ALLAH does not change the state of people, until they change it themselves

31.7.11

RIGHTS OF FELLOW HUMANS according to Quran-II

FORGIVENESS

وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ

"and who restrain anger and who pardon the people - and Allah loves the doers of good;"
(Aal-Imran:134)


Zafar usko admi na janyega khwah ho kitna he sahib-e-fehm o zaka,
jisy aeysh mein yaade khuda na rahi jisy tesh mein khaufe khuda na raha!

Second special quality is when they (momineen and sadiqeen) deal with people who oppress them or make them suffer, they don't lose their temper with them, do not avenge them of their misbehavior and bad treatment, in fact they forgive them sincerely and do not stop here but go one step ahead by dealing with them in best of manners by giving them favours. There are 3 qualities in this single characteristic; control anger, forgiveness and treatment with favour. These 3 qualities of believers are referred to in next part of ayah.

وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ

"and who restrain anger and who pardon the people - and Allah loves the doers of good;"

Imam Behqi Rehmatullaah Alyh narrates the example of Hazrat Sayedena Ali Razi Allahu Tala anhu in regard to this ayah.
He says: One of his (Hazrat Ali's) female servant was helping him in his ablution when suddenly bowl containing water (for this purpose) slipped from her hand and fell on Hazrat Ali R.A., soaking him all over. Anger was natural in this case and female servant knew it and dreaded it so she quickly recited the first part of this ayah;

وَالْكَاظِمِينَ الْغَيْظَ
"and who restraint anger.."

When Hazrat Ali R.A. heard it, he calmed himself and went silent (to control anger(a best medicine for it)) then she recited second part to ensure her forgiveness;

وَالْعَافِينَ عَنِ النَّاسِ
"and who pardon the people"

He told her, I forgave you. The servant was clever one, she didn't lose her chance and recited the last part;

وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ
in which advice about giving favour is provided. Hazrat Ali R.A. on hearing it set her free.

This is a higher degree to forgive people of their short givings. And its rewards are excessive.

Hazrat Muhammad sallallahu alaehi wasallam (PBUH)said:

"On judgement day, there will be a call from Allah that whoever has any right over Allah, come forward. On hearing this, people who had forgiven people's oppression over them will come forward."

There's another hadis (PBUH):

"whoever wants to have high palaces in jannah and high standard, should forgive those who did injustice to them and give presents to those who didn't give him anything and who meet those who broke (relations) with him"

Quran has emphasized on so many occasions to treat kindly with those who mistreated you. And ensured the believers that this way enemies become friends.
Allaah says in Quran:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

"And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend." (surah Fussilat:34)


Hazrat Mohammad PBUH has a very high regard, it is a blessing of his teachings that this practise was very common among his companions razi Allahu tala Anhum, who are glory of Islamic society.

May Allah subhana wa tala bless us with best of manners and may we be among blessed. Ameen.

(Ma'arif-ul-Quran)

29.7.11

RIGHTS OF FELLOW HUMANS according to Quran-I

Ma'arif-ul-Quran

الَّذِينَ يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّـهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾ أُولَـٰئِكَ جَزَاؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ ﴿١٣٦﴾ قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ ﴿١٣٧﴾ هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ
(Aal-Imran:134-138)


"Who spend [in the cause of Allah] during ease and hardship..." (ayah-134)

In these ayaah, characteristics of believers (momineen and muttaqeen)are indicated. There are lots of benefits in pointing out these. For example; Quran has stressed over the company of believers. It is pointed out in throughout Quran in different ayaah. such as: صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
and other ayaah.

And since there are both good and bad people everywhere, it is necessary to point out good people so that people do not fall for false leaders and follow sadiqeen by knowing their authenticity, without any difficulty.
The above ayaah are divided into two parts: Rights of human beings and rights of Allaah.

By stating rights of fellow human beings over rights of Allah, a fact is stated. Rights of Allaah are above everything but there is a characteristic difference between both. In subjecting rights of humans over another, there is no benefit of Allaah in observing them; Allaah doesn't need them. There is no loss of Him if they be not observed. Its the benefit of human themselves if they obey Allaah. Also Allaah is most merciful and Kareem, if one is guilty of sins and repents with sincere heart, Allaah bestow His utmost blessings on him; in contrast to rights of humans which forgiveness is depended on humans. It's their own loss if one don't observe his duty towards his fellow beings. And its not easy to forgive own loss. That is why the rights of fellow humans are more important. Also, global peace and harmony is depended upon the observance of these rights. If it is not in sync, if a slight carelessness is committed, then it opens the door to war, discord etc. If ikhlaq-e-faazila are observed then enemies become friend. It had been common practise in earlier times of Islam.

First characteristic among rights of fellow beings is;

People who spend in good times and in difficult times. They spend more (in Allaah's way) when they have in abundance and they spend what they can when they are in difficult times. The idea of spending in difficult times has its hidden sagacity. It is hidayat for poor. They don't consider themselves free from this practise. when they spend in Allah's way in difficult times, Allaah provide them in abundance and also He doesn't freeze their hearts.

There is one more hikmat hidden in this ayah, Allaah spoke about spending not what to spend. This is another blessing for believers. They can spend what they can and claim great rewards for themselves in Akhirah.
In a hadith, Rasool Akram sallallahu alaehi wasallam said:

"Save yourselves from hell fire even by spending a date in charity; never return a man empty handed and if you don't have anything to give away then give goat's khur(feet of goat)"

28.7.11

TAARIQ BIN ZIYAAD Conqueror of Spain-II


Our hero Taariq bin Ziyaad was chosen to lead the army of 5000 men under the pretence of saving the Spanish throne. Taariq bin Ziyaad was supported by group of experts, Arab and Berber alike. Julian was to supply the ship to transport the fighters and he was also to act as a guide for them on the Spanish land. It has been pointed by the historians that the move was a tactful one. For, if the Muslims used their own ships it would have attracted attention. The Mulim fighters crossed the strait in groups and gathered at the mount called later, the "mount of Taariq" (Gibraltar) after the name of their commander. This was achieved in 92 A.H. (711 A.D. July). In order to show his soldiers the seriousness of the situation, we are told our hero burnt the ships that carried them to the Iberian Peninsula and in his speech, he said:

"O people! Where is the flight? The sea is behind and the enemy is in front of you. By God you have no alternative except patience and sincerity..."
يہ غازي ، يہ تيرے پر اسرار بندے
جنھيں تو نے بخشا ہے ذوق خدائي
دو نيم ان کي ٹھوکر سے صحرا و دريا
سمٹ کر پہاڑ ان کي ہيبت سے رائي
دو عالم سے کرتي ہے بيگانہ دل کو
عجب چيز ہے لذت آشنائي
شہادت ہے مطلوب و مقصود مومن
نہ مال غنيمت نہ کشور کشائي
خياباں ميں ہے منتظر لالہ کب سے
قبا چاہيے اس کو خون عرب سے
کيا تو نے صحرا نشينوں کو يکتا
خبر ميں ، نظر ميں ، اذان سحر ميں
طلب جس کي صديوں سے تھي زندگي کو
وہ سوز اس نے پايا انھي کے جگر ميں
کشاد در دل سمجھتے ہيں اس کو
ہلاکت نہيں موت ان کي نظر ميں
دل مرد مومن ميں پھر زندہ کر دے
وہ بجلي کہ تھي نعرہ لاتذر ، ميں
عزائم کو سينوں ميں بيدار کردے
نگاہ مسلماں کو تلوار کردے

On Sunday 28th of Ramadan 92 A.H. (19th of July 711 A.D.) the battle started between the Muslim army under the command of bin Ziyaad and Spanish army under the command of Roderick. Naturally, by then the Muslim army recieved a new support of 5000 men carried this time by the Muslim fleet. Julian's men acted as agents for the conquerors by pointing out to Spaniards the truth about the Muslims; that they were not the colonizers or military invaders, but rather carriers of a message of peace and liberation. So a part of the cavalry deserted Roderick. This caused chaos in the army and many soldiers started running for their lives. However, the battle continued and the Muslims started winning the war. So Roderick fled, leaving behind his defeated army. Thus ended the first and most decisive battle on the Iberian Peninsula. which was followed by many others, many of which took place under the command of Mousa ibn Nusair himself who hurried to Spain to the rescue of our hero Taariq bin Ziyaad. In 14 months all the major towns of Toledo, Seville, Morda and others were under Muslim control and in two yers time almost whole of the Iberian Peninsula was already under Muslim rule which lasted for the next 800 years.




To the conquest of Spain by Muslims many historians attribute the cultural developments in Europe that led later to the Renaissance. For the Muslims brought to Spain the net products of many civilizations that extended from the Atlantic Ocean in the West to India and China in the East. It was in Muslim Spanish centres of learning that many influential European scholars had their education.

27.7.11

TAARIQ BIN ZIYAAD Conqueror of Spain-I


By Dr. Mahmoud Esmail Sieny

Every time a ship passes from the Mediterranean to the Atlantic Ocean or vice versa the passengers will have to go past or even stop at Gibraltar, which lies at the South Western corner of Europe opposite to Morocco. What does Gibraltar mean? And where did it get this name from? Gibraltar stands for "Jabal Al-Tariq" and it took its name from our hero, "Taariq bin Ziyaad".

Taariq bin Ziyaad was born in the tribe of the Nafzaawa (A Berber tribe of North Africa). His father was the early convert to Islam who had joined the Faith since the days of the first liberator of North Africa, Uqba bin Naafi al-Fihri. Upon the death of his father, our hero still a teenager, joined the Muslim's army in North Africa. Despite his young age, he showed great courage and enthusiasm for the Faith and its spread in the hearts of people. Thus soon he won the trust of great Musa ibn Nusair who appointed him governor of Tangier and its surroundings in the Far West (as Morocco was called then). When the area was liberated from the Roman control; our hero was also given the authority to communicate with Julian, the Roman governor of Ceuta another important window in the Iberian peninsula.




History tells us that Spain at the time was suffering from turmoil and strife under the rule of Roderick, who usurped the Spanish throne from its rightful heirs. Julian, we are told had sent his daughter to get education at the Spanish Court in Toledo. But Roderick apparently did not observe the rules of propriety in dealing with royal guests. So Julian's daughter was badly mistreated and imprisoned by him. When her father learnt of the news, he was enraged. Julian convinced the legal heirs of the Spanish throne to seek the help of Muslim Arabs who had conquered the whole of North Africa, and were near the doors of Iberian peninsula. So both talked to Taariq bin Ziyaad who suggested them to talk to his Emir, Mousa ibn Nusair at Kairwaan in Tunisia. Naturally, Mousa ibn Nusair and our hero were already studying the ways and means of carrying the torch of Islam across the sea to Spain. Julian's visit gave Mousa ibn Nusair a golden opportunity to learn more closely of the situation there. Mousa ibn Nusair wrote to the Caliph in Damascus for permission to invade Spain. Due to the novelty of experience, the Caliph was very reserved in his reply. He suggested that souting expeditions be sent to Spain before any major invasion is undertaken. Tareef, another Berber Muslim was chosen to lead 400 commandoes for the task of military exploration. The expedition was a success. Upon the return of Tareef, Mousa ibn Nusair decided that the time was ripe for the invasion.

25.7.11

SALAHUDDIN AL-AYUBI (The Liberator Of Jerusalem) -II


"O believers, be your securers of justice, witness for Allaah. Let not detestation for a people move you not to be equitable , be equitable that is nearer to Taqwa(abstention)..." (Al Quran; 5:8)

The liberation of Jerusalem from the hands of the ruthless Crusaders was only one of the great achievements of Salahuddin. For, in order to achieve the goal of his life, our hero had to overcome many difficulties from inside and outside. We have already seen that in Salahuddin's time the Islamic world was politically in its worst condition, with scores or even hundreds of states fighting with each other. In fact, even the larger states such as that of Egypt ruled by the Fatimides suffered from internal strife, with treacherous ministers or commanders seeking military camp against their own people and country, while the Fatimide Caliphs were busy with their personal pleasures.

Major change came in his life when he was appointed to the position of minister to the Fatimide Caliph in 564 A.H. (1169 C.E.) at the age of 32. He was given the title "The Supporting King." This appointment seemed to have changed our hero's temperament and attitude to life in a manner reminiscent of another earlier hero of Islam, Umar Ibn Abdul Aziz. For to both, authority was a responsibility rather than an honour and they felt that they had to shun the life of ease and comfort in order to carry out the responsibility put on their shoulders.

Salahuddin started by correcting the corrupt conditions in Egypt. His first target was to clean the government from corrupt elements and the heads of treachery, some of whom he caught red-handed. The second major step taken by our hero was to abolish the whole ailing Fatimide Dynasty, (upon the death of the Caliph) sending parts of the unjustly earned and heaped properties of the Dynasty to the Abbaside Caliph in Baghdad and to his commander-in-chief in Damascus to be used in his war efforts. The rest of the properties of the Dynasty our hero sold and deposited the money in the public treasury.

As an honest and sincere leader, our hero stayed at his residence rather than move to the luxurious palaces of the Caliphate, until he built the castle at Al-Muqattam mount in Cairo.

Then he launched a long campaign in an attempt to unify the Muslim world; thus bringing into fold a great part of North Africa(Lybia and Tunisia), the West of Arabia(where the holy cities of Makkah and Medina are situated), down to Yemen. Upon the death of Nooruddin Zungi our hero became the indisputable master and Sultan of Egypt, Yemen and Syria region, which were subjugated by our hero after some battles in which some rulers of the areas allied themselves with the invading foreign forces.

Despite the fact that our hero had by then a very strong army, we believe that he had something far greater on his side in those battles; that is his charitable nature. For that won him the hearts of the residents of the fortified towns even before he entered them. We find an illustration of this charitable and chivalrous nature of our hero in the following incident:

While Salahuddin was besieging Halab (Aleppo) and attacking it, the young daughter of his former leader Nooruddin Mahmood came out of the city to meet him. He gave her a very warm welcome and asked her about her request. She told him that people wanted IZAZ. He obliged and even accompanied her to the gates of the city. Then he set free all the soldiers captured in that battle, soldiers whose hearts our hero had already won, due to his kindness, taught by Islam.

Our hero returned to Egypt after unifying the newly founded state under his command. He sent his soldiers to families and he directed his attention to civil projects, such as building hospitals, schools, bridges and public parks. He also ordered the fortification of Cairo.

But the Franks will not leave our hero in peace. For they attacked Baalback and Damascus. So he hurried to Ghaza and Asqalaan where (at the latter) he recieved an almost fatal blow. This incident convinced Salahuddin that there was no alternative to fighting the invaders and sending the Crusaders back to their own countries. For they would not respect treaties and honor promises given to the Muslim rulers. A typical example was Renot de Chartillon the ruler of Kark who violated the treaties made with Salahuddin and attacked the Muslim pilgrims (imposing taxes on them and ransacking their caravans). He even attempted to invade and attack the holy places of Islam, Makkah and Medina. Yet even the treacherous antagonist enjoyed the benevolence of our hero who ordered his men to stop the attack on Kark at the request of de Chartillon's wife who wanted to celebrate the wedding of her son. This benevolence was met by more treachery from Reno (Renigald) who used the tail in attacking a Muslim caravan, ransacking it and imprisoning its people in his fort of Kark.

All these and similar incidents increased our hero's conviction of the necessity of a major offensive. The battlefield was HITTEEN at which Salahuddin met with a huge army of the Crusaders for which the conflicting Crusader rulers came into form with each other. The battle was very fierce but our hero finally won the day and the invaders were beaten. Thus the wat to Jerusalem was half paved for our hero who captured (or rather liberated) it after ninety years in Rajab 583 A.H. (July 1187) thus opening the doors of the Holy City again for the pious followers of all religions.

21.7.11

SALAHUDDIN AL-AYUBI (The Liberator Of Jerusalem) -I

by Dr. Mahmoud Esmail Sieny


"The answer to an ill-deed is an ill-deed or the like thereof. But whosoever pardoneth and amendeth his reward is with Allaah. Surely, He does not love wrong doers." (Al Quran 42:40)

History tells us that when Sultan Salahuddin regained Jerusalem from the invading and ruthless Crusaders, who had ninety years earlier massacred and savagely treated its Muslim and Jewish inhabitants, he met a group of Latin Christian women who addressed him, "O Sultan! You see that we are leaving. Among us are mothers, wives, daughters or sisters to the soldiers in captivity with you. These men are our support in life, and if we lose them we will lose everything. But if you leave them for our sake, you will be giving us back our lives."
At this our hero Salahuddin smiled and he gave orders that the sons and husbands of those women were to be set free. He went even further and gave money to the women whose supporters were killed in the battle.
An irate French girl came up to the Sultan and said, "You murderer, you have killed my father, and captured both of my brothers, so there remains no one to support me!" Our hero calmly ordered that her brother be set free and then addressed her: "As for your father, he was killed in a war which he started himself and in which many innocent people were killed." The French girl looked down full of shame and regret for her insolence with such an honourable man and with tears in her eyes, she said "Forgive me, sir! It was the bitterness of grief and the description given to us of your people and their cruelty in our country(that caused my insolence). But now I see that you are honourable enemies and I have not despaired of your forgiveness. May God curse the liars in our homeland who decieved us and depicted you as savage assassins who had desecrated our holy places. They exploited emotions (and sent us here i.e.) But when we came to know you, we could not see the truth in any of their claims."

Sultan Salahuddin worked on three following principles in his rule which are extracted from above verse:

1-Aggression is to be met by equal resistance.
2-One should not exceed the limits in punishment.
3-To forgive and treat well the weakened or defeated enemy is better than revenge
.

In fact, we are told that Salahuddin used to say, "It is better for one to err in forgiveness than be right in punishment."

However, we should not forget that this was only one of many special qualities that adorned our hero's character. For, he was a real embodiment of Islamic heroism. A well known writer (Abul Hasan Al-Nadvi) puts in the following words.

"A devout Muslim he was, the dominant notes of his character were an acute sense of justice, charitableness, tenderheartedness, patience and courage. Salahuddin's secretary reports that our hero kept himself busy in the recollection of God."

His achievements are miraculous. The times, when he was born were one of the worst times of Muslim era.
He was born of Kurdish parents in Takreet(in Iraq) in 1137 AD, Islamic world was at its worst state, politically and even morally. The sixth century of the Islamic era witnessed the impotence of Abbaside Caliphate and the Saljukide kingdom in the East and the collapse of the Fatimide Dynasty in the Western part. In the fertile Crescent(Today's Lebanon, Syria, Palestine, Jordan and Iraq) the ruler of almost every small town made an independent state of his own and tried to expand his authority through fighting with the other neighbouring city states. Besides almost all the major coastal towns on the East Mediterranean were captured and ruled by the Crusader invaders. Jerusalem (the claimed target of Crusaders) was of course already under foreign ruthless domination.
In brief, the picture was very dark indeed. It called for tremendous courage and selfless soul to take it out of its miserable state and take it to the old heights of forgotten Legacy. For, he was of an unflinching faith. He knew that through the application of Islam and its principles, miracles could be made. For, had not the early Muslims gone out of the deserts and captured the two greatest Empires on earth in their time? What were their arms with which they faced fighters, who were much superior in number, training and equipment? It was certainly their faith in Allaah, devotion to justice and unity. These three things were then the goals which our hero tried to achieve in order to liberate Muslim lands from the Crusaders.
To Salahuddin, Jihad started from inside. He had to watch himself and his aides and soldiers to make sure that they behaved in compliance with Divine commandments in all spheres of life, spiritual, moral, and material. It is reported that prayers and devotion to Allaah were the constant companions of our hero. Once an advisor of his suggested "Why do you not save the money you give in the charity to the poor and religious teachers and spend it in your war efforts?" He answered he could not do that because the prayers of those poors were sure source of his strength in wars.

Ibn Shaddad (an intimate companion of our hero) reports:
"In faith and practise the Sultan was a devout Muslim, ever conforming to the tenets of the orthodox school of faith."Our hero's attitude to material luxury and gains is revealed in the fact that when he died he left nothing except one dinaar and 47 dirhams. Nothing else did he leave by way of houses or goods, or villages or gardens or any personal property. He had not left even as much as that could suffice to defray his burial expenses. All this when he was the indisputable Sultan who ruled from Syria to Lybia (including Paliestine and Egypt) and when the smallest ruler of the time built himself the finest of palaces and possessed hundreds of slaves and heaps of jewels.




As for the acute sense of justice of our hero, it is enough to mention that he (the Sultan) did not object to gowith one of his subjects to the Qazi (the judge). When he won the case he forgave the man and even gave him what he had claimed.

16.7.11

Religion and Society

When speaking about something, be conscious of what you are saying.For being ignorant of the consequences or more, being obstinate about the consequences is not a good thing. We as Muslims should be more considerate of this fact. What if we say something which is counted as shirk even if in slight manner. Or we hurt a fellow being which is another serious crime in the eyes of Allaah. Things may be small or insignificant according to us but can be of enormous impact in the eyes of Allaah.

Nowadays, there is a fashion to slander about almost everything and sadly, religion is no exception to this bad trend. People say whatever they want without considering the fact of what it means or what are its implications. For instance, I hear a lot of people saying that religion should be separated from government. Its a personal matter, everyone is accountable to their own actions. This is a very silly thought. Religion is a code of life. These are the divine rules set for our own safety. Even if we don't want to follow them, there must be a body or system which supervises the observance of there rules. These are to save ourselves from ourselves. Like there are rehabilitation programs for alcoholics, for criminals, etc. why? Its their choice. Leave them and let them do what they want to do with their lives. But no, we don't leave their choice on them. We are being selfish as by providing them rehabilitation, we save ourselves from many mis happenings which they will cause us. Likewise, the system observing the application of religion in daily life works this way. The authorities make sure that religion is being properly followed. That no prejudice on any level is being done. If we don't follow religion properly, we'll hurt people around us. Because we live with others , we have to take them in account of our actions. Religion cannot be separated from the society or else will become like that uncontrollable drunk who is let loose on his own. He can't survive this way and he is bound to do serious damage to himself and others and so he has to be controlled. The society has to be controlled or it will kill itself. It will not be a productive one. It will not flourish . It has to work under certain boundaries. It must work under rules which benefit all and leaves none. Which takes care of everybody's welfare. And a religion ridden society can do it all.