I was explaining Islam to a non-Muslim friend. He came up with a couple of questions that actually confused me as well. I have been told since I was a kid that Islam is one true religion and everything else is a lie. How can I be sure that it is not a man-made religion and it really is the truth? I have gone through the embryology example. Anything else that could prove the divine presence in holy Qur’ān?
We see across so many Muslims living in this world but most of them are either obeying only some of the teachings of Islam and some of them are in confliction with each other. What is the solution to make them aware of real teachings of Islam and how would we represent the Islamic views?
Who Speaks for Islam in this Era? Islam addresses the whole world and we today do not know the political aspect of Islam. The scholars who speak about the political aspect on Islam make me feel so much aggrieved. They always or mostly in one way or other teach us to become rebellious or to revolt against our corrupt leaders without mentioning the criteria as how to judge them to be corrupt. I always have found this view conflicting with traditions narrated in the Hadith books. The situation in the Arab world from today is one present example which is not more than a revolt against the leaders. Amazingly if the leaders try to resist, the rebels is considered guilty of killing, murder and tyranny but being rebellious is never considered a crime in most of the cases according to the most of the youth of the Muslims. Who really speaks for Islam? What is the view of Islam on revolting against the Leaders? If there is a right for the Leader then one should not forget the fact that the leader should be a leader in its complete sense. Who gives the rebels the right to speak that if people rebel against a leader he should not resist against the rebels? We Muslims were never in a state where we were united on one leader in any country. Why we always speak about our leaders and to revolt against them and then put ourselves behind bars or face injuries and loose our loved ones and then claim our leaders to be ruthless? Are not these we ourselves who inflict ourselves with this by revolting and making our selves killed?
In Islam, what does it mean if one is thinking/speaking of something and then it occurs or they hear about it straight after e.g. thinking about a place and someone else brings it up, or thinking/speaking about someone and then you see them?
I was explaining Islam to a non-Muslim friend. He came up with a couple of questions that actually confused me as well. I have been told since I was a kid that Islam is one true religion and everything else is a lie. How can I be sure that its not a man-made religion nauzubillah and it really is the truth? I have gone through the embryology example. Anything else that could prove the divine presence in holy Quran. In durood-e-ibrahimi there is an expression aal-e Ibrahim. Does it signify the family of Hazrat Muhammed (sws) or all the ummah? Can you please refer a quote from Quran itself to prove that its all ummah. If not, why is the family of the Holy Prophet (sws) getting special treatment when Allah has already said that the only differentiator in front of Him is 'taqwa'?
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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