ابن ملجم کون تھا؟

حضرت علی علیہ سلام کی ظاہری خلافت کا زمانہ آیا تو حضرت علی نے یمن میں اپنے عامل نمایندے کو خط لکھا۔ اور اس سے درخواست کی کہ لوگوں کے ساتھ عدل و انصاف سے پیش آۓ۔اور اخر میں اس سے چاہا کہ دس لائق ترین اپنے معتمد افراد کو ایک خاص کام کےلیے حضرت علیؑ کے پاس بھیجے۔ اور اس نے سو افراد کو منتخب کیا۔ اور پھر ان میں دس لوگوں جو سبھی سے افضل اور اچھے تھے انتخاب کیا۔ ان دس لوگوں میں سے ابن ملجم مرادی بھی…

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ISLAM 101: Basic Islamic Phrases: Part 4

Islamic Terms

Hijra: To migrate. This term refers firstly to the great migration of the Muslims in the year 622 from the hostile city of Mecca, which was controlled by idol-worshippers, to the safer city of Madinah (then called Yathrib) where Islam could exist freely. The Islamic calendar begins with the Hijra as the first year.

'Ibadah: This term is often translated as “worship” but it is not a correct translation. The word worship in English just means praying and bowing, like worshipping in a church. But the term 'Ibadah literally means “service” and it comes from the root word, “to serve.” When we say that Islam considers all life to be 'Ibadah, we mean that our whole life should be lived in the service of Allah. We are here to serve Allah. In Islam, any good deed, action or thought, even just holding a steady job or smiling at someone is considered doing 'Ibadah for Allah.


Iblees: Satan

Iftar: The meal you eat after sunset in Ramadan. Suhoor is the light breakfast before first light in the morning during Ramadan.


Ilm: Knowledge

Imam: Literally: leader. Although most Muslims take this term in the sense of a leader of the prayers, it does apply to the group leader outside of prayer as well. An Imam must be elected by the Muslims or at least accepted by them if he is appointed from outside. If the community rejects him, then he cannot be the Imam.

Eman: (Eemaan) Belief or faith. The root word of Eman is Amuna. It implies three meanings: 1) to believe, 2) to confirm that belief in your heart, and 3) to feel safe. Eman is what makes a person a Muslim. Often spelled “Iman”.

Ihsaan: Usually translated as “goodness”. The Prophet (p) defined it as knowing that Allah is watching you even though you don’t see Him.

Injeel: The Gospel of Prophet 'Esa (Jesus). The New Testament of the Bible is not the Gospel of Jesus. The New Testament was written by a lot of different authors well after Jesus went up to the heavens, and it contains stories about Prophet 'Esa, but it is not 'Esa’s message. The present New Testament was assembled three hundred years after the time of Prophet 'Esa by a group of white men on a Greek Island who voted on what their “holy” book should contain. Most of the votes were hotly debated! The Roman emperor who ordered them to do it then told all Christians to accept this new compilation of writings. All other Christian writings were ordered to be destroyed. The New Testament contains four books called Gospels: (Matthew, Mark, Luke and John). Hundreds more “Gospels” from other authors were burned. A few such as the Gospel of Barnabas and Thomas have survived. The Gospel of Jesus was never written down and is lost.

Insha'llah: If Allah wills something to happen only then will it happen.

Iqamah: The second call to prayer just before the actual prayer begins.

Islam: A submission to God. To surrender to Allah and find peace. To submit oneself TOTALLY to the lord.

Jahannam: Hell.

Jam'a: Together, in a group.

Jannah: Paradise, Heaven. It literally means “the Garden.”

Jibra'il: The angel that brought Allah’s revelation to the Prophet. Allah is so powerful and majestic that it is beneath him to reveal Himself to humans. We are like an ant next to a star in comparison to Allah. He sends the angels to do these small jobs, though He doesn’t need them. In English his name is Gabriel.


Jihad: A struggle

Jinn: These are another type of creature Allah created. They are invisible to us but they can see us. They were made from fire elements and thus are pure energy. They are not like ghosts or weird monsters. They can influence your thoughts, encourage you to do wrong, and whisper fears into your mind. They can be good or bad. The good jinn leave us alone. The bad ones, who are also called Shayateen, or Devils, want to destroy you. Astrologers and fortune tellers get their “predictions” and “readings"from them. Jinn spy on the Angels and learn secrets about the future, then they whisper it into the minds of the fortune tellers. Jinn live, die and have families like us but they exist on another plane altogether. The Prophets could control the Jinn but none of us ordinary people can. Although we believe Jinn can possess a human body, Islam teaches that it’s not very common. Don’t believe every “Jinn story” Muslim immigrants will tell you about their aunt or second cousin’s brother. Most of it will be superstitious stories that are culturally based.

Jumu'ah: The Friday Prayer in which all Muslims gather to hear a sermon called a Khutba. It’s time is in place of the Zuhr Salah, usually somewhere between 12 pm and 2 pm. It is mandatory on all men to attend. It is optional for women. The Prophet said if you miss three Jumu'ahs in a row then hypocrisy will start to enter your heart.


Kafir: People who conceal the Truth and actively plot against Islam. Usually we say the easier English word “unbeliever.” The plural is Kuffar. (Unbelievers.) The noun (unbelief) is Kufr.

Khalifah: This word means Steward, Manager or Care-taker. Allah made humans to be the Khalifah of the earth. In other words, we were given the earth as a trust to take care of. We shouldn’t ruin it or pollute it. The head of the Muslim Ummah is also called a Khalifah because he is to take care of the Muslim community. Muslims are supposed to elect a Khalifah, but there hasn’t been a world-wide Khalifah for a long time.

Khatib: The person who gives the Khutbah, or Friday sermon. The preacher during Friday services.

Kitabullah: The Book of Allah. (The Qur'an.) The word Kitab means book.

Mahr: The money (or whatever else) that the man has to give to a woman in order to marry her. It is called the marriage-gift and a woman can ask for whatever she wants. If it is money, it can be deferred and paid gradually over time. The husband can never take it away for any reason.

Malik ul Mawt: The Angel of Death.

Masjid: Literally means, “the place of bowing.” This is the name for a Muslim prayer hall or commonly known as Mosque.

Madhhab: This means, “School of Thought.” In Islam we have the Qur'an, the example of the Prophet and the sayings and guidance of the Prophet’s companions. Through the centuries, various Muslim scholars have tried to make those teachings easier for Muslims to live by through organizing them, talking about them and trying to use those tools to find answers to questions where those first three sources are quiet.

Of course different opinions developed between different scholars and some people chose to follow one scholar or the other. Those differences in ideas about how to follow Islamic rules are called “Schools of Thought.” There are 4 main schools today. Some people say you have to “follow” one of those schools to be a Muslim, but this is not true. You have to follow Islamic teachings but you don’t have to put some label on yourself. Each of the four schools is named after the scholar who founded or inspired it. The four are: Maliki, Hanafi, Hanbali, Shaf'i. The books and writings of the schools are a good source of information about the particulars of Islam, but our real label is, “I am a Muslim, and only a Muslim.” The Hanafi and Shaf'i schools are considered the easiest school and the Hanbali is considered the hardest in terms of social and personal rules.But they are all right in their own way and it is recommended to follow one in order to safe guard ones self from following ones own desires although it is not obligatory it is recommended.

Mecca: (Also spelled Makkah). A city in Arabia founded thousands of years ago by Prophet Ibrahim (Abraham). At that time it was called “Becca.” Prophet Muhammad, peace be upon him, was born there in the year 570.

Medina: (Also spelled Madinah). A city about 200 miles north of Mecca. The Prophet established the Islamic community there. He passed away there and is buried there.

Mu'adhan: The person who does the call for prayer.

Mujahid: A person who does Jihad or holy war.

Mu'min: A person with Iman(faith). A true believer.

Mus-haf: The Arabic text of the Qur'an. “Brother, hand me a Mus-haf.” (Qur'an with the Arabic in it).

Mushrik: A person who commits Shirk (making partners with Allah). Usually an idol-worshipper. A Hindu would be considered a Mushrik because they bow down to many idols and statues.

Muslim: A person who surrendered to Allah and is working at finding peace.

Nabi: This term means Prophet.

Nafs: This is often translated as “soul” but it really means “the self,” i.e. “You and only you.”

Naar: The fire (of Hell).

Nikkah: The Islamic wedding ceremony.


Niyyah: Intention

Khutba Eid Ul Fitr Arabic Pdf

Khutba Eid Ul Fitr Arabic Pdf

Khutbah Eid Ul Fitr Arabic Pdf

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Description of Eid Prayer. Short Friday Khutbah was taken from Islamic affairs in Dubai, The titles cover different subjects like (purity, Trust, Wisdom, supplication. Arabic Jumma Khutbah, Friday Khutbah – Download as PDF ), Text File (.txt) or read online. The images of the Arabic text are taken. Khutba Eid Ul Fitr Arabic Pdf - automationfasr. Khutba Eid Ul Fitr Arabic Pdf PDFThe Guide April 0. Quran, and Islamic. Eid- ul- Fitr Wednesday July 6,. There is a slight difference in the sermon delivered on Eid ul-Fitr.

Eid Ul Fitr Ka Khutba Pdf

Eid ul Adha Khutbah in Urdu

Eid ul Adha Khutbah also is known as the Festival of Sacrifice, Muslims will celebrate it in most countries on July 31. Muslims around the world are set to celebrate the annual festival of Eid al-Adha – the Festival of Sacrifice – which falls on the 10th day of Dhul Hijjah, the 12th and last month of the Muslim lunar calendar

Eid ul Adha Kutab in Arabic – Eid ul Adha Kutab in Arabic

Khutbah for Eidul Fitr 2020 (Please note that due to the Coronavirus Lockdown conditions, the Eid Khutbah becomes optional, it is not essential. It can be left out altogether, or you can do it at home if you wish. The Eid salaat, however, is essential and must be performed in the usual way). Eid Ul Fitr Arabic Khutba - lasopasuperior. BEING THE EID-UL-FITRI KHUTBAH 1437AH (2016CE) Praise be to Allah in an exceeding degree, praise be to Him for His favours and comfort. Praise be to Allah exceedingly, Allah is the greatest. Glory be to Allah morning and evening.

Eid ul Adha Kutab in English – Eid ul Adha Kutab in English

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Khutbah Eid Ul Fitr Arabic Pdf

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Via Youtube: Tawheed on 18th Oct, 2020 V2:42- Ruling on supplicating to Allah by the virtue of the high rank of the prophets and angels [Noor ala alDarb, Shaikh ibn Baz, Vol2] Language: English Q: What is the ruling on an imam (the one who leads congregational Prayer) who leads people in the Jumu`ah (Friday) Prayer and says in the Khutbah (sermon): O Allah! On You we have depended and by the high rank of Your Prophet to You we are supplicating? What is the ruling on this way of supplicating to Allah (Exalted be He)? Elaborate this point for us. May Allah bless you., [Vol. 2, Page No. 128-129] A: According to the majority of the Muslim scholars, this way of supplicating to Allah (Exalted be He) is Bid`ah (innovation in religion). However, the Friday Prayer is valid. It is not legally permissible to supplicate to Allah by virtue of the status of our Prophet (ﷺ), by the high rank of our Prophet, by the high rank of other prophets, by virtue of the status of angels, by the entities of the angels, by virtue of the high rank of so and so, by virtue of the status of one's father, and so on. One can supplicate Allah by His Names and Attributes as well as by one's good deeds. Allah (Glorified be He) says: And (all) the Most Beautiful Names belong to Allah, so call on Him by them A Muslim can say, "O Allah! I invoke You by Your Most Beautiful Names and Sublime Attributes to bestow Your Mercy upon us, to forgive us and to give us rain," or "O Allah! I invoke You by my faith in You, my obedience to you and my following of Your Prophet." One can supplicate to Allah by one's good deeds. Invoking Allah by virtue of the status of someone, in the name of our Prophet (ﷺ), by the high rank of our Prophet (ﷺ), by virtue of the status of our Prophet, by the high rank of prophets or angels is an innovation in religion according to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body). Rather, there is no religious evidence on the permissibility of this practice. As it was authentically reported: When the Prophet (ﷺ) heard a man saying, "O Allah! I ask You by the fact that I testify that You are Allah, there is no god but You, the One and the Self- Sufficient Master Who does not beget, nor was He begotten and there is none co-equal or comparable unto Him," he (ﷺ) said, "He has supplicated Allah by His Name by which if He is asked for anything, He gives such thing and if He is invoked, He answers such invocations.} This is because it is a form of supplication by Allah's Names and Attributes. As such, one can supplicate to Allah by one's good deeds as it was reported in the Two Sahih (authentic) Books of Hadith by Ibn `Umar (may Allah be pleased with them both) that three men were obliged to enter a cave in the desert to sleep and find a shelter from rain. When they entered the cave, a large rock rolled down the mountain and closed the mouth of the cave. Allah (Exalted be He) willed this to happen to introduce a practice through which people can deal with their misfortunes. When the rock blocked the mouth of the cave, they tried to push it away, but they could not do so. So, they said to each other, 'Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' They supplicated to Allah (Exalted be He) by their good deeds, so the rock shifted completely away from the mouth of the cave and they left; walking out by virtue of the good deeds they had done for Allah's Sake. Such deeds were of great benefit for them when they were in need. This denotes that supplicating Allah (Exalted be He) by good deeds is a great way of approaching Allah, particularly in times of need. Allah (Glorified be He) says: Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil He (Exalted be He) says: Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Allah (Exalted be He) willed the rock to roll down and block the mouth of the cave so that those three men could learn how to supplicate to Allah and know the merit of their good deeds and all other people could know the virtue of their good deeds and learn how to invoke Allah (Exalted be He) in times of need as those three men did. The Prophet (ﷺ) told us this story to act upon it and derive benefit from it. This Hadith is authentic and agreed upon by both Al-Bukhari and Muslim (may Allah be Merciful with them both)). May Allah grant us success. https://binbaz.org.sa/fatwas/12607/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%88%D8%B3%D9%84-%D8%A8%D8%A7%D9%84%D9%86%D8%A8%D9%8A-%EF%B7%BA-%D9%88%D8%A8%D9%8A%D8%A7%D9%86-%D8%A7%D9%84%D8%AA%D9%88%D8%B3%D9%84-%D8%A7%D9%84%D9%85%D8%B4%D8%B1%D9%88%D8%B9 #Islam #Quran #Hadith #Sunnah #Fatwa

Official Website of Haramain (Makkah, Madina) for Friday Sermons and Lectures (English, Arabic) Manarat Al Haramain Platform was launched on 1st May 2020 as a joint effort of the General Presidency for the Affairs of the Grand Mosque and the Prophet’s Mosque and Ministry Of Communication And Information Technology, Saudi Arabia. The main purpose of this platform is to live stream Friday Sermons (Jummah Khutbah) and Lectures from […] Continue Reading: https://theclearevidence.org/aspects-of-life/makkah/official-website-of-haramain-makkah-madina-for-friday-sermons-and-lectures-english-arabic/

Salaatul Jummah and Masjid Life is for Women Too

By Layla Abdullah-Poulos

Many masjids in the United States begin as humble places of worship. My local masjid opened in the living room area of a house of a Muslim business owner. Despite the size, the organization’s leadership made sure there was space available for women in the community to come, pray and attend Salatul Jummah (Friday congregational prayer).

Week after week varying numbers of women (as little as one and as high as five or six) sat listening to the khutbah (sermon) and offering prayer. It was a small but important part of guaranteeing access to Allah’s house to all of his worshippers as well as promoting the community’s growth.

Women attending Salaatul Jummah. Image source: Layla Abdullah-Poulos

Over the years the ranks of women and men attending the masjid increased, requiring more space. The masjid space expanded, taking over another room. However, space didn’t grow as fast as the congregation. I watched the rows of men spread back, closer and closer to the women’s area. At one point, there was not a free inch when people stood behind the imam.

Consequently, community members balked about space, and the masjid leadership threw around ideas about the best ways to accommodate worshippers. One thing suggested was that women not attend Jummah so the men could have access to their limited space. This is not the first time this suggestion has been made at a masjid nor will it be the last. The fact that anyone even considered alienating women from Allah’s house as a viable option serves as a sad commentary on the second-class status that the worship of Muslim women has in the minds of some Muslim men.

Attending Salatul Jummah is incumbent upon Muslim men, but it is available to Muslim women as well. The struggle of Muslim women for adequate devotional spaces and sub-standard or inconvenient conditions thrust upon us constantly plagues Muslim cultures. In the United States, an undercurrent message that acts of ibadah (worship) performed by Muslim women are not as valuable as those of men also adds to the problem. Communal worship by women performed at houses of worship is especially vulnerable to being dismissed, which is anti-ethical to Islamic teachings. The Prophet Muhammad (saw) said:

Do not prevent your women from going to the mosque, even though their houses are better for them. (Reported by Abu Dawud in al-Sunan)

Allah’s house is for all of his worshippers. It’s a space to focus on generating a connection with the creator as well as develop one’s iman (faith), spiritual and emotional growth. Jummah is one of the best days to do that, and the congregational prayer holds a unique significance for all Muslims, regardless of gender.

Why is Ibadah on Jummah so Important?

Jummah correlates with “Friday” in English. The entire day contains facets of blessings and ways to acquire blessings. There are numerous ahadith (sayings) of the Prophet (saw) on the virtues of Jummah and worship throughout the day:

The best day on which the sun has risen is Friday; on it, Adam was created and on it...and the [last] hour (i.e. the Day of Resurrection) will take place on no day other than Friday. (Muslim)

Prayers have increased blessings on Jummah, and the Prophet encouraged worshippers to engage in more of it:

Among the best of your days is Friday. So, pray to Allah frequently on it to bless me, for such supplications of you will be presented to me. (Abu Dawud)

The Prophet describes the chance to have one’s name written down by angels:

When Friday comes, the angels sit at the doors of the mosque and record who comes to the Jumu`ah prayer. Then, when the imam comes out, the angels roll up their scrolls. (Bukhari)

He also mentioned the benefit of reading Quran on Jummah:

Whoever reads surat Al-Kahf on the night of Friday, will have a light that will stretch between him and the Ancient House (i.e., the Ka`bah). (Authenticated by Al-Albani)

Image source: Pixabay

This is Our Masjid Too

Alhamdulillah, there are so many amazing opportunities for mercy, forgiveness and blessings on Jummah, which makes the infusion of the rampant gender inequality from Muslim cultures into it a tragedy. Restricting access of Muslim women from the Jummah prayer should be unthinkable, and they should be inspired to participate in every aspect of the glorious day.

It seems like the absence of a mandate for women to attend Jummah serves as justification to restrict access to Allah’s house, a tragedy considering how many physical and social obstacles we may already have. Why make it harder? Productive Muslim cultural mindsets should encourage and support worship regardless of gender. It’s a blessing from Allah that women, unlike men, aren’t required to attend Jummah prayers due to many other medical reasons, obligations and responsibilities we have at times. But women aren’t restricted from attending. Far from it.

As female servants of Allah, Muslim women have full ownership of the Jummah prayers as they do Ramadan, Hajj and all ibadah that can bring us closer to our Lord and success in this life and the aakhirah (hereafter). We may avail ourselves of Allah’s mercy and not participate when we can’t, while secure in the expectation that the sacred space for us will be there when we can.

As for my own local masjid when some suggested commandeering women’s space? Fortunately, the leadership shot that idea down.

Salaatul Jummah and Masjid Life is for Women Too published first on https://lenacharms.tumblr.com/

Can we stop listening to these people?

MY LATEST COLUMN Can we stop listening to these people? Azly Rahman

It is not rocket science. It is not a complicated issue. It is not necessary to talk to these “stakeholders in education” when it comes to the teaching of Maths and Science in English, I’d say.

I have written umpteen times on the issue of our refusal to teach this advanced-technological lingua franca to our children in schools as a medium of instruction. The government today, and of the past, cannot continue to be bullied endlessly by these “ultra-Malay-linguistic nationalists” who are, out of idiotic pride and nationalistic false consciousness, trying to bring back the Malays especially to the times of Malacca Sultanate, thinking that Bahasa Melayu can be at par with English as the language of technological progress.

As one who has taught English and more than 50 courses in the English language in my teaching career, I must say how frustrating and boring it is to read, for decades since the 80s, the opposition to the language of instruction of critical importance. Below is my straight-talk on the issue. I hope this will invite a serious discussion on the future of our children. I wrote them as brief Facebook and Twitter entries.

These blind nationalists

People have long been talking about globalism, post-industrialism, they are still babbling about ultra-Malay nationalism. Stuck in teaching Sciences in Malay, our children can never progress to the fullest scientifically. Ignore the hypocrites. Because we surrendered to the hypocrisy of the ultra-Malay language nationalists, we failed two generations of Malays. We saw this in the Jawi issue.

Since the 80s, the same old nonsense from the anti-English language-Ultra-Malay groups is destroying two generations of Malays. Out of a vainglorious bloated egoism, they are out to spread the virus of ignorance of the meaning of lingua franca.

The National Writers' Association (Pena) and Malay writers can continue to write in Malay. No one is taking away their pen, like what General Suharto, the “Bapak Judistira”, did to the great Communist writer Pramoedya Ananta Toer. These Pena people can write in Malay to their soul’s content. But let today’s Malay children master the subjects of Science and Maths in English. No problem. No hypocrisy.

Are the Malay writers linguistic gang opposing English Language because they still wish to sell books in Malay? Not because of nationalism? And why are some Islamic youth movements still opposed to the teaching of Maths and Science in English? Out of ignorance? Idiotic pride? Or plain hypocrisy? Many Islamist-politicians do not like the word "liberal-secularism" but they can certainly understand what "Mercedes Benz" means. I’d say listen not to the battle cry of those out to oppose the English language. They are out to push our children backwards.

No language is sub-standard. All are equal. But English is still a priority for professional advancement today.

Language of the Salafis too

I'd say even Arabic is not a priority language in Malaysia today. Focus on the English language. More progressive. Malaysia will be a better place if we educate the Salafis and Wahabis with good doses of Western philosophy, I guarantee.

Friday khutbahs (sermons) will benefit well with liberal ideas from the Enlightenment period, especially - Voltaire, Rousseau, Diderot, and great thinkers of the Western tradition. The Friday khutbahs should also gradually be in English. Makes Islam sound more progressive and liberalising.

I have taught the course Islamic Scriptures in English. I liked it better. More liberating it feels. Do it in Malaysia too. I'd say it's better to teach Islamic Studies in English instead of Malay. Better for liberal advancement.

Try explaining blockchain technology, AI, hyperloop, VR, biotechnology, and time travel in Malay. I'd be confused. Master the English language.

The English language promotes egalitarianism in the social address. The Malay language invites "kow-tow-ization" to the privileged class. I love the Malay language, born into it. But it is no longer useful to amass modern knowledge, to become a "Renaissance Man"

Today's politicians want to defend the Malay language out of political necessity to score political points. Dishonesty? Defending the Malay language could one day be a passing fad. Freedom of expression feels better in the English language.

Malay dignity need not lie in the Malay language. Mastering Western philosophy can be a path to better dignity, I argue. English is today's language of post-modern knowledge. Master it. Making Malay a constitutionally-protected treasure but viewed as a lesser priority, would be my advice.

If you wish Malay children to go to top English-speaking universities, be real. Teach most subjects in English. Defenders of the Malay language on the matter of Stem teaching have shown a good display of hypocrisy. Ultra-Malay linguistic nationalists must stop fooling the Malays and pushing them cognitively backwards. I wrote about this in my new book.

I sense these ultra-Malay defenders of the Malay language are nationalists without a clear sense of what nationalism means today. The new spiritual strength of the Malays. Mastering Western philosophy can be a path to greater dignity, I'd argue.

Stop failing them

We are failing our children in preparing them for a world constantly in major flux, in which advanced scientific, technological, and cybernetic knowledge explodes every second, primarily reproduced in the English language. We are letting the Malay language ultra-nationalists pave the one-belt-road to ancient times. Of the false and imagined glory of the Malacca kingdom with its sub-standard Sultans.

English is the lingua franca of science and advanced science. The Malay language is not. Start accepting this fact. No, fellow Malaysians. Malay is not a language of advanced science. English is. Teach it well. Stop fooling ourselves. Get real. Ignore those linguistic hypocrites.

DEADLY TIMELINE: New Zealand’s darkest day, 36 minutes of terror

DEADLY TIMELINE: New Zealand’s darkest day, 36 minutes of terror DEADLY TIMELINE: New Zealand’s darkest day, 36 minutes of terror https://ift.tt/eA8V8J

CHRISTCHURCH, New Zealand — On March 15, New Zealand changed.

Some are calling it a loss of innocence, a reminder that distance doesn’t bring protection against violence.

Prime Minister Jacinda Ardern has vowed to change gun laws and investigate what went wrong. This is how 36 minutes of terror unfolded, according to witness accounts and livestream video.

1:32 p.m.

Ardern and about 30 other people get a chilling email from Brenton Tarrant. He has attached a manifesto filled with racism and hatred as he tries to justify why he is about to carry out a massacre.

Its 74 pages are riddled with contradictions. He talks about the years he spent roaming the world and how “the varied cultures of the world greeted me with warmth and compassion.”

Twelve pages in, he says he will target mosques in Christchurch and Linwood, as well as one in the town of Ashburton if he makes it that far.

Tarrant, a 28-year-old Australian not known to the country’s intelligence or law enforcement agencies and who held a valid gun license, writes that he planned and trained for an attack for a couple of years after moving to the city of Dunedin, about a five-hour drive south of Christchurch.

He says he settled on Christchurch because the mosque there, with its prominent golden dome, is busier and looks more distinctively foreign.

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A member of Ardern’s staff sees the email and, two minutes after it arrives, forwards it to parliamentary security. But Tarrant’s plan is already in motion.

He is sitting in his gold Subaru station wagon in a parking area in a black paramilitary outfit. He turns on a helmet camera and begins an internet livestream.

“Let’s get this party started,” he says.

1:41 p.m.

It’s Friday prayers, and the Al Noor mosque is filled with people. The imam, Gamal Fouda, has just finished the Khutbah, a sermon delivered in Arabic. He is starting the next part in which he translates it into English. The Khutbah is the most serious part of the prayer, where rapt attention is required and the worshippers are silent.

The sermon is about co-operating with each other, doing good and stopping evil.

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As the gunman approaches the mosque, a man in the entrance calls out cheerfully, “Hello, brother.” Tarrant fires nine shots, one after another, and walks past the first bodies.

Fouda hears shooting in the hallway and sees people start to run. He stops speaking. “It was chaos,” he says.

The gunman’s livestream shows him moving into the main prayer room and firing at everyone he sees. It is a big room and has few exits.

An Algerian man smashes a window on one side of the room, Fouda says, and people start pouring out through the jagged glass. On the other side, the people there try to do the same. But the bodies begin piling up at the makeshift exits.

“And he was actually standing behind them, and he was shooting and shooting and shooting and shooting,” Fouda says. “Tragedy. Tragedy.”

Fifty-year-old Naeem Rashid, a teacher who moved to New Zealand from Pakistan with his family when he was 11, rushes up behind Tarrant, trying to grab the gun. Tarrant turns around and shoots him dead.

Asif Shaikh, 44, tries to run but falls in the crush of bodies. He thinks about trying to make it to the exit when he sees somebody else make the same move and get shot. So he lies there, next to an old man who has been shot in the thigh. They are exposed and uncovered, but somehow they survive. Days later he still can’t sleep, the sounds of gunshots ringing in his head.

Kawthar Abulaban, 54, is in the women’s prayer area with a couple of dozen other women. She hears a single shot at first, enough for some of them to jump up and ask, “What’s wrong?” Then a pause and a second shot and a dawning realization. Soon, there is a barrage of bullets. Dozens upon dozens upon dozens.

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The women scatter in all directions. Three huddle together in a cupboard in one of the bathrooms. But the shooter seems to be concentrating on shooting men, Abulaban says. She runs out of the mosque.

Tarrant walks outside, where he shoots people on the sidewalk. Children scream in the distance as he returns to his car to get another gun. He walks back inside the mosque and shoots again at motionless bodies on the floor, methodically firing bullets into them over and over.

He walks out again and shoots at a woman walking toward him on the street. She falls to the pavement and begs, “Help me! Help me!” before he shoots her again.

Since firing the first shot, the gunman has spent six minutes at the mosque. There are no sounds of sirens, no SWAT teams arriving. People are proud of New Zealand’s friendliness. Unlike in most other countries, the police don’t carry guns. They keep them in their cars for emergencies.

The worst mass shooting up until now was nearly 30 years ago in the small town of Aramoana, where a gunman killed 13 people following a dispute with a neighbour.

Tarrant gets back in his car. The song “Fire” by Arthur Brown blasts from the speakers, the singer declaring, “I am the god of hellfire!”

When Paul Bennett, an ambulance driver, arrives later, he sees blood flowing along the terra cotta tiles.

“There was a river of blood coming out of the mosque,” he says.

1:48 p.m.

The shooter’s rampage continues as he drives away from the Al Noor mosque. Yasir Amin and his father, Muhammad Amin Nasir, are walking along the sidewalk when a car stops and a man begins firing.

They run, but at 67, Nasir can’t keep up with his son. As Amin turns to yell at his father to get down, he sees the older man has already been hit and is falling.

The gunman drives away. Nasir stares up at his son, unable to speak, blood pooling around his body. Amin grabs a phone from a nearby car and calls police. Father and son are taken to the hospital, where a critically wounded Nasir begins his recovery.

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Neighbour Len Peneha helps several people who have escaped the mosque take shelter in his house until police arrive. He walks into the mosque and sees bodies everywhere.

“It’s unbelievable nutty,” he says. “I don’t understand how anyone could do this to these people, to anyone. It’s ridiculous.”

The gunman speeds toward the Linwood mosque. There are no sirens. He stops as two people cross the road in front of his car, unaware that anything out of the ordinary is going on. He blasts his horn at them and continues.

There are so many bodies piled at the Al Noor mosque that it will take police more than a day to find one of them. In all, 42 people are dead there.

1:50 p.m.

Tarrant is speeding toward the Linwood mosque, weaving through traffic, blasting his music. It’s been nine minutes since he fired his first shot. Finally, a single siren can be heard in the distance.

The gunman talks as he drives: “A lot of them survived, unfortunately. They all ran pretty quickly,” he says. “The noise scared them. The women weren’t in yet. I got the men first,” he says, before the livestream cuts out.

1:55 p.m.

The Linwood mosque is about 5 kilometres (3 miles) from the Al Noor mosque but isn’t as grand. It’s a plain building in a poor neighbourhood.

Inside, 33-year-old Elliot Dawson is praying with about 80 others when he hears the first shots. No one reacts at first because they’re immersed in prayer.

Latef Alabi, who is leading the prayers, peeks out the window. When he sees Tarrant in his black gear and helmet, carrying a big gun, he thinks it’s a police officer and isn’t worried. Then he sees bodies and hears the man yelling obscenities.

“I realized this is something else. This is a killer,” he says.

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The gunshots continue. Dawson’s friend goes outside and comes running back in: “Everyone, get down! Get down! Get down!”

Dawson hurries to a bathroom, huddles in a stall and climbs onto the toilet so his feet won’t be visible. He tries to squeeze through a window but can’t fit. He wonders if this is the moment his life will end.

Another man in the mosque, Abdul Aziz, picks up a hand-held credit card machine and rushes outside screaming, hoping to distract the attacker. As Tarrant runs back to his Subaru to get another gun, Aziz throws the machine at him.

Aziz’s two younger sons are yelling at him to come back inside. Tarrant has gotten a gun and returns, firing at him. Aziz runs, zigzagging through cars in the driveway. He picks up a gun that Tarrant has tossed aside, aims and fires, but it’s empty.

Tarrant runs back to his car again, probably to grab yet another weapon.

“He gets into his car and I just got the gun and threw it on his window like an arrow and blasted his window,” Aziz said.

The windshield shatters: “That’s why he got scared.”

The gunman is cursing at him, yelling that he is going to kill them all. But he drives away, and Aziz chases the car down the street to a red light before it makes a U-turn and speeds away.

Seven people are dead at the Linwood mosque, a number many think could have been much higher if not for the actions of Aziz. One more person dies later at Christchurch Hospital and the death toll reaches 50.

Dawson says that someday, he hopes to come back to the mosque to pray again. He later stands on the street outside the mosque, holding a sign that reads, “We’re all the same on the inside.”

2:07 p.m.

Two police officers ram Tarrant’s car, forcing it off the road, and drag him out. The next day he is charged with one count of murder, with more charges expected.

Many of the victims had moved to New Zealand to seek better lives in a country known for its beauty, friendliness and safety. Among the victims are engineers, business owners, students and a goalkeeper for the national futsal team. It is a modified form of soccer, typically played indoors.

The youngest of the victims is Mucaad Ibrahim, 3, who had big brown eyes and always seemed to be laughing. He had an intelligence beyond his years, a friend says. And he loved watching his big brother play soccer.

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CHRISTCHURCH: As the bullets tore into worshippers during Friday prayers, taxi driver Abdul Kadir Ababora threw himself to the floor and wedged himself under a bookshelf used to hold Korans, praying he would see his wife and kids again.

Somehow that decision saved his life and he emerged from the carnage unscathed.

“It’s just a miracle,” he told AFP on Sunday as he revisited the scene. “When I woke up to the left and right of me it was just dead bodies.”

Like so many who attended weekly prayers at Christchurch’s Al Noor mosque, Ababora had come to New Zealand from a troubled overseas homeland hoping to find peace and prosperity.

The 48-year-old said he arrived from Ethiopia in 2010 and made a life for himself in the placid city of Canterbury.

Two weeks ago he and his wife celebrated the birth of their second son.

Then on Friday a self-professed white supremacist, wielding an armoury of semi-automatic rifles scrawled with racist ideology, walked into the Al Noor mosque and unleashed a rampage that left at least 50 dead and dozens more with life-changing injuries.

– Sermon then gunfire –

Ababora said the mosque’s imam had just started delivering the English translation of the khutbah — the sermon during Friday prayers — when the gunfire erupted outside.

The first person he saw struck was a Palestinian, a man who was an engineer by training but who, like Abobora, also drove a taxi in the city.

“He walked up just to see what is going on and then he saw the attacker. When he tried to run he shot him somewhere here,” Ababora recalled, pointing to his side. “I saw him falling down.”

Soon Brenton Tarrant, the 28-year-old Australian police say carried out the massacre, was inside the prayer hall, pumping round after round into the defenceless worshippers.

Ababora said he instinctively fell to the ground and managed to squeeze himself against a bookshelf that held the Korans worshippers used during prayers. Crucially, it made his body a slightly smaller target.

“I just pretended as if I am dead,” he said.

Ababora said he was sickened at how methodical the killer was, firing round after round into the crumpled pile of bodies in a well-planned attack he later learned was broadcast on Facebook.

“This guy started to shoot randomly, left and right, automatic. And then he finished the first box (magazine) and then he changed it, again automatic. Then he finished the second one, he put the third box, again start automatic in the other room again.”

He could feel the shockwaves from the bullets pass by his body.

“I was waiting (for) my moment, when every second (a) shot comes I was saying ‘This is for me. This is for me’. And I lost hope,” he said.

He began to silently pray and think of his family.

– ‘Blood everywhere’ –

The horror was far from over when the gunman departed after emptying a fourth magazine before driving across town to commit a second atrocity at the Linwood mosque.

For an agonising number of minutes afterwards, no one at the Al Noor mosque dared make a sound. But as the pain got too much for the wounded, people started crying out.

The scene in front of Ababora was hellish.

“There was blood everywhere,” he said.

A friend called out, saying he had been shot in the leg. He tried to help him up but the leg was shattered by the bullet.

Ababora staggered outside to find police another worshipper — whose son is friends with his eldest son — alive but with horrific injuries. He had been shot in the jaw, his hand and his back.

It was only after laying the man down he noticed two more bodies — two women lying in a pool of blood.

“They were late comers,” he explained. “When he (the gunman) finished everyone in the mosque and he came out to escape, these ladies were late, and he shot them. Bang. Bang.”

Close by was one of the gunman’s discarded rifles and Ababora said he instantly recognised “Nazi” symbols written on it as well as historic places and dates celebrated by the far-right such as the Battle of Vienna in 1683.

“He wrote all the places where Muslims were attacked on the gun, all over the gun.”

Like most of Christchurch’s inhabitants, Ababora said he never believed such hatred would arrive on his doorstep.

“We used to say New Zealand is safe, especially in Christchurch we say we are safe, it’s a trusting system here. The Muslims here, we are the most quiet people,” he said, adding the mosques in the city don’t even broadcast the call to prayer.

“New Zealand is not safe any more,” he concluded. “This is brutal.”

The post ‘It’s just a miracle’: NZ mosque survivor says Koran bookshelf saved him appeared first on ARYNEWS.

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ABUJA NATIONAL MOSQUE HAS APPOINTED IMAMS (1) This is in response to ‘Time to appoint Chief Imam for National Mosque’, written by my intimate writer-friend, Ustaz Muhammad Ajah, published in Daily Trust , among other publications, on April 1, 2017. How I qualified the author of the piece I am responding to tells you there is no malice in the piece you are about to read. Ustaz Muhammad Ajah earns my adoration in establishing himself as a writer of repute, exhibiting, in the process, critical thinking as a commentator on burning national issues. I am proud of being on his mailing list which enables me to read his articles prior to their publications. I met Ustaz Ajah at a public function recently where I intimated him of my desire to pen this rejoinder. I should declare, from the outset, that this is not an official response from either the Nigerian Supreme Council for Islamic Affairs (NSCIA) or the Abuja National Mosque Management Board. Whatever you read here is what I felt compelled to write as an insider version of Ustaz Muhammad Ajah’s article, as one who has been within the vicinity of the Abuja National Mosque for more than 20 years. ‘Time to appoint Chief Imam for National Mosque’ does not have the DNA of the Muhammad Ajah I know; he must have written it in haste, and thus the product made an alarmist of the author, which he is not. For example, contrary to contents of the article, there is ‘no vacuum in leadership’ as far as the Abuja National Mosque is concerned, before or after the demise of Sheikh Musa Muhammad. And the ‘leadership of the Nigerian Supreme Council for Islamic Affairs (NSCIA)’ has not failed in ensuring that the Abuja National Mosque satisfies Shariah conditions for the acceptance, in the sight of Allah, of people’s devotions and other religious ceremonies. The three co-equal deputy chief imams have been undertaking, with diligence, their duties of delivering Khutbah, leading prayers, conducting wedding faatihahs, expounding the teachings of Islaam in daily Magrib-to-Ishaa ta’leems, overseeing funeral arrangements, offering salaatul janaazah on a deceased person, and whatnot. That is the essence of imamship, not only in the Abuja National Mosque, but in all mosques in this Ummah. Once the officiating head of a religious ceremony (imam, deputy imam, or any learned taqiy) is qualified and accepted by the congregation, the ritual is whole and recompensed by Him whose countenance is sought in observing it. Also, I do not know ‘… Etsu Nupe, Alhaji Yahaya Ibrahim…’ as contained in Ustaz Ajah’s article. For a good writer like my friend, this type of slip reinforces my belief that he wrote the article in haste, as information on such respected personages as Etsu Nupe, Alhaji (Dr)(Brig.Gen) Yahaya Abubakar rtd CFR, is just a click away on the internet. I got the full name here from his Wikipedia entry, by the way. I referred to the three deputy chief imams above as ‘co-equal’ because some people imputed false hierarchy to the trinity of the deputy imams. The appointment letters are identical; all of them are of one and the same position - no one is superior to the other - in so far as the spirit and letter of the appointment document are concerned, as signed and sealed by the late Secretary-General, NSCIA, Alhaji Abdullatif Adegbete, at the behest of His Eminence, the Sultan, Alhaji Sa’ad Abubakar. There was nothing like the first, second or third deputy chief imam as is being held and disseminated in some quarters. Sheikh Dahiru Usman Bauchi is among the proponents of this alien idea of first, second and third deputy…. the NSCIA does not know this classification! Ustaz Muhammad Ajah has, with a marked preferment, chosen the respected Sheikh Makari, out of the three deputies, all of whom he, however, described as ‘exceptionally qualified’, as the most deserving to be the chief imam for, according to him, (a) being the one ‘who led the first Juma’a service after the death of the Chief Imam’ (b) conducting ‘the wedding of the daughter of President Muhammad Buhari, Zara.’ (c) his ‘uncommon’ Arabic accent, as ‘an associated professor of Arabic’, (may be the writer means Associate Professor). (d) ‘He conducts the Friday sermons without papers, a style of best Imams in the home of knowledge - Egypt, where he graduated from Al-Azhar University, Cairo.’ Let me also state that I maintain very cordial relation with all the deputy chief imams at the Abuja National Mosque. I spoke to all of them before the publication of this rejoinder. I do not prefer any of them above the other in line with the dictates of NSCIA in appointing them. Sheikh Ahmad Onilewura is the eldest of the lot, jovial in his manners, amenable and conscientious. If I were asked to endorse any among the trio, Sheikh Ahmad Onilewura would have been the one. However, I will not. Sheikh Muhammad Kabir Adam has experience in conducting the affairs of the Mosque for being the first Mu’azzin for about three decades, and has served as Acting Chief Imam in 2010 and 2011 when the late Chief Imam, Sheikh Musa Muhammad went for Umrah or Hajj trips. He has been a close friend since the ‘90s when I came to the mosque. We have been on hajj trips on a number of occasions. Sheikh Ibrahim Maqary is a bosom friend (and recently a brother in-law) whom I met in the 90s during my stint at Al-Azhar University for the Dauratul A’immah course. I have not met anybody in my life as humble, amiable, ebullient, and, - if I may add, unassuming - ever-willing to share, with others, the knowledge Allah has bestowed upon him, as Sheikh Ibrahim Makari. When the then candidates were subjected to intense interview and screening for the deputy imamship of the Abuja National Mosque, the late Sheikh Musa Muhammad was preeminently qualified to continue as the Chief Imam, and was thus not ‘requested to undergo’ any ‘thorough screenings’ as stated by Ustaz Muhammad Ajah. Late Sheikh Musa Muhammad it was that established the alternation of leading prayers by the three deputy imams in his absence, which has not been altered in the least till date. What Ustaz Muhammad Ajah listed, therefore, as his reason for advancing Sheikh Makari was just a coincidence that occurred on the first Friday after the late Chief Imam’s funeral in which Sheikh Makari delivered the khutbah and led prayers. Ustaz Ajah was oblivious of the fact that the late Chief Imam, on his death bed, called Sheikh Muhammad Kabir Adam, one of the three deputies, and instructed him to lead the Jumu’ah prayers, just as exemplified by the Prophet, blessings and peace of Allah be upon him, in similar circumstances, a deed among other considerations, that later led to the ascension of Abubakr As-Siddeeq to the Caliphate. There were two versions of Ustaz Muhammad Ajah’s piece - the one he sent by email to his contacts, and the other an edited and Daily Trust-published version in which his reasons (b to d) for preferring Sheikh Makari to others were expunged. Of course conducting the marriage of the President’s daughter should not merit mention amidst the reasons for preferring an imamship candidate. Unknown to Ustaz Ajah, Sheikh Makari led the Jumu’ah prayers on that Friday, but Sheikh Muhammad Kabir Adam conducted the wedding of the President’s daughter. In his self-effacing nature Sheikh Makari will not vie with anyone in trying to conduct marriage for anyone’s offsprings no matter how highly placed they may be. So, even though it was his turn to lead the prayers on that day, and he had, Sheikh Makari did not conduct wedding for the President’s daughter as claimed by Ustaz Muhammad Ajah. I cannot fathom what Ustaz Ajah was trying to emphasise by ‘uncommon Arabic accent’ because I have not heard him speak Arabic to judge his proficiency and what accent may mean to him. We converse in English. But I am sure of one thing: with all the years he spent in Cairo, Sheikh Makari does not speak like an Egyptian. There is no trace of the Misr dialect in his speech. This is not a weakness but a token of discipline and wide intellectual interaction with diverse scholars through their writings. He speaks fushah (classical Arabic) devoid of any accent other than that of an Arabist of northern Nigerian extraction. And delivering extempore (unscripted) khutbah cannot be a paradigm for preferment. Yes, it is the norm in Egypt; hardly will you see an imam with a written khutbah. It is more of a tradition in that citadel of knowledge. In Saudi Arabia or Nigeria for example imams prepare a written khutbah every Friday. We have copies of the Khutbahs of Sheikh Usman Bin Fodiyo and Sheikh Abdullahi Bin Fodiyo. They wrote and read their khutab (plural of khutbah). When I visited Senegal, the imam of Madinah Baye Mosque read one of the khutab of Sheikh Ibrahim Nyas. I hope Ustaz Muhammad Ajah does not place his anointed above Sheikh Usman Bin Fodiyo because of the former’s ad-lib rendering of the khutbah. Another dimension of this article that I found unsettling was the insinuation of politicisation of ‘the selection process’ which ‘has nothing to do with Islam’. I wish my respected brother will expatiate on this, rather than insinuate. It is enough crime to the credit of anyone that he should say what he has no knowledge of. The standard in Islam is to get all the facts before making any comment. Insha Allah, I will make my own observations and give my suggestions on how to go about running the National Mosque effectively. In doing so, I may write what others may disagree with and what may annoy others, still. What is of paramount importance to me in all this is not tribal, sectarian or even fraternal affiliations but the interest of the Ummah, so help me, Allah. http://www.abubakrsiddeeq.com/2017/04/abuja-national-mosque-has-appointed.html