u/HYDRURBERG

Kalimatut Tawheed is the key to Paradise

عَنْ عُثْمَانَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ مَاتَ وَهُوَ يَعْلَمُ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ، دَخَلَ الْجَنَّةَ

Meaning: It was narrated from Uthman ibn Affan (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever dies knowing that there is no god but Allah will enter Paradise.” (Sahih Muslim, Hadith No. 38)

عَنْ مُعَاذِ بْنِ جَبَلٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الجنة

Meaning: It was narrated from Mu’adh ibn Jabal (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever says ‘La ilaha illallah’ (there is no god but Allah) will enter Paradise.” (Abu Dawud, Hadith No. 2709. Mustadrak lil Hakim, Vol. 1, p. 503. He declared the Hadith to be ‘Sahih’. Imam al-Dhahabi supported it)

Kalimatut Tawheed is the one who gives protection from the eternal Hellfire.

عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُغِيرُ إِذَا طَلَعَ الْفَجْرُ، وَكَانَ يَسْتَمِعُ الْأَذَانَ، فَإِنْ سَمِعَ أَذَانَا أَمْسَكَ وَإِلَّا أَغَارَ فَسَمِعَ رَجُلًا يَقُولُ: اللهُ أَكْبَرُ اللَّهُ أَكْبَرُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «عَلَى الْفِطْرَةِ ثُمَّ قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ. فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «خَرَجْتَ مِنَ النَّارِ فَنَظَرُوا فَإِذَا هُوَ رَاعِي مِعْزَى.

Anas ibn Malik (may Allah be pleased with him) reported: The Messenger of Allah (blessings and peace of Allah be upon him) used to go out for Jihad at dawn. He would listen to the call to prayer. If he heard the call to prayer, he would refrain from attacking. Otherwise, he would attack.

Once he heard a man calling out the call to prayer, “Allahu Akbar, Allahu Akbar,” and the Messenger of Allah (blessings and peace of Allah be upon him) said, “He is on the Fitrah.”

Then he said, “I bear witness that there is no god but Allah.” The Messenger of Allah (blessings and peace of Allah be upon him) said, “You have been freed from Hell.” Then the Companions (may Allah be pleased with them) looked at him and realized that he was the shepherd of Mi’za.” (Sahih Muslim, Hadith No. 575)

عن أبي إسحاق، عن الأغر أبي مُسْلِمٍ، أَنَّهُ شهد على أبي هريرة، وأبي سَعِيدٍ، أَنَّهُمَا شَهِدًا عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " إذا قَالَ الْعَبْدُ: لَا إِلَهَ إِلَّا اللهُ، وَاللَّهُ أَكْبَرُ، قَالَ يَقُولُ اللَّهُ عَزَّ وَجَلَّ: صَدَقَ عَبْدِي لَا إِلَهَ إِلَّا أَنَا وَأَنَا أَكْبَرُ، وَإِذَا قَالَ الْعَبْدُ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، قَالَ: صَدَقَ عَبْدِي، لَا إِلَهَ إِلَّا أَنَا وَحْدِي، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللهُ لا شريك له، قَالَ: صَدَقَ عَبْدِي، لا إله إلا أنا ولا شريك لي، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، قَالَ: صَدَقَ عَبْدِي، لَا إِلَهَ إِلَّا أَنا لي الملك، ولِي الْحَمْدُ، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، قَالَ: صَدَقَ عَبْدِي لَا إِلَهَ إِلَّا أَنا، ولا حول ولا قوة إلا بي " قَالَ أَبُو إِسْحَاقَ: ثُمَّ قَالَ الْأَغَرُ شَيْئًا لَمْ أَفَهَمْهُ، قَالَ: فَقُلْتُ لِأَبِي جَعْفَرٍ: مَا قَالَ؟ فَقَالَ: «مَنْ رَّزِقَهُنَّ عِنْدَ مَوْتِهِ لَمْ تَمَسَّهُ النَّارُ»

It is narrated from the Prophet (peace and blessings of Allah be upon him) that when a servant says, “La ilaha illallahu Allahu Akbar” (There is no god but Allah, Allahu Akbar), Allah Almighty says, “My servant has spoken the truth. There is no god but Me, I am the only God.”

And when a servant says, “La ilaha illallahu la shareeka lahu,” (There is no god but Allah, He has no partner). Then Allah Almighty says, “My servant has spoken the truth. There is no god but Me, the dominion (sovereignty) and the praise are His alone.”

Then when a servant says, “There is no god but Me, the dominion (sovereignty) and the praise are Mine alone.”

When a servant says, “There is no god but Allah, the power to abstain from sin and to do good deeds comes only from Allah. Then Allah the Almighty said, My servant has spoken the truth, there is no god but Me. The power to abstain from sin and to do good comes from Me. Abu Ishaq said, "Then Agar said something that I did not understand. I asked Abu Ja'far, what did he say?

Abu Ja'far said, "Whoever is given these at the time of death, the fire of Hell will not touch him." (Tirmidhi, Hadith No. 3352. Ibn Majah, Hadith No. 3784. Ibn Hibban, Hadith No. 851. As-Silsilah Sahiha, Volume 3, Page 379.)

Prepare for Departing from This World During These Ten Days!

Shaykh Ṣāliḥ al-Luḥaydān رحمه الله said:

There is no doubt that these ten days [of Dhū al-Ḥijjah] – which are looming over us – we are at their doors. The Nabī ﷺ said:

مَا مِنْ أَيَّامٍ الْعَمَلُ فِيهَا أَحَبُّ إِلَى اللَّهِ مِنْهُ فِي هَذِهِ الْعَشْرِ

“There are no days in which [righteous] actions are more beloved to Allāh than in these ten days.” So a questioner said:

وَلَا الْجِهَادُ فِي سَبِيلِ اللَّهِ

“Not even jihād in Allāh’s Cause?” – Jihād in Allāh’s Cause is the greatest of voluntary acts – so he ﷺ said:

وَلَا الْجِهَادُ فِي سَبِيلِ اللَّهِ إِلَّا رَجُلٌ خَرَجَ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ مِنْ ذَلِكَ بِشَيْءٍ

“Not even jihād in Allāh’s Cause, except a man who left with his self and his wealth and did not return with any of it,”

meaning that he fought and was killed; [as for] anyone lesser than that, then actions in these ten days are better, but what are these actions? [They are] that one strives to take care of the obligations of the Sharʿ – the Dīn, and that he draws near to Allāh by way of voluntary acts of worship.

Also, that he prevents himself from harming others, and that he pays heed to preparing for the Day of Meeting [Allāh] and the Day of Leaving [This World]; Allāh says:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَلْتَنظُرْ نَفْسٌۭ مَّا قَدَّمَتْ لِغَدٍۢ ۖ

“You who have īmān, have taqwā of Allāh, and let every person look to what he has put forth for tomorrow,” as if there is nothing between us and departing except this night.

Thus, it is a must that one prepares. One must strive in these days to do a great deal of Allāh’s Dhikr (Mention), and he must recall those who preceded him in departing, and know that he himself is at the doors. He should also ask for mercy for those he knows, his relatives, those beloved to him, and those Islām has lost among this Ummah of its ʿulamāʾ and its men, and he should make duʿāʾ for the living to be upright and steadfast, and to venerate the Sharīʿah, and if he is alone with himself he should ponder over his state; has he committed things in opposition [to the Sharīʿah], and various kinds of shortcomings? He will find things! If so, then he should rush to repent to Allāh and make istighfār (seek forgiveness).

If he finds that which pleases him, then he should know that this is not by way of his efforts, but rather it is only by way of Allāh’s Kindness to him. Thus, he should do ḥamd of Allāh for the ability He gave him and ask Him for steadfastness; the most perfect of creation absolutely – Muḥammad ﷺ – used to say a great deal:

يَا مُقَلِّبَ القُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

“O Turner of Hearts, make my heart firm upon Your Dīn.” It was said to him:

أَتَخَافُ وَأَنْتَ رَسُولُ اللهِ

“Do you fear, when you are Rasūlullāh?” So he said:

وَمَا يُؤْمِنُنِي وَقُلُوبُ العِبَادِ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ

“What will make me safe when the servants’ hearts are between two of al-Raḥmān’s Fingers?”

If so, it is incumbent for one – in these ten days and at all times: in the days of ʿĪd; in the days of public gatherings; in virtuous places – that he is ardent upon being an example in doing dhikr of Allāh جل وعلا. Thus, I ask Allāh to grant us all success in doing righteous actions.

Tr: Abū Hurayrah al-Birīṭānī

A Muslim convert's killing exposes Bangladesh's ethnic fault lines

The victim had converted from Hinduism to Islam in a remote tribal region where ethnic insurgency continues to smoulder in light of Bangladesh's majoritarian politics.

The Chittagong Hill Tracts (CHT), a sparsely populated hilly region of Southern Bangladesh, is no stranger to violence. Tainted by the remnants of a decades-long insurgency, this particular region has witnessed countless political, ethnic and petty murders. 

However, one murder that occurred on June 18 in the Rowangchhari subdistrict of Bandarban district of the CHT deserves special attention as for the first time, an ethnic Tripura man was killed because he, along with his family, had been converted to Islam, according to local accounts. 

The law enforcers of the South Asian nation, where Islam is the majoritarian religion, haven’t yet confirmed the motive behind this extraordinary murder but people familiar with the complex politico-religious metric of the CHT see the killing as a “religiously charged one.”

The incident has sparked multiple protest rallies mostly by Muslim clerics and Islamist groups, who demand the guilty to be punished. 

https://preview.redd.it/z7febi6tzm1h1.png?width=581&format=png&auto=webp&s=d22c817b0f2984954631775078a5fbe62cad1804

Bangladesh’s social media space also got flooded with many posts calling the deceased—Omar Faruk — a 'shaheed', or martyr.

The motive behind the murder

Towhid Kabir, the officer-in-charge of Rowanchhari police station told TRT World that they are still investigating the murder.

“The place where the murder took place is a very remote one. There is no way you can reach there by motorized vehicle. You need to hike for 18 hours. This is the month of monsoon, so heavy rains impede our investigations,” said Kabir.

Kabir however said they are suspecting the members of Parbatya Chattagram Jana Samhati Samiti (PCJSS) behind this murder. “PCJSS has some sort of control over the area where the murder took place. So, we are suspecting their members,” he said.

PCJSS, an armed group of ethnic minorities, is responsible for the active insurgency in the CHT region since the late 70s.

Violent clashes between the Bengali Muslim and the ethnic minority people, most of whom practise Buddhism and Hinduism.

Bangladeshi journalist Nazmul Ahasan, who grew up in the CHT as a Bengali, told TRT World that the PCJSS and its leader, the famed Santu Larma, have long voiced concerns about the “Islamization” of the ethnic communities.

“The group, as well as the ethnic communities in general, long forcefully— and at times, violently — resisted romantic relationship or marriages between an ethnic woman and a Bengali Muslim man,” he said.

Such an attitude was viewed in the context of ethnic groups fearing to lose their culture and heritage, he added.

Ahsan said although Christianity has also taken root in some areas of the CHT, the ethnic minorities are more concerned about the spread of Islam “because of its status as the majority religion.”

Conversion and preaching activities 

Faruk, 50, originally hails from the Tripura tribe of Bangladesh. His name was Purnendu Tripura. Traditionally, over 90 percent of the Tripura tribe in Bangladesh practice the Hindu religion while the rest are mostly converted Christians.

According to Parbotto News, a local news portal of the CHT, Faruk converted to Islam after attending a session of Tablig-Jamaat (Islamic society of preachers) in Bandarban. He then started giving “Dawah” (The act of inviting or calling people to embrace Islam) to the people of his village. 

Among 38 families of his village, five embraced Islam because of his Dawah. 

“This preaching of Islam by Faruk among the Tripura tribe was not well received by the members of the PCJSS,” said Mehedi Hasan Palash, the editor of the Parbotto News, “Faruk received multiple threats from them to stop preaching,” he added.

Instead of putting a halt to his religious activities, Faruk in his village established a small mosque and continued preaching.

On the night of June 18, an armed group came to Faruk’s house, brandished guns and killed him at point-blank range.

“We talked with Faruk’s family members and they told us that Faruk was apprehensive of such an incident beforehand. He said his life was in danger and he might be killed because of his preaching activities,” said Palash, who is also the chairman of CHT Research Foundation—a non-profit research organization.

Palash said it’s pretty evident that the “armed group” belongs to PCJSS as they have control over the area where Frauk used to reside. 

“In such remote parts of the hills, the local government barely has any control and insurgent groups like PCJSS have lots of influence,” Palash added.

Mojibur Rahman, President of Parbotto Chattagram Nagorik Parishad—a civil society group—told TRT World, the murder of Faruk is alarming.

“Faruk was not a member of any political party. He was a simple man who embraced Islam and tried to preach its teaching among his tribesmen. It’s very alarming that in a country where over 90 percent population is Muslim, a converted Muslim is killed for his religious belief,” he said.

SOURCE:TRT World

Kalimatut Tawheed is 'Kalimatut Taqwa' (Words of Taqwa)

Allah Subhanahu wa Ta'ala says,

فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ
شَيْءٍ عَلِيمًا

Meaning: "Then Allah sent down His tranquility upon His Messenger and upon the believers, and made obligatory upon them the Kalimatut Taqwa, and they were the most deserving of it. And Allah is All-Knower of all things." (Surah Fatah, verse 26)

Allama Shawkani (may Allah have mercy on him) said in his explanation of this verse,

وهي لا إله الله كذا قال الجمهور

Meaning: "The Kalimatut Tawhid is La ilaha illallah." (Fathul Qadir, Volume 5, Page 78.)

Sins are forgiven because of Kalimatut Tawheed.

عَنْ عُبَادَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لا شَرِيك لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَالجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، أَدْخَلَهُ اللَّهُ الجَنَّةَ عَلَى مَا كَانَ مِنَ العَمَلِ» ) وفي رواية مِنْ أَبْوَابِ الجَنَّةِ الثَّمَانِيَةِ أَيُّهَا شَاءَ

Meaning: Hazrat Ubadah ibn Samit (may Allah be pleased with him) narrated from the Messenger of Allah (peace and blessings of Allah be upon him) that whoever testifies that “There is no god but Allah, He has no partner, and that Muhammad (peace and blessings of Allah be upon him) is His servant and Messenger, and that Jesus (peace and blessings of Allah be upon him) is His servant and Messenger, and His Word which He bestowed on Mary (peace and blessings of Allah be upon him), and His Spirit. Paradise is true, Hell is true.” Allah Almighty will admit him to Paradise, regardless of his deeds. Another narration states: “He will enter Paradise through whichever of its eight gates he wishes.” (Bukhari 3180)

Kalimatut Tawheed is the guardian of blood

أَنَّ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللَّهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ ، فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ، إِلَّا بِحَقِّهِ وَحِسَابُهُ عَلَى اللَّهِ

Hazrat Abu Hurairah (RA) narrated that the Messenger of Allah (ﷺ) said, “I have been ordered to fight the people until they testify that there is no god but Allah.” So whoever testifies that there is no god but Allah has protected his life and property, except for a just cause. And his reckoning is with Allah.” (Sahih Bukhari, Hadith No. 3727, Sahih Muslim, Hadith No. 32)

Virtues of Kalimatut Tawheed

The Quran and Sunnah have narrated many virtues of Kalimatut Tawheed (La ilaha illallahu Muhammadur Rasulullah). Some of them are mentioned below,

Kalimatut Tawheed is 'Al Kalimatut Tayyiba' (the Holy Words)
Allah the Almighty says,

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ. تُؤْتِي
أُكُلَهَا كُلَّ حِينِ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

Meaning: "Have you not seen how Allah has compared the Kalimatut Tayyiba (the true word) to a holy tree, whose roots are firm and whose branches reach to the heavens, ever bearing fruit by the command of its Lord? And Allah sets forth examples for mankind that they may take heed." (Surah Ibrahim, verses 24-25)

Ibn Rajab Hanbali (may Allah have mercy on him) said in his explanation of the above verse,

المراد بالكلمة كلمة التوحيد.

Meaning: "Here the Kalima means Kalimatut Tawheed." (Jami'ul Uloom Wal Hikam, Volume 1, Page 151.)

Kalimatut Tawheed is 'Al Qawluth Thaabit' (The Eternal Word).

Allah the Almighty says,

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ

Meaning: "Allah the Exalted will establish the believers in this world and the Hereafter by the 'Qawul-Thawbat' (i.e. the eternal and well-established statement) and will keep the wrongdoers astray. And Allah is Able to do whatever He wills." (Surah Ibrahim, verse 27)

Imam Baghvi (may Allah have mercy on him) said, "هي قول لا اله الله', i.e. 'Al-Qawul-Thawbat' or the eternal statement is 'La ilaha illallah.'" (Ma'alimut Tanzil, 4, 349)

Kalimatut Tawheed is Dawatul Haqq (Call to Truth)

Allah, the Lord of the Worlds, says,

لَهُ دَعْوَةُ الْحَقَّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ

Meaning: "The call to truth is only for Allah. And those who call upon others besides Him, they will not respond to their call." (Surah Ar-Ra'd, verse 14)

Allama Shawkani (may Allah have mercy on him) said in his explanation of this verse,

قيل المراد بدعوة الحق ها هنا كلمة التوحيد.

Meaning: "It is said that what is meant by Dawatul Haqq here is Kalimatut Tawhid." (Fathul Qadir, Volume 3, Page 104.)

Rules on Warfare – Corrected Meme

September 27, 2024

A meme has been circulating around social media that claims to represent prohibitions from the Prophet Muhammad صلى الله عليه وسلم for numerous acts that often occur during war between Muslims and non-Muslims.

That meme is irresponsible and it is a misrepresentation of the actual legal rulings dealing with the topics mentioned.

The best way to respond to the meme was by editing it to include the actual legal rulings on each topic according to the four Imams of the schools of jurisprudence for ‘Ahl as- Sunnah or major Fuqahaaʼ [Jurists] from those schools.

Trees

(What you ( Muslims) cut down of the palm-trees (of the enemy), or you left them standing on their stems, it was by Leave of Allah, and in order that He might disgrace the Fasiqûn (the rebellious, the disobedient to Allah) ([59:5]

قال مالك: يقطع الشجر في بلادهم المُتمرِّ وَغَيْرَ الْمُثْمِرِ وَلَا بَأْسَ بِذلِكَ

Al-Imam Malik said: "Fruit trees and others are cut down in their lands and there is no harm in that."

[Al-Mudawwarah, 1/500]

Women & Children

On authority of 'Abd Allah bin 'Abbās, aş-Şa'b bin Jaththāmah said: "Oh Messenger of Allah! Truly, horses in the darkness of surprise attacks [at night] strike the children of polytheists." The Messenger of Allah replied: "They are from them." "Ismā'il bin 'Ayyāsh said: I heard our 'Ashyākh saying: "Indeed the Messenger of Allah launched catapults against the people of at-Ta'if and it was said to him, "Oh Messenger of Allah! Truly, in it are women and children! So, the Messenger of Allah replied, "They are from their fathers"." [Al-Mudawwanah, 1/513]

Old People

Al-Imām ash-Shafi'i said in Kitāb as-Siyar: "Old people, workers, and monks are killed. Durayd bin aş-Şimmah was 150 years old and he was killed while in a litter because he could not sit up [on a mount]. That was mentioned to the Prophet and he did not rebuke his killing..." [Mukhtasar al-Muzani, 2/506]

Temples & Churches

On authority of 'Ibn 'Abbas: The Messenger of Allah made a treaty with the people of Najran on the basis that a church of theirs would not be demolished, a priest/deacon of theirs exiled, nor would they be put to trials over their religion as long as they did not do anything [to violate the treaty] or consume usury." [Sunan 'Abī Dawud,#3041, a grade of "Fair"]

Taqi ad-Din as-Subkī said: "Whatever [land] has been conquered by force, then if there is no church in it, or there was and it was demolished, or Muslims demolished it at the time of the conquest, or afterwards- it is not permissible for [non-Muslims] to rebuild it..." [Fatāwā as-Subki, 2/410]

'Ibn al-Qayyim said: "Thus, their churches are spared for any city that belongs to them and the guarantee of security for [their churches] is pursuant to [the security] for their lives. So, when the required stipulation of the guarantee of security ends for their lives- by means of doing something [to revoke the guarantee] and consuming usury- [the guarantee] on the "necks" of their churches comes to an end just as it comes to an end for their own necks..." ['Ahkām 'Ahl idh-Dhimmah, 2/315]

Prisoners/Captives

'Alā' ad-Din al-Kässänī said: "And anyone whom it is allowed to kill during the state of fighting when he fights in a real sense or intangibly, it is permissible to kill him after being seized and captured- except for children..." [Al-Bida'i as-Sanā'i, volume 7, page 101]

Destroying Residences w/ Women & Infants Present

Al-Mawardī said: "The Messenger of Allah launched surprise attacks against Banī al-Mustaliq while they were unaware. It is permissible to launch night attacks against them; burn their homes down on top of them; launch fire, venomous snakes, and scorpions at them; demolish their homes on top of them; direct a flow of water against them and cut them off from water; and do to them anything that will lead to their destruction. Doing that with them is not prevented by women and children being among them, even if it leads to the destruction of their women and infants- because it did not prevent the Messenger of Allah from launching attacks against Banī al-Mustaliq, nor did it prevent him from setting up catapults against Thaqif."[Al-Hāwī al-Kabir, 14/183-184]

Monks & Priests

"Ibn Habib said: "[The Prophet] did not prohibit killing monks due to some virtue they possess from their monasticism and celibacy. On the contrary, they are farther from Allah than anyone else among the people of their religion due to the strength of their acumen in Disbelief/Kufr."

"This is with regards to monks of monasteries and hermitages, equally. As for monks of churches, then no. It is permissible to kill and capture them because they did not withdraw [from people]."

Sahnün said: "Priests and deacons are killed, contrary to monks."
[An-Nawādir waz-Ziyādāt by 'Ibn Abi Zayd al-Qayrawānī [d. 382H], 3/60]

Animals

He ['Ibn Mawdūd al-Mawşuli) said [in al-Mukhtar]: (And when the 'Imam wishes to return [to Dar al-'Islām] and with him is livestock he is unable to transport- he should slaughter and burn them)

[Al-Mawsulī explained in al-'Ikhtiyar.]

"This is in order that [the enemy] not benefit from the meat and he should not hamstring them because it is mutilation [Muthlah]. Slaughtering sheep is permissible for a valid objective and breaking the strength of the enemies is a valid objective. It becomes like cutting down trees and tearing down buildings. As for burning [livestock] before slaughtering, it is prohibited due to what that entails of tormenting animals."

[From al-Mukhtar.] (And he should burn the weapons)

[From al-'Ikhtiyar:] "As well as any commodities/goods. Whatever cannot be burned of them should be buried in a place Disbelievers cannot reach in order to nullify any usefulness for them."
[Al-Ikhtiyar li-Ta'li al-Mukhtar, Volume 4, page 126]

Compulsion to Accept Islam

Al-Faqih al-'Imrānī [d. 557 AH] said:

"And if the Harbi or apostate is compelled to accept Islam, his Islam is valid because it is a compulsion done correctly."

[Al-Bayan fi Madh hab il-'Imam ish-Shafii 12/51] Muwaffaq ad-Din 'Ibn Qudāmah [d. 620 AH]

"[The Dhimmi] is separated from the Harbi and apostate [in this ruling]. Surely, killing them both is permissible as well as compelling them both to accept Islam by saying: "Either accept Islam, or else we will kill you. So, when he accepts Islam [under compulsion], his Islam is judged based on what is apparent. If he dies before his compulsion comes to an end, his ruling is that of the Muslims- since he was compelled justly. Thus, what he brought forward [of Islam] is ruled as valid; just like if a Muslim is compelled to pray and he prays..."

[Al-Mughni 12/292]

Source

2013's Shapla Massacre

May 5, 2013. It was 2:15 am. All the lights around Motijheel's Shapla Square were turned off. Then one of the darkest chapters in history began. The highways of Dhaka turned into a battlefield that day in a coordinated operation by three forces called 'Operation Secure Shapla'. For more than a decade, the then autocratic ruling class tried everything to erase the atrocities and blood stains of that night. But the sighs of the families who lost their loved ones could not be erased. The once vibrant people are now in their graves, and their families are alive as dead. Daily Amar Desh journalists spoke to six martyred families whose descriptions have revealed these heartbreaking images.

Shaheed Abu Hanif's home is in the Char area. He was the family's main support. After losing him, poverty and darkness have gripped his family. Hanif's old father now works as a laborer on sand extraction trawlers. At an age when he should be resting, he has to work hard, sunburned and soaked in rain. Hanif's mother is weak and seriously ill due to old age. Due to lack of money, she is not getting proper treatment. None of Hanif's brothers are well-off either. They do not even have a place to lay their heads in their ancestral home. There was an old kachari house, which is now dilapidated. They spend every day in extremely miserable conditions.

The same picture is in the family of Shaheed Shah Alam. His family now consists of only his elderly mother and one sister. Shah Alam's mother is over 85 years old. She has no male relatives to take care of her. Although her sister is married, her means are limited. Still, she is trying to support her mother with the best she can. The condition of the house is so dilapidated that it has become uninhabitable.

After the death of martyr Nizamul Haque, social and family humiliation descended on his family. After Nizamul's death, his relatives threw his wife and children out of the house. They have now taken refuge in Nizamul's in-laws' house. With no source of income, the family is now immersed in a sea of ​​debt. Almost 90 percent of the grant received from the Ministry of Local Government has gone to repay old loans.

The story of martyr Farhan Raja is even more painful. He was seriously injured on the night of May 5. He was admitted to Dhaka Medical College Hospital. But there was extreme neglect there too. He was lying without treatment. After many attempts, he was treated and underwent two operations. But all efforts failed and he crossed over to the other side. The cruel reality is that Farhan's family had to spend more than three lakh taka at that time to get his body. Currently, the family is living in extreme financial hardship.

The family of Shaheed Moazzemul Haque Nannu is also without guardians today. He has three daughters and two sons. The eldest daughter's husband has died and she is now living in her father's house. The younger son is still studying, and the elder son's income is very small. The entire family is now in despair due to the lack of a skilled guardian.

On the other hand, after the death of Shaheed Mohammad Salauddin, the family ties have become loose. Salauddin's wife does not live with her mother-in-law (the martyr's mother). Although Salauddin has a brother, he does not have a permanent job. As a result, the mother of this martyr is only shedding tears today due to her ill health and loneliness.

Mufti Rashedul Islam Siraji told Amar Desh, describing the massacre that night, on May 5, 2013, I was a student of Haji Ahmad Jan Jamia Madrasa in Sirajganj. I was a teenager of 13-14 years old and I was standing in the Shapla square. On that terrible night, the bullet of the oppressor took away my right leg. The natural agility of childhood stopped in an instant. He said that a part of my body is mixed with the ground of Shapla Chattar.

Politics of denial: ‘The drama of lying dead’

The statements made by the top levels of the then government about the atrocities at Shapla Chattar were very surprising and controversial. After the May 5 operation, the then Prime Minister Sheikh Hasina, standing in the National Parliament, claimed that no one was killed there. She said, ‘No one died there. When the police started the operation, the protesters painted red and pretended to lie dead. As soon as the police approached, they ran away.’ Other ministers of the government also claimed that the Hefazat activists themselves created chaos by burning the Quran Sharif and that the state only used minimal force to maintain order.

The political rhetoric was echoed by law enforcement agencies as well. The Dhaka Metropolitan Police (DMP) repeatedly claimed that ‘Operation Secure Shapla’ was a bloodless and orderly operation. They claimed that teargas and sound grenades were used only to disperse the protesters, and no live ammunition was fired. When the human rights organization ‘Adhikar’ published a preliminary list of 61 people, the police raided the organization’s office and arrested its officials, calling the information ‘misleading’. This ‘culture of denial’ had been maintained by the state for more than a decade.

The exact death toll is still unknown

Due to the lack of an investigation, the exact death toll is still unknown. Human Rights Watch reported at least 58 deaths and Odhikar reported 61. However, an analysis of data from the organization ‘Anjuman-e-Mafidul Islam’, which buries unclaimed bodies, showed that the number of bodies buried in May 2013 was almost four times higher than in other months. Statistics show that about 155,000 rounds of live ammunition and a large amount of tear gas and rubber bullets were used that night.

13 years of human rights violations and impunity

Victims said that on the night of May 5, the electricity connection in the Motijheel area was deliberately disconnected. Diganta Television and Islamic Television were stopped from broadcasting, creating a kind of media blackout. The ambush on sleeping and unarmed protesters was a ‘crime against humanity’ according to international legal standards. Human Rights Watch reported that police and security forces beat and shot unarmed people lying on the ground. Video footage showed blood dripping from the heads of people who were dying.

During Hasina’s tenure, victims’ families were prevented from seeking justice. Information was concealed using the state apparatus, and those who tried to tell the truth were brutally persecuted.

Source: Al-Firdaus

https://preview.redd.it/9xrtkdm07bzg1.jpg?width=960&format=pjpg&auto=webp&s=b247817762e3757d69b6e5bd755d76f1a574f2f1

There are two types of religions in the world in terms of propagation:

1. Religion that can be propagated outside of a specific population;
2. A religion that cannot be propagated outside of a specific population.

There is debate about which type of Christianity actually falls into. Some say that Christianity is of the first type—meaning that it can be spread outside a specific population. Others say that it is of the second type—meaning that it cannot be spread outside a specific population. What is the source of this debate?

This debate has its roots in Christianity. The Bible contains both pro- and anti-preaching statements. Some of the statements against preaching include:

• The Gospel of Matthew states: Jesus Christ commissioned his twelve companions to preach the gospel and commanded them, “Go as you preach; but do not go into the way of the Gentiles (non-Jews) and do not enter a city of the Samaritans (descendants of Jacob, but non-Jews).” Gentiles were basically those who were non-Jews. The Jews considered the Gentiles inferior and second- or third-class people; they considered others inferior and themselves superior.

This has always existed among the Jews. They considered themselves the ‘Chosen People’. The Quran states: “And the Jews say, ‘Uzair is the son of Allah’ and the Christians say, ‘The Messiah is the son of Allah’.” [Al-Quran, 9:30] The Jews also claimed: “…we are the children of Allah and beloved to Him.” [Al-Quran, 5:18]

• In the Gospel of Matthew, Jesus Christ says: “Do not give what is holy to dogs, nor throw your pearls before swine, for the swine will trample them underfoot and turn on you.” Here, ‘holy things’ and ‘pearls’ refer to the teachings of the Bible, and ‘dogs’ and ‘swine’ refer to the non-Jewish people.
• The Gospel of Matthew also relates: A Canaanite woman came to Jesus, crying out, “My daughter is possessed by an evil spirit, and she is at the point of death.” Normally, when a sick person came to Jesus, he would heal her by touching her; this was his special power given to him by God. But Jesus Christ was not looking at the woman, nor was he listening to her. Jesus’ followers pleaded, “This woman is crying and wailing; please look at her.” Then Jesus Christ said, “I was not sent except to the lost sheep of the house of Israel. To care for anyone else is like throwing your child’s food in the dog’s bowl.”

These biblical accounts prove that Christianity was not intended to be preached to any group of people other than the Children of Israel; rather, it was a tribal religion, limited to the tribe of Israel.

Again, the evangelical account is this: The Gospel of Mark states that after his resurrection, Jesus said, “Go into all the world and preach the gospel to all creation.” According to the Bible, he said this after his resurrection.

Based on this incident, Saint Paul and Saint Peter made a strong claim that for the stability of Christianity, this religion had to be preached to other peoples outside the Children of Israel. At that time, Christianity was mainly under threat from the Jewish and Roman rulers. Saint Paul and Saint Peter—these two—were consciously trying to take Christianity outside the borders of the Children of Israel. Then Saint Peter claimed that Jesus Christ had given him a divine message in a dream: “Go and preach my word.”

Then there was much debate among Christians about this issue. They held a council on whether Christianity could be preached outside the Children of Israel. Even there, St. Peter never said that Jesus Christ had given him such an order while he was alive. This means that the matter of preaching Christianity did not come from Jesus Christ (while alive).

Later, this new method, that is, the process of spreading religion through preaching, continued to spread. Even then, a significant part of Christians were against this spread and this debate continued for several centuries. In the end, those who believed in preaching won and the emperor Constantine, who was outside the Children of Israel, converted to Christianity and became its main guardian.

The year 1492 is very important in the history of Christian civilization and the entire human race. In this year, the long rule of Muslims in Spain came to an end; on the other hand, Christopher Columbus reached America, which opened the way for two new continents to come under the control of Christian civilization. At the same time, a new era of naval revolution began in Europe. Columbus' personal assistant Dr. Chanca directly wrote that Columbus wrote a letter to Queen Isabella and King Ferdinand. There he said, "This expedition is against the 'Saracens'." 'Saracens' means 'the army of Satan', by which they meant the Muslims. Through this expedition, he wanted to capture Baitul Muqaddas, or Jerusalem. That is, the previous Crusades were carried out by land; then they could not win even after spending all their strength. So they thought that if they could reach the eastern regions or Palestine by a different route by sea, then perhaps success would come.

Through these naval expeditions, Spain and Portugal not only wanted to fulfill their Crusader aspirations, but they also wanted to expand their trade. At that time, people were traveling in search of gold in different parts of the world. As a result, a conflict arose between Spain and Portugal for dominance. Pope Alexander (VI) played a role in resolving this conflict.

One of the important things he did during his tenure as Pope (1492-1503) was the ‘Treaty of Tordesillas’. This agreement was made between Spain and Portugal, through which he divided the entire world outside Europe between these two countries. The western part was given to Spain and the eastern part was given to Portugal. Spain would occupy and rule the North and South American continents; And Africa, India, the islands of Indonesia and the Malacca Islands would be ruled by Portugal. It was made legal for them to establish authority over the people, civilization, culture, education and wealth of those regions, to use these people as raw material for oppression and exploitation. There was only one condition: the ‘uncivilized’ people of that area would have to be taught Christianity. Thus, the key to colonialism came into the hands of the Spanish and the Portuguese.

As a result, we see what brutal genocide and cruelty the Portuguese sailor Vasco da Gama committed when he reached the port of Calicut on May 20, 1498! It is described in the book ‘Firingi Banik’ by Akshay Kumar Maitreya. Its description is also found in Latin, Portuguese and Arabic books of that time. All cruelty was legitimate for them, because they were on a ‘holy’ expedition. At that time, ordinary Europeans were afraid to go out to sea. So, people who were imprisoned for murder or identified as criminals—people who had lost hope of life—were sent on ships. From then on, the Danish, French, British, and Dutch continued to come to India. They spread all over the world, not just to India, but also to Indonesia, Africa, Latin America, and Australia.

All historians will admit that one of the aims of this expansion was the propagation of Christianity. We see that the main streams of Christianity in India came one after another. There is a popular account that St. Thomas was the first Christian missionary to come to India in 50 AD and preached on the Malabar coast until 58 AD; although there is no specific historical evidence for this.

According to historical accounts, in the continuation of the Christian missionary journey, Antonio Vaz and Pedro Dias arrived in India in 1576 AD to preach the Catholic faith. In 1580 AD, a group of Roman Catholic priests arrived in India. They made the Dutch-built city of Bandel their headquarters. These early missionaries were Jesuits and Roman Catholics. In 1599, they established their own churches, monasteries and schools there.

In this sequence, it can be seen that in 1633 AD, Emperor Shah Jahan gave many facilities for the maintenance of the church through a farman. One of these facilities was: providing 777 acres of free land. That is, by that time the church had developed the ability to gain the attention of an emperor. This facility was later canceled by the English in 1797 AD, because they thought that if Christian missionaries were more active in this region, the local Muslims might rebel, thinking that their religion was being endangered.

Then a group of Protestant priests came here. The Reformation movement was still going on in Britain. During this time, many missionary societies were formed, whose founding dates were very close. The Baptist Missionary Society was established in 1792, the Church Missionary Society in 1795, and the London Missionary Society in 1799. These organizations dedicated themselves to spreading Protestant doctrine by sending their representatives to the regions where the British had gone.

Then came the arrival of Evangelical Christians. The Evangelical Church was established in Bengal in 1830 under the leadership of Alexander Duff (1806-1878). He was a scholar, orientalist, politician and polyglot. These three doctrines were in extreme conflict at that time. There was a fierce conflict between Catholics and Protestants in Europe and between Protestants and Evangelicals in Britain and Scotland—which is much like the conflict between our Sunnis and Shias.

In this situation, it was natural for them to have conflicts in India too. But here they made a compromise among themselves for the sake of preaching. They decided that neither of them would go to the other's area to preach their doctrine. At the same time, they decided not to bring their religious debates to the public. That is, the debates would be limited to the scholarly circle, they would not bring them before the common people.

The revolutionary change in Christian missionary work came at the hands of William Carey. He was sent by the Baptist Missionary Society. His life had many ups and downs. The church prepared him for the future and awakened ambition in him. Such events were very normal at that time. The new generation of European colonizers thought of themselves as world conquerors and they were always eager to prepare for that level.

Another person like Carey was William Jones. He learned Arabic while in Europe at a young age. He came to Calcutta as a judge and founded ‘The Asiatic Society’ in 1784. He too had the preparation to become a global figure since his youth. Jones’ life did not have so many ups and downs as Carey’s. He came to India with the desire to preach religion, spread the message of religion and civilize these ‘barbaric-vile’ people.

Carey founded the 'Srirampur Mission' in Serampore in 1793 based on Baptist ideology. Serampore was then under the control of the Danish East India Company. Among his main associates were Joshua Marshman (1768-1837) and William Ward (1769-1823). Under the leadership of Carey and his two friends, major changes were initiated in the Indian subcontinent, especially in Bengal and Calcutta.

The Serampur Mission was so powerful that at that time they set up their own press and translated the Bible into Bengali, Ahamiya, Oriya, Hindi, Marathi and Sanskrit, among other languages. In addition to translating the Bible, they translated the Ramayana, Gita and other Puranas into English with Indian associates (such as Ramram Bose, Mrityunjay Vidyalanka). Through this, they made their culture influential.

There were two streams of this change: one based on the Asiatic Society, the other based on Fort William College. The Asiatic Society worked on Oriental studies and Fort William College also worked in parallel with it. One institution tried to eliminate the imperfections and defects of the other institution. The purpose of establishing the Asiatic Society was that if the people of India were to be governed, they would first have to know; otherwise this temporary system of governance would one day be lost to history.

From 1784 to 1828, the entry of locals, whether Muslim or Hindu, was prohibited in the Asiatic Society. The British considered it an elite institution. If the locals knew what they thought or how they practiced knowledge, they would either not understand anything, or if they did, it could be harmful to the British; because the loyalty of the locals was still untested.

The first of the locals to get admission to the Asiatic Society was Dwarkanath Tagore, the grandfather of Rabindranath Tagore. He became a member of the English Club and established the first Union Bank in Calcutta. Thus, he became a trusted friend of the British. Around him, many other locals got the opportunity to enter there. For example: Rajendralal Mitra; he was first a librarian and research assistant, later became a research supervisor and was elected president of the Asiatic Society in 1885.

This institution has produced many great scholars, such as: Charles Wilkins, Henry T. Colebrooke and Alexander Cunningham. They were all orientalists. This orientalism has made intensive research on our culture, language, religion, agriculture, social system, communication system, mutual ties and psychology - that is, every aspect of our life. On the one hand, this research helped Christian missionaries, and on the other hand, the religious activities of the missionaries also advanced the ideology of the Asiatic Society.

The head of the British East India Company was the main patron of the Asiatic Society. For example: The main sponsor at the time of its establishment was the then company head Warren Hastings. Here are some things about the Asiatic Society that are worth noting. First, political patronage; second, research institutions; third, support from the missionary class; and fourth, huge funding from the East India Company. In this way, they ensured a remarkable combination of everything.

William Carey and his associates gave utmost importance to the native language and literature. Because language and literature are such a place of domination, whose influence does not end easily. Even if at some point the direct colony is lost, the colony of the brain, the linguistic and cultural colony, remains.

The Asiatic Society had scholars of all stripes, including linguists, sociologists, historians and theologians. There were even those who practiced mysticism there. Some of them were fond of Hinduism, some of them of Muslim subjects, and some of them of Arabic or Persian languages. This passion was mainly a research engagement. They translated our best books—such as: ‘Tabaqat-i-Nasiri’, ‘Tarikh-i-Firoz Shahi’, ‘Tarikh-i-Firishta’, ‘Tuzuk-i-Jahangiri’ and ‘Fatwa-i-Alamgiri’.

Similarly, the first printed grammar book of the Bengali language was written by Nathaniel Halhead. A Bengali and Latin dictionary was prepared by Manuel da Assumpção. Even in 1818, William Carey edited the first Bengali newspaper of the subcontinent, ‘Samachar Darpan’. His works are considered the first examples of colloquialism in Bengali. However, none of them came to serve the Bengali language. They gave so much importance to the language in order to spread Christianity. Because it was important to know the local language for the propagation of religion in this region; and when foreigners learned this language, they needed a well-organized grammar for them. Basically, for these reasons, they laid the foundation of the Bengali language and through it, they reorganized the later knowledge system of India.

In terms of religious propagation, they were able to establish intellectual monopoly over us by doing those works that we are not even thinking of as high-level. These are not miraculous things that happened just like that, and there is no room to see it as just a conspiracy theory. This was a continuation of sincere pursuit and self-dedication. If we could have created such an example of knowledge-pursuit, then Europeans would also have prepared their thoughts and mentality to accept our superiority.

First the British came through trade; then, taking advantage of our political weakness, they established their rule over us through a combination of politics, military power and diplomacy. This rule could have been fragile, it could not have lasted long; but their later researchers and thinkers paved the way for this rule to be permanent and for us to be content with being ruled.

They created a kind of inter-relationship between the colonies of that time, including Africa, Latin America and India. That is, the experience of those who had previously worked in a particular region was used in other regions. In this way, they built a strong inter-colonial network.

In the second decade of the 19th century, the Basel Missionary Seminary was established in Switzerland. There, they studied the religious studies of Ibn Hazm Al-Andalusi, Ibn Taymiyyah's Al-Jawabus Sahih Liman Baddalad Dinal Masih, Shahrastani's Kitab Al-Milal Wal Nihal, Al-Masudi's Muruz Az-Dhahab, and Al-Biruni. They even referred to Ibn Hazm as the father of comparative theology. In addition, they studied the Quran, Hadith, and languages ​​related to Muslims—such as Arabic, Persian, Turkish, and Urdu—at this institution.

It was at this Basel Missionary Seminary that Karl Gottlieb Funder received his education. He knew both Arabic and Persian. He was first sent to Russia. In 1829, he wrote a book called ‘Mizanul Haq’ (German name: Waage der Wahrheit) in German. In 1833, he published an English version of this book. In 1835, the Russian government stopped the activities of the Georgian missionaries in Russia; because the missionaries there were disturbing public life by going against the traditions and values ​​of the society. Then he returned to Basel and from there he was specially sent to India. He wrote books in Urdu and Persian such as ‘Miftahul Asrar’ (Key to the Secret), ‘Tariqul Hayat’ (Path of Life) etc. and published an Urdu translation of his book ‘Mizanul Haq’.

In India, Fandar continued his anti-Islam activities vigorously. The situation reached such a stage that he used to go in front of the Delhi Jama Masjid and shout at the Muslim scholars – who will debate with him or prove the truth of Islam? The challenge of the missionaries echoed in the walls of the institutions that governed the religious life of the people of the subcontinent. They wanted someone to come out and answer them. Then the Muslims also started responding.

One of the aspects of Islamic knowledge at that time was comparative theology. A notable incident in this regard is: A Christian priest, Shah Waliullah, wanted to debate with someone from the family of Muhaddis Dehlvi. His aim was that if he could defeat someone from this family, the whole of Delhi would submit to him. So he wanted to debate with the least eloquent person of the Dehlvi family, Abdul Qadir Muhaddis Dehlvi. At the beginning of the debate, Abdul Qadir Dehlvi said to him, “You are going to ask me about this and that, right?” The priest was shocked; because Abdul Qadir Dehlvi had already told him all the questions he had prepared in his mind. The priest understood that someone who already knew the questions must have the perfect answer ready.

Then Abdul Qadir Muhaddis Dehlavi said, “Listen, you have come to a place for examination where you should not have come. We acquire the knowledge of comparative theology before reading the Tafsir of the Quran. When we finish reading the translation of the Quran, we read the Torah, Zabur, Injeel and their commentaries.” This incident is mentioned in the book of Ashraf Ali Thanvi (RA).

Among other scholars, Jawad Sabat Al-Hussaini is notable. He was killed by Christian missionaries by staging a shipwreck. The continuity of his works later prepared another great Muslim scholar, Rahmatullah Kiranvi.

Rahmatullah Kiranvi was born in a very elite family of doctors in Kirana, Muzaffarnagar. His family was associated with the Mughal Sultanate since the time of Emperor Akbar. Again, the trend of pursuing knowledge also existed in that family. He joined the traditional Islamic education at the age of 6; at the age of 12, he memorized the Quran and learned Arabic, Persian and Urdu. He then went to Delhi to study philosophy, mathematics and medicine.

Another notable person from the Rahmatullah Kiranvir family is Dr. Wazir Khan. He was born in Bihar and completed his secondary and higher secondary education in Murshidabad, Bengal and obtained a degree in medicine from Calcutta Medical College. While in Calcutta, he saw that missionary activities had taken a terrible turn. Then he went to England for higher education. There, he acquired proficiency in Greek, Latin and English to analyze and criticize Christianity. He returned to India with a large collection of valuable books by researchers of that time on Christianity. The English, despite being Europeans, learned our language to know our culture; and our most advanced and golden child learned their own languages ​​to confront them and acquired deep critical and analytical powers over their books.

When he returned home, he found that Pastor Fandar was exchanging letters with Rahmatullah Kiranvi. Kiranvi's knowledge was mainly traditional; then Dr. Wazir Khan provided him with the knowledge of modern and recent topics acquired from Europe. As a result, Rahmatullah Kiranvi's knowledge was enriched and they moved towards the same goal.

The historic debate was held between Rahmatullah Kiranvi and Fandar on Monday, April 10, 1854. The first issue of the debate was ‘Naskh’ (abrogation); that is, to prove whether the laws of previous religions had been abrogated by the advent of Islam. The second issue was the distortion of the Bible. The third issue was ‘Trinitarianism’; to prove in the light of the Bible and Islam that Trinitarianism is unacceptable. The fourth issue was ‘Ijazul Quran’; that is, to prove that the Quran was revealed by Allah and no human being could have composed anything equal to it. The last issue was the proof of the prophethood of the Prophet (peace and blessings of Allah be upon him). These five issues were debated and Rahmatullah Kiranvi won. Fandar then fled India to Istanbul; later he had to flee from there as well. Based on the subject of this debate, Rahmatullah Kiranvi wrote his timeless book ‘Izharul Haq’.

The defeat of Phandar was not an ordinary event. The news spread from village to village in every corner of India. The Muslims had lost everything—the power of governance, the economy, and landholdings. Despite the fact that the state power was in the hands of the Christians, this event of defeating them with the power of knowledge and evidence spread throughout India and even beyond the subcontinent as a symbol of ultimate commitment to faith and confidence.

Another Muslim scholar was Munshi Meherullah (1861-1907). No one could have imagined how a tailor born in Kaliganj Upazila of Jhenaidah would send shivers down the spines of the great Christian preachers who had received education from the best institutions in the world and came to preach the religion. With a hurricane in his hand, he single-handedly created resistance in villages, towns, and cities. What was his power and ability? His power was the knowledge that gave Rahmatullah Kiranvi victory over the rulers. He openly defeated the entire effort of the British Empire, on which the sun never set and one of the main goals of which was the propagation of religion.

In 1889, he formed an organization called ‘Islam Dharmattejika Sabha’ to awaken religious enthusiasm. In Calcutta, he used to write regularly in the newspapers ‘Sudhakar’ and ‘Islam Pracharak’. His books on religion, social welfare and comparative theology are very valuable. Such as: ‘The Futility of Christian Religion’ (1887), ‘Bidwa Ganjna and Bishadbhandar’ (1894), ‘Meherul Islam’ (1897), ‘Hindu Dharma Rahasya and Devleela’ (1898) and ‘Muslim and Christian Tarkajuddha’ (1908). Apart from this, he defeated Christians in numerous debates.

Allah Almighty endowed him with extraordinary skill, eloquence, present intelligence and wisdom. Just as his pen was active and unrivaled, so was his tongue. He traveled to the remotest parts of Bengal with the message of religion. He had a keen insight into everything - literature, society and culture. He not only preached religion himself, but also produced many preachers and writers.

One of his disciples was Sheikh Zamiruddin. In 1891, he obtained a bachelor's degree in comparative theology from St. Paul's Divinity College, Allahabad. Then he took a higher degree from the Divinity College, Calcutta. He had a profound grasp of Christian theology, English, Latin, Sanskrit, Arabic, Greek and Hebrew languages, as well as the literature and grammar of these languages. Influenced by Christian scholars, he abandoned Islam and converted to Christianity and took the name 'John Zamiruddin'. In 1892, he wrote a column in the ‘Christian Friendly Newspaper’ – ‘Where is the real Quran?’

Munshi Meherullah stood up to this challenge. On 20 June 1892, he wrote a column in the ‘Sudhakar’ newspaper: “Christian or Christian Deception Destroyed”; and on 27th he wrote: “The real Quran is everywhere.” John Zamiruddin was defeated in this debate and, having converted to Islam again at the hands of Munshi Meherullah, he dedicated himself to spreading Islam.

We will also see that William Moore, in 1850, in a two-volume book called ‘The Life of Mahomet’, raised many objections based on numerous lies about the life of the Prophet Muhammad (peace and blessings of Allah be upon him). Sir Syed Ahmed Khan replied to this. He did not have sufficient books for this; So he sold his land and went to England, collected the necessary books of Akar, and replied. As a result, William Moore was forced to correct the errors in the next edition of his book.

The Christian missionaries had an institutional base, patronage and systematic continuity. And our resistance was mainly built on personal initiative and dedication. We could not create a strong institution like the missionaries; yet, many institutions played an uncompromising role in the protection of faith and the preservation of religious identity at that time, one of which was Darul Uloom Deoband.

Thus, Muslims have turned around very strongly. We have turned around from within our tradition, from within our knowledge system and from within our social self-strength. And this turning around has been possible through the concerted efforts of the scholars and the general educated class.

Summary:

1. In the Bible, Jesus Christ limited his religion to the Israelites only. The propagation of Christianity outside the Israelites was essentially an invention of the later;
2. The propagation of Christianity essentially handed over the key to colonialism to the Europeans;
3. The English extensively studied the books and culture of Muslims through Orientalism and thus colonized our psyche;
4. Although there is no direct colonization, the colonization of the brain still remains;
5. Our ancestors responded very strongly to the propaganda of Christian missionaries. They did not even hesitate to sell their land for this purpose. Therefore, we should also follow in their footsteps.

Dictation: Zarif Rahman

Source

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Why are deadly diseases like cancer, kidney failure and liver failure becoming epidemics in our homes today? Why are our children suffering from various chronic diseases since birth? The answer is very simple – what we are eating is not nutrition but slow poison. A group of profit-hungry bandits have today turned the food on our plates into a poisonous mess. We are being subjected to a silent genocide due to food adulteration.

Our silent death hour

• '10 percent of child deaths are due to adulterated food' - Syeda Sarwar Jahan, former chairman, Bangladesh Food Safety Authority.
• '300,000 people are getting cancer every year due to consuming adulterated food' - Dhaka Post
• 'Adult milk is being made with detergent, oil and soda' - Today's newspaper.
• 'Juice and jelly are being made by mixing dyes used in clothes, artificial flavors and saccharin, children are at serious health risk!' - Dhaka Times24.
• 'The market is flooded with food, the authorities are indifferent' - Dainik Jugantor

Terrible national health crisis

• Excessive amounts of toxic chromium and harmful antibiotics are found in fish and chicken feed, which are not destroyed even by cooking heat and directly cause cancer in the human body.
• Formalin, calcium carbide, textile dyes and excessive preservatives are destroying our immune system. The number of cancer and kidney patients has doubled compared to the last decade.
• Children's mental and physical development is being hindered by eating adulterated milk and chemically-laden chips and juices. We are crippling our future generations.
• After falling ill from eating adulterated food, a large portion of the common people's hard-earned income is being spent on treatment. We are consuming poison, and unscrupulous businessmen and syndicates are profiting.

Causes of adulteration: State negligence and corporate greed

• The lack of strong supervision by BSTI and the Food Safety Authority and the corruption of unscrupulous officials are allowing adulterators to get away with it.
• ‌Big companies are pushing harmful and chemical-laden foods on the common people by calling them 'healthy' through flashy advertisements. Their goal is only profits, not human lives.

Main reason: Forgetting Islam and Western consumerism

1. If we look deeply into the adulteration of food or this overall moral decline, one truth comes out - we have forgotten the provisions given by our Lord.
2. Absence of piety: Today, our businessmen do not have the fear of Allah (taqwa) in their hearts. "Allah sees what I do and I will have to give an account of every grain on the Day of Judgment" - this is why people do not hesitate to poison others.
3. Selfishness and consumerism: "What does it matter if others suffer, as long as my pocket is heavy" - this timeless thought has turned businessmen into butchers today. For them, more profit means enjoying life more, and this secular consumerist mentality is one of the reasons for poisoning food.
4. Lack of trustworthiness: Islam considers business as 'trust' and worship. But we have confined Islam to mosques and madrasas, as a result of which there is no light of Islam anywhere, from the market to the state.

How to identify adulteration?

• Fruits and vegetables: Avoid buying fruits that are excessively shiny, unblemished, and free of flies. Soak them in salted water for at least 15-20 minutes before eating to reduce the effects of chemicals.
• Milk: Pour a drop of milk on a slippery surface. If it rolls slowly, leaving white spots, it is authentic. If it rolls quickly and has no spots, it is adulterated.
• Fish: The eyes of formalin-treated fish are sunken in and the gills of the fish are pale or black. The gills of authentic fish will be bright red.

Adulteration of food is a heinous crime

Although business is worship in Islam, cheating and adulteration are considered major crimes.

Once, the Messenger of Allah (ﷺ) put his hand in the pile of grain seller and felt it wet. He said, "Whoever adulterates or cheats is not from my Ummah." -Sahih Muslim, Hadith No. 102

It is not possible to enter Paradise with a body formed by eating haram. The worship of adulterated traders is not accepted and their earnings are cursed for them.

Islam has not only warned dishonest traders, but has also declared the highest honor for those who do business honestly. The Messenger of Allah (ﷺ) said,

"The truthful and trustworthy trader will be with the prophets, the truthful and the martyrs on the Day of Judgment." -Sunan Tirmidhi, Hadith No. 1209

We sincerely applaud those honest traders who do not give less than the measure and do not poison food for the sake of greater profit. This honest business of yours is not only a livelihood, but also a great act of worship. The society and the people will remember you with gratitude.

Follow a Sunnah-compliant lifestyle

Excessive eating is the root of all diseases. Avoid luxurious and packaged foreign products and make a habit of consuming simple, Sunnah-compliant food (such as honey, black cumin, homemade food).

A well-known Hadith of Prophet Muhammad (ﷺ), which advises: "A human being fills no vessel worse than his stomach... If he must fill it, then one third of food, one third for drink, and one third for air." (Sunan al-Tirmidhi)

Personal and social actions

1. Avoid processed food: Avoid packaged juices, chips, and artificially colored foods and develop the habit of eating fresh, homemade food. Avoid these dubious sources of shine. The so-called 'energy drinks' and 'colored juices' that are popping up everywhere are basically the main culprits of kidney damage. Instead of drinking these toxic drinks in the name of modernity, make a habit of drinking natural tap water or plain water.
2. Alternative production and rooftop gardens: Start small-scale farming around your home, on your balcony or rooftop to ensure safe vegetables.
3. Social monitoring: The youth of the neighborhood should monitor the local market together. Elders should affectionately scare the traders of the afterlife and build a 'trusted supply chain' in the neighborhood.
4. Boycott campaign: Collectively boycott the products of companies whose products are proven to be adulterated. This is a very effective tool. Remember, every penny you give is fuel for their poisonous trade. Encourage each other to buy local and natural products by boycotting harmful processed food from big companies.
5. Prevention from the pulpit: The Khatibs of every mosque in the country can regularly discuss the dangers of 'adulteration in food' and 'less than the measure' in their Friday sermons. They can hold awareness meetings with the traders based in the neighborhood.

From the campaign of the Islamic Revival Front - IRF Bangladesh

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