Do u know the miracles of zamzam ??
BUT WHEN THE PUMPING WAS STOPPED, the level immediately elevated again to 13 feet after 11 minutes. 8,000 liters per second means that 8,000 x 60 = 480,000 liters per minute 480,000 liters per minutes means that 480,000 x 60 = 28.8 Million liters per hour And 28.8 Million liters per hour means that 28,800,000 x 24 = 691.2 Million liters per day So they pumped 690 Millions liters of ZamZam in 24 hours, but it was re-supplied in 11 minutes only.
There are 2 miracles here, the first that ZamZam was re- filled immediately, & the second is that Allah Holds the extra-ordinaril y powerful Aquifer for not throwing extra ZamZam out of the well, otherwise the world will SINK.
It is the translation of the word ZamZam, which means Stop !!!!!!!!!!!! Stop !!!!!!!!!!!!!!! said by Hajirah Alaih As Salaam.
Zimam is an Arabic word, it is the rope / REIN attached to bridle or noseband & it is used / pulled to stop the running animal.
Zamzam water ♥ has no colour or smell, but it has a distinct taste.
JazakALLAH♥
Growing Population in India and Islam: Some Facts
Differential population growth rates and fertility can be major political issue in India. There is a widespread feeling that the main cause of population explosion in India is due to the higher fertility among Muslims as compared to other religious groups, especially Hindus. Even
some argued that the growing demographic imbalances in India should
indeed be matter of serious concern as they seem to have serious
repercussions on the very survival of the “Indian civilization”[1]. This post discusses the issue and provides facts/information for rational analysis and conclusions.
India
is home to many religions and cultures in the world. Various religions
like Hinduism apart from Buddhism, Jainism and Sikhism started in India.
With 80% of India's population, Hinduism is the most dominant religion
in India. Islam is the second most dominant religion in the country with
13% Muslim population. Jain, Sikhs and Christians are also present in
the country but in a very small proportions and their share is
declining. The Hindu religion is present in almost every nook and corner
of the country. On the other hand, the Muslims are mainly concentrated
in the States of Uttar Pradesh, West Bengal, Bihar, Maharashtra, Kerala,
Assam, Orissa, Andhra Pradesh and Karnataka.
India has the third highest concentration of Muslims worldwide after Indonesia and Pakistan. The Muslim population was 138 million out of a total population of 1028 million in 2001. Percentage wise, Muslims were about 13.4% of the total population, as compared to 80.5% Hindus (including Scheduled Castes and Tribes) and 6.1% other minorities (Sikhs, Christians, Buddhists, Jains, etc.). Currently, the Muslim population is around 170 million, as per the estimated figure for the year 2011. The annual growth rate among Muslims has averaged 2.7% between 1961-2001, which is well above the national average population growth of 2.1% and the Hindu growth rate of slightly less than 2%.
A large body of available research has argued that cultural and religious factors caused high fertility among Muslims[2].
But how far it is a valid assumption needs further research. No doubt,
Muslims have higher fertility rates than those in other religious
groups. Based on the National Family Health Surveys (NFHS)
data, it can be said that rate of Muslim fertility is the highest among
all the religious groups in India, as shown in Table 1. The total
fertility rate (TFR) is almost half a child higher for Muslims than for
Hindus in 2005-06. However, as compared to NFHS-1 (1998-93), the
Hindu-Muslim fertility differential declined significantly from 1.11
children per woman in 1992-93 to less than 0.5. It is interesting to
note that the Muslims recorded the highest decline in fertility among
major religious groups in India, as shown in column 5 of Table 1. It
appears that TFR, or average number of lifetime births per woman, has
fallen among Muslims in India since the mid-1990s, following the same
trend as many countries with large Muslim populations, with the
exception of western Africa (see footnote 2).
Table 1 India: Trends in total fertility rate by religion, 1992-2005
|
Religious group
|
Total fertility rate (Number of children per woman)
| ||
|
NFHS-1 (1992-93)
|
NFHS-3 (2005-06)
|
% change
| |
|
1
|
2
|
4
|
5
|
|
Hindu
|
3.30
|
2.65
|
19.7
|
|
Muslim
|
4.41
|
3.09
|
29.9
|
|
Christian
|
2.87
|
2.35
|
18.1
|
|
Sikh
|
2.43
|
1.96
|
19.3
|
|
Jain
|
2.77
|
2.02
|
27.1
|
|
Total
|
3.39
|
2.68
|
20.9
|
|
Source: National Family Health Survey 1 and 3
| |||
Is India going Muslim?
Projections for future population growth in India show that by the end
of the 21st century India’s total population will stabilize in which the
Muslim population would be less than 20% of total, as noted by the Sachar Committee[3].
Thus the propaganda that the unchecked growth in the Muslim population
will result in their overtaking the Hindu population is totally false. I
projected the Muslim and Hindu population for the next five decades based on their actual growth rates during 1971-2001 and came to the same conclusion, as shown in Table 2. Further, if
the rates of decline of fertility we saw from 1992 to 2005 continued
for another 13 years then in 2018 the total fertility rate of Muslims
and the Hindus would be about the same. As the Muslim population is much
younger it would continue to grow more rapidly than the non-Muslim for
some time, but eventually the growth rate of both populations would be
the same and the Muslim portion of the India’s population would tend to
stabilize.
Table 2 India: Trends in population by major religions, 2011-61
|
Year
|
Per cent of total population
| |||
| |
Hindu
|
Muslim
|
Others
|
All religions
|
|
1951
|
85.0
|
9.9
|
5.1
|
100.0
|
|
2001
|
80.5
|
13.4
|
6.1
|
100.0
|
|
2011*
|
79.8
|
14.2
|
6.0
|
100.0
|
|
2021*
|
79.1
|
15.1
|
5.8
|
100.0
|
|
2031*
|
78.4
|
16.0
|
5.6
|
100.0
|
|
2041*
|
77.7
|
17.0
|
5.3
|
100.0
|
|
2051*
|
77.0
|
18.0
|
5.0
|
100.0
|
|
2061*
|
76.3
|
19.3
|
4.4
|
100.0
|
|
Source: *Estimated figures are based on actual trends observed during 1971-2001.
| ||||
Of
course, we do not know that the rapidly declining fertility of Muslim
women will continue. It would not be surprising if Muslim fertility
stabilized at a higher level than non-Muslim fertility in India. As a
result, Muslims may maintain a population growth rate somewhat higher
than other groups and their percentage of India’s population might
slowly grow. It is because the use of modern methods of contraceptive is very low among Muslims as compared to others. Religious
differences in the use of modern contraception, based on the latest
NFHS-3 (2005-06) data, clearly indicate the prevalence rate of modern
contraception is the highest among Jains (69%) and lowest among Muslims
(36%). Around 50% of Hindus are protected by any modern method like
sterilization, pill, IUD and Condom (Table 3, column 2), which are
available in the official program. The
prevalence of sterilization does not differ much among most religious
groups, except for the fact that it is very low among Muslims (column
3). The proportion of women and men who have been sterilized is twice as high for Hindus as for Muslims.
Table 3 India: Current use of contraception and unmet need for contraception by religion, 2005-06
|
Religious group
|
% of couples (15-49 yrs) protected by any modern method
|
% of couples (15-49 yrs) protected by sterilization
|
% of couples (15-49 yrs) having unmet need for any modern method
|
|
1
|
2
|
3
|
4
|
|
Hindu
|
50
|
41
|
12
|
|
Muslim
|
36
|
21
|
19
|
|
Christian
|
49
|
41
|
12
|
|
Sikh
|
58
|
54
|
06
|
|
Jain
|
69
|
41
|
07
|
|
Total
|
48
|
37
|
13
|
|
Source: National Family Health Survey-3 (2005-06), OOPS, Mumbai, 2007.
| |||
Unmet need for family planning[4]
is an important indicator of assessing the potential demand for family
planning services. In spite of poverty and illiteracy, the prevailing
unmet need for modern family planning services is surprising, especially among Muslims. Table
3 (column 4) indicates that among the religious groups, unmet need is
highest among Muslims, who are least likely to have their total demand
satisfied in the present situation.
Now
question arises as how to forge ahead? The socioeconomic development
played a key role in North Africa and Central Asia including Turkey,
where fertility started declining even without a very aggressive family
planning program. On the other hand, in Southeast Asia,
particularly Indonesia, followed by Bangladesh and then Iran, it was
family planning programs that affected fertility (see footnote 2). It
appears that the Sachar Committee (see footnote 3) did not give
importance to this model in its recommendations to improve the
conditions of Muslims in India.
In
Bangladesh total fertility rate has gone down to less than 2.5 children
(Table 4). In Pakistan, it is four. Pakistan is behind mainly because
the contraceptive use rate among eligible couples is around half as it
is in Bangladesh, even though living conditions are better in Pakistan -
there's a higher level of literacy in Pakistan, women get married
later, which result in lower fertility rate or high use of
contraceptives - it has not happened mainly because family planning
programs have not been effectively implemented.
Table 4 Selected countries: Total fertility rate, 2010
|
Countries
|
Average number of children per woman (TFR) 2010
|
|
Afghanistan
|
5.7
|
|
Sudan
|
4.5
|
|
Pakistan
|
4.2
|
|
Saudi Arabia
|
3.8
|
|
Egypt
|
3.0
|
|
Bangladesh
|
2.4
|
|
Indonesia
|
2.4
|
|
India
|
2.6
|
|
Turkey
|
2.1
|
|
Iran
|
1.8
|
|
Source: 2010 Population Reference Bureau, Washington DC
| |
Well,
the only major religion left out of the demographic transition in India
is Islam. And this group could be helped by providing family planning
services looking to the needs of clients as happened in Bangladesh. The
second issue - that is very important - is that the Indian family
planning program has predominately promoted female sterilization. Many
Muslim scholars believe that the permanent method of contraception is
not permitted in Islam. So India has to diversify its approach to
include other modern methods of contraception including injectables with
quality in its program.
The next blog discusses the importance of injectable contraceptives in the Indian family planning program.
[1]
For details, see: “A note on the growing demographic imbalances in the
Indian subcontinent” by Dr. M.D. Srinivas, Centre for Policy Studies,
Chennai, 1999.
[2] “Yet,
it is simplistic to argue that there is a specifically Islamic pattern
of fertility due solely to religious influence”, says Mehtab Karim, a
senior research adviser and senior fellow at the Pew Forum on Religion
and World Affairs. For details, see: article by Eric Zuehlke, Editor at the Population Reference Bureau, Washington DC, 2011.
Also see, the report, entitled: “The Future of the Global Muslim
Population”, was part of a Pew Forum program analyzing religious change
and its impact on societies around the world.
[3] In
March 2005, the Government of India appointed a high level committee to
prepare a report on the social, economic and educational status of
Indian Muslims. The 7-member committee, headed by Justice Rajinder
Sachar (retired) submitted its report to the Prime Minister in November
2006. The Sachar Committee’s report is an extremely valuable document on
the social, economic and educational status of Indian Muslims.
[4]
The standard definition of unmet need depends upon the apparent
inconsistency between a woman’s contraceptive behavior and her stated
reproductive preferences. The concept of unmet need was highlighted
first time in India in a study conducted by the author in Rajasthan in
1988 on behalf of Ministry of Health and Family Welfare, Government of
India. Based on the field data, the study revealed that there was
sizable number of eligible couples that were not using contraceptive
methods but did not want another child. For details, see
Devendra Kothari, Family Planning Programme in Rajasthan: Beyond the
Existing Approach, Indian Institute of Health Management Research,
Jaipur, 1989.
The Islamic Dress Code
What would you think of a home that provided no shelter and no privacy? What would you
think of a meal that provided no nourishment and no energy? It does not take much to
realize that if one were in the business of selling any of these he would go bankrupt very
quickly. Yet, amazingly the rules seem to be different when it comes to another basic
need: clothing, especially women's clothing. Every year fashion centers in Europe and
America come up with the latest designs. And what have they designed? Another way of not
covering the body; the dress equivalent of the home that provides no shelter and no
privacy.
One might ask, if a person did not want to cover themselves why would they buy anything, least of all expensive fashions, to achieve that? If we think about it, we may see the tension between two forces. All human beings (except for the handful of deviants who call themselves naturalists) have an inborn sense of shame. People of all religions agree on the need to cover themselves in public. Yet we also find a force that promotes nudity. Large segments of humanity are caught between two impulses: to cover or not to cover. Our clothing designs reflect different levels of compromise between these opposing forces.
Why? What is going on?
Science cannot answer the question. It cannot trace the origins of forces that take place deep in our mind. In addition, most of the scientific establishment is still dominated by the followers of Mr. Darwin and Darwinism is a system of belief not science. Their beliefs keep them from dealing honestly with a simple fact: while all other animals have a skin that provides them protection against the elements, human beings don't. Monkeys can live without clothing, human beings cannot.
The Qur'an answers the question. Our bodies did not develop our skin--- so thin and fur free that it requires external covering for protection---because of some unexplained evolutionary accident. Our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves: "So by deceit he brought about their fall: when they tasted of the tree, their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies." [Al-A'raf 7:22]. This is the source of the tension we see. Two opposing forces. Good and evil.
With that background we can understand the importance of clothing. "Oh Children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you. But the raiment of righteousness---that is the best." [Al-A'raf 7:26]. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur'an then warns that Satan was not finished after his first attempt: "Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame." [Al-A'raf 7:27].
Once we realize the nature of the dress issue, it is natural that we should turn to our Creator to seek guidance for the proper dress code. Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles.
One might ask, if a person did not want to cover themselves why would they buy anything, least of all expensive fashions, to achieve that? If we think about it, we may see the tension between two forces. All human beings (except for the handful of deviants who call themselves naturalists) have an inborn sense of shame. People of all religions agree on the need to cover themselves in public. Yet we also find a force that promotes nudity. Large segments of humanity are caught between two impulses: to cover or not to cover. Our clothing designs reflect different levels of compromise between these opposing forces.
Why? What is going on?
Science cannot answer the question. It cannot trace the origins of forces that take place deep in our mind. In addition, most of the scientific establishment is still dominated by the followers of Mr. Darwin and Darwinism is a system of belief not science. Their beliefs keep them from dealing honestly with a simple fact: while all other animals have a skin that provides them protection against the elements, human beings don't. Monkeys can live without clothing, human beings cannot.
The Qur'an answers the question. Our bodies did not develop our skin--- so thin and fur free that it requires external covering for protection---because of some unexplained evolutionary accident. Our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves: "So by deceit he brought about their fall: when they tasted of the tree, their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies." [Al-A'raf 7:22]. This is the source of the tension we see. Two opposing forces. Good and evil.
With that background we can understand the importance of clothing. "Oh Children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you. But the raiment of righteousness---that is the best." [Al-A'raf 7:26]. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur'an then warns that Satan was not finished after his first attempt: "Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame." [Al-A'raf 7:27].
Once we realize the nature of the dress issue, it is natural that we should turn to our Creator to seek guidance for the proper dress code. Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles.
- Our dress must cover our body adequately. Again we cannot determine what is adequate coverage on our own, as any witness to the misery of those who have tried it can readily ascertain. Shar'iah, as always, takes us out of this misery by defining it for us. For men, it is the middle part of the body from navel to knee. For women, it is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting.
- Our dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. For men, this extends the coverage requirements to include most of the body. For women, the essential requirement is that their dress should identify them as respectable ladies who would be honored not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men.
- Our dress should establish our Islamic identity. At the least it should not identify us as followers of another religion. But, additionally it should positively identify us as Muslims.
- The design of our dress must avoid three deadly sins: show off, arrogance, and self
indulgence. These are very serious diseases of the heart in their own right that we must
avoid at all times. Our garments provide an easy opportunity to nurture them. Hence the
need to be extra cautious. One Hadith states "Eat what you feel like and wear what
you feel like. But avoid two things: extravagance and arrogance." [Bukhari]. At the
risk of stating the obvious one should be reminded that this Hadith establishes an
overriding concern that limits our choices within the realm of what is considered halal.
It does not do away with the distinction between halal and haram.
As one implication of this general requirement, men are also required not to wear their lower garments below the ankle. (Many well-meaning Muslims today have been persuaded that this is a petty issue. This misgiving can be put to rest in a hurry if we just refer to the Hadith of Jabir bin Sulaym, Radi-Allahu anhu, in Abu Dawood. He asked the Prophet, Sall-Allahu alayhi wa sallam for some advice when leaving him after his very first meeting. Of the six pieces of advice given him one was: "Never let your lower garment go below the ankles because that is arrogance. And Allah does not like arrogance." Another was "Never belittle a good deed.")
The True Call - ISLAM
In Islam, all that is demanded as a sacrifice is one’s personal willingness to submit one’s ego and individual will to Allah.
Islam’s attitude towards ritual slaughter is not that of blood atonement, or seeking favour with Allah through another’s death, but rather, the act of thanking Allah for one’s sustenance.
“Eid Al-Adha” is at the doorstep, many rams, cows, camels, of course, are tied to be slaughtered. What is the concept of sacrifice in Islam?
Actually, there are many misconceptions filling the mind of many non-Muslims, who fail to perceive the significance and wisdom behind acts of worship in Islam. That is why addressing those misconceptions becomes obligatory in order to erase distortions about Islam.
Sacrifice is not a pillar of Islam. We must look at the occurrences in a contextual manner, understanding not only the pre-Islamic institution of sacrifice, the Qur'anic reforms concerning this practice, and the continuance of sacrifice in the Muslim world, but also the context in which the Qur'anic revelations occurred. For it seems that with many people, both non-Muslims and Muslims alike, context is the key that they are missing.
What was the situation in pre-Islamic Arabia with regard to animal sacrifice? Not only did the pagan Arabs sacrifice to a variety of gods with hopes of attaining protection or some favour or material gain, but so, too, did the Jews of that day seek to appease the One True God by blood sacrifice and burnt offerings. Islam, however, broke away from this longstanding tradition of appeasing an “angry God.” The notion of “vicarious atonement of sin” (absolving one’s sins through the blood of another) is nowhere to be found in the Qur'an. Neither is the idea of gaining favour by offering the life of another to Allah. In Islam, all that is demanded as a sacrifice is one’s personal willingness to submit one’s ego and individual will to Allah.
One only has to look at how the Qur'an treats this subject, to see a marked difference regarding sacrifice and whether or not Allah is appeased by blood. The Qur'anic account of the sacrifice of Ismail ultimately speaks against blood atonement. Allah says:
“Then when (the son) reached the age of serious work with him, he said: “Oh my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!” (The son) said: “Oh my father! Do As thou art commanded: Thou wilt find me, if Allah so wills one practising patience and constancy!” So when they had both submitted their will to Allah, and he had laid him prostrate on his forehead for sacrifice, We called out to him, “Oh Abraham! Thou hast already fulfilled the vision!” Thus indeed do We reward those who do right. For this was obviously a trial and We ransomed him with a momentous sacrifice.” The Holy Qur'an, Chapter 37, Verses 102-107.
Notice that the Qur'an never says that Allah told Abraham to kill (sacrifice) his son. Here, it teaches us that Abraham had a dream in which he saw himself slaughtering his son. Abraham believed the dream and thought that the dream was from Allah. However, in Abraham and Ismail’s willingness to make the ultimate sacrifice-Abraham of his son, Ismail of his own life-they are able to transcend notions of self and false attachment to the material realm, thus removing a veil between themselves and Allah.
As far as the yearly tradition that has followed this event, that is, the sacrificing of a ram to commemorate Abraham and Ismail’s great self-sacrifice, we must understand it and the Qur'anic verses that pertain to animal sacrifice, in relation to the time and place circumstances under which these revelations were received and how people were trying to make a personal sacrifice by sharing their limited means of survival with the poorer members of their community.
That is to say, the underlying implication of Islam’s attitude towards ritual slaughter is not that of blood atonement, or seeking favour with Allah through another’s death, but rather, the act of thanking Allah for one’s sustenance and the personal sacrifice of sharing one’s possessions and valuable food with one’s fellow humans. The ritual itself is not the sacrifice. It is merely a method of killing where the individuals kill as quickly as possible and acknowledge that only Allah has the right to take a life and that they do so as a humble member of Allah’s creation in need of sustenance just like every other species in Allah’s creation.
Allah also says:
“To every people did We appoint rites (of sacrifice) that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your God is One God: Submit then your will to Him (In Islam): and give thou the good news to those who humble themselves.” The Holy Qur'an, Chapter 22, Verse 34.
This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh and blood, but a symbol of thanksgiving to Allah by sharing meat with fellow humans. The solemn pronouncement of Allah’s name over the sacrifice is an essential part of the rite.
Allah says further: “ It is not their meat nor their blood, that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His guidance to you: And proclaim the Good News to all who do right.” The Holy Qur'an, Chapter 22, Verse 37.
No one should suppose that meat or blood is acceptable to the One True God. It was a pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary. He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of life. By this invocation we are reminded that wanton cruelty is not in our thoughts, but only the need for food.
It is quite clear from the Qur'anic passages above that the issue of animal sacrifice is in relation to the role animals played in Arabian society at that place and time (as well as other societies with similar climates and culture), in that humans are commanded to give thanks to Allah and praise Allah for the sustenance He has given them and that they should sacrifice something of value to themselves to demonstrate their appreciation for what they have been given (which in their case was the very animals on which their survival was based).
I LOVE MUHAMMAD
Ummati Ummati !!! Do you know 1400 years ago Somebody Loved You.
You were not even there. You were not even born then, but Somebody Cried for you many Nights asking Allah Almighty for YOUR Forgiveness,
He was Miserable for YOU, wanted to Save YOU from anything Bad. He wanted nothing less than JANNAH for YOU. He had Wives, Children, Friends & Family who adored Him, but he will keep repeating your name on the day of Resurrection. Ya Ummati Ya Ummati. What have we done in reply to our NABI (Sallahu Alayhi Wasallam's ) Love? NOTHING!!
But from Today onwards we will try In sha ALLAH to follow His Sunnah won't we ?
You were not even there. You were not even born then, but Somebody Cried for you many Nights asking Allah Almighty for YOUR Forgiveness,
He was Miserable for YOU, wanted to Save YOU from anything Bad. He wanted nothing less than JANNAH for YOU. He had Wives, Children, Friends & Family who adored Him, but he will keep repeating your name on the day of Resurrection. Ya Ummati Ya Ummati. What have we done in reply to our NABI (Sallahu Alayhi Wasallam's ) Love? NOTHING!!
But from Today onwards we will try In sha ALLAH to follow His Sunnah won't we ?
Five reasons why ALLAH uses problems
1. to DIRECT you
2. to INSPECT you
3. to CORRECT you
4. to PROTECT you
5. to PERFECT you
ALLAH is at work in your life even when you do not recognize it or understand it. But it’s much easier andprofitable when you cooperate with ALLAH. So say Alhamdulillah for everythings!
