Thank you You for explaining this topic so clearly.  I only wish I could follow even one Hadith completely let alone worry about those that might be fabricated.  Indeed there is no comparison between weak and fabricated, they are totally different concepts.  Weak Hadith are Hadith whereas fabricated stories are just that fabrications and Not Hadith.

trying to confuse people can lead to evil thoughts where one can begin to doubt even the truth.  It is our purpose to strengthen faith not weaken it.  For people to keep insisting on the invalidity of weak Hadith only leads to our ruin.  The great scholars have done their work well we must trust their judgement.  Because no great scholar ever said weak Hadith are fabricated Hadith.

abu hanifa rh rejected weak hadith like he rejected fabricated you trying to say he weakened the religion

question isnt accepting and rejecting it, matter is accepting it blindly as if it is sahih to view weak in the same level as forget sahih but hasan is nothing but foolishness

weak hadith can be made valid or declared fabricated, infact it is said a weak hadith has mroe possiblilty to eb false then real keep that in mind

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250: 

It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

http://islamqa.info/en/ref/44877

abualabbasassaffah7 wrote:

... abu hanifa rh rejected weak hadith like he rejected fabricated ...

and you have also mentioned that he rejected hassan/sahih hadith.

btw, please add (ra) at the end of such personalities names.

You wrote:

abualabbasassaffah7 wrote:

... abu hanifa rh rejected weak hadith like he rejected fabricated ...

and you have also mentioned that he rejected hassan/sahih hadith.

btw, please add (ra) at the end of such personalities names.

not ra rh, ra is for sahaba ra only rh is for tabieen and tabitabieen and other great muslims

hasan hadith didnt even exist during the time of abu hanifa rh hasan hadith was first introduced by imam tirimidhi so how can abu hanifa rh reject hasan hadith when it didnt even exist until imam tirmidhi first introduced it

as for sahih hadiht imam abu hanifa rh was very strict with hadith so it had to be very strong in all departments never the less weak was rejected by the great imam because he viewed it more possible to be false then sahih

i thin we should all follo the advise of ibn taymiyyah above

Pardon me brothers but I'm going to come back to ths when my head stops spinning, it's true once You said that it is not always good to see things in black and white, I'm trying to follow that advice but my brain does not seem to be configured for subtleties. 

I seem to understand that so called weak Hadith are only used in absence of strong Hadith, so there would never be any conflict, plus that weak Hadith are not farz, so you have a choice whether to act upon them or not. The key word being 'choice'  and the key concept being that weak Hadith being categorised as 'Hadith' are still Hadith. The false have long since been removed and categorised as non Hadith by our masters so there should really be no problem in accepting and 'choosing' to follow weak Hadith.  

I always feel that the word weak relays some perception that they are in doubt whereas this is NOT the case at all as these Hadith are indeed Hadith.  I further think that we are so lucky to have them.  In a world where the very breath of our beloved Prophet(saw) was so precious how lucky we are to have any morsel of knowledge from him and about him.  I for one cherish these pearls (weak) Hadith with all my heart.

salaam

laila wrote:

Pardon me brothers but I'm going to come back to ths when my head stops spinning, it's true once You said that it is not always good to see things in black and white, I'm trying to follow that advice but my brain does not seem to be configured for subtleties. 

I seem to understand that so called weak Hadith are only used in absence of strong Hadith, so there would never be any conflict, plus that weak Hadith are not farz, so you have a choice whether to act upon them or not. The key word being 'choice'  and the key concept being that weak Hadith being categorised as 'Hadith' are still Hadith. The false have long since been removed and categorised as non Hadith by our masters so there should really be no problem in accepting and 'choosing' to follow weak Hadith.  

I always feel that the word weak relays some perception that they are in doubt whereas this is NOT the case at all as these Hadith are indeed Hadith.  I further think that we are so lucky to have them.  In a world where the very breath of our beloved Prophet(saw) was so precious how lucky we are to have any morsel of knowledge from him and about him.  I for one cherish these pearls (weak) Hadith with all my heart.

salaam

reall lets compare this weak hadith to a sahih one

first weak hadith

The prophet said, “The first thing that Allah created was the light of your Prophet, O Jabir”

now the sahih hadith

When Prophet Muhammad, sallallahu alayhi wa sallam, was asked how this universe started to exist, he
said: “Allah existed [eternally] and nothing else existed with Him. He created the Arsh (Throne) [and placed it] above the water. Then He [ordered the Pen to] write in the (Guarded) Tablet everything that would
happen. Then Allah created the heavens and Earth.” (Related by al-Bukhari)

as we can see the weak hadith has a clear contradiction and is theirfore declared fabricated for teh first thing created was water not muhamamd saw light

so what are you gonna do now accept both the right and wrong as if itd right, if thats the case whats the point of you beleiving in right and wrong since you cant even tell the difference between the 2

I see that you have studied usul ul hadith for years and have come to a position where you can decide on which hadith are sahih and which are fabricated.

You have also got to the level where you can recategorise the isnad given to a hadith by other muhadditheen, who have also studied ahadith for large portions of their lives. Obviously not as long as you.

You wrote:

I see that you have studied usul ul hadith for years and have come to a position where you can decide on which hadith are sahih and which are fabricated.

You have also got to the level where you can recategorise the isnad given to a hadith by other muhadditheen, who have also studied ahadith for large portions of their lives. Obviously not as long as you.

this is the view of the muhaddith who also use this evidence from the quran

And We made from water every living thing... (21:31)

He Who has made perfect everything He has created. and He began the
creation of man from clay. (32:8)

i see you havent been reading much work from the muhaddiths and why and how they declare things

The
reward of istiqaama in this world is nothing other than Jannah as is
mentioned in the first of the two verses above. It comes next to our
declaration of Imaan in Allaah, and it is what will aid and strengthen
our Tawheed (belief in Allaah).

True
strength often does not lie in one’s physique or muscle-power, but is
almost always an issue going much deeper. Many are those who seem
strong-willed and distinguished amongst people until there occurs at
hand something which exposes their true reality, showing a weak and
brittle state. Then there are those few individuals who may remain
unknown to society, but who hold a high rank with their Lord. They may
be seen to be weak and insignificant, but their reality is such that
when Mankind is wandering in darkness and heedlessness, they never lose
their path. Were the people to be enveloped in fear and hardship, these
individuals would not flinch. Such is the power of having Istiqaama.

So what is Istiqaama?
Istiqaama is often translated to mean ‘uprightness, correctness, integrity, soundness and so forth. It comes from the root word قام (qaama) meaning ‘to rise’ or ‘to stand upright’ and it’s from this that we derive words like مستقيم (mustaqeem) as in ‘Siraat al-Mustaqeem’ (Straight Path).
 
For
the believer, Istiqaama is a virtue and a caliber that cannot be done
without. It’s a quality that we continually strive to attain although we
may fail at times.In this age where fitaan (tribulations) have become
widespread and open sin is the norm, many people have lost the istiqaama
they once had in them – the strength to stay upon the straight path
with firmness has escaped through their fingers.
 
 
Allaah (subhaanahuwata’aala) mentions in Surah Fussilat,

“Verily, those who say ‘Our Lord is Allaah’ and then they istaqaamu
(remain firm and straight), on them the angels will descend (at time of
death) saying: ‘Fear not, nor grieve! But receive glad tidings of
Paradise which you have been promised!” [Fussilat: 30]
 
 
He (subhaanahu) also says,

“So stand you firm and straight as
you are commanded – and those who turn in repentance with you, and
transgress not. Verily, He is All-Seer of what you do.” [Surah Hud: 112] 

The reward of istiqaama in this world is nothing other than Jannah as is
mentioned in the first of the two verses above. It comes next to our
declaration of Imaan in Allaah, and it is what will aid and strengthen
our Tawheed (belief in Allaah).
 
In
addition to uprightness and firmness, istiqaama also entails leaving
sin and avoiding transgression as Allaah said in the previous verse,
“and transgress not” – making it part of the command given in the above
ayah. Our istiqaama is not complete until and unless we stay within the
boundaries set for us by Allaah through the Shari’ah (Islamic Law).
 
In
a beautiful hadeeth of the Prophet (s), it is related that Sufyanibn
‘Abdullaah (ra) came to him and said, “O Messenger of Allaah! Tell me
something about Islaam which I can ask of no-one except you.” He (s)
said, “Say: I believe in Allaah and thereafter be upright” [Sahih
Muslim]
 
As
upholders of Islaam, we have to realise that developing this istiqaama
within us, is a long-term process. It does not occur overnight or after
listening to one lecture, but rather it’s a continuous struggle in which
we may find ourselves failing more often than once.
 
Istiqaama
is in our words, actions, intentions, and state (our condition). It is
what our character builds upon and it is what determines our destiny on
the Day of Judgement.
 
Throughout
Islamic History, reflections of istiqaama have shone from great
figures. The Prophets being at the forefront leading this world under
the guidance of Allaah (s.w.t) were truly upon istiqaama. Calling a
nation engrossed in disbelief and shirk is not easy when you are alone.
How simple it must be for one to walk away at the first sign of
rejection – but not the Prophets (alaihumusalaam). Allaah had kept them
firm upon His path and established within them the istiqaama they needed
to carry out such testing tasks. The companions of the Prophet Muhammad
(s) were nurtured by the Qur’aan which not only changed them so
drastically, but built them upon firmness and integrity. So great was
their istiqaama and patience that horrific ordeals poured out on them
was not enough to shake them or make them utter false statements. They
were the ones who stood like towering blocks against the current of what
surrounded them.
 
Istiqaama
is also needed during times of ease just as much as it would be needed
during times of hardship. This is because when the heart begins to feel
false security, ease and becomes arrogantly confident from the
punishment of Allaah then this is a heart that has been exposed to
fitnah (test), and has subsequently failed. It is during these periods
that the masses start to suffer from forgetfulness. Their vision shifts
from the Aakhira to the Dunya and so their actions begin to be ones done
solely for attaining and reaping worldly benefits at the expense of
their Deen. It is during these times that a person becomes blind to
their sins, and therefore hardly sees a need for repentance – increasing
ones outstanding punishment. This is why the pious predecessors feared
for themselves when they experienced prolonged periods of ease and
comfort in their lives – they feared that any due punishment or
atonement for sin had been delayed for the hereafter, where every reward
or punishment increases in magnitude and length. Istiqaama however,
doesn’t allow a person to be as easily misled as that. It prevents a
person from occupying such weakness in their Islaam, and keeps their
heart and feet planted firmly upon the Straight Path. It serves as the
distinguishing factor which keeps them firm and focused whether in
hardship or in ease.
 
Istiqaama of the Heart
 
 
Ibn Rajab (rahimahullaah) said, “The root of istiqaama lies with the heart being firm upon Tawheed.”
 
Having
correct Tawheed is essential in every minute and detailed aspect of a
person’s Islaam – recognizing Allaah as our Lord and Creator. Dedicating
all our worship to Him Alone and purifying our belief in Him. Learning
to love Him, having fear of His punishment and having hope for His
reward. Learning to have Tawakkal (reliance) upon Him and making sure to
negate and reject all other false deities, as Abu Bakr (ra) was once
asked, ‘what is istiqaama?’ he replied by saying, “It is
to not associate partners with Allaah” and by this he meant that one’s
istiqaama is based on sincere and correct Tawheed.
 

The heart been at the center of the life is often the driving force for
many of our actions. This is why the Prophet (s) said, “Verily, in the
body is a morsel of flesh, were it to be upright, then the whole body
would be upright and were it to be corrupt then the whole body would
corrupt. Verily, it is the heart.” Therefore, it can only
follow that a heart established upon Tawheed will order and call for
righteous actions to be performed. Ibn Rajab (rh) called the heart ‘King
of the body’ in that it is obeyed and naturally followed.
 

Some sayings of the Salaf regarding Istiqaama
 
 
Different scholars and righteous figures from Islamic History have given several statements and advise regarding Istiqaama.
 
Mujahid: “Be upright and stand firm on laailaahaillallaah until you meet Allaah.’
 
Ali ibn Abee Taalib and Ibn Abbaas (radiAllaahu ‘anhumaa): "Istiqaama means to carry out the faraa’idh (obligations in Islaam)."
 
 
 
‘Uthmaan ibn ‘Affaan (ra): "It is to purify your actions for Allaah, i.e. to be sincere in deeds."
 
 
 
Al-Hasan al-Basri: “Be firm and upright upon the commands of Allaah, work to His obedience and keep away from His disobedience”
 
 
 
Ibn al-Qayyim mentions that some
knowledgeable people would say, “Be the companion of Istiqaama and not
the seeker of respect and nobility [amongst the people], because your
soul seeks this respect and nobility while Allaah has called it to seek
Istiqaama.” He (rahimahullaah) also said, ‘I heard IbnTaymiyyah say,
“The greatest nobility lies in the presence and requirement of
Istiqaama”
 

To conclude, this is the Istiqaama that we so ardently need in order to
safeguard our Deen, make it out of this Dunya and arrive safely in the
Aakhira. It is what will aid us against our enemies, against Shaytaan
and his army and it is also what will help us make strong and wise
decisions throughout our lives, and remain firm upon them.

“Verily, those who say ‘Our Lord is Allaah’ and thereafter remain firm
and straight (istaqaamu), on them shall be no fear, nor shall they
grieve. Such shall be the dwellers of
Paradise abiding therein – a reward for what they used to do.” [Al-Ahqaaf: 13-14]

We ask Allaah to bestow upon us His Grace, forgive us of our sins and
plant our hearts firmly upon the Word of Truth (the Shahaadah).

May He give us the Istiqaama we need to face the challenges of life, and live up to the title of being Muslims.Ameen

Anything good I’ve said is from Allaah due to His never-ending Mercy and
Grace. Anything wrong I’ve said is from me and Shaytaan.

Islam in Bangladesh

taken from Inkofscholars.com

Introduction:

Islam arrived in this land in the same process as the land itself has
been formed - in a conituous process of accumulation of silts. Islam was
preached by generation after generation before the establishement of
Muslim rule through a period of six centuries. As a result, a
favoiurable place for Islam along with basic knowlegde about it was
created in the hearts of the people. If formed an excellent
psychological base that kept the inhabitants of this area firm upon
Islam neglecting all sorts of obstacles, attacks and conspiracies.

Islam entered Bangladesh through the following three ways:

1. The Chittagong port was one of the major ports for entering the
eastern region including China, Thailand, Malaysia and Indonesia. Many
merchants used to anchor at the Chittagong port and go to China using
land roads. The Arab merchants had been using this port since
pre-Islamic period and continued to do so after they embraced Islam.
They used to preach Islam along with their business activities. Islam
began to spread from that time.

2. King Cherumol Perumol of Tamilnadu coastal kingdom Malabar embraced
Islam during the lifetime of the Prophet Mohammad (PUH). As a result
that area turned into a centre for preaching Islam. Preachers used to
come to Bangladesh from that region.

3. After the conquest of Sindh by Muhammad Bin Kashem, many preachers
used to come from the Arabia, Iran, Iraq, Turkey on their feet to preach
Islam here.

The silent preaching of Islam that went for more than six centuries
remained hidden due to lack of historical evidences. Modern researcher
are finding evidences are being found from the books written by Arab
Muslim historians, geographers and Muhaddises. For example, it is proven
from the narratives of Muhaddis Imam Abadna Marwazi that a group of
Sahabis including Abu Oakkas Ibn Ohaib came to Chittagong in the year
618. The narratives of many Arab geograpics of eleventh century
including Abul Kasem Obaidullah Ibd Khurdadbih, Al Idrisi, Al Masudi,
Yaqub Ibn Abdullah mention the business relations and settlement of Arab
merchants in Chittagong seaport, Chandpur river port, Ramu, Coxesbazar
etc. These are verified by recently discovered archaeological evidences.
A gold coin of the period of Harun-ur-Rashid (788) was found in
Paharpur, Rajshahi another set of coins of Abbasia period were found in
Moinamoti, Comilla. An ancient Masjid that was built in the seventh
century (689 BC, 69 Hizri) has been discovered recently in Lalmonirhat
district.

The folk stories and songs provide substantial hints about many Islam
preachers and saints. There are signs of their tombs and Dargahs. We
find many mosques built by them. These indicate that Islam had been
spreading in Bangladesh for six centuries before the Muslims conquered
Bengal. The repressed anti-Aryan people of Bengal began to adore Islam
from that time.

The conquest of Bengal started in 1204. Islam began to receive
patronisation from the rulers. The barriers for the people of this
region for embracing Islam was removed. As a result they began to enter
into Islam in large numbers. Islam did not come here with the help of
swords, rather the people of Bangladesh embraced it through love and
profound understanding.
[BREAK]
Before Conquest of Bengal:

People of this land were familiar with Islam before the conquest of
Bengal. Arab merchants had links with Chittagong port since pre-Islamic
period. It has been proven in recent studies that a group of Sahabis
including Abu Oakkas Malik, Quyes Ibn Sairadi, Tameem Ansary, Urrah Ibn
Assasa, Abu Quyes Ibn Harisa came to Chittagong in 618 during the
lifetime of the Prophet Muhammad (PUB). They preached Islam there for
few years and then went to China.

The following Sahabis came to Bangladesh through Chittagong seaport after the death of the Prophet Muhammad (PUB):
- Abdullah Ibn Utban
- Assem Ibn Amr Tameemi
- Sahel Ibn Abdi
- Suhael Ibn Adi
- Hakim Ibn Abeel Assaqafi

Later five delegations of the Tabeyees including a group of Muhammad Mamun and Muhammad Mohaimen came here to preach Islam.

In 712 Muhammad Bin Kasem conquered Sindh. It paved the way for Muslims to come to Bengal.

In 778 a group of Muslims fell into a storm in the Bay of Bengal. They
were taken to the King of Arakan Ma-ba-toing. The king became very
pleased with them due to their behaviour and intellects. He gave them
several villages to settle. As a result, an Islamic society was
developed in the course of time.

During 866 to 874, the famous saint of Iran Baezid Bostami preached
Islam in Chittagong. Although most of the historians say that he
returned to his homeland, many people believe that he died and was
buried in Chittagong. His shrine is still in Chittagong.

In 954, the Muslims of Arakan became so powerful that they established
Muslim rule in a part of Chittagong. King San-da-ya could not tolerate
the Muslim rule and defeated them.

In 1053, Shah Muhammad Sultan Balkhi reached Harirumpur of Manikgonj
through river way. He later established an Islam preaching centre around
Mohastangar of Bogra. He established mosques and Islamic schools.
During this time, he had to fight with King Parshuram of Mohastangar.
The king was killed in the battle. Later the Army Chief Surkhab and
captive princes Ratna Moni embraced Islam. Shah Muhammad Sultan Balkhi
arranged their marriage and nominated Surkhab as the new king.

In 1053, Shah Muhammad Sultan Rumi came to Netrokona with a group of
preachers. He invited the king of Madanpur for embracing Islam. The king
refused first but accepted the invitation later and entered into Islam.

In 1179, Baba Shah Adam came to Bikrampur with a group of preacher to
preach Islam there. Later he was martyred in a battle with king Ballal
Sen.

In 1184, Shah Makhdum Ruposh came to Rajshahi as the first Islam
preacher there. He was one of the preachers who built the base of Islam
in Bangladesh in a completely hostile environment. He turned Rajshahi
into an Islamic locality. His activities were centred around Rampur and
Boalia.
[BREAK]
Islam as Victor in Various Places:

It took two centuries to establish complete Muslim rule in Bengal.
Muslim rule started from Rajshahi and completed in Khulna by Khan Jahan
Ali.

1. North Bengal (Nadia, Gaur, Rangpur, Dinajpur: 1204)

After Delhi and Bihar was conquered by Muslims, King Lakxan Sen of
Bengal anticipated Muslim attacks there. He was afraid that a Muslim
battalion would suddenly attack him to free the people of this region
from his oppression. Moreover, the astrologists told him that he would
be defeated by the victor of Bihar, Bakhtier Khilji. As a result he
employed strong guard in all conventional entrances of his temporary
capital Nadia. However, in 1204, Bakhtier Khilji entered Nadia in a
completely unconventional and difficult way and attacked the palace with
a battalion of only 18 advanced soldiers. Lakxan Sen thought that the
capital had fallen and escaped through the backdoor. It was the starting
of Muslim rule in Bengal. Bakhtier Khalji conquered the whole North
Bengal including Gaur, Bogra, Rangpur and Dinajpur.

2. Eastern-Southern Area (Sonargaon, Dhaka, Faridpur, Mymensingh, Barishal: 1274-1290):

Sultan Mugisuddin Tugril of Lakhnauti became active to establish Muslim
rule in entire Bengal. He defeated the last Sen king Madhu Sen and
brought Eastern Bengal under Muslim rule. As a result Sonargaon, Dhaka
and Faridpur came under Islam. He build a fort at a place called Larikal
25 miles south to Dhaka and named it 'Killa-e-Turgil'. Bughra Khan was
appointed ruler of Bengal in 1281. He ruled Bengal until 1290.
Meanwhile, he brought Mymensingh and Barishal under Muslim Rule.

3. Sylhet (1303):

Sylhet was being ruled by a tyrant king named Gaur Gavinda. In 1301,
Sultan Shamsuddin Feroz Shah sent forces against him twice in the
commands of his Army Chief Sekander Gazi. It failed. He sent a group of
soldiers again in 1303 in the leadership of Sayed Nasiruddin. Sekander
Gazi too fought against Gaur Gavinda in this battle. Famous saint Shah
Jalal assisted the force with his 313 companions. Gaur Gavinda escaped
after being defeated. Shah Jalal stayed in Sylhet till his death in 1446
and preached and established Islam there.

4. Chittagong (1340):

Although Islam reached Chittagong much earlier, it took time to
establish Muslim rule there. Sultan Fakhruddin Mubarak Shah was thorn in
Soanargaon in 1338 and extended the area of his rule to southeast.
During that period Ali Qadar Khan, Ali Mubarak Khan and Shamsuddin
Mubarak Shah were in power in North Bengal. Fahkruddin Mubarak Shah
brought Chittgaong under Muslim rule for the first time in 1340 and
built a road from Chandpur to Chittagong.

5. Khulna Division (1418-1449):

Khan Jahan Ali played a remarkable role in preaching and establishing
Islam throughout Khulna Division. Few Hindu Zaminders were ruling a
small portion of the area and the remaining vast land was occupied by
jungle. Khan Jahan Ali was engaged in building habitants, preaching
Islam among non-Muslims and carrying out humanitarian activities. He
built 360 mosques, dug 360 ponds for drinking water and constructed
numerous pukka roads. He started building mosques, digging ponds and
constructing roads from Barabazar of Jhenidah and reached Bagerhat.
There he settled and build famous Shat Gambuj (Sixty Domes) Mosque. He
established Quranic rule there in the name 'Khalifatabad' meaning the
place of God's representatives.

691 CE. ONE OF THE OLDEST MOSQUES IN THE WORLD. THE ‘LOST MOSQUE’ OF LALMONIRHAT, BANGLADESH

 


There is no doubt about the date that construction work on this remarkable mosque, that connects right back to the earliest days of Islam in East Asia, was completed. A fine piece of terracotta brick, now, finally, in Tajhat Palace museum in Rangpur is enscribed with a Sura, and the date of 69 after the death, in 632 CE, of the Holy Prophet himself.
 

The location of the ruin, that was uncovered some years ago from jungle overgrowth, is, perhaps, unsurprising.
 

At the time, the flourishing City states of North Bengal, such as what are now known as Mahasthangarh, Paharpur and Bhitagahr, were centres of the Silk trade that continues to flourish in the region today. They were close to the course of some of the ancient trade caravans routes to China.
 

 Following the foothills of the Himalayas, the land route continues through what is now Assam, and across towards China; an alternative route, by land as far as the great Brahmahputra river which leads to the Bay of Bengal, and the eastern Coast river ports of Bangladesh, such as Chittagong, Ramu, and Cox bazar.
 

Either way would take the travellers close to Lalmonirhat. The alternative, the sea route around Indian land mass was subject to the seasonal winds; it was, nevertheless, also much used. Indeed, the early Muslim community in Kerala dates from early in the period of Islam, perhaps even the lifetime of the Holy Prophet; and there are recorded landing by Muslim traders on the east seaboard of Bangladesh, also at that period.
 

The great alluvial plains of Bangladesh, with the annual flooding of the deltaic waters of great rivers such as Ganges and Brahmaputra, are only slowly revealing their hidden secrets to archaeologists. And this revelation came, rather, to villagers in a remote community. As far as we are aware, despite the obvious interest in the discovery, there has, in fact, been no formal excavation at the site.
 
Instead, the villagers themselves have constructed a new building above the old that they have, in an amateurish way, opened to view. They, clearly, feel the sense of connection with the earliest history of their faith that many other people in their vicinity did not share; they simply looted the site of the more interesting artefacts, including the date inscription which it took senior local official’s pressure to get placed in Tajhat.
 

There is fine brickwork, made of the characteristic flat, square, terracotta bricks that are a feature of all high status buildings of the period. Above that brickwork, the local people have heaped loose stones and pieces of brick in an innocent attempt at some form of reconstruction. But more impressive, by far, is their determination that this treasure should not be lost again!
All of which could, in some measure, rewrite the history of Islam in this remarkable country, with its vivid background in the three great religions of Hinduism, Buddhism, and Islam, which is, today, of course, the majority religion of the country. For that reason, alone, perhaps, this mosque bears further investigation. But then, as such an ancient building, in its own right, it deserves better.

can someone unblock abuela so he can post new topics instead of burying new things in old topics, and going totally off that topic.

what happend to the forum its all dead

Source: The Daily Mail Online (UK)

Tens of thousands of Muslim activists hold prayers on streets of Bangladesh capital to call for new blasphemy laws against bloggers

Tens of thousands of Islamic activists prayed on the streets of the Bangladeshi capital today during a rally calling for the introduction of blaspemy laws and the restoration of a caretaker government.

Members of the Islami Andolan Bangladesh are demanding the arrest of ‘atheist bloggers who insulted Islam’ and to pass laws punishing those who ‘insulted Islam in the parliament’.

They have announced plans to ‘lay siege’ to the office of Prime Minister Sheikh Hasina on April 25 if their demands are not met.

[Demanding change: Thousands of Bangladeshis attend Friday prayers during a rally in Dhaka calling for new blasphemy laws] Demanding change: Thousands of Bangladeshis attend Friday prayers during a rally in Dhaka calling for new blasphemy laws

[Collective effort: Members of the Islami Andolan Bangladesh are demanding the arrest of 'atheist bloggers who insulted Islam' and to pass laws punishing those who 'insulted Islam in the parliament'] Collective effort: Members of the Islami Andolan Bangladesh are demanding the arrest of ‘atheist bloggers who insulted Islam’ and to pass laws punishing those who ‘insulted Islam in the parliament’

They include the restoration of the phrase ‘absolute trust and faith upon Almighty Allah’ in basic principles of the constitution; passing laws to punish atheists; holding of national elections under an impartial government; ensuring good governance and justice, uprooting terrorism and corruption; and establishing Islamic rule for a prosperous and welfare state.

According to www.thedailystar.net, the party’s Amir Mufti Syed Muhammad Rezaul Karimalso told the rally: ‘The incumbent and previous governments have nurtured corruption, violence, nepotism and other different evil practices during last few decades.

‘Islami Andolan Bangladesh should be voted to power to get rid of this situation.’

Meanwhile, clashes between police and supporters of the country’s biggest Islamic party left five dead on Friday during protests linked to ongoing war crimes trials, police and media said.

[Groundswell of opinion: The group is threatening to 'lay siege' to the office of Prime Minister Sheikh Hasina on April 25 if their demands are not met] Groundswell of opinion: The group is threatening to ‘lay siege’ to the office of Prime Minister Sheikh Hasina on April 25 if their demands are not met

[Protest: Islami Andolan Bangladesh also want the holding of national elections under an impartial government; uprooting terrorism and corruption; and establishing Islamic rule for a prosperous and welfare state] Protest: Islami Andolan Bangladesh also want the holding of national elections under an impartial government; uprooting terrorism and corruption; and establishing Islamic rule for a prosperous and welfare state
[Call for change: Activists of Islami Andolan Bangladesh raise their hands in the air and shout slogans as they take part in a grand rally in Dhaka] Call for change: Activists of Islami Andolan Bangladesh raise their hands in the air and shout slogans as they take part in a grand rally in DhakaJamaat-e-Islami activists have been staging countrywide strikes and rallies for months to protest against the trials which have placed nearly their entire party leadership in the dock, in cases dating back to the 1971 independence war.Friday’s first incident occurred when lawmakers entered a village in northwestern Chapainawabganj district to arrest party activists accused of torching a power plant in such a protest last month.About 6,000 villagers gathered to try and prevent the arrests, leading police to open fire.‘We at first used rubber bullets and tear gas to disperse the mob, but they attacked us with hand bombs, sticks and bricks, forcing us to open fire,’ deputy district police chief Motiur Rahman told AFP.

‘We have heard the news of three men killed, but we have not seen any dead bodies,’ he said.

[No trust in the state: The party's Amir Mufti Syed Muhammad Rezaul Karimalso told the rally: 'The incumbent and previous governments have nurtured corruption, violence, nepotism and other different evil practices during last few decades'] No trust in the state: The party’s Amir Mufti Syed Muhammad Rezaul Karimalso told the rally: ‘The incumbent and previous governments have nurtured corruption, violence, nepotism and other different evil practices during last few decades’[Demonstration: Supporters of a Islamic political party named Islami Andolan Bangladesh offer Friday prayers in a street of Dhaka] Demonstration: Supporters of a Islamic political party named Islami Andolan Bangladesh offer Friday prayers in a street of Dhaka

Local media reports quoted villagers saying three Jamaat supporters were killed, two on the spot and one on the way to hospital.

In a separate but similar wave of protests in northwestern Sirajganj district, two Jamaat supporters died after being hit with bullets, local police chief Shamsul Huq told AFP.

Police officers went to arrest an activist also accused of violence last month while protesting against the war crimes trial, but they too faced defiance from several thousand villagers.

With the latest deaths, 94 people have now been killed in clashes linked to the trials since the war crimes court handed down the first of its verdicts in January over atrocities during Bangladesh’s independence struggle from Pakistan.

Two Jamaat leaders have already been convicted by the tribunal, which critics accuse of trumping up charges in a bid by the government to settle political scores, rather than deliver justice.

The government says the trials are needed to heal the wounds of the 1971 war in which it says three million people were killed and 200,000 women raped.

Independent estimates put the death toll between 300,000 and 500,000.