|Ghazal (pronounced as "ghuzzle")||
Ghazal is a collection of couplets (shers or ashaar) which follow the rules of 'matla', 'maqta', 'bahar', 'qafiya' and 'radeef'. The couplets are complete in themselves. All the couplets of a ghazal must be of the same bahar, end in the same words (radeef) and have the same rhyming pattern (qaafiyaa). Every ghazal MUST have a matla. A ghazal may or may not have a maqta but if it does, it has to be the last sher of the ghazal. Ghazals which do not have a radeef are called Gair-muraddaf ghazals. In such cases, the rule of qafiya is strictly followed. These type of ghazals are very rare. Ghazals with the same radeef are called ham-radeef ghazals.
||Poem written in praise of God.|
|Manqabat||A poem written in praise of members of the family of the holy Prophet.|
|Munaajaat||A lyrical poem written as a prayer to God.|
|Naat||A poem written in praise of the holy Prophet.|
|Nazm||In a broad sense, nazm is a term used to define all kinds of Urdu poetry which do not fall into any other category. However, in a literary sense, a nazm is a well organized, logically evolving poem where each individual verse serves the need of the central concept or theme of the poem. Though a nazm is traditionally written in rhymed verse, there are many examples of nazms written in unrhymed verse, or even in free verse.|
|Qasida (pronounced "quh-see-daa")||A panygeric, or poem written in praise of a king or a nobleman, or a benefactor. As in a ghazal, the opening couplet of a qasida, is a rhyming couplet, and its rhyme is repeated in the second line of each succeeding verse. The opening part of the qasida, where the poet may talk in general about love and beauty, man or nature, life or death, is called the 'tashbib' or 'tamheed'. Interestingly, the ghazal has evolved from the qasida. Over time, the tashbib got detached and developed into what we today know as Gazal. A qasida is usually quite long, sometimes running into mor than a 100 couplets. A Gazal is seldom more than 12 couplets long, averaging about 7 couplets.|
|Qawaalli||Traditionally a devotional song expressing love and oneness with God
sung by a group of people to the accompaniment of musical instruments.
|Salaam||A salutory poem written in praise of the holy Prophet.|
MAWLID: CELEBRATING THE BIRTH OF THE HOLY PROPHET
ALLAH'S BLESSINGS AND PEACE UPON HIM
Is there evidence for the celebration of Mawlid -- the Prophet's Birthday -- in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat -- blessings and salutations -- on the Prophet, Peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?
- PRELIMINARY REMARKS
- Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.
- The Obligation to Increase the Love and Honor of the Prophet
- The Prophet Emphasized Monday As the Day He Was Born
- Allah Said: Rejoice in the Prophet
- The Prophet Celebrated Great Historical Events
- Allah Said: Invoke Blessings on the Prophet
- The Effect of Observing Mawlid on Unbelievers
- The Obligation to Know Sira and Imitate Its Central Character
- The Prophet Accepted Poetry in His Honor
- Singing and Recitation of Poetry
- Singing and Recitation of Qur'an
- The Prophet Allowed Drum-Playing For A Good Intention
- The Prophet Emphasized the Birthday of Prophets
- Why Bukhari Emphasized Dying On Monday
- The Prophet Emphasized the Birthplace of Prophets
- The Ijma` of `Ulama on the Permissibility of Mawlid
- Ibn Taymiyya's Opinion on the Celebration of Mawlid and the Deviation of "Salafis" from his Opinion
- Ibn Taymiyya's Opinion on the Meetings of Dhikr
- Ibn Kathir Praises the Night of Mawlid
- `Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid
- Other Scholars' Opinions on the Mawlid
- To Celebrate Mawlid Is Mandub (Recommended)
This book was the only source of knowledge on the basics of the Islamic faith in the English Language for English speaking Muslims in the Caribbean and elsewhere well into the 1990s. In many places it is still use as a primary text. Here is the author in his own words:
"The necessity of the presentation of the elementary teachings of Islam, explaining its Cardinal Articles of Faith and the Fundamental Principles in the simplest possible English language is there- fore, obvious; for such a publication would not only serve to acquaint the English-knowing new Muslims with the essentials of Faith and the directions fort engaging in devotion to Allah, but also supply the long-felt need of a handy book for imparting the rudiments of Islam to the Muslim children of those countries where the English Language rules supreme? and children are sent away to school using English as medium, of instruction, without having any knowledge, whatsoever, of their religion.
Realising the urgency of publishing such a volume, I, during my itinerary of Ceylon, Singapore, Penang, Java, etc., drafted out a skeleton according to the Shafi'i School in spite of numerous pre-occupations. My learned friend, Mr. M.I.M. Haniffa, B.A. (London), Advocate of Colombo, very kindly undertook to revise and touch it up, and it was due to his invaluable assistance that "A Short Catechism of the First Teachings of Islam" was published a few years ago, and has proved very beneficial.
About the same time an incomplete and imperfect draft, according to the Hanafi School, was re- leased for publication in "The Real Islam" of Singapore on account of pressing demands. The present volume is a thoroughly revised and enlarged edition of that draft. While sending it to the press' I feel, I must acknowledge the co-operation, in this humble work, of Mr. K. S. Anwari, my Secretary, during the South and East African tour, and of my son-in- law Hafiz Muhammad Fazlur Rahman Ansari, B.A. (Alig.).
While expressing the hope that this little volume will serve the purpose in view and will meet the approval of all those concerned, I desire to record my sincere thanks to AI-Haj Mohammad Ibrahim of Trinidad for liberally undertaking the cost of printing and thus rendering a signal service to Islam and to the public.
If it pleases Allah, a second volume, in which commonsense arguments in support of the Cardinal articles of Faith and a much more detailed treatment of the Principles of Islam and the laws governing society will be incorporated, will soon follow this modest attempt.
May it please Allah to accept this humble service. Amen! "
MOHAMMED ABDUL ALEEM SIDDIQUI.
|A theologian of rare calibre missionary of unique distinction, a scholar of multidimensional capabilities, a spiritual leader of recognised eminence, Maulana Dr. Ansari not only set a personal example for the Muslim Community but has also bequeathed to posterity his magnum opus “ The Quranic Foundation of Structure of Muslim Society” which being the outcome of his life along labours, deserves serious study be each and every Muslim.|
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