الأُسْرَةُ السَّعِيدَةُ

സന്തുഷ്ഠ കുടുംബം

وَمِنْ آَيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ (الروم 21)

സമാധാനം ലഭിക്കാനായി നിങ്ങളില്‍ നിന്ന്‌ തന്നെ നിങ്ങള്‍ക്ക്‌ ഇണകളെ അല്ലാഹു സൃഷ്ടിച്ചു , നിങ്ങള്‍ക്കിടയില്‍ സ്നേഹവും കാരുണ്യവും ഉണ്ടാക്കുകയും ചെയ്തു.  തീര്‍ച്ചയായും ചിന്തിക്കുന്ന ജനങ്ങള്‍ക്ക്‌ അവകളില്‍ ദൃഷ്ടാന്തങ്ങളുണ്ട്‌.

ഹബീബ് റസൂലുല്ലാഹി(സ) പറഞ്ഞു:

خَيْرُكُمْ خَيْرُكُمْ لأَهْلِهِ، وَأَنَا خَيْرُكُمْ لأَهْلِي  ( الترمذي : 3895) .

നിങ്ങളില്‍ ഏറ്റവും നല്ലവന്‍ നിങ്ങളുടെ കുടുംബത്തോട് നല്ല നിലയില്‍ പെരുമാറുന്നവനാണ്. ഞാന്‍ എന്‍റെ കുടുംബത്തോട് ഏറ്റവും നല്ല നിലയില്‍ പെരുമാറുന്നവനാണ്.

സഹോദരങ്ങളേ….

കുടുംബം മനുഷ്യ ജീവിതത്തിന്‍റെ പ്രധാന ഘടകമാണ്. സമൂഹം ശരീരമാണെങ്കില്‍ കുടുംബം ഹൃദയമാണ്. കുടുംബം കൊണ്ട് വിവക്ഷിക്കുന്നത് , മാതാപിതാകളും സഹോദരന്‍‌മാരും മാത്രമല്ല, ഉമ്മാമ ഉപ്പാപയും-എളാപ്പ അമ്മായിയും കുടുംബത്തിന്‍റെ പരിധിയില്‍ പെടും. കുടുംബ ബന്ധം ചേര്‍ക്കുന്നത് ഇസ്ലാമിക വീക്ഷണത്തില്‍ ഒരു ബാധ്യത കൂടിയാണ്. നല്ല കുടുംബത്തിന്‍റെ അടിത്തറ അല്ലാഹുവിന്‍റെ പാത പിമ്പറ്റുമ്പോഴാണ്‍ സക്ഷാത്കരിക്കുന്നത്. ഉദാരമായ പെരുമാറ്റവും  സത്സ്വഭാവവുമാണ്‍ പ്രധാനം. ഒരു വീട്ടീല്‍ ദമ്പതികള്‍ പരസ്പരം സ്നേഹവും പുഞ്ചിരിയും ക്ഷമയും ഉള്ള ജീവിതം നയിക്കുമ്പോള്‍ ആ  ഗൃഹാന്തരീക്ഷത്തിൽ ജീവിക്കുന്ന സന്തതികളും നന്നാവുന്നു. ഭര്‍ത്താവ് തന്‍റെ ഭാര്യയോട് ക്ഷമയോടും  ദയയോടും  പെരുമാറുക എന്നത് വളരേ പ്രധാനമാണ്, അത് കൊണ്ടാണ് ഖുര്‍‌ആന്‍ പറയുന്നത് :

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ   ( النساء :19)

അവരോട് നിങ്ങള്‍ നല്ല നിലയില്‍ സഹവര്‍‌ത്തിക്കുക

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ (البقرة 228)

ഭര്‍ത്താക്കന്‍മാരോട്‌ സ്ത്രീകള്‍ക്ക്‌ ബാധ്യതകള്‍ ഉള്ളതുപോലെ ന്യായപ്രകാരം അവര്‍ക്ക്‌ അവകാശങ്ങള്‍ കിട്ടേണ്ടതുമുണ്ട്‌

فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا (نساء 19)

നിങ്ങള്‍ക്കവരോട്‌ വെറുപ്പ്‌ തോന്നുന്ന പക്ഷം(അത് കണക്കിലെടുക്കേണ്ട, കാരണം)നിങ്ങളൊരു കാര്യം വെറുക്കുകയും അതേകാര്യത്തില്‍ അല്ലാഹു ധാരാളം നന്‍മ നിശ്ചയിക്കുകയും ചെയ്തെന്ന്‌ വരാം

നബി(സ) പറയുന്നു

لاَ يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِىَ مِنْهَا آخَرَ (مسلم 1469)

ഒരു സത്യ വിശ്വാസി(ഭര്‍‌ത്താവും)യും ഒരു സത്യ വിശ്വാസിനി(ഭാര്യ)യോട് ദേഷ്യപ്പെടരുത്; അവളുടെ ഒരു സ്വഭാവത്തില്‍ വെറുപ്പ് തോന്നുന്നുണ്ടെങ്കില്‍ മറ്റൊരു സ്വഭാവത്തില്‍ തൃപ്തി തോന്നും.

പ്രവാചകനില്‍ ദമ്പതികള്‍ക്ക് നല്ല മാതൃകയുണ്ട്. നബി(സ) ഒരു നല്ല കുടുംബമായിരുന്നു നയിച്ചിരുന്നത്. ഒരിക്കലും ക്രൂരമായി പെരുമാറിയിരുന്നില്ല. വളരേ അധികം മയത്തോടെയായിരുന്നു പെരുമാറിയിരുന്നത്. രാത്രി ഇശാ നിസ്കാരം കഴിഞ്ഞാല്‍ ഭാര്യന്മാരോട് സുഖവിവരങ്ങള്‍ അന്വേഷിക്കുകയും സംസാരിച്ച് അവരെ സന്തോഷിപ്പിക്കുകയും ചെയ്യുമായിരുന്നു.

أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا، وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا (ترمذي 1162)

ഏറ്റവും നല്ല സല്‍സ്വഭാവിയാണ്‍ പരിപൂർണ്ണ വിശ്വാസി, ഭാര്യന്മാരോട് നല്ല നിലയിൽ പെരുമാറുന്നവനാണ്‍ ഏറ്റവും നല്ല സത്‌സ്വഭാവി.

അസ്വദ്(റ) ഒരിക്കല്‍ ആയിശ(റ)വിനോട് ചോദിച്ചു: നബി(സ) വീട്ടിൽ എന്താണ്‍ ചെയ്യാറുള്ളത്? അപ്പോൾ  ആയിശ(റ) പറഞ്ഞു : നബി(സ) തന്‍റെ കുടുംബത്തെ(വീട്ട് ജോലികളിൽ ) സഹായിക്കുമായിരുന്നു.നിസ്കാര സമയമാകുമ്പോൾ നിസ്കാരത്തിലേക്ക് പുറപ്പെടും.

ഭാര്യയും ഭര്‍ത്താവിനോട് നല്ല നിലയിൽ  പെരുമാറേണ്ടതുണ്ട്. അല്ലാഹു പറയുന്നു:

فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ(نساء 34)

നല്ലവരായ സ്ത്രീകൾ(ഭർത്താവിന്‍റെ സാനിധ്യത്തിൽ) അനുസരണശീലമുള്ളവരും, (ഭര്‍ത്താവിന്‍റെ അഭാവത്തിൽ) സൂക്ഷിക്കുന്നവരുമാണ്‍.(എന്ന് വെച്ചാൽ തന്‍റേ ശരീരത്തെ സൂക്ഷിക്കുകയും , വീട്, മക്കൾ, സ്വത്ത് എന്നിവകളെ സം‌രക്ഷിക്കുകയും ചെയ്യും)

നബി(സ) പറയുന്നു:

أَلاَ أُخْبِرُكَ بِخَيْرِ مَا يَكْنِزُ الْمَرْءُ؟ الْمَرْأَةُ الصَّالِحَةُ إِذَا نَظَرَ إِلَيْهَا سَرَّتْهُ وَإِذَا أَمَرَهَا أَطَاعَتْهُ وَإِذَا غَابَ عَنْهَا حَفِظَتْهُ(أبوداود 1164)

മനുഷ്യന്‍ ഏറ്റവും നല്ല സമ്പാദ്യം എന്താണെന്ന് പറഞ്ഞു തരട്ടെയോ?

സദ്സ്വഭാവിയായ ഭാര്യ, അവളെ ഒന്ന് നോക്കിയാൽ അവനെ സന്തോഷിപ്പിക്കും, വല്ലതു കൽ‌പിച്ചാൽ അത് ചെയ്യും, അവൻ സന്നിധിയിൽ ഇല്ലെങ്കിൽ സൂക്ഷിക്കേണ്ടതൊക്കെയും സൂക്ഷിക്കും.

ഭര്‍ത്താവിനെ വഴിപ്പെടുകയും, മക്കളെ നല്ല നിലയിൽ വളര്‍ത്തുകയും ചെയ്യുക എന്നത് ഒരു ഭാര്യ ചെയ്യുന്ന ഏറ്റവും വലിയ സേവനമാണ്‍. തനിക്കും തന്‍റെ കുടുംബത്തിന്നും മാത്രമല്ല, തന്‍റെ സമൂഹത്തിന്ന് കൂടി വലിയ സംഭാവനയാണ്‍  അവൾ ചെയ്യുന്നത്

nb: ഇത് ഖുത്ബയുടെ ഉൾ സാരം മാത്രമാണ്, ഇതിൽ പ്രതിപാദിച്ച ഹദീസ്/ആയത്ത് മനഃപാഠമാക്കാൻ ശ്രമിക്കുക. കുറഞ്ഞത് രണ്ടാവർത്തി വായിച്ച് അറബി ഖുത്ബ കേൾക്കാൻ ശ്രമിക്കുക, അല്ലാഹു ഖൈർ ചെയ്യാൻ തുണക്കട്ടെ. ഈയുള്ളവനിക്ക് വേണ്ടി ദുആ ചെയ്യുമല്ലോ, അക്ഷര/ആശയ പിശക്ക് ഉണർത്തിയാൽ വളരെ നന്ന്

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അബ്ദുശ്ശഹീദ് അസ്‌ഹരി ബള്ളൂർ

AL-BUSIRI’S POEM IN PRAISE OF THE PROPHET ENTITLED QASIDAT AL-BURDA

Excerpted from Encyclopedia of Islamic Doctrine, by Shaykh Hisham Kabbani, 1998

What is the position of Ahl al-Sunna regarding Qasida al-Burda, which is read in full by millions of people and Islamic scholars from the Middle East, India, Southeast Asia, and North Africa? Can we continue reading and reciting it
as we have been taught by the scholars that we know? What is the position of Muhammad ibn `Abd al-Wahhab regarding that poem? Chapter One: THE GREATNESS OF QASIDAT AL-BURDA Sharaf al-Din Muhammad al-Busiri’s (608-696?) illustrious poem, al-Kawakib al-durriyya fi madh khayr al-bariyya (The resplendent stars in the praise of the Best of Creation), which became known as Qasidat al-Burda, is one of the literary treasures of the Arabic language. It is a model of true and excellent praise for the Prophet, which contains the rarest pearls and lessons on the etiquette of humility and respect before the Elect One of creation and the Beloved of the Lord of the worlds. This poem was taught, copied, distributed, recited, transcribed on mosque walls, memorized, commented on, studied, and considered required reading by countless scholars, including the hadith masters Sakhawi and Suyuti, and their students. Hafiz Abu Shama wrote a commentary on it that is yet unpublished. Ibn Taymiyya, in the book attributed to him under the title al-Sarim al maslul `ala shatim al-rasul (The drawn sword against those who disrespect the Prophet), said: The foundation of the religion of Islam is built on praising, glorifying, and treating with dignity the Leader of all the Prophets, may peace be upon them all. Such praise, glorification, and treating with dignity is praise for the entire Religion; and its removal is the end of the Religion. By not giving such respect to the Prophet, all religion comes to an end. Below is a translation of some of the most beautiful verses of that poem, followed by a refutation of the false views cast against them by the “Salafis.” EXCERPTS FROM IMAM AL-BUSIRI’S QASIDAT AL-BURDA 26. astaghfirullaha min qawlin bila `amalin / laqad nasabtu bihi naslan li dhi `uqumi I ask Allah’s forgiveness for talk without deeds, for I have thereby claimed an offspring for one who is seedless. 27. amartuka al-khayra lakin ma atmartu bihi / wa mastaqamtu fa ma qawli lakastaqimi I ordered you to do good deeds, but I did not follow that order. I have not been upright. What value have my words to you: Be upright? 28. wa la tazawwadtu qabla al-mawti nafilatan / wa lam usalli siwa fardin wa lam asumi I did not make provision of supererogatory deeds before death. I did not pray or fast beyond what is obligatory. 29. zalamtu sunnata man ahya al-zalama ila / an ishtakat qadamahu al-durra min warami Verily, I have wronged the Way of him who kept awake in the dark night, praying until his feet complained of their swelling, 30. wa shadda min shaghabin ahsha’ahu wa tawa / tahta al-hijarati kishhan mutrafa al-adami Who bound up his entrails due to hunger, and girded beneath stones his delicate flank, 31. wa rawadathu al-jibalu al-shummu min dhahabin / `an nafsihi fa araha ayyata shamami Whom lofty mountains endeavored to turn from himself with offerings of gold, whereupon he showed them greater loftiness, 32. wa akkadat zuhdahu fiha daruratuhu / inna al-darurata la ta`du `ala al-`isami And what confirmed that he renounced them was his necessity. Verily, necessity has no sway over those made immune by Allah; 33. wa kayfa tad`u ila al-dunya daruratu man / lawlahu lam tukhraji al-dunya min al-`adami And how could necessity attract to the world the one were it not for whom the world would not have come out of inexistence? 34. muhammadun sayyidu al-kawnayni wa al-thaqalay / ni wa al-fariqayni min `urbin wa `ajami Muhammad – Master of the Two Worlds, and of the Two Dense Kinds [human and jinn], and of the Two Branches, Arabs and non-Arabs, 35. nabiyyuna al-amiru al-nahi fa la ahadun / abarra fi qawli la minhu wa la na`ami Our Prophet – who commands and forbids. None is more truthful in saying No or Yes. 36. huwa al-habibu al-ladhi turja shafa`atuhu / li kulli hawlin min al-ahwali muqtahimi He is the Beloved whose intercession is dearly sought against every terror’s onslaught. 37. da`a ilallahi fal-mustamsikuna bihi / mustamsikuna bi hablin ghayri munfasimi He called unto Allah. Those who take hold of him have grasped a rope that shall never break. 38. faqa al-nabiyyina fi khalqin wa fi khuluqin / wa la yudanuhu fi `ilmin wa la karami He surpasses all Prophets in form and character. None of them approaches his knowledge or generosity. 39. wa kulluhum min rasulillahi multamisun / gharfan min al-bahri wa rashfan min al-diyami All of them come and take from Allah’s Messenger a handful of his ocean or a sip of his continuous rains. 40. wa waqifuna ladayhi `inda haddihim / min nuqtati al-`ilmi aw min shaklat al-hikami They stand before him – each at his limit – possessing but one dot of his science and a glimpse of his wisdom. 41. fa huwa al-ladhi tamma ma`nahu wa suratuhu / thumma istafahu habiban bari’u al-nasami He is the one whose innermost and outward form were made perfect, after which the Creator of souls took him for His Beloved Friend. 42. munazzahun `an sharikin fi mahasinihi / fa jawharu al-husni fihi ghayru munqasimi He is exalted above having a partner in his excellent qualities. The essence of his beauty was made indivisible. 43. da` ma idda`athu al-nasara fi nabiyyihim / wahkum bi ma shi’ta madhan fihi wa ihtakimi Put aside what the Christians have claimed of their Prophet; then pronounce what you will in praise of him, and be wise; 44. fansub ila dhatihi ma shi’ta min sharafin / wansub ila qadrihi ma shi’ta min `izami And attribute to his person whatever nobility you will, and ascribe to his worth whatever greatness you will, 45. fa inna fadla rasulillahi laysa lahu / haddun fa yu`riba `anhu natiqun bi fami For the superiority of Allah’s Messenger has no limit that a speaker can express with his mouth. 46. law nasabat qadruhu ayatuhu `izaman / ahya ismuhu hina yud`a darisa al-rimami If his signs had matched his worth, the mere utterance of his name would have brought back to life the dust that once was bones; 47. lam yamtahinna bima ta`ya al-`uqulu bihi / hirsan `alayna fa lam nartab wa lam nahimi But he did not test us with what makes impotent the minds, out of great concern for us, so that we should not doubt nor become perplexed. 48. a`ya al-wara fahmu ma`nahu fa laysa yura / li al-qurbi wa al-bu`di minhu ghayra munfahimi Creation is, in truth, powerless to understand his secret. You will not see any near him or far, except it makes them bewildered, 49. ka al-shamsi tazharu li al-`aynayni min bu`din / saghiratan wa tukillu al-tarfa min amami As the sun appears small to the eyes from a distance, and yet exhausts their sight upon a second look. 50. wa kayfa yudriku fi al-dunya haqiqatahu / qawmun niyamun tasallaw `anhu bi al-hulumi And how could one perceive his reality in this world, who belongs to a sleeping race distracted from him with dreams? 51. fa mablaghu al-`ilmi fihi annahu basharun / wa annahu kharyu khalqillahi kullihimi The sum of their knowledge concerning him is that he was a mortal, and that he was the best of all Allah’s creation. 52. wa kullu ayin ata al-rusulu al-kiramu biha / fa innama ittasalat min nurihi bihimi And every single sign brought by the noble Prophets was theirs only in connection to his light, 53. fa innahu shamsu fadlin hum kawakibuha / yuzhirna anwaraha li al-nasi fi al-zulami For verily he is a sun of perfection of which they are the moons bringing its light to people in the midst of darkness. 54. akrim bi khalqi nabiyyin zanahu khuluqun / bi al-husni mushtamilin bi al-bishri muttasimi How noble was the form of this Prophet adorned with a high character that encompassed beauty and was marked with cheerful countenance! 55. ka al-zahri fi tarafin wa al-badri fi sharafin / wa al-bahri fi karamin wa al-dahri fi himami A form like the soft lilies and the full moon in splendor, a character like the ocean in generosity and Time in endeavors, 56. ka’annuhu wa huwa fardun fi jalalatihi / fi `askarin hina talqahu wa fi hashami Seeming, due to his majesty, even when you met him alone, to head an army or a large company, 57. ka’annama al-lu’lu’u al-maknunu fi sadafin / min ma`dinay mantiqin minhu wa mubtasimi As if the very pearl concealed inside the shell were formed in the two molds of his speech and his smile. 58. la tiba ya`dilu turban damma a`zumahu / tuba li muntashiqin minhu wa multathimi There is no fragrance equal to the earth that encloses his bones. Blessed is he that breathes its scent and kisses it. 145. in ati dhanban fa ma `ahdi bi muntaqidin / min al-nabiyyi wa la habli bi munsarimi If I commit a sin, my covenant is not broken away from the Prophet, nor is my connection to him cut, 146. fa inna li dhimmatan minhu bi tasmiyati / muhammadan wa huwa awfa al-khalqi bi al-dhimami For I hold a bond from him in my being named Muhammad, and he is the most trustworthy one in creation in keeping his bonds, 147. in lam yakun fi ma`adi akhidhan bi yadi / fadlan wa illa fa qul ya zallata al-qadami And if he were not, on the day of my return to Allah, to take my hand out of munificence, then you may say of me: the foot will slip! 148. hashahu an yuhrima al-raji makarimahu / aw yarji`a al-jaru minhu ghayra muhtarimi Far be it from him to deprive the petitioner of his graces. Far be it from him that the seeker of refuge return from his presence discomfited. 149. wa mundhu alzamtu afkari mada’ihahu / wajadtuhu li khalasi khayra multazimi Yea, since I devoted my thoughts to praising him, I have found him the best of contractors for my deliverance. 150. wa lan yafuta al-ghina minhu yadan taribat / inna al-haya yunbitu al-azhara fi al-akami Wealth from him will never fail the hands that became destitute – verily, the rain makes flowers grow even on rugged hills – 151. wa lam urid zahrata al-dunya al-lati iqtatafat / yada zuhayrin bi ma athna `ala harimi But I do not desire the splendor of this world, which the hands of Zuhayr seized when he praised Harim, the King. 152. ya akrama al-khalqi ma li man aludhu bihi / siwaka `inda hululi al-hadithi al-`amami O noblest one in creation, I have none from whom to request protection other than you when the Universal Event befalls. 153. wa lan yadiqa rasulallahi jahuka bi / idha al-karimu tajalla bi ismi muntaqimi Your great standing, O Messenger of Allah, will not diminish for advocating me, if the Generous One manifests Himself with His name of Avenger, 154. fa inna min judika al-dunya wa darrataha / wa min `ulumika `ilma al-lawhi wa al-qalami For your generosity encompasses both this world and the one that comes next, and your sciences encompass the knowledge of the Tablet and the Pen. 155. ya nafsi la taqnati min zallatin `azumat / inna al-kaba’ira fi al-ghufrani ka al-lamami O my soul! Do not despair because of a terrible footslip. Grave sins, under the covering of forgiveness, are as small ones. 156. la`alla rahmata rabbi hina yaqsimuha / ta’ti `ala hasabi al-`isyani fi al-qasami It may be that my Lord’s mercy, when He distributes it, shall match the transgressions in proportion. 157. ya rabbi wa ij`al raja’i ghayra mun`akisin / ladayka wa ij`al hisabi ghayra munkharimi O my Lord! Do not let my hope be reversed in Your presence, and let not my account be deemed deficient, 158. waltuf bi `abdika fi al-darayni inna lahu / sabran mata tad`uhu al-ahwalu yanhazimi And be kind to Your servant in the Two Abodes, for his is a kind of fortitude which calamities hail and overcome, 159. wa’dhan li suhbi salatin minka da’imatin / `ala al-nabiyyi bi munhalli wa munsajimi And grant showerings of blessings from You upon the Prophet, copious and continuous! 160. thumma al-rida `an abi bakrin wa `an `umarin / wa `an `aliyyin wa `an `uthmana dhi al-karami And may Allah’s good pleasure be with Abu Bakr, `Umar, `Ali, and `Uthman the noble one, 161. wa al-ali wa al-sahbi thumma al-Tabi`ina lahum / ahli al-tuqa wa al-nuqa wa al-hilmi wa al-karami And with the Family of the Prophet and his Companions, and their Successors the People of Godwariness and Purity and Kindness and Nobility 162. ma rannahat `adhabat al-bani rihu saban / wa atraba al-`isa hadi al-`isi bi al-naghami As long as the gentle Eastern wind waves the stalks of the moringa-tree, and the camel-leader enlivens the camel with his songs. 163. ya rabbi bi al-mustafa balligh maqasidana / wa ighfir lana ma mada ya wasi`a al-karami O my Lord! with the Elect One make us attain our goals, and forgive us for what has passed, O Most Munificent One! 164. wa ighfir ilahi li kulli al-muslimina bi ma / yatluhu fi al-masjidi al-aqsa wa fi al-harami And forgive, O my God, all Muslims who recite this in the Farthest Mosque and the Holy Sanctuary, 165. bi jahi man baytuhu fi tibatin harami / wa ismihu qasamun min a`zami al-qasami For the Honor and sake of the one whose house lies in the verdant sacrosanct land, and whose name is one of the greatest oaths.

source: suunah.org

The organisation’s chairman, Sayyid Ibrahimul Khaleelul Bukhari, said that they expect about 600,000 people from various parts of the country and abroad to attend the congregation, which will fall on the eve of the 27th day of the Muslim holy month of Ramzan.

“This annual meeting is also considered as one of the largest Muslim gatherings in the world after Mecca and Medina in Ramzan. This is the 24th anniversary of the Swalath Meet and as part of it, the congregation will host a mass pledge where the participants will declare their commitment and solidarity to the fellow citizens, society and nation,” he said.

Apart from the main venue, 20 grounds have been set up to accommodate the people, spread across 10 km on either sides of the NH-212. The program would be telecast live and special screening centres are set up in Chennai, Bangalore, Mumbai and Delhi in India and major cities in the Middle East.

“The night long prayers will begin on Sep 16 afternoon with Iftar meet, in which about one lakh (100,000) believers would attend. Everything is put in place for the group feast of Ramzan in the evening,” said Pary Muhammed, the organisation’s secretary.

Ma’dinu is one of the leading educational and charity initiatives among Muslim community in Kerala. It has now grown into a mass movement with more than 25 educational institutes from primary to the post-graduate level.

Ahmed Shaaban 11 September 2009, DUBAI — Ibrahim Hafez Syed Ahmed from India clinched the top place and the Dh250,000 prize money in the 13th Dubai International Holy Quran Award (DIHQA), pushing Sudan’s Ismail Hagai and Nigerian AbdulMalik AbuBakar Ibrahim to second and third spots. Hagai won Dh200,000 for his efforts in the memorised recitals and Ibrahim bagged Dh150,000. The closing ceremony took place at the Dubai Chamber of Commerce. During the ceremony, Islamic Personality of the Year Dr Murad Wilfried Hofmann and the top 10 of the 77 contestants (selected from an original list 85) Quran Awards competition were honoured. Certificates and cash prizes were given away to the other participants as well. Contestants, who scored above 80 per cent, were rewarded with Dh30,000 each, while those with scores ranging from 70 to 80 per cent, received Dh25,000 each. Participants, who scored, less than 70 per cent got Dh20,000 each. Addressing the gathering, Ibrahim Bu Melha, chairman of the DIHQA 
Organising Committee, said, “DIHQA has promoted the memorising activities in and outside the country. It has created a shining image of the country and its blessed leaders.” Dr Hofmann said he had a precious opportunity in the last few years to give lectures in all Gulf countries. “In each case, I found that thanks to Islam the quality of life had not been submerged by the quantity of goods available in a globalising world,” Hoffman pointed out. “In this respect, desert life, still somehow available to you, is of utmost importance. The desert is bound to fascinate Muslims for its beauty based of simple, uncluttered forms, its silence, vastness, and austerity. He who seeks Allah, will find him in the desert. He who loves the desert, loves Allah.” Hofmann stated that in the
West a ‘battle’ no longer rages
between religions. “Rather the most significant ideological split separates those who believe in a transcendent reality from those who, as atheists, agnostics and materialists no longer do. In this confrontation Islam is on the forefront, almost
alone now.” Head of the jury panel Dr Tariq Abdul Hakim Al Al Bayumi, Egypt, said the competition saw 85 contestants who were received this year. One participant returned while seven others have been disqualified during preliminary testing for
poor performance.

http://www.moonovermedina.com/more_on_sufism/default.htm

Imam Abu Hanifa (85 H. – 150 H) “If it were not for two years, I would have perished.” He said, “for two years I accompanied Sayyidina Ja’far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way.” [Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. – 179 H.) “whoever studies Jurisprudence (tafaqaha) and didn’t study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn’t study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth.” [the scholar'Ali al-Adawi , vol. 2, p 195.)

Imam Shafi'i (150 - 205 AH.) "I accompanied the Sufi people and I received from them three knowledges: ... how to speak; .. how to treat people withleniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 – 241 AH.) “O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power.” [Tanwir al-Qulub p. 405]

Imam Ghazzali (450 – 505 AH.) “I knew verily that Sufis are the seekers in Allah’s Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence.” [al-Munqidh, p. 131].

Fakhr ad-Din ar-Razi (544 – 606 AH) “the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy …. with Dhikrullah, in all their actions and behaviors. ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]

Imam Nawawi (620 – 676 AH.) “The specifications of the Way of the Sufis are … to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) … to be happy with what Allah gave you…”[in his Letters, (Maqasid at-tawhid), p. 201]

Ibn Khaldun (733 – 808 AH.) “The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi’een of those who followed good guidance…” [Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 – 771 AH.) “May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things havebeen said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. … They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings” [Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl

Jalaluddin as-Suyuti (849 - 911 AH.) "At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57]

Ibn Taymiyya (661 – 728 AH) “Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him.  [Majmu'a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314].

lbn Qayyim (691 – 751 AH.) “We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has beenmentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, “If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self… Among the best of people is the Sufi learned in jurisprudence.” [Manazil as-Sa'ireen.]

http://www.crescentlife.com/spirituality/early_scholars_on_sufism.htm

The conference was attended by around 200 Muslim scholars, experts, and representatives of Islamic civil society organizations, as well as representatives of ministries of environment and Awqaf endowment of many Islamic countries, such as Kuwait, Bahrain, Morocco, Indonesia, Senegal, Turkey…etc..

Following is the full text of the Istanbul Declaration as issued on the 7th of July 7, 2009:

More than 50 religious scholars from across the Muslim world have endorsed a long-term plan for action on climate change. Dr. Youssef AlQaradawi, the president of the International Union of Muslim Scholars, lent his support to Muslims convened in Istanbul 6 -7 July 2009.

The plan, drawn up by Earth Mates Dialogue Centre (EMDC), an NGO based in the UK, implies establishing institutional enabling framework, developing overall capacity to deal with climate change and environmental conservation, developing and enhancing communication, outreach and partnerships, activating and reviving implementation of previous initiatives, plans, and declarations.

The plan also includes proposals for developing the major Muslim cities as a green city model, which can act as a guidance for greening other Islamic cities. Besides, the plan attempts to develop an Islamic label for environmental friendly goods and services and create the best environmental practices for Islamic businesses.

The proposals will be managed through the umbrella organization ‘MACCA’, the Muslim Associations for Climate Change Action. The proposals have been endorsed by around 200 Muslim scholars, experts and representatives of Islamic civil society organizations, as well as representatives of ministries of environment and Awqaf of many Islamic countries, such as Kuwait, Bahrain, Morocco, Indonesia, Senegal, Turkey…etc.

The Mufti of Egypt, Dr. Ali Jumma, the Mufti of Palestine, Dr. Ekrama Sabri, Dr. Salman Alouda, a prominent Saudi Arabian scholar, and Said Ali, Mohamad Hussein FadlAllah, the Lebanese Shiah scholar, also lent their support, as well as ISESCO – the Islamic Educational, Scientific and Cultural Organization, Al Fatih University in Turkey and the municipality of Greater Istanbul, beside different organizations in the Islamic world.

The plan, initiated by a group of environmental experts with the cooperation of the Kuwaiti Ministry of Awqaf and Islamic Affairs last year, will be presented to the Secretary General of the United Nations at a special meeting in Windsor castle, England, in November 2009. Afterwards, the plan will be set for implementation in Muslim countries worldwide.

The Windsor meeting, sponsored by the UNDP and ARC (the Alliance of
Religions and Conservation) will bring together the long-term plans of the eleven major global faiths to consider how to look after the environment and address climate change challenges. Their integrated vision will be presented in the international climate change conference in Copenhagen in December 2009.

The Muslim action plan and its declaration in Istanbul is part of what Olav Kjorven, the Assistant General Secretary of the UNDP, has called, “The biggest civil society movement on climate change in history”. “The role of Islam”, he said, “could be one of the decisive factors tipping the planet towards a sustainable future. This commitment, he continued, in Istanbul to a low carbon future can be of historic significance in the path to resolving climate change and other pressing environmental issues”.

The researchers say that the aim behind their work is not procreation but rather to help men who are suffering from infertility problems to parent a child. However, they do not deny that using the science for such a purpose is within the bounds of possibility.

Some critics are calling the technique “immoral” and “madness” saying there is no excuse to take one life in order to possibly create another. Others ponder over the possibility that such a technique could possibly be used to replace men if scientists successfully create the sperm using female embryos. On the other hand, there are those who think this will eventually be beneficial to mankind and will be used to solve the problem of male infertility.