Archive | International RSS feed for this section

Celebrating ‘Eid ul-Fitr: a time of joy

10 Aug

A very beautiful article on Eid Celebration by Mufti Ali Goma (Grand Mufti of Egypt)
 Man is naturally disposed to celebrations. Festive celebrations are rooted in the distant past since man has specified certain days for commemorating a day or event such as victories and births, with ceremonies and rejoicing. Each community has designated specific days of festivities when people wear their best, manifest their joy and put away their cares on these occasions.

When the Prophet emigrated to al-Medina, he found that the people there observed two feasts of pagan origin which they observed with festivities and play. He did not renounce the idea and sanctioned celebrations with national, social and religious characteristics. He substituted these days with another two connected with two of the greatest Islamic rites—the day of breaking the fast (after Ramadan) and the day of sacrifice.

Allah established the day of breaking the fast after Ramadan a feast for Muslims. On this day, people exchange felicitations and visit each other. On this day they express their mercy and affection, display their finery and enjoy the blessings of Allah.

On this day, they express their love and brotherhood all for the sake of Allah. And by the mercy of Allah, this joyous day is commenced with the prayer of ‘Eid, which Muslims from all the different social classes offer at the same time in congregation; they glorify and praise Allah and thank Him for guiding them. They are compassionate towards their poor and needy brothers offering them food and money to spare them the need to beg on this day. On this day, Muslims set aside their worldly troubles to pray with their brothers and exchange felicities and goodwill, thereby combining between communion with Allah through acts of worship and fellow Muslims through cooperation, mercy and fellowship.

The day of ‘Eid ul-fitr invokes Divine bounties which include:

– It is the first day following the month of Ramadan. On this day, restrictions relating to food and drink and sexual intercourse (for married couples) are lifted after a period of voluntary abstention by which Muslims declare their willingness to forsake these pleasures for the greater purpose of attaining the pleasure of Allah and His forgiveness. On this day, Muslims rejoices over having fulfilled their duty of obeying Allah and for attaining its reward attested to by the words of the Messenger who said, “A faster has two moments of joy: one when he breaks the fast (at the end of the month) and another when he meets his Lord.”

Commemorating this event

It is recommended to commemorate this day by making dhikr, praying or observing other acts of worship, especially offering salat ul-tasabih (Tasabih prayer) due to its excellence expressed in the hadith, “Whoever spends the eve of the two ‘Eids worshipping Allah and hoping to attain its reward, his heart will remain after he ceases to exist/ die along with him.” It has been suggested that a dead heart refers to a heart that is passionately fond of this world, or disbelief, the horrors of the day of resurrection. Ibn ‘Abbas (may Allah be pleased with them both) said that a heart is kept alive by offering the night prayer in congregation, resolving to pray the dawn prayer in congregation and by making supplications in both.

The takbirs said in the ‘Eid

The takbirs of the two ‘Eids are a sunnah according to the opinion of the majority of scholars. After the verses on fasting, Allah the Almighty says,
(He wants you) to complete the prescribed period, and to glorify him in that He has guided you. [Al-Baqarah, 185]

The takbirs referred to in this verse are those performed on ‘Eid ul-fitr while that mentioned the verses on pilgrimage refer to ‘Eid ul-adha. Allah says,
Remember Allah during the appointed days. [Al-Baqarah, 203]
To attain benefits and celebrate God’s name, on specified days, over the livestock He has provided for them. [Al-Hajj, 28]
He has thus made them subject to you, that ye may glorify Allah for His guidance to you. [Al-Hajj, 37]

Ibn Hazm said, “The takbirs made on the eve of the day of ‘Eid al-fitr are obligatory but those made on the eve of ‘Eid ul-adha are praiseworthy. Allah the Almighty says, And to glorify Him in that He has guided you; and perchance ye shall be grateful. [Al-Baqarah, 183]

Therefore, takbirs become obligatory upon the after completion of the fast of Ramadan. One instance of takbir fulfills the obligation.”
To make takbir is to exalt Allah and in the context of ‘Eid, it is to exalt Allah and establish His greatness through the words ‘Allahu akbar’ which denote Allah’s Divine oneness. This is because the superlative form necessitates the diminution of everything else and any diminutive entity is not deserving of divinity. Allah is free from imperfections and, for this reason, takbir was legislated in prayers to nullify prostrations to other than Allah; in hajj when sacrificing to nullify what people used to sacrifice to their idols; and at the end of the month of fasting indicating that Allah is worshipped through fasting and that He is the One True God in the face of the falsehood of the idols.

It is because of this that Muslims were instructed to make takbir en route to the ‘Eid prayer and for the imam to make takbir in the ‘Eid sermon.
It is recommended to start making takbir when the sun sets on the eve of the day of the two ‘Eids. A person is to keep making takbir at his home, on the road and in mosques and markets by raising his voice (for men) and uttering the relevant expressions until the imam of the ‘Eid prayer announces the start of prayer. A person, who is not praying behind an imam, is to continue his takbir until the imam finishes the ‘Eid prayer and sermons.

Nothing specific concerning the phrasing of takbir has been mentioned in the sunnah. However, some of the Companions such as Salman al-Farsi used to make takbir saying:

Allahu akbar, Allahu akbar, Allahu akbar. La ilaha illa Allah. Allahu akbar, Allahu akbar, wa lillahi al-hamd (Allah is the greatest, Allah is the greatest, Allah is the greatest. There is no god save Allah. Allah is the greatest, Allah is the greatest, praise be to Allah).

The order to do this is non-specific since the textual basis for it is unrestricted. Allah the Almighty says, [He wants you to complete the prescribed period] and to glorify Him for having guided you. [Al-Baqarah, 185]

Unrestricted matters must remain unrestricted until something in Islamic law comes to restrict them. Since long ago, Egyptians have used the well-known takbir phrasing of:

Allahu akbar, Allahu akbar, Allahu akbar. La ilaha illa Allah. Allahu akbar, Allahu akbar, wa lillahi al-hamd. Allahu akbarkabira wa al-hamdullahi kathira wa subhana Allahu bukratan wa asila. La ilaha illa Allah wahdah. Sadaqa wa’dah wa nasara ‘abdah, wa a’azza jundahu wa hazama al-ahzaba wahdah, la ilaha illa Allah. Wa la na’budu illa iya mukhliseen lahu al-deena wa law kkariha al-kafirun. Allahuma salli ‘ala sayidina Mohammed wa ‘ala ali sayidina Mohammed, wa ‘ala as-habi sayidina Mohammed, wa ‘ala ansari sayidina Mohammed, wa ‘ala azwaj sayidina Mohammed, wa ‘ala dhuriyyati sayidina Mohammed wa salim tasliman kathira.

(Allahu akbar, Allahu akbar, Allahu akbar. There is no god but Allah. Allahu akbar, Allahu akbar, praise be to Allah. Allah is ever greatest, much praise be to Allah. Glory to Him day and night, there is no god but Allah. He fulfilled His promise, gave victory to His slave, strengthened His army, and He alone we worship, being sincere in our religion even though the believers are averse. O Allah! Make your prayers and blessings be upon our master Mohammed, upon the family of our master Mohammed, upon the companions of our Master Mohammed, and upon the supporters of our master Mohammed, and upon the wives of our master Mohammed and upon the descendants of our master Mohammed, in abundance).

It is a valid legal formulation and Imam Al-Shafi’I commented upon it saying, “If one says Allahu akbar as people do nowadays, it is a good thing. If he adds more takbirs then it is also good. Any remembrance of Allah he adds I deem good.”

Adding praise and blessings upon our master Mohammed and his family, Companions, supporters, wives and descendants at the end of takbirs has a legitimate legal basis. The best form is one that combines mention of Allah and His Prophet. Praising him opens the doors of acceptance for our deeds; the scholars have said that saying prayers upon the Prophet are always accepted—even from hypocrites—since it is related to his Excellency, our master the Prophet.


Eid 2013:British Prime Minister David Cameron visited Muslim Community and met Allama Qamaruzzaman Khan

10 Aug


The Prime Minister David Cameron along with Faiths Minister Baroness Sayeeda Warsi met Hazrat Allama Qamaruzzaman Azmi ,a prominent Sunni Sufi leader,during a historic visit to North Manchester Jamia Mosque. Hazrat Allama Qamaruzzaman Azmi discussed the current issues and challenges facing the world including, the plight of Rohingya Muslims in Burma, Syrian crisis as well as the safety and security of Mosques and Muslim communities in the UK.

David Cameron spent two hours with the mosque community during his visit and stated his support for the Big Iftar programme, which has seen scores of mosques up and down the country open up their doors to Muslims and non-Muslims to demystify the faith of Islam and connect to communities. After a tour of the mosque he helped them prepare for their own Big Iftar by chopping onions and making samosas, providing his own cooking tips along the way. The Prime Minister was impressed by the vibrancy of the mosque, which is set for redevelopment to cater for an ever-growing community.

david cameroon

Allama Qamaruzzaman Azmi said: “I thank the Prime Minister for taking time out from his busy schedule to come and meet with the British Muslim community in Manchester”.“During his landmark visit he championed the contributions that British Muslims are making in all walks of life and listened to some of the real concerns that the community are facing”, he said.

Following this meeting the Prime Minister and Faiths Minister Baroness Warsi took a tour of the Mosque which caters for 2,000 people through daily worship, after-school clubs, youth projects and support groups and had a frank and open discussion with a mixed group of young and old people where Mr Cameron heard the concerns of Muslims about attacks on their community following the horrific murder of Drummer Lee Rigby in Woolwich.He restated the commitment of the UK government to tackling anti-Muslim hatred and condemned the recent Islamophobic attacks in the strongest possible terms, saying the UK needed to be intolerant of intolerance. His government has set up a cross government working group on anti-Muslim hatred and fund an organisation, Tell MAMA, which records attacks and supports victims.

Faiths Minister Baroness Warsi said: “It was brilliant to accompany the Prime Minister to the Jamia Mosque and help them prepare for their Big Iftar that evening.

 David Cameron ,British P.M with Allama Qamaruzzaman Khan Azmi

“Jamia Mosque is a fantastic example of a model Mosque that reaches out to its community, providing vital services to the local Muslim population. “The Prime Minister was given a fantastic opportunity to see this vibrant Mosque in action.He also spoke at length to the Mosque members about their concerns over the recent anti-Muslim attacks and was able to reassure them of this government’s unwavering commitment to tackle and stamp out this unacceptable form of hatred”, she said.

In wishing Muslims in the UK and around the world Eid Mubarak the Prime Minister

said: “I send my warmest wishes to Muslims in the UK and overseas as they celebrate the festival of Eid-al-Fitr. After a month of longer summer days fasting, praying and putting aside many of the things that we can take for granted, Muslims will come together with friends and family to celebrate this joyous occasion. I wish you all Eid Mubarak”

David Cameron with Muslim community in Manchestar in 2013

Jama’at-e-Islami and Islam

18 Jul

Ashutosh Sarkar

Although the Jamaat-e-Islami had claimed that Islam was its ideology, no proof of humanity and tolerance was found in its activities during the Liberation War, International Crimes Tribunal-2 said yesterday in its verdict against Jamaat leader Ali Ahsan Mohammad Mojaheed.
Terming the pro-liberation Bangalee people “miscreants”, “agents of India”, and “enemies of Islam”, the Jamaat had opted to wipe them out only in the name of preserving Pakistan, noted the tribunal judges.
“The nation will be failing to acknowledge the sacrifices of millions of people who had laid their lives and honour for the cause of our hard-earned independence if individuals like the present accused [Mojaheed] are not brought to book for their notorious role and active contribution and endorsement for committing systematic atrocities in 1971 in the territory of Bangladesh,” they added.
Reiterating the observations made in the verdict against another Jamaat leader Muhammad Kamaruzzaman in May this year, the tribunal said the victims and sufferers of the diabolical atrocities do have the right to know the Jamaat’s role in 1971.
The ICT-2 handed death sentence to Mojaheed, secretary general of Jamaat-e-Islami, for committing crimes against humanity during the Liberation War 42 years ago.
The same tribunal had found Kamaruzzaman, one of the key organisers of the infamous Al-Badr, guilty of committing crimes against humanity and sentenced him to death.
Yesterday’s verdict also said, “The Jamaat-e-Islami had played a substantial role in formation of the Al-Badar [Al-Badr], Razakar, al-Shams and peace committees and of course not with the intent to guard the civilians and their property.”
The Al-Badr was an “action section” and “armed wing” of the Jamaat-e-Islami, which was formed mainly with the workers of the Jamaat’s student wing Islami Chhatra Sangha, observed the judges.
The Jamaat, they said, had indulged in indiscriminate massacre of their political opponents belonging to the Bangalee nation in the name of liquidating “miscreants” and “infiltrators” for which it had used Razakars and Al-Badr.
The tribunal further held that the Jamaat had allowed the creation of Al-Badr and Razakar to operate an assembly line of incalculable atrocities in the territory of Bangladesh in 1971.
This party cannot be relieved of the accountability of unspeakable mayhem, atrocities and murders committed by the Al-Badr, which was created by it (Jamaat), stated the court.

Egyptian revolution and fate of Political Islam

18 Jul

The Egyptian coup and the fate of political Islam

Political Islam must embrace pluralistic societies and reconcile religion with constitutionalism if it is to survive.

Imam Zaid Shakir Imam Zaid Shakir is the co-founder of Zaytuna college in Berkeley, California, and writes a blog for New Islamic Directions.

In his, Dictionary of Political Thought, the noted political philosopher, Roger Scruton, defines a coup d’etat as “a change in government by force resulting in a change of constitution, and brought about by those who already hold some form of power whether military or political. The institution of a coup thereby transforms the terms on which their office is held from a public trust into a private possession”.

We start with this definition to spare anyone the need for debating whether what recently transpired in Egypt was a coup d’etat or not. By any meaningful definition of the term, it was. Calling the change in power a coup does not deny the role that the massive uprisings of June 30, and beyond played in providing a justification or cover for the transition.

However, in analysing what happened, the uprising is of secondary importance. In any case, the events that have transpired, regardless of how we interpret them, will have far-reaching implications, both for Egypt and the region.

One of the questions being asked by many in the aftermath of the coup in Egypt is, “what does this mean for “political” Islam?” This is a critical question considering that in the Sunni Muslim realm, the Muslim Brotherhood, the party intricately associated with the ousted Egyptian president, Mohammed Morsi, has been the standard bearer of political activism in Egypt. In answering this question we have to emphasize that politics and every other affair in this creation starts and ends with almighty God, Allah.

To reiterate, we have to remain firm in our understanding that the affairs of the world are orchestrated by Almighty God and not anyone or anything is His creation. While we may search for the immediate causes of the situation in Egypt, and by so doing examine to role of the Egyptian military, the Tamarod movement, economic realities, behind the scenes machinations of Israel or the United States, the perceived or real incompetence of the Morsi and the Muslim Brotherhood, etc., at the end of the day we have to face an inescapable fact.

Any Muslim party endeavoring to rule democratically over a particular country in the Muslim world has to understand that the eclectic ideological nature of the citizenry of most modern Muslim nation-states, combined in many instances with a similar degree of ethnic, tribal or religious diversity makes it nearly impossible for it to pursue a strict, party-line first agenda

Namely, Allah, for a wisdom He understands best, did not want a Muslim regime controlling Egypt at this time. He thus created causative means (Asb?b), some mentioned above, to implement His Will. When we accept this reality we can move beyond the frustration and disappointment that is afflicting so many in light of the recent events.

To emphasize that it is Allah who is the only effective “power-broker” in the world, reflect on the following verse from the Qur’an, “Say, O Allah, the owner of all sovereignty! You extend sovereignty to whosoever you please and you withdraw it from whosoever you please. You elevate whomsoever you please, and you debase whosoever you please. In Your Hand is all good, and You, over all things, possess power”, (Qur’an 3:26).

Accepting this reality and understanding that it is actualized in our world, is one of the greatest manifestations of Tawhid, or the affirmation of divine oneness. In this case, we are affirming that there is one effective source of power in this creation – Almighty God, Allah. This has to be our starting point in moving forward.

In turning to an analysis of the events that have transpired at the level of Asb?b and the interplay between them, there are those who argue that the coup in Egypt and the unceremonious dumping of the Muslim Brotherhood-backed regime there marks the end of “political” Islam. Ironically, among those making such a claim is Syria’s Bashar al-Asad, even as his venal and brutal regime is being preserved by the direct intervention of Hizbollah and Iran, two of political Islam’s stalwarts, in the Syrian civil war.

Political Islam, in some form, will continue to exist. However, for it to be viable on the global stage, it will need a major reformation. First of all, it cannot be sectarian. The limits of a sectarian political Islam are clearly displayed in Syria, Iraq, Pakistan and Afghanistan. Muslim involvement in the contest for power that proceeds along sectarian lines leave no room for competing ideas in a struggle for hearts and minds.

Their only argument is blood and the ensuing carnage only generates fear and loathing in the hearts of the masses of ordinary believers. The political (and moral) bankruptcy of the various “Muslim” parties involved in the contest is plain. The slaughter generated by such groups may continue unabated for the short term, but such groups have no real political future.

Secondly, any meaningful manifestation of political Islam cannot be self-serving. One of the criticisms of Morsi’s regime is that it was self-serving. In other words, its primary focus was advancing the interest of the Muslim Brotherhood. Of course, this contention is amenable to debate. The perception though was real in to minds of many Egyptians.

Any Muslim party endeavoring to rule democratically over a particular country in the Muslim world has to understand that the eclectic ideological nature of the citizenry of most modern Muslim nation-states, combined in many instances with a similar degree of ethnic, tribal or religious diversity makes it nearly impossible for it to pursue a strict, party-line first agenda. Any group endeavouring to do so will alienate many parties whose support will be critical in any efforts to move the state in a new direction.

This makes the principal challenge for an aspiring Muslim ruling-party a constitutional one. In other words, a carefully crafted constitution has to adjudicate how the requisites of the Shari’ah, widely understood, and the historical approach to religious minorities living in Muslim lands, best articulated under the Ottoman Millet system, can best be reconciled with modern ideas of citizenship and individual rights.

Discussing the sectarian narrative in Egypt’s crisis

The task, while daunting, is not impossible if we accept that the arena to be governed by the constitution, the modern nation-state, has no historical precedent in the Muslim world. Therefore, there is no historical precedent for the constitutional order that needs to be created. That being the case, new arrangements must inevitably be created. Recognizing this fact frees us from the belief that there is some sort of ancient precedence that can be neatly retrofitted for the new political condition.

A Muslim ruling-party supervising such a constitutional process has to see itself as the servant of the people, and not the servants, or perhaps more fittingly, the slaves of a nonexistent historical precedence.

In the modern political arena, with its complexities, intrigues, and traps defined in large part by an American-dominated neocolonial order, the idea of the Muslim party as servants of the people, with all of their diversity, has to trump the idea of the Muslim party as guardians of a mythical historical order. The former approach is the only way to create the intellectual flexibility needed to begin even conceiving what the possible constitutional arrangement would look like.

Philosophically, such an approach is consistent with the saying attributed to the Prophet, peace and blessings of God upon him, “The leader of the people is their servant”. Although some point out that this saying is conveyed by a weak Hadith, another part of the same Hadith is considered authentic.

Namely, “The one serving water to the people is the last of them to drink”. The ethos of service and the subordination of the immediate interests of the ruling party is the only way to begin creating the good-will and broad-based of support (social and political solidarity) needed to insure against the kind of machinations that culminated in the ouster of the Morsi regime.

Another critical change needed for Muslim parties endeavouring to rule over contemporary Muslim nation-states is related to what we have discussed above. The broad-based nature needed to advance any sort of meaningful political project domestically has to be replicated internationally.

What has been dubbed the Arab “Spring” has been preceded by the Latin American “Spring”, the Eastern European “Spring” and the African “Spring”. In other words, all of these regions have preceded the Arab world in attempts to create democratic regimes after varying, in terms of their duration, periods of authoritarian rule.

One of the greatest checks against the vulnerability experienced by the fledgling regimes of Arab world is the creation of bonds of solidarity with the more assertively anti-imperial states of Africa, Asia and Latin America. In other words, Muslim parties have to understand that they cannot engage in truly independent policies in isolation.

Moving from the realm of ideas, once those ideas have been identified and articulated, in each of these areas involve trans-generational social and political movements

In the case of Morsi’s Egypt, it might have been helpful if his regime had taken an a priori stance against seeking loans from the IMF and instead announced that he would work with nations in Asia, Africa and Latin America to create an alternative international development bank.

Of course such a move would have not been favourably received in Washington, which as we are now learning, never favourably received the Muslim Brotherhood-backed regime to begin with. On the other hand, such a move might have created the political imagination in the masses of Egyptians needed for them to believe that the material sacrifices they were making were for greater goals and therefore worth enduring.

People will sacrifice where there is a belief that they are sacrificing for something greater than their immediate interests. However, where there is no higher belief or vision, both the people and non-visionary political parties perish.

To conclude, what is necessary for the fulfilment of a coherent vision of political Islam is a “spiritually-rooted” political analysis; a meaningful modern Muslim constitutionalism; a fully articulated Muslim philosophy of service-oriented politics; and Muslim participation in a reconstituted global “Third World” movement. These matters are all individually worthy of book-length exposes.

Moving from the realm of ideas, once those ideas have been identified and articulated, in each of these areas involve trans-generational social and political movements. These are merely some areas, in my estimation, where “political” Islam might begin reconsidering a fundamental reorientation if they are to remain viable in light of the conditions currently prevailing in both the national and international political arenas.

Imam Zaid Shakir is the co-founder of Zaytuna college in Berkeley, California, and writes a blog for New Islamic Directions. 

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial policy.


17 Jul

The most recent wave of Islamic revivalism began in the second half of the twentieth century as a nonviolent movement of expressing ideological differences and discontent with the political, economic, and social condition among Muslims and inspired a reformation of the Muslim identity. Today, contemporary radical Islam, with militancy and

terrorist tactics as its cornerstone, has all but overshadowed the call for a nonviolent struggle and has permeated several internal conflicts across the globe.

The Muslim separatist movement in the southern Philippines is one such conflict. Following decades of discontent and sporadic violence, armed conflict broke out in late 1972 when the Moro National Liberation Front (MNLF) launched coordinated attacks against the government. Following a failed peace agreement in 1976, divisions began to form within the MNLF and in 1984 the Moro Islamic Liberation Front (MILF) was established. The MILF, as the name indicates, placed more emphasis on Islam. In 1991, the radical Abu Sayyaf group (ASG) broke off from the MNLF claiming as its main purpose the establishment of an Islamic state. By the mid-1990s, what had originated as a nationalistic struggle advocating the concept of the “Moro” identity, had evolved and produced two increasingly radical

After conducting a diachronic comparative analysis, this thesis concludes contemporary radical Islam in the southern Philippines is a fusion of both traditionalism and globalization. Furthermore, the causal factors evolved with respect to each group’s ideology, objectives, and tactics. Whereas the MILF was more representative of the legacy of traditional Islam, the ASG was much more a product of globalization. Read Full Article  

Largest gathering Ijtema after Haj in Kerala Maadin

16 Jul

हज के बाद मुसलमानों का सबसे बड़ा इज्तेमा ,
केरल के मलप्पुरम के सलात नगर में सुन्नी मादिन अकादेमी के ज़रिये रमजान की 27 वी रात (इस साल चार अगस्त ) को रोज़ा ,इफ्तार ,नमाज़ ज़िक्र और दुरूद की महफिल और इज्तेमाई दुआ !मेन मैदान के अलावा बीस आस पास की दूसरी जगहें भी बुक की गयी हैं!पिछले साल सात लाख मुसलमान मग़रिब की नमाज़ में शरीक हुए थे और दस लाख रोज़ा इफ्तार में !
इस साल उम्मीद है की तादाद और ज्यादा बढ़ेगी ! बगदाद के बुज़ुर्ग हज़रात,केरल के बुज़ुर्ग शैख़ अबूबक्र अहमद,सय्यद इब्राहीम खलील बुखारी समेत बड़े उलेमा ए दीन की सरपरस्ती में मुनाक्किद होगा!Kerala’s Malappuram district is gearing up to host India’s largest Ramzan prayer congregation on August 4 where believers would take a pledge against terrorism and alcoholism, the organisers said on Sunday.At the last edition of this religious get together, a record 7,00,000 people had offered prayers and

Indian Muslim Youths Protested against Israel: MSO supported Palestine

23 Nov

Jaipur 23rd Nov’12 Friday from 3-4 P.M

In Solidarity with Palestinian People, Muslim Students Organization of India MSO, an apex body of Muslim Youths and students organized Protest March against Israel on 23rd Nov 2012 at Jaipur, India. March route was from Government Hostel near Commissioner Office upto Udhyog Maidan Statute Circle.

Muslim Students Organization of India National Secretary Engineer Shujaat Ali Quadri said that MSO condemns in harshest terms, the Israeli attack against the people of Palestine. Israel started this War when it broke truce by assassinating the Hamas leader Ahmad Jabri who was working on a long-term truce with Israel.

As ceasefire between Israel and Hamas has come into effect so MSO is of the view that Turkey, Iran and Egypt can play a positive role by permanently bringing an end to this problem. MSO lauds the efforts of all those nations who are working for truce. At the same time, MSO criticize Saudi Arabian government for silently supporting Israeli aggression by not speaking against it or by not exerting pressure on it. So called Champions of Human Rights and main stream Media raised their voice against and reacted sharply to the attack on a single girl Malala Yousuf Zai but they have maintained criminal silence over Israeli aggression against the innocent Palestine people.

We are of the view that by reiterating its earlier solidarity with Palestine, India has supported a cause of Humanity but to be really moral leader of the Third World and Non-Aligned Movement, It must raise a strong voice against the Israeli aggression.

MSO declare their full and unconditional support to our Palestinian brothers and sisters, and laud their brave resistance against the aggression of the Israeli oppressors.

Syed Muhammad Qaudri President, Shujaat Ali Qaudri (National Secretary) & Organizer

The incoherence of the mesmerized

9 Jan

Hujjut-ul Islam Imam al Ghazali (radi Allahu anh) wrote the Incoherence of the philosophers during a time of great confusion, where Muslims were presented with conflicting versions of Islam. I won’t go into too much detail regarding that period in history, but just want to mention parallels between his time and ours. Imam al Ghazali (radi Allahu anh) articulately, and successfully, defended the articles of faith against a tide of philosophical thinking that was based on incorrect and unscrupulous sets of thinking. Today, we have two camps who are challenging the orthodox traditions.

First are the liberals, who tend to avoid or shun certain religious practices and beliefs that do not fit within their pre-conceptualised secularist mindset. They support the western versions democracy, freedom, equality, etc.

Secondly, we have the Salafis/fundamentalists. They see everything in black and white. To them there is no compromise; no areas of discussion; no grey area. They do not tolerate much that does not fit within their framework of thought.

I want to ask these people a question. What do you make of this video?

If you do not feel sick after watching this, then shame on you. How much are we willing to sacrifice for so called freedom and democracy? What sort of Muslim, forget that; what sort of human being vandalises the grave of a deceased?

Go ahead and have your party. But remember, reality dictates that awareness of injustice is fruitless without sound grounding. Without the real understanding and application of Islam, nothing truly tangible will be achieved.

As a brother on a forum said, “some people ask why Sunnis cannot make peace and truce with Salafis…. here in this simple video is your answer”.

If you want to see real politics, then have a read of the this. We are nowhere near the standard of Sayyiduna Umar bin Abdul Aziz (radi Allahu anh).

Raza Academy Protested against Israel

22 Dec

Mumbai.22 Dec 2011
Prominent Organisation of the Indian Sunni Muslim protested against Israel Zionist Govt. proposed decision to Ban Azaan,calling faithful to Pray.
Members of Raza Academy today called Azaan outside Israel Consulate in Mumbai to Protest against its proposed Ban on Azan.The Palestinian Muslims are living in absolute Injustice and Israel has continued doing atrocities on this most victimised community despite Protests from various quarters of the world.U.N has became a mere tool in the hands of U.S and its allies and is doing nothing to prevent regular violation of Human Rights, said the Statement.

Most Influential Muslims of the World: Mufti Akhtar Raza Khan is on 28th rank in the world with Hazrat Syed Ameen Mian,Shekh Aboobacker Ahmed and Allama Qamaruzzaman Khan Azmi finds Hon’ble mention

13 Dec

New Delhi.14th Dec 2011

Ahle Sunnah top the list

Alhamdulillah  four Ahle Sunnah Scholars of India have been mentioned in the  list of most influential Muslims of the world  2011 by  Georgetown University.

Hazrat Akhtar Raza Khan Azhari Mian Qaudri  have been ranked top most in India and 28th in the  World  where as  Hazrat Syed Ameen Mian Qaudri, Shekh Aboobacker Ahmed and Allama Qamaruzzaman Khan Azmi have been mentioned with honour in the list.

Hazrat Mufti Akhtar Raza Khan is  Supreme Mufti of India and is known as Janasheen of Hazrat Mustafa Raza Khan Mufti-e-Azam. He is founder and patron of numerous educational and religious organization and educational institutions remarkable among them is JamiaturRaza College, situated at Bareilly Shareef,U.P. Famous for his piousness and Jurisprudence he is one of the greatest person alive in the Sunni world. He has millions of followers around the world known as Azhari Qaudri .

Professor Sayid Ameen Mian Qaudri is leader of the Indian
Sunnis  and a sajjada nashin, or Sufi disciple of the Barkatiya
Sufi tradition which stems from the Qadiriyyah tradition
of eminent Sufi master, ‘Abd al Qadir al Jilani (1077-1166 CE).
Counters Violence with Social Engagement A missionary movement, the Sunnis of the South Asian subcontinent have spread their message within the region and also among diaspora communities in Europe, North America, and South Africa.

Leader of Important Sufi Movement Qaudri is professor of Urdu language at India’s esteemed Aligarh Muslim University and also patron of several religious and social organizations prominent among them is Jamia Al Barkaat University at Aligarh and MSO of India, students and Youth body of Sunnis.

Another Sunni Leader Sheikh Aboobacker Ahmad of Sunni Markaz Kerala has also been mentioned with Honour for his contribution in changing the life of South Indian Muslims.

He is the leader of one of the traditionalist Sunni Muslims in Kerala state, India  and is one of the most famous Muslim personalities in Kerala. Kanthapuram A. P. Aboobacker Musalyar is known for his expediency, which was not known among the Muslim scholars of Kerala. He is presently the General Secretary of All-India Sunni Jamiyyathul Ulama, the organisation Muslim scholars and clerics under A. P. Sunnis and Samastha Kerala Jamiyyathul Ulama (Kanthapuram). Kanthapuram A. P. Aboobacker Musalyar is also the General Secretary and Principal of Karanthur Markaz, a charitable and educational institution in Karanthur, Calicut, Kerala. He was appointed as a member of the NAC for the implementation of the RTÉ act in 2010.

His Eminence Huzoor Muffakir-e-Islam Hazrat Allama Maulana Qamaruzzaman Azmiis the Khalifa of His Holiness Mufti-e-Azam Hazrat Maulana Mustafa Raza Khan, the holy son of Imam Ahmed Raza Khan Qadri Barelwi (May Allah shower his mercy upon them) as well as Sarkar-e-Kalaa’n Hazrat Maulana Sayyid Mohammed Mukhtar Ashraf, Sajjada Nasheen of Kichow-Chah Shareef (May Allah shower his mercy upon him).General secretary of World Islamic Mission, Allama is most famous Sunni speaker in the world  and is followed by millions of his followers in different countries.

His Eminence’s selfless missionary life spans nearly fifty-years. During this period, as the articles on this website highlight, he has helped to build many organisations and institutions all over the world such Mosques, colleges and universities in America, Canada, Holland, Germany, Norway, Belgium and India. Each institution is helping to make a difference to hundreds of lives throughout the world. For example, Al-Jamiatul Islamia in Raunahi alone saw four hundred Ulemas graduate in 2011. He has also been presented with hundreds of awards and certificates of appreciations including the recent Mufti-e-Azam Gold Medal Award by the famous Raza Academy in Mumbai where a collection of articles by scholars and key figures from the world on his selfless life and contributions were published in the book Tajal-liyat-e-Qamar.


All India Ulema and Mashaikh Board an apex body of Indian Sunni Sufi Muslims along with Muslim Students Organization of India  MSO have congratulated Sunni world for this achievement  and have expressed their pleasure.

%d bloggers like this: