Ramadan is coming and we have to list out what are our intentions for this ramadan and what should be our islamic routine so that we could make our Allah happy this month.

‘Umar b. al-Khattab narrated that the Prophet (Peace be upon him ) said: Deeds are [a result] only of the intentions [of the actor], and an individual is [rewarded] only according to that which he intends. Therefore, whosoever has emigrated for the sake of Allah and His messenger, then his emigration was for Allah and His messenger. Whosoever emigrated for the sake of worldly gain, or a woman [whom he desires] to marry, then his emigration is for the sake of that which [moved him] to emigrate.” Narrated by Bukhari and Muslim.

When i ask my friends this Question most of them have answers similar to the following

• to Read Qur’an from A to Z .
•  to Pray the 5 prayers on Time .
•  to Fast ^_^ !
•  to Pray Tarweh ^_^
• to Do Zikr All the time .
•  to watch Islāmic TV Shows
•  to Pray Al-Fajr on time
• to give charity and help poor people .

and Many other beautiful intentions ..

You May share your own intentions too ^_^ ..write them down then continue reading :)

so the Question was ..why doing all of these just in Ramadan ? :D
I mean ..Reading Qur’an from A to Z in Ramadan ..why do you want to Read it ? :D ..because it is Ramadan ? O_o ..umm we worship Allah the god of Ramadan :) ..no Ramadan ! :D 

some people I know personally :D ..and I used to be this person ..Read Quran in Ramadan ..and May give up in the middle..but even if they continued Reading..in Shawal ..the next month ..they leave Quran again ..

 

and same to all other intentions..some people do them just in Ramadan ..but before and after Ramadan , nothing of these is done O_o

so ..I am saying don’t Read ? :D don’t do these intentions ? :D

well NOO !
Personally i am just trying to present my Own biggest intention for Ramadan : 

My intention is to TRAIN myself on good stuff (all the good intentions) so after Ramadan  I became Better than before Ramadan ! :D 

I believe Yes ..in Ramadan we all worship and work more ..but to take a big big push ..so after Ramadan when we slow down again ..I become better than before Ramadan ..
Also if I am doing something wrong before Ramadan ..Train on doing it right on Ramadan ..

like people who don’t pray in time..if for 30 days they prayed on time ? :D so After Ramadan they pray on time most of the prayers too..that would be GREAT !

also I noticed now while writting..that we fast for 30 days in Ramadan ..and It’s Sunnah to fast 6 days in Shwal (the month after Ramadan) ..and it has a big big REWARD ..why ? :D it is like the least percent ..that you must go out of Ramadan with ..After fasting 30 days..at least Fast 6 days in Shawal..then after this we can fast 3 days every month ..or Monday and Thursday ..etc ..

so ..ask yourself ..what do you need to do for Allah in this Ramadan so you can be  a better person after Ramadan.

 

Ramadan is the ninth month of the Islamic lunar calendar. Every day during this month, Muslims around the world spend the daylight hours in a complete fast.

During the blessed month of Ramadan, Muslims all over the world abstain from food, drink, and other physical needs during the daylight hours. As a time to purify the soul, refocus attention on God, and practice self-sacrifice, Ramadan is much more than just not eating and drinking. Muslims are called upon to use this month to re-evaluate their lives in light of Islamic guidance. We are to make peace with those who have wronged us, strengthen ties with family and friends, do away with bad habits -- essentially to clean up our lives, our thoughts, and our feelings. The Arabic word for "fasting" (sawm) literally means "to refrain" - and it means not only refraining from food and drink, but from evil actions, thoughts, and words.

During Ramadan, every part of the body must be restrained. The tongue must be restrained from backbiting and gossip. The eyes must restrain themselves from looking at unlawful things. The hand must not touch or take anything that does not belong to it. The ears must refrain from listening to idle talk or obscene words. The feet must refrain from going to sinful places. In such a way, every part of the body observes the fast.
Therefore, fasting is not merely physical, but is rather the total commitment of the person's body and soul to the spirit of the fast. Ramadan is a time to practice self-restraint; a time to cleanse the body and soul from impurities and re-focus one's self on the worship of God.

The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Hazrat Shah Waliullah Dehlvi a great scholar and leader has given a very concise and precise definition of interest. He says,

"Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed." 

Interest In Pre- Islamic Times

Hafiz Ibn Hajr writes in his commentary of Sahih Bukhari (Fathul Bari):
"Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right in the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled. When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension to the time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further.

Islam's View Of Trade

Interest is not a subject without trade and commerce. Islam recognises trade and commerce not only as a lawful profession but also as a moral duty. Islam has laid down a complete set of rules for trade. The reason for these rules is to specify what halal earning is. There are many traditions (Ahaadith) concerning halal provision that can also be found in the books containing the traditions of the prophet (peace be upon him). Actually, Islam has encouraged men to earn their own provision and to provide it to their families. The condition is that the earning has to be according to the conditions set by the Shari’ah. Any sort of transaction that does not correspond to the rules of trade will not be allowed. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from. 

How Is Interest Illegal

 

The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across at least four places where Allah has mentioned interest.
The first one is in Surah Al-baqarah verse no.275
"Those who devour usury will not stand except as stands one whom the Satan by his touch has driven to madness. That is because they say, "trade is like usury", but Allah has permitted trade and has forbidden usury",
In the next verse verse 276 in the same place he says,
"Allah will deprive usury of all blessing, and will give increase for deeds of charity, for he does not love any ungrateful sinner."
Two verses later in verse 278 he says,
"Oh you who believe! Fear Allah and give up what remains of your demand for usury if you are indeed believers."
In verse 279 he says,
"If you do not, take notice of war from Allah and his Messenger sallallahu alaihe wasallm but if you repent you shall have your capital sum. Deal not unjustly and you shall not be dealt with unjustly."
In the second place in Surah Aal-Imran, verse no.130 Allah says,
"Oh you who believe! Devour not usury doubled and multiplied; but fear Allah that you may prosper."
In the third place in Surah Al-Nisaa’ Allah states in verse 161,
"That they took usury though they were forbidden and they devoured peoples wealth wrongfully; we have prepared for those amongst them who reject faith a grievous chastisement."
In the fourth place, Surah Al-Room, verse no.39 Allah mentions
"That which you give in usury for increase through the property of people will have no increase with Allah: but that which you give for charity seeking the countenance of Allah, it is these who will get a recompense multiplied."

Last Advice

As you may have realised, giving and taking interest is unlawful. Unfortunately, the basis of many of the transactions (especially in banking and insurance), personal or business involve interest. Thus it is becoming increasingly difficult for the majority of the Muslims, especially those who are comercially orientated to abstain from dealings involving interest. Many of us purchase items on ‘Buy now, Pay later' schemes thinking that this sort of scheme is of great benefit to us. Sadly, what we fail to recognize at the time of purchasing this ‘supposed bargain' is the fact that if we fail to pay the required amount at the due time, we will be liable to pay interest.
Now, suppose a couple of months ago, we were purchased an item on a ‘Pay later' scheme in which there was no question about us keeping upto date with payments, however due to a change in our financial situation, we have failed to pay the required amount, and are paying interest now as a result. We would have joined a group of those unfortunate people who have been cursed by the Prophet Sallallahu Alayhi Wassallam.
Our advice to anyone who is involved in any form of interest is that the individual should minimise his expenditure in these dealings and if possible abstain completely from these transactions. In any case, every individual should continue to seek Allah’s forgiveness. The philosophy shows that a person who takes interest does not gain anything in reality but through the explanation of the Qur’an verse,
" Allah decreases interest and increases sadqah" That in reality the money just goes to waste and the person does not even realise, and a person who gives money in the path of Allah, in whatever form it may be, actually gains although in reality it seems as though he is loosing out.
Every person should take all necessary precautions in their financial and social dealings. If a person neglects in keeping a watchful eye on financial dealings, this negligence will slowly spread to other aspects of religion. This will have a very detrimental effect on religious matters.
The dealings of usury and interest are not only a disadvantage to us in this world but will also be a source of great discomfort and pain for us in the hereafter. The Prophet Sallallahu Alayhi Wassallam has informed us about the punishment that awaits those people who deal with interest:
“Hazrat Abu Huraira Radhiallaho Anhu has reported the saying of the Prophet Sallallahu Alayhi Wassallam that during his ascension (Mi'raaj), he noticed a group of men whose stomachs were bloated to the size of big rooms and their wanting to move from their positions was impossible. They would be crushed in a stampede by the friends of Fir'awn. The Prophet Sallallahu Alayhi Wassallam seeing their condition asked Hazrat Jibra'eel Alayhis Salaam about their identity. He was informed that they were the people who indulged in dealings of usury and interest.”
The summary of the matter is that interest is hazardous and should be abstained from in all manners. If anybody has a case they wish to solve then they should contact a Mufti and present their problem as it is.
I conclude by asking you my dear reader, is it really worth destroying the eternal life of the hereafter, just so that we may have a few more comforts in a life which can come to an end any moment

For millions of Muslims, banks are institutions to be avoided. Islam is a religion which keeps Believers from the teller's window. Their Islamic beliefs prevent them from dealings that involve usury or interest (Riba). Yet Muslims need banking services as much as anyone and for many purposes: to finance new business ventures, to buy a house, to buy a car, to facilitate capital investment, to undertake trading activities, and to offer a safe place for savings. For Muslims are not averse to legitimate profit as Islam encourages people to use money in Islamically legitimate ventures, not just to keep their funds idle.

However, in this fast moving world, more than 1400 years after the Prophet (s.a.w.), can Muslims find room for the principles of their religion? The answer comes with the fact that a global network of Islamic banks, investment houses and other financial institutions has started to take shape based on the principles of Islamic finance laid down in the Qur'an and the Prophet's traditions 14 centuries ago. Islamic banking, based on the Qur'anic prohibition of charging interest, has moved from a theoretical concept to embrace more than 100 banks operating in 40 countries with multi-billion dollar deposits world-wide. Islamic banking is widely regarded as the fastest growing sector in the Middle Eastern financial services market. Exploding onto the financial scene barely thirty years ago, an estimated $US 70 billion worth of funds are now managed according to Shari'ah. Deposit assets held by Islamic banks were approximately $US5 billion in 1985 but grew over $60 billion in 1994.

The best known feature of Islamic banking is the prohibition on interest. The Qur'an forbids the charging of Riba on money lent. It is important to understand certain principles of Islam that underpin Islamic finance. The Shari'ah consists of the Qur'anic commands as laid down in the Holy Qur'an and the words and deeds of the Prophet Muhammad (s.a.w.). The Shari'ah disallows Riba and there is now a general consensus among Muslim economists that Riba is not restricted to usury but encompasses interest as well. The Qur'an is clear about the prohibition of Riba, which is sometimes defined as excessive interest. "O You who believe! Fear Allah Almighty and give up that remains of your demand for usury, if you are indeed believers." Muslim scholars have accepted the word Riba to mean any fixed or guaranteed interest payment on cash advances or on deposits. Several Qur'anic passages expressly admonish the faithful to shun interest.

The rules regarding Islamic finance are quite simple and can be summed up as follows:  

• Islamic Banking - Any predetermined payment over and above the actual amount of principal is prohibited.

• Islamic Banking - The lender must share in the profits or losses arising out of the enterprise for which the money was lent.

• Islamic Banking -Making money from money is not Islamically

  acceptable.

• Islamic Banking -Gharar (Uncertainty, Risk or Speculation) is also prohibited.

• Islamic Banking -Investments should only support practices or products that are not forbidden

Prayers (Salah ) is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam.  It is performed five times a day by all Muslims.  Salah is a precise worship, different from praying on the inspiration of the moment.  Muslims pray or, perhaps more correctly, worship five times throughout the day:

·        Between first light and sunrise.

·        After the sun has passed the middle of the sky.

·        Between mid-afternoon and sunset.

·        Between sunset and the last light of the day.

·        Between darkness and midnight.

 

Each prayer may take at least 5-10 minutes, but it may be lengthened as a person wishes.  Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out.  Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy.

Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life.  Muslims start their day by cleaning themselves and then standing before their Lord in prayer.  The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting.  All recitations and movements express submission, humility, and homage to God.  The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God.  The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life.  This is how a Muslim starts their day.  In the course of the day, Muslims dissociate themselves form their worldly engagements for a few moments and stand before God.  This brings to mind once again the real purpose of life.

These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life.  Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment.  As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship built by Abraham and his son Ishmael).  At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, “Peace be upon all of you and the mercy and blessings of God,” is repeated twice.

Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others.  With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations.  In many Muslim countries, the “call to prayer,” or ‘Adhan,’ echo out across the rooftops.  Aided by a megaphone the muezzin calls out:

MIRANSHAH: A meeting of 300 eminent religious scholars and Ulema have unanimously agreed and pronounced condemning all forms of terrorists’ activities in North Waziristan Agency and issued stern warning to terrorists about serious consequences.

"Whosoever kills a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whosoever saves the life of one, it shall be as if he had saved the life of all mankind." Al-Qur'an 5:32

The Ulema declared suicide attacks as Haram in Islam and strongly condemned all those involved in recruiting and training of suicide bombers.

A meeting of the prominent Ulema of North Waziristan Agency was held in Madrassah Nizamia at Eidak in Mir Ali Tehsil, which is a leading and respected Madrassah in the entire North Waziristan Agency on June 13.

The meeting warned all foreigners to stop their violent activities as they can only live in the North Waziristan Agency peacefully under the local customs. The meeting ruled that no one can call another ‘Kafir or Munafiq’ based on whatever beliefs or virtues in North Waziristan Agency.At the backdrop of security environment in the country in general and the North Waziristan Agency in particular, such pronouncement by all encompassing and respected Ulema of the North Waziristan Agency is historic, far reaching and very significant, said observers.

Source: The News, Tribune

A summit was held a few months ago in St. Petersburg, Florida, USA to promote a “secular version of Islam“. This Summit was an international forum spearheaded by Muslim secularists and was organized and sponsored by the Center for Inquiry in partnership with the International Intelligence Summit. 

Many who attended issued a declaration at the end of the summit. While many of the clauses of that declaration are in tune with Islam and its teachings, there were others that clearly are based on faulty and presumed premises (e.g. submitting Islamic practices to criticism or condemnation when they violate human reason or rights). The fact is that mainstream Muslims do not believe that any of it’s teachings violate human rights – rather Islam came and through its principles and teachings, it protected the weak, elevated the status of women, lay down rules for protection of minorities in Muslim lands and many other such principles.
The text of the declaration issued by the “Muslim secularists” read as follows:

We are secular Muslims, and secular persons of Muslim societies. We are believers, doubters, and unbelievers, brought together by a great struggle, not between the West and Islam, but between the free and the unfree.
We affirm the inviolable freedom of the individual conscience. We believe in the equality of all human persons.
We insist upon the separation of religion from state and the observance of universal human rights.
We find traditions of liberty, rationality, and tolerance in the rich histories of pre-Islamic and Islamic societies. These values do not belong to the West or the East; they are the common moral heritage of humankind.
We see no colonialism, racism, or so-called “Islamaphobia” in submitting Islamic practices to criticism or condemnation when they violate human reason or rights.
We call on the governments of the world to
reject Sharia law, fatwa courts, clerical rule, and state-sanctioned religion in all their forms; oppose all penalties for blasphemy and apostasy, in accordance with Article 18 of the Universal Declaration of Human rights;
eliminate practices, such as female circumcision, honor killing, forced veiling, and forced marriage, that further the oppression of women;
protect sexual and gender minorities from persecution and violence;
reform sectarian education that teaches intolerance and bigotry towards non-Muslims; and foster an open public sphere in which all matters may be discussed without coercion or intimidation.
We demand the release of Islam from its captivity to the totalitarian ambitions of power-hungry men and the rigid structures of orthodoxy.
We enjoin academics and thinkers everywhere to embark on a fearless examination of the origins and sources of Islam, and to promulgate the ideals of free scientific and spiritual inquiry through cross-cultural translation, publishing, and the mass media.
We say to Muslim believers: there is a noble future for Islam as a personal faith, not a political doctrine; to Christians, Jews, Buddhists, Hindus, Baha’is, and all members of non-Muslim faith communities: we stand with you as free and equal citizens; and to nonbelievers: we defend your unqualified liberty to question and dissent.
Before any of us is a member of the Umma, the Body of Christ, or the Chosen People, we are all members of the community of conscience, the people who must choose for themselves.

The declaration obviously was critiqued by many Muslim organizations. Your thoughts and analysis on the declaration are welcome.

The nature of religious faith is quite mysterious. As part of their religious faiths, people believe in a variety of deities. There are people who have religious faith in the unseen supreme transcendental power and then there are others who believe in some humans as Gods, animals (e.g. monkeys), fire, idols made of stone, and the list goes on.

A lot is associated with having a religious “faith”. Part of it has to do with beliefs passed on through generations. People’s identities therefore get tied to it. Many times, these beliefs and associated feelings are not completely demonstrable by reason or any rational arguments. There is nothing right or wrong with this but that’s just how the nature of religious faith has come to be.
Everyone thinks they are right in their faith and beliefs. Being with people and groups with similar faiths further strengthens people’s faiths and they see it as “right” even though logical reasoning and argument sometimes can’t explain it all. That’s human psychology.

Islam’s arguments based on intellectual reasoning

Muslims believe however, that the Islamic religion is different in this context. One may argue that similar to other faiths there are aspects of it which are not completely demonstrable by reason but on the other hand, the Quranic text, which is Allah’s words addressing the humanity at large, uses intellectual reason, critical thinking, and the process of reflection as a means to not only reinforce the faith of the believers but also to call non-believers to ponder about the authenticity of Islam as the way of life for the humanity at large. Although no religious beliefs can be fully based on logic and reasoning, Islam and Quran provide more than enough examples and an opportunity to examine the truth and the soundness of its message through the lens of empirical evidence and knowledge.
No one (Muslim or otherwise) would argue that critical thinking and reflection can be a major catalyst for changing of ones life. Critical thinking has been used by many to improve their lives simply because a critical thinker asks probing questions about a situation, collects as much information as possible, reflects on the ideas collected and generated in context of the information available, keeps an open and unbiased mind and carefully scrutinizes assumptions and seeks alternatives.
This is the reason therefore that new Muslim converts would attribute the use of intelligent reasoning, reflection and critical thinking when explaining their journey to Islam. Such people cut through the hysteria created by some in the media to view Islam from a critical lens and following the truth thus comes naturally to them as part of this process. How else can one explain the increase in conversions with the increase of anti-Islam rhetoric? How else can one explain that more non-Muslim preachers have been converting to Islam than ever before? Although as Muslims we believe that the guidance (hidaya) comes only from Allah, the use of a person’s God-gifted intellectual reasoning has a very powerful role to play in Muslim converts making that destiny changing decision. And once converted, they rarely go back to their old faiths simply because a faith whose foundations are built on logic and reason is much less likely to be shaken down than one which builds simply upon a set of rites and sacraments.

Reasons attributed by new Converts

Some of the reasons attributed by people who convert to Islam are listed below. We can see that most of these reasons can only be attributed to the process of critical thinking and intellectual reflection.

• Eloquence of Quran’s language – The uniqueness and beauty of Quran’s text has been marveled by the best of Arab linguists and scholars from the days it was revealed until today. The more knowledgeable people are in the language, the more they appreciate the wonders of the textual fluency of the Quran.
• Overwhelming scientific evidence and proofs – The Quran, revealed more than 1400 years ago has numerous scientific facts that are being validated by science only in this era.
• Divine wisdom behind various social issues – The Quran provides a solution to numerous social issues, a deviation from which has known to cause societal chaos at all levels.
• Arguments rooted in intellectual reasoning – Quran is the only known religious text that challenges mankind to think, reflect and ponder over the creation at large, social issues, God’s existence, and more. Quran in many instances challenges people to reflect and think on their own rather than heeding to the lose talk of those whose criticism is based on baseless foundations.
• A confident assertion of a supreme being – Quran is the only known religious book that has a confident assertion of a supreme being on all issues ranging from the creation of the universe to social issues.
• Divine Text – Quran’s language and prose is very different from the language in the hadith (Porphet’s sayings) thus proving that Quran is not the “imagination” or words of Prophet Muhammad, as many doubters have alleged in the past and do so even today.

Quran’s challenge to people on thinking and reflection

The Quran on numerous occasions challenges humanity at large to think, reflect and ponder over their affairs. Here is some of what the Quran states:

Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. (Yunus, Chapter #10, Verse #24) Do they not think deeply (in their ownselves) about themselves (how Allah created them from nothing, and similarly He will resurrect them)? Allah has created not the heavens and the earth, and all that is between them, except with truth and for an appointed term. And indeed many of mankind deny the Meeting with their Lord. (Ar-Room, Chapter #30, Verse #8) He it is Who has appointed for you the night that you may rest therein, and the day to make things visible (to you). Verily, in this are Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who listen (i.e. those who think deeply). (Yunus, Chapter #10, Verse #67) Does man think that he will be left Suda (neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him)? (Al-Qiyama, Chapter #75, Verse #36) Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” (Al-Mumenoon, Chapter #23, Verse #115) To the rejecters of truth the Quran states: Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle). (Al-Furqan, Chapter #25, Verse #44) Do they not reflect? There is no madness in their companion (Muhammad). He is but a plain warner. (Al-Araf, Chapter #7, Verse #184) Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect . (Al-Hashr, Chapter #59, Verse #21)

When studying the many cases of new Muslim converts, we see that engaging in critical thinking and intellectual reasoning have led people to change their non-Islamic faiths – the same faiths that earlier supposedly could have moved mountains, get diluted by the voices of reason easily heard in the roots of Islam. A mere process of thinking and reflection brings so much to the limelight that otherwise remains veiled by distractions and forces of the anti-Islam pundits. Those who are bent to see only the negative, fail to see the light of truth and instead engage in a never ending superficial analysis to unsuccessfully prove their misguided philosophies.
There are many statistics in the media that highlight the phenomenal rate at which people are converting to Islam. Although, the authenticity of all these sources has not been validated for the purpose of this post, some of them include the following:

• According to “The Almanac Book of Facts”, the population increased 137% within the past decade, Christianity increased 46%, while Islam increased 235%.
• 100,000 people per year in America alone, are converting to Islam. For every 1 male convert to Islam, 4 females convert to Islam
• TV Report: 4000 Germans Convert To ISLAM Each Year
• About 25000 people convert to Islam every year in the UK alone
• …many more examples exist.

What about Muslims?

If voices of reason embedded in the teachings of Islam are causing non-Muslims to revert to Islam in droves, why is it that so many Muslims usually born into the religion fail to fully follow and thus enjoy the teachings of the religion? The fact is that it is this lack of critical thinking and reflection even on some Muslims part that is forcing Muslims to have a substandard way of life. Islam and its teachings hold the promise of a fulfilling and peaceful life for all. Yet, Muslims continue to ignore the basics and get mired in social and moral issues causing unnecessary pain and suffering on themselves and their families. The fact is that only if they could think and reflect on the teachings of their own religion, they can escape the many problems and challenges that face them.

The message

To non-Muslims who have only scratched the surface about learning Islam and who may be getting distracted by those who are the wrong torch bearers of this religion and also distracted by the biased voices in the media, the message is simple – try to view the teachings of Islam with a critical lens and you may be able to see more reason than you may not have thought was present. To Muslims, the message is that sometimes we do not appreciate the teachings of our own religion simply because we never think and grow beyond the few religious practices in operating our lives. A focused effort to learn, think and reflect more will help us get closer to the religious teachings in ways that can drastically improve our lives.

ISLAMABAD: The Jamaat-ud-Dawah today announced a reward of Rs 10 crore for anyone who kills American pastor Terry Jones, one of the two preachers who oversaw the burning of the Quran in the US on Sunday. 

 

 

The reward was announced by senior JuD leader Amir Hamza, a close aide of the group's chief Hafiz Muhammad Saeed, while chairing a meeting of the Tehrik Hurmat-e-Rasool.

Leaders of dozens of religious groups attended the meeting held in Lahore.
The meeting also decided to organise a protest against the desecration of the Quran on Friday.
Rallies will be held in cities and towns across Pakistan, said a statement issued the religious groups.
A demonstration will also be held in Lahore on Wednesday.
The religious groups asked traders, lawyers, students, members of civil society organisations and farmers to join the protests.

Shirk is ascribing a partner to Allah in terms of His Rububiyyah (Lordship), Asma wa Sifaat (Names and Attributes) and Uloohiyyah (Worship). The common type of Shirk is the Shirk in Uloohiyyah, which entails supplicating others along with Allah, or dedicating to them worships such as, offerings, vows, reverence, fear, hope, and devotional love.
Shirk is the gravest of all sins due to the following:

1. It is resembling the creatures with the Creator in terms of the attributes of Divinity , for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. Allah says: "Verily, Shirk is gross injustice." [Soorah Luqman (31): 13] Injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is gross injustice.

2. Allah has stated that He does not forgive the one who does now disavow Shirk . He says:

"Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." [Soorah an-Nisa (4): 48]

3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell-fire forever. Allah, the Exalted, says: "Surely, whoever ascribes a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." [Soorah al-Maidah (5): 72]

4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." [Soorah al-Anam (6): 88] And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." [Soorah az-Zumar (39): 65]


5. The Shirk is the graves of all major sins. The Messenger of Allah (salallahu alaihe wa-sallam) said: "Shall I inform you about the graves of all major sins?" We (Sahabah) said: "Certainly, O Messenger of Allah." He said: "Ascribing partners to Allah, and disobeying parents."

Ibn al-Qayyim said: "Allah has asserted that the purpose of the creation and the commands is that He should be recognized by His Names and Attributes and be worshiped alone, with no partners ascribed to Him, and that people should maintain justice through which the heavens and the earths were established. Allah, the Exalted, says: "Verily, We sent Our Messengers with clear proofs, and sent down with them the Book and the Balance (justice) that people may establish justice." [Soorah al-Hadid (57): 25]

Allah informed us that He sent the Messengers and revealed the Books for people to establish justice. The greatest form of justice is Tawheed, which is its spearhead and backbone, and Shirk is injustice. Allah says: "Surely, Shirk is the greatest Zulm (wrong) indeed." [Soorah Luqman (31): 13]

Shirk is the gravest form of injustice, and Tawheed is the best form of justice. Hence, whatever opposes this purpose most is considered as the gravest of all major sins. Ibn al-Qayyim went on to say: "And since Shirk in particular opposes that purpose, it is absolutely the gravest of all major sins,… Allah, Glory be to Him, neither accepts a good deed performed by a Mushrik, not an intercession made in his favor. He does not respond to his supplication, or accepts his hope for having it fulfilled. The Mushrik is the most ignorant of Allah for setting a rival from creatures to the One Who created them, which is the worst type of ignorance and the worst type of injustice on the part of the Mushrik. Even though the Mushrik does not wrong his Rabb (Lord) by his Shirk, but in reality he wrongs his own self."

7. Shirk is defaming and derogatory from which Allah declared Himself far removed. He who ascribes a partner to Allah, he in effect asserts to Allah what Allah declares Himself free from, and this is the worst form of opposition and defiance to Allah, the Exalted.

B. The Types of Shirk: Shirk is of two types:

THE FIRST TYPE : Greater Shirk, which constitutes apostasy, and condemns the person who practices it to Hell-Fire, and to live therein eternally if he does not relinquish it before death. Shirk is devoting an act of worship to other than Allah, such as; supplication, vows, offerings that are made to jinn, graves or Shaytaan.

Fear of dead, jinn and Shaytaan that they may harm or sicken him and hope for things from others that only Allah can provide such as fulfilling needs and granting relief as practiced nowadays around tombs that are built on graves of pious people. Allah says: "and they worship, instead of Allah that which neither harm nor profit them, and they say, 'These are our intercessors with Allah.'" [Soorah Yunus (10): 18]

THE SECOND TYPE : Lesser Shirk, which does not constitute apostasy, but defects the Tawheed, and is conducive to greater Shirk. It is of two kinds:

1) The first kind: Obvious Shirk which constitutes of UTTERANCES and ACTIONS.

As for the b>UTTERANCES, such as swearing by other than Allah; the Messenger of Allah (salallahu alaihe wa-sallam) said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]

Or making a statement such as: "Whatever Allah wills and you will."

This statement was made by a man to the Prophet (salallahu alaihe wa-sallam) who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."

Or a statement like this, 'Had it not been for Allah and so and so.'

The correct statements are: "Whatever Allah wills and then you will." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah. Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29]

As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'

As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.

2) The second kind: The hidden Shirk pertains to intentions and wills such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]

The Prophet (salallahu alaihe wa-sallam) said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied: "Riyaa." [Ahmed and at-Tabaranee]

Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money, fame, etc or acquiring knowledge, or fighting in the cause of Allah for money, fame, etc. The Prophet * said: "May the slave of dinar be degraded, may the slave of dirham be degraded, may slave of garment be degraded, for if he is given, he would be satisfied, and if he is not given he is dissatisfied." [Saheeh al-Bukharee]

Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah, and requested the reward from other than Allah, commits Shirk in terms of intention.

While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers." [Soorah Al-Imran (3): 85]

It is the deen of Ibraheem, that Allah saved from evil and only the light-witted turns away from it. The Differences between Greater Shirk and Lesser Shirk .

The following differences between the Greater Shirk and the Lesser Shirk are deduced from the above mentioned:

1. The greater Shirk constitutes apostasy, while the lesser Shirk does not constitute apostasy.

2. The greater Shirk condemns the one who practices it to eternal like in the Fire. Whereas the lesser Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.

ISLAMABAD: Chief of proscribed Jamaatud Dawa Hafiz Muhammad Saeed has said that he will accept nothing less than the withdrawal of Indian troops from Kashmir.

“We don’t believe in cricket diplomacy or any other backdoor channel that the government adopts with India,” Saeed said in a fiery speech at the National Press Club, Islamabad, where scores of JuD activists had gathered to hold a memorial for slain Kashmiri leader Maulana Shaukat Shah.
Saeed asked parliamentarians to adopt a clear Kashmir policy and become the voice of millions of Pakistanis and Kashmiris in the freedom movement. “Mujahideen (freedom fighters) are determined to continue their struggle till the logical end of the Kashmir movement,” he said.
Saeed dispelled the impression that the Kashmir freedom movement has lost its momentum but admitted that since 9/11, it had slowed down to an extent. He said that the successive governments of Pakistan had bowed to pressure from India and the international community as far as the Kashmir issue is concerned. “But I want to make one thing clear. If Russian forces had to leave Afghanistan and now the Americans are looking for a safe exit, then Indian forces will have to leave soon,” he said.
He chose not to reply to a question regarding assistance from the armed forces to the Kashmir movement.
New Delhi believes that Saeed’s JuD is linked to the Lashkar-e-Taiba, which it blames for the 26/11 Mumbai attacks that killed as many as 163 people. The attack halted the composite dialogue between Pakistan and India, which has only recently resumed. Prime Minister Yousaf Raza Gilani also met Indian Prime Minister Manmohan Singh at the sidelines of a recent World Cup semi-final match between the Pakistani and Indian cricket teams.
Since its establishment in 1985, the JuD has established several departments to systemise and regulate its activities. The organisation has a special emphasis on relief activities and actively participated in relief work after the devastating earthquake that hit northern Pakistan, including Azad Kashmir, on October 8, 2005.

Ayman al-Zawahiri is the new leader of Al-Qaeda following Osama bin Laden’s death, according to a message that appeared on several jihadist websites.

The decision to appoint al-Zawahiri leader was made out of respect to the “righteous martyrs” and to honor bin Laden’s legacy, the announcement said.

The message also said that the fight against “apostate invaders” will continue “until all invading armies leave the land of Islam.”

Al-Qaeda is known to disseminate information through its affiliate websites. Recently, news surfaced that Mi6 agents hacked an Al-Qaeda online magazine, which contained bomb-making instructions, but the network managed to reissue the magazine and later publish four more editions.

Bin Laden, Al-Qaeda’s longtime leader, was killed in a secret compound in Abbotabad, Pakistan, in May. Even before the death of bin Laden, al-Zawahiri was considered the leader of Al-Qaeda, but the Thursday’s announcement on the jihadist websites makes that official.

[via CNN]

In the backdrop of the current political uprisings in the Arab world, Pakistan has decided to play a significant role in the region by supporting Saudi Arabia, sources told The Express Tribune.

The decision came following a string of meetings that Prince Bandar bin Sultan bin Abdulaziz, special emissary of the Saudi king, had with the Pakistani leadership over the weekend.
The Saudi royal family scion met the top political and military leaders, among them President Asif Ali Zardari, Prime Minister Yousaf Raza Gilani, Interior Minister Rehman Malik and Army chief General Ashfaq Parvez Kayani.

Prince Bandar’s whirlwind tour came as mass protests are sweeping across most of the Gulf and Middle Eastern countries. Though there is no immediate threat of an uprising against the Saudi rulers, the situation in neighbouring Bahrain is a cause for serious concern.
In his interaction with Premier Gilani, the Saudi prince indicated that the oil-rich kingdom would extend meaningful support to Pakistan to improve its ailing  economy, sources told The Express Tribune on Sunday.
Cash-strapped Islamabad has been asking Riyadh for oil on deferred payment for quite some time now.
Prince Bandar is said to have assured Islamabad of its help to address its immediate oil needs. He also reaffirmed that the kingdom would always stand by Pakistan to confront any challenge and support any initiative to expand bilateral ties.
According to sources in the Foreign Office, the Saudi move to seek help from Pakistan had a tacit endorsement from the United States whose forces are stationed in Bahrain. The US 5th fleet is stationed in Bahrain under an agreement reached between the two countries 15 years ago.
“The United States does not consider Saudi security forces’ entry into Bahrain as an invasion,” the White House said on Monday.
Riyadh sent about 1,000 troops into Bahrain to protect government facilities after protesters overran police and blocked roads.
Premier Gilani told Prince Bandar, who is also secretary-general of the Saudi National Security Council, that his country supports the Saudi stance in the Gulf and the Middle East and would stand by Riyadh for regional peace.
The prince briefed the prime minister on the Saudi perception of the situation in the Gulf and the Middle East.
Sources said that the main purpose of Prince Bandar’s visit was to evaluate Islamabad’s viewpoint on the rapidly changing political situation in the Arab world, particularly on the alarming situation in Bahrain, which borders Saudi Arabia.
In 1991, Riyadh was disappointed by Pakistan’s attitude towards the Gulf War when the then army chief Gen Aslam Beg had publicly opposed the then prime minister Nawaz Sharif’s decision of sending army and air force units to Saudi Arabia on the call of the kingdom.
Faced with the threat of a direct attack from Iraqi strongman Saddam Hussien’s forces, the Saudi authorities were further disappointed when Gen Beg agreed to send only 5,000 troops after a long delay and that too under strict conditions.
It took Islamabad several years to win back the trust of Riyadh.
The Saudis kept referring to this ‘betrayal’ during their talks with Islamabad on all forums, a former diplomat, who has served in Riyadh, told The Express Tribune.

Published in The Express Tribune, March 28^th, 2011

A number of Saudi Arabian women drove cars on Friday in response to calls for nationwide action to break a traditional ban, unique to the ultra-conservative kingdom, according to reports on social networks.
The call to defy the ban that spread through Facebook and Twitter is the largest en masse action since November 1990, when a group of 47 women were arrested and severely punished after demonstrating in cars.

“We've just returned from the supermarket. My wife decided to start the day by driving to the store and back,” said columnist Tawfiq Alsaif on his Twitter page. “I took King Fahd Road [Riyadh artery] and then Olaya Street, along with my husband, I decided that the car for today is mine,” Maha al-Qahtani tweeted.
“This is a right for women that no law or religion bans... I went out to get my right, so that it would be up to me to drive or not,” she told AFP by telephone.
Her husband Mohammed al-Qahtani tweeted that she carried her necessary belongings “ready to go to prison without fear”.
Another woman posted online a video of her driving after midnight Thursday as the first woman to answer the call for protest. The veiled woman drove along nearly-empty main roads until she parked at a supermarket.
Police patrols were at normal levels on the sleepy streets of Riyadh on the first day of the weekend, an AFP photographer reported.
Many Saudi women had pledged on Facebook and Twitter to answer the call to defy the deeply entrenched ban.
Sharif, a 32-year-old computer scientist, found herself behind bars for two weeks last month after driving in the Eastern Province and posting footage of her actions on the Internet. Six other women were also briefly detained after being caught learning to drive on an empty plot of land in north Riyadh.

The Islam instructs both Muslim men and Women to dress in a modest way. For women clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools).

Allah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. ”[al-Noor 24:31]

Allah says (interpretation of the meaning):
“And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.” [al-Noor 24:60]
“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.
Allah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft¬Forgiving, Most Merciful.” [al-Ahzaab 33:59]
Allah says (interpretation of the meaning):
“O you who believe! Enter not the Prophet’s houses, except when leave is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without sitting for a talk. Verily, such (behavior) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, asks them from behind a screen that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah’s Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allah that shall be an enormity.” [al-Ahzaab 33:53]
Narrated by Safiyyah bint Shaybah (R.A) that ‘Aa’ishah (R.A) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them. ( al-Bukhaari, 4481)
May Allah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them. Abu Dawood (4102)
Narrated by ‘Aa’ishah (R.A) that the wives of the Prophet (pbuh) used to go out at night to al-Manaasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (pbuh), “Let your wives be veiled.” But the Messenger of Allah (pbuh) did not do that. Then one night Sawdah bint Zam’ah (R.A), the wife of the Prophet (pbuh), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allah revealed the verse of hijab.(al-Bukhaari, 146; Muslim, 2170.)
Narrated by Ibn Shihaab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allah (pbuh) married Zaynab bint Jahsh (R.A), whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Prophet (pbuh) sat down and some men sat around him after the people had left, until the Prophet (pbuh) stood up and walked a while, and I walked with him, until he reached the door of‘Aa’ishah’s(R.A) apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s (R.A) apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed. (Al-Bukhaari, 5149; Muslim, 1428.)
Narrated by ‘Urwah (R.A) that ‘Aa’ishah (R.A) said: Prophet (pbuh) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them. (al-Bukhaari, 365; Muslim, 645.)
The material of Clothing must not be so thin that one can see through it and the clothing must hang loose so that the shape / form of the body is not apparent.
The female clothing must not resemble the man’s clothing and the design of the clothing must not resemble the clothing of the non believing women. The design must not consist of bold designs which attract attention. Clothing should not be worn for the sole purpose of gaining reputation or increasing one’s status in society.
Allah knows the best.

The Islam instructs both Muslim men and women to dress in a modest way. Some people may do a double take when they learn that Muslim men have a dress code as well. Some men take their dress code lightly. Some think the women’s code is more important and thus spend their lives lecturing various women about what to wear and what not to wear. These men need to seriously understand that disobedience to Allah is disobedience to Allah whether you are a man or a woman. Muslim men should cover themselves from the navel to the knees.
Narrated by ‘Ali (R.A): The Messenger of Allah (pbuh) said: “Do not show your thigh, and do not look at the thigh of anyone, living or dead.”(Abu Dawood (3140) and Ibn Maajah:1460) The majority of fuqaha’ are of the view that these ahaadeeth should be followed and they stated that a man’s ‘awrah is from the navel to the knee. See al-Mughni, 2/284 Most of the scholars say it is authentic and a man should cover navel to knee.
Silk is haraam for males, because the Prophet (pbuh) said: “These two [gold and silk] are forbidden for the males of my ummah and permissible for the females.” Narrated by Ibn Maajah, 3640; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
The scholars are agreed that it is haraam for men to to wear pure silk, because of the hadeeth of ‘Ali ibn Abi Taalib (R.A), who said that the Prophet (pbuh) took a piece of silk in his right hand and a piece of gold in his left, held them aloft and said: “These are haraam for the males of my ummah and permitted for the females.” (Reported by Ibn Maajah, 2/1189).
Abu Moosa (R.A) reported that the Prophet (pbuh) said: “Gold and silk have been permitted for the females of my ummah and forbidden for the males.” Indeed, a stern warning has been narrated concerning this matter, as was reported by al-Bukhaari (5853) and Muslim (2069) in the hadeeth of Ibn ‘Umar (R.A), who reported that the Prophet (pbuh) said: “Silk is only worn in this world by the one who will have no share of the pleasure of the Hereafter.” Anas (R.A) reported that the Prophet (pbuh) said: “Whoever wears silk in this world will not wear it in the Hereafter.” (Reported by al-Bukhaari, 5832).
The scholars allowed men to wear silk in certain exceptional circumstances where there is shar’i evidence to support this, such as Muslim combatants in war who are allowed to wear silk in order to show off and annoy the enemy, which is a kind of psychological warfare. People who are sick may also be permitted to wear silk to relieve their suffering, as Anas (R.A) reported that the Prophet (pbuh) allowed ‘Abd al-Rahmaan ibn ‘Awf(R.A) and Ibn al-Zubayr ((R.A) to wear silk because of a skin irritation that they suffered from. (Reported by al-Bukhaari, 10/295, and Muslim, 3/1646).
The scholars also allowed men to wear garments containing four fingers’ width of silk, because of the hadeeth of ‘Umar ibn al-Khattaab (R.A) who said that the Prophet (pbuh) forbade the wearing of silk except for an area the width of two fingers, or three or four.” (Reported by Muslim, 3/1644).
If the item that a man is going to wear is made of natural silk, then it is not permissible for him to wear it, no matter how it looks or feels, and no matter whether it is a shirt, pants, socks, a necktie or anything else.
Similarly it is not permissible to wear the skin of a dead animal (one that has died of natural causes) unless it has been tanned. With regard to wearing clothes made of wool, goat hair and camel hair, these are pure and permissible.
It is not permissible to wear thin or see-through clothing that does not conceal the ‘awrah and it is haraam to imitate the mushrikeen and kuffaar in their manner of dress, so it is not permissible to wear clothing that is unique to the kuffaar.
Narrated by ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (R.A) said: The Prophet (pbuh) saw ‘Ali (R.A) wearing two garments dyed with safflower and said: “These are garments of the kuffaar; do not wear them.”(Muslim, 2077)
It is haraam for women to imitate men and men to imitate women in the way they dress, because the Prophet (pbuh ) cursed the men who imitate women and the women who imitate men.” (Narrated by al-Bukhaari, 5546).
It is Sunnah to pay attention to keeping one’s clothes clean, without feeling arrogant or exaggerating about that.
Narrated by ‘Abd-Allaah ibn Mas’ood (R.A): The Messenger of Allah (pbuh) said: “No one will enter Paradise in whose heart is a mustard-seed of arrogance.” A man said: “What if a man likes his clothes to look nice and his shoes to look nice?” He said: “Allaah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.”(Narrated by Muslim, 91).
It is mustahabb to wear white clothes because the Prophet (pbuh) said: “Wear white clothes, for they are the best of your clothes, and shroud your dead in them.” Narrated by al-Tirmidhi, 994, hasan saheeh. This is what the scholars regarded as mustahabb. Also narrated by Abu Dawood, 4061; Ibn Maajah, 1472.
It is haraam for the Muslim man to let any garment he wears hang down beneath his ankles (an action known as isbaal); the limit for any garment is the ankles.
Narrated by Abu Hurayrah (R.A) that the Prophet (pbuh) said; “Whatever of the lower garment is beneath the ankles is in the Fire.”(al-Bukhaari, 5450. )
Narrated by Abu Dharr (R.A) that the Prophet (pbuh) said: “There are three to whom Allah will not speak on the Day of Resurrection and will not look at them or praise them, and theirs will be a painful torment.” the Prophet (pbuh) repeated it three times. Abu Dharr (R.A) said: “May they be doomed and lost; who are they, O Messenger of Allaah?” He said: “The one who lets his garment hang beneath his ankles, the one who reminds others of favours he has done, and the one who sells his product by means of false oaths.” (Muslim,106)
In Islam It is haraam to wear garments of fame and vanity, which means a garment that stands out from others so that people will look at the wearer and he will become known for it.
Narrated by Ibn ‘Umar (R.A): The Prophet (pbuh) said: “Whoever wears a garment of fame and vanity, Allaah will dress him in a garment like it on the Day of Resurrection.” According to another version, “…then set it ablaze.” And according to a third version, “will dress him in a garment of humiliation.” Narrated by Abu Dawood, 4029; Ibn Maajah, 3606 and 3607; classed as hasan by Shaykh al-Albaani in Saheeh al-Targheeb, 2089.
And Allah knows best.

A medical doctor by professional training, Dr. Zakir Naik is renowned as a dynamic international orator on Islam and Comparative Religion. Dr. Zakir Naik clarifies Islamic viewpoints and clears misconceptions about Islam, using the Qur'an, authentic Hadith and other religious Scriptures as a basis, in conjunction with reason, logic and scientific facts.

Dr. Zakir is popular for his critical analysis and convincing answers to challenging questions posed by audiences after his public talks. In the last 6 years (by the year 2002, Dr. Zakir Naik has delivered more than 600 public talks in the U.S.A., Canada, U.K., Saudi Arabia, U.A.E., Kuwait, Qatar, Bahrain, South Africa, Mauritius, Australia, Malaysia, Singapore, Hong Kong, Thailand, Guyana (South America) and many other countries, in addition to numerous public talks in India.

He has successfully participated in several symposia and dialogues with prominent personalities of other faiths. His public dialogue with Dr. William Campbell (of USA), on the topic, “The Qur’an and the Bible in the light of Science” held in city of Chicago, U.S.A., on April 1, 2000 was a resounding success.

Sheikh Ahmed Deedat, the world famous orator on Islam and Comparative Religion, who had called Dr. Zakir, "Deedat plus" in 1994, presented a plaque in May 2000 awarded to Dr. Zakir Abdul-Karim Naik for his achievement in the field of Da'wah and the study of Comparative Religion with the engraving "Son what you have done in 4 years had taken me 40 years to accomplish, Alhamdulillah."

Dr. Zakir Naik appears regularly on many international T.V. Channels in more than 100 countries of the world. He is regularly invited for T.V. and Radio interviews. More than a hundred of his talks, dialogues, debates and symposia are available on video cassettes, video CDs and audio cassettes. He has authored books on Islam and Comparative Religion.

Jihad  an Islamic term, is a religious duty of Muslims. In Arabic, the word jihād translates as a noun meaning "struggle". Jihad appears 41 times in the Quran and frequently in the idiomatic expression "striving in the way of God (al-jihad fi sabil Allah)". A person engaged in jihad is called a mujahid; the plural is mujahideen. Jihad is an important religious duty for Muslims. A minority among the Sunni scholars sometimes refer to this duty as the sixth pillar of Islam, though it occupies no such official status.In Twelver Shi'a Islam, however, Jihad is one of the 10 Practices of the Religion.
Jihad in Islam, a term meaning "struggle"; used without any qualifiers it is generally understood in the West to refer to a "holy war" on behalf of Islam.
Muslims use the word in a religious context to refer to three types of struggles: an internal struggle to maintain faith, the struggle to improve the Muslim society, or the struggle to defend Islam.The prominent British-American orientalist Bernard Lewis argues that in the Quran and the ahadith jihad implies warfare in the large majority of cases.In a commentary of the hadith Sahih Muslim, entitled al-Minhaj, the medieval Islamic scholar Yahya ibn Sharaf al-Nawawi stated that "one of the collective duties of the community as a whole (fard kifaya) is to lodge a valid protest, to solve problems of religion, to have knowledge of Divine Law, to command what is right and forbid wrong conduct".
In western societies the term jihad is often translated as "holy war". Scholars of Islamic studies often stress that these words are not synonymous.Muslim authors, in particular, tend to reject such an approach, stressing non-militant connotations of the word.

Origin

The beginnings of Jihad are traced back to the words and actions of Muhammad and the Quran.This encourages the use of Jihad against non-Muslims. The Quran, however, never uses the term Jihad for fighting and combat in the name of Allah; qital is used to mean “fighting.” The struggle for Jihad in the Quran was originally intended for the nearby neighbors of the Muslims, but as time passed and more enemies arose, the Quranic statements supporting Jihad were updated for the new adversaries.The first documentation of the law of Jihad was written by ‘Abd al-Rahman al-Awza’i and Muhammad ibn al-Hasan al-Shaybani. The document grew out of debates that had surfaced ever since Muhammad's death.

Usage of the term

In Modern Standard Arabic, jihad is one of the correct terms for a struggle for any cause, violent or not, religious or secular (though كفاح kifāḥ is also used).For instance, Mahatma Gandhi's satyagraha struggle for Indian independence is called a "jihad" in Modern Standard Arabic (as well as many other dialects of Arabic); the terminology is also applied to the fight for women's liberation.
The term 'jihad' has accrued both violent and non-violent meanings. It can simply mean striving to live a moral and virtuous life, spreading and defending Islam as well as fighting injustice and oppression, among other things.The relative importance of these two forms of jihad is a matter of controversy. A poll by Gallup showed that a "significant majority" of Muslim Indonesians define the term to mean "sacrificing one's life for the sake of Islam/God/a just cause" or "fighting against the opponents of Islam". In Lebanon, Kuwait, Jordan, and Morocco, the majority used the term to mean "duty toward God", a "divine duty", or a "worship of God", with no militaristic connotations. Other responses referenced, in descending order of prevalence:

• "A commitment to hard work" and "achieving one's goals in life"
• "Struggling to achieve a noble cause"
• "Promoting peace, harmony or cooperation, and assisting others"
• "Living the principles of Islam"

Best Jihad

During the Arab spring, many peaceful demonstrations in Arab countries faced violence and gunfire by their government's regime. The gunfires encouraged the protests and fed them to revolutions, based on their strong faith of what is called "the best Jihad". The best Jihad was encouraged by their prophet, Muhammad, saying:

"The best Jihad is the word of Justice in front of the oppressive Sultan [ruler]."

In a battlefield context, when jihad is used to denote warfare, Ibn Nuhaas cited the following hadith to explain the meaning of the "best Jihad":

Ibn Habbaan narrates: The Messenger of Allah was asked about the best jihad. He said: “The best jihad is the one in which your horse is slain and your blood is spilled.” [Al Baqarah 15]

In a similarly worded Hadith to the one above, Ibn Nuhaas cited a hadith from Musnad Ahmad ibn Hanbal, where it states the the highest kind of Jihad, is "“The person who is killed whilst spilling the last of his blood.”[Ahmed 4/144]
It has also been reported that Muhammad considered performing hajj to be the best jihad for Muslim women.

Spiritual struggle

Muslim scholar Mahmoud Ayoub states that "The goal of true jihad is to attain a harmony between islam (submission), iman (faith), and ihsan (righteous living)."
In modern times, Pakistani scholar and professor Fazlur Rahman Malik has used the term to describe the struggle to establish "just moral-social order",while President Habib Bourguiba of Tunisia has used it to describe the struggle for economic development in that country.

Warfare (Jihad bil Saif)

Further information: Mujahideen, Jihadism, and Jihad fi sabil Allah

Within classical Islamic jurisprudence—the development of which is to be dated into the first few centuries after the prophets death—jihad is the only form of warfare permissible under Islamic law, and may consist in wars against unbelievers, apostates, rebels, highway robbers and dissenters renouncing the authority of Islam. The primary aim of jihad as warfare is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state.In later centuries, especially in the course of the colonization of large parts of the Muslim world, emphasis has been put on non-militant aspects of the jihad. Today, Muslim authors only recognize wars with the aim of territorial defense as well as the defense of religious freedom as legitimate.

Whether the Quran sanctions defensive warfare only or commands an all out war against non-Muslims depends on the interpretation of the relevant passages.This is because it does not explicitly state the aims of the war Muslims are obliged to wage; the passages concerning jihad rather aim at promoting fighters for the Islamic cause and do not discuss military ethics.
In the classical manuals of Islamic jurisprudence, the rules associated with armed warfare are covered at great length. Such rules include not killing women, children and non-combatants, as well as not damaging cultivated or residential areas. More recently, modern Muslims have tried to re-interpret the Islamic sources, stressing that Jihad is essentially defensive warfare aimed at protecting Muslims and Islam. Although some Islamic scholars have differed on the implementation of Jihad, there is consensus amongst them that the concept of jihad will always include armed struggle against persecution and oppression.
According to the BBC, when it comes to warfare, Muslims have to obey very strict rules in order to be legitimate:

• The opponent must always have started the fighting.
• It must not be fought to gain territory.
• It must be launched by a religious leader.
• It must be fought to bring about good - something that Allah will approve of.
• Every other way of solving the problem must be tried before resorting to war.
• Innocent people should not be killed.
• Women, children, or old people should not be killed or hurt.
• Women must not be raped.
• Enemies must be treated with justice.
• Wounded enemy soldiers must be treated in exactly the same way as one's own soldiers.
• The war must stop as soon as the enemy asks for peace.
• Property must not be damaged.
• Poisoning wells is forbidden. The modern analogy would be chemical or biological warfare.

Debate

Controversy has arisen over whether the usage of the term jihad without further explanation refers to military combat, and whether some have used confusion over the definition of the term to their advantage.
Middle East historian Bernard Lewis argues that "the overwhelming majority of classical theologians, jurists, and traditionalists (specialists in the hadith) understood the obligation of jihad in a military sense."Furthermore, Lewis maintains that for most of the recorded history of Islam, from the lifetime of the Prophet Muhammad onward, the word jihad was used in a primarily military sense.
Bernard Lewis' interpretation on Jihad is partially correct according to Fiqh Made Easy: A Basic Textbook of Islamic Law which describes Jihad as being "divided into four types:

1. Jihad against the soul: Struggling against the soul to yearn for the Religion, act upon those teachings, and call others to them. (Paraphrased)
2. Jihad against Shaytan: Struggling against Satan without doubts or desires.
3. Jihad against the disbelievers and hypocrites: this is done with the tongue, hand, heart and wealth.
4. Jihad against heretics, liars, and evilfolk: This is best done with the hand, if not the hand then the tongue, if that's not possible then the heart.

Views of different Muslim groups

Sunni

Jihad has been classified either as al-jihād al-akbar (the greater jihad), the struggle against one's soul (nafs), or al-jihād al-asghar (the lesser jihad), the external, physical effort, often implying fighting (this is similar to the shiite view of jihad as well).
Gibril Haddad has analyzed the basis for the belief that internal jihad is the "greater jihad", Jihad al-akbar. Haddad identifies the primary historical basis for this belief in a pair of similarly worded hadith, in which Mohammed is reported to have told warriors returning home that they had returned from the lesser jihad of struggle against non-Muslims to a greater jihad of struggle against lust. Although Haddad notes that the authenticity of both hadeeth is questionable, he nevertheless concludes that the underlying principle of superiority internal jihad does have a reliable basis in the Quran and other writings.
In contrast, the Hanbali scholar Ibn Qayyim Al-Jawziyya did believe that "internal Jihad" is important but he suggests those hadith as weak which consider "Jihad of the heart/soul" to be more important than "Jihad by the sword". Contemporary Islamic scholar Abdullah Yusuf Azzam has argued the hadith is not just weak but "is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality."
Muslim jurists explained there are four kinds of jihad fi sabilillah (struggle in the cause of God):

• Jihad of the heart (jihad bil qalb/nafs) is concerned with combatting the devil and in the attempt to escape his persuasion to evil. This type of Jihad was regarded as the greater jihad (al-jihad al-akbar).
• Jihad by the tongue (jihad bil lisan) is concerned with speaking the truth and spreading the word of Islam with one's tongue.
• Jihad by the hand (jihad bil yad) refers to choosing to do what is right and to combat injustice and what is wrong with action.
• Jihad by the sword (jihad bis saif) refers to qital fi sabilillah (armed fighting in the way of God, or holy war), the most common usage by Salafi Muslims and offshoots of the Muslim Brotherhood.

Some contemporary Islamists have succeeded in replacing the greater jihad, the fight against desires, with the lesser jihad, the holy war to establish, defend and extend the Islamic state.

Sufic

The Sufic view classifies "Jihad" into two; the "Greater Jihad" and the "Lesser Jihad". Muhammad put the emphasis on the "greater Jihad" by saying that "Holy is the warrior who is at war with himself".In this sense external wars and strife are seen but a satanic counterfeit of the true "jihad" which can only be fought and won within; no other Salvation existing can save man without the efforts of the man himself being added to the work involved of self-refinement. In this sense it is the western view of the Holy Grail which comes closest to the Sufic ideal; for to the Sufis Perfection is the Grail; and the Holy Grail is for those who after they become perfect by giving all they have to the poor then go on to become "Abdal" or "changed ones" like Enoch who was "taken" by God because he "walked with God". (Genesis:5:24) here the "Holy Ones" gain the surname "Hadrat" or "The Presence".

Islamic Jihadi groups

The Assassins - 1124

The fedayeen were the ardent followers of Hasan-i Sabbah (d. 1124), a leader of Ismail Shia in Iran, Iraq, and in Syria. Known to the west as the Assassins.The Assassins are regarded as "the first group to make systematic use of murder as a political weapon." Established in Iran and Syria in the eleventh and twelfth centuries, they used assassination and terrorism with the aim of overthrowing Sunni Islam's order and establishing their own.

Fedayeen-i Islam

The most open and clear religious fedayeen in the modern period were the Fedayeen-i Islam. Through assassinations of secular officials they aimed at changing the regime in Iran towards Islamization and introduce Sharia law.
In the 1890s the Shiite leadership in Iran became very involved in violence, terrorism via Fedayeen-i Islam. Meaning the "self-sacrificers of Islam" they followed Shia theology, targeting British and Russian officials for assassination.
Ayatollah Khomeini, leader of the Shiites in Iran was from the same area as the earlier "assassins". The Hur Brotherhood was another group of Assassins that emerged from a combination of religion and politics in the 1890s, modern fedayeen, like the Assassins, find strength in the promise of a reward in "paradise."
The Ayatollah was very involved with the Fedayeen-i Islam who had a "network of holy killers engaged in repeated attempts at political assassinations." In 1944 he published: Kashf al-Asrar ("the Revealing of Secrets"), served as a guidance for the violent Fedayeen.Indeed, the militant group covered for the Ayatollah Khomeini until he became in power.

Muslim brotherhood

In 1928, Hassan al-Banna founded the Muslim Brotherhood, a rigidly conservative and highly secretive Egyptian-based organization dedicated to resurrecting a Muslim empire (Caliphate). According to al-Banna, "It is the nature of Islam to dominate, not to be dominated, to impose its law on all nations and to extend its power to the entire planet."The Muslim Brotherhood, also called Muslim Brethren (jamiat al-Ikhwan al-muslimun, literally Society of Muslim Brothers), it opposes secular tendencies of Islamic nations and wants return to the precepts of the Quran, and rejection of Western influences. Al Bana was Born out of the extreme Muslim right wing's desire to counter the ideology of modernization, the Brotherhood's platform included a strict interpretation of the Quran (Quran) that glorified suicidal violence. Along with Al Banna, the grand Mufti of Jerusalem Haj-al Amin Al-Husseini was also an enormously influential Muslim leader of the time. Together, the two created a powerful and popular Islamist party by classically appealing to fundamentalist Islamic principals while blaming the world's problems on the Jews.Al-Banna also gave the group the motto it still uses today: "Allah is our purpose, the Prophet our leader, the Quran our constitution, jihad our way and dying for God our supreme objective." The 9/11 Commission Report states the Brotherhood's influence on Osama bin Laden and on Sheik Omar Abdel Rahman responsible for the 1993 attack on the WTC.  An important aspect of the Muslim Brotherhood ideology is the sanctioning of Jihad such as the 2004 fatwa issued by Sheikh Yousef Al-Qaradhawi making it a religious obligation of Muslims to abduct and kill U.S. citizens in Iraq.
It advocated a war of Arabism and Islamic Jihad against the British and the Jews.
The Muslim brotherhood waged a "Holy war" against Syria after the Hama massacre.
The BBC explains how the roots of Jihad and the origins of Bin Laden's concept of jihad can be traced back to two early 20th century figures, who started powerful Islamic revivalist movements in response to colonialism and its aftermath. al-Banna blamed the western idea of separation between religion and politics for Muslims' decline. In the 1950s Sayed Qutb, Muslim Brotherhood's prominent member, took the arguments of al-Banna even further. For Qutb, "all non-Muslims were infidels - even the so-called people of the book, the Christians and Jews," he also predicted an eventual clash of civilisations between Islam and the west. "Qutb inspired a whole generation of Islamists, including Ayatollah Khomeini." The Muslim world widely accepted his ideology post Arabs' defeat in the 1967 war.
The Muslim Brotherhood has been involved in violent attacks. From its Islamic theme in its symbolism: on its flag there's a brown square frames a green circle with a white perimeter. Two swords cross inside the circle beneath a red Quran. The cover of the Quran says: "Truly, it is the Generous Quran." The Arabic beneath the sword handles translates as "Be prepared." A reference to a Quranic verse that talks of preparing to fight the enemies of God.It is among 17 groups categorized as "terrorist organizations" by the Russian government,as well as in Egypt, where they started to perform terrorist attacks, now banned by that government.
Scholar states that in "The Muslim Brotherhood's Conquest of Europe," its real goal is to extend Islamic law Sharia throughout Europe and the United States
Contemporary Islamism holds that Islam is now under attack, and therefore -experts explain-

Jihad is now a war of defense, and as such has become not only a collective duty but an individual duty without restrictions or limitations. That is, to the Islamists, Jihad is a total, all-encompassing duty to be carried out by all Muslims – men and women, young and old. All infidels, without exception, are to be fought and annihilated, and no weapons or types of warfare are barred. Furthermore, according to them, current Muslim rulers allied with the West are considered apostates and infidels. One major ideological influence in Islamist thought was Sayyid Qutb. Qutb, an Egyptian, was the leader of the Muslim Brotherhood movement. He was convicted of treason for plotting to assassinate Egyptian president Gamal Abd Al-Nasser and was executed in 1966. He wrote extensively on a wide range of Islamic issues. According to Qutb, "There are two parties in all the world: the Party of Allah and the Party of Satan – the Party of Allah which stands under the banner of Allah and bears his insignia, and the Party of Satan, which includes every community, group, race, and individual that does not stand under the banner of Allah." 

In the "Holy land foundation" case of the Palestinian Arab al-Arian's involvement in funding terror organization, the Muslim Brotherhood's papers detailed plan to seize U.S. The Group's takeover plot emerged when revealed a handful of classified evidence detailing Islamist extremists' ambitious plans for a U.S. takeover. Terrorism researchers said "the memos and audiotapes, many translated from Arabic and containing detailed strategies by the international Islamist group the Muslim Brotherhood, are proof that extremists have long sought to replace the Constitution with Shariah, or Islamic law," paving its way via a plot to form "a complex network of seemingly benign Muslim organizations whose real job, according to the (US) government, was to spread militant propaganda and raise money." The Muslim Brotherhood created some American Muslim groups and sought influence in others, many of which are listed as unindicted co-conspirators in the Holy Land case, such as CAIR.

On a website devoted to Ramadhan, the Muslim Brotherhood posted a series of articles by Dr. Ahmad 'Abd Al-Khaleq about Al-Walaa Wa'l-Baraa, an Islamic doctrine which, in its fundamentalist interpretation, stipulates absolute allegiance to the community of Muslims and total rejection of non-Muslims and of Muslims who have strayed from the path of Islam. In his articles, the writer argues that according to this principle, a Muslim can come closer to Allah by hating all non-Muslims -Christians, Jews, atheists, or polytheists - and by waging jihad against them in every possible manner. 

Indeed, the Muslim Brotherhood has a long-standing war on the West. From 1948 until the 1970s it engaged in assassinations and terrorism in Egypt, and has indoctrinated many who went on to commit acts of terror.     Muslim Brotherhood's supreme guide issued the statement that Al Qaeda's "Bin Laden is a Jihad Fighter."
The accused mastermind of the 9/11 terror massacre, Khalid Sheikh Mohammed was raised in Kuwait and joined the Muslim Brotherhood at age 16.

Jihad In Kashmir

Today Pakistan is faced more with adamant Hindu chauvinism riding on the election campaign of Bharatiya Janta Party to retain power at all cost even if it comes to ruling the graves and 'shamshans'. India at the moment is a state without a statesman who can lead the people by the hand to serve the country and the nation.
Ground realities do not demand a war or a war-like situation for the third time of the fifty years of the existence of the country, the powers that are in India would sadly be mistaken if they think that war is always a solution to the problem. Bullying tactics and that too on the advice of a so-called friend whose track record is that he has never been a friend in need to his professed ally will be the greatest mistake of India - 'DUSHMAN RA NA TAMA HAQEER BECHARA SHAMURD' meaning thereby that the enemy should not be taken to be weakling. Pakistan may be a smaller country in size but not in brain, brawn and manpower, the history of Islam for the last fourteen hundred years is full of the deeds of heroes on the battlefields, every able bodied Musalman in Pakistan is a veritable soldier and fighter and takes inspiration from Jang-e-Badar when more than a thousand years ago 313 Musalmans were pitted against 1,000 non-Muslims who were defeated leaving behind a large booty in men and material.
India at the moment is faced with a lost diplomatic battle in the United Nations in the face which the Indian rulers are trying to consolidate their hold on the Muslim population of Kashmir in the face of a solemn promise given by the first Indian Prime Minister to hold a plebiscite in Kashmir. The Indian Prime Minister could not rise to the level of a statesman to stand by his words and hold the plebiscite. According to the biographers of Pundit Nehru, Kashmir has become an article of faith with him simply because he himself hailed from Kashmir. Kashmir is not the problem of India as such, it is only a problem of the rulers, the legacy of which has been handed down by Pundit Nehru the first Prime Minister who ruled for sixteen years and his daughter ruled for another ten years with his grandson for another couple of years. People in Shillong in Assam and Trevendrum in South are least interested to suffer the devastation and death of wars to retain Kashmir against the will of the Kashmiris. India would be better advised if nothing else to hold a plebiscite on Indian soil on this issue. Surely no Indian would like to face the devastation and death in order to keep a particular set of rulers in power.
The Nawab of Junagarh signed the accession of its state to Pakistan but the people being Hindu in majority, the state was forcibly taken over by India, should not Kashmir go the same way inspite of the instrument of accession signed by the Hindu Maharaja under Indian coercion and against the will of the people. India has no moral, legal or international right to hold Kashmir simply because United Nations is a weak international body which cannot give effect to its own resolutions.
The present fight in Kargil, Drass and Batalek sector will prove a waterloo for Hindu chauvinism and military adventurism, the people over there have been dubbed as intruders temporarily though with the successful diplomatic efforts of India, diplomacy is no answer to the spirit of Jihad, where people like Shaheed Major Mohammed Kazim lose their lives but retain the objective. It is a slur to call such persons as intruders, he is the man from Kharmang Baltistan who graduated from Gordon College Rawalpindi and could not be recruited in Pakistan Army and he joined the Azad Kashmir Regular Forces (AKRF) as a commissioned officer, he gallantly fought on different fronts of Kashmir for 11 years and in recognition of his gallantry in 1963-64 Captain Mohammed Kazim was decorated with Sitara-e-Jurat award by President Mohammed Ayub Khan and was also given special commission in Pakistan Army. Major Kazim fought gallantly in 1965 war with India, his devotion to duty and act of bravery and gallantry led him to Behrab Bazaar in East Pakistan in 1971 where he gave his life for the cause of Pakistan, it is not possible to kill the undaunted spirit of man and it will not be possible for India to do so in Kargil and rule over graveyards and 'shamshans' in their own country. Let India not forget that diplomats are always diplomats where spirit of truth and bravery are only bywords and their meaning may be different on different occasions. This is what happened in 1971 and this can happen in 1999. This is how American diplomacy runs, the only interest of USA is to back up India to an extent where it can prove an effective adversary to China and when the American task is done and India will be treated like a used shell as they did with the then policeman of the East, Raza Shah Pahalvi who could not even get an inch of land in USA for his graveyard which President Anwar Saadat condescended to offer for the royal matrimonial alliance between the rulers of Egypt and the fallen ruler of Iran.
Hindu all over India are advised to understand the spirit of Jihad which has been an article of faith for the Musalmans right from the day the Holy Prophet (SAW) led the battle of Badar in 623 AD. When a Musalman goes for Jihad he carries his coffin with him as a part of his military outfit with the hope of becoming a Shaheed who never dies and goes to heaven and if per chance he returns, he is a Ghazi - the Victorious. It was this spirit with the 313 Mujahideens in the Ghazawa-e-Badar in 623 AD which routed 1,000 non-Muslims, there were the Mujahideens fighting in Afghanistan who defeated another Super Power to ashes and there are the Mujahideens fighting in Kargil, Drass and Batalek and not the Pakistan Army, but when it comes to a war India will have to face 13 crore Mujahideens who are inspired by the spirit of Kalma-e-Tayyaba - LA ILLAHA ILLALAH MOHAMMEDUR RASOOL ALLAH with implicit faith in God and ready to lay down their lives as Shaheed. The Indian rulers must realize that their own caste system is going to pay back in their own coins and fifteen crores of Harijans would take it as an opportunity to get rid of their scheduled place in Indian society with political upheavals in East, West and South. In India, on top of it this is the last chance for Kashmiris and Pakistanis to stand up and rise to the occasion against the military adventurism of India backed by G-8 and led by the sole super power. The great super power is a great champion of human rights, but their conscience is dead when it comes to Kashmir where 60,000 people have been killed by the Indian Army. Were they intruders? World conscience must move to protest against murder, loot and arsons in Kashmir by the armed forces of India. Where the only interest of America is to prop up India as an effective adversary to China and obtain India's signatures on CTBT and NPT and add another feather to its cap before the Presidential Elections in America. This is the time now for Pakistan full of martial races and spirit to fight the followers of Ghandhian philosophy of 'Ahimsa' in India who are being misled by a handful of upper class Hindus and oppose India's main supportter.