Eid-ul-Azha : Kazi Nazrul Islam's poems

This article analyses Imam al-Ghazali's theory of the balance observance of ibadah (devotional acts or good deeds) among Muslims. Performing 'ibadah, is part and parcel of the Muslims' life. Nevertheless, the majority of Muslims-scholars and the public alike-place great emphasis only on the diligent outward performance of devotional acts, and on the observance of the outward requirements. However, Imam al-Ghazali goes beyond this normative practice, arguing that a mere outward observance of devotional acts is still insufficient, and indeed is still at risk. This article is theoretical in nature, and it involves bibliographic research, employing descriptive and analytic methods. The article founds that Imam al-Ghazali maintains devotional acts consist of outward and inward dimensions, and both need to be observed simultaneously and kept in balance. It is only through this balance observance that devotional acts will be transformed from mere physical motions of pure ritualistic observance to spiritually rich deeds, filled with real understanding, wisdom, and realisation.

Al-‘Abqari: Journal of Islamic Sciences and Humanities, 2019

This article analyses Imam al-Ghazali's theory of the balance observance of ibadah (devotional acts or good deeds) among Muslims. Performing 'ibadah, is part and parcel of the Muslims' life. Nevertheless, the majority of Muslims-scholars and the public alike-place great emphasis only on the diligent outward performance of devotional acts, and on the observance of the outward requirements. However, Imam al-Ghazali goes beyond this normative practice, arguing that a mere outward observance of devotional acts is still insufficient, and indeed is still at risk. This article is theoretical in nature, and it involves bibliographic research, employing descriptive and analytic methods. The article founds that Imam al-Ghazali maintains devotional acts consist of outward and inward dimensions, and both need to be observed simultaneously and kept in balance. It is only through this balance observance that devotional acts will be transformed from mere physical motions of pure ritualistic observance to spiritually rich deeds, filled with real understanding, wisdom, and realisation.

The Eid Al-Adha's Qurban Feast of the Sacrifice. This article will present historical definitions of Qurban and making clear the original plan of sacrifices. The definition from antiquity is not what is currently comprehended. The sources of scholarship from antiquity will aid this generation to comprehend that there has been a sinister plot to twist how one would worship and how one would present the necessary offerings to absolve the transgressions of an individual, a family and of the nation. This is a very serious topic that will introduce to the readers who was the aggressive empire as described in Al-Quran 30:2-4 " The Romans have been conquered…but having been conquered they will conquer in a few years. " Historians document that the control and use of language was essential to the conquest! The Hebrew sages hint that the Romans would attack using similar sounding words: Qurban and the Roman wars J. 1411 J. 1411 The adapting (by the Romans) similar words within their attacks upon nations and people is now where the reader may have questions. What was it like to live under ancient idolatrous Roman brutal occupation? What was it like living when heathen Rome had outlawed the calendar of Torah and had outlawed the seasons of worship pilgrimages? This was warned by the prophet Daniel ‫ﷺ‬ regarding the persecuting power that would change things in the seasons of worship pilgrimage and the laws of Torah. Historical evidences are that a wicked power remains of the Roman ecclesiastical powers. Let's look at the evidence of the ancient text: Daniel 7:25 ‫זמנין‬ Definition invited time especially for a meal, a designated chosen time, Biblical festival season. Something changed the care and study concerning how one makes atonement! This presentation will also prove the sacred name and the Paleo-Arabic declaration of the Shahadah as written by the hand of Musa ﷺ . Several Islamic historians will provide factual documentation of a vegetarian witness of Judaism of 1000 years ago and of the vegetarian preaching of the prophet Muhammad ﷺ.

International Paris Conference on Social Sciences -VI, Paris, FRANCE 428 Proceedings book, 2021

Every religion seeks to realize the true path to realize God and salvation both in this life and in the hereafter. There are differences among various religions concerning their rituals, doctrines, worships, or teachings which reflect the identical character of each religion. The concept of worship among these factors not only shapes the life of believers but also symbolizes religious identity of believers for the outsiders. Among various belief systems, the religion of Islam is fundamentally a faith of submission to the one God and this faith is demonstrated by specified actions which is known as ‘ibādāt. The broad definition of the term according to Islamic sources states that worship (‘ibādāt) is an all inclusive term for all that God loves of external and internal sayings and actions of a person. Therefore, this traditional definition of worship in Islam has comprehensive aspects that include almost everything in any individual’s activities ranging from beliefs, social activities, personal contributions to the welfare of society.

Islam and the Thanatoethics of Sacrifice: Reading Qurbani in the post-9/11 Climate in Nadeem Aslam’s The Wasted Vigil, 2024

The Prophet Muhammad (Sallallahu Alayhi Wasallam) once said that whoever is capable of performing qurbani (Muslim charitable giving) but does not should not come close to my Eidgah (a place of offering Eid prayers) (Khattab and Khattab 2123). The primary objective of qurbani should be to achieve attainment that is intended to satisfy and get nearer to Allah in the way He likes. Sacrifice in Islam, in a circuitous logic, underlies the act of submission of one's will to Him, the act of spending one's material possessions on the path of the Supreme, an act of true giving. We would begin with the question: Is the moment of infinite giving, the transcendent offering, in a way, self-preserving? This paper shall attempt to understand how the theo-ontological idea of "sacrifice" operates in Islamic philosophy and how a deeper understanding of the gesture of qurbani might help us reconfig-ure the major representational elements surrounding Islamic culture and ethos in the post-9/11 scenario. Taking a cue from Derrida's understanding of ethical "sac-rifice," this article shall try to understand how the figural gesture of sacrifice in Islam vis-à-vis Abrahamic ethics is fundamental to the understanding of qurbani in the post-9/11 xenophobic climate that has reduced the idea to a mere signifier of fundamentalism and cultural monism.

The martyrdom of al-Husayn (may Allah be pleased with him) is a seminal event in Islamic history, laden with profound sorrow and deep reflection. Despite the initial promises of support from the people of Kufah, political machinations and betrayals led to a tragic reversal of fortune. Al-Husayn's steadfastness, unwavering commitment to his principles, and ultimate sacrifice at Karbala’ are remembered and honored by Muslims worldwide. This event serves as a reminder of the enduring power of faith and the pursuit of justice. Historically, the martyrdom of al-Husayn has been the source of various practices and interpretations within the Muslim community. Notably, certain practices associated with the commemoration of 'Aashuurah, particularly within the Shi'ah tradition, have sparked significant debate. These practices include self-flagellation and other forms of self-harm, which are innovations with no basis in Islam according to many scholars. The Prophet Muhammad (peace and blessings be upon him) did not prescribe these actions for his ummah (community). Renowned scholars such as Al-Bukhaari and Muslim have emphasized that such actions are not rooted in Islamic teachings. Furthermore, notable figures such as ‘Ali, ‘Uthmaan, and ‘Umar, who were highly revered, were also martyred, yet their deaths are not commemorated with such practices. The historical practices of extreme mourning on 'Aashuurah, especially during the Bani Buwayh era, were innovations meant to impugn the state of Banu Umayyah, while in Syria, the opposite—celebration of 'Aashuurah—was also an innovation . Colonial influences also played a role in shaping some of these practices. Moosa al-Musawi, in his book al-Shi’ah wa’l-Tas-heeh, claims that the British exploited the Shi'ah's love for Imam al-Husayn to teach them practices like striking their heads with swords during their occupation of Iran, Iraq, and India. These practices were used to portray Muslims as savages to justify colonial rule and intervention. 'Aashuurah itself, observed on the 10th of Muharram, has significant historical and religious context. It commemorates the day when Allah saved Prophet Musa (Moses) and the believers from the fitnah (trial) of Fir'aun (Pharaoh). The Prophet Muhammad (peace and blessings be upon him) also highlighted the day’s importance by stating that fasting on 'Aashuurah expiates the sins of the previous year. Ahlu Sunnah fasts on ‘Aashuurah, while the Shi’a engage in grief practices such as self-flagellation and other forms of self-harm, which are innovations with no basis in Islam. Conversely, the Naasibis of Syria celebrated 'Aashuurah, which is also considered an innovation. In summary, the martyrdom of al-Husayn (may Allah be pleased with him) is a momentous event that has inspired deep reflection and diverse practices within the Muslim community. While the core message of standing against oppression and injustice remains universally revered, the specific ways of commemorating this event vary significantly. It is essential to distinguish between cultural practices and the foundational teachings of Islam, as emphasized by scholars and historical records. The legacy of al-Husayn’s sacrifice continues to inspire Muslims to uphold the values of truth, justice, and resilience, ensuring that the lessons from Karbala resonate through the ages.

Rebel hero Kazi Nazrul Islam was born on 24th May 1899 in Radha Bengal on the soil of the subjugated country. He died on August 29, 1986 at the age of 8 from Pix Disease. He was one of the best figures in bringing Bengali literature, society and culture to the pinnacle of development. Nazrul loved both West Bengal and Bangladesh. That is why the people of both Bengals have welcomed Nazrul's literature and music. He became the national poet of Bangladesh and was nicknamed the 'Rebel' poet because of his rebellious attitude in poetry. In this article, I have given a brief overview of Nazrul's birth, death, life and the non-communal attitude of the people towards the society and literature. In the same way that Kazi Nazrul realized the picture of the whole society in his life, he has presented it literally in his writings. He wanted to eliminate the inequalities within the people of the society and form a prosperous new society. That is why such 'Satya' and 'Sammye' poets like him are a burden to be found not only in Bengali literature but in the entire world literature. My writing is not just an attempt to awaken the personality of the time-honored rebellious poet Kazi Nazrul, his sincerity and equality in the Bengali world and life, but also to the students and the easy way to know the full form of equality in Nazrul's life and literature.

When the Islamic dimension in the literature by Kazi Nazrul Islam of Bangla literature is considered, there have been concentrations on his Sufi and mystic self, and his propagation of economic system and removal of social injustice, remaining fixed in his Islamic standpoint. There has also been attempt to depict Nazrul as a poet of humanity, putting aside his Muslim identity. But the poet's solid faith in and deep knowledge of Islam as expressed in his Islamic songs is also a conspicuous dimension of his literature. Besides writing Islamic songs, Nazrul also writes songs on Hindu religious tradition and does anti-colonial struggle. As a result, it becomes an imperative to examine the nature of Nazrul's Islamic spirit. So, this research mainly sheds light on the Islamic songs by Kazi Nazrul Islam and studies them from the perspectives of The Holy Qur'an and the Sunnah in order to understand the nature of his Islamic spirit. The research also gives effort to explore whether the poet's Islamic spirit has prompted him to be all-inclusive by writing songs on Hindu religious tradition, and to do anti-colonial struggle. This is how the research finds that the spirit expressed in Nazrul's Islamic songs is quintessentially Islamic. Here library research with analytic methodology was adopted.