Imam Abu Hanifah (R.A.)

Imaam of Imaams; Lamp of the Ummah; Leader of the Jurists and Mujtahideen; Hafize-Hadith Hadhrat Imaam Abu Hanifah (R.A) was a prestigious Mujtahid, Muhaddith, authoritative person, truthfully spoken, abstinent, wise, and pious.

A great many Muhadditheen and Hanafi, Shafi’ee, Maaliki and Hanbali Ulamaa are in unison with regards to Imaam Sahib’s strengths and virtues. Thousands of literary works have been compiled by Imaam Abu Hanifah (R. A.). Amongst the Imaams ‘Imaam-e-Aazam’ (Greatest of the Imaams ) was the address of Imaam Abu Hanifah (RA.) alone. A great group of Ulamaa and Muhadditheen remained the followers of Imaam Abu Hanifah (RA.), and more than half of the Ummah of Prophet Muhammed Sallallahu Alaihi Wasallam are, till this day, followers also.

 He was born in the era of the Companions may Allah be pleased with them. Abstinent, God fearing, generous, knowledgeable and virtuous are all attributes collectively found of Imaam Abu Hanifah (R.A.).

 His origination is in Kufa, which at the time, was the greatest centre of ahaadith. As, in Kufa thousands of Companions may Allah be pleased with them of Rasulullah Sallallahu Alaihi Wasallam had resided there; more than one thousand jurists were born in Kufa of which one hundred and fifty were Companions of the Holy Prophet Sallallahu Alaihi Wasallam. Kufa, was where the ranked Hadhrat Abdullah Ibn Mas’ud may Allah be pleased with him and Hadhrat Abu Hurairamay Allah be pleased with him had previously resided.

Imaam Sahib’s upbringing and education was achieved in such a reputed educational centre, and he reaped much advantage from the Ulamaa of Haramain.

LINEAGE :Nu’maan ibn Thabit Ibn Zuta Ibn Maah\ lbn Marzubaan. (Difference of opinion lies only in choice of wording not name.)

YEAR & PLACE of BIRTH:80 A.H. Kufa, Iraq.

RENOWNED ADDRESS : Imaam-e-Aazam \ Abu Hanifah (R. A.).

SPECIAL ATTRIBUTE: It has been unanimously agreed that Imaam Abu Hanifah (RA.) was a Taabi‘ee. There are various differing quotes concerning the number of Companions seen by Imaam Sahib. Sahib-e-Ikmaal narrates a total of 26, whilst Hafiz Ibn Hajr quotes 8. The most opposed view is that of Hafiz Almizzi whom has stated 72 Companions (R. A.).

ACQUISITION OF KNOWLEDGE:Primary, basic Islamic teachings were acquired as a child, which were short lived due to Imaam Abu Hanifah’ s father’s death. Subsequently, he supported the family business.

MEANS OF LIVELIHOOD: Silk Merchant.

ADVANCEMENT OF KNOWLEDGE: At the age of 22 years much spare time was spent in debating. In this period of time Imaam Sha’bee (R. A.) advised Imaam Abu Hanifah ( R.A.) to associate himself with a scholar.

Being unable to answer a query regarding the correct Sunnah procedure of divorce, Imaam Abu Hanifah began to join the gatherings of lmam Hammad (R. A), (student of Hadhrat Anas (RA.) ), disposing of his works as a debator. For the next ten consecutive years he remained the student of Imaam Hammad (R.A.). After two years, for a period of two months Imaam Hammad took a sudden leave to Basra ( due to his relative’s death) leaving Imaam Abu Hanifah (R. A.) to continue his works in Kufa. Imaam Abu Hanifah (R. A.) remained Imaam Hammad’s student for a further 8 years.

MOST EMINENT TEACHER OF JURISPRUDENCE:

Imaam Hammad (R A)

MOST EMINENT TEACHER OF AHAADEETH:

Imaam Aamir Sha’bi (R. A.).

NO. 0F AHAADEETH ACQUIRED:

4,000 Ahaadeeth in which 2,000 Ahaadeeth from Imaam Hammad ( RA.)alone.

3 PROMINENT PRINCIPLES UPON WHICH IMAAM ABU HANIFAH ACCEPTED AHAADEETH:

1).Since the initial day of hearing the hadith it is remembered in its correct form to the very time of narration.

2). The hadith must have been projected by the Holy Prophet Sallallahu Alaihi Wasallam and narrated onwards via wholly reliable persons.

3). Any Ahaadeeth which contradicted the Qur’an or other famous Ahaadeeth were unacceptable.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) TEACHERS: Aamir Ibn Shurahbeel, Sha’abi Kufi, Alqama Ibn Marthad, Ziyaad Ibn Ilaqa, Adi Ibn Thabit, Qataada Basri, Muhammed Ibn Munkadir Madni, Simaak Ibn Harb, Qays Ibn Muslim Kufi, Mansoor Ibn Umar etc. etc.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) STUDENTS: Qazi Abu Yusuf, Muhammad Ibn Hasan, Zufar Ibn Huzayl, Hammad Ibn Abu Hanifah, Abu Ismat Mugheera Ibn Miqsam,Yunus Ibn Is‘haaq, Abu Bakr Ibn Ayyaash, Abdullah Ibn Mubarak, Ali Ibn Aasim, Ja’ far Ibn Awn, Ubaydullah Ibn Musa etc. etc.

IMAAM ABU HANIFAH’S (R.A.) LITERARY WORKS: ‘Kitaab-ul-Aathar’ - compiled from a total of 70,000 Ahaadeeth, ‘Aalim-wal-muta ‘allim’, ‘Fiqhe Akbar’, ‘Jaami’ul Masaneed’, ‘Kitaabul Rad alal Qaadiriyah’ etc. etc.

IMAAM ABU HANIFAH’S CHARACTERISTICS:

a). Impartiality: Imaam Abu Hanifah (R. A.) has never accepted a favour from anyone and so was never indebted to anyone.

b). Humanitarian ways& generosity: On seeing Imaam Abu Hanifah (R. A.) a passer by avoided him and took a different path. When Imaam Abu Hanifah (R.A.) questioned as to why he did so, he replied that he was ashamed of himself as he was Imaam Abu Hanifah’s debtor of 10 000 Dirhams. The man’s humbleness over took Imaam Abu Hanifah (R.A.) and so he forgave the repayment of the debt.

c). Kind heartedness: Once, whilst sitting in a Masjid Imaam Sahib learnt of someone who had fallen from a roof. Immediately, Imaam Sahib departed from the gathering, barefooted, and ran to the place of accident. Until the injured recovered, Imaam Sahib paid daily visits to nurse him.

d). Disposition : Imaam Sahib would never speak unless it was necessary to do so. Someone mentioned before Sufyan Thawri (R.A.) that he had never heard Imaam Sahib back biting. Sufyan (R.A.) replied, "Abu Hanifah (R.A.) is not such a fool that he will destroy his own good deeds."

e). Abstinence & God Fearing Ways:

i). Sharik has stated, "I have never once observed Imaam Abu Hanifah reposing within the nights hours."

ii). Abu Nu’aym states, "Even before observing salaah Imaam Hanifah (R. A.) would weep and supplicate before Allah."

iii). There is no such Surah within the Qur’an which I have not recited during Nafl prayers." - Abu Hanifah (R. A.)

iv). Kharija lbn Mus’ab has stated that 4 religious leaders have completed the recitation of the entire Qur’an in one rakaah of salaah alone. Uthmaan Ibn Affaan (RA.), Tameen Daari (RA.), Sa’eed Ibn Jubair (R. A.) and Imaam Abu Hanifah (R. A.).

v). There was once acknowledgment of a stolen sheep. Imaam Abu Hanifah inquired and researched as to how long a sheep lives. After finding out, he never ate sheep for 7 years, fearing that the meat may be from the stolen sheep.

vi). For 40 consecutive years Imaam Sahib observed a nocturnal practice of performing Fajr salaah with the ablution of Esha.

NO. 0F QUR’AN’S COMPLETED IN RAMADHAAN : 60

NO. OF PILGRIMAGES OBSERVED IN LIFETIME : 55

TRIALS & TRIBULATIONS:

Trial No.1: During the reign of Ibn Hubaira Imaam Abu Hanifah ( R.A.) rejected his request of the post of Chief Justice. (As Imaam Sahib did not want to collaborate with the corrupt).

Consequence of Rejection : Tormented by passing through the city mounted upon a horse, whereby he was whipped 10 times a day for eleven consecutive days.

 Trial No.2: During the reign of Abu Jaafar Mansoor again the above request was pledged, yet again rejected.

Consequence of Rejection No.2: Imprisoned and violently beaten.

Prolongation of Trial: Khalifa Abu Ja’far Mansoor again urged that Imaam Sahib should reconsider. Finally, Imaam Sahib swore by Allah that he would not accept.

Consequence: Imaam Sahib was lashed, shirtless 30 times, drawing blood that seeped to his heels. He was again imprisoned, with restricted rations for 15 days, after which he was forcefully made to drink a poison that led to his martyrdom.

STATE OF DEATH:In the state of prostration.

AGE & DATE OF DEATH: 70 years of age : 150 A.H. in the month of Rajab. (others have stated Sha’baan and Shawwaal also).

BURIAL: Six Janaazah salaah were conducted in order to cater for more than

50,000 people whom had collected. His son, and only child; Hammad, lead the last Janazah salaah.

Source :http://www.inter-islam.org/Biographies/4imam.htm

21 inmates convert to Islam in Sharjah

Colonel Ahmed Abdul Aziz Shuhail, Deputy Director of Ajman Central Jail, said 21 inmates had declared their conversion to Islam.
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A total of 21 female and male inmates have converted to Islam in the first quarter of 2016.

Colonel Ahmed Abdul Aziz Shuhail, Deputy Director of Ajman Central Jail, said 21 inmates have declared their conversion to Islam though the initiative launched by department of reformatory and rehabilitation at Sharjah central jail to support new Muslims.

He pointed out the Sharjah Punitive and Reformatory Establishments (SPRE) encourages none Muslims to convert to Islam through religious lectures which aimed at spread of Islam teachings.

The SPRE in coordination With Islamic Affairs department in Sharjah presented 80 lectures during 2016.

He pointed out yesterday on Monday five inmates declared their conversion in presence of top official at Sharjah Police.

Source : http://www.khaleejtimes.com/nation/sharjah/21-inmates-convert-to-islam-in-sharjah

Islam in Malaysia

Malaysia is a multiconfessional country whose most professed religion is Islam. As of 2013, there were approximately 19.5 million Muslim adherents, or 61.3% of the population.[1]

Islam in Malaysia is represented by the Shafi'i version of Sunni theology and jurisprudence.[2][3] Islam was introduced by traders arriving from Arabia, China and India. It became firmly established in the 15th century. The constitution grants freedom of religion and makes Malaysia an officially secular state, while establishing Islam as the "religion of the Federation" to symbolize its importance to Malaysian society.[2][3] The king is generally seen as the defender of the faith in the country.

Various Islamic holidays such as Muhammad's birthday etc., have been declared national holidays alongside Christmas, Chinese New Year and Deepavali.

Background

The draft Constitution of Malaysia did not specify an official religion. This move was supported by the rulers of the nine Malay states, who felt that it was sufficient that Islam was the official religion of each of their individual states. However, Justice Hakim Abdul Hamid of the Reid Commission which drafted the Constitution came out strongly in favour of making Islam the official religion, and as a result the final Constitution named Islam as the official religion of Malaysia.[4] All ethnic Malays are Muslim, as defined by Article 160 of the Constitution of Malaysia.[5][6]

Religion of the Federation

Nine of the Malaysian states, namely Kelantan, Terengganu, Pahang, Kedah, Perak, Perlis, Selangor, Johor and Negeri Sembilan have constitutional Malay monarchs (most of them styled as Sultans). These Malay rulers still maintain authority over religious affairs in states. The states of Penang, Malacca, Sarawak and Sabah do not have any sultan, but the king (Yang di-Pertuan Agong) plays the role of head of Islam in each of those states as well as in each of the Federal Territories of Kuala Lumpur, Labuan and Putrajaya.

On the occasion of Malaysia's first prime minister Tunku Abdul Rahman's 80th birthday, he stated in the 9 February 1983 edition of the newspaper The Star that the "country has a multi-racial population with various beliefs. Malaysia must continue as a secular State with Islam as the official religion". In the same issue of The Star, Abdul Rahman was supported by the third Malaysian Prime Minister, Hussein Onn, who stated that the "nation can still be functional as a secular state with Islam as the official religion."[7]

Currently, one of Malaysia's states, Kelantan, is governed by PAS which is a conservative Islamic political party, with a proclaimed goal of establishing an Islamic state. Terengganu was briefly ruled by PAS from 1999 to 2004, but the ruling Barisan Nasional coalition has since won back the state. To counter the falling credibility of United Malays National Organisation (UMNO)'s Islamic credentials vis-à-vis PAS, the head of the Barisan Nasional, Datuk Seri Abdullah Badawi, proposed Islam Hadhari. In the 1990s, the Pan-Malaysian Islamic Party (PAS)-led state governments passed Islamic hudud laws in Terengganu, but was struck down by the secular federal government.

The newest format of the Malaysian Identity Card (MyKad) divides Malaysians into various religious groups, e.g., Muslim, Christian, Hindu, Buddhist. The introduction of this card caused a political uproar and was deemed discriminatory by non-Muslims. This issue has, however, since abated and been accepted by non-Muslims. There is also an Islamic university in Malaysia called the International Islamic University Malaysia, and a government institution in charge of organizing pilgrimages to Mecca called Tabung Haji (Pilgrim Fund Board of Malaysia). In addition, the government also funds the construction of mosques and suraus.[8]

Although the constitution declares Malaysia to be a secular state, there is much confusion on this subject. Several Muslims have argued, especially after former Prime Minister Mahathir bin Mohamad's declaration that Malaysia is an Islamic state.

Despite the federal government's denial that Malaysia is an Islamic state, the previous administration under Abdullah Badawi have gradually furthered the agenda of Islamic supremacy at the expense of other religions. The spread of Christianity is a particular sore point for the Muslim majority. The Malaysian government has also persecuted Christian groups who were perceived to be attempting to proselytize to Muslim audiences.[9]

There is a National Fatwa Council that issue fatwas, as part of the Department of Islamic Advancement of Malaysia (JAKIM).

History

Individual Arab traders, including Sahabas, preached in the Malay Archipelago, Indo-China, and China in the early seventh century.[10] The Islamic Cham people of Cambodia trace their origin to Jahsh (Geys), the father of Zainab and thus one of the fathers-in-law of the Islamic prophet Muhammad. Islam was introduced to the Sumatran coast by Arabs in 674 CE.[11]

Islam was also brought to Malaysia by Indian Muslim traders in the 12th century AD. It is commonly held that Islam first arrived in Malay peninsular since Sultan Mudzafar Shah I (12th century) of Kedah (Hindu name Phra Ong Mahawangsa), the first ruler to be known to convert to Islam after being introduced to it by Indian traders who themselves were recent converts. In the 13th century, the Terengganu Stone Monument was found at Kuala Berang, Terengganu, where the first Malay state to receive Islam in 1303 Sultan Megat Iskandar Shah, known as Parameswara prior to his conversion, is the first Sultan of Melaka. He converted to Islam after marrying a princess from Pasai, of present-day Indonesia.

The religion was adopted peacefully by the coastal trading ports people of Malaysia and Indonesia, absorbing rather than conquering existing beliefs. By the 15th and 16th centuries it was the majority faith of the Malay people.

Influences of Zheng He's voyages

Zheng He is credited to have settled Chinese Muslim communities in Palembang and along the shores of Java, the Malay Peninsula, and the Philippines. These Muslims allegedly followed the Hanafi school in the Chinese language.[12] This Chinese Muslim community was led by Hajji Yan Ying Yu, who urged his followers to assimilate and take local names.

Islamic

Sunni Islam

The Sunni Islam of the Shafi'i school of thought is the official, legal form in Malaysia, although syncretist Islam with elements of Shamanism is still common in rural areas. Mosques are an ordinary scene throughout the country and adhan (call to prayer) from minarets are heard five times a day. Government bodies and banking institutions are closed for two hours every Friday so Muslim workers can conduct Friday prayer in mosques. However, in certain states such as Kelantan, Terengganu, Kedah and Johor, the weekends fall on Friday and Saturday instead of Saturday and Sunday. It has been introduced to several states, notably Kelantan and Terengganu, all bussinesses closes for 2 hours on every Friday for prayers. Failure to comply would result in fines.

All public places including shopping malls, hotels, condominiums, usually have allocated spaces,called "Surau", for performing the Muslim prayers.

Cultural role

Islam is central to and dominant in Malay culture. A significant number of words in the Malay vocabulary can trace their origins to Arabic which is the chosen language of Islam. This is, however, not exclusive and words from other cultures such as Portuguese, Chinese, Dutch, Sanskrit, Tamil, English, and French can also be found in the Malay language. Islam is so ingrained in Malay life that Islamic rituals are practiced as Malay culture. Muslim and Malays are interchangeable in many daily contexts.

Hari Raya Aidilfitri (Eid ul-Fitr) is an important festival celebrated by Malaysian Muslims.

Muslim women generally wear the tudung (hijab or headscarf) over their heads. However, Malay women not wearing any headgear are not reprimanded or penalised. Prominent Malaysian female examples are Datuk Seri Rafidah Aziz, International Trade and Industry Minister and Tun Dr Siti Hasmah Mohd Ali, wife of former Malaysian Prime Minister Tun Dr Mahathir bin Mohammad. However, with the influx of Arabic travellers, foreign Muslim women (Arabs) wearing hijab that leave only their eyes exposed are often spotted in tourist attractions, not the least at the shopping malls. At certain Malaysian institutions such as the International Islamic University, wearing of the tudung is mandatory; however for non-Muslim students this usually amounts to a loosely worn piece of cloth draped over the back of the head.

Some regard the tudung to be an indication of Arabic influence in Malay Muslim culture, and point to incidents such as the banning of the traditional Malay wayang kulit in the state of Kelantan (which was ruled by the Islamist PAS) to be "un-Islamic".[20]

Malaysia's top Islamic body, the National Fatwa Council, ruled against Muslims practicing yoga, saying it had elements of other religions that could corrupt Muslims.[21] The same body has ruled against ghosts and other supernatural beings. [22]

Clothing

As of 2013 most Muslim Malaysian women wear the tudung, a type of hijab. This use of the tudung was uncommon prior to the 1979 Iranian revolution,[26] and the places that had women in tudung tended to be rural areas. The usage of the tudung sharply increased after the 1970s,[27] as religious conservatism among Malay people in both Malaysia and Singapore increased.[28]

Several members of the Kelantan ulama in the 1960s believed the hijab was not mandatory.[26] By 2015 the Malaysian ulama believed this previous viewpoint was un-Islamic.[29]

By 2015 Malaysia had a fashion industry related to the tudung.[26]

Norhayati Kaprawi directed a 2011 documentary about the use of tudung in Malaysia, "Siapa Aku?" ("Who am I?"). It is in Malay, with English subtitles available.[29]

Although wearing the hijab, or tudung, is not mandatory for women in Malaysia, some government buildings enforce within their premises a dresscode which bans women, Muslim and non-Muslim, from entering while wearing "revealing clothes".

Imam Malik – The Scholar of Madinah

The collection and codification of Islamic law has historically been one of the most important, and challenging, tasks that the Muslim community has undertaken in 1400 years of history. To be considered a faqih (an expert in Islamic law – fiqh), one must have mastery of the Quran, the sayings of Prophet Muhammad ﷺ, other sources of law, as well as other subjects such as grammar and history.

One of the giants of Islamic law was the 8th century scholar of Madinah, Malik ibn Anas. At a time when the Muslim community desperately needed the sciences of fiqh and hadith (sayings and doings of Prophet Muhammad ﷺ) to be organized, Imam Malik rose to the occasion. His legacy is manifest in his continued influence throughout the Muslim world, both through his own works and the works of those he helped guide on a path of scholarship and devotion to Islam.

Early Life and Education

Imam Malik was born in 711 in the city of Madinah, 79 years after the death of Prophet Muhammad ﷺ in that same city. His family was originally from Yemen, but his grandfather had moved to Madinah during the reign of Umar ibn al-Khattab. Both his father and grandfather had studied religious sciences under the Companions of the Prophet who still lived in Madinah, and thus young Malik was raised in an environment that was based on Islamic scholarship, learning from his father and uncle.

Imam Malik’s uncle, Nafi’, was an eminent scholar in his own right, and narrated hadith from Aisha, Abu Hurairah, and Abdullah ibn Umar, all companions who are noted for their vast knowledge of hadith. Although the political center of the Muslim world shifted away from Madinah during the caliphate of Ali in the 650s, it remained the intellectual capital of Islam. In this capital of Islamic knowledge, Imam Malik mastered the sciences of hadith, tafsir (interpretation of the Quran), and fiqh.

The Scholar of Madinah

After an immense amount of study that extended into his 20s and 30s, Imam Malik became known as the most learned man in Madinah at his time. He became a teacher, attracting a huge number of students to lectures, which he held in the mosque of the Prophet ﷺ. He used to sit on the pulpit of the mosque with the Quran in one hand and a collection of hadith in the other and offer legal rulings and opinions based on those two sources.

Students flocked to his lectures from all corners of the Muslim world. Among his more notable students were Abu Yusuf, Muhammad al-Shaybani (they were Abu Hanifah’s two most important students as well), and Imam al-Shafi’i.

The most unique aspect of Imam Malik’s methodology in fiqh was his reliance on the practices of the people of Madinah as a source of law. In the study of fiqh, there are numerous sources that are used to derive laws. The first and second most important sources are always the Quran and Sunnah. After those two, however, the great scholars of fiqh differed on the next most important source of law. Imam Malik believed that the practices of the people of Madinah should be seen as an important source.

His reasoning for this was that Madinah at that time was not far removed from the Madinah of Prophet Muhammad ﷺ. It had been spared the political and social upheaval that much of the rest of the Muslim world dealt with. And the people living in the city had been taught Islam by their ancestors who had been Companions of the Prophet ﷺ or students of the Companions. He thus reasoned that if all of the people of Madinah practiced a particular action and it did not contradict the Quran and Sunnah, then it can be taken as a source of law. He is unique among the four great imams of fiqh in this opinion.

In order to ease the study of fiqh and hadith, Imam Malik compiled a book known as the al-Muwatta. This was the first book that attempted to compile only sound and reliable sayings of Prophet Muhammad ﷺ into one book. Imam Malik said that he showed his book to seventy scholars in Madinah, who all approved it, thus he gave it the name al-Muwatta, meaning “The Approved”.

Al-Muwatta was a landmark book. It helped establish the science of hadith, particularly the judging of chains of narrations for hadith. Imam Malik was so thorough in his selection of hadith that it has been placed on the same level (and sometimes above) the hadith compilations of Imams Bukhari and Muslim. Imam Shafi’i even stated that there is no book on earth, after the Quran, that is more authentic than the Muwatta.

Imam Malik’s work was so influential as a book of fiqh that the caliph of the time, Harun al-Rashid, demanded that it be mass-printed and made the official book of fiqh for the Abbasid Empire. Imam Malik, however, refused. He knew that no one interpretation of Islamic law was perfect and all-encompassing. As such, he refused to allow his fiqh to become official, even under threat of persecution and imprisonment.

Imam Malik’s Character

Besides being one of the greatest scholars of fiqh in history, Imam Malik was an incredibly humble and meticulous Muslim. Out of respect for the Prophet ﷺ and his words, he would refuse to narrate a hadith while walking. Instead, when asked about a hadith, he would stop, sit down, and give the hadith the attention it deserved, out of respect for Prophet Muhammad ﷺ. He would also refuse to ride any animal in the city of Madinah, seeing it as unfathomable that he would ride on the same dust that Muhammad ﷺ’s feet walked on. This type of extra respect and meticulousness out of respect for Prophet Muhammad ﷺ certainly is not mandatory according to Islamic law, but simply a sign of the emphasis Imam Malik placed on the importance of Muhammad ﷺ.

Among Imam Malik’s sayings are:

“The Sunnah is the ark of Nuh. Whoever boards it is saved, and whoever remains away perishes.”

“Knowledge does not consist in narrating much. Knowledge is but a light which Allah places in the heart.”

“None renounces the world and guards himself without then ending up speaking wisdom.”

When Imam Malik embarked on the study of Islamic sciences with a teacher, his mother advised him to “learn from your teacher his manners before you learn from him his knowledge.”

Imam Malik’s ideology on fiqh developed into the Maliki madhab (school). As Imam Malik wished, it was not imposed on Muslims as the sole school of Islamic law. Instead, it complemented the other three schools that took precedence in the Sunni Muslim world – the Hanafi, Shafi’i, and Hanbali schools. The Maliki school became very popular in North and West Africa, as well as Muslim Spain. Today it remains the main madhab of North and West Africa.

Imam Malik died at the age of 85 in the year 795. He was buried in the Baqee’ Cemetary in Madinah.

Bibliography:

Haddad, Gibril. The Four Imams and their Schools. Muslim Academic Trust, Print.

Khan, Muhammad. The Muslim 100. Leicestershire, United Kingdom: Kube Publishing Ltd, 2008. Print.

Source : http://lostislamichistory.com/the-scholar-of-madinah/

Teen converts to Islam during Dr Zakir Naik talk

KEMAMAN: Members of the audience who attended the talk by famed Muslim preacher from India Dr Zakir Naik here last night will probably never forget the moment they witnessed him guiding a teenager who converted to Islam.

In full view of the audience who numbered almost 40,000 at Padang Astaka here, Woo Nina Grace, 19, recited the syahadah (declaration of faith) and became a Muslim.

Nina was not the only one who cried as she recited the syahadah, as tears flowed freely among the audience too.

A student at a private college here whose mother is from the Philippines and father from Johor, Nina said she had been studying Islam since she was 13 years old.

At the end of the talk titled ‘Muslims’ Choice - Faith or Destruction’, and the question-and-answer question, at about 12.45 am, Dr Zakir and Terengganu Menteri Besar Datuk Seri Ahmad Razif Abdul Rahman met Nina in a room backstage.

Efforts by the press to interview Nina failed when they were stopped by the programme’s secretariat.

Ahmad Razif said the state government also planned to invite Dr Zakir next year for talks which would include other international preachers. --BERNAMA .

Source : http://www.nst.com.my/news/2016/04/139344/teen-coverts-islam-during-dr-zakir-naik-talk

Islam in Iceland

The Nordic country of Iceland has 875 people registered with the official Muslim organisations in the country (as of 2015). This corresponds to 0.27% of the population of Iceland.

History

The earliest mention of Iceland in Muslim sources originates in the works of Muhammad al-Idrisi (1099–1165/66) in his famous Tabula Rogeriana, which mentions Iceland's location in the North Sea.

The long-distance trading and raiding networks of the Vikings will have meant that various Icelanders, like the Norwegians Rögnvald Kali Kolsson or Harald Hardrada, came into direct contact with the Muslim world during the Middle Ages;[1] indirect connections are best attested by finds of Arabic coins in Iceland, as also widely in the Viking world.[2]

Following Iceland's conversion to Christianity around 1000, some Icelanders encountered the Islamic world through pilgrimage, for example to Jerusalem, of the kind described by Abbot Nikulás Bergsson in his Leiðarvísir og borgarskipan.

From around the late thirteenth century, a fantastical version of the Islamic world is prominent in medieval Icelandic romance, partly inspired by Continental narratives influenced by the Crusades. Although this image generally characterises the Islamic world as 'heathen', and repeats the misconceptions of Islam widespread in the medieval West,[3] it also varies substantially from text to text, sometimes, for example, associating the Islamic world with great wealth, wisdom, or chivalry.[4]

Perhaps the earliest known example of Muslims coming to Iceland occurred in 1627, when the Dutch Muslim Jan Janszoon and his Barbary pirates raided portions of Iceland, including the southwest coast, Vestmannaeyjar, and the eastern fjords.[5] This event is known in Icelandic history as the Tyrkjaránið (the "Turkish Abductions"). An estimated 400-800 Icelanders were sold into slavery.

Islam started to gain presence in Icelandic culture around the 1970s, partly through immigration from the Islamic world (for example Salmann Tamimi) and partly through Icelanders' exposure to Islamic culture while travelling (for example Ibrahim Sverrir Agnarsson). Some of the immigrants simply came of their own accord; others came as refugees, including groups from Kosovo.[6] The Koran was first translated into Icelandic in 1993, with a corrected edition in 2003.[7]

Demographics

Salmann Tamimi estimates that when he came to Iceland in 1971 there were perhaps seven Muslims living there.[8] As of 2013, however,

"Muslim Association of Iceland" (Félag múslima á Íslandi) has 465 members.

"The Islamic Cultural Centre of Iceland" (Menningarsetur múslima á Íslandi) has 305 members.[9]

The first generation of Muslims born in Iceland probably began with people like Salmann's own children, such as Yousef Ingi Tamimi (b. 1988).[10] Iceland's Muslim population is of diverse origins, including people born in the Arab world, Albania, Africa, and Iceland.

Muslim Association of Iceland

The Muslim Association of Iceland (Félag múslima á Íslandi) was founded in 1997 by Salmann Tamimi, a Palestinian immigrant; it was officially recognised on February 25th.[12] Since 2010 the chair has been Ibrahim Sverrir Agnarsson.[13] As of 2014, the association has 465 members. More than half were born in Iceland; perhaps 40-50 were born to non-Muslim parents.[13]

The Muslim Association of Iceland currently runs the Reykjavík Mosque, a Sunni mosque on the third floor of an office building in Ármúli 38, Reykjavík.[9] It has two imams and offers daily and nightly prayers attended by a mix of local Icelanders and visiting Muslims. It also offers weekly Friday prayers for Jumu'ah. In 2000 the Muslim Association applied to purpose-build a mosque in Reykjavík; after a long process, permission for building was granted on July 6, 2013.[14]

Prayers are said in Arabic, but English and Icelandic are also widely used due to the diverse nature of the congregation. The Association regularly runs courses in both Arabic and Icelandic.[15]

Islamic Cultural Centre of Iceland

The Islamic Culture Centre of Iceland (Menningarsetur múslima á Íslandi) was founded in 2008 by Karim Askari, originally from Morocco, and as of 2014 has 305 members.[13] The Centre hired Ahmad Seddeeq, originally from Egypt, as Imam in 2011.[16]

The Islamic Cultural Centre of Iceland runs a mosque in Ýmishúsið on Skógarhlíð in Reykjavík.[17]

Attitudes to Islam in Iceland

One of the main researchers on Icelandic attitudes to race, Kristín Loftsdóttir, has found that many Icelanders exhibit anti-immigrant discourses linked with Islamophobia in ways parallel those in other European countries, despite Iceland having an often completely different history of contact with Islamic cultures.[18] Many public expressions of Islamophobia have in the second decade of the twenty-first century been focused on opposition to the creation of a purpose-built Reykjavík mosque. Opposition to Islam is often presented in terms of support for gender equality, a discourse which in Kristín's assessment is 'used as a way to dwell on the criticism of Muslims in general, and to the glory of European societies'.[19] Óttar M. Norðfjörð's 2010 novel Örvitinn eða; Hugsjónamaðurinn satirises Islamophobic attitudes.[20]

Many Icelandic Muslims prefer not to join a formal organisation, considering their relationship with God a personal one.[8]

Outside interest

In 2011 the Muslims of Iceland attracted the interest of Al Jazeera, which planned a documentary dealing with Muslims in Iceland and New Zealand. Al Jazeera was interested in how Ramadan is honored in the higher latitudes where the night can be of unusual length when compared to the majority-Muslim lands.[21]

Short Biography of Imam Ash-Shafi'ee

Everything was placid in the large valley except for the voice of a two-year old child who was weeping. His mother embraced him, took him close to her chest, and patted his shoulders with tenderness and compassion. The youngster quickly went into sleep as his mother stared at the far horizon saying in a low weakened voice : "May Allaah have mercy on your soul: father of Mohammad (her husband); you took us with you from Makkah to Gaza in search of our daily bread and good life, yet you died and were buried here. Here am I on my way to Makkah again to have your son raised among his tribe and clan 'Banu Al-Muttalib'."

The poor mother went into a bitter fit of weeping and crying as she remembered those few years she had spent in Palestine with her beloved husband, who was the best husband, brother,  and friend for her. However, the happy and beautiful days passed as quickly as clouds, or as a short but pretty dream.

In the honorable Makkah, the mother lived with her child in the protection of her husband's family. She raised her son by giving him a good education and instructions, flowing on him her love and compassion, so the youngster grew up with a well balanced psyche, a peaceful nature, and great ethics. The virtuous mother took on her shoulders the responsibility of teaching her son the Quran, reading, and writing so that he may be well armed by both religion and knowledge. Thus, she sent her son to one of the small schools (Kuttaab , Pl : Kataateeb) despite her poverty and inability to save the instructor's wage.  Yet, Mohammad went  to his first day at school almost unable to walk properly, and when the instructor saw  Mohammad, he sort of belittled him and told him: "O my son, just sit next to me and listen carefully to your elders so that you may get used to reading and memorization."

However, the young Mohammad Ibn Idrees Ash-Shaafi'ee was glittering with intelligence and ingenuity. He used to incredibly quickly learn by heart whatever he heard from what the teacher dictated to his students. Every single day in the small school his knowledge increased along with his enthusiasm to learn more. His teacher then loved him more and actively pushed him forward. The youngster naturally became more and more distinguished, until his teacher told him one day, "My son, you are highly smart and intelligent to the extent that I hardly make any effort with you that is worth any wage. All I need from you is to teach on my behalf when I am not present." The youngster rushed happily to his mother to tell her the happy news that she would not have to pay anymore for the teacher. The virtuous mother was glad for her son's excellence and encouraged him even more to study. This led him to embark actively on the completion of learning the Quran by heart which he finally completed when he was only seven years old.

Being in great happiness for her son's completion of the memorization of the Quran in that fast manner, she started thinking how could she best direct this smart child towards more excellence. She sent him to attend the lessons given around the sacred Mosque of Makkah. The boy started to listen to prominent scholars; and as he did not have the price for paper on which to write what he listened to, he used parchment, palm tree leaves, and camel shoulder bones. During this early period of his quest for knowledge, Ash-Shaafi'ee intelligently realized the importance of the learning the classical Arabic language from its pure sources, in order to understand the Quran and the Sunnah, (the Prophet Muhammad's (peace be upon him) sayings, acts, and approvals) in the best possible way.  He went to the Huthayl tribe, which was among the most eloquent Arab tribes, and stayed with them for long years in which he learned their eloquence,  memorized their poems, studied from them the biographies of Arabs both pre-Islam and after Islam,  and learned knighthood and archery. He eventually became a brave unrivaled knight and a skillful archer who rarely missed his target.

As years passed, Ash-Shaafi'ee returned to his beloved hometown Makkah. No sooner had he quenched his longings to his mother, he continued his quest for knowledge enthusiastically. He headed for the Grand Mufti (Religious Jurist) of Makkah, the sacred Mosque, Muslim Ibn Khaalid Az-Zinji who became the first teacher for him in Fiqh (Islamic Jurisprudence). He also, started studying Hadeeth under the supervision of Sufyaan Ibn 'Uyaynah, the narrator of the sacred Mosque. In a short time, Ash-Shaafi'ee rose to prominence as an excellent Islamic scholar. His mentor, Muslim Ibn Khaalid gave him permission to answer the religious enquiries when Ash-Shaafi'ee was only fifteen. He told him proudly, "O Mohammad! Give fatwa and answer the questions of people. By Allaah! Now it is opportune for you to give fatwa." His other mentor, Sufyaan Ibn 'Uyaynah, used to refer enquirers to him while he turned towards him and pointed "ask this boy."

While still studying in Makkah,  Ash-Shaafi'ee heard of the renown scholar of Madeenah, Imaam Maalik Ibn Anas . He wanted to become a student of Imaam Maalik yet he saw with his sharp intellect that he should not go to him unprepared and void. He memorized Maalik's famous book "Al Muwatta" in only nine days. After that he went off to see Imaam Maalik in his house in Madeenah. Ash-Shaafi'ee spoke eloquently and politely with the Imaam and told him that he wished to become his student. The Imaam looked at the boy for a long time as the boy was telling his story of how he sought knowledge so far. The Imam had an astonishing physiognomy and a penetrating insight; he told him: "My son! By the Will of Allaah you will have a great future. Tomorrow come to me and bring with you someone who could read the Muwatta' well as I fear you would not be able to read it by yourself." Ash-Shaafi'ee responded with the same politeness "Imaam, I will read it myself from memory without a book."

Ash-Shaafi'ee remained in the company of Imaam Maalik for a long time. The Imaam loved him a lot, and in 179 A.H after Imaam Maalik passed away, Ash-Shaafi'ee returned to Makkah from Madeenah armed with a great load of knowledge which had influenced his life. In Makkah he was wedded to Hameedah Bint Naafi',  a grand daughter of Caliph 'Uthmaan Ibn 'Afaan, May Allaah be pleased with him, and had two sons and a daughter from her.

In the courtyard of the well of Zamzam and next to Prophet Ibraaheem's Maqaam (the stone on which he stepped up to put the bricks in the Ka'bah), Imaam Ash-Shaafi'ee sat down to teach people and around him many students were gathered from everywhere. His circle became very prominent in the sacredmosque of Makkah and even became well known outside Makkah until it reached Iraq.  Abdur-Rahmaan Ibn Mahdi, one of the scholars of Iraq sent him a letter requesting that he authors a book on the evidences of legislation from Quran, Sunnah and the consensus of the religious scholars, as well as other issues upon which the science of Fiqh (Islamic Jurisprudence) is built. Ash-Shaafi'ee wrote the book and named it Ar-Risaalah (The Treatise)  which became the first book that founded  what came to be called: 'Ilm Usul Al Fiqh (The science of the sources of Islamic Jurisprudence), of which  Ash-Shaafi'ee was the organizer, classifier, and the inventor of its issues.

In 195 A.H the Imaam Ash-Shaafi'ee traveled to Baghdad for the second time and continued to  teach there for two years. Many studied under his supervision including  Imaam Ahmad Ibn Hanbal who later said  "Had it not been for Ash-Shaafi'ee we would not have known the understandingof Hadeeth." Before he left Iraq he had finished writing his large book Al Hujjah (the Proof),   in which he put down the essence of his new school of jurisprudence.

In 199 A.H the Imaam went to Egypt where he stared to spread his knowledge between the Egyptians who loved him very much. More students came to him from all over the world. Towards the end of his life, the Imaam became very sick. This illness continued with him for four years yet it did not stop him from teaching or lecturing. When he came back to his house after teaching, he used to force himself to ignore the pains of the sickness and get absorbed in writing, and editing and proofreading the book of Hujjah which he wrote in Iraq. After the proofreading and editing, he renamed the edited book: Al Umm (the Mother).  The Imaam remained to follow his daily routine until illness forced him to retire and stop teaching. His students used to visit him to console him in his sickness. One day one of his students entered his room and asked him: "How do you feel this morning O Imaam?" Ash-Shaafi'ee answered:  "I feel that I am traveling away from this world, away from the brothers, drinking from the cup of death, and approaching Allaah the Glorious. By Allaah I do not know if my soul will go to heaven so that I may congratulate it, or to hell so that I may lament." He then went into crying. On Friday, the last day of Rajab the year 204 A.H, his pure soul went up to its Provider and Caretaker. He was buried in the cemetery of Qurashiyyeenamidst the cemeteries of Banu Al-Hakam  in Egypt. May Allaah bless the Imaam's soul and admit him into his wide paradises.

Source : http://www.a2youth.com/articles/history_and_biographies/short_biography_of_imam_ash-shafiee/

American Muslim speaks on embracing Islam

Abu Dhabi: Embracing Islam at the young age of 15, American Muslim Yahya John Scaccia is hoping to become the true face of those who embrace Islam, removing perceived misconceptions that often associate them as future radicals.

Scaccia told his story as part of New York University’s (NYUAD) second annual TEDx event held on Sunday, which also saw eight other speakers share their stories of hardship, hope, and inspiration.

“A week before I left for NYUAD I received a package in the mail from my grandmother, and I thought perhaps the package would be a congratulatory message from my grandmother for my university acceptance. However, I was wrong. When I looked inside I saw newspaper clippings about a local teen suicide bomber, and other articles of this white American who embraced Islam who left the west in order to join Daesh.

“Apparently she found out through the internet that I had embraced Islam and that I was going to go and study in the UAE. At the time I was very upset and angry that she made the association of me with terrorism,” Scaccia recounted.

After joining NYUAD, Scaccia had the opportunity to travel to several different Arab countries as part of his studies, an experience Scaccia encourages many others to do.

“They say travelling breaks down stereotypes and I have been able to travel the world thanks to the university, and in all my experiences and travels to the Arab world I never encountered anyone threatening me or showing me hostility for being an American.

“When I was teaching in Palestine last summer in the city of Hebron, the people were always welcoming and open to me. I remember walking down the old city streets and the local residents would ask me where I was from and when I told them that I was an American, they would without hesitation ask me if I needed anything, and they would open their homes to me, making sure that I as an American was safe in their country, and all this despite living under a military occupation,” he said.

With many stories coming out on westerners embracing Islam and joining groups such as Daesh, Scaccia said that it was important to dispel notions that cast suspicion on such people, saying that the radicals did not represent the true story of westerners who embrace Islam.

“We hear stories about people going off to the Middle East to fight a jihad, and in my own way I am fighting my own jihad, which is simply a word that means ‘struggle’. I am learning, I am teaching, and I am discovering the many cultures of this world. I am the unheard voice of those embracing Islam,” he said.

“I don’t fit the orientalist description of new Muslims, which has been given a stigma, which is that if a person embraces Islam they have given up on their country and their family. The truth is that the vast majority of such new Muslims care about their local community, and the whole great community of humanity, and this is what we need more than ever in the current climate to tackle the greater issues.”

Source : http://gulfnews.com/news/uae/society/american-muslim-speaks-on-embracing-islam-1.1709053

Islam in Tonga

Islam in Tonga consists of about 47 people in a population of about 108,000. Muslims in Tonga belong to Sunni denomination.

Muslim school

Tonga’s Muslim community is planning to raise funds in the Middle East to build a new boarding school on Tongatapu.[1] The school is to follow the Tongan school curriculum, but additionally offer the Arabic language and Islamic studies as options. Sheikh Imam Abdul Fader, a spiritual leader of the Tongan Muslim community and a mathematics teacher, said their project is to build a three-story boarding school that will serve Muslims and non-Muslims, especially orphans who are often deprived of education. The children in the school will not be forced to study or convert to Islam. He also said that a small delegation of Tongan Muslims will leave in June 2007 for Saudi Arabia and Qatar to seek donations and funding for the new school, since these two countries are well known for their strong contributions to the Muslim community in Australia and New Zealand.

Introduction

Tonga, or the Kingdom of Tonga, is the only constitutional monarchy in the Pacific and the only South Pacific country never to have been colonized by a foreign power. It is an archipelago in the South Pacific Ocean, which consists of 171 islands with a total land area of 290 square miles and a population of about 106,000 as for July 2011.[1] These islands are spreading over 700,000 square miles in the South Pacific and Only 45 islands of them are inhabited. Most of the population lives in the largest island, Tongatapu.
The dominant religion in the Kingdom of Tonga is Christianity. According to the International Religious Freedom Report 2010, Christians comprise 96 percent of the overall population.[3] Islam is a recent newcomer to the Kingdom of Tonga and consists only of about 25 families. The total Muslim population consists approximately of 100 people, of which around 70 are Tongan nationals. The Tongan Muslim community is very mixed and consists of Tongans, Fijians, Bangladeshi, Pakistanis, Arabs, and Indians.

Challenges Facing the Tongan Muslim Community

The Tongan Muslim community is facing a lot of challenges going forward. One of them is the issue of Islamic education. Until now, the only places where children could acquire Islamic knowledge have been the mosque and the Islamic Center. In April 2007, an attempt was made to build the Kingdom of Tonga’s first Muslim boarding school on Tongatapu, which would serve especially the “orphans who stay in the isolated outer islands or villages and are deprived of fundamental education” and will be free of charge. The new school was supposed to follow the regular school curriculum of all Tongan schools with the addition of Arabic language and Islamic studies as options. The non-Muslim children would neither be forced to study these subjects nor will they be forced to convert to Islam. But, to no avail.

However, Arif Abdul Rahim, who is a son of late Abdul Rahim Rasheed, a dedicated da’wah worker and lawyer in New Zealand, and himself a lawyer, has been paying regular visits to the Kingdom of Tonga. During these visits, he gives lectures to the Tongan Muslims, meets with them, and supplies them with reading materials.

Another problem faced by the Tongan Muslim community is that due to its small numbers, the pressure of their families, and a lack of support or follow-up from Tongan Muslims and Muslim organizations from the outside world, some of the individuals who embraced Islam, lost interest and converted back to Christianity.[15] Other difficulties faced by the Tongan Muslim community are: in the past a lot of money was showered on the Tongan da’wah operations and, as a result, some Tongans converted to Islam from money reasons, and, therefore, it is hard to know who has converted from money reasons and who did it from his own sincere wish; the level of Islamic piety and knowledge is different between the local converts to Islam and the immigrant Muslims and this gap affects the relationship between these groups; the social culture of the Tongans put great pressure on the converts against practicing Islam; and the Ahmadiyyah remains a great threat for this community by presenting its false message as a true religion of Islam.

Summary

It is important to mention in this connection that there is a lack of research on Islam in the Pacific Islands in general and on Islam in the Kingdom of Tonga in particular. Not much has been written about da’wah and Islamization processes in this country neither in English nor in Arabic and in other language. Also the activities of the Ahmadiyyah in this country are unknown. This is why it is not possible to widely explore the challenges facing the Tongan Muslim community going forward.

However, in conclusion, it is safe to note despite these gaps in knowledge that international Muslim funding, aid and da’wah efforts have been and will continue to be paramount in the sustainability of the Tongan Muslim community. In addition, its continuity depends also on the impact of the clash that might be taking place between the Tongan social culture and tradition and between the religion of Islam, which is foreign to this Kingdom and to its culture. In my point of view, the outcome of these two factors will determine the future of the Tongan Muslim community.

Source : http://www.islaminpacific.com/content/islam-kingdom-tonga

The Battle of Mu'tah

Relations between the Muslims and the Romans were strained, for the Romans together with their Arab allies used to aggravate and provoke the Muslims by any means. This was particularly apparent in their frequent attempts to attack the Muslim merchandise coming from Ash-Shaam (Greater Syria) and the plundering of the caravans threading their roads, not to speak of the stress and grief that they subjected to every Muslim they could seize.

Their abuse reached its peak when they killed Al-Haarith ibn ‘Umayr Al-'Azdi  may  Allah  be  pleased  with  him the messenger whom the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), sent to Shurahbeel ibn ‘Amr Al-Ghassaani, the king of Busraa in Ash-Shaam, to call him to Islam. This situation was very difficult for the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), for this was the first of his messengers to be killed – contrary to the usual generous hosting and protection of messengers from harm.

Consequently, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), called the Muslims to go out to fight the Romans so that he would discipline them and put an end to their barbarian conduct. Quickly, three thousand warriors assembled and the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), allocated three standards to three leaders to whom the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), decided to assign leadership of the army in tandem to. He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "If Zayd ibn Haarithah is wounded, let Ja‘far ibn Abi Taalib succeed him. If Ja‘far is wounded, let ‘Abdullaah ibn Rawaahah, succeed him."[Al-Bukhari and Muslim]

The army prepared and marched on a Friday in the eighth year of the Prophetic Hijrah. When people saw off the leaders of the army ‘Abdullah ibn Rawaahah  may  Allah  be  pleased  with  him cried. When people asked him why he did so, he told them that it was not due to clinging to the worldly life or to them, rather, he had heard the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), reciting the verse that says (what means): {And there is none of you except he will come to it [i.e., Hell]. This is upon your Lord inevitability decreed} [Quran 19:71]

Thus, he did not know how he would escape Hell, having come before it.

The Muslims supplicated to Allah The Almighty to support, protect and assist the army to return safely. ‘Abdullaah ibn Rawaahah, however, recited poetry in which he expressed his yearning for martyrdom.

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), instructed his Companions to: "Go forth in the Name of Allah, in the cause of Allah and fight those who disbelieve in Allah. Proceed, but neither break pledges, act unfaithfully in regard to the booty, mutilate the killed, commit infanticide, nor kill the recluses in their monasteries." [Ahmad, Abu Daawood, An-Nasaa'i, At-Tirmithi and Ibn Maajah]

The Muslim army marched until they stopped at Ma‘aana, a village in Ash-Shaam, and they were informed that Heracles had arrived at Ma'aab in Al-Balqaa' region with 100,000 Roman troops. His army was also reinforced by another 100,000 soldiers from the Arab tribes loyal to Heracles, like Lakhm, Juthaam, Balqayn, and Bahraa'.

Therefore, the Muslims held a consultation session. Some of them suggested sending a message to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), informing him of the numbers of the enemies' troops so that he could either send reinforcements or order them to return. Others suggested a safe return because the Muslims had already entered the country and scared its people. Meanwhile ‘Abdullaah ibn Rawaahah  may  Allah  be  pleased  with  him remained silent.

Zayd  may  Allah  be  pleased  with  him asked ‘Abdullaah ibn Rawaahah about his view and he said, "O people, what you hate is the thing for which you set out for – martyrdom. We do not fight others by virtue of troops, military gear or multitudes. We fight them by virtue of this religion with which Allah The Almighty honored us. Proceed and it will be one of two things, either gaining victory or martyrdom." Hence, the Muslim soldiers approved of his truthful words.

They proceeded until they were close to Al-Balqaa', a region in Ash-Shaam, where they were met by the Roman and Arab troops at a village called Mashaarif. The enemies went forward and the Muslims drew back to a village called Mu'tah, which is known today as Kark. The armies met there and the Muslims prepared for confrontation, assigning leadership of the right wing of the army to Qutbah ibn Qataadah  may  Allah  be  pleased  with  him from Banu ‘Uthrah. Leadership of the left wing was assigned to ‘Ubaadah ibn Maalik  may  Allah  be  pleased  with  him from Al-Ansaar.

The two armies then engaged and fought relentlessly. Zayd ibn Haarithah  may  Allah  be  pleased  with  him was the first leader from the Muslims to be martyred whilst he was fighting courageously. Therefore Ja‘far ibn ‘Abu Taalib  may  Allah  be  pleased  with  him took the standard with his right hand and chanted lines of poetry referring to Paradise and his determination to fight the Romans. His right arm was cut off so he held the standard with his left hand, which was also cut off. He therefore enfolded the standard using the upper parts of his arms until he was martyred. ‘Abdullaah ibn Rawaahah  may  Allah  be  pleased  with  him grabbed the standard and endeavored to dismount from his horse. He recited lines of poetry swearing that he would dismount, and he went on wondering how his soul hated to be killed while it would later enjoy Paradise, and said to himself that if he was not killed in the battlefield, he would eventually die anyway.

After he had dismounted from his horse, one of his cousins offered him a piece of meat to eat so that he would have enough strength to fight on. No sooner had he taken a bite than he heard people shoving for combat. Thus he threw down the piece of meat and fought with his sword until he was martyred.

Thaabit ibn 'Arqam ibn Tha‘labah Al-Ansaari  may  Allah  be  pleased  with  him took the standard and suggested that the Muslims should entrust leadership of the army to one of them. They suggested that he could do this, however he refused and they ultimately chose Khaalid ibnul-Waleed  may  Allah  be  pleased  with  him.

Divine revelation quickly informed the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), of the incidents of the battle before people had received news that they were martyred. Anas  may  Allah  be  pleased  with  him narrated that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), announced that Zayd, Ja‘far and Ibn Rawaahah  may  Allah  be  pleased  with  them were martyred. It is reported that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), said: "Zayd took the standard until he was martyred. Then Ja‘far took it until he was martyred. Then Ibn Rawaahah took it until he was martyred.”The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), then shed plentiful tears and said:“Then a sword from the swords of Allah took it until Allah The Almighty granted them victory." [Al-Bukhari]

Having assumed leadership, Khaalid  may  Allah  be  pleased  with  him wanted to save the Muslim army in a way that would maintain its entity and cause dread in the enemy. In his opinion the solution was to retreat and give the enemy the impression that new reinforcements had come to the Muslims. He kept his ground in the battlefield until night fell and he utilized the darkness to change the warriors' positions, replacing the right wing with the left and the vanguard with the rearguard. He commissioned his cavalry to create clouds of dust and noisy clamor. Therefore the Romans thought that the Muslims were provided with reinforcements, so they lost power and the Muslims launched a fierce attack against them. Khaalid  may  Allah  be  pleased  with  him reported that he broke nine swords fighting, with nothing remaining in his hands but a Yemeni saber.

Thus, Khaalid  may  Allah  be  pleased  with  him managed to return with the army to Al-Madeenah with a small amount of potential losses, and killed numberless Romans, which constituted a great victory to Islam and Muslims.

When the army returned to Al-Madeenah some Muslims rebuked those who had fled at the beginning of the battle. These men feared Allah’s wrath and the anger of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), so they resolved to travel by sea and leave Al-Madeenah. However, they suggested approaching the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), first to see whether they could repent, or else they would leave. They went to him,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), before the dawn prayer. When he saw them he asked: "Who are you?" They replied: "We are those who fled." The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ), said: "No! Rather, you are those who will return to the fighting. You are not to be blamed; you joined me and I am the recourse of all Muslims." They therefore drew near him and kissed his noble hands.

That was the battle of Mu'tah, which was full of valuable lessons. Once a person has read about its incidents, he cannot help but admire the Muslim combatants – those amazing soldiers, 3,000 in number, who faced the immense army of 200,000 warriors.

Just imagining these two military powers leads to the conclusion that victory would decisively be in favor of the greater army. Nevertheless, the Muslims stood firm, despite a small amount of troops and military gear, to show the greatest example of sacrifice, even gaining victory against the enemy in the greatest force experienced by the Roman Empire’s army.

The battle of Mu'tah is, according to all military criteria, a miracle and a supernatural event. The battle rendered the enemy face to face with the Islamic military principle that the Muslims would fight others based neither on troops nor military gear. Instead they fought by virtue of their religion. If we intend to fight sincerely for the sake of Allah and exhaust available means of military preparation, victory will be ours by the permission of Allah.

Love of spending and sacrificing one's soul and wealth in the cause of Allah springs from a Muslim's belief in Allah and the certainty of having His favor.

The remaining question is: will Muslims develop such valor and deduce lessons from the battle of Mu'tah? Islamic military history is particularly rich in lessons that may implant sacrifice in the hearts of Muslim youth so that the Ummah will be restored to its previous glory.

Source : http://library.islamweb.net/en/article/157807/the-battle-of-mutah

Syria army jet downed, pilot captured in Aleppo

A Syrian army plane has been shot down in the north of the country and the the pilot captured alive, according to government media and the opposition.

SANA, the state news agency, said on Tuesday that the fighter jet was downed by a surface-to-missile and that the pilot ejected over the Aleppo province.

The Britain-based Syrian Observatory for Human Rights said al-Nusra Front, al-Qaeda's affiliate in the country, had shot down the plane over the town of Al-Eis.

Al-Nusra Front is not party to a ceasefire between government forces and the opposition fighters that has been in place since February 27.

In footage circulated on social media, which purported to show the scene where the plane crashed, about a dozen men crowded around a man lying in the dirt.

Some of them shout: "He's Syrian, he's Syrian!" and others cry: "Get his weapons off him!"

On Friday, al-Nusra and its allies pushed government loyalists out of Al-Eis.

Last month, opposition fighters shot down a Syrian army plane over the village of Kafr Nabuda in the central province of Hama.

Source : http://www.aljazeera.com/news/2016/04/syria-army-jet-downed-pilot-captured-aleppo-160405115905087.html

Islam in Turkmenistan

According to a 2009 Pew Research Center report, 93.1% of Turkmenistan's population is Muslim.[1] Traditionally, the Turkmen of Turkmenistan, like their kin in Uzbekistan and Afghanistan, are Sunni Muslims. Shia Muslims, the other main branch of Islam, are not numerous in Turkmenistan, and the Shia religious practices of the Azerbaijani and Kurdish minorities are not politicized. The great majority of Turkmen readily identify themselves as Muslims and acknowledge Islam as an integral part of their cultural heritage, but some support a revival of the religion's status primarily as an element of national revival.

History and structure

Islam was introduced to Turkmenistan during the period of Islamic conquest by the second and third Rashidun Caliphs, Umar and Uthman.

Integrated within the Turkmen tribal structure is the "holy" tribe called övlat. Ethnographers consider the övlat, of which six are active, as a revitalized form of the ancestor cult injected with Sufism. According to their genealogies, each tribe descends from the Prophet Muhammad through one of the Four Caliphs. Because of their belief in the sacred origin and spiritual powers of the övlat representatives, Turkmen accord these tribes a special, holy status. In the eighteenth and nineteenth centuries, the övlat tribes became dispersed in small, compact groups in Turkmenistan. They attended and conferred blessings on all important communal and life-cycle events, and also acted as mediators between clans and tribes. The institution of the övlat retains some authority today. Many of the Turkmen who are revered for their spiritual powers trace their lineage to an övlat, and it is not uncommon, especially in rural areas, for such individuals to be present at life-cycle and other communal celebrations.[2]

Islam in the Soviet Era

In the Soviet era, all religious beliefs were attacked by the communist authorities as superstition and "vestiges of the past." Most religious schooling and religious observance were banned, and the vast majority of mosques were closed. An official Muslim Board of Central Asia with headquarters in Tashkent was established during World War II to supervise Islam in Central Asia. For the most part, the Muslim Board functioned as an instrument of propaganda whose activities did little to enhance the Muslim cause. Atheist indoctrination stifled religious development and contributed to the isolation of the Turkmen from the international Muslim community. Some religious customs, such as Muslim burial and male circumcision, continued to be practiced throughout the Soviet period, but most religious belief, knowledge, and customs were preserved only in rural areas in "folk form" as a kind of unofficial Islam not sanctioned by the state-run Spiritual Directorate.[2]

Religion after independence

The current government oversees official Islam through a structure inherited from the Soviet period. Turkmenistan's Muslim Religious Board, together with that of Uzbekistan, constitutes the Muslim Religious Board of Mavarannahr. The Mavarannahr board is based in Tashkent and exerts considerable influence in appointments of religious leaders in Turkmenistan. The governing body of Islamic judges (Kaziat) is registered with the Turkmenistan Ministry of Justice, and a council of religious affairs under the Cabinet of Ministers monitors the activities of clergy. Individuals who wish to become members of the official clergy must attend official religious institutions; a few, however, may prove their qualifications simply by taking an examination.[2]

Some Turkmen do not regularly attend mosque services or demonstrate their adherence publicly, except through participation in officially sanctioned national traditions associated with Islam on a popular level, including life-cycle events such as weddings, burials, and pilgrimages.[2] However, since 1990, efforts have been made to regain some of the cultural heritage lost under Soviet rule. President Saparmurat Niyazov has ordered that basic Islamic principles be taught in public schools. More religious institutions, including religious schools and mosques, have appeared, many with the support of Saudi Arabia, Kuwait, and Turkey. Religious classes are held in both schools and mosques, with instruction in Arabic language, the Qur'an and the hadith, and history of Islam.[2]

Turkmenistan's government stresses its secular nature and its support of freedom of religious belief, as embodied in the 1991 Law on Freedom of Conscience and on Religious Organizations in the Turkmen Soviet Socialist Republic and institutionalized in the 1992 constitution. That document guarantees the separation of church and state; it also removes any legal basis for Islam to play a role in political life by prohibiting proselytizing, the dissemination of "unofficial" religious literature, discrimination based on religion, and the formation of religious political parties. In addition, the government reserves the right to appoint and dismiss anyone who teaches religious matters or who is a member of the clergy. Since independence, the Islamic leadership in Turkmenistan has been more assertive, but in large part it still responds to government control. The official governing body of religious judges gave its official support to President Niyazov in the June 1992 elections.[2]

On the other hand, some Muslim leaders are opposed to the secular concept of government and especially to a government controlled by former communists (see Centers of Political Power, this ch.). Some official leaders and teachers working outside the official structure have vowed to increase the population's knowledge of Islam, increase Islam's role in society, and broaden adherence to its tenets. Alarmed that such activism may alienate Orthodox Slavs, the government has drawn up plans to elevate the council of religious affairs to ministry status in an effort to regulate religious activities more tightly.[2]

Story of Prophet Lut (Lot) a.s

Prophet Abraham peace be upon him left Egypt accompanied by his nephew Lut peace be upon him, who then went to the city of Sodom (Sadum), which was on the western shore of the Dead Sea.

This city was filled with evil. Its residents waylaid, robbed and killed travelers. Another common evil among them was that men had sex with men instead of with women. This unnatural act later became known as sodomy (after the city of Sodom). It was practiced openly and unashamedly.

It was at the height of these crimes and sins that Allah revealed to Prophet Lut peace be upon him that he should summon the people to give up their indecent behavior, but they were so deeply sunk in their immoral habits that they were deaf to Lot's preaching. Swamped in their unnatural desires, they refused to listen, even when Lot warned them of Allah's punishment. Instead, they threatened to drive him out of the city if he kept on preaching.

Allah the Almighty revealed:

"The people of Lot (those dwelt in the towns of Sodom in Palestine) belied the Messengers when their brother Lot said to them, 'Will you not fear Allah and obey Him? Verily! I am a trustworthy Messenger to you. So fear Allah, keep your duty to Him, and obey me. No reward do I ask of you for it (my Message of Islamic Monotheism) my reward is only from the Lord of the 'alamin (mankind, jinn and all that exists). Go you in unto the males of the 'alamin (mankind), and leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people!'

"They said, 'If you cease not, O Lot! Verily, you will be one of those who are driven out!'

"He said, 'I am indeed, of those who disapprove with severe anger and fury your (this evil) action (of sodomy). My Lord! Save me and my family from what they do.'

"So We saved him and his family, all except an old woman (this wife) among those who remained behind."

Al-Qur'an 26:160-171
The doings of Lot's people saddened his heart. Their unwholesome reputation spread throughout the land, while he struggled against them. As the years passed, he persisted in his mission but to no avail. No one responded to his call and believed except for the members of his family, and even in his household, not all the members believed. Lot's wife, like Noah's wife, a disbeliever.

Allah the Almighty declared:

"Allah set forth an example for those who disbelieve, the wife of Noah and the wife of Lot. They were under two of Our righteous slaves, but they both betrayed their (husbands, by rejecting their doctrines) so they (Noah & Lut) benefited them (their respective wives) not, against Allah, and it was said, 'Enter the Fire along with those who enter!' "
Al-Qur'an 66:10
If home is the place of comfort and rest, then Lut found none, for he was tormented both inside and outside his home. His life was continuous torture and he suffered greatly, but he remained patient and steadfast with his people. The years rolled by, and still not one believed in him. Instead, they belittled his message and mockingly challenged him:

"Bring Allah's Torment upon us if you are one of the truthful!"
Al-Qur'an 29:29
Overwhelmed with despair, Lot prayed to Allah to grant him victory and destroy the corrupt. Therefore, the angels left Abraham peace be upon him and headed for Sodom the town of Lut peace be upon him. They reached the walls of the town in the afternoon. The first person who caught sight of them was Lot's daughter, who was sitting beside the river, filling her jug with water. When she lifted her face and saw them, she was stunned that there could be men of such magnificent beauty on earth.

One of the tree men (angels) asked her, "O maiden, is there a place to rest?"

Remembering the character of her people she replied, "Stay here and do not enter until I inform my father and return." Leaving her jug by the river, she swiftly ran home.

"O father," she cried, "you are wanted by young men at the town gate and I have never before seen the like of their faces!"

Lot felt distressed as he quickly ran to his guests. He asked them where they came from and where they were going.

They did not answer his questions. Instead they asked if he could host them. He started talking with them and impressed upon them the subject of his people's nature. Lot was filled with turmoil; he wanted to convince his guests without offending them, not to spend the night there, yet at the same time he wanted to extend to them the expected hospitality normally accorded to guests. In vain he tried to make them understand the perilous situation. At last, therefore, he requested them to wait until the night fell, for then no one would see them.

When darkness fell on the town, Lot escorted his guest to his home. No one was aware of their presence. However, as soon as Lot's wife saw them, she slipped out of the house quietly so that no one noticed her. Quickly, she ran to her people with the news and it spread to all the inhabitants like wildfire. The people rushed towards Lot quickly and excitedly. Lot was surprised by their discovery of his guests. and he wondered who could have informed them. The matter became clear, however, when he could not find his wife, anywhere, thus adding grief to his sorrow.

When Lot saw the mob approaching his house, he shut the door, but they kept on banging on it. He pleaded with them to leave the visitors alone and fear Allah's punishment. He urged them to seek sexual fulfillment with their wives, for that is what Allah had made lawful.

Lot's people waited until he had finished his short sermon, and then they roared with laughter. Blinded by passion, they broke down the door. Lot became very angry, but he stood powerless before these violent people. He was unable to prevent the abuse of his guests, but he firmly stood his ground and continued to plead with the mob.

At that terrible moment, he wished he had the power to push them away from his guests. Seeing him in a state of helplessness, and grief the guests said, "Do not be anxious or frightened, Lot for we are angels, and these people will not harm you."

On hearing this, the mob was terrified and fled from Lot's house, hurling threats at him as they left. The angels warned Prophet Lut peace be upon him to leave his house before sunrise, taking with him all his family except his wife.

Allah had decreed that the city of Sodom should perish. An earthquake rocked the town. It was as if a mighty power had lifted the entire city and flung it down in one jolt. A storm of stones rained on the city. Everyone and everything was destroyed, including Lot's wife.

Allah the Almighty recounted this story:

"And tell them about the guests (angels) of Abraham. When they entered unto him, and said, 'Salaman (peace)!' Abraham said, 'Indeed! We are afraid of you.'

"They (the angels) said, 'Do not be afraid! We give you glad tidings of a boy (son) possessing much knowledge and wisdom.' (Abraham) said, 'Do you give me glad tidings (of a son) when old age has overtaken me? Of what then is your news?' They (the angels) said, 'We give you glad tidings in truth. So be not of the despairing.'

"Abraham said, 'And who despairs of the Mercy of his Lord except those who are astray?' (Abraham again) said, 'What then is the business on which you have come, O Messengers?'

"They (the angels) said, 'We have been sent to a people who are mujrimin (criminals, disbelivers, polytheists, sinners). (All) except the family of Lot. Them all we are surely going to save (from destruction).'

"Except his wife, of whom We have decreed that she shall be of the those who remain behind (she will be destroyed).

"Then when the Messengers (the angels) came unto the family of Lot, he said, 'Verily! You are people unknown to me.' They said, 'Nay! we have come to you with that (torment) which they have been doubting. And we have brought to you the truth (the news of the destruction of your nation) and certainly, we tell the truth. Then travel in a part of the night with your family, and you go behind them in the rear, and let no one amongst you look back, but go on to where you are ordered.'

"And We made known this decree to him, that the root of those (sinners) was to be cut off in the early morning.

"The inhabitants of the city came rejoicing (at the news of the young men's arrival). Lot said, 'Verily! These are my guests, so shame me not. And fear Allah and disgrace me not.' They (people of the city) said, 'Did we not forbid you to entertain (or protect) any of the 'alamin (people, foreigners strangers etc) from us?' Lot said, 'These (the girls of the nation) are my daughters to marry lawfully if you must act so.'

"Verily, by your life (O Muhammad), in their wild intoxication they were wandering blindly. So as-salihah (torment, awful cry, etc.) overtook them at the time of sunrise; and We turned (the towns of Sodom in Palestine) upside down and rained down on them stones of baked clay. Surely! In this are signs for those who see (or understand or learn the lessons from the Signs of Allah). And verily! They (the cities) are right on the highroad (from Makkah to Syria, i.e. the place where the Dead Sea is now). Surely! Therein is indeed a sign for the believers."

Al-Qur'an 15:51-77
Allah the Exalted also declared:

"So we saved him and his family, all, except an old woman (his wife) among those who remained behind. Then afterward We destroyed the others. We rained on them a rain of torment. How evil was the rain of those who had been warned. Verily, in this is indeed a sign yet most of them are not believers. Verily! Your Lord, He is indeed the All-Mighty, the Most Merciful."
Al-Qur'an 26:170-175
The book was closed on the people of Lot peace be upon him. Their towns and names have been erased from the face of the earth. Gone are they from memory. One book was closed of the books of corruption.

Lot peace be upon him proceeded towards Abraham peace be upon him. He visited him, and when he recounted the story of his people, he was surprised to learn that Abraham peace be upon him already knew. So Lut peace be upon him continued to invite people to Allah, as did Abraham peace be upon him, the patient one who turned to Allah repentantly, and the two held firm to their mission.

Source :http://sunnahonline.com/library/stories-of-the-prophets/297-story-of-prophet-lut

Hints of an End to the Fighting in Yemen

fter a year of civil war, there is a glimmer of hope for long-suffering Yemen. The main combatants, Iranian-backed Houthi rebels and Saudi-backed government forces, have agreed to a cease-fire starting April 10, and the United Nations plans to revive peace talks a week later.

Saudi Arabia is said to be looking for a way out of the war, but whether Saudi leaders and the Houthis can agree on a political solution remains a big question. In a show of good faith, the two sides did complete a prisoner exchange involving nine Saudis and 109 Yemenis.

The conflict has been a disaster — for Yemen but also for the region, Saudi Arabia and the United States, which supported the Saudi military intervention that human rights groups and the United Nations say resulted in war crimes. It needs to end now.

A Saudi-led coalition of mostly Sunni Arab nations began the air war a year ago with the aim of defeating the Houthis, an indigenous Shiite group, and reinstalling President Abdu Rabbu Mansour Hadi, whom the rebels had ousted from power. Although initially reluctant, President Obama agreed to support the effort with intelligence sharing, weapons and in-flight refueling of aircraft.

The Saudis, under a new king and an inexperienced defense minister, decided to take direct action against the forces of Shiite Iran because they feared Tehran was gaining influence in the region. Although the Saudis overstated Iran’s role, Mr. Obama apparently felt it was necessary to support them, perhaps in part to appease Saudi outrage over the Iran nuclear agreement.

The cost of this proxy war is staggering. More than 6,200 people have been killed, almost half of them civilians, and more than 30,000 have been wounded, the World Health Organization said this week. On Tuesday, Unicef said at least 934 children have been killed and 1,356 wounded. More than 80 percent of Yemen’s 24 million people need humanitarian aid.

There have been reports of abuses by the Houthis, but the top United Nations human rights official, Human Rights Watch and others say the majority of civilian deaths have been from indiscriminate airstrikes by the Saudi coalition. Schools, hospitals and electricity and water supplies have been destroyed. Last month, 106 people were killed at a crowded market reportedly by a coalition airstrike.

In January, a United Nations panel said 119 coalition sorties violated international law. It called for an international commission to investigate abuses by all parties. After the United States and Britain, a Saudi backer in the war and an arms supplier, played down such concerns, the United Nations Security Council opted for a Yemeni-led national inquiry, which will not be impartial.

Now, though, calls to end the conflict are building and the European Parliament recently approved a nonbinding resolution urging an end to arms exports to Saudi Arabia. Secretary of State John Kerry is expected to meet soon with foreign ministers of gulf Arab nations. If he can make sure they go forward with the cease-fire, there may be a chance of ending a conflict that has slaughtered civilians, tarnished America’s standing and diverted resources from fighting the Islamic State and Al Qaeda.

Source : http://www.nytimes.com/2016/04/01/opinion/hints-of-an-end-to-the-fighting-in-yemen.html?_r=0