the Quran for themselves and adopt and follow the Sunnah of Prophet (PB.UH). After the death of Holy Prophet (PB.UH), the mosque still remains as the center of learning.

Islamic education is one of the core elements of Islamic value-systems; it represents the spirit of Islam in human building and character formation. Education aims according to Islam combine both the moral and intellectual trainings to bring out the potential of human and help man to develop the character and building up the desired personality. For the time of the Prophet to the current time of Muslim society, the aim of Islamic education and Quran learning has not changed.

[geoffox]

Personal & Business Insurance

Personal & Business Insurance

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You could not use your AIA Vitality Membership (or any activities and advantages available) for enterprise or business functions. AAA Travel companions with Allianz International Help to give you one of the best protection possible. The federal government recommends that Americans buy journey insurance coverage when taking trips outdoors the country, as a result of life could be unpredictable.

Due to the several kinds of insurance coverage plan available, AIG has the capability to provide high quality service to customers from various industries, together with companies aided by the hospitality & leisure, import & export, vitality, retail, communications, combined with media & technology sector. 350,000 people had taken this course and become members of Persatuan Seni Silat Gayong Maarifat Malaysia (Malay Martial Arts Affiliation)since year 1990.

Singapore and Malaysia are key markets for the corporate. The Malaysian regulator's new rule had stoked some concern amongst overseas insurers as a small number of giant native funds within the country meant they will be competing for the same pool of institutional investors. The problem therein is that the insurance coverage industry doesn't have a great history of capturing knowledge, equivalent to information on how onerous it is to build a policy or how costly it's to make a claim.

Glassdoor has 3 interview studies and interview questions from people who interviewed for jobs at Prudential in Malaysia. It is common for you to abruptly get bombarded with tons of credit card and insurance coverage choices as soon as we begin incomes. Allianz affords four totally different annual plans. We may at our sole and absolute discretion provide completely different classes of membership to the AIA Vitality Program, each of which may supply a different range of activities and advantages to AIA Vitality Members.

Prudential's Malaysian unit, whose net premium earnings rose 3.3 p.c to 3.1 billion ringgit (572 million pounds) in the six-month period ended June 2017, has an embedded worth of about 5.5 billion ringgit, one of many individuals said. In case you or the coverage owner of your eligible insurance coverage policy is required to provide the Annual Membership Contribution or cost, we will inform you of the present Annual Membership Contribution quantity (which may differ now and again) on the time you apply to turn into an AIA Vitality Member and subsequently each following 12 months.

Insurance Affiliation of Cambodia (IAC) chairman Huy Vatharo mentioned on Sunday that he received unofficial details about Etiqa's plans for funding in Cambodia. One of many insurance coverage services supplied by AIG is automobile insurance coverage Getting a car and even a home could possibly be worrying with out comprehensive insurance coverage to cover them in the occasion of accidents.

Prudential medical card does not use the the term annual limit or lifetime limit. Normally, insurance company offer better package and charge for rider Medical protection. Please word that cancellation of your AIA Vitality membership will mean dropping access to all AIA Vitality rewards and benefits, AIA Vitality Insurance Benefits. Plus, of this 450,00 unbiased brokers, semi-unbiased agents and some profession reps write, depending on which company, 50% to a hundred% of that insurance coverage co enterprise.

After all, AIA Bhd is the most important employee benefits provider in Malaysia and who additionally presents AIA Vitality - the first programme of its variety in Malaysia to promote healthy habits among its members, rewarding them for taking sustainable steps, nevertheless small, to enhance their health and properly-being. B&W photograph of 24 Broad Avenue, workplace of Theodore Maybank Insurance coverage.

Another decreasing term coverage by CPF is the House Safety Scheme (HPS), a obligatory mortgage insurance coverage for those utilizing CPF to buy their properties. Co insurance - an amount, often in share (10%, 20%) of the entire medical invoice which you must fork out by yourself, whatever the medical bill quantity. Utilizing the buyer's existing information on spending, banks can supply relevant, timely, and personalised insurance coverage products to the customers.

AIA Vitality Factors are a method of measuring your participation and progress within the AIA Vitality Program. Information businesses from all around the world are clamouring on the bit for the most recent update to the downing of a Malaysian Airliner that reportedly was shot down over Jap Ukraine. Individuals in Malaysia, together with savings and glued deposits, remittance providers, present accounts, shopper loans, similar to housing loans and personal loans, hire purchases, unit trusts, bancassurance products and credit cards.

[bharatiyamedia-blog]

Day by day Bulletin: JD(S) legislators to satisfy immediately, strains floor in SP-BSP coalition, search on for lacking IAF AN-32; immediately's prime tales

http://tinyurl.com/y22dy5a8 HD Kumaraswamy calls assembly of JD(S) MLAs to debate political scene Karnataka chief minister HD Kumaraswamy has referred to as a gathering of JD(S) legislators Tuesday amid anticipated cupboard growth or reshuffle to save lots of the federal government headed by him following persisting dissidence inside coalition companion Congress. A senior JD(S) functionary Monday stated the assembly was more likely to talk about the latest political developments within the state, efficiency within the Lok Sabha and City Native physique polls and steps the occasion might want to take politically sooner or later. File picture of Karnataka chief minister HD Kumaraswamy. AP All political points, together with growth or reshuffle of the Congress-JD(S) ministry, are more likely to come up for dialogue throughout the assembly, he stated. Kumaraswamy and coalition Coordination Committee chief and senior Congress chief Siddaramaiah have held a number of rounds of conferences just lately, the final being on Saturday evening relating to cupboard growth or reshuffle. A prime official supply had stated it’s more likely to happen solely after four June. Congress in Karnataka final week had gone right into a huddle to avert a possible existential disaster to the one-year-old coalition ministry and mentioned in regards to the doable cupboard rejig to handle the dissidence inside. Kumaraswamy had additionally held discussions with Congress President Rahul Gandhi in Delhi. #StopHindiImposition protests take political color, Stalin accuses BJP of making an attempt to hoodwink TN DMK president MK Stalin alleged on Monday that the Centre’s transfer on dropping the clause on obligatory Hindi studying within the draft Nationwide Training Coverage was geared toward deceiving Tamil Nadu and demanded an evidence over it. He sought a categorical assurance that Hindi is not going to be thrust on the southern state. The DMK chief alleged that the BJP-led Centre was enacting a drama on the language concern after seeing the massive opposition to the proposal within the draft Nationwide Training Coverage on Hindi studying in Tamil Nadu. The response got here after the Centre Monday dropped the contentious provision of obligatory educating of Hindi in non-Hindi talking states after the three-language proposal sparked outrage, primarily in Tamil Nadu. In response to the revised draft, the modular board examinations for language proficiency would take a look at solely primary proficiency in every language. Seek for lacking IAF AN-32 continues An enormous search operation was underway to find an Indian Air Power AN-32 transport plane with 13 folks on board, which went lacking Monday whereas flying over Arunachal Pradesh. The plane received airborne at round 12:25 PM and misplaced all contacts with floor workers at round 1 pm, they stated. A complete of eight crew and 5 passengers had been on board the plane, the sources stated. Akhilesh seeks to finish uncertainty over way forward for alliance, says SP-BSP will struggle injustice collectively The Samajwadi Celebration will struggle for social justice along with the Bahujan Samaj Celebration, stated SP chief Akhilesh Yadav Monday, hours after BSP supremo Mayawati expressed dissatisfaction over the ballot efficiency of the alliance between the 2 events. “We and Bahujan Samaj Celebration will struggle for social justice collectively,” stated Yadav, addressing a public assembly right here throughout his first go to to the constituency after the declaration of the Lok Sabha ballot outcomes. BSP chief Mayawati earlier informed her occasion staff in New Delhi that the Lok Sabha ballot drubbing in Uttar Pradesh was as a result of “poor efficiency” of the alliance with the SP. She additionally requested her occasion leaders and staff to arrange to contest the meeting by-elections on their very own, elevating questions over the way forward for the ‘gathbandhan’. Addressing the general public assembly in Azamgarh, Akhilesh Yadav, nonetheless, defended the ballot efficiency of the alliance, saying that the Lok Sabha ballot battle this time was of a unique type, which he couldn’t perceive. “It was a race between Ferrari and a cycle (the SP’s election image). All people knew the Ferrari will win. The Lok Sabha elections weren’t fought on points, it was fought on one thing else,” stated Yadav. Sri Lanka face Afghanistan in ICC Cricket World Cup as groups eye first win An under-pressure Sri Lanka will goal for his or her first win after they tackle a spirited Afghanistan in match seven of the ICC Cricket World Cup 2019. Captain Dimuth Karunaratne’s half-century was the one constructive takeaway for the Lankans of their 10-wicket loss to New Zealand, whereas Afghanistan confirmed some good struggle with Najibullah Zadran’s half-century guiding them to 207 when the workforce appeared in hassle at 77-5. Nevertheless, that was not sufficient for them as David Warner’s unbeaten 89 guided Australia to a seven-wicket win. Our bodies of 5 mountaineers, a part of workforce that went lacking in Nanda Devi, noticed Indian Air Power helicopters Monday noticed the our bodies of 5 of the eight mountaineers who went lacking en path to the Nanda Devi East peak in Uttarakhand, the IAF stated. The eight-member workforce consisting of climbers from the UK, the US and Australia went lacking on the best way to the Nanda Devi East peak. Our bodies of 5 mountaineers had been sighted close to an unscaled peak adjoining Nanda Devi East throughout an air search by IAF helicopters on Monday, Pithoragarh District Justice of the Peace VK Jogdande stated. Apparently, the mountaineers perished in an avalanche whereas ascending an unscaled peak close to the Nanda Devi East peak after they did not scale the latter, he stated. Fitch downgrades ICICI Financial institution, Axis Financial institution ranking by a notch as monetary well being weakens World ranking company Fitch stated on three June it has downgraded two personal sector lenders, ICICI Financial institution and Axis Financial institution because the banking sector of the nation stays below stress. Fitch stated it took the ranking motion after reducing its midpoint for India’s working surroundings to ‘bb+’ from ‘bbb-‘ following a assessment of the banking sector’s efficiency, notably within the final three years, the regulatory framework for the sector, and the outlook within the close to time period. The efficiency of India’s banking sector is anticipated to be below-average over the following one to 2 years regardless of excessive progress prospects, it stated. Apple declares new Mac Professional and 6K show At WWDC 2019 Apple introduced a model new Mac Professional laptop and an accompanying 6K Retina show. The Mac Professional encompasses a fully redesigned chassis and pro-grade {hardware} together with Intel Xeon CPUs and ECC RAM. The 32-inch 6K show is a real 10-bit panel with an unbelievable 1,000,000:1 distinction ratio. 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