Sunday, 5 January 2014

RADIO HYDERABAD (NashrGah Hyderabad Dakan Mehakma LaSilki )


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RADIO HYDERABAD 
(NashrGah Hyderabad Dakan Mehakma LaSilki )
                            

      
                         Inauguration of NashrGah LaSiliki  ( Nizam Radio ) - 1933                        


The Deccan Radio went on air early in the year 1933 . It started as a private radio station 
with a transmitting power of 200 Watts . The transmitter was assembled locally . 
The radio station was privately owned and operated by the family members . 
It was situated at the " Azam Manzil " Chiragh Ali Lane opposite John Co,
Abid Road . Hyderabad did not lag with the rest of the country as regards to 
radio transmission .


          
                               
                                John & Co advertisement - 1933
  

                          
There were broadcasts of news in Urdu , Dakhni dholk ke geet ,ghazals , qawwalis etc . 
At a time when film songs did not exist and only a handful of discs by singers like 
Gauharjan , Jankibai of Allahabad and Zohrajan of Agra etc existed the local 
artists came forward and entertained with their lovely voices . With the opening 
of a radio station a number of talented artists specialised in both vocal and 
instrumental music enrolled themselves with the radio station for audition . 
Roshan Ali a noted musician of that time was the first music director of 
the Deccan radio . Later MA Rauf joined the Deccan radio as a 
studio executive , he was a notable ghazal singer . 

There were no transmissions during the month of Mohurrum . 
Later the transmission was suspended only for the first 13 days of the 
month of Mohurrum but there were no programs on music . The 
news was taken from the local news papers and the important 
events were reported . The news mostly contained matters related 
to the State . After 1935 some of the songs appeared on the discs 
and the Deccan Radio procured some of the good ones and presented 
them . The program on Film music although a brief one received 
appreciation from the listeners .

The Deccan radio was taken over by the Nizam in 1935 . 
It came under the Department of wireless .NashrGah 
Hyderabad Dakan Mehakma LaSilki .

                                  
             NashrGah LaSilki -                                                   Nawab Ali Yawar Jung 

Specimen of a days Radio Program .


The department of wireless was headed by Nawab Ali Yawar Jung Bahadur , 
an eminent personality who later held offices of Vice Chancellor , Ambassador and Governor .
A powerful transmitter of 500 Watts was purchased and installed from the Marconi Co, England . 
The new studios were set up at the Yaawar Manzil , Khairatabad and the transmitter with 
big antenna was set up at Saroornagar on the out skirts of the city . The red lights on the twin 
antennas were visible from many parts of the city . Broadcast Studios were also established at 
Saroornagar later and many programs used to go on air especially during the second world war . 
One person was deputed to BBC London for training . Nawab Ali Yavar Jung a great visionary 
was trying hard to bring the broadcasting on the lines of BBC . New equipment such as wire 
recorders were purchased .


The family members of Chiragh Ali left one after the other after it was taken over by the Nizam . 
The 200 Watt transmitter was shifted to Aurangabad and a small station at the district level was 
established . The majority of people at Aurangabad spoke Marathi and so along with Urdu the 
programmes in Marathi were also broadcast .


The demand and importance of music was felt by the Deccan Radio and soon arranged music 
programs by local artists . A large number of talented local artists came forward and initially 
volunteered to perform  . By mid thirties the Deccan Radio became so popular that great 
classicalists like Ustad Fayyaz Khan , Ustad Bade Ghulam Ali Khan , Hira Bai Barodekar and 
her sister Saraswati Rane were on the list of artists of the Deccan Radio . Ustad Abdul Karim 
Khan visited Hyderabad twice and during that time gave performance at the Deccan Radio .

The talent of the local artists were recognized in a short time and there were a large number 
of artists on the list of the Deccan Radio . Some of the notable artists of those times are Ustad 
Qayyum Husain Khan ( sarangi ) Pt Venkat Rao ( Harmonium ) , Amba Prasad ( Harmonium ) 
Sheikh Dawood ( Tabla ) GN Dantale - (Jaltarang and Vocal ) . The other Vocalists included 
Shankarlal Masterji , Vasumati Dantale , Ambadas Apte , Vittal Rao , SB Deshpande . Amba 
Prasad was a master of Harmonium . He was called for occasions when others were unable 
to accompany some of the vocalists like Ustad Fayyaz Khan and Hirabai Barodekar .

The artists who were famous for singing the Dakhni dholak ke geet, tappa , and folk songs of 
Deccan were Noorjehan Bharatpuri ,Kaneez Fatima , Qamar Jahan and Bangari Bai . 
A large section of the Hyderabad city was not electrified . This was a precious commodity 
and coupled to this the radio set was very expensive and beyond the reach of a common 
man . In many localities there were a handful of radio sets and sometimes the non-privileged 
were accommodated to enjoy the programs by those who had the radio sets with them .

By late 1930's the markets were flooded with songs on 78 RPM discs from the movies . 
The public got more and more interested in film music and a number of middle class 
opted to buy a radio set on instalments when their houses got electrified .

As a large section of population consisted of locals who spoke Telugu , Kannada and Marathi . 
There were regional programs in those languages and were alloted some slots on specific days .

MA Rauf who joined Deccan Radio as a Program Executive later became the Station Director . 
An excellent ghazal singer and a composer who went on to score music for few movies 
produced from Bombay . The films are Tohfa , Beete Din - 1947 and Basera - 1950 .

Moizuddin was another notable ghazal singer who was one of the court singers at the palace 
of  Moazzum Jah Bahadur the second son of Nizam .


                                                     Program


                                  NasharGah  Hyderabad

December 31 , 1941  Iswi ( CE / AD )                      ChaharShunba 28 Bahman 1351 Fasli
           ( Wednesday )
Sa'at Shaam

5 - 30   -   Khayal , Sudh Sarang

5 - 50  -    Ghazal , ' teri khushi se agar gham men bhi khushi na hui ( Jigar )

6 -  00       Aam pasand  Mouseqi 

6 -  20       Marathi Pad aur Bhajan

6 -  40       Ghazal   - Ishq mujhko nahin wahshat hi sahi   ( Ghalib )
                    Ghazal      Mere haal par bebasi ro rahi hai

7 - 7 30     Bachon ka program

7 30          Khatm Saal   - Taqreer

7 45         Khayal Maalkouns 

Sa'at Shab

8 - -              Urdu men khabren

8 -  25          Angrezi men khabren

8 -  50          Aam pasand mouseqi

9 - 10       Karnataki Anand Bhairavi 
10            Duae Salamati


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For those who cannot read Urdu here is in Roman Urdu .

                 Muqami NashrGah Aurangabad
               ( Local Radio Station Aurangabad )
(319) meters (940) Kc/s Roz ChaharShunba , 
14 Bahman 1351 Fasli . Auqaat Nashr 5-30 ta 9-30
Sa'at Shab .

Marhati program dehatiyon aur shehriyon ke liye
5-30 to 7-30 sa'at shaam .

Urdu program dehatiyon aur shehriyon ke liye
7-30 to 9-30 sa'at shab .

    Mutakhib kalam - Dattu Pant Padmakar
Gaane walon mein AK Thakurdas aur Khwaja Mehmood Baig qabil-e- zikr hai .

                     ( Mehikma LaSilki )


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Monday, 18 November 2013

What The Classical Scholars Said About Tasawwuf/Sufism


 
What The Classical Scholars Said About Tasawwuf/Sufism

The following quotations of the scholars of Shariah regarding the precedence of the knowledge and science of Tasawwuf, (Purification of the Self)
Imam Abu Hanifa (85 H. – 150 H) "If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja‟far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]
Imam Malik (95 H. – 179 H.) "whoever studies Jurisprudence (tafaqaha) and didn‟t study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn‟t study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth." [the scholar'Ali al-Adawi , vol. 2, p 195.)
Imam Shafi'i (150 - 205 AH.) "I accompanied the Sufi people and I received from them three knowledges: ... how to speak; .. how to treat people with leniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]
Imam Ahmad bin Hanbal (164 – 241 AH.) "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]
Imam Ghazzali (450 – 505 AH.) "I knew verily that Sufis are the seekers in Allah‟s Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh, p. 131].
Fakhr ad-Din ar-Razi (544 – 606 AH) "the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy …. with Dhikrullah, in all their actions and behaviours. ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]
Imam Nawawi (620 – 676 AH.) "The specifications of the Way of the Sufis are … to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) … to be happy with what Allah gave you…"[in his Letters, (Maqasid at-tawhid), p. 201]
Ibn Khaldun (733 – 808 AH.) "The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi‟een of those who followed good guidance…" [Muqaddimat ibn al-Khaldun, p. 328]
Tajuddin as-Subki (727 – 771 AH.) "May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things have been said
about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. … They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings" [Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl
Jalaluddin as-Suyuti (849 - 911 AH.) "At-Tasawwuf in itself is the best and most honourable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57]
Ibn Taymiyya (661 – 728 AH) "Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: "(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship." (an-Nisa‟, 69,70)
"…some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah‟s obedience [mujtahidin fi ta'at-illahij, as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress.
… And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha'abat wa tanawa'at] has its main line and its branches. (Majmu‟a Fatawa Ibn Taymiyya al-Kubra, Vol. 1 1, Book of Tasawwuf, p. 497].
"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur‟an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers." [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, "what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration." [Majmu'a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314].
lbn Qayyim (691 – 751 AH.) "We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has beenmentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self… Among the best of people is the Sufi learned in jurisprudence." [Manazil as-Sa'ireen.]
Abdullah ibn Muhammad ibn Abdul Wahhab (1115 – 1201 AH.) "My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." [ad-Dia'at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]
Ibn „Abidin (1198 – 1252 AH.) "the Seekers in this Sufi Way don‟t hear except from the Divine Presence and they don‟t love any but Him. If they remember Him they cry, and if they thank Him they are happy; … May Allah bless them." [Risa'il Ibn'Abidin p. 172 & 173]
Muhammad „Abduh (1265 – 1323 AH.) "Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th ed. 1378 H, p. 24].
Abul Hasan „Ali an-Nadawi (1331 AH b.) "These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah „Azza wa Jail. Their guides were encouraging them to move in the way of perfect Love to Allah „Azza wa Jail. "…In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. "…by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."[Muslit-ns in India, p. 140-146]
Abul „Ala Maudoodi (1321 – 1399 AH.) " Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual‟s actions." "The Divine Law and Sufism: "Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge."[Mabadi' al-islam, p. 17]
CONCLUSION: In sum, Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.
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Sunday, 17 November 2013

The Reality of Sahih (Authentic) Hadith outside Bukhari & Muslim

The Reality of Sahih (Authentic) Hadith outside Bukhari & Muslim

Assalamualaykum, this article was written by Moulana Muhammad Abaasomer and he has given ijazah for it to be used on here, I pray that ALlah enables us to benefit from this, ameen
The following paragraphs discredit the erroneous claim of some individuals: that only the narrations of Sahih Al-Bukhari and Sahih Muslim are authentic. This rebuttal is summarized in five points.
An Outdated Misconception
Firstly, in the fourth century of Islam, there existed a deviated sect which – like some individuals today- claimed that besides the ahadith of Sahihain, all other narrations are unacceptable. This false accusation was the reason for which Imam Abu Abdillah Muhammad ibn Abdillah Al-Hakim Al-Naisaburi (rahimahullah) compiled his famous work entitled: "Al-Mustadrak „alas Sahihain‟‟, in which he endeavored to compile those ahadith that fulfill the criteria of Sahih Al-Bukhari and Sahih Muslim but were not included therein.
In his introduction, Imam Al-Hakim (rahimahullah) says: "Neither of them (i.e. Imam Bukhari (rahimahullah) or Imam Muslim (rahimahullah) have stated that there exists no other authentic narrations besides what they have chosen". [Al Mustadrak, vol.1 pg.2]
When commenting on the criteria laid down by Imam Bukhari and Imam Muslim (rahimahumallah), the scholars generally rely upon their own scrutiny of the respective books (i.e. Sahih Al-Bukhari and Sahih Muslim). The reason for this is that very little has being explained by the authors themselves. For example, Imam Al- Bukhari (rahimahullah) has not written an introduction to his book, wherein he would have mentioned his criterion for accepting ahadith as sahih, or as to what would be his methodology in his book. This naturally leads to difference of opinion among the scholars.
However, there can be no difference of opinion when "the man speaks for himself", as is the case in the topic under discussion.
 Imam Al-Bukhari (rahimahullah) said: "I have memorized one hundred thousand authentic ahadith." [Tazkiratul Huffadh – vol.2 pg.556]
Interestingly, he only included nine thousand and eighty two of them (including repetitions) in his Al-Sahih! (Refer: Hadyus Saari, pg.653)
 Imam Al-Isma‟ili (rahimahullah) has quoted Imam Al-Bukhari (rahimahullah) as saying: „‟I have only cited sahih (authentic) ahadith in this book (i.e. Sahih Al-Bukhari) However, the amount of sahih ahadeeth that I omitted there from is much more.‟‟ [Hadyus Saari pg.9]
 Imam Ibrahim ibn Ma‟qal Al-Nasafi (rahimahullah) reports that Imam Bukhari (rahimahullah) said: "I have only quoted authentic ahadith in my book, and I
excluded many other authentic narrations for the fear of monotony." [ibid pg.9; Tarikh Dimashq vol.55 pg.54
o Imam Abu Bakr al Hazimi (rahimahullah) states, „Imam Al-Bukhari (rahimahullah) never intended to encompass every authentic narration.'[Shurutul A-immah]
o Imam Muslim (rahimahullah) has made a similar statement in his book Sahih Muslim, "Chapter on Tashahhud": "I haven't quoted every single authentic narration in this book." i.e, there are many authentic narrations that are not included therein.
o Imam Muslim (rahimahullah) is also reported to have said: "I haven't ever claimed that those narrations which are excluded from my Sahih are weak.My only claim is that the ahadith contained in my book are authentic." [Tarikh Baghdad and Al-Imam Ibn Majah wa kitabu Al-Sunan, pg.107]
These quotations clearly explain the reality; that there exists many authentic narrations outside of the Sahihain.
The many types of Sahih Hadith
Secondly, Hafiz Ibn Salah (rahimahullah) and others have classified the Sahih ahadith in to seven categories:
1) Those ahadith that appear in both, Sahih al Bukhari and Sahih Muslim. (Muttafaq „Alaih)
2) Those ahadith that appear only in Sahih al Bukhari.
3) Those that appear only in Sahih Muslim.
4) Those that match the criteria of both, Sahih al Bukhari and Sahih Muslim, but are not found therein.
5) Those that match the criteria of Sahih al Bukhari only and are not found therein.
6) Those that match the criteria of Sahih Muslim only and are not found therein.
7) Those that do not fit the description of any one of the above, but were classified authentic by some reliable Muhaddithun.
[Muqaddimah ibn Salah pg.27; Tadribur Rawi pg.73 and Sharh Nukhbah pg.64]
 In light of the above, the last four types of ahadith do not appear in the Sahihain. Despite that, they are still considered as authentic.
 Added to this is the fact that Imam Al-Hakim (rahimahullah) has cited ten types of Sahih ahadith, many of which are not included in the Sahihain. [Tadribur Rawi pgs.85-86]
More Books that contain only Sahih Hadith
Thirdly, many Muhaddithun have compiled books which they ensured contained only authentic narrations.
 Undoubtedly many of their narrations are not found in the Sahihain.
Some of these compilations are:
a) Al-Muwatta of Imam Malik (rahimahullah)
b) Sahih ibn Khuzaimah
c) Sahih ibn Hibban
d) Al Mukhtarah of Imam Diyaudeen al Maqdisi (rahimahullah) and others.
The General Practice of the Scholars
Fourthly, the practice of all the Muhaddithun throughout time also confirms the prevalence of authentic ahadith outside of the Sahihain. In this regard, countless Muhaddithun have classified various ahadith (that do not appear in Sahihain) as Sahih.
Books such as the following clearly substantiate this:
a) Al-Targheeb wa Tarheeb of Hafidh Al-Mundhiri (rahimahullah)
b) Riyadu Saliheen of Imam Al-Nawawi (rahimahullah)
c) Majma‟uz Zawaid of „Allamah Al-Haithami (rahimahullah)
d) Nasbur Rayah of „Allamah Al-Zaila‟ee (rahimahullah)
e) Fathul Bari of Hafidh Ibn Hajar Al-‟Asqalani (rahimahullah)
Imam Bukhari Himself
Fifth and Lastly, there are several ahadith that are not in the sahihain which Imam Bukhari (rahimahullah) was asked to comment on. Many of them have been classified as sahih by Imam Bukhari (rahimahullah) himself! (Examples can be found in Al-„Ilalul Kabeer of Imam Tirmidhi (rahimahullah)
Conclusion
These five points points are sufficient to prove the fallacy of the claim that: there exists no Sahih hadith outside of the Sahihain (Sahih al Bukhari and Sahih Muslim).
Therefore, if any particular madhab (school of fiqh) substantiates its viewpoint with a narration outside of the Sahihain, there should be no objection as long as the narration is suited for that purpose.
One who demands otherwise is quite far off from reality, since the Imams of the four famous schools of fiqh actually lived before the existence of the Sahihain!
Note: The purpose of this article is not to disparage these two most authentic books of hadith.
The Sahihain will always enjoy the rank of being "the most authentic books that were ever authored by man".
The motive is just to clarify a reality that seemed clouded to many contemporaries.
May Allah Ta‟ala guide us all.

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Saturday, 15 December 2012

Benefits of using Sunnah Toilets – The Squatty Potty Revolution!


To squat to eliminate is sunnah! 

The west discovers this only now.

Why squat to eliminate?

1. Squatty Potty Toilet Stool Improves Anorectal Angle:
When we're sitting this bend, called the anorectal angle, is kinked which puts upward pressure on the rectum and keeps the feces inside. This creates the need to STRAIN in order to eliminate. Compare sitting on the toilet to a kinked garden hose, it just doesn't work properly. In a squatting posture the bend straightens out and defecation becomes easier. 
Assuming the squat position is the natural way to achieve easier and more complete elimination. Research has shown that in some people, the kink is completely gone while squatting.
2. There are many health benefits to squatting including:• Un-kinking your rectum taking your body from a continent mode to an elimination mode.
• Reduced straining and decreased pressure in the anal and rectal veins.
• Easier elimination and efficiency – complete emptying of the bowel.
Remember to practice upon this with the intention of practicing upon a Sunnah of the Beloved Prophet [peace be upon him] and not for the benefits, those are just extra accessories.
[Source of the Ahadith: Sunnats, Revised edition, Majlis ul Ulamah, Natal, South Africa]
[Source of the Squatty Potty Revolution: http://www.squattypotty.com]



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Saturday, 24 November 2012

DUAEIN.... دعائیں

 
 
----- Forwarded Message -----
From: husnain nasir <nasir_moon66@yahoo.com>
To:
Sent: Saturday, November 24, 2012 11:16 AM
Subject: [sadqayyarasolallah] DUAEIN.... دعائیں



Hazrat Umer ka Door e Khilafat

 
 
----- Forwarded Message -----
From: husnain nasir <nasir_moon66@yahoo.com>
To:
Sent: Saturday, November 24, 2012 11:36 AM
Subject: [sadqayyarasolallah] Hazrat Umer ka Door e Khilafat