DR. ASRAR THE REAL LEGEND OF ISLAM

asalamualaiku my brothers and sister..short biography of dr.asrar
Israr Ahmed ﺍﺳﺮﺍﺭ ﺍﺣﻤﺪ ; April
26, 1932 – April 14, 2010) was a
Pakistani Muslim religious
scholar followed particularly in
South Asia and also among the
South Asian diaspora in the
Middle East, Western Europe, and
North America..Born in Hissar,
(today's Haryana) in India, the
second son of a government
servant, he is the founder of the
Tanzeem-e-Islami, an off-shoot
of the Jamaat-e-Islamic. He
hosted a daily show on Peace
TV, a 24 hours Islamic channel
broadcast internationally, and
until recently on ARY QTV. His
supporters describe him as
having spent the "last forty
years" actively engaged in
"reviving the Quran-centered
Islamic perennial philosophy and
world-view" with "the ultimate
objective of establishing a true
Islamic State, or the System of
Khilafah."Ahmed had been
skeptical of the efficacy of
"parliamentary politics of give-
and-take" in establishing an
"Islamic politico-socio-economic
system" as implementing this
system is a "revolutionary
process". Dr. Israr Ahmad was
born on April 26, 1932 in Hisar
(a district of East Punjab, now a
part of Haryana) in India, the
second son of a government
servant. He graduated from King
Edward Medical College (Lahore)
in 1954 and later received his
Masters Degree in Islamic Studies
from the University of Karachi
in 1965. He came under the
influence of 'Abul Ala Maududi'
as a young student, worked
briefly for Muslim Student's
Federation in the Independence
Movement and, following the
creation of Pakistan in 1947, for
the Islami Jamiat-e-Talaba and
then for the Jamaat-e-Islami. Dr.
Israr Ahmad resigned from the
Jama`at in April 1957 because of
its involvement in the electoral
politics, which he believed was
irreconcilable with the
revolutionary methodology
adopted by the Jama'at in the
pre-1947 period. While still a
student and an activist of the
Islami Jami`yat-e-Talaba, Dr. Israr
Ahmad became a Mudarris (or
teacher) of the Quran. Even
after resigning from the
Jama`at, he continued to give
Qur'anic lectures in different
cities of Pakistan, and especially
after 1965 spent a great deal of
time studying the Quran. In
1967 Dr. Israr Ahmad wrote
“ Islamic Renaissance: The Real
Task Ahead”, a tract explaining
his basic belief. This was that a
rebirth of Islam would be
possible only by revitalizing
iman (faith) among the Muslims
– particularly educated Muslims –
and the propagation of the
Qur'anic teachings in
contemporary idiom and at the
highest level of scholarship is
necessary to revitalize iman. This
undertaking would remove the
existing dichotomy between
modern physical and social
sciences on the one hand, and
Islamic revealed knowledge on
the other. In 1971 Ahmad gave
up his medical practice to
devote himself full time to the
Islamic revival. In 1972 he
established or helped establish
the Markazi Anjuman Khuddam-
ul-Qur'an Lahore, Tanzeem-e-
Islami was founded in 1975, and
Tahreek-e-Khilafat Pakistan was
launched in 1991. Dr. Israr
Ahmad first appeared on
Pakistan Television in 1978 in a
program called Al-Kitab; this was
followed by other programs,
known as Alif Lam Meem,
Rasool-e-Kamil, Umm-ul-Kitab
and the most popular of all
religious programs in the history
of Pakistan Television, the Al-
Huda, which made him a
household name throughout the
country.His television lectures
generally focused on the
revitalization of the Islamic faith
through studies of the Quran.
Dr. Israr Ahmad also criticized
modern democracy and the
electoral system and argued that
the head of an Islamic state can
reject the majority decisions of
an elected assembly.Although he
did not like to receive it
personally, Dr. Israr Ahmad was
awarded Sitara-i-Imtiaz in 1981.
He has to his credit over 60 Urdu
books on topics related to Islam
and Pakistan, 9 of which have
been translated into English and
other languages. The veteran
scholar died of a cardiac arrest
at his home in Lahore on the
morning of 14 April 2010
between 3:00 and 3:30 a.m.
According to his son, his health
deteriorated at around 1:30 a.m.
with pain in the back, he was a
long time heart patient. His
Funeral (Namaz-e-Janazah) was
held after the Asr (afternoon)
Prayers at Central Model-town
Park (near Barkat Market) in the
city of Lahore. It is reported that
around twenty thousand people
attended his funeral.
showkat bin nazir..dua fr me..

HAZRAT ADAM p.b.u.h

Adam was the first man and
Prophet of Allah. Quran tells us
that Adam was created from
dust (Imran, 3:58). He was
created and was granted
inspiration (Hijr, 1:28). He was
created to rule on earth (Baqara,
2:30). Quran says that after
creation of Adam, Allah said to
the Angels: I am going to place a
ruler in the earth. They said: Will
Thou place in it such as would
make mischief in it and shed
blood? And we celebrate Thy
Praise and extol Thy Holiness, He
said: surely I know what you
know not.
And He taught Adam all the
names, then presented them to
the angels, and said: tell Me the
names of those if you are right.
They said: Glory be to Thee. We
have no knowledge but that
which Thou has taught us.
Surely Thou art the knowing, the
Wise.
Allah said: O Adam, inform them
of their names. So when he
informed them of their names.
Allah said: did 1 not say to you
that I know what is unseen in
the heavens and the earth? And
I know what you manifest and
what you hide.
And when We said to the angels:
be submissive to Adam, they
submitted, but Iblis (did not). He
refused and was proud, and he
was one of the disbelievers.
And We said: O Adam, dwell
thou and thy wife in the Garden,
and eat from it a plenteous
(food) wherever you wish, and
approach not this tree, lest you
be of the unjust.
Rut the Devil made them slip
from it, and caused them to
depart from the state in which
they were. And We said: go
forth, some of you are the
enemies of others. And there is
for you in the earth an abode
and a provision for a time.
Then Adam received (revealed)
Words from his Lord, and He
turned to him (mercifully).
Surely He is Oft-returning (to
mercy), the Merciful.
We said: go forth from this
state all. Surely there will come
to you a Guidance from Me, then
those who follow My Guidance,
no fear shall come upon them,
nor shall they grieve.
And (as to) those who
disbelieve in, and reject Our
Messages, they are the
companions of the Fire; in it
they will abide.
Adam lived in this world for
about 1000 years. After him his
son Shis, and after Shis his son
Noah, and after Nosh his son
Qalbitan, and after Qalbitan his
son Mehla'eel, was the successor,
and during the life time of all
these the belief in the Unity of
God was maintained.
After the death of Mehla'eel,
however, the Satan succeeded in
persuading his son to make an
idol of Mehla'eel for "Ziarat" for
all who visited his place. The
practice of "Ziarat" continued
for some time and thereafter
the idol-worship started and
took the form of religious
practice.

i wana say good bye to facebook thanks my sweet friends miss u all:)

i showkat ahmad wants to repent frm sins

The word tauba which is
rendered as repentance in
English, is not a simple term
as most people believe. It is
very rich in meaning and
implication, and is not
simply a word of mouth
after which the sinner
continues in his sins. Says
Allah, Glorified be He: "Seek
forgiveness of your Lord
and then turn to Him in
repentance." (Hud: 3). Do
you notice how turning to
the Lord in repentance has
been added to the search
for His forgiveness?
It is quite in keeping with
its importance, therefore,
that repentance should
have, as the scholars have
stated, conditions attached
to it for its acceptance.
They are as follows:
First: Giving up of
the sin itself.
Second: Remorse
over what has been
committed.
Third: A resolve not
to repeat it, and,
Fourth: Compensating
those who have been
wronged or obtaining
their forgiveness.
Scholars have also
mentioned some other
conditions such as the
following that we present
with some examples.
First, the giving up of the
sin should be for the sake
Allah alone, and not for any
other reason such as: fear
of the people, inability to
commit it, and so forth. He,
for instance, who gives up
a sin because it affects his
position in the society
adversely, or because it
harm s him in his
profession, is not a
repenter. Nor is he who
gave up for sake of his
health such as he who gave
up adultery from the fear
of contagious diseases, or
because it weakens his
body or mind. Nor is he the
repenter who gave up
theft because the house
was locked or he could not
open the safe, or yet
because he was afraid of
the guards or the police.
Neither is he a repenter
who did not accept bribes
because he feared the man
offering it could be an
informer. Nor is he a
repenter who gave up
wine or drugs because he
had no money to buy. So
also, he who could not do a
thing because it was
beyond his means, or out
of his reach will not be
counted as a repenter. For
instance, if a habitual liar is
affected by dumbness, or
an adulterer who has
become impotent, or a thief
who lost his limbs; in all
these cases, the feeling of
remorse over what has
been committed before, is a
condition for a person to
be called a repenter, even
as the non-existence of the
desire to go back to it is
another condition. Hence
the saying of the Prophet :
"Remorse is repentance."
Allah, glorified be He, treats
the man who has a strong
desire to do a thing, but is
incapable of carrying it out
for some reason, as equal
to one who does it. The
Prophet is recorded as
having said:
"There are four kinds of
people in the world.
"First, he whom Allah gave
wealth as well as
knowledge. This man, he
fears his Lord, does his
duty to his kin, and knows
what is Allah's right in it. He
is at the highest level.
"Second, the man whom
Allah gave knowledge but
not wealth. But he is true
of intention. He says, 'Had I
wealth, I would have done
such and such (good
things).' Since he is true of
intention, he and the first
man are equal in reward.
Third, the man whom Allah
gave wealth but not
knowledge. He spends his
wealth without restraint,
neither fearing his Lord,
nor giving his kin their
right, nor yet giving Allah
His due. He will be at the
lowest level.
And finally, he whom Allah
gave neither wealth nor
knowledge. He says, 'Had I
been given wealth, I would
have spent it in such and
such (evil) thing.' He will be
judged according to his
intention. He and the man
of the third category are
equal in sin."
Second, the repenting man
should additionally feel the
regret in his heart and ill
effects on his soul. That is,
true repentance does not
allow for taking pleasure
from past sins, or desire to
repeat the sin. How can he
wish it when the harms are
so numerous and so
serious? Ibn Qayyim, may
Allah be kind upon him,
states many harms of sins
in his book 'Ailments and
Cures'. Some of them are as
follows:
"Loss of knowledge - a
weird feeling in the heart -
difficulties in ordinary
affairs - weakening of the
body - loss of willingness
to do the bidding (of Allah)
- loss of barakah - loss of
inclination to do good
things - constrained feeling
in the heart - birth of evil
deeds - habituation to the
sins - unworthiness in the
sight of Allah - littleness in
the esteem of the people -
curses of the beasts upon
him - feeling of inferiority
in the heart - sealing of the
heart - earning qualification
for the curse of Allah -
unresponsiveness for Allah
to his supplications -
corruption in the land and
sea - loss of sense of honor
- loss of shame - loss of
blessings - descending of
Allah's anger - settling of
fear in the heart - increased
likelihood of falling in the
traps of Satan - an unhappy
end - and, - punishment in
the Hereafter."
Surely these are such harms
and ill effects that no sane
man would like to sin after
he has known about them.
But unfortunately, we find
that some people give up
one kind of sin only to
succumb to another kind.
There are various reasons
for this. Some are as
follows:
The belief that the
new sin is less
offensive in the sight
of Allah.
The base self has
greater inclination to it
than to the previous
sin.
The means for the
new sin are more
widely spread and
easily available, as
against the other kinds
of sins the means of
which may not be
easily available.
Because his pals also
commit that sin, and it
is difficult to part their
company.
Because such sins
would be a means of
earning a place of
honor among certain
people, a thing he
would not like to
relinquish, and so he
continues in those sins.
This happens with
people who are at the
helm of affairs. As it
happened with the
poet Abu Nuwas when
another poet Abu
'Atahi reproached him
over some of his
failings. Said Abu
Nuwas in reply:
Do you reckon me giving
up these frivolities O'
Atahi? Do you reckon me
losing my position among
my people?
Third, a sinner should
hasten to repent, for
procrastination in this
affair is itself a sin that
requires repentance.
Fourth, the fear that the
repentance may not have
been accepted at all. T his
will help against a fall into
the state of complacency
and a false sense of
security.
Fifth, feeling of the loss of
what was lost in the past
while the sinner was
engaged in his sins. For
instance the nonpayment
of zakah in which were the
dues of the poor (and for
the payment of which
means were then available).
Sixth, that the sinner
should move away from
the place where the sin
was committed. For if he
remains there the chances
of him falling into the same
sin exist.
Seventh, the sinner should
abandon the company of
those that helped him in
the sin. Says Allah: "Friends
that day will be enemy
unto each other - save for
the god-fearing." (Al-
Zukhruf: 67). These bad
companions will be cursing
each other on the day of
Reckoning. You should,
therefore, dear repenting
man, avoid these even
now, keeping a safe
distance from them. For if
you keep yourself in close
range of them you will fall
prey to Satan again and
succumb to their
temptations, especially
when you know that you
do suffer some
weaknesses. There are
many instances of people
going back to sins because
they failed to abandon bad
company.
Eighth, destruction of those
things and articles that help
in committing sins such as,
for instance, wine, musical
instruments, pictures, films,
erotic literature and so on.
These should be burned,
broken, or destroyed as the
case may be. This
abandoning of all previous
trappings at the threshold
of repentance and
perseverance is of extreme
importance. And how often
it has not been that the
mere presence of these
means of evil have tempted
the owners back into the
old sins after they had
repented.
Ninth, he should now, in
place of the bad
companions, select those
virtuous ones that will
support him in his new
resolve. He should begin to
attend those assemblies
where Allah is remembered
much, and from where
knowledge is disseminated.
He should also fill in his
vacant hours with useful
activities in order not to
allow Satan to wend his
way and remind him of the
past.
Tenth, rebuild his body -
that had been fed with the
"unlawful" so far - by
feeding it with the "lawful"
alone.
Eleventh, let him repent
before the signs of death
appear, and before the
signs of the Last Hour
arrive - such as the rising
of the sun from the West
for says a hadith: "Allah will
accept the repentance of
him who repented; before
the gurgling of the
throat." (meaning the last
breath). And another hadith
says: "Allah will accept the
repentance of him who
repented before the
appearance of the sun
from the West."

In a significant development,
Jammu and Kashmir has been
removed from the UN list of
unresolved disputes, giving a
setback to Pakistan which has
been asking the world body to
intervene on the issue.
The omission of Jammu and
Kashmir from a list of disputes
under the observation of the UN
Security Council was noticed by
Pakistan whose envoy has
lodged a protest.
"Jammu and Kashmir dispute
was not mentioned in the
context of unresolved long-
running situations," said Amjad
Hussain B Sial, Pakistan' acting
envoy to the UN.
"We understand this was an
inadvertent omission, as Jammu
and Kashmir is one of the oldest
disputes on agenda of the
Security Council," he added.
Sial was speaking at the UN
General Assembly session, which
was discussing the functioning
and reform of the Security
Council. It was organised by the
UK that holds the presidency of
the Security Council this month.
Pakistan has been asking the UN
to intervene to help resolve the
issue but India has always
maintained that it has to be
resolved bilaterally between the
two countries.
Speaking earlier at the General
Assembly, the UK envoy to the
UN, Mark Lyall Grant, said that
"some long-running situations,
including in the Middle East,
Cyprus and Western Sahara
remain unresolved, as do issues
where the Council has become
engaged in recent years,
including Nepal and Guinea
Bissau."
"Huge challenges remain in
Sudan, Somalia and the DRC," he
added.
Pakistan repeatedly raises
Kashmir as an issue for the UN
while India asserts that its is an
internal matter.
While expressing concern about
the unrest, Secretary- General
Ban Ki-moon said that the UN
will not intervene until
requested by both parties.
"As far as this role of good
offices is concerned, the United
Nations normally takes that
initiative when requested by
both parties concerned," Ban
said in October.
"India and Pakistan, they are
neighbouring countries,
important nations in that region
- peace and security would have
important implications," he
added.
At the debate in the General
Assembly, the UK also repeated
its support to see India on as a
permanent member of the
Security Council.
"On the Council's structure, we
continue to support permanent
membership for Brazil, Germany,
India and Japan, as well as
permanent representation for
Africa," said Philip Parham,
deputy envoy to UK.
"We look forward to working
with many of these countries
next year when they join the
Security Council," he said,
referring to the entry of India
and Germany on the Council
next year as non-permanent
members for a two year term.
While Japan will leave the Council
in 2011, Brazil will serve out one
more year.
The UK representative also
suggested "an intermediate
model" of reform, which would
create new seats with a longer
mandate than the present two
year term.
Then, at the end of this period, a
review would be done to see
whether these seats should be
turned into permanent ones.
Pakistan, which objects to India
being on the Council, argued
that the new council should
include a few large states, a
number of medium sized States
and a majority of smaller States.
"We support the position of the
Organization of Islamic
Conference demanding
adequate representation of
Muslim Ummah in the Security
Council," said Sial.

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as u sow so shall we reap