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The
SIMPLE
inside
TRUTH
MONTHLY
August, 2013
Vol. No. 7
04
Editorial
05
Guidance from the Glorious Qur'an
06
Pearls from the Holy Prophet
07
Imam Muhammad Ibn Ismail
Bukhari
10
Enjoining of Good and Prevention
of Evil
12
Sovereignty and Legislative Power
are Exclusive Rights of Allah
14
Prayer-The Second Pillar of Islam
22
Muslims and Partition of India
25
The Zakat (Obligatory Charity)
27
Three Good Things
28
News From Headquarter
Issue No. 8
Chief Editor
Asghar Ali Imam Mahadi Salafi
Editor
Dr. Abul Hayat Ashraf
Publisher
Khawaja Md. Qutbuddin
Address:
Markazi Jamiat-e-Ahle Hadees Hind
Ahle Hadees Manzil
4116, Urdu Bazar, Jama Masjid,
Delhi-110006
Ph: 011-23273407
Fax: 011-23246613
websit: www.ahlehadees.org
E-mail: [email protected]
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August, 2013 (3)
Editorial
BELIEVERS! ENTER WHOLLY
INTO ISLAM
Allah demands that Muslims should submit, without reservation, the whole of his being to His
Will. Muslim’s outlook, intellectual pursuits, behavior, interaction with other people and modes
of endeavour should all be completely subordinate to Islam. Allah does not accept the splitting
up of human life into separate compartments,
some governed by the teachings of Islam and
others by man-made laws. This means that a
Muslim should have his own distinguished
identity. He would fear Allah, follow the
Shariah, be a well- wisher of humanity, and
use his tongue coutiously, his thought should
be free from mundane gains and lust and his
aspirations and wishes should be holy. This
should be the character of Muslims. Had this
been the case with Muslims, the whole country would have been loving them, and benefiting from Islam.
nessed us and come closer to us, the various ills
prevailing in the country like lust for wealth, lust
for posts, oppression, aggression and hard
heartedness would have been vanished.
It is a matter worth considering that if Muslims
live in this country in such a large number and
they are not able to leave any impact or effect
any change in the society, then this is the solid
proof of the fact that they do not follow the Divine laws fully. Had we followed the laws of
Allah in letter and spirit, people would have wit-
As far as our problems are concerned, let us
turn to Allah, with our internal resources in this
respect, to solve our problems.
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Muslims as the Ummah, have not been brought
into existence for nothing. There is a plan; there
is a scheme; there is an objective behind their creation. Their existence is, and has to be, different
from the four-footed animals. They have to right
the wrongs through persuation, sweet reasonableness and sincere services to humanity.
In India today this in not only the right of our
Deen but the right of our country as well; this
is our country and native land. We should
adopt such a way of life whereby the people
living here may be reformed, their life may
undergo a complete change and they may feel
attracted towards Islam.
We appeal and invite all to develop a magnetic
power by following Islam in letter and spirit.
Udkhulu fis Silme Kaffah. May Allah help us
in this endeavour. Ameen!.
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Guidance from the Holy Quran
BE GOD-FEARING
“Are you asking them for something? What
Allah has given you is the best. He is the best
of Providers. You are calling them to Straight
Way, but those who do not believe in the
Hereafter are ever prone to deviate from the
Right Way” (Surah, Al-Mominun, 23:72-74)
In view of all this, who in his right mind would
say that the work of the Holy Prophet was that
of a self-seeker?
This is an important argument in support of the
Prophet’s claim to have been designated by God
as a Prophet. The argument demonstrates that
the Prophet (S.A.W.) was quite evidently most
selfless in his mission. No one could honestly
accuse him of facing all hassle involved in his
work in order to fulfil any selfish design. Before
embarking on his mission as the Message bearer
of Islam, he was a fairly prosperous trader. After becoming involved in Islam, he began to face
want and privation. Before he was designated
as God’s Messenger, he was held in high esteem by his people. Therefore, however, he was
subjected to both verbal abuse and even physical hurt; and even his life was at risk. In the past,
he had lived a happy life with his family, but
thanks to his mission, he became engaged in a
struggle which left him little time for rest and
peace. It antagonised virtually every element of
his people so much so that his own kith and kin
seemed bent on the utmost hostility towards him.
(1) The message of Allah is as old as humanity:
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This is the last of the questions, showing the
absurdity of the position taken up by the unbelievers.
Why do they fight shy of it? (2) They have
known their Prophet to be true and righteous:
Why do they deny him? (3) Is it madness to
bring the bitter Truth before them? (4) Does the
Prophet ask any worldly reward from them? If
not, why do they reject his unselfish efforts for
their own good?
Self-Seekers are wont to come forward as
champions of tribal and natural chauvinism. They
use their ability and craftiness in a manner that
enables them to assume the leadership of their
people. Self-Seekers are never advocates of
unpopular causes; They are never the proponents of an idea that would frontly challenge the
chauvinistic biases and prejudices of their
people, let alone espouse an idea that negates
the very foundation on which the tribal pre-eminence of the Makkah unbelievers rested. This
argument is (Cont on Page No.13)
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Pearls From the Holy Prophet
SIMPLY UNLAWFUL
Abu Said Al-Khudri relates Allah’s Messenger (S.A.W.) as saying: “Do not sell gold for
gold, except like for like, and do not increase
something of it upon something; and do not
sell silver unless like for like, and do not increase something of it upon something, and
do not sell for ready money something to be
given later”. (Saheeh Muslim)
The hadith under study prohibits economic dealings based on interest. In another hadith Uthman
bin Affan relates Allah’s Messenger (S.A.W.)
reiterates the prohibition of interest when he said:
“Do not sell a dinar for two dinars and one
dirham for two dirhams”.
Interest is responsible for the economic crises in the world. Modern researches prove
this fact beyond any shred of doubt. With increase in the rate of interest, the margin of
profit declines and the investor prefers to lend
his money on interest rather than invest it in
business and take the risk.
The ever-in creasing growth of the interest-ridden economy is a conspiracy of the selfish and
heartless moneyed class against other factors
of production. Since in the modern industrial
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economy of large scale enterprise capital has
assumed immensely great importance, the capitalist has therefore managed to mould the whole
system of production to suit his vested interests- the system in which there is always a
“guaranteed gain” for him irrespective of the
fact whether the business sinks or swims.
Here the Holy Prophet (S.A.W.) enjoins
people not to eye upon the increase in money/
wealth with the help of interest and categorically forbids any increase through profit.
Selling a dinar or dirham for two (or more) dinars
or dirhams is forbidden because the exchange
of two homogenous commodities having different numbers, different size and different value is
unlawful as it carries within it the element of interest. This rule also applies to currency notes.
That is, a person should not lend money to some
needy person with the hope or expectation that
the borrower would return it with some extra
money as interest. This is simply unlawful.
ªªª
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Islamic History
IMAM MUHAMMAD
IBN ISMAIL BUKHARI
By Owais Mateen
Who is not aware of Imam Bukhari and his work
Saheeh-al-Bukhari? However, in the present
day, a majority of Muslims use his Kitaab to
refer to whenever in need of a supporting reference for their actions or deeds without the
knowledge of the life of the great Muhaddis.
Saheeh-e-Bukhari has been given the status of
being the most authentic book only next to the
Holy Quran. But why?
How much do we actually know about this great,
rather exceptional scholar of Hadeeth?
More importantly, what can we learn from the
exemplary life he led?
Imam Bukhari was born on Friday, 13 th
Shawwal 194 A.H. He lost the use of his eyes
in his early childhood. However, thanks to the
pious and lengthy prayers of his mother, his eyesight was restored miraculously.
Ismail, the father of Imam Bukhari, died in Imam
Bukharis childhood, leaving him to the care of
his mother who brought him up with love and
care. At the age of 16 after having memorized
the compiled books of Imam Waki and Abdullah
Ibn Mubarak, he performed Hajj with his elder
brother and mother. After the completion of
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Hajj, Imam Bukhari remained in Makkah for
two more years; and, upon reaching the age of
18, headed for Madinah, and spent his nights
next to the grave of the Holy Prophet (S.A.W.)
compiling the books of Qadhaayas Sahaba
Wat Tabieen and Tarikhul-Kabeer with the
moonlight as the only means of light.
Imam Bukhari travelled a great deal in order to
expand his knowledge. He made two trips to
Syria and Egypt and stayed six years in Arabia.
He also happened to return to Kufa, Baghdad
and Basra four times and at times remained there
for a period of five years. Also at Hajj season
he used to return to Makkah.
Among the most powerful tools that accompanied him on his mission to study Islam and collect Ahadeeth was his exceptionally powerful
memory. There is one spectacular incident which
took place in Baghdad when Imam Bukhari took
up temporary residence there. The people having heard of his many accomplishments, and the
attributes which were issued to him, decided to
test him so as to make him prove himself to them.
In order to do that they choose one hundred
different Ahadeeth and changing the testimonials and the text of the Ahadeeth they were then
recited by ten people to Imam Bukhari.
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There was a crowd of people from within and
outside the city to witness the outcome of such
a test. When the Ahadeeth were recited, Imam
Bukhari replied to all in one manner, “Not to
my knowledge”. However, after the completion
of all the Ahadeeth, Imam Bukhari repeated
each text and testimonial which had been
changed, followed by the correct text and testimonial. Such was the memory of Imam Bukhari.
There are a number of books compiled by Imam
Bukhari. However, Bukhari has gained great
esteem and high status in the learning and memorizing of Ahadeeth. Imam Bukhari memorized
over 2,00,000 traditions and written over
3,00,000. Unfortunately, some of these traditions were not genuinely authentic and thus unreliable, for he was born at a time when traditions of the Holy Prophet (S.A.W.) were being
forged and distorted either to please kings and
rulers or to corrupt the religion of Islam.
It was because of this reason that Imam Bukhari
decided to dedicate the rest of his life to compiling a book that would strictly comprise of
authentic traditions. The Imam’s mission was
further strengthened when he was advised by
his respected teacher, Sheikhul-Hadith Ishaq Ibn
Rahway to compile such a book that would
exclusively contain “Saheeh” (authentic) Prophetic Traditions.
Imam Bukhari devoted not only his entire intelligence and exceptional memory to the writing
of the momentous work, Saheeh Bukhari, he
attended to the task with utmost dedication and
piety. He used to take a bath and pray whenever he sat down to write the book. A part of
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this book was written by him sitting by the side
of the Prophet’s grave at Madinah.
An interesting aspect of his memory power can
be observed from the life of Imam Bukhari. He
Started learning the Ahadeeth at a very early
age and kept learning till an age that is considered to be beyond the learning age. This shows
us that the more a person keeps learning, the
more his learning power increases even at an
extremely old age.
Imam Bukhari returned to his native place,
Bukhara, at last and was given a rousing reception by the entire populace of this great cultural
city. But he was not destined to live here for
long. He was asked by the Ruler of Bukhara to
teach him and his children the Ahadeeth of the
Holy Prophet (S.A.W.) at his palace. This he
declined and migrated to a town near
Samarqand. Here he breathed his last on 30th
Ramadhan, 256 A.H. (13 August 870 A.C)
There are several qualitative aspects of the
Imam’s life from which we can learn a lot.
In today’s world, a person with doctorates,
Ph. Ds, and holders of various other degrees
are accorded with a lot of respect. It is interesting that the same respect was given to the
Muhadditheen (Scholars of the Ahadeeth) in
the by-gone era of the Muslim glory. The
knowledge of the Holy Quran and the
Ahadeeth along with that of this world are on
equal footing and there should be no doubt
or misconception in relation to this.
It seems that the moment our Ummah stopped
studying the Holy Qruan, and Hadeeth and all
those research centres were forgotton and the
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Muslims started to ignore them, did the downfall of Muslims come about. In today’s world
we have an excess of huffaz but lack of
muhadditheen. True scholars who can rightly
interpret the Hadeeth are the need of the day.
Hence it is of utmost importance that today,
we learn the hadeeth and more importantly
implement it.
The life of Imam Bukhari truly embodies the
importance of the Holy Prophet (S.A.W.) traditions that we so blatantly ignore today. We
must realise that it was the hard work and patience of these early scholars that enable us to
access the Hadeeth so easily.
It also brings out an important aspect of our lives.
The scholars of the bygone days devoted their
entire lives to the study of the Prophet traditions. Today we donot lack huffaz of the Holy
Quran but how many scholars of the hadith do
we have? Is it not imperative on us that we make
a studious venture into this extremely important
world of the Prophet’s traditions?
After all it is the Ahadeeth that help us interpret
the Holy Quran, Islam and most importantly the
various laws of the Islamic jurisprudence that
cannot be interpreted in a clear and lucid fashion. Imam Bukhari’s life is truly a model for
us. Lessons should be learned from the Imam’s
steadfastness, piety and manners. May Allah
strengthen our love for the beautiful traditions
of the chosen Messenger of Allah and may
Allah bless us and accept our efforts in the
cause of Islam like He accepted the man who
has left a mark on the pages of Hadeeth literature forever.
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USE OF DAY’S FOR
PROJECTING ISLAM
Nowadays, a number of “DAYS” are being
celebrated all over the world to highlight certain important concerns of humanity. Islam has
come from the Lord of the Universe for the
good of the entire humanity. We must make
fullest possible use of these days to popularize
Islamic point of view. I give below a list of important “DAYS” and how can we utilize them;
8 March: Women’s Day- To explain the status
of women in Islam.
22 April: Earth day- To project the fact that
Allah is the Creator and Sustainer of the heavens and earth.
23 April: Book Day - Best opportunity to introduce Holy Quran, the Book of Allah.
1 May: Labour Day- The dignity of labour and
rights of labourers can be projected.
12 May: Mother’s Day- The high status of a
mother in Islamic society may be explained.
15 May: Day of Families- The centrality and
importance of family in the Islamic way of life
can be explained.
On all these days meetings and symposiums
may be arranged and books, folders, posters,
stickers etc. may be distributed.
vvvv
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Islamic Feature
ENJOINING OF GOOD AND PREVENTION OF EVIL
By Abdul Audah Shaheed
Islam enjoins a Muslim to promote good and
prevent evil. Allah Says:
(i)And let there be from you a nation who
invite to goodness, and enjoin right conduct
and forbid indecency. Such are they who are
successful” (Surah: Ale-Imran, 3: 104)
(ii) You are the best Community that has been
raised up for mankind. You enjoin right conduct and forbid indecency; and you believe
in Allah. (Surah Ale Imran, 3:110)
(iii) And the believers, men and women are
protecting friends one of another; they enjoin the right and forbid the wrong (Surah
Al- Tawbah, 9:71)
(iv)Those who, if We give them power in the
hand, establish worship and pay the poor due
and enjoin the kindness and forbid wrong.
(Surah Al-Haj, 22:41)
(v)They restrained not another from the
wickedness they did. Verily evil was that they
wed to do! (Surah Al-Maidah, 5:79)
Several traditions further elucidate and
emphasise the importance of this obligation.
Sayyadna Abu Bakr is reported to have stated
that the Holy Prophet (S.A.W.) in the course of
one of his discourse said:
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“You people read the following verse but interpret it wrongly; ‘O You who believe! You have
charge of your own souls. He who erreth cannot injure you if you are rightly guided” (Surah
Al- Maidah, 5:105)
You infer from this verse that personal acts of
piety are sufficient enough for salvation and feed
no compulsion for enjoining what is right and
forbidding what is wrong. As against this, I have
heard the Holy Prophet (S.A.W.) as saying. “If
sin is committed amongst a people and those
capable of preventing it fail to do so, then certainly Allah will in no time inflict penalty upon all
(the sinners as well as those having failed to prevent them)”. Other traditions on the subject are
as follows:
(i)“You must continue to enjoin good and prevent evil. OtherwiseAllah will foist upon you those
who are worst amongst you. Then the prayers of
the most pious will not be acceded to.
(ii)Some acts in comprison to Jehad are like small
drops against oceans. And all good and pious
acts including Jehad in the way of Allah, are like
a drop in a ocean in comprison to enjoining of
good and prevention of evil.
(iii)The best martyr amongst my Ummah is the
person who stands up before a tyrant ruler to
enjoin good and prevent evil even if for this he
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is beheaded by the tyrant ruler. The position of
this martyr in paradise will be between that of
Hazrat Hamza and Jafar. The people who do
not do justice are verily very bad. And the people
who do not promote good and prevent evil are
likewise very bad.
(iv) Whosoever among you witnesses, an evil,
he should try to change it by his hands. If he is
unable to do so, he should try to do it with his
tongue. If he is unable to do even this, he should
consider it bad and should wish to change it.
This is the weakest type of faith.
Enjoining of good means that people should be
entreated and induced to act upon the Shariat
injunctions by their words as well as deeds. Prevention of evil means that people should be
asked and induced to give up all such acts which
are forbidden under the Shariah. There is a consensus among Muslims that the question of enjoining of good and prevention of evil is not subject to discretion. It is neither optional for Muslims nor does it fall under the category of those
deeds which are no compulsory to act upon
praiseworthy if acted upon and constitute no sin
if not done so.
Enjoining of good and prevention of evil is, as a
matter of fact, altogether obligatory for Muslims. There is no way out but to fulfil this obligation. To leave it or show carelessness in its fulfillment is not permissible at all. It also entails
the collective responsibility of the entire Muslim
nation. It is therefore all the more necessary to
eradicate evil from this world and promote good
instead. It is similarly incumbent on the Government of the day to act upon this and fulfil their
obligation in this behalf. Society is also duty
bound to do so.
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In the present era, evil is pervading all around.
People are so used to commit evils that neither
they themselves refrain from it nor does anyone
else stop them from doing so. The Government and the governed both disobey the Almighty Allah and both of them equally consider as permissible even those things which
are forbidden by Him.
In this deplorable situation, it is the duty of every Muslim to discharge his obligation. In this
respect, a Muslim, whether an official or nonofficial, a judge or non-Judge must endeavour
to get the un-Islamic laws changed. It is essential that Muslims all over the world should cooperate with one another. For this purpose, if
they cannot use their hands, they should sincerely
support the cause by their words, by their pens
and by their intellect.
It is incumbent on all Muslims to cooperate with
one another in the matter of good and piety, and
extend no-cooperation in the case of “evil and
sin”. If Muslims embark upon this, Allah will
certainly help and assist them and raise to the
ground the gods of falsehood and rebellion.
Allah is on the side of the party of Muslims.
When a Muslim helps his brother in the cause
of Allah, He also extends a helping hand to
him. A Muslim should continue struggling
against non-Islamic laws.
The uncouth may whatever do or say against
the discharge of this duty by a Muslim, he can
do no harm to him provided he (the Muslim) is
inspired by complete faith and true religious
fervour. Holy Quran has thrown light on this fact
in these words: “O you who believe! You have
charge of your own souls. He who erreth can
not injure you if, you are rightly guided” (Surah
Al-Maidah, 5:105)
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Islamic Feature
SOVEREIGNTY AND LEGISLATIVE
POWER ARE EXCLUSIVE RIGHTS
OF ALLAH
By Abdur Rahman Bin Hammad Al-Omar
Sovereignty and legislative power are exclusive
rights of Allah. This is an immediate conclusion
of monotheism. No body has the right to enact a law contrary to the law of Allah. A Muslim should never govern or judge by laws different from the laws of Allah, nor should he
give his consent to any form of judgement or
government based on laws contrary to the
laws of Allah.
According to the Islamic faith, no one has the
right to forbid what Allah had made legal, nor
can he legalize what Allah had forbidden.
Whoever commits intentionally such a deed
or approves it is a disbeliever. The Holy
Quran states that: “If any do fail to judge
by what Allah had revealted, they are unbelievers”. (Surah Al-Maidah, 5:44).
The mission of Allah’s Prophets is to call people
to believe in monotheism and behave according
to its percepts. They try to deliver people from
the bonds of man worship to the blessings of
Allah’s service, and to convince them to submit
to the laws of Allah instead of submitting themselves to man-made laws.
Whoever recites the Glorious Quran attentively
and keeps away from following, blindly, people
opinions will know that Allah had assigned for
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man his duties towards Him and his relation with
Allah’s other creatures. The servant believing in
Allah is aware that all kinds of service should
be dedicated to Allah alone and no partner with
Him. He knows also that his duty towards
Prophets and pious men is to follow in their foot
steps and express his love to them. As for the
enemies of Allah, although it is the duty of believer to detest them because they are detested
by Allah, yet the believer is authorized to call
them to Islam and explain its noble meaning to
them; they may be guided by such a call and
embrace Islam. But if they reject it and refuse
to submit to the laws of Allah, a Muslim is
permitted to fight them until idolatry is uprooted and the religion of Allah gains victory
over polytheism.
THE
NOTION
OF
ACKNOWLEDGEMENT
THAT
MUHAMMAD (S.A.W.) IS THE MESSENGER OFALLAH:
To testify that Muhammad (S.A.W.) is the Messenger of Allah means to know and believe sincerely that Muhammad (S.A.W.) is the Prophet
and Messenger whom Allah had sent to all
peoples of the world. It means also that
Muhammad (S.A.W.) is a servant of Allah, thus
he must not be worshipped, because worshipAugust, 2013 (12)
ping is due to Allah alone. As Muhammad
(S.A.W.) is the Messenger of Allah, he must be
followed and obeyed, not denied. Whoever
obeys Muhammad (S.A.W.) will abide in Hellfire. Allah said in the Holy Quran: “So take
what the Messenger gives you and refrain
from what he prohibits you. And fear Allah for Allah is strict in punishment. (Surah
Al-Hashr 59:7)
But no, by the Lord, they can have no (real)
Faith, until they make you judge in all disputes between them. And find in their souls
no resistance against your decisions, but
accept them with the fullest conviction”
(Surah An-Nisa, 4:65)
This means that, according to the Islamic faith
all acts of devotion, all rules of legislation and
government, and all rules that explain what is
lawful and what is forbidden, should be nothing
else than that which had been conveyed to
people by the noble Messenger of Allah,
Muhammad (S.A.W.). The Muslim should not
believe in any legislation different from what is
transmitted by Prophet Muhammad (S.A.W.),
the Messenger of Allah.
These two last Quranic verses mean that Muslims should obey Muhammad (S.A.W.) the
Messenger of Allah in what he commanded them
to do, and desist from all that he prohibited them
to do, because the Messenger neither commanded nor prohibited according to his own
desires, but he used to do this in conformity with
the revelations of Allah. It is also in conformity
with the revelations of Allah. It is also related by
Saheeh Muslim that the Holy Prophet (S.A.W.)
said: “Whoever performs a deed that is not in
conformity with our principles, his deed will be
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rejected” Thus, any wise man who wishes to
attain happiness in this present life and in the
Hereafter and gain salvation after death, should
testify that (There is no god save Allah, and
that Muhammad is His Messenger”)
He should also behave according to the notion
of this testimony and practise the other fundamental principles of Islam which constitute the
proper way to worship Allah.
(From Page No.5)
put forward by the Holy Quran not only in support of the truth of Prophet’s Claim, but in order to prove the truth of all Prophet’s.
The unbelievers denied the After-life and this
made them bereft of all sense of responsibility.
Basically, they were easygoing and carefree.
Since they did not believe that this life had any
other purpose, or that they were accountable
for their deeds before a higher authority, why
should they be concerned about what is good
and what is evil? Like animals, their only concern was with the optimal fulfillment of their
physical and sensual desires. If these needs were
fulfilled, all else, even questions of good and evil
right and wrong, could be dismissed, as altogether irrelevant. On the other hand, if in pursuit
of their material goals they discovered something wrong, something which served as an obstacle to their self-gratification, they would consider what had caused that wrong and how it
could be rectified. Such people are naturally not
interested in finding out the true path that human
beings ought to follow.
µµµ
August, 2013 (13)
Islamic Feature
PRAYER
The Second Pillar of Islam
The Second Pillar of Islam is performing prayer.
The Muslim is enjoined to perform five obligatory prayers every day to keep himself in relation with His Lord, to invoke and implore Him,
and to refrain himself from committing lewdness
or indecency. These prayers not only ensure psychological rest to the Muslim in this present life,
but they also pave the way to him to gain eternal happiness in the Hereafter.
To perform prayer, one should be pure, wearing pure clothes and pray in a clean place.
Before prayer, the Muslim should cleanse himself by pure water, removing all traces of stool,
urine, or any other dirt. In this way he purifies
himself physically and morally.
Prayer is the pillar of religion. Therefore, it is
not only a duty on a Muslim to perform prayers
from his maturity upto his death, but he should
also order his household to perform it. He should
also order his children to start practising it from
the time when they are 7 years old so that they
may be accustomed to perform it promptly. Evidence from the Holy Quran are as follows:
“Verily the prayers are enjoined on believers at stated times”. (Surah 4:103). Further
evidence from the Holy Quran.
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“And they have been commanded no more
than this: To worship Allah offering Him sincere devotion. Being true (in faith); to establish regular Zakat and that is the Religion
Right and straight” (Surah 98:5)
In the first of these two verses, Allah told people
that prayer is a prescribed duty on all believers
and that they should fulfil this duty at its fixed
time. In the second verse, Allah made it wellknown to mankind that He had created them in
order to worship Him Alone, be sincere in their
devotion to Him, perform prayer and pay the
Zakat (i.e obligatory charity) to those who deserve it. The Holy Prophet (S.A.W.) said: “The
obligation which distinguishes between us and
the unbelievers is prayer, therefore, whoever
desists from prayer, becomes an unbeliever”
Thus prayer is a duty on the Muslim in all circumstances. Even if he is sick or frightened he
should perform his daily prayers, sitting, standing or lying. If he is unable to perform them in
any of these ways, he is permitted to perform it
by his eye-gestures, or even by his heart.
The five obligatory daily prayers are the morning prayer (Fajr), the noon prayer (Zuhr), the
afternoon prayer (Asr), the evening prayer
(Maghrib) and the night prayer (Isha).
August, 2013 (14)
The time due for morning prayer begins at true
dawn and extends until the sun rises. It should
not be delayed beyond this span of time. The
time for noon prayer starts from the Zawal (a
little after the sun has passed the meridian) and
extends till one’s shadow becomes equal to his
own length plus the length of its noon-time
shadow. The time enjoined for after noon prayer
starts after the end of noon-prayer time and
extends until the sun turns yellow. One must
hasten to perform it while the sun is still bright.
The evening-prayer time begins soon after sunset and lasts till the disappearance of the twilight. Its performance should not be delayed.
The night prayer time begins after the disappearance of the twilight and last till midnight. If a
Muslim delays one of these five prayers, he commits a grievous sin. He should turn to Allah for
repentance and refrain himself from recommitting it. The Holy Quran warns those who delay
their prayer from its fixed times.
“So woe to the worshippers, who are neglectful of their prayers” (Surah 5-4: 107).
RULES OF PRAYER:
1.Purification:
Before a Muslim starts his prayer, he should
purify himself by cleaning his excretion organs if
he had urinted or evacuated his bowels. Then
he performs ablution.
The firs step in performing ablution is to intend
it. There is no need to express the intention in
loud voice, but it is enough to intend it by heart,
because Allah Knows the intention of His bondsmen. The Holy Prophet (S.A.W.) used not to
utter words expressing his intention for ablution.
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Thus, every Muslim should follow his way. The
worshipper should say Bismillahir Rahmanir
Raheem before ablution or Tayammum.
The worshipper continues his ablution by rinsing his mouth with water thrice, sniffing water
up is nostrials and blowing it out thrice, washes
his face three times making sure that the water
reaches all the parts of his face. After washing
the face, the worshipper washes his hands, arms
and elbows, the right hand before the left, then,
wipes his head with his hands starting from front
to back and vice versa, rubs his ears and finally
washes his feet up to his ankle three times, the
right leg before the left leg. A Muslim should
keep up his ablution. If he urinates after the ablution, evacuates his bowels, passes wind or
loses his consciousness for any reason, he should
perform ablution to clean himself again before
practising prayer.
If a Muslim is in state of major impurity, (discharge of semen in erotic dreams or sexual intercourse … etc), he should clean his body by
taking a bath. Women also should carry out this
cleansing bath to purify themselves after menstruation or child birth. Allah has disburdened
women and exempted them from performing
prayer during menstruation and child-birth periods. As for other periods, they are required to
perform prayer promptly.
If a Muslim is in a deserted area or on a journey
and find no water, or if he fears that using water
will harm him (because of sickness), he is permitted to purify himself by using good clean earth
or sand instead of water. This is called
Tayammum or purification with earth.
August, 2013 (15)
COMPLETE SUBSTITUTE FOR THE
ABLUTION:
2.The flow of blood or pus and the like from
any part of the body.
Tayammum or resort to pure earth may substitute for the ablution and even the bath. This is
allowed in any of the following cases:
3.Vomitting;
1. When a person is sick and cannot use water;
2. When he/she has no access to water in sufficient quantity;
3. When the use of water is likely to do him
harm or cause any disease;
4. Purification with earth (dust or sand) is also
permissible to women after the period of menstruation or confinement if water is not available, or if its use could harm them.
In any of these instances it is permissible to make
“Tayammum” which is performed as follows:
1. Strike both palms slightly on pure earth or
sand.
2. Shake the hands off and wipe the face with
them once
3. Wipe out the hands upto the wrists
This Tayammum is a symbolic demonstration
of the importance of the ablution, which is so
vital for both worship and health. When Islam introduced this repeatable ablution; it
brought along with it the best hygienic formula which no other spiritual doctrine or medical prescription had anticipated.
NULLIFICATION OF THE ABLUTION:
The ablution becomes nullified by any of the
following:
4.Falling asleep;
5.losing ones reason by taking drugs or any intoxicating stuff;
After the occurance of any of these things the
ablution must be renewed for prayer. Also, after natural discharges, water should be applied
because the use of toilet tissues or piece of clay
may not be sufficient for the purpose of purity
and worship.
SPECIAL FACILITIES IN ABLUTION:
With regard to the ablution Islam has offered
certain facilities. If socks or stockings are on
and have been put on after performing an ablution, it is not necessary to take them off when
renewing the ablution. Instead of taking them
off, the wet hand may be passed over them.
They should be removed, however, and the feet
washed at least once in every twenty-four hours.
The same practice may be recorded to if the
boots are on and their soles and appearances
are clean. Similarly, if there is wound in any parts
which must be washed in the ablution, and if
washing that particular part is likely to cause
harm, it is permissible to wipe the dressing bandage of the wound with a wet hand. After ablution, the worshipper recites the Kalimah of
Shahadah followed by the following prayer:
Allahummaj 'a'lni minat-Tawwa-been waj
alni minal Muta Tahhirin.
THE PRAYER CALL (THE AZAN)
1.Natural discharges; i.e.urine, stools, gas etc;
"THE SIMPLE TRUTH"
August, 2013 (16)
Now worshipper has performed his ablution as
explained above and is ready for prayer. When
the time of prayer comes, it is good practice,
after the tradition of the Holy Prophet (S.A.W.),
to say the Prayer call (the Azan). The caller
stands facing the Qiblah (the direction of the
Kaba Mosque at Makkah), raising both hands
to the ears and says, in a loud voice five times a
day the following words:
1.Allahu Akbar (Allah is Most High) Allahu
Akbar (Allah is Most High) (Repeated four
times)
2.Ash-hadu An La ilaha illal-Lah (I bear witness that there is no god but, Allah) Repeated
twice)
3.Ash-hadu Anna Muhammadan Rasulullah (I
bear witness that Muhammad is the Messenger
of Allah), (Repeated twice)
4.Hayya ‘Alas-Salah (Come fast to prayer);
Hayya ‘Alas-Salah (Come fast to prayer); (Repeated twice, turning the face to the right);
5.Hayya ‘Alal-Falah (Come fast to success),
Hayya ‘Alal-Falah (Come fast to success), (Repeated twice, turning the face the left);
6.Allahu Akbar (Allah is Most High) Allahu
Akbar (Allah is Most High); (Repeated twice);
7.La Ilah illal-Lah (there is no god but the One
and True God), (Once);
When the Prayer Call is made for the early
morning prayer, the caller adds one more sentence right after part (5) above. The sentence
required is this:
As-Salatu Khairun Minan-Nawm (Prayer is
better than sleep), (Repeated twice) Then the
caller continues with parts (6) and (7)
This exception is made in the morning only because it is the time when people are asleep and
in need for a reminder of prayer. The man who
calls out the Azan is known as the Muazzin.
Responding to Azan, the intending worshippers
repeat all the words including As-salatu Khairun
minan Nawm being proclaimed by the person
calling the Azan, But the words;
Hayya Alas-Salah and Hayya Alal Falah shall
be responded to by the words: La Hawala
wala Quwata illa, Billah.
The formula or prayer to be chanted after Azan
is as follows:
Allahumma Rabba Hazihid-Da'watit-Tam
mati was Salatil Qa-imati Ati Muhammadnil-Waseelata Wal Fazeelata Wab Ath-hu
Maqamam-Mahmooda nil lazi Waa'dhahoo.
ENTRANCE INTO PRAYER (IQAMA):
When this call is uttered, the worshippers get
ready for prayer and inaugurate it with an announcement called “Iqamah”.
(a)The Iqamah is said in a faster and less audible voice; part (1) to be reduced to two times
while all the rest only once. However, the words
“Qad Qamatis-Salah “should be said twice immediately following part (5) and before part (6).
Then parts (6) and (7) should follow only once.
The man who calls out the Iqamah is known as
Mukabbir.
THE PERFORMANCE OF PRAYER:
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August, 2013 (17)
After the worshipper has done the ablution and
after Azan and Iqamah are said, the prayer starts
as follows:
Siratal Mustaqeem. Siratal Lazieena anamta
‘alaihim, Ghairil maghzoobe ‘alaihim wa
laz-Zalleen. (A’meen)!
In the early morning prayer (Salatul-Fajr) two
units (Rakaahs) are offered first as supererogatory (Sunnah). These are followed by two other
units as obligatory (Fardh). Both supererogatory and obligatory units are offered in to same
manner. A Muslim, whether a man or a woman,
stands facing the Qiblah (Turning his face and
whole body towards the Holy House of Allah in
Makkah), then he intends by heart without uttering his intention that he will perform the
morning prayer and starts and says: raising
his hands upto the ears Allahu Akbar (Allah
is the Greatest of all). Then he lowers his arms
and places the right hand over the left hand,
right on the chest. He then says in a low voice
the following prayer:
The meaning of this glorious Surah can be translated as follows:
“Subhanaka-Allahumma wa bihamdika,
wa tabarakas-muka, wa taala jadduka, wa
La-ilaha Ghayruka. A’udhu bil lahi minash-Shaytanir,rajeem.
Bismil-lahir
Rahmanir-Raheem”
This means; (Glory be to You, O God, and Yours
is the praise and blessed is Your name, and exalted is Your majesty, and there is no god besides You. I seek the refuge of Allah from the
condemned devil. In the name of God, Most
Gracious, Most Merciful”
Then in a low or audible voice he recites the
opening chapter of the Holy Quran (Al-Fatiha).
Al-hamdu Lillahe Rabbil Alameen. Ar.
Rahmanir Raheem. Malike Yaumid-Deen.
Iyyakanabudu wa iyyaka nasta-een. Ihdinas"THE SIMPLE TRUTH"
“Praise be to Allah the Cherisher and Sustainer
of the Worlds; Most Compassionate, Most
Merciful; Master of the Day of Judgement. You
alone do we worship and Your aid alone we
seek. Show us the straight way. The way of
those on whom You have bestowed Your Grace,
those whose (portion) is not wrath and who go
not astray” (Surah Al-Fatiha: 1-7)
These verses of Holy Quran, and all other
verses, should be recited in Arabic language.
(If in praying one recites the Holy Quran in a
language other than Arabic, what he recites
will not be of the Holy Quran but it will be a
translation of the meaning of the Holy Quran.
One of the main characteristics of the Holy
Quran is that it is in Arabic, and any translation of its words from Arabic into any other
language takes away its glamorous eloquent
literature and wondrous nature. Thus, reciting Holy Quran, especially in prayers, can
never be in any language other than Arabic.
After reciting the Surah Fatiha, the worshipper
recites also a passage containing at least three
verses of the Holy Quran, or a Surah like AlIkhlas or Sura Al-Kauthar, or Sura Al-Asr (all
contains three Verses).
Then he bows saying: Allahu Akbar (Allah is
Great) bending his head and back and putting
his hands on the knees. While bowing one should
say thrice; in a low voice:
August, 2013 (18)
Sabhana Rabbiya-l-‘Azeem (Glory to my Lord
the Great) Three times. This is called Ruku’).
After that the standing position is resumed with
these words; When saying this the hands should
be raised upto the ears. (“Sami’a Allahu liman
Hamidah; Rabbana laka-l-Hamd (Allah accepts any who are thankful to Him; Our Lord
praise be to You).
sit upright to recite the first part of Tashahhud
as follows:
Then worshipper says; Allahu Akbar, prostrating himself with the tip toes of both feet, both
knees, both hands (opened) and the forehead,
nose touching the ground. This is the position of
Sujud (prostration) and is accompanied with
these words;
Assalamu ‘Alaina wa ‘ala ibadillahisSaliheen
“Subhana Rabbiyal-‘Ala” (Glorified is my
Exalted Lord,) repeats it thrice.
Meaning:
THE FIRST PART OF TASHA HHUD:
At-tahiyyatu-lil-lahe was-salawatu wat
tayyibatu
Assala
alaika
ayyuhan-nabiyu
warahmatullahi wa barakatuhu
Ashhaddu an la ilaha illa-l-lahu wahdahu la
shareeka lah wa ash hadu anna
Muhammadan ‘abduhu wa rasooluhu.
He prostraites again saying:
(All service, all worship and all sanctity are due
to Allah. Peace be upon you, O Prophet, and
Allah’s mercy and blessings. Peace be upon us
and upon those who practice righteousness. I
bear witness that there is no god but Allah, and
I bear witness that Muhammad is His servant
and Messenger.
Allahu Akbar (once) and repeates what he said
during the first prostration “Subhana Rabbiyal
A’ala (Thrice) which means (Glorified is my
Exalted Lord).
(This part is recited after the second unit in every prayer consisting of three or four units
(rakaas), and then the worshipper stands up for
the third unit)
The worshipper stands upright again saying
Allahu Akbar,
THE SECOND PART OF TASHHAHUD
Then the worshipper assumes the erect sitting position (called julus) saying Allahu
Akbar and says while sitting; Allahumma
Rabbighfir-lee war hamni waafuani
wahdini war-zuqnee (once)
Then recites Surah Al-Fatihaand some other
verses of the Holy Quran, bowing, prostrating
and repeating what he did and said during the
first rakaa, (the unit of prayer).
“Allahumma Salle ‘ala Sayyidina
Muhammad wa ‘ala a’li syyidina
Muhammad, kama sallayta ‘ala Sayyidina
Ibraheema wa ‘ala a’li sayyidna Ibraheema
innaka hammeedum Majeed. Wa barik ala
Muhammad wa ‘ala a’le Muhammad, Kama
However, after the second prostration, in the
second rakaah, instead of standing up, he should
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August, 2013 (19)
barakta ‘ala Ibraheema wa ‘ala ali
Ibraheema innaka hameedum Majeed”.
Assalamu Alaykum wa Rahmatullah which
means peace be upon you and Allah’s mercy too.
Meaning:
As for the Maghrib prayer (evening prayer) it
consist of three rakaat (three units of the prayer),
the first two rakkah are performed in the same
manner as that mentioned before for the noon
prayer, then the worshpper stands up and performs a third rakkah. After that, he sits up right,
recites all the parts of Tashahhud and terminates his prayer by saying the tasleem (Assalamu
Alaykum). After 4 rakat of Isha prayer, the witr
prayer in odd numbers is performed.
(O Allah, have mercy on Muhammad and those
related to Muhammad, just as You hadst
mercy on Ibrahim and on those related to
Ibrahim; Surely You are the Praiseworthy, the
Great. O Allah, bestow Your blessings on
Muhammad and on those related to
Muhammad as You hadst bestowed it on
Ibrahim and those related to Ibrahim. Surely,
You are the Praiseworthy, the Great).
Finally he turns his face to the right side saying
these words; Assalamu Alaykum wa
Rahmatullah (Peace be on you and the mercy
of Allah). Then he turns his face to the left side
uttering the same greetings. This brings the two
rakaat of morning (Fajr) prayer to completion.
(This is how any prayer of two units
(Rak’ahs), whether obligatory or supererogatory, is performed).
As for noon (Zuhr), after noon (Asr) and the
night (Isha’s) prayers, each one of them consists of four rakaat (four units of Prayer). The
first two rakaat of these prayers are performed
in the same manner as the morning prayer. But
after reciting the Tashahhud, the worshipper
should not turn his head to the right and left to
say Assalama Alaikum. Instead, he stands up
and continues to pray the third and fourth rakaah,
then, sitting after the fourth rakaah, he recites
the both parts of Tashahhud again, asks Allah
to have mercy on Muhammad (S.A.W.), then,
he terminates his prayer by turning his face first
to the right, then to the left saying in each time
"THE SIMPLE TRUTH"
It is advisable to the worshipper to repeat, in
bowing and prostrating, the words by which he
Glorifies Allah.
Male Muslims should perform the five daily
prayers in congregation in a mosque. An Imam
leads Muslims in congregational prayers. Muslims select their Imam on the basis that he should
be the most pious among them, the best in reciting and understanding the meaning of
Quranic Verses and the best among them in
performing the prayers perfectly. The Imam
recite the Surah Al-Fatiha and other Quranic
verses or Surah in a loud voice in the two
rakah of the morning prayer, the first two
rakaah of the evening and Isha prayer. Sura
Al-Fatiha must be recited by all worshippers
whether he is an Imam or Muqtadi.
A female Muslim performs prayer alone or in
congregation. She should veil her whole body
including the hands and feet in order to protect
her pundency and not to allure men. It is permissible for her to unveil her face only when she
prays alone and she must cover her face if she
is in presence of a man. When she prays in a
August, 2013 (20)
mosque, she must be veiled, not perfumed and
observe her prayers behind men.
TIMES WHEN PRAYER IS FORBIDDEN
The Muslim performs his prayers in complete
humility and submissiveness to Allah. He
should go to his prayers peacefully and be
tranquil to bowing and prostration. He should
avoid haste, amusement and raising his eyes
up to the sky and must not utter any thing
during his prayers other than the Quranic
verses and the rites of the prayer.
The Muslim in forbidden to offer either obligatory or supererogatory prayers at:
On Fridays, Muslims perform in congregation
the Juma prayer. It consists of two rakaah in
which the Imam recites the Sura Fatiha and
Quranic verses loudly. This Prayer is preceded by two sermons in which the Imam
preaches to the Muslims, instructs them and
reminds them to behave according to the precepts of their religion. Friday-congregational
prayer is obligatory on men, they must attend
it on Fridays at noon.
SHORTNING OF THE PRAYER:
When a person is travelling he should shorten
the obligatory prayers of four units to two each.
The curtailments is applicable to the Noon
(Zuhr) Prayer, the Mid-Afternoon (Asr)
prayer, and the Evening (Isha) prayer. The
Early Morning (Fajr) and the Sunset
(Maghrib) prayers remain unchanged.
While travelling under these circumstances, he
is extempted from all supererogatory (Sunnah)
prayers except the two sunnah units of the Early
morning (Fajr) and the Witr which follows the
Evening (Isha) prayers.
1. The time when the sun is rising;
2. The time when the sun is at its zenithe;
3. The time when the sun is setting;
4. The period of menstruation or confinement
due to child birth;
5. The time of impurity
(Note) Apart from 5 daily times prayer and
Juma prayer, there are also Eidain prayers,
Janaza prayer, (Funeral), Taraweeh prayer in
Ramadhan.etc.etc.
CHARITY ALLIANCE
For maximum utilization of your Zakat,
Sadaqat, Charity, Atiyya, kindly contribute
through cheque or draft, payable to
Markazi Jamiat Ahle Hadees Hind: Account No- 629201058685,ICICI Bank,
Chandni Chowk, Delhi-110006.or pay
through money order to Markazi Jamiat
Ahle Hadees Hind, Ahle Hadees Manzil
4116, Urdu Bazar, Jama Masjid, Delhi110006
Almost every paisa is properly utilized.
Individuals are welcome to pay cash is
our office.
vvv
"THE SIMPLE TRUTH"
August, 2013 (21)
History
MUSLIMS AND PARTITION
OF INDIA
By Dr. Mukhtar Ahmad
A majority of the Indian people including some
highly educated ones have deep rooted prejudice against Indian Muslims. Wrong notions
were inculcated in them during their childhood
by family members, teachers as well as friends.
The most prevalent among the notions is that
Muslims are not loyal to this country and they
were responsible for its partition and creation
of Pakistan. But when we introspect 50 plus
years of Independence we find that in true historical perspective, to blame Muslims for the
partition of the country is a calumny. The facts
are otherwise and contrary. The responsibility
heavily rests upon the communal and fanatical
Hindus and also the Congress leadership. Sir
Muhammad Iqbal (1876-1938) or Muhammad
Ali Jinnah (1876-1948) was not at all the inventor of the two nation theory; this idea was
widely prevailing in 1920s.
From 1917 V.D. Sawarkar (1883-1966) was
continuously advocating that India consists of
Hindus and Muslims and the later have no police or future in India except as a minority.
Shankaracharya of Kurt Koti had proclaimed
that India belongs to Hindus only. In the same
way, Hardeyal Singh in his paper Mera Vichar
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had declared: “ A Joint Hindu-Muslim state is
sheer nonsense. We don’t desire to establish
such a government, even we don’t need their
cooperation in our freedom struggle. What we
want is Hindu Sangathan (organization) for
Shuddhi (conversion) of Indian and Afghanistani
Muslims”. Besides V.D. Savarkar and Hardeyal
Singh, Congress leaders such as Bipan Chandra
Pal 1858-1932), Madan Mohan Malvia
(1861-1946), Shyama Prasad Mukherjee,
Parsuttam Das Zondon and K.M. Munshi etc.
were also advocating for “Akhand Hindu
Rashtara” totally ignoring the existence of
Muslims who were more than 1/4th of the total population of the country.
In Maharashtra, Bal Ganga Dhar Tilak (18561920) initiated Ganpati festivals in 1893 and
Shivajee Utsav in 1895 as a part of Hindu revivalism and a symbol of public protest against
the foreigners to leave the country which includes
Muslims too, besides the British. In Bengal
Muslims were treated as outcasts by Hindu nationalist organizations. The Anusilon Samitis took
oaths in the name of goddess Kali. Their song
Vandemataram was taken from Bankim
Chandra chatterjee’s novel Anand Math which
is known for its strong anti-Muslim overtones.
August, 2013 (22)
Even during the movement against the partition
of Bengal (1905) launched purely for administrative purposes, Muslims were not taken into
confidence. The period between 1921-23 was
considered to be the year of Hindu-Muslim unity
having the concept of brotherhood and fraternity at its peak due to Khilafat and non-cooperation movements but suddenly with the premature release of Swami Shardha Nand and Dr
Mange, the situation drastically changed as they
had started the compaign for Shuddhi and
Sangathan. This resulted into a widespread
Hindu Muslim clashes and anti-Muslim riots.
Khawaja Abdur Raheem for the first time used
the word Pakistan in 1930 for a piece of land
inhabited purely by Muslims. Later a small group
of students of Cambridge University headed by
Chawdhry Rahman Ali (1895-1951) of
Hoshiarpur (Punjab) circulated a pamphlet
“Now and Never” among the participants of the
Second Round Table Conference in London
(1932). His scheme of Pakistan was consisted
of P(unjab), A (fghania i.e NWFP) K (ashmir),
S (nidh) and B (aluchis) TAN.
But this idea was dismissed as nonsense by all
Muslim leaders including Mr. M.A. Jinnah. They
termed it as wild musings of inrresponsible students or as a mere students scheme. But Surprisingly, after eight yeas in 1940, All India
Muslim League adopted this concept by a resolution after it failed to secure better position for
the Indian Muslims. Even before the adoption
of the resolution in 1924 itself Lala Lajpat Rai
(1865-1928), the most prominent nationalist
leader of Punjab, a legendary freedom fighter
"THE SIMPLE TRUTH"
and President of the Indian National Congress,
supported the concept advocated by Bhai
Paramananda (a Hindu Mahasabhite leader) in
his long write-up serialized in The Tribune
(Lahore) from November 26 to December 17,
1924 that “Punjab should be divided into two
on religious basis as east and west Punjab as
India is not a united country but could be divided into Hindu and Muslims”. He went on to
add, “Under my scheme Muslims will have four
provinces, the N.W.F.P, West Punjab, Sindh and
Eastern Bengal”.
So far the communal award of August 1932 is
concerned according to which a separate electorate system based on religion was instituted,
the Muslim electorate could win only 22 percent (i.e. 109 out of 471) under the 1937 election. In 1946 the whole show of election was
conducted in such a fraud manner that a true
Muslim majority opinion could not come out. In
N.W.F.P. Muslim League won only 17 seats out
of 36 Muslim seats. In Baluchistan, Kashmir and
Hyderabad no election was held under the said
Act to know Muslim was held under the said
the Muslim League secured 50 percent of Muslim seats, the Unionist Party with Congress support constituted the Government. In Sindh,
though the Muslim League secured 31 seats out
of 34 Muslim seats yet this was proxy vote supported by British bureaucrat while in Bengal
Muslim League won an indisputable majority
i.e.113 seats out of 114 but Muslim women were
not allowed to exercise their franchise. Only
those Muslim men were allowed to vote who
lived within the limit of Calcutta city and paid
not less than Rs 42 as house tax. In this way out
August, 2013 (23)
of 7.9 crore Muslims (1941 census only 60 lakh
Muslims (i.e 13 percent) voted. Out of that 15
lakh votes went to non-Muslim League candidates. Thus in effect the future of eight crore
Muslims was decided by a mere 45 lakh Muslims. This shows that the common Muslims by
and large had played little role in the creation of
Pakistan rather they were indifferent towards
the Muslim League. Further the Muslim League
could win a majority of Muslim seats only at
places where Muslims were in minority.
Indeed, the demand for Pakistan began between
the two World Wars as a reaction to narrow
outlook, negative thinking and aggressiveness
of the communal Hindus and the policy of neglect towards apartheid and anti-Minoritism
perpetuated by the Congress Party, Nehru Report, Formation of provincial Government under the Act of 1935, and dynamitisation of the
cabinet Mission Plan by Nehru to which Pyare
Lal named “a sactical error of first magnitude”.
In a series of meetings with Mahatma Gandhi
(1869-1948) and Pandit Nehru (1882-1964)
Jinnah failed to convince them and get adequate
assurance for the minorities especially Muslims.
Though Maulana Azad (1888-1958) dedicated
his book India Wins Freedom To Nehru “as a
friend and comrade” he bitterly criticized Nehru
in the same book for his role played on several
important occasions and admitted that it was
his (Azad’s) Himalyan blunder by proposing the
name of Nehru for the post of President of the
Congress Party inspite of opposition from many
quarters. He held Nehru and Patel (1875-1950)
responsible for the division of the country. Even
"THE SIMPLE TRUTH"
in the meeting of All India Congress on June 14,
1947 which accepted the partition of the country on the resolution moved by Pandit Govind
Vallabh Pant (1887-1961) besides others
Maulna Hafizur Rahman (1901-1984), Dr.
Saifuddin Kitchlew (1888-1963) and Khan
Abdul Ghaffar Khan (1890-1988), etc. opposed the proposal and voted against it. A large
section of the Muslims was also against the partition as Frontier Pathan under Khan brothers
(Dr. Khan and Khan Abdul Ghaffar Khan), the
Unionsist Party of Punjab led by Nawab Khizr
Heyat Khan, National Conference of Kashmir
under its beader Sheikh Mohammad Abdullah
(1905-1982) and in Sindh G.M. Sayeed etc.
opposed the concept of partition. Parties like
Khaksar under Allama Mashraqi (1888-1963),
Majlis Ahrar under Chaudhry Afzal Haque and
Ataullah Bukhari were also earnest belivers of
national unity and strong opponents of Partition.
Aisha Jalal, a research scholar of Cambridge
University in her work, Jinnah, Muslim League
and Demand for Pakistan advocated that
“Jinnah was not desirous of Pakistan rather
wanted better and secure position for Indian
Muslims”. H.M. Serwai, the Advocate General
of Maharashtra (1957-74) in his book, partition of India Myth and Facts admitted that
Jinnah was against the division while Congress
was in favour of it and Jinnah accepted it as
there was no alternative or wayout. Further a
conscious mistake committed continuously by
the Congress leadership was basically responsible for the creation of Pakistan. Ram Manohar
Lohia in his book, (Cont on Page No.27)
August, 2013 (24)
Islamic Feature
THE ZAKAT
(Obligatory Charity)
The third pillar of Islam is the Zakat (paying the
poor due)
Allah ordained every Muslim who possesses a
certain amount of property to pay annually the
Zakat (poor legal due), of his possessions to
the poor or to the other categories mentioned in
the Holy Quran.
The minimum amount of gold liable to payment
of Zakat is 20 miskals of gold (i.ea miskal is a
weight equal to 4.68 grams) and the minimum
amount of silver is 200 dirhams (a dirham is a
weight that equals 3.12 grams) or an equivalent
sum of current money to this amount.
There is also a minimum amount for goods of
commerce liable to payment of Zakat. As for
cereals and gains, its minimum amount is 300
Saa (a Saa is a cubic measure used by Arabs).
The minimum amount for real estates prepared
for sale should be estimated in accordance with
its value, but if the real estate is prepared for
lease, the estimation should be in accordance
with its vent.
The annual amount of Zakat fixed on gold, silver and goods of commerce is 2.5%. As for
cereals, grains and fruits, the fixed amount of
Zakat is 10% of the crop, if the crop is the yield
of an easily irrigated land (i.e. a land irrigated
"THE SIMPLE TRUTH"
by rivers, spring or rain) but if the land is irrigated with difficulty by man-made means such
as pumps or other lifting apparatus, the amount
of Zakat becomes only 5%. Zakat of grains,
fruits and crops in due at the harvest time. In
case of a land that yields two or three harvests
annually, one should pay the Zakat for each harvest independently.
The amount of Zakat due on camels, cows and
sheep is explained in books dealing with this
subject. Zakat on cash amount is 2 21 % annually.
Zakat is enjoined by the Holy Quran:
“And they have commanded no more than
this: To worship Allah offering Him sincere devotion. Being True (in faith); to establish regular Prayer; and to give Zakat;
and that is the Religion Right and Straight”
(Surah 98:5)
In fact the Zakat has a wonderful social role. It
soothes the poor’s feelings, satisfies their needs,
and strengthens the bonds of mutual love among
the poor and the rich.
Zakah is not the only means that Islam has used
to maintain social solidarity and co-operation
among Muslims, but Islam imposes also on the
rich to support the poor at times of famines. IsAugust, 2013 (25)
lam prohibits the Muslim from being sated with
food while his neighbour is hungry. Islam enjoined also Zakatul Fitr on all Muslims and has
made it a duty on every one of them to distribute a sa’a (a cubic measure) of elementary substances for himself and a similar sa’a for each
one of those whom he supports, including his
servants. The whole amount should be distributed among the poor, before the prayer of feast
day. Islam imposed also expiatory gifts on the
Muslim who commits perjury (that is to feed
ten poor people or clothe them or to fast three
days, if he is unable to feed or clothe the poor).
The Muslim is commanded to perform his vows
and practice voluntary charity. Allah promised
to give the best rewards for those who expend
their money for His sake. Their rewards will not
only be multiplied to tenfold, but to 700 folds,
or even to a boundless number.
NON-PAYMENT OF ZAKAT:
Zakat is one of the basic requirement of Islamic
faith. The Holy Quran and the Blessed Messenger has repeatedly exonerated believers to
pay Zakat. If the ouwner of gold or silver of the
specific measure or equivalent cash does not
pay Zakat, the Blessed warns him against unending process of grave punishment. The punishment is cauterizing his sides, forehead and
back with the plates of fire beaten out and then
heated in the fire of Hell. When these plates cool
down, the process would be repeated until the
judgement is pronounced. It will continue for
the whole Day of Judgement, which would be
as long as fifty thousand earthly years.
As for the owner of camels, sheep or cattle who
fails to pay Zakat, the Messenger added that
the animals would trample him with their hoofs
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and bite him with their mouths, until the judgement is pronounced.
HEADS OF ZAKAT:
“The alms are meant only for the poor and
the needy and those who are in charge
thereof, those whose hearts are to be reconciled; and to free those in bondage, and to
help those burdened with debt, and for expenditure in the way of Allah and for the
wayfarer, This is an obligation from Allah.
Allah is All-Knowing, All-Wise” (Surah 9:60)
This verse presents the eight specified heads of
Zakat. The first is Fuqara, those who depend
for their sustenance on others. They include orphans and destitute widows, and those who are
needy like the disabled, unemployed and old.
Second is that of Masakeen those who are in
greater distress than the poor. Third refers to
those appointed to collect Zakat, to ensure the
safe keeping of the funds collected, to maintain
their accounts, and to disburse them. Fourth,
Zakat funds may be used to provide succour
for and to rehabilitate reverts to Islam. Fifth,
Zakat funds may be used to secure the emancipation of slaves or release of the unjustly jailed
persons. Sixth, gharimeen refers to the debtors
who would be reduced to a state of paupership
if they were to pay off all their debts from their
available resources. Such debtors do not include
those who incur heavy debts either as a result
of their extravagance or their spending on evil
purposes. Seventh, fi-sabilillah signifies the
struggle to establish the Islamic system of life on
earth. And, eight, a traveller is entitled to receive help out of Zakat funds.
vvv
August, 2013 (26)
Islamic Feature
THREE GOOD THINGS
Abu Hurairah relates that the Holy Prophet
(S.A.W.) said: “After the death of a person his
actions stop, save three things that he leaves
behind; First Continuous charity, second a
knowledge from which some benefit may be
obtained, and then a virtous son who prays for
him” (Saheeh Muslim)
It is our actions that make or mar our life not
only here on earth but in the hereafter as well. If
they are good and virtous, they earn applause
from fellow beings and win the pleasure of Allah. If not, they earn condemnation and the
wrath of Allah. This is the principle, simple and
candid, about man’s doings on earth. The hadith
here says that man’s doings or actions stop with
his death. What do not stop are three of his good
deeds or their result that he leaves behind.
One, continuous charity. For instance, if a person establishes a school or hospital or any other
institution, or digs a well, or bores a tube-well
for the benefit of general public, he would earn
its reward as long as the institution will continue.
Two, a knowledge from which some benefit may
be obtained . This includes books, research articles, discoveries and inventions, etc. For ex"THE SIMPLE TRUTH"
ample, the collections of Ahadith compiled by
Imam Bukhari, Imam Muslim and other Hadith
scholars, are great treasures of knowledge from
which people will continue to be benefited for
all times to come. And, these revered compilers
will be amply rewarded for this.
And, three, virtous son who prays for him. This
part of Hadeeth invites our urgent attention to
see to it that our children are educated and
trained on Islamic footing. Only then we can
expect of their being virtous and that they would
pray for us.
(From Page No. 24)
Guilty Men of Indias Partition remarked that
the opposition of fanatical Hindus to Partition
did not and could not make any sense, for one
of the force that partitioned the country was
precisely this Hindu fanaticism”.
It is an irony of our history that the present generation of Indian Muslims is paying the prices
since Independence for what they are not at all
in any way responsible.
vvv
August, 2013 (27)
News from Headquarter
RESOLUTIONS ADOPTED AT
MARKAZI JAMIAT’S MAJLISE
SHURA ON JUNE 30, 2013
1. This assembly of Majlise Shura is absolutely
against the sell of Waqf lands and properties as
it is the public premises. Earlier amendments to
the Waqf Bill had been proposed with a view to
preserving, protecting and recovering the Waqf
properties. In case the sell of Waqf properties
is allowed, it will hamper the dignity of Waqf
lands. Therefore the Muslim Personal Law
Board should not take a decision in haste. The
consent of all sections of Muslims is a must.
stranded and untold damages, is one of the worst
natural calamities.
2. The 17 June Madras High Court judgement
is of far reaching destructive consequences, for
it says that if any unmarried couple of the right
legal age “indulges in sexual gratification”, this
would be considered a valid marriage and they
could be termed “husband and wife”. The earlier judgement implemented by central government supporting live- in- relationship also has
sent shockwaves through out the whole country. The Majlise Shura strongly reactes to this
judgement, register strong resentment and resolves to oppose it. We expect that the Supreme
Court will reverse this judgement as the Indian
conscience will never accept it.
4. The Markazi Jamiat Ahle Hadeeth appeals
to all the states and the NGOs to send money,
and material for speedy relief and rehabilitation
of Assam victims affected by communal violence
and take proper measures to avoid future
occurance of such riots.
3. The heavy downpour in Uttara Khand and
Himachal Pradesh, and aftermath, which
usurped hundreds of lives and left thousands
"THE SIMPLE TRUTH"
Markazi Jamiat Ahle Hadeeth expresses its
shock on the disaster and loss of lives and
appeals every individual to participate actively
in rescue and relief operation and make themselves available for the rehabilitation of those
rescued on humanitarian ground instead of
playing blame games and making politics even
on the dead bodies.
5. The Majlise Shura of Markazi Jamiat Ahle
Hadeeth demands the Batla House fake encounter be investigated. It should be judicially
inquired as the killings of innocent Muslim youths
seemed a political motive and one side story
cooked by police. The Batla House fake encounter is a blot on the fair name of India. The
police are under obligation to protect the human rights and prevent all forms of atrocities.
The govt should come up with a strong will to
make judicial inquiries like other encounters.
August, 2013 (28)
6. In recent days; it seems that media is confused about its role. The self opinion of media
persons about various events dominates its other
roles and mostly such opinion is totally selective, biased and lopsided. So the media must
limit itself to professionalism and need not to
be primarily opinion-maker. Otherwise Indian
media will become subject of serious criticism and lose its own respect being a fourth
pillar of democracy.
7. The recommendations of Ranganathan Misra
Commission and Sachar Committee Reports
should be implemented as soon as possible. The
recommendations of Ranganathan Misra Commission which suggests 10% reservation for
Muslims and 5% for other minorities should be
accepted. Doing this, the government will serve
the ends of justice to ease the problems of largest minority group in India. The country will lack
progress without justice to them.
8. The Majlise Shura of Markazi Jamiat Ahle
Hadeeth Hind appeals to all the Central and
States governments to pay one crore rupees
each to the family as a compensation who died
in mysterious circumastances while in police
custody. The government should come up with
some concrete plan so as to save others not
to meet the same fate and look into the serious flaws in the police department.
9. The Majlise Shura considers a dreadful act
of uproar by certain people in Jamaat Ahle
Hadeeth who are perhaps pained on the successful election of office bearers and excellent
services performed by the Jamaat. The Majlis
appeals to all the responsible members to de-
"THE SIMPLE TRUTH"
feat these mischief mongers and sustain the atmosphere of peace and fraternity.
10. The Majlise Shura of Markazi Jamiat Ahle
Hadeeth Hind regrets that some famous Islamic
Seminary in India has introduced departments
spreading hate and sectarian antipathy among
Muslims. They, actually, are harming the Muslim society and the country by promoting hatred and enmity for the sake of their vested interests. They are drawing teachers and students,
supposed to be dedicated specially for dawah,
far away from the role they ought to play. The
Majlis takes a very serious views of it and
strongly urges religious organizations, ulama to
take maximum restraint and patience to different maslaks of the Islamic society. So that the
Unity of the Ummah does not suffer.
11. The Majlis expresses its deep anguish over
not passing the “Waqf Amendment Bill 10 “and
Anit-Communal Violence Bill. It demands a reorientation of the bill after consultation with
Muslims, Sikhs and Christians. The administration (including the police) should be made accountable. If the administration is unable to control riots, it should be held responsible. Antiriots force should be formed to control the frequent violence.
12. The Majlise Shura expresses its deep anguish over the wrong arrests of innocent Muslim Youths in terror cases while names of Hindu
terrorists are apparently coming out. It is high
time that the Central and State governments took
effective measures to put an end to fake encounters, false allegations and erroneous trials
and release the innocent Muslim youths.
August, 2013 (29)
13. The Majlise Shura demands the government
to exempt the places of worship, and religious
organizations from direct tax bill.
14. The Majlise Shura expresses its displeasure
over the national leaders, convicted of criminal
offences, to occupy the honourable political
posts. It appeals to all political parties in the
country to draw a disqualification parameters
under law to debar politicians having such a
criminal background and occupying higher political posts.
15. The Majlise Shura appreciates the proposed
dialogue with Taliban as a step forward for world
peace and harmony among the world Community. It appeals the dialogue makers to disengage the path of extremism and embrace the
moderate path of peace.
16. The Majlis Shura expresses its concern over
Israel’s aggressive approach in settlement of
Jewish population on Palestinian land, violence
and killing of civilian population. The Majlis appeals the world powers to settle the Palestinian
issue once and for all to soothe the growing resentment in the Middle East.
17. The Majlise Shura expresses its shock over
the brutal methods of torturing, killing, inflicting physical harm on Rohingya (Burmese)
Muslims on the hands of Buddists and with
the covertly support of Burmese government.
The Majlis appeals the UNO, OIC and other
world humanitarian agencies to prevent their
blood shed in Burma and stop the humanitarian catastrophe.
18. The situation in Syria is getting complex
day by day; incidents of violence and blood"THE SIMPLE TRUTH"
betting are on the increase; civil-war-like condition is prevailing. The Bashar Al-Asad government of Syria is responsible for this entire
situation, for it, having exploited undue force
against its own citizens in killing them. The
Majlise Shura condemns the killings of innocent citizens and demands the UNO to pave
way for the debar the Asad regime and hand
over power to Syrian people.
19. This assembly of Markazi Jamiat Ahle
Hadeeth Hind’s Majlise Shura expresses its
deep sorrow on the demise of Imame Haram
Makki Sheikh Muhammad bin Abdullah AlSabeel, Crown Prince Naif bin Abdul Azeez of
Saudi Arabia and great crusader of Salafi
thought in modern day, Allama Sehikh Salih AlHaseen, Maulana Ubaidur Rahman Madani
(former collegue, Markazi Jamiat Ahle Hadeeth,
Delhi), Maulana Abdul Haque Qasmi (former
Ameer, State Unit of Jamiat Ahle Hadeeth,
Mumbai), Maulana Abdul Kareem Salafi (General Secretary Jamiat Ahle Hadeeth, Delhi State
Unit.), Maulana Aseereuddin Salafi, (General
Secretary State Unit of Jamiat Ahle Hadeeth
Haryana,), Prof Hanif Nqvi (famous critics and
literary man), Maulana Abul Mathir Hammad
Anjum (Well known religious scholar), Qari
Abdus Samad Faizi (Maligaon), Maulana
Mutiur Rahman Madani (Jamia Islamia
Bhawwara, Madhobani). The Majlise Shura and
rest of Jamaat members pray for their heavenly
abode and supplicate Allah for their forgiveness
and high status in Jannat. Ameen!
The assembly of Majlise Shura was presided
over by the Markazi Jamiat Ahle Hadeeth’s
Ameer, Hafiz Muhammad Yahaya Dehlavi and
attended by its members across India and
union territory.
August, 2013 (30)