IslamFact: December 2015

Friday 25 December 2015

IS MAWLID HARRAM OR HARRAH? CHECK THIS OUT

***MAWLID!! FACT NOT FICTION***

-----Facts of Mawlid, A gift for those who Accept & Deny-----

The Prophet Muhammad's ﷺ birthday celebration...

*Does the concept/belief of the 'celebration of Mawlid/Milad' exsist in the Quran? YES:
Evidence: ■(10:58) ■(19:15) ■(19:33) ■(14:5) and many more.

*Does the concept/belief of the 'celebration of Mawlid/Milad' exsist in the AHadeeth (Prophetic traditions)?: YES
Evidence: ■Sunan Nisa'i hadith No# 5428, ■Sahih Muslim Book of Sawm Hadith No#1162, ■Tirmidhi vol 1 Chapter of the birth of prophet ﷺ

*Did the Prophet ﷺ celebrate his own birthday (mawlid/milad)?: YES!
Evidence: ■Sahih Muslim, vol 2 Book of Sawm Hadith No# 1162

*Did Sayuduna Abu Bakr رضي الله عنه celebrate the Mawlid/Milad?: YES Evidence: ■Sunan Al Nisa'i hadith No# 5428

*Did Sayuduna Umar ibn al-Khattab رضي الله عنه celebrate the Mawlid/Milad?: YES
Evidence: ■Sunan Al Nisa'i hadith No# 5428

*Did Sayuduna Uthmaan ibn Affaan رضي الله عنه celebrate the Mawlid/Milad?: YES
Evidence: ■Sunan Al Nisa'i hadith No# 5428

*Did Sayuduna Ali ibn Abi Taalib رضي الله عنه celebrate the Mawlid/Milad?: YES
Evidence: ■Sunan Al Nisa'i hadith No# 5428

*Did Imam Abu Hanifah (may Allaah have mercy on him) Ever say Celebrating Mawlid is Haram, Innovation or Shirk?: NO.

*Did Imam Muhammad Idrees ash-Shafee (may Allaah have mercy on him) Ever say Celebrating Mawlid is Haram, Innovation or Shirk ?: NO.

*Did Imam Maalik ibn Anas (may Allaah have mercy on him) Ever say Celebrating Mawlid is Haram, Innovation or Shirk ?: NO.

*Did Imam Ahmad ibn Hanbal (may Allaah have mercy on him) Ever say Celebrating Mawlid is Haram, Innovation or Shirk ?: NO.

*Did any of the first THREE GENERATIONS of muslims Reject The celebration of Mawlid/Milad?: NO

*Does the concept/belief of the celebration of Mawlid/Milad' exsist in the view of any previous scholars?: YES! Evidence:
■Ibn Taymiyya Iqtidaa’ us-siraat-il-Mustaqeem, page 29
■Ibn Kathir Seerat unNabi & Tareekh Islam vol 13
■Ibn Hajar Asqalani Fath ul Bari book of Nikah
■Imam Jalaluddin Sayuti- Al Hawi Lil Fatawi
■Shah Abdul haq Dehalwi Midarijun Nabuwwa Vol 1 (& Many more)

*Is the celebration of Mawlid/Milad part of the religion of Islam?: YES
As this is proven from Quran, Authentic Narrations & Rulings of scholars of Ahlusunnah aswell as Non-Ahlusunnah.

*Do Majority of Muslims Celebrate Mawlid? YES
■47 Islamic Countries have the Mawlid as a National public holiday.

*Who does not like to rejoice on the birth of the best of creation?
Indeed everyone rejoices except for THE DEVIL and his counterparts: Evidence:
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

■Iblis (Satan) CRIED (screamed) loudly four times, 1- When Allah declared him as cursed, 2- When he was thrown out of Paradise, 3- When THE PROPHET ﷺ was BORN (MILAD) and 4- When Surah Fatiha was revealed
[Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]

*No surprise you see some crying faces in this month of Rabi ul Awal we can trace back their lineage.

*The Prophet ﷺ said: "I Fear when a so called Muslim will attack his neighbour Muslim with accusing him of SHIRK. The Prophet ﷺ was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet ﷺ replied - The attacker (the one accusing the other of Shirk will in reality be a mushrik and committing shirk himself)
(Bukhari, tarikh ul kabir)

*Those who attack us with accusations of Shirk should fear for their own faith and read the above narration.

*Is it so hard to listen and obey The Quran & The Prophet Muhammad ﷺ ?
your choice!!!

*Do you want to follow the Quran & Sahabi or the Shaytaan & Wahabi?

*Dont delay make the decision today!!!

"The Chanting of Salutaions will be forever, from which the hearts will blossom, Allah keep the Ahlusunnah Thriving, The Messengers ﷺ Milad will forever Continue"

Happy Mawlid Nabiyy 💫

IS MAWLID HARRAM OR HARRAH? CHECK THIS OUT

Wednesday 23 December 2015

CELEBRATION OF CHRISTMAS BY A MUSLIM IS HARRAM

My Dear Brothers and Sisters in Islaam!

It is Haraam for you to celebrate at the time of Christmas and decorate your house with balloons.
It is well known that the Muslims do not have any festival apart from Eid al-Fitr and Eid al-Adha, and the weekly “Eid” which is Friday (Yawm al-Jumu‘ah).

Celebrating any other festival is not allowed and is either of two things:
Either it is an innovation (bid‘ah), if it is celebrated as a means of drawing close to Allaah, such as celebrating the Prophet’s Birthday (Mawlid); or it is an imitation of the kuffaar, if it is celebrated as a tradition and not as an act of worship, because introducing innovated festivals is the action of the people of the Book who we are commanded to differ from.

So how about if it is a celebration of one of their actual festivals?
Decorating the house with balloons at this time is obviously joining in with the kuffaar and celebrating their festival.

What the Muslim is required to do is not to single out these days for any kind of celebration, decorating or adornment, or special foods, otherwise he will be joining the kuffaar in their festivals, which is something that is undoubtedly haraam.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is forbidden for the Muslims to imitate the kuffaar by holding parties on these occasions, or exchanging gifts, or distributing sweets or other foods, or taking time off work and so on.
The Prophet (blessings and peace of Allah be upon him) said:
“Whoever imitates a people is one of them.”

Shaykh al-Islam Ibn Taymiyah said:
Imitating them on some of their festivals implies that one is happy with the falsehood they are following, and that could make them (the non-Muslims) take this opportunity to mislead those who are weak in faith.

Those who do any of these things are sinning, whether they do it to go along with them, or to be friendly towards them, or because they feel too shy (to refuse to join in) or any other reason.
Because it is a kind of compromising the religion of Allaah to please others, and it is a means of lifting the spirits of the kuffaar and making them proud of their religion.

We ask Allaah to make Us feel proud of our religion (Islaam) and to help Us adhere steadfastly to it.

WHO IS MUHAMMAD?

Who Is the Prophet Muhammad ?

Muhammad was born in Makkah in the year 570. Since his father died before his birth and his mother died shortly thereafter, he was raised by his uncle who was from the respected tribe of Quraysh. He was raised illiterate, unable to read or write, and remained so till his death. His people, before his mission as a prophet, were ignorant of science and most of them were illiterate. As he grew up, he became known to be truthful, honest, trustworthy, generous, and sincere. He was so trustworthy that they called him the Trustworthy.1 Muhammad was very religious, and he had long detested the decadence and idolatry of his society.

The Prophet Muhammad’s Mosque in Madinah.

At the age of forty, Muhammad received his first revelation from God through the Angel Gabriel. The revelations continued for twenty-three years, and they are collectively known as the Quran.

As soon as he began to recite the Quran and to preach the truth which God had revealed to him, he and his small group of followers suffered persecution from unbelievers. The persecution grew so fierce that in the year 622 God gave them the command to emigrate. This emigration from Makkah to the city of Madinah, some 260 miles to the north, marks the beginning of the Muslim calendar.

After several years, Muhammad and his followers were able to return to Makkah, where they forgave their enemies. Before Muhammad died, at the age of sixty-three, the greater part of the Arabian Peninsula had become Muslim, and within a century of his death, Islam had spread to Spain in the West and as far East as China. Among the reasons for the rapid and peaceful spread of Islam was the truth and clarity of its doctrine. Islam calls for faith in only one God, Who is the only one worthy of worship.

The Prophet Muhammad was a perfect example of an honest, just, merciful, compassionate, truthful, and brave human being. Though he was a man, he was far removed from all evil characteristics and strove solely for the sake of God and His reward in the Hereafter. Moreover, in all his actions and dealings, he was ever mindful and fearful of God.

www. Islam-guides. Com

ARTICLE ON CONFLICT BETWEEN SHI'A AND THE SUNNI

by Yaroslav Trofimov
The conflict raging between Sunnis and Shiites across the Muslim world is easy to view
as eternal hatred that is destined to keep claiming lives for the foreseeable future.
Yet despite its ancient roots, the divide hasn’t been this deep or bloody for centuries.
And it is only in recent years that it has emerged as the biggest fault line in the battle
for dominance in the Middle East and beyond.
People age 40 and over in countries such as Saudi Arabia or Pakistan still remember
when they didn’t know—and didn’t particularly care—whether their neighbors and co-
workers were Sunni or Shiite.
“The differences between groups in Islam have always existed, but it is only when you
mix them with politics that it becomes really dangerous—dangerous like an atomic
bomb,” said Ihsan Bu-Huleiga, a Saudi economist who as a member of the kingdom’s
appointed legislature in 1996-2009 was one of the few members of its Shiite minority
to hold a prominent political position.

Indeed, from Yemen to Iraq and Syria to Bahrain, most of the wars and political
conflicts in the region today pit Sunnis against Shiites . They aren’t, however, over who
was the rightful successor to the Prophet Muhammad, the root of the original schism.
Rather, they are fought for political and economic sway within these countries and in the
broader Middle East.

“Sectarian tools are used in these struggles because they have greater impact,”
explained one of Lebanon’s most senior Shiite clerics, Seyed Ali Fadlullah. “If you were
to call upon people now to fight for a regional or international influence, they won’t act.
But people will act when it is said that your sect is under threat, or that your sanctities
are going to be destroyed.”

This transformation of the Sunni-Shiite struggle dates to the 1979 Iranian revolution and
its aftermath, when conservative regimes in Saudi Arabia and Pakistan, faced with
Tehran’s claim to lead Muslims world-wide, responded by challenging the Islamic
credentials of Shiite ayatollahs.

The rivalry gained a new impetus with the 2003 U.S. invasion of Iraq, which empowered
majority Shiites at the expense of the Arab Sunni minority that had ruled the country
since independence. The militant group that eventually came to be known as Islamic
State was born in the upheaval that ensued and took anti-Shiite zeal to new heights.

Hatred then reached genocidal levels after civil war erupted in Syria in 2011, with
an expanding Islamic State refusing to recognize Shiites as Muslims and giving them a
grim choice of conversion or death.

These sectarian alignments have been crystallized in the current war in Yemen , too, with
Saudi Arabia assembling a coalition of Sunni nations against the pro-Iranian Houthi
rebels, who adhere to a strain of Shiite Islam.

“Until the war, there has been a sense that Iran was encircling Saudi Arabia, that this
Shiite revival is occurring at the expense of the Sunnis,” said Saleh al Khathlan, a
professor of political science at King Saud University in Riyadh and vice chairman of the
country’s National Society for Human Rights. “It was no longer a Shiite crescent but a
Shiite circle.”

Sunnis account for some 90% of the 1.6 billion Muslims world-wide and have been the
dominant school in the Middle East for centuries. Although Shiites are spread across
the Middle East and South Asia, they constitute a majority only in Iran, Iraq, Azerbaijan
and Bahrain, which is ruled by a Sunni king.

The split between Islam’s main schools stems from a clash over succession after the
death of the Prophet Muhammad in the year 632. Shiites believe power should have
gone to the prophet’s son-in-law Ali and grandson Hussain; Sunnis think it shouldn’t
have been hereditary.

In subsequent centuries, there were regular outbreaks of sectarian hatred. Ibn Taymiyya,
a 14th-century Islamic scholar, penned a treatise attacking Shiites as “rafidha,” or those
who refuse God, popularizing a pejorative label that has since been adopted by Islamic
State.
Following the collapse of the Ottoman Empire in 1922, however, differences between
Sunnis and Shiites seemed obsolete, overshadowed by the divide between pro-Western
conservative regimes and pro-Soviet revolutionaries.

Saudi Arabia didn’t think twice in the 1960s about backing the Shiite royalist rebels in
Yemen, the forefathers of today’s Houthis, against the invading troops from Sunni but
revolutionary Egypt.

Then came the Iranian revolution that established Tehran’s Shiite theocracy. Ayatollah
Ruhollah Khomeini called for cleansing the region of Western influence, destroying Israel
and sweeping away reactionary monarchies such as Saudi Arabia’s.

“Iran is a Shiite Persian country in a predominantly Sunni Arab region. They can’t lead
the region by waving a Shiite flag, so they’ve tried to do so under the banner of Islamic
resistance against America and Israel,” explained Karim Sadjapour, Iran specialist at the
Carnegie Endowment for International Peace in Washington.

Predictably, Saudi Arabia and its allies responded by focusing attention on their foe’s
Shiite identity. The kingdom sees itself as a leader of the Muslim world because the
holy cities of Mecca and Medina rest on its soil, and for many decades Saudi-funded
Islamic education networks around the world poured vast sums into spreading anti-
Shiite propaganda.

In Pakistan, home to the world’s second-largest Sunni and Shiite communities, military
dictator Zia ul-Haq directly encouraged in the 1980s the creation of deadly Sunni
sectarian groups that now regularly massacre ordinary Shiites throughout the country. In
the latest attack, gunmen opened fire on a bus in the city of Karachi, killing more than
40 members of the Ismaili branch of Shiite Islam.

“Divisions were always there, but violence at the popular level wasn’t. Zia brought it in,”
said Raza Rumi, the editor of Pakistan’s Friday Times newspaper who survived an
assassination attempt by a Sunni sectarian group last year. The political use of
sectarianism, he added, “let the genie out of the bottle.”

Yaroslav Trofimov at yaroslav.trofimov@wsj.com . This article is culled by the Trent from the Wall Street Journal

Following the co

Monday 21 December 2015

MARRIAGE IN NUPE IN LINE WITH ISLAMIC TRADITION

Sulaiman Baba
I am Nupe
Marriage in Nupe Culture
Among the Nupes, marriage is a sacred inst-
itution which is contracted between a man and a
woman. The two people involved are referred to
as “eba yawo and yawo” meaning husband and
wife.
In the earlier Nupe tradition, young boys and girls
did not on their own choose who to marry. This
arrangement was left for the two families to
decide on behalf of their children. However, this
has changed significantly over the last three
decades. Young boys and girls now meet and
agree with one another before they involve their
parents. However, one thing is very clear, the
practice follows mutual understanding, consent
and approval of both parents. It is against this
background that when the boy’s family wants to
ask for the hand in marriage of a girl (desire to
marry their daughter) to their son that one of the
elders or a family friend (Rinna) is sent on
delegate mission to meet with the girl’s family.
The Rinna is very important in Nupe marriage; he
is the intermediary between the two families,
though with paramount interest of the boy’s
family.
At the inception of negotiations, the Rinna goes to
see the girl’s family on a mission called “Egi wa”
meaning seeking for marriage of a girl. This
mission is accompanied with Kola-nut and some
money as evidence. The girl’s family collects the
items and a reply will follow sooner or later. This
is marked by the distribution of these Kola-nuts
and money (no matter how little) to immediate
family members and distant relations of the girl’s
family announcing that their daughter Miss A is
now blessed with a husband, which the family
after due consultations and investigations will
finally approve of.
Bride and GroomBride and Groom FeedingThe next
stage now is for the Rinna to broad-cast same to
the boy’s family that mission has been
accomplished, marking a good begin-ning.
Therefore, the boy and his friends will now carry
on a special visit called “emisa” (greetings) to the
girl’s family to show appreciation for such
approval. This visit affords members of the girl’s
family to know their son – in – law. The period
usually attracts a lot of jokes from older women
in the girl’s compound who will claim to be the
first wife, hence, a big challenge for their future
bridegroom or son-in-law. Infact, some will even
go ahead to assess in joking pattern, his
completion, physique and handsome looks. That
is not a problem, as majority of Nupe people have
similar looks – handsome, sociable and peace-
loving. In the post-jihadist movement, there has
been no reported communal, religious, ethnic or
political upheaval of any magnitude in Nupeland.
Hence, Nupe people are models in peaceful
coexistence.
The subsequent stages are related to the wedding
plans. These start with the negotiation of “Ewo
yawo”(bride – price) which differs from one Nupe
zone to another but majority are in accordance
with the tenets of Islam. After a specific amount
is agreed upon, the Rinna ensures prompt
payment and other charges are set aside like
“Godiyagi” (small thanks) and “Godiyako” (big
thanks). The amounts are used to show
appreciation to relatives and the girl’s parents
respectively. The later in addition to other
resources the girl’s parents can afford are used to
acquire wedding gifts such as plates, cooking
utensils, dresses and new cloths for their beloved
daughter. Any sacrifice in this direction is not too
much. This is because in Nupe custom there is a
wise saying that “The daughter of a bride must
also become a bride” many women look forward
to this land-mark event in their lives. When all the
conditions are fulfilled and the girl reaches
puberty and is assumed “matured” to undertake
maternal responsibilities, the Rinna meets with
the boy’s family to decide on the month of the
year they want the marriage ceremony. He then
communicates this to the girl’s family who will
give approval after due consultations with other
family members. Finally, a specific date is fixed in
the approved month and the wedding proper is
arranged.
Traditional DanceOn the night preceding the
wedding date, the girl is formally initiated into
marriage “yaworufa dan”. This date in the 19th
Century up to the early 20th Century, is kept
secret and the girl does not know about it.
However, things have since changed, that not
only are Kola-nuts distributed to all well-wishers
from both sides openly, but also, the introduction
of invitation card in accordance with the dictates
of modern civilization characterizes Nupe
marriage in the 21st Century.
On the wedding date, Mu’alims (Islamic scholars)
are invited by the girl’s parents to carry out the
solemnization of their children’s wedding fatiha
with representatives of the boy’s family in
attendance and other well-wishers present to
bear witness and share the joy of the occasion.
After the pronouncement of the couple as
husband and wife, celebrations follow all through
the night. In some families, Islamic preaching is
observed all night, while in a majority, beating of
drums and folk songs are engaged in with well
wishers joining the families in celebrations. Late
in the evening of the wedding fatiha, the new
bride is prepared for the journey to her husband’s
home. She goes round relatives to bid them
farewell, that emotional moment is not always
easy for both the bride and the parents as tears
and prayers flow freely. Others give her final
counselling and guidance for a successful
marriage life. Then the parents finally handover
the girl to Rinna (yawogo) and she is usually
accompanied by a little girl and another married
woman to her new home.
Nupe musiciansIn the new home she is received
into a newly prepared room by the groom’s
family. Here, another round of celebrations
continue for the next 24 hours. This time around,
it is merry making galore and the atmosphere
becomes charged with dancing and singing as the
common feature. In the traditional age-old Nupe
culture, this ceremony may last between 5-7
days. But nowadays, the entire ceremony is
completed within 24-48 hours. Several traditional
practices in Nupe marriage have been jettisoned
due to the enlightment created by Islamic
preaching and educational programmes.
In Christian communities, church wedding
systems are adopted based on the teachings of
each denomination. However, varying degrees of
celebrations are observed in terms of
entertainment and support by friends, family and
well-wishers.
Curtesy: Nupekingdom.com

Wednesday 16 December 2015

SHEHU UTHMAM DAN FODIO AS A REFORMER

Shaikh Usman Dan Fodio - Brief Biography
Sheikh Uthman bn Fodio was born born in Maratta in 1168 AH/ December 1754 CE, and his full name is Uthman bn Muhammad bn Uthman bn Salih bn Ayyub bn Harun bn Muhammad Gordo bn Muhammad Jabbo bn Muhammad Sambo bn Ayyub bn Bubab Bani bn Masiran bn Ayyub bn Musa who is called Jakolo who came from Futa Toro. The name Foduye is his father’s epithet, which is a Fulfulde word meaning “the learned” and the word “Dan” is the Hausa version of “son of”. The family of Sheikh Uthman bn Fodio, a family that is well known for Islamic scholarship, migrated from Futa Toro to Hausaland in the 5th century after Hijra.
Sheikh Uthman ibn Fodio studied under various teachers including his father. But one of the teachers that had the greatest influence on him was Jibril ibn Umar JIbril who was concerned about the level of decadence in the Hausa society. Sheikh Uthman bn Fodio was influenced by the concerns of his teacher, and he dedicated himself to the study of Islam, until it reached a point where he began to see himself as scholar. As mentioned by Bugaje (1979), about four issues preoccupied the mind of Danfodio in Hausa land, these are:
Rigidity and venality of the Ulama
Belief and unbelief
Local customs and traditions
Mass ignorance of Islam.
For this reason the focus of his teaching geared towards addressing these areas with a view to reform them so that people’s life style can conform to the Qur’an and Sunnah. When he reached the age of 20, he established his own school in Degel and together with his brother Abdullahi they started going to different towns and cities to preach.
As a result of the preaching, he started attracting followership. Degel became a centre of learning because people are coming to take lessons from him. However, this created an enmity for him against the scholars of the time who were worried about his popularity and his insistence on the Qur’an and sunnah. At this point Sheikh Uthman started writing, and it was reported that he wrote about fifty books at that time especially on the scholars who justify the corruption of the rulers, and he refused to listen to those who ascribe certain supernatural powers to him, because some rumours at that time were that he is a Wali and even flies. But what worries Sheikh Uthman ibn Fodio most is the ignorance of the society, in particular scholars who leave their wives and children in a state of ignorance without any knowledge of the deen.
When the teaching of Shehu became popular he extended the teaching to his head, Bawa Jan Gwarzo, Sarkin Gobir.
Shehu then moved to Zamfara and preached for five years. One of the scholars at that time attacked him for teaching women together with men, even though he separates them, and Sheikh said it is a great sin to leave women in ignorance and even a greater sin to leave them to mix in crowd and other non Islamic activities but deny them knowledge.
During the Eid of 1788, Bawa Jan Gwarzo invited all the scholars, and he gave them gifts and Shehu’s was the largest, but he turned it down and instead he said he has five demands:
To allow him to call people to Allah
Not to stop anyone who wants to respond to his call
To treat with respect anyone with turban
To free all political prisoners
Not to burden the subjects with taxes
He continued with his teaching and it was at this period that he wrote Ihya’ussunnah wa ikhmadul bid’a Bawa Jan Gwarzo started becoming uncomfortable with the teaching of Shaikh Uthman bn Fodio while at the same time the students of bn Fodio became tired of the persecution and decided to call for confrontation with the authorities. However, Shehu stopped them requested them to be patient for a while.
While this is going on, Bawa Jan Gwarzo died and his successor, Nafata was alarmed by Shehu’s teaching, so he imposed three new rules:
No one should preach except the Shaikh himself.
No more conversion to Islam. Those who were not born Muslims should revert to their old religion.
Men should

Tuesday 15 December 2015

JAMALUDEEN AL AFGHANISTAN A REFORMER

Sayyid Jamaluddin Al-Afghani was an important and prominent 19th century Islamic figure. An ardent opponent of materialistic philosophies and colonialist designs, Al-Afghani is said to have been born 1838 in Asadabad, the capital of the Afghan province of Kunar.

There is no clarity, as though is the case with many other important figures in history, on parts of Al-Afghani’s biography. Time and again he has been accused of tendency towards Shiaism and Freemasonry. Notwithstanding that, he is still popular among a strata of political schools in the Middle East and other parts of the Islamic world: the Islamic Brotherhood, modernists, to some extent nationalists, as well as Shia revolutionaries.

However, he is unpopular among some Sufis. Also, parts of the Islamic orthodoxy, including the Salafi movement, are critical of Al-Afghani. This though some orientalists still tend to view Al-Afghani as the vanguard of Salafi thought which is mistaken. For example, according to Al-Afghani, one of the prime cause of the Muslim world’s demise is its negligence in the utilization of rationalism. By contrast, a major current of the Salafi discourse is that the demise of the Muslim world is primarily connected to its negligence in the correct understanding (plus subsequential application) of the primary (textual) sources of Islam.

The following text is a harsh critique of the Easterners. Unfortunately, one cannot deduce from it whether Al-Afghani means the Eastern political elites and rulers when using the term “Easterners” or -categorically -all “Easterners”. He could be using this term even in a more restricted fashion, i.e. only applying it to the Muslim world’s rulers. Not being specialist on Al-Afghani, these questions shall be left to those who are privy to his works. The title of the text leads one to dedce that Al-Afghanis Weltanschauung was marked by an West-East dichotomy. But this too is still speculative and maybe a fruitful field of discussion or even study to the specialists on Al-Afghanis philosophy.

The following text was translated into Pashto from Urdu by Muhsin Amin and has been published by different Afghan media outlets, including Tariq Bazgar’s DAWAT magazine 2008 online edition. Muhsin Amin states that his translation is based on the text which appeared in Urdu-language writer Shaahid Hussein Razzaqi’s book: “Sayyid Jamal Ad-Deen Al-Afghani, May God’s mercy be upon him. Life & Thought”. This English translation, which was undertaken merely for academic purpose, though innitiated by the request of an acquaintance, is, thus, based on Muhsin Amin’s translation of the Urdu. Therefore, the following text is a translation’s translation, and in consequence to be treated with certain academic foresight.

The causes of the East’s fall from its lofty position into an abyss of humiliation, the prevalence of poverty and hunger among its people, the emergence of

indignity and abasement, and being subjected to invasions of foreign nations lie in the Easterners having lost the light of reason by not appyling it as well as

having morally degraded.

Hence it comes as no surprise when they choose a beastly life. They do not pay attention to what concerns them, nor do they seriously contemplate on it. They

do not avoid evil and mischief in their actions, and have not learned to exert effort for their own expedience and how to save themselves from loss.

Dormancy has overcome their minds; their outlooks and opinions have become unservicable for the reform of themselves. Their eyes are unable to grasp the

humiliations which have overwhelmed their habitat and restricted it. They fall into precicipes of elimination and plight on account of of their own handiwork.

Deviant imaginations have led them to the darkness of the world of desire and lust. It is these imaginations and doubts which they follow besides being led by a

corrupted nature.

They will not sense pain unless calamity strikes their bodies. Once

IslamFact

Friday 25 December 2015

IS MAWLID HARRAM OR HARRAH? CHECK THIS OUT

IS MAWLID HARRAM OR HARRAH? CHECK THIS OUT

Wednesday 23 December 2015

CELEBRATION OF CHRISTMAS BY A MUSLIM IS HARRAM

WHO IS MUHAMMAD?

ARTICLE ON CONFLICT BETWEEN SHI'A AND THE SUNNI

Monday 21 December 2015

MARRIAGE IN NUPE IN LINE WITH ISLAMIC TRADITION

Wednesday 16 December 2015

SHEHU UTHMAM DAN FODIO AS A REFORMER

Tuesday 15 December 2015

JAMALUDEEN AL AFGHANISTAN A REFORMER

MUHAMMAD ABDULWAHAB AS AN ISLAMIC REFORMER

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