'and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things'. [Quran:64:11]
Saturday, June 16, 2012
കെ എം സി സി നെറ്റ് സോണ്‍ ഗ്രീന്‍ നൈറ്റ് -മാപ്പിള പ്പാട്ട് മത്സരം
നിസ്ക്രീനുകളുടെ
പളപളപ്പിന്റെ കാപട്യങ്ങളിൽ പെട്ട്
വഞ്ചിതാരാകുന്ന
ഗായകരെയും ആസ്വാദകരെയും
ലക്ഷ്യമിട്ട്
പ്രഗൽഭരായ ജഡ്ജസിന്റെ നേതൃത്വത്തിൽ
മാപ്പിളപ്പാട്ടിന്റെ
ഇമ്പമേറിയ ഇശലുകളുമായി
ശൈലിയിലും ഭാവത്തിലും
തനിമ ചോരാതെ ആസ്വാദക
മനസ്സുകളില്‍
ഇശലിന്റെ തേന്മഴ പെയ്യിച്ച് കൊണ്ട്
കെ.എം.സി.സി, ‘നെറ്റ്
സോൺ ഗ്രീൻ നൈറ്റ് മാപ്പിളപ്പാട്ട്
മത്സരം’ ഒരുക്കുന്നു.
ആധുനിക ലോകത്തിന്റെ ആധുനിക സംവിധാനങ്ങളെ
നന്മയുടെയും അറിവിന്റെയും
വാതായനങ്ങളാക്കി
ഗമിക്കുന്ന
കെ.എം.സി.സി നെറ്റ്സോൺ ലോക
ചരിത്രത്തിലാദ്യമായി
ഇന്റെർനൈറ്റ് സംവിധാനങ്ങളുടെ
സഹായത്തോടെ
ഒരുക്കുന്ന ഈ സ്വര മാധുര്യങ്ങളുടെ
മാറ്റുരക്കൽ
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എന്നിവരുമായി
ബന്ധപ്പെടുക.
കെ എം സി സി നെറ്റ് സോണ്‍
ഗ്രീന്‍ നൈറ്റ് -മാപ്പിള പ്പാട്ട് മത്സരം
നിബന്ധനകള്‍
1 . ഓടിയേഷന്‍ റൌണ്ട് ഈ മാസം 14 മുതല്‍ തുടങ്ങുതായിരിക്കും.
2 .മത്സരത്തില് പങ്കെടുക്കാന്
ആഗ്രഹിക്കുന്നവര്‍ netzonegreennight@gmail.com എന്ന മയിലില്‍ ഫോട്ടോ പതിച് പൂരിപ്പിച്ച രജിസ്ട്രഷന്‍ ഫോറം
അയക്കേണ്ടതാണ്.അപേക്ഷ ഫോറം ഈ മെയിലില്‍ നിന്നും
ലഭിക്കുന്നതാണ് ,
3 .മാപ്പിള പ്പാട്ടിന്റെ
വൃത്ത നിയമങ്ങള്‍ പാലിക്കുന്ന പാട്ടുകളെ മത്സത്തില്‍
പരിഗണിക്കുകയുള്ളൂ.പാട്ടുകള്‍ കമ്പി,വാല്കമ്പി,കഴുത്ത്‌,
വലുംമല്‍ കമ്പി എന്നീ നിബന്ധനകള്‍ പാലിച്ചിരിക്കണം.
4 .സൗദി സമയം രാത്രി10 മണിക്ക് ആരംഭിക്കുന്ന മത്സരത്തില് ഇന്ത്യയില് നിന്ന് പങ്കെടുക്കുന്ന മത്സരാര്ത്ഥികള്ക്ക് സമയത്തില് മുന്ഗണന നല്‍കുന്നതാണ്.
5 . മത്സരാര്ത്തികള്‍ വെബ് ക്യാമറ
ഉപയോഗിച്ച് കരോക്കോയില്‍ ആണ് പാടെണ്ടത്.(വെബ്കാം സ്ത്രീകള്ക്ക് നിര്ബന്ധമില്ല)
6 .മത്സരത്തിനിടയില്‍
ഡി.സി.ആകുന്നവര്‍ക്ക് 3 തവണ അവസരം നല്‍കുന്നതാണ്.
7 . ഒന്നാം സമ്മാനം അര
ലക്ഷം രൂപയും ,രണ്ടാം സമ്മാനം കാല്‍ ലക്ഷം രൂപയും ,മൂന്നാം സമ്മാനം 10000 രൂപയും ഇവക്കു
പുറമേ 5 പ്രോത്സാഹന സമ്മാനങ്ങളും നല്‍കുന്നതായിരിക്കും.
8.മത്സരര്തികള് ഒരു റൌണ്ടില്‍
രണ്ടു ഗാനങ്ങള്‍ ആണ് ആലപിക്കേണ്ടത്
9 .സെമി ഫൈനല് മത്സരത്തില്
പ്രസ്ഥാന ഗാനം,ഭക്തി ഗാനം ,ഹാസ്യ ഗാനം എന്നിങ്ങനെ 3 റൌണ്ട് ഉണ്ടായിരിക്കുന്നതാണ്.
10 . ഗ്രാന്‍ഡ്‌ ഫൈനല്
മത്സരം ജിദ്ദയില് പ്രത്യേകം തയ്യാറാക്കിയ ഓപണ്
സ്റ്റേജില് മേഘാ ഷോയായി നടക്കുന്നതാണ്.
11. ജിദ്ദയില് നിന്ന്
പുറത്തുള്ള ഫൈനല് മത്സരാര്ത്ഥികളെ ആധുനിക സാങ്കേതിക വിദ്യകളുടെ സഹായത്തോടെ സ്റ്റേജില്
അവതരിപ്പിക്കുന്നതാണ്
12 .സൌകര്യാര്‍ത്ഥം സമയങ്ങളും
അവതരണ രൌണ്ടുകളും ആവശ്യമായ മാറ്റങ്ങള്‍ വരുത്താന്‍ സംഘാടകര്‍ക്ക് അവകാശമുണ്ടായിരിക്കുന്നതാണ്.
13 .ഒരു ഐ ഡിയില്‍ നിന്നും
ഒരു മല്സരാതിയെ മാത്രമേ അനുവദിക്കുകയുള്ളൂ
14. ജഡ്ജസിന്റെ തീരുമാനം
അന്തിമമായിരിക്കും
15. നെറ്റ്സോണ് ഭാരവാഹികള്
മത്സരത്തില് പങ്കെടുക്കാന് പാടുള്ളതല്ല
Friday, June 15, 2012
Thursday, June 14, 2012
Moses’s Advice to the Prophet on the Night Journey: An Israelite Narration? / Sheikh 'Atiyyah Saqr
Question:
On the occasion of
remembering the Prophet’s Night Journey and Ascension, we read the following in
some magazines: “Moses was not Prophet Muhammad’s guardian to advise him to
return to his Lord more than once to ask Him for less prescribed prayers for
the Muslim nation.” This hadith is just one of the Israelite narrations to
signify Moses’s high status and superiority that he directed and advised
Prophet Muhammad (peace and blessings be upon him) to return to Allah and ask
Him to make prayer easier for the Muslim nation.” What is the juristic opinion
in this issue?
Mufti Sheikh
'Atiyyah Saqr
Answer:
In the Name of Allah, Most Gracious,
Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we are greatly pleased to receive your question which shows the confidence you place in us. May Allah reward you abundantly for your interest in knowing the teachings of Islam!
The hadith you referred to in your question is narrated by Al-Bukhari and Muslim as well as other compilers of hadith. This hadith has been thoroughly studied by specialized religious scholars along time ago, but those laymen who now question it never thought to provide valid, convincing evidence for their claims. The specialized scholars never claimed that the hadith in point was an Israelite narration cited to prove Moses’s superiority over Prophet Muhammad.
Responding to the question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:
The hadith regarding the Prophet’s Night Journey and Ascension is narrated by Al-Bukhari and Muslim and other compilers of hadith, so it is in the highest degree of authenticity. The hadith states that when Almighty Allah initially prescribed fifty daily prayers on the Muslim nation, Prophet Moses advised Prophet Muhammad (peace and blessings be upon him) to return to Allah and ask Him to make them less than fifty. Then Allah granted the Prophet’s appeal and made them only five daily prayers, yet they are equal to fifty prayers in reward.
It is noteworthy that though this hadith deals with an extraordinary, superhuman event, it must be believed and taken for granted, as the majority of scholars agree that a recurrently narrated hadith or a single authentic hadith indicates certainty. It is also important to note that this narration should be believed as a whole, meaning that we should not believe part of it and disbelieve other parts. It should either be completely believed or disbelieved, though the latter case is impermissible.
The fact that prayer was prescribed on the Prophet’s Night Journey and Ascension in the way mentioned in the hadith was never rejected by any of the exegetes of hadith. None of them rejected the fact that Prophet Muhammad, in response to Moses’s advice, returned to Allah several times to ask Him to make prayer easier for the Muslims. They never claimed that it was an Israelite narration intended to prove Moses’s superiority over Prophet Muhammad. On the contrary, they steadfastly believed it and based a principal juristic rule on it, namely whether or not the abrogation of a ruling can occur before its application.
On the other hand, why should this narration be thought to be an advantage on the part of the Jews? Rather, it shows their disobedience to Moses when he enjoined them to perform the prayers prescribed on them by Allah. That was why Moses asked Prophet Muhammad to ask Allah to prescribe less prayers so as not to suffer the disobedience Moses suffered from the Jews. Moses said to the Prophet: “I have tested people before you, and I have tried my level best with the Children of Israel (in vain).” The exegetes of this hadith pointed out that Moses told Prophet Muhammad that though the Jews were physically strong and had longevity, they were too impatient to obey him.
Imam Al-Qurtubi stated: “The point
that it was Moses in particular who advised the Prophet (peace and blessings be
upon him) regarding the divine prescription of prayer is that Moses’s
followers, the Jews, were enjoined to perform more prayers than other previous
nations, so they could not observe them. Therefore, Moses felt pity for the
Muslim nation and feared that they might suffer the same. This is shown in
Moses’s words to Prophet Muhammad, “I have tested people before you.” Moreover,
there are many clarifications of this point in other books, none of which
contained any claim that this hadith is a biased Israelite narration.
All prophets are brothers with one religion, as stated by the Prophet (peace and blessings be upon him). Thus, it is acceptable that a brother may advise his brother to do something beneficial for him and his nation.
In fact, the argument of those who reject this part of the aforementioned hadith for fear that Moses may be regarded superior to and guardian of Prophet Muhammad is baseless. This is because Muhammad himself honors and praises Moses, Jesus, Jonah and many other prophets. The Prophet says, as stated in an authentic hadith: “I am the nearest of all the people to Jesus, the son of Mary, as there has been no prophet between me and him.”
Moreover, the Prophet says about Moses: “Do not give me superiority over Moses, for on the Day of Resurrection all the people will fall unconscious and I will be one of them, but I will be the first to gain consciousness, and will see Moses standing and holding the side of the Throne (of Allah). I will not know whether (Moses) has also fallen unconscious and got up before me, or Allah has exempted him from that stroke.”
Furthermore, the Prophet says about Jonah: “No one should ever say that I am better than Jonah ibn Matta.” Almighty Allah Himself commands Prophet Muhammad to follow in the footsteps of His prophets. Almighty Allah says: “Those are they whom Allah guideth, so follow their guidance” (Al-An`am: 90). Does this mean that they are superior to the Prophet (peace and blessings be upon him)?
There is by no means any reasonable argument to reject or disbelieve such a conversation mentioned in the hadith between Prophet Muhammad and Prophet Moses (peace and blessings be upon both of them). There must be prudence and wise understanding to dispel doubts regarding the relationship between Muhammad and Moses. Regrettably, background and mentality sometimes affect the understanding of authentic statements so that they are rejected due to biased opinions. This often occurs even though there are many ways to understand such statements. For example, Almighty Allah states in the Qur’an: “And lo! it is a revelation of the Lord of the Worlds, which the True Spirit hath brought down, Upon thy heart, that thou mayest be (one) of the warners, In plain Arabic speech. And lo, it is in the Scriptures of the men of old. Is it not a token for them that the doctors of the Children of Israel know it>?” (Ash-Shu`araa’: 192-197) Unless it is taken for granted that the Qur’an is definitely authentic, some people might wonder how Allah related believing in the Qur’an and Muhammad, to the scholars of the Children of Israel. Do they have any guardianship over the Prophet and the Qur’an? In addition, Almighty Allah says: “And We sent not (as Our messengers) before thee other than men whom We inspired. So ask the followers of the Remembrance if ye know not” (An-Nahl: 43). Those men whom Allah inspired were those who believed in the Messenger of Allah and in the Qur’an. At any rate, Allah is Most Sufficient as Witness to the truthfulness of Muhammad and to his miracles, and no other witnesses are required.
Furthermore, this hadith of the Prophet's Night Journey and Ascension is full of miracles and wonders, yet it is an authentic hadith as stated by Al-Bukhari and Muslim. Moreover, none of the scholars of hadith questioned its authenticity, whether regarding its wording or chain of transmitters, and none of the exegetes of hadith claimed that there was any part of the hadith related to Israelite narrations. Rather, they admired the content of the hadith so much that they elaborated on its lessons and the wisdom it contained in a way that confirmed its authenticity. Furthermore, they explained and clarified the meanings of the hadith to those who had difficulty in understanding its significance.
This hadith has been studied and understood by specialized religious scholars for about fourteen centuries, whereas those laymen who now question it never thought to provide valid, convincing evidence for their claims. Almighty Allah says: “And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.” (An-Najm: 28)
Such doubts and misconceptions regarding this hadith are expected from non-Muslims, as their main concern is to raise doubts around the Prophetic Sunnah, and the Qur’an. It is very strange to know that this is the understanding of a Muslim concerning such a great hadith! Though the intentions of some Muslims who raise such doubts may be good, they negatively affect the opinions of laymen concerning the Sunnah and religion in general.
Allah Almighty knows best.
Fasting on the 27th of Rajab? / Sheikh Yusuf Al-Qaradawi
Question:
Dear Sheikh! Is there any
specific reward or merit pertaining to 27 Rajab? What about fasting on that
day? Is it true that Al-Israa’ and Al-Mi`raj (Night Journey and
Ascension of the Prophet—peace and blessings be upon him) happened on that
night?
Mufti Sheikh Yusuf Al-Qaradawi
Answer:
All praise and thanks are due to
Allah, and peace and blessings be upon His Messenger.
Dear questioner! Thank you for this
question, which reflects a true desire to gain more knowledge about Islam and
its guidance.
It should be noted, first of all, that
the exact date of Al-Israa’ and Al-Mi`raj is not known. There is
no evidence to support the saying that it happened on 27 Rajab. Even if 27
Rajab is the day of Al-Israa’ and Al-Mi`raj, there is no way to
say that we have to fast that day, since we cannot innovate fasting on our own
without having evidence from the sources of Shari`ah supporting it. However, if
a person customarily fasts on Mondays and Thursdays and 27 Rajab falls on one
of those two days, then there is nothing wrong in fasting on that day.
Elaborating on this issue, the eminent Muslim scholar Sheikh Yusuf
Al-Qaradawi states: "Among the prohibited types of fasting is any kind
of fasting people initiate on their own without any Shari`ah text or evidence.
An example of this is the fasting on 27 Rajab thinking that it is the day that
followed the night of Al-Israa’ and Al-Mi`raj. Some people would
fast on that day as a token of gratitude and thankfulness to Allah for the
blessing of Al-Israa’ and Al-Mi`raj. It is really important for a
Muslim to prove thankful in the remembrance of every event that brought
blessings to the Muslim Ummah. These events are many indeed. However, this
thankfulness does not mean that a Muslim has to fast. Almighty Allah reminds
Muslims of so many blessings He has given to them. Allah says: “O ye who
believe! Remember Allah's favor unto you when there came against you hosts, and
We sent against them a great wind and hosts ye could not see."
(Al-Ahzab: 9) However, Almighty Allah did not ask them to fast and they never
did.
In his brilliant book Zaad
Al-Ma`aad, Imam Ibn Al-Qayyim wrote that Ibn Taymiyah. said, “It is not
recorded that any Muslim attributed any merit or privilege to the night of Al-Israa’
and Al-Mi`raj. None of the Companions ever did so. That is why we
cannot tell when exactly Al-Israa’ and Al-Mi`raj happened.” Ibn
Al-Qayyim wrote, "There is no clear evidence of the exact month when it
happened, or the exact date of it. There are, in fact, so many reports in this
regard and none of then is decisive. There is no specific ritual pertaining to
it."
It is thus clear that there is no
clear evidence that the night of Al-Israa’ and Al-Mi`raj is 27
Rajab, despite of the common belief that it happened that day."
Allah Almighty knows best.
Al-Isra' & Al-Mi`raj (Night Journey of the Prophet)
Question
Dear Sheikh, As-Salamu
`Alaykum wa Rahamtu Allah wa Barakatuh. In the month of Rajab, Muslims all over
the world celebrate the occasion of Al-Isra' and Al-Mi`raj. Could
you please give me a brief information about it as well as its significant
lessons?
Mufti A
Group of Islamic Researchers
Answer:
In the Name of Allah, Most
Gracious, Most Merciful.
All praise and thanks are due
to Allah, and peace and blessings be upon His Messenger.
Dear brother
in Islam, we appreciate the great confidence you have in us, and we implore
Allah to help us serve the cause of Islam and to render this work for His Sake.
As far as the issue of Al-Isra' and Al-Mi`raj is concerned, we'd deal with it from the following dimensions:
1. Its Time and Incidents
As for its exact date, it is still controversial and no agreement has been reached. However, the majority of jurists are in favor of a date between 16-12 months prior to migration to Madinah.
It was during this period that the Prophet (peace and blessings be upon him) found himself made to have a night journey from the Ka`bah to Al-Masjid Al-Aqsa (The Farthest Mosque) in Jerusalem. Then he was borne to the celestial regions where he witnessed the seven heavens, met the Prophets of yore and saw the remarkable signs of divine majesty about which the Qur’an says: “The eye turned not aside nor yet was overbold, verily he saw one of the greater revelations of his Lord.” (An-Najm: 17-18)
Occurrence of the event at that time was meant to confer dignity upon the Prophet (peace and blessings be upon him). It signified something like viands of higher regale in order to console and alleviate the feelings of distress caused to him by the persecution of the pagans at Ta’if. After the incident of Al-Isra' and Al-Mi`raj, the Prophet (peace and blessings be upon him) told the people about his nocturnal journey, but the Quraysh mocked him and shook their heads stating that it was inconceivable and beyond the bounds of reason. When Abu Bakr (may Allah be pleased with him) saw the Quraysh accusing the Prophet (peace and blessings be upon him) of falsehood, he said, “What makes you wonder about it? If he said this, then it must be true. By Allah, he tells me that the revelation descends upon him from Heaven in a flash or in an instant during the day or night and I believe him. This is even more unimaginable and difficult than what seems to astound you."
2. Real Significance of Al-Isra' and Al-Mi`raj
The journey of Al-Isra' and Al-Mi`raj did not occur in a routine or ordinary run of things only to demonstrate the profound phenomena of the Kingdom of Allah in the Heavens and the earth to the Prophet (peace and blessings be upon him) of Islam. More than that, such a prophetic journey of tremendous importance alludes to a number of other significant and complex realities of far-reaching concern to humanity.
The two Qur'anic chapters (Surahs) of Al-Isra' and An-Najm revealed in connection with this heavenly journey indicate that Muhammad (peace and blessings be upon him) was charged with the office of prophethood for both the Houses of Allah, those in Jerusalem and Makkah, and was sent as the leader of the East and the West or the entire human race until the end of time. As the inheritor of all the Prophets of old, he represented the fulfillment and consummation of mankind’s religious development. His nightly journey from Makkah to Jerusalem expresses, in a figurative way, that his personality conformed and alluded to the oneness of Al-Masjid Al-Haram at Makkah and Al-Masjid Al-Aqsa at Jerusalem. That all the Prophets arrayed themselves behind him in Al-Masjid Al-Aqsa shows that the doctrine of Islam, preached by him, was final, universal and all comprehensive, meant for every class and section of human society throughout the ages.
The event is, at the same time, indicative of the comprehensiveness of the prophethood of Muhammad (peace and blessings be upon him) the place accorded to his followers in the great task of humanity’s guidance and the distinctive character of his message.
Frankly speaking, the incident of Al-Isra' and Al-Mi`raj represents a demarcation line between the regional, limited and variable rules of divine guidance entrusted to the Prophets of old and the global, comprehensive and abiding principles of faith conferred to the universal leader of human race. Had the Prophet (peace and blessings be upon him) been a sectional or regional guide, a national leader, the savior of any particular race or the restorer of the glory of any particular people, there would have been no need to honor him with ascension to the Heavens nor would he have been required to perceive the hidden phenomena of the Heavens and the earth. Nor would it have been necessary to create a new link between the celestial and the earthly surface of the Divine Kingdom; in that case the confines of his own land, his surroundings environs and the times would have been sufficient enough and there would have been no need for him to divert his attention to any other land or country. Neither his ascension to the most sublime regions of the Heavens and to the “Lot-Tree of the Farthest Limit” or even the nocturnal journey to the far away Jerusalem, then in the grip of the powerful Christian Empire of Byzantium, would have been necessary at all.
The Journey of Al-Isra' and Al-Mi`raj of the Prophet (peace and blessings be upon him) was a divine proclamation that he had nothing to do with the category of national or political leaders whose endeavors are limited to their own country and nation, for they serve the nations and races to which they belong and are a product of their time, they serve the need of a particular juncture. The Prophet (peace and blessings be upon him) of Islam, on the contrary, belonged to the luminous line of the Messengers of Allah (peace and blessings be upon them all) who communicate the inspired message of Heaven to the earth. They are links between Allah and His creatures.
3. The Prescription of Prayer
On this occasion, Allah made fifty Prayers a day obligatory for the Prophet (peace and blessings be upon him) and his followers. The Prophet (peace and blessings be upon him) constantly implored Allah for the reduction of the Prayers until the Lord was also pleased to limit these to only five times daily. The Lord was also pleased to declare that whoever properly performs these five times daily Prayers would be recompensed for all the fifty daily Prayers enjoined earlier.
Allah Almighty knows best.
Based on
Saifur Rahman Al-Mubarakpuri's The Sealed Nectar and the Biography of
the Prophet in: http://www.prophetmuhammed.org
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