Scientific research has revealed that throughout the living world,
communication is just as important as it is to human beings. Countless
living things lack the capacity for human speech, yet they employ
entirely different methods in order to communicate with each other—and
even with other species. Some of the most dramatic examples of this is
displayed by birds.
All forms of life on Earth have been created with miraculous
properties and astonishing abilities. The examination of just one
single species is enough toreveal hundreds of proofs of Allah's
magnificent creation.
In one verse of the Qur'an, Allah reveals that:
There is no creature crawling on the earth or flying creature, flying
on its wings, who are not communities just like yourselves—We have not
omitted anything from the Book—then they will be gathered to their
Lord. (Qur'an, 6: 38)
The birds to which this verse draws our attention notice are one of
the livingcommunities that we needto examine and reflect upon.
There are roughly some 10,000 species of bird in the world, each of
which possesses its own miraculous features. Wherever you may live,
you can see a great number of these featheredcreatures and can observe
different and extraordinary properties in each and every one. With
their attractive appearances, flawless flight mechanisms, expertise on
the routes and timing of migrations, ability to build nests and
altruistic behavior toward their young and to one another, birds
possess countless proofs of the fact of creation. Their ability to
communicate is another of these.
Birds' Sense of Hearing
For birds to display their talents in communicating by sound, song—and
in the case of some birds, words— they require excellent hearing. At
critical times in their lives, their sense of hearing becomes
particularly important. Experiments have shown that in order for birds
to learn the distinctive song of their own species, they need an
auditory feedback system. Thanks to this system, young birds learn to
compare the sounds they produce themselves with the patterns of a song
they have memorized. If they were deaf, it wouldn't normally be
possible for them to sing recognizable songs.
Birds' ears are well equipped for hearing, but they hear in a
different way from us. For them to recognize a tune, they have to hear
it in always the same octave (a series of seven notes), whereas we
humans can recognize a tune even if we hear it ina different octave.
Birds cannot, but can instead recognize timbre—a fundamental note
combined with harmonies.The ability to recognize timbre and harmonic
variations lets birds hear and reply to many diverse sounds, and
sometimes even reproduce them.
Birds can also hear shorternotes than we can. Humans process sounds in
bytes in about 1/20th of a second, whereas birds can distinguish these
sounds in 1/200th of a second. This means that birds are superior at
differentiating sounds that arrive in very rapid succession. In other
words, a bird's capacity to perceive sound is approximately ten times
greater than ours; and in every note heard by a human, it can hear
ten. Moreover, some birds are also able to hear lower-frequency sounds
than weare. Their hearing sensitivity is so finely tuned that they can
even tell the difference between pieces by such famous composers as
Bachand Stravinsky.
Birds' extremely sensitive hearing functions perfectly. Clearly, each
of this sense's components is created by special system, for if any
one failed to work properly, the bird would not be able to hear any
sounds at all.
Bird Sounds Are Not Haphazard
Usually, birdsong is not composed of randomly produced sounds. Songs
are exceptionally diverse melodies of specific meaning, sung for a
purpose, and are much more complex than the calls used for signaling.
They are generally used bymales to advertise and defend a territory,
or in courtship. It is also believed that songs serve a social
function. When a pair is building their nest, they also establish
communication by song. Experiments on caged birds have also
demonstrated that birds find it easier to learn songs if another bird
is present, but out of sight, in another cage.
Male and female songbirdshave different brain structures, particularly
in the regions related to sound production. With many songbird
species, the males can sing, but thefemales cannot. The malesuse
"song" to call their mates or designate a tree, pole, or electrical
cable as a place to perch.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Monday, June 4, 2012
Communication and Signalling in the Language of Birds
Human Rights in Islam
... do not judge bywhat God has sent down are the disbelievers."
(5:44)Human Rights In An IslamicState The Security Of Life And
Property: In the address which the Prophet delivered on the occasion
of the Farewell Hajj, he said: "Your lives and properties are
forbidden toone another till you meet your Lord on the Day of
Resurrection." The Prophet has also said about the dhimmis (the
non-Muslim citizens of the Muslim state): "One who kills a man under
covenant (i.e., dhimmi) will not even smell the fragrance of
Paradise." The Protection Of Honor: The Holy Quran lays down: "You who
believe, do not let one (set of) people make fun of another set." "Do
not defame one another." "Do not insult by using nicknames." "Do not
backbite or speak ill of one another." (49:11-12) Sanctity And
Security Of Private Life: The Quran has laid down the injunction:"Do
not spy on one another." (49:12) "Do not enter any houses unless you
are sure of their occupant's consent." (24:27) The Security Of
Personal Freedom: Islam has laid down the principlethat no citizen can
be imprisoned unless his guilt has been proven in an open court. To
arrest a manonly on the basis of suspicion and to throw himinto a
prison without proper court proceedings and without providing hima
reasonable opportunity to produce his defense is not permissible in
Islam. The Right To Protest Against Tyranny: Among the rights that
Islam has conferred on human beingsis the right to protest against
government's tyranny. Referring to it the Quran says: "God does not
love evil talk in public unless it is by someone who has been injured
thereby." (4:148) In Islam, as has been argued earlier, all power and
authority belong to God, and with man there is only delegated power
which becomes a trust; everyone who becomes a recipient ofsuch a power
has to stand in awful reverence before his people toward whom and for
whose sake he will be called upon to use thesepowers. This was
acknowledged by Hazrat Abu Bakr who said in his very first
address:"Cooperate with me when Iam right but correct me when I commit
error; obey me so long as I follow the commandments of Allah and His
Prophet; but turn away from me when I deviate." Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all
citizens of the Islamic state on the condition that it should be used
for the propagation of virtue and truth and not for spreadingevil and
wickedness. The Islamic concept of freedom of expression is much
superior to the concept prevalent in the West. Under no circumstances
would Islam allow evil and wickedness to be propagated. It also does
not give anybody the right to use abusive or offensive language in the
name of criticism. It was the practice of the Muslims to enquire from
the Holy Prophet whether on a certain matter a divine injunction had
been revealed to him. If he said that he had received no divine
injunction, the Muslims freely expressed their opinion on the matter.
Freedom Of Association: Islam has also given people the right to
freedom of association andformation of parties or organizations. This
right is also subject to certain general rules. Freedom Of Conscience
And Conviction: Islam has laid down the injunction: "There should be
no coercion in the matter of faith." (2:256) Onthe contrary,
totalitar...
(5:44)Human Rights In An IslamicState The Security Of Life And
Property: In the address which the Prophet delivered on the occasion
of the Farewell Hajj, he said: "Your lives and properties are
forbidden toone another till you meet your Lord on the Day of
Resurrection." The Prophet has also said about the dhimmis (the
non-Muslim citizens of the Muslim state): "One who kills a man under
covenant (i.e., dhimmi) will not even smell the fragrance of
Paradise." The Protection Of Honor: The Holy Quran lays down: "You who
believe, do not let one (set of) people make fun of another set." "Do
not defame one another." "Do not insult by using nicknames." "Do not
backbite or speak ill of one another." (49:11-12) Sanctity And
Security Of Private Life: The Quran has laid down the injunction:"Do
not spy on one another." (49:12) "Do not enter any houses unless you
are sure of their occupant's consent." (24:27) The Security Of
Personal Freedom: Islam has laid down the principlethat no citizen can
be imprisoned unless his guilt has been proven in an open court. To
arrest a manonly on the basis of suspicion and to throw himinto a
prison without proper court proceedings and without providing hima
reasonable opportunity to produce his defense is not permissible in
Islam. The Right To Protest Against Tyranny: Among the rights that
Islam has conferred on human beingsis the right to protest against
government's tyranny. Referring to it the Quran says: "God does not
love evil talk in public unless it is by someone who has been injured
thereby." (4:148) In Islam, as has been argued earlier, all power and
authority belong to God, and with man there is only delegated power
which becomes a trust; everyone who becomes a recipient ofsuch a power
has to stand in awful reverence before his people toward whom and for
whose sake he will be called upon to use thesepowers. This was
acknowledged by Hazrat Abu Bakr who said in his very first
address:"Cooperate with me when Iam right but correct me when I commit
error; obey me so long as I follow the commandments of Allah and His
Prophet; but turn away from me when I deviate." Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all
citizens of the Islamic state on the condition that it should be used
for the propagation of virtue and truth and not for spreadingevil and
wickedness. The Islamic concept of freedom of expression is much
superior to the concept prevalent in the West. Under no circumstances
would Islam allow evil and wickedness to be propagated. It also does
not give anybody the right to use abusive or offensive language in the
name of criticism. It was the practice of the Muslims to enquire from
the Holy Prophet whether on a certain matter a divine injunction had
been revealed to him. If he said that he had received no divine
injunction, the Muslims freely expressed their opinion on the matter.
Freedom Of Association: Islam has also given people the right to
freedom of association andformation of parties or organizations. This
right is also subject to certain general rules. Freedom Of Conscience
And Conviction: Islam has laid down the injunction: "There should be
no coercion in the matter of faith." (2:256) Onthe contrary,
totalitar...
HADEES - ~
The Messenger of Allah (sal Allahu alaihi wa sallam) said: "The first
of creation to be clothed on the Day ofResurrection will be Ibraheem
al-Khaleel." [Bukhari]
On the Day of Resurrection Allah (subhana wa ta'ala) will gather his
slaves barefoot, naked and uncircumcised. Then He willclothe His
slaves. The righteous will be clothed innoble garments, and the
evildoers will be clothed in trousers of tar and a shield of scabs,
and other awful garments.
The first one among the slaves of Allah to be clothed will be the
Prophetof Allah, Ibraheem (alaihis salam), the Close Friend of the
Most Merciful (Khaleel ar-Rahmaan).
of creation to be clothed on the Day ofResurrection will be Ibraheem
al-Khaleel." [Bukhari]
On the Day of Resurrection Allah (subhana wa ta'ala) will gather his
slaves barefoot, naked and uncircumcised. Then He willclothe His
slaves. The righteous will be clothed innoble garments, and the
evildoers will be clothed in trousers of tar and a shield of scabs,
and other awful garments.
The first one among the slaves of Allah to be clothed will be the
Prophetof Allah, Ibraheem (alaihis salam), the Close Friend of the
Most Merciful (Khaleel ar-Rahmaan).
Sunday, June 3, 2012
The Prophet's Prayer (SAWS) Introduction
Praise be to Allaah, who made Prayer compulsory on his slaves and
ordered them to establish it and perform it well; who linked success
and felicity to humility in Prayer; who made it the criterionto
distinguish between Eeman and Kufr ; and who made it a restrainer from
shameful and unjust deeds.
Prayers and peace be upon our Prophet Muhammad, who was addressed in
the Words of the Exalted:
"And We have sent down to you the Message, that you may explain
clearly to the people what is sent for them" 1 , and who fully carried
out this task. The Prayer was one of the most important things which
he explained to the people, verbally and practically, even praying on
the pulpit once -standing, bowing and prostrating, and then saying to
them, I have done this so that you may follow me and learn my prayer.
2 He obligated us to copy him in his prayer, saying, Pray as you have
seen me praying. 3 He also gave the goodtidings to whoever prayed like
him that such a person has a covenant with Allaah that He will enter
him into the Garden, saying, There are five prayers which Allaah,
Mighty and Sublime, has made compulsory:he who performs ablution well
for them, prays them at their proper times, and is complete in their
bowings, prostrations and humility, he has a guarantee from Allaah
that He will forgive him; but he who does not do so, has no guarantee
from Allaah: if He wishes, He will forgive him or if He wishes, He
will punish him. 4
Prayers and peace be also on his family and his pious and just
Companions, who passed on to us his worship, prayer, sayings and
actions (sallallaahu 'alaihi wasallam), and who made these, and these
alone, a Madhhab and a path for them to follow; and also on those who
follow in theirfootsteps and tread their path until the Day of
Judgment.
When I finished reading the book of prayer in At-Targheeb wat-Tarheeb
by al-Haafiz al-Mundhiri (rahimahullaah) and teaching it to our
brothers, four years ago, it became clear to us all the important
position of the Prayer in Islaam; and the reward,grace and respect
awaiting thosewho establish and perform it well; and that all this
varies, depending on its closeness to the Prophet's prayer
(sallallaahu 'alaihi wa sallam). This is what heindicated in his
saying, Verily theslave prays a prayer of which nothing is written
down for himexcept a tenth, ninth, eighth, seventh, sixth, fifth,
quarter, third or half of it. 5 Therefore, I reminded the brothers
that it is not possible for us to perform prayer as it should be
performed,or even approach that, unless weknow the detailed
description of the Prophet's prayer (sallallaahu 'alaihi wa sallam),
including its essentials, manners, forms, supplications (du'aas) and
remembrances (adhkaar), and then we make an effort to put that
knowledge into practice carefully, for then we could hope that our
prayers would restrain us from shameful and unjust deeds, and that the
reward and blessings mentioned in the narrations would be written down
for us.
However, detailed familiarity withall these aspects of prayer is
unlikely to be achieved by most people nowadays, even many scholars,
because of their limitingthemselves to a particular Madhhab. But, as
anyone concerned with assisting in compiling and studying the purified
Sunnah knows, in every Madhhab there are sunnahs which are not found
in other Madhhabs; moreover, in every Madhhab there are sayings and
actions which cannot be authentically traced back to the Prophet
(sallallaahu 'alaihi wa sallam) - most of these are found in the
sayings of the later scholars 6 , many of whom we see firmly
attributing these to theProphet (sallallaahu 'alaihi wa sallam)! 7
This is why the scholars of Hadeeth - may Allaah reward them well -
have produced books of Takhreej on the famous books of the later
scholars, explaining the rank of each hadeeth given in them: whether
e.g. authentic, weak or fabricated. Examples of these books of
Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and
At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by
Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb
ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged
version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote
Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there
are manyothers, naming which will only lengthen this discussion.
ordered them to establish it and perform it well; who linked success
and felicity to humility in Prayer; who made it the criterionto
distinguish between Eeman and Kufr ; and who made it a restrainer from
shameful and unjust deeds.
Prayers and peace be upon our Prophet Muhammad, who was addressed in
the Words of the Exalted:
"And We have sent down to you the Message, that you may explain
clearly to the people what is sent for them" 1 , and who fully carried
out this task. The Prayer was one of the most important things which
he explained to the people, verbally and practically, even praying on
the pulpit once -standing, bowing and prostrating, and then saying to
them, I have done this so that you may follow me and learn my prayer.
2 He obligated us to copy him in his prayer, saying, Pray as you have
seen me praying. 3 He also gave the goodtidings to whoever prayed like
him that such a person has a covenant with Allaah that He will enter
him into the Garden, saying, There are five prayers which Allaah,
Mighty and Sublime, has made compulsory:he who performs ablution well
for them, prays them at their proper times, and is complete in their
bowings, prostrations and humility, he has a guarantee from Allaah
that He will forgive him; but he who does not do so, has no guarantee
from Allaah: if He wishes, He will forgive him or if He wishes, He
will punish him. 4
Prayers and peace be also on his family and his pious and just
Companions, who passed on to us his worship, prayer, sayings and
actions (sallallaahu 'alaihi wasallam), and who made these, and these
alone, a Madhhab and a path for them to follow; and also on those who
follow in theirfootsteps and tread their path until the Day of
Judgment.
When I finished reading the book of prayer in At-Targheeb wat-Tarheeb
by al-Haafiz al-Mundhiri (rahimahullaah) and teaching it to our
brothers, four years ago, it became clear to us all the important
position of the Prayer in Islaam; and the reward,grace and respect
awaiting thosewho establish and perform it well; and that all this
varies, depending on its closeness to the Prophet's prayer
(sallallaahu 'alaihi wa sallam). This is what heindicated in his
saying, Verily theslave prays a prayer of which nothing is written
down for himexcept a tenth, ninth, eighth, seventh, sixth, fifth,
quarter, third or half of it. 5 Therefore, I reminded the brothers
that it is not possible for us to perform prayer as it should be
performed,or even approach that, unless weknow the detailed
description of the Prophet's prayer (sallallaahu 'alaihi wa sallam),
including its essentials, manners, forms, supplications (du'aas) and
remembrances (adhkaar), and then we make an effort to put that
knowledge into practice carefully, for then we could hope that our
prayers would restrain us from shameful and unjust deeds, and that the
reward and blessings mentioned in the narrations would be written down
for us.
However, detailed familiarity withall these aspects of prayer is
unlikely to be achieved by most people nowadays, even many scholars,
because of their limitingthemselves to a particular Madhhab. But, as
anyone concerned with assisting in compiling and studying the purified
Sunnah knows, in every Madhhab there are sunnahs which are not found
in other Madhhabs; moreover, in every Madhhab there are sayings and
actions which cannot be authentically traced back to the Prophet
(sallallaahu 'alaihi wa sallam) - most of these are found in the
sayings of the later scholars 6 , many of whom we see firmly
attributing these to theProphet (sallallaahu 'alaihi wa sallam)! 7
This is why the scholars of Hadeeth - may Allaah reward them well -
have produced books of Takhreej on the famous books of the later
scholars, explaining the rank of each hadeeth given in them: whether
e.g. authentic, weak or fabricated. Examples of these books of
Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and
At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by
Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb
ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged
version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote
Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there
are manyothers, naming which will only lengthen this discussion.
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