Valentine's Day { Festival Of Love }

''to celebrate or not to celebrate''

Festival of Love

Once again we are at the door step of what they call Valentine's Day. A christian festival adopted from the pagan Romans which celebrates slaughtering of animals other than in the name of Allah. Every year I get fed up with our brothers and sisters spending hundreds of pounds on placing 'love messages ' on newspapers. Why are you wasting your money!? Tell your wive that you love her. Many of them are having relationships outside marriage which is totally HARAM! If you are going to commit haram, don't innovate in the religion and make it as if it is accepted.

Below is the Islamic perspective on 'Valentine's Day'

The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of "spiritual love".

There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom.

The Romans used to celebrate this event in mid-February each year with a big festival.

One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.

The connection between Saint Valentine and this festival:

Saint Valentine is a name which is given to two of the ancient "martyrs" of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory.

When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of "spiritual love" to another concept known as the "martyrs of love", represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.

One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year.

The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.

The above quotation is excerpted, with slight modifications, from www.Islam-qa.com

As regards the Islamic stance on this festival, Dr. Su`ad Ibrahim Salih, professor of Islamic Jurisprudence (Fiqh) at Al-Azhar University, states the following:

Indeed, Islam is the religion of altruism, true love, and cooperation on that which is good and righteous. We implore Allah Almighty to gather us together under the umbrella of His All-encompassing Mercy, and to unite us together as one man. Allah Almighty says: (The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.) (Al-Hujurat 49: 10)

Focusing more on the question in point, I can say that there are forms of expressing love that are religiously acceptable, while there are others that are not religiously acceptable. Among the forms of love that are religiously acceptable are those that include the love for Prophets and Messengers. It stands to reason that the love for Allah, and His Messenger Muhammad (peace and blessings be upon him) should have the top priority over all other forms of love.

Islam does recognize happy occasions that bring people closer to one another, and add spice to their lives. However, Islam goes against blindly imitating the West regarding a special occasion such as Valentine’s Day. Hence, commemorating that special day known as the Valentine’s Day is an innovation or bid`ah that has no religious backing. Every innovation of that kind is rejected, as far as Islam is concerned. Islam requires all Muslims to love one another all over the whole year, and reducing the whole year to a single day is totally rejected.

Hence, we Muslims ought not to follow in the footsteps of such innovations and superstitions that are common in what is known as the Valentine’s Day. No doubt that there are many irreligious practices that occur on that day, and those practices are capable of dissuading people from the true meanings of love and altruism to the extent that the celebration is reduced to a moral decline.

Book Review: Beginning Of Guidance

Al-Ghazali - The beginning of Guidance

The Beginning of Guidance Bidayatul Hidayah By Imam Abu Hamed Al-Ghazali Translated & Edited By by Professor Mashhad Al-Allaf PAPERBACK 171 Pages, The Complete English and Arabic Text Published By IIC USA

This Book can be considered as an Introduction to The Imam's Magnum Opus The Revival of the Religions Sciences (Ihya Ulum al-Din) and directs the reader to the larger work for what lies beyond that. This book may not seem to be suited to the hurried life of a modern city. Yet al-Ghazali’s seriousness and sense of urgency stand out vividly and communicate themselves. The book is interesting, too, in that, though al-Ghazali’s standpoint is almost modern in many ways.It is divided in two Parts, namely acts of obedience and refraining from Sin. It comprise the fundamentals of Din, Important basic issues and excellent virtues. It is brief, yet concise.One of the Scholars has said that the benefit on anything sacred can not be achieved unless one follows its Adab i.e Etiquettes, this book deals with many of the etiquettes of everyday life according to the Sunnah.

Imam Al-Ghazali's Bidaya al-hidaya complements his spiritual autobiography, He emphasizes the importance of knowledge and using it correctly at all times . From acts of obedience to relationship between God and Man. Imam Al-Ghazali shares with us how a man should order his life from hour to hour and day to day.

'Here, then I give you counsel about the beginning of Guidance so that thereby you may test yourself and examine your Heart....' No one can reach the ending until he has completed the beginning,no one can discover the inward aspect until he has mastered the outward.'(Imam Al-Ghazali )

About Imam Ghazali

Abu Hamid Muhammad, famous in the world of learning as al-Ghazzal was born in 450 AH (1058 A.D). in Persia . He graduated from the Nizamia Madressa at Nishapur, with distinction.a very famous educational institution in Nishapur. Later he was appointed as a teacher at the Nizamia College in Baghdad, where he proved very successful in imparting knowledge to the scholars under his care. This valuable gift of sustaining interest of his pupils and passing on his knowledge to them made him so famous that students from all parts of the country flocked to study under him.Imam al-Ghazzali was fondly referred to as the "Hujjat-ul-lslam", Proof of Islam, He is honoured as a scholar and a saint by learned men all over the world.

Al-Ghazali is generally acclaimed as the most influential thinker of the Classical period of Islam, in his autobiography The Deliverance from Error, the Imam describes his education and his intellectual crisis, which left him so paralysed by doubt that he he gave up his academic pursuits and worldly interests and became a wandering ascetic. This was a process (period) of mystical transformation. Later, he resumed his teaching duties, but again left these. An era of solitary life, devoted to contemplation and writing then ensued, which led to the authorship of a number of everlasting books (Many of which have been translated in English)
For Imam Ghazali's Autobiography See: Al Munqidh min al-Dalal al-Ghazali's Path to Sufism, His Deliverance from Error, Iman Abu Hamid al-Ghazali's autobiography

'O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the goal of you all is to Allah. it is He that will show you the truth of all that ye do. {Qur'an; Al- Maidah 5:105}

A Leading Scholar Of Our Time

Shaykh Abdullah bin Yusuf Al-Judai’

Below is a short biography of one of my Shuyukh from whom I studied Usul al-Fiqh.

Shaykh Abdullah ibn Yusuf Al-Judai’ was born in al-Basra Iraq. He studied traditionally with the mashaaikh of Iraq and memorized many Islamic texts and the Qur’an.
In 1978 he graduated from Al-Basra Islamic Institute in Shariah with distinction.
He is one of the founding members of the European Council for fatwa and research and held the position of General Secretary of the council from 1998-2000.
He is the head of Al-Judai' Center for Research and Counseling based in Leeds, U.K.
He was the Imam and Khateeb of Al-Nijada Masjid in Basra, Iraq between 1976-1978.
He was the Head Imam and Khateeb of Al-Uqaila & ‘Amr Ibn As Masjids in Kuwait between 1979-1986
He holds the post of Islamic consultant for Leeds grand Masjid between 1994-present.
He was the Islamic consultant for Al-Hikma Islamic journal (Published in Saudi Arabia, 1993-1994.
He was a senior Islamic Studies teacher at Dar Al-Qur’an, Kuwait between 1986-1988.
He teaches Usul al-Fiqh (Principles of Islamic Jurisprudence) at the European Institute of Human Sciences, Wales U.K.


(Publications and Researches):

He has authored and edited many books and research papers some of them are:


(Authorships):


- Tahrir ‘Ulum Al-Hadith (Editing the Principles of Hadith).
- Islam Ahad Az-Zawjayn (The Conversion of One of the Couples before the Other)
- Al-Muqaddimat Fi ‘Ulum Al-Qur’an (Introductions to the Sciences of the Qur’an).
- Al-Mukhtasar fi ilm An-Nahu Wa Sarf (Arabic Grammar and Morphology).
- Adwa’ ‘Ala Hadith Iftiraq-ul Ummah (Shedding light upon the Hadith of the division of the Ummah).
- Taysir ‘ilm Usul Al-Fiqh (Principles Islamic Jurisprudence).
- Al-Ajwiba Al-Mardiya ‘an Al-As’ila Al-Najdiyya (The comprehensive answers to the Najdi area questions).
- Kashf-ul-Litham ‘an Turuq Hadith Ghurabat-ul-Islam (Revealing the channels through which the hadith of estrangement of Islam was narrated).
- Al-‘Aqida As-Salafiya fi Kalam Rabbil Bariyya (Creed of the predecessors according to ‘The Word’ of the Lord of the Worlds).
- Ahadith Dhammul Ghina Wal Ma’aazif fil Mizan (Assessment of the Ahadith concerning singing and using musical instruments).
- Sifat-ul-Zawjat-ul-saliha Fil Qur’an was Sunnah (Description of a pious wife in the Qur’an and Sunnah).
- Kashf-ul-Iltibas ‘an Ahkam An-Nifas (Eradicating the confusion on the rulings of postpartum bleeding).
- Kashf-ul-Sitr ‘an Ahkam Zakat Al-Fikr (Revealing the rulings on Zakatul Fikr).
- Ahkam Al-Tarfih fil Shariah Al-Islamiyya (Rulings on entertainment according to the Islamic Law).
- Tahqiqat hadithiyya (Hadith editing and verifications).
- Tahqiqat fil-‘Aqa’id (Verifications on issues relating to Creed).
- Hukm Al-Lihya (Ruling on the Beard in Islam)
- Ahkam Al-‘Awrat fil Daw’ Nusus Al-Kitab Was Sunnah (Rulings on the bodily regions to be covered in the Light of the Qur’anic texts and prophetic heritage).
- Tanqih Al-Nuqul min Nawadir Al-‘Usul (Editing the narrated texts in the book ‘Nawadir Al-‘Usul).
- Musica Wa Gina fl mizanul Islam- (Music n the Balance of Islam

(Editing & Verifications):

- Al-Musnad Ad-Darimi of Imam Al-Darimi
- Al-Ziyadat fil Kitab Al-Muzini of Imam Abu Bakr Naysaburi
- Al-Muqni’ Fi ‘Ulum Al-Hadith (The comprehensive guide in the principles of Hadith of Imam Sirajuddin ibn Al-Mulaqqin).
- Hikayat Al-Munazara Fil Qur’an (The story of Debate in the Qur’an of Imam Muwaffaq Ad-Din ibn Qudama).
- Ikhtisas Al-Qur’an Bi ‘Awdihi Ila Al-Raheem Al-Rahman (The unique feature of the Qur’an in that it belongs to the Most Gracious, Most Merciful of Imam Ad-Diya Al-Maqdisi).
- Al-Raddu ‘Ala man yaqul Alif Meem Harf (The response to those who claim that the phrase ‘Alif Lam Meem’ counts as one Letter in the Holy Qur’an of Imam Abul Qasim ibn Mandah).
- Futya Wa Jawabahu Fi Dhikr Al-‘Itiqad Wa Dham Al-Ikhtilaaf (A question and it answer to the importance of Creed and the disparagement of division of Imam ibn Al-Attar).
- Fadl Al-Tahlil Wa Thawabahu Al-Jazil (The significance of keeping silent and staying behind closed doors of Imam Ibn Al-Banna’)
- Tasmiyat Mantaha Ilayana Minal Ruwat ‘An Sa’id ibn Mansur ‘Aliyan (Specifiying what has reached us of the narration of Sa’id ibn Mansur through the shortest narration chains of Imam Abu Nu’aym)
- Tasmiyat Mantaha Ilayana Minal Ruwat ‘An Fadl ibn Dukayn ‘Aliyan (Specifying what has reached us of the narration of Al-Fadl ibn Dukayn through the shortest narration chains of Imam Abu Nu’aym)
- Al-Qana’a (Contentment of Imam Abu Bakr Al-Sunni)
- Al-Muntaqa min Musnad Al-Muqillin (The Chosen hadiths from those who narrated only a few hadiths of Imam Da’alaj Al-Sijzi)
- Al-Mafarid ‘An Rasulullah Sallallahu ‘Alayhi Wasalam (Those who narrated only a few Hadiths from the Messenger of Allah Peace and Prayers be upon him of Imam Abu Ya’la Al-Mawsili)
- Al-Asami Wal-Kuna (The names and nicknames of the narrators of Hadith of Imam Ahmad ibn Hanbal)
- Al-Arba’un fil Hath ‘ala Al-Jihad (Forty Hadiths urging the performance of Jihad of Imam ibn ‘Asakir)
- Tathir Al-I’tiqad ‘An Adran Al-Ilhad (Purification of the Creed from the impurities of atheism of Imam Al-Amir Al-San’ani)

(If you want to purchase one of his books you may contactme on: imanvision@yahoo.co.uk)

'You Are What You Eat!

In The Mood for Food: You FEEL What You Eat

Experts say what you eat can actually affect your mood. Want to feel happier? Less cranky? More calm?

Clear Your Head...

If you find it hard to concentrate and often feel like your mind is a big pile of goo, try snacking on some protein-rich foods. Foods like cheese (stick with low-fat kinds), soy products, and lean poultry are great for making you feel alert, energized, and ready to take on the day. So if your brain's feeling a bit foggy, nibble on some low-cal string cheese, a veggie burger, or some boneless, skinless chicken breast. You may be thinking more clearly in no time. HG's HOT Snack Pick: Tasty Eats Soy Jerky in Hot N' Spicy. It's low in calories and fat (45 calories, <1g>online, at Whole Foods and other markets that specialize in healthy or natural foods.

Cheer Up...

Everyone knows a little chocolate can fix anything, because chocolate ROCKS! And not just because it's sweet, delicious, and creamy. Experts say chocolate actually has the ability to boost our moods and make us feel more content. Here's the scoop: Fat, sugar, and an endorphin-releasing substance called phenyl ethylamine (all found in chocolate) raise both serotonin and endorphin levels in the brain. The result? Your mouth -- AND the rest of you -- will be happier. HG's Chocolate Pick: Cocoa Via Chocolate Blueberry Snack Bars (80 calories, 2g fat). Available at cocoavia.com, Target, Wal-Mart, and select markets.

Stabilize Mood Swings...

Do you go from laughing to crying in a matter of seconds? Curbing mood swings may be as easy as drinking water. That's because dehydration can play a big part in our emotional stability. Don't get those recommended 8 to 10 cups of water a day and you might just find yourself sweatin' the small stuff. If you find it hard to get water down, try drinking it at room temperature. It's easier to guzzle that way. HG Water Find: Hint Water, available at drinkhint.com, is water with slightly fruity flavor. It's not sweetened or overpowering in any way, and it comes in tons of flavors like pear, apple, and pomegranate-tangerine.

Don't Be Nervous...

Feeling stressed, nervous, or anxious? Calm down with some low-fat dairy or a handful of almonds. Both foods are rich in calcium, and calcium is great for reducing anxiety and making you feel calm and relaxed. HG's Calcium Pick: Yoplait Light, Thick & Creamy (100 calories, 0g fat).

Temper Temper...

Feeling angry? Instead of lashing out at the cat or a co-worker, reach for a grapefruit, some grapes, or some carrots! All three of these yummy and healthy foods are rich in pectin, a soluble fiber that lowers cholesterol. Another pectin plus? When you're angry, your body kicks into fight or flight mode; and your heart rate, adrenaline levels, and blood pressure increase. Pectin reverses the effect anger has on the body and helps your system return to normal. HG's Fun Pectin Find: McDonald's Apple Dippers. You get apple slices AND gooey caramel for just 100 calories and 1 gram of fat!

Epilogue: New Civilisation Of Faith

The characteristics of the Islamic civilization :

Like the human being, every civilization has a body and a soul. The body of a civilization is its material achievements in terms of buildings, industrial facilities, machinery and anything which reflects welfare and earthly advancement. Its soul is the set of creeds and concepts which condition the behaviors of individuals and groups, their mutual relationships and their worldview. These are the elements which constitute the characteristics of the Islamic civilization. Five main characteristics do distinguish the Islamic civilization from other past and present successive human civilizations and place it at an outstanding position:

The first characteristic is the fact that it is a civilization based on Islamic faith, imbued with its values and principles. It is a monotheistic civilization based on the belief in the oneness of Allah Almighty, the Creator of men and all creatures. It is also partly a man-made civilization, built on sturdy religious background of faith. The holy, righteous religion was, indeed, a strong factor which contributed to the rise and prosperity of this civilization.

The second characteristic is its being a civilization with a human, universal dimension, and not associated with a particular geographic region, race or historical era. It rather concerns all peoples and nations and has echoes that reach different parts of the world. It is a civilization which shields all human beings and whose fruits are generously yielded at hand’s grasp for any one, indifferently. The Islamic civilization is predicated on the idea that Man has precedence over the rest of Allah’s creatures, that all human activities should lead to the happiness and welfare of Man and that any action intended to serve this goal is a God-blessed action, indeed a human action in the first place.

The third characteristic is its being a generous civilization which drew on the human civilizations and cultures experienced by the peoples of the ancient world, but contributed copiously to the advancement of science, knowledge and the values of justice, equality, beauty and virtue. Its output benefited humanity at large, regardless of race, color or even religion. Muslims and non Muslims, be they Christians, Jewish or pagans, coexisted together within the Islamic civilization.

The fourth characteristic is its being a well-balanced civilization which secures fair equilibrium between the materialistic and the spiritual sides with exemplary moderation that has always been a characteristic of Islamic thought and a distinctive feature of the Islamic civilization throughout its history. No excess, no neglect, no ill-founded extremism, no recklessness. It is a moderation built on justice and equity. The fifth characteristic is its being a perennial civilization which will last as long as Islam, because it is based on the very principles of Islam which Allah will preserve eternally. Thus, it is a civilization with unique characteristics, a civilization that never withers away since it is not a national or a racial civilization nor does it run counter to human nature. In all cases, Islam should not be identified with Muslims, these may become weak or less influential but Islam remains firm. The Islamic civilization is therefore permanently buoyant and has self renewing cycles and unrelenting dynamics.

The five characteristics outlined hereabove draw their sustainability from the principles of the Islamic religion, since they are founded on them and are intrinsically bound up to them. They are like a precious diamond that remains unaltered whatever are the historical circumstances or the upheavals shaking Islamic societies up and down. The Islamic civilization had once headed the march of science and knowledge during the Middle Ages which are considered in Europe as the age of darkness while they are an age of enlightenment for our civilization. In this respect, it is worth pointing out that George Sarton, in his book : "Introduction to the History of Science”, classified scientific accomplishments throughout history into several periods, each lasting half a century, and identified with the name of a scientist at a world scale. From 750AD to 1100 AD, i.e. 350 years, all token scientists were from the Islamic world: Jaber Ibn Hayan, Al Khawarizmi, Al Razi, Al Massoudi, Abou Al Wafa, Al Bairouni and Omar Al Khayam who were all Arab, Turkish, Afghan or Persian Muslims who excelled in various domains such as Chemistry, Mathematics, Medicine, Geography, Natural Science and Astronomy. From 1100AD on, and over another 250 years, Europeans started to appear alongside Muslim scholars such as Averroes, Al Tossi and Ibn Annafis. At this juncture, and at the outset of the European renaissance, Europeans started to translate, study and develop sciences so far practiced by the Islamic world. This established historical fact was affirmed and emphasized by the Muslim scientist residing in Germany, Dr. Mohamed Mansour, who was chosen by the Cambridge University as a member of 2000 international personalities who marked human life throughout the last century.

Generally speaking, civilization is the yield of all efforts made by humans to improve their living conditions, regardless of whether such effort is intentional or not or whether its outcomes are material or moral. Therefore, the Islamic civilization is the blessed fruit of the efforts made by the Islamic Ummah throughout different ages to improve life and embetter human conditions. Civilization being a response to human needs, the Islamic civilization has met all these needs at different eras and had been, for many decades, the uncontested leading civilization of the world. The Islamic civilization has therefore the privilege of setting up the cornerstone of modern European civilization since it had contributed through its achievements in the areas of medical science, pharmacy, chemistry, mathematics and physics, to the acceleration of the advent of the renaissance and the ensuing revival of different sciences which continued, since then, to develop and yield.

Women Presidents In Islam?!

Egypt’s Mufti Ali Gomaa Declares Muslim Woman Can be President

5 February, 2007

The Grand Mufti of Egypt, Sheikh Ali Gomaa, says that Islam does not prohibit a Muslim woman from becoming the president of her country. This came in a press statement issued by the Mufti yesterday in response to a magazine article that attributed to him the opposite view. A week ago, al-Ahram Newspaper published a religious verdict, which it attributed to the Mufti, prohibiting a Muslim woman from becoming president of her country. The published verdict argued that since the person who holds that office is required to lead the public prayers, a woman cannot hold that office, since leading prayers is restricted to men. The Mufti explained in his statement that “the religious verdict that these news agencies are alluding to refers to the office of caliph – the supreme leader of the Muslims. This office is part of the Islamic legacy, and it is an office which does not exist today and has not existed since the fall of the Ottoman state in the year 1924.” The statement goes on to explain that “the earliest Muslim jurists issued verdicts wherein they explicitly stated that a woman was not capable of assuming the office of caliph. However, the legal reasons cited for their issuing that verdict clearly show us that the office of caliph is very different to our present concept of a president.” Ali Gomaa then cited the verdict that he gave a year ago, where he had said: “Women, according to Islamic Law, have every right to be appointed to the post of judge and to assume the office of governor or head of state.” Muslim women have been elected Prime Minister or President in a number of Muslim nations, including Pakistan, Bangladesh, Turkey, and Indonesia, all of which rank among the five most populous Muslim countries.

(islamtoday.com)

Audio Recordings as Court Evidence

Sheikh Khâlid b. Sa`ûd al-Rashûd, presiding judge at the Saudi Grievance Board

Feb12 07

Prophet Muhammad (peace be upon him) established the laws and procedures of the Islamic judicial system. He said: “The burden of evidence is upon the plaintiff and a sworn oath is required from the one who denies the accusation.” [Sunan al-Bayhaqî (8/123)] This means that an oath on the part of the defendant is sufficient to overturn an accusation if sufficient evidence is not produced by the plaintiff. Sufficient evidence on the part of the plaintiff, however, cannot be overturned by the defendant swearing an oath. Therefore, the question we wish to ask is: Are audio recordings admissible as evidence, so that the case will rest upon it and not reach a stage where the defendant can overturn it by swearing an oath?

Scholarly Views as to What Constitutes Court EvidenceThis brings us to the important question of what constitutes evidence in an Islamic court of law. Jurists have disagreed about this. We encounter three opinions on the matter in the Islamic legal texts: 1. The only recognized evidence is that which is established and prescribed by Islamic Law for various cases, like two or four witnesses, a witness and a sworn oath, and the like. This is the view of the majority of scholars. 2. Evidence can be defined as a clear contextual indicator. This is the view of Ibn al-Gharas from among the Hanafî jurists. However, some Hanafî scholars have strongly objected to this. 3. Evidence includes every means of arriving at or clarifying the truth. This is the opinion preferred by Ibn al-Qayyim. He was followed in this view by the Mâlikî jurist Ibn Farhûn and by others. This last opinion is the strongest one. It is the view that conforms with the general intent of Islamic Law. Also, if we look at the practice of the Companions, we see that many of them adopted this approach in arriving at their judicial decisions. In light if this, we can turn our attentions to the viability of admitting audio recordings as evidence in a court of law.

Audio Recordings as a Substitute for a Witness’s AttendanceThe admissibility of audio recordings of a witness’s testimony as a substitute for that witness appearing in court depends on whether it is possible for the witness to physically appear. If the witness is able to appear in court, then it is obligatory for the witness to do so. Audio recordings will only be admissible in the event that attendance is impossible.

Audio Recordings as Evidence in the Absence of WitnessesIf the recordings are not a substitute for a witness’s testimony, but provide evidence that sheds light on the validity of the claims being made in the case, then we have to determine the quality of such evidence. After considering the nature of audio recordings, it appears that we can acknowledge them as circumstantial evidence, to the level that they contribute to other available corroborating evidence. Audio recordings do not, however, reach the level of being direct evidence. In other words, they do not constitute proof. The reasons for this are as follows: 1. It is possible to fabricate such evidence by imitating the voice of the person whose voice is desired. 2. If a voice expert or recording expert is brought in to verify the evidence, then it remains the case that the expert relies upon tangible factors that might vary from person to person. The veracity of the recordings remains dependent on the strength of the expert’s opinion and belief. Such belief is not strong enough to establish the right in a legal case. The uncertainty of such evidence is especially true today, with the advancements that have been made in recording and audio rendering technologies. The manufacture of counterfeit evidence is now easier than ever. This leaves the assessment of the strength such evidence ultimately up to the judge’s discretion. The judge must look at all the corroborating evidence and see how all of it fits together. And Allah knows best

Ibn Khaldun: 'The great Islamic Personality'

IBN KHALDUN
(1332-1395 C.E.)

Abd al-Rahman Ibn Mohammad is generally known as Ibn Khaldun after a remote ancestor. His parents, originally Yemenite Arabs, had settled in Spain, but after the fall of Seville, had migrated to Tunisia. He was born in Tunisia in 1332 C.E., where he received his early education and where, still in his teens, he entered the service of the Egyptian ruler Sultan Barquq. His thirst for advanced knowledge and a better academic setting soon made him leave this service and migrate to Fez. This was followed by a long period of unrest marked by contemporary political rivalries affecting his career. This turbulent period also included a three year refuge in a small village Qalat Ibn Salama in Algeria, which provided him with the opportunity to write Muqaddimah, the first volume of his world history that won him an immortal place among historians, sociologists and philosophers. The uncertainty of his career still continued, with Egypt becoming his final abode where he spent his last 24 years. Here he lived a life of fame and respect, marked by his appointment as the Chief Malakite Judge and lecturing at the Al-Azhar University, but envy caused his removal from his high judicial office as many as five times.

Ibn Khaldun's chief contribution lies in philosophy of history and sociology. He sought to write a world history preambled by a first volume aimed at an analysis of historical events. This volume, commonly known as Muqaddimah or 'Prolegomena', was based on Ibn Khaldun's unique approach and original contribution and became a masterpiece in literature on philosophy of history and sociology. The chief concern of this monumental work was to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. In this context, he analysed the dynamics of group relationships and showed how group-feelings, al-'Asabiyya, give rise to the ascent of a new civilisation and political power and how, later on, its diffusion into a more general civilization invites the advent of a still new 'Asabiyya in its pristine form. He identified an almost rhythmic repetition of rise and fall in human civilization, and analysed factors contributing to it. His contribution to history is marked by the fact that, unlike most earlier writers interpreting history largely in a political context, he emphasised environmental, sociological, psychological and economic factors governing the apparent events. This revolutionised the science of history and also laid the foundation of Umraniyat (Sociology).

Apart from the Muqaddimah that became an important independent book even during the lifetime of the author, the other volumes of his world history Kitab al-I'bar deal with the history of Arabs, contemporary Muslim rulers, contemporary European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians, etc., Islamic History, Egyptian history and North-African history, especially that of Berbers and tribes living in the adjoining areas. The last volume deals largely with the events of his own life and is known as Al-Tasrif. This was also written in a scientific manner and initiated a new analytical tradition in the art of writing autobiography. A book on mathematics written by him is not extant.

Ibn Khaldun's influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount ever since his life. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences. For instance, Prof. Gum Ploughs and Kolosio consider Muqaddimah as superior in scholarship to Machiavelli's The Prince written a century later, as the forrner bases the diagnosis more on cultural, sociological, economic and psychological factors.

10 Ways to Improve Your Memory!

Below are some tips on how you can improve your memory. It is paramount to understand that Allah is the one who bestows us the power to memorise. One must leave completely sins if he or she is to attain true knowledg, be cause true knowledge is a Light that Allah casts in the hearts of people!

Everyone forgets things from time to time. But for some people, poor memory can be a perennial problem. The brain never actually loses a memory. It records each one like a computer.However, problems with recall begin when we don't practise retrieving this information and so the memories we had become lost. The brain, like other parts of the body, needs physical and mental exercise, together with particular nutrients, to increase the power of memory. Here are 10 things to remember to do in order never to forget anything ...

1 – Eat Soya: According to Professor Sandra File, head of the psychopharmacology research unit at Guy's Hospital in London, isoflavones, the natural plant oestrogens in soya foods, might act on oestrogen receptors in >the human brain, particularly those in the hippocampus, a crucial area for memory.As a result, new nerve connections form more readily. Medical trials revealed that those fed a high soya diet showed improvements in verbal and non-verbal memory and in mental flexibility, all of which are controlled by the brain's frontal lobes. Soya can be added to the diet through natural products such as soya milk or through a recommended daily 50mg soy isoflavone supplement.

2 - Take memory Minerals: Studies at Kings College, London, and the University of Rochester in New York showed that a reduced iron intake can have a detrimental effect on IQ levels and cognitive function.This is because of lack of iron causes low haemoglobin levels, which affect the supply of oxygen to the brain. Iron also plays an important role in the transmission of signals in the brain. A deficiency of zinc, found in oysters, red meat and peanuts, can also interfere with memory. Take a supplement of 7 to 9mg daily.

3 – Drink Coffee: Caffeine can improve mental and memory performance because it stimulates many regions of the brain that regulate wakefulness, arousal, mood and concentration.

Researchers at the University of Arizona found that older adults who drank half a pint of coffee just before a memory test saw a large improvement in performance compared to those who drank decaffeinated coffee. However, the benefits might be confined to regular coffee drinkers. Others could suffer side effects such as shakiness, anxiety or impaired concentration.It's still best to drink no more than six cups of coffee a day – those with heart problems should drink less. Too much brewed or percolated coffee can raise blood cholesterol – instant or filter coffee are better choices.

4 – Mental Exercise: Research has shown that mental stimulation keeps the brain healthy and increases the strength of memory. As we age, it is normal to have changes in memory, but keeping the mind active does diminish weaknesses. Clinical psychologist Ron Bracey suggests using techniques such as puzzles, crosswords and widening cultural and social interests, all of which create different pathways in the brain.

5 – Physical Exercise: Half-an-hour of activity three times a week is enough to bring about significant increase in brain power; says a study at the Duke University Medical Centre in North Carolina. Exercise improves the heart’s ability to pump blood more effectively. Memory benefits from improved blood flow to specific regions at the front of the brain whose functions include planning, organization and the ability to juggle different intellectual tasks.

6 – Chew Gum : Japanese researchers found that activity in the hippocampus, an area of the brain important for memory, increases while people chew. Recent research suggests that insulin receptors in the brain may be involved too, as chewing releases insulin because the body is expecting food. But, says Dr Andre Scholey of the University of Northumbria, the simplest reason could be that chewing increases the heart rate, thus improving the delivery of oxygen to the brain and enhancing its cognitive powers.

7 – Take Ginkgo biloba: Ginkgo is the world’s oldest living tree. It has been used for memory enhancement in Eastern cultures for thousands of years. Dr George Lewith, complementary health consultant to Boots, says Ginkgo improves blood circulation to the brain by dilating blood vessels and increasing its oxygen supply. Ginkgo also mops up harmful compounds known as free radicals, which are thought to damage brain cells. Advised supplement dose is 120mg >a day.

8 – Eat oily fish Omega 3 fatty acids, found in oily fish, are essential components of brain cell membranes, and their role in cell structure is thought to improve the powers of memory. High concentrations of Omega 3 in the brain and nervous system not only boost learning powers and >age-related memory, but also greatly enhance mood. Omega 3 is a particularly important during foetal development, so pregnant women should have a regular supply. Good sources include >fish such as sardines, salmon, herring and mackerel. Sardines are also a rich source of the nutrient choline, which is a key brain chemical associated with memory. Try to eat three portions of oily fish a week or take a supplement of 330mg three times a week.

9 – Rosemary and sage: Essential oil made from rosemary and sage can stimulate the memory, strengthen clarity and awareness and help to relieve mental fatigue. Psychologists at the University of Northumbria tested essential oils from rosemary on memory attention and mood and discovered it made volunteers feel more alter and enhanced their long-term memory by around 15%. Some studies have found that volunteers’ ability to remember lists of words improved by more than 10% if they had taken a capsule of sage oil.

10 – Take vitamin B: B vitamins deliver oxygen to the brain and provide protection against free radicals. They help to sharpen senses and boost memory. Niacin or B3 is particularly good for brain enhancement, while B6 is essential for the manufacture of neurotransmitters, especially mood-enhancing serotonin. B12 is important for overall health of brain cells. B vitamins are also needed to help the body form acetylcholine, a key brain chemical needed for memory –

(Daily Mail).