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Muhammad (pbuh) prophesised in Bhavishya Purana

Posted on 09 February 2012 by Tea Server



According to Bhavishya Purana in the Prati Sarag
 Parv III Khand 3 Adhay 3 Shloka 5 to 8 :

“A malecha (belonging to a foreign country and speaking a foreign language) spiritual teacher will appear with his companions. His name will be Mohammad. Raja (Bhoj) after giving this Maha Dev Arab (of angelic disposition) a bath in the Panchgavya and the Ganga water (i.e. purifying him of all sins) offered him the present of his sincere devotion and showing him all reverence said, “I make obeisance to thee. O ye! The pride of mankind, the dweller in Arabia, Ye have collected a great force to kill the Devil and you yourself have been protected from the malecha opponents.”

The Prophecy clearly states:
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The name of the Prophet as Mohammad.
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He will belong to Arabia. The Sanskrit word Marusthal means a sandy track of land or a desert.
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Special mention is made of the companions of the Prophet, i.e. the Sahabas. No other Prophet had as many companions as Prophet Muhammad (pbuh).
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He is referred as the pride of mankind (Parbatis nath). The Glorious Qur’an reconfirms this

“And thou (standest) on an exalted standard of character” [Al-Qur'an 68:4]
“Ye have indeed in the Messenger of Allah, a beautiful pattern (of conduct)”. [Al-Qur'an 33:21]
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He will kill the devil, i.e. abolish idol worship and all sorts of vices.
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The prophet will be protected against his enemies.

Some people may argue that Raja Bhoj mentioned in the prophecy lived in the 11th century C.E. 500 years after the advent of Prophet Muhammad (pbuh) and was the descendant in the 10th generation of Raja Shalivahan. These people fail to realise that there was not only one Raja of the name Bhoj. The Egyptian Monarchs were called as Pharaoh and the Roman Kings were known as Caesar, similarly the Indian Rajas were given the title of Bhoj. There were several Raj Bhoj who came before the one in 11th Century C.E.


The Prophet did not physically take a bath in the Panchgavya and the water of Ganges. Since the water of Ganges is considered holy, taking bath in the Ganges is an idiom, which means washing away sins or immunity from all sorts of sins. Here the prophecy implies that Prophet Muhammad (pbuh) was sinless, i.e. Maasoom.
According to Bhavishya Purana in the Pratisarag Parv III Khand 3 Adhay 3 Shloka 10 to 27 Maharishi Vyas has prophesised:
“The Malecha have spoiled the well-known land of the Arabs. Arya Dharma is not to be found in the country. Before also there appeared a misguided fiend whom I had killed; he has now again appeared being sent by a powerful enemy. To show these enemies the right path and to give them guidance, the well-known Muhammad (pbuh), is busy in bringing the Pishachas to the right path. O Raja, You need not go to the land of the foolish Pishachas, you will be purified through my kindness even where you are. At night, he of the angelic disposition, the shrewd man, in the guise of Pishacha said to Raja Bhoj, “O Raja! Your Arya Dharma has been made to prevail over all religions, but according to the commandments of Ishwar Parmatma, I shall enforce the strong creed of the meat eaters. My followers will be men circumcised, without a tail (on his head), keeping beard, creating a revolution announcing the Aadhaan (the Muslim call for prayer) and will be eating all lawful things. He will eat all sorts of animals except swine. They will not seek purification from the holy shrubs, but will be purified through warfare. On account of their fighting the irreligious nations, they will be known as Musalmaans. I shall be the originator of this religion of the meat-eating nations.”

The Prophecy states that:
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The evil doers have corrupted the Arab land.
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Arya Dharma is not found in that land.
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The Indian Raja need not go the Arab land since his purification will take place in India after the musalmaan will arrive in India.
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The coming Prophet will attest the truth of the Aryan faith, i.e. Monotheism and will reform the misguided people.
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The Prophet’s followers will be circumcised. They will be without a tail on the head and bear a beard and will create a great revolution.
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They will announce the Aadhaan, i.e. ‘the Muslim call for prayer’.
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He will only eat lawful things and animals but will not eat pork. The Qur’an confirms this in no less than 4 different places:
In Surah Al-Baqarah chapter 2 verse 173
In Surah Al-Maidah chapter 5 verse 3
In Surah Al-Anam chapter 6 verse 145
In Surah Al-Nahl chapter 16 verse 115
“Forbidden to you for food are dead meat, blood, flesh of swine, and that on which hath been invoked the name of other than Allah”.
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They will not purify with grass like the Hindus but by means of sword they will fight their irreligious people.
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They will be called musalmaan.
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They will be a meat-eating nation.The eating of herbivorous animals is confirmed by the Qur’an in Surah Maidah, chapter 5 verse 1 and in Surah Muminun chapter 23 verse 21.
According to Bhavishya Purana, Parv – III Khand 1 Adhay 3 Shloka 21-23:
“Corruption and persecution are found in seven sacred cities of Kashi, etc. India is inhabited by Rakshas, Shabor, Bhil and other foolish people. In the land of Malechhas, the followers of the Malechha dharma (Islam) are wise and brave people. All good qualities are found in Musalmaans and all sorts of vices have accumulated in the land of the Aryas. Islam will rule in India and its islands. Having known these facts, O Muni, glorify the name of thy lord”.

The Qur’an confirms:
“It is He who hath sent His messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the pagans may detest (it).
(Al Qur’an 9:33 and 61:9)

and a similar verse ends with:
‘And enough is Allah for a witness”.
(Al Qur’an 48:28)
Prophet Muhammad (pbuh) Prophesised in Atharvaveda

In the 20th book of Atharvaveda Hymn 127 Some Suktas (chapters) are known as Kuntap Sukta. Kuntap means the consumer of misery and troubles. Thus meaning the message of peace and safety and if translated in Arabic means Islam.

Kuntap also means hidden glands in the abdomen. These mantras are called so probably because their true meaning was hidden and was to be revealed in future. Its hidden meaning is also connected with the navel or the middle point of this earth. Makkah is called the Ummul Qur’a the mother of the towns or the naval of the earth. In many revealed books it was the first house of Divine worship where God Almighty gave spiritual nourishment to the world.
The Qur’an says in Surah Ali-Imran chapter 3, verse 96:
“The first house (of worship) appointed for men was that at Bakkah (Makkah) full of blessings and of guidance and for all kinds of beings”.

Thus Kuntap stands for Makkah or Bakkah.

Several people have translated these Kuntap Suktas like M. Bloomfield, Prof. Ralph Griffith, Pandit Rajaram, Pandit Khem Karan, etc.

The main points mentioned in the Kuntap Suktas i.e. in Atharvaveda book 20 Hymn 127 verses 1-13 are:
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Mantra 1
He is Narashansah or the praised one (Muhammad). He is Kaurama: the prince of peace or the emigrant, who is safe, even amongst a host of 60,090 enemies.
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Mantra 2
He is a camel-riding Rishi, whose chariot touches the heaven.
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Mantra 3
He is Mamah Rishi who is given a hundred gold coins, ten chaplets (necklaces), three hundred good steeds and ten thousand cows.
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Mantra 4
Vachyesv rebh. ‘Oh! ye who glorifies’.
(i)
The Sanskrit word Narashansah means ‘the praised one’, which is the literal translation of the Arabic word Muhammad (pbuh).
The Sanskrit word Kaurama means ‘one who spreads and promotes peace’. The holy Prophet was the ‘Prince of Peace’ and he preached equality of human kind and universal brotherhood. Kaurama also means an emigrant. The Prophet migrated from Makkah to Madinah and was thus also an Emigrant.
(ii)
He will be protected from 60,090 enemies, which was the population of Makkah. The Prophet would ride a camel. This clearly indicates that it cannot be an Indian Rishi, since it is forbidden for a Brahman to ride a camel according to the Sacred Books of the East, volume 25, Laws of Manu pg. 472. According to Manu Smirti chapter 11 verse 202, “A Brahman is prohibited from riding a camel or an ass and to bathe naked. He should purify himself by suppressing his breath”.
(iii)
(a) This mantra gave the Rishi’s name as Mamah. No rishi in India or another Prophet had this name Mamah which is derived from Mah which means to esteem highly, or to revere, to exalt, etc. Some Sanskrit books give the Prophet’s name as ‘Mohammad’, but this word according to Sanskrit grammar can also be used in the bad sense. It is incorrect to apply grammar to an Arabic word. Actually shas the same meaning and somewhat similar pronunciation as the word Muhammad (pbuh).

(b) He is given 100 gold coins, which refers to the believers and the earlier companions of the Prophet during his turbulent Makkan life. Later on due to persecution they migrated from Makkah to Abysinia. Later when Prophet migrated to Madinah all of them joined him in Madinah.

(c) The 10 chaplets or necklaces were the 10 best companions of the Holy Prophet (pbuh) known as Ashra-Mubbashshira (10 bestowed with good news). These were foretold in this world of their salvation in the hereafter i.e. they were given the good news of entering paradise by the Prophet’s own lips and after naming each one he said “in Paradise”. They were Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Abdur Rahman Ibn Auf, Saad bin Abi Waqqas, Saad bin Zaid and Abu Ubaidah (May Allah be well-pleased with all of them).

(d) The Sanskrit word Go is derived from Gaw which means ‘to go to war’. A cow is also called Go and is a symbol of war as well as peace. The 10,000 cows refer to the 10,000 companions who accompanied the Prophet (pbuh) when he entered Makkah during Fateh Makkah which was a unique victory in the history of mankind in which there was no bloodshed. The 10,000 companions were pious and compassionate like cows and were at the same time strong and fierce and are described in the Holy Quran in Surah Fatah:
“Muhammad is the Messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other.”[Al-Qur'an 48:29]
(iv)
This mantra calls the Prophet as Rebh which means one who praises, which when translated into Arabic is Ahmed, which is another name for the Holy Prophet (pbuh).
Battle of the Allies described in the Vedas.

It is mentioned in Atharvaveda Book XX Hymn 21 verse 6,
“Lord of the truthful! These liberators drink these feats of bravery and the inspiring songs gladdened thee in the field of battle. When thou renders vanquished without fight the ten thousand opponents of the praying one, the adoring one.”
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This Prophecy of the Veda describes the well-known battle of Ahzab or the battle of the Allies during the time of Prophet Muhammed. The Prophet was victorious without an actual conflict which is mentioned in the Qur’an in Surah Ahzab:

“When the believers saw the confederate forces they said, “This is what Allah and His Messenger had promised us and Allah and His Messenger told us what was true.” And it only added to their faith and their zeal in obedience.”[Al-Qur'an 33:22]
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The Sanskrit word karo in the Mantra means the ‘praying one’ which when translated into Arabic means ‘Ahmed’, the second name of Prophet Muhammed (pbuh).
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The 10,000 opponents mentioned in the Mantra were the enemies of the Prophet and the Muslims were only 3000 in number.
Muhammad (pbuh) prophesised in the Rigveda

A similar prophecy is also found in Rigveda Book I, Hymn 53 verse 9:

The Sanskrit word used is Sushrama, which means praiseworthy or well praised which in Arabic means Muhammad (pbuh).

Muhummad (pbuh) is also prophesised in the Samveda

Prophet Muhammad (pbuh) is also prophesised in the Samveda Book II Hymn 6 verse 8:

“Ahmed acquired from his Lord the knowledge of eternal law. I received light from him just as from the sun.” The Prophecy confirms:
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The name of the Prophet as Ahmed since Ahmed is an Arabic name. Many translators misunderstood it to be Ahm at hi and translated the mantra as “I alone have acquired the real wisdom of my father”.
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Prophet was given eternal law, i.e. the Shariah.
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The Rishi was enlightened by the Shariah of Prophet Muhammad. The Qur’an says in Surah Saba chapter 34 verse 28
“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings and warning them (against sin), but most men understand not.” [Al-Qur'an 34:28]

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The Importance of Aqeedah

Posted on 11 January 2012 by Tea Server



Aqeedah (Matters of Faith) First…If They But Knew
The Messenger informed Mu’adh bin Jabal, when he was going to the land of Yemen, “You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah. If they acknowledge Allah, then inform them that Allah has obligated upon them five prayers during their days and nights.” [Al-Bukhari, Muslim]
This hadeeth is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to teach the people Eemaan and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.
Jundub Ibn Abdullah al-Bajaly said, “We learned Eemaan (faith) and then we learned the Quran and it increased our Eemaan .” Abdullah ibn Umar said, “We lived during an instant of time in which one of us would receive faith first before receiving the Quran and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Quran before Eemaan and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital].”
That is the manner in which the Prophet brought up his companions: Eemaan first and then the Quran. This is similar to what Imaam Abu Hanifah pointed out: Understanding in the religion first (i.e. Tawheed) and then understanding in the science (i.e. the sharee’ah).
The beliefs must be corrected first, then follows all of the other aspects of the religion.
And Imam Ash-Shafi`i said, “That a servant meets Allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs.”
Al-Aqeedah linguistically is derived from the term aqada. In Arabic, one states, “Aqada the rope” when the rope is tied firmly. And, “Aqada the sale” or “He settled the sale” when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, “And as for those whom your right hands have made a covenant (Ar., aqadat)” [Al-Nisa 33]. And Allah also says, “But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, “And break not oaths after the assertion of them” [An-Nahl, 91]. If one says, “Aqadtu such and such,” it means his heart is firm upon such and such.
Therefore, al-Aqeedah or al-itiqad according to the scholars of Islam is: The firm creed that one’s heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.
Imam Abu Hanifah called this great subject al-Fiqh al-Akbar (“The Greater Understanding”) and the understanding of the religion. He called the science of law (Ar., sharee’ah) the understanding of the science. Many scholars of Islam use the word Tawheed for all matters that a person must believe in. This is because the most important of these matters is the basic Tawheed that is contained in the phrase, “There is none worthy of worship except Allah.”
Tawheed, according to them, may be divided into two categories: Tawheed of cognition and affirmation and Tawheed of purpose and deeds.
Tawheed of cognition and affirmation is the Tawheed of the Oneness of the Creator and the Tawheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tawheed of purpose and deeds is Tawheed of lordship or that none should be worshipped except Allah [i.e., He is the only One worthy of worship].
The scholastic theologians (Ar., kalaamiyoon) – and what will explain to you who the scholastic theologians are – call this great subject “the root of the religion” and they call the law “the branches of the religion”. This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. All of them give it a name or adjective according to their needs.

But what is the name the Quran gives to this matter?
The Quran gives the grave matter the name iman. Allah says in the Quran, “And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen…” [Al-Shura, 52].
The general concepts that the heart of the believer must be firm about are the “pillars” of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam. Iman, in this manner, incorporates Islam.


If iman was simply knowing the facts in one’s heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the
lord is Allah and that none has the right to be worshipped but Him. Allah says, "He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." [al-Isra, 102]. – Although they knew the truth, they did not put it in practice by turning their `ibadah to Allah Alone].

In the hadith of Gabriel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, “What is iman?”, he said, “To believe in Allah and His angels and His books and His messengers and the Last Day and predestination of good and evil.”

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This includes the four imams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhari, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following.Imam Abu-Hanifa said, “The understanding of faith is better than understanding of the science.” What he meant by faith is tauheed and what he meant by science is the shariah. He put the understanding of tawheed before the understanding of the shariah.

And Shaikh al-Islam al-Haruwi al-Ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-Sunnah, “The first obligation upon the slave is the knowledge of Allah. This is proven by the hadith of Muadh, when the Prophet said to him, ‘You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allah. If they gain the knowledge of Allah, then tell them that Allah obligates upon them five prayers during the day and night…”

From this premise did the great scholars of Islam precede. Ponder, for example, what Imam Muhammad ibn Ismail al-Bukhari did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allah; one will see that from his detailed knowledge and understanding of this religion, this great Imam began his book with “The Beginning of Revelation” and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allah have mercy on him, to point out that the first obligation upon a human being is faith or Iman and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqidah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

By Dr. Abdul Aziz Al-Qari

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GROWING BEARD: IS IT MANDATORY IN ISLAM?

Posted on 27 December 2011 by Tea Server



A modern Muslim scholar is of the opinion that growing beards might be encouraged, but it is not mandatory in Islam. He argues 1 ” that Prophet Muhammad, peace be upon him, had reasons for his time only, 1400 years ago, to address his companions to grow beards and this doesn’t mean that these reasons have to exist today. Islam is a rational religion. 

 Growing beards can actually cause trouble to some of the Muslims who live in the West today. If growing beards was mandatory in the Noble Quran, then we would have nothing to argue about. But since it was mentioned in the Sayings of our beloved Prophet peace be upon him, then it is important to know whether this law should apply to all times and all places or not. Some of our Prophet’s Sayings and laws were made only to solve situations that occurred 1400 years ago. 

 These few Sayings don’t necessarily have to be applied today. Only the Noble Qur’an’s laws are all 100% applicable for all times and all places. Prophet Muhammad’s Sayings, yet most of them should be applied for all times and all places, but few of them shouldn’t.”

Afghan Diplomat

Haron Amin, a one-time anti-Soviet and anti-Taliban fighter in Afghanistan, who is now his country’s top diplomat in Washington, said to CNN News ” Well, I think — remember that growing a beard in Islam is not dictated in the Holy Koran. It’s a tradition by the Prophet. In other words, it’s not one those mandatory things that one must do.
I don’t grow a beard and I’m a — and I’m a perfect Muslim here in the sense that, you know, I practice and I have my own convictions. So it’s not a big thing.”

SHAVED HEADS AND BEARDS 2

In Egypt, many centuries before Christ, barbers were prosperous and highly respected. The ancient monuments and papyrus show that the Egyptians shaved their beards and their heads. The Egyptian priests even went so far as to shave the entire body every third day. The Bible tells us that when Joseph was summoned to appear before Pharaoh, a barber was sent for to shave Joseph, so that Pharaoh’s sight would not be offended by a dirty face.

In Greece, barbers came into prominence as early as the fifth century, BC. These wise men of Athens rivaled each other in the excellence of their beards. Beard trimming became an art and barbers became leading citizens. Statesmen, poets and philosophers, who came to have their hair cut or their beards trimmed or curled and scented with costly essences, frequented their shops. And, incidentally, they came to discuss the news of the day, because the barber shops of ancient Greece were the headquarters for social, political, and sporting news. The importance of the tonsorial art in Greece may be gathered from the fact that a certain prominent Greek was defeated for office because his opponent had a more neatly trimmed beard.


In the third century, BC, the Macedonians under Alexander the Great began their conquest of Asia and lost several battles to the Persians who grabbed the Macedonians by their beards, pulled them to the ground and speared them. This resulted in a general order by Alexander that all soldiers be clean-shaven. The civilians followed the example of the soldiers and beards lost their vogue. Barbers were unknown in Rome until 296 BC, when Ticinius Mena came to Rome from Sicily and introduced shaving. Shaving soon became the fashion and the barber shop became the gathering place for the Roman dandies. No people were better patrons of the barbers than the Romans. They often devoted several hours each day to tonsorial operations, which included shaving, hair cutting, hairdressing, massaging, manicuring and the application of rare ointments and cosmetics of unknown formulas. 

 The great ladies of Rome always had a hairdresser among their slaves and the rich nobles had private tonsors, as they were then called. Barbers were so highly prized that a statue was erected to the memory of the first barber of Rome.

When Hadrian became emperor, beards became the fashion again — and for a very good reason. Hadrian had a face covered with warts and scars. He allowed his beard to grow to cover these blemishes. The people of Rome imitated the emperor and grew beards whether they needed them or not.

The fashion changed again to clean-shaven faces. We know that Caesar was clean-shaven. As we will see repeated in history many times, the leaders of the state were the leaders of fashion and the people were always ready to follow the prevailing styles. There are many passages in the Bible referring to the barber profession. Moses commanded that all who recovered from leprosy should be shaved. 

 This was done as a health precaution, because throughout history the Jews have honored the beard as a badge of manhood. To this day, the orthodox Jews have little respect for clean-shaven men. During periods of mourning, the ancient Jews allowed their beards to go untrimmed, but ordinarily their beards were trimmed regularly. The prophet Ezekiel refers to an ancient custom in these words: “Take thou a barber’s razor and cause it to pass upon thy head and upon thy beard.” The razors of those days were made of flint and oyster shells.

Sheikh Yusuf Al-Qaradawi 3

“We see that there are three views on shaving the beard. First, shaving beard is prohibited. This is the view of Ibn Taimyiah. Second: it is Makruh (reprehensible), that is `Iyad’s view. The Third view is that there is no problem in shaving the beard. This view is held by many contemporary scholars.

It seems to me that the closest of these three views is the one that deems shaving beard as Makruh. As the stated reason for growing the beard is to be different from the non-believers, it is similar to the matter of dyeing gray hair in order to be distinct from the Jews and Christians; it is known that some of the Companions of the Prophet did not dye their gray hair, signifying that it was commendable rather than obligatory. 

Similarly, growing the beard may be regarded as commendable but not obligatory, and, accordingly, shaving it would be classified as Makruh rather than Haram. It is true that none of the Companions was known to have shaved his beard. Perhaps there was no need to shave, and perhaps growing the beard was a custom among them.”

Sheikh Ahmad Kutty 4

Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, who states: “no Muslim should take the issue of the beard lightly. At the same time, we must also state categorically that one should not conclude from what has been said earlier that growing a beard in Islam has the same religious significance as that of the other prescribed rituals. This is definitely not the case. Thus it is important for us to recognize that we are not allowed to ostracize men who do not have beards nor are we to question their basic faith.

Since beard is undoubtedly a great Sunnah, every Muslim male should try to practice this Sunnah according to the best of his ability. Allah does not take us to task for what is beyond our power or ability. We are told to fear Allah as best as we can.” Shaving the beard is a way of imitating the disbelievers, and the Prophet of Allah has commanded us in numerous hadiths to contradict the people of the book (Jews and Christians) and to contradict the pagans and Magus. So since shaving the beard is a tradition practiced by non-Muslims, it makes it mandatory for the Muslims to contradict them by growing it. Let us see the Jewish perspective.

JEWISH PERSPECTIVE 5

Ian Posner says, “Muslims wear beards to emulate the practices of Mohammed, it does not explain where Mohammed got the idea of wearing a beard from. A clue is given in the clause relating to Islam being “…a continuation of the prophetic tradition…”.

Wearing of beards is actually a Judaic tradition, which derives from the notion of avoiding doing anything, which could be possibly result in a transgression of God’s commandments to the Jews (of which there are 613). One of those is the prohibition against suicide and self-harm. In that respect religious Jews are precluded from cutting any hair growing around the jawbone in case (in the days of cut-throat razors) they should slip and kill themselves!

In my personal opinion, many of the traditions in modern day Judaism stem from pragmatic rulings to ensure survival in times past. However the tragedy of Judaism today is the seeming inability of any of the orthodox rabbinates to overrule decisions made by their predecessors. After all, I challenge anyone to sever their jugular vein with an electric razor!

CHRISTIAN PERSPECTIVE 6

It is better for a man to have a beard than to not have one. He who has a beard should not think less of him who does not, and vice-versa. It is mandatory for a Christian presbyter to have a beard.

Here are some witnesses from the authority of the Church:

1.Ye shall not round the corners of your heads; neither shalt thou mar the corners of thy beard. Leviticus 19:27

2.Wherefore Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said, Tarry at Jericho until your beards be grown, and then return. 2 Samuel 10:4-5

3.And although it is written, “Ye shall not mar the figure of your beard,” he plucks out his beard, and dresses his hair; and does he now study to please any one who displeases God? St. Cyprian of Carthage, Treatise III: On The Lapsed, AD 250

4.”Men may not destroy the hair of their beards and unnaturally change the form of a man. For the Law says, “You shall not mar your beards.” For God the Creator has made this decent for women, but has determined that it is unsuitable for men.”
The Apostolic Constitutions, AD 390

5.”How womanly it is for one who is a man to comb himself and shave himself for the sake of fine effect, and to arrange his hair at a mirror, shave his cheeks, pluck hairs out of them, and smooth them! For God wished women to be smooth and to rejoice in their locks alone, growing spontaneously, as a horse in his mane. But He has adorned man, like the lions, with a beard, a sign of strength and rule.”

“For it is not lawful to pluck out the beard, man’s natural and noble ornament. “A youth with his first beard: for with this, youth is most graceful.” By and by he is anointed, delighting in the beard “on which descended” the prophetic, “ointment” with which Aaron was honoured. And it becomes him who is rightly trained, on whom peace has pitched its tent, to preserve peace also with his hair.”

“But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror.”
St. Clement of Alexandria, The Instructor: Book III, AD 195

6.”The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, and the vigorous. So that when we describe such, we say, he is a bearded man.” St. Augustine, Commentary on Psalm CXXXIII (133), 4th Century

7.”When a stripling Theodoret was blessed by the right hand of Aphraates the monk, of whom he relates an anecdote in his Ecclesiastical History, and when his beard was just beginning to grow was also blessed by the ascetic Zeno. At this period he was already a lector and was therefore probably past the age of eighteen.” Prolegomena to the Life of St. Theodoret of Cyrrhus, 5th Century

8.Metropolitan Gabriel (Petrov) of Petersburg and Novgorod was once going to a service, where the Archpriest Andrew Samborsky, whose beard was shaved off, was supposed to serve together with him. Seeing Samborsky, the Metropolitan said: “What kind of man are you? Our Church does not accept those who shave the beard. Get out!” Little Russian Philokalia, Vol. 3, St. Herman. Pages 71-72

9.”You, young men, honor those with beards. And if there is a man of thirty with a beard and one of fifty, or sixty, or a hundred who shaves, place the one with the beard above the one who shaves, in Church as well as at the table. On the other hand, I don’t say that a beard will get you to heaven, but good works will. And your dress should be modest, as well as your food and your drink. Your whole conduct should be Christian so that you will be a good example for others” St. Kosmas Aitolos, 1700′s AD

Dr. Muzammil H. Siddiqi 7

To a question with regard to the permissibility of shaving the beard, Dr. Muzammil H. Siddiqi wrote ” The Prophet -peace be upon him- never shaved his beard. He not only kept a full beard, but he also told his companions to grow the beards. Not only the Prophet -peace be upon him- had beard, but also all his companions and almost all Muslim Imams, ‘Ulama always had beards. The growing of beard is not just a custom or cultural practice among Muslims, it is a Sunnah of the Prophet -peace be upon him. According to some jurists, it is a Sunnah Mu’akkadah, i.e. an emphasized Sunnah; and it is a sin to neglect it.
According to some others it is a Sunnah ‘Adiyah, i.e., a general Sunnah which should be done, but its negligence is not a sin. Muslims should grow beards, urge others to follow this and other Sunnis of the Prophet -peace be upon him. We, however, should not abuse or defame those of our brothers who neglect this Sunnah.”



Sheikh Muhammad Ali Al-Hanooti 8

With regard to growing beard or cutting short the beard, Mufti Sheikh Muhammad Ali Al-Hanooti (He is a member of the North American Fiqh Council. Current Position: Mufti and Fiqh Scholar, Islam Online),
says, ” I myself don’t believe that it is more than Sunnah. As a matter of usul al-fiqh, the action of the Prophet (SAAWS) doesn’t mean anything more than you had better to follow it, but you have the option not to do it. The only moment we have obligation is when he gives a commandment. The hadith that says leave the beards is paraphrased through the understanding of some of the companion (RA) like Ibn Umar. There is a difference between a flying logic and a realistic fiqh. If I am mistaken brother, I am rewarded one reward and maybe, Insha Allah, you are rewarded twice. Maybe vice versa. But still, I didn’t say what great scholars said, like al-Shartoot and Abu Zahra, who are absolutely great scholars from the 20th century.”

However, leaving the beard to grow is not a condition for the correctness of the Salaah. Whoever shaves off his beard and prays, then his prayer is not void 9.



To a question whether growing a beard is highly recommended sunnah in which it is not mandatory but recommend or is it a Fard, Sheikh Muhammad Ali Al-Hanooti 10 (He is a member of the North American Fiqh Council. Current Position: Mufti and Fiqh Scholar, Islam Online) says, “I would say growing a beard is Sunnah. Those who say it is Fard, have a different opinion.” Al-Muqnei Book of Fiqh Vol 1 says, “it is recommended to grow the beard.”



Shaykh Hisham 11

Shaykh Hisham says “The question is sometimes asked: “In what circumstances is it allowable for a male Muslim to shave his beard off or not to grow one at all? Is military service a valid excuse?” To which we say: al-darurat tubihu al-mahzurat — Necessities make prohibited things permitted. The question is to define necessity in this case. Protection of one’s life, safety, livelihood, and religion all qualify as such, and in some countries military service is unavoidable except at unbearably high personal cost. Indeed in some countries the beard was made either illegal by law under threat of major punishment, such as in Republican Turkey, or a cause for harassment and persecution by the authorities as in other secular-oriented states. And Allah knows best.”



Shehzad Saleem 12



When a question was asked if it is compulsory in Islam for men to keep beards, the learned scholar, Shehzad Saleem who is the Director of Al-Mawrid, Institute of Islamic Sciences (51-K, Model Town, Lahore, Pakistan) says, “Keeping a beard is a desirable act for men. The Prophets of Allah kept beards and expressed their liking for it since this is from among the norms of human nature. It is an expression of manliness and as such a sign, which distinguishes men from women. However, the Prophet (sws) did not regard keeping beards as part of the Islamic Shari‘ah. Also, it is not compulsory for men to keep a beard and if a person shaves his beard he may be deprived of some reward, but he is unlikely to be punished on this. This view also conforms to the Shafite jurists (See Dr Wahbah al-Zahili, Fiqhu’l-Islami wa Adillatuhu, vol. 1, p. 308.) and to many scholars of Hadith including Qadi ‘Ayad “( See Nawawi, Sharah Sahih Muslim, 2nd ed., vol. 3, [Beirut: Daru’l-Ahya al-Turath al-‘Arabi, 1972], p. 151) who regard shaving the beard as makruh (undesirable). (While defining makruh Abu Zuhrah says: The jurists say that the perpetrator of makruh is not to be condemned while a person who desists from it is praiseworthy. (Abu Zuhrah, Usulu’l-Fiqh, 1st ed., [Cairo: Daru’l-Fikr al-‘Arabi, 1958], p. 41).

There are three important principles of understanding the Shari‘ah.

I. The Almighty has blessed man with guidance in two ways. One of them can be termed as Innate Guidance and the other one as Divine Guidance.
Innate Guidance: Man has been given certain faculties and abilities (intuition, conscience, instincts, common sense and intellect), which are enough to guide him in deciding the right course of action.

The second sphere of guidance, Divine Guidance, generally pertains to areas where human beings are unable to decide the right course by themselves. So in order to complement and supplement the sphere of Innate Guidance, the Almighty has divinely guided man through His Prophets. The Qur’an and Sunnah (the established practice of the Prophet (sws)) are the primary sources of Divine Guidance.
II. In both these spheres of Innate Guidance and Divine Guidance, deeds and actions do not merely belong to the two categories of the prohibited and the allowed, but have various other categories as well. For example, a thing may be desirable which means that if a person adopts it, he will be rewarded and if he does not, he will not be held liable to it.
III. As far as Ahadith are concerned, they are not an independent source of Islam. They must have some basis in either or both of the two aforementioned categories: Innate Guidance or Divine Guidance. Consequently, if some Ahadith do not have such a basis they cannot be accepted.
Now, in the light of these principles, it is evident:
1. The issue of keeping a beard is not discussed anywhere in the category of Divine Guidance. In other words, the Qur’an and Sunnah are devoid of any such ruling.
2. As far as the category of Innate Guidance is concerned, some scholars place this directive in it and I (Shehzad Saleem) would tend to agree with them. Of course, someone may differ.
3. Several Ahadith and some historical reports however, clearly mention that men should keep beards. Consequently, if this directive is to be classified as a religious one, these Ahadith must have a basis either in the first category (Innate Guidance) or in the second category (Divine Guidance).

There are Ahadith, which say that men must grow beards and clip their moustaches. However, an analysis of the context of these Ahadith reveals two important things.
Firstly, in all these narratives the directive of growing a beard occurs in tandem with the directive of clipping the moustache. This paired mention adds a certain stress to the whole directive. It has not been said: ‘Grow a beard’, in which case the directive would mean that as against the followers of these religious denominations, (who do not have beards) Muslims must grow beards; on the contrary, the addition of the second clause ‘clip the moustache’ adds the stress that if something is to be clipped it is the moustache and not the beard and if something is to be lengthened it is the beard and not the moustache.
Secondly, none of these narratives explicitly and unconditionally give these directives. Rather each of them begins with a negative note: ‘Do not follow idolaters, Majus (Magians), People of the Book…’ The addition of this note changes an explicit directive to a conditional one.

Abu ‘Umamah reports: The Prophet (sws) once came to some old men of the tribe of Ansar. These men had extremely white beards. Seeing them, the Prophet remarked: ‘O People of Ansar dye your beards in red or golden colors and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book do not wear shalwars and loin cloths’. At this, the Prophet said: ‘Wear shalwars and loin cloths and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book neither wear shoes nor socks [while praying] ((Abu Da‘ud, Kitabu’l-Salah). At this, the Prophet said: ‘Wear shoes and socks and do not follow these People of the Book’. They said: ‘O Prophet these People of the Book lengthen their moustaches and shave their beards’. At this, the Prophet said: ‘Clip your moustaches and lengthen your beards and do not follow these People of the Book’. (Musnad Ahmad Ibn Hambal, vol. 5 p. 264)

It is evident from the words of this Hadith that some Muslims of the Ansar were following the People of the Book in some of their practices thinking that they were obligatory. Besides other things, they thought that it was necessary to lengthen the moustache and shave off the beard. The Prophet (sws) told them that this was no religious directive. On the contrary, this was a religious innovation; so if they wanted, they could lengthen their beards and clip their moustache instead. Similarly, refraining from dyeing one’s hair was no religious requirement. If they wanted they could dye their hair as well. In other words, this Hadith is not asking men to grow beards; it is merely saying that keeping beards and clipping moustaches is not a condemned religious practice as certain people are contending. It is perfectly allowed in Islam. So, just as dyeing hair, wearing socks and shoes while praying have not become necessary directives as per this Hadith, keeping a beard as an obligatory directive cannot be deduced from it as well.
The third possibility is that this directive has a moral basis. There was something morally wrong in the practice of the followers of other religions. Obviously, keeping big moustaches and shaven beards makes one look arrogant and haughty which is clearly forbidden by both categories of guidance. So these Ahadith are describing to the Muslims the proper way of growing a beard and a moustache. Instead of having large moustaches and shaven beards, the appearance should be the other way round. In other words, the Ahadith are not directing Muslims to grow beards and moustaches; what they are saying is that if they want to grow both, then the proper way is to lengthen the beard instead of the moustache and clip the moustache instead of the beard.

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The Rise And Rise of “Human” Security

Posted on 10 December 2011 by Tea Server

 

“Human Security Is The Primary Purpose Of Organizing A State In The Beginning.”
– Surin Pitsuwan, ASEAN

In the wake of the Arab Spring, and in light of the ongoing global economic disorder, world leaders would be well advised to examine their understanding of national security. Recent events paint a picture of national leaders who are wildly out of touch and hopelessly behind the principal national challenge of the 21st century – human security.

(Source: Newsweek)

In 2011, the world witnessed the sudden and total political implosion of a handful of states that up until recently were firmly in the hands of their autocratic rulers. There was much debate about how the warning signs and red flags were missed. Clearly, N. African leaders were out of touch and not able to sense the social fissures and stress points that indicated popular rage.

Though one of the core lessons of the Arab revolts is that super angry citizens now have virtual meeting grounds to vent, meet, organize and to act, the most memorable lesson of the revolts is that governments must provide for the legitimate needs of their people or face ouster. Authorities must quickly learn that protecting their people from state on state conflict or homeland attacks (i.e. Freedom of Fear), must be balanced with the human requirement for the basics, or what social scientists call “Freedom of Want” (think shelter, food, clean water etc.). In most societies, this need is satisfied when people are productively employed in the economy and basic goods/services are made available through a combination of social programs and a healthy private sector. Mubarak, Gadaffi, and other modern day pharaohs simply failed to effectively work with the ‘whole of society’ to deliver on their respective “Freedom of Want” promises.

From Pharaoh to Prisoner (Source: Newsweek)

As we prepare to start a new year, basic food prices across the globe remain at historically high levels and although great strides have been made in the anti-poverty fight, the numbers are still staggering.

  • Approximately 9.2 million children under the age of 5 die each year, mostly from preventable diseases. That’s approximately 25,000 children each day.
  • 69 million children are out of school around the world, a figure equivalent to the entire primary school-aged population in Europe andNorth America.
  • Food prices have risen 83 percent since 2005, disproportionately affecting those in poverty who spend a higher percentage of their income on food.
  • Daily disasters. HIV/AIDS, tuberculosis, and malaria—all treatable diseases—claim the lives of over 8,000 people every day in Africa due to lack of access to health care.
  • More than 800 million people go to bed hungry every day…300 million are children.

(Statistics are from the World Bank and the ONE Campaign)

To make matters worse, the global economic recovery continues to stall with very little sign that industrialized nations have a solid game plan to get the ball closer to the goal line. Sadly, even with this bleak economic reality, developing nations today account for the majority of arms purchases in the world, buying arms supplied mainly by the permanent UN Security Council members—the USA, UK, France, Russia, and China. Yes, I know what you’re thinking.

So while the international community and mainstream media focus their collective attention on containing the nuclear genie, nations that can least provide human security for their people purchase conventional weapons from the countries that claim to want world peace and social development.  Perhaps all should heed a warning from Thomas Jefferson who once said, “When the people fear the government, there is tyranny. When the government fears the people, there is liberty”.

Presidents and Prime Ministers — Fear And Respect Your People!

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Fasting the Day of ‘Ashura’

Posted on 08 December 2011 by Tea Server



‘Ashura’ commemorates the day that Allah saved the Children of Israel from Pharaoh.

Fasting on Muharram 10, known as the Day of ‘Ashura’, expiates for the sins of the past year. When the Prophet (peace and blessings be upon him) arrived in Madinah in 622 CE, he found that the Jews there fasted on Muharram 10 and asked them the reason for their fasting on this day. They said,” This is a blessed day. On this day Allah saved the Children of Israel from their enemy (in Egypt) and so Prophet Musa [Moses] fasted on this day giving thanks to Allah.”

The Prophet (peace and blessings be upon him) said,

“We are closer to Musa than you are.”

He fasted on that day and commanded Muslims to fast on this day. (Al-Bukhari) The following year, Allah commanded the Muslims to fast the month of Ramadan, and the fasting of ‘Ashura’ became optional. It is also reported that the Prophet (peace and blessings be upon him) intended to fast on the ninth and tenth. Ibn ‘Abbas reported: The Messenger of Allah fasted on the day of ‘Ashura’ and ordered the people to fast on it. The people said, “O Messenger of Allah, it is a day that the Jews and Christians honor.” The Prophet said, “When the following year comes, Allah willing, we shall fast on the ninth.” The death of the Prophet came before the following year. (Muslim and Abu Dawud) For more on ‘Ashura’ and Muharram, please read:¤ The Significance of Fasting the Day of ‘Ashura’ Virtues of the Month of Muharram & Fasting during It


Thus, according to scholars, you may choose to fast ‘Ashura’ on three days (ninth, tenth, and eleventh); two days (ninth and tenth); or one day only (the tenth). The Prophet (peace and blessings be upon him) said, “Fasting the day of ‘Ashura’ (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year.” (Muslim) But this expiation of minor sins comes only if you avoid major sins. It is a big mistake to rely on fasting a single day to “wipe your slate clean.” If you neglect your daily Prayers or the fast of Ramadan, or if you backbite, lie, commit adultery or other major sins, fasting on ‘Ashura’ alone will not atone for your sins.

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The great scholar Ibn Al-Qayyim Al-Jawziyya (b. 691 AH/1292 CE) wrote: This misguided person does not know that fasting in Ramadan and praying five times a day are much more important than fasting on the Day of Arafah and the Day of ‘Ashura’, and that they expiate for the sins between one Ramadan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it.

This is like the one who seeks Allah’s forgiveness with his tongue (that is, by words only), and glorifies Allah by saying “subhan Allah” one hundred times a day, then he backbites about the Muslims and slanders their honor, and speaks all day long about things that are not pleasing to Allah. This person is always thinking about the virtues of his saying “subhan Allah” and saying “la ilaha illa Allah” but he pays no attention to what has been reported concerning those who backbite, tell lies, and slander others, or commit other sins of the tongue. They are completely deceived. (Al-Mawsu’ah Al-Fiqhiyyah, part 31, Ghuroor) You may hear of some customs associated with ‘Ashura’ such as cooking and eating certain foods on that day, wearing kohl or henna, or even merrymaking. Others consider this a day of mourning and wailing in honor of the Prophet’s grandson Al-Husayn, who was killed in battle on that day. The scholar Ibn Taymiyah (b. 661 AH/1263 CE) stated that all of these are bid’ahs (reprehensible innovations) that should be avoided. Take advantage of this opportunity to bring yourself closer to Allah on ‘Ashura’ by fasting and praying for forgiveness.

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