Monday, June 20, 2016

Story of Prophet Sulaiman/Solomon (pbuh)

Story of Prophet Sulaiman/Solomon (pbuh)


Solomon inherited David's prophethood and dominion. This was not a material inheritance, as prophets do not bequeath their property. It is given away to the poor and needy, not to their relatives. Prophet Muhammad (pbuh) said: "The prophets' property will not be inherited, and whatever we leave is to be used for charity." (Sahih Al-Bukhari).

And indeed We gave knowledge to David and Solomon, and they both said: "All the praises and thanks be to Allah, Who has preferred us above many of His believing slaves!"

And Solomon inherited (the knowledge of) David. He said: "O mankind! We have been taught the language of birds, and on us have been bestowed all things. This, verily, is an evident grace (from Allah)."

And there were gathered before Solomon his hosts of jinns and men, and birds, and they were all set in battle order (marching forwards). (Ch 27:15-17 Quran).

After his father's death, Solomon became king. He begged Allah for a kingdom such as none after him would have, and Allah granted his wish. Besides wisdom, Allah had blessed Solomon with many abilities. He could command the winds and understand and talk to birds and animals. Allah directed him to teach both men and jinns to mine the earth and extract its minerals to make tools and weapons. He also favored him with a mine of copper, which was a rare metal in those days.

During his time horses were the common mode of transportation. They were very essential for defense, to carry soldiers and cart provisions and weapons of war. The animals were well cared for and well trained. One day Solomon was reviewing a parade of his stable. The fitness, beauty and posture of the horses fascinated him so much that he kept on stroking and admiring them. The sun was nearly setting, and the time for the middle prayer was passing by. When he realized this, he exclaimed: "I surely love the finer things of life than the service of my Lord! Return them to me."

Almighty Allah revealed: And to David We gave Solomon. How excellent a slave! Verily, he was ever oft returning in repentance (to Us)!

When there were displayed before him, in the afternoon, well-trained horses of the highest breed (for jihad in Allah's cause). And he said: "Alas! I did love the good (these horses) instead of remembering my Lord (in my 'Asr prayer)" till the time was over, and the sun had hidden in the veil of the night. Then he said: "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks (till the end of the display).

And indeed We did try Solomon and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance. He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower."

So, We subjected to him the wind, it blew gently to his order whithersoever he willed, and also the devils from the jinns including every kind of builder and diver, and also other bound in fetters. (Saying of Allah to Solomon): "This is Our gift, so spend you or withhold, no account will be asked." And verily, he enjoyed a near access to Us, and a good final return Paradise. (Ch38:30-40 Quran).

One day Solomon gathered his army, which had different battalions of men, jinns, birds, and animals. He marched them to the country of Askalon.

While they were passing through a valley, an ant saw the approaching army and cried out to warn the other ants: "Run to your homes! Otherwise, unaware, Solomon and his army might crush you!" Solomon, hearing the cry of the ant, smiled. He was glad that the ant knew him to be a prophet who would not intentionally harm Allah's creation. He thanked Allah for saving the ants' lives.

Allah the Almighty narrated: And there were gathered before Solomon his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to a valley of the ants, one of the ants said: "O ants! Enter your dwellings, lest Solomon and his hosts crush you, while they perceive not."

So he (Solomon) smiled, amused at her speech and said: "My Lord! Inspire and bestow upon me the power and ability that I maybe grateful for Your Favors which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves." (Ch 27:17-19 Quran).

In Jerusalem, on a huge rock, Solomon built a beautiful temple to draw the people to worship Allah. Today this building is known as "The Dome of the Rock." From there, a large band of followers joined Solomon on pilgrimage to the Holy Mosque in Mecca. After they had completed their hajj, they traveled to Yemen and arrived in the city of San'a. Solomon was impressed by their clever method of channeling water all over their cities. He was keen to build similar water systems in his own country but did not have enough springs.

He set out to find the hoopoe bird, which could detect water under the ground. He sent signals all over the hoopoe to call on him, but it was nowhere to be found. In anger, he declared that unless the bird had a good reason for its absence, he would punish it severely.

The hoopoe eventually came to Solomon and explained the reason for its delay. "I have discovered something of which you are not aware. I have come from Sheba (Sab'a) with important news." Solomon became curious, and his anger subsided. The bird continued: "Sab'a is ruled by a queen named Bilkis (Bilqis), who has plenty of everything, including a splendid throne. But in spite of all this wealth, Satan has entered her heart and the hearts of her people. She rules their minds completely. I was shocked to learn that they worship the sun instead of Allah the Almighty."

To check the hoopoe's information, Solomon sent a letter to the queen with the bird. He instructed the bird to remain hidden and to watch everything.

The hoopoe dropped the letter in front of the queen and flew away to hide. She excitedly opened and read it: "Verily! It is from Solomon, and verily! It reads: 'In the Name of Allah, the Most Beneficent, and Most Merciful; be you not exalted against me, but come to me as Muslims (true believers who submit with full submission).'" ( Ch 27:30-31 Quran).

The queen was very disturbed and hurriedly summoned her advisors. They reacted as to a challenge, for they felt that there was someone challenging them, hinting at war and defeat, and asking them to submit to his conditions.

They told her that they could only offer advice, but it was her right to command action. She sensed that they wanted to meet Solomon's invasion threat with a battle. However, she told them: "Peace and friendship are better and wiser; war only brings humiliation, enslaves people and destroys the good things. I have decided to send gifts to Solomon, selected from our most precious treasure. The courtiers who will deliver the gifts will also have an opportunity to learn about Solomon and his military mighty."

Solomon's reconnaissance team brought him the news of the arrival of Bilkis' messengers with a gift. He immediately realized that the queen had sent her men on a probing mission thus, he gave orders to rally the army. The envoys of Bilqis, entering amidst the well-equipped army, realized that their wealth was nothing in comparison to that of the kingdom of Solomon's palace floors, which were made of sandalwood and inlaid with gold.

They noticed Solomon surveying his army, and they were surprised at the number and variety of soldiers, which included lions, tigers, and birds. The messengers stood in amazement, realizing that they were in front of an irresistible army.

The envoys marveled at the splendor surrounding them. They eagerly presented their queen's precious gifts and told Solomon that the queen wished that he would accept them as an act of friendship. They were shocked by his reaction: he did not even ask to open the covers of the containers! He told them: "Allah hagiven me plenty of wealth, a large kingdom, and prophethood. I am, therefore, beyond bribery. My only objective is to spread the belief in Tawheed, the Oneness of Allah."

He also directed them to take back the gifts to the queen and to tell her that if she did not stop her kind of worship he would uproot her kingdom and drive its people out of the land.

The queen's envoys returned with the gifts and delivered the message. They also told her of the wonderful things they had seen. Instead of taking offense, she decided to visit Solomon. Accompanied by her royal officials and servants, she left Sheba, sending a messenger ahead to inform Solomon that she was on her way to meet him.

Solomon asked the jinns in his employ whether anyone among them could bring her throne to he palace before she arrived. One of them said; "I will bring it to you before this sitting is over." Solomon did not react to this offer; it appeared that he was waiting for a faster means. The jinns competed with each other to please him. One of them named Ifrit said: "I will fetch it for you in the twinkling of an eye!"

No sooner had this one - who had the knowledge of the Book - finished his phrase than the throne stood before Solomon. The mission had, indeed, been completed in the blinking of an eye. Solomon's seat was in Palestine, and the throne of Bilqis had been in Yemen, two thousand miles away. This was a great miracle performed by one of those sitting with Solomon.

When Bilqis arrived at Solomon's palace, she was welcomed with pomp and ceremony. Then, pointing to the altered throne, Solomon asked her whether her throne looked like that one. She looked at it again and again. In her mind she was convinced that her throne could not possibly be the one she was looking at, as hers was in her palace; et, she detected a striking similarity and replied: "It is as if it were the very one, and resembles mine in every respect." Solomon judged that she was intelligent and diplomatic.

He then invited her into the great hall, the floor of which was laid in glass and shimmering. Thinking it was water, as she stepped on the floor, she lifted her skirt slightly above her heels, for fear of wetting it. Solomon pointed out to her that it was made of solid glass.

She was amazed. She had never seen such things before. Bilqis realized that she was in the company of a very knowledgeable person who was not only a ruler of a great kingdom but a messenger of Allah, as well. She repented, gave up sun worship, accepted the faith of Allah, and asked her people to do the same.

It was finished; Bilqis saw her people's creed fall apart before Solomon. She realized that the sun which her people worshipped was nothing but one of Allah's creatures.

The sun eclipsed within her for the first time, and her heart was lit by a never fading light, the light of Islam. Almighty Allah told us this story in the Quran: He inspected the birds, and said: "What is the matter that I see not a hoopoe? Or is he among the absentees? I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason."

But the hoopoe stayed not long, he came up and said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Sheba with true news. I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Satan has made their deeds fair seeming to them, and has barred them from Allah's Way, so they have no guidance."

Al-La (this word has two interpretations) [As Satan has barred them from Allah's Way} so that they do not worship (prostrate before) Allah, or so that they may worship (prostrate before) Allah, Who brings light to what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!

(Solomon) said: "We shall see whether you speak the truth or you are one of the liars. Go with this letter of mine, and deliver it to them, then draw back from them, and see what answer they return."

She said: "O chiefs! Verily! Here is a delivered to me a noble letter. Verily! It is from Solomon and verily! It (reads): 'In the Name of Allah, the Most Beneficent, the Most Merciful; Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)."

She said: "O chiefs! Advise me in this case of mine. I decide no case till you are present with me."

They said: "We have great strength, and great ability for war, but it is for you to command; so think over what you will command."

She said: "Verily! Kings, when they enter a town (country), they despoil it, and make the most honorable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what answer the messengers return."

So when (the messengers with the present) came to Solomon, he said: "Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!" (Then Solomon said to the chief of her messengers who brought the present): "Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there is disgrace, and they will be abased."

He said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?"

An Ifrit (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work."

One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" then when Solomon saw it placed before him, he said: "This is by the Grace of my Lord, to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for the good of his ownself, and whoever is ungrateful, he is ungrateful only for the loss of his ownself. Certainly! My Lord is Rich (Free of all wants), Bountiful!"

He said: "Disguise her throne for her that we may see whether she will be guided (to recognize her throne), or she will be one of those not guided."

So when she came, it was said to her: "Is your throne like this?"

She said: "It is as though it was the very same."

And Solomon said: "Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her)."

And that which she used to worship besides Allah has prevented her from Islam, for she was of a disbelieving people.

It was said to her: "Enter As-Sarh" (a glass surface with water underneath it) or a palace, but when she saw it, she thought it was a pool, and she tucked up her clothes, uncovering her legs.

Solomon said: "Verily, it is Sarh paved smooth with slab of glass."

She said: "My Lord! Verily, I have wronged myself, and I submit (in Islam), together with Solomon, to Allah, the Lord of the Alamin (mankind, jinns, and all that exists)." (Ch 27:20-44 Quran)

Solomon's public work was largely carried out by the jinns. This was a punishment for their sins of making people believe that they were all-powerful, knew the unseen, and could foresee the future. As a prophet, it was Solomon's duty to remove such false beliefs from his followers.

Solomon lived amidst glory, and all creatures were subjected to him. Then Allah the Exalted ordained for him to die. His life and death were full of wonders and miracles; thus, his death harmonized with his life and glory. His death, like his life, was unique. The people had to learn that the future is known neither by the jinns, nor by the prophets, but by Allah alone. Solomon's effort in this direction did not end with his life, for even his death became an example. He was sitting holding his staff, overseeing the jinns at work in a mine. He died sitting in this position. For a long time no one was aware of his death, for he was seen sitting erect. The jinns continued with their sand toil, thinking that Solomon was watching over them.

Many days later, a hungry ant began nibbling Solomon's staff. It continued to do so, eating the lower part of the staff, until it fell out of Solomon's hand, and his great body fell to the ground. People hurried to him, realizing that he had died a long time ago and that the jinns did not perceive the unseen, for had the jinns known the unseen, they would not have kept working, thinking that Solomon was alive.

Allah the Exalted revealed: And We caused a fount of molten brass to flow for him, and there were jinns that worked in front of him by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.

They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (making) cauldrons fixed (in their places). "Work you, O family of David, with thanks!" But few of My slaves are grateful.

Then when we decreed death for him (Solomon), nothing informed them (jinns) of his death except a little worm of the earth, which kept slowly gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. (Ch 34:12-14 Quran).

Source : http://www.islamawareness.net/Prophets/sulaiman.html

Decoding Israel-Palestine conflict

Decoding Israel-Palestine conflict


This is a five-decade old conflict and is still ongoing. Israel and Palestine are at loggerheads over various issues like mutual recognition, borders, security, control of Jerusalem, Israeli settlements. Innumerable attempts have been made to broker a two-state solution with the creation of an independent Palestinian state alongside Israel which has failed. Prospects of resuming negotiations is very dim with the last round of peace talks having failed two years ago. Palestinians have been demanding an independent state and a majority of the Jews feel it is just.

In the late 19 and early 20 century, both the Arabs and the Jews wanted to attain sovereignty for their people in the Middle East. The conflict between these two forces in southern Levant and the emergence of Palestinian nationalism escalated into the Israeli-Palestinian conflict in 1947.

After the World War II, six million Jewish people were killed. The remaining people wanted their own country. A large part of Palestine was given to them and the Jews believed that it was their traditional home. Arabs who were already living in the Palestine area were not able to accept the new country.

War broke out in 1948 and post that Gaza was controlled by Egypt and the West Bank by Jordan. Palestine fled from the area which was now the home to Jews and came to be known as Israel.

Another war broke out and following that in 1967 Israel occupied these Palestinian areas and their troops stayed there for years.

Israel finally left Gaza in 2005 and a group called Hamas won elections and took control there. Hamas refuses to recognise Israel as a country and wants Palestinians to be able to return to their old home. It has vowed to use its violence to achieve its arms.

Now, Palestinians are moving into their first planned city in West Bank after nearly 50 years of Israeli occupation. West Bank, according to Palestinians is part of their independent state along with east Jerusalem and the Gaza strip. The Palestinian government rules about a third of the territory and the rest is under Israeli control.

Source : http://www.thehindu.com/in-school/news-bytes/decoding-israelpalestine-conflict/article8752075.ece

Islam in Kyrgyzstan

Burana tower


The vast majority of people in Kyrgyzstan are Muslims, as 86.3% of the country's population are followers of Islam.[1] Muslims in Kyrgyzstan are generally of the Sunni branch, which entered the region during the eighth century,[2] though there are some Ahmadi Muslims.[3] Most of Kyrgyz Muslims practice their religion in a specific way influenced by shamanic tribal customs. There has been a revival of Islamic practices since independence in Kyrgyzstan. For the most part religious leaders deal only with issues of religion and do not reach out to communities, but rather offer services to those who come to the mosque. There are regional differences, with the southern part of the country being more religious.,[4] and the northern part being more secular. Kyrgyzstan remained a secular state after the fall of communism, which had only superficial influence on religious practice when Kyrgyzstan was a Soviet republic, despite the policy of state atheism. Most of the Russian population of Kyrgyzstan is atheist or Russian Orthodox. The Uzbeks, who make up 12.9 percent of the population, are generally Sunni Muslims. The share of the Muslim population is increasing in Kyrgyzstan while the non-Muslim populations are decreasing. For example, Russians, Ukrainians, and Germans made-up 31.9 percent of Kyrgyzstzan’s population in 1979, and in 1999 were only 13.9 percent of the population.

The introduction of Islam

Islam was introduced to the Kyrgyz tribes between the eighth and twelfth centuries. More recent exposure to Islam occurred in the seventeenth century, when the Jungars drove the Kyrgyz of the Tian Shan region into the Fergana Valley, whose population was totally Islamic. However, as the danger from the Jungars subsided, a few elements of the Kyrgyz population returned to some of their tribal customs. When the Quqon Khanate advanced into northern Kyrgyzistan in the eighteenth century, various northern Kyrgyz tribes[2] remained aloof from the official Islamic practices of that regime. By the end of the nineteenth century, however, the entire Kyrgyz population, including the tribes in the north, had converted to Sunni Islam. Each of the Muslim ethnic groups has a deep and long tradition of customary law. The ethnic Kyrgyz have also preserved pre-Islamic traditions and customs.

Tribal influence

Alongside Islam, some Kyrgyz practice Tengriism, the recognition of spiritual kinship with a particular type of animal and reverence for the Spirits of nature, ancestors, the earth and sky. Under this belief system, which predates their contact with Islam, Kyrgyz tribes traditionally adopted reindeer, camels, snakes, owls, and bears as objects of worship. The sky, earth, sun, moon, and stars also play an important religious role. The strong dependence of the nomads on the forces of nature reinforced such connections and fostered belief in shamanism. Traces of such beliefs remain in the religious practice of many of today's Kyrgyz residing in the north.

Knowledge of and interest in Islam is said to be much stronger in the south, especially around Osh, than further north. Religious practice in the north is more mixed with animism and shamanist practices, giving worship there a resemblance to Siberian religious practice.


Islam and the state

While religion has not played a particularly significant role in the politics of Kyrgyzstan, more traditional elements of Islamic values have been urged despite the nation's constitution stipulating to secularism. Although the constitution forbids the intrusion of any ideology or religion in the conduct of state business, a growing number of public figures have expressed support for the promotion of Islamic traditions.[5] As in other parts of Central Asia, non-Central Asians have been concerned about the potential of a fundamentalist Islamic revolution that would emulate Iran and Afghanistan by bringing Islam directly into the shaping of state policy, to the detriment of the non-Islamic population.

Because of sensitivity about the economic consequences of a continued outflow of Russians (brain drain), then president Askar Akayev took particular pains to reassure the non-Kyrgyz that no Islamic revolution would occur. Akayev paid public visits to Bishkek's main Russian Orthodox church and directed one million rubles from the state treasury toward that faith's church-building fund. He also appropriated funds and other support for a German cultural center. Nevertheless, there has been support from local government to build bigger mosques and religious schools.[5] Additionally, recent bills have been proposed to outlaw abortion, and numerous attempts have been made to decriminalize polygamy and to allow officials to travel to Mecca on a hajj under a tax-free agreement.[5]


Current status

During a July 2007 interview, Bermet Akayeva, the daughter of former president Askar Akayev, stated that Islam is increasingly taking root in Kyrgyzstan.[6] She emphasized that many mosques have been built and that the Kyrgyz are increasingly devoting themselves to the religion, which she noted was "not a bad thing in itself. It keeps our society more moral, cleaner".[6] With the growth of Islamic banking, Kyrgyzstan introduced Islamic finance, as the country made available numerous Islamic financial products and services.[7]

The state recognizes two Muslim feast days as official holidays: Eid ul-Fitr (Öröz Ayt), which ends Ramadan, and Eid ul-Adha (Kurban Ayt), which commemorates Ibrahim's willingness to sacrifice his son. The country also recognizes Orthodox Christmas as well as the traditional Persian festival of Nowruz.




Thursday, June 16, 2016

Asiya (R.A.) - The Wife of the Pharaoh

Asiya (R.A.) - The Wife of the Pharaoh


Prophet Muhammed (S.A.W) described her as one of the four most pious women in the world and will be one of the first to enter Paradise.


Asiya (R.A.) was the wife of the Egyptian Pharaoh who ruled Egypt in ancient times. She was a beautiful and gentle Queen who had a very good heart, thus he loved her dearly. Although, this Pharaoh was a tyrant King who killed the innocent and imprisoned women and children because he claimed to be God and ordered all the people to worship and glorify him. If they believed in anything else, he would have them crucified.


The cradle on the Nile


One day the maids of Asiya (R.A.) found a cradle floating in the Nile river.  They brought it to her, and the baby inside it was the most beautiful one she had ever seen which made her immediately fall inlove with it. Little did she know, that this little baby boy would be the Prophet Musa (A.S.) who would guide the people to the Oneness of Allah (S.W.T.).  Yet, due to the humility of  Asiya (R.A) she was chosen by Allah to look after little Musa (A.S). Meanwhile, the Pharaoh was informed that one day a Prophet would come and overpower him and lead his people to a new creed. Immediately he became very angry and ordered all new born boys to be killed because he truly believed he was the only God. At the same time, he also loved Asiya (R.A.) so much that he would fulfill any wish of hers, so she pleaded for him not to kill the little baby boy that she had found in the river. She said “: A comfort to the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.” And they perceived not (What they were doing) (Surah 28: 7- 9)


Years Later…


As years passed by, Prophet Musa (A.S.) who lived in Egypt then, would call the people to Allah’s Oneness and to establish love one earth. To this new religion, he only had a few followers, as many feared the Pharaoh and his torture. The news reached Asiya (R.A.) and she came to know about Musa’s (A.S.) new religion. She liked this new religion and her heart started to believe in it. For years she kept her beliefs a secret as she worshipped Allah under the guidance of Musa (A.S). It’s really unimaginable, the amount of fear she must have lived under for all this time, being afraid of severe punishment. She felt sorry for those who were being tortured for believing in Islam and her steadfast devotion to her husband was beginning to fade, day by day. Soon, the only thing which remained between them was a wall of hatred. Her secret was finally disclosed, and the Pharaoh attempted numerous means of leading her astray and persuaded her not to believe, but her belief just grew stronger and stronger. Nothing in the world could tear her apart from her new creed which she firmly believed in, not all the clothes, jewls or luxury that he offered her.


She turned away..


She turned away from his world as she was not afraid anymore and gave away her status as Queen, thus now suffering with everyone else. Ibn Anas narrates that she even ran away to seek guidance from Allah, but he found her and arrested her, and tortured her for 3 days burning her body and yet, she still said “: I reject you! And do not want anything to do with you! By now, he knew, she would not come back to him, and this enraged him so much that, he ordered his men to nail her to the ground and put a heavy boulder on her chest under the scorching sun.

Her last words...


During the last painful seconds of her life, she said to her Lord, “: My Lord, Build for me a home with thee in paradise, and deliver me from Pharaoh and his work, and deliver me from the unjust people.”Asiya (R.A.) has set a perfect example for us to follow, because she was a Queen and could have had anything that her heart desired. Despite this, she gave up her Throne, freedom, all the luxuries in the world just to gain Allah’s mercy so that she could have a place in Jannah. So much was her love for her religion, that when it came to her last moments, being beaten and tortured so bad, meant nothing to her, because she was wise and knew that it  was no  use being attached to this world and its luxury,  when the hereafter and its beauty  is eternal. . .

Source : http://remarkable-women-islam.blogspot.my/2012/04/asiya-ra-wife-of-pharaoh.html

Numbers of rak’ahs in Taraaweeh prayer

Numbers of rak’ahs in Taraaweeh prayer


have asked this earlier but did not get a satisfactory answer. My question is about Taraweeh Prayer in Ramadan. You have answered to me in a question before that Taraweeh should not be more that 11 rakat. It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)، Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. Some people during Ramadan go to masjids where the Imam does 11 Rakats and other go to Masjids where the Imam does 20 Rakats. In most of the Hanafi Masjids around the US the Imam does 20 Rakat. The point to note is whether 20 Rakat or 11 Rakat the Imam completes the entire Qurran during Ramadan. The people are very sentitive about this issue and this issue becomes a topic in gathering in the United States. The people who pray 20 Rakat blame the other groug praying 11 as being wrong and the group praying 11 Rakat blames the group praying 20 as wrong. This is a big fitnah in the US. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat. This is a confusion. 
Please answer and explain to me the following issues: 
1. The sunnah is to pray 11 Rakat then why is Prophets mosque in Medina and also in Masdid-ul-Haram the imam leads the people to pray 20 Rakat? Why? Why is this different from the sunnah? 
2. Why are the number of Rakat of Taraweeh in Prophets mosque and Masjid-ul-Haraam 20 Rakat? Please explain to us so.


Praise be to Allaah.  
We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims. 

Shaykh Ibn ‘Uthaymeen  (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam: 

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait. 

Al-Sharh al-Mumti’, 4/225 

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’). 

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners. 

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course  the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah. 

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.  

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying. 

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct. 

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning): 

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115] 

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different. 

Al-Sharh al-Mumti’, 4/73-75 

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’” 

Narrated by al-Bukhaari, 1909; Muslim, 738 

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times. 

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory. 

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”

(Narrated by al-Bukhaari, 846; Muslim, 749) 

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs. 

Al-Sarkhasi, who is one of the imams of the Hanafi school, said: 

It is twenty rak’ahs, apart from Witr, in our view. 

Al-Mabsoot, 2/145 

Ibn Qudaamah said: 

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457 

Al-Nawawi said: 

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation. 

Al-Majmoo’, 4/31 

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following: 

1-     They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2-     A greater number was narrated from many of the salaf. 

See al-Mughni, 2/604; al-Majmoo’, 4/32 

3-     The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs. 

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

 If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is. 

Al-Ikhtiyaaraat, p. 64 

Al-Suyooti said: 

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef). 

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145 

So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.  

And Allaah knows best.

Source : https://islamqa.info/en/9036

Islam in Tajikistan

Islam in Tajikistan


Sunni Islam is, by far, the most widely practiced religion in Tajikistan. Sunni Islam of the Hanafi school is the recognized religious tradition of Tajikistan since 2009.[1] According to a 2009 U.S. State Department release, the population of Tajikistan is 98% Muslim.


Demographics and early history


Islam, the predominant religion of all of Central Asia, was brought to the region by the Arabs in the seventh century. Since that time, Islam has become an integral part of Tajik culture. For instance, the Samanid state became a staunch patron of Islamic architecture and spread the Islamo-Persian culture deep into the heart of Central Asia. Also, Ismail Samani, who is considered the father of the Tajik nation, promoted Muslim missionary efforts around the region. The population within Central Asia began firmly accepting Islam in significant numbers, notably in Taraz, now in modern-day Kazakhstan. During the Soviet era, efforts to secularize society were largely unsuccessful and the post-Soviet era has seen a marked increase in religious practice. The number of Muslims who fast during the holy month of Ramadan is high; up to 99% of Muslims in the countryside and 70% in the cities fasted during the latest month of Ramadan (2004). Most Shia Muslims, particularly the Ismaili reside in the remote Gorno-Badakhshan region as well as certain districts of the southern Khatlon region and in Dushanbe. Among other religions, the Russian Orthodox faith is practiced only by the Russians living therein although the Russian community shrank significantly in the early 1990s. Some other small Christian groups now enjoy relative freedom of worship. There also is a very tiny Jewish community.

Soviet era


The traditional veil in Tajikistan worn before modern times was the faranji but it was banned by the Soviet Communists.[3][4]

During the course of seven decades of political control, Soviet policy makers were unable to eradicate the Islamic tradition. The harshest of the Soviet anti-Islamic campaigns occurred from the late 1920s to the late 1930s as part of a unionwide drive against religion in general. In this period, many Muslim functionaries were killed, and religious instruction and observance were curtailed sharply. After the German attack of the Soviet Union in 1941, official policy toward Islam moderated. One of the changes that ensued was the establishment in 1943 of an officially sanctioned Islamic hierarchy for Central Asia, the Muslim Board of Central Asia. Together with three similar organizations for other regions of the Soviet Union having large Muslim populations, this administration was controlled by the Kremlin, which required loyalty from religious officials. Although its administrative personnel and structure were inadequate to serve the needs of the Muslim population of the region, the administration made possible the legal existence of some Islamic institutions, as well as the activities of religious functionaries, a small number of mosques, and religious instruction at two seminaries in Uzbekistan.

In the early 1960s, Nikita Khrushchev's regime escalated anti-Islamic propaganda. Then, on several occasions in the 1970s and 1980s, the Kremlin leadership called for renewed efforts to combat religion, including Islam. Typically, such campaigns included conversion of mosques to secular use; attempts to reidentify traditional Islamic-linked customs with nationalism rather than religion; and propaganda linking Islam to backwardness, superstition, and bigotry. Official hostility toward Islam grew in 1979 with Soviet military involvement in nearby Afghanistan and the increasing assertiveness of Islamic revivalists in several countries. From that time through the early post-Soviet era, some officials in Moscow and in Tajikistan warned of an extremist Islamic menace, often on the basis of limited or distorted evidence. Despite all these efforts, Islam remained an important part of the identity of the Tajiks and other Muslim peoples of Tajikistan through the end of the Soviet era and the first years of independence.


Since independence


Identification with Islam as an integral part of life is shared by urban and rural, old and young, and educated and uneducated Tajiks. The role that the faith plays in the lives of individuals varies considerably, however. For some Tajiks, Islam is more important as an intrinsic part of their cultural heritage than as a religion in the usual sense, and a few Tajiks are not religious.

In any case, Tajiks have disproved the standard Soviet assertion that the urbanized industrial labor force and the educated population had little to do with a "remnant of a bygone era" such as Islam. A noteworthy development in the late Soviet and early independence eras was increased interest, especially among young people, in the substance of Islamic doctrine. In the post-Soviet era, Islam became an important element in the nationalist arguments of certain Tajik intellectuals.

Islam continued in Tajikistan in widely varied forms because of the strength of an indigenous folk Islam quite apart from the Soviet-sanctioned Islamic administration. Long before the Soviet era, rural Central Asians, including inhabitants of what became Tajikistan, had access to their own holy places. There were also small, local religious schools and individuals within their communities who were venerated for religious knowledge and piety. These elements sustained religion in the countryside, independent of outside events. Under Soviet regimes, Tajiks used the substantial remainder of this rural, popular Islam to continue at least some aspects of the teaching and practice of their faith after the activities of urban-based Islamic institutions were curtailed. Folk Islam also played an important role in the survival of Islam among the urban population. One form of this popular Islam is Sufism—often described as Islamic mysticism and practiced by individuals in a variety of ways. The most important form of Sufism in Tajikistan is the Naqshbandiyya, a Sufi order with followers as far away as India and Malaysia. Besides Sufism, other forms of popular Islam are associated with local cults and holy places or with individuals whose knowledge or personal qualities have made them influential.

By late 1989, the Mikhail Gorbachev regime's increased tolerance of religion began to affect the practices of Islam and Russian Orthodoxy. Religious instruction increased. New mosques opened. Religious observance became more open, and participation increased. New Islamic spokesmen emerged in Tajikistan and elsewhere in Central Asia. The authority of the official, Tashkent-based Muslim Board of Central Asia crumbled in Tajikistan. Tajikistan acquired its own seminary in Dushanbe, ending its reliance on the administration's two seminaries in Uzbekistan.

By 1990 the Muslim Board's chief official in Dushanbe, the senior qadi, Hajji Akbar Turajonzoda (in office 1988-92), had become an independent public figure with a broad following. In the factional political battle that followed independence, Turajonzoda criticized the communist hard-liners and supported political reform and official recognition of the importance of Islam in Tajikistani society. At the same time, he repeatedly denied hard-liners' accusations that he sought the establishment of an Islamic government in Tajikistan. After the hard-liners' victory in the civil war at the end of 1992, Turajonzoda fled Dushanbe and was charged with treason. Ironically, however, after 1997 powershare between current administration and the former opposition groups, Turajonzoda has been appointed as a Deputy Prime Minister of Tajikistan, and unequivocally supports Emomalii Rahmon's regime.

Muslims in Tajikistan also organized politically in the early 1990s. In 1990, as citizens in many parts of the Soviet Union were forming their own civic organizations, Muslims from various parts of the union organized the Islamic Rebirth Party. By the early 1990s, the growth of mass political involvement among Central Asian Muslims led all political parties—including the Communist Party of Tajikistan—to take into account the Muslim heritage of the vast majority of Tajikistan's inhabitants.

Islam also played a key political role for the regime in power in the early 1990s. The communist old guard evoked domestic and international fears that fundamentalist Muslims would destabilize the Tajikistani government when that message was expedient in fortifying the hard-liners' position against opposition forces in the civil war. However, the Nabiyev regime also was willing to represent itself as an ally of Iran's Islamic republic while depicting the Tajik opposition as unfaithful Muslims.

Recent developments

In October 2005 The Tajik Education Ministry banned female students from wearing Islamic headscarves in secular schools. Wearing the hijab, or head scarf traditionally worn by Muslim women, and other religious symbols "is unacceptable in secular schools and violates the constitution and a new law on education," Education Minister Abdudjabor Rahmonov said. He expressed concern that pupils spent too much time in mosques at the expense of their education. "Many spend evenings in mosques and do not do their homework," Rahmonov said, adding that during the Islamic holy month of Ramadan many did not attend classes after Friday prayers.

More recently, according to an unconfirmed report, the Tajik government has closed hundreds of unregistered Mosques drawing locals to believe that the crackdown is actually against the religion of Islam.[5] According to reports, some Mosques have been destroyed while others have been converted into beauty parlors.[5] Some have speculated that the crackdown is a result of governmental concerns of Mosques being "unsafe," or that the Imams may not act "responsible."[5]

Tajikistan marked 2009 as the year to commemorate the Sunni Muslim jurist Abu Hanifa, as the nation hosted an international symposium that drew scientific and religious leaders.[6] The construction of one of the largest mosques in the world, funded by Qatar, was announced in October 2009. The mosque is planned to be built in Dushanbe and construction is said to be completed by 2014.[7] In 2010, Tajikistan hosted a session of the Organisation of the Islamic Conference with delegations from 56 members states gathering at Dushanbe.[8]

Mosques are not permitted to allow women in, only state controlled religious education is approved for children and long beards are banned in Tajikistan.[9][10]

In Tajikistan, Mosques are banned from allowing Friday Prayers for younger than 18 year old children.[11][12][13][14][15][16][17][18][19][20][21][22][23][24][25][26][27][28]

The government has shut down Mosques and forbids foreign religious education.[29] From the beginning of 2011 1,500 Mosques were shut down by the Tajik government, in addition to banning the hijab for children, banning the use of loudspeakers for the call of prayer, forbidding mosques from allowing women to enter, and monitoring Imams and students learning an Islamic education abroad, having sermons in the Mosque approved by the government and limiting the Mosque sermons to 15 minutes.[30] Muslims experienced the most negative effects from the "Religion Law" enacted by the government of Tajikistan, curtailing sermons by Imams during weddings, making the "Cathedral mosques" the only legal place for sermons to be given by Imams with sermons not being allowed in five-fold mosques, the five-fold mosques are small mosques and serve a limited number of people while the medium and big mosques are categorized as Cathedral mosques, girls who wore the hijab have been expelled from schools and hijabs and beards are not permitted on passport photos.[31] Mosques have been demolished and shut down by the Tajikistan government on the excuses that they were not registered and therefore not considered as mosques by the government.[32] Tajikistan has targeted religious groups like Jehovah's Witnesses, Jews, Christians, and Muslims who try to evade control by the government, synagogue, churches, and Mosques have been shut down and destroyed, only a certain amount of mosques are allowed to operate and the state must approve all "religious activity", in which younger than 18 year old children are not allowed to join in.[33] Buildings for religious worhsip for Jehovah's Witnesses, Protestant Churches, the Jewish Synagogue, and Muslim mosques have been targeted, destroyed, and shut down and prayers are forbidden to take place in public halls, with severe restrictions placed on religion.[34] Tajikistan forced religious communities to re-register with the government and shut Mosques and Churches down which refused re-registration in 2009.[35] Churches, a synagogue, and mosques have been destroyed by the Tajikistan government.[36] Government approval is required for Tajiks seeking to engage in religious studies in foreign countries and religious activities of Muslims in particular are subjected to controls by the Tajikistan government.[37] State control has been implemented on Islamic madrasahs, Imams, and Mosques by Tajikistan.[38] A list of sermon "topics" for Imams has been created by the Tajikistan government.[39] Towns are only allowed to have a certain number of mosques and only religious buildings sanctioned by the government are allowed to host religious activities, schools have banned hijab, religious studies in private have been forbidden mosque religious services are not allowed to admit children and non registered mosques have been closed.[40][41][42] Religious matters are banned for under 18 year old children, public buildings do not allow beards, schools ban hijabs, unregistered mosques are shut down, and sermons are subjected to government authority.[43] Only if "provided the child expresses a desire to learn" can a family teach religion to their own children, while the Tajik government banned all non-family private education.[44] Islam and Muslims have been subjected to controls by the Tajikistan government, the states decides what sermons the Imams give, the government discharges the salaries of Imams and there is only a single madrasah in Tajikistan.[45]

Jehovah's Witnesses have been declared illegal in Tajikistan.[46] Abundant Life Christian Centre, Ehyo Protestant Church, and Jehovah's witnesses have accused Tajikistan of lying about them not being declared illegal at a Warsaw OSCE conference for human rights.[47]

Among increasingly religious Tajiks, Islamic-Arabic names have become more popular over Tajik names.[48]

The Tajik government has used the word "prostitute" to label hijab wearing women and enforced shaving of beards, in addition to considering the outlawing of Arabic-Islamic names for children and making people use Tajik names even though Imam Ali (Emomali) is an Arabic name and is the first name of the Tajikistan President.[49][50][51][52][53][54][55] Tajikistan President Rakhmon (Rahmon) has said that the Persian epic Shahnameh should be used as a source for names, with his proposed law hinting that Muslim names would be forbidden after his anti hijab and anti beard laws.[56]

The black colored Islamic veil was attacked and criticized in public by Tajik President Emomali Rahmon.[4]

The Islamic Renaissance Party of Tajikistan has been banned by the Tajik government.[57][58][59]

Tajikistan's restrictions on Islam has resulted in a drastic decrease of big beards and hijabs.[60] Tajikistan bans Salafism under the name "Wahhabi", which is applied to forms of Islam not permitted by the government.[61]

160 Islamic clothing stores were shut down and 13,000 men were forcibly shaved by the Tajik police and Arabic names were banned by the parliament of Tajikistan as part of a secularist campaign by President Emomali Rajmon.[62][63][64][65]

Arabic names were outlawed by the legislature of Tajikistan.[66]

In Uzbekistan and Tajikistan women wore veils which covered their entire face and body like the Paranja and faranji. The traditional veil in Central Asia worn before modern times was the faranji but it was banned by the Soviet Communists[3] but the Tajikistan President Emomali has misleadingly tried to claim that veils were not part of Tajik culture.[4]

After an Islamic Renaissance Party member was allowed to visit Iran by the Iranian government a diplomatic protest was made by Tajikistan.[67]


Shah e hamdan


In Tajikistan tomb of great Islamic preacher Mir Sayyid Ali Hamadani is famous in Islamic world, 700 years ago khatlan kulob is a center of shah hamdan Islamic mission, He preached Islam in parts of India and parts of Pakistan,China,central Asia,Africa,and also middle east countries

Friday, June 10, 2016

HADHRAT ‘UKASHA (RADI ALLAHU ‘ANHU)

HADHRAT ‘UKASHA (RADI ALLAHU ‘ANHU)


Hadhrat Sayyiduna ‘Ukasha (radi Allahu ‘anhu) belonged to the tribe of Baddu in Arab community and was in the Khidmat of Rasul-e-Karim(salla Llahu ‘alayhi wa sallam). He is one of the greatest and distinguished ashiques (Lovers) of Rasul-e-Karim (salla Llahu ‘alayhi wa sallam).

During the last Sermon prior to performing Hajj, Hadhrat Sayyiduna Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) called all the Sahabas (radi Allahu anhuma) and people for an open announcement in Masjid-e-Nabawi Shareef asking that they can come in front of Rasul-e-Karim (salla Llahu ‘alayhi wa sallam).

if Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) ever cheated anyone,
if Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) ever done wrong to anyone,
if Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) ever beaten anyone,
if Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) ever had dues with anyone,

On the contrary, nobody came in front. During the announcement, Hadhrat Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) was on the camel surrounded and guarded by Ameer-ul-Mu’mineen, sayyiduna, Hadhrath ‘Umar al-Farooq (radi Allahu ‘anhu) and Ameer-ul-Mu’mineen, Sayyiduna, Hadhrath Ali bin Abu Talib (Karam Allahu Wajhah) along with many other Sahabas (radi Allahu ‘anhum). After the announcement, Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) waited for a while for Sahaba and people to respond and suddenly Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) came in front and told Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) that he was once beaten by him and he wanted a justice for that.

Having heard it, all the Sahabas (radi Allahu ‘anhum) became stunned and their anger rose. One of the Sahabas (radi Allahu ‘anhu) went to the extreme and took the sword to kill Hadhrath Sayyiduna Uhasha (radi Allahu ‘anhu) at this situation but Rahmath-lil-Al’ameen, Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) came down from the camel and asked all the Sahabas (radi Allahu ‘anhum) not to interfere between him and Hadhrat Sayyindua Ukasha (radi Allahu ‘anhu). Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) went on explaining that when he was without a Jubba in the masjid standing for the Jamaat in the first saf, Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) instructed him to stand straight and make proper saaf for the jaamat, during the occasion, he was beaten. After hearing it, Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) was about to remove his Jubba Mubarak, Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) said that he was beaten by a rope which was at the home of Rasul-e-Karim (salla Llahu ‘alayhi wa sallam), who in turn ordered Islam’s First Muezzin, Sayyiduna, Hazrat Bilal Habshi (radi Allahu ‘anhu) to bring the rope (Kolda) from his house.

When Sayyiduna, Hadhrat Bilal Habshi (radi Allahu ‘anhu) went to the holy house of Rasul-e-Karim (salla Llahu ‘alayhi wa sallam), he explained the complete incident to the daughter of Rahmath-lil-Al’ameen (Peace and Blessings be Upon him), the Queen of Heaven, Hadhrat Sayyida Fatima Tu Zhara (radi Allahu ‘anha) and to her holy sons, Hadhrath Imam Hassan ibn Ali (radi Allahu ‘anhum) and Hazrath Imam Hussain ibn Ali (radi Allahu ‘anhum). All of them started crying and said to Hadhrat Bilal Habshi (radi Allahu ‘anhu) that they would accept the beatings from Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) since Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) was suffering from illness during his last days and then they gave the rope.

After taking the rope, Hadhrat Bilal Habshi (radi Allahu ‘anhu) rushed back to Masjid-e-Nabawi Shareef where everybody was awaiting him and gave it at the sacred hand of Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) who in turn gave it to Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) and asked him to beat but the later told that he was without Jubba when he got beating, then removed his Jubba Mubarak. Oh! SubhanALLAH, that was the situation Hadhat Sayyiduna Ukasha (radi Allahu ‘anhu) had been longing for, then he threw the rope and kissed the Mehr-e-Nubuwwat with Adab with excitement that stretched in his every drop of blood and cried like anything and ran away from that place and came to India.

After the incident, tightly hugged Hadhrat Sayyiduna Ukasha (Radi Allahu ‘anhu) and said the holy news that the later would enter Jannath. Hearing the news, all Sahaba-e-Kiram went ecstatic and whole Masjid-e-Nabawi shareef was plunged into an elated status.

Hadhrat Sayyiduna Ukasha (radi Allahu ‘anhu) said about the Meher-e-Nubuwwat that he had seen it many times when he used to do Khidmat for Rasul-e-Karim (salla Llahu ‘alayhi wa sallam) and was waiting for a holy time to kiss that for years. And, Meher-e-Nubuwwat was in the form (shape) of half White Egg and around which, there were small sacred hairs. There were names of Allah subhanahu wa ta’ala and Hadhrat Sayyiduna Muhammad (salla Llahu ‘alayhi wa sallam).


Source : https://towardsenlightment.wordpress.com/2011/08/15/hadhrat-ukasha-radi-allahu-anhu/

A simple guide to healthy eating during Ramadhan

A simple guide to healthy eating during Ramadhan


The holy month of Ramadhan has finally arrived. From the religious side, the holy month is a chance to reflect on your sins from the past and start doing better things. On the other hand, it is also a chance to make decisions for a healthier life.

Many people use Ramadhan as an excuse to go on a diet, and that's okay.

There are some things you need to know, though, to keep you fit and healthy during Ramadhan, as your eating habits will affect your entire day throughout the fasting month.


Three things: Complex carbohydrates, protein and fiber


Sahur (predawn meal) should be the focus of your attention Ramadhan to keep you strong during the fasting period.

Foods rich in complex carbohydrates, from red rice and wheat bread to vegetables and fruit, are some of the examples of sahur's main dishes. They are ideal because they will keep your stomach full for a longer time.

Make sure that you also prepare foods with high protein and fiber like meat and fish because they will also keep you full for longer.

Consuming foods that contain complex carbohydrate is good for you, keeping your stomach full for longer.


Don't warm up leftovers


It's common sense to eat leftover foods for sahur after buying too much the night before. Warming your food is not a good idea because the reheating process will reduce the amount of nutrients contained in the food.

A better idea is to wake up earlier for sahur, especially if you're on cooking duty.


Eating dates for iftar is very good for you


The theory of starting your iftar by eating sweet things is an old myth; some people believe it and some people don't.

This theory is accurate, as long as you eat healthy sweet foods to top up your energy with sugar after a long day of fasting. The best option for this is dates. Rich in fiber, potassium and magnesium, dates are an entirely reliable starter for iftar.

Avoid greasy snacks like gorengan

Around the world, dates are the first choice to start iftar. This also applies in Indonesia, but with tight competition from gorengan (deep fried snacks).

With all due respect to all our favorite gorengan places, these snacks do not make a healthy iftar. Avoid salty and spicy foods for iftar and replace them with fresh foods like fruits and vegetables instead.


Do not eat more than you should


You're probably familiar with this habit. After a long wait, especially during the first week of Ramadhan, eating all the food you desire in the world sounds like an attainable dream. Iftar time comes and you do exactly what you dreamed of.

Sorry to crush the dream but, bad news, eating too much food is not good for you. Eating during Ramadhan is about quality, not quantity, and that applies both to iftar and sahur.

Stay hydrated


Water is important on a daily basis and it's even more important during Ramadhan. Stay hydrated by drinking plenty of water during iftar and sahur.

Drinking eight glasses of water throughout the night is the perfect amount to keep you hydrated during fasting time. (kes)

Source : http://www.thejakartapost.com/life/2016/06/07/a-simple-guide-to-healthy-eating-during-ramadhan.html

Islam in Hong Kong

Jamia Mosque, the first mosque in Hong Kong


Islam is practised in Hong Kong by about 300,000 Muslims.[1][2] About 20,000[3] of the Muslim families in Hong Kong are 'local boy' families, Muslims of mixed Chinese and South Asian ancestry descended from early Muslim South Asian immigrants who took local Chinese wives and brought their children up as Muslims.[4][5] Hui Muslims from Mainland China also played a role in the development of Islam in Hong Kong, such as Kasim Tuet from Guangzhou, one of the pioneers of Muslim education in the city, for who the Islamic Kasim Tuet Memorial College is named.[6] In the new millennium, the largest number of Muslims in the territory are Indonesian, in which most of them are female foreign domestic workers. They account for over 120,000 of Hong Kong's Muslim population.[7] The vast majority of Muslims in Hong Kong are Sunni.


History


The history of Muslims in Hong Kong started since the British Hong Kong government period. The first Muslim settlers in Hong Kong were of Indian origin, in which some of them were soldiers. From the mid 19th century onwards, more and more soldiers and businessmen arrived in Hong Kong from South Asia and Mainland China. As the number of them increased, the British Hong Kong government allocated land for them to build their communities and facilities, such as mosques and cemeteries. The British government respected the rights of those Muslim communities by giving them aid. [9][10]

Chinese Muslims first arrived in Hong Kong in the late 19th and early 20th century, coming from southern Chinese coastal areas, where they had lived for centuries prior. They established their community around Wan Chai District (location of the Wan Chai Mosque). Later Chinese Muslim influxes occurred following episodes of unrest on the mainland.[11] Some Chinese are also more recent converts to Islam.[12] As of 2004, the Chinese Muslims account for over 50% of the Muslim resident population of Hong Kong, and they play an important role in the Islamic organisations of Hong Kong.

Contemporary Islam in Hong Kong


Hong Kong Halal restaurant


Food


Over the past few years, there has been an increasing number of Halal restaurants to cater for Muslim dietary needs, as well as supermarkets selling more and more Halal products. In 2010, there were only 14 Halal restaurants, but after a year the number had jumped three times.[13]

Finance


There has been a plan by HSBC to implement the Islamic finance system in Hong Kong, although the realisation has yet to be waited. In 2007, the HK Islamic Index was established by Arab Chamber of Commerce and Industry in Hong Kong to support Hong Kong's ambitions to develop into an Islamic financial centre. In the same year, Financial Secretary John Tsang announced a plan to capture part of the world's Islamic finance pie, which is worth around US$1.3 trillion. Hang Seng Bank has issued a retail Islamic fund in November 2007.[14]

Education


Until January 2010, Hong Kong has 29 Islamic schools, scattered around Kowloon and New Territories. The development of those schools have been remarkably fast.[15]

Some of the Islamic educational institutes:

  • Hong Kong Institute of Islamic Studies
  • Islamic Kasim Tuet Memorial College


Social challenges


Due to the limited lunch break time on Friday for working-class people in Hong Kong, Friday prayers are often held in a relatively short time. Muslims may also find difficulties in finding suitable place to pray at work or in school. Due to the absence of mosques in New Territories, Muslims living there may find it hard to go to Hong Kong's current six mosques due to their location in Kowloon or Hong Kong Island. Some of them rent flats and turn them into prayer rooms to serve Muslims living around the area. There are currently eight flats in Hong Kong being turned into prayer rooms


Mosques


Muslim prayer section of multifaith prayer room at Hong Kong International Airport.

There are currently six principal mosques in Hong Kong that are used daily for prayers. Hong Kong's 7th mosque, the Sheung Shui Mosque is currently under construction in New Territories.[9] Beside mosques, there are many Muslim prayer halls scattered around Hong Kong.

Jamia Mosque

The oldest is the Jamia Mosque on Hong Kong Island, which was built in the 1840s and rebuilt in 1915. The first Imam was Al Haaj Abul Habib Syed Mohammed Noor Shah, from 1914 to 1946.

Kowloon Mosque

The Kowloon Mosque in Nathan Road, opened in 1984, can accommodate about 3,500 worshipers. It is the largest mosque in Hong Kong.

Ammar Mosque

The Ammar Mosque at Oi Kwan Road in Wan Chai was opened in September 1981 and can accommodate a congregation of 700 to 1,500 people, depending on the requirements.

Chai Wan Mosque

Chai Wan Mosque is located at the Cape Collinson Muslim Cemetery.

Stanley Mosque

Stanley Mosque is located in the Stanley Prison.

Ibrahim Mosque

Ibrahim Mosque is located in the Yau Ma Tei was opened in November 2013

People


Maulana Qari Muhammad Tayaib Qasmi is an Islamic scholar who has lived in Hong Kong since 1989. He served as a Chief Imam and Khatib of Kowloon Mosque. He is currently running seven large Islamic Centres throughout Hong Kong, under the name of Khatme Nubuwwat Islamic Council, giving free after-school Quranic education to over 1,500 students, including adult students and young boys and girls, who study full-time in local schools in Hong Kong.

Sunday, June 5, 2016

Short Biography of Imam Bukhari

Short Biography of Imam Bukhari

His mother woke up with a start and said happily: "What a pleasant dream! Allaah’s messenger Ibraaheem appeared in my dream, and said: "O woman! Allaah restored your son’s eye sight because of your frequent supplications". She said: "O Allaah, make it a glad tiding. "O Allaah answer my supplications and restore the sight of my child."

The pious mother walked to her son’s room, hardly able to move her feet. When she reached his bed, she was about to wake him up but she hesitated. Her broken heart was beating and she kept tenderly and kindly caressing his head with her shaky hands. She was still supplicating and hoping that Allaah would answer her frequent supplications and cure her son. The young boy woke up and started looking in amazement and moving his eyelids in confusion. He said in a breaking voice:

"Mother!! I can see you, I can see your beautiful face! I can see my room and my toys!"

All perfect praise be to Allaah! All perfect praise be to Allaah! Allaah gave me back my eyesight!"

She was so happy that she thought she was dreaming. But she soon realized that it was real when she saw her beloved son running and playing as he used to do. Filled with faith and happiness, she said: "All perfect praise be to Allaah! All perfect praise be to Allaah who has the power to do everything."

One day, when the mother was tidying up the house in the morning, she came across a few papers containing some narrations of the Prophet . She remembered her beloved husband and said sadly and painfully while wiping the tears off her cheeks: "May Allaah have mercy on you, Muhammad’s father. You were a man who used to fear Allaah. You dreamed for a long time that your son Muhammad would be a religious scholar! I promise you that I will do my best to achieve your dear wish, Allaah willing." Then she called her son kindly, and Muhammad hurried to her obediently. Then, she said to him: "It is time for you, my son to seek religious knowledge and benefit yourself and the people around you. Tomorrow I will send you to a small school where you can memorize the Quran, learn Prophetic narrations and study the Arabic language to become an honourable scholar like your father, Ismaa'eel.

The young boy, Muhammad, said cleverly: "Mother! Was my father an eminent scholar?"

The mother replied: "Yes, my son." Mohammad, then said politely: "I promise you, Mother, that I will follow his footsteps seriously and exert all my efforts."

The city of Bukhaaraa (now in Islamic Uzbekistan) was located at that time in one of the greatest countries beyond the Transoxus (now Turkistan). Schools of knowledge where people could learn Arabic, the Quran, history, and Fiqh (Islamic jurisprudence) were spread throughout the city. The young boy, Muhammad Ibn Ismaa’eel Al-Bukhaari then set out to quench his thirst for knowledge from these sweet springs. Early in his life, he showed signs of intelligence that surprised everyone around him. He had a sharp mind, an attentive heart, an amazing memory, and an incredible ability to memorize. Before he was ten, he had memorized the whole Quran, mastered the Arabic language, covered much of the Fiqh, and memorized many Prophetic narrations. His pious good mother always encouraged her son and prepared a suitable atmosphere for him to acquire knowledge. When Al-Bukhaari finished his studies in the small schools, his wise mother thought to send him to the well-known study circles in Bukhaaraa, Samarqand, Bekend, Marw, and Nesabor. He became famous among the scholars to the point that he used to argue with his professors and even corrected them sometimes!!    

The success and physiognomy of Al-Bukhaari didn't end there. His shaykh and teacher Mohammad  Ibn Salaam Al-Bekandy the scholar of Buhaaraa and the scholar of Prophetic narrations across the Transoxus (now Turkistan), used to ask him to revise some of his books and corrected any mistakes he found. Scholars used to wonder in astonishment: "Who was that boy who edits the books of his professor?!"

Imaam Bekandi used to say proudly about his clever student: "This boy is unique of his kind."

On many occasions Imaam Bekandi talked to his colleagues about his student, Al-Bukhaari who memorized seventy thousand Prophetic narrations by heart. In addition to this, he never reported a narration of the companions or the generation following them unless he knew when and where they were born, as well as where they lived and died!

The years passed and Mohammad Ibn Ismaa'eel reached the age of sixteen years. He felt a great need to go and seek knowledge in every corner of the world to satisfy his thirst for knowledge. He headed to Makkah, accompanied by his mother and elder brother, Ahmad, in 210 AH to perform Hajj (pilgrimage) and seek more knowledge. After the pilgrimage, his mother and brother Ahmad returned to Bukhaaraa while he stayed in Makkah to move between its domes of knowledge: East, and west; North and South. Before the end of two years in this sacred city, he started writing his book The Issues of the companions and their Followers which marked the beginning of his renowned books.

Al-Bukhaari always loved to visit Madeenah. Among the fruits of his visits to that blessed place was writing his book: "The Big Book of History" which is considered the first book that comprises the names of the narrators of Prophetic narrations and the details of their lives. From that wonderful sacred spot, Al-Bukhaari set out on a relentless endeavor to visit all the Islamic territories out of his love for compiling the Prophetic narrations. He traveled to Hijaaz (Saudi Arabia), Levant (Syria, Jordan, Palestine and Lebanon), Egypt, and Khurasaan (a vast area between north east Iran, southern Russia, and western Afghanistan). He visited Basrah and settled for some time in Baghdad which was the capital of the Abbasid state at that time. He greatly benefited from these journeys seeking knowledge. He had the pleasure of meeting most the narrators of Prophetic narrations at that time, sat with them, listened to the narrations, and memorized whatever knowledge they had.

One night, Al-Bukhaari had a strange dream that later had a great impact on his life. He saw himself standing before the Prophet holding a palm-leaf fan in his hand with which he pushed all evil away from the Prophet . He was so confused and surprised that he went to his scholars asking them to interpret his dream. They said happily: "You will clear the lies and false claims away from the Prophet." Al-Bukhaari then remembered his teacher, shaykh Is-Haaq Ibn Raahawayh, the prominent scholar of Khurasaan, when he told his students once: "It would be great if you can compile a concise and brief book containing the authentic narrations of the Prophet."

These words echoed in Al-Bukhaari’s heart and he remembered that dream which was always in his mind since he started learning the Prophetic narrations. Thereupon, he immediately made an intention to actively and seriously pursue this mission and started to strive in his long journey of writing this great book in 217 AH when he was twenty three.

Because of that dream, Al-Bukhaari traveled thousands of miles moving from one Islamic territory to another, undergoing all sorts of difficulties, hardships, and weariness, sometimes to obtain only one narration of the Prophet . He sometimes even had to eat grass to satisfy his extreme hunger after he had spent all his money. Even the few hours of night in which he snatched short naps to rest a while, were not so resting for him, as he used to wake up fifteen to twenty times a night to lit his lamp and sit to classify the narrations he had collected. Al-Bukhaari made a pact with himself that he wouldn’t include a narration from any narrator until he had personally met him, and listened to the narration with his own ears. He never accepted narrations except from the ones who were known for being honest, diligent, accurate, fearing Allaah, and having a sharp memory. After this process, he would have a ritual bath; pray two Rak'as and then include only the narration that had met all these conditions in his book.

After sixteen years of continuous effort and hard work, Al-Bukhaari finished his valuable book that comprised around 7000 authentic narrations which he selected from amongst 600,000 authentic and non-authentic narrations.  He overlooked many authentic narrations so that his book wouldn’t be too long. He chose to name the book "The Authentic Book Encompassing a Brief Authentic Narrations of the Prophet, his Tradition and Life" to become the title of the most authentic book after the Quran. The book is known as 'Saheeh Al-Bukhaari' (The authentic narrations reported by Al-Bukhaari). This book became well known and it gave him a high rank that someone like him truly deserved to achieve. He had a vast knowledge, great manners, a tolerant nature, dignity, and an untainted tongue. He cared so little for this life, he had deep faith, and had Allaah's consciousness at all times. After Imaam Al-Bukhaari became famous throughout the world, thousands of scholars came to him as students of the leader in memorization of authentic narrations until the number of people who attended his study circles in Baghdad reached 20,000. Among the most remarkable figures of his students were Imaams At-Tirmithi, An-Nasaa'ee, Muslim, and others.

In 250 AH, Al-Bukhaari left to Nisabor, a city in Khurasaan and stayed there for a while teaching the people. Then he decided to return to his dear city, Bukhaaraa, and when he did the people rushed to welcome him in a great celebration in which huge tents were pitched and decorations were hung. They threw flowers and golden and silver coins on the Imaam upon his arrival into the city. There was an overwhelming atmosphere of happiness that prevailed throughout all Bukhaaraa.

Allaah Willed, out of mercy to the Imaam, that Al-Bukhaari would only meet his Lord after peace and happiness had found their way into his heart again. One day, the people of Samarqand sent a message for him asking him to come. He agreed and packed with great joy. When he started walking towards his animal he said: “Take me back, I have become weak and very ill”. When they took him back to his house, he said some supplications then he laid on his bed sweating a lot, then his pure soul ascended to its Creator. His death was on a Friday night, the beginning of the month of Shawwaal, 256 AH (870 AD). He was sixty-two years old when he died. He was buried in the village of Khartank which is now known as 'Khawaajah Saaheb'. May Allaah have mercy upon the great Imaam and may Allaah admit him into Paradise. Aameen.

Source: http://www.a2youth.com/articles/history_and_biographies/short_biography_of_imam_bukhari/

Syrian Troops Advance on Raqqa, as Islamic State Militants Pressed on Four Fronts

Syrian Troops Advance on Raqqa, as Islamic State Militants Pressed on Four Fronts


Government forces close in on extremists’ de facto capital as Iraqi forces, rebels and al Qaeda Affiliate Nusra Front attack ISIS in other areas

BEIRUT—Syrian troops on Saturday reached the edge of the northern province of Raqqa, home to the de facto capital of Islamic State militant group’s self-styled caliphate, in a push that leaves the extremists fighting fierce battles on four fronts in Syria and neighboring Iraq.

Islamic State, which is also known by the acronyms ISIS and ISIL, controls large swaths of territory in both countries and is fighting Syrian troops, U.S.-backed fighters and opposition militants in northern Syria. It also is battling an offensive by Iraqi government forces on its stronghold of Fallujah.

The Syrian government hasn’t had a presence in Raqqa since August 2014, when Islamic State fighters captured the Tabqa air base and killed scores of government soldiers. The provincial capital, Raqqa, became the first city under the militants’ control.

The Britain-based Syrian Observatory for Human Rights said Syrian troops reached the “administrative border” of Raqqa province under the cover of Russian airstrikes. It said that during three days of fighting 26 Islamic State fighters and nine Syian troops and pro-government gunmen were killed.


Syrian troops began their advance toward the province on Wednesday, the same day U.S.-backed forces launched an attack on the militant stronghold of Manbij, some 72 miles to the northwest of Raqqa. It is unclear if the attacks were coordinated.


The U.S.-backed predominantly Kurdish Syria Democratic Forces on Saturday advanced closer to Manbij, which lies on a key supply route linking the Turkish border to the city of Raqqa.

The Observatory said SDF fighters had captured 34 villages near Manbij. Another activist group, the Local Coordination Committees, said the fighting is now concentrated on the south of the town.

Islamic State fighters are also engaged in fierce battles for the rebel-held stronghold of Marea, a town west of Manbij. Islamic State has surrounded Marea on three sides but has failed to capture the city, which is under control of Syrian rebels and fighters from the al Qaeda-affiliated Nusra Front. “The fighting is very intense on three fronts in Marea,” said opposition activist Baraa al-Halaby, who is based in northern Syria.

While battles raged in Raqqa province, Manbij and Marea, Islamic State fighters were also under fire in their Iraqi stronghold of Fallujah. Iraqi forces launched their offensive on the city almost two weeks ago and say they have reached the edge of town.

On the city’s northern edge, Iraq’s military said Islamic State had been pushed out of the neighborhood of Saqlawiya on Saturday. It also said an Iraqi flag had been raised above the area.

The main push into the city center has been slow, however. Heavy militant counterattacks and concerns for the tens of thousands of civilians trapped inside the city have slowed Iraq’s elite counterterrorism troops, who are leading the push, according to Iraqi Prime Minister Haider alAbadi.

Meanwhile, violence in and around the contested northern city of Aleppo, Syria’s largest and once commercial center, claimed more lives on Saturday. The city has been the scene of fierce fighting, even during a truce brokered by the U.S. and Russia that went into effect in late February and collapsed weeks later.

The Russian military’s Reconciliation Center in Syria said the Nusra Front heavily shelled several government-held neighborhoods of the city.

Syrian state TV said the shelling of government-held parts of contested Aleppo killed 22 and wounded 23 people, while opposition activists said dozens were killed or wounded in rebel-held neighborhoods.

Intense fighting also took place south of Aleppo, where insurgents led by the Nusra Front attacked Syrian army position near the Khan Touman area, according to the Observatory and the activist, al-Halaby. “The aim of the attack south of Aleppo is to reduce pressure on the city” by government forces, al-Halaby said.

Source : http://www.wsj.com/articles/syrian-troops-advance-on-raqqa-as-islamic-state-militants-pressed-on-four-fronts-1465067257