he most important thing about Eid moon. It is a problem here in Inida and Pakistan. Some say that you have to sight it with naked eyes. Some say calculations is right. Some say not. I personally believe in calculations as you know they always are 100% correct which we just witnessed this year. I wanted to ask what does the sahih hadiths of Prophet Muhammad (peace be upon him) say. What is the context in which it has been said? Is it compulsory to sight the moon with naked eyes or because as we use technology in nowadays we can use it in this situation too? Why Muslims have so much problems with moon sighting not with other matters when they use technology even in religion. Why do these problems appear more in Indian and Pakistani community? What about Arabs? They have kept the deen simple. Is it right or not?
What are the authorities on which animal sacrifice on Eid al-Adha based? To me it appears sheer waste of money that could be used on other constructive purposes. Please help me understand on pure moralistic ground.
A Hindu friend has asked me why we offer animals which is a cruel thing that too in the name of God. I could not explain the issue to him. I told him that it is a sunnah of the Prophet Abraham (sws) but he said we could instead give away sweets etc and remember him.
سورۂ حج میں قربانی کو حج کا ایک اہم رکن بتایا گیا ہے لیکن اس کے علاوہ کسی دوسرے موقع کی قربانی کا پورے قرآن میں کہیں ذکر نہیں ملتا۔ اسی کے مطابق رسول اللہ صلی اللہ علیہ وسلم نے بھی اپنی زندگی میں ایک ہی مرتبہ قربانی کی جب آپ نے حج ادا فرمایا اور صحابۂ کرام نے بھی ایسا ہی کیا، لیکن آج ساری دنیا کے مسلمان ہر سال عید الاضحی کے موقع پر جانوروں کی قربانی کرتے ہیں۔ آخر ایسا کیوں ہے کہ جس چیز کا قرآن و حدیث اور رسول اللہ کی زندگی میں کہیں ذکر نہیں ملتا وہ آج ہمارے مذہب کا حصہ بن گئی ہے اور ہم ہر سال پورے مذہبی جوش و خروش سے اس کا اہتمام کرتے ہیں؟ اگر ہم سماجی اور معاشی پہلو سے اس بات کاجائزہ لیں تو ہر سال اس پر جو خطیر رقم خرچ کی جاتی ہے ، اسے ہم اگر ا سکولوں اور ہسپتالوں کی تعمیر پر خرچ کریں تو دنیا بھر میں مسلمان معاشروں کی حالت بالکل ہی تبدیل ہوجائے۔ اس طرح تو مسلمان ممالک مل کر World Bank کی طرح کا اپنا ایک مالیاتی ادارہ وجود میں لا سکتے ہیں جو انہیں غیروں کی معاشی غلامی سے نجات دے سکتا ہے ، لیکن ہم یہ سب کام کرنے کے بجائے ہر سال یہ خطیر رقم باربی کیو کے اہتمام پر لگاتے ہیں۔ میں نے پچھلے کئی سال سے قربانی نہیں کی ، بلکہ میں یہ رقم ایدھی ٹرسٹ یا کسی ہسپتال کو خیرات کی نیت سے دے دیتا ہوں تاکہ وہ دکھی انسانیت کی خدمت میں استعمال ہو۔ میں چاہتا ہوں کہ آپ میرے ان خیالات پر کچھ روشنی ڈالیں؟
Mr Muhammad Amir Gazdar was born on 26th May 1974 in Karachi, Pakistan. Besides his studies at school, he learned the science of Tajweed Al-Qur’an from a renowned Qu’anic reciter, Qari Khalil Ahmad Bandhani and completed the memorization of the Qur’an in 1987 at Madrasah Tajweed al-Qur’an, Karachi.
He obtained his elementary religious education from Jami’ah Dar al-Hanafiyyah, Karachi. He graduated from Jami’ah al-Uloom al-Islamiyyah, Binnori Town, Karachi and obtained Shahadah Aalamiyyah in 1996 and received an equivalent certificate of Masters in Islamic Studies from the Karachi University.
During the year 1997 and 1998, he served in Jami’ah Binnori Town as a Tafseer and Tajweed teacher and also taught at Danish Sara Karachi (A Former Islamic Centre of Al-Mawrid).
In 1992, Mr Gazdar was introduced to Farahi school of thought his first meeting with Ustaz Javed Ahmad Ghamidi and had the chance to learn Islam from him and tried to solve many controversial issues of Hadith, Fiqh and Usool under his supervision.
In January 1999, he started another Masters programme in Islamic Sciences offered by Al-Mawrid in Lahore, Pakistan and completed it with top position in August 2001.
Mr Gazdar officially joined Al-Mawrid as an associate fellow in research and education in 2002 and is working in this capacity ever since. He worked for the Karachi center of Al-Mawrid for about 10 years as a teacher, lecturer and researcher. He taught various courses, delivered weekly lectures, conducted workshops on different topics, taught in online classes, answered questions of the participants orally and gave answers for Al-Mawrid’s official website too.
In September 2012, he moved to Kuala Lumpur Malaysia to participate in another Masters programme in Islamic Revealed Knowledge and Heritage at International Islamic University Malaysia. In January 2015, he completed his 3rd Masters in Qur’an and Sunnah department of the university with a CGPA: 3.92.
Mr Gazdar has many academic works to his credit. He has written a few booklets published in Urdu language and has authored some articles which have been published in various research journals in Malaysia, India and Pakistan (Arabic language). An online book is going to be published at the official website of International Islamic University Malaysia in 2018 (Arabic language) and his Masters dissertation is also going to be published in the form of a book in 2018 (Arabic language) from Dar al-Kutub al-‘Ilmiyyah, Beirut Lebanon.
Nowadays, Mr Gazdar is a PhD candidate in the Qur’an and Sunnah department of International Islamic University Malaysia. His ongoing PhD research is a comparative study of contemporary scholars’ view on the issue of “Hijab and Gender Interaction in the light of the Quran and Hadith.”
Furthermore, he is actively working in the Hadith project of Ustaz Javed Ahmad Ghamidi and playing a significant role in it as a researcher and writer since January 2016.
Moreover, Mr Gazdar has been leading in Qiyam-e-Ramadhan and Tarawih prayer since 1989 in various mosques and at Sada Bahar Lawn (2002-2011) in Karachi, Pakistan. He worked as a part time Imam at the King Haji Ahamd Shah mosque of International Islamic University Malaysia from 2013 to 2015 where he lead in Tarawih and Qiyam-e-Ramadhan for four years (2013-2016). Other than this, he has served for several mosques in Kuala Lumpur as an Imam for Tarawih and Qiyam-e-Ramadhan.
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