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Pyramids of Egypt

Pyramids of Egypt
احرام مصر
Edwards, I.E.S ادورڈز
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Egypt and Syria Under Circassian Sultans

Egypt and Syria Under Circassian Sultans
مصر اور شام کرکاسین سلافین
Popper, William پوپر
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Tareekh e Tabri English Translation

Tareekh e Tabri English Translation

Tareekh e Tabri English Translation Part 01
General Introduction
and
From the Creation to the Flood
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Tareekh e Tabri English Translation Part 02
Prophets and Patriarchs
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Tareekh e Tabri English Translation Part 03
The Children of Israel
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Tareekh e Tabri English Translation Part 04
The Ancient Kingdoms
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Tareekh e Tabri English Translation Part 05
The Sasanids, the Byzantines, the Lakmids, and Yemen
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Tareekh e Tabri English Translation Part 06
Muhammad at Mecca
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Tareekh e Tabri English Translation Part 07
The History of Al-tabri
The Foundation of the Community
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Tareekh e Tabri English Translation Part 08
The Victory of Islam
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Tareekh e Tabri English Translation Part 09
The Last Years of the Prophet
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Tareekh e Tabri English Translation Part 10
The Conquest of Arabia
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Tareekh e Tabri English Translation Part 11
The Challenge to the Empires
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Tareekh e Tabri English Translation Part 12
The Battle of Al-Qadisiyyah and the Conquest of Syria and Palestine
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Tareekh e Tabri English Translation Part 13
The Conquest of Iraq,
Southwestern Persia,
and Egypt
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Tareekh e Tabri English Translation Part 14
The Conquest of Iran
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Tareekh e Tabri English Translation Part 15
The Crisis of the Early Caliphate
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Tareekh e Tabri English Translation Part 16
The Community Divided
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Tareekh e Tabri English Translation Part 17
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Tareekh e Tabri English Translation Part 18
Between Civil Wars:
The Caliphate of Muawiyah
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Tareekh e Tabri English Translation Part 19
The Caliphate of Yazid b. Muawiyah
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Tareekh e Tabri English Translation Part 20
The Collapse of Sufyanid Authority and the Coming of the Marwanids
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Tareekh e Tabri English Translation Part 21
The Victory of the Marwanids
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Tareekh e Tabri English Translation Part 22
The Marwanid Restoration
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Tareekh e Tabri English Translation Part 23
The Zenith of the Marwanid House
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Tareekh e Tabri English Translation Part 24
The Empire in Transition
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Tareekh e Tabri English Translation Part 25
The End of Expansion
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Tareekh e Tabri English Translation Part 26
The Waning of the umayyad Caliphate
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Tareekh e Tabri English Translation Part 27
The Abbasid Revolution
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Tareekh e Tabri English Translation Part 28
A’Abbasid Authority Affirmed
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Tareekh e Tabri English Translation Part 29
Al-Mansur and Al Mahdi
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Tareekh e Tabri English Translation Part 30
The Abbasid Caliphate in Equilibrium
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Tareekh e Tabri English Translation Part 31
The War Between Brothers
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Tareekh e Tabri English Translation Part 32
The Reunification of the Abbasid Caliphate
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Tareekh e Tabri English Translation Part 33
Storm and Stress along the Northern Frontiers of the ‘Abbasid Caliphate
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Tareekh e Tabri English Translation Part 34
Incipient Decline
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Tareekh e Tabri English Translation Part 35
The Crisis of the ‘Abbasid Caliphate
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Tareekh e Tabri English Translation Part 36
The Revolt of the Zanj
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Tareekh e Tabri English Translation Part 37
The Abbasid Recovery
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Tareekh e Tabri English Translation Part 38
The Return of the Caliphate to Baghdad
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Tareekh e Tabri English Translation Part 39
Biographies of the Prophets’s Companions and Their Successors
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Tareekh e Tabri English Translation Part 40
Index
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Tareekh e Tabri English Translation Part 41
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Tareekh e Tabri English Translation Part 42
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Tareekh e Tabri English Translation Part 43
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Tareekh e Tabri English Translation Part 44
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Tareekh e Tabri English Translation Part 45
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Tareekh e Tabri English Translation Part 46
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Tareekh e Tabri English Translation Part 47
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Tareekh e Tabri English Translation Part 48
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Tareekh e Tabri English Translation Part 49
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Tareekh e Tabri English Translation Part 50
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History Islam Islamic History Quran Religion Uncategorized

THE PRESIDENT OF PAKISTAN, GENERAL MOHAMMED ZIA-UL-HAQ’S SPEECH BEFORE THE 35TH SESSION OF THE UNITED NATIONS GENERAL ASSEMBLY, ON I OCTOBER 1980, 

 

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THE PRESIDENT OF PAKISTAN,

GENERAL MOHAMMED ZIAULHAQS SPEECH BEFORE THE 35TH SESSION OF THE UNITED NATIONS GENERAL ASSEMBLY, ON I OCTOBER 1980

In the name of Allah, the Beneficent, the Merciful 

Praise be to Allah, Lord of the Worlds. Blessing and peace be upon the Seal (i.e. the last) of the Prophets.

Mr President

Today the World of Islam is on the threshold of the 15th century of its glorious and eventful history. Another 40 days will usher in the beginning of a new Islamic century. The Muslims all over the world will be celebrating the fourteen hundredth anniversary of a unique event, which was chosen by the Second Caliph of Islam, Hazrat Umar Ibn alKhattab, (may God be pleased with him) as the beginning of the Islamic Hijra calendar. The Hijra calendar commemorates neither the Prophets birthday, nor the time when the message of God was first revealed to him. It commemo rates an event which was to become a turning point in the evolution of Islam. That event was the Hijra, or the departure of Prophet Mohammad (peace be upon him) with a small group of devoted followers from his place of birthMeccafor the city over four hundred kilometres away-the city of Medina. The departure to Medina was chosen as the starting point of the Islamic calendar, because it marked the founding of the Islamic polity.

While in Mecca, Islam emerged as a moral force, it was Medina which had the honour of being the cradle of the first Islamic State under the guidance of the Prophet himself. This State was founded on the basis of the universally applicable moral principles revealed in the Quran. This first Islamic polity symbolised the happy blending of the citizens of Medina called Ansars or the Helpers—and the Muhajireen, or the Refugees, from Mecca. A union of great importance had thus emerged. Together, the two communities formed the nucleus of the Islamic Ummah, or the great brotherhood of Islam. The idea embodied in this concept served as a beacon for the humanity at large.

Leaving his place of birth, the home of his ancestors, the kith and kin to whom he was deeply attached, was undoubtedly a great ordeal for the Prophet. With his reputation for unimpeachable integrity-he was called by everyone alike as AlAmin, the trustworthy. His gentle disposition and nobility of character endeared him to one and all. He could have stayed on in Mecca as a highly respectable member of the leading Hashemite clan to which he belonged, if only he would stop preach ing what God commanded him to preach. His refusal to do so turned the hostility of the people of Mecca into unbridled fury

Thus, the founding of the first Islamic State in Medina represented, on the one hand, the rejection of the suffocating environment of bigotry, Intolerance, tryanny, oppression and moral turpitude, and, on the other hand the determination of the new-born Islamic community to promote understanding, tolerance, brotherhood, and freedom as imperatives of state policy. From now on the world was to witness, emanating in suc cession from Medina, developments of monumental significance in the history of mankind

Mr President

It was a great honour for me and my country that I have been given this opportunity to address the Thirtyfifth Session of the United Nations General Assembly on behalf of 900 million fellowMuslims in commemora tion of such an epochmaking event in human history. I do so with deep humility in response to the mandate conferred upon me by the Eleventh Islamic Conference of Foreign Ministers which Pakistan was privileged to host last May

I am grateful to you, Mr President, for your kind words of welcome, and take this opportunity to convey to you my personal congratulations, and those of the government and people of Pakistan, on your election as President of the Thirtyfifth Session of the General Assembly.

To you, Mr SecretaryGeneral, I wish to express our profound admira tion for the qualities and experience, which you possess in such abundant measure. During your two terms of office, you have been called upon to deal with some of the most difficult problems which the world organiza tion has had to face. You have done so with great distinction, and we wish you continued success in the future.

Speaking as a humble believer, I am particularly conscious of the Islamic injunction to rise above race, colour and creed and to perceive fellow human beings in terms of universal brotherhood. Islam, by its very definition, is a religion of peace and submission to the Divine will. It

demands of its followers to strive, individually as well as collectively, for the creation of a human society based on justice and equality.

It is most appropriate for me on such an occasion, and before such a distinguished audience, representing the entire world community, to Speak of the Islamic virtues of tolerance and compassion, which brought about a synthesis of civilizations, and a balanced intermingling of diverse faiths and beliefs. Islam rejects narrow nationalism, parochialism, and racial elitism. The inter-communal peace and harmony, prevailing during the period of more than a thousand years of Islamic ascendancy, stands in sharp contrast with the present-day racial arrogance, discrimination and persecution which are practised in certain parts of the globe today

The true foundation of the peace and tranquillity, which characterized the prime period of Islamic ascendancy, lies in the great Islamic virtues, symbolised in particular by the concept of universal brotherhood, tolerance, and respect for the sanctity of life. The Holy Quran says:

“He who slays one human being, it is as if he had slain all mankind; he who saves one human being it is as if he had saved all mankind. (5:35

Islam specifically forbids wars of aggression, and permits recourse to arms only in self-defence. The Holy Quran says:

Fight in the way of Allah those who fight you; but you do not begin the hostilities; for Allah does not love aggression. (2:186

The Islamic concept of Jihad epitomizes the precepts so explicitly enunciated in these verses from the Holy Quran. There is, indeed, an element of struggle in Jihad, a continuous struggleconstant strivingto lead life, in its totality, in the light of the message of the Holy Quran, and in the tradition of the Prophet of Islam

The Islamic message of universal brotherhood, peace and equity is of eternal value, and is more than ever relevant to the conditions prevailing in todays world. Ever since the birth of this world, man has had his share of conflicts and difficulties. The confrontation of civilizations and faiths in the past, did not lead to annihilation of the human race because, merci fully, the means of mass destruction were limited. Today, we have stepped into an age wherein humanity has, at its disposal, the means of destroying Itself several times over. The world can no longer afford the luxury of confrontation and wars. Mankind needs peace. Let us all try to achieve peace within, and peace without.

There is yet another form of confrontation, besides the nuclear arms race, that threatens human survival. It is the confrontation between

Man’s selfishness and Nature. His insatiable pursuit of material comforts has led him to reckless destruction of the natural environment. The ecological crisis faced by our planet today, particularly by the highly indus trialised nations, has reached such alarming proportions that the ques tions must be asked: Has not Man burnt his fingers in the fire which he himself kindled? Has he not lost his sense of proportion in his earthly scheme of priorities? Does he not understand that this world is not his personal property, but a trust from the Almighty Who created it? As the Holy Quran says:

In the alternation of day and night, in the rains from Heaven that come to quicken the parched earth in the shifting winds, and in the clouds pressed into service between heaven and earth, there are signs enough of Allahs rule for people who have understanding. (2:159

It is this understanding that can help the present-day world to regain the equilibrium It seems to have lost.

The followers of Islam believe that their faith represents that ultimate perfection of the Divine message which has flowed to mankind through a succession of Prophets. Muslims are enjoined to accept the missions of all the Prophets who preceded Prophet Mohammad (peace be upon him). In the Holy Quran, it is stated:

“Those who believe (what Mohammad revealed), and those who are Jews, Christians, Sabeans or whoever believes in Allah and the Day of Judgement, they shall have their reward. (2:59

The Prophet of Islam himself said

“I believe in the one Allah, in His revealed Books, in His message bearing Prophets, in the Hereafter

It is noteworthy that the Prophet spoke of “the revealed Books”, and not merely of the Book. Similarly, he spoke of God’s “message-bearing Prophets’, and not merely of one Prophet, that would be himself. We Muslims are bound by our Faith to believe in all the Prophets and the revealed Books from Adam to Prophet Mohammad (peace be upon him) who is the last of the Prophets.

The great Islamic community today straddles a broad geographical belt from Indonesia in the East to Senegal in the West. Living in different climes, and under different customs and political systems, speaking different languages and dialects, Muslims all over the world retain an abiding sense of Islamic affinity. It is this unity in diversity which is the hallmark of

the Muslim Ummah, or the Commonwealth of Muslim Nations. The Islamic Conference, of which I have the honour to be the current Chair man, constitutes a concrete manifestation of the urge of the Muslim Ummah to re-establish its historic role as a factor for peace and progress, and to re-assert the overriding unity of the Muslim peoples scattered over the globe.

As we stand at the threshold of the 15th century of Hijra, we can look with pride to the fact that the Islamic countries have regained their political independence, and are working closely to obtain their rightful 

the world. Their desire for unity is manifested in the 42member Islamic Conference, which has come to acquire an eminent place among International organizations, and whose decisions are assuming everin creasing importance in the international community.

The spread of Islam led to a creative encounter between the first Islamic people of Arabia and the major cultures of Persia, Greece, Egypt and India, resulting in an unprecedented flowering of the human genius. This great epoch of creative activity, that began in the second century Hijra, lasted several hundred years. Both in the heartland of Islam, re presented by the great traditions of Caliphs, and in the no less glorious Islamic cultures, which developed in far off places such as Spain, India, Central Asia, Asia Minor, Africa and Southeast Asia, the triumphant spirit of Man, emancipated and enriched by Islam, manifested itself in remark able advances in arts and sciences. This was the era in which were laid the foundations of modern learning and knowledge.

It gives me pleasure to recall that the human progress is heavily indebted to the early Muslim scholars, philosophers, scientists, and physi cians, who made outstanding original contributions in their respective fields and disciplines, rescued the best in the ancient GrecoRoman civiliza tion, and passed this treasure on to the West. Who can forget the im mortals like Averroes, Ibne Sina, Ibne Haitham, Ibne Khaldun, Alberuni and Omar Khayyam?

These are but a few of the galaxy of illustrious Muslims who extended the frontiers of knowledge, and enriched human experience. It was their enlightened approach to the acquisition and dissemination of knowledge that made this progress possible. They sought and acquired knowledge from whatever source it was available from the Greeks and Romans, the Chinese, the Persians, the Hindus, the Buddhists, and the rest. The Prophet had urged them to do so. Permit me to read four out of many quotations from the teachings of the Prophet.

(1) “Seek knowledge from the cradle to the grave”,

(2) “Whoever seeks knowledge and finds it will get two rewards: one for seeking, and the other for finding. If he does not find it, he still has one reward”.

(3) The ink of the scholar is holier than the blood of the martyr”.

(4) “It is better to impart knowledge one hour than to pray all night‘. 

The emphasis in these quotes is not only on seeking knowledge, but also on sharing it with others for the progress of mankind as a whole. There is a lesson in this for the present day world where access to vitally useful knowledge, indispensable for human progress and prosperity, is allowed on a selective basis, and is, indeed, being denied by the privileged few to the less fortunate many who need it most.

The Islamic World was instrumental not only in generating the first intellectual stirrings, which prepared the ground for the European Renais sance, but also in acting as a bulwark for the defence of Western civilization against the Mongol hordes, that descended like an elemental force of nature. But for the Islamic World, which bore the brunt of the Mongol onslaught, Europe would have been overwhelmed in the seventh century Hijra, that is, the thirteenth century A.D. It is, indeed, a tragic irony of fact that those very people who were thus saved by the Muslims, turned round to occupy and pillage Muslim lands, and convert them into their prize colonies.

While this unhappy period in Islamic history is undoubtedly behind us, its evil consequences remain to be eradicated. Political independence regained by Muslim countries has not loosened the tenacious grip of economic exploitation, which goes hand in hand with colonialism. Con tinued dependence on the industrially developed world has aggravated their plight. Their crucial strategic location has generated intolerable pressures from powers seeking hegemony and coveting their vital natural resources.

The feelings of insecurity across much of the globe today is attribut able to the continuing tendency to use force and pressure for the control and exploitation of scarce resources. The distress caused by this pheno menon is writ large on the faces of both the exploited and the exploiter. What will this lead us to? The Holy Quran warns mankind against it thus:

To him who is covetous and bent on riches… to him will the path of distress be made easy.” (92:8-10)

Mr President

While on the subject of conflicts generated by avarice and greed, I may be allowed to present, before this august Assembly, how we Muslims perceive some of the critical areas of tension on the world map

The tragic conflict between the two Islamic states of Iran and Iraq is a source of deep concern to the world community. It causes profound anguish to the world of Islam in particular. This violent conflict between two brotherly Islamic states is attributable to the unstable conditions created in a strategic area by the pressures and counter-pressures of super power rivalry. We fervently hope that peace between these two neigh bouring countries will return soon. It is the duty of the international community and in particular that of the Islamic and nonaligned worlds to make a positive contribution towards the resolution of the differences between Iran and Iraq. An essential condition for the return of peace between them would be the observance of strict neutrality and non interference in their internal affairs by the outside powers.

As you are aware, I have come to New York directly from the capitals of these two countries where I was warmly received in a spirit of Islamic fraternity by President Banisadr and President Sadaam Hussein. My mission was undertaken at the behest of the Islamic Conference. Its pur pose was essentially one of goodwill. I was able to ascertain the views of my two brothers in a series of meetings in an atmosphere of mutual trust and confidence. I have faithfully conveyed to each brother the view and position of the other in regard to cessation of hostilities. It is my earnest hope and prayer that efforts will continue to end the tragic conflict between Iran and Iraq and that a peaceful solution will be found to their differences on the basis of justice, respect for each others rights and in the spirit of Islamic solidarity and brotherhood.

By far easily the most destabilizing factor in the Middle East is Israel. Who can deny the justice of the cause of the Palestinian people who have been mercilessly uprooted from their sacred land after being in continuous possession for the best part of 1400 years, and who have been suffering untold oppression, tyranny and terrorism practised against them by the Zionist entity?

The threat posed to world peace by the Palestinian problem is all too evident. The situation can explode at any moment. The resulting conflagration could envelop the world with a disaster the magnitude of which has not been seen before. Injustice and oppression rouse strong sentiments; these sentiments cannot be suppressed by arrogant reliance

on force and coercion, nor smothered by unremitting persecution. Israel, which is so ready to invoke the past, should not forget the oft-repeated lesson of history that its policy of annexation and domination is doomed to failure. History has the habit of unceremoniously repeating itself.

Notwithstanding protestations of the desire to bring about a peaceful solution of the Palestinian problem, in the context of the Middle East situation, the stark reality is that Israel continues to defy the will of the world Community, expressed through this very forum and the Security Council on numerous occasions. It continues to occupy Arab and Palestinian land by force. It cynically disregards the near-unanimous world verdict on Jerusalem by passing a law to change the status of Jerusalem. The Security Council reacted by calling upon all countries having their diplomatic missions in Jerusalem, to shift them. The response was unanimous and prompt.

I take this opportunity to offer profound thanks to all the thirteen countries, namely, Bolivia, Chile, Colombia, Costa Rica, Dominican Re public, Ecuador, El Salvador, Guatemala, Haiti, Netherlands, Panama, Uruguay and Venezuela, which have removed their diplomatic missions from Jerusalem to show their displeasure at Israel’s defiance of international law and public opinion. We salute them for their principled decision. Is it not time for further action by the world community so that the condi tions stipulated generally by the world opinion, and specially by the Islamic Conference on the Palestinian problem, are met, and peace returns to the Middle East? Let there be no illusion that wounds inflicted on the Palestinians can be healed by the passage of time. Now is the time to act, before it is too late.

The United States claims that it has vital economic and strategic Interests in the Middle East and North Africa, which is not only the home land of the Arab people, but constitutes the strategic frontiers of Europe. Yet, it pursues a policy which brings it into hostile confrontation with the Arab World and extends open-ended support to Israel; which encourages that country to pursue aggressive policies in defiance of world opinion. The United States bears a heavy responsibility in this respect, since reliance on the might of this super power enables Israel to flout the verdict of the international commuity, and to usurp the legitimate rights of the people of Palestine

The Muslim World wholeheartedly supports the just struggle of the people of Palestine under the leadership of their legitimate, and sole repre sentative, the Palestine Liberation Organization, for the liberation of their sacred territory from Zlonist rule and occupation. It considers that

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the issue of Palestine is at the core of the Middle East question. Successive Islamic Conferences have demanded:

(a) The complete withdrawal of all Israeli forces from all the occupied Arab territories, including Jerusalem;

(b) The exercise by the people of Palestine of their inalienable national rights, including the right to establish a sovereign state of their own in their homeland under the leadership of Palestine Liberation Organization; and

(c) The dismantling of all the socalled “settlements” in occupied Arab territories.

Until these just demands are met in full, the prospect of a genuine and lasting peace in the Middle East will elude us, and the world will continue to be haunted by the spectre of a wider conflict in which the interests of those who protect Israel will suffer most.

Mr President

The World of Islam is profoundly concerned with the tragedy that has overtaken Afghanistan. This small, independent, nonaligned Muslim country has been subjected to military intervention on a massive scale in violation of the national rights of the Afghan people and the sacrosanct principles of nonalignment and the United Nations Charter. True to their centuriesold national tradition, and unconquerable spirit of in dependence, the people of Afghanistan have responded to the challenge with fearless resistance through the length and breadth of their country. Their struggle is as sacrosanct, and worthy of respect and support, as the heroic struggles of the Algerian people, the people of Zimbabwe-and, indeed, of all the oppressed and exploited people of the world, at one time or another-against foreign domination.

The deeply-felt resentment of the international community, and of the Muslim World in particular, against this act of aggression has been clearly expressed in the demand for the immediate, unconditional, and total withdrawal of Soviet military forces from Afghanistan. The Eleventh Islamic Conference of Foreign Ministers, which met in Islamabad in May last, set in motion a process of resolving the Afghan crisis through peaceful negotiations. It adopted a resolution, establishing a Standing Committee comprising of Foreign Ministers of Iran and Pakistan and the Secretary General of the Organization of the Islamic Conference, with a view to holding consultations with all parties to bring about a solution based on the following principles: 

(a) The immediate, unconditional, and total withdrawal of Soviet forces from Afghanistan;

(b) The restoration of the independence and non-aligned status of Afghanistan

(c) Respect for the right of the Afghan people to determine their own destiny, and to choose their own form of government in accordance with their own wishes, free from external interference; and

(d) The creation of conditions which would permit the Afghan refugees to return to their homes in safety and honour

It is a matter of deep regret that this valuable initiative of the Islamic Conference has been presently stalled by the overall negative attitudes of the Kabul regime. I am confident that this august assembly will address itself to the urgent task of promoting a political solution of the crisis in Afghanistan in accordance with these principles

In the meantime, more than a million Afghan refugees have crossed the 1400mile border into Pakistan, while others have taken shelter in Iran. Entire communities of men, women and children, uprooted from their hearths and homes by the violence of the conflict, have continued to pour into Pakistan. My country is providing them with shelter in a humanitarian spirit, and in conformity with the tradition of Islamic brother hood. It is a task of awesome magnitude in view of Pakistans limited resources. We are grateful for the assistance, received for the purpose, from brotherly Muslim countries, and other friendly nations, the UN High Commissioner for Refugees, and various international agencies ar.d humanitarian organizations, including Hilali-Ahmar, Red Crescent and Red Cross societies.

Mr President 

People do not leave the comforts of their hearths and homes, to face the privations of life in exile, without compelling reasons. The Afghan refugees on our soil have had to leave their country, because life was made unbearable for them. The orchestrated propaganda campaign, accusing Pakistan of interference in Afghanistan’s internal affairs, cannot mislead the world. It cannot conceal the truth that the insurgency in Afghanistan is a manifestation of the patriotic upsurge of a proud people, who have never yielded to foreign domination. I wish to restate Pakistan’s commitment to the principle of non-interference in the affairs of other states, and categorically reject the allegation that Pakistan is in any way involved in the insurgency in Afghanistan.

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Mr President

It is interesting to note that this insurgency is mainly in the interior of Afghanistan, where brave men and women, brave boys and girls, brave peasants and workers are fighting to free themselves from the forcible occupation of their territory by foreign troops. What is surprising is the attitude of big powers; one has accused the other of an effort to strangulate it. Surely the answer to the presence of troops of one country in an island of Indian Ocean cannot be accepted as an excuse by another to send troops into another independent country

A situation similar to that in Afghanistan exists in Kampuchea. Here, again a regime has been foisted by the foreign occupation forces, leading to a mass exodus of the Kampuchean people, who have endured great suffer ing and privation. In both cases, principles of international law and peaceful coexistence have been violated.

Mr President

The World of Islam does not believe that there can be genuine inter national security so long as it is predicated on an unstable balance of terror, and a continuous escalation of the arms race. We have welcomed measures in the past, aimed at relaxing tensions between the two super powers, and whole heartedly support their efforts to limit and control strategic nuclear weapons. Muslim countries favour a genuine detente, but not a detente based on a division of the world into spheres of influence by the two super powers, because such an arrangement would be at the expense of the Islamic and nonaligned world. We cannot subscribe to a detente which is designed to keep certain areas of the globe tension free, while exposing others to subversion and aggression in any shape or form. We want peace. We want peace with dignity. We want peace with respect. We want peace with honour. We firmly believe that peace is indivisible, and must encompass all parts of the globe. It cannot be selective in its scope or application

The World of Islam has invariably been at the forefront in espousing the right of peoples to selfdetermination and independence as a matter of principle. The attainment of independence by nearly 100 countries, since the Second World War, is a matter of profound satisfaction to all of us. The success of the valiant struggle, waged by the African peoples, is a glorious chapter in the annals of freedom. We pay tribute to the indomitable spirit of the great liberation movements, and particularly to the memory of those martyrs whose supreme sacrifice has made this historic achievement possible.

The presence of Zimbabwe among us, today, as a full-fledged member of the United Nations, symbolizes the heroic achievements of the Con tinent of Africa, and offers fresh hope to the people of Namibia and South Africa, where the tentacles of colonialism and racist minorityrule maintain an iron hold today. Our prayers, and whatever moral and material support is required of us, will always be with the freedom fighters of South Africa. Their problems are our problems. Their difficulties are our difficulties. Their struggle is our struggle. The clock is in their favour. They shall succeed, because their cause is just.

Mr President

The tide of independence cannot be reversed any more than one can successfully bid a yesterday to return. Indeed, all efforts to keep people under some one’s subjugation, or to turn countries into colonies such is the verdict of modern history-are fore-doomed to failure.

The policies of racial discrimination, apartheid and minority rule being followed by South Africa are repugnant to the letter and spirit of Islam and international morality. We are convinced that nemesis will overtake whosoever practises racism and apartheid, or discriminates between one human being and another on the grounds of colour

The Pretoria regime must be made to end its illegal occupation of Namibia, and its repressive policies and acts of violence in that territory and in South Africa. The Namibian people must be allowed to decide their future destiny through impartial elections under United Nations auspices. However great the difficulties may appear, we are confident of the ulti mate triumph of the people of Namibia under the leadership of SWAPO

There is another form of discrimination, which is a matter of deep concern today to the World of Islam. The Muslim minorities, in various countries around the globe, number nearly 300 million. They are frequently discriminated against, and subjected to untold miseries because of rell gious prejudice. Their lives and properties are not always safe. In some countries, they are being systematically reduced to the status of serfs, in others, they are being forcibly expelled from their ancestral homes and driven to inhospitable regions. The very custodians of law and order have become, for them, instruments of acts of oppression and extermina tion. This is a challenge to the world conscience, and must be met firmly and fairly. It is a challenge to the Universal Declaration of Human Rights, which proclaims that everyone has the right to freedom of conscience and religion. How can the world conscience close its eyes to the fate of mil lions of human beings who are undergoing acute sufferings merely because

they profess a particular faith? True to the injunctions of Islam, our hearts go out not only to the Muslim minorities who are subjected to discrimina tion and oppression, but to all minority communities, regardless of their creed, colour or caste, who are made to suffer a similar fate.

To express humanitarian concern over the plight of these minorities, is not to interfere in the internal affairs of any state. The world community must not lose its capacity for moral anger which, in many cases, is per haps the only instrument it has to exert pressure on the oppressor of today.

The future of mankind will, indeed, be bleak if we allow our sensitivi ties to human suffering to be dulled, or our conscience to be stifled, at the sight of poverty and hunger. The Holy Prophet said

“He is not a perfect Muslim who eats his fill, and lets his neighbour go hungry

He who helps his fellowmen in the hour of need, him will Allah help on the Day of Judgement

This is as much true of individuals as of nations.

Mr President

We, the peoples of the Islamic World, alongwith our brethren of the Third World, have suffered together the trauma of colonial domina tion, we have struggled, side by side, to attain our freedom; we have gone through the pangs of rebirth after independence; we have inherited similar problems; we are facing similar chalenges; we share the same disappointment in the non-realization of the rising hopes and expectations of our peoples.

The basis of the existing economic relationship between the developed and the developing countries is the principle or the lack of principle in this caseof justice and fairplay. The developing nations supply the raw materials, but the developed nations demand unjustly high prices of industrial goods they provide. We, of the Third World, are at the mercy of the International market, which is manipulated by a handful of industrialised countries. It is in the interest of the developed countries to realize that the advantages of such basically unsound tactics are short lived. We have entered an era of interdependence, and no single country can ensure its prosperity by adopting measures which frustrate the legiti mate aspiration of other countries, and other peoples. Exploitative and discriminatory practices, against the developing countries, are the root

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cause of economic and political instability, which poses a great danger to the world peace and security. The time has surely come, if it is not late already, to establish a new economic order which would be durable, because it would be fair.

The Group of 77, representing the Third World, has been pressing its demand, since 1964, for an international economic order that would ensure optimum growth of world economy for the benefit of all countries, and all peoples. The North-South dialogue has dragged on as a futile exercise, for nearly a decade. In the meantime, the problems of poverty and deprivation of more than half the world have become further aggra vated, posing ever greater dangers to world stability

Meanwhile, the Islamic World has made a start, with concerted measures, to pool its resources, and has established financial and banking institutions of its own for the purpose. In the fullness of time, these institu tions should enable the Muslims to achieve a substantial measure of economic selfreliance. In the true Islamic tradition, the oilproducing Muslim countries have shown a helpful attitude for alleviating the hardships of not only fellow Muslim states but also fellow-members of the Third World. At the same time, the Muslim countries will continue to exert themselves, to the utmost, towards the achievement of the objectives of the Group of 77. Their voice will also be clearly heard in the NorthSouth dialogue, urging affluent nations to raise their official development assistance the Third World at least to the agreed-level of 0.7 per cent of their GNP. Can magnanimity be at such a low premium

While so little is being contributed towards the elimination of the problems of poverty and backwardness, on which the future stability of the world depends, the commitment of vast resources to the acquisition of weapons of mass destruction continues to increase. A further tragedy is that large-scale transfers of arms and lethal weapons are taking place to countries which are already expending so much of their precious re sources on armaments, at the expense of the welfare of their masses. World security is as much threatened by the reckless diversion of resources towards the arms race as by the neglect of the fundamental needs of the underprivileged peoples of the world. Indeed, the two are inextricably linked. Consequently, the question of disarmament is vitally relevant not only to the reduction of international tensions, but also to the better utilization of resources for human development and progress. The goal of disarmament deserves the urgent attention of the world community, and needs to be pursued both at the global, and the regional levels.

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Mr President

The United Nations remains the embodiment of our hopes and aspirations for a world order based on peace and justice. It is committed to the achievement of this objective by virtue of the ideals enshrined in its Charter. This Organization has been a force for international peace and progress during its 35 years of existence. We do not feel discouraged by its occasional inability to translate its promises into tangible results. We are conscious of the circumstances which have prevented it from enforcing its decisions in respect of the right of the people of Palestine to establish a sovereign state of their own in their homeland, or redeeming its promise to the people of the State of Jammu and Kashmir to enable them to decide their future in accordance with its relevant resolutions.

Since the reference to the State of Jammu and Kashmir touches upon Pakistans relationship with india, I would like to say that, in conformity with our established policy, we have continued our efforts for further normaliza tion of relations with India on the basis of the principles of the Simla Agreement of 1972. Substantial progress has been made over the years in the promotion of communications, travel and trade between the two countries. This process, however, can and will be further accelerated with a peaceful settlement of the question of Jammu and Kashmir. Pakistans position on this matter is founded on universallyrecognized principles

The Islamic World holds the UNO in great esteem and will strive to further its fundamental objectives. The message of Islam-the message of peace, equality of man, rule of law and supremacy of justiceis also fundamental to the United Nations. As devotees of the religion that brought this message to the world, and as signatories to the Charter in which it is enshrined, the Muslim countries are thus doubly committed to the ideals of the United Nations

The Prophet of Islam said

Even he who makes progress daily is still faroff from the ideal

We do not, therefore, despair if the ideals of the United Nations are still nowhere near achievement; if aggression and adventurism still disfigure the international scene; if the security and sovereignty of the weak are still being threatened by the strong; if might is still paraded as right. But we live in hope, and would continue to strive to come closer to the ideal, with the passing of every day

It is with this belief and determination that the Islamic World is poised to enter the 15th century Hijrainspired by its great past; aware of its

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present problems and opportunities; conscious of its spiritual, cultural, and political rebirth, and its growing strength; and confident of its future. Its chief source of strength, today, is its urge for unity of thought and action. Its member states-over 40 in number—are generally in agree ment on the need for a united and collective response to issues affecting them, and the world at large. This has led to the emergence of the con cept of strengthening their security by pooling their natural resources, their abundant manpower, and their available skills. The close collabora tion so achieved, will undoubtedly promote self-reliance, and reduce dependence on the uncertain and often uncomfortable external factors. This concept of security of the Islamic countries does not involve align ment with any of the power groups; nor does it envisage multilateral defence pacts. It aims essentially at advancing the individual and collective capability of the Islamic countries to achieve the goals, set by consensus, in the larger interest of the Muslim Ummah

Mr President

In the world today, there is enough reason for mankind to see the future darkly, and to lose its bearing in the pervading atmosphere of gloom. People feel embattled and forlorn, and see perils and pitfalls all around them. There is social injustice within communities, and economic inequality among nations. All this, I venture to suggest, is a result of unbridled materialism, the eclipse of spiritual values, and a loss of faith

Our redemption lies in a renewal of Faith; a revival of the belief in the Creator and His creation. I speak only as a Muslim, acutely conscious that arrogance of belief is forbidden to the Muslims; for Islam reproaches its followers for any conceit about their Faith. So, in all humility, I state that we perceive the role of Islam as that of helping to overcome the problems besetting the present-day world. It can assist in building an enduring structure for international amity, based on universal brother hood, and on respect for the principles of peaceful coexistence. Islam is not a religion in the conventional sense but a many splendoured mansion it is a unique and comprehensive system of law; it is a distinctive culture; a fascinating civilization; it is a supreme metaphysical doctrine for the relief and redemption of man. Fourteen hundred years of its record of service is there for all of us to see.

The credentials of the Muslims to be able to play a role in helping to promote peace and harmony among nations are provided in the state ment of Human Rights and Duties by the Prophet in his last sermon on Mount Arafat, which is as fresh and relevant today as it was fourteen hundred years ago. On this occasion, the Prophet said:

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“Hearken to my words, O men.... The Arab is not superior to nonArab; the nonArab is not superior to Arab. You are all sons of Adam, and Adam was made up of dust.... The vengeance of blood practised in the days of ignorance is pro hibited, and bloodfueds are abolished. Verily, you should consider each other’s blood, property, and reputation, inviolable unto the Day of Judgement. Remember Allah (in your dealings with) women. You have rights over them-they have rights over you.... Verily, a man is responsible only for his own acts. A son is not responsible for the crimes of his father, nor a father reponsible for the crimes of his sons. He who has a pledge, let him return it to him who entrusted him with it; all usury is abolished, but you have your capital; wrong not, and you shall not be wronged

You are one brotherhood. Nothing which belongs to another is lawful unto his brother, unless freely given out of goodwill. Guard yourselves from committing injustice

-You will surely meet your Lord, and He will ask you about your deeds.**

If this be the message, then should not the present resurgence of Islam and the reawakening among the Muslims of the world be a welcome phenomenon? It should be welcomed as a revitalising force that could bring peace to weary world, and hope to a distraught humanity. It is not a religion that forces itself on others. The Holy Quran explicitly reminds us

There is no compulsion in religion. (2:257

Thus, without obtrudingand in its own imperceptible ways-Islam can act as a catalyst in rousing the conscience of the interational com munity. Religion of Islam is primarily concerned with the guidance it furnishes to its votaries how best to live this life. The prayer of the believer is:

Our Lord enable us to live this life in a handsome way and also grant us a handsome life in the Hereafter....Amen 

This life is a preparation for the life to come; it has to be lived fully, earnestly and resolutely. It has to be lived for God, spent in His holy name, in obedience to His law.

Mr Presiden

The World of Islam is confident that the era of stark materialism, which bred imperialism, colonialism and injustice in all its forms, is finally 

over, and cannot be brought back. As they enter the 15th century Hijra, the Islamic peoples, who have rediscovered their pride in their religion, their great culture and their unique social and economic Institutions, are confident that the advent of this century would mark the beginning of a new epoch, when their high ideals of peace, justice, equality of man, and their unique understanding of the universe, would once again enable them to make a worthy contribution to the betterment of mankind.

Before concluding, I should like to express a fervent hope and prayer on behalf of the Muslims of the world, that the 154 nations, gathered here, make a solemn commitment:

(a) that the 15th century Hijra, and the 21st century A.D. will usher in an era in which relations between states will be governed by higher moral principles, and not by power politics;

(b) that we shall create a human society founded on the principle of universal brotherhood

(c) that all forms of intolerance and discrimination, based on considerations of race, colour, creed or sex, shall be ended;

(d) that the remaining strongholds of oppression and injustice on earth shall be demolished

(e) that the strong nations shall not oppress the weak, nor the rich dominate the poor;

O that scientific knowledge and natural resources of the earth shall be shared equitably for the common welfare and good of the human race, instead of being squandered on armaments and other preparations for war;

(g) that the environment of our planet shall be protected from abuse, to safeguard for posterity its right to inherit the earth as beautiful and supportive of life as the Creator made it for us

(h) that, above all, peace shall prevail among nations, and brother hood among men, to enable humanity to preserve our precious civiliza tion to which each generation has made its contribution, and to achieve the quality of life based on political, economic and social justice, to which we all aspire, but which has so far exceeded our grasp.

I, once again, thank you Mr President, for the privilege of addressing this august Assembly.

And peace be on you and Allah‘s Mercy and His Blessings.

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Categories
Islam Seerat

Beloved Prophet Knowledge of Five Secrets

ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير 

Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur’an to understand the real and true meaning of this verse.

Commentaries on the Above Verse of Holy Qur’an

Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس
It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny). [Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر
We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa’is al-Bayan, Dar al Kutb Ilmiyah (Berut – Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف … و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر
And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]

It is stated in Tafseer-e-Ahmadiyyah under this verse:

ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و اولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر
And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.

 

Prophet’s Knowledge of Five Secrets in Ahadith

Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned.

It is recorded in Sahih al Bukhari and Tafsir al Khazin:

فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني
The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, “Where is my place? The Holy Prophet (Peace be upon Him) O replied:’ In the hell! Then Abdullah bin Huzafa asked: ‘Who is my farther? He replied, ‘Huzafa’. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked). [Sahih Bukhari, Vol 2, Page 424, Hadith 540 – Tafseer al Khazin (5:101), Vol 2, Page 341]

It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty.

Sayyeduna Anas narrated about the incident took place in Battle of Badr:

قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم
The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth.

Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394
Sahih Muslim, Kitab Al-Jihad wa’l-Siyar, Vol 9, Page 247, Hadith 3330

It may be remembered in this connection that according to Holy Qur’an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad’r.

أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم
Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.” So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah’s Apostle asked, “Where is ‘Ali?” He was told that ‘Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. ‘Ali said, “Should I fight them till they become like us (i.e. Muslim)?” The Prophet said, “Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels.”

Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253
Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787
Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888
Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420
Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658
Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114

Hassan ibn Thabit said:

نبي يرى ما لا يرى الناس حوله
ويتلو كتاب الله في كل مشهد
وإن قال في يوم مقالة غائب
فتصديقها في اليوم أو في غد

A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.

Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50
AlAhad Wal Mathani Vol 9, Page 463
Ma’arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398
Al-Isti’aab Fi Ma’arfatil Ashaab, Vol 2, Page 137
Simtun Nujoom, Vol 1, Page 150
Al-Waafi Bil Wafyaat, Vol 5, Page 313
Taraakh-e-Damishq, Vol 3, Page 322
Al-Hakim Vol 3, Page 9-10
Al-Isti’ab Vol 4, Page 1958-1962
Dala’il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266
Dala’il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276
Sharh Usuli I’tiqadi Ahlas Sunnah, Vol 4, Page 780
Tafseer At-Tibri, Book 102, Vol 2, Page 411
Ibn Habban in al-Thiqat Vol 1, Page 128
Al-Iktifa Vol 1, Page 343

It is to be noticed in this connection that according to Holy Qur’an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!!

It is stated in Dalail an-Nabuwwah li Abi Nu’aym:

عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي
Abdullah Ibne Abbas narrates from Ummul Fadl, She said, “Once I passed nearby Syyeduna Rasoolullah SallAllaho ‘Alaihi wa Sallam. He said, ‘You are pregnant and you have a son in your womb. Bring him to me when he will take birth’ Ummul Fadl said that, ‘After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu’aab in his mouth and name him Abdullah and said to me, ‘take this father of Khaleefa’ Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, ‘Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi’”. [Dalail an-Nabuwwah li Abi Nu’aym, Vol 2, Page 81, Hadith 467]

From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).

 

Sayings of Prominent Scholars and Mystics

We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows):

فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه
“Anybody who claims to have knowledge of any of these Five without Allah’s Prophet’s (SallAllaho ‘Alaihi wa Sallam) informing him on it is a liar in his claim.”

Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba’at-al-Muniriyya , Vol 1, Page 290
Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141
Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48

It is crystal clear that Allah’s Prophet (Sallallahu ‘Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false.

The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his “Lama’at” – The exposition of Mishkat writes on this Hadeeth:

المراد لا تعلم بدون تعلیم اللہ تعالی منه
“This means that these Five cannot be known without the instruction of Allah Ta’ala”. [Ash’at al Lama’at, Maktabtul Ma’ariful Ilmiyah, Vol 1, Page 73]

In the same ‘Ash’atul Lam’aat, Shaikh Abdul Haq elaborates this very hadith as under:

The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash’at al Lama’at, Maktabtul Ma’ariful Ilmiyah, Vol 1, Page 74]

Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra’ad:

لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه
“No one except ALLAH Ta’ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra’ad, Darul Kitab al-Arabi, Vol 7, Page 186]

Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.

Mentioning the false doubts of the false sect Mu’tazala about the miracles of Auliya and refuting them in “Sharh al-Maqasid”, Allama Sa’ad al-Deen Taftazani says:

الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء
“Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. ‘Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses’ they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta’ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here “The Unknown” is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta’ala is correct. [Sharh-ul-Maqasid, Darul Mu’arif An-Nau’maniyah (Lahore), Vol 2, Page 204/205]

The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu’tazala: for the Mu’tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves.

It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja:

اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن
Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time).

Bayhaqi in his Sunan al-Kubra [6:170] – Imam Malik Ibn Anas in his Mau’ta [2:752] – Albani in his Irwa al Galeel [6:61] – Ibn Asakir in Darikh al-Damishq [30:424] – Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.

Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas’ood Hasani (Radi Allahu Ta’ala Anhu) as saying:

ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ
“The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu ‘Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!

“Al-Ibreez” further goes on:

قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس
“I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu ‘Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: “How can the Five be concealed from Him. (SallAllaho ‘Alaihi wa Sallam) when none of “The Ahl-u-Tasarruf” (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five.” [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]

Allama Shanwani, in “Jami’un Nihaya”, has reported it as Hadeeth that:

قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ
“Allah Ta’ala did not take the Prophet (SallAllaho ‘Alaihi wa Sallam) out of this world but when He Ta’ala had informed Him (upon Him Salat and Salam) on every thing. [Jami’un Nihaya]

Allama Shanwa’ee says in the same book:

قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به
Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah. [Jami’un Nihaya]

The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth:

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله
“So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery.” [Raudh-un-Nadheer Sharah Al-Jami’us Sagheer]

Again the same Allama Jalaluddin Sayooti says in his ‘Khasais al-Kubra’:

وعرض عليه ما هو كائن في أمته حتى تقوم الساعة
All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa’is al-Kubra, Vol 2, Page 292]

Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says:

لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة
The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 – Hashiya Al-Bajouri Alal Burda, Page 92]

In Futoohaat-e-Wah’biya Sharha Arba’een al-Nawawi, The religious scholar Ibne Atiyyah says:

الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعض
The truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden.

Imam Ibn Hajar Makki says in his exposition of The Hamziyya:

انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ
“The Unknown is peculiar to Allah Ta’ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta’ala’s intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho ‘Alaihi wa Sallam) has said that none but Allah knows them.” [Afdalul Qura li Qura’ee Ummul Qura, Majma’us Saqafi (Abu Dhabi), Page 143-144]

In his commendable book “Ajab-ul-Ajaib”, the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta’ala anhu), Allama Uthmawi says:

قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح
“It is said that He (SallAllaho ‘Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement.” [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]

Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said:

It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.

 

Conclusion:

These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho ‘Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace.

AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur’an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.

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