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Organ of the World Federation of 
Islamic Missions 
An International Monthly 
Devoted to Islamic Progress 



Rs. 25/= (Pak) 


M.H. Habib Butt 


Umer Qassim Mithani 

Dr. Farogh Naseem 

Mustafa Fazil Ansari 

Mahmood Shaikh 

Begum Rashida Ikram Siddiqi 


Ashfaq Husain 

Azhar Hasan Siddiqi 


Muhammed Ahmed • Jan Muhammed 
Azhar Hasan Siddiqi • Umer Shakoor • Muhammed Ajaz Saya 

Wajih-ul-Hasan Ansari *Tahir Umer •Mahmood Shaikh 

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Aboo Baker Cassim »Abdus Sattar Usman *Prof. Abdul 

Waheed Qureshi • Mr. Yonus Hashim Bangali 
Abu Fahim Anwarullah Khan «Grp Cap (R) Faheem Baig 




An International Monthly Devoted to Islamic Progress 

Organ of 


-^^^^ o 

Published in Memory of 
Maulana Shah Muhammad Abdul Aleem Siddiqui Al-Qaderi (R.A.) 

Maulana Dr. Muhammad Fazl-ur-Rahman Al-Ansari Al-Qaderi (R.A.) 




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Editorial Board 

M.A. Khan 

Maulana Allah Yar Qaderi 

Chief Editor: 

Mustafa Fazil Ansari 
Advisory Board: 


Fazal Khan 
Guyana (South America) 


Ahmed B. Keeno 

Abdul Rashid Ismail 

M. Abu Fahim Anwarullah 

Siddiq Ahmed Nasir 


Maulana Abid Ali 


Dr. Alonto 


Farid Uddin Ahmad 
Editorial Asst.: 

Abdul Aleem Joemman 



Haji Abdul Had! 

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M. Asif Zaheer 


Sri Lanka 

A.R. Siddiqi 

Shahidullah Kausar 

Special Correspondents: 


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Muhammad Alamgir 


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Trinidad and Tobago 


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Cape Town 


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H.R. Azizuddin 


LFrom The Editor's Desk 3 

2. Call From The Minaret 5 

3. Safar-ul-Muzaffar 8 

4. Rahmatul-lil-Alamin 15 

5. Prophet Muhammad's (#) Multilateral 
Agreement for Peaceful-Coexistance 19 

6. Our Guide 24 

7. Naqoosh-e-Seerat 27 

8. (JV^UW^L/f^fc^ 36 

"The MINARET may not necessarily agree with the opinions of the writers 

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, 

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The month of Rabi-ul-Awwal is held 
in great reverence by Muslims all over the 
world as it was in this auspicious month 
that Allah the Almighty graced the earth 
with the birth of His last Prophet, Hazrat 

Muhammad (&) the fountain head of 

guidance for the entire human race. The 
advent of this greatest ever personality in 
the history of mankind is enough to make 
Rabi-ul-Awwal the most blissful of all 
months, and no other distinction is needed 
to invest it with sanctity The month of 
Ramzan is justly held sacred because of 
the revelation of the Divine Book of all 
times, the Holy Qur'an. But the month of 
Rabi-ul-Awwal is doubly sacred because 
in it was born the bearer of this last 
revealed Book of Guidance for all 

When Rabi-ul-Awwal comes, it 
arouses the emotions of love and 
reverence embeded in the hearts and 
minds of Muslims, wherever they are, for 
the Holy Prophet f#j and reminds them 
of his traits with which he transformed 
human life and brought about peace, 
nobility, justice, brotherhood, tolerance 
and mercy in the daily life of the people. 
He lifted the illiterates and uncivilized Arab 
tribes from misery vices and falsehood 
and 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 the 
humanity. In the words of Holy Qur'an: 

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

There is no doubt that the birth 
anniversary of Prophet Muhammad f#j 
is an occasion of universal rejoicing since 
he was sent by God as Rahmat-ul-Lil- 
Aalameen the blessing for all the world 
and Mercy unto mankind. The Muslims 
being his Ummah, have an special cause 
for celebrating the occasion with 
greatfulness and thanksgiving. Their 
fervour and festivity notwithstanding, they 
should on this occasion also ponder their 
conduct in the light of Sunnah and Seerat 
of the Prophet. Are we really following in 
his footsteps in our deeds and conduct? 
This is the question to be asked and 
answered in all honesty. 

This is the occasion to search our 
souls to see whether we as individuals or 
collectively following the Sunnah of the 
Prophet f#j and how far we have strayed 
away from his Seerat. Unfortunately as 
we survey the scene in the Muslim world 
in general and Pakistan in particular, we 
see it riven by numerous factions and 
divisions. Divisive forces are at work in 
the shape of sectarianism, narrow 
nationalism, territorial ambitions and 
historical animosities. These schisms are 
being fed and fostered by our foes to keep 
the Ummah weak and divided. 

The extraordinary events that unfolded 
at the closing of the year that has just 
folded itself and at the beginning of the 
ongoing year lead us more towards 
appraisal of our conduct. Standing at the 
crossroads, in a way it never has been, 
the country is dealing with an insurgency 
that poses an existential threat. The germs 
of this insurgency were planted by 

February 2010 

operators both within and outside Pakistan. 
The country has almost slipped into a civil 
war without quite realising as to whose 
war is it, how it happened and where it 
will end. The enemy, with which the 
country's security forces are now battling, 
is out for the control of Pakistan. It is to 
be found not only on the foothills of 
Himaliyah and K-2 but also in our own 
streets, which is why this war is in essence 
a civil war. 

There is a pall of gloom, anxiety and 
fear all over the country due to threats of 
terror attacks, most notably in larger cities 
which has thrown a damper in celebration. 
Yet the people find someway to get on 
with life and ensure that they can find 
festivity no matter how great the odds. 

In today's terror-stricken world 
environment, the traumatic predicament 
of Muslims at this critical juncture can 
hardly be overepmhasized. Those 
deliberately distorting Islam as a millitant 
creed and its followers as people prone 
to violence should know that the Prophet 

(&) of Islam was the harbinger of hope 
for humanity. Forebearance and 
forgiveness were outstanding qualities of 
his personality and patience in the face 
of persistent provocation characterised 
his behaviour. He adopted and advocated 
path of moderation instead of extremism 
and decried exaggeration even in religious 

Muslims are fortunate enough to have 
the Seerat-un-Nabi amongst them to 
inspire, motivate and sustain them. The 
multifarious and multidirectional aspects 
of Seerat demonstrate, apart from its lofty 
spiritual and moral plane, its practical and 
eminently applicable value in emerging 
environments. The most appropriate way 
to remember him is to shape our lives in 
the mould and model set by the Prophet 

May the best of prayers and favours 
be upon Muhammad f#j who is His 
prophet and most beloved, the most 
beautiful, the model par excellence for all 
of mankind in every aspect. . . . FARID 

(-JJL- js* {\sj (J J ' y. 



February 2010 








In the preliminary remarks, I have 
made it plain that the Prophet of Islam 
was the last Prophet (#), after whom no 
one is to receive prophethood, and that 
the law which humanity has received 
through him is the Perfect Law, after which 
no further law is needed and which stands 
as the Code of Guidance for humanity till 
the Last Day. In fact, the Holy Quran 
claims, and history supports this claim, 
that whatever the new forms which human 
problems might take and however complex 
may be the issues confronting humanity, 
the Quranic Guidance is always competent 
to meet the new situation. God Himself 
describes the Holy Qur'an as: 

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

This comprehensive and fundamental 
Guidance, received in the light of the Holy 
Prophet's Sunnah, and acted upon, is 
always sufficient and always unfailing. 

There may, however be certain points 
of detail which might come into existence 
in a certain situation, and the guidance 
on that point might be implicit and not 
explicit in the the Qur'an and the Sunnah. 
In such a situation, there arises the need 
for Qiyas (or Analogy) which consists in 


discovering the implied guidance of the 
Quran and the Sunnah on the point 
concerned. The work of Qiyas is to be 
performed by the experts of Islamic 
learning and its Quranic sanction is found 
in the verses which I shall presently quote. 
The Holy Qur'an says: 

"Do they not ponder over (the 
teachings of) the Qur'an". (IV : 82). 

About those who carry out this work 
of pondering, the Holy Qur'an says: 

"He granteth wisdom to whom He 
pleaseth; and he to whom wisdom is 
granted receiveth indeed a benefit over 
flowing; but none will grasp the Message 
save men of understanding". (II : 269). 

We are again told : 

"To whomsoever Allah wills good, He 
grants him the understanding of religion". 

"The Holy Qur'an further emphasizes 
this tafaqquh, this "understanding of 
religion" by saying: 

"If a group from every party remained 
behind, they could devote themselves to 

February 2010 

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

At another place, the Holy Qur'an 

"And those who are firmly grounded 
in knowledge say: "We believe in the Book; 
the whole of it is from our Lord and none 
will grasp the Message except men of 
understanding". (Ill : 7). 

Speaking about these men of 
understanding. These Fuqaha, the Holy 
Quran further observes: 

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

Then the Holy Quran makes it clear 
as to who, even among the educated, is 
entitled to be considered a true scholar 
of religion. It is emphatic in pointing out 
that the understanding of religion, the 
wisdom, the firm grounding in knowledge 
does not consist merely in reading certain 
books. Nay it rather says: 

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

Thus the basic qualification is fear of 
God. Only those who, side by side with 
their pursuit of formal education, cultivate 
their spirituality, whose hearts become 
the seat of the fear of God, who, in every 
action and in every saying, remember 
their accountability before God, who, in 
short, remain absorbed in the 
remembrance of God, - they alone are 
considered by the Holy Qur'an as men of 


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

"Verily, in the creation of the heavens 
and the earth, and in the alternation of 
the night and day, there are signs for men 
of understanding, - those who remember 
God standing, sitting and reclining on their 
sides and who ponder on the creation of 
the heavens and the earth;" (III : 190, 

Their absorption in the remembrance 
of God ultimately reveals to them the 
realities behind things, until they cry out: 

"O our Lord ! Thou hast not created 
all this in vain ! Glory be to Thee ! Preserve 
us from the doom of fire". (Ill : 191). 

Understanding of religion and the 
grasp of the problems of Islamic Law 

form part of that real opening up of the 
heart referred to just how. The next step 
is the realisation of the higher verities, like 
the Attributes of God, etc. 

This is the group who have been 
called the Ahl-az-Zikr (i.e., persons who 
truly grasp the Message) in the Holy 
Quran, which, as we have seen before, 
describes its own self as Az-Zikr 
(see XV : 9). It is these Ahl-az-Zikr, these 
persons who combine spiritual illumination 
with the religious knowledge of a very 
high level, whom the Holy Qur'an regards 
above the rest. In fact, it invites the general 
Muslims to take them as their teachers 
and to accept their legal deductions, for 
it clearly lays down the principal:- 

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

• February 2010 

The Holy Quran is clear and plain. 
We have not been permitted to interpret 
its teachings in the light of our own little 
education and meagre understanding. 
For, by interpreting them in the light of our 
pre-conceived opinions and prejudices, 
we earn nothing but hell, as the Holy 
Prophet (#) made it clear in the Hadith 
quoted before. Again, because of the lack 
of comprehensive vision, we shall at best 
have a partial view of the problem. That 
must land us in wrong conclusions. Thus 
the animal self (Nafs-al-Ammarah) within 
the sphere of physical pleasures will leads 
us to all sorts of sins. It is only when we 
subject ourselves to impartial guidance 
that we can hope to escape the deceptions 
of our prejudices. 

Those who introduce their personal 
opinions and desires into the 
interpretations of religious matters may 
well remember the powerful and 
fundamental condemnation by the Holy 
Qur'an in the following words: 

"Seets thou such a one as taketh for 
his god his own passion (or impulse)? 
Couldst thou be disposer of affairs for 
him? or, thinkest thou that most of them 
listen or understand? They are only like 
cattle; Nay, they are worse astray in path". 
(XXV : 43, 44). 

He who glories in personal 
judgment. Without possessing the 
qualifications laid down by the Qur'an, will 
find, on honest self-examination, that he 

is deceiving both himself and others. The 
primary force in all such cases is the desire 
to follow one's passions rather than to 
subject oneself to the discipline of the 
Qur'an and the Sunnah. 

It is to save us from such pitfalls that 
the Holy Qur'an has ordered us to seek 
guidance from the Ahl-az-Zikr, from those 
true experts of Islamic learning, who 
because of their spiritual purity, are 
capable of seeing things impartially, whose 
lives are the embodiments of the fear of 
God, who, when they interpret the Holy 
Quran and the Hadith, do not rely on their 
individual opinions, but exert fully to know 
and understand the conclusions which 
other experts have arrived at. They do not 
suffer from self-worship and egotism, but 
proceed in their search of the solution 
with all humility and in conformity with the 
view of the majority of the leaders of 
Islamic knowledge. Such a consensus of 
opinion when arrived at the solution of 
some new legal detail is known as the 
Ijma (or Consensus). 

Thus we find there are four bases of 
the 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 history 
and see how the Islamic law assumed the 
codified form. 

February 2010 


(The 2nd Month of Islamic Calendar) 
Hamid AM Aleemi 


Literal meaning "Empty", in Pre- 
Islamic days during this month the houses 
used to be empty and deserted because 
the ban on going to war in the Month of 
Muharram came to an end and everyone 
proceeded towards the battlefield. 

Safar also means to be "Yellow". 
When the names of the months were 
being given, it was the season of autumn 
and the leaves of the trees were yellow. 

The Month of Safar during the Days of 

The Muhaddithin (the Scholars of 
Hadith) have recorded many of the 
superstitions harboured by the Arabs 
during the Days of Ignorance. A few of 
them are mentioned below: 

1. The pre-lslamic Arabs believed 
Safar to be a snake which lives in the 
stomach of human being and bites the 
person, when he feels hunger. This is the 
discomfort one experiences when gripped 
by the pangs of hunger. 

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

3. According to some, the month of 
Safar flanked by Muharram and Rabiul 
Awwal is full of calamities and misfortune. 

With the advent of Islam and the 
teachings of Prophet Muhammad (#), 
all evil and incorrect beliefs common in 
pre-lslamic times were discarded. (Ma- 

The Month of Safar in Islam: 

Safar-ul-Muzaffar is one of the most 
precious Months because the Beloved 
Prophet used to keep fast the 1 3th to 1 5th 
of this month of the other Months of the 
year, and because of the Urs (Death 
Anniversary) of the Great Pillars of Islam, 
who dedicated their lives for the Cause 
of Islam and passed away in this month; 
their Urs is celebrated every year with 
great respect and reverence through out 
the world, some of their names are 
mentioned below: 

1. Hazrat Bahauddin Zakariyah 
Multani (RA) on 7th day. 

2. Hazrat Shah Abdul Latif Bhita'i (RA) 
on 1 4th day. 

3. Hazrat Daa'ta Gang Bukhsh AN 
Hujwiri(RA) on 20th day. 

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

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

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

February 2010 

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

Superstition & the Month of Safar: 

To believe that the month of Safar is 
inauspicious, and particularly to believe 
that its first thirteen days are "bad luck" - 
in Urdu known as "Tera Tezi" - or that it is 
harmful to marry of propose to marry or 
undertake a journey, etc. during these 
days are beliefs which are against the 
teachings of Islam. 

In pre-lslamic days people considered 
the 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 or 
date is in itself evil, but the deeds of people 
are either good or bad. The time spent in 
the performance of good deeds will be 
auspicious and the time spent in sins and 
the disobedience of Allah Almighty will be 
evil and ominous. 

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

Now-a-days, some of the Muslims 
hold incorrect beliefs regarding the Month 
of Safar, as: 

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

2. This month is full of misfortune and 

business etc. during this month will bring 
bad luck. 

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

5. The person who distributes food or 
money on the 1 3th of Safar will be saved 
from its ill-fortune. 

Some of the people argue that it 
comes in the Hadith that "whoever gives 
the good news of the ending of the month 
of Safar, the Holy Prophet will give him 
the glad tiding of entrance into Paradise", 
this is a baseless Hadith. (Kashful Khifa: 
2418, Vol: 2). 

The polytheists believed the month 
of Safar up to the 13th day to be 
inauspicious; hence, Rasulullah (#) 
rejected this superstition. It is therefore 
wrong for Muslims to adopt the ways of 
the non-Muslims and to entertain the very 
beliefs which he had come to change. 
The teachings of Allah Almighty and His 
beloved Prophet Muhammad (#) give us 
clear guidelines on such incorrect beliefs. 
Allah Almighty says in the Qur'an: "No 
calamity befalls but by the leave of Allah. 
And whosoever believes in Allah, Allah 
will guide his heart. And Allah Knows 
everything". (11 : 64) 

These erroneous beliefs have also 
been condemned in the context of the 
following Ahadith: 

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

3. To commence any important venture, 

2. There is no bad omen in the month of 

February 2010 

Safar and no Ghouls (evil spirits). (Sahih 
Muslim: 4120). 

3. There is no evil omen, no superstitious 
owl, bird and no bad omen in the month 
of Safar. (Sahih Bukhari: 5316, 5378)(. 

The above Ahadith clearly refutes all 
incorrect beliefs and superstitions 
regarding the Month of Safar. these 
incorrect beliefs flow from the pre-lslamic 
period of Jahiliyyah (Days of Ignorance) 
and unfortunately still going on. 

What to do....? 

1 . To shun all types of erroneous beliefs 
and superstitions regarding the blessed 
Month of Safar. 

2. To understand that the most 
unfortunate person is he, who disobeys 
the Commandments of Allah Almighty and 
His Beloved Prophet (#) for example: he 
does not observe the Obligatory Prayers 
five times a day, nor he pay Zakat (Islamic 
alms-fee) etc. 

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

favourable, or unfavourable are from Allah 
Almighty (as a result of our actions). He 
Says: "And whatever affliction reached 
you is due to what Your hands have 
earned; and He pardons much." ( 42 : 38). 

4. On the first night of the month of Safar, 
after Isha Prayer, every Muslim should 
pray 4 Rakats (nafil prayer) in the following 
manner: In the first Rakat after Surah 
Fatiha recite Surah Kafiroon 15 times and 
in the second Rakat Surah Ikhlas 15 times 
and in the third Rakat Surah Falaq 15 
times and in the fourth Surah Naas 15 
times. After completing the prayer recite 
4th verse from Surah Fatiha once in 
Arabic, then read 70 times Darood 
(Blessings upon the Holy Prophet). Then 
Allah Almighty shall protect him from every 
tribulation and difficulty and would give 
him great reward. (Rahat Al Quloob). 

May Allah protect all Muslims from 
tribulations and difficulties in this world 
and hereafter, and grant the ability to 
accept and practice upon all the beautiful 
teachings of our Beloved Prophet (#) 
Aameen ! 

There is no poverty more than poverty 

of knowledge and there is no gain 

greater than the gain of wisdom and 

the knowledge. 

— Hadith-e-Nabavi (Masnad) 

February 2010 


M. N. Textiles (Pvt.) Ltd. 

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M. A. Jinnah Road, Karachi. 

Phone: 32412840, 32428237, Fax: 32415797 


February 2010 

Celebrating Eid-Milaad-un-Nabi fyfp 

in Rabi al Awwal 

(The 3rd Month of Islamic Calendar) 

by: Faisal Ahmad Aleemi 

The Literal Meaning: 

Buried:In the home of Ayesha. 

It means "First Spring", 

because Rabi means "Spring" and 

Allah Almighty Says in the 

Awwal means "First", When the 

Holy Qur'an: "Say you, "only Allah" 

names were being given, this month 

grace and only His mercy, on it 

Rabi 'al Awwal, and the month of 

therefore let them rejoice. That is 

Rabi' al Akhir followed, saw the end 

better than all their wealth. (Yunus: 

of Spring and thus named Rabi 'al 

58). In this verse, Allah Almighty 


tells us that we should be happy 

when we receive blessings and 

Significance of the Month: 

mercy from Him. Without doubt, the 

Our beloved Rasulullah $&, a 

Prophet $& is the greatest mercy and 

mercy of all mankind was born in 

blessing of Allah Almighty. Allah 

this month. He migrated from 

Almighty Says in the Qur'an: "And 

Makkah to Madina and departed 

We sent not you, but a mercy for all 

from this world 63 years later. Here 

worlds". (Al-Anbiyaa, 107). 

is a brief introduction of his great life 

in the following: 

Allah Almighty Says in the 

Qur'an: "O prophet! The Communi- 


cator of unseen news, no doubt, we 

Place: Makkah Mukarramah. 

have sent you as a present beholder 

Time: Subh»Sadiq (dawn). 

and bearer of glad tidings and a 

Day: Monday 

warner and an inviter towards Allah 

Date: 12th. 

by His command and a brightening 

Month: Rabi 'al Awwal 

sun. And give glad tidings to the 

Year: 570 A.D. (Anno Domini) 

believers, that for them is great 

bounty of Allah. (Al-Ahzaab, 45-47) 


Place: Home of Hazrat Ayesha. 

Allah Almighty Says in the 

Time: Between Chasht and Zawal 

Qur'an: "...remind them of the day of 

(forenoon & noon) 

Allah". (Ibrahim: 5) 

Day: Monday 

Month: Rabi 'al Awwal 

Allah's greatest favour on 

Year: 1 1 AH. (After Hijra) 

mankind is the birth of the Prophet 

Age at the time of Death: 63 years 

$&. This means that the Milaad 


\ February 2010 

(Birth Day) of the Prophet $&■ is a 
"Day of Allah", therefore we should 
remember it. The greatest favour 
which Allah Almighty has bestowed 
us is the sending down of the 
Prophet $&. Imam Muslim writes 
that the Prophet $fa was asked about 
the fast on Mondays, which he used 
to keep, the Prophet $$- replied: 
"This is the day of my birth, and the 
revelation was sent to me". (Sahih 
Muslim: 1978). 

This proves that the Prophet 
$& kept fast on Mondays to show 
gratitude for his birth. Imam Bukhari 
writes that: When Abu Lahab died, 
someone from his household 
(Prophet's uncle Hazrat Abbas 
(RDA) saw him in a dream, he asked 
him: what happened in the grave? He 
said: "I am being punished severely, 
but on Mondays, I get water from my 
finger with which I freed Thawbiya 
(his slave girl). (Sahih Bukhari: 
4711). This proves that a disbeliever 
(kafir), Abu Lahab, was happy on the 
day of the birth of the Prophet $$■ 
and was rewarded by having his 
punishment reduced. If this is so 
with him, then indeed Allah will 
bless a Muslim who rejoices the birth 
of the Prophet #&. This Hadith has 
been used by many Scholars 
(Ulama), to justify the celebration of 
"Milaad. A person may ask: "When 
did Abbaas (RDA) have this dream? 
Was it before or after he embraced 
Islam?" The answer to this is that he 


had this dream after coming into the 
fold of Islam. (Seerah-Ibn-Hasham). 
Abu Lahab died after the battle of 
Badr before which Hazrat Abbaas 
(RDA) embraced Islam. If such a 
person can be rewarded for celebra- 
ting the Milaad of the Prophet $fr, 
then imagine how great the reward 
would be for a Muslim when he 
celebrates it. Some people, have the 
opinion that King Abu Sa'eed 
introduced the celebration of this 
occasion. This is not true because 
Hafidh Ibn Kathir states that in the 
5th Century of Hijri, a King named 
Malik Shah celebrated it also with a 
gathering. (Tareekh Ibn Katheer 
biography of Malik Shah). All the 
Muslims of the world celebrate the 
Milaad of the Prophet $& with love 
and respect. If someone does not 
celebrate it, we do not call them a 
kafir or sinner, because the matter of 
Milaad does not affect the Faith 
(Aqeedah) of a person. The celebra- 
ting of this should not cause any 
divisions among Muslims. Some one 
may raise this objection: How can 
there be an Eid-Milaad-un-Nabi 
when there are only two Eids (AI- 
Fitr and Al-Adhaa)? The answer of 
this is that the term "Eid Day" does 
not specifically apply to the Two Eid 
Days, but to Blessed Days also, as 
Allah Almighty Says in the Qur'an: 
Prophet Jesus (AS) prayed to Allah 
Almighty: "O Allah our Lord, send 
down to us a tray of food from the 
heaven so that it may be an occasion 
of rejoicing for us, for the first and 

February 2010 

the last of us and a sign from You, 
and provide for us and You are the 
best of Providers." (Al-Maa'idah, 

Imam Hakim (RA) writes 
that the Prophet $$■ said: "Friday is 
also an Eid Day". Once, in the 
Prophet's time Eid came on Friday 
and the Prophet $# said: "Allah has 
given you two Eids today" 
(Mustadrak: 1015). 

Imam Tirmidhee writes: 
"Abdullah bin Abbaas (RDA) was 
reciting verse 3 of surah Maa'ida, 
from the Qur'an, a Jew, sitting close- 
by heard it and said to Abdullah: "If 
that Verse, which you recited, was 
revealed to us, we would make that 
day an Eid Day". Abdullah-bin- 
Abbas (RDA) replied: "When this 
verse was revealed, there were two 
Eids on that day. One of them was 
the Hajj day and the other Friday" 
(Tirmidhee, "Kitab Tafsir": 2970). 
From the references above, it is 
proved that this term does not apply 
to the two 'Eid Days" particularly, 
but instead, it could be used for any 
Islamic holy day. This means that we 
can refer to "Milaad-un-Nabi" as 

How to celebrate Milaad? 

In this blissful month it is less 
as much as we celebrate. If it is 


possible, so better must take bath 
every day change cloth which must 
be immaculate and fragmented. From 
the beginning till 12 th of this month 
we must keep our house immaculate 
and lightened on this basis and pray 
that Almighty Allah may bless our 
graves with His Divine light, gather 
in order to send salutations (Esal-e- 
swab) to the beloved Prophet $$■ give 
charity to the poor and remember his 
birth and virtues of him. 

We do not say that, one must 
celebrate "Milaad" only on 12 th 
Rabi-ul-Awwal, in fact it can be 
celebrated at anytime of the year. 
Generally Milaad-un-Nabi is 
celebrated on the 12th of Rabi-ul- 
Awwal, by Muslims all over the 
world. In most of Muslim countries, 
there is a public holiday for "Milaad- 
un-Nabi", except some of the count- 
ries, but even in these countries, the 
people celebrate "Milaad" indivi- 
dually. The birth of the Prophets of 
Allah has been mentioned in the 
Qur'an. For example, Adam, Musaa, 
Isa, and Yahyaa (AS). May Allah 
bless our hearts, houses, country 
Pakistan and all the Muslims of the 
World, with His Divine light, and 
give us the Taufique (inspiration) to 
celebrate this Blessed Day with great 
respect and reverence all over our 
life, Ameen! 

!■ February 2010 


Mustafa F Ansari 

Allah (swt) created the glorious personality 
of the Holy Prophet (&) as a mercy for all, 
thus establishing his universal prophet- 
hood. The Holy Qur'an states that: " And 
We have not sent you except as a Mercy 
to all the worlds." (21:107). The Holy 
Prophet {&) said that 'Allah did not send 
me to reproach (and curse) people but as 
a mercy to them and as one calling them 
to the truth.' (Muslim). 

Allah (swt) unveiled his design and 
revealed the code of life for the entire 
humanity to follow, through His Beloved 
Messenger and Prophet Muhammad (#:) 
to enable his followers to be eligible for 
Allah's blessings and thus His mercy. The 
Holy Prophet {&) set the pattern and 
demonstrated the practicability of living a 
life in consonance with the Qur'anic 
injunctions. The Qur'an states that: "Verily, 
in the Messenger of God, you have an 
excellent model (33:21). He is the medium 
of all the blessings of Allah (swt) for the 
entire humanity. The humanity became 
aware of Islam through him and thus he 
is the basic personality in Islam and Iman. 
The best pattern of human behaviour is 
contained in the life of the Holy Prophet 
(^). Finding the pleasure of Allah (swt), 
therefore requires one to foTlow, with 
intense love, the path charted by the Holy 
Prophet Muhammad (^) who came as the 
last and final Messenger and Prophet of 
Allah (swt) and provided guidance 
complete in all respects in the form of 
Deen-e Islam. 

The pursuit of one's destiny demands 
a clear conceptual understanding of Allah's 

ordained mission to be accomplished by 
the human beings designated by Allah as 
His vicegerent (2:30). Deeper under- 
standing of the modalities and its intricacies 
would ensure better accomplishment. The 
divine requirement as contained in the 
revealed word is to follow the Holy Prophet 
(#). The modality is apparently clear but 
the intricacies need deeper thought which 
is the command of the Almighty 
( OjjiMi MS! - do you not think). 

The Holy Prophet (#), who came as 
a mercy to the entire mankind, was 
endowed with penultimate qualities to 
serve as a model of the most perfect being 
and thus an object of emulation for the 
entire humanity. And again it is stated in - 
the Qur'an that: "Verily you are the 
standard par excellence" (68:4) 

History bears testimony to the fact that 
the Holy Prophet (#) came at a time when 
almost the entire worJd had forsaken the 
path of piety, righteousness, truth and the 
gloom of ignorance had completely 
overshadowed all moral values. The advent 
of the Holy Prophet (^) came at a time 
when the degradation of all ethical and 
moral values had touched the lowest ebb 
in the desert heartland of Arabia. The 
charisma and love of his holy personality 
so impacted these native, ignorant, ruthless, 
heartless pagans that they turned into 
civilized, caring and decent individuals of 
model ethical discipline. It was the impact 
of his forceful, lovable personality that within 
a century of emergence of Islam, the Muslim 
empire stretched from the Atlantic Ocean 
in the West to central Asia in the East. 

> February 2010 

Allah (swt) categorically states in the 
Holy Qur'an: If one wants Allah to love 
him, one should follow and obey the Holy 
Prophet and one would then be blessed 
with the love of Allah (3:31). 

The human beings are not robotic 
animations but with complex intellect and 
free will. Their intellectual capacity is 
imbued with deep seated emotions which 
qualify them to develop affinjties, establish 
relationships and accept certain 
parameters for acting in a certain way in 
their worldly life. Love implies obedience 
and submission. Obedience of command 
of a benefactor - the Rahmatul-lil- 'Alamin 
or those following in his footsteps with out 
any feeling for the person being followed 
would only be an empty jargon. Love is 
the force which motivates us and compels 
us to action. Devotee's devotion to the 
compliance of a command in letter and 
spirit requires establishment of a deep 
seated association which culminates into 
love and affection for the personality of 
the role model (#).-lt is the consequence 
of human intellect's comprehension and 
appreciation of Allah's (swt) mercy and 
blessing in the shape and form of the Holy 
Prophet (&) on the humanity at large. 

It is this deep seated love in the hearts 
of M'umineen for the refulgent personality 
of the Rahmatul-lil- 'Alamin (^) which 
moves them to ecstasy and drives them 
to tears laden with wondrous thoughts and 
sentiments for the beloved Prophet of Allah 
- the Merciful. Holy Prophet (^) is reported 
to have said that: "None of you can have 
faith unless I become dearer to him than 
his father and his son and all mankind" 
(Bukhari). Allah (swt) Says in the Qur'an 
that:" The Prophet is closer to the Believers 
than their own souls. "(33:6) 

Love is the predominant manifestation 
of true faith - the Iman. On another 
occasion, the Holy Prophet (&) is quoted 
as saying: 'He who has no love has no 
faith, he who has no love has no faith, and 
he who has no love has no faith'. 

In surah Taubah, it is stated that: 'Say, 
if it be that your father, your sons, your 
brothers, your mates or your kindred; the 
wealth you have gained, the commerce in 
which you fear a decline; or the dwellings 
in which you delight - are dearer to you 
than Allah or His Apostle or the striving in 
His cause, than wait until Allah brings 
about His Decision and Allah guides not 
the rebellious." (9:24) 

The above verse clearly illustrates that 
absolutely nothing can take precedence 
over a M'umins' love for Allah (swt) and 
the Holy Prophet {&). The Companions 
of the Holy Prophet (&) in their salutations 
addressed him (&) with expressions 
conveying the highest degree of reverence, 
love and devotion. The fondness and love 
with which the true believer follows in the 
footsteps of the Holy Prophet (4&) 
establishes the extent of his allegiance to 
Islam and acquisition of Allah's favour. 
One finds it as a binding principle in Salat 
when one greets the Holy Prophet (£&) in 
Attahiyyat by saluting him (£&) and 
reaffirming a dynamic, vibrant relationship 
with the Holy Prophet (&) when one recites 
'Assalamu Alaika A'iyuhan Nabiu...' and 
thereafter the Durood-e-lbrahimi. 

To emulate the Holy Prophet (£fc), one 
can not afford to miss any moment of one's 
life without the fond memory of his (&) 
deeds - the Sunnah - which represents 
his (£&) active worldly life. It thus follows 
that a Muslim's life has to be necessarily 



February 2010 

entrenched in the love and thoughts of the 
life of the Holy Prophet (#) at all times 
without which a Muslims' Iman or faith 
does not attain completion and thus the 
ultimate objective of achieving moral and 
spiritual benefits would remain obscure. 
Since his worldly life is the perfect example 

for humanity, the transformation or molding 
of individual personality towards perfection 
follows as a consequence of one's whole 
hearted adoption of the practical modalities 
in this worldly sphere of activity 
concurrently with intellectual, emotional 
and spiritual commitment. 

Abdullah Ibn 'Amr (*) reported Allah's 
Messenger (^) as saying: "None amongst 
you is a true believer unless his desires 
become subservient to what I have brought." 








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February 2010 

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February 2010 






The pact known as Meesaaq-i-Madina 
is a multilateral agreement in the name of 
the Holy Prophet Muhammad (#). It was 
drawn up in the first year of Hijra. It is 
highly regarded as a historical document 
of the first order which played a noble part 
in normalising relations and conditions 
obtaining then in and around Medina. It is 
also freely acknowledged that the 
principles and the provisions of the 
Agreement are germane to ensuring 
peaceful co-existence of heterogeneous 
elements of a society in any part of the 

Besides, the Agreement embellishes 
further the prophetic figure of the Holy 
Prophet as a Peacemaker and establishes 
his bonafide for the first time in the eyes 
of the non-believers. The Agreement thus 
marks a great step forward for the Faith 
on one hand and a wholesome change in 
the approach of the erstwhile diehards 
towards it on the other. The Agreement 
indicates very clearly the end of the 
beginning made in Makkah. 

The Agreement contains fifty-three 
clauses. The underlying idea running 
through all of them is to foster unity 
amongst the believers and amity towards 
all; to treat different parties to the 
Agreement - the believers, the non- 
believers and the Jews - at par in the 


matter of their responsibilities relating to 
peace and war while acknowledging that 
the believers are, a separate entity as 
distinct from others; to ensure freedom of 
faith but emphasising all the same, the 
excellence of Islam and its teachings; to 
extol Islamic virtues and to ensure social 
justice; to protect the law abiding and to 
punish the lawless to create a sense of 
collective responsibility for upholding the 
righteous, and providing for the needy and 
the helpless and to effectively deal with 
miscreants an mischeifmongers, 
aggressors and oppressors; to streamline 
procedures for peace and war; and to 
agree upon Allah and the Holy Prophet as 
the final authority for arbitration and 

We give below a gist of the provisions 
of the clauses together with a translation 
of the text of some of the important ones: 

The Preamble of the Agreement 
describes it as a Kitaab, contract from 
Muhammad-un-Nabi (Muhammad the 
Prophet) between the believers from the 
Quraish of Makkah and those from Yasrib 
(the old name for medina) and all those 
who may join them as their followers and 
take part in Jihad (Religious war) along 
with them. 

Clause 1 . declares that "the believers 
) February 2010 

are One community (Ummat-i-wahida) 
distinct from the rest of the people." 

Clause 2-10 pertain to the believers 
belonging to the Quraish of Makkah 
(Muhajirs) and those belonging to Banu 
(house of) 'Auf. al-Haris, Saa'idah, Jusham, 
an-Najjaar, Umer bin A'uf an-Nabeet and 
Aus, permitting each of them to settle 
according to their respective custom, cases 
relating to ransom for the slain and those 
taken as prisoners emphasising the need 
in each case for a just and a righteous 

Clause 11 contains a very humane 
provision to the effect that "in no case the 
believers shall leave an indigent believer 
or a believer burdened with a large family 
and thus unable to meet his obligations 
without necessary help and assistance to 
enable him to discharge his obligations 
concerning ransom." 

Clause 12 lays down that non- 
believers shall conclude an agreement or 
enter into an understanding with a client, 
charge or subordinate of another believer 
without the latter's permission. 

Clause 13 requires God fearing 
believers to be ever ready to take action 
against any person who may be found 
guilty of aggression, subversion or 
seduction. The believers shall all raise 
their hands together in striking down such 
a person, no matter if he may happen to 
be a son of one of them. 

Clause 14 forbids a believer from 
slaying another believer at the instance of 
or for the sake of a non-believer nor to 
support a non-believer against a believer. 


Clause 15 provides that even if the 
humblest of believers were to promise 
relief or protection to someone, it shall 
become binding on the whole community 
of the believers; it is so because the 
believers are like brothers to each other. 

Clause 16 enjoins wholesome moral 
and social discipline upon the believers in 
favour of their antagonists. It requires that 
such of the Jews as may undertake to 
abide by the terms of the Agreement, shall 
not be discriminated against in the matter 
of help or protection. 

Clause 17 lays down that the believers 
shall jointly negotiate and or conclude a 
peace treaty on terms fair to all and which 
shall be equally applicable to all. It forbids 
a believer to conclude a separate peace, 
leaving behind the other believers. 

Clause 18 requires joint action for 
defence in case of an attack. 

Clause 1 9 concedes the right to claim 
Qisaas (requital, reprisal) for loss of life 
or limb suffered in the service of Allah. 

Clause 20 extols piety, faith and 
righteousness. It declares in plain words 
that God fearing believers are the best 
amongst the people and are on the most 
righteous and straight path. 

It will be observed that the clause 11 
to 20 seek to streamline the social, moral 
and spiritual conduct of the believers and 
to instill in them the spirit of brotherhood 
and of a unified approach and action. 

Clause 21 forbids a Polytheist from 
affording protection to life and property 

3 February 2010 

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

Clause 22 requires a joint action in 
case a believer is wrongfully slain. 

Clause 23 makes it the bouden duty 
of a believer who agrees to abide by the 
terms of the Agreement and who has 
pledged his faith in Allah and the Day of 
Judgement, to refrain from helping and 
protecting a miscreant. A person who acts 
otherwise is forewarned that he shall earn 
the wrath of and damnation by Allah on 
the Day of Judgement. There would be 
no means of saving him from his terrible 

Clause 24 reminds the believers of 
their duty to turn to Allah and His Prophet 
in case of a difference or a dispute arising 
between them. 

Clause 25 to 42 concern the Jews 
and extend to them such provisions of the 
Agreement as relevant in their case. They 
are given the freedom of faith and the right 
to decide cases of ransom according to 
their custom. They are made responsible, 
as long as they fight along with the 
believers, for their share of the expenses 
of war. The tribes of the Jews specifically 
mentioned (vide clauses 26-36) as parties 
to the Agreement are those belonging to 
Banu (house of) 'Auf, an-Najjaar al-Haris, 
Saa'idah, Jusham, Aus, Sa'laba, Jufna, 
being a branch of Sa'lba, shutarbah, the 
subordinate associates of Sa'lba and 
branches of other tribes of the Jews. 

Clause 37 forbids the Jews from going 
to war without the permission of 

Muhammad (#). 

(It is the most significant clause. This 
part of the Agreement takes away the 
initiative for starting hostilities from unsafe 
hands and entrusts it to the safest possible 
hands; namely those of the Holy Prophet. 
It also goes to acknowledge the fact that 
such authority is due to the Holy Prophet 
and can be exercised by him in his own 

Clause 38 clears the way for claiming 
compensation for bodily injuries and 
expressly confines the responsibility for 
any act of bloodshed to the person 
concerned and his family excepting of 
course the one who has been the victim 
of the act of agression. 

Clause 39 concerns the respective 
responsibility to meet their own expenses. 

Clause 40 requires united action after 
mutual consultations to safeguard common 
interests against an agressor who declares 
war on those who are parties to the 
Agreement, namely, the Jews and the 
believers. They shall act in a trust-worthy 
and not in a treacherous manner. 

Clause 41 lays down that no one shall 
be held responsible for the acts of omission 
and commission of his ally provided the 
oppressed shall be helped in all 

Clause 42 makes the Jews 
responsible for their share of the expenses 
of war as long as they fight side by side 
with the believers (and not otherwise). 

Clause 43 guarantees the sanctity of 

1 February 2010 

the place of Medina against any 
aggression on the part of the signatories 
of the Agreement. 

Clause 44 extends equal treatment, 
rights and obligations under the Agreement 
in respect of those who may seek 

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

Clause 46 provides that in case a new 
problem or dispute arises which it may be 
feared may lead to bloodshed amongst 
the parties to the Agreement, the matter 
shall be put before Allah and His Prophet. 
It makes it clear that Allah is pleased to 
see the Agreement being acted upon with 
utmost care and sincerity. 

Clause 47 forbids all help to the 
Quraish and their ally. 

Clause 48 makes joint action for help 
and support incumbent on parties to the 
Agreement, (the Jews, non-believers and 
the believers) in the case of an attack on 

Clause 49 enjoins the parties (the 
attackers and the defenders) to respond 
to the call for peace and to accept an 
invitation to participate in it and to be a 
party to it. 

Clause 50 fixes responsibility for 
assault and defence against the one who 
may be fighting face to face. 

Clause 51 extends all the provisions 
of Agreement to the Jews and Aus and 

those affiliated to Aus. 

Clause 52 contains an overriding 
condition that none of the provisions of 
the Agreement shall be misconstrued to 
favour an aggressor or an oppressor. One 
who goes out to fight and one who keeps 
to his house shall be equally entitled to 
security, exception being made in respect 
of the aggressor or the oppressor. 

Clause 53 assures help from Allah 
and Muhammad-ur-Rasoolullah (the 
Messenger of Allah) to such of them as 
are honest and steadfast in their pledge 
and promise. 

It will be noted that the Agreement 
was between Muslims (Muhajirs and 
Ansars), and non-Muslims, the Jewish and 
the Idolatrous member of the different 
tribes found in and around Medina. They 
had been fighting against each other in all 
matters because they never had someone 
to contain them and consolidate their 
common interest. Having been ruined 
morally and materially they (other then the 
Muslims) longed for peace, and therefore, 
jumped at the offer made to them by the 
Holy Prophet (#). They were wise enough 
to believe that the Holy Prophet (#) alone 
could help them and welcomed him as a 
saviour. The Agreement was acceptable 
to them on this count also that under it 
each and every one of the signatory tribe 
and its factions friends and sympathiser 
tribe could keep to its own set of beliefs, 
faith and custom. It did not go beyond the 
common interest and did not tread on their 
tender toes by interfering in or cutting 
across their rights or privileges. 

The immediate impact of the 

! February 2010 

Agreement was that it welded the believers 
into one distinct community and also 
brought peace to the different tribes who 
were, for historical, ethnical or even 
personal reasons at loggerheads with each 
other. By one gesture of kindness they 
were persuaded to sink their ancestoral 
jealousies and differences. More 
importantly they were made to realise what 
was in their common interest and who 
could be their common leader. 

It was the peerless personality of the 
Holy Prophet (#) which had opened their 
eyes, softened their hearts and broadened 
their-minds to realise the prophetic love 
and concern for their general good. 

The Agreement was extended from 
time to time to cover all the neighbouring 
tribes who wanted to avail themselves of 
it. The Holy Prophet (#) undertook a 
number of journeys to different places to 
get the Agreement ratified by such of the 
tribes as were not the original signatories. 

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

confusion and created an atmosphere 
conducive to moral and material progress, 
provided a legal and a moral basis to settle 
disputes and stop bloodshed and banned 
war. It also put an end to conspiracies and 
fifth-column activities for subversions and 
curbed the unlimited powers of the tribal 
cheifs and took the decision making power 
from out of their hands. It put the tribes 
on the road to civilisation and strengthened 
the hands of the aggrieved to take action 
against wanton aggression and 
remoresless perversion. It is the first written 
Constitution of the world provided by the 
universal personality of the Holy Prophet 
Muhammad (#) to cement different tribes, 
professing different creeds, colours and 

We cannot but hold our breath in 
admiration for the Holy Prophet (#): how 
he did put his finger on the hard core of 
the distressing malady and how adroitly 
he treated it by awakening the sense of 
unity in adversity and a commonly agreed 
procedure for promoting the good and 
apprehending evil. 

Abu Omamah (RDA) reported Allah's Messenger 

(#) as saying: "No people, who have once found 

the right way, ever go astray except through disputation," 

then Allah's Messenger (#) recited this 

verse "They set it forth to you only by way of 

disputation. Lo, they are contentious people. " 

(Qur'an 43:58) 
(Ahmad, Tirmizi and Ibn Majah) 

February 2010 

mm mm 

Dr. Maulana Muhammad Fazl-ur-Rahman Al-Ansari 
Al-Qaderi (R.A.) 

After fourteen centuries, the world of 
Islam stands today exactly where the 
Arabs stood before the Holy Prophet (#) 
united them into a single nation. The 
political conditions of the world in those 
days were more similar to what we are 
seeing in today's world. 

In those days, there were two 
dominating political powers, viz, the 
Byzantine and the Persian. The world of 
today is also dominated by two world 
powers, America and Russia. China stood 
in those days exactly as it stands today-a 
power by itself, and not powerful enough 
to affect the political conditions prevailing 
in the world in a general way. 

The Arabs were then divided into 
many tribes, each tribe constituting a 
separate political unit. They were engaged 
in ceaseless wars against each other, 
killing, robbing, and enslaving one another. 
Because of their disunity, they constituted 
neither a political power nor a military 
power, despite the fact that they were 
better fighters and were more daring and 
courageous than the cultured people of 
Byzantium and Persia. Whenever an Arab 
tribe become insolent or did anything that 
displeased the Super Powers of those 
days, they would set some of their vassal 
princes against it and force it into 
subjugation. Today, the world of Islam 
stands exactly where the Arab tribes stood 
in those days, because of their disunity, 
not because they lack in manliness or 
courage. Today, whenever a Muslim state 
becomes 'insolent' and begins to form its 
own independent policy, paying no heed 
to the dictates of the Super Powers, it is 


brought back to its 'right sense' through 
the military might of some vassal nation. 

This striking similarity is also found in 
the moral aspect. The Arabs of the pre- 
Islamic Era were at the lowest point of 
moral degeneration — and so are we today. 
Gross selfishness, corruption and 
obscenity are the most outstanding 
features of our social life. Our personal 
gains always reign supreme in our mind, 
we are willing to sacrifice the national 
interest for our petty personal interest — 
nay, we are even willing to sell our nation 
into slavery in exchange for some paltry 
personal gain. There are of course some, 
in each Muslim state, who are grieved to 
behold the 'Ummah' sink so low and have 
a sincere desire to improve the conditions. 

From the time the Holy Prophet (#) 
began his mission to the moment he 
breathed his last was a period of twenty 
three years. Within this short span of time 
what he did was the greatest miracle ever 
wrought in human history. The picture of 
Arabia stood completely changed. The 
ferocious and warning tribes were united 
and welded into a strong and powerful 
nation. This revolution did not go unnoticed 
by the 'Super powers' of those days, and 
the Arabs were soon engulfed in hostilities 
with them. It finally resulted into open 
warfare. What resulted from this? — the 

very Arabs who used to be subjugated 
and suppressed by petty vassal princes, 
swept through the mighty Persian Empire 
and set the emperor fleeing to China. The 
conquest of Persia was completed durig 

the period of Hazrat Umar, the second 
Caliph. Byzantium suffered many defeats 

I- February 2010 

and lost much of its territory but it was not 
completely wiped out of existence until 
the period of the Turkish Caliphate. 

This was only one aspect of the Holy 
Prophet's reform. The Political supremacy 
thus gained had resulted from the moral 
reform wrought by him. He created a 
society free from racial, linguistic and tribal 
prejudices, free from class strife, free from 
selfishness and couscious of common 
interests. It is certainly hard for man to be 
free from selfish motives but if the 
individuals are not taught and trained to 
forego personal interests for the sake of 
common interest the nation soon falls a 
prey to the selfishness of its component 
parts. In this connection it may not be out 
of place to quote an incident from early 
Muslim History. 

Once Medina was struck by famine 
and the provision of food grains was 
almost at an end. Then one day, there 
arrived a large quantity of grains belonging 
to Hazrat Uthman (R.A). Merchants came 
to him from all parts of the city to purchase 
their requirements. But Hazrat Uthman 
refused to sell it at the price offered. They 
offered a still higher price, but Hazrat 
Uthman flatly refused to sell his grain at 
that price; he said that he would sell it to 
him who would pay ten times more than 
the price they offered. It was too much for 
the famine stricken population. It was 
unimaginable for the Muslims of those 
days that one of them could become as 
heartless and selfish, as a hoarding Jew. 
They began to raise slogans of protest 
and displeasure. There was a sweet smile 
on the face of Hazrat Uthman (R.A.) in 
return for the protests. "Patience, friends!" 
He said, "I am resolved to sell it to One 
who gives me ten times the price offered. 
You know God grants ten-fold reward for 
each act of virtue. I sell it to God — take it 
all as a free gift". The protests turned into 
appreciation and admiration. 


How did the Holy Prophet (#) 
accomplish this moral reform? Nothing 
can thrive in a void, it requires a support 
and the support of moral values is faith — 
not traditional, but a living and vibrant faith 
in God. It is quite true that every act an 
individual performs has its effect on the 
society and the effect produced on the 
entire society also reverts to the performer 
of the act as a member of the society. But 
this complicated system of action and 
reaction is too much for a layman to 
realise. Hence he is always motivated by 
the immediate gains, neglectful of the 
consequences in the long run. He can 
only be restrained by a sound and living 
faith in God. Sometimes it also happens 
that an evil-doer escapes the 
consequences of evil wrought by him, 
leaving the entire nation to reap the bitter 
fruit thereof. There are, amongst us, such 
parasites who have long been sucking 
the life-blood of the nation and when it 
was caught in a certain calamity they fled 
to safety. Hence, no consideration or fear 
of material consequences has greater 
effect on the preservation of moral values 
than faith in God. 

The first and foremost lesson, 
therefore, taught by the Holy Prophet to 
his followers was that of faith in God, an 
Omnipotent, Omnipresent and Omniscient 
God-the God, Who watches His servants 
and remains by their side wherever they 
are - Who will reward them for acts of 
virtue and punish them for vices. 

To have faith in an unseen God is 
perhaps the most difficult task man can 
accomplish. The faith which is commonly 
professed is not conviction, it is the 
admission of authority as a convenient 
idea. As regards such faith, the Holy 
Qur'an has said: 

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

> February 2010 

we did surrender-as faith did not yet enter 
your hearts". (Al-Hujarat) 

This feeble faith does not enable one 
to risk his all, even his life, for the cause 
of virtue. Faith in God is not a mere dogma, 
it has got to be obtained through 
observation of the creation of God and 
sound argument and judgement. The Holy 
Qur'an lays great emphasis on observation 
and meditation. It says: 

"Behold! in the creation of Heavens 
and the earth, and the alternation of Night 
and Day, there are, indeed, signs for men 
of understanding." (3:190) 

But even meditation and argument 
lead man only half the way. The sort of 
faith which is obtained thus may be termed 
as probability, not certainty. Yet this 
probability is a valuable understanding as 
it sets man probing still further into the 
unknown realm of spiritual realities. This 
is the state where one cannot lay implicit 
faith on reasoning without risking the peril 
of being lost in the labyrinth of thought. 
This is the stage where Divine help should 
be invoked through prayer and the 
observance of a disciplined moral life. The 
Holy Prophet (#) has said that man in 
never closer to God than the moment 
when he lies prostrate before Him in 
prayer. This is why he has termed prayer 
as Mi'raj (spiritual ascension) of the 
believers. Those who want to experience 
spiritual realities should observe a morally 
disciplined life and seek the closeness to 
their Lord by appearing often in His August 
Presence. There is a Hadith-e-Qudsi in 
which God says: 

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

war against him. No servant seeks My 
closeness with an act dearer to Me than 
what I have rendered as obligatory to him. 
My servant seeks My closeness through 
voluntary (prayers virtue) until I begin to 
love him; and when I love him, I become 
his ears with which he hears, I become 
his eyes through which he sees, I become 
his hand with which he grips, I become 
his leg with which he walks. I grant him 
what he asks Me and I give him refuge 
when he seeks it. I never hesitate in doing 
whatever I do as I hesitate to take back 
the soul of a believer who does not want 
to die and I do not want to displease him, 
though there is no escape for him from 
death." (Bukhari) 

When this stage is attained, faith is 
perfected. Such are the people who rise 
high above all considerations of sorrow 
and fear. They live in a state of perpetual 
bliss. They become impregnable. This 
high altitude of spiritual elation may not 
be possible for all individuals, but lesser 
degrees are possible for many. 

This is what the Holy Prophet did for 
the first thirteen years. He taught them 
moral values, and how to live a morally 
disciplined life. He infused them with a 
living and vibrant belief in God. Then 
began the second phase of his mission 
which was unavoidable, i.e., the spread 
of Islam to the tribes all over Arabia, and 
then to the neighbouring countries. This 
was done more by example than in any 
other way. This nation continued in 
prosperity just as long as they were 
steadfast to the examples of the Prophet 
(#). And when they turned away they 
were destroyed. This is a lesson to ponder 


February 2010 


Hakim Muhammad Said (Shaheed) 

Translated in English by 

Rati uzzaman Zuberi 

The Fear of Allah 

Once a large number of people from me." 
the desert thronged Masjid-e-Nabavi and 

besieged the Messenger of Allah. The The Holy Prophet (#) was very 
Companions seeing this rushed towards tender-hearted and while praying used to 
them and pushed them away from the weep for the fear of Allah. 
Holy Prophet (*). 

A Companion narrates that one day 

The Messenger of Allah left the when he went to see the Holy Prophet 
mosque and went to Hazrat A'ishah's (#) he found him offering prayers and 
apartment. The roughness with which the weeping. Tears were rolling down his face 
people from the desert had besieged the and he was sobbing. 
Holy Prophet (#) had hurt him and in his 

annoyance, the Messenger of Allah Once the Messenger of Allah was 
involuntarily said something against them, attending a burial. Tears filled his eyes as 
But immediately he turned his face towards he sat by the grave and he said to the 
Ka'abah and raising his hands in people: 
supplication to Allah said: "0 Almighty 

Allah! 1 am but a human being. Do not "0 people! Prepare yourself for this 
punish me if somebody gets hurt through day". 


And of mankind there is he whose conversation on the life 
of this world pleaseth thee (Muhammad), and he calleth 
Allah to witness as to that which is in his heart; yet he is 
the most rigid of opponents. 

Surah Al-Baqarah - 2, Verse - 204 

February 2010 

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This earth has seen great men in 
thousands, who achieved greatness in 
one area or another. Some of them even 
left their marks on the pages of history. 
Great kings, warriors, conquerers, 
philosophers, lawgivers, poets and military 
generals came on the stage of this world 
and temporarily influenced the lives of 
people in one way or another and left 
without leaving anything permanent in the 
form of their personal example or eternal 
teaching. Some of these great men might 
have influenced some aspects of human 
life in different ways and in different 
manners but none has affected it in its 
totality. God's Messengers were the only 
persons who influenced human life in its 
totality. They brought virtue and goodness 
and removed evil and sufferings. They 
purified the entire system of their day, 
economic, social and political, from 
excesses and malpractices and 
established justice and benevolence in 
every walk of life. They made these 
revolutionary changes in society through 
their Divine Teachings and personal 
examples, and not by coercion. They ruled 
over the hearts of the people and not over 
lands and countries, because they were 
true benefactors of the people and worked 
day and night for their welfare and 
happiness without any reward. A great 
many men of outstanding ability and 
personality have lived on this earth but 
very little is known about their daily life. 
Even the Messenger of God, such as 
Ibrahim, Moses and Jesus (peace be upon 
them all), who changed the course of 
history and influenced the lives of men by 


their Divine Teachings and outstanding 
personal examples, have not left behind 
much from which present or future 
generations can get inspiration. 

Their teachings have been either 
changed or lost and do not exist in their 
original form. The records of their lives, 
sayings and doings are incomplete. There 
life histories are very sketchy and do not 
present a sufficient picture of the 
outstanding and loving personalities which 
inspired and won admiration and reverence 
from millions of people. With the loss of 
their original teacihngs and the record of 
their life stories, present and future 
generations can hardly draw any 
inspiration from their sublime examples. 
Even if some part of their teachings can 
be found mixed with other people's 
teachings, it would hardly inspire present 
of future generations without the loving 
and outstanding personlity of the 
Messenger, because no teachings or 
philosophy, however noble and high, can 
ever inspire people without the personal 
example of the Messenger. There is no 
denying the fact that the personality of the 
teacher and his ability to create practical 
examples to inspire the people is essential 
for the success of his teaching and mission. 

Muhammad (#) is the only Messenger 
and man in history whose entire life record 
is fully preserved. Not only the important 
events of his life, but the record of his daily 
life, from birth to death, is written on the 
pages of history. All his sayings, doings, 
actions and the details of his conduct and 

i February 2010 

character are kept; evey details of his life- 
style such as how he walked, talked, sat, 
and prayed. What was the colour of his 
eyes, his hair, his face? How did he dress? 
What Surahs did he recite in prayers before 
and after sleep; when riding a horse or a 
camel; before and after meals; and at the 
time of putting on new clothes, etc? How 
did he live with his family and what was 
his behaviour with his wives, servants, 
etc? In short, his whole life, at home, in 
the mosque and outside, was fully known 
to his companions, and was recorded as 
an open book so that the following 
generations could learn lessons and get 
inspiration from his example. 

Another thing about his life is that it is 
most comprehensive and perfect and can 
serve as an ideal for men and women of 
all ages, working in all professions and 
trades. Muhammad was not only a 
Messenger but a man as well. He taught 
people to be good, honest and just in their 
private as well as public dealings and his 
teaching was not confined to the mosque. 
At home he talked with his wives and in 
the market place he explained principles 
of buying and selling. When he was 
receiving deputations from abroad, he 
talked about inter-state matters which laid 
the foundations of international law. When 
at war, he devised laws of war and peace. 
While deciding disputes between his 
companions he gave them a civil and 
criminal code of judgement. And to protect 
the rights of individuals and groups in the 
state he gave them the judgements which 
later became the constitutional law of the 
Islamic state. 

In short, he passed through various 
stages in his life and experienced many 

different situations at first hand. In his 
childhood, he was a herdsman and looked 
after the sheep of his foster-parents and 
later on, at Makkah, he looked after his 
family's and neighbour's heards. He 
became a trader by profession and worked 
for some time in the capacity to earn his 
living. He went on trading trips to others 
neighbouring countries. He married, had 
children and lived a very happy life with 
his family. Later on, at Medinah, he 
became the head of the community and 
acted in various capacities: as a judge, 
chief administrator, a military commander, 
etc. Thus he had vast experience in various 
positions and had gained a great deal of 
knowledge of human needs in diverse 

Fortunately, he left a comprehensive 
account of all his experiences for the 
benefit of future generations. His teachings 
are preserved in their original form in the 
Qur'an, and his sayings and doings are 
preserved in the form of Hadith. These 
records cover matters of morality, 
spirituality, economics, sociology, and 
politics. The advice is absolutely perfect 
and free from human weakness. It shows 
us the moderate way of life, avoiding both 
extremes of the right and the left. Besides, 
it is practical and meets all the needs of 
man. Above all, the living example of 
Muhammad is completely preserved to 
command love and reverence from his 
followers and inspire generations of people 
for ever. These two sources, the teachings 
and the life example of Muhammad will 
always provide light and guidance to those 
who need it whatever walks of life they 
are in. 

Muhammad's life is a perfect model 

) February 2010 

and example for people to follow to attain 
goodness, piety and success in their 
individual as well as social life. People can 
seek Light from his Message and 
Guidance from his life; the two are the 
eternal sources of guidance for men (and 
women) in their struggle to achieve 
perfection in the moral, spiritual and social 
areas of life. He has set very high and 
noble ideals through his practical example 
for all mankind to follow in every field of 

The Qur'an describes the personality 
of this great man in these words, "And you 
(stand) on an exalted standard of 
character." (68:4). Thus, in the words of 
the Qur'an, the standard of his character 
and personality was far, far above that of 
other human beings. He possessed the 
best and noblest qualities of the perfect 
man. He was like a jewel illuminating the 
dark environment with his radiant 
personality, ideal example and glorious 

Someone once enquired about his 
character and manners from his wife, 
A'isha, and she replied that the Qur'an 
was his character. This means that not 
only did he verbally teach the Qur'an to 
the people, but practised it and was himself 
a perfect example of the Qur'an in practice. 
Whatever the Qur'an commanded, he 
obeyed, and whatever it forbade, he 
abstained from it more than anyone else. 
He adopted, more than anyone else, the 
good qualities the Qur'an honoured and 
rejected those it condemned. According 
to his wife, A'isha, he never beat any of 
his servants and never took revenge on 
his own behalf for anything. 

Anas said that he served Muhammad 

for ten years from the time he was eight 
years old and the Prophet never blamed 
him for anything which was destroyed by 
his hand. If any member of the Prophet's 
family blamed him, Muhammad would 
simply ask them to leave him alone. Anas 
also said that he had the best character. 
And Jabir reported the Prophet as saying, 
"God has sent me to perfect good qualities 
and to complete good deeds." (Mishkat). 

Muhammad was thus a true example 
of a perfect man. He lived the life of an 
ordinary man. He helped the poor, 
orphans, and widows. He was kind to the 
weak and hospitable to strangers and 
travellers. He suffered from all but harmed 
none. He was affectionate and loving 
towards his friends and forgiving and 
merciful towards his enemies. He was 
sincere and honest in his mission; good 
and fair in his dealings; and just in deciding 
affairs of friends as well as of enemies. In 
short, all goodness and all excellence 
seem to have combined in the person of 

A person of such magnitude 
transcends the barriers of time and space. 
People of all ages can find something in 
his life to provide them with guidance in 
their various fields of activity. The Holy 
Qur'an clearly mentions this aspect of life, 
"We have indeed, in the Messenger of 
God, a good example (of conduct) for 
anyone whose hope is in God and the 
Final Day." (33:21). 

He is an ideal example for men (and 
women) to follow in their daily life, and 
people who believe in God and hope for 
the Day of Judgement can find in him a 
true ideal and an excellent example for 
them to follow. 

1 February 2010 


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