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The Islamic Bulletin

Issue 5

Page 7

The Islamic Bulletin

Issue 5



(Servings for 10 - 12 people)


- 2 lb mutton or chicken (pieces)

- 1/2 lb almonds

- 25 green chilies

- 1/4 lb cashews

- 2 tbsp coriander seeds

- 1/2 cup shredded coconut

- 1 pc. of turmeric

- 10 big sliced onions

- 12 cloves

- 1 lb butter

- 6 bits of cinnamon

- 2 lb rice

- 1 pc of ginger

- 8 cups of water

- 6 pads of cardamom

- coriander leaves

- little tapioca

- salt to taste


1. Stew meat for 20 minutes to soften.

2. Grind together chilies, coriander seeds and turmeric; set


3. Separately grind cloves, cinnamon, ginger and cardamom.

Also, grind and keep separate coconut, almond, cashews

and tapioca.

4. Fry onions in butter and add to it the first two grindings.

5. Add on-half onions, salt and a handful of coriander leaves

to the meat.

6. Fry rice in the remaining butter for 10 minutes - add water,

and stir well.

7. Add the meat, remaining onions and the third grinding.

8. Cover with clean cloth and kettle lid.

9. Cook over low heat.

10. Add more hot water if rice is not done in 20 minutes.

If the rice is done, then the Biryani is ready to be served.




tory of






Umme Hakim (R.A.) was the wife of Akrimah-bin-Abi-Jahl.

She participated in the battle of Uhud on the enemy side. She

embraced Islam on the fall of Mecca. She loved her husband

very much, who would not embrace Islam, on account that

his father despised Islam.

After the fall of Mecca, her husband fled to Yemen. Umme

Hakim (R.A.) secured a pardon for him from the Holy Prophet

(pbuh) and joined her husband in Yemen and induced him

to return back home. She told him, “You can be safe from

the sword of Mohammad (pbuh) only when you put yourself

in his lap.”

She returned with him to Madinah, where Akrimah embraced

Islam and the couple began to live together happily.

They both participated in the Syrian war during the

Caliphate of Abu Bakr (RAA). During another battle,

Akrimah was killed. Umme Hakim (R.A.) was remarried

to another Mujahid, Khalid-bin-Said (RAA). It was at a

place called Marja-us-Safr that her husband wanted to

meet her.

She said: “We have enemy concentrating on all fronts. We

shall meet after they are done away with.”

Khalid-bin-Said (RAA) said: “I am not sure if I will survive

this battle.”

They then shared the bed for the first time in a tent at that

place. Next day, Khalid-bin-Said (RAA) was arranging for the

Walimah when the enemy attacked with full force and he

was killed in the battle.

Umme Hakim (RAA) packed up her tent and other luggage,

and with a tent-peg in her hand, jumped in the battle

and fought ferociously with the enemy till she had killed

seven of them. In times of war, not to speak of woman,

but even no man would like to get married under such


Speaking of courage and valor, instead of mourning the

loss of her husband on the day of his death, she rushed

into the battlefield and killed seven of the enemy soldiers

single handed. What could be a better proof of the strength

of Imaan (faith) in the women of those times?



Like every other Islamic discipline, architecture and its devel-

opment was very much influenced and directed by the Holy

Qur’an and its philosophy of life.

The spirit of Islamic faith was the unifying factor which kept

together different designs of building and molded them into a

style representing the spirit of Unity in multiplicity - a unique

characteristic of the Islamic architecture. It also reflects the

remarkable sense of harmony and equilibrium between the

different, and even the opposite elements.

This is because the keynote of the Islamic sciences, including

architecture, is the interdependence and interrelation of all

things in the Universe. There is complete equilibrium in Islamic

architectural designing, as well as in city planning, between the

natural environment and the natural forces and elements, like

water, air and light, which are essential to human life.

In planning their buildings for residence, worship or business and

the streets within the town area and for other basic necessities

of the city life, Muslim architects made the maximum use of the

natural factors available in the area. In hot areas, narrow streets

were built to preserve the cool air of the night during the hot

hours of the day.

When the temperatures were very high, wind towers were built

to ventilate residential buildings and low basements were used

during summer for spending the hot hours of noon and also for

cisterns to keep the water cool.

The Holy Qur’an presents the ideal architectural style which

offers the maximum comforts, joy and beauty to the residents

and is in complete equilibrium with the natural environment,

making the maximum use of the natural factors with the least

possible waste.

It is described in very simple words in Surah Al-Imran,


those who fear their Lord, for them are gardens underneath

which rivers flow, wherein they are to dwell forever. A gift of

welcome from their Lord.” (Qur’an 3:198)

And in Surah Al-Tawbah, we read,

“Gardens underneath which

rivers flow, wherein they abide, and beautiful mansions in

gardens of everlasting bliss.” (Qur’an 9:72)

And in Surah Al-Sajdah is this revelation,

“For those who believe

and do righteous good deeds, for them are gardens (Paradise)

as an entertainment, for what they used to do.” (Qur’an 32:19)

In other words, their normal residence will be in gardens with

all the usual facilities, comforts and peace of home but with the

added pleasure and joy of a natural environment.

The Qur’an further mentions some of the additional facilities

of these residential gardens in these words,

“We shall soon

admit (them) to gardens, with rivers flowing beneath, - their

eternal home; and We shall admit them to shades, cool and

ever deepening.” (Qur’an 4:57)

And in Surah Al-Ra’d, we read,

“A similitude of the garden

which is promised to the righteous! Beneath it rivers flow;

everlasting is the enjoyment thereof and its shade (cool and

temperate).” (Qur’an 13:35)

This quality of their blissful residence is clearly described in this


“Reclining therein upon the couches, they will find there

neither (heat of) a Sun nor (the Moon’s) bitter cold. The shade

of the (garden trees) is close upon them and the clustered

fruits thereof hang low.” (Qur’an 76:13-14)

And in Surah Al-Mursalat, we read,

“As to the righteous, they

shall be amidst (cool) shades and springs (of water). And

they shall have fruits such as they desire.” (Qur’an 77:41-42)

These descriptions of ideal buildings amidst a natural envi-

ronment stimulated architectural styles in the early Islamic Era

and produced architectural wonders such as the Alhambra of

Granada, the beautiful and massive mosques of Cordoba and

Seville, Medinat al-Zehra near Cordoba, the Dome of the Rock

of Jerusalem, the mosques of Istanbul, the Ibn Tulun Mosque of

Cairo and the Taj Mahal of Agra.

Innumerable mosques, palaces and castles in Spain, North Africa,

India, Turkistan, Iran and other Muslim countries bear evidence

of the grandeur and majesty of the architectural styles and modes

which sprang from the Qur’anic studies. The massive structural

beauty and simplicity of these buildings, especially of mosques

remind one of the Majesty and Greatness of The Creator.

Among many other aspects of the Islamic architecture, its iden-

tification with the environment is predominant.

It is the influence of the Qur’an and the Islamic faith that a Mus-

lim has always felt that his life on this Earth is that of a traveler

on a journey and that his permanent home is elsewhere. He has

therefore tried to live in peace and harmony with his environ-

ment with the least disturbance of the latter, and his architectural

designs and town planning fully reflect this philosophy of life.

Sayyed H Nasr in his article on Islamic Science states, “He has

thus lived in equilibrium with his environment because he has

submitted himself to the universal laws which dominate all levels

of existence and which are the metaphysical source of the laws

governing the natural world. He has lived in peace and harmony

with The Almighty and His Laws and therefore with the natural

environment which reflects on its own level the harmony and

the equilibrium of the universal order.”