Zuhda

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  1. assalamu calaykum ppl i want to know ur votes for the best sheekhs with the best voice in the quraan that you enjoy listening to. my Fave, Sheekh has always been Madhruud (muxamed ibn c/Allah) and it always wil be but this year My Vote for goest to> 1) Sacad al Ghamidi 2) C/Xakiim Sheelh Cali Suufi 3) this othewr soomali guy that i know 4) Sudais 5) c/waduud xaniif 6) this other sheekh i dont knwo his name...lol 7) khaled al Qahtani and urs??? 2)
  2. A forward i have recived from nahda.org. Indeed very intresting...... The wave of financial scandals unearthed in Corporate America is a sign of structural flaws within Capitalism itself and the value system of Liberal democracies. Reform of a system by definition, can only work if the foundations are sound, when the foundations are themselves questionable is it not time to examine the alternatives? Capitalism's jittery track record Following the collapse of the Soviet Union and the tearing down of the Iron Curtain of Communism, many heralded the triumph of the Capitalist way of life. Francis Fukuyama went so far as to claim that history, as we knew it had ended, with the final ascendancy of Liberal democracies and its associated values. "(But) the century that began full of self-confidence in the ultimate triumph of Western liberal democracy seems at its close to be returning full circle to where it started: not to an "end of ideology" or a convergence between capitalism and socialism, as earlier predicted, but to an unabashed victory of economic and political liberalism." Yet 13 years on from these bold assertions we have witnessed a decade in which the application of Capitalism has inflicted serious damage. The Capitalist experiment in the former Soviet Union failed abjectly in the 1990s and was found wanting in its restructuring of the economies of the former eastern bloc. Conditions at times were said to be worse than those endured during the worst years of Communism. However, this failure has been hidden behind the belief that Mafia styled oligarchs ruined the system accompanied by a culture of bureaucratic rigidity and weak judicial systems. Aswe witnessed the collapse of the Tiger economies of the Far East in 1997, misery was inflicted upon the lives of millions in Thailand, Malaysia and Indonesia. Whilst the initial successes of the Tiger economies were attributed to liberal values and the Capitalist economic system, its failure was excused away by references to the culture of nepotism, corruption and cronyism in these lands. Closer to home, as the late 1990s Dot Com stock bubble burst, the crisis was explained away as being attributable to industry specific factors while the fundamental tenets of the Capitalist economy remained valid. In recent months the world has witnessed a wave of accounting scandals engulfing Corporate America. Scandals such as the $3.8billion gaping hole in WorldCom's accounts which incidentally has now led to the biggest corporate bankruptcy in history. Other examples include Rank Xerox overstating its profits by $1.4billion over 5 years, Merck the giant pharmaceutical company overstating its revenues and its costs-by some $14billion over 3 years, not to mention the collapse of the Energy giant Enron. Most of the explanations for the crisis have lacked a larger conceptual framework and seem to focus on the peripheral issues. An attitude which produces statements such as the oft-repeated one, that the crisis is the result of a few rotten apples. 'Value-less' Capitalism to blame? But how many more crises must occur and scandals unearthed, before someone discusses the most pertinent question; is not Capitalism itself the cause of these problems? Is not the system and its participants geared to produce the scenarios we have witnessed over the last few months? Is it a case of a few rotten apples or is the whole Apple Cart itself corrupt? In which case, the discussion about reform is a misnomer. Endless reform cannot fix an inherently corrupt system. The whole philosophy that underpins Western Capitalism is geared towards the concept of self-fulfilment and material benefit. As long as everyone is looking after his or her own interests the society will be sound. Values, ethics, and morals become irrelevant as each individual has his or her own conception of what this is. This concept underpinned Adam Smith's term the 'invisible hand', where people by seeking their own self-interest would ensure that the society itself will become prosperous. When the major participants bring this outlook of life to the economy can anyone expect a scenario other than that which is currently being witnessed? In profiling the major players; the boardroom directors, auditors, shareholders, stock analysts, supposedly hawkish regulators and the altruistic politicians who are charged with resolving these crises, each instance points towards institutionalised corruption and malpractice that is inspired by the very values that are held to be sacrosanct. * The directors are statutorily charged with delivering an increasing level of shareholder value through generating a higher share price and dividend growth. The drives for exponential growth, higher stock prices and market capitalisation have meant that age-old values that should underpin business; accountability, responsibility, ethics and a moral code fall by the way side. The fictional Wall Street character Gordon Gekko best summarised their outlook when he famously stated that 'greed is good'. Gekko's oft - repeated mantra can be traced back to the philosophy of famed liberal thinkers such as Friedrich Von Hayek who argued that "To be controlled in our economic pursuits means to be.controlled in everything." Or to the liberal values of Robert Nozick who stated that "there is no justified sacrifice of some of us for others." The corporate culture and the ensuing malaise are no doubt the products of the value system (or lack of it) that Liberal secular beliefs inspire and which are the very bedrock of corporate capitalism. It is little wonder that people identify a 'Corporation' as being an ingenious device for obtaining individual profit without individual responsibility. * Auditors who were meant to be casting a watchful eye on behalf of shareholders and the public, ended up collaborating with directors in their fraudulent activities. This is because the Big 5 audit giants are themselves huge corporations whose bottom line is also their most important concern. The lure of consultancy dollars is incentive enough for them to sign off accounts as 'true and fair' when in reality the financial reporting of their clients were far from accurate. * The shareholders themselves are driven with an insatiable appetite for higher and higher returns on their investments. Entranced by increased gains on the surging stock market they are more or less willing to turn a blind eye as companies lie to them, as long as their wealth keeps increasing. In this regard they are egged on by the mushrooming media channels that cheer the market on, creating an atmosphere where anything but exponential growth is seen as a sign of corporate timidity and weakness. * Stock analysts who are meant to provide an objective assessment to the public on the corporate health of those companies they are reporting on, are more interested in their own financial wealth. The analysts working for investment banks were either promoting companies who were large fee paying clients of their banks or they were personally receiving perks from the very same companies they were recommending to the public. One case in the UK highlights this practice where shares in many companies were bought before promoting them as good investments in newspaper columns. * The regulators are selected from the same backgrounds that are now under scrutiny. Witness the background of the Chairman of the main regulator in the USA, the Securities and Exchange Commission (SEC) Harvey Pitt. He made his career as a lawyer representing the accounting industry, lobbying hard against tightening of any rules that harmed the profession. As a result Pitt has had to excuse himself from many of the SEC decisions this year due to conflict of interests, with at least 10 of his former clients currently under SEC investigation. Two other appointees to the 5 man SEC also come from accountancy firms. Imbued in the corporate values that inspired the American Industrialist Cornelius Vanderbilt to remark "The public be damned", can we expect regulators of the same ilk to be acting in the public's best interest when their backgrounds and future appointments lie with the same companies they seek currently to regulate? Special condemnation can be made for the politicians charged with finding solutions to these problems. This is because the hold, which corporations have over the political systems in western democracies can only produce scenarios where rights and wrongs come associated with the size of a company's political donation. The billions that are poured into the political process corrupt the system that should be based on a social contract that should protect the right of all, especially those who are the most vulnerable. Where the politician's role requires individuals to be selfless in serving the public they put their own selfish interests first rather than those of their constituents. President Bush's questionable business background with Harken Energy and Vice president Dick Cheney's role as Chief Executive of Halliburton should come as no surprise. The capitalist system therefore, like the communist system before it, has proved devastating for mankind. It joins the failed systems of the past such as empires, dynasties, monarchies feudalism and fascism in its complete inability to solve mankind's affairs. As the Quran states in its third chapter 'Many were the ways of life that have passed away before you, travel through the earth and see what was the end of those who rejected the truth' (3:137) Examining the Options When those at the helm of capitalism produce scenarios where governments can debauch currencies, wherein companies can invent figures, where corporate directors deceive shareholders, and auditors collude in the fraud - can reform really work? The world renowned British publication 'The Economist' thinks it can, it advocates more disclosure, more empowerment for non-executive directors and seeks greater shareholder scrutiny. But these solutions have been tried before after previous scandals such as Maxwell, BCCI and Barings Bank. Indeed many of the solutions the Economist is advocating are already in place as a result of the Cadbury and Hampel Corporate Governance reports which were produced after the aforementioned scandals. Independent audit committees with non-executive director involvement are already in place yet this did not stop Enron or WorldCom from collapsing. Greater disclosure will add nothing to the transparency of financial results, as US accounting rules are and remain the most prescriptive in the world already. Consequently when an attitude of corruption pervades a system, when the integrity of the major participants of an economy is compromised, when hundreds of millions see their retirement savings wiped out, the time should come for those men and women of responsibility, the intellectuals, the academics and like - minded individuals, to look for serious alternatives. The least that should be demanded is a discussion on the very basis of capitalism and the viability of alternate models rather than on the suggestion of further tired and discredited reform packages. Islam produces a harmony in society wherein investors and businessmen can pursue the goal of higher profits yet maintain ethics, accountability and equity so that equilibrium in society is not predisposed towards materialism. The Shariah law sets the benchmark of values that an economy's participants must aspire and adhere to and does not leave this to subjective interpretations. The axiom around which actions are based is accountability to the Shariah Law. Hence individuals, corporations and the state must seek legitimacy for their actions by reference to an arbitrating criterion that is not subject to persuasion or sway by powerful elements within society. As a result, those that can lobby the most or make the most persuasive case financially do not influence law making. Shariah law institutionalises the roles, rights and responsibilities of the players within the economy producing a situation that protects the rights of the individual investor, the worker and the wider society at large. Also the institutionalised separation of state and business within an Islamic State (as opposed to a capitalist system) ensures that those who do engage in corruption are then severely punished for their acts. An invitation to Intellectual discourse with Hizb ut-Tahrir Hizb ut-Tahrir, the Islamic political Party has been engaged for almost 50 years in the work of establishing the Islamic Political system. At the heart of our work is the presentation of Islam as a system of life for the whole of humanity, a system that was implemented for over fourteen centuries over Muslims and Non-Muslims alike. Within this context we invite a debate upon what we see as the fundamental failures of not just American capitalism but all forms of capitalism (European, East Asian) and in our view the only viable alternative ideology; Islam. In particular a discourse on Islam's views pertaining to the basis of a true economic system, company structures, a sound monetary standard, ethics in business, labour laws and trade policy. We view the Islamic system as a challenge to Francis Fukuyama's statement from the End of History; "The triumph of the West, of the Western idea, is evident first of all in the total exhaustion of viable systematic alternatives to Western liberalism." Hizb ut-Tahrir, Britain 25 Jumada al-U'la 1423 Hijri, 5th August 2002 www.mindspring.eu.com
  3. Zuhda

    Subxan allah

    Mashaa Allah is what came in mind.
  4. thanks for the compliment guys. i just thought it would be intresting, since we have alot off differences and firqa in our muslim community. i hope people have benefitted from it. w/salam
  5. assalamu calaykum indeed intresting reading. It really touches the truth does it??? thanks for the link bro w/salaam
  6. Questions and Answers with Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings? Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough. --------- Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us? Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other. We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me? --------- Question: Does this apply as well if a scholar has criticized a person? Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth). --------- Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'? Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference. --------- Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant? Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides. --------- Question: How can someone return if going off that path? Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness. --------- Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)? Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih).