Sociological Theory of Deviant Behavior by Faizan Chaki

There are two types of deviant behavior if u go against the norms and values of the society, namely, negative and positive, negative behavior is the consequence of inadequate socialization, positive deviant behavior is the result of the individual deducing the norms of his society and changing them in a positive way, with far better one's...
I hope u like it, there's another dimension to it which says that, this positive behavior leads to revolutions and changes in the course of history which are truly remarkable.
One example or revolution of this perspective is the Feminism or Feminist perspective :)

Dilemma of Market, Competitors, Profits and People

I simply don't like the idea that in any market structure; be it Perfect Competition(although little less in it), monopoly, oligopoly, one competitor must always disrespect others to make themselves more worthy in the business. I think that if they all are in the same country, doing the same business then, why not all work together and provide the same services, but without critisizing others on their's, if one has something unique, we should share it with other businesses and make people better off as the end user, instead of making one self better off. ALLAH will reward you if u do ur business with EEMANDARI. After all it is HE ALONE who gives u the rizq, not the people.

Nationalism, Islam and Pakistan

Do anyone feel that, the names of the provinces of Pakistan reflects the part of Nationalism that is forbidden in Islam, namely; Sindh for Sindhis, Punjab for Punjabis, Balouchistan for Balouch, and Khyber Pakhtunkhwa for Pakhtuns(It's previous name was much less nationalist).. Do anyone feel like that ?


As Allama Iqbal himself said on Nationalism that


In this age the wine, the cup, even Jam 1 is different
The cup-bearer started different ways of grace and tyranny

The Muslim also constructed a different éaram of his own
The ÿzar 2 of civilization made different idols of his own

                Country, is the biggest among these new gods!
                What is its shirt is the shroud of Dân

This idol which is the product of the new civilization
Is the plunderer of the structure of the Holy Prophet’s Dân

Your arm is enforced with the strength of the Divine Unity
You are the followers of  Musèaf«3, your country is Islam

                You should show the old panorama to the world
                O MuÅèaf«a’s follower ! You should destroy this idol

The limitation to country results in destruction
Live like the fish in the ocean free from country

Renouncing the country is the way of the God’s  Beloved 4
You should also testify to the Prophethood’s Truth by similar action

                In political parlance country is something different
                In Prophet’s command country is something different

The antagonism among world’s nations is created by this alone
Subjugation as the goal of commerce is created by this alone

Politics have become bereft of sincerity is by this alone
The destruction of the home of the weak is by this alone

                God’s creation is unjustly divided among nations by it
                The Islamic concept of nationality is uprooted by it

An excerpt from Zareefana(Humerous Poems) شيخ صاحب بھي تو پردے کے کوئي حامي نہيں by Allama Muhammad Iqbal

شيخ صاحب بھي تو پردے کے کوئي حامي نہيں

 Original Text

شيخ صاحب بھي تو پردے کے کوئي حامي نہيں
مفت ميں کالج کے لڑکے ان سے بدظن ہو گئے
وعظ ميں فرما ديا کل آپ نے يہ صاف صاف
''پروہ آخر کس سے ہو جب مرد ہي زن ہو گئے''


The Shaikh also is not a supporter of  women’s  seclusion
The college boys unnecessarily suspicious of him became

He clearly stated in the sermon yesterday
“From whom would women be secluded if men women became"

Humorous reference to the clean-shaved faces adopted by men in the Indian sub-continent following Lord Curzon. The word used in the original is ‘zan’, which is the Persian word for ‘woman’. There is a pun in ‘zan’ and “Curzon”.
Transliteration of the Meaning

Hamarey sheikh sahab bhi tou pardey k koi chundan haami nahin. Khuda jaaney kiss wajah se college k larkon mein inn k muta'aliq bad gumani paida ho gayi ? Aap ne kal waaz mein saaf saaf keh diya tha k aurten kiss se pardah kren ? Pardah mardon se hi krna zaroori hai. Jab mard hi zan ban gaye tou pardey ki khan zaroorat baqi reh rahi.

Aakhri misrah akbar ka hai. Iss k 2 maeni hain: 1) yeh k mardon ne aurton k sey ausaaf ikhtiyar kr liye yaeni baal sanwarna, powder lagana, ban than kr nikalna, mardana khelon aur karnamon se nafrat karna, majlis arai ko sab se bara karnama samajhna wagerah.  2) yeh k mardon ne darhi munchen mundwa kr aurton ki si shaqlen paida kr lin.

All Around Islam | Speed of Light in Holy Quran

Behind a great verse, there is a hidden signal to the speed of light. Recently that signal was discovered by scientists, God says :( And verily, a day with your Lord is as a thousand years of what you reckon.)...

In 1969, and during their trip to the moon the astronauts put a glass mirrors on the surface of the moon and scientists on earth sent a Laser beam to be reflected on these mirrors to back again to the earth . By that they calculated the precise distance between earth and moon.

If we observe the moon from outside the solar system , we can see that moon is revolving a complete round around earth every 27.3 day , but because earth revolves around itself so we see the moon is completing the round every 29.5 day .

The moon revolves around earth a complete round every month, but because earth is also revolving around itself and in the same direction so that we see the month is 29.5 day but in fact it only takes 27.3days for the moon to complete the round. The question is what is the traveled distance by the moon around earth in 1000 year?

A Muslim scientist put forward an idea which is: the holy verse refers to two equal times and that is some kind of the relatively. God be He blessed says: (And verily, a day with your Lord is as a thousand years of what you reckon) (Sûrat Al-Hajj- verse 47), so we have a day and a one thousand year, how can we make them equal? And what is the common factor?

Scientists consider the speed of light is a distinguished speed and there is no object can be able to reach that speed. So whenever the speed of an object increases therefore the time for that object will slow down. Therefore if any object reached the speed of light, the time will stop for that object. that is the summary of Theory of relativity.

A photo for the real distance between moon and earth .The moon revolves around earth in a non- circular (Oblate) orbit .Distance between both of them is about 384 thousand km. Moon revolves around earth in a speed of 1 km / second. According to the International standards, speed of the light in the empty space is 299792 km/second.

If we called the mentioned day in the verse with "the cosmic day" to distinguish it from our ordinary day so according to the holy verse (And verily, a day with your Lord is as a thousand years of what you reckon) we can write the equation as the following:

"One cosmic day" = "one thousand year (according to our calculations)"

So, there is a hidden relationship between length of the day and length of the one thousand year. What is the relation?

1. Calculation of the length of the one thousand year

The determination of months and years is based on the movement of the moon. so the month for us is a one complete round for the moon around the earth. We know that moon revolves one round every month around earth, so it will be 12 rounds in the year. God says :( Verily, the number of months with Allah is twelve months (in a year)) (Sûrat at-Taubah- verse 36)

In a simple calculation based on the real month, the moon travels 2152612.27 km around earth in compete round. This distance represents the length of the orbit that the moon takes while a complete round during one month.

So the distance per year is: 2152612.27 × 12 = 25831347 km

And in one thousand year is: 25831347 × 1000= 25831347000 km

2. Calculation of the length of the one day

The day is 24 hours and in seconds it is: 86164 seconds according to the International standards.

Right now, we have the value of one thousand year "25831347000km" which is "the distance" and we have the length of the day "86164 second" which is "the time".

Hence, to realize the hidden relation between distance and time we can use the known formula:

Speed = distance ÷ time

After applying these figures in the formula we can see the surprise which is:

The cosmic speed = 25831347000 ÷ 86164 = 299792 km\ second which is exactly the speed of the light.

Therefore we can realize that the signal in the holy verse is the speed of light by liking "the one day" and "the one thousand year". this is a scientific precedence for the Qur'an and it wouldn't be a coincidence.


Here are some questions that the reader of this article may face which can be summarized in the following:

1. Why we considered this verse as a signal for speed of light?

2. Why the Qur'an did not speak directly about the speed of light?

3. Does this research say that the divine order descends in the speed of light?

In fact the Qur'an contain many hidden signs which were Unintelligible in the previous years but at the suitable time it can be explained and became clear to understand the miracle and to be an evidence that message of Islam is sincere.

The holy verse linked between the day and the one thousand year and the relation is the value of the speed of light which is 299792, how can we explain the existence of that number in the Qur'an?

Faster than light

God be He blessed and exalted says: (He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world’s time)) (Sûrat as-Sajdah- verse 5). Skeptics say: does the divine order move with the speed of light? The answer is: we believe that there is a hidden signal in the verse about the speed of light. And concerning the verse :(then it (affair) will go up to Him, in one Day, the space whereof is a thousand years) it means that the divine order goes up to Him (Allah) in the seventh heaven in one day or in one thousand year according to our time . But what does it mean?

It means that there is another speed which is faster than speed of light!!! We know that the most distant galaxy is twenty thousand million light years far from us. It means that the light needs twenty thousand million year to reach that galaxy, with taking into consideration that the said galaxy is in the heaven of the world because all seen galaxies are in the heaven of the world. God says: (And we adorned the nearest (lowest) heaven with lamps (stars)) (Sûrat Fussilat- verse 12).

In one day the light cross 25831347000 km and this distance is in the range of our solar system , so that the speed of light is not enough to cross the heaven which is in our world in one day , so that there must be another speed which is faster than the speed of light. Nowadays, Scientists believe in that.

Scientists started to observe some cosmic phenomena such as the dark matter and their believe in the existence of a speed which is faster than light is increasing, that was an idea by an American and British scientists.

Till now, there is no evidence that this speed is existed but we believe that Qur'an referred to that speed even before anyone else.


One of our sisters drawn our attention that we considered the cosmic day: 24 hours and every hour is 3600 second, on what bases was that consideration? The answer is that is a human diligence and our objective is to understand the koranic signal about the speed of light , and the cosmic day may be not like that and also there maybe many signs in that verse about another high cosmic speeds.

As our God be He blessed told us about the speed of the divine order and He be blessed associated it with the eye twinkling, God says: (And Our Commandment is n but one as the twinkling of an eye.)(Sûrat Al-Qamar – verse 50). In another verse which talks about the coming of the day of resurrection as that day will come so quickly, God says :( And to Allah belongs the Unseen of the heavens and the earth. And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly! Allah is Able to do all things.)(Sûrat An-Nahl- verse 77)

Also God says:(He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world’s time))( Sûrat As-Sajdah- verse 5) and says in another verse:(The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years.)(Sûrat Al-Ma‘ârij- verse 4)

Let us to look attentively at these two expressions:

1. In one Day, the space whereof is a thousand years of your reckoning.

2. In a Day the measure whereof is fifty thousand years.

We intend to close this article by the following question: why did our God say in the first verse (of your reckoning) but He didn't mention that statement in the second verse? What does it mean?

Let it to be the subject of our nest article and I invite all people to think about that and send me any suitable ideas.

Don't forget to Share the Note & Comment

Admin M.P. | Source | All Around Islam™

An exerpt from Zareefana, لڑکياں پڑھ رہي ہيں انگريزي by Allama Muhammad Iqbal

لڑکياں پڑھ رہي ہيں انگريزي

Original Text
لڑکياں پڑھ رہي ہيں انگريزي 
ڈھونڈلي قوم نے فلاح کي راہ
روش مغربي ہے مدنظر
وضع مشرق کو جانتے ہيں گناہ
يہ ڈراما دکھائے گا کيا سين
پردہ اٹھنے کي منتظر ہے نگاہ


The girls are learning English
The nation prosperity’s way has found

The ways of the West are in view
Eastern ways sinful are found

What scenes will this drama produce?
On curtain’s  rising this will be found

 Transliteration of the Meaning:  

Larkiyan english parhne laghi hain. Qaum ne apni behbud ka rasta dhoondh liya hai, yaani samajh liya larkiyon ko angreezi diye bager falah ki koi soorat nahin. Mein samajhta hun k inn larkiyon k waldeen mafhribi tarzz ma'ashirat ko pasand krtey hain aur mashriqui taur tareeqon ko acha nahin samajhtey balkey gunah samajhtey hain. Mein yeh sooch rha hun k jo drama hamarey samney ho rha hai, iss ka aenda manzar kiya hoga. Nigaahon ko sirf pardah uthaaney ka intezaar hai.
Pardah uthna 2 maeni mein istamaal hua hai: 1) Theater mein stage per aik khoobsoorat parha para rehta hai. Drama shru hotey hi isey uthatey hain. 2) Sharae pardah uthaaney k hain, yaani larkiyan angreezi parh kr maghribi taur tareeqe ikhtiyat kren ghi tou pardah bhi chour den ghi. Dekhna yeh hai k iss waqt kiya haal hogha aur konsi soorat peesh aaye ghi ?

An exerpt from Zareefana, مشرق ميں اصول دين بن جاتے ہيں by Allama Muhammad Iqbal

مشرق ميں اصول دين بن جاتے ہيں

Original Text

مشرق ميں اصول دين بن جاتے ہيں
مغرب ميں مگر مشين بن جاتے ہيں
رہتا نہيں ايک بھي ہمارے پلے
واں ايک کے تين تين بن جاتے ہيں


In the East principles are changed to religion,
But in the West they are changed into  machines,
We do not retain even one of them,
There one is changed into three,

Transliteration of the Meaning:

Iqbal iss nazm mein farmaatey hain k, ehl-e-mashriq ki yeh haalat hai k usool ko deen ki hesiyat dey dete hain, yaani inn ki qadar buhat ki jati hai lekin inn per amal nahin kiya. Maghrib mein usool per masheen ki tarhan amal hota hai. Ham khuda ko aik manney waley hain, magar woh bhi hamaarey pallay nahin raha. Maghrib walon ney aik k teen teen khuda bana liye hain aur in per bhi in ka eeman pakka hai.
Akhri shair mein Iqbal ney tauheed aur taslees se faida uthaya hai. Maqsood yeh hai k yahan(Mashriq mein) qaul hai aur amal nahin, wahan (Maghrib mein) agarcha aqeedah ghalat hai, magar iss per amal ho rha hai.  Nateeja yeh hai k ham saheeh aqeedeh k bawajud kamyab nahin, aur woh aqeedah ghalat hotey hue bhi kamyab hain. Aik maeney yeh bhi nikaltey hain k hamaarey pallay tou aik rupiya bhi nahin rha aur woh aik k teen teen bana rhe hain. 

تیاتر By Allama Iqbal

Original Text

The main meaning of this poem is that, when an actor comes on the stage to play someone's role, he is the representative of the role of the person he's playing. The mastery of Acting is that the actor forgets his own self, and represent himself as the role he is playing. According to Iqbal, this is negative to khudi, and is nothing more than believing in rocks or Sanam(Bhutt). So Iqbal clarifies that Muslims should keep themselves away from such practice.

The Friday Congregational Prayer

[Friday_prayers.jpg]In the Name of Allah Most Gracious Most Merciful
...and Obey Allaah and His Messenger, if you are believers. ...and Obey Allaah and the Messenger, so that you may be shown mercy.
O you who believe! When the call is proclaimed for prayer on the day of Jumu'ah, then hasten to the remembrance of Allaah, and leave off all trade: that is better for you, if only you knew. And when the Prayer has been offered, then you may disperse through the land, and seek of Allaah's bounty; but remember Allaah often, that you may prosper. But when they see a bargain or amusement, they disperse headlong to it, and leave you (O Muhammad) standing! Say: What Allaah has is better than any amusement or bargain, and Allaah is the best of providers. (Al-Qur'aan, surah al-Jumu'ah, 62:9-11)
Ghusl (washing the whole body), cleaning the teeth, applying perfume & hair oil, coming to the Prayer as early as possible, & remaining silent while the Imaam gives the khutbah (sermon)
'Abdullaah bin 'Umar narrated that the Messenger of Allaah (may Allaah bless him & grant him peace) said,
"Any one of you attending the Friday Prayer should take ghusl. " (BS) Abu Sa 'eed al-Khudri narrated that the Messenger of Allaah (may Allaah bless him & grant him peace) said, "The ghusl on Friday is incumbent on every male adult, and also the cleaning of his teeth, and the use of perfume if it is available. " (BS)
Abu Hurayrah narrated that the Messenger of Allaah (may Allaah bless him & grant him peace) said,
"Had I not found it difficult for my followers, I would have ordered them to use Siwaak (the tooth-stick) with every prayer. " (BS)
Abu Hurayrah narrated that the Messenger of Allaah (may Allaah bless him & grant him peace) said,
"Anyone who takes ghusl on Friday like the ghusl of Janaabah, and then goes for the prayer (in the first hour), it is as if he had sacrificed a camel (in Allaah's cause); one who goes in the second hour, it is as if he had sacrificed a cow; one who goes in the third hour, it is as if he had sacrificed a horned ram; one who goes in the fourth hour, it is as if he had sacrificed a hen; and one who goes in the fifth hour, it is as if he had offered an egg. When the Imaam comes out, the angels settle down, listening to the remembrance. " (BS, MM)
Salmaan al-Farsi narrated that the Prophet (may Allaah bless him & grant him peace) said,
"Whoever takes ghusl on Friday and purifies himself as much possible, then uses his (hair) oil or perfumes himself with his household scent, then proceeds (for the Prayer) and does not separate two people sitting together (in the mosque), then prays as much as is decreed for him, and then remains silent while the Imaam is delivering the sermon, his sins between that and the previous Friday will be forgiven. " (BS)
Abu Hurayrah narrated that the Messenger of Allaah (may Allaah bless him & grant him peace) said,
"When the Imaam is delivering the Khutbah, and you ask your companion to keep quiet and listen, then no doubt you have spoken wrongly. " (BS)
Regarding the Adhaan (call to prayer) on Friday
As-Saaيib bin Yazeed narrated that in the lifetime of the Prophet (may Allaah bless him & grant him peace), Abu Bakr and 'Umar (Allaah be pleased with them), the adhaan for the Friday prayer used to be pronounced when the Imaam sat on the pulpit. But during the Caliphate of 'Uthmaan (Allaah be pleased with him), when the Muslims increased in number, a third adhaan at Az-Zawraaي was added. Abu 'Abdullaah said, "Az-Zawraaي is a place in the market of Madeenah. " (BS)
Permissibility of not attending the Jumu 'ah prayer if it is raining, & what the muيadhdhin says
Muhammad bin Seereen narrated: Ibn 'Abbaas said to his muيadhdhin on a rainy day, "After saying Ash-hadu anna Muhammadan Rasoolullaah (I testify that Muhammad is the Messenger of Allaah), do not say, Hayya 'ala-s-Salaah (Come for the Prayer), but say, Salloo fee buyootikum (Pray in your houses). (The man did so.) But the people disliked it, so Ibn 'Abbaas said, "This was done by one who was much better than me (i.e. the Prophet, may Allaah bless him & grant him peace). Undoubtedly, the Jumu 'ah prayer is compulsory, but I dislike to put you to task by bringing you out walking in mud and slush. " (BS)
Regarding the Khutbah (sermon)
Anas (Allaah be pleased with him) said,
"The Prophet (may Allaah bless him & grant him peace) delivered the Khutbah on the pulpit. " Ibn 'Umar (Allaah be pleased with him) narrated: "The Prophet (may Allaah bless him & grant him peace) used to deliver the Khutbah while standing, then he would sit, then stand again, as you do nowadays. " (BS)
Jaabir bin 'Abdullaah narrated that a man entered the mosque while the Prophet (may Allaah bless him & grant him peace) was delivering the Khutbah on a Friday, so he asked him, "Have you prayed ? " The man replied, "No. " So he said, "Get up, and pray two rak'ahs. " (BS) Yahyaa related from Maalik ... that 'Uthmaan bin 'Affaan (Allaah be pleased with him) used to say the following in khutbahs, and he would seldom omit it if he was giving the khutbah:
"When the Imaam stands delivering the khutbah on the day of Jumu'ah, listen and pay attention, for there is the same reward for someone who pays attention but cannot hear as for someone who pays attention and hears. And when the iqaamah of the prayer is called, straighten your rows and make your shoulders adjacent to each other, because the straightening of the rows is part of the completion of the prayer. "
Then he would not say the takbeer until some men who had been entrusted with straightening the rows came and told him that they were straight. Then he would say the takbeer. (MM)
Recitation in the Friday Prayer
The Messenger of Allaah (may Allaah bless him & grant him peace) use to recite in the jumu'ah prayer, Surah al-Jumu'ah (62) & Surah al-Ghaashiyah (88), or Surah al-Munaafiqoon (63) in the second rak 'ah instead of the latter, or he would recite Surahs al-Ghaashiyah (88) and al-A'laa (89) in the two rak'ahs. (MS, MM)
The sermon should be short, while the Prayer should be long
The Messenger of Allaah (may Allaah bless him & grant him peace) said,
"It is part of a man's understanding that he shortens his sermon and lengthens his prayer. " (MS)
Yahyaa related from Maalik from Yahyaa bin Sa'eed that 'Abdullaah bin Mas'ood said to a certain man,
"You are in a time when men of understanding are many but Qur'aan-reciters are few; when the limits of behaviour defined in the Qur'aan are guarded but its letters lost; when few people ask, but many give; when they make the prayer long and the khutbah short, and put their actions before their desires. A time will come upon men when their men of understanding are few but their Qur'aan-reciters are many; when the letters of the Qurيaan are guarded but its limits are lost; when many ask, but few give; when they make their khutbah long and the prayer short, and put their desires before their actions." (MM)

Talib-e-Ilm (A Student) by Allama Iqbal

طالب علم                                         
خدا تجھے کسی طوفاں سے آشنا کر دے
کہ تیرے بحر کی موجوں میں اضطراب نہیں
تجھے کتاب سے ممکن نہیں فراغ کہ تو
کتاب خواں ہے مگر صاحب کتاب نہیں

Khuda tujhey kisi toofan se aashna kr dey,
Kay terey beher ki maujoun mein Iztiraab nahin,
Tujhey kitaab se mumkin nahin firagh kay tu,
Kitaab khuwan hai, magar sahib-e-kitaab nahin

 Sahib-e-Kitaab means a person, that if you give him a book, he is as enlightened by the words of that book as if he has written them himself, i.e. the meaning of that book comes to him automatically

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