WELCOME 1435: ISLAMIC NEW YEAR - A TIME OF CONTEMPLATION AND SPIRITUAL RENEWAL

WELCOME 1435: ISLAMIC NEW YEAR - A TIME OF CONTEMPLATION AND SPIRITUAL RENEWAL

by Syarif Hidayat

         The "Hijra" (Arabic: هِجْرَة‎ hijrah), also Hijrat or Hegira, is the migration or journey of Prophet Muhammad PBUH and his followers from Mecca to Medina between June 21 and July 2 in 622 CE. In June 622 CE, warned of a plot to assassinate him, Muhammad PBUH secretly escaped out of Mecca with Abu Bakr. Muhammad PBUH and his followers immigrated to the city of Yathrib, 320 kilometres (200 mi) north of Mecca, in several steps.  

        Yathrib was soon renamed Madinat un-Nabi, literally "the City of the Prophet", but un-Nabi was soon dropped, so its name in English is Medina, meaning "the city". The Muslim year during which the Hijra occurred was designated the first year of the Islamic calendar by Umar in 638 or 17 AH (anno hegirae = "in the year of the hijra"). In the following chronology the city will be referred to as Medina, and the region surrounding it as Yathrib.

       Technically, the first Hijra occurred in 615 when a group of Muslims was counseled by Muhammad to escape persecution in Mecca and travel to the court of Axum (Abyssinia at the time), which was ruled by a Christian king, the Negus. Muhammad himself did not join this emigration.

        In that year, his followers fled Mecca's leading tribe, the Quraysh, who sent emissaries to Axum to bring them back to Arabia. The nascent movement faced growing opposition and persecution. When Muhammad and his followers received an invitation from the people of Yathrib, they decided to leave Mecca.

The development of Islam in Medina

       In Mecca, at the pilgrimage season of 620, Islamic Prophet Muhammad met six men of Khazraj tribe from Medina, propounded to them the doctrines of Islam, and recited portions of Quran. Impressed by this, the six embraced Islam, and at the Pilgrimage of 621, five of them brought seven others with them.

       These twelve informed Muhammad of the beginning of gradual development of Islam in Medina, and took a formal pledge of allegiance at Muhammad PBUH’s hand, promising to accept him as a prophet, to worship none but one God, and to renounce certain sins like theft, adultery, murder and the like. This is known as the "First Pledge of al-Aqaba".

         At their request, Muhammad PBUH sent with them Mus`ab ibn `Umair to teach them the instructions of Islam. Biographers have recorded the considerable success of Mus`ab ibn `Umair in preaching the message of Islam and bringing people under the umbrella of Islam in Medina.

         The next year, at the pilgrimage of 622, a delegation of around 75 converted Muslims of Aws and Khazraj tribes from Medina came, and they not only restated the formal promises, but also assured Muhammad of their full support and protection if the latter would migrate to their land.

        They invited him to come to Medina as an arbitrator to reconcile among the hostile tribes. This is known as the "Second Pledge of al-`Aqaba", and was a 'politico-religious' success that paved the way for his and his followers’ emigration to Medina. Following the pledges, Muhammad encouraged his followers to migrate to Medina, and in a span of two months, nearly all the Muslims of Mecca migrated to Medina.

        During the early seventh century, Medina was inhabited by two types of population: the Jews and the pagan Arabs. The Jews there had three principal clans – Banu Qaynuqa, Banu Nazir, and Banu Qurayza. The Arab pagans had two tribes – Aws and Khazraj. At that time, the Jews there had the upper hand with their large settlement and huge property.

       Before the encounter between Muhammad and the six men from Medina in 620, there ensued a terrible battle between Aws and Khazraj, known as the Battle of Bu'ath, in which many leading personalities of both the sides died and left Yathrib in a disordered state.

        Traditional rules for maintaining law and order became dysfunctional, and, without a neutral man with considerable authority over things, stability seemed unlikely. As the pagan Arabs of Medina lived in close proximity of the Jews, they had gained some knowledge about Scripture, and had heard the Jews awaiting the arrival of a future prophet.

         It is because of this knowledge, taken together with their need for an adjudicator, that the six men who met Muhammad at the pilgrimage season of 620 readily accepted his message, lest the Jews should steal a march over them.

Prophet Muhammad PBUH's Hijrah

         Upon receiving divine direction to depart from Mecca, Muhammad PBUH began taking preparation and informed Abu Bakr of his plan. On the night of his departure, Muhammad’s house was besieged by the appointed men of Quraysh in order to do away with him next morning.

        Muhammad PBUH had certain deposits of Quraysh who used to do so because of Muhammad’s honesty. Muhammad handed them over in the charge of Ali and directed him to return the deposits to their owners, and asked him to lie down on his bed assuring him of God’s protection.

        It is said that when Muhammad PBUH emerged from his house, he recited the ninth verse of sura Ya-Seen of the Quran and threw a handful of dust at the direction of the besiegers, with result that the besiegers were rendered unable to see him. Soon Muhammad PBUH joined Abu Bakr, left the city, and the two took shelter in a cave outside the city.

        Next morning, the besiegers were frustrated to find Ali in Muhammad’s place. Fooled and thwarted by Muhammad PBUH’s plan, they rummaged the city in search for him, and some of them eventually reached the threshold of the cave, but success eluded them.

        When the Quraysh came to know of Muhammad’s escape, they announced heavy reward for bringing Muhammad back to them, alive or dead. Unable to resist this temptation, pursuers scattered in all directions.

        After staying for three days, Muhammad and Abu Bakr resumed their journey and were pursued by Suraqa bin Malik. But each time he neared Muhammad’s party, his horse stumbled and he finally abandoned his design of capturing Muhammad. After eight days’ journey, Muhammad PBUH entered the outskirts of Medina around June 622 CE, but did not enter the city directly.

         He stopped at a place called Quba, a place some miles from the main city, and established a mosque there. After fourteen days’ stay at Quba, Muhammad along with Abu Bakr started for Medina, participated in his first Friday prayer on the way, and upon reaching the city, was greeted cordially by its people.

No special Islamic ceremony to mark New Year

          In Islam there is no special religious ceremony to mark the New Year. However, since our religious calendar is the Hijri calendar, it is good to remind ourselves about the meaning and significance of Hijrah at this time. We should talk about Prophet’s Hijrah from Makkah to Madinah that took place in the year 622 CE. We should talk about its meaning and significance and we should also talk about the general concept of Hijrah in Islam.

        The Arabic word Hijrah is often translated as “exile, exodus, flight or migration”. Its meaning is, however, much more dynamic and active. It means “to leave, to move, to shun and to quit,” according to Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America.

        It is especially used for an intentional transfer of residence, but in the Qur’an it is also used to mean leaving a wrong condition and moving to a better condition, even though it may involve some difficulty. In this context, Allah says: “But Lut had faith in him (Abraham): he said: 'I shall move (Muhajirun) towards my Lord: for He is Exalted in Might, and Wise.” (Al-`Anakabut 29: 26)

        Faith (Iman) requires acceptance of Allah and the negation of falsehood. It means a total and radical departure to a new way for the individual and for the community.

So Hijrah in a true sense means:

- A departure from all kinds of polytheism (belief in many gods) to monotheism

- A departure from ignorance and superstition to knowledge and light

- A departure from enslavement to others to the service of Allah

- A departure from sin and corruption to virtues and righteousness

- A departure from division and strife to harmony and unity

- A departure from the state of wandering and bewilderment to guidance and straight path

- A departure from Allah’s anger to His acceptance and pleasure

- A departure from the Hellfire to Salvation in the Eternal Life.

        Hijrah is a principle that is integral to Islam. It transforms a Mu’min from a mere believer to a Mujahid, the one who struggles for his faith. It is for this reason that the Qur’an has used in many places the words iman, Hijrah and Jihad together: “Those who believed and those who migrated and struggled in the path of Allah, they have the hope of the Mercy of Allah: and Allah is Oft Forgiving, Most Merciful.” (Al-Qur’an, Surah Al-Baqarah 2: 218)

        “Those who believe, and migrate, and struggle in the cause of Allah, as well as those who give (them) asylum and aid, these are (all) truly the Believers: for them is the forgiveness of sins and a provision most generous.” (Al-Anfal 8 : 74)

         “Those who believe, and migrate and strive in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah: they are indeed the successful people. Their Lord does give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens for them, wherein are delights that endure: They will dwell therein forever. Verily in Allah’s presence is a reward, the greatest (of all).” (Al-Qur’an, Surah At-Tawbah 9: 20-22)

          Muslims chose Hijrah as the focal point to reckon their chronology. In physical terms Hijrah was a journey between two cities about 300 miles apart, but in its grand significance it marked the beginning of an era, a civilization, a culture and a history for the whole mankind. Islam progressed not only from the physical Hijrah, but because Muslims took Hijrah seriously in all its aspects and dimensions.

Those who truly followed the path of Hijrah they were:

1.The people of Muw'akhat: They became brothers and sisters to each other. (The vanguard (of Islam), the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds, well-pleased is Allah with them, as are they with Him: for them He has prepared Gardens under which rivers flow, to dwell therein forever: that is the supreme Felicity) (Al-Qur’an, Surah At-Tawbah: 100).

2. The people who were willing to endure hardship for the cause of truth: “Allah turned with favor to the Prophet, the Muhajirun (Muslims who migrated with the Prophet from Makkah), and the Ansar (residents of Madinah who helped the Prophet and his Companions), who followed Him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful.” (Al-Qur’an, Surah At-Tawbah 9: 117)

3. Those who struggled to establish Islam: They established Masajid, Islamic schools and other institutions. They defended their faith and they worked hard to establish Islam in all aspects of their lives and everywhere they went.  Dr. Muzammil H. Siddiqi said: “We should use this occasion to remind ourselves about the Hijrah; this is what is required from all of us now and at all times.”

Welcome 1435

 

        

        Muhammad Taqi Usmani in his article titled: “Welcome 1435: Muharram and a new year in the Islamic calendar” published in Islamic City, writes Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, “The number of the months according to Allah is twelve months (mentioned) in the Book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified”.

         These four months, according to the authentic traditions are the months of Zhul Qa’dah, Zhul Hijjah, Muharram and Rajab. All the commentators of the Holy Quran are unanimous on this point, because the Holy Prophet in his sermon on the occasion of his last Hajj, has declared:

“One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Zhul Qa’dah, Zhul Hijjah, Muharram, and the fourth is Rajab.”

        The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.

        In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity, which may be attributed to one of them in comparison to other months. When Allah Almighty chooses a particular time for His special blessings, then it acquires sanctity out of His grace.

        Thus, the sanctity of these four months was recognized right from the days of Sayyidina Ibrahim. Since the Pagans of Makkah attributed themselves to Sayyidina Ibrahim they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.

         In the Shariah of our Holy Prophet  the sanctity of these months was upheld and the Holy Quran referred to them as the “sanctified months”.

The month of Muharram has certain other characteristics peculiar to it, which are specified below.

Fasting during the month

        The Holy Prophet PBUH has said: “The best fasts after the fasts of Ramadan are those of the month of Muharram.” Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most reward-able ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.

        The Hadith does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.

The day of Ashurah

         Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is named Ashurah. According to the Holy companion Ibn Abbas. The Holy Prophet PBUH, when migrated to Madinah, found that  the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) PBUH and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its water.

        On hearing this from the Jews, the Holy Prophet PBUH said, “We are more closely related to Musa than you” and directed the Muslims to fast on the day of Ashurah (reported by Abu Dawood). It is also reported in a number of authentic traditions that in the beginning, fasting on the day of Ashurah was obligatory for the Muslims.

        It was later that the fasts of Ramadan were made obligatory and the fast on the day of ”Ashurah was made optional. Sayyidah Aishah has said:

“When the Holy Prophet PBUH came to Madinah, he fasted on the day of Ashurah and directed the people to fast it. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of  Ashurah was abandoned. One can fast on this day, if he so wills, or can avoid fasting, if he so wills.”

        However, the Holy Prophet  used to fast on the day of Ashurah even after the fasting in Ramadan was made obligatory. Abdullah Ian Masud reports that the Holy Prophet  preferred the fast of Ashurah to the fast of other days and preferred the fast of Ramadan to the fast of Ashurah (reported by Bukhari and Muslim).

        In short, it is established through a number of authentic hadith that fasting on the day of Ashurah is Sunnah of the Holy Prophet  and makes one entitled to a great reward.

        According to another Hadith, it is more advisable that the fast of  Ashurah should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th of it. The reason of this additional fast as mentioned by the Holy Prophet  is that the Jews used to fast on the day of Ashurah alone, and the Holy Prophet PBUH wanted to distinguish the Islamic-way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of Ashurah.

         Some traditions signify another feature of the day of Ashurah. According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.

What is mentioned above is all that is supported through authentic sources about Ashurah.

Legends and misconceptions

         However, there are some legends and misconceptions with regard to Ashurah that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these:

-This is the day in which Adam was created.

-This is the day in which Ibrahim was born.

-This is the day in which Allah accepted the repentance of Sayyidina Ibrahim.

-This is the day on which the Qiyamah (dooms-day) will take place.

-Whoever takes bath in the day of Ashurah will never get ill.

        All these and other similar whims and fancies are totally baseless and  the traditions referred to in this respect are not worthy of any credit. Some people take it as Sunnah to prepare a particular type of meal in the day of Ashurah. This practice, too, has no basis in the authentic Islamic sources.

Some other people attribute the sanctity of Ashurah to the martyrdom of Sayyidina Husain during his battle with the Syrian army.

         No doubt, the martyrdom of Sayyidina Husain is one of the most tragic episodes of our history. Yet, the sanctity of Ashurah cannot be ascribed to this event for the simple reason that the sanctity of ‘Ashurah was established during the days of the Holy Prophet  much earlier than the birth of Sayyidina Husain.

         On the contrary, it is one of the merits of Sayyidina Husain that his martyrdom took place on the day of Ashurah. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyidina Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram.

        This is again a baseless concept which is contrary to the express teachings of the Holy Quran and the Sunnah. Such superstitions have been totally negated by the Holy Prophet PBUH.

         If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 365 days of the whole year, because each and every day has a history of the demise of some eminent person.

        The Holy Quran and the Sunnah of the Holy Prophet PBUH have made us free from such superstitious beliefs, and they should deserve no attention.  Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyidina Husain.

         As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet PBUH has forbidden us from holding the mourning ceremonies on the death of any person.

       The people of Jahiliyyah (Ignorance) used to mourn over their deceased relatives or friends through loud lamentations, by tearing their clothes and by beating their cheeks and chests.

       The Holy Prophet PBUH stopped the Muslims from doing all this and directed them to observe patience by saying “Inna lillaahi wa innaa ilayhi raaji oon”. A number of authentic hadith are available on the subject.

To quote only one of them: “He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of jahiliyyah.”

       All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyidina Husain shortly before his demise, had advised his beloved sister Sayyidah Zainab not to mourn over his death in this manner. He said: “My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death”.

        It is evident from this advice of Sayyidina Husain that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet PBUH and his beloved grandchild Sayyidina Husain.

Blessings of Muharram

        It is the first month of the Islamic Calendar. The meaning of the word:

- The word “Muharram” means “Forbidden.” Even before Islam, this month was always known as a scared month in which all unlawful acts were forbidden, prominently the shedding of blood.

       A blessing of Muharram:

- There are many bounties of this month, especially the tenth of Muharram.

Two of the many virtues of the 10th of Muharram:

-On this day he who spends more lavishly for the sake of his family members, Allah Taala will bestow blessing upon the sustenance of the following year.

       Abu Qataada has related that the Prophet  has reported to have said, it is my thought that by fasting  on the 10th of Muharram Allah Taala will pardon the sins of the past  year. (reported by Tirmidhi)

Events of Muharram

         Hadhrat Hussain was martyred in this month. Shaykhain Tirmidthi & Haakim have narrated from Anas that the following verse: “Allah may forgive thee of thy sins that which is past and that which  is to come.” (Al-Fath) was revealed on the 10th of Muharram. The Prophet Muhammed  went to defeat Bani Muhaarin and Bani Tha’laba (Tribes of Bani Gatfan) in the year 4 A.H. (Asahhus-siyar).

A time of contemplation and spiritual renewal

        Sheikh Haisam Farache in his article titled: “Islamic new year a time of contemplation and spiritual renewal” published in MuslimVillage.com, writes Milestones are markers fundamental to the human psyche.  As we near the end of the calendar year, outside of the controversies surrounding the months of Ramadan and Zul Hijah, have we given any thought to the other months of the Hijri (Islamic) calendar? 

        In fact, could we even say that we know the Islamic months and could we recall them in order? It is especially imperative for Muslims living outside of Muslim majority nations to maintain a connection to Allah through the specific Prophetic acts of worship encouraged during each particular month and to understand the significance of the Islamic months as they relate to the life of a Muslim.

       This week marks the end of the Islamic Year 1433 and with it, the opportunity for a new dawn in nearness to our Creator in 1434, Insha Allah.  It is an opportunity to reflect on the year that has passed and to ask Allah to forgive our sins and the sins of our brethren.

        Additionally, it is a time to look forward to new beginnings and to seek greater closeness to Allah and the Prophet Muhammad (peace and blessing of Allah be upon him) by striving to embody our own humanity through consciousness of Allah and service to others.

       The first month of the Islamic year is the Month of Allah, commonly called Muharram and it is one of the scared months, whereby the reward for one’s deeds are multiplied, as are the penalties for sins.  The month of Muharram contains a special day, the tenth day.

        It is narrated in Prophetic traditions that the tenth of Muharram was the day Allah decreed for emancipation of Bani Israel (the children of Israel – Prophet Jacob – peace and blessing of Allah be upon him) from the tyranny of the Pharaohs.  The Jews were freed from their slave hood and the tyrants were dealt the justice of Divine intervention.

        In a time and place where those who submitted to the Divine will of Allah were methodically persecuted because of their beliefs; by being enslaved, having their children systematically killed and their women systematically assaulted, the relevance of the story of Bani Israel in Egypt bares particular significance for those who submit in contemporary times and are subject to current trends of a similar nature. 

       Therefore, the significance of Ashura must be more profound to the believer as we approach the end of 2012. It has also been mentioned that the tenth of Muharram was the day Allah selected to save the people of Prophet Nuh (Noah- peace and blessing of Allah be upon him) from the floods.

       The common thread in the stories of the Prophets Nuh and Musa (peace and blessing of Allah be upon them both) are that Allah changed the circumstances of the people once they sincerely repented for their misgivings and they firmly entrenched themselves in the ways of their respective Prophets.

        The above scenario is identical for the people of our time; if we yearn to have our grievances alleviated and to establish justice and peace, we must repent to Allah and become righteous. Without this vital step, our condition will not change and our sorrows will deepen.

        Other practical solutions need to be implemented but without internal change in our perceptions and external change in our actions, Allah’s divine assistance will not grace our lives or the lives of humanity.  This realization and application is the fundamental step!

 A Prophetic tradition: sawm (fasting)

       How can one day have so much significance?  The Prophet (peace and blessing of Allah be upon him) is recorded as saying in the fasting of the day of Arafah, I hope Allah will expiate thereby for the year before it and the year after it, and in fasting the day of Ashura I hope Allah will expiate thereby for the year that came before it.

       Therefore, the All-Mighty Lord of the Mercy and Grace pardons a whole year of minor sins and the abovementioned repentance is required to expiate the major sins.  Once people repent the divine assistance of Allah begins to descend.

         When the Prophet Muhammad (peace and blessing of Allah be upon him) migrated to Medina, he witnessed the Jews fasting Ashura and he asked why they fasted this day.  He was told it was the day Allah emancipated the Musa and his followers from the Pharaohs, so Prophet Musa used to fast this day in gratitude to Allah.

        A Prophetic tradition states that the best sawm (fasting) after sawm in the month of Ramadan is during the month of Allah, known as Muharam.  In particular the fasting of the tenth day of the Muharram, known as the Day of Ashura.  The Prophet recommended fasting on the tenth and also the ninth of Muharram.

        What else can one do to ensure the maximum benefit from the month of Muharram and in particular the tenth day?  Another Prophetic tradition related that whoever fasts `Ashura it is as if s/he has fasted the entire year and whoever gives charity on this day it is like the charity of an entire year.

        Giving charity in secret appeases the wrath of Allah and expedites the Divine Mercy of Allah.  The Prophetic acts of fasting and giving charity are causes that Allah uses to improve the human condition, both individually and socially.

         For those in a dilemma about which days to fast, the scholars have stated that if there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.  The difference of opinion of the scholars is indeed a mercy for those who believe.

         Furthermore, leading up to New Years Eve (1 January), people, generally, begin to think about their life and some even make resolutions about how they will approach the new year and their work, health and relationships.

        Could I suggest that believers also use the beginning of the Islamic New Year to also make New Year’s resolutions?  Instead of resolutions about material progression, the resolutions of a believer would and should be about one’s progression on the path of enlightenment and nearness to the Creator.

        My suggestion would be that each person makes specific intentions for the year regarding; the amount of money one donates to charity, the amount of time one spends volunteering, the amount of time one wastes on idle pursuits (such as the internet, chatting, DVD’s and the like), memorizing verses of Quran or Prophetic traditions, making quality time to spend with family, assisting one’s mother and/or father, speaking well with one’s siblings, furthering Islamic knowledge, serving those less fortunate and thanking Allah for the all blessing and bounties for which He has bestowed upon us.

        In addition, it helps to write down intentions and to regularly review those intentions in order to fulfill those commitments to yourself. I ask Allah to accept all our deeds for the previous year and to pardon all of our sins, I also ask Allah to make the upcoming year one of great prosperity and advancement for all who proclaim to submit to the Divine will of the Most Merciful Creator of all that is in existence, Sheikh Haisam Farache concludes his article. (HSH)

This article has also been published in the  website: Mi'raj News Agency (MINA) 

Bibliotheque:

1.http://muslimvillage.com/

2.http://www.islamicity.com/