Thursday, 28 February 2013

Jaffna Muslim: War on Halal-labelled products: The worst economic...

Jaffna Muslim: War on Halal-labelled products: The worst economic...: Economic hit men are feared as well as loved Economic hit men are feared as well as loved. Feared because they hit you without you ...

What to be Followed__??


What to be Followed__??

1.➡Qur'an

✔_The Messenger of Allaah (صلى الله عليه وسلم) said,

"The best speech is that embodied in the Book of Allah, and the best guidance is the guidance given by Muhammad. The most evil affairs are their innovations; and every innovation is an error.

_ __ __ __ __ __ __ __ __ __ __ __
▬►"Every innovation is an error."
~~~~~~~~~~~~~~~~~~~~~


✔_ The Messenger of Allaah (peace and blessings of Allaah be upon him

"Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can."

(Hadith - Bukhari 9:391, Narrated Abu Huraira )رضي الله عنه)



2.➡Sunnah of Prophet{pbuh] (+)
3.➡Sunnah of Khulfa-e-rashideen

Narrated al-’Irbaad ibn Saariyah (رضي الله عنه) :

The Messenger of Allaah (صلى الله عليه وسلم) led us in prayer one day, then he turned to us and exhorted us strongly . . . (he said), ‘Pay attention to my sunnah (way) and the way of the Rightly-guided Khaleefahs after me, adhere to it and hold fast to it.’”

(Saheeh Abu Dawud, Kitaab al-Sunnah)


••►He (صلى الله عليه وسلم) ordered that his Sunnah and the Sunnah of the rightly guided khulafaa (plural of khaleefah) be followed.

NAILS IN THE WALL


NAILS IN THE WALL

Make sure you read all the way down to the last sentence.
(Most importantly the last sentence)

There once was a little boy who had a bad temper.
His Father gave him a bag of nails and told him that every time he lost his temper,he must hammer a nail into the back of the wall.
The first day the boy had driven 37 nails into the wall.
Over the next few weeks, as he learned to control his anger, the number of nails hammered daily gradually dwindled down.
He discovered it was easier to hold his temper than to drive those nails into the wall.
Finally the day came when the boy didn't lose his temper at all. He told his father about it and the father suggested that the boy now pull out one nail for each day that he was able to hold his
temper.
The days passed and the young boy was finally able to tell his father that all the nails were gone.
The father took his son by the hand and led him to the wall.
He said, 'You have done well, my son, but look at the holes in the wall.
The wall will never be the same. When you say things in anger, they leave a scar just like this one.
Once you hurt ur loved ones It won't matter how many times you say I'm sorry, the wound will still be there.
A verbal wound is as bad as a physical one.
NEVER HURT ANY 1..
Remember that friends are very rare jewels indeed.
They make you smile and encourage you to succeed;
They lend an ear, they share words of praise and they always want to open their hearts to us. Show your friends how much you care.

Please forgive me if I have ever left a hole in your life & also forgive the people who wantedly or unwantedly left a hole in your life . Forgiving is better.. .!!!!
— with Rayan Ibrahim.

WHAT IS HALAL IS SUFFECIENT, WHILE WHAT IS HARAM IS SUPERFLUOUS





WHAT IS HALAL IS SUFFECIENT, WHILE WHAT IS HARAM IS SUPERFLUOUS

One of the beauties of Islam is that it has prohibited only such things as are unnecessary and dispensible, while providing alternatives which are better and which give greater ease and comfort to human beings. This point has been explained by Ibn Al Qayyim:

ALLAh has prohibited seeking omens by drawing lots but has provided the alternative of istikhara which is a supplication for seeking ALLAH’s guidance. HE has prohibited gambling but has permitted betting on forms of competition which are useful for their (the Muslims) religious striving, such as horse or camel racing and competing in marksmanship. HE has prohibited (to men) the wearing of silk but has given them the choice of other materials such as wool, linen, and cotton. HE has prohibited adultery, fornication, and homosexuality but has encouraged lawful marriage. HE has prohibited intoxicating drinks in order that they may enjoy other delicious drinks which are wholesome for the body and mind. And HE has prohibited unclean food but provides alternative wholesome food.

Thus, when we survey the Islamic injunctions in their totality, we find that if Allah limits the choice of HIS servants in relation to some things, HE provides them with a still wider range of more wholesome alternatives in relation to other things of a similar kind. For assuredly Allah has no desire to make people’s lives difficult narrow and indefinite; on the contrary; HE desires ease, goodness, guidance, mercy for them, according to

HIS saying:
ALLAH desires to make clear to you and to guide you to the ways of the (righteous) people before you and turn to you in mercy; and ALLAH is All-Knowing, All-Wise. And ALLAH desires to lighten your burden, for man was created weak. (Surah An- Nisa’ 26-28)

Ash-Shaakir (The Recogniser and Rewarder of good), Ash-Shakoor (The Appreciative)


Ash-Shaakir (The Recogniser and Rewarder of good), Ash-Shakoor (The
Appreciative)

The One Who recognises and rewards the small quantity of action, Who
forgives the large quantity of sins. He is the One Who multiplies the
rewards of His sincere servants manifold without any measure. He is the One Who recognises and rewards those who give thanks to Him and remembers the one who remembers Him. Whosoever seeks to get close to Him by doing any righteous action, Allaah draws close to Him by a greater degree.

"Indeed Safa and Marwa are two of the symbols of Allaah. So it is not a sin on him who performs Hajj or Umrah to perform the going between them. And whoever does goodvoluntarily, then Allaah is the Recogniser, the All-Knowing." (2:158)

"Indeed those who recite the Book of Allaah, and establish the prayers and spend out of that which we have provided them, secretly and openly, hope for a sure trade-gain that will never perish. That He may pay them in full and give them even more out of His Grace. He is the Oft-Forgiving, the Appreciative." (35:29-30)
— with Shahaa Aishath.http://srilanka-mujahedin.blogspot.com/

Dr. Haitham al-Haddad Press Conference in Norway

Characteristics of a Pious Wife ❤❤.•*¨`*•..¸♥♥¸.•*¨`*•.❤❤


Characteristics of a Pious Wife
❤❤.•*¨`*•..¸♥♥¸.•*¨`*•.❤❤

A pious woman’s priority is to seek the pleasure of Allah. She tries acquiring the qualities of a good wife by following the examples of the Prophet(Sallallahu alaiyhi wassallam) and obeying what is commanded in the Book of Allah. Complete obedience and adherence to the Sunnah of the Prophet(Sallallahu alaiyhi wassallam) and Quran is the best of a woman’s qualities.

Examples:
A woman is married for four reasons: for her wealth, for her fame, for her beauty and for her religion. So marry one for her religion and you will win. [Bukhari & Muslim]

Therefore the righteous women are devoutly obedient (to Allah and to their husbands) and guard in their husband’s absence what Allah orders them to guard (e.g. their honor, husbands property, etc) [4:34]

An-Nasaii narrated that the Prophet(Sallallahu alaiyhi wassallam) was asked “Who are the best of women?” He replied, “The one who pleases him (her husband) if he looks at her, obeys him if he orders (her) and does not subject her honor or money to what he dislikes.”

Ibn Hibban narrated that the Prophet(Sallallahu alaiyhi wassallam) said, “If a woman prayed five prayers, fasted in Ramadan, protected her honor and obeyed her husband; then she will be told (on the Day of Judgment): enter Paradise from any of its(eight) doors.”

Reflect on:
If a woman harms (in any way) her husband, then his wife in Paradise tells her: “Do not harm him, May Allah fight you, he is only staying temporarily with you. Soon he will come to us.” [Ahmad & At-Tirmithi]

If a man calls his wife to bed and she refuses till he slept while angry, then the Angels will curse her till the morning. [Muslim]

Allah does not look to the woman who does not appreciate her husband while she cannot stand his departing her. [An-Nasaii].

A woman does not fast while her husband is present without his permission, except in Ramadan. [Al-Bukhari & Muslim]

Any woman who asks her husband for divorce for no reason will not smell the fragrance of Paradise. [Sahih Al-Jamii]

The Prophet(Sallallahu alaiyhi wassallam) said, “If I were to order anyone to bow down to other than Allah, I would order the wife to do so for her husband. By the One who owns the soul of Muhammad,if a wife does not fulfill her obligations towards her husband, then she will not have fulfilled her obligations towards Allah.” [Ahmad]

Peace & ℒ ℴ ν ℯ ♥ ✿⊱╮

Story of Hijaabi Sisters


__________ Story of Hijaabi Sisters _________

In France after picking groceries in the supermarket, the Niqaabi sister stood in the line to pay. After a few minutes, her turn came up at the checkout counter.
The checkout girl who was a non-Hijaabi Arab Muslim girl started to scan the items of the Niqaabi sister one buy one and then she looked at her with arrogance and said: ”We have many problems in this country, your Niqaab is one of them!!
We, immigrants, are here for trade and not to show our Deen or history! If you want to practice your Deen and wear Niqaab then go back to your Arab country and do whatever you want!!” The Niqaabi sister stopped putting her grocery in the bag and lifted up her Niqaab…
The checkout girl was in total chock! The Niqaabi girl who was blond with blue eyes told her: ”I am a French girl, not an Arab immigrant! This is my country and THIS IS MY ISLAM!! You born Muslims sold your Deen and we bought it from you!” end of story!
This is a fact! Many revert Muslims have stronger faith than born Muslims! SubhaanAllaah!
(fatima)

"Beware of jealousy,

"Beware of jealousy,
for verily it destroys good deeds
the way fire destroys wood."

Hasad (jealousy and envy) is among the most destructive emotions or feeling which a man may have towards his fellow human being. It causes him to wish evil for others and to be happy when misfortune befalls them. The Prophet (sallallahu alaihi wa-sallam) warned against envy by comparing it to fire that completely burns the wood. He (sallallahu alaihi wa-sallam) said: "Beware of jealousy, for verily it destroys good deeds the way fire destroys wood." [Abu Dawood]

Hasad is a disease of the heart and it causes impurity to the heart, when Allah's Messenger (sallallahu alaihi wa-sallam) was asked who are the best of people? He (sallallahu alaihi wa-sallam) replied: "the one with a clean heart and truthful tongue." They asked: 'We understand a truthful tongue, but what does a clean heart mean?' he answered: 'It is the heart of one that is pious, pure, and is free of sin, transgressions, hatred and Hasad." [Ibn Majah]

Hasad is such a dangerous characteristic that Allah revealed verses of the Qur'aan to be recited as a protection from the jealous, "Say: I seek refuge in the Lord of the dawn… from the evil of envious when he envies." [Soorah al-Falaq (113): 1]

At-Tirmidhee narrated from al-Zubayr Ibn al-Awam that the Prophet (sallallahu alaihi wa-sallam) said: "There has come to you the disease of the nations before you, jealousy and hatred. This is the 'shaver' (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith…" [(Hasan) Jamee at-Tirmidhee (2434)]

Hasad can cause the person to indulge in disbelief because it causes the individual to feel that Allah has not been fair with him; he forgets all the mercy and blessings which Allah has bestowed upon him. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "They are enemies for Allah's bounties." They asked: "Who are they?" He said: "Those who envy people for what Allah has given them of Bounty." [at-Tabaranee]

Allah through His Absolute Wisdom has given some people more wealth, intelligence, beauty, strength, children, etc. than others. The believing Muslim should be content with what Allah has destined for him. Allah says: "Allah favored some of you over others with wealth and properties… Do they deny the favors of Allah?" [Soorah an-Nahl (16): 71] And: "Do they envy men for what Allah has given them of His Bounty?" [Soorah an-Nisa (4): 54]

"It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better." [Soorah az-Zukhruf (43): 32] meaning mercy of Allah is better than the convenience of the world. The materials of this life do not make one superior to another in Allah's Judgment. True superiority lies in Taqwa (righteousness, fear of Allah). He said: "Surely, the most noble of you to Allah is the most God-fearing." [Soorah al-Hujurat (49): 13] "And the Hereafter with Your Lord is (only) for those who have Taqwa." [Soorah az-Zukhruf (43): 35]

What belongs to the transient world is of no significance before Allah. The Prophet (sallallahu alaihi wa-sallam) said: "If this world were worth a mosquito's wing before Allah, He would not give a disbeliever a drink of water." [At-Tirmidhee]

The favors of Allah in the world are a test; the more the favors, the more the tests. Al-Hasan al-Basri said: "Umar Ibn Khattab wrote this letter to Abu Musa al-Ash'ari, 'Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth…" [Ibn Hatim]

Allah, the Exalted, has therefore forbidden us from desiring what other have, "Do not wish for what we have favored some of you over others." [Soorah an-Nisa (4): 32]

In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: "Do not look to those above you. Look to those below you, as it will more likely remind you of Allah's favors bestowed on you." [Saheeh al-Bukharee and Saheeh Muslim] On another occasion, he said: "If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself." [Saheeh Muslim]

Islam permits Ghibtah

What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice), which means neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same for oneself without the removal of the blessing from others.

The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Envy is allowed in two cases, in case of a man whom Allah has given the Qur'aan and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away throughout night and day." [Saheeh al-Bukharee and Saheeh Muslim] and he (sallallahu alaihi wa-sallam) also explained what may be said: "I wish I were given what he was given and did with it what he did."

The Messenger of Allah (sallallahu alaihi wa-sallam) said: "The similitude of the people of this Ummah is like four individual. One whom Allah has given wealth and knowledge, so he handles his wealth with the knowledge. One whom Allah has given knowledge but not wealth and he says, 'Lord, should I have wealth like so-and-so I would have handled it like him.' So they both have the same reward. Such a person loves to have wealth like others so he can do good like others without wishing that the others lose their wealth. Another man, Allah has given him wealth but no knowledge and he spends his wealth in disobedience to Allah. And last, a man whom Allah has not given knowledge nor wealth but he says, 'Should I have wealth like so-and-so, I would spend it in the way he does.' So, both will have the same sin against them." [at-Tirmidhee and Ibn Majah]

Some Reasons that cause a person to have Jealosy

Anger and Malice: When one is hurt by someone for any reason, he is angered, and his anger produces malice and urge for revenge in the heart. The slave begins to desire harm for the other person, he enjoys when he sees him in hardships and he may further thinks that Allah has done it to him as an evil reward!

And if the person is blessed with a gift, he grieves and this is Hasad, which does not harm the envied person but it hurts and destroys the Hasid (one who has Hasad) himself.

In order to close the door to this evil Islam advises the Muslims to be forgiving in nature and control one's anger. Allah says in the Qur'aan: "Those who spend (in Allah's Cause) in prosperity and in adversity, who repress anger, and who pardon men. Verily, Allah loves the good doers." [Soorah al-Imran (3): 134]

Arrogance, Pride and Love for fame: When a person achieves a high status and position in the society or gains wealth, he hates to see someone other than him compete or go ahead of him or be praised over him. So, he envies the former person.

An example of this can be taken of the Jews and their Hasad towards Prophet Muhammad (sallallahu alaihi wa-sallam) for the Prophet-hood that Allah entrusted him with. Their envy made them reject the divine message given to him, because he was an Arab and not from the Children of Israel. It was their Hasad which caused them to make statements as such, "It is these that Allah as favored among us?" [Soorah al-Anam (6): 53] "And they say: 'Why is not this Qur'aan sent down to some great man of the two towns?" [Soorah az-Zukhruf (43): 31] and in Soorah al-Muminoon (23): 34, "If you were to obey a human being life yourselves, then verily, you indeed would be losers."

This also shows one of the grave dangers of Hasad that Hasad hinders the person from following the truth and accepting advice from others just as the Hasad of the disbelievers prevented them from accepting Islam.

Evil Nature of the person: Some people, even though they may not be harmed or threatened by other people's success, grieve when they hear about some good happening to others, and enjoy in their adversities. Neither do they seek progress for themselves nor do they wish others to progress!! Such kind of defect is difficult to cure for the reason behind their evil attitude is the evil nature of the person which does not allow him to accept other people's success.

Repentance and Getting Rid of Jealousy

Firstly, the believer should have sincerity in repenting from Hasad as Allah's Messenger (sallallahu alaihi wa-sallam) said: "Three things that every heart of a believer should not hate to have is sincerity in actions, rendering advise to leaders and holding to Jama'ah (community) of the Muslims, for their supplication surrounds everyone with them." [Ahmad and Ibn Majah]

Second requirement to get rid of Hasad is to get rid of all those means which cause one to have Hasad like anger, hatred, love for the world and discontentment.

Discontentment comes from the slave's ignorance of his Lord. If he recognizes his Lord with the attributes of Perfection, All-Knowledgeable and All-Just to his slaves, he would not be discontent and as a result would not develop Hasad.

Imam Ibn Qayyim (rahimahullah) said: "It (contentment) opens the door of peace and security for the slave." It makes his heart pure from hatred, evil and malice. The more contented the person is, the purer his heart is. However, this does not mean that the slave should not make efforts to improve his situation. A slave should work to gain success and progress but he should not envy those whom Allah has granted more wealth or possession but he should be content with the decisions of Allah.

Thirdly, the slave should turn towards the Qur'aan which is a healing for the diseases of the heart. Allah says: "O mankind! There has come to you a good advice from your Rabb and a healing for that in your chests." [Soorah Yunus (10): 57]

Supplicate to Allah to purify your heart. Allah said in the Qur'aan: "And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Soorah al-Hashr (59): 10]

Give Sadaqah (charity) for it purifies the heart and sanctifies the soul. It is for this reason Allah said to His Prophet: "Take Sadaqah from their wealth in order to purify them and sanctify them with it." [Soorah at-Tawbah (9): 103]

If thoughts of Hasad cross one's mind, he should seek refuge in Allah from the accursed Shaytan and busy himself with something that will dispel these insinuating whispers and thoughts.

But if the Shaytan manages to instill Hasad in the hearts, then beware lest you say or do anything which will show Hasad. A person will not be brought to account for whatever crosses his mind, but he will be brought to account for what he says and does.

Shaikh al-Islam Ibn Taymiyah said: "Nobody is free from Hasad, but the noble person hides it whilst the base person shows it." [Amraad al-Quloob]

If you feel that you are jealous of a specific person, then buy him a gift, shake hands with him and give him salaams for Hasad is the result of hatred and the Prophet (sallallahu alaihi wa-sallam) said: "Shake hands, for this will dispel rancour, and exchange gifts and love one another, for this will dispel hatred." [Narrated by Maalik in al-Muwatta (1413)]

Abu Hurayrah (radhi allahu anhu) narrated that the Prophet (sallallahu alaihi wa-sallam) said: "By Allah, in Whose Hand is my soul, you will never enter Paradise until you believe. And you will not believe unless you love one another. May I tell you something that if you do, you may love one another? Spread Salaam amongst yourselves." Ibn Abdul-Barr said: "This proves that Salaam can lift hatred and produce love." [Saheeh Muslim]

"A Man from the People of Paradise will enter now..."

Anas Ibn Malik (radhi allahu anhu) reported that he and other companions were sitting with the Messenger (sallallahu alaihi wa-sallam), who said: "A man from the people of Paradise will enter now." And a man from al-Ansar entered, with his beard dripping with water from Wudhu (ablution), and holding his sandals in his left hand.

The following day, the Prophet (sallallahu alaihi wa-sallam) said the same thing and the same man entered.

On the third day, the Prophet (sallallahu alaihi wa-sallam) again repeated his statement and the same man entered with water dripping and holding his sandals.

When the Prophet (sallallahu alaihi wa-sallam) left, Abdullah Ibn Amr Ibn al-As (radhi allahu anhu) followed the man and said: 'I quarreled with my father and I swore I would not go to him for three days and night. Would you shelter me for these days?' the man replied: 'Yes.'

Anas said: 'Abdullah said that he stayed with this man for three nights and he did not see him praying at night, but every time he moved and changed position in bed he would remember Allah saying, 'Allahu Akbar' Until Salat-ul-Fajr."

Abdullah said: 'I didn't hear anything from him but good. When the three nights had passed… I said: 'O slave of Allah! I really didn't abandon my father nor was I angry with him. But, I heard the Messenger of Allah speaking of you on three separate occasions, the Prophet had said that a man from the people of Paradise would enter, and you were the one to enter on all the three times. So, I wanted to stay with you to see what you do so that I could follow you. But I have not seen you doing much. So what is that you do for Allah's Messenger (sallallahu alaihi wa-sallam) to say what he had said?'

The man replied: 'It is nothing more than what you saw.' When it was time to leave, he called me back and said: 'Yes, it is nothing more than what you saw, except that I have no place in myself for ill-intentions or Hasad towards any Muslim and what Allah has given them.' Abdullah said: 'This is what has made you deserving of the praise and this is what we cannot do." [Musnad Ahmad].

A Christian Lady Marrying a Muslim

A Christian Lady Marrying a Muslim

Question: I am a westerner who was brought up in the Roman Catholic faith but also brought up in a middle eastern country and adapted to the Arabic and Muslim culture. My partner and I are in love and considering marriage. He is a Muslim and I am not sure what the ‘rules’ are for a Muslim man to marry outside his faith. Does the Qur’an say that Christian women have to convert to Islam and gain knowledge about it to marry Muslim men? And as both are from different religions, would the wedding have to comply with the Muslim man’s culture and be strictly Islamic?

Answer: It is really appreciated that you have tried to seek out advice regarding as important matter as one’s marriage is a commitment which lasts for life.
The Holy Qur’an has placed no restriction if a Muslim man wants to marry a Christian lady. It however has commanded the believers not to marry anyone who associates other partners or deities with God (polytheists) as He is one and alone nor should the believers marry any convicted criminal of adultery. Apart from these two restrictions, the Shari‘ah (Law of God) has placed no restriction on marriage contracts of the believers.
However, this does not mean that we should not use our sense and reason to choose the person we intend to marry. Indeed, there are many things involved that must be considered before a couple decides to get married. The foremost factor is that there should be harmony between both in terms of their financial status and religious set up. Religion is not a trivial matter to be ignored while choosing your prospective husband. Marriage means that two persons are going to live together for the rest of their lives. Do you think that there would be no conflict on religious issues? What about the children that God will bless you with? What religion would they be taught? You may think that such matters are of less importance to modern minds. But I assure you that these matters will of be concern to you both once you come out of the euphoria that people experience before marriage.
As for your saying ‘Does the Qur'an say that the Christian women have to convert to Islam and gain knowledge about it to marry the Muslim men?’, I would like to tell you that the Holy Qur’an does not hold religion as a matter of petty importance. Why would Qur’an ask a lady to renounce her religion for some mortal man? Religion is something very personal in nature. It is a deep relationship — a connection more strong than the one which is established between a man and his wife. It is about God and His servants; it is about God and you. There is no man between you and Him. You accept Him on a very personal basis; you surrender before Him of your own accord. Did you know that Islam gives so much respect to Christians because of the fact that they believe in one God? The bitterest thing is however that they have devised ‘Three’ for the One that is alone and devoid of any partner whosoever. He is One and is the Creator and Master of all humans. Islam calls all the Christians to accept the fact that was also propagated by Jesus (sws) as the Lord is One. What I wish to say is that religion is something that should be chosen with a serious mind and after appreciating the value of the specific teachings that this religion promotes. Islam does not force people to convert. It is the truth that every willing person is welcome to embrace.
Culminating a marital arrangement is very simple. Islam wants that elders from both sides be involved in this matter. Marriages that are contracted without involving the families from both sides often end up in failure. Therefore, I very humbly advise you both to bring the matter to the attention of your families. Marriage is indeed a public announcement that this couple, from now on, would live as a wedded husband and wife—an arrangement which needs to be registered with the relevant government body as well.
The last thing that I want to address is that you have written ‘My partner and I are in love’. I do not know what specific connotation you have in mind when you say this. I however would like you to know that Islam does not like that any intimate relationship should be created between a lady and a gentlemen before marriage. We—the servants of God are supposed to live a pure and good life in order to attain inner purification. Islam repels the very idea of having an intimate relationship before marriage because it divests you of your purity of heart. We must know that this life is transitory in nature. It is a prelude to that life which is eternal and lasting. We must be well conscious of what we do in this life. Anything which is against morality will strictly be dealt with in the Hereafter. The only thing we need to keep in mind is that while marriage is a sacred bond, extramarital relationship is filth, which is abhorrent and intolerable.

Allah knows best.

Peace & ℒ ℴ ν ℯ ♥ ✿⊱╮

BROTHERS ► SOME WAYS TO PLEASE YOUR WIFE
♥●♦♦▬▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬♦♦●

-Make her feel secure, don't threaten her with divorce.
-Don't compare her to other women, especially physically. And don't praise other women in front of her. Tell her she is beautiful.
- Advise in private, at the best time, in the best way and atmosphere. Don't shout at her in front of others.
- Be generous with her. Give her gifts and surprise her at the most random time.
- Don't be rigid or harsh-hearted. If there is nothing wrong with something, allow her to do it.
- Be a good listener. Women love when you listen to their rants.
- Expect, accept, and overlook her shortcomings. She isn't perfect. If you don't like something in her, you will like other things. Remember you are not always right or perfect yourself.
- Speak of the topic of her interest. Don't just blabber on about what you like.
- Kiss your wife, foreplay, don't jump on her like a bull.
- Leave the past for Allah, don't dwell on, dig into, or bring it up.
- Help at home, with housework.
- Don't act as if you are doing her a favor by working or providing, Allah is the Provider, the husband is the carrier of the sustenance to the family.
- When you eat, put a morsel from your plate in her mouth.
- Write love notes or poems and place them in the book she's been reading.
- Ask her if she would like to invite her female friends over for ladies only get together and arrange for the dinner.
- Be the shoulder she can lean on to cry when she feels depressed.
- Remember that women experience a lot of hormone imbalance because of PMS, menses and pregnancy..and this can have an effect on their mood. They can become irritable and angry for little things. At this time, you have to understand her and don't irritate her more. Pamper her, kiss her, and be gentle with her. Remember it's their nature and they have been created in this way.

And the places of worship is for ALLAH Alone: so do not pray to anyone along with ALLAH 72:18

Do the disbelievers then think that they can take My servants as protectors besides Me? Surely, We have prepared Hell for the disbelievers for their entertainment. 18:102

Be kind to your wife


Be kind to your wife

Whoever comes from a kind and compassionate background will have a tender heart and so such men must bear in mind that their wife is the one who gave birth to his children, takes care of his wealth and maintains his secrets.

So be kind to your wives and openly express your joy for smiling livens the heart and wipes away hatred and praising the wife for her appearance, cooking and adornment wins her heart.

Moreover, Islaam has allowed husbands to lie to their wives in order to increase the love between them.

Exchanging gifts is the key to winning a heart and is a reflection of ones love.

Wednesday, 27 February 2013

Sri Lanka: Rape of Tamil Detainees


By Colombo Telegraph -
Sri Lankan security forces have been using rape and other forms of sexual violence to torture suspected members or supporters of the Liberation Tigers of Tamil Eelam (LTTE), Human Rights Watch said in a report released today. While widespread rape in custody occurred during the armed conflict that ended in May 2009, Human Rights Watch found that politically motivated sexual violence by the military and police continues to the present.
The 140-page report, “‘We Will Teach You a Lesson’: Sexual Violence against Tamils by Sri Lankan Security Forces,” provides detailed accounts of 75 cases of alleged rape and sexual abuse that occurred from 2006-2012 in both official and secret detention centers throughout Sri Lanka. In the cases documented by Human Rights Watch, men and women reported being raped on multiple days, often by several people, with the army, police, and pro-government paramilitary groups frequently participating.
Sri Lankan security forces have been using rape and other forms of sexual violence to torture suspected members or supporters of the Liberation Tigers of Tamil Eelam (LTTE), Human Rights Watch said in a report released today. While widespread rape in custody occurred during the armed conflict that ended in May 2009, Human Rights Watch found that politically motivated sexual violence by the military and police continues to the present.
The 141-page report, “‘We Will Teach You a Lesson’: Sexual Violence against Tamils by Sri Lankan Security Forces,” provides detailed accounts of 75 cases of alleged rape and sexual abuse that occurred from 2006-2012 in both official and secret detention centers throughout Sri Lanka. In the cases documented by Human Rights Watch, men and women reported being raped on multiple days, often by several people, with the army, police, and pro-government paramilitary groups frequently participating.
“The Sri Lankan security forces have committed untold numbers of rapes of Tamil men and women in custody,” said Brad Adams, Asia director at Human Rights Watch. “These are not just wartime atrocities but continue to the present, putting every Tamil man and woman arrested for suspected LTTE involvement at serious risk.”
Most of the rape victims spoke to Human Rights Watch outside of Sri Lanka, and corroborated their accounts with medical and legal reports. All suffered torture and ill-treatment beyond the sexual violence. Because Human Rights Watch was not able to openly conduct research in Sri Lanka or interview people still in custody, these cases likely represent only a tiny fraction of custodial rape in political cases.
Many of the cases followed a pattern of an individual being abducted from home by unidentified men, taken to a detention center, and abusively interrogated about alleged LTTE activities, Human Rights Watch said. A 23-year-old man who had recently returned from abroad said he was abducted, held without charge, and then raped on three consecutive days until he signed a confession. A woman, 32, said she was detained by two plainclothes men who stripped and photographed her naked.
“They told me to confess about everything,” she told Human Rights Watch. “I refused to confess as I thought they would kill me. I was beaten up and tortured continuously. On the second day, a man came to my room and raped me. I was raped by different men on at least three days. I can’t remember how many times.”
Rape and other sexual violence of detained men and women by the security forces during and ever since the armed conflict suggests that sexual abuse has been a key element of the broader use of torture and ill-treatment against suspected LTTE members and supporters, Human Rights Watch said. This torture is intended to obtain “confessions” of involvement in LTTE activities, information on others including spouses and relatives, and, it appears, to instill terror in the broader Tamil population to discourage involvement with the LTTE.
The victims also described being beaten, hung by their arms, partially asphyxiated, and burned with cigarettes. None of those who spoke to Human Rights Watch had access to legal counsel, family members, or doctors while they were detained. Most said that they signed a confession in the hope that the abuse would stop, though the torture, including rape, often continued. The individuals interviewed were not formally released but rather allowed to “escape” after a relative paid the authorities a bribe.
“Two officials held my arms back [while] a third official held my penis and inserted a metal rod inside,” said a man who had surrendered to government forces in May 2009. “They inserted small metal balls inside my penis. These had to be surgically removed after I escaped from the country.” A medical report corroborates his account.
Women and men who alleged rape told Human Rights Watch that they had generally kept silent about their abuse, fearing social stigmatization and reprisals from perpetrators if they reported the crime. The reluctance to report sexual abuse also stems from institutional barriers imposed by the Sri Lankan government to block effective reporting and investigation of rape cases.
“The government has hindered medical and psychological treatment for rape victims,” Adams said. “In the largely Tamil areas in the north, the army has effectively prohibited local and international organizations from providing services for sexual violence survivors.”
No member of the security forces has been prosecuted, let alone convicted, for rape in custody in the final years of the conflict or since the war’s end, Human Rights Watch said.
Interviewees told Human Rights Watch that military and police personnel seldom made any effort to disguise being members of state security forces. These included the military, military intelligence and the police, including specialized units such as the Criminal Investigation Department (CID) and Terrorism Investigation Department (TID). Victims frequently reported that members of several state agencies would together conduct abusive interrogations. They also identified the specific camps and detention sites where the abuse occurred.
Human Rights Watch said that the cases suggest that the use of sexual violence was not just a local occurrence or actions of rogue security force personnel, but a widespread practice that was known or should have been known by higher-level officials. The cases reported to Human Rights Watch were not just in battleground areas of northern Sri Lanka, but occurred in military camps and police stations in the capital, Colombo, and other locations in the south and east far from any fighting. These included the notorious fourth floor of the CID headquarters and the sixth floor of TID headquarters in Colombo.
Acts of rape and other sexual violence committed as part of armed conflict are war crimes. The Sri Lankan government has an obligation not only to prevent such violations, but also to investigate credible allegations of abuse and prosecute those responsible. Officials who knew or should have known of such abuses and failed to take action are criminally liable as a matter of command responsibility.
In February, the United Nations Human Rights Council will be examining whether the Sri Lankan government adequately followed up on it commitments in a March 2012 resolution to provide justice and accountability for wartime abuses. The council should direct the UN High Commissioner for Human Rights to conduct an independent international investigation, Human Rights Watch said.
“The government’s response to allegations of sexual violence by its security forces have been dismissive, deeming them as ‘fake’ or ‘pro-LTTE propaganda,’” Adams said. “It’s not clear who in the government knew about these horrific crimes. But the government’s failure to take action against these ongoing abuses is further evidence of the need for an international investigation.”
Accounts From “We Will Teach You a Lesson”:
All initials are pseudonyms and bear no relation to the person’s actual name.
Case of JH
JH, a 23-year-old Tamil man studying in the United Kingdom, returned to Colombo in August 2012 for family reasons. A month later, while returning home from work, a white van pulled up and several men jumped out. Telling him he was needed for an investigation, they blindfolded him and drove him for over an hour to an unknown site. He told Human Rights Watch:
They removed my blindfold [and] I found myself in a room where four other men were present. I was tied to a chair and questioned about my links to the LTTE and the reason for my recent travel abroad. They stripped me and started beating me. I was beaten with electric wires, burned with cigarettes and suffocated with a petrol-infused polythene bag. Later that night, I was left in a smaller room. I was raped on three consecutive days. The first night, one man came alone and anally raped me. The second and third night, two men came to my room. They anally raped me and also forced me to have oral sex with them. I signed a confession admitting my links with the LTTE after the rapes.
Case of TJ
TJ, 19, returned to Sri Lanka after completing his studies in the UK. One evening in August 2012, TJ was returning home after visiting a friend in Vavuniya when a white van stopped near him and around five or six men in civilian clothes jumped out. They forced TJ inside the van, blindfolded him, and drove him to an unknown destination. He told Human Rights Watch:
They removed my blindfold and I found myself in a room. There were five men and one of them was in a military uniform. They started questioning me about my work with the LTTE in the UK. They asked me about my connections with the LTTE abroad. I did not respond and they started torturing me. First, I was slapped and punched. Then they began to torture me severely. I was beaten with batons, burned with cigarettes, and my head was submerged in a barrel of water. I was stripped naked during interrogation.
The beatings and torture continued the next day. I was only given some water in the morning. The next night, I was given my clothes and left in a small, dark room. One person entered my room that night. It was dark, I couldn’t see him. He banged my head against the wall, pushed my face against the wall and raped me
Case of GD
In November 2011, GD, a 31-year-old Tamil woman, was at her house in a Colombo suburb when four men in civilian clothes arrived. GD told Human Rights Watch they introduced themselves as CID officials and asked to inspect ID cards of all family members at her home. She said that they confiscated the ID card of her husband, who was abroad, and asked her to accompany them for questioning. She said:
I was taken to the fourth floor of the CID office in Colombo and kept in a room. I was not given any food or water. The next day, the officials, who included a uniformed armed official, photographed me, took my fingerprints, and made me sign on a blank sheet of paper. They told me that they had all my husband’s details and kept asking me to disclose his whereabouts. When I told them my husband was abroad, they continued to accuse him of supporting the LTTE. I was beaten with many objects. I was burned with a cigarette during questioning. I was slapped around and beaten with a sand-filled pipe. Throughout the beatings, they asked me for my husband’s details. I was raped one night. Two men came to my room in civilian clothes. They ripped my clothes and both raped me. They spoke Sinhala so I could not understand anything. It was dark so I couldn’t see their faces clearly.
Case of DS
DS’s father owned a photocopy shop in Jaffna and helped the LTTE by printing propaganda leaflets and distributing them. In 2005, when he was 13, the LTTE forcibly took him away for 10 days of compulsory military training. After returning to Jaffna, he worked for the LTTE by distributing pamphlets and participating in LTTE cultural festivals. In November 2009, when he was 17, a joint team of police and army officials arrested him when he was returning from school. He was blindfolded and taken to an unknown detention site. DS told Human Rights Watch:
They asked me to tell them all about my activities with the LTTE. They said that if I told them everything about my work, they would let me go. I refused to admit to anything. Then they started beating me. I was stomped with boots and punched. They then forced me to undress completely. I was hung upside down and burned with cigarettes. I was beaten with sand-filled pipes and wires. The officials beat the soles of my feet with rubber and forced a petrol-infused plastic bag on my head and tried to asphyxiate me.
One officer performed sexual acts in front of me. He then raped me. I lost consciousness. I was bleeding heavily from my anus. There was no toilet and I had to use a plastic bag. The officials who were questioning me did not let me sleep. They did not give me any food for the first two or three days. They fingerprinted and photographed me. I finally signed a confession document in Sinhala and admitted to everything they said.
Courtesy Human Rights Watch

ACJU wants Govt. to issue Halal certification - Media Conference (Quest...

Sri Lanka Muslims Protest against Champika Ranawake in Colombo

Monday, 18 February 2013

Sri Lanka hardline group calls for halal boycott

Sri Lanka hardline group calls for halal boycott

The BBC's Charles Haviland in Colombo says his team was threatened after the rally
A new hardline Sinhalese Buddhist group in Sri Lanka has called for the abolition of the Muslim halal system of certifying foods and other goods.
The Bodu Bala Sena, or Buddhist Strength Force, also said foreign propagators of religions should leave the country within a month.
Thousands of supporters of the group attended a rally in a suburb of the capital, Colombo.
The calls come at a time of mounting religious tension in the country.
There have been several attacks on both mosques and Muslim-owned businesses as well as on Christian churches and the clergy, the BBC's Charles Haviland reports from Colombo.
'Unofficial police' Thousands of men and women filled the grounds of the rally and the surrounding streets at Maharagama in Colombo's outer suburbs to hear nationalist speeches by the group's monks.

At the scene

As we finished filming at the rally, our three-member BBC team and driver were seriously threatened with violence by some members of a mob of more than 20 young men who told us not to drive off.
Some police arrived and looked on as my Sri Lankan colleagues were verbally abused in filthy language, described as "traitors" and accused of having "foreign parents" and working for a "foreign conspirator" who was "against Sri Lanka".
Some of them warned us that if we returned to the location - the mainly Buddhist suburb of Maharagama - it would "be the end" of us.
The police held back the more aggressive youths but appeared to comply with the mob by barricading our vehicle, calling us "suspicious" and ordering us not to leave until they got the go-ahead from their superior. That was worrying.
As we waited for him, the mob took a large number of photos of us and our vehicle. A little later the senior policeman arrived. He seemed good-humoured and waved us off.
The leaders called for a boycott of halal meat and demanded shops clear their stocks by April, the AFP news agency reports.
Youth activists at the rally wore T-shirts denouncing the Muslim halal method of slaughtering animals to eat.
The group's secretary-general, Venerable Galaboda Aththe Gnanasara, told the crowds that "only monks can save this race", referring to Sinhalese.
He claimed that Christian and Muslim extremists were threatening Buddhists, and said hundreds of monks were ready to fight. "Our country is a Sinhalese one and we are its unofficial police," he said.
The group has denied being anti-minority, and has dissociated itself from the recent attacks on Muslim and Christian targets.
But one member of the group, Dilanthe Withanage, accused "some" unnamed countries of "funding Christian fundamentalists as well as Muslim fundamentalists" in Sri Lanka.
Both Muslims and Christians deny promoting extremism in Sri Lanka, our correspondent reports.
President Mahinda Rajapakse has called on monks not to incite religious hatred and violence, but one opposition politician told the BBC that "the situation is very bad".
"Any moment, the ethnic riot will start between Sinhalese and Muslims," said Mujeebur Rahuman of the opposition United National Party.
"They are now working freely. Nobody is talking about this organisation and the government is not trying to stop their activities."
The Buddhist Sinhalese make up three-quarters of Sri Lanka's 20 million population.
Muslims constitute about 10% and have generally had good relations with the Sinhalese majority.

Sri Lanka hardline group calls for halal boycott

Saturday, 16 February 2013

Sinhalese-Muslim Riots of 1915; A Synopsis

Ilankai Tamil Sangam

Association of Tamils of Sri Lanka in the USA

Sinhalese-Muslim Riots of 1915; A Synopsis

by Sachi Sri Kantha
Front Note
The ‘practically unsinkable’ ocean liner, RMS Titanic sank on April 15th 1912, with the loss of 1,503 high-society passengers and predominantly British crew.  That was a low-note on the then British empire’s prestige.  But the Titanic moment for the British empire in the Indian subcontinent began three years and 42 days later, on May 28, 1915, in Kandy, with the eruption of the Sinhalese-Muslim Riots.  Its tremors and repercussions on triangular [Sinhalese-Tamil-Muslim] ethnic animosity are still being felt in the island, though 90 years have passed since the riots and 57 years since the curtain fell on the island’s muddled British legacy.
If there are any eye witnesses to the tragic events which happened between May 28th and June 5th of 1915 in Ceylon and can recollect their memories, they should be over 93 years old and still kicking alive!  In early 1970s, when I was visiting a kin of mine in Matale, I had occasion to listen to a casual chit-chat in Tamil of an elderly Muslim – then probably in his 60s -, who mentioned that as a young boy he had seen the riots of 1915.  But I could not check on the veracity of his claim.
In a nut-shell, the 1915 conflagration was between the Sinhalese Buddhists and the Muslims.  Indigenous Tamils got sucked into the conflagration because the then-leading Tamil statesman, Sir Pon Ramanathan (1851-1930), held the ‘Educated Ceylonese’ member seat in the island’s legislature.  The then-colonial representatives of the British government panicked and imposed Martial Law and arrested and held in detention quite a number of Sinhalese leaders.  The small and influential English-speaking Anglo community [who made up the law enforcement personnel, plantation owners and even a segment of the Christian missionaries] in the island sided with the then-ruling government.
Ramanathan overtly sided with the Sinhalese, which in turn infuriated the local Tamil-speaking Muslims.  Since then, the distrust between the indigenous Tamils and Muslims in the island has festered, despite damage-control exercises valiantly attempted by succeeding Tamil legislators like S.J.V. Chelvanayakam and A. Amirthalingam.  Though in the 1980s and 1990s, it became fashionable in the half-baked analyses of journalist hacks from Colombo and Chennai to put the blame for the current Tamil-Muslim rift on the LTTE and Pirabhakaran, although this rift has its origin in the 1915 riots and the role played by Sir Pon Ramanathan.
To add insult to the indigenous Tamils, the Sinhalese leaders, who were incarcerated by the colonial British government in 1915 [and on whose behalf Ramanathan pleaded with the colonial government], such as Don Stephen Senanayake (1884-1952; who later became the first prime minister of independent Ceylon) and Alexander Ekanayake Goonesinghe (1892-1967; who later became the first political mentor of President Premadasa), later made political hay on the back of Tamils, with their anti-Indian rhetoric and deeds.  To further confound the irony, since the 1940s, Muslims have sided with the Sinhalese against the indigenous Tamils to protect their political turf and business interests.  What should not be forgotten is that the Sinhalese-Muslim animosity in the island has a deep history, though for political expediency and to spite the indigenous Tamils, both Sinhalese and Muslims pretend that everything is hunky-dory with their relationship and only the LTTE are the troublemakers.
I provide below a synopsis, culled from the extant research literature, on the 1915 Sinhalese-Muslim riots, to mark the 90th anniversary of its occurrence.  For want of time in transcribing the lengthy research papers and book chapters, I provide only excerpts from the studies of Robert Kearney, Kumari Jayewardena, Charles Blackton, P.T.M.Fernando, James Rutnam and M.Vytilingam and cite the sources at the end.
(1) from Robert Kearney (1970)
"It is doubtful that any single event has had a more profound and far-reaching impact on the political history of modern Ceylon than an outbreak of communal disturbances in 1915 and the measures taken by the British colonial government in response to the disorders. The riots of 1915 erupted between Sinhalese Buddhists and a Muslim community, called Coast Moors, recently arrived in Ceylon from India and primarily engaged in trade and moneylending. The riots themselves were hardly of cataclysmic dimensions, and their significance for Ceylonese political development and place in the modern history of Ceylon would surely have been small but for the reaction of the colonial government. The almost universal Ceylonese judgment was that the government responded with totally inappropriate and unnecessarily harsh repression, directed largely against persons who were not responsible for the outbreaks of lawlessness and violence. The interpretation of the riots as contained in a joint statement by two Ceylonese nationalist organizations to the secretary of state for the colonies in 1919 has been accepted and echoed to the present. The statement charged: ‘In 1915 the bureaucracy thoroughly misunderstood some local disturbances such as occur in every part of the British Empire, saw in them a deep conspiracy against British rule, and resorted to violent measures under Martial Law, resulting in the summary execution of scores of innocent persons and the punishment by Courts Martial of hundreds of others."
The events of 1915 became a landmark in Ceylonese history because they served as a catalyst for the growth of demands for Ceylonese self-government. The suppresssion of the riots assumed a role in Ceylon similar to that of the 1919 Jallianwala Bagh massacre for the Indian nationalist movement….The original clashes between Buddhists and Muslims were largely forgotten in the wake of the government’s actions. A.E.Goonesinha, one of the nationalists arrested following the riots, proposed a day of mourning for the dead, both Buddhist and Muslim, ‘who had been murdered by the British.’…
At the time of the riots, the Legislative Council included eleven official and ten unofficial members, the latter consisting of six nominees of the governor, two members elected by the European community, one elected by the Burgher community, and one noncommunal elected member representing the ‘eduated Ceylonese’ (excluding resident Europeans and Burghers). It was this lone representative of the Western-educated Ceylonese, Sir Ponnambalam Ramanathan, who, although, a Tamil Hindu, became the principal champion of the Sinhalese Buddhists and one of the most outspoken critics of the government at the time of the riots…."
(2) from Kumari Jayewardena (1970)
"The Buddhist-Muslim riots of 1915 are often depicted as an eruption of religious animosity and friction between Sinhalese Buddhists and a section of the Muslim population. According to this viewpoint, the riots were sparked by religious fanaticism as the Buddhists saw in the ‘intolerance and aggressiveness of the Muslims, a permanent danger to their religious practices and celebration of their national festivals.’ This interpretation of the riots, however, disregards several signficant economic and political developments which influenced the events of 1915 and leaves unanswered the important question of why, if the riots were merely a reflection of religious tensions, the British colonial officials took such drastic measures during the riots and exacted severe reprisals long after the rioting was over.
In the years before the riots, an awakening had taken place among the Sinhalese Buddhists which was not only a reaction to British political domination, but also an act of self-assetion against the economic power of minority groups in Ceylon. The rioteers of 1915 have often been portrayed as criminals and hooligans out for plunder; but there is evidence that in Colombo it was not the criminal and rootless elements who led the riots, but the skilled, better-paid, more militant segments of the working class. The government was aware of this potentially explosive facet of the Colombo rioting, which turned into an expression of revolt against economic exploitation. Furthermore, many British officials in Ceylon, alarmed by the spread of nationalism and industrial unrest in both India and Ceylon and perhaps apprehensive about the prospects of German intrigue in Asia during the First World War, were convinced that the rioting was directed against British rule…"
(3) from Charles Blackton (1970)
"…From a communal clash up-country, disorders spread into six of Ceylon’s nine provinces, causing the deaths of 140 people, the arrests of 8736, imprisonment of 4497 and at a cost of Rupees 7,000,000. British-Ceylonese relations were severely impaired and Sinhalese nationalism suddenly came of age. It happened, but why?….
Of a population of 4,106,350 in 1911, the Sinhalese made up 66.13% (24.32% Kandyans and 41.81% low-country people), 23.79% were Tamils (half recent immigrants), and 6.45% were Muslim Moors of which 1/7 were Indian Moors. The remaining 3.5% included Burghers and British. The early years of the twentieth century recorded a few anti-Western riots, some aimed against the Roman Catholic Church (in Anuradhapura, a Buddhist shrine city) and other demonstrations reflecting Asian pride in the victory of Buddhist Japan over the Russian giant in 1905. Anti-Muslim violence directed against the Moors (the term is a survival of Portuguese rule) was, however, not unknown.
Muslims had been in Ceylon since the eighth century, a composite group of Arabs, Persians and Muslimized Indians who came to be known as Ceylon Moors. The most recent arrivals, Indian Moors from Cochin and Malabar coast labeled ‘Coast Moors’, earned an undesirable reputation among Sinhalese while the older order of Ceylon Moors lived at peace among the Sinhalese, even attaining the status of headmen in some Kandyan villages. The charges against the Coast Moors were that they were unscrupulous, alien (some compared them to Jews; others, in 1915, to Germans), and they loaned money at usurious rates. De Souza notes that before the 1915 riots, Sinhalese had boycotted Coast Moormen’s boutiques (general merchandise shops and food counters) as a warning to them to desist from attempting to seduce Sinhalese girls. He also noted that the buying public of Ceylon blamed the Coast Moors for creating artificial increases in the prices of necessities…."
(4) from P.T.M.Fernando (1970)
"…The colonial officials, scarcely aware of the growing tension between the Buddhists and Muslims, mistook the disturbances for a ‘rebellion’ against British rule. The government’s ruthless handling of the riots brought the Western-educated Ceylonese to the limelight and led them into political activity as never before…
Martial law was proclaimed in early June and was not lifted until August 30, 1915. Th days of martial law had a terrifying impact on the people of Ceylon…In comparison with the thirty-nine persons killed by the rioters, at least sixty three were killed by the military and the police in suppressing the riots.
When the rioting had been brought under control, the officer commanding the troops, Brigadier General H.H.L.Malcolm, began punishing offenders and assessing the damage to Muslim property so that compensation could be recovered from the inhabitants of the disturbed areas…A total of thirty four persons were executed by order of the military courts. Many of the convictions were based primarily on the testimony of Muslim witnesses, whose perjury was exposed in civil trials…
Far worse than the summary justice of the special commissioners and the military trials were the atrocities committed by ‘English volunteers’, mainly planters from the tea estates and employees of Colombo commercial houses, who were recruite to patrol the areas where rioting had occurred. Many persons were harassed and flogged without being tried at all, and accusations were rampant that many were also executed by these volunteers without trial…"
(5) from James T.Rutnam (1971)
"Foot-note 72a: The word Hambaya derived from sampan-karaya had no sinister connotation. But the member representing the ‘Mohammadans’ in the Legislative Council, N.D.H.M.Abdul Cader (1879-1938) took heated exception to its use by Ramanathan in the Legislative Council on 24 October 1917….
Foot-note 75: Sir Ponnambalam Ramanathan (1851-1930), Nominated Member representing the Tamil-speaking people, Legislative Council, 1879-1892; Solicitor-General, 1892-1906; Elected Member representing the Educated Ceylonese, Legislative Council, 1911-21. His advocacy of the Sinhalese cause in the Legislative Council in August, September and October 1915 was such that ‘no Ceylonese ever reached that summit of fame before or since.’…"
Like the above-mentioned foot-note 75, historian James Rutnam’s lengthy paper on the role of Rev.Alexander Garden Fraser (1873-1962), who served as the principal of Trinity College, Kandy for two decades (1904-24), in the 1915 riots is notable for the thumb-nail sketches he had provided on the leading actors of that riots. These thumb-nail sketches are worthy of reproduction, in a sequel to this synopsis, since individuals who acted in that political theater for various motives and agendas, deserve exposure. The research contributions of Kumari Jayawardena, Charles Blackton and P.T.M.Fernando, which appeared in 1970, do not provide such vital information on the leading actors.
(6) M. Vythilingam (1977)
"…The riots sprang from the religious fanaticism of a small section of the Muslims known as the Hambayas, who insisted that all non-Muslim religious processions should proceed in silence when they passed their mosques. The Hambayas were Mohammedan immigrants from the East Coast of South India and then numbered nearly thirty three thousand. They formed an exclusive community and did not at that time intermarry with other Mohammedans in the island.
The time for the celebration of the great Buddhist festival – the anniversary of the birthday of Buddha – fell on the 28th of May, 1915. With much trepidation of heart, those who had hitherto conducted the carol procession in Kandy applied to the Government Agent, Central Province, for the usual licence, but the Hambayas of Kandy, who owned the mosque at Castle Hill Street, objected to its issue. The elected members of the Municipal Council unanimously recommended the issue of the licence. The Government Agent, having ascertained from the trustees of the Castle Hill street mosque that the hour for closing it on Friday, the 28th May, was twelve midnight, issued the licence subject to the condition that the procession should not enter Castle Hill Street before midnight.
He, however, neglected to take the precaution, suggested by the District Judge of Kandy in the Walahagoda Devale case, of having the aggressive Hambayas bound over to keep the peace. He also failed, as the head of the police in the Central Province, to have a sufficient number of properly armed police officers and constables in the streets of Kandy, so as to prevent any sudden outbreak of riot.
It was about 1 am, when the first carol procession with a band of musicians in a decorated cart turned from King Street into Castle Hill Street. The Sinhalese crowd were amazed to see the Hambayas’ mosque open and lit up, and a crowd of Mohammedans, including Afghans, standing on either side of the street. Inspector Cooray, observing from the junction of King Street the defiant attitude of the Mohammedans, desired the carol party not to go forward, but to pass into a cross street so as to avoid the mosque altogether. The conductors of the procession obediently turned the carol cart into the street indicated. Just then the Hambayas and the Afghans clapped hands, jeered and boohed, which was more than the Sinhalese could bear. They halted indecisively, looking towards the mosque, when a still larger crowd, headed by another party of carol-singers in a second cart, came and entered Castle Hill Street. The first party then followed the second party.
As they advanced, a number of stones and empty bottles fell on the people, hurled from the upper storeys of two boutiques near the mosque and from the platform of the mosque. The Sinhalese crowd were infuriated. They rushed forward, picked up the stones lying on the street, pelted them at the boutiques and the mosque, chased the Mohammedans, who fled into the mosque, pulled down its iron bars and smashed its glass panes, broke into the adjoining boutiques and flung into the streets the boxes of grain and groceries.
During all this disturbance, there were no more than one Inspector and six constables, who, of course, could not control the crowd. Mr.Cooray sent for help from the Police Station, and a squad of police who arrived seized about twenty-five men on charges of riot and house-breaking. The surging crowd passed into other streets about 2 pm and disappeared with their battered cars. Thus ended the national Wesak festival of the Buddhists in 1915, undertaken in all piety and reverence to celebrate the birthday of the great peace-maker, named Goutama Buddha….
To outline the true dimensions of the disturbances in Kandy town, the first riot occurred between 1 and 2 on the morning of the 29th May 1915, in consequence of the intolerance and aggression of the Hambayas and Afghan Mohammedans assembled in and about the mosque in Castle Hill Street. No lives were lost, nor any serious bodily injury inflicted. Some boutiques were damaged and their contents turned out, which were mostly made a bonfire of in the streets, and the glass shutters of the mosque and some iron bars were also damaged.
The second riot took place between 8 and 10 pm on the same day (29th May) provoked directly by the failure of the police to arrest the murderer of an innocent Sinhalese youth, whom a Hambaya brought down with a bullet from a revolver fired from the upper storey of his master’s shop. No other persons were killed. Some shops and boutiques were damaged, and their contents thrown into the streets to be burnt.
The third disturbance occurred between 3 and 4 pm on the following day (30th May). It was not a riot, but a street fight between three Mohammedans and a few Sinhalese. These events, standing out linked together in the minds of the Buddhists, have operated as causes for the attack on the Mohammedans in various parts of the island during the one week that began on the 29th May and ended on the 5th June 1915….
At the time of the outbreak of the riots, Ramanathan was recouping his health at Sivan Adi, his holiday-home at Kodaikanal, South India. He was completely in the dark about happenings in the island until his Sinhalese friends wrote to him apprising him of the situation and requesting him to hurry back to Colombo. On arriving he found conditions utterly appalling….Ramanathan addressed an appeal to the Governor to grant him an interview and was astonished to receive the reply pleading inability owing to pressure of engagements and requesting a written statement…."
Literature Sources [chronologically arranged]
Kearney, R.N.: The 1915 riots in Ceylon – a symposium; Introduction. Journal of Asian Studies, Feb.1970, vol.29, no.2, pp.219-222.
Jayewardena, K.: Economic and Political Factors in the 1915 riots. Journal of Asian Studies, Feb.1970, vol.29, no.2, pp.223-233.
Blackton, C.S.: The action phase of the 1915 riots. Journal of Asian Studies, Feb.1970, vol.29, no.2, pp.235-254.
Fernando, P.T.M.: The post riots campaign for justice. Journal of Asian Studies, Feb.1970, vol.29, no.2, pp.255-266.
Rutnam, J.T.: The Rev.A.G.Fraser and the riots of 1915. Ceylon Journal of Historical and Social Studies, July-December 1971, vol.1, no.2 (new series), pp.151-196.
Vythilingam, M.: The Life of Sir Ponnambalam Ramanathan, vol.2 (1910-1930), 1977, chapters 10 (Riots-1915, pp.229-250), 11 (Riots-Speeches, pp.251-320) and 12 (Ramanathan’s Mission to England – His Return, pp.321-330).
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Posted June 2, 2005

Thursday, 14 February 2013

Islamic Social System Vs Secular Social System - Shaykh Abu Talha

Response to UK statistics on sexual offences

Interview with a revert to Islam - Julie

An interview with Julie Breen- she talks about the experience of reverting to Islam, someone who after living the fruits of liberal values left behind superficial empowerment for actual liberation. This sister was a magistrate and saw the western legal system in place and stated that not only do liberal values lead to the misery of women but when attacked or molested the woman’s culprit is let off lightly. The sister highlights how when she first came across Islam all of the propaganda came to mind, oppressed, suppressed, voiceless, powerless, but that when she read the Quran and read the seerah, she realised all of the previous propaganda to be baseless.

When discussing the growing reversion to Islam within the west, it is vital we highlight the failings of capitalism and secular liberalism in delivering just rights, and a purpose in life to women. A majority of reverts to Islam are women, and considering the accusation levelled at Islam is that it's oppressive towards women- it should make us question, why?

Muslim Support was Crucial in Facilitating Process of Gaining Independence from Britain in 1948


Muslim Support was Crucial in Facilitating Process of Gaining Independence from Britain in 1948


Crucial Muslim support facilitated the process of Sri Lanka gaining independence from the British in 1948, and helped end almost four and half centuries of European colonial rule in the island.

Many still remember the leading role played by Muslim leaders such as Dr. T.B. Jayah, Sir Razik Fareed, Dr. M.C.M. Kaleel and Dr. Bathiudeen Mahmoud in the constitutional reforms of this country and their enthusiastic support for the demand of the Dominion Status and independence, and their vast contribution to the political progress of the country.

For example, when the demand for independence began gathering momentum, World War II broke out in Europe. The British Government urged all its colonies to support them, assuring they would be accorded independence after the war.

In the aftermath of the World War II, agitation for political reforms and independence began to once again gather momentum. However, the British Government insisted that three quarters of the population should support the demand for independence to ensure the rights of minorities were protected. With the Sinhalese community as a whole constituting less than three quarters of the population, this was an impossible demand to fulfill unless they had the support of the minority communities.

Tamil Congress Leader G.G. Ponnambalam demanded equal representation, better known as the call for ‘fifty-fifty’. However, the Muslims stood fully behind the majority community and helped it meet the British demand for the support of two-thirds of the population, despite past sufferings and disadvantages.

Addressing a gathering at the Zahira College grounds in Colombo, under the chairmanship of Sir Mohamed Macan Markar to protest against the inadequate representation of Muslims in the Legislative Council, Dr. Bathiudeen Mahmoud, the Secretary of the All Ceylon Muslim Political Conference said on 5 March 1939:

“Let me assure my Sinhalese countrymen that I am one among them in demanding complete freedom for our country. They can count on me as one of the most ardent admirers of their legitimate national and cultural aspirations. In me and in my community, let them know that they find the most trusted friends and kind neighbours in this island. They would never find wanting in me or in my community that unflinching loyalty and patriotism that this little island would demand one day from its sons and daughters to carve out a niche of fame for itself as a self-respecting unit in a world federation. Let me also assure my Sinhalese friends that the brave community to which I belong shall never consider any sacrifice too great to make Ceylon a happy, prosperous and glorious country in the world where not one section of its population but every son and daughter of her soil shall legitimately take pride in her glorious destiny.”

In keeping with this policy the three Muslim representatives in the State Council extended their whole-hearted support for the ‘Dominion Status Bill’ – a Sri Lankan Bill sponsored by the late S.W.R.D. Bandaranaike when it came for the vote on 9 November 1945.

T.B. Jayah and Dr. M.C.M. Kaleel spoke in favour of the Bill while Sir Razik Fareed and Dr. Kaleel voted in favour, as Jayah was not present during the time of voting.

Muslims expressed support

During his speech, Sir. Razik Fareed said: “The All Ceylon Moors Association pledges their support to the resolution of the Hon. Leader under discussion today. Nothing else would at the moment give me great pleasure to do so, and to express my whole-hearted support to the Hon. Leader’s proposal. As my community and I have always stood by them, I must say that in the hour of his triumph, we join hands with him in the forward march to the goal of the proposal to which he aspires…”

Supporting the Sri Lankan Bill despite its disadvantages to Muslims and defining the attitude of Muslims towards the Bill, Jayah said: “I am glad, Sir, that it has been stated that this is not the moment for jubilation or exultation or even for mutual recrimination. I certainly think that this is not the occasion to speak of the discomfiture of the minority communities’ or of the victory of the majority community.

“As far as I am concerned, I speak with the full support of members of the Muslim community. I saw to it that the Ceylon Muslim League, representing the Muslim community of Ceylon, consulted Muslim representatives in different parts of the country on the important issues before the house and I am in a position to say that the Muslim members of this Council have the fullest backing of the Muslim community in this island.

“When the Muslims of the Council decided to take a definite stand at the time the Sri Lanka Bill was introduced, they did so for one, and one reason only. The reason was that where the political freedom of this country was involved, they were prepared to go to any length, even to the point of sacrificing advantages and benefit as a result of such action. As far as I am concerned, Sir, I do not consider any right greater than the right of political freedom and therefore, although I am fully conscious of those disadvantages of the Bill, looking at it from a narrow point of view, yet, I am prepared to support this Bill.”

SWRD expresses gratitude

Expressing his gratitude to the Muslim members on behalf of the Sinhalese community, S.W.R.D. Bandaranaike assured that he would consider any reasonable request by the Muslim community. Bandaranaike said: “I say that if any member has brought closer the achievement of agreement among the various sections of the people of the country by an attitude of generosity where even those with whom he is concerned to differ, I say the fullest credit must go more than anyone else among us to the Honorable nominated Member, Mr. T.B. Jayah. He has made a speech today that will have a great effect in bringing unity among the people of this country, in bringing some sense of reality to this struggle, however it may shape, that we are going to undertake to obtain a satisfactory measure of freedom.

“What have the three members, T.B. Jayah, Dr. Kaleel and Razik Fareed, done? There is provided in the Bill a Scheme of Representation under which the Muslim community in this country might suffer in the form in which it appears, but yet, he himself so sincerely determined to work for the main idea of freedom that he was prepared to vote for the principle embodied in the Bill.

“But I can give the Hon. nominated member, Mr. T.B. Jayah, this assurance on behalf of, I think, the vast majority, at least the community that I represent, that in the struggle for freedom, whatever may or may not be the recommendation of the Soulbury Commission on our representation, he may rest assured that we will be quite prepared to consider any reasonable point of view that might be put forward.”

Thus the Muslim support provided the required support of the two-third majority of the population, paving the way for the island’s independence on 4 February 1948 when Rt. Hon. D.S. Senanayake lowered the British flag and hoisted the Sri Lankan National Flag and declared the island’s independence from British rile.



Latheef Farook
CEYLON TODAY

Sri Lanka at the crossroads | GulfNews.com

Sri Lanka at the crossroads | GulfNews.com

இஸ்லாமியர்களின் வரலாறு

Sunday, 10 February 2013

George Galloway | The World at War | Oxford Union (playlist)

George Galloway on Palestine and Al Qaeda | Oxford Union

George Galloway on dictators (01Feb13)

Political System of Islam

SC4.LL.Sovereignty means the source of power. In Islam, Allah is the source of all powers and laws (3:154, 12:40, 25:2, 67:1). It is Allah who knows what is good and what is bad for His servants. His say is final. Man is the vicegerent, the agent or the representative of Allah swt on earth (2:30, 6:165). Allah is thesovereign and man is His representative. Man should do as Allah commands him to do.The Islamic political system makes the ruler and the government responsible firstly to Allah and then to the people. The ruler and the ruled are the Khalifah of Allah and the ruler shall have to work for the welfare of the people according to the Qur’an and Sunnah. A ruler is a servent of the people of Islam. Both the ruler and the ruled will appear before Allah swt and account for their actionson the day of judgement. The responsibility of the ruler is heaver than the ruled. Any ordinary citizen of an Islamic state has the right to ask any question on any matter to the ruler andthe government.
Islam recognises the preferenceof one over the other only on the basis of Taqwa (piety or fear of God). One who fears Allah swt most isthe noblest in Islam (49:13).


Political System of IslamReligion and politics are one and the same in Islam. They are intertwined. We already know that Islam is a complete system of life and politics is very much a part of our collective life. Just as Islam teaches us how to say Salah, observe Sawm, pay Zakah and undertake Hajj, so it teaches us how to run a state, from a government, elect councillors and members of parliament, make treaties and conduct business and commerce. Bear in mind that Islamic ruling system is not the same as the ruling system we have in the non-islamic countries.
A detailed discussion of the Islamic political system would be desirable, but we have to content ourselves with its basic principles and main features.
The Islamic Political System is based on the folloing main principles:
1. Sovereignty of Allah swt.
Sovereignty means the source of power. In Islam, Allah is the source of all powers and laws (3:154, 12:40, 25:2, 67:1). It is Allah who knows what is good and what is bad for His servants. His say is final.
All human beings unitedly cannot change His law. The Qu’an says, "As for the thief -male and female, chope off their hands. It is the reward of their own actions and exemplary punishment from Allah. Allah is Mighty, Wise." (5:37).
According to Islam, this order is unchangeable by any parliament or any government which claims itself to be Islamic (5:44, 2:229). There are many more laws in the Qur’an concerning our life and those laws must be put to practice by an Islamic state for the greater good of human beings.

2. Khilafah of Mankind (Vicegerency of man).
Man is the vicegerent, the agent or the representative of Allah swt on earth (2:30, 6:165). Allah is the sovereign and man is His representative. Man should do as Allah commands him to do. But he has a choice to either obey or disobey Allah and, because of this freedom of choice, he will be tested on the day of judgement. In the political sense, Khilafah means that human beings should implement the will of Allah on earth as His deputy or agent. As Allah’s agents, human beings will carry out the will of Allah swt on His behalf as a trust (Amanah). Khilafah is a trust. An agent is always expected to behave as his master wants him to behave (10:14).
3. Legislation by Shura (Consultation).
Islam teaches us to run a government, to make legislation and decisions by the process of Shura. Shura means "to take decisions by consultation and participation" (3:159, 42:38). This is an important part of the Islamic political system. There is no scope for despotism in Islam. The Qur’an and the Sunnah will be the basis of legislation in Islam.
4. Accountability of government.
The Islamic political system makes the ruler and the government responsible firstly to Allah and then to the people. The rular and the government are elected by the people to exercise ‘powers on their behalf. We must remember here that both the ruler and the ruled are the Khalifah of Allah and the ruler shall have to work for the welfare of the people according to the Qur’an and Sunnah. A ruler is a servent of the people of Islam. Both the ruler and the ruled will appear before Allah swt and account for their actions on the day of judgement. The responsibility of the ruler is heaver than the ruled.
Any ordinary citizen of an Islamic state has the right to ask any question on any matter to the ruler and the government.
5. Independence of judiciary.
In the Islamic political system, the Judiciary is independent of the Executive. The head of the state or any government minister could be called to the court if necessary. They would be treated no differently from other citizens. The Qur’an has many injunctions about justice. One of the main functions of the Islamic state is to ensure justice to all citizens (4:58, 4:135, 5:8). The ruler and the government has no right to interfere in the system of justice.
6. Equality before law.
The Islamic political system ensures equality for all citizens before the law. It does not recognise any discrimination on the basis of language, colour, territory, sex or descent. Islam recognises the preference of one over the other only on the basis of Taqwa (piety or fear of God). One who fears Allah swt most is the noblest in Islam (49:13).
Conclusion
The duty of an Islamic state is to establish Salah and Zakah; promote the right and forbid the wrong (22:44). The state is responsible for the welfare of all its citizens - Muslims and non-Muslims alike. It must guarantee the basic necessities of life. All citizens of the Islamic state shall enjoy freedom of belief, thought, conscience and speech. Every citizen shall be free to develop his potential, improve his capacity, earn and possess. A citizen shall enjoy the right to support or oppose any government policy which he thinks right or wrong with the following in mind.:
The Islamic state is a duty bound to implement the laws of the Qur’an and the Sunnah. The Qur’an strongly denounces those who do not decide their matters by Allah’s revelations (5:42-50).
The Islamic state shall ensure a fair distribution of wealth. Islam does not believe in equal distribution as it is against the law of creation.
There is not a single perfect Islamic state in the world today. There are many Muslim countries. An Islamic state is based on the model of Prophet Muhammad’s (phuh) state in Madinah while a Muslim state is one which has a majority Muslim population and some Islamic features.
However, organised efforts have been going on in many Muslim countries to establish truly Islamic states. Al-ikhwanul Muslimun in the Middle East, Muzahid or Taliban in Afganistan, the Jama’at-e-Islami in Pakistan, and Kashmir, Jehaad movement in Bangladesh, (infor. source- BBC UK) Dewan Dakwah Islamia (Islamic Dawah Council) in Indonesia, Al-Muhajirun in Britain, and Hizb-ut-Tahrir in most advanced Islamic (muslim population) countries are some of the Islamic movements and parties which have been working for the re-establishment of Allah’s law on Allah’s land.

Let us pray and hope that a real Islamic state will emerge and guide the world towards justice, fair play and peace (very soon -if God wills).