Forgiving the Unforgivable

Behavior of Prophet Muhammad towards Hind

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Hind bint Utbah was indeed one of the arch enemies of the Prophet Muhammad (PBUH) and his mission, particularly during the early years of Islam. She played a significant role in opposing the Prophet and was involved in the brutal killing of his uncle, Hazrat Hamza (RA), during the Battle of Uhud. Hazrat Hamza was martyred by Wahshi, an Ethiopian slave, under Hind's instigation. She also mutilated Hazrat Hamza's body, which added to her enmity toward the Prophet.

When the Prophet (PBUH) and his followers eventually conquered Mecca in 630 CE (8th year of Hijra), many of those who had been enemies of Islam feared retaliation. Hind, among others, was expected to face punishment for her actions, including the role she played in Hazrat Hamza’s death.

However, when the Prophet (PBUH) entered Mecca, he chose to forgive those who had opposed him, including Hind. This act of forgiveness was in line with the Prophet’s broader teachings of mercy and magnanimity. 

Hind, realizing the kindness and magnanimity of the Prophet, eventually accepted Islam, and she became a believer. This is an important example of the Prophet's forgiveness and how he chose to forgive even the harshest of his enemies. Instead of capital punishment or retaliation, the Prophet’s mercy led to the conversion of many people, including Hind, who later became a Muslim.

It is crucial to understand that Hind’s forgiveness reflects the Prophet's emphasis on mercy and reconciliation.

Why I am apologizing on behalf of Dr Zakir Naik shb

Why I am apologizing on behalf of Dr Zakir Naik shb

By: Khurshid Imam

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The article discusses (the above video) the past and present impact of Dr. Zakir Naik, noting a significant debate from April 1, 2000, in which he defended the Quran using logic and scientific reasoning, showcasing his strong communication skills and earning positive recognition. At that time, he was in his mid-thirties, engaging in a challenging debate with Dr. William Campbell, who was considerably older. The discussion has since reached a controversial peak during Dr. Zakir Naik's recent visit to Pakistan in October 2024, prompting many discussions and questions. The author highlights the sensitivity surrounding the topic and emphasizes the need to respond to critical issues. Instead of critiquing Dr. Zakir Naik's statements directly, the purpose of the video is to address significant concerns represented by his large following, recognizing that misinformation or harmful assertions could have widespread consequences. As the focus shifts, the author seeks to explore Dr. Zakir Naik's most recent remarks and their implications, intending to clarify misconceptions and highlight the importance of responsible discourse surrounding influential figures.

The discussion emphasizes the serious consequences that arise when influential figures make unaddressed statements, as many individuals could be adversely affected by their impact. The author expresses concern about a recent event where many non-Muslims posed significant questions during Dr. Zakir Naik's visit, yet felt their inquiries were met with evasion. This prompted the author to seek forgiveness on behalf of Dr. Zakir Naik, aiming to ensure these individuals receive accurate and respectful responses. Instead of delving into personal issues, the focus is directed towards more substantial concerns, particularly Dr. Zakir Naik's dismissive treatment of a Christian attendee who raised genuine questions. The author cites a specific instance where Dr. Zakir Naik not only failed to provide meaningful answers but also demeaned the young man, using derogatory language that contradicts the principles of humility and respect emphasized in religious teachings. This behavior, seen as arrogant and offensive, raises alarms about the potential negative repercussions of such exchanges. The author acknowledges that arrogance is condemned in Islam, highlighting the need for a more compassionate discourse that aligns with the core values of the faith.

The discussion delves into the serious implications of arrogance, likening it to the pride that led Iblis to fall from grace. Such arrogance, when displayed towards non-Muslims, not only humiliates individuals but also tarnishes the image of Islam in the eyes of others. The author cites comments made by viewers of a video wherein Dr. Zakir Naik's behavior was criticized. One observer pointed out that a religious leader acting immaturely only underscores his arrogance, while another remarked that Dr. Zakir Naik appeared nervous and resorted to personal attacks, suggesting he was avoiding meaningful dialogue. These reactions illustrate a broader concern among Muslims who may feel embarrassed by such conduct, questioning Dr. Zakir Naik’s desire to address critical inquiries. The author emphasizes that true believers should speak out against wrongs, regardless of the source, and should not support behaviors that contradict Islamic values.

Referencing a Quranic verse, the author underscores the principles of dawa, or inviting others to Allah, which stress the importance of wisdom and kind demeanor in such endeavors. Engaging in discussions with humility and respect is essential, and any argumentative exchange should remain well-mannered. The author contrasts this with the increasingly hyperbolic and arrogant tone displayed in recent interactions. A notable incident is presented involving a young girl in Pakistan, highlighting the importance of addressing issues like child safety. The narrative stresses that maintaining a respectful and compassionate approach is paramount in promoting the true essence of Islamic teachings.

The article critiques Dr. Zakir Naik's response to a young girl's question about child abuse within the Muslim community, which was both logical and compelling. The girl's query prompted a necessary self-reflection for Muslims about the prevalence of such cases, despite outward appearances of religious observance. Instead of addressing her concerns seriously, Dr. Zakir Naik dismissed her question and chastised her for even posing it, claiming she should apologize for what he deemed a flawed inquiry. This immature reaction reflects poorly not just on Dr. Zakir Naik but also on the broader Muslim community, as it fails to address a serious issue that is being observed and reported.

Dr. Zakir Naik's approach also undermines the intelligence of the audience, suggesting that the girl should think carefully before making accusations while ignoring the substantial evidence and statistics regarding child abuse in society. This dismissal sends a damaging message to non-Muslims who might expect honesty and accountability from Muslim leaders about societal issues. The author argues that a proper response would acknowledge the shame associated with such behavior and highlight the need for Muslims to confront their shortcomings. Acknowledging flaws and expressing regret is crucial for maintaining integrity in Islamic values, as failing to do so only distances the community from the teachings of the Quran and the essence of morality.

Khurshid Imam highlights the immaturity in Dr. Zakir Naik's response, which suggested that true Islam would prevent such issues, an idealistic and unrealistic notion that neglects the pervasive problems within Muslim communities. This dismissive attitude is not only damaging but also undermines the understanding of societal flaws. Imam expresses personal regret for the girl’s public humiliation, recognizing the emotional impact of being ridiculed in front of a large audience. He references various comments from viewers, primarily Muslims, who criticized Dr. Zakir Naik’s aggressive reaction, pointing out that the girl was correct in her critique of societal issues and not Islam itself.

Some commenters emphasized the importance of education over ridicule, while others noted the contradiction between the actions of many who identify as Muslim and the principles of their faith. Imam acknowledges the growing number of people who claim to be devout Muslims, attending prayers regularly, yet engage in sinful activities, highlighting a significant inconsistency. He also notes the challenge posed by language barriers for audiences when religious figures mishandle complex questions due to their own limitations in understanding the nuances of Urdu. This disconnect not only affects the dialogue but also diminishes the potential for meaningful engagement in discussions critical to the community's integrity.

Imam recounts an incident where a young girl posed a question that was overlooked by Dr. Zakir Naik. The girl repeated her question multiple times, struggling to articulate her point due to issues with the microphone, which impeded clarity. Her query centered around the Quran's portrayal of Jews as being marked by humiliation and subjugation, questioning why Israel and the United States hold such power globally despite these scriptural references. Imam notes that Dr. Zakir Naik misinterpreted the core of her inquiry, focusing only on the notion of the Quran's stance on Jews without grasping the full context.

When Dr. Zakir Naik finally understood the girl's question, he failed to address the critical components regarding humiliation and power dynamics, diverting instead to unrelated topics, such as Muslims' perceived preference for wealth over Allah, and the necessity of loans from the IMF. Rather than engaging thoughtfully with the girl’s concerns, he shifted the conversation to broader critiques of the Muslim community and economic dependencies, leading to confusion and a lack of resolution. Imam highlights how Dr. Zakir Naik's failure to provide a relevant answer not only misrepresented the girl's intent but also illustrated a broader issue of disconnection between religious leaders and pressing questions faced by the community. Despite a minor error in naming NATO, Imam emphasizes that the significant oversight was Dr. Zakir Naik's inability to engage with the essence of the girl's questions effectively.

Imam addresses a significant misunderstanding regarding the Quran’s messages about Jews, emphasizing that attributing a perpetual state of humiliation and subjugation to them is fundamentally flawed. He argues that such interpretations unjustly accuse the Creator of unfairly designating a specific race to suffer through time. Instead, he suggests that the Quran highlights behaviors of certain groups rather than condemning an entire ethnicity or identity permanently. He asserts that the Quran mentions qualities of individuals, marking them based on actions like disbelief, rather than enforcing a lifelong condemnation on entire races.

By drawing parallels, he illustrates how the Quran's observations about different communities, including Jews and Christians, vary based on their deeds rather than their identities. Good actions are recognized and praised, demonstrating that many individuals among these groups possess faith and righteousness. Imam underlines that while the Quran critiques negative behaviors, it also acknowledges and honors the goodness found within various communities. This nuanced understanding of the Quran's message underscores the importance of accurate interpretation and the need for religious leaders to engage meaningfully with complex questions rather than reducing them to oversimplified arguments.

Imam emphasizes that the Quran is not a racist book, nor is Islam a religion that discriminates based on race. He points out the importance of understanding the Quran from a non-racial perspective, highlighting that the notion of Allah condemning Jews as a whole is fundamentally incorrect. He acknowledges the presence of both good and bad individuals among Jews, Muslims, and Christians alike, underscoring that the ultimate judgment of all people will come on the Day of Judgment.

He expresses concern that a meaningful question raised by a young girl regarding why Jews and America seem to dominate globally went unanswered. Imam suggests that if Muslims grasp the reasoning behind this phenomenon, it could guide them towards success and power. He notes that the Quran acknowledges that both Jews and Christians received divine guidance through prophets and scriptures, affirming that Muslims respect and believe in this shared lineage of prophecy.

He cites specific verses from Surah Al-Baqarah, illustrating that Muslims, Jews, and Christians are part of the same divine tradition and emphasizing the respect afforded to righteous individuals within these communities. Imam refers specifically to Surah Al-Baqarah, verse 62, which highlights that believers from among Jews, Christians, and Sabians who believe in Allah and the Last Day will be rewarded. This recognition of shared values and mutual respect is vital for fostering unity and understanding among diverse faith communities.

Imam elaborates on the principle that individuals from Jewish and Christian communities who sincerely practice their faith and perform righteous actions will be rewarded by God, as highlighted in the Quran. He emphasizes that the Quran recognizes Jews and Christians as "People of the Book" due to their reception of divine revelations. He references Surah Al-Ma'idah, stressing that followers are encouraged to adhere to the teachings of the Torah and the Gospel.

The Quran promotes respectful dialogue and cooperation with Jews and Christians, advocating for a shared understanding based on the belief in one God. Through Surah Al-Imran, Imam underscores the call for common ground and mutual respect, inviting these communities to unite under equitable values and principles.

He acknowledges the positive qualities and rich history of Jews and Christians in receiving divine guidance while recognizing that the Quran also criticizes certain behaviors, such as corruption of religious texts and theological deviations, including the Christian belief in the Trinity. Imam emphasizes that the shared heritage among Jews, Christians, and Muslims should foster dialogue and understanding, affirming that this collective journey of faith can lead to greater harmony and cooperation among these diverse believers.

Imam highlights the importance of respectful dialogue while addressing theological differences in a balanced manner. He stresses that recognition of community should guide both righteousness and faithfulness to God's message. An incident is recounted involving a Christian man who quoted the Quran while discussing the Bible, but Dr. Zakir Naik criticized him for being uninformed about the Quran, demonstrating a confrontational approach that sparked controversy.

Another scenario features a young influencer who approached Dr. Naik with a respectful demeanor, yet faced arrogance in return. Dr. Naik dismissed his profession, implying that any income derived from social influence could be deemed haram if it involved inappropriate content or imagery. Imam critiques this stance, arguing that such sweeping judgments about what constitutes haram should be approached with caution. He emphasizes the necessity of careful consideration before labeling anything as haram, encouraging individuals to understand the Quran's teachings on the subject and use terms like makruh instead when in doubt. This reflects a broader call for thoughtful discourse and understanding within the community, urging caution in the use of religious terminology and principles.

Imam points out instances of arrogance displayed by Dr. Naik, highlighting a situation where Dr. Zakir Naik ridicules the importance of personal responsibility, particularly regarding women's attire, in discussions about social media influence. He mentions a video where Dr. Zakir Naik justifies sexual coercion based on a woman's clothing choices, which raises significant ethical concerns. Imam stresses that such statements are harmful and not only reflect poorly on the speaker but also perpetuate a dangerous narrative that blames victims rather than addressing the actions of perpetrators.

He emphasizes the need for sensibility and wisdom in responding to hypothetical questions without falling into traps that diminish critical discourse. Imam asserts that suggesting a woman is responsible for her assault due to her clothing is fundamentally flawed and asks the audience to consider whether they would tolerate the same logic being applied to their female family members. He believes these issues require sensitivity and a commitment to justice, urging a clear distinction between personal responsibility for one's actions and victim-blaming rhetoric that contributes to societal harm.

Imam expresses his discomfort with a specific incident involving Dr. Naik and orphan girls at an event, where Dr. Zakir Naik reacted inappropriately to their presence. He recalls Dr. Zakir Naik's comments about not touching the girls, which Imam believes were unnecessary and misinterpreted the situation. Instead of addressing the event's purpose of supporting the orphans, Dr. Zakir Naik constructed a narrative that suggested an improper intention behind their interaction. Imam critiques this as an example of reducing women to mere sexual objects, illustrating a problematic mindset prevalent in certain religious circles that focus solely on physical interactions without recognizing the humanity and dignity of women.

Imam argues that women, including the young orphan girls, are more than just their physical presence; they possess their own identities, thoughts, and souls, deserving respect beyond superficial judgments. This incident contributed to a negative impression, as Dr. Zakir Naik failed to acknowledge the importance of the moment by not delivering the certificates as planned. Imam also reflects on the contrast between Dr. Zakir Naik's earlier public persona, where he showcased intellectual prowess in debates, and this recent behavior that undermines the respect he should accord to anyone, particularly vulnerable individuals.

Imam expresses his deep disappointment, noting that many had previously viewed Dr. Naik as an inspiring role model who instilled confidence and logical thinking in people. However, Imam feels that Dr. Zakir Naik has now become entangled in trivial matters, which diminish his former influence. He highlights that Dr. Zakir Naik often relies heavily on the teachings and phrases of Ahmad Deedat in his own responses, sometimes without acknowledging their origin. Imam points out that while this approach might have been acceptable in the past, Dr. Zakir Naik continues to use outdated data and arguments that no longer hold relevance in contemporary discourse.

He specifically criticizes Dr. Zakir Naik's generalizations about unmarried women, equating them to "public property" if they are not married. Imam finds this characterization particularly offensive, arguing that it reduces women to mere sexual objects and reflects a deeply disrespectful attitude toward their dignity. He presents a hypothetical situation where families face challenges with their daughters remaining unmarried, emphasizing the absurdity of labeling them as public property. Imam concludes that such inappropriate remarks are unbecoming of a religious leader and contradict the principles that should guide interactions within the community.

Imam further critiques Dr. Zakir Naik's comments made during an interview with a lady journalist, suggesting that Dr. Zakir Naik seems intent on stirring controversy. In a bizarre statement, Dr. Zakir Naik claimed that if a man looks at a woman for 15 to 20 minutes without any interaction, he should seek psychiatric help. Imam finds this assertion troubling and questions whether it indicates a mind needing assistance instead of the viewer. He reiterates his concern that such remarks objectify women, reducing them to mere sexual items rather than recognizing them as individuals with dignity.

He argues that Islam should be practiced in all aspects of life, not confined to religious settings. The holistic nature of Islam encompasses professional and scientific realms, where both men and women coexist and work together. Imam emphasizes that viewing women only through a sexual lens and suggesting they should remain hidden or restricted undermines their identity and rights. He denounces this mindset as an attack on women's status, implying that it portrays men as decision-makers regarding women's roles and existence. Such perspectives, according to Imam, not only misrepresent Islamic teachings but also extend a harmful narrative about gender relations, advocating for a more inclusive and respectful understanding of both genders within the community.

Imam critiques Dr. Zakir Naik's dismissive response to a question about why Muslims lag in scientific and technological advancement. Instead of addressing the contemporary issues as sought by the questioner, Dr. Zakir Naik reverted to outdated references from the 8th century. Imam expresses frustration, noting that merely citing historical contexts does not address the current challenges Muslims face today. He underscores that the inquiry was about understanding modern factors contributing to this stagnation, but Dr. Zakir Naik instead blamed a disconnect from the Quran and Hadith.

Imam highlights that such simplistic answers do not engage with the academic discourse expected by intellectual audiences. He argues that offering a mere citation without nuanced analysis fails to enlighten those genuinely seeking understanding. Citing examples from the Quran, he explains that the text provides insights into the rise and fall of communities, emphasizing that historical injustices and tyrannies—like those committed by Pharaoh—led to their downfall. Imam warns that neglecting ethical behavior and social responsibility can result in similar consequences for contemporary Muslims. By tying religious teachings to socio-historical dynamics, he emphasizes the importance of critical thinking and a deeper exploration of the Quran's messages rather than reducing discussions to mere platitudes.

Imam illustrates historical examples from the Quran, discussing the moral failures of communities like the people of Lut, who faced divine consequences due to corruption and immorality. He emphasizes that specific sins, such as deceit in trading, led to their downfall. Similarly, he draws attention to the arrogance exhibited by the people of 'Ad, which further underscores the importance of humility and acknowledgment of power's transient nature. This reflection leads him to question whether contemporary Muslims are similarly trapped in specific sins that may not be clearly identified but are fundamentally eroding their potential.

Imam states that the Quran articulates various factors that contribute to the rise or decline of a nation, urging introspection among Muslims to pinpoint current shortcomings, particularly the divisions within their communities. He explains that division can weaken a community, highlighting the Quranic admonition that suggests unity is paramount for strength. He advocates for a nuanced understanding of faith and righteousness as critical components for progress, alongside justice and fairness as essential virtues that foster societal growth. By stressing these themes, Imam encourages a deeper engagement with the Quranic teachings, aiming to inspire Muslims to reflect on their actions and work toward a more just and unified society.

Imam underscores several critical factors for community advancement, including justice, unity, and the pursuit of knowledge and wisdom. He stresses that corrupt practices and moral failings must be eliminated for progress to occur. A unified community that collaborates effectively will naturally enhance its status. He emphasizes the significance of knowledge in both religious and worldly matters, noting that a lack of wisdom is a primary reason for the current challenges faced by Muslims globally. Imam points out that the community's focus has often strayed towards superficial religious practices, neglecting the Quranic directive to engage with and control their environment meaningfully.

He highlights various qualities outlined in the Quran, such as patience and gratitude, alongside the avoidance of corruption and oppression, as fundamental to a community's success or decline. Imam reflects on Zakir Naik's situation, framing it as a learning opportunity for Muslims. He encourages humility in addressing misunderstandings from both within and outside the community, advocating for sincere engagement with those who have questions, and emphasizing the importance of responding with wisdom and compassion. By referencing Quranic teachings, he invites the community to implement these principles in daily life, aiming for a harmonious and educated society that upholds justice and unity.

Be an emotionally controlled person

Be an emotionally controlled person

Be Mindful of Emotional Reactions: Avoid Jumping to Conclusions Based on Superficial Connections

An RSS (Rashtriya Swayamsevak Sangh) leader speaks at a Muslim event and highlights his connections with Muslims, saying things like, "I have many Muslim friends," or "I love the sound of the Azaan (call to prayer)," or "I used to eat sewai at my neighbor's home during Eid," or "I appreciate that the Quran is against alcohol." These remarks often receive enthusiastic applause from the audience.

However, the problem arises when people become emotionally charged. Some listeners might assume that the speaker has developed a deeper connection to Islam or is on the verge of entering Islam. This can lead to misinformation spreading on social media or in communities, with people exaggerating the speaker’s remarks and saying things like, “He said this, so he must be leaning towards Islam,” when in reality, the speaker made a few general, polite comments. 

For example:

- “Mr. Mohan is studying the Quran deeply!” Iqbal said with joy. 

- “He’s about to embrace Islam,” Zubair exclaimed excitedly.

- “See, Mr. Mohan really cares about Muslims,” Baseer said, full of happiness.

Mr. Mohan may have said words that were true or perhaps exaggerated, but he captivated the audience, possibly to ensure some level of Muslim support for an upcoming anti-Muslim bill.

It’s important to recognize that these connections are often surface-level. Emotional reactions to such speeches can be misleading. 

For example, when Indian film star Aamir Khan went for Hajj with his mother and met Maulana Tariq Jameel shb, a famous Islamic speaker, rumors quickly spread. People began speculating, “Aamir Khan is going to leave the film industry,” “Aamir Khan will become a pious Muslim,” or “Aamir Khan is fully embracing Islam.”

As Muslims, it’s important to remain calm and avoid getting carried away by such incidents. In today’s world, people from different backgrounds often make polite comments about other religions out of respect or courtesy. It’s essential to keep a balanced perspective and not jump to conclusions. By doing so, we can promote genuine understanding and respect among different religious communities.

Be an emotionally controlled person and not emotionally charged person

Interest vs Riba - A layman's perspective

 Interest vs Riba - A layman's perspective

By: Khurshid Imam

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In the modern day, the term Riba is associated with various topics such as Interest, Loans, Banks, LIC, EMI, and Education loans.

The prevailing belief is that any interest is Riba. Any transaction involving a bank is considered Riba. Hence, it is asserted that working in a bank or dealing with insurance is Haram.

Just to add a point: Many items were initially declared Haram by scholars, but later this stance was changed. For example, Photography, Videography, Printing press, wearing Shirts, and Pants, etc.

Based on popular understanding, people have raised some arguments:

1. If I lend you 1 Lakh rupees as a loan, and you return the same amount after 5 years, is this a fair transaction? Am I not at a loss? 1 Lakh rupees will be equivalent to 70,000 or 80,000 after 5 years.

2. A mobile shop salesman says, "Purchase a mobile in 4 EMIs with just 10% interest. The total price is 10,000 rs."

"First Month 2500 Principal + 250 rs interest = 2750 rs"

"Second Month 2500 Principal + 250 rs interest = 2750 rs"

"Third Month 2500 Principal + 250 rs interest = 2750 rs"

"Fourth Month 2500 Principal + 250 rs interest = 2750 rs"

You end up paying 2750*4 = 11,000 rs

A Muslim says, "I don't want to indulge in interest."

The salesman (Next week comes up with a new advertisement) - "Interest-FREE EMI for mobile purchase"

"10,000 rs is the mobile charge, 1000 rs is the processing charge, you need to pay 11,000 rs"

Muslims ask, "There is no interest - right?"

Salesman - "Yes, Sir."

Muslims - "OK, I will take."

Moral - in both cases, the customer ends up paying 11,000 rs during 4 months. Words are different for the extra 1000 rs.

The above scenario itself requires a lot of discussion on Riba, interest, etc.

3. A person who has worked in the Gulf for 25 years does not require taking a home loan. He might have enough real estate (home, shops etc) properties to easily support his family.

However, a typical higher-middle-class person - who pays 30K - 40K rent in Metro cities will be allured towards purchasing a flat on loan.

Higher Middle-class Person - "I pay every year 4-5 Lakh rs just for rent. In the past 10 years, I would have paid 20-30 Lakh but I don't own even a brick."

Builder - "Fine. We have a flat - ready to occupy. Please pay 60 Lakh and shift."

Customer - "I don't have that much money. I can manage giving 20 Lakh now. Can I give you the rest of 40 Lakh over a period of 10 years?"

Builder - "Are you telling me that you will pay my 40 Lakh after 10 years? By that time, this money's value will be equivalent to 20 Lakh and your flat value will be 90 Lakh to 1 crore. Am I a fool?"

"I am giving you an option. Instead of paying 40 Lakh, you should pay me 60 Lakh in case the duration involved is 10 years. By this time, your flat value will also increase."

Some customers decide to buy because they find it just and practical, while some decide not to buy because they find it unislamic.

4. A widow has 2 Lakh rupees with her. Her sons have left her, and she is the sole person living in the house. At 65 years, she can't work. She wants some recurring money every month for survival. If she uses this 2 Lakh, then after some time, she will be penniless. What can she do? She decided to invest this money in a business.

Businessman - "You are investing 1 Lakh rs. You will be a 20% shareholder in profit and loss both."

Widow - "Son! I cannot afford a loss because I need money every month. Do one thing. Do not put my share to 20%. Just give me 5000 rs every month no matter what profit you earn or what loss you incur."

Businessman - "What you are saying is understandable and makes sense to me, but... it's unislamic to have only profit."

Widow - in a pathetic situation

I have presented only 4 examples. Many more can be given.

My point is:

1. Have we done justice in understanding the Quranic concept of Riba?

2. The topic of Riba is so severe and sensitive that Allah has declared war against people indulging in Riba. Is Allah referring to the people quoted in the above 4 examples? Or does Riba refer to a system of exploitation?

3. Have our Madarsa passed Ulemas who gave verdicts on LIC, Bank accounts, Insurance, Loans - well-versed in the economy, inflation, trade etc.?

4. The modern-day banking system was not present at the time of Prophet Muhammad. So, is the present banking interest the same as Quran's Riba? If yes, then how do we judge the above 4 examples?

5. Today we have paper-based currency, which, itself typically does not have intrinsic value. Intrinsic value refers to the inherent worth or value of an object, independent of its monetary or symbolic value. Earlier it was the era of gold and silver which had intrinsic value. Are we taking this crucial factor into account when discussing interest?

6. Pawnbrokers take excessive interest, in the range of 20-30%. Is that the same as usual bank interest?

7. Have you done some R&D on so so-called-islamic banks in Malaysia and Gulf? Things are not as pretty as they look. Is interest wrapped up in some Arabic terminology there?

Conclusion:

1. Do I have full clarity on Riba? Answer: No

2. Do I admit that modern interest is 100% not part of Riba? Answer: I don't know.

3. Do I admit that modern interest is 100% part of Riba? Answer: I don't know. Popular Islamic arguments do not answer several related questions.

4. Do I encourage dealing with interest? Answer: No.

5. What do I encourage - Within Islamic principles, with open eyes - grow towards a financially stable and influential position.

A non-influential and powerless community is destined to be downtrodden, humiliated, and trampled upon.

12th Rabi ul awwal - yet another festival for some Muslims

12th Rabi ul awwal - yet another festival for some Muslims

Khurshid Imam

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In recent times, the celebration of the 12th Rabi ul Awwal as the birthday of Prophet Muhammad (peace be upon him) has gained widespread popularity.  Some people promote this day - in the garb of social work. However, it's crucial to clarify that this date lacks unanimous agreement among Islamic scholars regarding its authenticity as the Prophet's actual birthdate. In fact - authentic proofs clearly indicate that 12th rabi ul awwal can not be birth day of the Prophet.

Truthfulness is a foundational value in Islam, reinforced by the Quran and Hadith, which emphasize honesty and integrity in every aspect of a Muslim's life. Islam strongly condemns lying and conscious support for falsehoods.

As believers, our responsibility is to uphold the truth and avoid spreading unverified information, especially when it concerns the life of Prophet Muhammad (peace be upon him). Rather than blindly following traditions, we should seek knowledge and educate ourselves about historical events and their authenticity.

Promoting falsehood, even with good intentions, can have serious consequences, including the distortion of religious practices and beliefs. This can ultimately impact the faith of future generations.

Blind faith of one generation becomes culture of subsequent generation

Repel Evil with Good: Quran 41:34 - Do not misinterpret it.

Repel Evil with Good – Quran 41:34 : Does this justify celebrating act of shirk and kufr? 

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A. Introduction

We see a few Muslims joining and celebrating festivals of shirk and kufr. Most of the time, these festivals promote blind faith and belief in mythological characters. usually, these festivals are detrimental to society. As a Momin, we are supposed to stay away and remain neutral. We can't promote shirk, kufr, and blind belief. Why? Because these things ultimately lead to a chaotic society.

Unfortunately, a few Muslims do join and celebrate such festivals. It may be due to a lack of knowledge about the teachings of deen (Islamic principles). Please note - we are not talking about mere 'wishing' for these festivals, we are talking about actively celebrating or promoting such occasions. When you join such celebrations, it is like giving tacit approval or confirmation to the belief behind such celebrations.

These Muslims refer to an Ayah from the Quran to justify their actions. They quote Quran 41:34 to prove their actions. What they have assumed from this Ayah is that the Quran is saying to join / participate in such Non-Deeni (non-Islamic) activity so that your enemy becomes your friend.

Though they might not use the exact words, their mindset is programmed to believe that the Quran encourages participation in such festivals.

B. Quran 41:34 says

The Ayah is clearly stating that good and evil are not equal, which means we have to distinguish between what is good and what is evil. You cannot merge them.

Then, the Ayah is saying to push off / repel / deal with the groundless thing. Please note that it is not even remotely indicating that we have to be a part of / encourage such unfounded acts. You either try to educate people about the truth or remain silent (based on your istetaat / capability), but in no case can you be an active promoter.

How to repel / push off wrong things? Of course, in an Islamic way. The Quran uses the word 'hasan' which means 'in a balanced and better way'.

• You cannot respond in fit of rage.
• You cannot respond in a way that makes you a zalim (one who crosses the limits set by God).
• You cannot follow the philosophy of 'tit-for-tat'.
• Don't resort to fitnah or disorder.

The best example I can quote is from the Quran is 6:108. Whether someone abuses God or not, in no case you can abuse gods other people worship. The practical implementation of the hasan way of Quran 41:34 is described in 6:108.

We don't have to fight / clash. We have to behave in a friendly manner. We should make dua for them. Perhaps they too will turn out friendly in the future.

Please note that just before this Ayah, the Quran talks about inviting people towards deen (Islamic faith) in a hasan way. 

So if you connect Quran 41:34 with the previous Ayah, you will realize that the context is more about inviting people towards deen and not about joining their faith.

When Prophet and Sahaba fought with evil forces - do you think they were going against Quran 41:34? No. Quran suggests action based on situation. 

C. Conclusion

Understanding Islam is always about understanding the precise balance that the Quran has given. 

There is a fine balance that we have to maintain: inviting them towards guidance in a positive and balanced manner vs behaving in friendly manner.

Not even remotely does this Ayah indicate that Allah is asking you to join an ungrounded path.

Is Hinduism a religion or mythology?

Is Hinduism a religion or mythology?

Hinduism is a misnomer. It is a geographical definition for people living in India. Word ‘Hindu’ is not found in any religious scriptures of India. Muslims, Christians, Buddhists, Jain's, Ashiest, Aadivaasi, Lingayats, dalits, etc, who live in India are Hindu by definition, since the linguistic meaning of Hindu comes from it's name Hindustan or Bharat. 

Creator of this universe is one and his guidance is also one. God can not make more than one religion and that too with contradiction in his teachings. It is people who make sects / groups on their own and falsely entitle it as religion. It beholds fabricated stories in the name of mythology that dilutes the teachings of a religion.

Religion of God is his guidance and it is same for everyone. It is not bound to any language, culture, region or era. It is called Sanatan Dharma in Sanskrit, Islam in Arabic, religion of submission in English.

Problem with Indians is that they get confused between culture and religion. They consider everything that is in Indian culture to be a part of Sanatan dharma. This is not true. Indian culture today has caste system, dowry system, wedding with deity system, abortion of girl system and so on. None of these are part of Sanatan dharama even though they are part of Indian culture.

Swami Vivekananda rightly said that Indians should abandon false traditions and culture.

 

Four Lessons From the Story of Prophet Yunus

1. Recognize Your Sin and Seek Forgiveness

When the fish got to the bottom of the ocean and Prophet Yunus realized his error, he fell into prostration in the belly of the fish and sought forgiveness from God.

2. Do Not Despair of the Mercy of God

He did not lament  on his misfortune & did not give up on life.

Instead, he raised his hands to God.

“So We responded to him and saved him from the distress. And thus do We save the believers.” (Quran 21:88)

3. Patience With Dawah

Seeing the fruits of your effort can take time. It is possible that your friends or family might not accept the truth even though you have conveyed it for years.

This does not mean that you should stop.

4. Dhikr  [Remembrance of God] and Dua [seeking help from God] are Powerful Tools

Prophet Yunus realized that the creatures down there were praising God. 

This is a reminder of the importance of dua and dhikr.

No matter how far you think that you have gone in your disobedience of God, with sincere repentance, God will bring you out of your situation and grant you forgiveness and respite.

Biggest act of genocide in the history

Question: When i trying to say to hindu brothers that islam is about peace and all they send me false data and try to prove that Muslims have been killing people. Though, most of information they share is fabricated.

Answer:  A true Indian - will always strive to bring peace in the society and abstain from spreading hatred in the name of religion. There are some religious fanatics who don't want peaceful society.

Time and again such hate-mongers bring false data to sow the seed of hatred against a particular community in order to create discord. 

What is the total number of people killed by so called Muslims?

100? 1000? 1 Lakh? 10 Lakh? 1 crore?

Do you know what was the biggest act of genocide in the history?

Answer is: Battle of Mahbaharat : 166 crore people were killed !!!

Today, india's population is around 120 crore.

A. Yudhishthira is asked - 'How many people were killed in Mahabharat'?

Mahabharata, Book 11 (Stri Parva), Chapter 26, Verses 7 & 8:

The royal sage Dhritarashtra, however, restraining the grief that arises from folly, enquired of Yudhishthira the just, saying, ‘If, O son of Pandu, thou knowest it, tell me the number of those that have fallen in this battle, as also of those that have escaped with life!’

B. Yudhishthira answers:

Mahabharata, Book 11 (Stri Parva), Chapter 26, Verses 9 &10:

“दशायुतानाम अयुतं सहस्राणि च विंशतिः

कॊट्यः षष्टिश च षट चैव ये ऽसमिन राजमृधे हताः

अलक्ष्याणां तु वीराणां सहस्राणि चतुर्दश

दश चान्यानि राजेन्द्र शतं षष्टिश च पञ्च च”

‘dasayutanam ayutam sahasrani ca vimsatih

koṭyah ṣastis ca ṣat caiva ye smin rajamrdhe hataḥ

alakṣyanam tu viranam sahasrani caturdasa

dasa canyani rajendra satam ṣastis ca panca ca’

Yudhishthira answered, 

‘One billion 660 million and 20,000 men have fallen in this battle. Of the heroes that have escaped, the number is 240,165.’

so basically 166 crore people were killed in Mahabharat.

What religion they followed?

Fact is: 

Anyone - whether a Muslim or Hindu kills an innocent person or disturbs the peace of land - we need to condemn it without any bias.

Almighty God has given us life and the guidance for leading this life. Neither, we came to this world with our choice, nor we will go from here by our choice. 

Almighty God has prescribed religion of peace and submission. 

Let us strive for a peaceful society.

Anyone who goes against the guidance of God will be held accountable for his / her deeds in the hereafter. 

Let's stop fighting in the name of religion and let's find the true path of God.

I believe in Science. Why do i need a religion or God?

I believe in Science. Why do I need religion or God?

Khurshid Imam
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The subject of science deals with the discovery of the laws of God. The laws of nature are unchangeable under the same conditions. The more we ponder over these laws - the better things we bring for mankind. Science helps us immensely in our day to day life. From our alarm clock to health medicines - all are covered by science. At the same time, science has its own limitations. It will be a gross injustice to expect science to guide us in every aspect of life. The nature of science is such that it can not make us a better human emotionally and mentally. For instance, science does not talk about moral values, ethics, or social behavior. It doesn't talk about obeying one's parents, loving one's spouse, taking care of one's children, or helping a needy.  Similarly, science doesn't appeal to one's conscience and doesn't stop one from harming the other.  The most advanced science lab may have an HR policy of let us say, 'Prevention Of Sexual Harassment' at work. However, Science never taught us what morally correct sexual behavior is! Though science is greatly needed in our day to day life, it doesn't cover the bigger perspective of our existence such as: 1. What is the purpose of our life? 2. Which actions are beneficial and which ones are detrimental? 3. What laws to implement in order to get rid of poverty, drug addiction, rape, robbery, murder, etc.? 4. How to achieve 'peace' in life and society? Science does not answer these relevant questions.  Therefore, we need an entity that covers a bigger domain than science as the basis of our knowledge. That is the 'Guidance of Almighty God'. We need guidance from the one who has created mankind, someone who knows best what is good and what is bad for humanity as a whole, someone who is unbiased.  Following the guidance of God is called the religion of God. And this guidance tells us to ponder over the laws and matter created by God and use them for oneself and for the social well being. 

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Can we worship sun and moon as they are beneficial?

Can we worship sun and moon as they are beneficial?

By : Khurshid Imam

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There are different words and types of behavior - for different situations.

Respect, love, affection, submission, praise, admiration - are different words for different situations.

You respect and love parents.

You praise a cricketer or someone's act of bravery. But they can not replace your parents. You cant love them the way you love your parents.

You love your spouse but its not the way you love your neighbor.

You submit to God. Your whole life should be driven as per the guidance of God. 

God can not be replaced by anyone.

You show affection towards animals, this affection is not the same as that towards your child.

You admire the beauty of flowers, birds, sky, oceans, mountains, sun, moon etc. These things are proofs of a master designer whom we refer to as God.

Revolving and rotating planets, galaxies and the gigantic universe express the greatness of our creator.

So - who deserves admiration and who deserves worship?

Of course sun, moon, stars are creation and the one behind their creation is our creator.

We should worship God and love him most because he only gave us mother, father, spouse, flowers, birds, moon, stars etc.

Every breath we take is from the God.

When you love your parents and everything that you see around and you are not ready to acknowledge the creator - our Lord - who is the real reason behind our happiness then it is unjustified.

Balance act will be to admire sun, moon, flower, nature and worship to almighty God alone who created all these things.

Lies, planned-genocide of kashmiri muslims and unfortunate exodus of Kasmiri Pandit

An Important thread on Pandit Exodus from kashmir: fact vs fiction

Presenting the first hand information on lies related to Kashmiri pandit exodus.

Khalid Bashir Ahmad is an author, poet and a former Kashmir Administrative Services (KAS) officer. He has served the State Administration as Director Information and Public Relations and Secretary, J&K Academy of Art, Culture and Languages, besides heading the departments of Libraries and Research, and Archives, Archaeology and Museums. His book Jhelum: The River Through My Backyard has added the Jhelum Factor to the history of Kashmir. His two works in Urdu poetry and prose have won the highest State literary award in 1984 and 2010.

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During the armed rebellion of 1989, many Kashmiris who were believed to be supporting Indian rule in Kashmir were selectively killed. Several Kashmiri Pandits were also killed, mostly on allegations of being informers of the government.

The first militant attack was on a Muslim police officer, Ali Muhammad Watali. The first militancy related civilian killing was also of a Muslim, Muhammad Yusuf Halwai, on 21 August 1989. He was an activist of National Conference.

Mir Mustafa, a former legislator, was kidnapped and killed on 21 March 1990. Professor Mushir-ul-Haq, VC of the University of Kashmir and Abdul Gani were kidnapped and killed on 6 April 1990. On 23 December 1990, senior politician Maulana Mohammad Sayeed Masoodi was gunned down.

Some Kashmiri Pandits like Tika Lal Tapiloo of BJP, Neel Kant Ganjoo - a sessions judge who ordered the hanging of Maqbool Bhat, Lassa Koul – Director of Doordarshan Srinagar and Pushkar Nath – Assistant Director in the State Information Department — were also killed.

All these killings were political rather than communal in nature. The first militancy related abduction was also of a Muslim Kashmiri woman, Rubaiya Sayeed, who was later released in exchange of five jailed rebels.

As per Anuradha Bhasin, "Many of them (Kashmiri Pandits) were shot dead for their affiliation with the intelligence agencies or their role in the government decision- making. Kashmiri Pandits occupied a prominent place in government jobs and bureaucracy."

Recently, AS Dulat was the IB chief in Kashmir during the 90s also accepted that IB, in J&K, had a fair amount of Kashmiri Pandits. “They sneaked in and out of all sorts of places and got the intelligence flowing… they rendered yeoman service to the nation."

On 1 March 1990, Almost a million Kashmiris marched towards the Headquarters of UNMOGIP to handover a memorandum seeking freedom of Kashmir from the Indian rule. The demonstration continued for days without a break but not a single Pandit or his/her property was harmed.

*_"Our community should not forget that those thousands who came out on the street did not attack or vandalize even a single Pandit home."~Vijay Bakaya [Prominent Kashmiri Pandit and Former Chief Secretary J&K]_*

Rastriya Seva Dal, after visiting Jammu & Kashmir in April 1990, wrote in a report published by the Economic and Political Weekly that-

*_"The exodus of Hindu refugees... is due to the tremendous fear created by the large rallies and angry demonstrations against the Government by the majority community. The Muslims claim amd the refugees agree that there were no communal incidents or burning or looting of houses, misbehaviour with women etc. The refugees say that they left their houses because they feared that something of this kind would happen in future."_*

"Whether the Islamic sloganeering from mosques was widespread or this happened only in selected pockets, since there is no recorded document or media reports, the truth is likely to be a causality with imagination and prejudice clouding the real picture."

*_"Whether the Islamic sloganeering from mosques was widespread or this happened only in selected pockets, since there is no recorded document or media reports, the truth is likely to be a casuality with imagination and prejudice clouding the real picture. But the moot question is: would the response be so uniform in the event of one or even all mosques of the valley echoing the Islamic slogans? Was there some underlying unheard, unsaid, understood threat that motivated the Pandits to migrate in masses within two days. Why in just two days the entire scenario changed? Why did the 'Islamic' militarization suddenly become threatening since the killings were going on for months. The media obviously has done no homework."~Anuradha Bhasin [Auditing the Mainstream Media: The Case of Jammu and Kashmir]_*

Most of the Kashmiri Pandits were unaware of the Government's plan to shift them to Jammu or other places temporarily to pave a way for a massive crackdown on the Muslims. Here is how Kashmiri Muslims helped their brethren.

*_"In the late 1989, when militancy surfaced in the valley, the Muslims in general, whether as a neighbour, friend, or a colleague asked their Pandit brothers not to leave homes and provided security for them. Many Muslims accommodated Pandit families in their homes to save them from militant attacks. There are instances when Muslim ladies, at the risk of their lives, stood at the door of Pandit houses, to stop militants from entering their houses. When in danger, they would also provide timely information to the Pandits so that they can flee to safety."~O. N. Trissal [Kashmiri Pandit : At the Crossroads of History]_*

In April 1990, Justice V. M. Tarkunde visited Kashmir and reported total communal harmony, -

*_"Hindus have received full cooperation from the local Muslims. The Muslims shared their relations amd other items of the day to day requirements with them. There os total communal harmony in Kashmir. Those people who had come out had either overreacted to the situation or had done so because of other reasons which could be winter, curfew, or closure of offices amd educational institutions. Not a single case of looting or arson of non-Muslim property had taken place".~Justice V. M. Tarkunde [Report on Kashmir, April 1990]_*

All these statements prove that there were no blood-thirsty frenzied mobs on streets or in mosques who forced the Kashmiri Pandits to migrate. How would it have been possible? Kashmir was under curfew and shoot at sight orders were implemented on 17 January itself.

*_"There is no dispute about the fact that Kashmiri Pandit community was made a scapegoat by Jagmohan, some self-styled leaders of our community and other vested interests…. The plan was to make Kashmiri Pandits migrate from the valley so that the mass uprising against occupational forces could be painted as a communal flare up... Some self-styled leaders begged the Pandits to migrate from the valley. We were told that our migration was very vital for preserving and protecting our 'Dharam' and the unity of India. We were told our migration would pave the way for realizing the dream of 'Akhand Bharat... We were fooled and we were more than wiling to become fools. "~A Kashmiri Pandit to Human Roghts Watch [Report : Kashmir Under Siege]_*

*_"Pandits were assured by the government that once the proposed massacre of Muslims in Kashmir was completed and the movement curbed, they would be sent back to the valley. My community now understands that it was a very crude way of painting the mass uprising against India as nothing but a communal flare up. The Indian government tried to fool the world by depicting the uprising as a handiwork of Muslim Fundamentalists who had turned against non-Muslims and had thrown them out of their homes. I know my community has lost the affection, love, respect and goodwill of Kashmiri Muslims for having betrayed them. I feel ashamed to admit that my community has stabbed the Muslims in the back. This all happened at the instance of Jagmohan. Some self-styled Pandit leaders exploited the situation and Pandits became refugees in their own land."~A Kashmiri Pandit, K. L. Koul in the Daily Alsafa [18/9/1990]_*

In this letter below, Rajnath Turki, a Kashmiri Pandit writes to his friend Mushtaq Wani about how the security forces at Karan Nagar forced him to leave.

*_Dear Mushtaq,_*
*_20/12/1990_*
*_Hope by God's grace everybody is fine there. I tried to write you earlier but due to ill health had to postpone it. Anyhow how is everybody there. I came here in the end July. That too when security people at Karan Nagar forced us to leave......._*

In a letter published in the Daily Alsafa on 18 September 1990, K.L. Koul also wrote - _"In the first week of February 1990, a word was sent to the members of the Pandit community in Kashmir and they were asked to migrate to safer places. This message from Jagmohan was conveyed through some self-styled Pandit leaders. Pandits were told that the government had plans of killing about one lakh Muslim, particularly the youth, in order to crush the uprising. Pandits were assured that they would be looked after well, that they would be provided with free ration, free releif, jobs, and free accommodation. Pandits were assured that once the Muslims were massacred they would be sent back. This is how Pandits left."_

Kashmiri Pandits faced overwhelming problems in Jammu and continue to do so. The weather was hot, tents were crowded, washrooms were ill-equipped. Young Pandit girls were subjected to stalking on daily basis. Kashmiri Pandits were facing an identity and cultural crisis.

*_"We were not welcomed by Hindu Dogras, our co-religionists in Jammu who felt that we will compete with them for jobs and business on the one hand, and on the other hand we never felt close to them culturally as we used to feel for Kashmiri Muslims... The respect which Kashmiri Muslims used to give us was a distant dream in Jammu"~A migrant Kashmiri Pandit in Jammu, Bhan to Human Rights Watch_*

As per some Indian Media channels and Kashmiri Pandit organizations, 3,50,000 to 7,00,000 Kashmiri Pandits were forced to migrate from Jammu & Kashmir but according to the Census of 1981 the total population of Hindus (including non- Kashmiris) was 124,078.

Given the decade growth of the community from 1971 to 1981 as 6.75% their population in 1991 would have been around 132,000. If we subtract at least 8,000 Kashmiri Pandits who didn’t leave the valley, we get almost 124,000 Kashmiri Pandits who migrated.

Following the migration, BJP came up with a list of 55 allegedly destroyed temples in Kashmir. On the day of the demolition of Babri Masjid (6 December 1992), Lal Krishna Advani claimed 55 temples had been destroyed in #Kashmir. He lied.

*_"Following the Pandit migration, BJP came up with a list of 55 allegedly destroyed temples in Kashmir. On the day of demolition of Babri Masjid (6 December 1992), Lal Krishna Advani said : "Everybody wants to defend Babri Masjid, none of them have spoken a word of criticism about the 55 temples destroyed in Kashmir." After being questioned over it, he reduced the number to 40 in another rally. Journalist Harinder Baweja busted this myth with photographic evidence and revealed that the BJP had misled people to score political points. Harinder Baweja visited 23 temples from the list provided by the BJP and found all of them safe and functioning. These temples, according to BJP, according to BJP, had been burnt and demolished.

One pujari of Ganpatyar Temple, which the BJP claimed had been destroyed said that Puja had continued in the 200-year-old Hanuman temple.
In another instance, a Kashmiri Pandit, Maheshwar Nath told Baweja: " Gita ki kasam, this temple has never been touched." When Advani was confronted on this issue and accused of lying and distorting facts, he denied any such list existed.

Journalist Harinder Baweja had busted this myth with photographic evidence and revealed that the BJP had misled people to score political points. In many cases, Muslims have been taking care of temples since decades.

Many non-Kashmiri Pujaris came from India and took over the temples here. These Pujaris started selling away various properties that the temples owned. In one case three Pujaris looked over 375 Kanals of temple land which they had rented to non-state-subjects, violating the Article 370.

In another case, a lease holder, Kuldeep Narayan Jaggi sold the rented land illegally for 2.5 Crore. Even an ancient idol from the temple is missing. Some Kashmiri Pandits say assets worth Rs 500 Crore are already sold out.