Tafsir of Surah al-Baqarah | Verses 21-22

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                      TRANSLATION

O  men,  worship  your  Lord  –  who  created  you  and  those before  you,  so  that  you  may  become  God-fearing –  who made  the  earth  a  bed  for  you  and  the  sky  a  roof,  and sent  down  water  from  the  sky,  then  through  it  brought forth,  out  of  fruits,  provision  for  you.  So,  do  not  set  up parallels  to  Allah  when  you  know.  (Qur’an 21-22)

A  review  of  verses  linked  together

The  second  verse  of  the  Surah  ‘Al-Baqarah’ provides  the  answer  to the  prayer  made  in  the  Surah Al-Fatihah: “Guide us  in the  straight  path– that  is  to  say,  the  guidance  man  has  prayed  for  is  present  in  this  book,  for  the  Holy  Qur’an  is  from  the  beginning  to  the end  a  detailed  account  of  the  straight  path.  Then,  the  Surah  proceeds to  divide  men  into  three  groups  according  to  whether  they  accept  the guidance  of  the  Holy  Qur’an  or  not.  Three  verses  speak  of  the  true  and God-fearing  Muslims,  who  not  only  accept  but  also  act  upon  the guidance,  and  the  next  two  verses  of  those  disbelievers  who  oppose  it openly.

Then  come  thirteen  verses  dealing  with  the  hypocrites  who  are hostile  to  this  guidance,  but,  for  the  sake  of  petty  worldly  interests  or in  seeking  to  harm  the  Muslims,  try  to  keep  their  disbelief  concealed and  to  present  themselves  as Muslims.  Thus,  the  first  twenty  verses  of the  Surah,  in  dividing  men  into  three  groups  on  the  basis  of  their acceptance  or  rejection  of  the  guidance,  indicate  that  the  proper criterion  for  dividing  men  into  groups  is  neither  race  or  colour,  nor language  nor  geography,  but  religion.  Hence  those,  who  believe  in Allah  and  follow  the  guidance  He  has  provided  in  the  Holy  Qur’an, form  one  nation,  and  those  who  disbelieve  form  a  different  nation  –  the Holy  Qur’an  calls  the  former  the  ‘party  of  Allah’  and  the  latter  –  ‘the party  of  Satan’  (Qur’an 58:19-22)

Then,  the  present  verses  (21 and  22),  addressing  the  three  groups together,  present  the  message  for  which  the  Holy  Qur’an  has  been revealed.  In  asking  men  to  give  up  the  worship  of  created  beings  and to  worship  Allah  alone,  they  adopt  a  mode  of  expression  which  not  only makes  an  affirmation  but  also  supports  it  with  arguments  so  clear that  even  an  average  man,  only  if  he  uses  his  common  sense,  cannot help  being  convinced  of  the  Oneness  of  God.

Commentary :

In  starting  the  address,  verse  21  uses  the  Arabic  word  An-nas, which  signifies  man  in  general,  or  man  as such  –  so,  the  word  covers  all the  three  groups  we  have  just  mentioned.  And  the  message  delivered by  the  verse “Worship your  Lord.”  The  Arabic word  ‘Ibadah (worship) connotes  expending  all  energies  one  has  in  total  obedience  to somebody,  and  shunning  all  disobedience  out  of  one’s  awe  and reverence.  (Ruh-al-Bayan) We  have  earlier  explained  the  meaning  of  the word  Rabb  (one  who  gives  nurture).  Let  us  add  that  the  choice  of  this particular  name  from  among  the  Beautiful  names  of  Allah  is  very meaningful  in  the  present  context,  for  the  affirmation  has  thus  been combined  with  the  argument  in  a  very  short  sentence.  The  word  Rabb indicates  that  only  He  is,  or  can  be,  worthy  of  being  worshipped,  He  is the  final  and  absolute  Cause  of  nurturing  man  –  Who  changes  man through  gradual  stages  of  development  from  a  drop  of  water  into healthy,  sentient  and  rational  being,  and  Who  provides  the  means  for his  sustenance  and  growth.  This  truth  is  so  obvious  that  even  an ignorant  or  intellectually  dull  man  would,  on  a  little  reflection,  not  fail to  see  and  admit  that  such  a  power  of  nurturing  can  belong  only  to Allah,  and  not  to  a  created  being.  What  can  a  creature  do  for  man, when  it  owes  its  very  existence  to  the  Creator?  Can  a  needy  one  come to  the  help  of  another?  And  if  it  appears  to  be  doing  so,  the  act  of nurturing  must  in  reality  and  ultimately  belong  to  the  One  Being  on whom  both  have  to  depend  in  order  to  exist  at all.  So,  who  else  but  the Rabb  can  be  worthy  of  adoration  and  worship?

The  sentence  is  addressed  to  all  the  three  groups  of  men,  and  for each  it  has  a  different  meaning.  “Worship  your  Lord”:  the  phrase  calls upon  the  disbelievers  to  give  up  worshipping  created  beings  and  to turn  to  the  Creator;  it  asks  the  hypocrites  to  be  sincere  and  true  in their  faith;  it  commands  the  sinning  Muslims  to  change  their  ways and  try  to  be  perfect  in  their  obedience  to  Allah;  and  it  encourages  the God-fearing  Muslims  to  be  steadfast  in  their  worship  and  obedience, and  to  make  a  greater  effort  in  the  way  of  Allah  (Ruh-al-Bayan).

The  two  verses  proceed  to  enlarge  upon  the  theme  by  specifying 6 certain  special  qualities  of  the  Rabb: “He created you  and  those  before  you.”  This  is  a  quality  which  one  cannot  even imagine  to  belong  to  a  created  being,  for  it  can  pertain  only  to  the Creator  –  that  is,  the  quality  of  giving  existence  to  what  did  not  exist before,  and  of  producing  from  the  darkness  and  filth  of  the  mother’s womb  a  creature  as lovely  and  noble  as man.

In  adding  to  the  phrase: “who  created  you”  the  words, “and  those  before  you,”  the  verse  shows  that  Allah  alone  is the  Creator  of  all  mankind.  It  is  also  significant  that  the  verse mentions  only  “those  before  you”  and  not  “those  who  will  come  after you”,  and  through  this  omission  suggests  that  there  will  not  be  any Ummah  (a  traditional  community  formed  by  all  the  followers  of  a prophet)  to  succeed  the  Ummah  of  the  Holy  Prophet (sallallaahu alayhi wasallam), for  no  prophet will  be  sent  down  after  the  Last  Prophet (sallallaahu alayhi wasallam) , and  hence  no  new ‘Ummah‘  will  arise.

The  final  phrase  of  verse  21 has  been  translated  here  as “so  that  you  may  become  God-fearing”.  It  may  also  be  translated  to mean “So that  you  may  save  yourselves  from  hell”,  or  “So  that  you  may guard  yourselves  against  evil.”  But  the  point  is  that  one  can  hope  to attain  salvation  and  paradise  only  when  one  worships  Allah  alone,  and does  not  associate  anyone  else  with  Him.

Before  we  proceed,  we  must  clarify  a  very  important  doctrinal point.  The  phrase  La’allakum Tattakhun  which  has  been  translated  here  as “so  that you  may  become  God-fearing” employs  the  Arabic  particle  I’alla  which indicates  an  expectation  or  hope,  and  is  used  on  an  occasion  when  it  is not  definite  that  a  certain  action  or  event  would  necessarily  be actualized.  Now,  if  one  does  really  possess  ‘Iman  (faith) and  does  really believe  in  tauhid, one  would,  in  consequence  definitely  attain salvation  and  go  to  Heaven,  as  Allah  Himself  has  promised.  But  here the  certainty  has  been  expressed  in  terms  of  an  expectation  or  hope  in order  to  make  man  realize  that  no  human  action  by  itself  and  in  itself can  bring  salvation  as  a  necessary  reward.  One  can  attain  salvation and  go  to  Heaven  only  by  the  grace  of  Allah  alone.  The  ablility  to perform  good  deeds,  and  ‘Iman itself  is  only  a  sign  of  divine  grace,  not the  cause.

The  next  verse  recounts  some  other  qualities  of  Allah  with  regard to  the  act  of  nurturing,  with  the  difference  that  while  verse  21 spoke  of the  bounties  of  Allah  pertaining  to  the  human  self,  verse  22 speaks  of those  pertaining  to  man’s  physical  environment.  Since  man’s  being basically  has  two  dimensions,  one  internal  (Anfus) and  the  other external  (Afaq) the  two  verses,  in  a  summary  way,  encompass  all  the kinds  of  blessings  that  descend  on  man  from  Allah.

Among  the  cosmic  bounties,  the  first  to  be  mentioned  is  the  earth which  has  been  made  a  bed  for  man.  It  is  neither  soft  and  fluid  like water  on  which  one  cannot  settle,  nor  hard  like  stone  or  steel  that should  make  it  difficult  to  be  harnessed  for  man’s  purposes,  but  has been  given  a  middle  state  between  the  soft  and  the hard  for  man  to utilize  it  conveniently  in  his  daily  life.  The  Arabic  word,  Firash  (bed), which  literally  means  ‘somethings  spread  out’,  does  not  necessarily imply  that  the  earth  is  not  round,  for  the  great  globe  of  the  earth,  in spite  of  being  round,  appears  to  be  flat  to  the  onlooker,  and  the  usual way  of  the  Holy  Qur’an  is  to  describe  things  in  an  aspect  which  should be  familiar  to  an  average  man,  literate  or  illiterate,  city  dweller  or rustic.

The  other  bounty  is  that  the  sky  has  been  made  like  an ornamented  and  beautiful  ceiling.  The  third  is  that  Allah  sent  down water  from  the  sky.  This,  again,  does  not  necessarily  mean  that  water comes  down  directly  from  the  sky  without  the  medium  of  clouds  –  even in  everyday  idiom,  a  thing  coming  down  from  above  is  said  to  be coming  from  the  sky.  The  Holy  Qur’an  itself,  on  several  occasions, refers  to  Allah  sending  down  water  from  the  clouds:

“Did you  send  it  down  from  the  clouds,  or  did  We  send  it?”  (Holy Qur’an 56:69)

“And- have  sent  down  from  the  rain-clouds  abundant  water.” (Holy Qur’an 78:14)

The  fourth  bounty  is  to  bring  forth  fruits  with  this  water,  and  to provide  nourishment  to  man  from  them.

The  first  three  of  these  bounties  are  of  an  order  in  which  man’s effort or  action,  his  very  being  even,  does  not  enter  at  all.  There  was  no sign  of  man  when  the  earth  and  the  sky  already  existed,  and  clouds and  rain  too  were  performing  their  functions.  As  for  these  things,  not even  an ignorant  fool  could  ever  fancy  that  all  this  could  be  the  work  of a  man  or  an  idol,  or  of  a  created  being.  In  the  case  of  producing  fruits and  making  them  serve  as  nourishment  for  man,  however,  a  simpleton may,  on  a  superficial  view,  attribute  this  to  human  effort  and ingenuity,  for  one  can  see  man  digging  the  earth,  sowing  the  seed  and protecting  the  plants.  But  the  Holy  Qur’an  has,  in  certain  verses, made  it  quite  clear  that  human  effort  has  nothing  to  do  with  the  act  of growing  trees  and  bringing  out  fruits,  for  human  activity  accomplishes nothing  more  than  removing  the  hindrances  to  the  birth  and  growth  of a  plant,  or  protecting  it  from  being  destroyed.  Even  the  water  which feeds  the  plant  is  not  the  creation  of  the  farmer  –  all  he  does  is  to  make the  water  reach  the  plant  at  the  proper  time  in  a  proper  quantity.  The actual  birth  and  growth  of  the  tree,  and  the  putting  forth  of  leaves, branches  and  fruits  is  the  work  of  Divine  Power,  and  of  no  one  else. Says  the  Holy  Qur’an :

“Have you  considered  the  soil  you  till?  Is  it  you  that  give  them growth  or  We ?”  (Holy Qur’an 56:63)

The  only  answer  which  man  can  find  to  this  question  posed  by  the Holy  Qur’an  is  that  undoubtedly  it  is  Allah  alone  who  makes  the plants  grow.

In  short,  this  verse  mentions  four  qualities  of  Allah  which  cannot possibly  be  found  in  a  created  being.  Having  learnt  from  these  two verses  that  it  is  Allah,  and  no  one  else,  who  brings  man  into  existence out  of  nothingness,  and  provides  the  means  of  his  sustenance  through the  earth,  the  sky,  the  rains  and  the  fruits,  one  cannot,  if  one possesses  a  little  common  sense,  help  acknowledging  that  Allah,  and no  one  else,  is  worthy  of  all  worship  and  obedience,  and  that  the ultimate  iniquity  is  to  turn  away  from  Him  who  made  man  exist  and gave  him  the  means  of  survival  and  growth,  and  to  prostrate  oneself before  others  who  are  as  helpless  as  man.  Allah  has  put  man  at  the head  of  all  His  creatures  so  that  the  universe  should  serve  him,  while he  should  totally  devote  himself  to  the  worship  and  remembrance  of Allah  and  obedience  to  Him  without  distraction.  But  there  are  men  so given  to  their  indolence  and  ignorance  that  they  forget  the  One  God, and  in  consequence,  have  to  serve  a  billion  gods.

In  order  to  rescue  men  from  this  slavery  to  others,  the  Holy  Qur’an says  at  the  end  of  this  verse:

“So, do  not  set  up  parallels  to  Allah  when  you  know.”

That  is  to  say,  once  one  has  understood  that,  in  reality,  Allah  alone is  the  Creator  and  the  Provider,  one  will  have  also  understood  that  no one  else  can  be  worthy  of  worship  and  of  being  associated  with  Allah as  an  equal  or  rival  god.

To  sum  up,  these  two  verses  call  men  to  what  is  the  esseni-tial purpose  of  sending  down  all  the  Divine  Books  and  all  the  prophets  – Tauhid,  or  the  affirmation  and  the  worship  of  the  one  God.

Tauhid  is  a  doctrine  which  has  an  all-pervading  and  radically transforming  impact  on  every  sphere  of  human  life,  internal  as  well  as external,  individual  as  well  as  collective.  For,  once  a  man  comes  to believe  that  there  is  only  One  Being  who  alone  is  the  Creator, the  Lord and  Master  of  the  universe,  who  alone  is  all-powerful  and  ordains  the slightest  movement  of  the  smallest  atom,  and  without  whose  will  no one  can  harm  or  do  good  to  another  –  such  a  man,  rich  or  poor,  in joy  or sorrow,  would  always  look  only  towards  that  One  Being,  and  gain  the insight  to  discover  behind  the  veil  of  apparent  causes  the  workings  of the  same  Omnipotence.

If our  modern  worshippers  of  ‘energy’  only  had  some understanding  of  the  doctrine  of  Tauhid, they  would  easily  see  that power  resides  neither  in  steam  nor  in  electricity,  but  that  the  source  of all  powers  is  the  One  Being  who  has  created  steam  and  electricity.  To know  this,  however,  one  must  have  insight.  The  greatest  philosopher in  the  world,  if  he  fails  to  see  this  truth,  is  no  better  than  the  rustic fool  who  saw  a  railway-train  move  at  the  waving  of  a  green  flag  and stop  at  the  waving  of  a  red  flag,  and  concluding  that  it  was  the  power of  the  green  and  red  flags  that  controlled  the  movement  of  the  huge train,  made  an  obeisance  to  them.  People  would  laugh  at the  rustic,  for he  did  not  know  that  the  two  flags  are  merely  signs,  while  the  train  is actually  run  by  the  driver,  or,  better  still,  by  the  engine.  A  more perceptive  observer  would  ascribe  the  function  to  the  steam  inside  the engine.  But  he  who  believes  in  the  One  God  would  laugh  at  all  these wise  men,  for  he  can  see  through  the  steam,  the  fire  and  the  water even,  and  discover  behind  the  appearances  the  might  of  the  One  and Only  Being  who  has  created  fire  and  water,  and  whose  will  makes them  perform  their  allotted  functions.

The  Doctrine  Of  Tauhid : A  source  of  peace  in  human  life

Tauhid, the  most  fundamental  doctrine  of  Islam,  is  not  a  mere theory,  but  the  only  effective  way  of  making  man  a  man  in  the  real sense  of  the  term  –  it  is  his  first  and  last  refuge  and  the  panacea  for  all his  ills.  For  the  essence  of  this  doctrine  is  that  every  possible  change  in the  physical  universe,  its  very  birth  and  death  is  subject  to  the  will  of the  One  and  Only  Being,  and  a  manifestation  of  His  wisdom.  When this  doctrine  takes  hold  of  a  man’s  mind  and  heart,  and  becomes  his permanent  state,  all  dissension  ceases  to  exist  and  the  world  itself changes  into  a  paradise  for  him,  as  he  knows  that  the  enmity  of  the  foe and  the  love  of  the  friend  equally  proceed  from  Allah  who  rules  over the  hearts  of  both.  Such  a  man  lives  his  life  in  perfect  peace,  fearing none  and  expecting  nothing  from  anyone:  shower  him  with  gold,  or  put him  in  irons, he  would  remain  unmoved,  for  he  knows  where  it  comes from.

This  is  the  significance  of  the  basic  declaration  of  the  Islamic  creed, or La Ilaaha Illallaah (there is  no  god  but  Allah).  But,  obviously,  it  is  not  enough to  affirm  the  Oneness  of  God  orally;  one  must  have  a  complete certitude,  and  must  also  have  the  truth  always  present  close  to  one’s heart,  for  Tauhid  is  to  see  God  as  one,  and  not  merely  to  say  that  He  is one.  Today,  the  number  of  those  who  can  respect  this  basic  formula  of the  Islamic  creed  runs  to  millions  all  over  the  world  –  far  more  than  it ever  did,  but  mostly  it  is  just  an  expense  of  breath:  their  lives  do  not show  the  colour  of  Tauhid;  or  otherwise,  they  should  have  been  like their  forefathers  who  were  daunted  neither  by  wealth  nor  by  power, awed  neither  by  numbers  nor  by  pomp  and  show  to  turn  their  back upon  the  Truth  –  when  a  prophet  could  all  by  himself  stand  up  against the  world,  and  say: “SO try  your  guile  on  me,  then  give me  no  respite” (Al-Qur’an 17:195). 

If  the  blessed  Companions  and  their successors  came  to  dominate  the  world  in a  few  years,  the  secret  lay  in this  Tauhid, correctly  understood  and  practised.  May  Allah  bless  all the  Muslims  with  this great  gift!

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Jesus (Nabi ‘Eesa alayhissalaam), Was Neither Killed…Nor Crucified

We have seen that Jesus (‘Eesa alayhissalaam) greeted his disciples like a Muslim, by saying: “Peace be unto you”, when he appeared before them after his so-called ‘resurrection’ (John 20:19). Muslims use the same words to greet, (but in Arabic): Assalaamu Alaikum.

We have also seen that the utterances of Jesus (‘Eesa alayhissalaam) have been supportive of and predicting about the rise of Muhammad (sallallaahu alayhi wasallam), and through him the belief Islam and the believing nation of Muslims, to which his followers are required to join.

In John 16: 12 & 13, Jesus says:

“I have yet many things to say unto you,

but you cannot bear them now.

Howbeit when he, the spirit of truth, is come,

He will guide you into all truth; ”

In forthcoming posts , will see that this prophecy by Prophet Jesus (‘Eesa alayhissalaam) refers to Prophet Muhammad (sallallaahu alayhi wasallam), whose arrival his followers were directed to await. The many things that Jesus (‘Eesa alayhissalaam) would have liked to tell his followers have not been told to them, not because Jesus did not know them, but only because his followers were not ready to bear them at that time: “….. but you cannot bear them now.

When Jesus (‘Eesa alayhissalaam) states “you cannot bear them now”, it only refers to his followers and does not include himself, because he did not say: “WE cannot bear them now”.

Since Jesus (‘Eesa alayhissalaam) didn’t count himself among them in this matter, it means he was ready to bear them: the guidance that the expected prophet will bring. He was aware of them and he was ready to bear them. But did he follow in action what he knew and was ready for? Yes. He did much of what a Muslim would do and is expected to do. In fact, this begins to happen even while he anticipates arrest by the Roman rulers.

He comes to know that he will be betrayed by one of his disciples, Judas, into the hands of the Jews, who intended to kill him. Apart from this, the other thing that makes him sorrowful is that he was expecting to do many things that a Muslim does. He was looking forward to the joy of doing all those things; but now his end is staring on the face. He tells his disciples:

“My soul is exceeding sorrowful unto death: tarry ye here, and watch.” 

(Mark 14:34)

The one thing that he can surely do, before he is arrested, is to pray to the Lord as a Muslim prays. So he prays like a Muslim and does prostration (Sajda), touching his forehead to the ground:

“And he went a little further, and fell on his face, and prayed….” (Matthew 26:39) What is his prayer to the Lord? The verse (Matthew 26:39) continues: “…saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you will.

Mark 14:36 says about his prayer: “And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what you will.

Luke 22:42 says about Jesus’ prayer: “Saying, Father, if you be willing, remove this cup from me: nevertheless not my will, but your, be done.

The common thing observed from the above verses is: Jesus (‘Eesa alayhissalaam) prays to the Lord to save him from the anticipated persecution at the hands of the Jews; yet not as Jesus wishes but as the Lord wills. Do you realize what Jesus (‘Eesa alayhissalaam) is stating at this moment? He subdues his wishes and submits himself to the will of Allah. In other words, Jesus declares his Islam, submission, at that moment.

 A Muslim is one who has submitted to the will of Allah. Islam means submission (to the will of Allah), while it also means Peace. Thus, by declaring his submission to the will of Allah, Jesus (‘Eesa alayhissalaam) declared himself to be a Muslim.

Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the Prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered. ” (2:136)

Thus, Jesus (‘Eesa alayhissalaam) practiced Islam, i.e., Submission 

and he got Islam, i.e., Peace. How?

The Bible tells us in Luke 22:43

“ And there appeared an angel unto him from heaven, strengthening him.”

This is in appreciation of his act of Submission and as an answer to his prayers. The  strength at that moment but what he needed most desperately was solace and assurance from the Lord that he would be saved from the arrest and wanted the freedom to perform the things he wanted to do as a Muslim.

So, Jesus (‘Eesa alayhissalaam) the Muslim (peace be upon him) had prayed in ARABIC: “Yaa Ilaahi, Yaa Ilaahi, Lima Sabaqtanee? ”. Does the phrase sound familiar?? Yes, this is what he asked the Lord at that moment. “O my Lord, O my Lord, Why have you advanced me (in my end)?? ”

Since he wished to do important things which a Muslim must do while he is still alive, the threatened end troubles him. So his prayer: “ O my Lord, O my Lord, Why have you ADVANCED ME? ”

Having not understood what he said, but actually having misunderstood what he said, the writers of the Gospel shifted these words into a situation where it fitted according to their understanding and scheme. The prayer has thus been misunderstood and then quoted out of context.

He did not utter such words at the cross, where he was never taken. They say that Jesus (‘Eesa alayhissalaam) said: “Eli, Eli, Lama Sabachtani? That is to say:My God, My God, why have you forsaken me? “(Matthew 27:46)

The above statement attributed to Jesus (‘Eesa alayhissalaam) is totally wrong, because:

1. God will never forsake His messenger.

2. Jesus (‘Eesa alayhissalaam) , who submits himself to the will of the Lord, will never utter such a
Word.

(Please refer to the three verses quoted above: Matthew 26:39, Mark 14:36 and Luke 22:42)

The prayer of Jesus (‘Eesa alayhissalaam) did not go unanswered, but was answered through the angel, which appeared, in order to strengthen him. Luke 22:43: “ And there appeared an angel unto him from heaven, strengthening him.

What message did the angel carry from the Lord, in reply to Jesus’ (‘Eesa alayhissalaam) question: “ O my Lord, O my Lord, Why have you advanced me? ”

Let us turn to Qur’an, 3:55:

 “When Allah said: O Jesus! I will complete your (term)

and cause you to ascend unto Me

and cleanse you of those who disbelieve…”

Allah assures that Jesus (‘Eesa alayhissalaam) will be saved from the Jews and that his term and what is destined for him is guaranteed for him and that Allah will cause Jesus to ascend unto Him. The Bible agrees that Jesus (‘Eesa alayhissalaam) ascended unto heaven (Luke 24:51), but the main dispute is about what happened in between: the alleged crucifixion, death and resurrection of Jesus (‘Eesa alayhissalaam) .

Allah says in Qur’an that they neither killed him nor crucified him, but it was made to appear so unto them. In many places in Qur’an, it has been mentioned that Jews used to kill the prophets unjustly. But in the case of Jesus (‘Eesa alayhissalaam) it vehemently denies that they killed him or that they crucified him. This is because Qur’an will not contain anything except truth.

Surah 4, Verses 157 & 158:

 “and their saying : we killed Christ Jesus, son of Mary, The messenger of Allah – but they killed him not, nor crucified him, but it was made to appear to them so; and those who disagree concerning it are full of doubts; they have no knowledge thereof save pursuit of a conjecture; For surely they killed him not; but Allah took him up unto Himself; and Allah is ever mighty, wise.”

From the sayings of Prophet Muhammad (sallallaahu alayhi wasallam), we get a more detailed account. The Muslim belief is that Allah changed the face of the person who betrayed Jesus (‘Eesa alayhissalaam) , showing to the rulers the place where he was hiding, into a face resembling Jesus (‘Eesa alayhissalaam) . So, they crucified that betrayer instead of Jesus (‘Eesa alayhissalaam) .

Let us now do a deeper study of the above verses of Qur’an, so that we may be rightly guided into the truth. Allah says in Qur’an not only that Jesus (‘Eesa alayhissalaam) was not killed, but also that he was not crucified, either. Those who do not accept the truth or those who accept only a part of the truth will never get at the truth.

As a result, 

1. those who wish to prove that Jesus was crucified, but did not die at the cross; and

2. those who believe that Jesus was crucified and killed at the cross, have equally failed to convince and provide clear-cut answers to the many points that beg a solution. 

Allah has said: “……and those who disagree concerning it are full of doubts.”

Those who disagree that he was neither killed nor crucified, are full of doubts.

So, before proceeding with our study, let us not disagree and let us not be in doubt any more. But let us fully believe in what Allah, The Exalted, says, so that we may be correctly guided. Allah says to Muhammad (sallallaahu alayhi wasallam), about Qur’an: “And We sent down the Book to you for the express purpose, that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.” (Qur’an 16:64)

Allah has said three things about the alleged crucifixion of Jesus:

1. They didn’t kill him.

2. They didn’t crucify him.

3. But it was made to appear to them so.

In the case of an affirmative sentence, like: “They killed him” , there is no doubt. Everything is clear. 1. The Offender 2. The Offence 3. The Offended. But once the word “NOT” comes in and makes it a negative sentence, like: “They DID NOT kill him”, there is a possibility to vary the meaning in three ways by shifting the stress alternatingly on the rest of the three words:

1. “They did not kill him” would mean that somebody else killed him.

2. “They did not kill him” in this context would mean that they just tortured him but did not kill him.

3. “They did not kill him” would mean that they killed somebody else.

We should remember that Qur’an is not denying the events wholesale by saying: “No. Nothing happened. Nobody did anything to anybody.” It is not saying so. Therefore, let us study further and consider for elimination, two out of the three possible variations of the sentence “They did not kill him” mentioned above.

There is no doubt as to The Offender. The Jews themselves claim to have done the deed and we all know of their complicity. Now the doubt remains about Two Things: The Offence and The Offended. About the second possibility that “They did not kill him” would mean that they crucified him but he escaped death, Allah denies that too. The next part of the verse eliminates that possibility by saying: They did not crucify him. Having eliminated the first two possibilities, only the third one survives: “They did not kill him.” Yes, it was not himthat they crucified and killed, but someone else. So, let us write that part of the verse, by putting the stress on the right word:

they did not kill him;

they did not crucify him;

but it was made to appear to them so.

It was made to appear to them that they crucified Jesus (‘Eesa alayhissalaam) and killed him. They did not kill nor crucified Jesus (‘Eesa alayhissalaam).

Having fully believed in Allah’s words, let us now move on to find evidence of the truth in The Bible in support of it.

1. First of all, while Jesus (‘Eesa alayhissalaam) was awaiting arrest by the soldiers, what he tells his disciples is that

a) “sleep on now, and take rest: it is enough, the hour is come; behold, the son of man is betrayed into the hands of the sinners.” (Mark 14:41)

b) “the son of man is betrayed to be crucified” (Matthew 26:2)

Jesus (‘Eesa alayhissalaam) never said he will be crucified, but only reveals the intention with which he will be betrayed: “betrayed to be crucified”.

2. Jesus (‘Eesa alayhissalaam) says in Matthew 26:24: “The son of man goes as it is written of him: but woe unto that man by whom the son of man is betrayed! it had been good for that man if he had not been born”.

a) About himself, Jesus (‘Eesa alayhissalaam) says: “The son of man goes as it is written of him ”; goes and not dies.

b) About the betrayer he says: “it had been good for that man if he had not been born”, a nice way of wishing death for the betrayer.

Even after this curse by the messenger of Allah, is there a way that the betrayer will continue to live?? Thus, in the above verse, it has been determined as to who is destined to go and who is destined to die.

3. The betrayer Judas comes in to identify Jesus (‘Eesa alayhissalaam) , when it is dark, along with a large number of soldiers , carrying lanterns, torches and weapons. The stage is perfect for the change of form of the betrayer and the betrayed, as more confusion follows: From Mark 14:44, Matthew 26:48 and Luke 22:47, which are quoted below, it is proved that Judas drew near unto Jesus (‘Eesa alayhissalaam) to kiss him, so as to identify him.

Mark 14:44: And he that betrayed him had given them a token, saying, whomsoever I shall kiss, that same is he; take him, and lead [him] away safely.

Matt 26:48: Now he that betrayed him gave them a sign, saying, whomsoever I shall kiss, that same is he: hold him fast.

Luke 22:47: And while he yet spoke, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

From John 18:3 to 18:6 which is mentioned below, we come to know of another enabling factor:

18:3. Judas, having received a band of men and officers from the chief priests, comes inside with lanterns and torches and weapons.

18:4. Jesus therefore, knowing all things that should happen to him, went forth, and said unto them, whom do you seek? 

18:5. They answered him, Jesus of Nazareth. Jesus says unto them, I am [he]. And Judas also, which betrayed him, stood with them. 

18:6. As soon as he had said unto them, I am [he], they went backward, and fell to the ground.

From verse 6 above, we notice one strange thing: as soon as Jesus (‘Eesa alayhissalaam) identifies himself, “I am (he)”, the great crowd that had come in falls to the ground. As Judas stood near Jesus (after kissing him) and as the crowd fell to the ground along with the lanterns they brought, the situation was perfect for the exchange of faces, so that those who came to arrest him do not notice it. Then the soldiers, who came to arrest Jesus (‘Eesa alayhissalaam) , take away Judas instead, while Jesus (‘Eesa alayhissalaam) escapes along with his other disciples, who all fled the scene.

Mark 14:50: And they all forsook him, and fled.

(The readers of Bible normally take it to mean that the disciples forsook Jesus (‘Eesa alayhissalaam) and fled. It is shameful to think that all the disciples of Jesus (‘Eesa alayhissalaam) forsook him at the most crucial hour of his life. Qur’an testifies that the disciples expressed their belief and loyalty:

But when Jesus sensed disbelief from them, he said: Who will be my helpers in the cause of Allah? The disciples said: We will be Allah’s helpers. We believe in Allah, and bear you witness that we have surrendered (unto Him).” (3:52)

Therefore, it was Judas whom the disciples rightly forsook and all of them fled with Jesus.)

4. Now Judas is caught in an unbelievable situation, which nobody else would have experienced. Even if he tells the truth, nobody will believe it, but only think him to be Jesus (‘Eesa alayhissalaam) trying to escape death. So it is better for him that he endures whatever happens. Some verses from the Bible are quoted below, to show how Judas behaves at the trials at the high priest’s place. Whenever you encounter below the name Jesus, in the biblical verses, you have to take it as Judas, so that you may understand what the people on the scene and people in the past 2000 years have failed to comprehend.

John 18:19 to 18:23

18:19 “ The high priest therefore asked Jesus of his disciples, and of his teaching.

18:20 Jesus answered him, I spoke openly to the world; I always taught in the synagogue, and in the temple, where the Jews always meet; and in secret have I said nothing.

18:21 Why ask you me? ask them which heard me, what I have said unto them: behold, they know what I said.

18:22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand (or with a rod), saying, Answer you the high priest so?

18:23 Jesus answered him, if I have spoken evil, bear witness of the evil: but if well, why smite you me? ”

Thus the betrayer-in-a-dilemma Judas speaks evasively. He cannot preach what Jesus (‘Eesa alayhissalaam) used to preach in the temple and in the synagogue. He neither has the authority nor the ability to repeat what Jesus (‘Eesa alayhissalaam) used to preach. Anyway, he certainly cannot answer them if they question him further in religious matters. Had it really been Jesus (‘Eesa alayhissalaam) , he would not have missed the opportunity to tell the priests of his teachings. But here, Judas evades the issue by saying: “I always spoke openly; I said nothing in secret; Ask them which heard me; they know what I said; If I spoke well, why you smite me.” etc.

Matthew 26:

26:62 “And the high priest stood up, and said unto him, Answer you nothing? What is it, which these witness against you?

26:63 But Jesus held his peace. And the high priest said unto him, I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.”

When some false witnesses testify against Jesus (Judas), the high priest begs Judas for an answer. But Judas remains quite. Then what the priest presses Judas to answer is not whether he is guilty or not but “I adjure you by the living God, that you tell us whether you are the Christ”.

So the main question raking their brains is whether this person really is Jesus (‘Eesa alayhissalaam) .

26:64 “Jesus said unto him, You have said: nevertheless I say unto you, Henceforth you shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.”

Judas does not say “I am Jesus”, but lets the priest take as true what he thinks, by saying: “You have said” and then continues “Henceforth you shall see the Son of man sitting at the right hand of Power” instead of speaking in the first person “henceforth I shall sit at the right hand of Power.”

Then they condemn him to death by holding him guilty of blasphemy. One more thing you must note now is that in this session, the process of disfiguring Judas’ face has slowly begun.

26:67 Then did they spit in his face and buffet him: and some smote him with the palms of their hands (or rods). This is quoted also in Luke 22:64.

5. Peter, who apparently witnessed what happened at the time of arrest, follows Judas to the priest’s hall, so as to see what happens to Judas. The priest’s servants come and question Peter three times whether he is a disciple of that person, (deeming Judas to be Jesus), but he, naturally, denies all the three times, as predicted by Jesus (‘Eesa alayhissalaam) . Peter who was very loyal to Jesus and had told Jesus (in Matthew 26:35) “Even if I must die with you, [yet] will I not deny thee.” had to deny the person thrice because he cannot affirm to be the disciple of Judas, whom they deem to be Jesus (‘Eesa alayhissalaam) .

6. Another account of the second session with the priests that took place on the day after the arrest, is given in Luke 22:66 to 68 :

22:66: And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

22:67 Are you the Christ? Tell us. And he said unto them, if I tell you, you will not believe:

22:68 And if I also ask [you], you will not answer me, nor let [me] go.

Again, they want to know if he is Jesus (‘Eesa alayhissalaam) . And he tells them: If I tell you (that I am Judas), you will not believe. And if I ask you (what happened to Jesus), you will not answer me, nor let me go.

7. In the trial that takes place before the governor Pilate, again the dominant question is: Are you the Christ?? And most of the time Judas says: YOU say it. (That is YOUR statement, NOT MINE.) On other occasions, he remains silent like a stone. Please refer Luke 23:3, Mark 15:2, Mark 15:5, Matthew 27:11, Matthew 27:12. Matthew 27:14.

8. Jesus (Judas) is brought for trial before another official Herod:

Luke 23:8 and Luke 23:9:

23:8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

23:9 Then he questioned with him in many words; but he answered him nothing.

Poor Herod, he has been longing to witness some of the miracles that he had heard Jesus (‘Eesa alayhissalaam) performing. But can Judas perform those miracles? On the other hand, he avoids talking straight to even somebody who is sympathetic and glad to see him, because he is not what Herod deems him to be: he is not Jesus.

9. By talking evasively and at times refusing to talk, Judas somehow managed to avoid being found guilty by the Governor and other officials. But the Jews do not wish to lose face by retreating from the actions already taken to have Jesus killed. Hence, upon their stubborn insistence, he is condemned to be crucified. Before they take him to the cross, more injury is done to him:

Mark 15:19: And they smote him on the head with a reed, and did spit upon him.

Matthew 27:30: And they spit upon him, and took the reed, and smote him on the head.

Please note that after first injuring his FACE, now it is the turn of his HEAD to be injured. Judas is killed at the cross and later on buried. John does not add dramatic words to this scene of crucifixion, but quotes what could be reasonable words from the betrayer, while he dies:

1. “ I thirst! ” (John 19:28)

2. “ It is finished! ” … and he bowed his head, and gave up the ghost. (John 19:30)

(not the “Father, into thy hands I commend my spirit ” kind of stuff! See Luke 23:46).

10. The Bible records that Mary (Bibi Maryam), Jesus’ (‘Eesa alayhissalaam) mother, was a witness to the crucifixion.

John 19:25 “Now there stood by the cross of Jesus, his mother…. ”

While the Bible records the reaction of every bystander and passer-by, it fails to mention the reaction of Mary (Bibi Maryam) the mother of Jesus (‘Eesa alayhissalaam) , because there was no reaction from her worth mentioning. Since she knew that the person on the cross was not Jesus (‘Eesa alayhissalaam) , she stood by the cross and just watched the punishment meted out to the betrayer of Jesus (‘Eesa alayhissalaam) . Had the person on the cross really been Jesus (‘Eesa alayhissalaam) , she would have reacted hysterically. Because it was she who bore Jesus (‘Eesa alayhissalaam) with difficulty and delivered him with pains. No mother will be a mute spectator to such an event.

Qur’an records the labour pains of Mary, while she delivered Jesus:

“ And the pangs of childbirth drove her unto the trunk of the palm tree. She said: Oh, would that I had died before this and had become a thing forgotten.” (Qur’an 19:23)

11. The Bible says that Jesus  addressed his mother from the cross as “ Woman! ” (John 19:26). No mean person will address his mother as “Woman! ”. It is only because the person on the cross was Judas and not Jesus (‘Eesa alayhissalaam) that he addresses Mary as “ Women! ” Qur’an testifies that Jesus (‘Eesa alayhissalaam) was kind to his mother and said from his cradle: “ And (God has made me) dutiful toward her who bore me, and has not made me arrogant, unblest. ” (Qur’an 19: 32)

12. And where is Jesus (‘Eesa alayhissalaam) when all this happens. Jesus had predicted, in Matthew 12:40

“for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth.”

Do you know which is the heart of the earth? Before thinking further, let us consider what is the function of a heart.

It draws blood from other parts of the body for purification and again sends it back to all the parts. Right? Can you think of a place on the earth, which draws people from all parts of the earth and sends them back, too, after purifying them? And that too at a regular interval, just like the heart?

Yes, you guessed it right: it is Makkah.

It is the belief of Muslims that all the prophets wished to be a follower of Muhammad (sallallaahu alayhi wasallam), in preference to be born as a prophet. Only Jesus (‘Eesa alayhissalaam) was granted the wish. Jesus (‘Eesa alayhissalaam) is expected to descend on the earth again, supported by two angels, during the reign of the expected guided leader Mahdi. Jesus (‘Eesa alayhissalaam) will live as one of the followers of Muhammad (sallallaahu alayhi wasallam) and follow the Shariah (laws) brought by Prophet Muhammad. Jesus (‘Eesa alayhissalaam) knew that he would live as a Muslim when he comes back to the earth. But he could not wait, as we now know, not less than twenty centuries to relish this. So, when he knows that his days in the earth are not many, he formally submits himself to the Lord, starts to pray like a Muslim, does prostration and now goes on a pilgrimage to Makkah. (This may not be the first time Jesus (‘Eesa alayhissalaam) is praying like a Muslim. Qur’an records what Jesus spoke from his cradle: “And (God) has made me blessed wheresoever I may be, and has enjoined upon me prayer and almsgiving so long as I remain alive.” (19: 31).

(Earlier, he had prayed to the Lord for the Muslims, in the following manner:

John: 17:20 & 21: 21.

17:20 Neither pray I for these alone, but for them also which shall believe on me through their word;

17:21 That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me).

And as predicted, he was in the heart of the earth for three days and three nights.

13. THE JEWS IN A DILEMMA:

Now let us imagine the restlessness of the Jews after the soldiers brought Judas, thinking him to be Jesus (‘Eesa alayhissalaam) . While, according to them, Jesus (‘Eesa alayhissalaam) is in their custody, what happened to their man, Judas? Why did he not turn up to win accolades from them, for the great betrayal he committed, in order to please them. This must have greatly disturbed them. Anyway, where is Judas?

The answer to this was provided to them by the other disciple, who was known to the high priest, and made possible the entry of Peter into the palace.

John 18:15 : And Simon Peter followed Jesus, and [so did] another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

John 18:16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.”

That other disciple sounded the high priest of what happened at the time of arrest, but since it is an unbelievable event for everyone, they wanted to elicit information from Judas and, hence, kept on enquiring Judas, whether he is really Christ. On the basis of the information provided by the other disciple, the high priest’s people tried thrice to rope in Peter for enquiry, by sending female servants to talk to him, but he craftily refused to yield. The Jews were in a terrible dilemma.

1. Now they have to kill a person who co-operated with them against Jesus (‘Eesa alayhissalaam) . The fellow is not even trying to save himself, being unable to overcome the humiliation wrought on him by the Lord.

2. If they disclose the truth and spare Judas, they have to bear the shame of having failed to kill Jesus (‘Eesa alayhissalaam) . So they decided to kill Judas and claimed to have killed Jesus (‘Eesa alayhissalaam) .

Now, they face another problem: How to account for the missing Judas. So, their soldiers removed Judas’ body from the grave, while everybody was observing the Sabbath – (the compulsory Jewish holiday on Saturdays.) Then they disfigure the face more, because that is the only thing that has the resemblance of Jesus. After this is done, he is now perfectly Judas. To account for the injury to the face and the head, they spread the news that is reported in Acts 1:18:

Acts 1:18 Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.”

Is it not enough that they have disfigured his head and face? What is the necessity to cut open his stomach and spread the news that: “ he burst asunder in the midst, and all his bowels gushed out.”

So that, because of the nasty stench it would produce, nobody can come near the body and notice or find out the minor injuries that Judas suffered at the cross.

The cause of death should be very apparent from a distance, in order to avoid a close scrutiny by curious people.

The fact that all this was done by the Jews, by bribing the watchmen or the soldiers, is recorded in Matthew 28:11 to 28:15

Matthew 28:11: Now when they were going, behold, some of the watch came into the city, and informed unto the chief priests all the things that were done.

28:12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,

28:13 Saying, Say you, His disciples came by night, and stole him [away] while we slept.

28:14 And if this come to the governor’s ears, we will persuade him, and secure you

28:15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.”

And to make it appear that it was really Jesus (‘Eesa alayhissalaam) whom they arrested and to make the people believe that Judas was roaming freely after the arrest took place, they spread the lie that he came to the temple and threw back the silver coins he received as bribe from them:

Matthew 27:5: And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.” That this verse is a total lie is borne by the fact that the other accounts talk of Judas falling headlong and his bowels gushing out. (Acts 1:18)

14. In respect of the later events:

a. at the grave where they buried Judas and

b. where Jesus (‘Eesa alayhissalaam) meets his disciples, etc.

we find a lot of difference in the narration of Luke, John, Matthew and Mark, just as in respect of the earlier events. It is a waste of time counting and comparing the different and conflicting details. Hence, only those details that are important in view of the truth revealed above are mentioned.

15. a) When Mary Magdalene goes to the grave; she finds that the stone covering the grave of Judas is already removed.

Mark 16:3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

16:4 And when they looked, they saw that the stone was rolled away: for it was very great.

16:5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.”

Points to be noted in the above verses:

1. The heavy stone was already rolled away by the soldiers of the governor.

2. People perform the pilgrimage rites in Makkah wearing white clothing.

b) Mary Magdalene sees two angels in white sitting. (John 20:12) Just as the Muslims believe that The Almighty will provide two angels for Jesus’ (‘Eesa alayhissalaam) descent from heaven, when he comes again, similarly these two angels have made possible his pilgrimage to Makkah.

c) Luke 24:4 & 24:5

24:4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:

24:5 And as they were afraid, and bowed down [their] faces to the earth, they said unto them, Why seek ye the living among the dead?

The two men in shining garments are angels, who refer Jesus (‘Eesa alayhissalaam) as the living, and not as the resurrected.

d) John 20:14: “And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

20:15 Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? She, supposing him to be the gardener, saith unto him,” etc.

Points to be noted: She saw Jesus (‘Eesa alayhissalaam) standing, and knew not that it was Jesus (‘Eesa alayhissalaam) , because she supposed him to be the gardener. She could not recognize Jesus (‘Eesa alayhissalaam) , because of the changed face and deemed him to be the gardener because of the simple cloths worn while performing pilgrimage rites. Moreover, he would have had a shaven head, another rite of the pilgrimage.

e) John 20:17 “Jesus saith unto her, touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God.”

Things to be noted: 

1. Jesus (‘Eesa alayhissalaam) tells her “Touch me not”.

However, when Jesus (‘Eesa alayhissalaam) meets his disciples later, he asks them to touch him and handle him, but here he forbids her. The reason: As a good Muslim, he avoids being touched by the lady. 

2. Jesus (‘Eesa alayhissalaam) says: ” I am not yet ascended to my Father: ”

That means he knew that he was supposed to ascend only, as the Almighty had already informed him through the angel. His statement shows that he did not expect himself to die, nor resurrect, but only ascend. 

f) The same day evening, Jesus (‘Eesa alayhissalaam) appears before his disciples and says: “Peace be unto you”, (i.e., Assalaamu Alaikum,) as a Muslim. . 

g) Luke 24:13 to 24:24 is quoted below. In this event, two disciples walking together while going to a village, are joined by Jesus (‘Eesa alayhissalaam) . Jesus (‘Eesa alayhissalaam) enquires them as to what they are talking and why they are sad. They narrate the whole story from being condemned to death to the vision of angels at the sepulchre. If it were Jesus (‘Eesa alayhissalaam) who suffered all that, then he would not pretend ignorance and listen again to all that which he himself has suffered, as they think. Only because he was absent and went on the pilgrimage to Mecca, he did not know of what happened in his absence and, hence, he is enquiring and listening to the whole story. 

Luke 24:13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.

24:14 And they talked together of all these things which had happened.

24:15 And it came to pass, that, while they communed [together] and reasoned, Jesus himself drew near, and went with them.

24:16 But their eyes were holden that they should not know him.

24:17 And he said unto them, What manner of communications [are] these that ye have one to another, as ye walk, and are sad?

24:18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

24:19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 24:20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

24:21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

24:22 Yea, and certain women also of our company made us astonished, which were early at the sepulcher;

24:23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

24:24 And certain of them which were with us went to the sepulcher, and found [it] even so as the women had said: but him they saw not.”

This is another proof that it was Judas who suffered death at the cross.

h) Back in Jerusalem, Jesus (‘Eesa alayhissalaam) has another session with the eleven disciples:

1. “Luke 24:36: And as they thus spoke, Jesus himself stood in the midst of them, and says unto them, Peace [be] unto you.

24:37 But they were terrified and affrighted, and supposed that they had seen a spirit.” Having seen the dead body of Judas, they were now 100 % sure of his death. Hence, when Jesus appears there with Judas’ face, they are terrified and affrighted and supposed that they had seen a spirit. 

2. Luke 24:38: “And he said unto them, Why are you troubled? and why do thoughts arise in your hearts?

24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

24:40 And when he had thus spoken, he shewed them [his] hands and [his] feet.” 

John repeats similarly in 20:20 :

John 20:20: “And when he had so said, he shewed unto them [his] hands and his side. Then were the disciples glad, when they saw the Lord.”

From the above, we can understand fully well, that Jesus’ face is not the identity of the person, at that moment, because it looked like Judas’. Hence, “Behold my hands and my feet, that it is I myself” and “when they saw his hands and his sides they were glad they saw the Lord ”

3. Luke 24:41 “ And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

24:42 And they gave him a piece of a broiled fish, and of an honeycomb.”

Fish is the only thing that a Muslim can obtain from anyone and eat. The meat of other (permitted) animals and birds should be properly slaughtered in the manner taught by Prophet Muhammad (sallallaahu alayhi wasallam) and by mentioning the name of Allah over it, while slaughtering. Hence, the other meat cannot be obtained from everybody.

4. John 20:30 “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book.

Most important of which should be: restoration of his face, as it looked before.

The Bible does provide a clue that Jesus’ (‘Eesa alayhissalaam) face was restored to its original appearance, before his ascension unto heaven.

In the verse of John 21:12, which is in the context of the events just before his ascension, it is written:

“ Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.” This time, there is no need to see his hands and his feet to know that it is Jesus (‘Eesa alayhissalaam) .

Now, it is time to thank the Almighty for opening our eyes to the truth, by accepting Islam. We now know for certain that:

1. There is no one worthy pf Worship except Allah; and

2. Muhammad (sallallaahu alayhi wasallam) is a slave and a messenger of Allah and the last of the prophets, whom all the people have to follow. This has been foretold in The Bible.

3. Idols and graven images are forbidden.

4. Allah sent messengers to all nations.

5. Jesus (‘Eesa alayhissalaam) too is a slave and a messenger of Allah, but sent only for (the lost sheep of) the house of Israel.

6. Jesus (‘Eesa alayhissalaam) is a creation of Allah; he is not His son and has no portion whatsoever in His Sovereignty.

7. Jesus (‘Eesa alayhissalaam) was not killed, nor crucified. It was his betrayer who was killed on the cross.

The next time you see a cross, you would know that it is not a sign that relates to Jesus, but something that denotes the punishment his betrayer deserved and got.

But…, should we have a memorial to commemorate the betrayer of a mighty messenger of Allah ?

Qur’an: 5: 83 to 86.

83. When they listen to that which has been revealed unto the messenger, you see their eyes overflow with tears because of their recognition of the truth. They say: Our Lord, we believe; write us down as among the witnesses.

84. How should we not believe in Allah and that which has come unto us of the truth and we hope that our Lord will admit us to the company of the righteous folk.

85. Allah has rewarded them for what they said: Gardens underneath which rivers flow, wherein they will abide forever. That is the reward of the good people.

86. But those who disbelieve and deny Our signs, they shall be companions of hell-fire.

Al-Albani and Freemasonry

The intrigues of the  Kuffâr  against Islam  and Muslims, the correspondence of which to unfolding events being too glaring to doubt, are accurately delineated in the preceding Zionist excerpt.

The  Kuffâr  do not fear the Muslims  per se. They do not fear the speculative opinions of misguided individuals. But  what they do fear, indeed, is the justice of Islâm  and the equity of its  Sharî‘ah. Islam  did not ascend to glory, conquering the hearts of men and the world, from  China to Spain, in some juridical and legislative vacuum. Islâm  did not rule over the world without a comprehensive system of law. It was the  Madhâhib  of the illustrious Fuqahâ’  that gave to the Islamic  Khalîfates  of times gone by the sovereignty, justice, and advancement  that Muslims are so rightly proud of. It is ‘ that ’  Sharî‘ah  that is feared, not the  Sharî‘ah  of ‘ revisionist ’ Islam. Wahhâbîsm or Salafism  offered the enemies of Islam  the ideal opportunity, in the guise of ‘fundamentalist  tawhîd  ’, to subvert the supremacy of the  Sharî‘ah symbolized by the  Khalîfate. But Wahabism, with its treachery, subterfuge and blood-stained history, would always be totally unacceptable to the overwhelming majority of Muslims the world over. So  Wahhâbîsm  had to coin a new identity, free from  its reputation of the past. It was to be given credibility by the very name  of its orthodox adversaries, the Pious predecessors (Salaf as-Sâlihîn). The new name …… ‘ Salafîsm ’

The modern day Salafiyyah claim  to take their name  from  the celebrated Hadîth of the Holy Prophet (sallallaahu alayhi wasallam) who said :  ‘

The best of people are my  generation, thereafter those who follow them, and thereafter those who will follow them.                 (Bukhârî)

These first three generations of the true believers are known as the ‘Salaf as-Sâlihîn’ (The Pious Predecessors), hence, they have derived an epithet from this Hadîth and, as such, call themselves ‘Salafis’  or ‘Salafiyyah’.

The ‘Salafiyyah’ were, in fact, dissenters from  the  Hanbalî  Madhhab  who simply misappropriated the name  ‘Salafiyyîn’.  Abu’l Faraj ibn al-Jawzî al Hanbalî (d.508/1114) (not Ibn Qayyim  al-Jawziyyah) and many other prominent scholars of the  Hanbalî Madhhab, unequivocally declared that these dissenters were not  the adherents of the ‘Salaf as-Sâlihîn’ neither were they specifically of the  Hanbalî Madhhab, but were rather  mubtadi‘în (heretical innovators), belonging to the dissident group of  Mujassimah  (a deviant sect who believed that Allah  was a material body). In the seventh century after  Hijrah, Ibn Taymiyyah pursued this blasphemous  fitnah (mischief) anew. 

Before Ibn Taymiyyah and Ibn al-Qayyim , there was not any  Madhhab whatsoever called ‘Salafiyyah’, nor even the word ‘Salafiyyah’ used. In order to inveigle the unsuspecting Muslim  masses  and to persuade the youth that they were on the ‘ straight path ’. The name  ‘ Salafiyyah’  from  the term ‘Salaf as-Sâlihîn’ (The Pious Predecessors), was forged, so as to give credence to their corrupt ideas and seduce the unenlightened. They incriminated the true orthodox Islamic  scholars, who were the successors of the  Salaf as-Sâlihîn, accusing them of  bid‘ah  (innovation in religious matters) and of dissenting from  their contrived touchstone, ‘Salafiyyah’. Ibn Taymiyya was advanced as a  Mujtahid, the ‘champion’ who revived the path of the ‘Righteous Predecessors ’. And its latter-day champion was to become Muhammad Nâsir ud-Dîn al-Albânî.

The neo-Khârijîte  nature of  Wahhâbi-Salafîsm  makes it intolerant of all other forms of Islamic expression. Because it has no coherent  fiqh  of its own – it rejects the orthodox  Madhâhib  – and has only the most basic and primitively anthropomorphic ‘aqîdah, it has a fluid, amoeba-like tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent  Madhhab   (Ash ‘arî   and  Ahl as-Sunnah )  ‘aqîdah  (doctrine). Instead, they  are all trying to define the  Sharî‘ah  and  ‘Aqîdah  from  the  Qur’ân  and the  Sunnah  by themselves. The result is the appalling state of division and conflict which disfigures the moderm Salafî condition.

Muhammad Nâsir ud-Dîn al-Albânî is  described by many orthodox scholars as the the arch-innovator of the  Salafîs in the modern age. A watch repairman by trade, al-Albânî is  a self-taught claimant to  Hadîth  scholarship who has no known mentor in any of the Islamic sciences and has admitted not to have memorized the Book of Allah nor any book of  hadîth,  fiqh, ‘aqîda, usûl, or  lughah. He achieved notoriety by attacking the great scholars of the  Ahl al-Sunnah (Normative Islam)  and reviling the science of fiqh  with exceptional malice towards the school of his father who was a Hanafî scholar. 

Al-Albânî was born in the city of  Ashkodera, the capital of Albania in 1914 C.E. While he was young his parents migrated to Damascus, Syria, during the collapse of the Ottoman Empire. His father,  Shaykh  Nûh al-Albânî, was, as stated, a strict Hanafî scholar under whom  Al-Albânî studied  tajwid  or ‘Qur’anic recitation’ and perhaps the Hanafî  fiqh  primer  Marâqî al-Falâh (‘The Ascents to Success’). It is likely that he also studied some  other primary subjects in Hanafî  fiqh  under  Shaykh  Muhammad Sa‘îd al-Burhânî, who taught in the Al-Tawbah Masjid near his father’s shop, in the quarter of the Turks on the side of Mount Qâsiyûn.

Popular belief has it that at an early  age he was captivated by the science of Hadîth  and spent his time incessantly seeking knowledge of this science. Al Albânî deemed it to be more profitable to spend time in independent, unsupervised study of books and manuscripts at the famous library of Damascus, Al-Maktabat uz-Zâhiriyyah,  and not attend the lectures of the acknowledged scholars of the day.

Al-Albânî has attained notoriety  amongst scholars and students for his inadmissible reclassification and reappraisal of the Prophetic  Hadîth . However, he does not seem  to have  been given any authorization (ijâzah) in Hadîth  from  any recognized scholar of  Hadîth . He seems to have ‘taught   himself’  the science of Hadîth. 

As for his professed  ijâzah  or ‘warrant of learning,’ it is reported that a Hadîth  scholar from  Halab (Aleppo),  Shaykh    Râghib al-Tabbâkh , visiting the Dhâhiriyyah Library while in Damascus, was introduced to Al-Albânî who was pointed out to him  as a promising student of  Hadîth. After having spoken to him  for a while it is said that the  Shaykh  conferred upon him  a general  ijâzah, even though Al-Albânî did not attend his lessons nor studied any book of  Hadîth  under his tutelage. 

Indeed, Shaykh Râghib al-Tabbâkh  had chains of successive mentors reaching all the way back to  the authors of the foremost  Hadîth as  the  Sahîh  of  al-Bukhârî  works, such   and the  Sunan  of  Abû Dâwûd, and hence the prestige of a  contiguous chain  going back to the Holy Prophet. But this was an authorization (ijâzah) of  tabarruk, or ‘blessing’, not a ‘warrant of learning’.

This type of authorization (ijâzah), that of  tabarruk, is a known practice of some  traditional scholars and is intended  to serve as an encouragement to the student whom  they have met and whom  they find capable or hope will become a scholar. 

Though the authorization be given and signed by a specialist scholar of Hadîth , it in no way makes the individual to whom  it is issued a  Hadîth scholar. The scholarly value of such  ijâzahs is merely to establish that the two have met and to serve as an added impetus to pursue the course of study in the specified field. 

In later life he was given Professorship of  Hadîth  at the Islamic University of Madînah. It is a known fact that  Madînah university and like institutions within Saudi Arabia have been  the mainstay in spreading  Wahhâbî  tenets throughout the world and calumniating the beliefs and practice of the  Ahl asSunnah. Incidentally, the same is  to be said  of the Saudi-Wahhâbî  inspired ‘ Râbitah al-‘Âlam al-Islâmî  ’(Muslim  World League) in Makkah who have hired and indoctrinated hundreds of  ignorant men from  every country to their way of thinking. These hirelings and their Saudi-Wahhâbî  sponsored organisations, camouflaged as religious authorities, in turn become instrumental in propagating the heretical tenets of  Wahhâbîsm  which they often insidiously brand as ‘ The Fatwâ’s of world Muslim unity ’.

Al-Albânî was a rabid reviler of the  Awliyâ’  (Friends of Allah) and the Sûfîyâ’. He was expelled from  Syria then  Arabia, and finally settled in Amman, Jordan, under house arrest until  his death in 1999. He remains the object of devotion of the most strident innovators and self-styled ‘reformers’ of Islam. 

Muhammad Nâsir ud-Dîn al-Albânî was especially influenced by the writings of the notorious Egyptian Freemasons, Muhammad Rashîd Ridâ (d. 1935 C.E.) and his mentor,  Shaykh  Muhammad ‘Abduh (d. 1905 C.E.) who was both Grand  Muftî  of Egypt and Grand Master of the United Masonic Lodge of Egypt. These individuals were noted for employing, to a great extant, the writings of Ibn Taymiyyah  and his disciple Ibn al-Qayyim  al Jawziyyah in furthering their nefarious Masonic agenda. The four abovementioned personalities held idiosyncratically corrupt beliefs (aqîdah) and legal positions on certain particularly  contentious points, like the gross anthropomorphism’s attributed to Allah and the denial of the Orthodox Schools of Islamic Jurisprudence (Madhâhib). 

It is a well known fact that Muhammad Rashîd Ridâ and his teacher Muhammad ‘Abduh, the grand  Muftî  of Egypt at the time, were both Freemasons, who endeavoured to reinterpret the  Sharî‘ah,  claiming to ‘ reform ’ Islam from ‘ extraneous accretions ’, which led to their call for the abandonment of  Taqlîd; hence the need for the  abolishment of the four schools of Islamic Jurisprudence. In reality, they represented the hypocritical element who fought against Islam  from  within. One of the greatest
impediments in the endeavor to ‘ modernise ’ Islam  to conform  to western standards of reason and its  underlying agenda is the  Shar’î  demand for Taqlîd  (ie. following a School of Islamic Law).  Taqlîd  is a thorn in their flesh and it has to be eliminated for the attainment of their pernicious goal. This conspiracy was realized by many scholars of their day and , as a result, many a man of knowledge exposed them  for what they were, for example, Shaykh Muhammad Bâkhit al-Mutî‘î (d. 1935) – a grand  Muftî  of Egypt and one of the leading Hanafî scholars of his time. 

During the administration of Muhammad Alî Pâshâ, the Ottoman governor of Egypt in the mid nineteenth century, ‘Abduh was brought to the board of management of the  Jâmi’ al-Azhar,  the prestigious institute of Islamic learning and scholarship which had for  centuries educated Muslim savants. It was from  then on that the Scotch  Freemasons, having infiltrated, began to destroy Egyptian Muslims economically and spiritually. Through these Freemasons, the British were successful in  demolishing, not just the spiritual and intellectual heritage of Egyptian  Muslims, but also the mighty Ottoman Empire from within.  Shaykh  Muhammad ‘Abduh, incidentally, was  the disciple of the notorious Freemason Jamâl ud-Dîn al-Afghânî, regarded as one of the chief architects of the ‘ revisionist ’ movement of his time. Al-Afghânî left an abiding impression of his ‘ reformist ’ ideas  on the intelligentsia of Egypt and Constantinople (Istanbul), the Capital of the then Ottoman Empire. His contacts and discourses on ‘progressive’ Muslim  philosophy, jurisprudence and religion couched in  persuasive, deceptive   language fired many young ‘ liberal ’ writers and scholars in Egypt  and other parts of the Muslim  world with a missionary anti-orthodox zeal. Not  least effected by his writings were the secular ‘Young Turks’ who, under  the leadership of a donmeh Jew named Mustafâ Kamâl Ataturk, went on to destroy the last vestiges of the Ottoman  Khalîfate.  

Al-Afghânî and ‘Abduh were ‘master and  disciple’ and there exists no significant difference in their thought aside from  Al-Afghânî being more erudite in nefarious  Shî‘îsm  and ‘Abduh in  degenerate  Tasawwuf. Al Afghânîs real name  was Sayyid Jamâl ud-Dîn al-Asadabâdî. Asadabâd is a city in Iran, whose population is known to be 100 %  Shî‘âh.

Al-Afghânî bears the ignominy of introducing the Nahj al-Balâgha in Egypt. This book is regarded by the  Sh î‘âh  as second in importance only to the Holy Qur’ân. It is a known fact that this book contains a large number of spurious and false sayings attributed to  Sayyidinâ  ‘Alî (radhiyallahu anhu). It contains the most abominable invectives against the august Companions of the Holy Prophet    including  Sayyidinâ  ‘Uth mân, ‘Â’ish ah, Talhah, Zubayr and Mu‘âwiyah (radhiyallahu anhuma). Worst still is that it reflects most negatively against Sayyidinâ ‘Alî (radhiyallahu anhu). since, by attributing to him  those words, it implicates him in the most impious conduct and malevolent assertions against those noble personalities. ‘Abduh went so far  as to prepare a commentary on  Nahj al Balâghah  so as to further popularize it. 

Al-Afghânî and ‘Abduh also attempted to interpret Islamic history through the ideas and themes expressed in the book. In other words they had endeavored to teach Muslims a  Shî‘îte version of Islamic history which is warped to say the least.  Al-Afgh ânî and ‘Abduh tried their level best to convince Muslim  scholars that the  Sunnî-Sh î‘ah  divide was merely the result of variations in their respective political stances, and that the so-called ‘Ja‘farî’  Sh î‘îte school of law  must be accepted as legitimate (note that  Imâm Ja‘far as-Sâdiq rahimahullah was a noble descendant of the Holy Prophet    and an upright  Ahl as-Sunnah scholar). 

As regards Hasan al-Bannâ,  it is true that he was not a Wahhabî per se, but to consider him  an  Ahl us-Sunnah  scholar or a  Sûfî  of note, as many do, is not correct. He was a teacher in an elementary school, initially a member of a  Sûfî  tarîqah  and a high-ranking exponent of  British Masonry in Egypt. He was a follower of the ‘reformist theory’, preached by Al-Afgh ânî and was vehemently opposed by Muslim  Scholars and especially the Ottoman ‘Ulamâ’  of the day. He disassociated himself from  his  Qâdirî Tarîqah, believing that traditional  Sûfîsm  was old-fashioned, antiquated and irrelevant. His project was to create  a ‘Muslim secret society’, a kind of ‘Islamic Masonry’. The British government actively supported him  in much the same  way it had sponsored Ibn Sa‘ûd, this primarily because of his subversive influence and antagonism  towards the central  Khalîfate. 

After his demise, Sayyid Qutb assumed  leadership of his movement. He, like al-Albânî as described earlier,  was not a qualified scholar. His  Tafsîr  (Fî Dh ilâl al-Qur‘ân), is described by many scholars of note as a collection of the most absurd mistakes and baseless interpretations. What is most disconcerting about the commentary is its insults against the  Sahâbah, especially its claims to  correct “‘Uthmân’s (radhiyallahu anhu’s) inadequacies”, and its denial of the validity of the four Schools of Islamic Jurisprudence. 

When Egypt and Saudi Arabia were embroiled in the war for control of Yemen, the movement of Sayyid Qutb,  the Muslim  Brotherhood, began to depend on Saudi financing and thus became very much influenced by Wahhabîsm. Ever since they have been active in disseminating the  Wahhabî creed and its  literature worldwide, a more popular example being the printing and  translation of a book called ‘Minhâj al-Muslim’  by Jâbir al Jazâ‘irî, which represents the quintessence of  Wahhabîsm. Their organization (WAMY) also publishes ‘Fath al-Majîd’  by Ibn Abd al Wahhâb, the ‘gospel’ of Wahhabîsm. 

To conclude, among al-Albânî’s absurdities and innovations in Religion are the following:

1) In his book  Adab al-Zafaf  he prohibits women from  wearing gold jewelry – rings, bracelets, and chains  – despite the Consensus of the Scholars of Islam  permitting it.

2) He claims  that it is permissible for menstruating women and those in a state of major defilement (junub) to recite, touch, and carry the Holy Qur’ân.

3) He declares it prohibited (harâm) and an innovation to lengthen the beard over a fistful’s length although there is no proof for such a claim in the entire corpus of Islamic Law.

4) He claims that whoever carries a  tasbîh  (rosary) in his hand to remember Allah is misguided and an innovator.

5) He absolutely prohibits fasting on Saturdays.

6) He claims that 2.5% zakât  is not due on money obtained from commerce, ie. the main activity  whereby money circulates among Muslims.

7) He claims  that among the innovations in religion is the Prophet’s  grave in Madinah.

8) He claims that whoever travels  intending to visit the grave of the Prophet  or to ask for his intercession is a misguided innovator.

9) In many of his books he calls for  the demolition and  removal of the Prophet’s  grave.

10) He  states:  “I have found no evidence for the Prophet’s    hearing the salutation of those who greet him at his grave.”  These are among his greater enormities and bear the unmistakable signature of innovation and deviation.

11) He advocates in his ‘Salât al-Nabî’  the formula  “Peace and blessings upon  the  Prophet”  instead of  “…upon  you, O Prophet”  in the tash ahhud  in contradiction of the Four Orthodox Schools of Jurisprudence. The Prophet    himself instructed Muslims to pray exactly as he prayed saying:  “Peace and blessings upon  you, O Prophet”  without telling them  to change it after his death. Furthermore the major Companions (whose  Sunnah  or precedent we are ordered to emulate together with that of the Prophet ), such as Abû Bakr and ‘Umar, did not teach the Companions   and Successors otherwise!

12) He expresses hatred for those who read Imâm al-Busîrî’s masterpiece, Qasîdat al-Burdah, and calls them cretins (mahabil), in other words, millions of Muslims past and present, including the likes of Imâms Ibn Hajar al-‘Asqalânî, al-Sakhâwî, and al-Suyûtî  who all included it as required reading in the Islamic curriculum. 

13) He published so called ‘corrected’ editions of the two  Sahîhs of al Bukhârî and Muslim, which he deceitfully called ‘Abridgments’ (mukhtasar) in violation of the integrity of these motherbooks.

14) He published newly-styled editions of the Four Sunan, al-Bukhârî’s al-Adab al-Mufrad, al-Mundhirî’s  al-Targhîb wa al-Tarhîb, and al-Suyûtî’s  al-Jâmi` al-Saghîr, each of which he split into two works, respectively prefixed  Sahîh  and  Daîf,  in violation of the integrity of these motherbooks.

15) He suggests that al-Bukh ârî is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse  “Everything will perish save His countenance” (28:88) in the book of  Tafsîr  in his Sahîh:  “ ‘Except His countenance’ means ‘Except His Sovereignty’, and it is also said: ‘Except whatever  was done for the sake of His countenance’.”  Albânî blurts out:  “No true believer would say such a thing.” 

16)  He fabricated a physical position  to Allah, namely above the  ‘Arsh (Throne), which he named  al-makân al-‘adamî  – ‘The non-existent place’.

17) In imitation of the Mu‘tazilah, he declared  tawassul  (seeking means) as prohibited acts in Islam  (harâm) tantamount to idolatry (shirk) in open denial of the numerous sound and explicit narrations  to that effect, such as al Bukhârî’s narration of the Prophet (sallallaahu alayhi wasallam) from  Ibn `Umar: “Truly the sun shall draw so near on the Day  of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask  help from Âdam , then from Mûsâ  , and thereafter from Muhammad   who will intercede and that day Allah shall raise him to an Exalted Station, so that  all those who are standing [including the unbelievers]  shall glorify him (yahmaduhu ahl ul-jam`i kulluhum).”

19) Like the rest of the Wahhâbî  innovators he declares the Ahl us Sunnah, namely the Ash ‘arîs, Ma‘tûrîdîs, Atharis and Sûfiyâ’ to be outside the pale of Islam,  although Allah and His Prophet  praised them! Upon revelation of the verse  “Allah shall bring a people whom He loves and who love Him”  (5:54), the Prophet    pointed to Abû Mûsâ al-Ash ‘arî (radhiyallahu anhu) and said:  “They are that man’s People.”  Al-Qush ayrî, Ibn ‘Asâkir, al-Bayhaqî, Ibn al-Subkî, and others said that the followers of Abû al Hasan al-Ash‘arî (rahimahullah) i.e. Ash‘aris who were mostly Sûfîs – are included among Abû Mûsâ al-Ash ‘arî’s (radhiyallahu anhu’s) people.

As for the Ma‘turîdîs, they are referred to in the narration of the Prophet  from  Bishr al-Khath‘amî or al-Ghanâwî (sahîh) chain according to al-Hâkim, al-Dhahabî, al-Suyûtî, and alamî with a sound:  “Truly you shall conquer Constantinople and truly what a wonderful leader will her leader be [Sultân Muhammad Fâtih ], and truly what a wonderful  army will that army be!”  Both the leader and his army  were classic Hanafî  Ma‘tûrîdîs and it is known that Sultân Muhammad Fâtih loved and respected the Sûfiyâ’. Moreover, enmity against the Ash‘arîs, Ma‘tûrîdîs, and Sûfiyâ’, is  nifâq (hypocrisy) of the highest order and manifest enmity against the Ummah of Islam  as most of the ‘Ulamâ’ of Islam  are thus described.

20) He  issued  the  fatwâ  that Muslims should exit Palestine en masse leaving it to the Jews as, he reasoned, it is part the Abode of War (dâr al-harb). This fallacious reasoning seems to bear the hallmark of complicity as displayed all too often by the Wahhabî traitors. 

21) He prohibits performing more than 11  raka‘ât  (cycles) in  Tarâwîh prayers in blatant rejection of the Prophet’s  explicit command to follow his  Sunnah  as well as the precedent  of the rightly-guided Khalîfs  after him.

22) He prohibits retreat (i`tikaf) in any but the Three Masjids.

23) He considers it an innovation to visit relatives, neighbors, or friends on the day of E‘Îd and prohibits it.

24) He considers it an innovation to pray four  raka‘ât  between the two adh âns  of  Jumu‘ah  and before  Salâh, although it is authentically narrated that  “…the Prophet  prayed four raka‘ât before Jumu‘ah and four raka‘ât after it.” 

25)  He gives free rein to his propensity to insult and vilify the ‘Ulamâ’  of the past as well as his contemporaries. As a result it is difficult to wade through his writings without  being affected by the nefarious spirit that permeates them. For example, he considers previous editors and commentators of al-Bukh ârî’s  al-Adab al-Mufrad  (Book of Manners) ‘sinful’, ‘unbearably ignorant’, and even ‘liars’ and ‘thieves’. Such examples  actually fill a book compiled by Shaykh Hasan ‘Alî  al-Saqqâf entitled Qamûs Shatâ’im al-Albânî wa Alfâzihî al-Munkara al-Latî Yatluquhâ `alâ `Ulamâ’ al-Ummah  (‘Dictionary of al-Albânî’s Insults and the Heinous Words He Uses Against the Scholars of the Muslim  Community’). Al-Qurtubî said:  “One of the knowers of Allah has said: A certain group that has not yet come up in our time but shall show up at the end of time, will curse the scholars and insult the jurists.

26) He compares Hanafî  fiqh  to the Gospel, ie. corrupt and unreliable.

27) He calls people to emulate him rather than the  Imâms  and founders of the Four Schools of Islamic Jurisprudence.

28) He derides the  fuqahâ‘  of the  Ummah  for accepting – in their overwhelming majority – the  hadîth  of Mu‘âdh  ibn Jabal on  ijtihâd  as authentic then rejects the definition of knowledge (‘ilm) in Islam  as pertaining to  fiqh  claiming that it pertains to  hadîth  only. This despite the fact that the ‘Ulamâ  of the  Ummah  have explicitly stated that a hadîth  master without  fiqh  is a misguided innovator! 

29) He revived Ibn Hazm’s  anti-Madhhabî  claim that differences can never be a mercy in any case but are  always a curse on the basis of the verse “If it had been from other than Allah they would have found therein much discrepancy.” (4:82). Imâm  al-Nawawî long since refuted this view in his commentary on  Sahîh  Muslim  where he said: “…no-one says this, except an ignoramus or one who affects ignorance.”  Similarly, al-Munawî  said in Fayd al-Qadîr:  “This is a contrivance that showed up on the  part of some of those who have a sickness in their heart.

30)  He perpetuates the false claim  first made by Munir Agha the founder of the Egyptian Salafiyyah Press,  that Imâm  Abû Muhammad al Juwaynî – the father  of Imâm al-Haramayn  – “repented” from Ash‘arî doctrine and supposedly authored a tract titled  Risâlah fi Ithbât al Istiwâ’ wa al-Fawqiyyah  (‘Epistle on the Assertion of ‘Establishment’ and ‘Aboveness’).

This spurious attribution continues to be promoted without verification – for obvious reasons – by the Wahhabîs who adduce it to forward the claim that al-Juwaynî embraced anthropomorphist concepts. The Risâlah in question is not mentioned in any of the bibliographical and biographical sources nor does al-Dhahabî cite it in his encyclopedia of anthropomorphist views entitled ‘al-‘Uluw’. More conclusively, it is written in modern argumentative style and reflects typically contemporary anthropomorphist obsessions.

The Irrationality of Western Ideology and the Blind Faith of Muslim Modernists

By Abdullah Al Andalusi

The most important thing for a person who seeks truth is to remain objective and be skeptical of so-called ‘given truths’ – especially ideas that are in fashion in his/her day and age. In every age and time, there were always ideas that were fashionable, accepted as given, and taken for granted that they were true – but later rejected as false – even laughed at.

The best approach for the rational mind, is to withdraw oneself from the society and time period one inhabits and look at the ideas around oneself for what they are. Many thinkers and philosophers have done this and have written great books whose content mostly remains timeless. The reason for this, is that they have successfully removed themselves from their times and cultures and used their minds to assess the ideas based purely on their evidence and merit, and come to conclusions of truth, no matter how unpopular or odd they seem to their society at the time.

However, the one thing I’ve noticed, is that most people claim to be skeptical only to ideas they don’t like, or which is not in line with the accepted culture or fashion of their times. Many such people even claim that they are ‘rational’ and want people to ‘think for themselves’, but really they just want people to ‘think’ their way into conformity with popular trends and the dominant fashions.

I’ve always urged Muslims to be skeptical, even of their own beliefs, in order that they can reach certainty and depart from blindly following their parents religion and culture. But unfortunately there is another culture that influences some Muslims and is blindly followed by many of them due to their inability to detach themselves from their society and time and look at the world from a rational and detached perspective – the culture of Western Civilisation.

It is taken as ‘accepted’ in this day and age that religion is a retrograde force, and that only Secularism or Liberalism can bring progress. It is also accepted ‘wisdom’ that the development and technological progression of the West is due to their democratic systems of ruling, and their liberal secular values. The concept of ‘democracy’, ‘nationalism’, ‘feminism’, ‘secularism’ and [the Liberal conception of] ‘human rights’ is taken as given ‘truths’ to the degree that they have attained the level of an unquestioned religious dogma. Most people don’t know how to philosophically justify these ideas, or how they came about – all that people know is, ‘it’s the MODERN way to do things’.

However, just like the proverbial big elephant in the room that everyone is ignoring, these ideas lack any rational justification or intellectual basis. For example, Democracy is impossible, people will always be ruled by one leader or small group of leaders – usually the elites of their society. This was something both Plato, and the classical Muslim philosopher Al Farabi realised and wrote about.

Nationalism cannot be justified, as there is no clear way to delineate one nation from another [is it common language? Then is USA, Australia and South Africa all one nation?]. Secondly, why should humans be separated and discriminated into categories that should hold no moral difference or division??

Feminism cannot be rationally justified either, as basing rights on gender is either arbitrary and unholistic at best, or elitist and sectarian at worst (if men are not also considered equally in the equation). If men and women should be exactly equal in everything, as Feminism claims, then why not egalitarianism instead of feminism??

Secularism cannot be rationally justified, because in essence it posits the absurd notion that man’s purpose in life should be separate from man’s affairs in life. Secularism then results in a materialistic re-interpretation of man’s purpose of life, and the imposition of this purpose in place of a former non-materialistic purpose – with no conclusive reason why one is superior to another. Secularism then naturally ends up being non-neutral to this central question of human purpose, while fooling the people as pretending to be neutral!

‘Human rights’ [as understood by Liberalism] are arbitrary, prone to change depending on society’s current tastes at any given point in time, and lacks any rational justification for where rights even come from in the first place. The irony of Liberalism is, while pretending to be materialistic, it borrowed a lot of its rights from Christianity and theology (which is where the term ‘God given rights’ comes from) then quietly divorced from it later on when it wanted to claim ‘universality’ to the world. Consequently, ‘rights’ can’t be justified. For example, if humans have rights merely for being human, then why are criminals denied the ‘right to freedom’ when they are put in jails?? Surely they are still human, and therefore deserving of their full ‘human rights’? Apparently not.

However, the Modernist ‘Muslims’ doesn’t question these Western imports. They are perfectly happy to be skeptical against all Islamic laws, beliefs and traditions, but never to be skeptical on the Western ideas they blindly follow and adore. Modernists can only defend these borrowed Western ideas with emotional arguments, usually either brushing off the criticism as ‘just wrong’ or ‘out of kilter’ or claim the criticism is just ‘a strawman’ of their beliefs – without providing any evidence to show why its a strawman. I’ve yet to hear a rational argument from a modernist other than merely playing down criticism of Western ideas as merely ‘the ramblings of Islamist fundamentalism’ – which is the equivalent of the dismissive saying ‘you are just haters’.

This reveals something very interesting about the Modernist mindset. As the saying goes ‘you can’t reason someone out of something they weren’t reasoned into’, and the Modernist ‘Muslim’s’ blind faith in Western ideas is just that, an irrational dogma they’ve adopted blindly. But this leads us to the question ‘what made them believe these ideas in the first place??, why are they so alluring??’. The answer is quite simple, ‘might makes right’. The West, though declining, still retains a degree of cultural, technological, economic and military superiority over the Muslim world. The Muslim world, for reasons of social and historical circumstances is currently in a ignorant and declined state – it’s simply human nature for the weak to look up to the strong, just like the Barbarian tribes of europe looked up to Roman culture before and adopted their habits and language.

The are two main problems with this modernist logic. They have made two faulty assumptions, and this leads them to their error.

The first assumption is that Muslim decline is due to the ‘traditional Muslim understanding of Islam. This is easily refuted when we consider that during the first 500 years of ‘traditional Islam’ Muslims were technologically, militarily and economically the most advanced in the world – innovating many new technologies and expanding the boundaries of human knowledge. The fact that Muslims believed in hudud punishments, the traditional family, or wearing turbans and having beards didn’t limit their cultural advancement in the slightest. This demonstrates that the spirit of technological progress and knowledge development has NOTHING to do with the ‘traditional’ Islamic law system, and everything to do with the Muslim state of mind. Consequently, the main problem of the Muslim world is not getting rid of ‘medieval laws’ but to rediscover of the same spirit and state of mind that motivated our ancestors to advance in all spheres of life. The Islamic political system is not limited to only being implemented using medieval technology, but can be implemented using modern technology! Systems don’t change, technology changes. Democracy is 1000 years older than Islam, yet no one believes that implementing it will send people back to the age of wearing togas and worshipping Zeus! Political systems are timeless, because they merely describe a set of relationships between humans, not a technological tool or piece of equipment.

The second biggest assumption made by modernists, is that religion is a retrograde force, and that Western advancement , political stability and economic success is the result of leaving religion and implementation of democracy, liberalism, secularism and nationalism. However history begs to differ.

Christianity was never the reason for the European dark ages, but rather the fall of the Roman Empire and the rise of barbarian tribes is the most glaringly obvious reason. Historians are generally agreed that the last great ancient, or classical period philosopher before the fall into the dark ages was the Christian thinker St Augustine! However, since Christianity can only exist in the minds of humans, if the humans carrying it are ignorant, shallow thinkers, then their understanding and practice of Christianity will also be ignorant and shallow. To believe the dark ages was the cause of the Catholic clergy’s behaviour during this period is to confuse the symptom with the problem.

For most of the last 500 years, technological advancement in the West started, and has mostly occurred, under highly religious non-democratic European monarchies and empires. The Liberal Democratic Europe we see today mostly emerged only in the last century! [1900-1999]. The vast majority of pioneering Western scientists were not Atheists, nor did they live under Secularism, but rather they were devout Catholics and even clergy (e.g. Roger Bacon, Johannes Kepler, Copernicus, Descartes, Pascal, Boyle and even the recent George Lemaitre, discoverer of the ‘big bang theory’…) or protestant Church (e.g. Newton) – and much scientific literature and almost ALL institutes of higher education and research were under patronage by the Catholic [and later Anglican] Church!

Economic success in the West started with colonialism (and continued with neo-colonialism to this day)- but now is seriously declining COINCIDENTALLY with the rise of countries powerful enough to be outside Western control (e.g. india, china, Iran, brazil etc).

As for political stability, it is mostly due to wealth – but even then people should check their history. Many Liberal and Secular countries today are not the result of an unbroken continued implementation of Liberalism, but rather many currently Liberal countries are the results of a second attempt to re-impose Liberalism after a previous attempt failed, which led to civil wars and the collapse into fascist or autocratic regimes (e.g. Spain, France, Portugal, Italy, Germany, Mexico, Japan, Greece etc…over the last 150 years). And the future looks like Liberalism is collapsing again in a number of Western countries, with fascism rising again ‘coincidentally’ as these same countries get poorer [recent example, Greece, Ukraine!].

What took the West out of the Dark Ages, was the change induced by their interaction with the medieval Islamic civilisation which developed a spirit and state of mind that led to the beginning of technological development and the advancement of human knowledge LONG before Liberalism, Secularism, Nationalism were invented [and Democracy re-implemented since Ancient Greek times]. These ideas did not begin the Western intellectual renaissance, but were rather the RECENT PRODUCTS of it [along with Communism and Fascism]. Oh how human memory is short to believe those ideas have existed since the beginning of Western development! If you could take a time machine and go back 100 years, you’d see a europe mostly NOT LIBERAL and 150 years back mostly not secular. Technically, UK is still not a Secular country! The head of state is the head of the national Church – a relic of the not-so-distant past).

In the end, Western development came from a state of mind and spirit, not from an ideology or set of ideas (just look at the modern example of China, a country fast outpacing USA in inventions and industry, despite being not Liberal and not Democratic!).

In contrast, the Arabs developed and advanced not when they removed religion from their life’s affairs (like the pagan Quraysh had been doing for centuries) but change only happened after they CONNECTED religion with their life’s affairs – Islam. It was only then that the Arabs then rose at an intellectually and technologically alarming rate, eventually surpassing all the empires around them in achievements.

What changed the Arabs was not contact with another civilisation, but rather the introduction of Islam – which spread beyond the Arabs, creating a new ‘nation’ (the Muslim Ummah) and assimilation different races and cultures into itself. The ideal that spurred the early Muslims to excel in civilisation, and to expand human knowledge and condition, was the ideal of ihsan – the attainment of the perfection of the Worship of Allah Almighty. Unlike the secular understanding of this in the current Muslim dark age, the classical understanding of Ihsan was the perfection not just of praying, and dhikr, nor just morals and conduct, but the perfection of wisdom, knowledge of God’s creation [the universe] and the worship of him through the highest degree of philanthropy to our fellow human beings – creating hospitals, medicines, mental therapies, sewage systems, health care and technologies that provide ease. The obligation to prayer alone, viewed today as a purely private spiritual affair, created in the medieval Islamic world, the material and knowledge advancements in city planning, street lighting, acoustics, astronomy, navigation, water provision to cities, even domestic plumbing [yes, all that from just the Islamic obligation of the Salah!].

The task of the Muslim today, is not to change Islam in the hope of imitating the West’s current intellectual follies, but rather to recapture the state of mind and spirit that made our medieval ancestors excel in civilisation.

And to our Modernist friends, with the decline of the West, and the social, economic and political problems rising in its societies, perhaps we should ask them this searching question ‘why do you want to imitate the most recent ideas produced by a declining civilisation?’

Perhaps because love is blind…

Guidance Regarding Zakat & Sadaqaat

[By: Dr. Muhammad Najeeb Qasmi]

The  meaning  of  Zakat

Zakat  means  purification,  growth  and  abundance.  Allah the  exalted  says  “Take  Sadaqah  (alms)  from  their  wealth in  order  to  purify  them  and  sanctify  them  with  it,  and  invoke Allah  for  them.” In  the  terminology  of  Shari’ah,  it  is  a  specified  amount  of wealth  given  to  the  poor  and  needy,  according  to  the instructions of Allah, by making them owner of this amount. 

Ruling of Zakat

The  payment  of  Zakat  is  obligatory.  The  verses  of  the  Holy Qur’an  and  the  sayings  of  the  Prophet  (sallallaahu alayhi wasallam)  confirm  its obligatory  nature.  Whoever  denies  the  obligation  of  Zakat is a disbeliever.

When was Zakat made obligatory?  
The  Zakat  had  been  made  obligatory  in  the  initial  period  of Islam  in  Makkah,  as  the  eminent  commentator  of  Qur’an, Ibne  Katheer (rahimahullah) has deduced  from  the  verse  of  Surah al-Muzammil,  that  reads:  “And  perform  the  prayer  and  pay the  alms  (Zakat),”  because  it  is  among  the  Makkan chapters  (surahs)  of  the  Qur’an,  and  belongs  to  the  initial period  of  revelation.  However,  it  is  known  from  prophetic traditions  that  in  the  initial  period  of  Islam  no  specific  Nisab or  amount  was  set.  But  a  major  portion  of  whatever remained  in  possession  of  a  Muslim  after  fulfilling  his needs  was  spent  in  the  cause  of  Allah.  The  specification of  Nisab  and  the  determination  of  amount  of  Zakat  were done after emigration to Madinah.

Benefits  of  Zakat

Zakat  is  a  form  of  worship,  it  is  an  order  from  Allah. The goal  of  giving  Zakat  is  to  follow  Allah’s  order,  whether  or not  we  obtain  any  (worldly)  gain  or  benefit  by  paying  it. That  is  the  real  objective  of  Zakat.  However,  it  is  a  blessing from  Allah  that  whoever  pays  Zakat  is also  benefited  from its  worldly  advantages.  Among  these  advantages  is  that the  payment  of  Zakat  results  in  growth,  increment  and purification of the remaining wealth. Allah  says  in  the  Qur’an  “Allah  destroys  riba  and  nourishes charities” (al-Baqarah: 276).

In  a  prophetic  tradition  it  was  narrated  that  Prophet (sallallaahu alayhi wasallam)  said:  When  a  slave  of  Allah  pays  Zakat,  the Angels  of  Allah  pray  for  him  in  these  words:  “O  Allah!  Grant abundance to him who spends (in Your cause) and destroy one  who  does  not  spend  and  restricts  his  wealth  to himself.

The  prophet  (sallallaahu alayhi wasallam)  said,  “Charity  does  not  in  any  way decreases the wealth.” 

Upon  whom is Zakat  obligatory?

Zakat  is  obligatory  upon  every  Muslim  who  is  in  sound state  of  mind,  reaches  the  age  of  puberty  and  has  in  his possession  a  certain  amount  of  wealth  that  attracts  the obligation  of  Zakat  (called  Nisab),  this  amount  of  Nisab should  exceed  his basic  needs  and  be  free  from  debt  and remain in his possession for a complete lunar year.

Nisab  for Zakat  (minimum  amount  of net  or  wealth  that  warrants  the obligation  of Zakat):

The  owner  of  Nisab  is  one  who  possesses  52.5  Tola  of silver  (612.36  grams)  or  7.5  Tola  of  gold  (87.48  grams)  or its  equivalent  value  in  the  form  of  cash,  trade  articles  or jewellery  that  remain  in  his  possession  for  one  complete lunar year.

However,  there  is  a  difference  of  opinion  amongst  scholars over  exemption  of  women’s  personal  jewellery  that  is  worn regularly  from  Zakat.  But  due  to  the  gravity  of  warnings against  not  paying  Zakat  in  the  Qur’anic  verses  and prophetic  traditions,  Zakat  should  also  be  paid  on  such jewellery (to remain on the safer side). 

The  amount  of Zakat  to  be  paid

On  the  above  mentioned  Nisab,  Zakat  must  be  paid  at  the rate of 2.5%.

What is  included in  the  items  of trade??

It  includes  all  the  items  and  commodities  owned  for  the purpose  of  selling.  Thus,  those  who  purchase  plot  as  an investment  and  intend  (from  the  time  of  purchase  itself) to benefit  from  the  profit  of  its  sale,  whenever  handsome prices  are  offered  for  it,  then  Zakat  would  be  payable  on the  value  of  such  plot  also.

However,  if  someone  purchases  a  plot  without  any  fixed intention,  i.e.,  he  may  build  a  house  on  it,  rent  it,  or  sell  it, depending  on  the  circumstances  then  Zakat  is  not  payable on the value of such plot.

Which day’s  Market value  is  acceptable?

For the  payment  of  Zakat,  valuation  shall  be  based  on  the current  market  prices  of  the  day  in  which  you  are calculating your Zakat.

Passing a  complete year on  every  single  rupee  is  not necessary:

Passing  a  complete  year  over  the  assets  which  are subjected  to  Zakat  does  not  mean  that  a  complete  year should  pass  on  every  single  rupee.  For  example  last  year in  Ramadan  you  had  5  lakhs  of  rupees  and  after  passing a  complete  lunar  year  over  it  you  had  paid  its  Zakat,  now the  fluctuation  of  amount  during  the  course  of  this  year until  its  end  in  Ramadan  would  not  be  considerable  as  the subject  matter  of  Zakat,  now  you  should  see  how  much amount  you  have  in  this  Ramadan  at  the  end  of  the  year. For instance,  if  you  have  six  lakhs of  rupees,  at  the  end  of the  year  in  Ramadan,  which  exceeds  your  basic  needs, than pay Zakat on this amount at the rate of 2.5%. 

Who are  entitled to receive  Zakat?

In  Surah  Taubah,  verse  no.  60,  Allah,  the  exalted,  has mentioned  8  categories  of  people  who  are  entitled  to receive  Zakat:  

1.  A  poor  person  who  has  meagre  amount  of  wealth, which  does not  reach  to  the  level of  Nisab

2.  A needy  person,  who  has no  wealth

3.  A  person  who  has  been  assigned  the  job  of  collecting Zakat

4.  Those  whose  hearts are  to  be  reconciled

5.  A slave  whose  freedom  is desired

6.  The  one  who  is  burdened  with  debt,  and  does  not  have  money  free  from  the  debt  that  reaches  the  level of  Nisab

7.  The  one  who  strives in  the  way  of  Allah

8. A wayfarer who has run out of resources

Note: Even  though  the  word  “Sadaqa”  has  been  used  in this  verse,  which  implies  on  charity,  but  in  the  light  of    other verses  and  prophetic  traditions,  the  commentators  are  of the  view  that  Sadaqa  stands  here  for  Zakat  (which  is obligatory) not for charity (which is optional).

People  who  are  not  entitled  to  receive Zakat:

1.  A  person  having  enough  wealth  which  is  in  excess  of his basic  needs and  reaches  the  level of  Nisab.

2.  Syeds  and  Hashemites,  Hashemites  are  the descendants  of  Haris ibn  Abdulmuttalib,  J’afar, Aqeel, Abbas  and  Ali  (RA).

3.  It  is  not  permissible  to  give  Zakat  to  Father,  Mother, Grandfather, Grandmother,  Maternal  Grandfather  and Maternal Grandmother.

4.  Similarly,  it  is  not  permissible  to  give  Zakat  to  Son, Daughter, Paternal Grandson, Paternal Granddaughter,  Maternal  Grandson,  and  Maternal Granddaughter.

5.  Husband neither  can  give  Zakat  to  his  wife  nor  can  the wife give Zakat to her husband.

Note:  Paying  Zakat  to  brother,  sister,  nephew,  niece, maternal  nephew,   maternal  niece,  paternal  uncle, paternal  aunt,  maternal  aunt,  maternal  uncle,  mother  in law,  father  in  law,  son  in  law,  provided  they  are  needy,  has two  fold  reward,  one  of  paying  Zakat  and  other  of strengthening  the  ties  of  relations.  Zakat  may  also  be  given to them in form of a gift or present.

Warning  on  not  giving Zakat

Allah  the  Exalted  has  given  a  stern  warning  to  those  who do  not  pay  Zakat  on  their  wealth.  As  He  says  in  Surah  al Taubah:  Verse  No.  34),  “And  those  who  hoard  up  gold  and silver,  and  spend  it  not  in  the  Way  of  Allah,  announce  unto them  a  painful torment.”   And  then  in  next  verse  the  details  of  this  painful  torment has  been  described:

  “On  the  Day  when  that  (Al-Kanz: money,  gold  and  silver,  etc.,  the  Zakat  of  which  has  not been  paid)  will  be  heated  in  the  Fire  of  Hell  and  with  it  will be  branded  their  foreheads,  their  flanks,  and  their  backs, (and  it  will  be  said  unto  them):-“This  is  the  treasure  which you  hoarded  for  yourselves.  Now  taste  of  what  you  used to hoard.”  (al-Taubah:35).

May Allah save us all from this horrible end.

Some  rulings concerning Zakat

– It  is  not  mandatory  to  inform  the  recipient  of  Zakat  that (the  paid  amount)  belongs  to  Zakat,  rather  it can  be  given to  a  poor child  as  an  Eid  gift  or with  any  other  title.

–  It  is  permissible  to  give  Zakat  to  poor  students  pursuing education  in  Islamic Schools (Madarsas)

–  Zakat’s  money  cannot  be  spent  in  the  constructions  of mosques,  Islamic  schools,  hospitals,  orphanages  and inns.

–  If  a  wife  has  enough  wealth  that  reaches  the  level  of Nisab,  then  Zakat  is  obligatory  on  her  as  well.  However,  if the  husband  pays  Zakat  on  behalf  of  his  wife  from  his wealth, then Zakat would be acceptable.

Zakat on gold or silver jewellery

Omar Farooq,  Abdullah  Bin  Mas’ud,  Abdullah  Bin  Abbas, Abdullah  Bin  Amr  Bin  Al-A’as  (radhiyallahu anhum),  similarly  famous  and  renowned  Tabi’een,  Saeed  Bin Jubair,  Ata’a,  Mujahid,  Ibn  Sirin,  Imam  Zohari,  Imam  Sauri, Imam  Auzaie  and  the  great  Imam  Abu  Hanifah  (rahimahumullah)  are  well  convinced  being Zakat  obligatory  on  usable  gold  or  silver  jewellery,  whether ornaments  be  equal to  the  minimum  amount  of  gold  liable to  Zakat  or  more  and  one  full  year  passed  over  it,  the following  several  evidences  are  being  presented  in  this context:

(1) The  general  command  of  the  holy  Qur’an  and  Sunnah in  which  being  Zakat  obligatory  on  gold  or  silver  without any  condition  (whether  for  use  or  non-use) is  mentioned and  in  these  holy  verses  and  Ahadith,  harsh  and  severe warnings  for  negligence  in  non-payment  of  Zakat,  are mentioned.  This  generality  is  obviously  found  in  numerous Verses  and  Ahadith.  Due  to  brevity,  I  confine  this  subject to one verse and one Hadith only:

And  those  who  hoard  gold  and  silver  and  spend  it  not  in the  way  of  Allah  –  give  them  tidings  of  a  painful punishment.  The  Day  when  it  will  be  heated  in  the  fire of  Hell  and  seared  therewith  will  be  their  foreheads,  their flanks,  and  their  backs,  (it  will  be  said),  “This  is  what  you hoarded  for yourselves,  so  taste  what  you  used  to  hoard.” (35)  (Tauba  34  &  35).  The  Messenger  of  Allah  said  that the  wealth  whose  Zakat  is  paid,  does  not  enter  within  the category  of  (متزنك  stored)  (Abu  Daud,  Musnad  Ahmad). Thus,  the  gold  and  silver  whose  Zakat  is  not  being  paid, so,  on  the  day  of  resurrection,  that  gold  and  silver  will  be heated  in  the  fire  of  hell,  and  then  their  foreheads,  flanks and  backs  will  be  seared— May  Allah,  the  Exalted,  help  us to  pay  Zakat  of  all  wealth,  gold  and  silver  and  save  all  of us from painful torment! Aameen. 

Abu  Hurairah (radhiyallahu anhu)  reported  Allah’s  Messenger  (sallallaahu alayhi wasallam)  as  saying:  If  any  owner  of  gold  or  silver  does not  pay  what  is  due  on  him,  when  the  Day  of  Resurrection would  come,  plates  of  fire  would  be  beaten  out  for  him; these  would  then  be  heated  in  the  fire  of  Hell  and  his  sides, his  forehead  and  his  back  would  be  cauterized  with  them. Whenever  these  cool  down,  (the  process  is)  repeated during  a  day  the  extent  of  which  would  be  fifty  thousand years,  until  judgment  is  pronounced  among  servants,  and he  sees  whether  his  path  is  to  take  him  to  Paradise  or  to Hell.

In  the  above  mentioned  Verse  and  Hadith,  a  painful punishment  is  reported  in  general,  due  to  non-payment  of zakat  on  gold  or  silver,  whether  they  are  ornaments  for  use or  gold  and  silver  for  trading.  It  is  therefore,  in  the  holy Qur’an,  no  exclusion  or  exemption  from  Zakat  of  usable ornaments is mentioned at any occasion. 

(2) Abdullah  bin  ‘Umar  (radhiyallahu anhu)  reported:  that  A  woman  came to  the  Messenger  of  Allah  (sallallaahu alayhi wasallam)  and  she  was accompanied  by  her  daughter  who  wore  two  heavy  gold bangles  in  her  hands.  He  said  to  her:  Do  you  pay  zakat  on them?  She  said:  No.  He  then  said:  Are  you  pleased  that Allah  may  put  two  bangles  of  fire  on  your  hands?? Thereupon  she  took  them  off  and  placed  them  before  the Prophet  (sallallaahu alayhi wasallam)  saying:  They  are  for  Allah  and  His Apostle.  (Sunan  Abi  Da’ud,  Chapter:  On  the  Meaning  of Kanz  (Treasure)  and  Zakat  on  Jewellery,  Musnad  Ahmad –  Tirmidhi  –  Darqutni)  Imam  Nawavi,  the  explainer  of Muslim  and Naseruddin  Albani  has  authenticated this Hadith. 

(3)  Ayesha  (radhiyallahu anha),  wife  of  the  Prophet  (sallallaahu alayhi wasallan)  said  that  the Apostle  of  Allah  (sallallaahu alayhi wasallam)  entered  upon  me  and  saw  two silver  rings  in  my  hand.  He  asked  what  this,  Aisha (radhiyallahu anha) said  I  have  made  two  ornaments  myself for  you,  Messenger  of Allah  (sallallaahu alayhi wasallam).  He  asked  do  you  pay  zakat  on  them.  I  said no  or  I  said  Whatever  Allah  willed.  He  said  this  is  sufficient for  you  (to  take  you)  to  the  Hell  fire  (Sunan  Abi Dawud 1/244 & Darqutni).

A  group  of  Muhaddiththin  has  authenticated  this  Hadith. Imam  Khattabi  has  mentioned  it  in  (Ma’alimussunan 3/176)  explaining  that  the  most  likely  this  ring  alone  does not  complete  the  course  of  Zakat,  this  clearly  means  that if  these  rings  are  included  in  other  ornaments  and completed  the  course,  then  their  Zakat  must  be  paid.  The same justification is stated by Imam Sufiyan Thawri (rahimahullah). 

(4)  Asma’a  Bint  Yazid  (radhiyallahu anha)  said:  I and  my  aunt  came  to  the  Prophet  (sallallaahu alayhi wasallam)  and  we  had worn  the  bracelets  of  gold.  He  said  to  us:  “Do  you  pay  their Zakat?  “We said:  No.  He,  said,  “Aren’t  you  afraid  that  Allah will  wear  you  the  bracelets  of  fire  tomorrow  on  the  Day  of resurrection?  (Due  to  non-payment  of  their  Zakat).  So,  you have  to  pay  their  zakat  (Musnad  Ahmad).  A  group  of Muhaddithin  has  authenticated  this Hadith.  

Being  Zakat  obligatory  on  jewellery  is  mentioned  in number  of  Ahadith.  We  mentioned  here  only  three  Ahadith avoiding prolongation.    

The  second  school  of  thought  of  Muslim  Ummah  who  is  of the  view  that  Zakat  is  not  obligatory  on  usable  ornaments, they generally present two arguments:

1-  Rational  Argument:  Allah  Almighty  made  Zakat obligatory  on  the  wealth  that  may  be  augmented  and grown,  whereas  there  is  no  growth  in  the  jewellery  of gold  and  silver—  Whatever  the  case  may  be,  in  fact there  is  a  growth  in  the  ornaments  too,  thus  by  the increase  in  the  value  of  gold  and  silver,  the  value  of ornaments  are  also  increased.  Nowadays,  the  profit margin  is  found  in  gold  more  than  other trade  deals.

2-  Few  Ahadith  and  Companions’  quotations:  They  are all  denied  and  weak  Hadiths,  as  Sheikh  Naseruddin Albani has written in his book named with evidences and arguments.

The  majority  of  Indian  Subcontinent’s  scholars  have written  that  if  the  usable  jewellery  reaches  the  course (minimum  amount  for  obligation  of  zakat),  then  it  is obligatory  to  pay  zakat.  In  the  light  of  Qur’an  and  Sunnah, the  same  opinion  is  of  the  former  Mufti  of  Kingdom  of Saudi  Arabia  Sheikh  Abdul  Aziz  Bin  Baaz   “that  Zakat  is  obligatory  on  usable ornaments.” 

Rule of thumb

On  the  subject  under  discussion,  the  Muslim  Ummah  is divided  into  two  schools of  thoughts  from  long  time.  Every school  of  thought  has  resorted  to  the  prophetic  Ahadith  for support  of  its  stance.  But  no  one  can  deny  the  fact  that wherever  in  the  holy  Qur’an,  severe  warnings  are  indicated on  non-payment  of  zakat  on  gold  and  silver,  at  none  of occasions/places,  any  difference  between  usable  and trading  gold  is  reported.  Moreover,  there  is  no  Hadith which  cannot  be  argued  or  criticized,  out  of  stock  of Ahadith  that  exclude  usable  jewellery  from  zakat.  To  the contrary,  some  of  authentic  Hadith  do  clearly  guide  being zakat  obligatory  on  usable  jewellery. Sheikh  Naseruddin  Albani  has  also  considered  some  of these  Ahadith  as  authentic.  Even  though,  if  there  is  no Hadith  for  being  zakat  obligatory  on  usable  ornaments, then  in  the  light  of  general  ruling  of  the  Holy  Qur’an,  we should  pay  zakat  on  every kinds  of  gold  and  silver,  whether usable  or  not,  so  that,  we  could  rescue  ourselves  from painful  torment  and  shame  and  humiliation  on  the  day  of resurrection.  Moreover,  in  declaring  zakat  obligatory  on usable  ornaments,  there  is  benefit  for  poor,  orphans  and widows,  so  that  the  wealth  would  not  confined  in  few houses/families,  but  by  extending  this  fund  as  help,  we  will do our best to make our society better.

Precaution

Those  Ahadith  mentioned  above  in  that,  the  prophet (sallallaahu alayhi wasallam)  has  also  obligated  zakat  on  usable  ornaments,  a group  of  Mohaddesin  is  agreed  upon  being  these  Ahadith as  authentic,  however  some  Muhaddiththin  has  decided  that there is  a  weakness in  their  narration  source.  But  the  safe side  is  that  we  should  pay  the  zakat  for  usable  ornaments, so,  we  could  save  ourselves  from  stricter  threats  and warnings  mentioned  in  the  holy  Qur’an  and  Sunnah  for non-payment  of  zakat.  Moreover,  along  with  purification, the  growth  and  augmentation  could  be  possible  in  our wealth  only  on  the  condition  that  we  will  completely  pay zakat  of  our  wealth.  Because,  there  is  no  promise  of purification  and  growth  in  the  wealth  until  full  zakat  is  paid. Hence,  some  of  companions  and  Tabi’een  who  do  not  see zakat  in  usable  jewellery  and  we  well  know  after  being acquaint  with  their  life  conditions  that  they  against  their needs,  had  been  considering  success  of  their  world  and hereafter  in  fulfilling  of  other’s  needs,  and  they  had  been spending  a  great  part  of  their  wealth  for  Allah’s  sake.  The historical  books  are  filled  with  such  events  and  stories.  At such  a time  when a largest  segment  of  the  Muslim  Ummah is  not  ready  to  pay  Zakat,  much  less  they  will  help  their poor  brethren  with  charities  and  other  material  aids.  It  is therefore,  more  precaution  is  in  payment  of  zakat  for usable  jewellery,  so  that  we  can  save  ourselves  by extending  material  assistance  to  poor,  orphans  and widows  not  only  from  torment  on  Day  of  Resurrection,  but also we should be entitled of great reward. 

Some  Clarifications  

* If  jewellery  are  not  for  use,  but  they  are  kept  to  utilize in  case  of  a  trouble  in  future  (for  example  marriage  of daughter)  and  more  than  a  year  has  passed  over  them and  were  not  used,  then  in  this  event,  all  scholars  are agreed  upon  being  zakat  obligatory  on  these jewelleries,  e.g.  the  second  school  of  thought  is  also agreed upon it.  

* Upon payment  of  jewellery  zakat,  the  sale  value  of  old gold  will  be  taken  into  consideration.  For  instance,  the gold  which  is  possessed  by  you,  if  you  sell  it  in  the market,  then,  what  would  be  the  value  of  that,  the  same value  will  be  taken  into  consideration  upon  payment  of zakat.

* There  is  consensus  among  Muslim  Ummah  on  not being  zakat  obligatory  on  diamond,  because  Islamic Shari’ah  has  counted  it  as  valuable  stones.  However,  if they  are  kept  for  trading,  then  if  reach  the  course  of zakat, so their zakat will be obligatory.   

* If  someone  possesses  cash  or  bank  balance  beside gold  and  silver,  thus  he  has  to  pay  their  zakat,  however there  are two  basic conditions  for them:    

* They should  be  either equal to  the  course  or  more   

* One year has already passed over them.

‘Ushr’ (Tithe) On  Agricultural Produce 

One  of  the  majestic  favours  of  the  Creator  of  the  Universe is  the  creation  of  earth,  in  which  numerous  kinds  of  grains, fruits,  flowers,  vegetables,  and  plants  grow  by  Allah’s order,  without  which  the  survival  of  man  is  impossible.  It  is mercy  and  benevolence  of  Allah  that  He  made  this  earth for  man’s  consumption,  and  stored  a  huge  stock  of nutriment in it for all humans until the Day of Judgment.
Allah  made  the  soil  productive,  and  for  the  growth  and development  of  produce,  He  provided  with  water  in abundance by sending it  down  from  the  clouds  and  making the  streams  flow  from  the  mountains  and  placing  water reservoirs  within  earth.  Along  with  provision  of  air,  he made light  and  heat  available  to  enable  humans,  Jinns  and other creatures  to  make  the  best  use  of  land  produce  and spend their lives. 

Undoubtedly,  it  is  the  Creator  of  the  universe  Who  has  set such  a  mechanism  of  earth’s  productivity.  Allah,  the Exalted,  says  in  the  Holy  Qur’an:  “Have  you  seen  that (seed)  which  you  sow?  Is  it  you  who  makes  it  grow,  or  are We the  grower?”  (al-Waaqi’ah: 63),  it  means  that  your  job is  only  to  sow  the  seed  and  work hard  (in  order  to  grow  it). Was  it  within  your  reach  to  develop  it  until  it  turns  into  a
shoot  or  transform  it  into  a  tree  or  plant  and  make  it produce  grains  and  fruits  for  your  benefit??  Is  there  anyone besides  Allah  who  can  develop  this  seed  which  you  sowed to this stage??

No  doubt  each  and  every  grain  of  earth’s  produce  is  a great  blessing  of  Allah,  and  the  actual  Creator  is  Allah,  the Exalted.  Man  is  incapable  of  growing  even  a  straw  without the  immense  favours  of  Allah  like  making  the  soil productive  and  making  water,  air,  heat,  cold  and  light available.  Everyone  should  be  thankful  to  Allah  for  this majestic  blessing  that  He  facilitated  the  best  of  the  foods and  nutriments  for  us  from  the  earth.  The  Islamic  Shari’ah has  taught  the  way  to  express  thanks  (to  Allah)  by  paying one-tenth’  or  one-twentieth  out  of  the  produce  of  land  as Zakat to fulfil the needs of the poor and the needy.

Regarding  Zakat  on  produce  of  land  Allah  says  in  the  Holy Qur’an:  “And  it  is  He  Who  produces gardens  trellised  and untrellised,  and  date-palms,  and  crops  of  different  shape and  taste  (its  fruits  and  its  seeds)  and  olives,  and pomegranates,  similar  (in  kind)  and  different  (in  taste).  Eat of  their  fruit  when  they  ripen,  but  pay  the  due  thereof  on the  day  of  its  harvest,  and  waste  not  by  extravagance. Verily,  He  likes  not  Al-Musrifun  (those  who  waste  by extravagance),” (al-Anaam: 141)

Similarly,  Allah  the  Exalted  says:  “O  you  who  believe! Spend  of  the  good  things  which  you  have  (legally) earned, and  of  that  which  We  have  produced  from  the  earth  for you,  and  do  not  aim  at  that  which  is  bad  to  spend  from  it, (though)  you  would  not  accept  it  save  if  you  close  your eyes  and  tolerate  therein.  And  know  that  Allah  is  Rich (Free  of  all  wants),  and  Worthy  of  all  praise.” (al-Baqarah: 267)

The first  and  the  foremost  commentator  of  the  Holy  Qur’an, The  Prophet  of  Allah  (sallallaahu alayhi wasallam)  said:  “A  tenth  is  payable  on what  is  watered  by  rivers,  or  rains,  and  a  twentieth  on  what is  watered  by  camels”.  (Muslim,  Musnad  Ahmad,  Nasai and Abu Dawood)

The  Prophet (sallallaahu alayhi wasallam)  said:  “On  a  land  irrigated  by  rain water  or  by  natural  water  channels  or  if  the  land  is  wet  due to  a  nearby  water  channel,  half  of  an  Ushr  (i.e. one twentieth) is  compulsory  as Zakat  on  the  yield  of  the  land. (Bukhari, Tirmidhi, Nasai, Abu Dawood and Ibne Majah)

In  the  light  of  the  Qur’anic  verses  and  Prophetic  Traditions (sallallaahu alayhi wasallam),  Muslim  scholars  agreed  that  it  is  obligatory  to  pay one-tenth’  or  one-twentieth  out  of  the  produce  as  Zakat  on the  yield  of  the  land,  however,  there  is  a  difference amongst  them  in  its  details. (Badai’us Sanai’)

In  his  book  al-Mughni,  Sheikh  Ibne  Qudamah  mentions that  there  is  no  difference  of  opinion  in  the  Ummah concerning  the  obligatory  nature  of  Zakat  on  the  produce of land. 

What  is Ushr??

Ushr  means  one-tenth’.  But  as  per  the  explanation  of Prophet  (sallallaahu alayhi wasallam)  regarding  Zakat  on  the  yield  of  land  it  is divided  into  two  categories:

1-  If  the  land  is  irrigated  by  the  water  of  rain,  or  river,  or canal  available  free  of  cost  then  one-tenth’  out  of  the produce  of  land  would  be  obligatory  to  pay  as  Zakat  of agricultural produce.

2-  If  the  land  is  irrigated  by  tube  well  or any  other similar means  then  one-twentieth  out  of  the  produce  of  land would be obligatory to pay.

To  sum  up,  on  the  produce  of  land  irrigated  by  the  water that  is  available  free  of  charge,  only  one-tenth’  of  the produce  would  be  payable  otherwise,  one-twentieth  of  the produce  would  be  given.  If  the  land  was  irrigated  by  both rain  water  and  water  from  tube  well,  then  the  means  that had  had  a  greater  contribution  in  irrigation  shall  be  taken into  account  (for  calculation).  The  Zakat  levied  on  both kinds of means is termed as Ushr by Islamic jurists.

Nisab  for Ushr (minimum amount  of produce that  mandates the  payment of ushr)

Due  to  the  absence  of  any  specification  in  the  Qur’an  or Hadith  (regarding  Ushr)  no  exact  Nisab  was  set  forth  by Abu  Hanifah (rahimahullah).  Rather,  it  would  be  payable  on  every produce  of  land,  regardless  of  quantity  of  produce.  This means  that  there  is  no  fixed  Nisab  in  Ushr  like  Zakat, below  which  Ushr  may  be  waived.    According  to  Abu Hanifah (rahimahullah)  Ushr,  one-tenth’  or  one-twentieth  of  the produce  is  also  mandatory  on  fruits  and  vegetables.  But with  reference  to  the  Hadeeth  “Sadaqah  is  payable  on  less than  five  Wasaq”  Imam  Abu  Yusuf  and  Imam  Muhammad (rahimahumullah)  and  other  jurists  opined  that  if  the  produce  is  less than  five  Wasaq  which  is  equal to  1  Quintal  and  53  kg,  no Ushr  is  obligatory.  Meaning,  if  the  produce  of  wheat  is  less than  1  Quintal  and  53  kg  then,  Ushr  will  not  be  payable  on it. 

Difference  between Ushr and Zakat

In  case  of  Ushr,  if  the  produce  of  land  is obtained  multiple times  in  a  year, Ushr  (one-tenth’  or  one-twentieth)  of  each produce  would  be  payable  every  time.    For  Zakat  to  be obligatory  on  gold,  silver  and  money,  it  is  necessary  that such  a  wealth  should  exceed  the  basic  needs  and  reach the  level  of  Nisab  and  remain  in  possession  for  a  whole year.  However,  all  these  conditions  (for  Zakat)  are  not  a prerequisite  for  the  payment  of  Ushr.  On  cash,  gold  and silver  Zakat  is  payable  only  once  a  year,  however  on produce  of  land,  which  is  reaped  twice  a  year  the  Zakat will also be payable twice (a year). 

After  the  payment  of  Ushr  on  produce  of  land,  if  the  grains are  stored  for  future,  payment  of  Ushr  would  not  be obligatory  on  them  again.  But,  if  these  grains  are  sold, Zakat  will  be  obligatory  on  the  amount  obtained  from  this sale,  if  the  amount  reaches  to  the  level  of  Nisab,  and remains  in  possession  for  a  whole  year.  No  Zakat  is obligatory on agricultural lands regardless of their cost.

Ushr on the land given to the tenants on the  basis  of  produce sharing

It  is  mandatory  for  every  person  to  pay  Zakat  (one-tenth  or one-twentieth)  in  accordance  with  the  amount  of  produce obtained  from  his  share.  For  example,  if  the  landlord  and tenant  divided  the  land  produce  between  them  equally, both  of  them  should  pay  one-tenth’  or  one-twentieth  out  of what they received.

Ushr and the  expenses of  reaping

In  case  of  Ushr  of  agricultural  yield,  one-tenth’  or  onetwentieth  out  of  the  total  produce  will  be  paid,  and  the expenses  of  reaping,  etc.  should  not  be  deducted  from  it. For example  if  the  produce  of  wheat  is one  metric  ton,  out of  which  five  Quintals  were  paid  as  the  expense  of  reaping and ten  Quintals  were  given  as  the  price  of  threshing,  Ushr would  be  payable  on  one  metric  ton  of  produce  not  on  85 Quintals,  i.e.  after  deducting  15  Quintals  from  the  total produce.

Some  rulings  

* In case of Ushr on agricultural  produce, whatever  share is  mandatory  for  payment  on  produce  (say  one  Quintal wheat)  can  be  paid  in  form  cash,  i.e.  it  is  permissible  to pay  cash  equivalent  to  amount  of  a  Quintal  of  wheat rather than  wheat  itself.  (Shami)  

* If  a  fruit  tree  like  guava  is  planted  within  residential premises  or  some  crop  is  grown  at  a  small  level  around it,  no  Ushr (one-tenth’  or  one-twentieth)  of  the  produce would be payable on it. (Shami)

Lands  in  Subcontinent  generally  fall  under  the  category  on which  Ushr  of  the  produce  should  be  paid  to  those  who  are entitled  to  receive  it.  Maulana  Abdussamad  Rahmani classified  Indian  lands  into  thirteen  categories,  Ushr  being mandatory  on  ten  of  them  (as  per  the  rule)  and  other  three falls  under  the  category  of  land  on  which  Ushr  must  be paid  to  those  deserving  it,  to  remain  on  the  safer side. (Modern  Jurisprudial  Rulings,  Maulana  Khalid Saifullah Rahmani)

Some  scholars  differ  concerning  Ushr  on  agricultural produce  of  Indian  lands,  but  due  to  absence  of  any specification  in  the  Qur’an  and  Hadeeth  regarding  Ushr, payment  of  one-tenth’  or  one-twentieth  of  the  produce should  be  done  to  those  who  are  entitled  to  receive  it,  to be on the safer side.

Eight  categories of  people entitled to receive Ushr, they  are also  the recipient of  Zakat

Allah  mentioned  eight  people  in  Surah  al-Taubah  verse no:  60;  who  are entitled  to  receive  Zakat:

1.  A  poor  person  who  has  meagre  amount  of  wealth, which  does not  reach  to  the  level of  Nisab.

2.  A needy  person,  who  has no  wealth.

3.  A  person  who  has been  assigned  the  job  of  collecting Zakat.

4.  Those  whose  hearts are to  be  reconciled.

5.  A slave  whose  freedom  is desired

6.  The  one  who  is  burdened  with  debt,  and  does  not   have  money  free  from  the  debt  that  reaches  the  level of  Nisab

7.  The  one  who  strives in  the  way  of  Allah.

8.  A wayfarer who has run out of resources.

Allah Demands From us  ‘a Goodly Loan’!

Despite  the  fact  that  Allah  is  the  Creator,  the  Owner  and the  Sustainer,  has  created  us  all  including  Jinns  and Human  Beings,  he  has  asked  us  repeatedly  in  the  Holy Qur’an,  that  we  should  pay  Him  qarazan  hasana,  a  goodly loan.  This  is  His  absolute  bounty  and  endowment  that  He has  bequeathed  us  all  the  means  to  earn  wealth  and thereupon,  He  demands from  us a  loan!

In  the  Holy  Qur’an,  Allah  has  referred  to  this  kind  of  loan twelve  times,  in  six  different  verses.  At  every  place  the  loan has  been  associated  with  the  expression  of  hasana,  the goodly  and  the  fair  loan.  In  these  verses,  Allah  has described  several  forms  of  compensation  for  this  kind  of ‘goodly  loan’  e.g.  the  best  reward  in  this  life,  the  best recompense  in  the  world  and  in  the  Hereafter,  a  great reward  in  the  Hereafter,  pardoning  of  the  sins  and admittance into the Paradise.

The  literal  meaning  of  the  Arabic  word  qard  is  ‘to  cut’.  In this  context,  such  a  loan  would  entail  that  a  person  cuts  off some  part  of  his  wealth  and  spends  it  in  the  name  of  Allah who  in  turn  promises  its  reparation  several  times  more than  the  original  sum.  By  helping  out  the  destitute,  no dearth  is  caused  in  a  person’s  wealth,  rather  the  fortune apportioned  for  the  poor  and  the  needy  is  divinely  returned
back  to  the  individual  with  a  manifold  increase.  This increase  sometimes  manifests  itself  through  both  the material  and  spiritual  abundance  within  this  lifetime  and  in the  Hereafter,  there  would  certainly  be  an  overwhelming blessing  in  this  loan  which  is  hasana,  the  better,  the beautiful, the good!

The  six  Qur’anic  Verses  about  this  kind  of  loan  are  as follows:    

Who is  the  one  who  would  give  Allah  a  good  loan  so that  Allah  multiplies  it  for  him  many  times?  Allah withholds  and  extends,  and  to  Him  you  are  to  be returned.  (Surah  Al  Baqara Verse  245)  

Behold!  I  shall  be  with  you!  If  you  are  constant  in prayer,  and  spend  in  charity,  and  believe  in  my apostles  and  aid  them,  and  offer  up  unto  Allah  a goodly  loan,  I  will  surely  efface  your  bad  deeds  and bring  you  into  gardens  through  which  running  waters flow.  (Surah  Al Ma’ida  Verse  12)  

Who  is  it  that  will  offer  up  unto  Allah  a  goodly  loan, which  he  will  amply  repay?  For  such  (as  who  do  so) shall  have  a  noble  reward.  (Surah  Al  Hadeed  Verse 11)  

Verily  as  for  the  men  and  women  who  accept  the  truth as  true  as  who  offer  up  unto  Allah  a  goodly  loan,  they will  be  amply  repaid  and  shall  have  a  noble  reward (in the  life  to  come). (Surah  Al Hadeed  Verse  18)  

If  you  offer  unto  Allah  a  goodly  loan,  He  will  amply repay  you  for  it,  and  will  forgive  your  sins:  for  Allah  is  ever  Responsive  to  gratitude  and  is  Forbearing. (Surah  Al-Taghabun  Verse  17)  

And spend in charity  and  thus  lend  unto  Allah  a  goodly loan:  for  whatever  good  deed  you  may  offer  up  in  your own  behalf,  you  shall  truly  find  it  with  Allah,  better  and richer in reward. (Surah Al-Muzammil Verse 20)

The  connotations of the goodly  loan

This  beautiful  expression  connotes  spending  in  charity  in the  name  of  Allah,  supporting  the  poor  and  the  needy, maintaining  the  orphans  and  the  helpless  widows,  paying the  debts  of  the  poverty-stricken  and  spending  on  one’s own  family.  In  short  all  the  forms  of  human  charity  are included  in  this  concept  of  ‘goodly  loan’  that  Allah challenges  the  mankind  with.  One  more  form  of  this  loan that  the  scholars  of  Islam  have  noted  is  to  lend  money  or resources  to  a  genuinely  needy  person  with  the  intention that  if  he  is  not  able  to  return  the  amount,  it  would  be forgiven in the name of Allah.

Why does  Allah  attribute  men’s spending for other human beings as a goodly  loan  unto Himself??

Allah  is  Eternal,  the  uncaused  cause  of  everything.  He  has no  needs  of  any  kind.  He  is  the  fulfiller  of  all  the  needs.  We all benefit  from  His  treasures  of  blessings  and benedictions  and  He  grants  with  a  magnanimous hand  so that  we  may  benefit  others  of  our  sort  and  be  means  of  goodness  to  the  servants  of  Allah.  He  has  sought  to arrange  this  special  succour  to  reach  his  servants  through us.  He  calls  it  a  goodly  loan’  which  He  has  promised  to amply compensate. We have several  examples  among the pious  of  the  Ummah  who  immediately  welcomed  the opportunity.  In  this  connection  we  have  the  famous  story of Abu Al Dahdah (radhiyallahu anhu) as follows:

Abdullah  bin  Mas’ud  (radhiyallahu anhu)  narrates  that  when  a  verse, related  with  qard-e-hasan,  the  fair  and  goodly  loan  was revealed,  a  Companion  of  the  Prophet  (sallallaahu alayhi wasallam)  from among  the  Ansaar  named  Abu  Al  Dahdah   presented himself  before  the  Prophet  (sallallaahu alayhi wasallam)  and  asked  if  it  was  true that  Allah  had  asked  for  a  goodly  loan.  When  the  Prophet (sallallaahu alayhi wasallam)  replied  in  the  affirmative,  Abu  Al  Dahdah requested  the  pleasure  of  holding  the  Prophet’s  (sallallaahu alayhi wasallam) hand  to  pledge  his  orchard  of  600  date  palm  trees  as  the goodly  loan  to  Allah.  He  later  went  to  that  garden  and called  his  wife  Umm  Al  Dahdah  from  outside  its  walls  to come  out  with  her  household  belongings  as  it  had  been presented  to  the  Prophet  (sallallaahu alayhi wasallam)  to  fulfil  the  needs  of  the poor  Muslims  in  the  name  of  Allah.  In  Surah  Al  Hashr Verse  9,  Allah  has  appreciated  such  people  in  these words:  (Those  who)  give  the  others  preference  over themselves,  even  though  poverty  may  afflict  them.  And whosoever  is  saved  from  his  own  avarice,  such  are  they who are successful.
Virtues and  reward of  the  goodly  loan

Following  are  the  instances of  the  great  virtue  and  reward of the goodly loan, spending in the path of Allah:

The parable  of  those  who  spend  their  possessions  for the  sake  of  Allah  is  that  of  a  grain  out  of  which  grow seven  ears,  in  every  ear  a  hundred  grains:  for  Allah wants  manifold  increase  unto  whom  He  wills.  And Allah  is  Infinite,  All-knowing.  (Surah  Al  Baqara  Verse 261) 

And the parable  of  those  who  spend  their  possessions out  of  a  longing  to  please  Allah,  and  out  of  their  own inner  certainty,  is  that  of  a  garden  on  high  fertile ground:  a  rainstorm  smites  it  and  thereupon  it  brings forth  its  fruit  twofold;  and  if  no  rainstorm  smites  it,  then soft  rain  (falls  upon  it).  And  Allah  sees  all  that  you  do. (Surah Al Baqara Verse 265)

Whatever  sincerity  we  employ  while  we  spend  in  the  path of  Allah,  it  will  bring  a  corresponding  reward  and recompense.  There  are  traditions  that  affirm  that  even  one penny  that  is  spent  to  aid  a  destitute  with  sincerity  would bring  forth  a  reward  which  is  up  to  seven  hundred  times the  original act  and  even  more.

In  the  verse  No.  261  of  Surah  Al  Baqara  quoted  above, two  great  attributes  of  Allah  have  been  mentioned:  The Infinite  and  the  All-knowing  which  are  indicative  of  the great  bounty  and  plenteousness  of  His  endowments  and His  great  and  thorough  knowledge  that  encompass  everything  that  a  person  spends  as  well  as  the  intention with  which  it  is  spent.  Thus  both  the  spending  and  the objective  of  the  spending  are  both  of  crucial  importance.  In this  context,  the  following  traditions  of  the  Prophet  (sallallaahu alayhi wasallam) are important to remember:  

I  and  the  one  who  patronizes  an  orphan  would  be  like two  joined  fingers in  the  paradise.  (Bukhari)  

The one  who  supports  the  poor  and  the  widow  is  like the  one  who  goes out  to  fight  in  the  path  of  Allah.  

The one who  provides  clothes  to  a  fellow  Muslim  who is  in  need,  Allah  will  grant  him  green  dresses  of  the paradise  to  wear.  The  one  who  feeds  a  Muslim  in hunger,  Allah  will  bestow  him  the  heavenly  fruits  to  eat. The  one  who  quenches  the  thirst  of  a  Muslim,  Allah will  provide  for  him  sealed  wine  of  the  heaven.  (Abu Da’wud,  Tirmidhi)  

You  are  granted  sustenance  and  you  are  helped  in your  need  for  the  sake  of  those  who  are  weak  and vulnerable.  (Bukhari)  

The charity  does  not  cause  the  wealth  to  be  reduced. (Muslim)

Who should be  the recipient of  this charity  ‘the  beautiful loan’??
This  special  charity,  this  goodly  loan  can  be  extended  to the  poor  relatives,  orphans,  widows,  destitute  poor  people, debtors  who  are  unable  to  pay  back  their  loans  and  the travellers  who  lose  their  resources  during  their  journey.

Allah  has  said  in  Surah  Adh-Dhariyat  Verse  19:  And  in  all that  they  possess,  (there  is)  a  due  share  unto  such  as might ask (for help) and such as might suffer privation.

What  to spend  in charity  and in  the  way of  qard-e-hasana,  the  goodly  loan?

In  Surah  Al  Baqara  Verse  267,  Allah  enjoins:  O  you  who believe!  Spend  on  others  out  of  the  good  things  which  you may  have  acquired.

In  Surah  Aal-e-Imran  Verse  92,  it  is  ordained:  Never  shall you  attain  to  true  piety  unless  you  spend  on  others  out  of what  you  cherish  yourselves;  and  whatever  you  spend, verily, Allah has full knowledge thereof.

When  this  second  verse  was  revealed,  Abu  Talha  (radhiyallahu anhu) came  to  the  Prophet  (sallallaahu alayhi wasallam)  and  said,  “O  Prophet (sallallaahu alayhi wasallam),  Allah  has  solicited  the  spending  out  of  the  most cherished  belongings  and  among all  my possessions  I  love my  orchard  (Bairha’)  the  most.  I  hand  it  out  for  the  sake  of Allah  and  I  expect  its  reward  and  recompense  from  Him.” The  Prophet  (sallallaahu alayhi wasallam)  replied,  “O  Abu  Talha!  You  have traded it for a great advantage.

In  another  tradition  it  is  narrated  that  Abu  Talha (radhiyallahu anhu)  pleaded thus:  O  Prophet  (sallallaahu alayhi wasallam)  my  orchard amounting  to  this  big sum  is for  voluntary  charity  and  if  I  had  the  power  to  keep this charity a secret, I would have done that.

When  Umar  Farooq  (radhiyallahu anhu) heard  this verse  of  Surah  Aal-e-Imran  he  also  presented  himself  before  the  Prophet (sallallaahu alayhi wasallam)  and  said,  “Among  all  my  possessions,  I  love  my share  of  the  land  in  Khyber  and  I  wish  to  give  it  away  in  the path  of  Allah.”  The  Prophet  (sallallaahu alayhi wasallam)  said,  “Make  a  trust  of it.  Hold  the  principle  entity  and  give  away  its  produce  in  the path of Allah.” (Bukhari and Muslim)

Muhammad bin Munkadir  relates  that  when  this  verse  was revealed,  Zayed  bin  Haaritha  (radhiyallahu anhu)  had  a  very  beloved horse  among  his  belongings  and  he  brought  it  to  the Prophet  (sallallaahu alayhi wasallam)  and  said,  “This  is  my  voluntary  charity.” The  Prophet  (sallallaahu alayhi wasallam)  took  it  from  him  and  presented  it  to Zayd’s  son  Usama  (radhiyallahu anhu).  Zayd’s  face  exhibited  signs  of wonderment  and  awe,  to  this  the  Prophet  (sallallaahu alayhi wasallam) responded,  “Allah  has  accepted  your  charity.  Now  I  may distribute  it  to  anyone,  be  it  your son,  any  of  your relatives or a stranger.

In  short,  the  revelation  of  this  one  verse  alone  stirred  an entire  audience  of  the  faithful  companions  (radhiyallahu anhum)  to  present their  most  cherished  and  prized  treasures  in  voluntary charity  and  these  were  distributed  among  the  needy  by  the Prophet (sallallaahu alayhi wasallam).

Elucidation

The  Prophet  (sallallaahu alayhi wasallam)  himself  had  trained  the  great Companions  (radhiyallahu anhum) and  he  ( sallallaahu alayhi wasallam)  had  perfected  their  faith and  trust  in  Allah  and  that  is  why,  they  had  a  ready willingness  to  devote  and  spend  each  and  every  article  of their  assets  in  the  path  of  Allah  merely  to  please  Him Almighty.  The  fabulous  charitable  donations  of  Abu  Bakr Siddique  (radhiyallahu anhu)  at  the  time  of  the  Khyber  expedition  and  the examples  of  the  frequent  and  generous  spending  ascribed to  Usman  Ghani  (radhiyallahu anhu)  are  but  two  instances  among thousands  of  others  that  bedeck  the  pages  of  Islamic history.  We  should  try  to  follow  these  great  examples  and the  least  we  should  do  is  to  spend  in  the  path  of  Allah,  give Him  the  goodly  loan  from  out  of  our  rightful  and  honest earnings.

The elements  that render this fair and goodly  loan  effective and  fruitful ineffective  and fruitless

These  include  show-off  and  ostentation,  the  desire  to  be known  as  a  charitable  and  magnanimous  person  and  to adopt  a  sarcastic  and  ironical  attitude  towards  those  whom one  gives charity.

Allah  has  so  beautifully  described  the  factors  that  spoil  or enhance  the  good  effects  of  qard-e-hasana  in  Surah  Al Baqara Verses  262-265:

They  who  spend  their  possessions  for  the  sake  of  Allah and  do  not  thereafter  mar  their  spending  by  stressing  their own  benevolence  and  hurting (the  feelings  of  the  needy) shall  have  their  reward  with  their  Sustainer,  and  they  need not have any fear, and neither shall they grieve. 

A kind  word  and  the  veiling  of  another’s  need is  better  than a  charitable  deed  followed  by  hurt;  and  Allah  is  Self Sufficient,  Forebearing.  

O  you  who  have  attained  to  faith!  Do  not  deprive  your charitable  deeds  of  all  worth  by  stressing  your  own benevolence  and  hurting  (the  feelings  of  the  needy),  as does  he  who  spends  his  wealth  only  to  be  seen  and praised  by  men,  and  believes  not  in  Allah  and  the  Last Day:  for  his  parable  is  that  of  a  smooth  rock  with  (a  little) earth  upon  it  and  then  a  rainstorm  smites  it  and  leaves  it hard  and  bare.  Such  as  these  shall  have  no  gain  whatever from  all  their  (good)  works:  for  Allah  does  not  guide  people who refuse to acknowledge the truth.

And  the  parable  of  those  who  spend  their  possessions  out of  a  longing  to  please  Allah,  and  out  of  their  own  inner certainty,  is  that  of  a  garden  on  high,  fertile  ground:  A rainstorm  smites  it,  and  thereupon  it  brings  forth  its  fruit twofold;  and  if  no  rainstorm  smites  it,  soft  rains  (falls  upon it). And Allah sees all that you do.’

Spending  in the  path of  Allah  even during  straitened and distressed circumstances

Allah  is  so  kind  and  benevolent  that  He  becomes  happy with  His  servants  even  when  they  spend  out  of  their meagre  resources  and  small  fortunes.  The  only  condition is  sincerity  and  good  intention.  We  should  be  ready  to  be charitable  even  in  the  times of  difficulty  and  austerity.

Allah  appreciates  His  servants  thus  in  Surah  Aal-e-Imran Verse  No.  134:   ‘Those  who  spend  in  time  of  plenty  and  in  time  of  hardship and  hold  in  check  their  anger,  and  pardon  their  fellow-men because Allah loves the doers of good.’

A  similar  accolade  has  been  stated  in  Surah  Al  Baqara Verse  No.  177:  ‘And  he  who  spends  his  affluence, however  much  he  may  cherish  it,  upon  his  near  of  kin,  and the  orphans,  and  the  needy  and  the  wayfarer,  and  the beggars,  and  for  the  freeing  of  the  human  beings  from bondage,  and  is  constant  in  prayer,  and  renders  the purifying dues to the poor.’

Once  the  Prophet  (sallallaahu alayhi wasallam)  was  asked  about  the  best  form of  charity  and  he  replied:  “Spending  in  the  condition  when you  are  healthy  and  full  of  life  and  while  you  are  afraid  of becoming  poor  and  have  desire  to  be  prosperous.” (Bukhari and Muslim)

Allah  has  made  wealth  an  indispensable  means  of  human life  and  has taught  man  how  to  earn it  but  he  has kept  the end  of  all  his  efforts  in  His  own  hand.  He  can  expand  the material  resources  of  whomsoever  He  wills  and  he  can also  constrict  these.  He  has  formulated  an  entire  economic system  within  the  auspices  of  Islamic  Law  that  governs human  quest  for  material  sustenance.  This  system  has been  delegated  even  more  beautiful  and  enriching  by  introducing  voluntary  charity,  sadaqaat  as  well  as  fixed poor’s-due (zakat).

Allah  has  made  us  inter-dependent  and  He  is  consistently watching  our  actions  as  to  where  we  earn  from  and  where we  spend  our  earnings.  On  the  Day  of  Judgment, according  to  the  Prophetic  traditions,  we  shall  not  be  able to  move  an  inch  towards  absolution  unless  we  justify  the means  we  adopted  to  earn  money  and  the  ends  where  we utilized it. 

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Understanding The Reality of The Kashmir Conflict and The Secret Zionist Support for its Occupation

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Kashmir Conflict At A Glance

The historical tragedy of Kashmir conflict goes way back in history. The political and cultural invasion started in 1585 with Mughal king, Akbar entrapping and imprisoning Yousuf Shah Chak, the king of Kashmir. Chak’s forces had earlier defeated the invading forces of King Akbar of India. Having failed in defeating the Kashmiri warriors outright he devised a devious scheme of controlling Kashmir by inviting the Kashmir ruler as a guest and then putting him in prison.

Then came the Afghan occupation at the end of Mughal rule in 1752. The Mughal and Afghan rule though an occupation, was not necessarily colonial in its modus operandi. Kashmir did enjoy a period of independence before the Sikh rule. Afghan rule was replaced by the Sikh occupation which put an end to that period of self rule.

Sikh rule was engineered through joint conspiracies of Ranjit Singh, a Sikh; Birbal, a Pundit from the Valley; and Ghulab Singh, a Dogra Hindu from Jammu.. The common cause among these parties was to end the Muslim rule in Jammu and Kashmir. After two failed attempts Sikhs ( under Ranjit Singh ) occupied Jammu and Kashmir in 1819.The Sikh rule was a tyranny that lasted 28 years and came to an end after its treacherous relationship with the British rulers.

The British colonialists used Ghulab Singh, a Dogra Hindu and a trusted army officer in the Sikh dynasty, in engineering a defeat of the Sikhs. Ghulab Singh`s role as a quisling was not just to help his new British masters, but primarily to get Jammu and Kashmir for himself. He had such intentions way before Sikh rule disintegrated as indicated by the Lahore Treaty of March 9, 1846. By assisting them in defeating the Sikhs, Ghulab Singh ensured that the British grant him his wish of getting Jammu and Kashmir for himself. It culminated in the signing of the infamous Treaty of Amritsar on March 16, 1846. Britain allegedly sold Jammu and Kashmir to Ghulab Singh for a paltry sum of 7.5 million rupees, (150 thousand dollars in current exchange rate) though some doubt that any money changed hands as documents of this transaction have not been found in East India Company records.

As a consequence of the Amritsar Treaty a reign of terror was unleashed by the Dogra dynasty on Kashmiris. A sample of this oppression can be gleaned from the following written account of a London Times correspondent, E. F. Knight who entered Jammu and Kashmir on July 1, 1862.

“The native of this state suffers from a form of oppression far more severe than the extortion of the tax collectors; the latter at least leaves him a bare subsistence, but that of which I am now speaking signifies separation from family and in too many cases torture and death. I have already alluded to beggar, or forced labor.”

Muslim anger culminated in the July, 1931 Kashmiri uprising when a hero by the name of Abdul Qadeer inspired the Muslims to rise against tyranny. He was arrested by Dogra gestapo after he delivered a fiery speech in a gathering at Khanqah-i-Mualla. July 13, 1931 massacre occurred when Abdul Qadeer was arrested by Dogra rulers and put on trial for his role in the Kashmiri uprising against the ruthless rule.

July 13, 1931 was a watershed event in the history of Kashmir. It was followed by rise of puppet Sheikh Abdullah to national prominence as a leader of the liberation movement (Muslim Conference ) and against the Dogra tyranny. Quaid-e-Azam Muhammad Ali Jinnah the leader of Muslim League visited Srinagar in 1935 to extend his support to this Liberation movement. In 1938 Muslim Conference was converted into National Conference by Abdullah to appease pro India elements. Mr. Nehru visited Srinagar and appealed to Pandits to join National Conference in order to strengthen Adullah who had come under Indian National Congress influence. A web of intrigues and conspiracies with ultimate capitulation of Sheikh Abdullah to the nefarious designs of Hindus became the prelude to what followed: end of the British rule in India, partition of the Subcontinent and active agitation by the people of Jammu and Kashmir forcing the Dogra King, Hari Singh to flee to Jammu, the summer capital of Jammu and Kashmir.

Mountbatten, Nehru, Menon and Abdullah were the architects of a concocted piece of paper called the ‘Article of Accession’, flouting the principle of association of various states of the Subcontinent either with India or Pakistan according to their free will. They committed a treacherous act of enslavement of a nation against its wishes. After seeing that the majority of the people of Jammu and Kashmir were eager to join Pakistan, Nehru with the help of his intimate friend, Mountbatten invaded Jammu and Kashmir on October 27, 1947 thereby laying a precedence for preemptive invasion of a sovereign Nation, the occupation of its land and oppression its people.

A valiant resistance by Kashmiri`s threatening India`s colonialist designs forced India to go to the UN Security Council for intervention. The Council passed multiple resolutions on different dates regarding Kashmir. The gist of the Resolutions being that people of Jammu and Kashmir be given the right to self-determination to decide their future.

But, Indian authorities from Nehru to current rulers have played a very devious, downright dirty and blatantly deceptive role in defying the will of the world body, reneged on promises made in the Tashkand and Simla Agreements and public declarations made to the Kashmiris and Pakistan by Nehru, the first prime minister of India to allow Kashmiris their right to self- determination. India has done every thing in its power to maintain its occupation of Kashmir.

Farcical elections with the collaboration of their puppets had been one of its weapons of deception at least until 1987, when Muslim United Front, a conglomerate of various political parties was about to win the elections. Indian Government and their stooges engineered to steal the election following which started the armed struggle in 1989.

Jammu and Kashmir is occupied by about 700,000 Indian military and para military personnel who have martyred over 100,000 innocent civilians, indulged in torture, rape, pillage, arson and destruction of the socio-economic fabric of Kashmiri society. The people of Jammu and Kashmir continue to light the candle of freedom hoping one day to realize their dream of liberty.

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[By Jonathan Azaziah]

Torture. Secret prisons. Rape. Incessant murder of civilians. Military-enforced curfew. Suppression of information. Kidnappings. Property destruction. Ethnic cleansing. Scorched earth policies. Protests. Mass graves. Humiliation. Beatings. Missing persons. Intimidation. Occupation. No, this is not a description of the life of Palestinians under the 68 year occupation of the Zionist entity. No, this is not a description of the life of civilians living under brutal US-UK military occupation in Iraq or Afghanistan. This is a description of the life of civilians in Kashmir, under the despicable, savage and inhumane Indian occupation which has been in place for 66 years. Palestine has been politicized over and over by corrupt Arab and Muslim leaders. It has been used for propaganda by Western politicians vying for support from the Zionist lobby by bowing down to Israel, as well as the Zionist media to disseminate the ‘Israel is the victim’ theme and smear Palestinian Resistance. Kashmir however, isn’t even mentioned at all. It is disregarded by the dictators and monarchies of the Middle East. It is disregarded by the Zionist puppets and demagogues of the West. Kashmir has become a forgotten occupation (1).

Criminal Partition and The Armed Forces Special Powers Act

Kashmir has always been an independent nation with its own language, its own natural resources which provided self-sustainment and autonomy, and its own rich, ancient, and distinct culture, completely separate from India (2). Before the British Raj officially came into being in 1858, the British colonialists already had vast amounts of soldiers occupying several parts of the South-eastern Asian subcontinent including Kashmir, which they wanted to strip of its history and absorb into their growing Indian empire. Despite sincere, dedicated Resistance from the people, the British sold Kashmir into monarchical oppression in 1846, making the Dogra dynasty the undisputed rulers of the Valley. The Dogras committed a century of atrocities against the Kashmiris, culminating on August 26, 1947 when the dynasty, armed with British weaponry, opened fire on an enormous crowd of protesters in Poonch, murdering hundreds in cold blood. The fall of the dynasty opened the doors for Britain’s partition and India’s occupation (3).

Britain left India cracked in half, sectioning off a state predominantly comprised of Muslims in Pakistan, and a state predominantly comprised of Hindus in India. This left Kashmir stuck in the middle of a criminal partition process. The greater majority of Kashmir’s people wanted their autonomy returned to them, and they protested day and night, demanding their self-determination. Due to its relationship with the Dogras however, and its inherent distrust of Muslim leadership in what was to become Pakistan, Britain decided to award Kashmir to India. The dynasty was liquidated only in name, as the heirs to the Dogra throne exchanged kingship for the position of Kashmir Prime Minister. Britain’s Viceroy of India, Lord Mountbatten, manipulated the Radcliffe Commission, which was in charge of allotting territory to India and Pakistan, so the (predominantly Muslim) Gurdaspur district of the Punjab region would be illogically assigned to India. Gurdaspur connected India to Kashmir via an easy-to-reach land route. Without Gurdaspur, India would have no access to Kashmir. Lord Mountbatten favored the Indian leadership which still maintained benevolence towards Britain, whereas Pakistan’s leadership was looking for complete independence. Kashmir became a casualty of Lord Mountbatten’s evil meddling. It was transformed into the property of the occupier (4). The worthless United Nations Security Council passed Resolution 47, guaranteeing the people of Kashmir the right to self-determination, but it has never been enforced. Kashmir has been occupied by no fewer than 5,00,000-7,00,000 Indian military terrorists at all times since 1947, making it the most militarized zone on the planet (5).

On August 18th, 1958, India’s government passed the Armed Forces Special Powers Act (AFSPA) to completely absolve the military of any wrongdoing no matter what kind of crime it may commit. Essentially, it gave India’s military the authority to shoot and kill with impunity. It has led to more than 50 years of repulsive human rights violations, and it is a central contributing factor to the unrest in occupied Kashmir today. Several elite international organizations have demanded that the AFSPA be repealed, including the UN though it doesn’t enforce this request either. Activists across Kashmir and India as well have struggled to end the AFSPA to no avail. India’s government has stonewalled their efforts, arrested them, and in certain instances, illegally imprisoned them (6).

Indian Crimes Against Humanity and US Support

Since 1989 alone, 1,00,243 Kashmiri civilians have been murdered by India’s security forces. 107,351 children have been orphaned. 22,728 women have been widowed. 9,920 women have been gang raped or molested by India’s military. 1,18,060 Kashmiris were illegally arrested and incarcerated. 1,05,861 houses, places of business, mosques, and other architectural structures were razed, and countless people have gone missing (7). 2,900 mass graves were discovered at the end of 2009, containing the bodies of 2,943 civilians from 55 villages across Northern Kashmir. Indian military, paramilitary, and security forces were the culprits. Not a single complaint was made against them, and no committee or body was set up by the Indian regime to investigate the horrors (8). 

Torture cells and interrogation centers are infused with Kashmir’s daily life; they’ve been around since the beginning days of British partition. Sexual abuse, electrocution, merciless beatings, soaking prisoners with freezing cold water, undressing the prisoners in front of each other and locking crowds together in the same cell are only some of the tactics used by India’s military (9). Over 6,000 Indian soldiers stationed in occupied Kashmir suffer from the AIDS virus, but haven’t been pulled from active duty. Their mysterious contraction of the disease has never been investigated. The sexual abuse against Kashmiris, especially women and children, is as rampant as ever. AIDS has now spread throughout Kashmir at an alarming rate, stemming directly from abusive sexual contact between security forces and civilians, in what most certainly appears to be another extension of collective punishment issued by the Indian regime (10). 

Videos have recently emerged that expose the Indian occupier’s humiliation of Kashmir’s civilians. In one video, recorded in low-quality definition on a cell phone, four young Kashmiris were stripped naked by paramilitary troopers and forced to walk through the streets as they were taunted and hit with batons. In another video, an old man is beaten by the military with no justification whatsoever. In another video, young girls are harassed with the most putrid vulgarities. As expected, Youtube and Facebook, havens for Zionist censorship and data-mining (11), removed the videos, citing nonsensical nudity violations. Mainstream Indian papers and television media haven’t mentioned these human rights violations at all. Neither has the Zionist-owned Western media. It is disgraceful (12).

The US has directly funded India with hundreds of millions of dollars for decades, up until 2008 in which the foreign aid was reduced to $81 million per year (13). War criminal George W. Bush, in a meeting with war criminal Manmohan Singh in 2005, declared that a strategic, global partnership between the US and India including increased military, economic , scientific and technical ties was necessary to promote peace throughout the world (14). This of course, is Orwellian doublespeak for promoting war and chaos wherever the two powers would roam. The Indo-US Civilian Nuclear Agreement, signed by Bush and Singh in the same year as their historic meeting, was nothing but a nuclear arms deal that included enrichment technology and equipment designed for weaponizing nuclear materials (15). Bush’s neo-con administration contrived this deal to prop up India as a regional superpower and keep Pakistan at bay through subversive destabilization. 

Since Singh’s only objection to the deal was finding the necessary funds to keep India’s nuclear program flowing, it was none other than Zionist Paul Wolfowitz, the murderous architect of the illegal occupation of Iraq, that suggested loans to India from the World Bank, where he served as President at the time (16). By possessing US-designed nuclear technology, the Indian occupier has been emboldened even further in Kashmir, intimidating the people with threats of nuclear genocide with Pakistan (17). Though Zionist warmonger Obama has been completely silent on Kashmir since taking office (18), he has taken no issue with undermining Kashmir’s Resistance. Zionist Daniel Benjamin, who wrote a paper with Zionist Steven Simon entitled ‘Obama Is The Friend Israel Needs (19),’ was appointed by one of the Zionist entity’s favorite mouthpieces, Hillary Clinton, as Coordinator for Counter-terrorism at the Department of State. It was Benjamin that negotiated the transfer of $4.5 million to India’s regime for anti-terrorism programs, in addition to the aid already allocated each year (20), and it is Benjamin that has been instrumental in spreading propaganda regarding the Mumbai false flag, linking Kashmiri Resistance to bogus offshoots of ‘Al Qaeda’ with absolutely no evidence (21).  

Israel: India’s Occupation Advisor

The Zionist entity and India have had deep-rooted, lucrative relations since India recognized Israel’s illegitimate statehood on September 17th, 1950. This relationship was always covert due to India taking precautionary measures to prevent its own Muslim population and financial allies in the Arab world from interfering through protest or other political means. The Tel Aviv regime provided India with arms, ammunition and military hardware during its wars with China in 1962, and its two wars with Pakistan in 1965 and 1971. In return, India secretly sent military equipment to Israel during the 1967 war. India’s security forces began receiving training in Israel as early as 1980, and throughout the decade, Israeli and Indian intelligence collaborated in the formulation of a plan to destroy Pakistan’s nuclear facilities. In 1986, architect of the first genocidal campaign against Iraq, Zionist Stephen Solarz, met with Prime Minister Gandhi and a high ranking Israeli lobby official from New York, Morris Abraham, to begin paving the way for overt relations. This lengthy process culminated in 1992 with the opening of an Indian embassy in Tel Aviv, and a Zionist embassy in New Delhi (22). 

Since the establishment of open relations, Israel has transferred laser guided missiles, tanks, submarines and other naval craft, an anti-ballistic missile system, electronic warfare systems, and hi-tech surveillance equipment to the Indian regime. In July of 1997, mass murderer Benjamin Netanyahu boldly proclaimed, “Our ties with India don’t have any limits (23).” In 2002, India signed a deal with the Zionist entity to replace its out-of-date artillery, and contracted for more than 3,000 Israeli-designed Tavor rifles which its soldiers would use in occupied Kashmir to quell Resistance and tyrannize demonstrators (24). 

War criminal and notorious butcher of the Sabra and Shatila refugee camps, Ariel Sharon, and war criminal of the Kargil conflict, Prime Minister of India at the time Atal Bihari Vajpayee, signed the ‘Delhi Statement on Friendship and Cooperation between India and Israel.’ Vajpayee couldn’t have carried out his policies in Kargil without Israel rushing military support to the Indian army at the height of the war (25). The Sharon-Vajpayee agreement led to Israel continuing its 1980s policy of training thousands upon thousands of Indian forces in counter-insurgency, but outwardly. Subsequently, in 2004, Mossad and Shin Bet officials arrived in India to train its army in gathering intelligence in areas with ‘high militancy activity.’ All of the training and technology that India acquired from Israel greatly assisted its genocidal occupation of Kashmir (26). Similar to the Zionist theft of water in occupied Palestine and the poisoning of aquifers to stricken Palestinians with disease (27), India is building dams in occupied Kashmir to damage its agriculture, and cut its people off from the agriculture imported from Pakistan (28). It is a classic form of slow drip genocide.

The Alliance Between Mossad and RAW

In 2007, Sayyed Ali Shah Geelani, one of the leading Resistance leaders in occupied Kashmir, publicly accused Israel’s Mossad of aiding and abetting India to obliterate the Kashmiri freedom struggle. He remarked that the tactics chosen by India’s military in the Valley were the same tactics used by Mossad against the Palestinians (29). The Sayyed’s accusations are fully supported by evidence. Israeli intelligence and India’s Research Analysis Wing (RAW) have been sharing information since the 1970s. 40,000 Israeli tourists have been visiting Jammu and Kashmir for decades, and it has recently been revealed that Mossad was given approval by RAW to conduct surveillance operations in the Valley by posing as tourists (30). An elite counter-terrorism unit, led by commander Eli Katzir, has been operating in Kashmir since 2000 to ‘reduce the incidence of terrorist incursions from Pakistan (31).’ 

Israeli companies with longstanding connections to Mossad and Shin Bet have been working in the Indian fields of research and development, nano-technology, biotech, high-end security software development, and non-conventional energy since open relations between the two oppressive entities began. The companies include Amdocs, the infamous company connected to Mossad’s 9/11 false flag founded by Zionist criminal Morris Kahn, Ness Technologies, headed by Sachi Gerlitz, a senior IOF official that formerly worked for Comverse, another firm connected to 9/11, Magic Software Enterprises, founded by David Assia and Yaki Dunietz, a firm that provides software to IOF, Check Point Software Technologies, founded by former IOF programming specialists Gil Shwed, Shlomo Kramer and Marius Nacht, RAD Data Communications, founded by former head of the Electronic Research Department of Israel’s Ministry of Defense Zohar Zisapel and his brother Yehuda, Veraz Networks, a subsidiary of ECI Telecom, headed by former senior official in Israeli Aircraft Industries, Rafi Maor, and NDS Group, a firm accused of hacking into the satellites of other companies and unraveling their encryption schemes, owned by Abe Peled, a former technical officer in IOF (32).

During the course of Sayyed Geelani’s aforementioned public comments, he also accused the Indian occupier of ‘trying to hoodwink Kashmir’s youth by forcing them to the path of drug addiction.’ Once again, the Resistance leader’s accusations proved to be entirely accurate. A recently declassified document from RAW has leaked critical information regarding the Indian intelligence agency, in partnership with Mossad, hiring Indian drug lords and mafia barons to transport opium across Indian and Pakistani borders into occupied Kashmir. The money raised from these illicit narcotics transactions would fund the establishment of 57 counter-terrorism training camps in and around Kashmir (33). 

In 2001, RAW and Mossad created four new agencies to target high-ranking officials in the religious, political and intelligence sectors in Pakistan. The goal of these agencies was to destabilize Pakistan, divide it and conquer it by inciting sectarianism through bombings in highly-populated areas. Per the suggestion of Mossad officials in India, Tel Aviv also erected an electric barrier fence with thermal imaging devices on the border of the Punjab region and Jammu and Kashmir. RAW obsessively engaged in disinformation and propaganda campaigns against Pakistan, as well as sabotage, and espionage (34). The Zionist media and its expert propagandists along with RAW trained ‘investigative reporters’ disseminated a series of false reports regarding Pakistan’s army committing human rights violations in the Swat Valley in 2009. This operation was designed to cover up the disturbing ruthlessness that the Indian military had inflicted against Kashmiri adolescents in the summer of that year (35). 

The latest act of RAW and Mossad collaboration came in January of 2008 when war criminal Singh’s regime launched an Israeli satellite into orbit. The operation wasn’t mentioned by India’s controlled media due to ‘sensitivities,’ but Israel’s media services boasted about the satellite substantially assisting the Zionist entity in monitoring Iran. The Tecsar satellite, a product of Mossad-dominated Israeli Aerospace Industries (36), is one of the most advanced of its kind, capable of transmitting high resolution images even in severe weather conditions. The technology was specifically designed to violate Iran’s sovereignty by penetrating its security networks to spy on its nuclear program. India would use the satellite to monitor Resistance activity in occupied Kashmir (37). 

Conclusion: The Current Climate and The Future

After 63 years of arguably the most barbarous occupation in modern history and 21 years of armed struggle against its oppressors, Kashmir is nowhere closer to peace now than it was before Britain’s abject partitioning.  The newest stage of unrest began in June, when a teenager was murdered by the military with a tear gas grenade. Since that crime was committed, the occupier has taken the lives of 109 innocent people, including women and children (38). The worst day of violence came on September 13th, when India’s trigger-happy military opened fire on a crowd of tens of thousands of demonstrators, massacring 18 innocents and injuring more than 100 others (39). 

India’s controlled press blamed the protests on Press TV, an Iranian news agency, broadcasting coverage of the despicable burning of the Qur’an in the US. These reports however, were shoddy at best, the work of RAW propagandists at worst, and they were released to cover up what Kashmiris were really protesting about: Non-stop Indian military brutality (40). Press TV was kicked off of the air on the day of the massacre when India’s government placed a ban on the station through local cable operators (41). Due to India’s intelligence relationship with the Zionist entity, and the launching of the satellite to spy on the Islamic Republic, it is reasonable to infer that Press TV was eliminated from the airwaves due to its updated, detailed, unbiased reporting of the humanitarian crisis in occupied Kashmir.

Kashmir’s Resistance leaders, including the aforesaid Sayyed Ali Shah Geelani, have all been detained and placed on house arrest on numerous occasions. Newspapers have been removed from circulation for days at a time. Journalists are subjected to abductions, beatings, death threats, attempted murder and are hindered by severe movement restrictions (42). The most recent journalist assaulted was Farooq Ahmed Shah, a photographer who was beaten by India’s paramilitary forces with bamboo sticks (43). Chief Minister Omar Abdallah, a collaborationist puppet of Singh’s murderous regime, along with his cabinet stooges, have issued weak public statements regarding the right to freedom of the press in the Valley needing to be respected, but have done absolutely nothing to stop the suppression of information (44). Kashmiris are disgusted with Abdallah, the latest in a line of puppet politicians chosen through rigged elections by the Indian oppressor since the occupation’s inception (45). The Indian media reported on the police officers suspended after a shoe was thrown at Abdallah (46), but it didn’t expose the details as to why such an act would occur. Abdallah isn’t defending the rights of Kashmir’s people, he is watching them bleed for a little slice of power.

Kashmiris are suffering from Post Traumatic Stress Disorder and Major Depressive Disorder, especially children (47). Due to the efforts of RAW and Mossad, one third of Kashmiris in the age group of 15-40 suffer from substance abuse. Kashmiri students are denied accommodation in New Dehli universities (48). The violence against women in Kashmir by the occupier, hasn’t decreased; quite to the contrary. India’s military frequently uses rape as a weapon (49). 

This oppression only worsens as India, and to a lesser extent, Pakistan, continue to occupy Kashmir. Indian lawmakers have launched a mission to end the unrest in the Valley (50). This is just as ridiculous as the peace talks farce taking place between Zionist war criminals Netanyahu, Obama, Mubarak, ‘King’ Abdullah and the Palestinian traitor, Mahmoud Abbas. The lawmakers have no intention of removing India’s military presence from Kashmir, and therefore, this is nothing more than another political publicity stunt. In a recent poll conducted by the Hindustan Times, 66% of Kashmiris said that they want complete freedom from all foreign powers, so Jammu and Kashmir can once again be restored as an independent nation state (51). Sayyed Geelani recently remarked that, “Kashmiris would prefer to die one by one than surrender before India (52).” 

Kashmir is not a territorial dispute between India and Pakistan. Kashmir is not a religious dispute between Muslims and Hindus. The conflict in occupied Kashmir is a matter of self-determination, which is the universal right of all indigenous peoples and their respective lands. The brutal Indian occupier kills with impunity. It enforces its reign of terror with Israeli weaponry and a military trained in the methods of Mossad torture. It has destroyed and taken the lives of hundreds of thousands of people since 1947. 

But Kashmiris have not weakened. They have not been broken. They still march defiantly through the streets despite curfew. They protest daily. They still sing, dance, pray, and meditate though the occupier awaits them outside of their homes and their mosques. Such a sincere, beautiful Resistance can never be defeated. Soon, the Indian occupier will admit it has been trounced and it will remove its troops from the Valley. Pakistan will honor the will of Kashmir’s people, and remove its forces as well. The people will determine who their government will be without the hidden hands of the occupier pulling the strings. And the chants will be heard from Srinagar to Poonch. Baramullah to Kishtwar. Uri to Kargil. Kupwara to Samba. Doda to Gaoran. AZADI! AZADI! AZADI!

~ The End ~ 

Sources:

(1) The World Wants To Think The Best About India. So We Turn Our Back On Kashmir by Dean Nelson

(2) Full Frame: Valley of Tears by Andy Spyra

(3) A Bloody Account of Mass Massacres by Kashmir Media Service

(4) The Rape of Kashmir by Nafeez Mosaddeq Ahmed

(5) Confusion Over Kashmir by Arundhati Roy

(6) India: Repeal Armed Forces Special Powers Act by Human Rights Watch

(7) The Bleeding Vale of Kashmir by Brig Asif Haroon Raja

(8) Mass Graves in Kashmir by Fatima Sultan Syed

(9) Shadows In Kashmir Torture Cells Longer Than Abu Ghraib by The Milli Gazette
                
(10) The Current Indian Policy In Kashmir by Abdul Ruff

(11) Anti-Defamation League Joins Youtube To Fight Online Hate by Haaretz Service; Israeli Prez: Use Facebook To Fight Hate by The Associated Press

(12) Kashmir’s Abu Ghraib? by Shuddhabrata Sengupta; Video Shows Cops Parading Youth Naked by Gowhar Bhat, Greater Kashmir

(13) US Slashes Aid To India by 35% by Press Trust of India

(14) US Woos India With Support In Becoming A World Power by Keith Jones

(15) The Truth Behind The US-Indo Nuclear Deal by Siddharth Varadarajan

(16) Wolfowitz May Make World Bank Loans Attractive To India by The Financial Express

(17) India and Pakistan: War In The Nuclear Shadow by Center for Defense Information

(18) America’s Role In The Kashmir Crisis: India And Pakistan Are Chained To Washington by James Gundun

(19) Obama Is The Friend Israel Needs by Daniel Benjamin and Steven Simon        
(20) $4.5 Million US Aid To India To Fight Terrorism by Press Trust Of India

(21) The Mumbai Terrorists’ Other Target by Daniel Benjamin

(22) India and Israel: A Wrong Alliance Part 1 by Shahul Hameed; India and Israel: A Wrong Alliance Part 3 by Shaul Hameed

(23) Israel Actively Engaged In India by Dr. Farooq Adil

(24) Israeli Rifles Appear In Kashmir by Haroon Mirani

(25) Critics Slam India-Israel Arms Trade by Jeremy Kahn

(26) India Employing Israeli Oppression Tactics In Kashmir by Jimmy Johnson, Electronic Intifada

(27) Poisoning Of Gaza Water Puts Population At Risk by Palestinian Centre For Human Rights

(28) Impact of Indian Dams In Kashmir On Pakistani Rivers by Haseeb Jamal    

(29) Mossad Helping India To Crush Kashmir Struggle: Geelani by Fayaz Wani

(30) India and Israel: A Wrong Alliance Part 2 by Shaul Hameed

(31) The Israeli Mossad False Flag Operation Strikes In Mumbai by N. Kapner, Daily Pakistan

(32) India and Israel: A Wrong Alliance Part 4 by Shaul Hameed

(33) Mossad-RAW Nexus by S.M. Hali, Pakistan Daily

(34) Mossad And India Spy Agency Team Up, Target Pakistan by Tariq Saeedi

(35) Indian Occupied Kashmir – An Open Prison by Brig Asif Haroon Raja

(36) Gideon’s Spies: Secret History of The Mossad by Gordan Thomas

(37) India Launches Israeli Satellite by BBC News

(38) Day 104: Humhama Youth Succumbs; Toll 109 by Gowhar Bhat, Greater Kashmir

(39) 18 Killed, 100 Injured in India Kashmir by Press TV

(40) US Koran Tensions Erupt In Kashmir by Jim Yardley and Hari Kumar, New York Times

(41) India Knocks Press TV Off Air In Kashmir by Press TV

(42) Media Gag In Occupied Kashmir by Khalid Awan

(43) Photojournalist Assaulted by Greater Kashmir

(44) Govt Silences Kashmir Press, Silently by Faheem Aslam

(45) Kashmir: A History Littered With Rigged Elections by Mushtaq A. Jeelani

(46) 15 Cops Suspended After Shoe Thrown At Omar Abdallah by The Hindustan Times

(47) Violence Touches ‘Each Family Living In Kashmir’ by Afsaana Rashid

(48) Kashmir: Let’s Blink by Dr. Shah Alam Khan

(49) Rape Of Kashmiri Women and The South Asia Peace Process by Farhat Jabeen

(50) Indian Lawmakers In Kashmir To Seek Ways To End Escalating Anti-India Unrest by Aijaz Hussain, Associated Press

(51) Poll: Kashmiris Want Independence by Press TV

(52) Kashmiris Prefer Death To Surrender: Geelani by Rising Kashmir News

Source: http://www.maskofzion.com/2010/09/israel-and-india-brothers-in-occupation.html?m=1

Nowruz-The Zoroastrian Festival is a “Holy Day” to the Shia Majoos!

Nowruz is here! The Pre-Islamic, Persian-Majoosi (Zoroastrian) holiday and of course anything pagan, especially pre-Islamic Persian customs do have their deep connections with the religion of the Twelver Shias. Nowruz is the holiest day according to Zoroastrianism (Majoosism) of the year for them out of seven major holidays (the seven motif is straight from their beliefs, with Ahura Mazda co-existing with six other gods who in turn form a unity of seven, so no surprise the holiday centres now with setting out a table of seven things also called haft seen).

image

What many don’t know (even many Shias, heck even many Persian Shias) is that Nowruz, the ancient Zoroastrian holiday is not just some traditional holiday celebrated mostly by Iranians and Kurds (and some Afghans, even among the very secular Sunni ones), no, rather it is an ESSENTIAL part of Shiism and the biggest Shia scholars who ever lived have not just sanctified it, rather they declared it as the best day ever and ascribed loads of rubbish, fabricated an disturbing narrations to the Ahl Al-Bayt who all happen (as usual) to attack the Sahabah and the Ummah and to praise pre-Islamic Persian customs!

The first people to accept the A’maal or Fazail were the representatives of Hawzah Ilmiyyah Najaf Al-Ashraf, meaning personalities like Shaykh Tusi, then Seyed Ibnay Taus and Mohaqqiq Tusi, Syed Sharif, Allama Bahauddin Amili, Allama Faiz Kashani, and from Allama Majlisi to Shaykh Abbas Qummi (author of Mafatih Al-Jinan).

all agree on this day of celebration. Seyed Mohsin Al-Amin Amili in his Miftahal Jannat, Vol 3, pg 573, depicts a hadith from Mu’ala Bin Khanees on the Fazael of Nowruz, and has confirmed it with high authority. It’s the following:

Al-Mu’alla narrates from Imam Al-Sadiq : “Nowruz is no other day but the one we [the Ahl Al-Bayt] are awaiting the reappearance [of Al-Mahdi], for it  is one of our days that was protected by the Persians and carelessly lost by you.

Mullah Baqir Al-Majlisi (major Shia scholar of the Safavid era) mentions a narration from Musa Al-Kadhim (son of Jafar Al-Sadiq) which says: `In Nowruz Allah made a covenant with His servants to worship Him and not to allow any partner for Him. To welcome, His messengers and obey their rulings. This day is the first day that the fertile wind blow and the flowers on the earth appeared. The archangel Gabriel (a) appeared to the Prophet, and it is the day that Abraham (as) broke the idols. The day Prophet Muhammad held Ali a.s on his shoulders to destroy the Quraishies’ idols in the house of God, the Kaaba.`[…]

Their “Mahdi” (in fact the Dajjaal) will emerge on the ZOROASTRIAN holiday of Nowruz!

[Narration attributed to Imam Al-Sadiq (rahimahullah) who is free of Majoosite Rafidhism]: ‘The day of Nowruz is the day when our Qa’im of Ahl Al-Bayt (Mahdi) and the commanders [of his army] will rise. On that day Allah will make the Dajjaal appear and he will be crucified on the church of Kufa (Iraq)’. (Bihar Al-Anwar by Mulla Baqir Al-Majlisi, vol. 52, p. 308)

Kufa?? Crucifixion?? NOWRUZ???! We all know that JESUS (‘Eesa alayhissalaam) will kill the Dajjaal, not on the holy day of Shiism though, which is NOWRUZ!

So the Sahabah, their students and their students (i.e. Salaf Al-Saleh) have missed to ‘protect’ the holy (!) day of Nowruz, but the Persians managed to protect this so called holy day. Look at their audacity! How dare they ascribe a Zoroastrian holiday to Islam and the Ahl Al-Bayt! Not even the most wicked Islamic sects has ever dared to ascribe any pre-Islamic pagan Arabic holiday (there were some) to Islam!

This is how portray the Ahl Al-Bayt i.e. Imam Al-Sadiq (rahimahullah) in the Hadith above! He literally blames the Arabs for having forgotten the Majoosi holiday of Nowruz! A holiday that was never ever sanctified in Islam! Look how much Sassanian-Pre-Islamic-Persian customs have infiltrated Shiism, then they wonder why they are being called Majoos!

So Shias out there, we know it’s a shame to be a Shia, but come on, you have no choice, get up and celebrate Nowruz you pagans, and don’t forget to recite certain prayers on that day, and to take Ghusl on that day … all in the name of ‘following the Ahl Al-Bayt and the true Sunnah’ (true Sunnah!!!):

“The Islamic Centre of England” (Shias) states on its website:

[…] But Alameh Majlesi in his book Zad al Maad mentions the existence of some reports in some less known sources. One of which is the following invocation that is highly recommended to be recited repeatedly. O Moulder of the hearts and vision, O Master of the night and day, O He who changes stratagem and status, Transform our situation to the best condition The above invocation at the time of Safavids was a regular prayer for the New Year. The fact that recitation of supplications or Qur’an and performing of prayer for the coming of a new year actually did happen, itself, is a sign of the Islamisation of this festivity. […]

[…]  Islamic rituals of Nowruz In Mafatih al Jinan, which in the past decades has been one of the greatest books for religious recommended acts of worship, we read that the Prayer of Nowruz is a prayer combined of recitation of Al -Fatiha, Al-Qadr, Al-Kaferoon, Al-Tawhid, Al-Falagh, Al-Nass and many other chapters of the Holy Qur’an. It is similar to a prayer which not only has the forms of Friday prayer but also the attributes of the prayers of Ghadeer Khum. Mafatih Al Jinan narrates from Imam Jafar Al Sadiq(as): `When Nowruz comes, make Ghusl (ceremonial wash) , put on your clean clothes, and fragrant yourself with best perfumes, so when you are free of all other prayers, perform a four- rakaat prayer, each rakaat one Salam and in the first rakaat after Sura Al- Fateha ten times Sura Al-Qadr, and in the second rakaat after Al-Fateha ten times Al-Kaferoon. In the thried rakaat after Al-Feteheh ten times Al-Nass and Al-Falaq. After prayer prostrate in gratification.`  […]

they even give lectures about Nowruz and Shi’ism and they celebrate it in their wasteful golden shrines, all in the name of ‘the Islam of the Ahl Al-Bayt’

Iranian pilgrims in Iraq (which is basically occupied by Iran with the help of the Americans and Iraqi Shia puppets) celebrate NOWRUZ next to the shrine of Al-Hussein Ibn Ali (radhiyallahu anhu) in Karbala’. That’s what these heretics call ‘the Islam of the Ahl Al-Bayt, the true followers of the Sunnah’!

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Providing Information about Various aspects of Islam