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Statistically Guaranteeing Pakistan’s Invincibility by Dr. David Leffler


Statistically Guaranteeing Pakistan’s Invincibility


Dr. David Leffler

An article published in The News (“202 apprentices complete aero technical training,” 30 October 2014) reports that Air Marshal Sohail Gul Khan Vice Chief of the Air Staff, asserted that the Pakistan Air Force (PAF) is a highly professional force that is committed to provide an invincible defence shield to the aerial frontiers of Pakistan. The article further reveals that in order to achieve such invincibility, the PAF has taken bold decisions to induct hi-tech weapon systems.

Invincibility is a commendable goal – but can hi-tech weapons systems really provide an invincible defense shield? Sohail Gul Khan appears to be a realist because, according to the article, he emphasized that Pakistan is facing daunting challenges of internal and external security. But “invincible” means “incapable of being defeated.” Throughout time, great warriors have strived to achieve invincibility, but without success. History shows that adversaries inevitably devise methods to counter new weapon systems, and no doubt they will do the same in Pakistan.

Fortunately, there is a science-based approach that can protect Pakistan from both internal and external threats. It is appropriately termed, Invincible Defense Technology (IDT), because it assures invincibility, peace and even economic progress, to the nation and the military that employ it.

Invincible Defense Technology (IDT), a Proven, State-of-the-Art, Non-violent Military Solution

The IDT approach to defense has its basis in a radically new preventive model that has been thoroughly field-tested in numerous world battlegrounds. This approach results in rapid reduction of individual, societal and national collective stress. Its methods have been proven and adopted as part of the training of America’s future commanders at Norwich University, a nationally respected and oldest military academy in the USA (see also the YouTube videoMeditation Improves Performance at Military University“). IDT is further validated by 23 peer-reviewed studies carried out in both developed and developing nations. Its coherence-creating effect has also been documented on a global scale in a study published in the Journal of Offender Rehabilitation. When large assemblies of civilian IDT experts gathered during the years 1983–1985, international conflict decreased 32%, terrorism-related casualties decreased 72%, and overall violence was reduced in nations without intrusion by other governments.

IDT is totally unlike any other defense technology because it does not use violence in an attempt to quell violence. It is a more civilized approach, one especially worthy of nations that abhor violence as a means to power. IDT uniquely goes to the root cause of violence – the built-up stress in the individual and collective consciousness. Scientists have evidence that high levels of collective societal stress are the underlying cause of war, violence, crime and terrorism. When the IDT methodology is applied, stress levels throughout the population are rapidly reduced.

In an environment of lowered stress even staunch adversaries find ways to cooperate and overcome long-standing differences.

IDT Reduces Societal Stress

IDT uniquely neutralizes the underlying power base of contending groups, which is the stress, frustration and civil dissatisfaction prevailing in the general population. By eliminating the root cause of insurgency, violent outbreaks are pre-empted and prevented. IDT is effective because it gets to the heart of the matter. Terrorism often thrives in nations in which decades or even centuries of under-employment, poverty, and hunger have created a huge societal weight of stress, frustration and endemic unhappiness. This inevitably finds expression in acts of terrorism, civil unrest, social violence, and a downward spiral of economic degradation.

A specially trained military unit, an “IDT Prevention Wing of the Military,” uses IDT to reduce stress in the national collective consciousness. IDT could also be introduced into other large groups such as the police forces, or militias. As the stress and frustration ease, the population is more capable of finding orderly and constructive solutions to their problems.

Experience with IDT in other war-torn nations demonstrated increases in economic incentive and growth. Entrepreneurship and individual creativity also increased. With increased civic calm, people’s aspirations are raised and a more productive and balanced society emerges. Such a society abhors violence as a means for change or as an expression of discontent. With this, the ground for terrorism is eliminated. What is more fascinating, this change takes place within a few days or weeks after IDT is introduced. The changes are measurable from such statistics as crime rates, accidents, hospital admissions, infant mortality, etc.

Military personnel in Latin America, Africa and Asia practice group Transcendental Meditation to help protect their nations from terrorism and war


Rapid Transformation Through IDT

The daily routine for the IDT military personnel includes the non-religious practice of the Transcendental Meditation program along with its advanced form, the TM-Sidhi program. As a societal coherence-creating military unit, they practice these programs twice a day, seven days a week, preferably in a secure location near the targeted population. 

Such coherence-creating groups have achieved positive benefits in society, shown statistically, in a short time. Modern statistical methods used in this research show a low probability of any explanation other than a causal influence of the technology.

The IDT approach has been used during wartime resulting in the reduction of fighting, a decreased number of deaths and casualties, and an improvement in progress toward resolving the conflict peacefully. The war in Lebanon in 1983 was dramatically impacted in a peaceful way by an IDT Intervention Group. A thoroughly documented study of this phenomenon was published in the Journal of Conflict Resolution, and summaries of follow-up studies were published in the Journal of Social Behavior and Personality and the Journal of Scientific Exploration.


IDT works by utilizing our natural human brain mechanics, the most powerful natural resource possessed by every nation on earth. The beneficial transformational effects of IDT have been statistically proven numerous times to decrease and prevent violence and terrorism, and boost the economy.

IDT defense technology supersedes all other known defense technologies (which are based on electronic, chemical, and/or nuclear forces). These old, fear-based modalities are ultimately self-destructive for any nation, and for the human race as a whole, and must be replaced with IDT. So far, IDT is the only known, proven constructive approach.

The military that deploys this powerful, human-resource-based technology disallows negative trends and prevents enemies from arising, and as a result, it has no enemies. No enemies means no war, terrorism and no insurgency.

The Time for Action is Now

In his speech Air Marshal Sohail Gul Khan also asserted that the PAF must incorporate contemporary training concepts and methodologies. IDT is the twenty-first century’s leading-edge defense system. If the Pakistan Air Force establishes IDT Prevention Wings of the Military, they will ease high tensions, reverse mistrust, crush hatred, create stability and permanently prevent war and terrorism. Extensive scientific research objectively says, “Yes, the system works.” Why not use it in Pakistan? Time is running out. The best time to act is now, before Pakistan’s perilous situation worsens.

About the author:

Dr. Leffler served as an Associate of the Proteus Management Group at the Center for Strategic Leadership, US Army War College where he was published in “55 Trends Now Shaping the Future of Terrorism” – a US government-sponsored report aimed at governmental and military leaders. This groundbreaking report includes sections by Dr. David Leffler on Invincible Defense Technology, including an appendix entitled: “An Overlooked, Proven Solution to Terrorism.” Excerpts about Invincible Defense Technology taken from the 254 page report are available online at: http://www.DavidLeffler.com/terrorism-trends.html  Note: The entire paper version of the report is available online at:
Currently Dr. Leffler serves as the Executive Director at the Center for Advanced Military Science (CAMS) in Fairfield, Iowa and teaches IDT. He is on Twitter and Facebook.


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Does Society Want Peace? by Javed Ghamdi

Does Society Want Peace?
Javed Ghamdi

The Pakistani nation, hostage to some of the worst forms of terrorism, much of it inbred, has been debating on whether or not talks with the Taliban would be productive. Most of the discussions revolve around whether it is justifiable to sit across the table with those who have caused thousands of civilians, among them children, as well as security forces to be killed or crippled. A large group favours dialogue, arguing that serious talks have never really been given a chance whilst the so called war on terror remained a proxy war for the US. Predictions are bandied about, and the best of analysts can do just that- analyse a situation that has become alarmingly unequal.

As a society, the Pakistani nation has rarely pondered, at least not deeply or collectively, whether it wants peace, or continuous strife. This may sound absurd, because have not people been literally clamouring for peace everywhere, have not successive governments made promises of ensuring peace and security and has not peace been the most prominent and popular of all topics of media talk shows, newspaper articles, political discourse and public meeting slogans?

Despite the brandishing of the peace slogan, the Pakistani society at large has become a violent and war mongering mix of individuals. Excluding militants, terrorists and criminals, most of us belong to this group: the common man who believes that it is right to enforce particular laws of the Sharia’h in Pakistan because it is an Islamic state; anyone who is a non Muslim is wajib-ul-qatal, or at least is a second rate citizen; anyone who dares to speak his mind and criticize or merely express a difference of opinion from standard interpretation of Islamic teachings ought to be killed, and mono dimensional religious indoctrination is another term for the way to paradise. This thinking has become so deeply etched in the psyche of a common Muslim in Pakistan that views and opinions that venture to suggest alternates are met immediately with violent reactions. If the first, almost unconscious response is to make an attack, it is small wonder that more serious forms of violence have developed and been condoned. With minds that are closed to any discussion or debate on religious views, particularly those that relate to public laws, society has turned its back on the only path towards a peaceful existence; that of mutual respect, consultation and freedom of expression. These are the building blocks of Islam, as they are of any true and authentic democracy. Islam gave choice to man, and linked it to both freedom and responsibility. Nowhere have Islamic teachings promoted oppression, least of all in its own name.

Religion in today’s Pakistan has taken various forms, almost all of them being either ritualistic, having no resemblance to the Islam that Prophet Mohammed (pbuh) brought, as did all other prophets before him. This was the Islam that came to purify man, gave him guidance from God, and taught him to love his fellow beings, reflect deeply, gain knowledge and do good deeds. The latter were defined as creating a society within which there would be equity, justice, kindness and mercy for all, regardless of creed, gender or status. This was a society where a Muslim would be the best example in terms of relations with others and honesty of dealings. It was not a society where followers of other religions would be hounded, age old statues of religious value to others be destroyed, women banned from education and public life and men forced to wear beards. This was not the Islam where an autobiography by a young courageous girl would be banned from schools or its inauguration cancelled; where a provincial governor would be killed by his guard who would then be garlanded by lawyers; where a 65 year old would be sentenced to death because he was silly enough to declare himself a prophet. It was certainly not the Islam that called for enforcement of particular kind of laws upon a society that was still struggling for the basic necessities of survival.

Distorted interpretations of this great religion have been hammered often by using religious rhetoric by vested interests. So much so that society feels that if it does not believe in these narratives, it will lose its faith. Our so called religious personalities have managed to relieve most of us with the God given gift of thinking about religion for ourselves, and making up our own minds about what is wrong and right. The oppression began by subduing the God given right to think for oneself; it continues with mass murders, and those who were oppressed have become almost indistinguishable from their tormentors.

When a society loses its ability to think and listen, and in turn the courage to speak up without fear of retribution, it begins to decay. We may be the target of militants who kill us physically, but we have already allowed ourselves to die a slow intellectual and spiritual death. Each time we believe in some religious rhetoric, or fail to condemn an act that has not been sanctioned by God for us to take, we become accomplices and militants.

Unless the average Muslim in Pakistan realizes how he has contributed to this unending game of killing those who do not conform to one’s world view, and unless he understands that God will hold him responsible for his belief and practice of Islam, both as an individual and as a member of a society, peace will remain elusive. We cannot bring peace when we ourselves are violent and ready to kill others, verbally, spiritually and intellectually. For that is what we have done to our society. For peace, we must learn to stand up for our right to dissent, on all including religious matters. And demonstrate zero tolerance for those who muzzle it.


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WE LOVE YOU : The Holy Nabi Sayyidina wa Maulana Muhammad



















































The Holy Nabi


Sayyidina wa Maulana











Question: Please give me the evidence about Eid-e-Milad-un-Nabi in the light of Qur’an & Ahadith? 


Before writing the arguments of Eid Milad-un-Nabi (Sallallahu alayhi wa Sallam), we want to clear the meaning of Milad according to literature and shariah.

The word Milad has been derived from “viladut” which means birth. Therefore, according to Arabic language, milad is a word which signifies the place and time of birth. In the light of shariah, we mean, Milad is to remember the events which took place at the birth time of the Nabi Akram (Sallallahu alayhi wa Sallam) and we get the opportunity of narrating the seerat of the Nabi (Sallallahu alayhi wa Sallam) on this occasion, we also presents the Holy Nabi (Sallallahu alayhi wa Sallam) gifts of durood -o- salam. We mention before the people attributes and praises of the Nabi (Sallallahu alayhi waSallam). We do not believe that Milad is specified with same night but, we believe that the remembrance of the Holy Nabi (Sallallahu alayhi wa Sallam) is incumbent in each minute and second of time and every Muslim should act it sunnahs in the whole life time. Milad un Nabi (Sallallahu alayhi wa Sallam) is a great source of preaching. It is incumbent for scholars to teach Muslims nations on this Holy occasion, moral behavior of the Holy Nabi, (Sallallahu alayhi wa Sallam) his antiquates, His affairs, His serat, His dealings and His worships.

Now, we write the proofs of Milad from the Holy Qur’an , the hadith of the Nabi Pak (Sallallahu alayhi waSallam) and consensus of Ulema. 

Evidence of the Holy Qur’an

The Qur’an ic ayats prove that to celebrate Milad is not only a proper deed but it is also praiseworthy.

1) Allah Ta’ala says in Qur’an :

The Salaam is on Him the day when he was born and the day when he will die and the day when he will be raised alive.” [Kanzul Iman the translation of Holy Qur’an , Sura Al-Maryam, Ayat 15]

In the above ayat, Allah Subhanahu wa Ta’ala has mentioned the complete Milad of Hazrat Sayyidina Yahya (‘Alayhis-Salaam). And before this Allah Almighty has mentioned the events which took place before the birth. It is the same way of celebrating birth day as Ahlus-Sunnah adopts for the Milad of the last Nabi (Sallallahu alayhi wa Sallam) of Allah Almighty. In other words the Nabiy-Allah, Hazrat Sayyidina Isa bin Maryam (‘Alayhis-Salaam) celebrate his own milad.

2) As Allah Almighty says:

And the same peace on me the day I was born and the day I will die and the day I would raised alive.” [Kanzul Iman the translation of Holy Qur’an , Sura Al Maryum , Ayat 33]

Before this ayat, Allah Almighty has stated the whole story of Maryum (Alayhas-Salaam) that who she got pregnant and gave birth her great son, the Nabi of Allah, Sayyidina Isa (‘Alayhis-Salaam). Allah Almighty also mentioned the words of Sayyidina Isa (Alaihis Salam) by which Sayyidina Isa (Alaihis Salam) praised himself. This style of narrating story is nothing but celebration of Milad of Hazrat Sayyidina Isa, Alaihis Salam. Ahle Sunnat also narrate the story of Holy Nabi Muhammad (Sallallahu alayhi waSallam) in the same style. We too narrate the events which took place before the birth and after it as Allah Almighty narrated about Sayyidina Yahya and Sayyidina Isa (Alaihimus Salam). Therefore, a person who has eyes of justice, will obviously accept that to celebrate Milad is an important deed which Allah Almighty has done. So it proves that the bases of Milad is found in the Holy Qur’an.

3) Allah Almighty says:

And remind them of the days of the Allah.” [Kanzul Iman the translation of Holy Qur’an , Sura Ibrahim, Ayat5]

In this ayat Allah Almighty orders his Nabi Musa ‘Alayhis-Salaam to remind his nation the days of Allah Almighty. “The days of Allah” are those days in which great events took place or Allah Almighty bestowed his great rewards to his creature. As the Holy Qur’an testifies this explanation of the days of Allah Almighty. In the Holy Qur’an, Sayyidina Musa Alaihis Salam says:

And when Musa said it his people remember Allah’s favor upon you, when he delivered you from Firawn’s people who used to afflict you worsly, and slaughter your sons and let your daughters live and in it there was shown great mercy of your lord.” [Kanzul Iman the translation of Holy Qur’an , Sura Ibrahim , Ayat 6 ]

According to Allah’s Ayat, emancipation of the nation of Sayyidina Musa Alaihis Salam from Firawn is a day of Allah, so the birth day of the Holy Nabi Muhammad (Sallallahu alayhi waSallam) is, with any doubt, also a day of Allah, because the Nabi Muhammad (Sallallahu alayhi wa Sallam) emancipated whole world from the darkness of ignorance and brought them to the light of guidance. Therefore, the birthday (Milad) of the Holy Nabi (Sallallahu alayhi wa Sallam) deserves to be celebrated then the celebration of any other event. In case we would not be grateful to Allah Almighty for his favor, that is Muhammad (Sallallahu alayhi wa Sallam). He will punish us severely . As Allah Almighty says :

And remember when your lord proclaimed, if you will be great full then I shall give you more and if your thankless then my treatment is severe.” [Kanzul Iman the translation of Holy Qur’an , Sura Ibrahim , Ayat 7

4) Allah Almighty says :

Then remember the bounties of Allah and wander not in the earth spreading mischief.” [Kanzul Iman the translation of Holy Qur’an , Sura Araf , Ayat 74]

In the above ayat Allah Almighty orders us to remember his bounties and rewards. The last Nabi of Allah Ta’ala, Sayyidina wa Mawlana Muhammad (Sallallahu alayhi wa Sallam) is, undoubtedly, great blessing of Allah Almighty for whole mankind. Allah Almighty himself considers the Holy Last Messenger (Sallallahu alayhi wa Sallam) his great favor for mankind as He says:

Undoubtedly, Allah did a great favor to the Muslims that in them from among themselves sent a messenger who recites unto them His Ayats and purifies them and teaches them the Kitab and Hikmah and necessarily before that they were certainly apparent error.”  [Kanzul Iman the translation of Holy Qur’an , Sura Ale Imran , Ayat 164]

Therefor, according to Allah’s commandments in Holy Qur’an, we must remember the beloved Nabi of Allah, Sayyidina wa Mawlana Muhammad (Sallallahu alayhi waSallam) and Milad-un-Nabi is a best way of remembrance of the greatest Nabi (Sallallahu alayhi wa Sallam). In other words, Allah Almighty says:

And publicize well the favor of your Rabb (lord)” [Kanzul Iman the translation of Holy Qur’an , Sura Al Duha , Ayat 11]

The Companion of the Holy Last Messenger (Sallallahu alayhi wa Sallam) Hazrat Abdullah Ibne Abbas (Radhi Allahu Ta’ala Anhu) explained the word favors. He says here, “In this ayat favor signifies the Nubuwwat and al-Islam.” [Tafseer Ibne Abbas, Sure Al Duha, Page 651].

So in the light of the given explanation by the cousin of the Holy Nabi (Sallallahu alayhi wa Sallam), we can say that Allah Almighty orders us to remember Sayyidina Rasul-e-Akram (Sallallahu alayhi wa Sallam) in our gatherings between the people, in our mosque between the worshiper and in our houses between our families and Milad un Nabi (Sallallahu alayhi wa Sallam), as I have written is a best way for this Qur’anic purpose.

4) Allah Almighty orders us :

Say you oly Allah’s grace and his mercy, on it therefore let them rejoice. That is better then all their wealth.

In this ayat, Allah Almighty orders us to enjoy on his grace and mercy. If we see around us we find that each favor of Allah Almighty is great mercy for us. Even our existence is also a mercy of Allah Almighty. But the greatest of Allah is the Holy Nabi (Allah’s Grace and Peace be upon him). As Allah Almighty says:

And we sent not you but as Rahmah for all worlds.” [Kanzul Iman the translation of Holy Qur’an , Sura Al Ambiya, Ayat 107]

So according the Qur’anic teachings, it is necessary for us that we must be happy and pleased on the birthday of the Holy Nabi (Sallallahu alayhi wa Sallam). The one who pleases with the Holy Nabi (Sallallahu alayhi wa Sallam) is really a true follower of the Holy Qur’an. And it is obvious that, in whole world Muslims celebrates Milad un Nabi (Sallallahu alayhi wa Sallam). Especially for enjoying the mercy of Allah Almighty that is the beloved Nabi of Allah Almighty (Sallallahu alayhi wa Sallam). Therefore the Holy Qur’an itself confirms the Milad un Nabi (Allah’s Grace and Peace be upon him).

5) The gathering of Milad un Nabi (Sallallahu alayhi wa Sallam) incite Muslims on saying Darood and Salaam upon Sayyidina Rasulullah (Sallallahu alayhi wa Sallam) Allah Almighty says:

Oh you who I believe send upon Him blessing and salute Him fully well in abundance. [Kanzul Iman the translation of Holy Qur’an , Sura Al Ahzab , Ayat 56]

According to Shari’ah, a thing which is desired by Shari’ah, is exactly a like an aim of Shari’ah. And the benifit of durood-o-salam are so much in numbers that can not be counted. Durood-o-salam causes for the help of Allah Almighty in this world and here after. So milad un Nabi (Sallallahu alayhi wa Sallam) is a source of fulfilling the commandments of Allah Almighty

6) Allah Almighty says:

And all that we narrate to you of the tidings of the messengers is for the purpose of strengthening your heart therewith. [Kanzul Iman the translation of Holy Qur’an , Sura Hood, Ayat 121]

This Ayat ul-Karim reveals that the Hikmah of mentioning the stories and events of Nabiyyen (Alayhim Salaam ajma’in) was to stand fast the heart of the last Nabi (Sallallahu alayhi wa Sallam). And it is obvious that we are, also today, in need of being stand fast. We must know that how, the Nabi of Allah (Sallallahu alayhi wa Sallam) faced the problems of his time so that we may face the problems of our times according to the Sunnah. Therefore Milad un Nabi (Sallallahu alayhi wa Sallam) provides us an opportunity to know about the affair of the Nabi (Sallallahu alayhi wa Sallam).

Evidence of Hadith

(Narrations of the Holy Nabi (Allah’s Grace and Peace be upon him)

There are many narrations, which proves the Milad sharif but I write a few.

1) The Nabi of Allah (Allahs Grace and Peace be upon him) himself stated his own birth from very beginning He says: “I had been transferred, continuously, from purified offspring to purified wombs. I had been given birth by a lawful marriage not by adultery. When Allah Almighty sent Adam Alaihis Salam on earth so He put me in his spine and then transferred in Nuh Alaihs salam in his boat, and then in Ibrahim Alaihis salam Allah Alighty transfered me continuesly from nobel offsprings to the purified wombs up to that He brought me in my parents who never committed adultery.” [Tafseer Ruhul biyan, Vol. 3, Page 54]

As we have written in the beginning that Milad means the time of birth or place of birth. So the Holy Nabi (Sallallahu alayhi wa Sallam) himself celebrated his own Milad. In the same way Ahlus-Sunnah following the Holy Nabi (Sallallahu alayhi wa Sallam) narrate the events of the birth of the Holy Nabi (Allah’s Grace and Peace be upon him) .This hadith is the clear proof Milad un Nabi (Sallallahu alayhi wa Sallam) and as well as tell us that to celebrate Milad un Nabi (Sallallahu alayhi wa Sallam) is not innovation (bid’at) but it is a sunnah (tradition) of Nabi (Sallallahu alayhi wa Sallam).

There are many other narrations which narrate that the Nabi of Allah (Allah’s Grace and Peace be upon him) celebrate his own Milad several times, some of those narrations have been written in Mishkat Sharif.

2) The one who rejoices on the birth day of the Holy Nabi would not be severely punished and it is hopped that a Muslim who celebrate the Milad un Nabi (Sallallahu alayhi wa Sallam), will not be punished in hell. Imam Bukhari Rahmatullah Alaih narrates that Abu Lahab would be punished lightly in the Hell on Monday. Because he rejoiced and freed his handmaid indicating by his finger, when the Nabi of Allah Almighty (Allah’s Grace and Peace be upon him) took birth. So as a reward of happiness on milad un Nabi (Allah’s Grace and Peace be upon him) he would be given water by his finger. (Saheehul Bukhari Vol. 2, Page 764)

Imam shams ud din Naseer Al Damaishqi narrates this hadith in poetry. Here is its translation.

If such kafir was denounced (in the Qur’an ) 
And perished are his hands, and in the flame is his eternal abode. 
It is narrated every Monday. 
His torment is made easy for his joy at the birth of Ahmad. (Allah’s Grace and Peace be upon him) 
What is the expectation then of a servant who spent all his life. 
Happy with the arrival of Ahmad (Allah’s Grace and Peace be upon him) and died on the one ness of Allah Almighty.(Haul-ul-Ahtifal Bil Maullid Al-Nabvi Al Sharif, Page 11)

2) The Holy Nabi Muhammad (Sallallahu alayhi wa Sallam) celebrated his own Milad by having fast. Imam Waliuddin write this narration with reference to the Sahee Muslim. When the Nabi of Allah (Sallallahu alayhi wa Sallam) was asked about the fast of Monday. He (Allah’s Grace and Peace be upon him) said:

I took birth and the Qur’an was revealed upon me in this day.” [Mishkat Sharif, Page 179]

This narration proves that to celebrate Milad un Nabi is a tradition of the Holy Nabi (Sallallahu alayhi wa Sallam) on every Monday. Secondly, it is lawful to fix a particular day for Milad un Nabi (Sallallahu alayhi wa Sallam). Thirdly, it is an act ofsunnah to worship in the pleasure of the Milad un Nabi (Sallallahu alayhi wa Sallam)

Evidence of general consensus of Muslim ummah and scholars (Ulema)

1) Imam Al-Hafiz Al-Suyuti in his famous book “Al-Hawii Lil-Fatawii” allocated a special chapter on that topic and named it “The Excellence of Objective in Celebrating the Mawlid” where he said: The question under consideration is what the verdict of the Shari’ah on celebrating the Holy Birthday of the Noble Nabi (Sallallahu alayhi waSallam) during the month of Rabbi-ul-Awwal. From the point of view of Shari’ah is this a praiseworthy action or a blameworthy one? And do those who arrange such celebration Receive blessings or not? He said:

The reply to this question is that in my view the Meelad Shareef (Celebration of the Birthday of the Noble Nabi Sallallahu alayhi wa Sallamon Him) is in fact such an occasion of happiness on which people assemble and recite the Holy Qu’ran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Nabi (Allah’s Grace & Peace be upon Him) that have been transmitted in Ahadith and Author, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of the Noble Nabi (Sallallahu alayhi waSallam) is a Bid’ah Hasanah (good Innovation) and those arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Nabi (Sallallahu alayhi waSallam) and his birth“.

Even Ibn Taymiyyah said in his book “Necessity of the Right Path“, p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, the following:

“As far as what people do during the Meelad, either as a rival celebration to that which the Christian do during the time of Christ’s birthday or as an expression of their love and admiration and a sign of praise for the Noble Nabi (Sallallahu alayhi waSallam), Allah Almighty will surely reward them for such Ij’tiha”.

He (Ibn Taymiyyah) then said:

“Although Meelad was not practiced by (Salaf), they should have done so since there was no objection against it from the Shari’ah point of view.”

And we certainly only celebrate Meelad out of love and admiration to the Nabi of all Mankind.

2. Imam Al-Hafiz Al-Qastalani, who gave commentary on Sahih Bukhari, said:

“May Allah Almighty shower his Mercy upon a person who takes the days of the month of Rabbi-ul-Awwal, in which the Noble Nabi (Sallallahu alayhi waSallam) was born, as days of feast and celebration for doing so is the best cure for the heart of an ailing person.”

3. Al-Hafiz Ibn Hajar was asked, same reference of Imam Suyuti, about Meelad Shareef. His reply was:

“Meelad Shareef is, in fact, and innovation, which was not transmitted from any pious predecessor in the first three centuries. Nevertheless, both acts of virtue as well as acts of abomination are found in it (i.e. Sometimes acts of virtue are found therein and sometimes acts of abomination). If in the Meelad Shareef only acts of virtue are done and acts of abomination are abstained from, then the Meelad Shareef is a Bid’ah Hasanah (good innovation), otherwise not.”

He then added:

“To do any virtuous act and to observe it annually as means of recollection for any special day on which Allah Almighty has bestowed any favor or removed any calamity is a form of showing gratitude to Allah Almighty. Gratitude to Allah Almighty is expressed through different kinds of Ibaadah (worship) -prostration and standing in prayer, charity and recitation of the Holy Qu’ran. And what is a greater favor from Allah Almighty can there be than the appearance of the Nabi of Mercy (Sallallahu alayhi wa Sallamon Him) on this day (i.e. 12th of Rabbi-ul-Awwal)?”

Some people do not limit it and celebrate the Meelad Shareef on any day of Rabbi-ul-Awwal. Nay, some people have extended it even more and increased the period to the whole year. According to the latter, the Meelad Shareef can be celebrated on any day of the year. The objective here is the same, i.e. to rejoice at and celebrate the Holy Birth of the Nabi Akram (Sallallahu alayhi wa Sallam).

4. Imam Abu-Bakr Abdullah Al-Demashqi compiled a number of books on the subject and called them “Collection of Traditions on the Birth of the Chosen Nabi“, “The Pure Expression on the Birthday of the Best of Creations” and “The Spring for the Thirsty One on the Birth of the Rightly Guided“.

5. Imam Al-Hafiz Al-Iraqi wrote a book and called it “The Pure Spring on the Sublime Birth“.

6. Imam Ibn Dahyah wrote a book and called it “Enlightenment on the Birthday of the Bearer of Good News, The Warner“.

7. Imam Mulla Ali Qari wrote a book and called it “The Quenching Spring on the Birthday of the Nabi“.(Sallallahu alayhi waSallam)

8. Imam Shams Ul-Din bin Naser Al-Dumashqi, said in his book: “The Spring for the Thirsty One on the Birth of the Rightly Guided” about the story of Abu Lahab that he will receive a light punishment every Monday for expressing joy at the birth of the Noble Nabi (Sallallahu alayhi wa Sallamon him) on that day. The Imam said the following verse of poetry, the translation is: If such Kafir was denounced in the ( Qur’an ) and perished are his hands, and in the Flames is his eternal abode It is narrated that every Monday.

His torment is made easy for his Joy at the Birth of Ahmad What is the expectation then of a servant who spent all his life Happy with the Arrival of Ahmad (Sallallahu alayhi waSallam)and died on the Oneness of Allah.

9. Imam Shams Ul-Din Ibn al-Jazri, the Imam of reciters, wrote a book and named it “The Scent of Notification on the Blessed Birthday“.

10. Imam Al-Hafiz Ibn Al-Jawzi, said in the description of Meelad: “Peace and Tranquillity takes over during that year and a good glad tiding to obtain your wish and inspiration.”

11. Imam Abu-Shamah, The Sheik of Al Hafiz Al Nawawi, said:

“The best of the innovations of our times is what is carried out on the day of corresponding to the birthday of our Beloved Nabi (Sallallahu alayhi wa Sallam), where people give out donations, practice what is right, express their joy and happiness, in doing so is surely a sign of love and admiration for the Nabi (Sallallahu alayhi wa Sallam)”.


Abdul Wahid
revised by
Al-Hashemiyya Society
(an Ahlus-Sunnah val-Jama’at society)



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When Pastor Minister Joe Wright was asked to open the new session of the
Kansas Senate, everyone was expecting the usual generalities, but this is
what they heard:

“Heavenly Father, we come before you today to ask your forgiveness and to
seek your direction and guidance. We know Your Word says, “Woe to those who
call evil good”, but that is exactly what we have done. We have lost our
spiritual equilibrium and reversed our values.

We have exploited the poor and called it the lottery.
We have rewarded laziness and called it welfare..
We have killed our unborn and called it choice.
We have shot anti-abortionists and called it justifiable.
We have neglected to discipline our children and called it building self
We have terrorised the world and called the victims terrorists.
We have abused power and called it politics.
We have coveted our neighbour’s possessions and called it ambition.
We have polluted the air with profanity and pornography and called it
freedom of expression.
We have ridiculed the time-honoured values of our forefathers and called it

Search us, Oh, God, and know our hearts today; cleanse us from every sin and
set us free. Amen

Portrait of jewish man closing face with his hands while praying on a white isolated background Stock Photo - 6095218 

The response was immediate. A number of legislators walked out during the
prayer in protest.

In 6 short weeks, Central Christian Church, where Rev. Wright is
pastor, logged more than 5,000 phone calls with only 47 of those calls
responding negatively.

The church is now receiving international requests for copies of this prayer
from India , Africa and Korea .

Commentator Paul Harvey aired this prayer on his radio program, “The Rest of
the Story,” and received a larger response to this program than any other he
has ever aired.

With the Lord’s help, may this prayer sweep over our nation and
whole-heartedly become our desire so that we again can be called: “one
nation under God.”

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Why Extremists find a wide following in the Muslim World? The Gap between Faith and Practice among Muslims


All Muslims need to do a reality check on the gap between professing Islam and practicing it in their daily lives.  We point our finger at the depravity of Western societies and cultures, but we do not realize that three fingers of the same hand are pointing at us. Western societies are NOT hypocritical about the decadence and malaise among them. the shout to the tree tops at every incidence, which harms their society. But, then they do an analysis of the problem at hand, and resolve to implement laws and practices which lead to a solution. In Islamic societies, problems exists in broad daylight, but we are not willing to accept their existence. So, they wallow in decadence and indecision. They claim to follow the Final Message of  the Creator of the Universe, but, there is chasm, between their beliefs and their acts. The Islamic storm centers like Indonesia Saudi Arabia, UAE, Iran, and Pakistan have a dichotomy between their faith and their practices. Muslim world is steeped in hypocrisy or munafiqat. It is true that there cannot be 100 percent compliance between the tenets and its practice. But, in the Islamic world there is least bit of adherence to basic rules of society and life enunciated in the Holy Qu’ran and Sunnah. The fallout of this disaster is manifested in the backwardness of Muslim societies in science, technology, space and oceanic exploration, medicine, biology, mathematics, social, economic, and cultural spheres. This has also resulted in a revolt of the masses and a gravitation towards wrong and extreme interpretations of the Deen of Peace, Al-Islam has been gifted to all humanity by their Creator. It is the ONLY faith which in its holy book devotes its longest chapter to a woman, Hazrat Maryam (PBUH) and  puts the status of women equal to men. Not only that, in some cases, the  women occupy a higher pedestal. But, in Muslim societies,  one finds, the worst degradation of women in practice. Muslims need a reality check on their own souls as well as those of their societies.  Otherwise, Islamic societies will be left behind by rest of the world. 


Islamic Concept of Education and the Real Purpose of Knowledge

knowledge about islam

Islam represents a comprehensive code of civilization encompassing all the dimensions of human thought and life. The Holy Quran is Allah’s last revelation to the mankind, meant to guide man in his esoteric and exoteric domains of life.

As Islam considers education a very essential tool to mould human thought and life so its educational system has the potential to lead civilization to the pinnacle. Islam seeks to setup its own civilization on the earth. Therefore, the mission of all prophets was to establish al-Din (i.e. religion, faith, mode of life, path etc.)- Islam. So, in order to understand what Islam is one has to see what Prophet Muhammad (SAW) achieved in his life. He established a full fledged Islamic society in Arabian peninsula which continued flourishing for several centuries. It was not merely religious society but represented Islamic principles in all walks of life, i.e. social, political, economic, moral, cultural, military, international relations and education.

Islamic system of education is composed of a clear objective of human recognition of Allah- the Ultimate Reality. The ultimate aim, real purpose, and goal of seeking knowledge is to know the Ultimate Reality, i.e. Almighty Allah- the Sustainer, the Maintainer, the Creator, the Provider, and the Keeper of the entire universe.

As the mission of all prophets was to establish Islam, so for that matter the holy Quran serves as its comprehensive constitution (4:105, 6:38) which is based on ‘Ilm (knowledge). Holy Quran says, “Verily, we have sent unto them a book (i.e. holy Quran), based on knowledge, which is explained in detail, a mercy and a guidance to a people who believe” (7:56). It does not allow man to act without knowledge (17:36) and there is no room in its philosophy for illiteracy, which according to holy Quran is the source of all kinds of fallacies, superstitions and irrational approaches. In other words, “illiteracy is the root cause of all evils including false beliefs, superstitions,etc.” The Holy Quran, infact, stimulates Muslim scholarship to study the Universe in its various factes. “About 750 verses of the holy Quran exhort the believers to study nature, to make best use of ‘Aql (Reason/ intellect) in their search and to make acquisition of knowledge and scientific comprehension… as there are signs of Allah’s power for mankind”. Holy Quran says “Verily in the creation of the Heavens and the Earth, and in the alternation of night and the day, there are indeed signs (revelations and proofs) for men of understanding”. (3:190)

In many Qura`nic verses Allah has highlighted the importance of knowledge for success in life. Islam seeks to help man to recognize Allah as knowledge is to know the reality and the greatest reality is the existence of Allah. This is the ‘Ilm by which we can distinguish between true and false, right and wrong, virtue and vice, Haqq and Batil etc. The very first Revelation (96:1-5) to the last Prophet (SAW) serves as an invitation to man to know the Lord of the entire creation.

As ‘Ilm (knowledge) is basis of Quran (7:56) and Quran is furqan ( distinguishing between Haqq and Batil) so ‘Ilm is the power and blessing or criteria for distinguishing between true and false and between right and wrong. Knowledge brings light to life, increases power of mind and without it one’s life is aimless and purposeless. 

To conclude, ‘Ilm is one of the blessings bestowed by Allah to the Supreme creature- the human being. The real purpose, ultimate aim and goal of acquiring or seeking knowledge is to know the Ultimate Reality- who is the Creator, the Sustainer and the Maintainer and the Provider of the entire creation- Almighty Allah.





We present to you excerpt from the writings of Prof. Anwar Syed highlighting the conundrum and offers some solutions:

Decadence of the Muslim World

By Anwar Syed

 Muslims seem to have been content with their existing station in life. Possessed of passivity, they have been wanting in ambition and drive to attain higher levels of productivity and prosperity. Advancement in the pursuit of knowledge requires hard work, which they have not been willing to undertake

There was a time when the ordinary individual’s right to know was not acknowledged. It is said of Naushirwan the Just that he was once out on a military campaign, the end of the month approached and the soldiers had to be paid their salaries, but the treasurer with bags of money had not yet arrived from the capital. He sent one of his ministers to a nearby town to see if someone would lend the king the money he needed for a few days. The minister found a wealthy blacksmith who manufactured weapons and made a lot of money. He was willing to lend the king the money in return for a consideration, which was that his son should be allowed to enrol in a school to get education. The king declined this condition, saying that learning had to remain the preserve of the ruling classes. That was a long time ago. Earlier this year a landlord’s employee in Multan beseeched a friend of mine to enrol his son in a school in Lahore because his employer did not want the children of his servants to get education. He would rather that they stayed ignorant and, like their fathers and grandfathers, worked on his farm as serfs. This landlord was not the only one of his kind. Countless large landowners in Pakistan think the same way. The great majority of the people of Pakistan are at best semi-literate.

It is true that during the medieval ages Muslims made great advances in the study of medicine, physical and biological sciences, history and sociology. Their works reached the Europeans through translations. They advanced the frontiers of knowledge that existed at that time. They questioned conventional wisdom, made new discoveries and got new answers. Then came the theologians, notably Imam Ghazali, who taught that no further questions needed to be raised because enough had been asked and answered. Knowledge in the Muslim lands froze rigid. Conformity (taqleed), instead of innovation, became the rule. This remained the case for several hundred years and became a habit of the Muslim mind and it continues to be the same way even today.

Dr Attaur Rehman, a renowned scientist and founder of the Higher Education Commission (HEC) in Pakistan, stated recently in a television interview that there were some 500 universities in the Muslim world whereas India alone had more than 7,000 of them. He added that Muslim scholars published about 500 research-based articles in professional journals in a year while Japan produced more than 10 times as many. Only seven Muslims have received the Nobel Prize in their respective fields of specialisation. There are less than 10 million Jews in the entire world and more than 100 of them have been awarded the same prize. Pakistan, he pointed out, allocated 4 percent of its GDP but actually spent less than 2 percent of it on education. Turkey is an exception to this general trend. It has made enormous progress in the areas of manufacturing and commerce. It operates a knowledge-based economy. It should be noted that while an Islamic party has been in power in this country for several years, its military, bureaucratic, and commercial elite have been secular-minded for the most part since Kemal Ataturk’s revolution in the 1920s. Malaysia is another exception whose government has been allocating 25 percent of its budget to education.

How may we then explain the Muslim people’s disinclination to pursue knowledge? Imam Ghazali’s halt to further investigation related only to scriptural knowledge. It is however possible that subsequent scholarship extended his scepticism to other disciplines, and knowledge in the Muslim world became stagnant. Another influence may be noted. The Ulema (Islamic scholars) have traditionally taught that all that is worth knowing has already been stated in the Quran and Sunnah, and whatever has not been covered in these sources is not worth knowing. Furthermore, Muslims seem to have been content with their existing station in life. Possessed of passivity, they have been wanting in ambition and drive to attain higher levels of productivity and prosperity. Advancement in the pursuit of knowledge requires hard work, which they have not been willing to undertake. Moreover, the mullah has been preaching that the existing state of affairs is what it is because God has so willed.


In Pakistan, absolutism in governance has declined to a degree but it has not disappeared entirely. A reasonably fair election was held in February 2008 and a parliament and a government of elected representatives are in place. That this government is not honest and competent enough to be relied upon is a different matter. The media is free and vocal as are the other organs of civil society. The higher judiciary is both honest and competent. Public order and tranquillity have broken down and terrorism has become pervasive. Beyond all these adversities there is the fact that education in Pakistan, as in the rest of the Muslim world, is in a very bad state. Standards of attainment in higher education have fallen precipitously, and the situation is not any better at the lower levels. Teacher salaries are low and dedication to duty is hard to find. The infrastructure is in ruins. It is not uncommon to find teachers and students sitting under trees or the open sky because they do not have a school building. Strangely enough, one may find places where there is a school building but no students because the local landed aristocrats are using the structure as a warehouse and as a barn for their cattle. The elected representatives of the people in parliament and the executive branch are not making any visible effort to clean up this mess.

I see no signs of a movement in the Muslim world, apart from the couple of exceptions already noted, to spread knowledge to the generality of its people, encourage them to be inquisitive and appropriately sceptical of conventional wisdom, take hold of modern science and technology, become innovative and inventive, and join the ranks of the developed world.

The writer, professor emeritus at the University of Massachusetts, is a visiting professor at the Lahore School of Economics.

Source: The Daily Times, Lahore





  • “Imam Ghazali’s halt to further investigation related only to scriptural knowledge. It is however possible that subsequent scholarship extended his scepticism to other disciplines, and knowledge in the Muslim world became stagnant. Another influence may be noted. The Ulema (Islamic scholars) have traditionally taught that all that is worth knowing has already been stated in the Quran and Sunnah, and whatever has not been covered in these sources is not worth knowing.”

    Prof. Syed’s reflections on Muslim backwardness are worth noting. We need to combat the unhealthy attitudes of many Muslims regarding learning. 

    By Ghulam Mohiyuddin – 8/10/2011 11:29:26 AM 

Prohibition against prostitution from the Qur’an:

Allāh says in Sūrat An Nur:

A painful punishment waits in this world and the next for those who like indecency to spread among the believers. God knows and you do not.  [Qur’an, Sura An Nur, 24:19].

[…] Nor shall you compel your handmaidens to whoredom–for they too ardently desire to be chaste–in order for yourselves, thereby, to seek the fleeting things of the life of this world. Bus should one so compel them–then the compeller is guilty, while after their having been so compelled, God is All-forgiving of such handmaidens, and mercy giving towards them  [Qu’ran, Sura 24, An-Nur Ayah 33]

Prohibition against Prostitution from the Hadiths of the Prophet (s):

Narrated Abu Juhaifa: The Prophet cursed the lady who practices tattooing and the one who gets herself tattooed, and one who eats (takes) Riba’ (usury) and the one who gives it. And he prohibited taking the price of a dog, and the money earned by prostitution, and cursed the makers of pictures. [Sahih Al-Bukhari Hadith (Hadith 7.259)]

Narrated Jabir ibn Abdullah: Musaykah, a slave-girl of some Ansari, came and said: My master forces me to commit fornication. Thereupon the following verse was revealed: “But force not your maids to prostitution (when they desire chastity).” [Sunan of Abu-Dawood – 954]

Narrated Jabir ibn Abdullah: Abdullah ibn Ubayy ibn Salul used to say to his slave girl: Go and fetch something for us by committing prostitution. It was in this connection that Allah, the Exalted and Glorious, revealed this verse: “And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world’s life, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful” (xxiv.33). [Sahih Muslim Hadith – 1415]

Fatwa Against Temporary Marriage or Mutah by Islam’s Global Leading Scholar, Sheikh Yusuf Al Qardawi

On “muta marriage” marriage from a Sunni view:


http://www.islamonline.net and reprinted on Islamopedia

Marriage in Islam is a strong binding contract based on the intention of both partners to live together permanently in order to attain, as individuals, the benefit of repose, affection, and mercy mentioned in the Quran, as well as to attain the social goal of the reproduction and perpetuation of the human species. Almighty Allah says: “And Allah has made for you spouses of your own nature, and from your spouses has made for you sons and grandsons….” (An-Nahl: 72)

Now, mutah marriage is a marriage that is contracted by the two parties for a specified period of time in exchange for a specified sum of money. While the Prophet (peace and blessings be upon him) permitted mutah marriage during journeys and military campaigns before the Islamic legislative process was made complete, he later forbade it and made it haram on a permanent basis.

It was initially permitted because the Muslims were passing through what might be called a period of transition from jahiliyyah (the pre-Islamic period) to Islam. Fornication was widespread among the Arabs before the advent of Islam. After Islam, when Muslims were required to go on military expeditions, they were under great pressure as a result of being away from their wives for long periods of time. Some of the believers were strong in faith, but others were weak. The weak in faith feared that they would be tempted to commit adultery, which is a major sin, while the staunch in faith, on the contrary, were ready to castrate themselves. Ibn Masud narrates: “We were on an expedition with the Messenger of Allah and did not have our wives with us, so we asked Allah’s Messenger “Should we not castrate ourselves?”(The reason for this request was the desire to preserve their chastity, which was in danger of being affected by their unmet needs.) He forbade us from doing so but permitted us to contract marriage with a woman up to a specified date, giving her a garment as a dowry (Mahr).” (Reported by Al-Bukhari and Muslim)

Thus, mutah marriage provided a solution to the dilemma in which both the weak and the strong found themselves. It was also a step toward the final legalization of the complete marital life in which the objectives of permanence, chastity, reproduction, love, and mercy as well as the widening of the circle of relationships through marriage ties were to be realized.

We may recall that the Quran adopted a gradual course in prohibiting wine and usury, as these two evils were widespread and deeply rooted in the pre-Islamic society. In the same manner, the Prophet (peace and blessings be upon him) adopted a gradual course in the matter of sex. First, he permitted mutah marriage as an alternative to zina (fornication and adultery), and at the same time coming closer to the permanent marriage relationship. He then prohibited it absolutely, as all and many other Companions reported. Muslim reports this in his Sahih (Authentic Collection of Hadiths), mentioning that Al-Juhani was with the Prophet at the conquest of Makkah and that the Prophet gave some Muslims permission to contract mutah marriages. Al-Juhani said: “Before leaving Mecca, the Messenger of Allah (peace and blessings be upon him) prohibited it.” In another version: “Allah has made it Haram until the Day of Resurrection.”

The question arises: Is mutah marriage absolutely haram, like marriage to one’s own mother or daughter, or is it like the prohibition concerning the eating of pork or dead meat, which becomes permissible in case of dire necessity, the necessity in this case being the fear of committing zina?

The majority of the Companions hold the view that after the completion of the Islamic legislation, mutah marriage was made absolutely haram. However, Ibn Abbas (may Allah be pleased with him) holds a different opinion, permitting it in case of dire necessity. A person asked him about marrying women on a haram basis, and he permitted him to do so. A servant of his then asked, “Is this not under hard conditions, when women are few and the like?” and he replied, “Yes.” (Reported by Al-Bukhari) Later, when Ibn Abbas saw that people had become lax and were engaging in haram marriages without necessity, he withdrew his ruling and retracted his previous opinion. (Zad Al-Ma`ad, vol. 4, p. 7

Fatwa of Sheikh Ibn Baz Against Temporary Marriage (Mutah or Sighe)

Some forms of marriage contradict with Shar`y (legal) marriage, including Mut`ah marriage (temporary marriage for a stipulated period) 

It means marrying a woman for a fixed period of time, after which their marriage comes to an end, such as a month or two. This form of marriage was allowed at one time, and then was abrogated and prohibited for the Islamic Ummah (nation based on one creed). It was reported in the Sahih (authentic) Hadith that the Prophet (peace be upon him) said: I permitted you to contract Mut`ah marriage (temporary marriage for a stipulated period), but Allah has forbidden it (now) until the Day of Resurrection. He who has any (woman with this type of marriage contract) he should let her go, and not take back anything you have given to them as Mahr (mandatory gift to a bride from her groom). It was authentically reported on the authority of `Aly (may Allah be pleased with him), Salamah ibn Al-Akwa`, Ibn Mas`ud and others that the Messenger of Allah (peace be upon him) prohibited Mut`ah marriage (temporary marriage for a stipulated period), so it was settled in Shari`ah (Islamic law) that it is prohibited and that Shar`y (Islamically lawful) marriage is one in which a man and a woman want to live with each other forever, for the purpose of achieving chastity, procreation and cooperation in goodness. This is the Shar`y marriage permitted by Allah, whose conditions were previously mentioned. Allah (Glorified and Exalted be He) made it goodness for the Muslim Ummah; it entails cooperation, increase of the progeny, chastity of men and women and their favor towards each other. The man does a favor to the woman by keeping her chaste, providing for her, maintaining her, protecting her from immoral men and so on. A woman, on the other hand, helps her husband in his worldly and spiritual affairs, keeps him chaste, and helps him during calamities. Mut`ah marriage (temporary marriage for a stipulated period) was abrogated in Islam forever. `Umar ibn Al-Khattab (may Allah be pleased with him) used to threaten those who did it with stoning to death like an adulterer, because Allah prohibited it in Shari`ah (Islamic law) forever. However, Al-Rafidah (a Shiitic group) still consider this form of marriage lawful and practice it, as reported in their books. This is one of the matters that were used against them and one of their deviations from the straight path. Thus, no reasonable person should believe them;we should beware of their falsehood. A Mu’min (believer) should unmistakably acknowledge that this form of marriage is invalid and prohibited by Allah (Exalted be He). It was already mentioned the Hadith of Samrah ibn Ma`bad Al-Jahni, on the authority of the Prophet (peace be upon him) that he said: 


I permitted you to contract Mut`ah marriage, but Allah has forbidden it (now) until the Day of Resurrection. He who has any (woman with this type of marriage contract) he should let her go, and do not take back anything you have given to them as Mahr.(Related by Muslim in his Sahih)This Nas (Islamic text from the Qur’an or the Sunnah) and others that carry the same meaning indicate that Naskh (abrogation) remains in effect until the Day of Resurrection; there is no way that it is still Halal (lawful). Rather, it was abrogated and will remain so until the Day of Resurrection. Temporary marriage is in which a man and a woman agree to marry for a fixed period of time. When this period comes to an end, they separate without the need for Talaq (divorce pronounced by a husband). They might stipulate divorce, but it is Mut`ah Talaq (temporary divorce) as well; they might agree upon marrying for two or three months, then he divorces her and she observes `Iddah (woman’s prescribed waiting period after divorce or widowhood). Temporary marriage is Mut`ah marriage (temporary marriage for a stipulated period) in all cases, whether there is divorce or just separation at the end of its fixed time. It is Haram (prohibited) according to the legal textand Ijma` (consensus of scholars) among Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream).


Slavery and Prostitution in Pakistan

Muslim prostitute speaks about prostitution in Lahore, Pakistan

Saudis traveling for “Halal Sex” To Indonesia

Prostitution behind the Veil: Iran

Minna and Fariba are neighbours and good friends. They support one another. Both have to live under the pervasive curtailment of women’s rights and the double standards of today’s Iranian society. They make a living walking the streets looking for men. They have a choice between leaving their small children at home alone or bringing them along when they have sex with men.

The film is a sympathetic portrait of the two women, exploring their day-to-day life and the workings of prostitution in a country that bans it and prosecutes adulterers, sometimes with the penalty of capital punishment.

Many of the clients find a way to buy sex and still comply with Muslim law: they marry the women in what is called ‘Sighe’, a temporary marriage sanctioned in Shia Islam. Sighe can last from two hours up to 99 years. Both Minna and Fariba enter into Sighe with clients, and Fariba is in a Sighe marriage with a neighbour, Habib, that lasts six months. Giving his perspective on temporary marriage, Habib says that Sighe is a way to help poor women, it is an act of mercy in the name of Allah.

The film follows the two women for more than a year. It describes their middle-class backgrounds and their submission to treacherous men and drugs. We see how Fariba manages to quit drugs and prostitution, only

Please note that that the Shi’ite continuation of Mut’ah or Sighe (temporary marriage)  is against what the Prophet (s) himself and Caliph Omar (r) allowed.  Please see Fatwa above by Sheikh Yusuf Al Qardawi, one of the foremost global Islamic scholar.

Sex in Bangladesh

Sex Trade in Malaysia

Child Labor and Prostitution in Egypt

The Fate of Prostitutes in the Muslim World

By Aishah Mohd. Nasarruddin, trainee lecturer in women’s health development unit, Universiti Sains Malaysia.

Drifted and Forgotten

The flourishing of prostitution in Muslim countries is a paradox that we often overlook as a problem of our ummah. As prostitution is condemned and forbidden in Islam, and these women, to an extent, are marginalized and invisible in our community, many of us are not aware of the magnitude and realities of this problem. We do not consider them as a cause worth fighting for as we do for the betterment of the poor, abused, homeless, oppressed and ailing. To make matters worse, misinformation is widespread and the voices of former prostitution victims are systematically silenced.

Among the factors contributing to the widespread practice of prostitution among Muslim countries include:

  • The denial of the existence of such problems in our community
  • Spreading of the truth impedes men’s comfort and pleasure in using women
  • Hindrance of profitability of the industry, especially for those players who are politically connected
  • Prostitution is too horrible of a practice, a highly stigmatized taboo subject, that people would rather not hear details about

Majority of us may have the idea that prostitution is a choice and the women enjoy what they do. The reality is quite the contrary for many of them. On many occasions, deprivations, conflicts, and difficult circumstances often lead to desperation, and desperation forces these women into the practice of prostitution. Many are uneducated women who live in poverty and possess few marketable skills. My research finds that prostitutes are many times:

  • single mothers making ends meet for their children.
  • victims of incest and sexual abuse.
  • manipulated homeless teenagers.
  • displaced sufferers of human trafficking.
  • They are distraught girls with failed early marriages.
  • They are refugees who fled from their war-torn countries.

While we criminalize them for living in adultery, spreading diseases, disrupting family institutions, and giving birth to innocent, illegitimate children who suffer for having dishonorable mothers, we fail to see the other spectrum of the consequences of prostitution. The consequences are not only devastating to the society, but also to the prostitute herself as a person. It completely destroys her already shattered life, being reduced down to a depersonalized, sexual object.  She develops a personality where she is unable to develop trust in relationships and slowly numbs herself, to the point where she loses the ability to feign attachments to anyone or anything.  In order to survive this overwhelming, daily ordeal, she dissociates from her real self, originally as a defense mechanism; sadly, it reaches to the point of complete shut down, where she is stripped of her identity, and over time, she disappears. […]

What can we do to help?

1. Reach out wherever possible to our sisters who are prostitutes: In regions where prostitution remains legal, it may be easier to reach out to them because they are registered under the profession and therefore can be identified. For example, in Turkey, sociologists and psychologists interviewed 3,000 registered prostitutes working at brothels to determine whether they had been forced into the job and if they would prefer another line of employment.

On the other hand, where prostitution is generally illegal, it is difficult and rather unsafe to reach them. Many things can happen if you are at the wrong place at the wrong time. They fear that ‘outsiders’ would turn them in to the authorities to be penalized, especially the prostitutes who are linked to pimps, traffickers, and corrupt officials.  […]

2. Put prostitutes in touch with reputable and experienced, relevant NGOS. What we can do to reach out is put them in contact with experienced volunteers from reputable organizations such as NGOs working on reproductive and health education, or NGOs that conduct programs to keep children from red-light districts in school.  […]

3. Include prostitutes in legitimate and Islamic income-generating programs. We should include them in income-generating programs so that they can have a regular income, which hopefully would decrease the chance of them resorting back to prostitution. […]

4.  Criminalize the trafficking and buying of sex. On a larger scale, there should be a focus shift to criminalize the buying rather than the selling of sex. The burden of punishment should be on the clients who perpetuate the sex trade rather than the women who are trapped in the situation. For example, in Sweden, prostitution is officially acknowledged as a form of male sexual violence against women and children. Swedish policy addresses the issue of prostitution and trafficking by focusing on the root cause […].

[Please click here to read more.]

The Prohibition of Temporary Marriage or Mutah in Islam

Caliph Umar’s (r) Control Of Sexuality Laxity

In the days of ignorance sexual laxity was the order of the day. Islam stood for reform in the moral and social fields, and condemned sexual laxity in all forms. Under Islam a limitation was placed on the number of wives one could marry. Such number was not to exceed four, and it was enjoined that all the wives should be treated alike with due justice. Lapidation was provided as the punishment for those found guilty of adultery.

When Umar became the Caliph he took further steps to rid the society of sexual laxity.

In the days of ignorance poetry was pressed into service as an instrument of moral laxity. The poets indulged in ribald poems. They named their sweethearts in their poems and by indulging in poetic licence compromised the honour and integrity of ladies. Then where ladies were no party to love the poets in their imagination made their beloveds return their love in passionate terms. Such poetry did considerable social harm, and disturbed domestic peace in many a home. Umar took cognisance of this unsocial practice. He commanded the poets not to mention the names of ladies in their poems. He also issued directions that the poets should not indulge in any versification calculated to encourage moral depravity. Where some poets inadvertently or otherwise contravened these instructions they were flogged or punished.

Mutah in some form or the other was permissible or at least not expressly forbidden before the time of Umar. Umar felt that Mutah “hereunder a man married a woman for a specified number of days amounted to disguised prostitution and this led to moral laxity. Umar accordingly passed an order prohibiting Mutah. He declared that it was open to a person to divorce a woman after regular marriage for any valid reason, but a marriage which was stipulated to be dissolved after a specified number of days was repugnant to the spirit of Islam which stood for stability of domestic homes. Umar elaborated that the purpose of marriage was to set up homes with a view to getting children and Mutah negated such objects. Moreover in the case of Mutah the children born of such union were to be subject to social disability which was detrimental to social order.

Under the Islamic law divorce was permissible. The Holy Prophet however took pains to explain that divorces which disrupted family life were distasteful to God. People were enjoined not to be hasty in the matter of divorce. Divorce could be effective only when three divorces were given. The idea was to provide some opportunity for reconciliation. When under Umar more countries were conquered and women from other countries became available for the Muslims, some Muslims resorted to the practice of announcing three divorces simultaneously. In order to put a stop to this unsocial practice Umar laid down that if a person gave three talaqs simultaneously such divorce would be irrevocable.

With the conquest of Iraq and Syria, Iraqi and Syrian women became available to the Muslims. Attracted by the beauty of these women, the Muslims divorced their Arab wives. That created a social crisis which led to sexual laxity. Umar accordingly ordered that marriages with foreign ladies should be permitted under exceptional circumstances. Hudhaifa was the administrator of al Madina and he married a Christian beauty of Iraq. When this was brought to the notice of Umar he required Hudhaifa to divorce the Christian beauty, Hudhaifa said that he would not comply with the order unless he was told whether his marriage was unlawful or else; the Caliph referred to the authority under which he wanted him (Hudhaifa) to divorce his legally wedded wife. Umar wrote to say that the marriage he had contracted was not unlawful, but he had been advised to divorce the Christian beauty as it was bound to adversely affect the interests of Arab ladies. Moreover if the Muslims married non-Muslim ladies merely for tbeir beauty that would encourage sexual laxity. Thereupon Hudhaifa divorced his Christian wife.

Besides four lawful wives Islam permitted any man to take over any number of slave girls to bed. These slave girls were to be the property of the Master and he could sell them any time. With the extension in conquests the number of available slave girls increased and Umar felt that this would promote sexual laxity. He ordered that Umm ul Walad that is such slave girls who bore children to their masters would stand emancipated. This had the effect that such women could no longer be treated as concubines and were to be given the status of regular wives or divorced when they could, as free women, marry other persons.

Source: Hadrat Abu Bakr, Umar, Usman, Ali (ra) 4 Vol. Set

Upon being critiqued by Umman bin Sawad for his decision, Umar (r) explained why he prohibited Mutah:

About the Mutah, Umar said:

“Mutah was an ancient practice with the Arabs. The Holy Prophet did not like the practice though he tolerated it on some occasions due to special circumstances. Even then on at least two occasions he prohibited the practice. God has spoken of the sanctity of the marriage ties, and if the marriage is held sacred on one side and Mutah is allowed on the other that would be inconsistent. If Mutah is allowed that would be a sort of sanctioned prostitution. That is repugnant to Islam. If any person marries the idea is to establish a home. If a person marries for a few specified days that is foreign to the establishment of a home. Mutah is thus repugnant to Islam. If any person wants to dissolve the marriage after a few days it is open to him to give the divorce in the usual way. I have prohibited Mutah in the interests of the sanctity and integrity of Muslim homes. That is a social reform. There is no express injunction allowing Mutah and by disallowing it I have not contravened any provisions of Islamic law.”

WhUnknown-29y Islam Prohibits Fornication and Adultery

This video explains the beautiful wisdom of Islam prohibiting having girlfriends, fornication and adultery. It also explains a little bit on the relationship between husband and wives.http://www.TheDeenShow.com, speaker: Abdur-Raheem Green





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