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adishrii · 11 months

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My College Tour

Hi, I’m Adishri and I’m a former student of Mercy College, Palakkad.

I’d like to share my college tour experience with you all.

As every college student, me and my friends were also very excited about my college tour. The tour destination that was decided by our college for us was Udupi - Coorg. The package included 2 days and 3 nights. The total members for our journey were 33 students and 3 teachers. On the day of the journey, we 7 friends gathered at Aafi’s house. Oh, I totally forgot to introduce my friends – Abi, Aafi, Chandhu, Febi, Sandhu, and Shafi. And from Aafis’ house, we went to the railway station. Our journey started on 11th February (Saturday) at 10.55 pm from Palakkad railway station. The train journey was about 6 hours, meanwhile, we sang, played games, and shared our stories. The next day we reached Mangalore station at 6 am.

Day 1: From Mangalore Railway Station we went to Coorg to check in to our hotel room. After we freshen up, we went to Coorg Water Park in Kushalnagar. On the way to the water park, we had breakfast. We enjoyed many rides in the water park, including mini bungee jumping, zip lining, and 360-degree spherical rides. We spent 4 hours there and after all that tiring sports activity, we went straight to have our lunch near the Bamboo Forest Park in Nisargadhama.

The Bamboo Forest was a picturesque picnic spot. We spent our time watching the natural beauty of that place. The ideal way to partake in that quiet and dazzling vibe was to walk along the beautiful stretch of the stream's banks. There was a tree house which was made completely with wood and bamboo and one can see individuals present for a photograph over this tree house. One should climb up and down through the shaking wooden ladder. It was also the best place for purchasing. One can get most of the things at the cheapest rate. We also made some videos of us which will be forever in our memories.

And at night, we went to see the musical fountain. It was a great view to watch! Many other colleges and families were also there. We all enjoyed the program. After it ended at 7 o’clock, we all went to have a scrumptious dinner. And after all the tiring activities from the morning, we still had the energy to do some reels at night. I think we went to sleep at 1 am. We made our day one so memorable.

Day 2: After we all freshened up in the morning, we went to have our breakfast. We then visited the Namdroling which we were supposed to visit yesterday. The Namdroling Monastery, popularly known as ‘The Golden Temple’ is one of the largest Tibetan settlements in India. The place was very quiet and only the prayers of monks can be heard. Its main entrance was an attractive four-story tower with a wheel portraying a symbol of Buddhism. The main attractions inside the temple were the statues of Lord Buddha in the center with statues of Lord Amitayus and Lord Padmasambhava on either side. Visitors can pray, meditate, give offerings, and rotate the mani prayer drums. Rotating these prayer drums is believed to give the same benefit as chanting “Om Mani Padme Hum”, the Buddhist prayer. We were unable to visit this temple yesterday because we were running late om schedule. But I am glad that we didn’t miss it.

On the way, we had our lunch. Then we went to St. Mary’s Island. As it was a sunny day, we could enjoy on the island. We played games and took as many photos as possible since the view was so amazing. Then we went to Malpe Beach in the evening. We tried so many street foods there. We ate fried momos, panipuri, pav bhaji, vada pav, Kati rolls, and more. We played on the beach, made sandcastles, wrote down our names in the sand, and watched it wiped away by the sea waves. While others went to change from their beachwear, we sat down on the seashore with our teachers and chatted a little bit. It was an amazing time spent there.

The endless stretch of golden sand, graciously swaying palm trees, starry night sky, and the gentle murmur of the sea set the perfect mood for a relaxing way to end the journey. We then went back to Mangalore railway station. After entering the train and finding seats, we all sat down and talked about our experiences and the funny moments we had there. We reached Palakkad at 6 am in the morning. And finally, our journey came to an end. It was the most cherished moment of my college life. And I believe that it is not the destination but the memories that matter the most.

#college life #college tour #beach #coorg #mangalore

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sufiphilippines · 1 year

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Gift for All Ahlus Sunnah Wal Jama’ah

Ahlus Sunnah Wal Jama’ah refers to Ash’ari or Maturidi in Aqeeda, Hanafi, Shafi,Maliki or Hanbali and Madh’hab, they respect Tasawwuf WAHHABIS ARE NOT AHLUS SUNNAH WAL JAMA’AH

Ijazah for any Sunni who accepts these,

Updated as of March 30 2023 with Additional Ijaza on Salawat Kanzul Haqaiq from Sayyiduna Shaykh Moulay AbdulKabir

Dalail Khairat with Ijazah(p.158) and Sanad,

Dalāʼil al-khayrāt wa-shawāriq al-anwār fī dhikr al-ṣalāt ʻalá al-Nabī al-mukhtār (Arabic: دلائل الخيرات وشوارق الأنوار في ذكر الصلاة على النبي المختار, lit. ‘Waymarks of Benefits and the Brilliant Burst of Lights in the Remembrance of Blessings on the Chosen Prophet’), usually shortened to Dala’il al-Khayrat, is a famous collection of prayers for the Islamic prophet Muhammad, which was written by the Moroccan Shadhili scholar Sayyiduna Shaykh Muhammad al-Jazuli ق (died 1465)

●Download here

Al Fuyudat Al Rabbaniyya Emanations of lordly Grace by Al Ghawth Sayyiduna Shaikh Abdul Qadir Jilani ق

●Download here

Al Kunuz An Nuraniyyah (Ahzab,Awrad,Adhkar of the Qadiri and Shadhili Tariqa) with Ijazah(p.604) and Sanad

●Download here

Dalail Khairat with Ijazah and Sanad from Sayyiduna Saykh Mahmud Ad Durra hafizahullah, a student of Sayyiduna Shaykh Muhammad Zakariyyah Al Bukhari ق

وقد أجزت بها كل من طلب الإجازة

كما أجازني سيدي الشيخ محمدزكريا البخاري رحمه الله

●Download here:

Ba Alawi Ahzab,Awrad,Adkhar and Salawat with Ijazah(check Biographies and Reference part) from Sayyiduna Habib Umar bin Hafiz hafizahullah wa qaddasallahu sirrahu:

●Download here

The name Ba’Alawi itself is a Hadhrami contraction of the terms Bani ‘Alawi or the Clan of ‘Alawi.

In the early fourth century Hijri at 318 H, Sayyid Ahmad al-Muhaajir bin Isa ar-Rumi bin Muhammad al-Naqib bin Ali al-Uraidhi ibn Ja’far al-Sadiq migrated from Basrah, Iraq first to Mecca and Medina, and then to Hadhramout, to avoid the chaos then prevalent in the Abbasid Caliphate

The name ‘Alawi refers to the grandson of Sayyid Ahmad al-Muhajir, who was the first descendant of Husain, Muhammad’s grandson, to be born in Hadramaut and the first to bear such a name.

KITAB SHAWARIQUL ANWAR

Abuya Sayyid Muhammad bin Alwi Al-Maliki said: “ Anyone who has my wirid book, means that he has received a Ijazah (permission to practice it). The Ijazah is not from me, but directly from the authors of the wird and ahzab

●Download

Ahzab,Awrad,Adhkad and Salawat of the Ja’fari Tariqa with Ijazah and Sanad:

Shaykh Salih al-Jaʿfari has given a general ijāza in all Ṣalawāt, so a murīd is free to recite any formula of Ṣalawāt.

As a general rule, the material we share on our various platforms come with a general ijaza from Shaykh Salih himself. (Ref: https://lightoftheazhar.com/seeking-permission/)

Download Here:

Kanz Al Nafahat

Kanz Al Saada

Jalibat al Faraj

Fatiha al-Aqfal and Dawat al-Yusr al-Qarib

Al Salawat Al Ja’fariya:

Ahzab and Adkhar with Ijazah from Sayyiduna Shaykh Muhammad Shareef bin Farid hafizahullah

To download these three supplications follow the following link:

●THREE SUPPLICATIONS ‎ AGAINST EVILDOERS ‎THE ENVIOUS & ENEMIES

Download here

●A GIFT WHICH I RECEIVED FROM THE VIRTUOUS SAGES OF AFRICA:

In a state of ablution recite ten times per day for thirty consecutive days the following 12 Divine Names of Allah:

يَا اللَّهُ يَا بَرُّ يَا كَافِي يَا غَنِيُّ يَا فَتَاحُ يَا وَهَابُ يَا رَزَاقُ يَا كَرِيمُ يَا مُعْطِي يَا جَوَادُ يَا وَاسِعُ يَا ذُو الْفَضْلِ الْعَظِيمِ

“O Allah, O Dutiful, O Sufficient, O Independent, O Opener, O Giver, O Provider, O Generous, O Bestower, O Munificent, O Vast, O Possessor of tremendous bounty.”

YAA ALLAHU YAA BARRU YAA KAAFI YAA GHANIYU

YAA FATAAHU YAA WAHHAABU YAA RAZAAQU YAA KAREEMU YAA MU`TII YAA JAWAADU YAA WAASI`U YAA DHU AL-FADLI AL-`ADHEEMI

KANZ AL SAADAH WA AL RASYAD LI MAN FAQA AHL AL ZIYADAH WA AL UBBAD

With Ijazah and Sanad from Sayyiduna Shaykh Haji Muhammad Fuad bin Kamaludin

●Download here

Ijaza on the Adkhar of Idrisiyyah Tariqa:

●Download here

Dua Nasiri and Hizb Nasr with Ijazah and Sanad:

From Sayyiduna Shaykh Adnan Raja hafizahullah

In the words of Sayyiduna Shaykh Muhammad al-Yaqoubi hafizahullah, “The Nasiri Supplication contains amazing secrets for fulfilling needs and destroying oppressors.”

The chain of ijazah for this dua:

1. Shaykh Muhammad al-Yaqoubi from

2. Shaykh Muhammad al-Makki al-Kattani from

3. Ahmad b. Abi Bakr al-Nasiri (d.1337) from his father

4. Abu Bakr b. Ali (d.1281) from his father

5. Ali b. Yusuf (d.1235) from his father

6. Abu’l Mahasin Yusuf b. Nasir (d.1197) from his uncle

7. Abu’l Abbas Ahmad b. Muhammad (d.1129) from his father

8. Imam Abu Abd Allah Muhammad b. Muhammad (d.1085) — composer of this supplication.

●Download Dua Nasiri here (Essential Islam edition):

●Hizb al-Nasr here:

Hizb Nasr with Ijazah from Sayyiduna Shaykh Dr. Abdul Azeez Khatib Al Hasani

*حزب البحر للإمام الشاذلي رضي الله عنه* .

هذا وقد أجزت وأذنت لمن أحب قراءته من الإخوة أن يقرأه ليكتسب الإسناد المتصل مني الفقير إلى سيدنا الإمام الشاذلي قدس الله سره.

Hizb Imam Nawawi ق

With Ijazah:

حزب الإمام النووي

أجزت به من قبل الإجازة وقال : قبلت ،

وأرويه عن جماعة من شيوخنا قراءة وسماعا ، منهم سيدنا الشيخ محمد متولي الشعراوي رضي الله عنه ، بأسانيدهم إلى

الإمام النووي رضي الله عنه .

Hizib Falah

Oleh KH. Anwar Syafi’i

Pembina JRA.

Hizb Al Falahbof Sayyiduna Sheikh Hasan Asy Shadhili through Hadratussyaikh KH. M Hasyim Asy’ari with Ijazah

(خاصية)

فونيكا ويريدان حزب الفلاح للأستاذ الأكبر أبي الحسن الشاذلى رضي الله عنه. سينتن كع مداومهاكن ماهوس فونكا حزب بعد صلاة الصبح و بعد الصلاة العصر و عند ارادة النوم ان شاء الله تعالى كافاريعان كابكجان في الدنيا و الاخرة و أجزت لمن وقع هذ الحزب في يده وهو أهل للاجازة بحق اجازتي عن شيخنا العلامة محمد محفوظ بن عبد الله إسماعيل الجاوي ثم المكي عن السيد محمد امين إبن السيد احمد المداني عن الشيخ عبد الغني النقشبندي عن الشيخ إسماعيل بن الرومي ثم المداني عن الشيخ صالح الفلاني عن ابن سنة عن مولاي الشريف محمد بن عبد الله الوولاتي عن ابي عثمان سعيد قدوره عن سعيد بن ابن احمد المقري عن عبد إبن علي عن البرهان القلقشندي عن ابي العباس احمد بن محمد ابن اب بكر الوسطى عن الخطيب صدر الدين ابى الفتح محمد ابن احمد الميدومي عن ابى العباس احمد المرسى عن مؤلفه سيدي ابي الحسن على بن عبد الله ابن عبد الجبار الشاذلى الشّريف الحسانى رضي الله عن الجميع و نفعنا بهم و امدنا بأسرارهم و اعاد علينا من بركتهم امين

الفقير اليه تعالى:

محمد هاشم اشعرى-خادم العلم

●Check here:

Hizb Nasr with Ijazah from Shaykh al-Hadith Dr Yusri Rushdi Jabar (Lecturer, al-Azhar Mosque, Cairo Egypt

Hizb Bahr with Ijazah and Sanad from Sayyiduna shaykh Al Mukarrom Abuya KH. Miftachul Akhyar(Chairperson of the Indonesian Ulema Council)

Note before reading Hizb Bahr, dedicate one surah fatiha atleast to Sayyiduna Muhammad ﷺ and Imam Shadhili qaddasallahu sirrahu

Salawat Wahidiyyah with Ijazah

●Download here:

Lembaran Sholawat Wahidiyah

Ijazah Mawlid Barzanji and Sanad from Sayyiduna Shaykh Muhammad Husni Ginting al-Langkati hafizahullah

Faqir ila Allah Muhammad Husni Ginting bin Muhammad Hayat Ginting al-Langkati :

I received and narrate the kitab Mawlid Barzanji from Syeikh Saya al-Alim as-Shaykh Ahmad Damanhuri bin Arman al-Banteni who died at 1426 hijriyah, he narrates from his great teacher al-Allamah al-Muhaddis as-Shaykh Umar Hamdan al-Mahrisi at-Tunisi al-Madani who died1368 hijriyyah, he narrates from al Allamah Shaykh Sayyid Ahmad bin Ismail al-Barzanji Mufti Madh’hab Imam Syafi`i in Madinah, he narrates from his father Sayyid Ismail bin Sayyid Zaynal Abidin al-Barzanji, he narrates from his father al-Allamah Sayyid Zainal Abidin bin Sayyid Muhammad Abdul Hadi al-Barzanji, he narrates from his father al-Allamah Sayyid Muhammad Abdul Hadi al-Barzanji, he narrates from al-Allamah al-Faqih Syeikh Sayyid Ja`far bin Sayyid Hasan bin Sayyid Abdul Karim al-Barzanji, author of kitab ” Maulid al-Barzanji

Ijazah Mawlid Barzanji and Sanad from Sayyiduna Shaykh Muhammad Munirul Ikhwan

ﻗﺎﻝ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺤﺎﺝ محمد ﻣﻨﻴﺮ ﺍﻻﺧﻮﺍﻥ ﺑﻦ ﺳﺒﻜﻰ ﺍﺳﻤﺎﻋﻴﻞ : ﺍﺟﺰﺗﻜﻢ ﺑﻘﺮﺍﺀﺓ ﻋﻘﺪ ﺍﻟﺠﻮﻫﺮ ﻓﻲ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ ﺍﻷﺯﻫﺮ ‏( ﻣﻮﻟﺪ ﺍﻟﺒﺮﺯﻧﺠﻰ ‏) ﻟﻠﺴﻴﺪ ﺟﻌﻔﺮ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺒﺮﺯﻧﺠﻰ

ﻫﺬﺍ ﻛﻤﺎ ﺍﺟﺎﺯﻧﻰ ﺷﻴﺨﻰ ‏( ١ ‏) ﻛﻴﺎﻫﻰ ﺍﻟﺤﺎﺝ ﻣﺤﻤﺪ ﺍﺣﻤﺪ ﺳﻬﻞ ﻣﺤﻔﻮﻅ ﻋﻦ ‏( ٢ ‏) ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻳﺎﺳﻴﻦ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻔﺎﺩﻧﻰ ﻋﻦ ‏( ٣ ‏) ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺯﻛﻰ ﺑﻦ ﺍﺣﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺮﺯﻧﺠﻰ ﻋﻦ ‏( ٤ ‏) ﺍﺑﻴﻪ ﻣﻔﺘﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ ﺍﻟﺸﻴﺦ ﺍﺣﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٥ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺍﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٦ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺒﺮﺯﻧﺠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٧ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٨ ‏) ﻋﻤﻪ ﻣﺆﻟﻒ ﺍﻟﻤﻮﻟﺪ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺮﺯﻧﺠﻲ ﺍﻟﺤﺴﻴﻨﻲ

Sayyiduna Shaykh Muhammad Shareef bin Farid hafizahullah:

I give a general license (ijaaza `aama) to any Muslim who comes across this text, studies it and desires to be a part of the Golden Chain of the awliyya and `ulama cited in this seminal text; and who desire to share in the baraka of Shehu Uthman ibn Fuduye`.

Sayyiduna Shaykh Hamza Kettani hafizahullah:

Mawlid SimtudDuror, Khulasah Book of Sayyiduna Habib Umar bin Hafiz, Awrad,Adhkar and Salawat of the Ba Alawi Tariqa with Ijaza:

وعليكم السلام ورحمة الله وبركاته

لكم الإجازة من الحبيب المنصب علي بن عبدالقادر الحبشي

في قراءة وكتابة وحفظ مولد سمط الدرر لسيدنا الإمام الحبشي

وفي جميع كتب أوراد وأذكار الطريقة العلوية

Mawlid AdDiyaul Lami’, Khulasah Book of Sayyiduna Habib Umar bin Hafiz hafizahullah, Awrad, Adkhar and Salawat of the Ba Alawi Tariqa with Ijaza from Habib Muhammad Bin Hussain Al Habashiy

Our esteemed teacher ; (Abubakar Salim Smith/ Bakr Smith) Habib.Abubakar Bin Salim Bin Smith; has the “ijazah” / permission to teach and share Khulasah Maddad directly from Habib Umar bin Hafidz; and he has taught me and given me permission to share with everyone who wants to read the Ratib/Wirid/Hizb within this Cream of Remembrance: especially in these past days of worry for Muslims, globally or locally. I encourage reading this Hizb An-Nasr ( Imam Al-Haddad) everyday. Inshaallah, may Allah SWT accept our efforts and answer our prayers.

Ijazah in Dalailul Khayrat with Ahzab, Istanbul version

السلام عليكم ورحمة الله وبركاته

بسم الله الرحمن الرحيم

On the 14th of May 2022, the Singapore jammat hosted the Live Talk (arranged by the Royal Ottoman Society) with our beloved Shaykh Bahauddin. He blessed us with a Tablespread of Spiritual Nourishment that night.

During the Q&A session a mureed was asking if he had the permission to recite, other than the Dalailul Khayrat, Hizbul Wiqayah by Ibn Arabiق.

Shaykh Bahauddin revealed that he has been reciting it daily, in the Istanbul publication of the Dalailul Khairat, and has given Ijazah for everyone to practice the same.

All the Hizbs Shaykh Bahauddin reads are in the PDF attached above.

The 5 daily recitals in this book:

•Dalailul Khairat

•Hizbul A’ zham

•Hizbul Istighfar

•Hizbul Wiqayah

•Hizbul Ghoyath

Salawat Kanzul Haqaiq of the Hashimiyya Habibiyya Darqawiyya Shadhiliyya

Ijazah from the Murshid of the Tariqa Sayyiduna Shaykh Moulay Abdalkabir Al-Belghiti Qaddas Allahu sirrah ul-Aziz

و عليكم السلام ورحمة الله تعالى وبركاته سيدي

نعم لكم الإذن في ذلك سيدي

#caluang #calingalancaluang #tijani #philippines #islam #sufism

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indiejones · 2 years

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INDIES TOP TOP 80 ACTORS OF 80s BOLLYWOOD! https://www.imdb.com/list/ls567593607/ 1. Rajesh Khanna 2. Dharmendra 3. Naseeruddin Shah 4. Dilip Kumar 5. Shashi Kapoor 6. Ashok Kumar 7. Farooque Shaikh 8. Dev Anand 9. Govinda 10. Jeetendra 11. Vinod Khanna 12. Sanjeev Kumar 13. Pradeep Kumar 14. Sachin 15. Om Prakash 16. Manoj Kumar 17. Raaj Kumar 18. Mithun Chakraborty 19. Om Puri 20. Sunil Dutt 21. Mehmood Ali 22. Asrani 23. Ravi Baswani 24. Rajendra Kumar 25. Deven Verma 26. Kanhaiyalal 27. Shreeram Lagoo 28. Vijay Arora 29. Rehman 30. Rakesh Roshan 31. Rajinikanth 32. Arun Govil 33. Marc Zuber 34. Raj Babbar 35. Om Shivpuri 36. Kulbhushan Kharbanda 37. Suresh Oberoi 38. Jeevan 39. Nana Patekar 40. Shammi Kapoor 41. Rakesh Bedi 42. Kamal Haasan 43. Deepak Parashar 44. Raj Kapoor 45. Rajiv Kapoor 46. Vijayendra Ghatge 47. Prem Nath 48. Satyendra Kapoor 49. Feroze Khan 50. Satish Shah 51. Pran 52. Amjad Khan 53. Amol Palekar 54. Vinod Mehra 55. Master Ravi 56. Jackie Shroff 57. Biswajeet 58. Pankaj Kapur 59. Aditya Pancholi 60. Kunal Kapoor 61. Ajit Khan 62. Sanjay Dutt 63. Sunny Deol 64. Utpal Dutt 65. Raj Kiran 66. Shafi Inamdar 67. Amrish Puri 68. Navin Nischol 69. Bharat Bhushan 70. Laxmikant Berde 71. Ashok Saraf 72. Kumar Gaurav 73. Anil Kapoor 74. Rishi Kapoor 75. Amitabh Bachchan 76. Salman Khan 77. I. S. Johar 78. Mahesh Kothare 79. C. S. Dubey 80. Vikram Gokhale

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cancermercuryvibes · 7 years

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“What can we say about a person whose partisans have had to hide his merits because of fear, and enemies have hidden his merits out of envy? Nevertheless between these two, his merits that have become widely known are too numerous to be counted”

Muhammad ibn Idris ash-Shafii, the founder of the Shafiite school of law answered those who asked him to say his opinion about ‘Ali ibn Abi Taleb.

#imam ali #sunni #shafi #shafii #shia #Islam

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shaikhimrans-blog · 5 years

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Is masturbation haram in Islam?

It is considered permissible for spouses to masturbate each other, with the only sexual acts forbidden in Islam being anal intercourse and vaginal sex during menstruation.

Sahabah view

Abd Allah ibn Abbas (Ibn-e-Abbas) said :

★"it is nothing but rubbing one's private parts until a fluid comes out"

Abdullah ibn Umar said :

★"it is merely rubbing an organ"

★"it is your water; you can discharge it (if you want)".

Jābir ibn Zayd said :

★"it is your water; you can discharge it (if you want)".

What Madhab says about Masturbation…?

Hanafi view

It is generally prohibited according to the Hnafi Madhab, unless one fears lust or fornication , or is under the desire pressure, in which case, it is permissible to seek a relief through masturbatio.

Maliki view

It is considered as haram according to the Sunni Imam Malik Ibn Anas. It is prohibited all the time according to the Maliki Madhab.

Some Maliki school that allows masturbation if done in private and without the use of illicit materials such as pornography and drugs.

Shafi'i view

It is prohibited all the time according to the Shafi`i Madhab.

It is considered haram (forbidden) according to Sunni school Shafi'i.

Imam Al-Shafi’i stated that masturbation is forbidden based on the following verses from the Quran

Allah says:

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حٰفِظُونَ

"And they who guard their private parts"

(Chapter :23,Al-Muminoon Verse 5)

Allah also says:

إِلَّا عَلٰىٓ أَزْوٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

"Except from their wives or those their right hands possess, for indeed, they will not be blamed -"

(Chapter : 23,Al-Muminoon: Verse 6)

Allah says:

فَمَنِ ابْتَغٰى وَرَآءَ ذٰلِكَ فَأُولٰٓئِكَ هُمُ الْعَادُونَ

"But whoever seeks beyond that, then those are the transgressors -"

(Chapter:23, Al-Muminoon: Verse 7)

Here the verses are clear in forbidding all illegal sexual acts (including masturbation) except for the wives or that their right hand possess and whoever seeks beyond that is the transgressor.

Hanbali view

It is generally prohibited according to the Hanbali Madhab unless one fears adultery or fornication, or is under the desire pressure, in which case, it is permissible to seek a relief through masturbation.

So…

According to Ahmad ibn Hanbal, it is permissible for prisoners, travellers and for men and women who have difficulty in finding a lawful spouse.

Actually There is no clear verse in the Quran or hadith that says masturbation is haram. The position that masturbation is haram is not an absolute one. There are different opinions on the matter. Some scholars and madhabs rule it haram, others say it is disliked (makruh), while others say it is permissible under certain circumstances. Often this verse is quoted as a proof:

“And those who guard their private parts save from their wives and those (slave-girls) which their right-hands own – so there is no blame upon them. Then whoever seeks beyond that (which is lawful), they are the transgressors.” Al-Muminoon: Verse:5–7

The position is based on the Al-Muminoon: Verse that guarding one’s private parts could imply from his or her own self (masturbation). A similar subject that we often hear is haram is oral sex, yet once again there are no clear commands referring to oral sex being haram.

The Prophet taught us that only two sexual acts are haram: anal sex and sex during menstruation. If the Prophet got that explicit and did not mention oral sex or masturbation, then perhaps these acts were left unsaid as they require interpretation based on context. Allah knows best.

In some cases, masturbation is permissible and can be a lesser of two evils, such as committing zina versus masturbation. This was the position of Ahmad ibn Hanbal and Ibn Qayaam al Jazawi, for example. Thus, it is based on circumstances. I personally believe that masturbation is not haram, and in our times of pornography, highly sexualized stimuli and zina being so accessible in some societies, masturbation can be a way to protect many young people.

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sonamhelps · 6 years

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A Masterlist of Indian FCs

This is a masterlist of 260+ Indian faceclaims, organised by gender, age, and with their specific ethnicity listed. If you notice any mistakes or have any other suggestions for this list let me know!

Ages Last Updated: May 9 2018

Non-Binary

Gopi Shankar Madurai (27) - Tamil Indian - Trans & Genderqueer

Harnaam Kaur (27) - Indian, possibly Punjabi - Non-binary

Alok Vaid-Menon (26) - Indian - Gender non-conforming & Transfeminine

Randy Scarhol (23) - possibly Bengaluru - Non-binary

Male

Roshan Seth (76) - Indian

Amitabh Bachchan (75) - Punjabi

Ben Kingsley (74) - Gujarati/ British

Erick Avari (66) - Gujarati Parsi-Zoroastrian

Anupam Kher (63) - North Indian

Javed Sheikh (63) - Punjabi-Pakistani

Sathyaraj (63) - South Indian

Satish Kaushik (62) - Indian

Anil Kapoor (61) - Punjabi

Sanjeev Bhaskar (54) - Punjabi

Aamir Khan (53) - Indian

Aasif Mandvi (52) - Indian

Anjul Nigam (52) - Indian

Kulvinder Ghir (52) - Punjabi

Milind Soman (52) - Indian

Salman Khan (52) - Maharastrian/ Pathan

Shah Rukh Khan (52) - Mangaluru/ Pathan

Irrfan Khan (51) - Pathan

Akshay Kumar (50) - Punjabi

Nitin Ganatra (50) - Gujarati

Ramon Tikaram (50) - Fiji-Indian and Sarawakian (Malay)

Ajay Devgn (49) - Punjabi

Manoj Bajpayee (49) - Bihari

Naveen Andrews (49) - Malayali

Ace Bhatti (48) - Indian

Navin Chowdhry (47) - Indian

Saif Ali Khan (47) - Bengali/ Pathan

Hans Isaac (46) - Filipino-Spanish/ Indo-Eurasian

Arjun Rampal (45) - Punjabi, ¼ Dutch

Jimi Mistry (45) - Gujarati/ Irish

John Abraham (45) - Malayali/ Zoroastrian

Karan Johar (45) - Indian

Ronny Jhutti (45) - Indian

Adnan Sami (44) - Pashtun/ Kashmiri

Dileep Rao (44) - Indian

Hrithik Roshan (44) - Punjabi

Maulik Pancholy (44) - Gujarati

Waris Ahluwalia (44) - Punjabi

Arpit Ranka (43) - Indian

Sendhil Ramamurthy (43) - Kannadiga/ Tamil Indian

Abhishek Bachchan (42) - Punjabi

Raza Jaffrey (42) - Indian/ English

Kal Penn (41) - Gujarati

Danny Pudi (39) - Indian/ Polish

Kunal Kapoor (39) - Indian

Prabhas (38) - South Indian

Jay Sean (37) - Punjabi

Kunal Nayyar (37) - Punjabi

Shahid Kapoor (37) - Punjabi

Vidyut Jammwal (37) - Indian

Fawad Khan (36) - Punjabi/ Pashtun

Omi Vaidya (36) - Konkani, Goan

Prabhakar (36) - South Indian

Atif Aslam (35) - Punjabi-Pakistani

Aziz Ansari (35) - Tamil Indian

Mahesh Jadu (35) - Mauritian Indian

Ranbir Kapoor (35) - Punjabi

Rupak Ginn (35) - Indian

Adhir Kalyan (34) - Indian South African

Manish Dayal (34) - Gujarati

N. T. Rama Rao Jr (34) - Indian

Sacha Dhawan (34) - Indian

Ayushmann Khurrana (33) - Punjabi

Barun Sobti (33) - Indian

Rana Daggubati (33) - Tamil Indian

Sidharth Malhotra (33) - Punjabi

Aditya Roy Kapur (32) - Punjabi/ Indian Jewish

Arjun Kapoor (32) - Punjabi

Hasan Minhaj (32) - Indian

Rahul Kohli (32) - Indian

Ranveer Singh (32) - Punjabi

Sachin Sahel (32) - Indian

Sushant Singh Rajput (32) - Bihari

Ali Fazal (31) - Indian

Arjun Gupta (31) - Goan/ Ashkenazi Jewish

Varun Dhawan (31) - Indian

Jim Sarbh (30) - Parsi

Kunal Sharma (30) - Indian

Jaz Deol (29) - Punjabi

Jesse Rath (29) - Goan, British/ Ashkenazi Jewish

Karan Soni (29) - Indian

Raja Fenske (29) - Indian/ German, Norwegian

Rajiv Surendra (29) - Tamil Indian

Raymond Ablack (29) - Indo-Guyanese

Ritesh Rajan (29) - Indian

Abhi Sinha (28) - Indian

Dev Patel (28) - Gujarati

Sanjaya Malakar (28) - Bengali, ¼ Italian/ Dutch, Irish, English

Harshvardhan Kapoor (27) - Punjabi

Samridh Bawa (27) - Punjabi

Avan Jogia (26) - Gujarati/ English

Sebastian de Souza (25) - Portugese-Indian

Madan Deodhar (24) - Marathi

Suraj Sharma (24) - Malayali

Anshuman Joshi (23) - Marathi

Manpreet Bachu (23) - Punjabi

Nik Dodani (23) - Indian

Rahul Pillai (23) - Malayali

Rohan Shah (23) - Indian (possibly Gujarati?)

Vishal Jethwa (23) - Gujarati

Ishaan Khatter (22) - Punjabi, possibly other

Kishen Tanna (22) - Gujarati

Rahul Kumar (22) - Uttarakhandi

Darsheel Safary (21) - Indian

Bhavya Gandhi (20) - Marathi

Harsh Mayar (20) - Indian

Naveen Bhat (19) - Indian - Trans

Karan Brar (19) - Punjabi

Ali Haji (18) - Indian

Aramis Knight (18) - German/ Indian, Pakistani

Amir Bageria (17) - Gujarati

Siddharth Nigam (17) - Uttar Pradesh

Neel Sethi (14) - Indian

Sunny Pawar (10) - Indian

Nikesh Patel (??) - Gujarati

Female

Hema Malini (69) - Tamil Indian

Shabana Azmi (67) - Indian

Neetu Singh (59) - Punjabi

Meera Syal (56) - Punjabi

Sakina Jaffrey (56) - Indian

Shobu Kapoor (56) - Punjabi

Manabi Bandyopadhyay (52) - Indian - Trans

Sarita Choudhury (51) - Bengali/ English

Madhuri Dixit (50) - Marathi

Mina Anwar (48) - Indian

Padma Lakshmi (47) - South Indian

Ramya Krishnan (47) - Tamil Indian

Laila Rouass (46) - Moroccan/ Indian

Lisa Ray (46) - Bengali/ Polish

Archie Panjabi (45) - Sindhi Hindu Indian

Aishwarya Rai-Bachchan (44) - Tuluva Indian

Indira Varma (44) - Genoese Italian, Swiss/ Indian

Tisca Chopra (44) - Punjabi

Kajol Devgan (43) - Bengali-Marathi Indian

Preity Zinta (43) - Rajput Hindu

Shivani Ghai (43) - Gujarati/ English

Anjali Jay (42) - South Indian

Parminder Nagra (42) - Punjabi

Shilpa Shetty (42) - Indian

Sushmita Sen (42) - Bengali

Ameesha Patel (41) - Gujarati

Rhona Mitra (41) - Indian/ English

Sheetal Sheth (41) - Gujarati

Aarti Mann (40) - Bengali

Ayesha Dharker (40) - Indian/ Pakistani

Lara Dutta (40) - Punjabi, Anglo-Indian

Rani Mukherjee (40) - Bengali

Reshma Shetty (40) - Mangaluru Indian

Zuleikha Robinson (40) - Burmese-Indian-Malay, English, Scottish, Iranian

Bipasha Basu (39) - Bengali

Karen David (39) - Indian Jewish/ Khasi (Indigenous Indian), Chinese

Vidya Balan (39) - Tamil Indian

Laxmi Narayan Tripathi (39) - Marathi - Trans

Mindy Kaling (38) - Bengali and Tamil

Rose Venkatesan (38) - Tamil Indian - Trans

Tulip Joshi (38) - Gujarati/ Lebanese

Hannah Simone (37) - Indian/ Italian, Greek Cypriot, German

Janina Gavankar (37) - Dutch/ Indian

Kareena Kapoor (37) - Punjabi/ Sindhi, British

Paoli Dam (37) - Bengali

Preeya Kalidas (37) - Gujarati

Sameera Reddy (37) - Indian

Tehmina Sunny (37) - Gujarati

Tannishtha Chatterjee (37) - Bengali

Anushka Shetty (36) - Tuluva

Asha Leo (36) - Indian/ Welsh

Diya Mirza (36) - Bengali/ German

Lesley-Ann Brandt (36) - Cape Coloured (English, East Indian, German, Spanish, Dutch, Khoisan, Ashkenazi Jewish)

Meesha Shafi (36) - Punjabi-Pakistani

Rimi Sen (36) - Bengali

Padmini Prakash (35) - Tamil Indian - Trans

Priyanka Chopra (35) - Punjabi

Shriya Saran (35) - Indian

Tiya Sircar (35) - Bengali

Aaradhna (34) - Samoan/ Gujarati Indian

Anisha Nagarajan (34) - Indian

Bhavna Limbachia (34) - Gujarati

Koena Mitra (34) - Bengali

Noureen DeWulf (34) - Gujarati

Tanushree Dutta (34) - Bengali

Yami Gautam (34) - South Indian

Aindrita Ray (32) - Bengali

Asin Thottumkal (32) - Indian, Syro-Malabar Catholic

Daisy Shah (33) - Gujarati

Jessica Clark (33) - Irish, Indian/ Nigerian

Freida Pinto (33) - Konkani

Katrina Kaif (33) - Kashmiri/ British

Krupa Pattani (33) - Gujarati

Shivani Surve (33) - Indian

Deepika Padukone (32) - Konkani

Diana Penty (32) - Indian

Dilshad Vadsaria (32) - Indian, Portuguese, Pakistani

Gia Johnson-Singh (32) - Punjabi/ English

Ileana D'Cruz (32) - Goan

Jamie Gunns (32) - Indian/ English

Jameela Jamil (32) - Indian/ English

Kajal Aggarwal (32) - Punjabi

Melanie Chandra (32) - Malayali

Nushrat Bharucha (32) - Parsi Indian

Shruti Hassan (32) - Iyengar, Marathi/ Rajput

Sonam Kapoor (32) - Punjabi

Aditi Rao Hydari (31) - Hyderabadi/ Konkani

Amber Rose Revah (31) - Kenyan Indian/ Ashkenazi Jewish

Huma Qureshi (31) - Kashmiri

Kangana Ranaut (31) - Rajput Indian

Lisa Haydon (31) - Indian/ Australian

Meaghan Rath (31) - Goan/ Ashkenazi Jewish

Shraddha Kapoor (31) - Marathi/ Punjabi

Sunita Mani (31) - Indian

Tina Desai (31) - Gujarati/ Telagu

Anupriya Goenka (30) - Indian (Uttar Pradesh)

Anushka Sharma (30) - Garhwali

Elena Fernandes (30) - Goan and Peruvian

Neha Sharma (30) - Indian

Parvathy (30) - Malayali

Sonakshi Sinha (30) - Indian

Taapsee Pannu (30) - North Indian

Lilly Singh (29) - Punjabi

Parineeti Chopra (29) - Punjabi

Prachi Desai (29) - Gujarati

Summer Bishil (29) - Indian/ Mexican, Caucasian

Alyssah Ali (28) - Indian/ Spanish

Anjli Mohindra (28) - Punjabi

Annet Mahendru (28) - Indian/ Russian

Ashika Pratt (28) - English/ Fiji-Indian

Liza Golden-Bhojwani (28) - Indian/ American

Surbhi Chandna (28) - Punjabi

Tamannah Bhatia (28) - Punjabi

Anaika Soti (27) - South Indan (Uttar Pradeshi)

Aysha Kala (27) - Indian

Kriti Sanon (27) - Indian

Mandeep Dhillon (27) - Punjabi

Tasie Lawrence (27) - Guyanese Indian/ English

Sandhja Kuivalainen (27) - Indo-Guyanese/ Finnish

Shweta Basu Prasad (27) - Bihari and Bengali

Vidya Vox (27) - Tamil Indian

Melinda Shankar (26) - Indo-Guyanese

Nora Fatehi (26) - Moroccan/ Indian

Radhika Nair (26) - Malayali

Alia Bhatt (25) - Gujarati/ Kashmiri, ¼ German

Charli XCX (25) - Scottish/ Gujarati

Naomi Scott (25) - Gujarati/ Scottish

Kiara Advani (25) - Sindhi/ European

Marline Yan (25) - Cambodian, Vietnamese, Chinese, Thai, and Indian

Safiya Nygaard (25) - Indian/ Danish

Seerat Kapoor (25) - Indian

Chalida Vijitvongthong (24) - Thai, Chinese, Indian

Haiesha Mistry (24) - Gujarati

Wamiqa Gabbi (24) - Punjabi

Iswarya Menon (23) - Malayali

Nazriya Nazim (23) - Indian

Neelam Gill (23) - Punjabi

Anjali Ameer - (22) - South Indian - Trans

Aparna Balamurali (22) - South Indian

Liza Koshy (22) - Indian/ Caucasian

Kelly Gale (22) - Indian/ Australian

Niveda Thomas (22) - South Indian

Janhvi Kapoor (21) - Punjabi

Lakshmi Menon (21) - South Indian

Namitha Pramod (21) - South Indian

Ulka Gupta (21) - Indian

Avika Gor (20) - Indian

Digangana Suryavanshi (20) - Indian

Zoe Barnard (20) - Goan, Scottish-English. Chinese

Daya (19) - Punjabi Indian/ German

Priya Prakash Varrier (18) - South Indian

Roshni Walia (16) - Indian

Sara Arjun (12) - Indian

Harshaali Malhotra (9) - Indian

Mouzam Makkar (??) - Indian

Charlotte Lohmann (??) - Fiji-Indian and German

Ninja Singh (??) - Indian

#fc masterlist #indian fc #indian fcs #rph #poc fc #south asian fc #m #m: fcm

244 notes · View notes

superduperinformation · 2 years

Text

Kunjali Marakkar Short Biography

Kunjali Marakkar Mini Bio Kunjali Marakkar :- Marakkar/ Maricar/ Marecar/ Marikkar/ Marican/ Marecan (Tamil Marrakayar) (Sinhalese Marakkala), is a South Asian Muslim community plant in corridor of Indian countries of Tamil Nadu (the Palk Strait and Coromandel Coast), Kerala and in Sri Lanka. The Marakkars speak Tamil in Tamil Nadu and Sri Lanka and Malayalam in Kerala. The community trace their strain to marriages between early Arab Muslim dealers of the high swell and indigenous Mukkuvar littoral women. Arab dealers have also married with othernon-Mukkuvar South Asian women in Sri Lanka and India, but their descendants aren’t inescapably members of the Marakkar community.

Kayalpatnam and origins The Islamized Arabs who arrived on the Coromandel seacoast brought Islamic values and customs with them and intermarried with the indigenous women who followed the original Buddhist, Jain & Hindu customs. Naturally, their children will have imbibed both the Islamic and the original values and transmitted both to their descendants. From the onset, the Arabs must, in all probability, have asserted the centrality of the Islamic values in their relationship with the original women, at the same time making the necessary adaptations to original customs. This is the pattern that appears to have survived to this day. (4) Arab dealers had a flourishing business in South India with the Pandian Kingdom ( capital at Madurai), the autocrats of Malabar (Kerala) and Ceylon (Sri Lanka). Kayalpatnam was having near a major transnational harborage Kulasekharapatnam with trade relations with the Arabs, Europeans & Chinese. The great transnational rubberneck of history, Marco Polo had visited Kayalpatnam in the Middle Periods and described it as a thriving transnational harborage. There’s a sizeable Maricar community who hail from Kayalpatnam, a shore city in Southern Tamil Nadu, India which is steeped in history.

With the arrival of Islam, these Arab dealers introduced the new faith in the region. They married amongst the original population and their descendants are the present day population of Kulasekarapatnam, Kayalpatnam, Kilakarai, Maricarpatnam, Adirampattinam, Tondi, Karaikal,etc. along the Tamil Nadu seacoast; numerous agreements on the Malabar/ Kerala seacoast and the southern ocean seacoast of Ceylon like Galle and Batticola. The main item of trade of the Arabs was natural plums scrabbled in the Gulf of Mannar, Palk Strait separating Ceylon (Sri Lanka) from South India and nags. These plums were changed with nags brought from Arabia.

Deeper into roots Still, where did they come from? According to SV Muhammed, in his book‘Charithrathile Marakkar Sannidhyam’, If the Marakkar dealers began from Cochin. According to him Marakkar was the family name and Kunhali was the nominal name given by the Zamorin.

But if the Marakkars are Arab, how are they different from the Moplah of Malabar? The Moplas in general had fathers from Arabia and maters of original descent. They comprise both the Sunni and the Shiah groups and include converts. The Arabs are believed to come from numerous regions specially from the Red Sea littoral areas and the Hadhramaut region of present- day Yemen. Numerous present day Mappilla Muslims are Shafi still it could have been so that they claimed a direct lineage to an Arab trading group without converts. Some scholars comment that the migration to Tuticorin came about only in the 15th or 16th century after Portuguese persecution, though trade attestation indicates that numerous was in those anchorages indeed before. Numerous of the present- day Tirunelveli Muslims claim to be descended from the Kerala Mappilas and follow Malabari religious preceptors and social culture.

To epitomize, the Marakkars are Moplas, though presumably differing in exact origin and sub side. They were always operators of trade and migrated also to Tuticorin, Ceylon, Indonesia, Philippines and Malaysia.

So- called matrilineal‘Kudi maraikkars’ do in some South Indian and Ceylon agreements. Then the term maraikkar is for the head of the Muslim crowd dealing with fishing. They’re covered in detail in the book Gauntlet of Conflict by DennisB. McGilvray. They’re also Moplah settlers from Malabar. In addition to Kudi Marakkars, there are plenitude of regular Marakkar trading families as well in Ceylon.

Religion The Marakkayars, the early Muslim occupants of Coastal Tamil Nadu and Sri Lanka, are Sunnis of the Shaﬁ‘i academy of study (Madhab).

Profitable Status Most Marakkayars, are in some way or other, connected to foreign trade through which they came more advanced economically and socially than the other Muslim groups in the position and indeed numerous Hindusub-castes. (4)

The Marakkars were a known to be a important maritime spice trading community in the medieval South Asia. They traded in and with locales similar as Myanmar, Thailand, Malaysia in East Asia and South Asia, Maldives and Sri Lanka. The Marakayar’s have dominated the educational and profitable geography in Tamil Nadu since the 17th century.

Etymology There are two main thesis regarding the etymology of the term’Marrakayar’, and its colorful forms.

Tamil derivate The first being from the term‘Marakala aayar’which may mean those who controlled or possessed boats. In Tamil,’marakalam’signifies‘ rustic boat’and’aayar’. that it’s the association of these two words that gives Marakkayar.

KVK Iyer says in his history of Kerala that Marakkar was a prized title given by the Zamorin of Calicut. Deduced from Marakka Rayar it signifies the captain of a boat Rayar ( captain) of Marakkalam ( boat).

Part in indigenous history According to tradition, the Kunjali Marakkars were maritime merchandisers of Arab descent who supported the trade in the Indian ocean who settled in the littoral regions of Kayalpattinam, Kilakarai, Thoothukudi, Nagore and Karaikal. But they shifted their trade to Kochi and also migrated to Ponnani in the Zamorin’s dominion when the Portuguese lines came to Kingdom of Cochin With the emergence of the Portuguese in India, some Marakkars were forced to take up arms and matriculate themselves in service of the Hindu king (the zamorin) of Calicut. The Marakkar nonmilitary chiefs of the Calicut were known as Kunjali Marakkars. The navigators were notorious for their nonmilitary guerrilla warfare and hand-to- hand fighting on board. The Marakkar vessels — small, smoothly fortified and largely mobile — were a major trouble to the Portuguese shipping each along the Indian west seacoast.

In 1598, the Portuguese induced the Zamorin that Marakkar IV intended to take over his Kingdom to produce a Muslim conglomerate. In an act of treason, the Zamorin joined hands with the Portuguese who severely killed him. Malabari Marakkars are credited with organizing the first nonmilitary defence of the Indian seacoast.

Language The Arabic language brought by the early merchandisers is no longer spoken, however numerous Arabic words and expressions are still generally used. Until the recent history, the Tamil Muslim nonage employed Arwi as their native language, though this is also defunct as a spoken language. They moment use Tamil as their primary language with influence from Arabic. Numerous Arabic and Arabized words live in the form of Tamil spoken by Marakkars. Among numerous exemplifications, felicitations and blessings are changed in Arabic rather of Tamil, similar as Assalamu Alaikum rather of Sandhiyum Samadanamum, Jazakallah rather of Nandri and Pinjhan/ Finjan for Bowl/ Cup. There are also words which are unique to Marakkars and Sri Lankan Moors similar as Laatha for elder- family, Kaka for elder- family, Umma for mama and Vappa for father, suggesting a close relationship between Marakkars of India and Marrakkar and Moors of Sri Lanka. Note that the Marakkars of Sri Lanka fall under the group of’Sri Lankan Moors’who are defined by the Sri Lankan government as a separate ethnical group. There are also words deduced from Sinhala similar as Mattapa for sundeck. There are also words from Purananuru period similar as Aanam for Kulambu and Puliaanam for rasam or haze.

Marakkars and Marakkayars Dr.J.B.P.More points out to spoken words, marriage customs,etc. which explosively connect the Marakkayars of Tamil to the Malabar Marakkars. It’s also refocused out in his book that Malabar Marakkars had relations with the communities in the Kayalpatanam (Tuticorin) region, a group which conducted trade with Burma, Malacca and Indonesia.

To determine the origins of the Marakkars, JB More used another mark, their family system. Both the Tamil Marakkayars and Malabar Marakkars practice marumakkathayam (matrilinear system of heritage) and settle in the bridegroom’s house. Further therefore believes that the Tamil Marakkayars came from Malabar.

It was only towards the 17th century that the Tamil Labbais came to the fore, as boatmen and fishers. In another surge of migration, numerous Muslims left the Tamil country during the late 14th century in Marak Kalams ( rustic boats) and landed on the beachfronts of Ceylon. Because they came in Marak Kalams the Sinhala people called them Marakkala Minissu.

Recapitulating, the elite Chuliah (Kling to Malays) Muslims constituted the Maraikkayar estate in the early 14th century. This Tamil group were Sunni’s and maintained vessels and had strong relations with their Arab lines as well as the holy metropolises of Arabia (the Labbias were the lower Sunni strata comprising fishers, plum diversetc.). The Kayalpatanam Marakkars controlled the Indian Ocean plum trade. Rowthers conducted inland trade.

Susan Bayly states in her book‘Saints Goddesses and Lords’ (pg80) that Tamil Marakkayars have always looked down upon converted Muslims and had a advanced social standing, being directly linked to Arabs. She states the Sunni Shafi Madhab connection to Arabia as evidence of their identity. They (marakkars) maintained the side by intermarriage between the Marakkayars of Malabar and Tamil Nadu rigorously. She states that Labbais side are follow rules like marrying father’s family’s son (Murapennu-a popular south Indian‘kalyana murai’). Nagore, Kulasekarapattinam, Kayalpattanam, Kilakkarai, Adiramapattanam are the main centers with old kirks and remains of ancient Sahabi saint.

Bayly mentions Patattu marakkayar signifies a title or Pattam having been granted to one of these families. Could that be the Pattu marakkar that we know from Cochin? The Kayal Patanam Quadiri Sufis had connections with the Calicut Sufi families. This kind of confirms the connection between the Calicut, Cochin and Kayal Marakkayar families and the Arabic links. The Marakkayar harborage of Porto Novo (Mahmud Bandar) was a popular and busy harborage in the after times. In Ramnad still, the Marikkars substantially handled trade for the Setupati royal family.

The Rowther, Marakkayar, Lebbai and Kayalar are the four Muslim communities in Tamil Nadu. Rowthers follow the Hanafi madhab while Kayalar, Lebbai and Marakkayar belong to the Shafi branch of Islam which spread from the beachfronts of southern Yemen. Kayalar seems to be a branch of Marakkayar. Kayalars and Marakkayars are plant primarily along the Coramandel seacoast. Rowthers predominate in the ASEAN.

Marakkars of Kottakal (Kerala) In Kerala Marakkar also known as Marikkars are substantially concentrated in and around Malabar. They were traditionally boatmen.

According to tradition, Marakkars were firstly marine merchandisers of Kochi who left for Ponnani in the Samoothiri Raja’s dominion when the Portuguese came to Kochi. They offered their men, vessels and wealth in the defence of their motherland to the Samoothiri of Kozhikode-The Raja took them into his service and ultimately they came the Captains of his line. They served as the nonmilitary chiefs in the Zamorin’s army. Kunjali Marakkar, one of the first Keralites to mutiny against the British, hailed from the Marikkar community.

Present circumstances Traditionally, Maricars have been known for maritime trade throughout east Asia, but now, owing to better education, numerous of the community are professionals. The Kilakarai Maricars have played a big part in setting up educational institutes each over Tamil Nadu for the betterment of Tamil Muslims and Muslims in general. Numerous Maricars have connections with the Persian Gulf, Malaysia and Singapore. Some Maricars have moved to the UK, France ( called Marecar) and the US. It’s a veritably near- knit community and they marry amongst themselves to maintain the lineage. Traditionally they follow the Shafi academy of study, as utmost of the Arabs who did trade with these regions followed that madhab.

The Maricars have a distinct Arab-Tamil compound culture and are traditionally veritably conservative. There was a time when the language had a strong Arabic flavour as utmost of their vocabulary was deduced from pure Arab and classical Tamil. Maraikayar Pattinam is a small place in the Ramanathapuram quarter. The people living there are called Maraikayars. Indeed before two generations they were operating Marakalam’ rustic vessels’to the entire world, especially to the Persian Gulf, Malaysia, Singapore, Sri Lanka and some European countries. The current generation has diversified into numerous areas piecemeal from their oceangoing traditions, but there are still some aged people in Maraikayar Pattinam who traveled to numerous countries by the Marakalam.

Chhatrapati Shivaji Maharaj is a founder of Maratha Empire.

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stirlingmoss · 2 years

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SHAFI’I AND THE BEGINNINGS OF SUNNI ISLAM

‘O Commander of the Believers, do not do it!’ Malik had once pleaded with the Abbasid caliph. The ruler had proposed making Malik’s Muwatta’ the basis for an empire-wide code of Shariah law. But the scholar of Medina explained that each region of that realm had forged its own path for God’s law, and this diversity could not realistically be undone.

Shah Wali Allah appreciated this story, and he used it in his writings to demonstrate how the world of Islam in the eighth century was a very localized one. Abu Hanifa only left Kufa to make his pilgrimage to Mecca, and Malik only left Medina to visit nearby Mecca as well. Despite the expansive diversity of the Muslim empire, its scholars clung to the parochial spaces of their own cities. When a certain view on law became established in an area, scholars there ‘clung onto their teeth,’ Shah Wali Allah remarked. 31

Malik’s most famous student, however, was a very different creature and a symbol of an interconnected new day. Muhammad bin Idris Shafi’i was born in Gaza, studied for many years with Malik in Medina, served as the Abbasid governor in the Yemeni city of Najran, traveled to Baghdad to study with Abu Hanifa’s acolyte Shaybani and others and ended his days settled in Egypt. His travels showed Shafi’i how isolated and idiosyncratic the local schools of Islam really were.

Oddly, despite this undeniable multivocality, in debates over law and dogma consensus (Ijma’) was the most powerful proof that Muslim scholars could invoke. Quoting an early Muslim scholar, Shah Wali Allah explained how, when the ‘leading and best of the people came to a consensus on an issue of law or dogma not specified in scripture, that opinion carried the day. 32 But often both sides in a scholarly dispute claimed consensus, as occurred in contentious correspondences between Abu Haifa’s student Abu Yusuf and Awza’i, the leading scholar of Beirut. 33 Aware of these absurdities, Shafi’i rejected most claims of consensus as fanciful, though he affirmed the soundness of the concept. Only the most basic, core elements of Muslim faith and practice were in fact agreed upon by all, such as the five daily prayers or the prohibition on wine –– ‘the roots of sacred knowledge, not its branches,’ he explained. 34

In light of this disagreement, what could provide a thread of unity for the scholars’ interpretive efforts and serve as a common standard of proof? Shah Wali Allah explained that Shafi’i took law from the source.’ The answer was to return to the Hadiths of the Prophet. 35 All the regions and varied scholars believed firmly that they were adhering to the Prophet’s Sunna in the sense of his overall precedent. But they had different notions of how that Sunna was understood and proven. For Abu Hanifa it was through the strong, established Hadiths available in Kufa, even through the teachings of the Companions who settled there. Although he carefully collected Hadiths, for Malik there was no better record of the Sunna than the practice of the people in Muhammad’s own town.

But, as Shafi’i had pointed out, all these supposedly understandings of the Sunna disagreed with each other. He believed that only by obeying strictly the actual words of the Prophet as transmitted in Hadiths could a true and unified vision of the Sunna triumph. This was the mantra of a dynamic but highly conservative new group with which Shafi’i identified. Calling themselves Ahl al-Sunna wa’l-Jama’a, ‘The People of the Sunna and the Collective,’ their vision of the faith would become known by the abbreviated name of Sunni Islam.

Shafi’ threw himself into arguments not only with other students of Malik and the disciples of Abu Hanifa but also with the Mutazila. His aim was to raise the Hadiths to the role of the primary lens for understanding the Qur’anic message. Shaf’i criticized the Kufans for following analogical reasoning when they should heed the words of the Prophet first and foremost. The notion of Istihsan, he decried, was tantamount to an assumption that God had not provided clear guidance on an issue. He further attacked their principle that no Hadiths other than those considered eminently reliable by Abu Hanifa’s circle could be used to govern the interpretation of Qur’anic verses.

The Mutazila bore the brunt of Shaft’s campaign. For Shafi’i, their skepticism about Hadiths was heretical. In debates, the Mutazila asked him how he could put mere reports transmitted ‘from so-and-so, from so-and-so’ on the same level as the Qur’an. Some even rejected the idea that anything other than the Qur’an and reason be used as a basis for law at all. They based this on the Qur’anic verse in which the book described itself as ‘an elucidation of all things.’ Shafi’i responded that the Qur’an, in fact, ordered Muslims to obey the Prophet. After his passings from the world, the only way to known his teachings was through reports of his words and deeds. If Shafi’i’s opponents claimed that they could derive the full range of Islamic law and doctrine from the Qur’an alone, he asked, then how did they know how to pray and fast? Neither is described in any detail in the Qur’an. There must be some source for God’s instructions to man outside the pages of the Qur’an by which these details were known, and Shafi’i argued that this source was the Hadiths. 36

The Mutazila opponents of this argument were pious and learned Muslims, however, and they countered that core Islamic practices like prayer were indeed drawn from outside the Qur’an –– from the living tradition of the Muslim community, which handed down these sacred customs generation after generation by consensus. This did not mean that Muslims should heed individual Hadiths on every particularity of the Shariah.

Shafi’i admitted that making Hadiths the primary source for the minutiae of a law covering everything from sales to marriage and divorce would mean relying on a source less certain the the Qur’an or living tradition. But the Prophet had individual Companions to distant settlements to teach Islam to their inhabitants, and these communities had relied on these solitary sources. If one could achieve confidence in authenticity of a report from the Prophet, then was it not better to follow the Prophet than one’s own fallible reason?

The new epistemology and interpretive method proposed by Shafi’i and the early Sunnis inverted that of the Kufans and Mutazlila. The Qur’an was not the most powerful source for understanding the Islamic message. Certainly, it was the word of God and thus peerless in its ontological standing. But, as Shah Wali Allah explained, early Sunnis held that ‘The Sunna rules over the Book of God, the Book of God does not rule over the Sunna.’ 37

The Qur'an and the Sunna functioned in tandem. Like a locked door without a key, the Qur’an could not be accessed without the Sunna. The Qur’an contained the totality of God’s message, but the Sunna explained, adjusted and added to it in order to convey God’s complete guidance.

Hadiths of the Prophet could specify and restrict the Qur’an, as in the case of punishing a thief. They could explain vague Qur’anic commands, for example, by detailing the specific motions and words that make up the Muslim prayer. Hadiths could also add new rules onto those already mentioned in the holy book. The Qur’an forbids men from marrying their mothers, sisters, daughters, nieces, aunts or mothers-in-law (with corresponding prohibitions for women), adding ‘And other than that has been permitted for you’ (4:23-24). Hadiths add that a man cannot take both a woman and her aunt as co-wives . 38 For the early Sunnis, there could be no contradiction between a Hadith authentically transmitted from the Prophet and the Qur’an. They were two halves of the same revelation. The Hadiths were just explicating the true meaning of the holy book.

Shah Wali Allah explained how Shafi’i’s vision of law erased regional boundaries and built on a common body of Hadiths, Companions rulings and regimented reasoning. Finding the answer to a new question about how to act or adjudicate would begin with consulting the verses of the Qur’an and reliable Hadiths together. The local practice of Medina or the teachings of Kufa had no weight. If nothing in the Qur'an, Hadiths or universally agreed-upon positions among the early Muslims could be found to address the question, then the scholar could search for a ruling by a leading Companion or use strict analogical reasoning based on a Qur’anic verse or Hadith.

Shafi’i’ use of reason in deriving law was more restricted than Abu Hanifa’s broad Istihan. In particular, he favoured a form of analogy known as ‘manifest analogy’ (qiyas jali: in the Western intellectual tradition, a fortiori or ‘by the stronger’ reasoning). Here, the presence of some factor in mild or moderate form in one case entails that another case where it exists in extreme form would share the same ruling. Shaf’i’s followers used this approach in the question of whether women could lead men in congregational prayers. No Hadith of any reliability dealt with this subject, nor had the Companions formalized and explicit rule. Hadiths did explain, however, that in congregations of men and women, the women lined up behind men to pray. Since women could be in the same rows as men, a fortiori they could not be in front of them leading the prayer. 39

Shafi’i and his followers also innovated a new interpretive method for deriving rules from scripture. Known as ‘Negatively Implied Meaning’ (mayhem al-mukhalafa), it held that if the Qur'an or Hadiths made a positive statement about a thing, then the negative held true for all else. For example, the Qur’an encourages those agreeing on a loan to set down their agreement in writing and to ‘take two witnesses from among your men or, if there are not two men, then one man and two women.’ if one of the two women became confused, the Qur’an explains, the other could remind her (2:282). Because the Qur’an specifies women as possible witnesses in the case of financial matters, Shafi’i concluded these were the only cases in which women could serve as witnesses in court. According to Negatively Implied Meaning, ordering Muslims to take women in one situation meant forbidding them in all others (with the exception of cases of necessity, such as exclusively female domains, for example, witnesses childbirth). Abu Hanifa, on the other hand, did not accept Negatively Implies Meaning. He allowed female witnesses in all areas of law except some cases of capital or severe corporal punishment, which he disallowed based on a Kufan consensus against this. 40

Although a main pillar of Shafi’i’s legal methodology was the rejection of custom or local practice as a constitutive source of law, this did not mean that he or his followers denied any elasticity in the Shariah. Along with Abu Hanifa, Malik and all luminaries of law, Shafi’i acknowledged that local custom (’urf) tailored the edges and contact surfaces of Islamic law in any particular locale. Shafi’i, for example, followed the above-noted prophetic Hadith that a buyer and seller had the right to annul a sale ‘until they had parted company.’ But what does ‘parting company’ mean? When the seller leaves the buyer’s stall? When they both leave the market at the end of the day? The definition of parting company was left up to local custom to decide.

#Misquoting Muhammad - A Map of the Islamic Interpretive Tradition #Jonathan A.C. BROWN #P.35

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karingudino · 3 years

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Kashmiris Roast Bollywood Director On ‘Vegetarian Wazwaan’ | The Florida Star

SRINAGAR, India — “Wazwaan” isn’t just a multi-course, non-vegetarian feast for wosti (Chef) Shafi Ahmad Khosa (60) who has been making ready scrumptious Kashmiri dishes for 35 years. It isn’t a merely a matter of ability both; it’s a query of status.

And if you ask him if wazwaan might be ready with greens, he asks, “do you imply herbs?” a tad befuddled. He repeats the query to substantiate if he has heard accurately.

“What on earth is a vegetarian wazwaan?” he wonders.

Nicely, Khosa has clearly not heard of Vivek Agnihotri, a Bollywood filmmaker who, on a current go to to the Kashmir valley to shoot a movie, recommended that Kashmiri delicacies was in want of a vegetarian makeover.

“No one is aware of the way to make a vegetarian wazwaan in Kashmir. However I’m right here to result in change,” Agnihotri wrote on his twitter deal with. The tweet didn’t go down effectively with Kashmiri netizens who’re sensitive in relation to their culinary heritage and sparked sturdy reactions.

It was referred to as out as an try of “culinary colonialism.”

“A tradition is recognized by its language and meals and these points assume much more significance for a politically-sensitive, battle ravaged area like Kashmir,” explains Faizan Farooq, a analysis scholar primarily based in Srinagar.

In Farooq’s view, alteration of language and delicacies precedes the deeper-subjugation of a inhabitants.

“Be it Kemal Ataturk changing Arabic script with Latin alphabets following his secularization of Turkey or the mass-scale manufacturing of European staple crops in Australia changing the indigenous meals of Aboriginals and Torres Strait islanders, cultural appropriation typically precedes political subjugation,” mentioned Faizan.

Meat being minced to organize kebabs throughout a social ceremony in Srinagar (Hanan Zaffar)

Many Kashmiris fear that India’s ruling proper wing Bharatiya Janata Social gathering (BJP), and its supporters try to work an integrationist agenda in Kashmir by way of political, social and cultural fronts.

In August 2019, the Himalayan area was stripped off its semi-autonomous standing by the Indian authorities and positioned below restrictions on mobility and communication.

“Kashmiris are inclined to understand each transfer taken or assertion made by mainland Indians as an infringement of their tradition, land and freedom,” mentioned Farooq.

However wosti Khosa isn’t conscious of all these socio-political connotations. He’s simply amazed that somebody might have even considered making wazwaan vegetarian.

“Even after I make greens for my prospects, I boil them in meat curry in order that they style good,” mentioned Khosa.

On most sunny summer season afternoons, alongside together with his apprentices — some 20 in quantity — wosti Khosa prepares dozens of delectable mutton-based dishes in Kashmiri social gatherings — principally marriage ceremonies.

In a single ceremony, as much as 20 quintals (4400 kilos) of lamb meat can be utilized.

“It’s predominantly a non-vegetarian delicacies,” says Khosa.

Cooked by conventional native cooks, referred to as wazas, as much as 30 out of 36 programs within the wazwaan might be preparations of mutton with fragrant spices like saffron, cloves, fennel, cardamom, and cinnamon and dried ginger. The dishes are served in traems — giant copper plates — through which 4 folks eat collectively.

“Wazwaan isn’t a mere banquet, however a ‘sequence of occasions’,” says Anayat Rahman, Professor of Culinary Artwork in College of Prince Murgin, Madinah. “It’s not solely about preparation but in addition how it’s served and eaten.”

Historically, wazwaan consists of mutton dishes like rista (meatball in purple gravy), rogan josh (tender lamb curry), tabak maaz (fried lamb ribs), aab gosh (lamb in milk curry), gushtaba (fatty meatball in yogurt gravy) and a number of other different mutton delicacies.

Conventional cooks (wazas) sorting meat to organize dishes for Wazwaan (Uman Naqeeb)

“Some greens like haakh (collard greens), nadru (lotus stems) and mushrooms are additionally served in wazwaan,” provides Rahman.

“However the thought of wazwaan is synonymous with mutton,” mentioned Zareef Ahmed Zareef, a distinguished poet and historian within the valley.

As per Zareef, earlier solely seven dishes — tabak maaz, rogan josh, kebab, daniwal korma, methi, abe gosh and yakhni had been a part of wazwaan, however later different vegetarian and non-vegetarian dishes had been launched because the time progressed.

“A lot of the dishes in wazwaan have come from Central Asia. Names like rogan josh and aab gosh stem from Persia. We added a number of dishes like rista and gushtaba right here in Kashmir and consolidated it right into a single multi-cuisine meal,” Zareef provides.

The importance of this delicacies, says Farooq, might be gauged from the truth that even the Kashmiri Pundits regardless of being Brahmins (a Hindu caste identified for its strict adherence to vegetarianism), additionally devour it passionately and take nice cultural satisfaction it in as effectively.

Sagar Toshkhani, a Kashmiri Pandit primarily based out of New Delhi concurs.

“It’s an indispensable a part of our tradition. There are slight variations in preparation and names of dishes however total the delicacies is similar,” he mentioned. “It’s relished by all throughout area and faith.”

(Edited by Anindita Ghosh and Uttaran Dasgupta)

The submit Kashmiris Roast Bollywood Director On ‘Vegetarian Wazwaan’ appeared first on Zenger News.

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source https://fikiss.net/kashmiris-roast-bollywood-director-on-vegetarian-wazwaan-the-florida-star/ Kashmiris Roast Bollywood Director On ‘Vegetarian Wazwaan’ | The Florida Star published first on https://fikiss.net/ from Karin Gudino https://karingudino.blogspot.com/2021/01/kashmiris-roast-bollywood-director-on.html

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ashfaqqahmad · 4 years

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Wahabism in Islam 1

Wahhabism is dangerous for other cultures

Though Islam has originated from Semitic, if you will go through the history, where it was a social reform movement in the early stage, it turned into a purely political movement after the demise of its founder Muhammad Sahab, where Muslim groups were fighting amongst themselves for power. All the battles that Rashidun Caliphate, Umayyad, Abbasid, Fatimid or the Ottoman Empire fought and conquered princely states were aimed to achieve power and not to do the religious propaganda… But in spite of this, there were a large number of conversions and large populations got converted into Islamic structure.

But the point to understand here is that the definition of Islam that was created in the light of the Hadiths and Quran was appropriate for a certain geographical area but it was not suitable to integrate all the cultures outside of Arabia those embraced Islam but also maintained their own existences. You can understand this better by keeping your own country as a model rather than understanding this through any other region.

People in India were largely Hindus but were divided into castes/sub-castes and many of their customs were there since ages. They did adopt Islam, but still did not abandon those customs, traditions and brought them into Islam itself. You can find many traditions in Jat, Rajput Muslim societies that have no connection with Islam. Those who believed in the tradition of the gurus started following pirs… Those who had the habit of bowing before the idols started worshipping mausoleums.

This happened in almost all countries with their own cultural identity. They incorporated their cultural identity, their customs, traditions into Islam and it got a distinct identity as Sufi Islam. It was a series connecting human with human, which had a rapid impact from Turkey, Arab, Iran to India… The rituals associated with it were due to the integration of other cultures where people linked their ancestral traditions with Islam.

Whatever bloodshed by the Muslims in that period was done, was a result of power hunger but it had got nothing to do with that Islamic fundamentalism, perverted form of which we now see as extremism or terrorism. There was also an era when the Arabic language was dominated, Baghdad was called the centre of knowledge. The supremacy of the Arabic world over the knowledge was similar to that of the West today.

The tenth-century vizier Ibn Abbad had more than a lac books when there were not so many books in all libraries across Europe. Baghdad alone had thirty major research centres of scientific knowledge. In addition to Baghdad, Alexandria, Jerusalem, Aleppo, Damascus, Mosul, Tous and Nishapur were major centres of learning in the Arabic world and Islam was established in a different form.

In India, at that time the Quran was confined to the Arabic language, which people used to read from the perspective of sawab, and the Hadiths had absolutely nothing to do much with ordinary people. Few Hadiths with good messages were sometimes used to be recited in mosques on Fridays or on Shab e Qadr… or there used to be events like ijtema and Milad among women where they used to recite some good Hadiths.

That is, the issues like shirk, biddat, etc. were on a very small and almost negligible scale and the majority of the Muslim population was living unaware of these in their own way. Integrating different cultures and traditions, Muslims had many faiths like Shia, Hanafi, Maliki, Saifi, Jafari, Baqaria, Basharia, Khalafia, Hanbali, Zahiri, Ashri, Muntazili, Murzia, Matroodi, Ismaili, Bohra, Ahmadiyya, etc. keeping their own identity while Deobandis, who claim purity, were also accepting this cultural diversity despite living with the identity of that ideology.

Concept of pure Arabic Islam

This pure Arabic Islam was conceptualized by Muhammad ibn Abd al Wahhab (1703–1792) who started destroying the beautiful and progressive traditions that were developing within Islam. All those rituals, customs, traditions first began to be recognized as shirk and biddat in the light of the Quran and Hadiths and Islam was given such a narrow form that there should be no scope for any kind of freedom, openness and communion.

Abd al Wahhab, taking the initiative to eliminate whatever is outside the purview of the Quran and Hadith, declared the killing of every mushrik and plundering their property as halal and for this, he prepared an army of 600 people and deployed them in the name of jihad everywhere. He started killing people of all types of Islamic beliefs. He only kept propagating his ideology and whosoever refused to accept him was killed and their property was robbed. He personally attacked the tomb of the famous Islamic thinker Zaid ibn al Khattab and demolished it himself.

He started attacking the Mazars and targeted Sufism. During this time he entered into an agreement with Muhammad bin Saud. Muhammad bin Saud was the ruler of Diriyyah and possessed both wealth and army. Together, both of them started using swords as well as modern weapons. The agreement of these two made it easy to reach out to remote areas to impose their ideology and destroy other faiths.

The burning of all books related to other faiths became a passion for Muhammad ibn Abd al Wahhab. Along with this, he issued another disgusting order to demolish all the Sufi Mazars, mausoleums or tombs and make urinals there. Saudi Arabia, a nation based on the Wahhabi faith apparently, continued the tradition of Muhammad ibn Abd al Wahhab and for that reason the burial cemetery with the nabi and his family there was also destroyed. Al-Mukarramah, a part of the Kaaba was also demolished for the same reason…

The distorted form of jihad that we see today is originated of this concept. And it was not only started forcibly but also started as a mass awareness campaign where those Quranic verses and the Hadiths were widely disseminated with meanings that could be used to separate all those things as shirk and biddat from Islam, that were not related to the original form of Islam. Gradually, this ideology began to engulf all Muslim countries that were leading happy lives with their mixed cultures.

You can see the changes under Erdogan’s leadership in Turkey. You can understand the changing form of Bangladesh living with a Hindu-Bengali culture from the writings of Taslima Nasrin. In Pakistan, Jinnah and Iqbal, who used to be considered as Pakistan’s builders and respectable figures, are being targeted by the new generation of Pakistanis because of things like Ahmadiyya, Khoja, pork, wine in the same way in which Gandhi is to new nationalists in India. To see this change in India look around, look at the Jat, Rajput Muslim societies of Western UP, Haryana, Rajasthan.

Wahhabism has been playing with the history of Islam, beliefs, mutual harmony and co-existence of identities. Hitler adopted the idea of racial purity as one identity, one type of people, one kind of thinking, one book from Wahhabism itself. Expelling firqas other than Wahhabism from Islam and their slaughter was justified. People of other religions were even declared wajib-ul-qatl (mandatory to kill) and the plunder of their property and the conversion of their women was justified. Pakistan and Bangladesh became their favourite playgrounds.

How this idea of oneness is fatal to an inclusive and diverse society, you can understand it from the model of the Sangh, that wants to impose their ‘model of Hindutva’ equally on the whole of India with diverse cultures… Can tribals of Northeast, other tribal societies and Hindu societies of the south reconcile with the model in which ‘Rama’ is an ideal and superior God? Can the Ram Mandir movement of Hindi belt inspire the whole country? Can a cow be revered as the mother of all Indian people? If not, then is it reasonable to impose this on them…? Wahhabism also has the same track.

The Sangh has one or two countries with a Hindu population but the Wahhabis have a large number of countries as well as countries like Saudi promoting this ideology have huge money and scholars like Zakir Nayak as their brand ambassadors. The thinking of a new nationalist Indian about Gandhi and a newly nationalist Pakistani about Jinnah and Iqbal is the same, that they do not match their ‘model’.

Maulana Maududi and Jamaat-e-Islami

The interpretation of Islam that was made by Ibn Taymiyya in the fourteenth century was later turned into a comprehensive campaign in the eighteenth century by Abd al Wahhab and despite disagreements on some points, Maulana Maududi, the founder of the Jamaat-e-Islami spread it in the Indian territory in his own way. There were mainly four firqas in Islam as Hanafi, Hanbali, Shafi and Maliki that were formed following the Imams, having many firqas within them but Sunni from all over India (pre-independence British India) belong to Hanafi firqa those got divided into Deobandi and Barelvi firqas in the nineteenth century following Ashraf Ali Thanwi and Ahmed Raza Khan.

The Arabs place themselves in the Hanbali firqa, while the people of the Middle East and Africa belong to the Shafi and Maliki firqas, but all of them are Sunnis (Shias are completely different from them) and have three ideologies as Salafi, Wahhabi and Ahl e Hadith prevalent among them… In terms of bigotry, you can place Ahl e Hadith, Wahhabi and Salafi from bottom to top. Salafi and Wahhabi don’t even consider other followers of Islam as Muslims.

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Maududi had spread this ideology in the Indian territory, and growing rapidly that has now reached the stage where you can see this change around you in the educated, modern-day Muslim (Deobandi) youths in the form of ankle-length pyjamas, beard, etc. Barelvi society is against all this.

There are two faces of this ideology… The one that has created a variety of organizations and has waged a war in the name of ‘jihad’ that will last until the whole world is coloured as they like and the other face that cleverly defends all those things with logic, on the basis of which these jihadi groups are flourishing.

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It is an art of changing oneself, defending one’s evils and flaws… The same way as the Sangh, that considers the concept of a Hindu nation as an ideal, has transformed itself into a cultural organization that makes the temple of Lord Rama in north India an issue to bring the BJP to the power, on the other hand, it teams up with the Periyar supporters in the south who curse Rama, at the same time it gets moulded to convince Lingayats who abuse the deity gods of north India.

It can also support mob lynching in the name of cow slaughter in north India and converts itself in some way to stand with the population eating it in the northeast or south. Flexibility is necessary for the spread of any ideology and they also know this. Therefore, to fit that which cannot be adjusted with the original idea, other ancillary organisations or armies are formed, that may look different from the outer side but have the same roots and from integrating the opposing idea to ‘shoot’ or ‘blast’, they do all the jobs well.

#islam #wahabism

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superduperinformation · 2 years

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Kunjali Marakkar Short Biography

Religion The Marakkayars, the early Muslim occupants of Coastal Tamil Nadu and Sri Lanka, are Sunnis of the Shaﬁ‘i academy of study (Madhab).

Etymology There are two main thesis regarding the etymology of the term’Marrakayar’, and its colorful forms.

Marakkars of Kottakal (Kerala) In Kerala Marakkar also known as Marikkars are substantially concentrated in and around Malabar. They were traditionally boatmen.

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islamic-art-and-quotes · 7 years

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Assalamualaikum. Is it okay for a Muslim to have a dog as a pet? Not just as a guard dog, but as a companion. Bring them inside the house, play with them, take a walk, etc. I've read somewhere that if there's a dog in the house, angels will not come inside our house. Is it true? Thank you

Alaikumassalam wa rahmatullah,

This is a highly controversial topic among the scholars. The opinion of the Maliki school is that dogs are pure (i.e. not ritually unclean), and that it is permissible to touch them and play with them as long as they are not diseased. This is also the opinion of al-Hasan al-Basri, al-Zuhari, Sufyan al-Thawri, Imam al-Shawkani, Ibn Munzir al-Shafi`i and Ibn Hazm from what I can find out.

The Egyptian scholar Muhammad Shaltut (1893 - 1963 CE), who was Grand Sheikh of al-Azhar (Egypt’s highest authority on Sunni Islam), ruled that keeping a dog as a pet and letting it in the house is permissible as long as it is not diseased. However, he says that if the dog eats or drinks from a utensil, it must be washed thoroughly before it is used by a human.

The rest of the scholars, the Hanafis, Shafi`is and Hanbalis say that a dog is either unclean or that it is forbidden to keep it as a pet, that it must only be kept if it is a hunting, shepherding or guard dog.

So there is sufficient support within the Islamic scholarship community for a person to keep a dog as a pet. But the majority of scholars are against it, and so are the majority of Muslim cultures.

If an American who already has a dog converts to Islam, there is sufficient sufficient evidence within Islam for them to continue keeping it as a pet. But they shouldn’t be surprised if the Muslims around them strongly frown upon their doing this.

It should also be noted that the majority opinion is that it is forbidden to listen to music, but most Muslims reject this and follow the common sense minority opinion (the Maliki / Zahiri / Shawkani opinion) that say that listening to music is permissible. The issue of forbidding music and forbidding the keeping of dogs as a pets are similar and the same scholars either forbid both or permit both.

Personally I cannot say whether it is permissible or not to keep a dog as a pet, this matter is not something I have studied sufficiently to have a firm opinion about it.

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guardiansofislam · 7 years

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Who Am I

This person who runs this blog is someone who follows the true teachings of Islam! I am under the banner of Ahlus-Sunnah Was-Jamma^ah! i am a sunni Muslim, and the blogs i follow are as well! I follow the teachings of the true great Islamic Scholars, such as:

Imam Ash-Shafi^iyy

Imam Abu Hanifah

Imam Malik

Imam Ahmad Ibn Hanbal

i openly oppose - I am against the wahhabis and their so-called scholars, Ibn Taymiyyah and Mohammad Ibn ^Abdil Wahhab.

The Belief of all the Muslims around the world is that Allah exists without being in a place! He is the Creator of everything and He doesn’t resemble any of His creations!

#Islam #Ahlus Sunnah #Ahlus-Sunnah #wahhabi #wahhabism #truth #guardians of Islam

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saltypainterhottub-blog · 6 years

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isiyasy · 5 years

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ABIN LURA: Muhammadu bai zamo ba face Manzo wanda yake Manzanni gabaninsa sun wuce, yanzu idan ya mutu ko an kashe shi, sai ku juya baya akan dugaduganku, to ! wanda duk ya juya baya bai cutar da Allah da komai ba. Anan a na nuna mana ya zama dole ya mutu ko a kashe shi, shine abinda ya zo daga Allah (T). Sannan akwai hadisai da dama da suka yi bayanai akan wafatin Manzon Allah (SAWA). akwai haraka ta munafukaim cikin Al-kur'ani surori dayawa suna magana, suratul tauba da ma wasu sururin musamman ma an san cewa akawai sura sukutum Suratul munafikun. babu wanda zai yi tsammanin wadannan abinda za su yi na kirki ne, kokuma ya zama suna da hadafi ba a shigowarsu musulunci ba, dole ya zama akwai abinda suka zo yi. To! kun ga wannan kisisinan da makirci da kulle-kulle da kaidin da ya tara su na zamansu tare da Manzon Allah (SAWA) na ganin cewa bai kai gaci ba a da'awar da ya zo da ita, wanda kuma Allah (T) bai yarda ba har sai da ya gama aikinsa, ita ce har ya zuwa aukar da waki'ar Karbala. To Babu mai musun cewa a littafan sunni cewa Manzon Allah (SAWA) ba an kashe shi bane ta hanyar guba ba. wannan yana nan cikin littafin Imam Suyudi Tarikhul-Khulafa yana rubuce cewa: guba aka ba Manzon Allah (SAWA). Sannan ba Tarikhul-Khulafa ba kawai kodayake akwai canje-canje da suka yi a littafan hadisai don kada ya zama a abubuwan da suka yi ya bayyana, za ka ji har a zaurukan karatu suna cewa: wata Bayahudiya ce ta bashi guba din, wanda yake a lokacin Manzon Allah (SAWA) ya sa an kori yahudawa daga Jaziratul-Arab kuma an sanya jami'an tsaro a kan iyakoki, kada a bari Bayahude ko daya ya shigo Madina. sun manta sai suka ce: wai wata Bayahudiya ce saboda zamanta kwararriya hat ta tsallako wadannan kan iyakokin ta nemi gidan Manzon Allah (SAWA) ta nemi abinci kuma wai har ta saka masa guba, wannan sam hankali bai zai taba dauka ba. Amma dai malamai sun yi ta maganganu da yawa har ma daga cikin wadanda suka ce an shayar da Manzon Allah (SAWA) guba ne na wannan Bayahudiya wannan ruwaya ce da take kokarin bisne abinda suka yi. Saboda haka abinda ya shafi cewa an sa wa Manzon Allah (SAWA) guba wannan ba boyayyen abu ba ne. akwai cikin littafai irin su Abu-Dauda mujallidi na 2 shafi na 37 da kuma Ibn Maja Mujallidi na 2 shafi na 1,174. Akwai malamai kamar mai littafin Shifa'ussikkam tunda yake dama wani abu ne sananne don ko a Bukhari Manzon Allah (SAWA) ya roki shahada cewa: yana fatan ya samu shahada" wani wurin sau uku wani wurin kusan sau goma. A Shifa'ussikkam shafi na 332 ya kawo inda malami ke cewa Allah (T) ya hada wa Manzon Allah (SAWA) Annabta da Sahada. sai ya zama cewa gashi Annabi kuma ya samu Shahadar da ya roka. Gaskiyar alamari idan ka duba littafin Bukhari juzu'i na 7 shafi na 17 A'isha tana cewa: Mun yi wa Manzon Allah magani cikin rashin lafiya har ya zama yana ishara da hannu cewa kada ku bani wannan maganin sai muka ce wannan kin marar lafiya ne in ji A'isha, da ya farfado sai ya ban hanaku ba kada ku bani maganin?ba ? sai ta ce, sai muka ce wannan kin marar lafiya ne ga magani, sai Manzon Allah (SAWA) babu wanda zai rage cikin wannan dakin sai an bashi irin wannan maganin sai baffa na Abbas kawai domin bai yi tarayya da ku cikin wannan ba. To ka ga wannan a littafin Bukhari kenan kuma a riwayawar A'isha. Hakim shima ya ruwaito a littafinsa mujallidi na 4 shafi 202 har a cikin yake cewa: ya rantse da da wanda ransa yake hannunsa Manzon Allah (SAWA) ya ce: Babu wanda zai rage a dakinnan sai an bashi wannan maganin" wanda yake wannan yana nuna mana cewa Manzon Allah (SAWA) bai yarda da abinda aka bashi ba ne kuma idan dagaske ne abinda aka bashi magani ne to kowa ya sha. To wane ne yake da tabbacin sun sha maganin ? sannan mai zai sa bayan mutum ya suma kuma a bude bakinsa har a yi masa dure ? domin cewa suka yi a bayan ya suma ne, kuma wannan Manzo Allah (SAWA) ne kuma komai a rayuwarsa wahayi ne daga Allah (T). A DUBA; Addabakate Ibn Sa'ad mujallidi na 2 shafi na 190. Tarihin Dimashk mujallidi na 2 shafi na 56. Uyunul-Ansar mujallidi na 2 shafi na 352. Da aka tambaya cewa: "wane ne ya sanya wa Manzon Allah (SAWA) magani da karfi a baki ? sai suka ce ai Asma'u Bin Umais ce. kuma sai suka ce Abbas ne, alhali ga abinda Manzon Allah (SAWA) ya ce akansa: KOWA YA SHA MAGANIN AMMA Banda ABBAS AMMI NA DOMIN SHI BAI YI TARAYYA BA WAJEN DURA MANI MAGANI." amma a sahihin magana A'isha da Hafsa ne. A karshe abinda ke nuna cewa Manzon Allah (SAWA) ya rasu ne saboda bashi guba ne, maganar da Imam Hasan (AS) wanda kowa da kowa ya ruwaito da sanadi sahihi cewa: Imam Sadiq (AS) Imam Hasan ya ce wa iyalan gidansa: "Ni zan mutu sakamakon bani guba kamar yadda Manzon Allah (SAWA) ya mutu sakamakon guba. sai suka ce wane zai sa maka guba din? sai ya ce mata ta, Ju'uda 'yar Ashas Bint Kais, Mu'awiyya ne ya bata guba ya umurce ta da yin haka. sai suka ce masa! to! ka kore ta mana daga gidanka, sai ya ce kamar yaya? sai ya kara da cewa da zan koreta ma ta fita daga gidan, babu wanda zai kashe ni sai ita. Ya zo a Kitabul Sulaim shafi na 363 Imam Ali (AS) ya tashi ya je wajen Manzon Allah (SAWA) sai ya ga Manzon Allah (SAWA) yana kuka, sai ya ce ya Annabin Allah (T) za a kashe ka ne? sai ya ce za a kashe ni ne da da guba kai kuma za a kashe ka da takobi kuma jini zai jika gemunka sanna za a kashe dana Hasan da guba, za a kashe dana Husaini da takobi sannan azzalumi dan azzalumi shi ne zai kashe shi. Ina godi ga Allah da ya ba ni ikon yin wannan post din sai Godiya ta mu sanman ga M. Aminu Badiko wanda shi ne ya ankar dani shekara 5 baya har yabani taken post din kamar yadda kuka gani a sama,har na samu nayi wannan post di.

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#5Five Stars Media posted →Manzon Allah (S)#→Ranar Wafatin Ahlul Bayt (As)

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