HOW TO BECOME A MUSLIM

All praise be to Allah, the Lord of the universe. May peace and blessings of Allah be upon Mohammad, His last messenger.

The purpose of this hand-out is to correct a false idea spread among those willing to adopt Islam as their faith. Some people have a wrong notion that entering into the Islamic fold requires an announcement from the concerned person in the presence of high ranking scholars or shaikhs or reporting this act to courts of justice or other authorities. It is also thought that the act of accepting Islam, should, as a condition, have a certificate issued by the authorities, as evidence to that effect.

We wish to clarify that the whole matter is very easy and that none of these conditions or obligations are required. For Allah, Almighty, is above all comprehension and knows well the secrets of all hearts. Nevertheless, those who are going to adopt Islam as their religion are advised to register themselves as Muslims with the concerned governmental agency, as this procedure may facilitate for them many matters including the possibility of performing Hadj (Pilgrimage) and Umrah.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion ordained by Allah for all human-beings, then, one should pronounce the "Shahada", the testimony of faith, without further delay. The Holy Qur'an is explicit on this regard as Allah states:

"The Religion in the sight of Allah is Islam." (Qur'an 3:19)

In another verse of the Holy Qur'an, Allah states:

"If unyone desires a religion other than Islam (Submission to Allah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (their selves in the hell fire)."(Qur'an 3:85

In addition, Islam is the only religion prevailing over all other religions. Allah states in the Holy Qur'an:

"To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety:..." (Qur'an 5:48)

Mohammad, the Prophet of Allah (Peace and blessing of Allah be upon him), said:

"The superstructure of Islam is raised on five (pillars): testifying that there is no God (none truely to be worshiped) but Allah, and that Mohammad is the messenger of Allah, performing the prayer, paying the Zakah (poor-due), fasting the month of Ramadan, and performing Hadj".

The Shahada can be declared as follows:

"ASH-HADU ANLA ELAHA ILLA-ALLAH WA ASH-HADU ANNA MOHAMMADAN RASUL-ALLAH".

The English translation is:

"I bear witness that there is no deity (none truely to be worshipped) but, Allah, and I bear witness that Mohammad is the messenger of Allah",

However, it would not be sufficient for anyone to only utter this testimony oraly either in private or in public; but rather, he should believe in it by heart with a firm conviction and unshakeable faith. If one is truly sincere and complies with the teachings of Islam in all his life, he will find himself a new born person.

This will move him to strive more and more to improve his character and draw nearer to perfection. The light of the living faith will fill his heart until he becomes the embodiment of that faith.

What would be next after declaring oneself a Muslim? One should then know the real concept underlying this testimony which means the Oneness of Allah and meet its requirements. One must behave accordingly, applying this true faith to every thing one speaks or does.

What do the words of the "Shahada" signify? The significant point which every Muslim must know very well is the truth that there is no God (deity) to be worshipped other than Allah. He - glory be to Him - is the only true God, Who alone deserves to be worshipped, since He is the Giver of life and Sustainer and Nourisher of mankind and all creation with His unlimited bounties. Man must worship Allah, Who alone is worthy of worship.

The second part of the Shahada (i.e., Wa ash-hadu anna Mohammadan rasul-Allah) means that Prophet Mohammad (PBUH) is the servant and chosen messenger of Allah. No one must have two opinions about this matter. In fact the Muslim has to obey the commands of the Prophet (PBUH), to believe him in what he has said, to practice his teachings, to avoid what he has forbidden, and to worship Allah alone according to the message revealed to him, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by Allah.

What is the meaning of worship? It simply means rendering sincere service, showing reverence for Allah. In a deeper shade of meaning, it implies total submission and complete obedience to Allah's commandments both in utterances and actions of man whether explicit or implicit.

Worship fall into two categories:

1. Visible (manifest or outward)
2. Invisible (concealed or inward)

Visible worship includes acts such as uttering the two parts of the "Shahada", performing prayers, giving Zakah (the poor-due), recitation of the Holy Qur'an, supplication, adoring Allah by praising Him, purifying our bodies before prayers, etc.

This type of worship is associated with movement of the parts of the human body.

Invisible worship is to believe in Allah, in the Day of Judgement (in the Hereafter), in the Angels, in the Books of Allah, in the Prophets of Allah, in the Divine Decree of destiny (that good and bad are determined by Allah alone).

This type of worship does not involve movement of parts of the body but it surely has bearing on one's heart which subsequently affects one's way of life.

It should be borne in mind that any worship not dedicated to Allah alone will be rejected as one form of polytheism and this causes apostasy from the Islamic fold.

The next step for a newly revert to Islam is to purify himself by taking a complete bath. He should then resolve to comply with the principles and rules of Islam in their entirety. He should disown all forms of polytheism and false beliefs. He should reject evil and be righteous. Such rejection of evil and being righteous is one of the equisites of the motto of Islam - that is, Laa Ilaha Illallah.

Allah states in the Holy Qur'an:

"... whoever rejects evil and believes in Allah hath grasped the most trustworthy Hand-hold, that never breaks..." (Qur'an 2:256).

We have to consider that when we declare from our heart that "there is no god (deity) worthy to be worshipped but Allah", it implies on our part love, devotion, faith and obedience to the rules of Islamic legislations which are legally binding on all Muslims. It is a requirement of "there is no god worthy to be worshipped but Allah" to love for the sake of Allah and to reject for the sake of Allah.

This is the firmest anchor of belief which materialise the meaning of "AL WALA" and "AL BARA". It means that a Muslim should love and be loyal to his Muslim brothers. He should, as a practice, dissociate himself completely from the unbelievers and refuse to be influenced by them, both in worldly and religious matters.

We conclude with a humble prayer to Allah that may He cleanse the hearts and souls of those who are genuine seekers of truth and may He bless the community of believers. Aameen.

This is an ammended copy of "HOW TO BECOME A MUSLIM" originally prepared & published by Cooperative Office for Call and Guidance - Riyadh.

For more detailed information about Islam, please contact the nearest Islamic center in your area.

Peoples around the world accpeting Islam , [Allahdad incident]

In the 1839 Allahdad incident, the Jews of Mashhad, Iran, now known as the Mashhadi Jews, were coerced into converting to Islam.

Mashhad's ruler^{[clarification needed]} had ordered his men to enter the Jewish homes and the mobs attacked the Jewish Community, burning down the synagogue, looting homes abducting girls and killing between 30 and 40 people. With knives held to their throats, the Jewish patriarchs were forced to vocally proclaim their "allegiance" to Islam as it was agreed upon by the leaders of the community that in order to save the remaining 2,400 Jews, everyone must convert. Most converted and stayed in Mashhad, taking in Muslim names, while some left for other Iranian Jewish communities and to Afghanistan. That day became known as the Allahdad ("God’s Justice") and the Jews perceived it as a punishment for their sins.^[1]

The Jews who remained in Mashhad then began living a double life as Crypto-Jews. On the outside, they acted as Muslims; their clothes, names, and lifestyles resembled those of their Iranian neighbors. At home, however, they secretly taught their children to read Hebrew, lit candles, and welcomed the Shabbat.^[2]

Nearly a century passed before the Jews started practicing their faith openly with the coming of the more liberal Pahlavi dynasty (1925-1979). After World War II, most of them settled in Teheran or in Israel, with 4000 moving to the United States, where they ran successful jewellery and carpet businesses. The commercial district in Great Neck, New York has been reshaped to serve the needs of Mashhadies and other Iranian Jews. Many businesses there cater to Iranian customs and taste.

Worldwide there are 15,000 Mashhadis, of which about 10,000 live in Israel. Of the Mashhadies in the United States, many of the young generation study in Haredi Yeshivas. The more observant group has formed its own congregation, "Shira Chadasha". The Mashhadis are susceptible to genetic disorders because of the high rate of in-marriage in their tightly-knit community.

Peoples around the world accpeting Islam , [Brandon Mayfield]

Brandon Mayfield (born July 15, 1966) is an American attorney in Washington County, Oregon. He is best known for being erroneously linked to the 2004 Madrid train bombings. On May 6, 2004, the FBI arrested Mayfield as a material witness in connection with the Madrid attacks, and held him for over two weeks. Mayfield was never charged, and an FBI internal review later acknowledged serious errors in their investigation. Ensuing lawsuits have resulted in a formal apology from the U.S. government, a $2 million settlement, and the overturning of provisions of the USA PATRIOT Act on constitutional grounds.

Mayfield's case has been referenced in numerous scientific, political, and social journals.

Mayfield was born in Coos Bay, Oregon and grew up in Halstead, Kansas. He served in the United States Army Reserve from 1985 to 1989, and then as an officer in the Army in Bitburg, Germany from 1992 to 1994. He met his wife Mona, an Egyptian national and the daughter of a college professor, on a blind date in Olympia Washington in 1986, and converted to Islam shortly afterwards. They have lived in Beaverton, Oregon off and on since 1989.^[1] Although he was a regular worshiper at a Beaverton mosque prior to his arrest, his colleagues were unaware of his religious beliefs. The imam of the mosque has described Mayfield as "very patriotic". Mayfield has three children.^[1]

He studied law at Washburn University and Lewis and Clark College, receiving his law degree from Washburn in 1999, and practicing family law in Newport before moving to the Portland area. Mayfield performed work for the Modest Means Program of the Oregon State Bar, which matches attorneys who are willing to work at reduced rates for low-income clients. In 2003 he offered legal aid to Jeffrey Leon Battle, one of the Portland Seven, a group of people that was convicted of trying to travel to Afghanistan to help the Taliban. Battle at the time was involved in a child custody case.

Following the September 11, 2001 attacks, Mayfield was concerned for the safety of his children and wife, and according to his father, he suspected that he was under surveillance by the federal authorities. In the weeks before his arrest, Mayfield's family was under the impression that their house had been broken into at least twice, although nothing was stolen. According to court documents, the FBI used National Security Letters in order to wiretap his phones, bug his house, and search his house several times.^[2]

A bag containing detonating devices, found by Spanish authorities following the Madrid commuter train bombings, had fingerprints that were initially identified by the FBI as belonging to Mayfield ("100% verified"). According to the court documents in judge Ann Aiken's decision, this information was largely "fabricated and concocted by the FBI and DOJ". When the FBI finally sent Brandon's fingerprints to the Spanish authorities, they contested the matching of the finger prints from Brandon Mayfield to the ones associated with the Madrid bombing. Further, the Spanish authorities informed the FBI that they had other suspects who were Moroccan immigrants in the case that were not linked to anyone in the USA. The FBI completely disregarded all of the information from the Spanish authorities, and proceeded to spy on Brandon and his family further.

As was discovered during the court case, even the FBI's own records show that this finger print, despite the sworn testimony of FBI and DOJ agents, was in all reality not an exact match but only one of 20 "similar" prints to the ones that were retrieved from Madrid. Based on that list of people with "similar prints" the FBI launched an extensive investigation in to all 20 individuals using Letters of National Security. The investigation included medical records, financial records, employment records, etc on all 20 people and their families. It was during this time that Brandon Mayfield's name rose to the top of the list.

The FBI arrested Mayfield at his offices in West Slope, an unincorporated suburb of Portland. The arrest was similar to the then-recent Mike Hawash case, under a material witness warrant rather than under charge; he was held with no access to family and limited access, if any, to legal counsel. The FBI initially refused to inform either Brandon or his family why he was being arrested or where he was being held.

Later, the FBI leaked the nature of the charges to the local media and the family discovered what the charges were by watching the local news. He was at first held at a Multnomah County jail under a false name; he was later transferred to an unidentified location. His family protested that Mayfield had no connection with the bombings, nor had he been off the continent in over 11 years.

Release

Following his arrest, Spanish authorities relayed their increasing doubts that the fingerprint on the bag was actually Mayfield's to the FBI, though these concerns were not communicated to Mayfield's attorneys. On May 19 the Spanish authorities announced that the fingerprints actually belonged to an Algerian national, Ouhnane Daoud; Brandon Mayfield was released from prison when the international press broke the story the next day — May 20, 2004.^[2] A gag order remained in force for the next few days. By May 25, the case was dismissed by the judge, who ordered the return of seized evidence and unsealing of documents pertaining to his arrest.

The FBI conducted an internal review of Mayfield's arrest and detention, concluding that although he was not arrested solely due to his religious beliefs, they may have contributed to investigator's failure to take into account the Spanish concerns over fingerprint identification.^[3] The FBI issued a press release announcing the report's conclusion that they had not misused the USA PATRIOT Act in the investigation.^[4] Civil libertarians and the ACLU nonetheless consider Mayfield's detention a misuse of the material witness statute.^[5]

Although the FBI afterwards apologized for their acts, Mayfield filed several lawsuits over this invasion of his privacy. One sought to force the government to return or destroy copies of items seized from his home. Another, which was argued before U.S. District Court Judge Ann Aiken on July 15, 2005, challenged the law which was used against him as unconstitutional. The Federal Government filed several motions to have Mayfield's case dismissed as a matter of national security, or national secrets, but these were denied by Judge Aiken.

Court's ruling and aftermath

The case was heard by the Ninth Circuit Court of Appeals. Among the issues on appeal was whether materials removed from Mayfield's house, including DNA samples taken from his family's personal toothbrushes, were to be destroyed or preserved. The Federal Government assumed the position that materials must be preserved so that they can be referred to, if more lawsuits are brought in the future.

On November 29, 2006, the U.S. government settled part of the lawsuit with Mayfield for a reported $2 million. The government issued a formal apology to Mayfield as part of the settlement. The settlement allowed Mayfield to pursue a legal challenge against the Patriot Act.^[6] The FBI was also cleared of wrongdoing in an earlier internal investigation.

On September 26, 2007, two provisions of the U.S. Patriot Act were declared unconstitutional. Finding in Mayfield's favor, Judge Aiken ruled that the Foreign Intelligence Surveillance Act, as amended by the Patriot Act, "now permits the executive branch of government to conduct surveillance and searches of American citizens without satisfying the probable cause requirements of the Fourth Amendment," which violates the Constitution of the United States.^[7] The Federal government has appealed that ruling, and Mayfield's attorney, Elden Rosenthal, argued in front of the Ninth Circuit court on February 5, 2009.

Peoples around the world accpeting Islam , [Jill Courtney]

Jill Courtney is a convert to Islam who is charged with planning to bomb public places within Sydney, Australia.^[1] She was arrested from her suburban home on Friday 25 March 2006, and is charged with conspiracy to murder and conspiracy to cause explosives to be placed in or near a public place. She converted to Islam after becoming "besotted" with Kalache, a 28 year old drug dealer serving a 22-year jail sentence. He, angry over the 2005 Cronulla riots, agreed to marry her if she carried out a retaliatory bombing.

Peoples around the world accpeting Islam , [Hasan Akbar case]

The Hasan Akbar case covers an event in the 2003 U.S. invasion of Iraq, where US Army sergeant Hasan Karim Akbar (born Mark Fidel Kools in Watts, Los Angeles, California ^[1]) was convicted for the double-murder, or "fragging", of two officers of the 327th Infantry Regiment, 101st Airborne Division.^[2]

The victims were Army Captain Christopher Seifert and Air Force Major Gregory Stone. Fourteen other soldiers were also wounded in the incident, which took place on March 23, 2003. The sentence, affirmed by the commander of the 18th Airborne Corps,^[3] is due to be heard by the Army Court of Criminal Appeals under an automatic appeal.

Persons involved

Mark Fidel Kools was renamed Hasan Karim Akbar by his mother after she remarried and converted to Islam.^[1]

He was admitted in 1988 under the name of Mark Fidel Kools to the University of California, Davis, graduating 9 years later with Bachelor's degrees in both Aeronautical and Mechanical Engineering.^[4] After joining the United States Army, he was assigned to Alpha Company, 326th Engineer Battalion of the 101st Airborne, assigned as a Sapper and was eventually deployed to Kuwait.

Army Captain Christopher Seifert was also a member of the 101st Airborne Division. Air Force Major Gregory Stone, a member of the 124th Air Support Operations Squadron, Idaho Air National Guard, was attached to the 101st Airborne Division .

Killings and aftermath

Akbar was charged in a hand grenade and shooting attack that killed Army Captain Christopher Seifert and Air Force Major Gregory Stone, while wounding 14 other soldiers on March 23, 2003. The attack took place at Camp Pennsylvania, Kuwait, a rear base camp for the invasion where Akbar threw hand grenades into a tent during early morning when the majority of troops were sleeping and fired his rifle into the ensuing chaos. News reports at the time claimed that Akbar had been recently reprimanded for insubordination and was told he would not join his unit's push into Iraq.

Although Akbar confessed to the crimes, his lawyers claimed that he had a history of mental illness which was known to the military^[5]. During jury selection, the defense lawyers were said to favor jurors who have had experience dealing with mental illness^{[citation needed]}. During his trial Akbar smuggled a pair of scissors out of a conference room, then asked the Military Police Officer guarding him to remove his hand cuffs so that he might use the restroom. When the Officer did remove Akbar's restraints he then stabbed the officer in the shoulder and neck with the scissors before being wrestled to the ground by another Officer. This attack was not allowed to be admitted as evidence by the army judge, during sentencing.^[6][7][8]

He was tried in Fort Bragg, North Carolina in front of a military jury of nine officers, with ranks from major to colonel, and six senior sergeants. There were 13 men and two women on the jury.

Verdict and appeals

• On April 21, 2005 Akbar was found guilty of two counts of premeditated murder (of Army Capt. Christopher Seifert, 27, who was shot in the back, and Air Force Maj. Gregory Stone, 40, struck by shrapnel) and three counts of attempted premeditated murder.^[9] He was sentenced to death on April 28, the jury deliberating for around 7 hours.^[10]

• On November 20, 2006 Lieutenant General John Vines, commander of the 18th Airborne Corps, affirmed the death sentence against Akbar.^[3] The case now goes to the Army Court of Criminal Appeals under an automatic appeal. If the appeal fails, the execution will take place by lethal injection.

Since the Vietnam War, Akbar is the first U.S. soldier to be charged with the murder of another soldier during wartime, and the third soldier since the Vietnam War to be sentenced to death for killing a fellow soldier, though William Kreutzer Jr.'s sentence was commuted to life. The last U.S. military execution was that of John A. Bennett in 1961.

Possible motives

Military officials for the most part did not believe his religious beliefs had anything to do with the attack,^{[citation needed]} and attributed Akbar's motive to resentment.^[11] In a diary entry dated February 4, 2003, Akbar referred to mistreatment by his fellow soldiers:

I suppose they want to punk me or just humiliate me. Perhaps they feel that I will not do anything about that. They are right about that. I am not going to do anything about it as long as I stay here. But as soon as I am in Iraq, I am going to try and kill as many of them as possible.

Akbar wrote prior to the attack "I may not have killed any Muslims, but being in the Army is the same thing. I may have to make a choice very soon on who to kill."^[12] As early as 1992 he had made threatening statements such as "I made a promise that if I am not able to achieve success because of some Caucasians, I will kill as many of them as possible." and 1996: "destroying America was my plan as a child, and as a juvenile and in college. Destroying America is my greatest goal."

Prosecutors alleged that his diary entries and his actions (stealing hand grenades and turning off the generator that lit the camp) showed that the attack was premeditated. One diary entry dated 1997 said "My life will not be complete unless America is destroyed."

Akbar's mother, Quran Bilal, did tell reporters that she believed intolerance for his race and his Muslim faith created tensions within his unit as it prepared to invade a Muslim country.^[1] Akbar's father has said that his son was the only African American and only Muslim in his company, the other members of which subjected him to constant harassment.^[13]

Akbar himself reportedly said, just moments after his arrest, "You guys are coming into our countries, and you're going to rape our women and kill our children."^[13][14]

Reaction

University of California Davis Chancellor Larry Vanderhoef said, “The circumstance is so very sad — devastating heartbreak for the families and friends of the soldiers, certainly, but a confusing, hurtful time for those who knew Mr. Kools/Akbar, as well. I hope and pray for the recovery of the wounded, and for healing comfort for the families of those killed."^[4]

The Portland, Oregon punk band "Riot Cop" wrote their song "Wog Hero" about Hasan Akbar.

Peoples around the world accpeting Islam , [Kabir Suman]

Kabir Suman (born March 16, 1949), is a Kolkata-based modern Bengali singer-songwriter, guitarist, poet, journalist, TV presenter and occasional film actor. He changed his name from Suman Chattopadhaya to Kabir Suman (Bangla: ) when he became a Muslim to marry Sabina Yasmin^[1] . He shot to fame in the 1990s with albums such as Tomake Chai (Bangla: I Want You) and Boshe Anko (Bangla: Sit-and-Draw Contest).

His contemporary urban, socially conscious songs draw upon both Bengali adhunik (modern) and Western folk and protest music. His work has been a major influence in the development of the Bengali songs, which has influenced bands like Chandrabindoo, and has grown to become a major movement in contemporary Bengali music. Most of his songs are played solo with just a synthesiser or a guitar. Like many Bengali singers, Suman has also recorded albums of Rabindra Sangeet (Songs of Rabindranath Tagore), starting in the late-1990s.

Suman's primary training was in Indian classical music and Rabindra Sangeet, and he picked up Western folk forms while living abroad. From 1975 to 1989 he worked as a broadcast journalist working overseas, living in Germany, where he worked for German International Radio, and in the United States, where he worked for Voice of America's Bengali language service. He finished his second contract with German International Radio in 1989, and returned to Kolkata. He released his first album, Tomake Chai, in 1992. Since then he has released over ten albums, his most recent one being Gaanola Dhakay in 2008.

Political views and personal life

Suman has claimed to have married five times & he calls himself a self-confessed agnostic and nihilist-anarchist.^[2] Along with his musical contributions, Suman also works as a journalist and anchor of TV talk show. He was a combat journalist in Nicaragua during Sandinista revolution and wrote a book Mukto Nicaragua (Liberated Nicaragua) on that. In beginning of his musical career, he showed some adherence with the ruling Communist Party of India (Marxist) but soon got disillusioned. He continued to be vocal for the rights of oppressed in various forums.

During the 2002 Gujarat riots, his songs and activities appealed very successfully to mass consciousness against fundamentalism.^{[citation needed]} Kabir Suman is noted for using strong language against political opponents in public functions. Suman composed several songs on the politically motivated land struggle in Nandigram, which have been released as an album, Nandigram. Suman announced that the royalty for this disc will be used for support of on going lands struggle in Nandigram and elsewhere. During this period, Suman started aliging himself to All India Trinamool Congress (TMC) led by Mamata Banerjee. He has participated in the Singur agitation & other TMC party programmes on a regular basis.^[3][4] He was present during the inauguration of TMC's stall in Kolkata Book Fair.2009.^[5]. He is contesting as a TMC canidate in 2009 Indian general election from Jadavpur constituency in West Bengal.

Discography

Basic Albums

• Tomaake Chai (1992) - HMV

• Boshe Anko (1993) - HMV

• Ichche Holo (1993) - HMV

• Gaanwallah / Suman the One Man Band (1994)- HMV/EMI

• Ghumou Baundule (1995) - HMV

• Chaichhi Tomar Bondhuta (1996) - HMV

• Jaatishshor (1997) - HMV

• Nishidhdho Istehaar (1998) - HMV

• Paagla Shaanaai (1999) - HMV

• Jaabo Ochenaaye (2001) - HMV

• Aadab (2002) - HMV

• Reaching Out (2003) - Kosmic Music

• Dekhchhi Toke (2004) - Cozmic Harmony

• Nandigram (2007) - Cozmic Harmony

• Rizwanur Brityo (2008 )- Unknown

• Protirodh (2008) - Cozmic Harmony

Compilations and live recordings

• Sumaner Gaan (1994) - HMV/EMI
• Shawmokhkhe/Upfront- Live In New York (1996) - Biswas Records
• Baanshuriya (1998) - HMV
• Suman Top 10 (1999) - HMV
• Beesh Shawtoker Sheshe (2000) - HMV
• Nagorik Kobiyaal (2001)
• Hits of Suman Chattopadhyay (2001) - HMV
• Gaanola Dhakay (2008) - CHIRKUT^[6]

Basic albums (Collaborative)

• Onyo Katha Onyo Gaan Volumes I & II (1986) - Sing To Live [with Nagorik]
• Nicaraguar Jonyo (1986) - Sing To Live [with Nagorik]
• E Desh Tomaar Aamar (1991) - SFI / HMV
• Konthe Nilaam Notun Gaan (1994) - Concord Music [with the Concord Trio]
• Shobujer Protishodh (1995) - HMV [with Haimanti Shukla]
• Choto Boro Mile (1996) - HMV [with Nachiketa Chakravarty, Anjan Dutt, Indrani Sen, Lopamudra Mitra, Payel Kar, Shalini Chatterjee, Sreetoma Ghosh, Shayari Das, Tanushree Haldar, Paromita Chatterjee, Reema Roy, Shubhanwita Guha and Reetomaa Gupto]
• Notun Gaaner Nouka Bawa (1997) - HMV [with Lopamudra Mitra]
• Dhonyo Hok (1997) - HMV [with Sandhya Mukherjee]
• Bhetorghore Brishti (1998) - HMV [with Lopamudra Mitra]
• Shesh Dorjata Perole (1998) - HMV [with Sandhya Mukherjee]
• Tomaye Khnujechi (1999) - Soundtech [with Sabina Yasmin]
• Ochena Chuti / Gaane Gaane Duti Mon (1999) - Raagaa/Soundtech [with Sabina Yasmin]
• Aashche Shotabdite (1999) - HMV [with Sandhya Mukherjee]
• Ekshaathe Bnachboi (1999) - HMV [with Sohini, Shinjini, Debdutta, Shidhdhaartho, Anirban, Oindrila, Shreya, Shilpi, Arindam, Chiranjeeb, Rajshekhar, Shongeeta, Gaargi, Arundhati, Indrani, Shoilangi, Gargi, Aakaash and Payel]
• Rongdhonu Taanaa Shetu (2000) - HMV [with Sandhya Mukherjee]
• Shada Paayra Giyeche Ure (2001) - HMV [with Sandhya Mukherjee]
• Tumi Gaan Gaile (2002) - Prime Music [with Indranil Sen]
• Awshshomedher Ghora Chhutchche (2003) - HMV [with Sandhya Mukherjee]
• Protichhobi (2004) - No Audio Release [with Sabina Yasmin and Bnaadhon]
• Onekdin Por (2005) - Cozmic Harmony [with Anjan Dutt]
• Tero (2006) - Cozmic Harmony [with Sabina Yasmin]

Compilations and Live Albums (Collaborative)

• Onurodher Aashor (1994) - T-Series
• Ei Shomoye Ei Dujon- Live At GD Birla Sabhaghar (1997) - HMV [with Nachiketa Chakravarty]
• Tribeni (1997) - HMV [with Nachiketa Chakravarty and Anjan Dutt]
• Notun Shurer Chnoa (1999) - HMV [with Sandhya Mukhopadhyay, Lopamudra Mitra, Haimanti Shukla and Sagotalakshmi Dasgupta]
• Praan Khola Gaan (2003) - HMV [with Lopamudra Mitra, Nachiketa Chakravarty and Bhoomi]
• Onyo Hawaye Onyo Gaan (2004) - HMV [with Lopamudra Mitra]
• Pujor Shera Gaan (2004) - HMV [with Sandhya Mukhopadhyay]
• Graphiti (2006) - HMV [with Nachiketa Chakravarty, Anjan Dutta, Lopamudra Mitra, Protul Mukherjee and Moushumi Bhowmick]

Film Albums

• Obhimaane Onuraage (1992) [Unreleased] - [Playback Singers: Kabir Suman]
• Attojaa (1993) - [No Audio Release][Playback Singers: Kabir Suman, Haimanti Shukla]
• Mahasangram (1993) - HMV [Playback Singers: Kabir Suman, Indrani Sen]
• Bhoye (1995) - [No Audio Release] [Playback Singer: Kabir Suman]
• Krishnachura [Bilingual in Assamese (released) and Bengali (unreleased)] (1995) - HMV [Playback Singers: Kabir Suman, Haimanti Shukla]
• Jodhdha (1996) - HMV [Playback Singer: Kabir Suman]
• Shedin Choitromash (1997) - HMV [Playback Singers: Kabir Suman, Nachiketa Chakravarty, Shaagotalokhkhi Dasgupta and Lopamudra Mitra]
• Shurjokanya (1997) - HMV [Playback Singers: Kabir Suman, Sriradha Banerjee, Shaagotalokhkhi Dasgupta and Srikanto Acharya]
• Katha (2007) [No Audio Release]

Peoples around the world accpeting Islam , [Abdul-Karim al-Jabbar/Sharmon Shah]

Abdul-Karim al-Jabbar, formerly known as Sharmon Shah and famously Karim Abdul-Jabbar (born June 28, 1974, in Los Angeles, California), is a former professional NFL football player who played from 1996 to 2000 with the Miami Dolphins, Cleveland Browns and Indianapolis Colts. He was born Sharmon Shah and was a 5'11" running back.

College

He played for the UCLA Bruins from 1992 to 1995 under head coach Terry Donahue. He set the school record for rushing yards in a season and was named team MVP in consecutive years under the names 'Sharmon Shah' in 1994 and 'Karim Abdul-Jabbar' in 1995. He was a three-year letterman and two-year starter at UCLA. Despite leaving school with one season of eligibility remaining, he ranks third on the Bruins' all-time rushing list with 3,030 yards on 582 carries (5.2 avg.) with 16 touchdowns. He also added 36 receptions for 306 yards with one touchdown. Karim averaged 110.1 total yards per game in college and was the only player in school history (and seventh in Pac 10 annals) to rush for over 1,200 yards

Professional athletics

Al-Jabbar was drafted in the third round of the 1996 NFL Draft by the Miami Dolphins, with whom he would play three and a half seasons. In his rookie year, he set many of the Dolphins' rookie records for rushing by a running back. He became only the second Dolphin to lead the team in rushing in each of his first two seasons in the league. In 1997, he led the NFL in total touchdowns with 16 and tied Denver Broncos running back Terrell Davis for the league lead with 15 rushing TDs. Afterwards his productivity decreased. In 1999, the Dolphins traded him to the Cleveland Browns for a third round draft pick in the 2000 NFL Draft; while he did put up some decent numbers, it was not enough to earn himself a contract extension.

NFL statistics

• Jersey Number - 33 (Dolphins, Colts) and 27 (Browns)
• Games Played - 60
• Rushing Yards (career): 3,063
• Most Rushing Yards (season): 1,116 (1996)
• Rushing Attempts (career): 888
• Most Rushing Attempts (season):307 (1996) and 283 (1997)
• Most Rushing Attempts (game): 33 (9/20/98 vs. Pittsburgh)
• Rushing Touchdowns (career): 33
• Most Rushing Touchdowns (season): 15 (1997) and 11 (1996)
• Most Rushing Touchdowns (game): 3 (10/19/97 at Baltimore), 5,5,6 and 3 (11/23/97 at New England)
• Most Consecutive Games with Rushing Touchdowns: 5 (10th through 14th in 1997)
• 100 Yard Games (career): 9
• Most 100 Yard Games (season): 4 (1996)

Name controversy

In 1995, the Muslim Sharmon Shah was given the name "Karim Abdul-Jabbar" by his Imam. The new name he was given quickly garnered major attention upon his NFL debut. Some commentators mistakenly believed that he was the son of former basketball great, Kareem Abdul-Jabbar. He also wore number 33, the same number that Kareem Abdul-Jabbar had made famous.

In 1998, Kareem Abdul-Jabbar filed a lawsuit against Karim, stating that there were too many similarities between the two. In the lawsuit, Kareem listed that they both attended UCLA and both wore the #33. He felt that Karim was making profits and sponging off the name and number he made famous in the 1970s. He won a court order that required Karim to drop the "Abdul-Jabbar" name off his jersey. In addition, all Dolphins jerseys with the "Abdul-Jabbar" name and #33 were immediately pulled from the shelves and merchandising catalogs. Karim complied and had his name changed to simply 'Abdul'. Karim disputes that he used it NOT because of Kareem, but because of former Dallas Cowboys running back Tony Dorsett that he chose the #33 as his uniform number. After the lawsuit, he changed his name to Abdul-Karim al-Jabbar in 2000.

Abu Bakr Al Seddeeq: Scorpion Sting!

During the Hijra of the prophet pbuh with Abu Bakr, in the cave of Thawr, the Prophet pbuh fell asleep on the lap of Abu Bakr when Abu Bakr had his legs streched to cover the holes in the walls fearing something would come out of one of them and sting the prophet. So Abu Bakr got stung by a scorpion, and he did not scream or move because he did not want to disturb the Prophet pbuh's sleep until the tears fell from his eye on the prophet, and work him up.

Umm Salamah: God granted me better than him

It was brought by Muslim regarding Umm Salamah
"She said: I heard the Messenger of Allah (almighty) say: There is not one slave (of Allah) who is put through a trial and says: "Inna lillah wa inna ilayhi raaji'un (to Allah we belong, and to Him is our return) Oh, Allah, help me through my ordeal and grant me better than it after" except Allah helped him through his ordeal and gave him better than it after. She said: So when Abu Salamah (her husband) died, I said what I was told to say by the Messenger of Allah (pbuh), and Allah (almighty) granted me better than him?

Bilaal Ibn Rabah: ''The One...The One!!''

Bilaal was an Abyssinian from the black race. His destiny made him a slave of some people of the tribe of Jum?ah in Makkah, where his mother was one of their slave girls. He led the life of a slave whose bleak days were alike and who had no right over his day and no hope for his tomorrow. The Messenger of Allah (pbuh) and the Holy religion of Islam made this weak Abyssinian slave a teacher to all humanity in the art of faith and defending it with whatever it takes..

Abu Huraira: Family problems

Abu Huraira had a wonderful attitude with the Prophet, peace be upon him. His mother was not a Muslim, and she refused to embrace Islam. However, he never stopped asking her to follow Allah. Each time he went to talk to her about Islam, she replied very harshly.
So once when he went to her, she said very bad things about the Prophet, peace be upon him, and insulted him. He went to the Prophet, peace be upon him, crying. The Prophet, pbuh, asked him what was wrong.

?My mother, Allah's messenger, refuses Islam. And I asked her today to embrace Islam, and she said words about you which I hate. So pray to Allah, Allah's messenger, to guide my mother.? ...

Suhayl ibn Amr: In the path of God

When Suhayl became a Muslim he made a vow to himself which could be summarized in these words: to exert himself and spend in the cause of Islam at least in the same measure as he had done for the mushrikin.

With the mushrikin, he had spent long hours before their idols. Now he stood for long periods with the believers in the presence of the one and only God, praying and fasting.

Saad Bin Abi Waqas: Punishment for cursing the Sahaba

Saad bin Abi Waqas (may Allah be pleased with him) one day heard a man grumpling; when he listened closely to what he was saying he realized he was abusing Ali, Talhah and Zubair (may Allah be pleased with them). He told him to stop, but he would not listen and continued. Finally, Saad bin Abi Waqas (may Allah be pleased with him) lost his temper, and said if he did not control his tongue he would put a curse on him. Arrogantly the man told him that he was arrogating powers to himself and he asked him if he thought he was a Prophet..

The Prophet (PBUH): An unpleasant welcome in Taa'if

In Shawwal (in the last of May or in the beginning of June 619 A.D.), ten years after receiving his mission from his Lord, the Prophet (peace be upon him) set out towards At-Taa'if, about 60 kilometres from Makkah, in the company of his freed slave Zaid bin Haritha inviting people to Islam. But contrary to his expectations, the general atmosphere was terribly hostile. He approached the family of 'Umair, who were reckoned amongst the nobility of the town. But, to his disappointment, all of them turned deaf ear to his message and used abusive language as regards the noble cause he had been striving for..

Abu Bakr Al Seddeeq: Verbal abuse

Once, a person was verbally abusing Abu Bakr (may Allah be pleased with him) while the Prophet (peace be upon him) was curiously watching with a smile. After taking much abuse quietly, Abu Bakr responded to a few of his comments. At this, the Prophet exhibited his disapproval, got up and left. Abu Bakr caught up with the Prophet and wondered, 'O Messenger of Allaah, he was abusing me and you remained sitting. When I responded to him, you disapproved and got up.' The Messenger of Allaah responded,
'There was an angel with you responding to him. When you responded to him, Satan took his place.' He then said ..

Abdullah ibn Abbas: The story of Moses and Al-Khadir told by the Prophet

Narrated Said bin Jubair:
I said to Ibn Abbas, "Nauf Al-Bukah claims that Moses, the companion of Al-Khadir was not Moses (the prophet) of the children of Israel, but some other Moses." Ibn 'Abbas said, "Allah's enemy (i.e. Nauf) has told a lie. Ubai bin Ka'b told us that the Prophet said, 'Once Moses stood up and addressed Bani Israel. He was asked who was the most learned man amongst the people. He said, 'I.' Allah admonished him as he did not attribute absolute knowledge to Him (Allah). So, Allah said to him, 'Yes, at the junction of the two seas there is a Slave of Mine who is more learned than you.' Moses said, 'O my Lord! How can I meet him?' Allah said, 'Take a fish and put it in a large basket and you will find him at the place where you will lose the fish' ..

Abu Huraira: Too many narrations

Narrated Abu Huraira:
The people used to say, "Abu Huraira narrates too many narrations." In fact I used to keep close to Allah's Apostle and was satisfied with what filled my stomach. I ate no leavened bread and dressed no decorated striped clothes, and never did a man or a woman serve me, and I often used to press my belly against gravel because of hunger, and I used to ask a man to recite a Quranic Verse to me although I knew it, so that he would take me to his home and feed me..

The Position of Hands in Salah

By Mufti Taqi Usmani

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Q.) We at the Bermuda Islamic Centre have a policy of allowing all Muslims to attend the Masjid. Included in the congregation are some followers of 'The Amal of Madinah'. Our dilemma now is that the (apparent) leader of that group has put out a magazine in which some serious assertions about the belief of Imam Malik (Rahimaullah) are made as regards following the Sunnah. Please advise us as to the authenticity of the statements from the Mudawannah and the true position of Imam Malik on this issue of praying with the hands at the side or on the chest; differences in fard vs nafl and sunnah salah, etc. The author has stated categorically that the Amal (practice) of Madinah takes precedence over any authentic hadith. He has also stated that the two hadith recorded in the Muwatta about the placement of the hands are not authentic.

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A.) Regarding the question related to the placement of hands during Salah, it is the view of Imam Malik that the right hand should not be placed on the left either on the chest or on the navel, rather both the hands should be left on their respective sides. I tried to find out a Hadith of Rasulullah Sall-Allahu alayhi wa sallam, to support this view but I could not find it. However, there is a practice of some Sahabah on which Imam Malik has based his view. This is again a juristic matter which is subject to different opinions. The three Imams i.e. Imam Abu Hanifah, Imam Shafi'i and Imam Ahmad, do not endorse the view of Imam Malik in this regard. These jurists do not even concede to the principle laid down by Imam Malik that the practice of Ahle Madinah has precedence over authentic Ahadith. However, being a matter of Ijtihad neither Imam Malik or his followers can be blamed nor the other jurists or their followers can be reproached. The best way is that instead of making these points a matter of schism, and differences every Muslim should practice according to his belief and no one should blame the other because the practice of each one of them is based on some Islamic principles and not on his own whims and desires. Common Muslims who do not have full access to the original sources of Shariah should not even make these issues subject of mutual debate because it may lead to disunity.

Expulsion of non-Muslim Forces From the Land of Two Harams

Q.) The presence of American and allied forces in the Gulf is a source of great concern for the entire Muslim World and especially for the Arab Muslims. The religious circles in the Arab world hold that these forces are

• Helping to protect Israel and its expansionist policies.
• A danger to the sovereignty of the Arab countries.
• A barrier to the establishment of Islamic governments and Islamic order.
• A means of exploitation of Arab oil and money.
• A violation of the clear command of the Prophet, Sall-Allahu alayhi wa sallam, that asks us to keep the Arabian Peninsula free of Jewish and Christian presence.
• A violation of the sanctity of the two holy places.

The religious circles in Arab countries are constantly raising their voices against the presence of these forces and are involved in a struggle to expel them.

Please explain in the light of the Shariah the status of this struggle. What is the responsibility of the Ulema and the Muslim masses in this regard? [Abu Omar Zahid Ar-Rashidi. Khateeb, Central Jami' Masjid. Gujranwala, Pakistan]

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A.) In case of need---and to the extent of that need---Shariah allows us to accept military help from non-Muslims, provided:

1. Such help will be really in the interest of Muslims,
2. Muslims will retain real control over the non-Muslim forces, and
3. There is no danger that the non-Muslim forces will create any disturbance or hurt the Muslims in any way.
   
   On the other hand, if non-Muslim forces stay in Muslim lands in a way that shows that they have the upper hand or if they only protect their own interest or if Muslims do not need them than it is not permissible according to Shariah to allow these forces to stay in Muslim lands. In such a case, it is the responsibility of the Muslim rulers that they should do everything they can to the best of their ability to expel the non-Muslim armies from Muslim lands.

If the Muslim rulers neglect this crucial responsibility, than the political and religious leaders, Ulema, and the Muslim masses should do the best they can---within the limits of Shariah---and using both written and spoken words---to draw the attention of their rulers to this responsibility. And Allah knows best.

Written by Muhammad Kamaluddin Rashdi, Darul-Ifta, Darul-Uloom, Karachi.
Concurred by Mufti Taqi Usmani.
Dated: 21 Muharram 1419 (18 May 1998)

Questions Regarding Jama'ah Tabligh

Q 1.) For an ordinary Muslim (a businessman, a laborer, a farmer, a professional, etc.) who is not associated with a religious organization, is it Fard, Wajib, or Mustahab to go out for three or forty days, etc. with Jama'ah Tabligh?

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A 1.) Dawah (inviting people to Islam) and Tabligh (conveying the Message) is a collective responsibility of the whole Ummah and an act of great reward as it has been declared a distinguishing characteristic of this Ummah by the Qur'an.[See Albaqarah 2:104, 110. Yusuf 12:108. Hamim Al Sajjdah 41:33]

Dawah falls in two categories:

1. Inviting Muslims to follow the religion. It has two levels:

   Special or Individual. Every Muslim is required to inform his household and people under his care about religious instructions and to forbid them from performing the munkarat (evils). Quran and Hadith clearly declare it a mandatory duty of everyone. ["Everyone of you is a supervisor and everyone will be asked about those given in his supervision…." Hadith]

   In addition, if a particular person alone is in a position to influence another person, and there is a major expectation of his effectiveness, the first person is required to try to correct the behavior of the other person, even though the other person may not be his family member or subordinate. ["If anyone of you witnesses an evil, he should correct it by his hand. If he is not in a position to do so, then by his tongue. If he is not in a position to do so then by his heart. And that is the lowest level of Iman." Muslim]

   This level of Dawah is Fard Ayn (mandatory individual duty).

   General or Collective. This involves addressing the Muslims collectively to enjoin good and forbid evil. This is Fard Kifayah or collective responsibility which means that it is a responsibility of everyone who is capable of doing this kind of Dawah but if some people discharge this duty then the burden would be lifted from others. Otherwise, everyone would be in sin.This collective responsibility requires an organized effort designed to perform it according to the teachings of Shariah. The jurists have explained that if the Muslim government fails to perform this function, it would be the responsibility of the common Muslims to establish a group to discharge this responsibility. It does not mean that a formal association must be launched but it does mean that sufficient number of persons should come forward for this purpose whether or not they are part of a formal organization.

2. Inviting non-Muslims to Islam. Every Muslim in general and the particular group mentioned above, specially would be responsible for this Dawah.

It should be noted that Shariah has not prescribed a special format for the Dawah effort. Whether it is performed by going to homes as Jama'ah Tabligh does, or through writings or publications, or through any other means, the responsibility would be discharged. This explains that it is not Fard Ayn for every Muslim to participate in the work of Tablighi Jamat because a) Dawah at the general level is not Fard Ayn and b) the particular style of work adopted by the Tablighi Jama'ah is not mandated by the Shariah. However, since the work of Tablighi Jama'ah, with the blessings of Allah, has been greatly beneficial and it has proven to be an effective means of countering the work of anti-religious forces, therefore cooperating with this Jama'ah and participating in its work to the maximum extent possible is an act of great reward. Doing it with balance and within the limits prescribed by the jurists is a very effective means of protecting ourselves and the Ummah.

There may be a situation in which participating in the work of this Jama'ah may become Fard Ayn for an individual. Consider the case of a person who has no religious training and who is ignorant of the basic religious teachings concerning his life. For him it is mandatory to seek the minimally necessary religious education and training. If such a person finds no other means of getting this basic instruction other than going out with the Tablighi Jama'ah, then for him it would be required to join this Jama'ah. If this person does have access to other means like sitting in the company of scholars, or joining a religious school, etc. then it would not be mandatory for him to join the Jama'ah. The participation would still be desirable because of the benefits that we have seen through experience.

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Q 2.) A person is working with a religious school or Masjid or is involved in a religious work individually, but he does not go out with the Jama'ah Tablighi. He also does not go door to door in his own neighborhood for the purpose of Tabligh, nor does he participate in Jihad (in Kashmir or elsewhere). At the same time, he does not reject Dawah or Jihad. Is such a person a sinner for abandoning the responsibilities of Dawah and Jihad?

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A 2.) The person of Prophet Muhammad, Sall-Allahu alayhi wa sallam, was the focal point of all good. He, single handedly, established the standards of excellence in all areas of life. Subsequently we see a division of work in the Ummah. Some scholars concentrated on Jihad or Dawah, others on Islamic schools, etc. If everyone is required to work only in one area, other areas will obviously suffer, while all are important for the mission of Prophethood. So the kind of person mentioned in this question cannot be declared a sinner for leaving the responsibilities of Dawah or Jihad.

It should also be noted that different approaches appeal to different people. Some people are influenced by listening to a sermon, others through reading. For some, simple facts have a great appeal, others require in-depth academic discussion. So all approaches should continue for the benefit of their intended audiences.

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Q 3.) Is the particular style of Dawah work started by Moulana Ilyas (and used by Jama'ah Tabligh) established by evidence from the earlier Islamic period?

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A 3.) As was explained in the answer to question #1 above, Shariah has not mandated a particular format for Dawah work. Religious education, Tabligh, Jihad, etc. are different ways of discharging this collective responsibility and they are all important in their own right. The popular format chosen for a given function is an administrative matter. For example, today our religious schools offer instruction for ten months a year, for six days a week, for six hours a day. They also have exams at predetermined intervals. This arrangement has been found useful through experience but it was not used at the time of Prophet Muhammad, Sall-Allahu alayhi wa sallam, and one cannot find any evidence requiring it in the books of Hadith. However, since this arrangement is not considered mandated by Shariah, but it is only an administrative matter, therefore it cannot be considered a bid'a (innovation).

The format adopted by Tablighi Jama'ah is also an administrative matter, and therefore, is permissible and it does not need any evidence in its favor as long as it is not considered mandated by Shariah. However, for our understanding, it is sufficient to note that all Prophets and Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself had gone to the people to invite them to Islam. And Allah knows best.

Written by Aleem Ahsan Aziz, Darul Ifta, Darul Uloom, Karachi.

Comments by Justice Mufti Taqi Usmani

I concur with the above Fatwa. The discussion of Fard Ayn and Fard Kifayah included here is in accordance with the juristic evidence. However, it does not diminish the importance of the work of Tabligh and it should not be used as a basis for reluctance in this matter. In our times when the forces of evil are very active, the work of Tabligh and Dawah has assumed special importance and Masha-Allah Jama'ah Tabligh is, overall, discharging this responsibility very well. Therefore, Muslims should cooperate with it. At the same time, efforts should be continued to correct the overstatements (ghuloo) made by some of its members. And Allah knows best.

Islamic Fiqh Academy: Deliberations of the 97 Meeting

By Mufti Taqi Usmani, Deputy Chairman Islamic Fiqh Academy

Translated from Urdu by Khalid Baig.

- Cloning
- Zabiha

Introduction

Although the Organization of Islamic Conference (OIC) has not yet succeeded in solving major problems of the Muslim world, it has at least provided a platform for the discussion of our collective problems. It has also produced some academic, research, and economic institutions that are active in various fields. One of these important institutions is the Islamic Fiqh Academy.

The idea of the Islamic Fiqh Academy was proposed by King Khalid in the OIC meeting of Rabi Awwal 1401 (January 81) that was held in Masjid Haram in Makkah Mukarramah. The suggestion was to have a body consisting of scholars and jurists of the Muslim world that would focus on the new problems presented by the contemporary world and propose Islamic answer to those problems. The OIC accepted this suggestion and the idea of the formation of Islamic Fiqh Academy was approved. Next year (22 August 1982) the Islamic Foreign Ministers conference in Nigeria approved the bylaws of the Academy and the OIC Secretariat was instructed to establish the Academy in accordance with those bylaws. A founding meeting was held in Makkah Mukarramah in Shaban 1403 (July 1983) which was attended by representatives from the entire Muslim world. The meeting approved the bylaws with certain changes. The changed bylaws were subsequently approved by the Islamic Foreign Ministers Conference and the Academy was finally established.

The secretary general of the Islamic Fiqh academy is nominated by the secretary general of the OIC. At that time Habib Shatti was the OIC secretary general and he nominated Mufti Dr. Habib Balkhouja of Tunis as the secretary general of the Academy who continues to serve in that position. Each Muslim country was asked to nominate an expert in Islamic disciplines as its representative. While governments nominate the representative, once nominated only the Academy can revoke their membership. This writer has been the representative from Pakistan and for the past six years has been working as the deputy chairman of the Academy. The first meeting of the general council of the Academy, consisting of all the nominated members, was held on 26 Safar 1405 (19 November 1984). Dr. Bakr Abu Zaid of Saudi Arabia was chosen as the president of the academy in that meeting. The operating procedure of the Academy was also decided upon in that meeting.

Operating Procedure

The planning committee of the Academy selects topics for research. Then a selection of these topics is sent to the Academy members as well as other Islamic experts who are asked to write research papers on them. The research papers are then circulated to all the members for review. In the annual meeting of the Academy, these papers are presented and freely discussed. Every word said in those discussions is recorded and published later. For every topic, a drafting committee is formed to draft the proposed resolution in light of that discussion. Finally, the draft proposal is once again presented to the meeting of all the members for discussion and approval.

So far, ten annual meetings have taken place in accordance with this procedure. Resolutions about many modern issues have been produced in these meetings. What is of even greater importance is that on these issues research papers authored by Islamic world's great scholars have been collected and published. Every year the Academy publishes a several volume collection of these papers and the transcript of full discussion on them by the experts. So far, twenty-six such volumes have been published, providing an invaluable treasure for those interested in research into the contemporary fiqh problems. Some of the topics covered by these publications and the resolutions of the Academy include problems related to banking and insurance, stock market and money markets, trade using modern means of communications, international trade, currency transactions, Zakat, test tube baby, organ transplant, artificial heart, and other modern medical techniques.

In addition, the Academy is also compiling an encyclopedia of fiqh about finance and a compilation of fiqh rules in collaboration with other organizations of the Muslim world.

The 1997 Meeting

The meeting was held from 28 June through 3 July. The Governor of Makkah Mukarramah inaugurated the meeting and about 125 representatives from all parts of the Muslim world attended it. Three issues discussed in this meeting deserve special mention.

Cloning

Cloning (Translated as Intinsakh in Arabic) is a hot issue in the entire world today. The issue arose after the experiment in Scotland in which a cell from the body of a lamb was nurtured and it turned into another lamb physically identical to the original lamb. It raised the possibility that this could also be done with human beings, although no cloning experiments involving humans have been done so far. The debate the world over is whether human cloning experiments should be permitted. Many western countries including the U.S have banned such experiments. The Pope has also declared it wrong and has demanded a legal ban.

From an Islamic perspective, two issues have been discussed regarding cloning. First, does it bring into question Islam's belief about Allah's attribute as the Creator in any way? Second, should it be permitted? The Islamic Fiqh Academy first contacted the Organization of Muslim Doctors in Kuwait and organized a preliminary conference in Casablanca. Then the issue was discussed in this year's meeting of the Academy. The medical experts were also invited to the meeting who explained the process and its implications to the Academy.

Regarding the first issue, there was a consensus that cloning does not bring into question any Islamic belief in any way. Allah is the Creator of the universe but He has established the system of cause-and-effect in this world. Sowing a seed in the ground is the cause but only Allah produces the effect from it in the form of a plant. Similarly cloning is a cause and only through Allah's Will it can produce the effect. Just as the person sowing the seed is not the creator of the resulting plant, so the cloning technician is not the creator of the resulting animal. Allah alone is the Creator and all creation takes place solely through His Will.

Regarding the question of permissibility, the majority of the Academy members after discussion reached the conclusion that cloning is permissible in case of plants as well as in case of animals except human beings. The extension of cloning to human beings would create extremely complex and intractable social and moral problems. Therefore cloning of human beings cannot be permitted.

Another topic discussed in this year's meeting was the impact on fasting of various new medical procedures. The meeting discussed which procedures invalidate the fast and which ones can be used without any harm while fasting.

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Zabiha

The third important topic of discussion was the new methods of slaughtering animals. The meeting discussed which of these new methods are in accordance with Shariah and which are not. In many Muslim countries, especially in Saudi Arabia and the Gulf countries, meat imported from non-Muslim countries is widely used. The Academy was told by its researchers, based on their personal experience, that the Halal label put on such imported meat is not reliable. The producers exporting this meat from non-Muslim countries to the Muslim countries do not take care to meet the requirements of the Shariah. Therefore the Academy appealed to the Muslim businessmen that before importing such meat, they should ensure that the slaughter is certified to be performed in accordance with the Shariah, the certification being given by observing Muslims who are knowledgeable about Shariah requirements regarding animal slaughter. The Academy also appealed to the Muslim governments that they should use their embassies in the exporting countries to keep the exporters from using the Halal label without proper Halal certification by reliable Muslim agencies.

Determination of Eid al-Adha

Justice Maulana Mufti M. Taqi Usmani

[This article is included here for academic interest only. This year (1421 AH), The Shura Council of North America (which includes ISNA) has unanimously agreed to base Eid al-Adha determination on local moonsighting in North America. This welcome decision should end all controversy on this subject and bring about the same unity on Eid al-Adha that we have been witnessing on Ramadan and Eid-ul-Fitr.

Historical Note: A few years ago Islamic Society Of North America (ISNA) had widely circulated a paper regarding determination of Eid al-Adha. It strongly suggested that all over the world Eid al-Adha determination should follow the announcement of Hajj dates in Saudi Arabia. Here is a scholarly evaluation of that claim by Mufti Taqi Usmani.]

I have gone through the article of ISNA and with the utmost respect for their sentiment for Muslim unity, I am forced to say that the view expressed in the article (Eid al-Adha on next day of Arafat) is in total disagreement with the teachings of Quran and Sunnah, and with the Shari'ah position recognized throughout the centuries. This is an unprecedented view which has never been adopted by any of the Muslim jurists during the past 1400 years, and it has a number of intrinsic defects and anomalies, some of which are summarized here.

1. The article admits that the celebration of Eid al-Fitr should be tied to the sighting of the moon in each country and should not be linked with the celebration of Eid al-Fitr in Saudi Arabia. At the same time, however, the article calls for celebration of Eid al-Adha according to the Saudi Calendar regardless of the local dates, which means Eid al-Adha will be celebrated in North America on 8th or 9th of Zul-Hajjah. It is thus clear that the theory proposed in ISNA's article is impractical.
   
2. The article has laid much emphasis on the concept of unity of the Muslim Ummah, which no one can deny. At the same time, however, one must appreciate that unity does not mean that the entire Muslim Ummah throughout the world should perform their acts of worship at one and the same time, because it is physically not possible. It is evident that when people in Saudi Arabia are performing their Fajr prayers, those in North America may still have not completed their Isha prayers of the previous day. Similarly, when Muslims in Los Angeles offer their Fajr prayers, those in India and Pakistan are offering their Maghrib or Isha prayer of the same day.
   
3. If it is made obligatory on all the Muslims in the world to offer their acts of worship at one and the same time for the sake of unity, such unity can never materialize (because of the time differences). It is, therefore, obvious that offering one's acts of worship at different times do not affect the concept of Muslim Unity.

   What does the Muslim unity mean?

   It means that all Muslims should treat each other with brotherly sympathy and affection and should not spread disorder and dissention among them. Nor should they invent new ideas foreign to the teachings of Quran and the Sunnah which may lead to division and conflict among Muslims.

   It is also astonishing that the article views the celebration of Eid al-Adha on different days as being against the concept of Ummah while in the matter of celebration of Eid ai-Fitr, this concept is dispensed with. If the celebration of Eid al-Fitr on different days does not affect the concept of unity, how can it be said to harm unity in the case of Eid al-Adha.
   

4. It is true that Eid al-Adha falls immediately after the day of Arafat in Saudi Arabia, but it is not necessary that the Muslims in every country should follow the same dates in their respective areas. Hajj, no doubt, is tied with a particular place but the celebration of Eid al-Adha is not confined to that place alone. It is celebrated everywhere in the world and cannot be tied to the Saudi calendar.
   
5. The article admits that the celebration of Eid al-Adha in other countries was never linked with its celebration in Saudi Arabia throughout the past 14 centuries. This, the author's claim was because of a lack of communication facilities. With vastly improved communication today, they argued that everyone almost anywhere can find out the day of Hajj, and should celebrate Eid al-Adha based on Saudi calendar.

   There is a clear admission in this argument that it is not obligatory according to Quran or the Sunnah to celebrate Eid al-Adha according to Saudi calendar. Had this been so, Muslims would have tried their best to find the exact date of Hajj in Saudi Arabia. It is not correct to say that it was not possible in those days for people living outside Saudi Arabia to know the exact date of Hajj, because this date is normally determined on the first night of Zul-Hijjah. There is a nine day period until Eid, which is more than sufficient to acquire this information. However, no jurists has ever stressed that such information be collected in order to celebrate Eid al-Adha according to Saudi dates.

   Further, if the argument of the article is accepted and it is held that the real intention of Quran and Sunnah was to link the celebration of Eid al-Adha with the Saudi dates, as a mandatory provision for all Muslims in the world, it means that the Shari'ah has stressed a principle which was not practical for 1300 years. It is not against the Quranic declaration that Allah does not make a thing mandatory unless it is practical for the human beings.

   If the authors argue that the celebration of Eid al-Adha was not linked with the dates in Makkah in the past but it has become a mandatory requirement of the Shari'ah now, then the question arises, who has abrogated the previous principle and on what basis? There is no provision in Quran or the Sunnah which orders the Muslims to celebrate Eid al-Adha according to their local dates up to a particular time and to link it with the dates in Makkah thereafter. Whoever considers this and similar questions arising out of this unprecedented theory advanced in the article can appreciate its fallacy.
   

6. Finally, I would like to inform you that the question of sighting the moon for each lunar month including Zul-Hijjah was thoroughly discussed at the annual sessions of the Islamic Fiqh Academy (held in Jordan, October 11-16, 1986) attended by more than a hundred outstanding scholars of Shari'ah. The academy adopted the resolution recommended that all Muslim countries should determine all the lunar months including Zul-Hijjah on the same basis for both Eid al-Fitr as well as Eid al-Adha.

   This resolution represents the consensus of Muslim jurists throughout the world. The proposal contained in the ISNA article, however, goes totally against this consensus.

   Before parting with the subject, I would like to emphasize that such unprecedented proposals can never advance the cause of Muslim unity. Rather, they may create a new point of disunity and dissention among Muslims. Before venturing such opinions as definite "Fatwa", these should be discussed at some responsible international forum of contemporary Muslim jurists like the International Islamic Fiqh Academy in Jeddah.

Method of Joining Prayers

Q.) "If one joins the congregational prayer late (i.e. after the first rakah) what is the proper way to complete the prayer? In which rakah has he to recite a surah and in which rakah has he to sit after sajdah?"

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A.) A person who has not joined a prayer in the first rakah is called a "Masbuq". He has to complete his prayer after the Imam has finished his prayer. A "Masbuq" has to observe the following rules while completing his prayer:

1. He should not make Salam with his Imam; rather as soon as Imam completes his first Salam he should stand up to complete his prayer.
2. By completing his own prayer, a "Masbuq" shall perform all the acts of prayers in the same manner, as he has to perform while praying individually.
3. For recitation of surah he shall follow his own rakah count i.e. if he missed two rakah with the Imam and has stood up to complete these remaining rakah, he will have to recite surah in both of them because these rakah will be deemed to be his first and second rakah and his performance with the Imam will be deemed to be third and fourth. Likewise, if he has missed three rakah and performed only one rakah with the Imam, then while performing the remaining three rakah, he will recite a surah in the first two rakah only and will not recite it in the third.
4. However, in the matter of Qa'dah (sitting for Tashahud), he will follow the total rakah count he has actually performed whether with the Imam or on his own. Therefore, if he has missed three rakah and has performed only one rakah with the Imam, then he will have to sit for Qa'dah right in the first rakah while completing his own prayer, because this is actually his second rakah as combined with the one performed with the Imam, and since Qa'dah is obligatory after every two rakah he has to make Qa'dah right there and he will not sit in the next rakah because it is actually his third rakah.

In the light of aforesaid rules, if a person has missed three rakah and joined only in the fourth rakah with the Imam, he will not follow the Imam in his salam and will stand up to complete his remaining three rakah and in his first rakah he will recite a surah and after completing sajdah he will sit down to recite Tashahud, then he will rise up and recite the surah again. He will not sit in this second individual rakah. Then in the third, he will not recite a surah and will sit down after sajdah to complete his Tashahud and Salam.

The Meaning of Shaheed

By Mufti Taqi Usmani

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Q.) The word "Shaheed" has been frequently used in the books, newspapers, and magazines for different types of people. I am sure that this word should have a specific connotation in the Islamic Terminology. I will be grateful if you please explain the true meaning of this word and the categories of persons for whom this term may be applied in Shariah.

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A.) In fact "Shaheed", is a specific term, used in the Holy Quran and Sunnah. It has certainly a specific meaning and one should be careful before applying this term to a person and you should ascertain whether he is really qualified to be called a "Shaheed."

According to Islamic Jurisprudence, "Shaheed" is of two kinds:

1. Shaheed in the real sense.
2. Shaheed in the constructive sense.

Shaheed in the real sense is a Muslim who has been killed during "Jihad" or has been killed by any person unjustly. Such a person has two characteristics different from common people who die on their bed. Firstly, he should be buried without giving him a ritual bath. However, the prayer of the Janazah shall be offered on him and he shall also be given a proper kafin (burial shroud). Secondly, he will deserve a great reward in the Hereafter and it is hoped that Allah Almighty shall forgive his sins and admit him to Jannah. It is also stated in some of the traditions that the body of such a person remains in the grave protected from contamination or dissolution.

As compared to this kind of "Shaheed" a Shaheed in a constructive sense is a person who has been promised by the Holy Prophet Sall-Allahu alayhi wa sallam to get a reward of a Shaheed in the Hereafter but is not taken as Shaheed with regard to the rules of burial. It means that the dead body has to be bathed like a dead body of any other person. The Holy Prophet Sall-Allahu alayhi wa sallam has included in this category of Shaheed a large number of persons such as a person who has died in a Plague or who has died in an unexpected accident, like a fire or a traffic accident or who has been drowned in the water or a woman who has died during the delivery of her child etc.

Allama Jalaluddin Suyuti, a well-known scholar of Islamic disciplines, has collected all the Hadiths relating to this kind of Shaheed and has come to the conclusion that there are thirty categories mentioned by the Holy Prophet Sall-Allahu alayhi wa sallam who can deserve to be called Shaheed in this sense. But in the normal course, the word "Shaheed" is applied only for the first kind. However, it is not prohibited to use the word for a person who falls in any of the categories mentioned in the second kind.

It is evident from the above discussion that the word "Shaheed" can only be used for a Muslim and cannot be applied to a non-Muslim at all. Similarly, the term cannot be used for a person who has been rightly killed as a punishment of his own offence.

Accepting Islam: The Proper Way

By Mufti Taqi Usmani

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Q.) What is the procedure for a Christian to convert to Islam in order to marry a Sunni Muslim girl?

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A.) It is not a correct practice to embrace Islam for the sake of marrying a Muslim girl only. Islam is a composition of certain beliefs and acts. It is a way of life. It is a matter of faith and conviction. In order to become a Muslim, it is necessary to accept all its basic teachings with one's heart and soul. If one's real purpose is only to marry a Muslim girl, and he wants to register himself as a Muslim only because he cannot marry that girl without it, while he does not have faith in the basic beliefs of Islam, he cannot be a Muslim in reality.

Therefore, one should know at the first instance that conversion to Islam is not meant for marrying Muslim girls. One should, first, study the basic Islamic beliefs and teachings, and if he is convinced that they are worth accepting, he should accept Islam for its inherent rightfulness and its intrinsic merits, and not only because he wants to marry a girl.

Now, the basic beliefs one is required to accept while entering into Islam are the following:

(i) God is One. He has neither a partner, nor a son or daughter. He is One in the true sense of the word that has no room for the concept of trinity, or for any other form of camouflage monotheism or a disguised polytheism.

(ii) The Holy Prophet Muhammad, Salla-Allahu alayhi wa sallam, is the last Messenger of Allah after whom no messenger or prophet of Allah (in any sense of the word) will come.

(iii) The Holy Qur'an is the last of the divine books revealed on the Holy Prophet, Salla-Allahu alayhi wa sallam, and all its contents are true.

(iv) The life Hereafter is the eternal life one has to live after his death where he will have to face the fate of his good and evil deeds.

(v) All the teachings given by the Holy Qur'an or by the Holy Prophet, Salla-Allahu alayhi wa sallam, in absolute and unambiguous terms are true and acceptable.

Once a person accepts all these fundamental beliefs as true, both verbally and in his heart, he becomes a Muslim.

Conversion to Islam has no particular procedure, like baptism, etc. As soon as a person accepts the aforementioned beliefs with his heart and soul and professes them verbally, he enters the fold of Islam. It is not necessary that he seeks the mediation of a saint or priest, nor is it a prerequisite to go to a mosque or to an institution for accepting Islam. One can accept Islam on his own. However, it is advisable to go to a learned Muslim who can inform him about the basic beliefs of Islam and can teach him the concise and comprehensive words to express his acceptance of those beliefs.

Normally following sentences are used for that purpose:

"I bear witness that there is no God but Allah, and I bear witness that Muhammad, Salla-Allahu alayhi wa sallam, is His slave and messenger."

"I have believed in Allah and His angels and His book (as they were originally revealed on His prophets) and in His messengers and in the Last Day and in the fact that all the good and bad destinies come from Allah and in being raised alive after death."

A further requirement for a convert Muslim is to free himself from those beliefs of his former faith or religion which are not in line with the Islamic beliefs. For example, a Christian must proclaim that he does no more believe Jesus Christ as the son of God or a part of Godhood. Instead, he accepts that he was a revered Messenger of Allah, and was no more than a messenger, having all the human attributes.

Copyright According to Shariah

By Mufti Taqi Usmani

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Q.) Can you please explain the Islamic injunctions about "copyright", especially about the copyright on computer software? The questions are: (i) Can we register a book under the Copyright Act which bars the people from publishing that book without permission of the copyright holder? (ii) If something is registered under the law of copyright, should we abide by the restrictions imposed by that law? (iii) Can a copyright holder sell his right of publishing to another person for a monetary gain?

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A.) The question of "copyright" is related to a wider concept, generally known as the concept of "intellectual property". In previous days the concept of ownership was confined to those tangible commodities only which can be perceived through our five senses. But the speedy progress in the means of communication gave birth to the new concept of "intellectual property" which extended the concept of ownership to some intangible objects also. The theory of "intellectual property" contemplates that whoever applies his mental labor to invent something is the owner of the fruits of his labor.

If a person has invented a certain instrument, he does not own the instrument only, but he also owns the formula he has used for the first time to invent it. Therefore, nobody can use that formula without his permission. Similarly, if a person has written a book, he is the exclusive owner of the right to publish it, and nobody has any right to publish that book without his permission. This right of an author or an inventor is termed as his "intellectual property". It is also implied in this theory that the owner of such rights can sell them to others like any other tangible objects. The law of "copyright" has come into existence in order to secure such rights and to give legal protection to this kind of property.

It is obvious that the concept of intellectual property on which the law of copyright is based is a new phenomenon created by the rapid progress of industry and the means of communication, therefore, this concept is not expressly mentioned in the Holy Qur'an or in the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam.

The acceptability or otherwise of such new concept which are not clearly mentioned in the original resources of Islamic jurisprudence can only be inferred from the general principles laid down by the Shariah. As the views of the jurists may differ while applying these principles to the new situations, there is always a wide scope of difference of opinion in such cases. The question of "intellectual property" has also been a subject of discussion among the contemporary Muslim scholars of Shariah whose opinions are different about its acceptability in Shariah.

A group of contemporary scholars does not approve the concept of "intellectual property". According to them the concept of ownership in Shariah is confined to the tangible objects only. They contend that there is no precedent in the Holy Qur'an, in Sunnah or in the juristic views of the Muslim jurists where an intangible object has been subjected to private ownership or to sale and purchase. They further argue that "knowledge" in Islam is not the property of an individual, nor can he prevent others from acquiring knowledge, whereas the concept of "intellectual property" leads to monopoly of some individuals over knowledge, which can never be accepted by Islam.

On the other hand, some contemporary scholars take the concept of "intellectual property" as acceptable in Shariah. They say that there is no express provision in the Holy Qur'an or in the Sunnah which restricts the ownership to the tangible objects only.

There are several intangible rights accepted and maintained by the Shariah, and there are several instances where such intangible rights have been transferred to others for some monetary considerations.

They contend that the concept of "intellectual property" does in no way restrict the scope of knowledge, because the law of "copyright" does not prevent a person from reading a book or from availing of a new invention for his individual benefit. On the contrary, the law of "copyright" prevents a person from the wide commercial use of an object on the ground that the person who has invented it by his mental labor is more entitled to its commercial benefits, and any other person should not be allowed to reap the monetary fruits of the former's labor without his permission. The author of a book who has worked day and night to write a book is obviously the best person who deserves its publication for commercial purposes. If every other person is allowed to publish the book without the author's permission, it will certainly violate the rights of the author, and the law of copyright protects him from such violation of his rights.

Both of these views have their own arguments. I have analyzed the arguments of both sides in my Arabic treatise "Bai-ul-Huqooq" and have preferred the second view over the first, meaning thereby that a book can be registered under the Copyright Act, and the right of its publication can also be transferred to some other person for a monetary consideration.

This is an answer to your question no. (i) and no. (iii). Coming to the question no. (ii), I would like to add that if the law of copyright in a country prevents its citizens from publishing a book without the permission of a copyright holder, all the citizens must abide by this legal restriction. The reasons are manifold.

Firstly, it violates the right of the copyright holder which is, affirmed by the Shariah principles also according to the preferable view, as mentioned earlier.

Secondly, I have mentioned that the views of the contemporary scholars are different on the concept of "intellectual property" and none of them is in clear contravention of the injunctions of Islam as laid down in the Holy Qur'an and Sunnah. In such situations, an Islamic state can prefer one view on the other, and if it does so by a specific legislation, its decision is binding even on those scholars who have opposite view. It is an accepted position in the Islamic jurisprudence that the legislation of an Islamic state resolves the juristic dispute in a manner not expressly mentioned in the Holy Qur'an or in the Sunnah. Therefore, if an Islamic state promulgates a law in favor of the concept of "intellectual property" without violating any provision of the Holy Qur'an and Sunnah, the same will be binding on all its citizens. Those who have an opposite view can express their standpoint as an academic discussion, but they cannot violate the law in their practice.

Thirdly, even if the government is not a pure Islamic government, every citizen enters into an express or a tacit agreement with it to the effect that he will abide by its laws in so far as they do not compel him to anything which is not permissible in Shariah. Therefore, if the law requires a citizen to refrain from an act which was otherwise permissible (not mandatory) in Shariah he must refrain from it.

Even those scholars who do not accept the concept of "intellectual property" do not hold that is mandatory requirement of Shariah to violate the rights recognized by this concept. Their view is that it is permissible for a person to publish a book without its author's permission. Therefore, if the law prevents them from this "permissible" act, they should refrain from it as their agreement of citizenship requires them to do so.

Therefore, it is necessary for every citizen to abide by the law of copyright unless it compels a person to do an impermissible act, or to refrain him from a mandatory act under the Shariah.

Forex Currency Trading

By Mufti Muhammad Taqi Usmani

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Q.) Is Forex Currency Trading halal? I have attached a document detailing the aspects of the business.

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A.) I went throught the papers sent by you. I am of the opinion that these transactions are not compliant with Shariah. The very condition that you cannot take delivery of the purchased currency makes it impermissible. Morever, there are other elements according to my knowledge that makes this trade unlawful in Shariah, such as, forward sales, short sales etc. This is in addition to the fact that the currencies are originally a medium of exchange and should only be exchanged for personal use in different countries. To make them a tradable commodity only for earning a profit is also against the basic philosophy of Islamic economics. I would therefore not advise you to indulge in this trade.