Noor e Madinah: Immisering monetary policy

Thursday, January 24, 2008

Immisering monetary policy

THE State Bank’s annual report 2007 shows that SBP Governor Dr Shamshad Akhtar is following in the foot steps of Dr Ishrat Hussain, who is primarily responsible for the institutionalisation of the market-based monetary policy. The SBP has taken no new policy initiatives and its continued inefficiency is reflected in areas such as mismanaged foreign reserve transactions.

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We belong to Ahlussunna wal jama'ah on the way of great Imam Abuld Haq Muhadith of Dehli and the great Imam Shah Waliullah Muhadith of Dehli and their students our Deobandi and Berailvi masters. We do not take sides in their mutual differences (which are tiny and insignificant)

The orthodox Islamic rejection of the capitalist, modernist and Enlightenment way of life is based on the belief that God is the sole creator of the universe and that man is God's slave. Freedom as a value (though not as a capacity) is explicitly rejected by the Quran, which calls it al-bagh, rebellion. The purpose of life is not the expansion of freedom but immersion of one's life in God's love by submitting to His will and obeying His commands as revealed to the Prophets in the holy scriptures and practiced in the history of Umma (ijma). The orthodox view is that submission to God's will, must have both a personal and a public expression. The public order in all its social, economic, political aspects is an instrument for serving God. God's will is reflected in the Sharia and the Tariqa and human qua humans posses no rights against God. God has the right to kill man, destroy his possessions and judge his actions. Men have no right to interpret divine will in accordance with their preferences or to limit the application of divine injunctions to a particular sphere of existence (personal, conjugal or cultural). It is not merely that no sphere of existence is excluded from the application of the injunction of divine will, each sphere, political, economic, cultural, is specifically instrumental in promoting the love of God and men's service as God's slave. Capitalist virtues, self interestedness, this worldliness, toleration, benevolence, instrumental rationality must be suppressed in Islamic public order for they promote freedom and trivialize the quest for God's love and submission to His will.

We are bearers of the approach towards an alien civilisation, which was first introduced by Imam Ghazali (May Allah shower his choicest mercies on our master). Unlike the Mutazilites and the so called Philosophers (falasafa) the Imam did not try to incorporate an alien thought into the Islamic system of thought on one excuse or the other. On the contrary he developed its critique on the basis of Islamic principles and in that context he developed a technique to show the incoherence (tahafa) of alien civilisations in order to overcome them and not to incorporate Islam into them. Incorporating Islam within Western civilisation and making it compatible with Western systems of thought and practices has been the historical mission of Muslim apologists since the beginning of the colonial era. The apologists have been of varying shades, from the blatant believers in the supremacy of Western thought and culture to those who thought its one stream carried the telos of history as the continuation of Islam to still those who just wanted to preserve a place for Islam within Western system, under the condition of inevitable decline and powerlessness. The Ghazalian position is at loggerheads with these apologetic attitudes. It does not see the West as a morally, epistemologically or ontologically superior civilisation. There is no âscientificâ proof of the superiority of Western thought. It does not see any of its streams as the continuation of the spirit of Islam. It sees the West as a deviation pure and complex. A deviation which justifies the very notion of deviation. Hence, a unique deviation (pure deviation). Furthermore, the Ghazalian critique does not see the hegemony of the West as inevitable in any sense. It tries to pave the way for the ultimate deconstruction of Western thought and practices by initially showing their internal incoherence, their plain absurdity when viewed with the eye of Iman and Islam. In this way the Ghazalian critique is part of the revolutionary movement in Islam, which aims at overthrowing all systems (fukkhu Kulle nizam, the slogan given by Imam Shah Waliullah, (May Allah shower His choicest mercies on our master), in his world renowned Hujjatullah al Baligha), built on the basis of deviation, that is to say, any basis that is other than Islam. In this sense it is the continuation of the revolutionary struggle of our leader, our master and our beloved Imam Hussain (alayhe ridwan wa alayhe wa ala abeehe wala ummehee wala jaddehee salam) and its purpose is shahada in both senses.

The goal of Islamic revolutionaries in world is to establish on Allah's earth a world of salam for the call of Allah is to a world of salam.Therefore the first and foremost task is to overwhelm the discourse of freedom with the discourse of salaam. It is not the attainment of rigts - individual or communitarian - but the achievement of a filling of the inner life with the love of God which should be the goal of Islamic revolutionary struggle. Most Islamic parties have failed to recognise that the struggle for rights necessarily corrupts the inner life (Batin) of man. There is therefore a pressing need to situate the struggle for justice â where justice is defined as the establishment of the law of Allah-within the overriding context of the struggle for salaam. It has often been assumed that participation in democratic processes (and therefore necessarily legitimising them) for the establishment of justice (Islamic Shariah) automatically transform the moral and spiritual life of the people. Therefore the social practice of the Islamic party centres almost exclusively on the struggle for rights [A vast literature on Islam and Human Rights themes spring up since the mid 1960s to complement the apologetic literature on 'Islamic Democracy.' 'Islamic Economic Development' etc.]. Historically the struggle for rights has been the main channel through which freedom, the spirit of evil, has seized possession of man and converted him into a worshipper of the self. It is no coincidence that the most democratic societies (the United States, Sweden, France) are also the most morally corrupt and the most ethically debased societies in the world. This corruption most vividly explicated in the most intimate relationship established by Americans, Swedes and Frenchmen, that of sex [The family as a unit for regulating sexual behaviour has virtually disappeared in these countries although it survives (somewhat precariously) as a social and economic institution]. There is thus an overwhelming need to understand that the moral and spiritual upliftment of man cannot be achieved without explicitly rejecting the politics of rights and its associated values of freedom, equality and welfare.

Against Islamic Econocmics:

Poverty of Islamic Economics

An Islamic critique of Mufti Usmani's justification of Capitalism

Summary: Islamic Economics and Capitalism

Islamic objections to Islamic finance

Islamic Banks as the West's natural Allies: Review of The politics of Islamic finance

Islamic Critique of Modernity:

Merciful Lord, look upon our suffering and take pity. Suffering and torment and humiliation has engulfed our being and the world threatens our existence. Rescue us from the illusions of this world and grant us the patience and generosity to submit willingly to, Your Will. Remove from us the darkness of the night and kindle in our hearts the holy fire which makes us eager travellers on the Way towards bliss. Grant to us the death of martyrdom, prepare our souls for the blessing of fana. Envelop our being in Your all encompassing love. We have been unable to see You in each other, let us see each other, in You. Accept this our prayer O Lord of the worlds.

"It seems to me that all the people who live in this city, or even sojourn in it temporarily, very soon fall into what one might call a community of mood and thus also of behaviour and, almost, even of facial expression: for all of them have fallen under the spell of the Prophet, whose city it once was and whose guests they are now . . . Even after thirteen centuries his spiritual presence is almost as alive here as it was then. It was only because of him that the scattered group of villages once called Yathrib became a city and has been loved by all Muslims down to this day as no city anywhere else in the world has ever been loved. It has not even a name of its own: for more than thirteen hundred years it has been called Madinat an-Nabi, 'the City of the Prophet'. For more than thirteen hundred years, so much love has converged here that all shapes and movements have acquired a kind of family resemblance, and all differences of appearance find a tonal transition into a common harmony. This is the happiness one always feels here - this unifying harmony. Although life in Medina today has only a formal, distant relationship with what the Prophet aimed at; although the spiritual awareness of Islam has been cheapened here, as in many other parts of the Muslim world: an indescribable emotional link with its great spiritual past has remained alive. Never has any city been so loved for the sake of one single personality; never has any man . . . been loved so personally, and by so many, as who lies . . beneath the great green dome. . . . . . . . . . . This love . . . lives on in the heart of his followers like the leitmotif of a melody built up of many tones. It speaks to you out of every stone of the ancient city. You can almost touch it with your hands: but you cannot capture it in words . . . Muhammad Asad, The Road to Mecca, pp. 251-252.

"I have heard that Hazrat Shaikhul Hind Maulana Mahmoodul Hasan (رحمة الله عليه) used to recite two-rakaat nafl salaah, while sitting down after Witr salaah. Someone asked him: Hazrat, is it not so that the reward for salaah sitting down, is only half? Shaikhul-Hind replied: Yes, ' brother, but my heart desires to follow the example of Rasulullah (صلى الله عليه وآله وسلم) whether the reward is more or less. (My opinion is that according to the rule, the reward for nafl salaah, performed while sitting down, is half. But when performed with this love for Rasulullah (صلى الله عليه وآله وسلم) and with the desire to follow his example, the reward is perhaps even more than when standing. After all the saying is quite well known that Majnoon even loved the dogs of the town where Layla lived.)." by Shaykhul-Hadeeth Maulana Mohammed Zakaria (رحمة الله عليه).

ÙØ¹Ù Ø§Ø¨Ù Ø¹ÙØ±Ù Ø±Ø¶Ù Ø§ÙÙÙÙÙÙ Ø¹ÙÙÙØ§ Ø£ÙÙ Ø±Ø³ÙÙÙ Ø§ÙÙÙÙÙ ØµÙÙÙÙ Ø§ÙÙÙÙ Ø¹ÙÙÙÙÙÙÙ Ù Ø£ÙÙ Ù Ø³ÙÙÙÙÙ ÙØ§Ù : Â«Ø§ÙÙØ³ÙÙÙ Ø£ÙØ®ÙÙÙ Ø§ÙÙØ³ÙÙ ÙØ§ ÙÙØ¸ÙÙÙÙÙ ÙÙØ§ ÙÙØ³ÙÙÙÙÙÙÙ . ÙÙÙÙÙ ÙÙØ§ÙÙ ÙÙÙ ØØ§Ø¬Ø©Ù Ø£ÙØ®ÙÙÙÙ ÙØ§ÙÙ Ø§ÙÙÙÙÙÙ ÙÙÙ ØØ§Ø¬ØªÙÙÙØ ÙÙÙÙ ÙÙØ±ÙÙØ¬Ù Ø¹ÙÙ ÙÙØ³ÙÙÙ ÙÙØ±ÙØ¨Ø©Ù ÙÙØ±ÙÙØ¬Ù Ø§ÙÙÙÙÙÙ Ø¹ÙÙ Ø¨ÙØ§ ÙÙØ±ÙØ¨Ø©Ù ÙÙ ÙÙØ±ÙØ¨Ù ÙÙÙÙ Ø§ÙÙÙØ§ÙØ©Ù Ø ÙÙÙ Ø³ÙØªÙØ±Ù ÙÙØ³ÙÙÙØ§Ù Ø³ÙØªÙØ±ÙÙÙ Ø§ÙÙÙÙÙÙ ÙÙÙÙÙ Ø§ÙÙÙÙÙØ§ÙÙØ©Ù Â» ÙØªÙÙ Ø¹ÙÙÙ

Ibn `Umar (May Allah bepleased with them) reported: Messenger of Allah (صلى الله عليه وآله وسلم) said, "A Muslim is a brother of (another) Muslim, he neither wrongs him nor does hand him over to one who does him wrong (i.e. to his enemy). If anyone fulfills his brother's needs, Allah will fulfill his needs; if one relieves a Muslim of his troubles, Allah will relieve his troubles on the Day of Resurrection; and if anyone covers up a Muslim (his sins), Allah will cover him up (his sins) on the Resurrection Day". [Al-Bukhari and Muslim]

All praise is due to Allah, the All-knowing, the informed, the Perfecter of the universal system without any helper and assistant. . . And we bear witness that our master and leader Muhammad (صلى الله عليه وآله وسلم) is His slave and messenger who guided us with the illuminating scripture and invited us towards Allah with warnings and glad tidings. May Allah's blessing be upon him, his family and companions as long as the stars continue to orbit. So verily the expression of the beliefs of the Ahlus-Sunnah are to be found in two Kalimahs of testimony which is one of the fundamentals of Islam. The meaning of the first Kalimah is that Allah, the Most Exalted is the Originator of the world, the One, the Unique, the Eternal, the Ever-living, the Powerful, the All-knowing, the Hearer, the All-seeing, the Thankful, the Intender, the Recorder of all fates. There is no similitude unto Him and nothing escapes His knowledge and Power. He is the Creator, Bestower of Sustenance, the Giver of life and the Giver of death and unto Him are the most Beautiful Names (attributes) and He is the ideal and He is the Overwhelming the All-Wise. The meaning of the second Kalimah is that Muhammad (صلى الله عليه وآله وسلم) is His slave and messenger and that he is truthful in everything which he brought of information and laws. The Quraan is the speech of Allah, the Exalted and all the divine books, messengers and the Angels are truth and the Ascent (Meraj) is a truth. The miracles of the friends of Allah are a truth and that all the companions of Nabi (صلى الله عليه وآله وسلم) are just. The most honoured amongst them are the four Khulafa-ur-Raashideen in the order of their office of Khilafa and questioning in the grave (by Angels) is a truth. The Resurrection is truth and the scales are a truth. The Books of Deeds is a truth and Reckoning is a truth. The fountain of Jannah is a truth. The bridge of Siraat is a truth and Intercession is a truth, the beholding of Allah is a truth, Jannah is a truth and the Fire is a truth and these two are everlasting and never to perish and nor will their inmates perish.

Go back to the door of your Lord and seek sustenance form Him, even if you are incapable of patience or conformity or cheerful acceptance or annihilation [fana]. Your Lord (Almighty and Glorious is He) does not need to be reminded, for He is never neglectful of you or anyone else. He feeds the unbelievers, the hypocrites, and those who turn their backs on Him (Almighty and Glorious is He), so how could He forget you, O believer, who affirm His Oneness, obey Him diligently, and carry out His orders by night and by day? Let go of what people have at their disposal. Give up trying to acquire it, and stop setting your heart on it. You should neither expect anything of people nor be afraid of them, but receive from the bounty of Allah (Almighty and Glorious is He), for this is what will cause you no misgivings. Let there be only one of whom you ask, one giver, one object of your hope and fear, one being and one aspiration, namely your Lord (Almighty and Glorious is He). The forelocks of kings are in His hand, as are human hearts, the princes of our physical bodies. Peopleâs property belongs to Him (Almighty and Glorious is He), for they are His agents and trustees. When they give you something, the movement of their hands is by His permission, His command, His motivation (Almighty and Glorious is He), and likewise when they hold back from making youâre a gift. [Futuh al-Ghaib, by our master Shaikh Abd Al-Qadir Al-Jilanai trans. by Muhtar Holland, pp. 53-54].

When the companions returned from Tabuk they had said amongst themselves that their days of fighting were now at an end; and this idea was so strengthened by the coming of the various delegations, which continued throughout the tenth year, that many of the believers set about selling their arms and their armour. But when the prophet (صلى الله عليه وآله وسلم) heard this he forbade them to do so, saying: "A body of my people will not cease to fight for the truth until the coming forth of the Antichrist."-Muhammad (صلى الله عليه وآله وسلم ) by Martin Lings

Tassawwuf is a medium for the penetration of the natural by the super natural. It brings certain possibilities within the reach of those (ordinary Muslims like us) who would not normally attain them. Bringing these possibilities within the reach of the ordinary Muslims-building a mass movement for the enhancement of spiritual consciousness, is one of the sacred responsibilities of the sufi masters. It is in this sense that Tassawwuf is necessary. Tassawwuf is necessary because it is to Islam what the heart (Al Qalb) is to the body. Like the physical heart it must be secluded and protected and must remain fixed firmly in the centre of the body politic of Islam. It must continue to feed the arteries with life. The relationship between Islamic esoterism and exoterism is organic, but full of tension. It must be sustained or the movement will become heartless, without the heart the body will die.

It is not through an act of the mind or will that anyone becomes a Muslim, but rather through the mercy of Allah, and this, in the final analysis, was what brought me to Islam in Cairo in 1977. "Is it not time that the hearts of those who believe should be humbled to the Remembrance of God and the Truth which He has sent down, and that they should not be as those to whom the Book was given aforetime, and the term seemed over long to them, so that their hearts have become hard, and many of them are ungodly? Know that God revives the earth after it was dead. We have indeed made clear for you the signs, that haply you will understand." (Qur'an 57:16-17) Sheikh Nuh Ha Mim Keller

all the higher religions and most emphatically Islam reject the metaphysical conception of the individual as a self determining being (the conception of man as God) Islam insists that human fulfillment lies in a voluntary surrender (the word Islam means surrender) of the capacity of self determination. The capacity of self-determination is not denied but the authentication of ends with reference to this capacity leads one to Kufr and to frustration since such authentication cannot conceivably provide a basis for the ordering of values. The ordering of values and the authentication of ends cannot be achieved through an exercise of manâs rational faculty. Reason can identify means for achieving given ends but it cannot provide a basis for valuing ends.

"Great was the sorrow in the City of Light, as Medina now is called. The Companions rebuked each other for weeping, but wept themselves. "Not for him do I weep," said Umm Ayman, when questioned about her tears. "Know I not that he hath gone to that which is better for him than this world? But I weep for the tidings of Heaven which have been cut off from us." It was indeed as if a great door had been closed. Yet they remembered that he had said: "What have I to do with this world? I and this world are as a rider and a tree beneath which he taketh shelter. Then he goeth on his way, and leaveth it behind him." He had said this that they, each one of them, might say it of themselves; and if the door had now closed, it would be open for the faithful at death. They still had in their ears the sound of his saying: "I go before you, and I am your witness. Your tryst with me is at the Pool." Having delivered his message in this world, he had gone to fulfil it in the Hereafter, where he would continue to be, for them and for others, but without the limitations of life on earth, the key of Mercy, the key of Paradise, the Sprit of Truth, the Happiness of God." Muhammad: His Life Based on the Earliest Sources p. 345

Liberal governance practise enhances right oreintedness, eliminate God consciousness and promote lust, lewdness, avarice, covetousness and selfishness. Islam straggles against these vices because it seeks Riffatâs salvation. Islam rejects the possibility of eternalisation of being in the world. It seeks to create in Riffat the consciousness of being with God. The purpose of Islamic political and social organisation is to enable Riffat to live a life which pleases her Beloved so that her journey to Him is joyous and blissful. Islamic political practice rejects self determination and autonomy. It creates an order focused on fulfilling the will of God. It assigns value to acts in accordance with their contribution to the promotion of virtue. Islamâs cardinal virtues are sabr, ihsan and jihad - virtues which make self annihilation (fana) possible and transforms the heart of the believer into the House of the Lord - âMy heaven and My earth have no room for Me but there is room for Me in the heart of My believing slaveâ (Hadith Qudsi). Islamâs organising principle - like that of Christianity - is not freedom but love. In liberal society Riffat is an end in herself. In Islamic society she is part of my being and we find our selves in the presence of Allah."

Islam agrees with Christianity and Buddhism in according high moral worth to poverty. The quest for plentitude is a quest for eternal abode in this world. Islamâs conception of the Good (haqiqa) and the Right (sharia) reject the doctrine of the eternity of the World. Our prophet (upon whom be Allahâs eternal blessings) reminds us âthis world is of less value in the sight of Allah than a lambâs carcase.â The prophets and the auliya choose poverty so as to escape the tyranny of desire and to fill the heart with the remembrance of Allah. A social order, which glorifies wealth and choice and seeks to eradicate deprivation (faqr-I-ijbari) by universalizing the worship of desire is the anti thesis of morality. Such an order corrupts the heart and in such an order the Quran reminds us âIt is not the eyes that are blind but the heartsâ (XXII; 46). Such hearts, Sheikh Abubakr Lings asserts become âincapable of receiving Lifeâ â being collapses into nothingness and existence into play. The self becomes an enemy of Allah and the gratification of desire requires the deification of reason or history or every day life or humankind itself. It is this ultimate incoherence of this revolt against Allah which makes it impossible for the West to articulate its conception of the Good. Mainstream political philosophyâs prioritization of the Right (human rights) over the Good is merely an acceptance of its inability to articulate any coherent conception of the Good. Prioritizing human rights in social order is a form of surrender to evil. Islam recognizes the problem of deprivation (faqr-i-ijbari) but seeks its eradication through the promotion of saintliness (wilaya) not through the growth of the vices of competition and accumulation (takathar). In the words of Hazrat Ghaus-i-Azam âThe saint is he who wars against desire and is always a sabirâ âWilyaâ is government of those who wage perpetual war against desire â(rakâayun-as-sajidun-as-shahidun). The Islamic Amir is necessarily a faqir for Islam combines power with surrender. âThe Amirâ says Aurangzeb âis he to whom the world surrenders but he abhors the world and surrenders to Allahâs will.â Islam rejects capitalism primarily because it is a surrender to desire. Islam seeks to institutionalize power in a manner which enhances the moral worth of individual being. Deprivation is to be overcome not by the universalisation of accumulation (covetousness) and human rights prioritization (deification of choice and desire) but by universal surrender to the will of Allah. It is this conquest of desire which makes possible the transcendence from faqr-I-ijbari (deprivation) to faqr-I-ikhtiari (poverty with power and surrender) â the state of being of the prophets and the saints.

There are many pious people whose faces give out the light of prayer and the glow of the remembrance of Allah, but when they are asked to get up for God's sake and save the lost ummah from the hold of the kuffar, then their hearts are gripped by fearâ¦not of God, but of a few impure beings and their weapons of war and strike."-Sheikh ul Hind Imam al Hind Maulana Mahmood al Hasan Deobandi Aseer e Malta Rahmaullah aleh

I am responsible for your suffering, yet I call you to God. I love you more than language can discribe yet I have wounded you in your heart. I abandoned you to the world though you kept calling. I am now and have always been unworthy of your love. I have neither the patience nor the generosity to share with you my whole being. It is my sin which has inflicted on you distress and angst. But though I abandoned you. He has not abandoned us. Let us turn to Him in repentance and humility. Allah is He who accepts repentance form His slaves ... Allah. He turns and is all Compassionateâ. Merciful Lord, look upon our suffering and take pity. Suffering and torment and humiliation has engulfed our being and the world threatens our existence. Rescue us from the illusions of this world and grant us the patience and generosity to submit willingly to, Your Will. Remove from us the darkness of the night and kindle in our hearts the holy fire which makes us eager travellers on the Way towards bliss. Grant to us the death of martyrdom, prepare our souls for the blessing of fana. Envelop our being in Your all encompassing love. We have been unable to see You in each other, let us see each other, in You. Accept this our prayer O Lord of the worlds.

"O Allah, forgive our people who are still alive and who have passed away, forgive those who are present here and those who are absent, forgive our young and our elderly, forgive our males and females. O Allah, the one whom you wish to keep alive from among us make him live according to Islam, and any-one who you wish to die from among us, let him die in belief and faith. O Allah, do not deprive us from his reward and do not put us in fitna (hardship or any type of trial) after his death." (Ahmad, Abu Dawud, Tirmizi, Ibn Masjah)

ÙÙÙÙ Ø£ÙØªÙ Ø£ØÙÙÙ ÙÙÙ Ø°ÙÙÙØ±ÙØ ÙØ£ØÙÙÙ ÙÙÙ Ø¹ÙØ¨ÙØ¯Ù ÙØ£ÙØµÙØ±Ù ÙÙ Ø§Ø¨ØªØºÙÙØ ÙØ£Ø±Ø£ÙÙ ÙÙ ÙÙÙÙÙÙØ ÙØ£Ø¬ÙØ¯Ù ÙÙ Ø³ÙØ¦ÙÙÙØ ÙØ£ÙØ³Ø¹Ù ÙÙ Ø£Ø¹Ø·ÙØ Ø£ÙØªÙ Ø§ÙÙÙÙÙ ÙØ§ Ø´Ø±ÙÙÙ ÙÙÙØ ÙØ§ÙÙØ±Ø¯ ÙØ§ ØªÙÙÙÙØ ÙÙ Ø´ÙØ¡Ù ÙØ§ÙÙÙ Ø¥ÙØ§ ÙØ¬ÙÙÙØ ÙÙ ØªÙØ·Ø§Ø¹Ù Ø¥ÙØ§ Ø¨Ø¥Ø°ÙÙÙÙØ ÙÙÙ ØªÙØ¹ØµÙ Ø¥ÙØ§ Ø¨Ø¹ÙÙÙÙÙØ ØªÙØ·Ø§Ø¹Ù ÙØªÙØ´ÙÙØ±ÙØ ÙØªÙØ¹ØµÙ ÙØªÙØºÙÙØ±ÙØ Ø£ÙØ±Ø¨Ù Ø´ÙÙØ¯Ù ÙØ£Ø¯ÙÙ ØÙÙØ¸ÙØ ØÙØªÙ Ø¯ÙÙÙ Ø§ÙØ«ØºÙØ±Ù ÙØ£Ø®Ø°ØªÙ Ø¨Ø§ÙÙÙÙÙÙØ§ØµÙ ÙÙØªØ¨ØªÙ Ø§ÙØ¢Ø«Ø§Ø±Ø ÙÙØ³Ø®ØªÙ Ø§ÙØ¢Ø¬Ø§ÙØ Ø§ÙÙÙÙØ¨Ù ÙÙÙ ÙÙØ¶ÙØ© ÙØ§ÙØ³Ø±ÙÙ Ø¹ÙØ¯ÙÙ Ø¹ÙØ§ÙÙØ©Ø Ø§ÙØÙØ§ÙÙ ÙØ§ ØÙÙØªÙ ÙØ§ÙØØ±Ø§ÙÙ ÙØ§ ØØ±ÙØªÙØ ÙØ§ÙØ¯ÙÙÙÙ ÙØ§ Ø´Ø±Ø¹ØªÙØ ÙØ§ÙØ£ÙØ±Ù ÙØ§ ÙØ¶ÙØªÙØ ÙØ§ÙØ®ÙÙÙ Ø®ÙÙÙÙÙØ ÙØ§ÙØ¹Ø¨Ø¯Ù Ø¹Ø¨Ø¯ÙÙÙØ ÙØ£ÙØªÙ Ø§ÙÙÙ Ø§ÙØ±Ø¡ÙÙÙ Ø§ÙØ±ÙØÙÙÙØ Ø£Ø³Ø£ÙÙÙÙ Ø¨ÙÙØ±Ù ÙØ¬ÙÙÙÙ Ø§ÙØ°Ù Ø£Ø´Ø±ÙÙØªÙ ÙÙÙ Ø§ÙØ³ÙÙÙØ§ØªÙ ÙØ§ÙØ£Ø±Ø¶Ù Ø¨ÙÙ ØÙÙ ÙÙÙ ÙÙÙØ ÙØ¨ØÙÙ Ø§ÙØ³ÙØ§Ø¦ÙÙÙÙ Ø¹ÙÙÙÙ Ø£Ù ØªÙØ¨ÙÙÙÙ ÙÙ ÙØ°ÙÙ Ø§ÙØºÙØ¯ÙØ§Ø©Ù Ø£Ù ÙÙ ÙØ°ÙÙ Ø§ÙØ¹ÙØ´ÙØ©ÙØ ÙØ£Ù ØªÙØ¬ÙØ±ÙÙÙ ÙÙ Ø§ÙÙÙØ§Ø±Ù Ø¨ÙØ¯Ø±ÙØªÙÙÙ

Madinah Links:

Burdah Resources:

ÙØµÙØ¯Ø© Ø¨Ø±Ø¯Ø©
Qaseedah Burdah Shareef Part One by Mushtaq Qadri (R.A)
Qaseedah Burdah Shareef Part Two by Mushtaq Qadri (R. A)
Burda Sharif The famous Bousseery's Burda Poem Chanted by Ali Al-Unaizi
Qasida Burda Sharif by Shakir Qasmi
Burda recited by: Qari Khshi Muhammad Al-Azhari Rahmatullah and kids (1) PTV production
Burda recited by: Qari Khshi Muhammad Al-Azhari Rahmatullah and kids (2) PTV production
al-Burda A blog dedicated to Al Burda Al Sharif

Imam Ghazali Resources:

Imam Waliullah Resources:

Imam al Mujahidin Qutb al A'lam Haji Imdadullah Mohajir Makki:

Imam Imdaullah Ø±ØÙØ© Ø§ÙÙÙ Ø¹ÙÙÙ

From the wisdom of Imam Thanvi:

Imam Abul Hasan Ali Nadvi Resources:

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Imam Hadrat Maulana Ilyas Saheb Resources:

Hadrat Maulana Ilyas Saheb

Imam Shah Ahmed Noorani corner:

Scholars of Islam:

Lectures etc by Scholars:

Islamic Schools:

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Islamic Links:

Durs e Quran
Al-Hadi
shariahboard
Daruliftaa
The Majlis
alhaqqnet
Islam Shariah Program
Albalagh net
IHYA.co.uk
Zam Zam Academy
Al-Islam
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Ask Imam
eDars eDars brings you unfettered access to many thought-provoking Islamic lectures; delivered by prominent scholars from the UK and abroad.
Islam online
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Sunnipath
almadinamasjid
darulislam Home to Islamic Resources!
Leicester Muslims A community group for Muslims from all over. Has a lot of Islamic resources
bhatkallys
Al-Islam
IslamRocks
Salim's page in Turkish

IntoIslam Arabic Islamic Sites Directory

Fiqh Resources:

Tafsircom (in arabic and english)

Book of Imam Nawawi
Riyad-us-Saliheen Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi

Islamic Books:

Bahishti Zewar English translation of Maulana Imam Asharaf Ali Thanavi's book Bahishti Zewar
Faza'il-e-A'maalWell known blessed book by Sheikhul Hadith Qutbul A'lam Haji Zakariyya Muhadith Kandhilwi Mohajir Madani
Riyad-us-Saliheen Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi

Anti Qadiayani literature:

Fatwas and Statements of Islamic Scholars about Ahmadiyya

Daily Islam online

Burda Sharif The famous Bousseery's Burda Poem Chanted by Ali Al-Unaizi
Mujhai tairee justojoo ho sung by Mufti Taqi Usmani (May Allah preserve him)
Ya Khair e men . . . Islamic chants by the performer Imad Rami eulogizing the Prophet
Ya Mustafa by Sami Yusuf Sublime!
This Quran unites us/ÙØ°Ø§ÙÙØ±Ø§Ù ÙÙØØ¯ÙØ§ Beautiful
Masjid-e-Qartaba work of a genius!
Dua written in Masjid-e-Qurtaba
Mangtoin ko sultan You made beggars into kings
Oonchai main ooncha jahnada nabi ka lahrao Owais Qadri live
Mere Sarkar meri baat banae rakna Hafiz Margoob Hamdani and others
Guldasta-e-Aqeedat Hafiz Margoob Hamdani and others
Ham par Hozoor nazar yohin aap kee rahai
Yaad e Madinah

Hai noor e Sahar Charai sai tairay
Hasbi rabbi Jalallah Noor e Muahmamd Sallallah
Ane walo ye to batao, Shere Madina kaisa he?
Hum fakiro ko Madine ki gali achi lagi
Hume Nazro me rakte he Inaiat hoo to aisi hoo
Sanoo apnai koal bola lai Madeenai Waalerya!

Naatsharif: A city of Ghulaman e Mustafa An excellent naat site
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naat links
hamdo naat

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Noor e Madinah

Thursday, January 24, 2008

Immisering monetary policy

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