JAMIA MILLIA ISLAMIA جامعہ ملیہ اسلامیہ

Introduction

 Jamia was established in 1920 by a group of nationalist Muslim intelligentsia at Aligarh (Uttar Pradesh). Its campus shifted from Aligarh to Delhi in 1925 and the foundation stone of the present campus was laid on 1 March 1930. Since then, the university has expanded and become known as a premier educational institution of the country. Recognising its contributions in the field of teaching, research and extension work, the University Grants Commission (UGC) bestowed the “deemed university” status to it in 1962, and it was designated a Central University in 1988. The journey from Aligarh to Okhla (Delhi), not only presents the physical expansion of Jamia, but also presents a lesson for those who want to build educational institutions for the nation. It is therefore not surprising that Rabindranath

Tagore once called the University “one of the most progressive educational institutions of the country”.

Jamia and the Nationalist Alternative

Jamia was conceived as the National Muslim University in October 1920 on the campus of the Mohammedan Anglo-Oriental College set up by Sir Syed Ahmed Khan at Aligarh. Since its inception in 1892, the Aligarh College had produced an elite and middle class leadership that was actively involved with the nationalist movement in one manner or the other. The landed gentry connected with the Aligarh College had helped to form the All India Muslim League in 1906. At the same time, the educated and secular Muslim intelligentsia from the college was associated with the khilafat and non-cooperation movements led by Gandhiji and whose main plank of political mobilisation was Hindu-Muslim unity. The changing character of the nationalist movement in the Gandhian leadership had its impact on those connected with the Aligarh College. The syndicate of the college proclaimed that it had been founded to turn out “worthy and useful subjects of the British Crown”. In contrast, freedom fighters like, Mohammed Ali (the khilafat leader and the first vice-chancellor) and Hakim Ajmal Khan wanted to build an educational institution which would serve to inculcate both, modern education and nationalist ideals in students from all communities, particularly the Muslims. They also actively opposed the “two nation theory” propagated by the Muslim League. This stand brought about a split between the Muslim intelligentsia and the Jamia was born out of this ideological conflict. The formation of Jamia was supported by Gandhiji and Tagore who had himself initiated such an effort in Shanti Niketan. The start, which was made in Krishna Ashram of the Aligarh College campus, was also a difficult one with lack of funds and infrastructure. The new university demonstrated that a society with diverse cultures could be groomed into a modern nation on the basis of a shared culture and perspective. In Jamia, Hindu, Muslim and other students not only studied together, they also ate and lived together in a Spartan lifestyle. Teachers came from all over the country and lived the same simple lifestyles. The use of ‘khaddar’ for uniforms epitomised the nationalist principle that was to follow throughout its development. In 1924, after the withdrawal of khilafat, the institution faced a serious threat of closure. It then moved to Delhi and its reins were handed over to Dr Zakir Husain who aptly remarked: “The biggest objective of Jamia is to prepare a roadmap for the future of Indian Muslims with the religion of Islam at its core and to fill that roadmap with the colour of the civilisation of India in such a way that it merges with the colours of the life of the common man.” Jamia survived this transitional phase with the active support and involvement of leaders like Hakim Ajmal Khan, M.A. Ansari, Abid Husain and Mohammad Mujeeb who shared Zakir Husain’s vision for the institution. This phase of Jamia’s development was characterised by the equal sacrifices that were made by the staff and students of the university, and were ably aided by Gandhiji in their fund collection.

Jamia:: A reflection of a self reliant modern and secular nation

From its inception, the Jamia had catered to students from disadvantaged backgrounds (in contrast to the elite Aligarh College) and its course curriculum was suited to meet the needs of such students. The medium of instruction and learning was Hindi, Urdu and English, and by 1937, when the Jamia campus had already shifted to Okhla, the university was an active participant in spreading Gandhiji’s idea of nai talim which was popularly known as the ‘Wardha Scheme’. Under the leadership of Zakir Husain, the chief architect of Wardha Scheme, Jamia started the “Book Bank” project, the “Village (dehat) Project”, and “Subzi Mandi Project”. They also started programmes on sehat aur safai (health and hygiene), kapda (weaving), carpentry and soap making where students learnt the merits of combining manual labour along with broadening their intellectual horizons. Vocational training and school education became one of the cornerstones of Jamia education and models for innovative teaching.

At the threshold of independence, Jamia was emerging as a dynamic and unique institution that aspired for support from the independent Indian government. The trials and tribulations of a newly formed nation were also reflected in Jamia, which faced enormous financial difficulties in this period. However, the coping strategies used by the administration, staff and students themselves reflected the values of self-reliance and democratic functioning that were to form the core principles of Nehruvian India. Nehru assigned many roles to the founders of Jamia: both Zakir Husain and Mujeeb were inducted into the Planning Commission to develop a plan for integrated education. But despite these contributions to national development, they were forced to fight hard for a university status.

Contemporary Jamia

It was in 1962 that Jamia became a deemed university recognised by the University Act, 1956 under the leadership of Mohammad Mujeeb, “At last Jamia employees were able to draw regular salaries”. By 1963, regular teaching programmes like masters in history and education, and undergraduate programmes in the sciences were started. Thereafter, in 1969 doctoral programmes were started. The emergence of university as a premier institution of learning was recognised in 1988 when it was accorded the status of a Central University. Today, Jamia Millia Islamia is an ensemble of a multi-layered educational system which covers all aspects of schooling, undergraduate and postgraduate education. The university recognises that teaching and research are complementary activities that can advance its longterm interest. It has large Natural Sciences, Social Sciences, Engineering & Technology, Education, Humanities & Languages, Architecture & Ekistics, Fine Arts, Law and Dentistry Faculties; it has well known Centre of Mass Communication. Jamia Millia Islamia has also started several research centres that have given an edge to Jamia in terms of critical research in various areas. Obviously, these initiatives aim to promote new and emerging areas of research and programmes that can offer opportunities to its students and teachers to expand their horizons.

The Jamia Millia Islamia conducts Undergraduate, Postgraduate, M.Phil. and Ph.D. as well as Diploma and Certificate courses. The number of students in the university is 14,729 of which 7,407 are enrolled in undergraduate courses, 2,661 in postgraduate, 1,501 in M.Phil/Ph.D and 3,160 in Diploma/Certificate courses. Jamia Millia Islamia, as before, continues to cater to the interests of students from all communities, but also aims to meet the particular needs of the disadvantaged sections of the Muslim society. True to the legacy of its founders, it continues to support measures for affirmative action and foster the goals of building a secular and modern system of integrated education. Thus, Jamia Millia Islamia is constantly learning from its history to negotiate the new and emerging challenges facing a nation of the twenty first century.

                            SOME OTHER INFORMATION

The Founders

• Dr. Mukhtar Ahmad Ansari (Delhi)
• Mufti Kafayattullah (Delhi)
• Maulana Abdul Bari Farang Mahali (UP)
• Maulana Sulaiman Nadvi (Bihar)
• Maulana Shabbir Ahmed Usmani (UP)
• Maulana Husain Ahmad Madni (UP)
• Chaudhury Khaleeq-uz-zaman (UP)
• Nawab Mohammad Ismail Khan
• Tasadduq Husain Khan (UP)
• Dr. Mohammad Iqbal (Punjab)
• Maulana Sanaullah Khan Amritsari (Punjab)
• Dr. Saifuddin Kitchlew (Punjab)
• Maulana Abul Kalam Azad (Bengal and Bihar)
• Dr. Syed Mehmood (Bengal and Bihar)
• Saith Abdullah Haroon Karachiwale (Sindh, Bombay and Hyderabad)
• Abbas Tyabiji (Sindh, Bombay and Hyderabad)
• Sait Miyan Mohammad Haji Jaam Chhotani (Sindh, Bombay and Hyderabad)
• Maulavi Abdul Haq (Sindh, Bombay and Hyderabad)

The Life Members

In 1928 the Staff members of Jamia Millia Islamia under the aspiring leadership of Dr. Zakir Husain resolved to form the Anjuman-e-Talimi-Milli (later to be known as Anjuman-e-Jamia Millia Islamia) whose members signed a pledge to serve Jamia for at least 20 years on a salary of not more than Rs. 150 per month. The following signed the pledge in the first instance.

Notable Alumni

• Virender Sehwag (Cricketer)
• Anwar Jamal ( Film Maker)
• Shahrukh Khan (Actor / Producer)
• Kiran Rao (Film Director / Producer)
• Rahimuddin Khan
• Barkha Dutt (Journalist, NDTV)
• Gagan Ajit Singh (Hockey Player)
• Prabhjot Singh
• Mouni Roy
• Kabir Khan (Film Director)
• Niharika Acharya
• Saad Aqueel
• Haseeb Ahmad Shadab
• Saheb Reza Khan
• Roshan Abbas (RJ, Film Director)
• Danish Aslam (Film Director)
• Loveleen Tandan (Film Director)
• Habib Faisal (Film Director)
• Muzammil Ibrahim (Actor / Model)

Course Offered by Jamia

• Faculty of Humanities and Languages
• Faculty of Social Science
• Faculty of Education
• Faculty of Natural Science
• Faculty of Engineering and Technology
• Faculty of  Polytechnic
• Faculty of Law
• Faculty of Architecture & Ekitics
• Faculty of Fine Arts
• Faculty of Dentistry
• Faculty of Mass Communication Research Center
• Faculty of Third World Studies
• Course for Management Studies
• Center for Physiotherapy & Rehabilitation Sciences
• Center for Interdisciplinary Research in Basic Sciences
• Nelson Mandela Center for Peace & conflict Resolution
• Center for the study of Comparative Religions and Civilizations
• Dr. K.R Narayanan Center for Dalits and Minorities Studies
• Center for Spanish & Latin American Studies
• Center for West Asian studies
• Center for Jawahar Lal Nehru Studies
• center for Culture, Media and Governance
• India Arab Culture Center
• Center for Early Childhood Development & Research.

References. 

http://en.wikipedia.org/wiki/Jamia_Millia_Islamia

www.jmi.ac.in

Jamia's Prospectus

Some Jamia's Students

Self Visit

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FAISAL ANAS

The Hajj

Meaning

The Arabic word HAJJ  means 'to leave for'

 It is the fifth pillar of Islam. It is a pilgrimage to Mecca during the month of Dhu al-Qadah; at least once in a lifetime a Muslim is expected to make a religious journey to Mecca and the Kaaba

Classified under:

Nouns denoting cognitive processes and contents

In Quran

“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.” (Quran: 2/128)

Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who performs Hajj or Umrah (pilgrimage) of the House (the Kabah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower. (Quran: 2/158)

And complete the Hajj and 'umrah for Allah . But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty. (Quran : 2/196)

And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel; they will come from every deep and distant (wide) mountain highway (to perform Hajj). (Quran: 22/27)

 In Sunnah

Narrated Ibn Umar: Allah's Apostle said: “Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle. 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity). 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.” (Bukhari: Book 2, Hadith 7)

“Sound Hajj has no reward except Paradise” (Bukhari & Muslim)

Narrated Ibn Umar: A man asked the Prophet: "What (kinds of clothes) should a Muhrim (a Muslim intending to perform Umrah or Hajj) wear? He replied, ‘He should not wear a shirt, a turban, trousers, a

Kinds of Hajj

1. Hajj e Tamattu’

           

The performance of Hajj & 'Umra together is the conven­ient way for Pilgrims who arrive early for Hajj. This type of Hajj is called Tamattu' and the Pilgrim Mutamatti’ (Tamattu' in Arabic means to take advantage of a facility).

 2. Hajj e Qiran

Ihram for Tamattu' is adopted from Miqat with the declar­ation of intention for 'Umra first. When 'Umra has been performed, the lhram is taken off and all that was unlawful in the state of Ihram is now lawful until the first day of Hajj i.e. 8th of Dhul Hijja arrives. Then the usual garments and normal activities of Hajj are resumed. On this day the Ihram is again adopted with the intention of Hajj and the Manasik of Hajj performed. In this type of Pilgrimage, a concession of taking off the lhram is provided in the interim period between 'Umra and Hajj. Pilgrims availing themselves of this convenience should make a sacrifice. Those who cannot afford a blood sacrifice should fast three days during Hajj and another seven days after its completion i.e. in all ten days.

 This is the combination of 'Umra and Hajj in the month of Hajj. The Pilgrim adopts the lhram from Miqat     with the declaration of intention of Hajj and 'Umra. Then on entering Mecca, he performs 'Umra and remains in the state of Ihram till he performs all the Manasik of Hajj in the same state of lhram. This is true for a Pilgrim who brings an animal of sacrifice along with him from Miqat. In case a Pilgrim has no animal of sacrifice from Miqat, he can perform Tamattu'. On the other hand if a Mutamatti’ changes his mind to perform Hajj e Qiran i.e. without abandoning Ihram after 'Umra for the interim period, he can do so before the 4^th circuit of Tawaf of the Ka'ba during 'Umra. For travelers from abroad, who cannot bring animal of sacrifice with them, they can perform           Hajj e Qiran provided that they buy the animal in Mina and offer sacrifice. The sacrifice for a Qiran is Wajib.

3. Hajj e lfrad

This is when a Pilgrim does not intend to perform 'Umra before Hajj but intends only to perform Hajj. (He may not have enough time or means or convenience to perform 'Umra and Hajj together). A Pilgrim who performs Hajj e lfrad is called Mufrid. For this kind of Hajj when the lhram is adopted from Miqat the intention of lhram declares the intention of Hajj only.

Pillars of Hajj

Ihram - The first pillar of Hajj is the state of Ihram. Although, the word Ihram is often referred to as the two pieces of white cloth that men wear while doing Hajj and Umrah, it is more than that. Ihram is actually a state one is in while performing the rituals of Hajj and Umrah. The dress of Ihram just represents the state that one is in; two unstitched cloths for men, and regular loose clothing for women. However, it is important to note that the pilgrim is allowed to bathe and use the washroom as they require so the Ihram may be removed and put back on for such circumstances. The key element to the Ihram is to make the intention of Ihram, after taking a bath and praying two raka'h of prayers. Once the intention is made, and the necessary clothing are put on

Tawwaf - The second pillar of Hajj is Tawwaf. Tawwaf is the action of circuiting and circumambulating seven times around the Ka'bah in an anti-clockwise direction. Allah Almighty says, "Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House." (22:29)

Say'ee - The third pillar of Hajj is the Say'ee which is the walking between mount safa and marwa. Although the history of such a noble act is very rich and enlightening to know, Hajjplans.com will only look at the required acts in this section. Further information should be studied under your leader/teacher.

Describing the Hajj performed by the Prophet (S), Jabir (r) narrated, "Then, he - the Prophet (S) - got out from the door heading for As-Safaa, then, recited the above Qur'anic aayah: "Innas-Safaa wal-Marwata min Sha'aa'iril-Laah. Faman hajjal-Bayta awi'atamara falaa junaaha 'alayhi an yattawwafa bihimaa. Waman tattawwa'a khayran fa'inna Allaha Shaakirun 'Aleem."(2:158)

Then, he (S) said, "We begin with what Allah began." Then, he mounted as--Safaa until he faced the House and there he glorified Allah (i.e. raised his voice) saying "Allahu Akbar!" three times then" Laa ilaaha illa Allah wahdahu laa shareeka lah. Lahul-Mulku walahul- Hamdu wa huwa 'alaa kulli shay'in Qadeer. Laa ilaaha illa Allahu wahdahu, Sadaqa Wa'adahu, wa nasara 'abadahu wa hazamal-Ahzaaba wahdah!."

"There is no god but Allah. He is One and has no partner, to Him is the dominion and all praise is due to Him. We are returning, repenting, worshipping, prostrating, and to Allah we are very grateful. Allah is true to His promise, He gave victory to His servant and defeated the confederates all by Himself."

Habibah bint Abi Taghrah (r) heard the Prophet (S) saying to his companions,

"Perform Say'ee for Allah Almighty has ordained it upon you." [Ahmad].

Arafah - The fourth pillar of Hajj is Arafah, which known as the Big Day of hajj and is on th 9th of dhul hijja. The Prohet (S) said: "Hajj is 'Arafah." [Ahmad and at-Tirmidhi]. The pilgrim must be at 'Arafaat on the ninth of dhil Hijjah after Dhuhr time. Anyone, who misses Arafaat day, his, or her, Hajj is void. All the scholars said in consensus that this pillar is the most important one. The Prophet said, "Hajj is only valid by attending `Arafah." [At-Tirmidhi, an-Nassaa'i, Abu Dawud, Malek and ad-Daarimi]

Route

The Hajj route in and around Mecca
Once at Mecca, the traditional Hajj route is as follows:

1. Miqat, or changing into the pilgrims' ihram clothes
2. Tawaf az-Ziyarah, walking around the Kaaba four times at a fast pace and three times at a slow pace, and Sa`y, walking seven times back and forth between the hills of Safa and Marwah (both rituals within the Masjid al-Haram)
3. On the 8th day of the month, moving to Mina and camping overnight
4. On the 9th, the Wuquf, journey to Arafat and spending the day in prayer
5. Collecting pebbles and camping overnight at Muzdalifah
6. On the 10th, the stoning of the jamraat, throwing seven pebbles at the large wall representing the Devil, followed by the sacrifice of an animal (often performed by proxy by buying a sacrifice voucher in Mecca)
7. On the 10th or 11th, Tawaf az-Ziyarah, repeating step 2
8. On the 11th and 12th, stoning of the jamraat, repeating step 6
9. Tawaf Widaa, a final circumambulation of the Kaaba
   

The first two steps are known as the "lesser Hajj" or Umrah, while the full course is known as the "greater Hajj" or al-Hajj al-Akbar.

The Rites of Pilgrimage

After sunrise on the ninth of the Islamic month of Dhu Al-Hajjah, this vast crowd of nearly two million begins to walk some eight miles to the Plain of Arafat, passing Muzdalifah on the way. Many perform the noon and afternoon prayers at the Nimerah Mosque, a tradition set by the Prophet.

Approaching Arafat by midmorning, the pilgrim is amazed to find the vast plain covered by what appears to be a thick fog, even though the temperature hovers around 90 degrees Fahrenheit. This optical illusion is created by thousands of sprinklers placed atop 30-foot poles and spaced some 50 feet apart, which spread a fine mist of water to provide coolness. Millions of containers of chilled water are distributed from refrigerated trucks located along the pilgrim route.

Despite these precautions, the wail of sirens is ever present as hundreds of ambulances pick up pilgrims suffering from heat exhaustion and transport them to special clinics for treatment. The more serious cases are evacuated by helicopter to hospitals.

Pilgrims are required to spend the day in the plain, performing what is called the Standing at Arafat. Here they also visit the Mount of Mercy and ask for God's forgiveness for any sins committed and for blessings. Facilities have also been set up here to feed the pilgrims and meet any requirement they may have.

After the sun has set this river of humanity retraces its steps back toward Makkah, but stops at Muzdalifah until the brightness of day appears on the eastern horizon. Here the pilgrims collect seven pebbles and carry them to Mina. As they arrive in the valley, they trek along a two-level pedestrian walkway some 100-yards wide toward the three stone pillars called the Jamarat, which are meant to represent Satan. The pilgrims are required to cast the pebbles they have collected at the Stone Pillar of Aqabah while praising God, in a symbolic rejection of Satan. As the pilgrims approach along the walkway, they join those already at the pillar and, after hurling their pebbles circle toward the exit ramp in the direction of Makkah. Signs in various major languages direct the crowds along the route.

The pilgrims then walk some four miles along pedestrian walkways to reach Makkah, where they perform the tawaf, circling the Ka'abah in the Holy Mosque seven times counter clockwise. They then perform sa'ay, the running between Safa and Marwa in an enclosed, air-conditioned structure. Male pilgrims are then required to shave their heads, although cutting a lock of hair is acceptable for both men and women. At this point the pilgrims sacrifice an animal, donating its meat to the needy. Each year, over 600,000 animals are sacrificed, in modern abattoirs that complete the processing of the meat over the three days of the Eid. Distribution of this sacrificial meat goes to those in need in some 30 countries.

The rites of the pilgrimage are now completed. Pilgrims come out of Ihram and wear their normal clothes, but remain at Mina for the Eid Al-Adha, the festival that signals the culmination of the Hajj. Over the next two days, they stone the three pillars in the Jamarat, before performing the Tawaf Al-Wida', the Farewell Circumambulation of the Ka'abah before their departure from the city.

While not required as part of the Hajj, most pilgrims visit the Prophet's Mosque in Madinah during their visit to the Kingdom.

Prohibitions of Ihram.

After intention and Talbiyah, you are in the status of Ihram and from this time on you should not do acts that are forbidden in Ihram , for example, here are some of the things a muhrim must not do:

• Cover head (men), cover face (women)
• Cover the middle bone of the upper part of the feet (Both men and women))
• Shave / cut hair
• Cut nails
• Wear perfume
• Wear stitched clothing (men) / (Women can wear their ordinay clothes)
• Hunting / killing
• sex

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Number of foreign pilgrims by year

According to the Royal Embassy of Saudi Arabia, the following number of foreign pilgrims arrived in Saudi Arabia each year, to perform the Hajj:

• 1920: 58,584
• 1921: 57,255
• 1922: 56,319
• 1996: 1,080,465   
• 1997: 1,168,591
• 1998: 1,132,344
• 2001: 1,363,992
• 2005: 1,534,759
• 2006: 1,654,407
• 2007: 1,707,814
• 2008: 1,729,841
• 2009: 1,613,000
• 2010: 1,799,601
• 2011: 1,828,195
  

Glossaries of Hajj

ARAFAT     An open field 9 miles from MECCA - pilgrims spend some time here

DUM/KAFFARAH    A penalty for not doing certain acts accurately
HAJR-E-ASWAD      Black stone, fixed in the wall of the southeastern corner of the KABAH
HALQ       Shaving of the head (men only )
HARAM   MECCA and a small area around it is called the HARAM
HATIM    A semi-enclosed area in the north side of the KABAH
IDHTIBA  During Umrah men’s right shoulder should be uncovered
IFRAD   Performance of HAJJ with IHRAM for HAJJ only
IHRAM  Clothed in IHRAM and being in a spiritual state (intention and TALBIYAH)
ISTILAAM   Kissing or touching the HAJR-E-ASWAD (black stone)
JABAL-E-RAHMAT   A hill in ARAFAT where we should make lots of dua
JAMARAAT   Pillars where pebbles are thrown.  There are three JAMARAATS
KABAH   The sacred house, in the center of the HARAM, QIBLA of Muslims
MAHRAM   A male companion to whom marriage is not permissible
MAQAME-E-IBRAHIM  Encased stone with footprints of Prophet IBRAHIM, A.S. used to rebuild KABAH
MARWAH   An hill near the KABAH where SAIEE is performed
MASJID-E-HARAM   The mosque around the KABAH
MATAF   Area around KABAH, where salat and TAWAF is performed
MINA   An open field 3 miles from MECCA where pilgrims stay during HAJJ
MIQAT   The place (boundary) where IHRAM are worn before going to MECCA
MIZAB-E-RAHMAT  The water outlet on the roof of the KABAH
MUALLIM/MUTAWWIF  Knowledgeable professional who guides the pilgrims
MUFRID  One who performs Hajj IFRAD
MUHRIM  One who wears IHRAM
MULTAZAM  The wall (space) between HAJR-E-ASWAD and the door of the KABAH
MUTAMMATI   One who performs Hajj Tammattu
MUZDALIFAH   An open field 3 miles from MINA - pilgrims spend some time here
NIYAT  Your intention before the action
QARIN  One who performs Hajj QIRAN
QASR/TAQSEER   Men shave their heads and women cut one inch of their hair
QIRAN  Perform UMRAH and HAJJ staying in the state of IHRAM - with the same
RAMAL  Walking like a soldier (brisk with chest pushed out) for men only
RAMI  Throwing pebbles at the JAMARAAT
RUKN-E-IRAQI  The northeastern corner of the KABAH
RUKN-E-SHAMI  The western corner of the KABAH
RUKN-E-YAMANI  The south western corner of the KABAH
SAFA   A hill near the KAIBAH, were SAIEE is performed
SAIEE   To perform seven (7) circuits from SAFA to MARWAH
SHAUT   One circuit around the KABAH or one circuit to or from SAFA to MARWAH
TALBILYAH   To proclaim LABBAIK ALLAHUMA LABBAIK ...
TAMATT'U   Performing UMRAH and HAJJ in the same year with a different IHRAM
TAWAF   Going around the KABAH
TAWAF-E-QUDOM   The first TAWAF performed on arrival into Mecca
TAWAF-E-WIDA   Farewell TAWAF performed at the time just before departing MECCA
TAWAF-E-ZIYARAT   FARDH TAWAF which is performed after the stay in ARAFAT
UMRAH   In the state of Ihram, perform TAWAF and SAIEE 
ZAM ZAM  Water from the well in the HARAM

FAISAL ANAS

We And Our Society

             ........... By Faisal Anas                                                                     

“People did not know the frontiers of their battle. As a result, the government doctored their minds and they were left lurching between Islamic terrorism on one hand and Maoism on the other.”

The above lines are the part of the speech of Mrs. Arunahati Roy when he was delivering it in a function in Hyderabad. In above lines, she explained a large truth and made a bitter truth unveiled which is familiar to everybody but all become unknown.

Actually our culture has inequality, we (Indians) have rotten society and everybody of us can’t love the person who is increasing his wealth due to jealous. If somebody is improving his wealthy life, we become jealousy to him but went to become more and richer. We want to go ahead beating all others.  We want to win with cheating. We want to become rich with dishonesty. We do not care that what effect will be remained after in our society. Everyone is selfish in our society, if we attempt any crime, we want to escape from it without punishing and apply sources and approaches, we spend a large amount of money and ultimately a poor person is held as a guilty and he is left in the jail despite he is innocent while the real guilty is safe and walking freely on the roads because the police must catch the guilty and the real guilty has spent a big amount to the police so police accused any poor person who is helpless in the society.

The thieves, the killers, the murderers, the bomb blasters are in same way attempt the crime and walk freely on the roads.

What are the reasons for this big fault in the society? I found some mistakes in our administrative system, in our society, and in the public related departments of the governments like police and judiciary and also in media also the defect in the hearts of the people.

These are;

• The Media, if there is blast, it must by a Muslim group, just in next minute, and media receives a notification that it is attempted by Muslim group. I am very confused that how media get the information? Are the blasters the friend of them or they see these people blasting via live satellite map? or they are feared of real blasters and they do not dare to blame them so they blame Islamic group easily because they are helpless in India as Mrs. Arunahati Roy mentioned, because their leaders, their police and their government are same in care for them. I am much amazed when I notified after 3, 4 or 5 years that the victims who were caught by police in blast case are innocent and released from the jail but media does not care and repeat again after next blast. I accept that terrorism has no religion and anybody can do it and also a Muslim but my objection is that why media blames a specific group rapidly just after the incident? And even every case? And this happened again and again? Ok, do it but do you have any result after all you did roughly in this case? And is it the final solution? And is it the responsible task form them? Unfortunately no so why they repeat it? Even after when Asimanad’s bitter but truth declaration?
• Our police are very fast, and when it is forced to catch the criminal, the next day it presents the same quantity and it is asked but the caught person is not guilty but he is accused. And the accused has no chance to prove himself  innocent. And it is very amazing that police does not know about the accused and also does not know what are the background of the accused but it must reach its target to catch the guilty person, it see if the accused have any Urdu book, any Islamic literature,  any magazine. If yes, they have these types of article, they caught as a guilty with some books, magazines, and illegal articles. And interestingly, the accident is not spotted though police catch the guys after every blast, after every incident and after every case. But there is new blast, new guilty but the police is same and catching the guilty is same and this is continue till when? Don’t know.
• The political parties are the reasons behind these cases. They are not serious about the poor and accused persons, they do not think themselves responsible for everything that happened wrong in the society because the people make they leader by their votes. After everything, after every case, after every action, there is their policy to gain benefits if people get loss. They are for their parties not for the nation and not for the people. They promise in the time of election and when election is closed, they do not know the people who are they? And this is till next election. (We have some examples and hope you also) as we faced some of them in assembly election in U.P. simply we can say that they all are for their party not for the people and nation.
• We are also the reason for it. We respect the person who is rich and bigger than us in post, wealth and so on and hate the person who is smaller than us in post, wealth and so on.  We offer the seat for the person who is well dressed but behave opposite with in opposite situation.  We are very attracted to ethnic, religious and regional issues but not attracted to humanity issues and we do not protest for moral and for the rights of poor persons, widows and helpless persons in the society. If you see that somebody is protesting for poor persons or widows, it means they are themselves poor persons or widows. We live all for money, post, seat and promotion in life style, in wealth, in job even by dishonesty and telling a lie but do not care for morality, truth and honesty.
• The Government Employer do not do their duty honestly, they pass their time only. The government offices have bad conditions in work, in location, in internal view than private offices in same department. Though government provides all facilities and money to manage these but the result is nil. It is famous that in India, people hate government’s service but love its jobs why? The reason is same, workers do not work so its service is not good but its jobs is loving to everyone because it is less work and more rest job, it is less task and more incentive job, it is less pressure and more benefits job. Greediness is filled in the hearts of the employers. So the bribe cases are very famous and get newspaper headings daily. They caught for this but the improvement is nil.

We must leave these. Our society is decreasing in brotherhood, morality and kindness and also mercy. How can we be in peace when every one of us does not care for others? How can we be happy of our neighbor is sad? How can we sleep freely when our next door is hungry? How can we sit peacefully when the next door’s child is weeping loudly due to the hungry? How can we be safe when we behave badly with others? Do we think that if we behave badly with poor persons, they’ll seek for the chance for do it with us? We must not forget the famous saying “tit for tat” so please do not behave badly with poor persons because you also may face it.

True life is when we are in peace whether we have money or not? We have building or not, we have vehicles or not. Because have no importance live a life. A person who is poor but gets three time bread and a shadowed place to spend night is better that the person who has all facilities but unable to eat and sleep normally. If we care for others, the equity will be created and when equity is created, we’ll automatically have the peace and this is all needed for the life of everybody. Then we’ll leave killing, stealing, raping, and so on and our society will become ideal in the world and the scholars like Arunath Roy will not have to say like what she commented soon.