minaret 2010 february

8/7/2019 Minaret 2010 February

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VOL. 47NO. 2

SAFAR / RABI-UL-AWWAL, 1431 A.HFEBRUA RY, 2010

PRICE :Rs. 25/= (Pak)(S E E R A T N U M B E R )


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WORLD FEDERATION OF ISLAMIC MISSIONSBOARD OF DIRECTORS

PRESIDENT:

M.H. Habib Butt

VICE - PRESIDENTS:

Umer Qassim Mithani

Dr. Farogh Naseem

HONORARY GENERAL SECRETARY:

Mustafa Fazil Ansari

TREASURER:

Mahmood ShaikhDIRECTOR-IN-CHAGRE MARRIAGE ASSISTANCE PROJECT:

Begum Rashida Ikram Siddiqi

DIRECTOR-IN-CHARGE, ALEEMIYAH INSTITUTE, RESEARCH & PUBLICATIONS:

DIRECTOR-IN-CHARGE, HEALTH CENTRES:

Ashfaq Husain

DIRECTOR-IN-CHARGE, DR. F.R. ANSARI ACADEMY:

Azhar Hasan Siddiqi

DIRECTORSMuhammed Ahmed Jan Muhammed

Azhar Hasan Siddiqi Umer Shakoor Muhammed Ajaz Saya

Wajih-ul-Hasan Ansari Tahir Umer Mahmood Shaikh

Amin Ghazi Noor Ahmed khan Syed Muhammed Ali Nasir

Aboo Baker Cassim Abdus Sattar Usman Prof. Abdul

Waheed Qureshi Mr. Yonus Hashim Bangali

Abu Fahim Anwarullah Khan Grp Cap (R) Faheem Baig


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6. Our Guide............................................24

7. Naqoosh -e -See ra t . . . . . . . . . . . . . . . . . . . . . . . . 2 7

8. A Way To Purify ..............36

MINARETTHE

An International Monthly Devoted to Islamic ProgressOrgan of

WORLD FEDERATION OF ISLAMIC MISSIONS, KARACHI.

P u b l is h e d i n M e m o r y o f M a u la n a S h a h M u h a m m a d A b d u l A l e e m S i d d iq u i A l - Q a d e r i ( R . A . )

a n d

M a u l a n a D r. M u h a m m a d F a z l -u r -R a h m a n A l - A n s a r i A l -Q a d e r i ( R . A . )

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Approved for Schools, Colleges and Educational Institutions vide Circular No. (DE / F.Pub / 11- A) (3082-3390) 72, Directorate of Education, Karachi Region, dated 8-5-1972

Published by the World Federation of Islamic Missions, Abdul Aleem Siddiqui and Islamic Centre Roads,Islamic Centre, B-Block, North Nazimabad, Karachi-74700 Pakistan. Phones: 6677943, 6644156

Fax: (0092-21) 6627021 E-mail: [email protected]

The MINARETEditorial Board

Chief Editor:Mustafa Fazil Ansari

Advisory Board:M. Abu Fahim AnwarullahMaulana Abid Ali

Editor:Farid Uddin Ahmad

Special Correspondents:Australia

Muhammad Alamgir

Muhammed MusaddaqBotswana

Cape Town

Rizwan Mathew

Durban

Fiji

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Holland

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Dr. Alonto

Hafiz Munir Ahmed

Abu Bakr Maidin

Shahidullah Kausar

Shaikh Ali Mustafa

Dr. Waffie Muhammed

Khalil Hussain

H.R. Azizuddin

IN THIS ISSUE

BY AIR MAIL (INCLUDING POSTAGE)

Editorial Asst.:M. Asif Zaheer

Printed at M/s. Abrar Sons, Hydri Manzil, Bohra Pir, Karachi.

1. From The Edi tors Desk.. . . . .. . . . .. . . . .. . . . .3

2. Call From The Minaret..............................5

3. Safar-ul-M uzaffar....................................8

4. Rahm atul-l i l -Alamin............................15

5 . P rophe t Muhammad s ( ) Mult i lateralAgreem ent for Peaceful-Coexistance...........19


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February 2010MINARET 3

The month of Rabi-ul-Awwal is heldin great reverence by Muslims all over theworld as it was in this auspicious monththat Allah the Almighty graced the earthwith the birth of His last Prophet, HazratMuhammad ( )..... the fountain head ofguidance for the entire human race. Theadvent of this greatest ever personality inthe history of mankind is enough to make

Rabi-ul-Awwal the most blissful of allmonths, and no other distinction is neededto invest it with sanctity. The month ofRamzan is justly held sacred because ofthe revelation of the Divine Book of alltimes, the Holy Quran. But the month ofRabi-ul-Awwal is doubly sacred becausein it was born the bearer of this lastrevealed Book of Guidance for allmankind.

When Rabi-ul-Awwal comes, itarouses the emotions of love andreverence embeded in the hearts andminds of Muslims, wherever they are, forthe Holy Prophet ( ) and reminds themof his traits with which he transformedhuman life and brought about peace,nobility, justice, brotherhood, toleranceand mercy in the daily life of the people.He lifted the illiterates and uncivilized Arabtribes from misery vices and falsehoodand turned them into the best Ummah

ever known to the world.

In fact, the birth of the Holy Prophet( ) is a unique Divine gift of mercy to thehumanity. In the words of Holy Quran:

We have sent thee not save as amercy for the Universe. (21:107)

There is no doubt that the birthanniversary of Prophet Muhammad ( )is an occasion of universal rejoicing sincehe was sent by God as Rahmat-ul-Lil-Aalameen the blessing for all the worldand Mercy unto mankind. The Muslimsbeing his Ummah, have an special causefor celebrating the occasion withgreatfulness and thanksgiving. Their

fervour and festivity notwithstanding, theyshould on this occasion also ponder theirconduct in the light of Sunnah and Seeratof the Prophet. Are we really following inhis footsteps in our deeds and conduct?This is the question to be asked andanswered in all honesty.

This is the occasion to search oursouls to see whether we as individuals orcollectively following the Sunnah of theProphet ( ) and how far we have strayed

away from his Seerat. Unfortunately aswe survey the scene in the Muslim worldin general and Pakistan in particular, wesee it riven by numerous factions anddivisions. Divisive forces are at work inthe shape of sectarianism, narrownationalism, territorial ambitions andhistorical animosities. These schisms arebeing fed and fostered by our foes to keepthe Ummah weak and div ided.

The extraordinary events that unfolded

at the closing of the year that has justfolded itself and at the beginning of theongoing year lead us more towardsappraisal of our conduct. Standing at thecrossroads, in a way it never has been,the country is dealing with an insurgencythat poses an existential threat. The germsof this insurgency were planted by

FROM THE EDITORS DESK .....


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operators both within and outside Pakistan.The country has almost slipped into a civilwar without quite realising as to whosewar is it, how it happened and where itwill end. The enemy, with which thecountrys security forces are now battling,is out for the control of Pakistan. It is tobe found not only on the foothills ofHimaliyah and K-2 but also in our ownstreets, which is why this war is in essencea civil war.

There is a pall of gloom, anxiety andfear all over the country due to threats ofterror attacks, most notably in larger citieswhich has thrown a damper in celebration.Yet the people find someway to get onwith life and ensure that they can findfestivity no matter how great the odds.

In todays terror-stricken worldenvironment, the traumatic predicamentof Muslims at this critical juncture can

hardly be overepmhasized. Thosedeliberately distorting Islam as a millitantcreed and its followers as people proneto violence should know that the Prophet

( ) of Islam was the harbinger of hopefor humanity. Forebearance andforgiveness were outstanding qualities ofhis personality and patience in the faceof persistent provocation characterisedhis behaviour. He adopted and advocatedpath of moderation instead of extremismand decried exaggeration even in religiousaffairs.

Muslims are fortunate enough to have

the Seerat-un-Nabi amongst them toinspire, motivate and sustain them. Themultifarious and multidirectional aspectsof Seerat demonstrate, apart from its loftyspiritual and moral plane, its practical andeminently applicable value in emergingenvironments. The most appropriate wayto remember him is to shape our lives inthe mould and model set by the Prophet( ).

May the best of prayers and favours

be upon Muhammad ( ) who is Hisprophet and most beloved, the mostbeautiful, the model par excellence for allof mankind in every aspect. . . . FARID


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In the preliminary remarks, I havemade it plain that the Prophet of Islamwas the last Prophet ( ), after whom noone is to receive prophethood, and thatthe law which humanity has receivedthrough him is the Perfect Law, after whichno further law is needed and which standsas the Code of Guidance for humanity tillthe Last Day. In fact, the Holy Quranclaims, and history supports this claim,that whatever the new forms which humanproblems might take and however complex

may be the issues confronting humanity,the Quranic Guidance is always competentto meet the new situation. God Himselfdescribes the Holy Quran as:

The Book which explains all things.(XVI : 89).

This comprehensive and fundamentalGuidance, received in the light of the HolyProphets Sunnah, and acted upon, isalways sufficient and always unfailing.

There may, however be certain pointsof detail which might come into existencein a certain situation, and the guidanceon that point might be implicit and notexplicit in the the Quran and the Sunnah.In such a situation, there arises the needfor Qiyas (or Analogy) which consists in

discovering the implied guidance of theQuran and the Sunnah on the pointconcerned. The work of Qiyas is to beperformed by the experts of Islamiclearning and its Quranic sanction is foundin the verses which I shall presently quote.The Holy Quran says:

Do they not ponder over (theteachings of) the Quran. (IV : 82).

About those who carry out this work

of pondering, the Holy Quran says:

He granteth wisdom to whom Hepleaseth; and he to whom wisdom isgranted receiveth indeed a benefit overflowing; but none will grasp the Messagesave men of understanding. (II : 269).

We are again told :

To whomsoever Allah wills good, Hegrants him the understanding of religion.

(Al-Hadith)

The Holy Quran further emphasizesthis tafaqquh, this understanding ofreligion by saying:

If a group from every party remainedbehind, they could devote themselves to

CALL FROM THE MINARETHIS EMINENCE MAULANA

MUHAMMAD ABDUL ALEEM SIDDIQUIAL-QADRI

THE C O DIFIC ATION

O F

ISLAMIC LAW


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studies in religion, and admonish thepeople when they return to them...... (IX: 122).

At another place, the Holy Quransays:

And those who are firmly groundedin knowledge say: We believe in the Book;the whole of it is from our Lord and nonewill grasp the Message except men of

understanding. (III : 7).

Speaking about these men ofunderstanding. These Fuqaha, the HolyQuran further observes:

Do those who know and those whodo not know stand on the same footing.(XXXIX : 9).

Then the Holy Quran makes it clearas to who, even among the educated, is

entitled to be considered a true scholarof religion. It is emphatic in pointing outthat the understanding of religion, thewisdom, the firm grounding in knowledgedoes not consist merely in reading certainbooks. Nay it rather says:

Verily, they alone are (true) scholars(of religion) who fear God. (XXXV :28)

Thus the basic qualification is fear ofGod. Only those who, side by side with

their pursuit of formal education, cultivatetheir spirituality, whose hearts becomethe seat of the fear of God, who, in everyaction and in every saying, remembertheir accountability before God, who, inshort , remain absorbed in theremembrance of God, they alone areconsidered by the Holy Quran as men of

understanding. This is what we are toldin a verse which reads:

Verily, in the creation of the heavensand the earth, and in the alternation ofthe night and day, there are signs for menof understanding, those who rememberGod standing, sitting and reclining on theirsides and who ponder on the creation ofthe heavens and the earth; (III : 190,191).

Their absorption in the remembranceof God ultimately reveals to them therealities behind things, until they cry out:

O our Lord ! Thou hast not createdall this in vain ! Glory be to Thee ! Preserveus from the doom of fire. (III : 191).

Understanding of religion and thegrasp of the problems of Islamic Lawform part of that real opening up of the

heart referred to just how. The next stepis the realisation of the higher verities, likethe Attributes of God, etc.

This is the group who have beencalled the Ahl-az-Zikr(i.e., persons whotruly grasp the Message) in the HolyQuran, which, as we have seen before,describes its own self as Az-Zikr(see XV : 9). It is these Ahl-az-Zikr, thesepersons who combine spiritual illuminationwith the religious knowledge of a very

high level, whom the Holy Quran regardsabove the rest. In fact, it invites the generalMuslims to take them as their teachersand to accept their legal deductions, forit clearly lays down the principal:-

Enquire from the Ahl-az-Zikr if youdo not know. (XVI : 43)


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The Holy Quran is clear and plain.We have not been permitted to interpretits teachings in the light of our own littleeducation and meagre understanding.For, by interpreting them in the light of ourpre-conceived opinions and prejudices,we earn nothing but hell, as the HolyProphet ( ) made it clear in the Hadithquoted before. Again, because of the lackof comprehensive vision, we shall at besthave a partial view of the problem. That

must land us in wrong conclusions. Thusthe animal self (Nafs-al-Ammarah) withinthe sphere of physical pleasures will leadsus to all sorts of sins. It is only when wesubject ourselves to impartial guidancethat we can hope to escape the deceptionsof our prejudices.

Those who introduce their personalop in ions and desi res in to theinterpretations of religious matters maywell remember the powerful and

fundamental condemnation by the HolyQur'an in the following words:

Seets thou such a one as taketh forhis god his own passion (or impulse)?Couldst thou be disposer of affairs forhim? or, thinkest thou that most of themlisten or understand? They are only likecattle; Nay, they are worse astray in path.(XXV : 43, 44).

He who glories in personal

judgment. Without possessing thequalifications laid down by the Quran, willfind, on honest self-examination, that he

is deceiving both himself and others. Theprimary force in all such cases is the desireto follow ones passions rather than tosubject oneself to the discipline of theQuran and the Sunnah.

It is to save us from such pitfalls thatthe Holy Quran has ordered us to seekguidance from the Ahl-az-Zikr, from thosetrue experts of Islamic learning, whobecause of their spiritual purity, are

capable of seeing things impartially, whoselives are the embodiments of the fear ofGod, who, when they interpret the HolyQuran and the Hadith, do not rely on theirindividual opinions, but exert fully to knowand understand the conclusions whichother experts have arrived at. They do notsuffer from self-worship and egotism, butproceed in their search of the solutionwith all humility and in conformity with theview of the majority of the leaders ofIslamic knowledge. Such a consensus of

opinion when arrived at the solution ofsome new legal detail is known as theIjma(or Consensus).

Thus we find there are four bases ofthe codified Islamic Law, namely:-

1. The Book of God.2. The Sunnah of the Prophet of God.3. Understanding and Analogy.4. Consensus of expert opinion.

Let us now cast a glance at historyand see how the Islamic law assumed thecodified form.


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Meaning:Literal meaning Empty, in Pre-

Islamic days during this month the housesused to be empty and deserted becausethe ban on going to war in the Month ofMuharram came to an end and everyoneproceeded towards the battlefield.

Safar also means to be Yellow.When the names of the months werebeing given, it was the season of autumnand the leaves of the trees were yellow.

The Month of Safar during the Days oflgnorance:

The Muhaddithin (the Scholars of

Hadith) have recorded many of thesuperstitions harboured by the Arabsduring the Days of Ignorance. A few ofthem are mentioned below:

1. The pre-Islamic Arabs believedSafar to be a snake which lives in thestomach of human being and bites theperson, when he feels hunger. This is thediscomfort one experiences when grippedby the pangs of hunger.

2. Some said: Safar are worms whichoriginate in the liver and ribs due to whichthe colour of the person becomes yellow,a condition we know today as jaundice.

3. According to some, the month ofSafar flanked by Muharram and RabiulAwwal is full of calamities and misfortune.

With the advent of Islam and theteachings of Prophet Muhammad ( ),all evil and incorrect beliefs common inpre-Islamic times were discarded. (Ma-sabata-Bissunnah).

The Month of Safar in Islam:Safar-ul-Muzaffar is one of the most

precious Months because the BelovedProphet used to keep fast the 13th to 15thof this month of the other Months of theyear, and because of the Urs (DeathAnniversary) of the Great Pillars of Islam,who dedicated their lives for the Causeof Islam and passed away in this month;their Urs is celebrated every year withgreat respect and reverence through out

the world, some of their names arementioned below:

1. Hazrat Bahauddin ZakariyahMultani (RA) on 7th day.

2. Hazrat Shah Abdul Latif Bhitai (RA)on 14th day.

3. Hazrat Daata Gang Bukhsh AliHujwiri(RA) on 20th day.

4. Hazrat Imam Ahmed Raza KhanQadri (RA) on 25th Day.

5. Hazrat Mujaddid Alfi-Sani SheikhAhmed Sirhindi (RA) on 28th day.

6. Hazrat Imam Hasan Mujtaba(RDA) got martyrdom on 28th day.

Safar-ul-Muzaffar(The 2nd Month of Islamic Calendar)

Hamid Ali Aleemi


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7. Hazrat Peer Mahar Ali Shah (RA)on 29th day.

Superstition & the Month of Safar:To believe that the month of Safar is

inauspicious, and particularly to believethat its first thirteen days are bad luck -in Urdu known as Tera Tezi - or that it isharmful to marry of propose to marry orundertake a journey, etc. during thesedays are beliefs which are against the

teachings of Islam.

In pre-Islamic days people consideredthe month of Safar to be evil and ominous.Our beloved Prophet Muhammad ( )strongly rejected such beliefs and ideas.The truth is that no time, day, month ordate is in itself evil, but the deeds of peopleare either good or bad. The time spent inthe performance of good deeds will beauspicious and the time spent in sins andthe disobedience of Allah Almighty will be

evil and ominous.

The month of Safar is not ominous.Evil deeds and incorrect beliefs areominous and should be given up andrepented for. It is incorrect to postpone ordelay marriage or its proposal or a journey,etc. because of such beliefs.

Now-a-days, some of the Muslimshold incorrect beliefs regarding the Monthof Safar, as:

1. Nikah (marriage ceremony) performedin this month would not be successful.

2. This month is full of misfortune andcalamities.

3. To commence any important venture,

business etc. during this month will bringbad luck.

4. The first to the thirteenth of Safar isill-fortune and evil.

5.The person who distributes food ormoney on the 13th of Safar will be savedfrom its ill-fortune.

Some of the people argue that it

comes in the Hadith that whoever givesthe good news of the ending of the monthof Safar, the Holy Prophet will give himthe glad tiding of entrance into Paradise,this is a baseless Hadith. (Kashful Khifa:2418, Vol: 2).

The polytheists believed the monthof Safar up to the 13th day to beinauspicious; hence, Rasulullah ( )rejected this superstition. It is thereforewrong for Muslims to adopt the ways of

the non-Muslims and to entertain the verybeliefs which he had come to change.The teachings of Allah Almighty and Hisbeloved Prophet Muhammad ( ) give usclear guidelines on such incorrect beliefs.Allah Almighty says in the Quran: Nocalamity befalls but by the leave of Allah.And whosoever believes in Allah, Allahwill guide his heart. And Allah Knowseverything. (11 : 64)

These erroneous beliefs have also

been condemned in the context of thefollowing Ahadith:

1. There is not superstitious owl, bird, nostar-promising rain, no bad omen in themonth of Safar. (Sahih Muslim: 4118).

2. There is no bad omen in the month of


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Safar and no Ghouls (evil spirits). (SahihMuslim: 4120).

3. There is no evil omen, no superstitiousowl, bird and no bad omen in the monthof Safar. (Sahih Bukhari: 5316, 5378)(.

The above Ahadith clearly refutes allincorrect beliefs and superstitionsregarding the Month of Safar. theseincorrect beliefs flow from the pre-Islamic

period of Jahiliyyah (Days of Ignorance)and unfortunately stil l going on.

What to do....?1. To shun all types of erroneous beliefsand superstitions regarding the blessedMonth of Safar.

2. To understand that the mostunfortunate person is he, who disobeysthe Commandments of Allah Almighty andHis Beloved Prophet ( ) for example: he

does not observe the Obligatory Prayersfive times a day, nor he pay Zakat (Islamicalms-fee) etc.

3. We should understand that allconditions which befalls us, good or bad,

favourable, or unfavourable are from AllahAlmighty (as a result of our actions). HeSays: And whatever affliction reachedyou is due to what Your hands haveearned; and He pardons much. ( 42 : 38).

4. On the first night of the month of Safar,after Isha Prayer, every Muslim shouldpray 4 Rakats (nafil prayer) in the followingmanner: In the first Rakat after SurahFatiha recite Surah Kafiroon 15 times and

in the second Rakat Surah Ikhlas 15 timesand in the third Rakat Surah Falaq 15times and in the fourth Surah Naas 15times. After completing the prayer recite4th verse from Surah Fatiha once inArabic, then read 70 times Darood(Blessings upon the Holy Prophet). ThenAllah Almighty shall protect him from everytribulation and difficulty and would givehim great reward. (Rahat Al Quloob).

May Allah protect all Muslims fromtribulations and difficulties in this worldand hereafter, and grant the ability toaccept and practice upon all the beautifulteachings of our Beloved Prophet ( )Aameen.......!

There is no poverty more than poverty

of knowledge and there is no gaingreater than the gain of wisdom and

the knowledge.Hadith-e-Nabavi (Masnad)


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The pact known as Meesaaq-i-Madinais a multilateral agreement in the name of

the Holy Prophet Muhammad ( ). It wasdrawn up in the first year of Hijra. It ishighly regarded as a historical documentof the first order which played a noble partin normalising relations and conditionsobtaining then in and around Medina. It isalso freely acknowledged that theprinciples and the provisions of theAgreement are germane to ensuringpeaceful co-existence of heterogeneouselements of a society in any part of theworld.

Besides, the Agreement embellishesfurther the prophetic figure of the HolyProphet as a Peacemaker and establisheshis bonafide for the first time in the eyesof the non-believers. The Agreement thusmarks a great step forward for the Faithon one hand and a wholesome change inthe approach of the erstwhile diehardstowards it on the other. The Agreementindicates very clearly the end of thebeginning made in Makkah.

The Agreement contains fifty-threeclauses. The underlying idea runningthrough all of them is to foster unityamongst the believers and amity towardsall; to treat different parties to theAgreement the believers, the non-believers and the Jews at par in the

matter of their responsibilities relating topeace and war while acknowledging that

the believers are, a separate entity asdistinct from others; to ensure freedom offaith but emphasising all the same, theexcellence of Islam and its teachings; toextol Islamic virtues and to ensure socialjustice; to protect the law abiding and topunish the lawless to create a sense ofcollective responsibility for upholding therighteous, and providing for the needy andthe helpless and to effectively deal withmiscreants an mischei fmongers,aggressors and oppressors; to streamline

procedures for peace and war; and toagree upon Allah and the Holy Prophet asthe final authority for arbitration andadjudication.

We give below a gist of the provisionsof the clauses together with a translationof the text of some of the important ones:

The Preamble of the Agreementdescribes it as a Kitaab, contract fromMuhammad-un-Nabi (Muhammad the

Prophet) between the believers from theQuraish of Makkah and those from Yasrib(the old name for medina) and all thosewho may join them as their followers andtake part in Jihad (Religious war) alongwith them.

Clause 1. declares that the believers

PROPHET MUHAMMEDS ( )

MULTILATERAL AGREEMENT

FOR

PEACEFUL CO-EXISTENCE

HAFIZ DR. MUHAMMAD ADIL


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of a member of the tribe of Quraish, andfrom creating any obstacle in the way ofa believer in this connection.

Clause 22 requires a joint action incase a believer is wrongfully slain.

Clause 23 makes it the bouden dutyof a believer who agrees to abide by theterms of the Agreement and who haspledged his faith in Allah and the Day of

Judgement, to refrain from helping andprotecting a miscreant. A person who actsotherwise is forewarned that he shall earnthe wrath of and damnation by Allah onthe Day of Judgement. There would beno means of saving him from his terribleaffliction.

Clause 24 reminds the believers oftheir duty to turn to Allah and His Prophetin case of a difference or a dispute arisingbetween them.

Clause 25 to 42 concern the Jewsand extend to them such provisions of theAgreement as relevant in their case. Theyare given the freedom of faith and the rightto decide cases of ransom according totheir custom. They are made responsible,as long as they fight along with thebelievers, for their share of the expensesof war. The tribes of the Jews specificallymentioned (vide clauses 26-36) as partiesto the Agreement are those belonging to

Banu (house of) Auf, an-Najjaar al-Haris,Saaidah, Jusham, Aus, Salaba, Jufna,being a branch of Salba, shutarbah, thesubordinate associates of Salba andbranches of other tribes of the Jews.

Clause 37 forbids the Jews from goingto war without the permission of

Muhammad ( ).

(It is the most significant clause. Thispart of the Agreement takes away theinitiative for starting hostilities from unsafehands and entrusts it to the safest possiblehands; namely those of the Holy Prophet.It also goes to acknowledge the fact thatsuch authority is due to the Holy Prophetand can be exercised by him in his ownright).

Clause 38 clears the way for claimingcompensation for bodily injuries andexpressly confines the responsibility forany act of bloodshed to the personconcerned and his family excepting ofcourse the one who has been the victimof the act of agression.

Clause 39 concerns the respectiveresponsibility to meet their own expenses.

Clause 40 requires united action aftermutual consultations to safeguard commoninterests against an agressor who declareswar on those who are parties to theAgreement, namely, the Jews and thebelievers. They shall act in a trust-worthyand not in a treacherous manner.

Clause 41 lays down that no one shallbe held responsible for the acts of omissionand commission of his ally provided theoppressed shall be helped in all

circumstances.

Clause 42 makes the Jewsresponsible for their share of the expensesof war as long as they fight side by sidewith the believers (and not otherwise).

Clause 43 guarantees the sanctity of


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the place of Medina against anyaggression on the part of the signatoriesof the Agreement.

Clause 44 extends equal treatment,rights and obligations under the Agreementin respect of those who may seekprotection.

Clause 45 forbids giving any protectionto a woman without the permission of her

family.

Clause 46 provides that in case a newproblem or dispute arises which it may befeared may lead to bloodshed amongstthe parties to the Agreement, the mattershall be put before Allah and His Prophet.It makes it clear that Allah is pleased tosee the Agreement being acted upon withutmost care and sincerity.

Clause 47 forbids all help to the

Quraish and their ally.

Clause 48 makes joint action for helpand support incumbent on parties to theAgreement. (the Jews, non-believers andthe believers) in the case of an attack onYasrib.

Clause 49 enjoins the parties (theattackers and the defenders) to respondto the call for peace and to accept aninvitation to participate in it and to be a

party to it.

Clause 50 fixes responsibility forassault and defence against the one whomay be fighting face to face.

Clause 51 extends all the provisionsof Agreement to the Jews and Aus and

those affiliated to Aus.

Clause 52 contains an overridingcondition that none of the provisions ofthe Agreement shall be misconstrued tofavour an aggressor or an oppressor. Onewho goes out to fight and one who keepsto his house shall be equally entitled tosecurity, exception being made in respectof the aggressor or the oppressor.

Clause 53 assures help from Allahand Muhammad-ur-Rasoolullah (theMessenger of Allah) to such of them asare honest and steadfast in their pledgeand promise.

It will be noted that the Agreementwas between Muslims (Muhajirs andAnsars), and non-Muslims, the Jewish andthe Idolatrous member of the differenttribes found in and around Medina. Theyhad been fighting against each other in all

matters because they never had someoneto contain them and consolidate theircommon interest. Having been ruinedmorally and materially they (other then theMuslims) longed for peace, and therefore,jumped at the offer made to them by theHoly Prophet ( ). They were wise enoughto believe that the Holy Prophet ( ) alonecould help them and welcomed him as asaviour. The Agreement was acceptableto them on this count also that under iteach and every one of the signatory tribe

and its factions friends and sympathisertribe could keep to its own set of beliefs,faith and custom. It did not go beyond thecommon interest and did not tread on theirtender toes by interfering in or cuttingacross their rights or privileges.

The immediate impact of the


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Agreement was that it welded the believersinto one distinct community and alsobrought peace to the different tribes whowere, for historical, ethnical or evenpersonal reasons at loggerheads with eachother. By one gesture of kindness theywere persuaded to sink their ancestoral jealousies and differences. Moreimportantly they were made to realise whatwas in their common interest and whocould be their common leader.

It was the peerless personality of theHoly Prophet ( ) which had opened theireyes, softened their hearts and broadenedtheir-minds to realise the prophetic loveand concern for their general good.

The Agreement was extended fromtime to time to cover all the neighbouringtribes who wanted to avail themselves ofit. The Holy Prophet ( ) undertook anumber of journeys to different places to

get the Agreement ratified by such of thetribes as were not the original signatories.

Summing up, we may say that theAgreement put an end to a choas and

confusion and created an atmosphereconducive to moral and material progress,provided a legal and a moral basis to settledisputes and stop bloodshed and bannedwar. It also put an end to conspiracies andfifth-column activities for subversions andcurbed the unlimited powers of the tribalcheifs and took the decision making powerfrom out of their hands. It put the tribeson the road to civilisation and strengthenedthe hands of the aggrieved to take action

against wanton aggression andremoresless perversion. It is the first writtenConstitution of the world provided by theuniversal personality of the Holy ProphetMuhammad ( ) to cement different tribes,professing different creeds, colours andraces.

We cannot but hold our breath inadmiration for the Holy Prophet ( ): howhe did put his finger on the hard core of

the distressing malady and how adroitlyhe treated it by awakening the sense ofunity in adversity and a commonly agreedprocedure for promoting the good andapprehending evil.

Abu Omamah (RDA) reported Allahs Messenger( ) as saying: No people, who have once found

the right way, ever go astray except through disputation,

then Allahs Messenger ( ) recited thisverse They set it forth to you only by way ofdisputation. Lo, they are contentious people.

(Quran 43:58)(Ahmad, Tirmizi and Ibn Majah)


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After fourteen centuries, the world ofIslam stands today exactly where theArabs stood before the Holy Prophet ( )united them into a single nation. Thepolitical conditions of the world in those

days were more similar to what we areseeing in todays world.

In those days, there were twodominating political powers, viz, theByzantine and the Persian. The world oftoday is also dominated by two worldpowers, America and Russia. China stoodin those days exactly as it stands todayapower by itself, and not powerful enoughto affect the political conditions prevailingin the world in a general way.

The Arabs were then divided intomany tribes, each tribe constituting aseparate political unit. They were engagedin ceaseless wars against each other,killing, robbing, and enslaving one another.Because of their disunity, they constitutedneither a political power nor a militarypower, despite the fact that they werebetter fighters and were more daring andcourageous than the cultured people ofByzantium and Persia. Whenever an Arabtribe become insolent or did anything thatdispleased the Super Powers of thosedays. they would set some of their vassal

princes against it and force it intosubjugation. Today, the world of Islamstands exactly where the Arab tribes stoodin those days, because of their disunity,not because they lack in manliness orcourage. Today, whenever a Muslim statebecomes insolent and begins to form itsown independent policy, paying no heedto the dictates of the Super Powers, it is

brought back to its right sense throughthe military might of some vassal nation.

This striking similarity is also found inthe moral aspect. The Arabs of the pre-

Islamic Era were at the lowest point ofmoral degenerationand so are we today.Gross selfishness, corruption andobscenity are the most outstandingfeatures of our social life. Our personalgains always reign supreme in our mind,we are willing to sacrifice the nationalinterest for our petty personal interestnay, we are even willing to sell our nationinto slavery in exchange for some paltrypersonal gain. There are of course some,in each Muslim state, who are grieved tobehold the Ummah sink so low and havea sincere desire to improve the conditions.

From the time the Holy Prophet ( )began his mission to the moment hebreathed his last was a period of twentythree years. Within this short span of timewhat he did was the greatest miracle everwrought in human history. The picture ofArabia stood completely changed. Theferocious and warning tribes were unitedand welded into a strong and powerfulnation. This revolution did not go unnoticedby the Super powers of those days, andthe Arabs were soon engulfed in hostilities

with them. It finally resulted into openwarfare. What resulted from this? thevery Arabs who used to be subjugated

and suppressed by petty vassal princes,swept through the mighty Persian Empireand set the emperor fleeing to China. Theconquest of Persia was completed durigthe period of Hazrat Umar, the second

Caliph. Byzantium suffered many defeats

Dr. Maulana M uhamm ad Fazl-ur-Rahman Al-Ansari

Al-Qaderi (R.A.)

O U R G U I D EU R G U I D EO U R G U I D E


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and lost much of its territory but it was notcompletely wiped out of existence untilthe period of the Turkish Caliphate.

This was only one aspect of the HolyProphets reform. The Political supremacythus gained had resulted from the moralreform wrought by him. He created asociety free from racial, linguistic and tribalprejudices, free from class strife, free fromselfishness and couscious of commoninterests. It is certainly hard for man to befree from selfish motives but if theindividuals are not taught and trained toforego personal interests for the sake ofcommon interest the nation soon falls aprey to the selfishness of its componentparts. In this connection it may not be outof place to quote an incident from earlyMuslim History.

Once Medina was struck by famineand the provision of food grains wasalmost at an end. Then one day, therearrived a large quantity of grains belongingto Hazrat Uthman (R.A). Merchants came

to him from all parts of the city to purchasetheir requirements. But Hazrat Uthmanrefused to sell it at the price offered. Theyoffered a still higher price, but HazratUthman flatly refused to sell his grain atthat price; he said that he would sell it tohim who would pay ten times more thanthe price they offered. It was too much forthe famine stricken population. It wasunimaginable for the Muslims of thosedays that one of them could become asheartless and selfish, as a hoarding Jew.They began to raise slogans of protest

and displeasure. There was a sweet smileon the face of Hazrat Uthman (R.A.) inreturn for the protests. Patience, friends!He said, I am resolved to sell it to Onewho gives me ten times the price offered.You know God grants ten-fold reward foreach act of virtue. I sell it to Godtake itall as a free gift. The protests turned intoappreciation and admiration.

How did the Holy Prophet ( )accomplish this moral reform? Nothingcan thrive in a void, it requires a supportand the support of moral values is faithnot traditional, but a living and vibrant faithin God. It is quite true that every act anindividual performs has its effect on thesociety and the effect produced on theentire society also reverts to the performerof the act as a member of the society. Butthis complicated system of action andreaction is too much for a layman torealise. Hence he is always motivated bythe immediate gains, neglectful of theconsequences in the long run. He canonly be restrained by a sound and livingfaith in God. Sometimes it also happensthat an ev i l -doer escapes theconsequences of evil wrought by him,leaving the entire nation to reap the bitterfruit thereof. There are, amongst us, suchparasites who have long been suckingthe life-blood of the nation and when itwas caught in a certain calamity they fledto safety. Hence, no consideration or fearof material consequences has greater

effect on the preservation of moral valuesthan faith in God.

The first and foremost lesson,therefore, taught by the Holy Prophet tohis followers was that of faith in God, anOmnipotent, Omnipresent and OmniscientGodthe God, Who watches His servantsand remains by their side wherever theyare Who will reward them for acts ofvirtue and punish them for vices.

To have faith in an unseen God is

perhaps the most difficult task man canaccomplish. The faith which is commonlyprofessed is not conviction, it is theadmission of authority as a convenientidea. As regards such faith, the HolyQuran has said:

The villagers say: We believe. Say(O Prophet): ye did not believe, but say


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we did surrenderas faith did not yet enteryour hearts. (Al-Hujarat)

This feeble faith does not enable oneto risk his all, even his life, for the causeof virtue. Faith in God is not a mere dogma,it has got to be obtained throughobservation of the creation of God andsound argument and judgement. The HolyQuran lays great emphasis on observationand meditation. It says:

Behold! in the creation of Heavens

and the earth, and the alternation of Nightand Day, there are, indeed, signs for menof understanding. (3:190)

But even meditation and argumentlead man only half the way. The sort offaith which is obtained thus may be termedas probability, not certainty. Yet thisprobability is a valuable understanding asit sets man probing still further into theunknown realm of spiritual realities. Thisis the state where one cannot lay implicitfaith on reasoning without risking the peril

of being lost in the labyrinth of thought.This is the stage where Divine help shouldbe invoked through prayer and theobservance of a disciplined moral life. TheHoly Prophet ( ) has said that man innever closer to God than the momentwhen he lies prostrate before Him inprayer. This is why he has termed prayeras Miraj (spiritual ascension) of thebelievers. Those who want to experiencespiritual realities should observe a morallydisciplined life and seek the closeness totheir Lord by appearing often in His AugustPresence. There is a Hadith-e-Qudsi in

which God says:

Whoever become an enemy of oneof My friends (faithful believers) I proclaim

war against him. No servant seeks Mycloseness with an act dearer to Me thanwhat I have rendered as obligatory to him.My servant seeks My closeness throughvoluntary (prayers virtue) until I begin tolove him; and when I love him, I becomehis ears with which he hears, I becomehis eyes through which he sees, I becomehis hand with which he grips, I becomehis leg with which he walks. I grant himwhat he asks Me and I give him refugewhen he seeks it. I never hesitate in doingwhatever I do as I hesitate to take backthe soul of a believer who does not wantto die and I do not want to displease him,though there is no escape for him fromdeath. (Bukhari)

When this stage is attained, faith isperfected. Such are the people who risehigh above all considerations of sorrowand fear. They live in a state of perpetualbliss. They become impregnable. Thishigh altitude of spiritual elation may notbe possible for all individuals, but lesserdegrees are possible for many.

This is what the Holy Prophet did forthe first thirteen years. He taught themmoral values, and how to live a morallydisciplined life. He infused them with aliving and vibrant belief in God. Thenbegan the second phase of his missionwhich was unavoidable, i.e., the spreadof Islam to the tribes all over Arabia, andthen to the neighbouring countries. Thiswas done more by example than in anyother way. This nation continued inprosperity just as long as they were

steadfast to the examples of the Prophet( ). And when they turned away theywere destroyed. This is a lesson to ponderover.


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Once a large number of people fromthe desert thronged Masjid-e-Nabavi andbesieged the Messenger of Allah. TheCompanions seeing this rushed towardsthem and pushed them away from theHoly P rophet ( ).

The Messenger o f A l lah le f t themosque and went to Hazrat Aishahs

apartment. The roughness with which thepeople from the desert had besieged theHoly Prophet ( ) had hurt him and in hisannoyance, the Messenger o f A l lahinvoluntarily said something against them.But immediately he turned his face towardsKaabah and ra is ing h is hands insupplication to A llah said: O AlmightyAllah! I am but a hum an being. Do notpunish me if som ebody gets hurt through

me.

T h e H ol y P ro p he t ( ) w as ve rytender-hearted and while praying used toweep for the fea r of Allah.

A Companion narrates that one daywhen he went to see the Holy Prophet( ) he found him offering prayers and

weeping. Tears were rolling down his faceand he was sobbing.

Once the Messenger of Allah wasattending a burial. Tears filled his eyes ashe sat by the grave and he said to thepeople:

O people! Prepare yourself for thisday.

Hakim Muhammad Said (Shaheed)

Translated in English by

Rafi uzzaman Zuberi

Th e Fea r o f Allah

N A Q O O S H - E - S E E R A T

And of mankind there is he whose conversation on the lifeof this world pleaseth thee (Muhammad), and he calleth

Allah to witness as to that which is in his heart; yet he isthe most rigid of opponents.

Surah Al-Baqarah 2, Verse - 204

T H E H O L Y Q U R A A N


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STUDENTS CORNER

This earth has seen great men inthousands, who achieved greatness inone area or another. Some of them evenleft their marks on the pages of history.Great kings, warriors, conquerers,philosophers, lawgivers, poets and militarygenerals came on the stage of this world

and temporarily influenced the lives ofpeople in one way or another and leftwithout leaving anything permanent in theform of their personal example or eternalteaching. Some of these great men mighthave influenced some aspects of humanlife in different ways and in differentmanners but none has affected it in itstotality. Gods Messengers were the onlypersons who influenced human life in itstotality. They brought virtue and goodnessand removed evil and sufferings. They

purified the entire system of their day,economic, social and political, fromexcesses and malpractices andestablished justice and benevolence inevery walk of life. They made theserevolutionary changes in society throughtheir Divine Teachings and personalexamples, and not by coercion. They ruledover the hearts of the people and not overlands and countries, because they weretrue benefactors of the people and workedday and night for their welfare and

happiness without any reward. A greatmany men of outstanding ability andpersonality have lived on this earth butvery little is known about their daily life.Even the Messenger of God, such asIbrahim, Moses and Jesus (peace be uponthem all), who changed the course ofhistory and influenced the lives of men by

their Divine Teachings and outstandingpersonal examples, have not left behindmuch from which present or futuregenerations can get inspiration.

Their teachings have been eitherchanged or lost and do not exist in their

original form. The records of their lives,sayings and doings are incomplete. Therelife histories are very sketchy and do notpresent a sufficient picture of theoutstanding and loving personalities whichinspired and won admiration and reverencefrom millions of people. With the loss oftheir original teacihngs and the record oftheir life stories, present and futuregenerations can hardly draw anyinspiration from their sublime examples.Even if some part of their teachings can

be found mixed with other peoplesteachings, it would hardly inspire presentof future generations without the lovingand outstanding personlity of theMessenger, because no teachings orphilosophy, however noble and high, canever inspire people without the personalexample of the Messenger. There is nodenying the fact that the personality of theteacher and his ability to create practicalexamples to inspire the people is essentialfor the success of his teaching and mission.

Muhammad ( ) is the only Messengerand man in history whose entire life recordis fully preserved. Not only the importantevents of his life, but the record of his dailylife, from birth to death, is written on thepages of history. All his sayings, doings,actions and the details of his conduct and

MUHAMMAD ( ) A P ERFECT M AN


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and example for people to follow to attaingoodness, piety and success in theirindividual as well as social life. People canseek Light from his Message andGuidance from his life; the two are theeternal sources of guidance for men (andwomen) in their struggle to achieveperfection in the moral, spiritual and socialareas of life. He has set very high andnoble ideals through his practical examplefor all mankind to follow in every field oflife.

The Quran describes the personalityof this great man in these words, And you(stand) on an exalted standard ofcharacter. (68:4). Thus, in the words ofthe Quran, the standard of his characterand personality was far, far above that ofother human beings. He possessed thebest and noblest qualities of the perfectman. He was like a jewel illuminating thedark environment with his radiantpersonality, ideal example and gloriousMessage.

Someone once enquired about hischaracter and manners from his wife,Aisha, and she replied that the Quranwas his character. This means that notonly did he verbally teach the Quran tothe people, but practised it and was himselfa perfect example of the Qur'an in practice.Whatever the Qur'an commanded, heobeyed, and whatever it forbade, heabstained from it more than anyone else.He adopted, more than anyone else, thegood qualities the Quran honoured andrejected those it condemned. Accordingto his wife, Aisha, he never beat any ofhis servants and never took revenge onhis own behalf for anything.

Anas said that he served Muhammad

for ten years from the time he was eightyears old and the Prophet never blamedhim for anything which was destroyed byhis hand. If any member of the Prophetsfamily blamed him, Muhammad wouldsimply ask them to leave him alone. Anasalso said that he had the best character.And Jabir reported the Prophet as saying,God has sent me to perfect good qualitiesand to complete good deeds. (Mishkat).

Muhammad was thus a true exampleof a perfect man. He lived the life of anordinary man. He helped the poor,orphans, and widows. He was kind to theweak and hospitable to strangers andtravellers. He suffered from all but harmednone. He was affectionate and lovingtowards his friends and forgiving andmerciful towards his enemies. He wassincere and honest in his mission; goodand fair in his dealings; and just in decidingaffairs of friends as well as of enemies. Inshort, all goodness and all excellenceseem to have combined in the person ofMuhammad.

A person of such magnitudetranscends the barriers of time and space.People of all ages can find something inhis life to provide them with guidance intheir various fields of activity. The HolyQuran clearly mentions this aspect of life,We have indeed, in the Messenger ofGod, a good example (of conduct) foranyone whose hope is in God and theFinal Day. (33:21).

He is an ideal example for men (andwomen) to follow in their daily life, andpeople who believe in God and hope forthe Day of Judgement can find in him atrue ideal and an excellent example forthem to follow.


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