Category Archives: English

HADEES : POSTURE DURING PRAYER

POSTURE DURING PRAYER

Muslim prayer is not carried on in one tranquil posture, sitting or standing; it is accompanied by many bodily movements.  These have been codified on the basis of the practice and precepts of Muhammad.  There are many ahAdIs on the subject.  One narrator saw Muhammad �raising his hands opposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the erect position after bowing, but he did not raise them between two prostrations� (758).  Another saw his �hands lifted opposite to ears.� He also saw that the Prophet �then wrapped his hands in his cloth and placed his right hand over his left hand.  And when he was about to bow down, he brought out his hands from the cloth, and then lifted them. . . . And when prostrated, he prostrated between the two palms� (792).

Muhammad was commanded by Allah that �he should prostrate on the seven bones and he was forbidden to fold back the hair and clothing.� The seven bones are: �The hands, the knees, and the extremities of the feet and the forehead� (991).  But he asked his followers to �observe moderation in prostration� and not to stretch out [their] forearms on the ground like a dog� (997).

Originally the practice had been to put one�s hands together, palm to palm, and then to put them between one�s thighs.  But later on this practice was abrogated and the followers were �commanded to place them [hands] on the knees� (1086-1092).

Another precaution: �People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away� (863).

author : ram swarup

HADEES : BLESSINGS FOR MUHAMMAD

BLESSINGS FOR MUHAMMAD

When men hear the mu�azzin, they should repeat what he says and invoke blessings on Muhammad.  They should �beg from Allah al-WasIla for me, which is a rank in Paradise fitting for only one of Allah�s servants.  If any one who asks that I be given the WasIla, he will be assured of my intercession,� says Muhammad (747).

In a variation on this theme, if a man who hears a caller responds by testifying that he is �satisfied with Allah as my Lord, with Muhammad as Messenger, and with Islam as dIn [religion] his sins would be forgiven� (749).

In seeking blessings for himself, Muhammad does not forget his wives and progeny.  �Apostle of Allah, how should we bless you?� Muhammad is asked.  He replies: �O Allah! bless Muhammad, and his wives and his offspring. . . . He who blesses me once, Allah would bless him ten times� (807. 808).

author : ram swarup

HADEES : ATTACKS ON NON-MUSLIMS

ATTACKS ON NON-MUSLIMS

AzAn became a great indicator.  Where it was heard, it meant that everything was not kufr (infidelity).  �The Messenger of Allah used to attack the enemy when it was dawn.  He would listen to the AzAn; so if he heard an AzAn, he stopped� (745).  This the commentator finds greatly virtuous in Muhammad.  �The greatest contribution made by the Holy Prophet in the sphere of warfare is that he elevated it from – the surface of reckless murder or slaughter to the level of humanized struggle for the uprooting of evil in society.  The Holy Prophet, therefore, did not allow his Companions to take the enemy unawares under the cover of darkness of night� (note 600).

author : ram swarup

HADEES : AZAN

AZAN

We are told how the institution of azAn began.  In the beginning, in Medina, people forgathered in the mosque without knowing when they were to pray.  As a means of calling people to prayer at fixed times, some suggested using a bell, as the Christians did; others a horn, as the Jews did.  Some even suggested that a fire should be lighted.  All these methods were ruled out.  To make the Muslim practice different from that of the Jews, the Christians, and the Fireworshippers, the system of the human voice was introduced.  BilAl, who was very loud-throated, and �Abdullah b. Umm MaktUm, who later became blind, were the first mu�azzin (callers) (735, 737, 741).

AzAn is very effective.  �When Satan hears the call to prayer, he runs away to a distance like that of RauhA,� a distance of 36 miles from Medina (751).

author : ram swarup

HADEES : Prayer (SalAt)

Prayer (SalAt)

The fourth book is the �Book of Prayer� (SalAt).  It is the longest, with 1,398 ahAdIs divided into 203 chapters.  But in all these pages, one looks in vain for any reference to such problems as self-exploration and self-knowledge, problems of enduring concern for the spirituality of the Indian tradition.  There is not even a remote hint of different men endowed with different natures taking different paths toward a divinity differently figured.  As there is one Allah, one Guide, one Book, there is also one Prayer, caught and fixed in a single formula.

From the titles of the 203 chapters this book contains, one can see that they all relate to the externals: azAn (the call to prayer), postures like bowing, prostrating and rising, the number and times of the different prayers, the place of imAm in the system of prayers, the merits of prayers at different times, the prayer for rain, the prayer for protection against windstorms and other calamities, the prayer relating to the dead, and so on.

author : ram swarup

hadees : CONSERVING BODY HEAT

CONSERVING BODY HEAT

If one lost too much body heat during the bath, it could be regained by lying again in the embrace of one�s wife.  According to a hadIs quoted by TirmizI, �Aisha reports: �On many occasions it happened that the apostle of Allah came back to me after the bath of purification with the intention of warming up.  I �wrapped� him up round me even though I myself had not taken bath [and was therefore in a state of impurity]� (vol. I, hadIs 108).

Notwithstanding all these rules and regulations, Muhammad was not bound by them.  He had his Apostle�s privilege, which, in this case, he shared with �AlI.  According to AbU sa�Id, Muhammad told �AlI: �O �AlI!  It is not lawful for anyone except me and thee to go to a mosque in a state of sexual defilement� (TirmizI, vol. II, hadIs 1584).

author : ram swarup

hadees : BATHING TOGETHER

BATHING TOGETHER

Many ahAdIs narrate how the Prophet and his wives used to bathe together after sexual intercourse.  �Aisha reports: �The Messenger of Allah took a bath from the vessel [which contained 15 to 16 pounds of water].  And I and he [the Prophet] took a bath from the same vessel� (625).  She reports the same idea with more details in another hadIs: �I and the Messenger of Allah took a bath from one vessel and our hands alternated into it in the state that we had sexual intercourse� (629).

Two other wives of Muhammad, Umm Salama and MaimUna, also report that they and Muhammad took their baths together (581, 631).

The translator feels that the practice of the Prophet needs defense from the likely attacks of hostile critics.  He tells us that this bath was quite a modest act.  There were no glaring lights; and though the Prophet and his wives on occasion took a bath from the same vessel, it was not a tub-bath where a couple sit together; moreover, they took their bath in pitch darkness, and thus there was no question of their seeing each other�s bodies (note 538).

author : ram swarup

hadees : SINGLE BATH FOR MULTIPLE COITUS

SINGLE BATH FOR MULTIPLE COITUS

Unlike ablution, the bath need not be repeated after each act of intercourse.  Anas reports that �the Messenger of Allah used to have sexual intercourse with his wives with a single bath� (606); or in the colorful language of TirmizI: �with one bath, the Apostle walked over all his women� (vol. I, hadIs 124).  The translator explains: �The holy prophet did not take a bath after every intercourse; he simply performed ablution and took a bath at the end� (note 514).

author : ram swarup

hadees : BATH (Ghusl)

BATH (Ghusl)

For the exercise of prayer, the whole body must be washed to absolve it from uncleanliness after certain acts: menses, puerperium, coitus, and pollutio nocturna.  This practice is derived from the QurAnic verse: �If you are polluted, then purify yourselves� (5:6).

There are over two dozen ahAdIs on the subject of Muhammad�s own custom in this regard.  �Aisha says: �When Allah�s Messenger bathed because of sexual intercourse, he first washed his hands; he then poured water with his right hand on his left hand and washed his private parts . . . � (616).

Muhammad�s practice was that after the sexual intercourse, �sometimes he took a bath and then slept, and sometimes he performed ablution only,� postponing the bath till the end of the night before the morning prayer.  When �Aisha reported this to the narrator of this hadIs, his pious reaction was: �Praise be to Allah Who has made things easy� for the believers (603).

The same obligation lay on women.  One Umm Sulaim went to Muhammad and asked him: �Is bathing necessary for a woman when she has a sexual dream?� Muhammad replied: �Yes, when she sees the liquid [vaginal secretion].� Muhammad�s wives were scandalized when they learned that Umm Sulaim had put a question to the Prophet which suggested that a woman too could have a sexual dream.  �You humiliated the women,� they told her (610, 611).

author : ram swarup

Taliban use ‘honey trap’ boys to kill Afghan police

A colleague has killed eight Afghan police officers at a checkpoint

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A colleague has killed eight Afghan police officers at a checkpoint (AFP Photo/RATEB NOORI)

The Taliban are using child sex slaves to mount crippling insider attacks on police in southern Afghanistan, exploiting the pervasive practice of “bacha bazi” — paedophilic boy play — to infiltrate security ranks, multiple officials and survivors of such assaults told AFP.

The ancient custom is prevalent across Afghanistan, but nowhere does it seem as entrenched as in the province of Uruzgan, where “bacha bereesh” — or boys without beards — widely become objects of lustful attraction for powerful police commanders.

The Taliban over nearly two years have used them to mount a wave of Trojan Horse attacks — at least six between January and April alone — that have killed hundreds of policemen, according to security and judicial officials in the province.

“The Taliban are sending boys — beautiful boys, handsome boys — to penetrate checkpoints and kill, drug and poison policemen,” said Ghulam Sakhi Rogh Lewanai, who was Uruzgan’s police chief until he was removed in a security reshuffle in April amid worsening violence.

“They have figured out the biggest weakness of police forces — bacha bazi,” he told AFP.

The assaults, signifying abuse of children by both parties in the conflict, have left authorities rattled, with one senior provincial official who echoed Rogh Lewanai’s view saying “it’s easier tackling suicide bombers than bacha attackers”.

The killings illustrate how bacha bazi is aggravating insecurity in Uruzgan, a remote province which officials warn is teetering on the brink of collapse, unravelling hard-won gains by US, Australian and Dutch troops who fought there for years.

“These bacha attacks have fuelled deep mistrust within police ranks,” Seddiqullah, a police commander at a checkpoint near the provincial capital Tarin Kot, told AFP.

The insurgents are using boys as honey traps, said 21-year-old Matiullah, a policeman who was the only survivor from an insider attack in Dehrawud district in spring last year.

He said the attacker was the checkpoint commander’s own sex slave, a teenager called Zabihullah. Late one night, he went on a shooting spree, killing seven policemen including the commander as they slept.

“He brought the Taliban inside and poked all the bodies with rifle butts to see if anyone was alive. I pretended to be dead,” said Matiullah, who now works as a tailor, pointing out a gash on his forehead.

“As his Taliban accomplices gathered our weapons and ammunition, Zabihullah declared: ‘Everyone is dead’.”

– ‘Addiction’ to boys –

The Taliban, who banned bacha bazi during their 1996-2001 rule, roundly denied deploying any underage boys for insider attacks.

“We have a special mujahideen brigade for such operations — all grown men with beards,” a Taliban spokesman told AFP.

The insurgents have long denied using children in combat, a claim repeatedly debunked by rights groups and the government.

Survivors of insider attacks who spoke to AFP, including Matiullah, suggest the Taliban are exploiting the institutionalisation of bacha bazi in police ranks for military gain.

Practically all of Uruzgan’s 370 local and national police checkpoints have bachas — some up to four — who are illegally recruited not just for sexual companionship but also to bear arms, multiple officials said.

Some policemen, they said, demand bachas like a perk of the job, refusing to join outposts where they are not available.

Horrifying abuse at checkpoints makes the boys, many unpaid and unregistered, hungry for revenge and easy prey for Taliban recruitment — often because there is no other escape from exploitative commanders.

Many who have tried to escape have been dragged back with trumped up charges of Taliban links, two senior provincial judges told AFP.

Boys have also spurred a deadly rivalry between policemen, with officials reporting incidents such as a public gunfight this year between two commanders in Gezab district as one of them angrily accused the other of “stealing” his bacha.

“To restore security in Uruzgan, we will first have to separate policemen from their bachas,” one of the judges said.

“But if they are told to reform their ways, a common reply is: ‘If you force me to abandon my boy lover, I will also abandon the checkpoint’. The Taliban are not blind to notice that this addiction is worse than opium.”

– ‘Male rape’ –

Bacha bazi, which the US State Department has called a “culturally sanctioned form of male rape”, peels away the masculine identity of boys in a society where the sexes are tightly segregated.

In conservative areas women are mostly invisible in public — and often unattainable due to steep bride prices. Bachas supplant the role of women, adopting a feminine gait and sometimes wearing makeup and bells on their feet.

Many in Uruzgan see bacha bazi neither as paedophilia nor homosexuality, which is forbidden in Islam. If social norms had a pecking order, violating boys would be seen as far more ethical than violating women.

“Bacha bazi is pervasive sexual slavery of children, seen widely as a cultural practice and not a crime,” Charu Lata Hogg, a director at London-based charity Child Soldiers International, told AFP.

“Since it is mostly practised by those in positions of power — warlords, commanders, politicians — it is hard to stamp out. It appears sustained partly by the fact that access to women is limited.”

Insider attacks by child slaves have also been reported in recent years from neighbouring Helmand and Kandahar provinces, where bacha bazi is prevalent.

But the tactic appears more deep rooted in Uruzgan, where the boys are widely flaunted as a totem of affluence, with some officials openly displaying cellphone images to AFP of their “handsome bachas”.

“Come see my beautiful bacha,” said Naqibullah, a police commander in Dehjawze village near Tarin Kot, boasting that he had been holding the teenager for two years.

With a touch of kohl on his eyes, and bleached blond curly hair poking out of his embroidered hat, the boy sat in a corner of the checkpoint surrounded by opium farms, quietly refilling tea glasses for Naqibullah’s guests.

– ‘Predatory behaviour’ –

“Commanders prowl neighbourhoods for young boys. We are scared of dressing up our children or buying new clothes that will make them attractive,” said Nader Khan, a tribal elder in Dehrawud.

Khan’s 13-year-old nephew was taken captive earlier this year by Naqibullah, a local commander not related to the Dehjawze official, when his family sent him to deliver bread for policemen. He was released only after angry tribal elders besieged the governor’s office in Tarin Kot.

Governor Mohammad Nazir Kharoti told AFP he ordered Naqibullah’s arrest but he was released in less than a month because he was needed for combat duty.

“It is difficult to implement the law 100 percent when we are faced with a war situation,” Kharoti said, without elaborating on the case.

Afghanistan’s interior ministry refused to confirm or deny that bachas were being used in insurgent attacks, but said it was committed to police reforms and acknowledged that “bacha bazi within the ranks of police is a serious crime”.

The practice has put the United States and its NATO allies, who have spent billions of dollars to build Afghan forces, in a precarious position.

The US Congress last year voiced concern over “predatory sexual behaviour by Afghan soldiers and police”, prompting watchdog agency SIGAR to launch an investigation that is still ongoing.

The head of a government-affiliated agency in Uruzgan showed AFP two letters from the attorney general in Kabul, one last year and another dated January, ordering a separate probe into sexual abuse and the illegal recruitment of child conscripts.

“We haven’t been able to visit even one checkpoint to investigate,” he said, speaking in hushed whispers in his own office.

“Do you think police commanders will leave us alive if we probe their crimes?”

source: https://www.yahoo.com/news/taliban-honey-trap-boys-kill-afghan-police-034032649.html