HAZRAT UMER (R.A) GREAT LEADER OF ISLAM حضرت عمر فاروق حضرت رضی اللہ عنہ

ہم نے بچپن میں پڑھا تھا کہ مقدونیہ کا "الگزنڈر" ٢٠ سال کی عمر میں بادشاہ بنا ' ٢٣ سال کی عمر میں مقدونیہ سے نکلا ' سب سے پہلے یونان فتح کیا ' پھر ترکی میں داخل ہوا ' پھر ایران کے دارا کو شکست دی ' پھر شام میں داخل ہوا اور وہاں سے یروشلم اور بابل کا رخ کیا اور پھر مصر پہنچا.. وہاں سے ہندوستان آیا اور راجہ پورس کو شکست دی.. اپنے عزیز از جان گھوڑے کی یاد میں پھالیہ شہر آباد کیا اور پھر مکران کے راستے واپسی کے سفر میں ٹائیفایڈ میں مبتلا ہو کر بخت نصر کے محل میں ٣٣ سال کی عمر میں جان سے ہاتھ دھو بیٹھا.. دنیا کو بتایا گیا کہ وہ اپنے وقت کا عظیم فاتح ' جنرل اور بادشاہ تھا اور اسی وجہ سے دنیا اس کو الکزنڈر دی گریٹ یعنی سکندر اعظم بمعنی فاتح اعظم کے لقب سے یاد کرتی ہے..

آج اکیسویں صدی میں دنیا کے مورخین کے سامنے یہ سوال رکھا جا سکتا ہے ک حضرت عمر فاروق حضرت رضی اللہ عنہ کے ہوتے ہوے کیا واقعی الگزنڈر فاتح اعظم کے لقب کا حقدار ہے..؟

سوچئے.. الگزنڈر جب بادشاہ بنا تو اسے بہترین ماہروں نے گھڑ سواری اور تیراندازی سکھائی.. اسے ارسطو جیسے استادوں کی صحبت ملی اور جب ٢٠ سال کا ہوا تو تخت و تاج پیش کر دیا گیا.. حضرت عمر فاروق رضی اللہ عنہ کی سات پشتون میں کوئی بادشاہ نہیں گزرا تھا.. آپ نے نیزہ بازی اور تلوار چلانے کا ہنر بھی کسی استاد سے نہیں سیکھا تھا..

الگزنڈر نے ایک منظم فوج کے ساتھ دس برسوں میں ١٧ لاکھ مربع میل کا علاقہ فتح کیا جبکہ حضرت عمر فاروق رضی اللہ عنہ نے بغیر کسی بڑی منظم فوج کے دس برسوں میں ٢٢ لاکھ مربع میل کا علاقہ زیرنگوں کیا جس میں روم اور ایران کی دو عظیم مملکت بھی شامل ہیں.. یہ تمام علاقہ جو گھوڑوں کی پیٹھ پر سوار ہو کر فتح ہوا.. اس کا انتظام و انصرام بھی حضرت عمر فاروق رضی اللہ عنہ نے بہترین انداز میں چلایا..

الگزنڈر نے جنگوں کے دوران بے شمار جرنیلوں کا قتل بھی کرایا اور اس کے خلاف بغاوتیں بھی ہوئیں.. ہندوستان میں اسکی فوج نے آگے بڑھنے سے انکار بھی کیا لیکن حضرت عمر فاروق رضی اللہ عنہ کے کسی ساتھی کو انکے کسی حکم کی سرتابی کی جرات نہ تھی.. وہ ایسے جرنیل تھے کہ عین میدان جنگ میں حضرت خالد بن ولید رضی اللہ عنہ جیسے سپہ سالار کو معزول کیا.. حضرت سعد بن ابی وقاص رضی اللہ عنہ کو کوفے کی گورنری سے ہٹایا.. حضرت حارث بن کعب رضی اللہ عنہ سے گورنری واپس لی.. حضرت عمرو بن العاص رضی اللہ عنہ کا مال ضبط کرنے کا حکم دیا.. اور حرص کے علاقے کے ایک اور گورنر کو واپس بلا کر سزا کے طور اونٹ چرانے پر لگا دیا.. آپ کے ان تمام سخت فیصلوں کے خلاف کسی کو حکم عدولی کی جرات نہ ہوئی.. سب کو معلوم تھا کہ حضرت عمر فاروق رضی اللہ عنہ فیصلہ صرف عدل کی بنیاد پر کرتے ہیں اور عدل کے خلاف وہ کچھ برداشت نہیں فرماتے..

الگزنڈر نے ١٧ لاکھ مربع میل کا علاقہ فتح کیا لیکن دنیا کو کوئی نظام نہ دے سکا.. حضرت عمر فاروق رضی اللہ عنہ نے دنیا کو ایسے ایسے نظام دیے جو آج تک کسی نہ کسی شکل میں پوری دنیا میں رائج ہیں.. آپ نے ایک مکمل عدالتی نظام تشکیل دیا اور جیل کا تصّور دیا.. آبپاشی کا نظام بنایا.. فوجی چھاؤنیاں بنوائیں اور فوج کا باقاعدہ محکمہ قائم کیا.. آپ نےدنیا بھر میں پہلی مرتبہ دودھ پیتے بچوں ' بیواؤں اور معذوروں کے لئے وظایف مقرر کیۓ..

حضرت عمر فاروق رضی اللہ عنہ کے دسترخوان پر کبھی دو سالن نہیں ہوتے تھے.. سفر کے دوران نیند کے وقت زمین پر اینٹ کا تکیہ بنا کر سو جایا کرتے تھے.. آپ کے کرتے پر کئی پیوند رہا کرتے تھے.. آپ موٹا کھردرا کپڑا پہنا کرتے تھے اور آپ کو باریک ملایم کپڑے سے نفرت تھی.. آپ جب بھی کسی کو گورنر مقرر فرماتے تو تاکید کرتے تھے کہ کبھی ترکی گھوڑے پر نہ بیٹھنا.. باریک کپڑا نہ پہننا.. چھنا ہوا آٹا نہ کھانا.. دربان نہ رکھنا.. اور کسی فریادی پر دروازہ بند نہ کرنا.. آپ فرماتے تھے کہ عادل حکمران بے خوف ہو کر سوتا ہے.. آپ کی سرکاری مہر پر لکھا تھا..

" عمر.. نصیحت کے لئے موت ہی کافی ہے "

آپ فرماتے تھے "ظالم کو معاف کرنا مظلوم پر ظلم کرنے کے برابر ہے.. " اور آپ کا یہ فقرہ آج دنیا بھر کی انسانی حقوق کی تنظیموں کے لئے چارٹر کا درجہ رکھتا ہے..

" مائیں اپنے بچوں کو آزاد پیدا کرتی ہیں.. تم نے کب سے انھیں غلام بنا لیا..؟ "

اگر آج دنیا بھر کے مورخین الگزنڈر اور حضرت عمر فاروق رضی اللہ عنہ کا موازنہ کرتے ہیں تو انھیں حضرت عمر فاروق رضی اللہ عنہ کی پہاڑ جیسی شخصیت کے سامنے الگزنڈر ایک کنکر سے زیادہ نہیں معلوم ہوتا کیونکہ الگزنڈر کی بنائی سلطنت اسکے مرنے کے پانچ سال بعد ہی ختم ہو گئی تھی جبکہ حضرت عمر فاروق رضی اللہ عنہ نے جس جس خطّے میں اسلام کا جھنڈا لگایا ' وہاں آج بھی اللہ اکبر اللہ اکبر کی صدا سنایی دیتی ہے..

الگزنڈر کا نام آج صرف کتابوں میں ملتا ہے اور حضرت عمر فاروق رضی اللہ عنہ کے دیے ہوے نظام آج بھی کسی نہ کسی شکل میں دنیا کے ٢٤٥ ملکوں میں رائج ہیں.. آج بھی جب کبھی کوئی خط کسی ڈاک خانے سے نکلتا ہے یا کوئی سپاہی وردی پہنتا ہے یا وہ چھٹی پر جاتا ہے یا پھر کوئی معذور یا بیوہ حکومت سے وظیفہ پاتے ہیں تو بلا شبہ حضرت عمر فاروق رضی اللہ عنہ کی عظمت تسلیم کرنی پڑتی ہے..

تقسیم ہند کے دوران لاہور کے مسلمانوں نے ایک مرتبہ انگریزوں کو دھمکی دی کہ " اگر ہم گھروں سے نکل پڑے تو تمہیں چنگیز خان یاد آ جاۓ گا.."

اس پر جواھر لال نہرو نے کہا.. " افسوس یہ مسلمان بھول گئے کہ ان کی تاریخ میں کوئی عمر فاروق (رضی اللہ عنہ) بھی تھا.. "

اور واقعی آج ہم یہ بھولے ہوے ہیں کہ رسول الله صلی اللہ علیہ والہ واصحابہ وسلم نے فرمایا تھا کہ " اگر میرے بعد کوئی نبی ہوتا تو وہ عمر بن خطاب (رضی اللہ عنھ) ہی ہوتا..!!

The Life Of Mohammad (saw)

 Description of the Prophet Muhammad (SAW)

With Annotated Notes from the Commentaries of al-Hāfidh al-Munāwī (d. 1003H) «M» and Mullā ‘Alī al-Qārī (d. 1014H) «Q»

With the Name of Allâh, the All-Merciful, the Most Merciful

al-Hâfidh Abû ‘Isâ Muhammad bin ‘Isâ bin Sawrah at-Tirmidhî said:

Chapter One
The Stature and Physical Characteristics of the Messenger of Allâh (SAW)

§1. Abû Rajâ’, Qutaybah bin Sa’îd informed us; from Mâlik bin Anas; from Rabî’ah bin Abû ‘Abdur-Rahmân; that he heard Anas bin Mâlik (RA) saying,

The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short. He was not extremely white and neither was he very brown. His hair was neither very curly nor completely straight.
Allâh commissioned him towards the end (ra’s) of his fortieth year. He remained in Mecca for ten years and in Madînah for ten years. Allâh caused him to pass away at the turn of his sixtieth year and there were not to be found [as much as] twenty white hairs on his head and beard.


The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short

«Q» Meaning that he was of medium height. His being short has been categorically negated but only his being so tall as to be clearly noticed has been negated, in this lies an indication that he (SAW) was indeed of medium height but leaning towards being described as tall and this is what has been reported about him (SAW) by al-Bayhaqî. There is no contradiction between this and the forthcoming description that he (SAW) was of medium stature because such a statement is relative. This understanding is strengthened by the report of al-Barâ’a, ‘he (SAW) was of medium stature but closer to being described as tall.’ al-Bayhaqî and ibn ‘Asâkir mention that, ‘none would be perceived to be taller than he (SAW), sometimes two tall men would stand on either side of him and he would seem taller than them, yet when they parted he would seem to be of medium height.’ Ibn Saba’, al-Khasâ’is, mentions that when he (SAW) sat, his shoulder was higher than all those sitting around him. It is said in explanation to this, ‘perhaps it was that none could be perceived to be physically above him just as none was spiritually and morally above him.’


He was not extremely white and neither was he very brown

«Q» This description does not contradict the affirmation of his having a brownish complexion mentioned in the next hadîth. [Ibn Hajr] al-’Asqalânî said, ‘from all the various reports on this it becomes clear that the whiteness that has been negated from him (SAW) is that whiteness that has no tinge of red and the brownness [affirmed for him] is redness that is mixed with white.«M» This is proven by the narration of Anas in ad-Dalâ’il, ‘he was white, a whiteness going towards brown.’ As for his being described in some narrations to be extremely white, such as in the report of Bazzâr from Abû Hurayrah, ‘he was extremely white’ and the report of at-Tabarânî from Abû at-Tufayl, ‘I have not forgotten the extreme whiteness of his face,’ these are understood to refer to the luster, sheen and glitter of his skin under the light of the sun as shown by the hadîth, ‘it was as if the sun were following its course across, and shining from, his face.’


His hair was neither very curly nor completely straight

«M»Meaning that his (SAW) hair was in a state in between being very curly and completely straight and the best of affairs are those that are in between the two extremes. az-Zamakhsharî said, ‘the predominate course amongst the Arabs is to have curly hair and among the non-Arabs, straight hair.’ Allâh has blessed His Messenger (SAW) with the best of virtues and qualities and has combined in him all that He has scattered amongst the different races.


Allâh commissioned him towards the end (ra’s) of his fortieth year

«M»Allâh commissioned him as a Prophet and Messenger, sent to the entirety of the worlds of Jinn and Man, this by agreement of the Muslim nation and is known in the religion by necessity, whoever rejects this becomes a disbeliever. He was also sent to the Angels in the view of the researching scholars ( muhaqqiqûn), however some have objected to this. «Q» It is said that he was born on Monday, revelation came to him on Monday, he migrated to Madînah on Monday, he arrived at Madînah on Monday and passed away on Monday. The commentators have stated that the meaning of the ra’s of his fortieth year is its last part [and not the turn] due to the opinion of the majority of the historians and biographers that he was commissioned after having entered his fortieth year. at-Tîbî said, ‘ ra ‘s here is metaphorically used to refer to the end of the year [and not its beginning] in the same way as one says, “ ra’s of the verse” i.e. its last part.’ As for the usage of the word forty then it could either refer to the entry into the fortieth year or the year which is added to the thirty-ninth, both usages are common. However the specification that occurs through mention of the word ‘year’ in this hadîth lends weight to the first possibility. al-Hâfidh al-’Asqalânî said, ‘[understanding it to mean the turn of the fortieth year] would mean that he was commissioned in the month of his birth which is Rabî’ al-Awwal, however he was commissioned in the month of Ramadân and therefore his age would be forty and a half or thirty nine and a half. Those who mentioned forty as his age did so by ignoring the addition or subtraction. However both al-Mas’ûdî and ibn ‘Abdu-l-Barr mention that the correct opinion was that he was commissioned in Rabî’ al-Awwal, so according to this view he (SAW) would have just turned forty. It is also postulated that he was commissioned when he was forty years and ten days or forty years and twenty days old. Qâdî ‘Ayâd relates an irregular [and hence weak] report from ibn ‘Abbâs and Sa’îd bin al-Musayyab that he (SAW) was commissioned at the turn of his forty-third year.’


He remained in Mecca for ten years

«Q»The nation is agreed that he (SAW) stayed in Mecca for thirteen years, «M»therefore one could say that those who narrated ten years, rounded down and left off mention of the additional three, or one could say that the narration of those who mention thirteen years is stronger.


and in Madînah for ten years

«M»meaning after the Hijrah. He (SAW) remained there for ten years, there is no difference concerning this, until the people entered into the religion in droves, until Allâh perfected the religion for him and his nation and completed his favour upon them.


Allâh caused him to pass away at the turn of his sixtieth year

«Q»This implies that he passed away at the age of sixty, however the strongest opinion is that he was sixty-three and it is said sixty-five. These ages are reconciled by stating that those who stated sixty-five included the year of his birth and death. Those who mentioned sixty-three did not and those who mentioned sixty rounded down. «M»This point is not contradicted by the statement ‘turn of his sixtieth year’ because what is meant here is the beginning of his sixties.


and there were not to be found [as much as] twenty white hairs on his head and beard

«M»Rather there were less as proven by the narration of ibn Sa’d [from Anas (RA)], ‘there were only seventeen white hairs on his head and beard.’ There is no contradiction between this and the report of ibn ‘Umar (RAA), ‘he had approximately twenty white hairs’ because this just talks about an approximation. In the report of ibn Hibbân and al-Bayhaqî from ibn ‘Umar (RAA) there occurs, ‘his white hairs were approximately twenty all towards the front.’ As for the hadîth of ‘Abdullâh bin Busr, ‘his white hairs did not exceed ten’, he was talking about the hairs on the front of his beard, and hence the remainder is understood to be on his temples. «Q»As for what is mentioned in one narration by way of negating white hairs for him (SAW), what is meant is a negation of plentitude not a negation in totality. A more detailed discussion concerning his (SAW) age and white hairs follows in the relevant chapters if Allâh wills.

§2. Humayd bin Mas’adah al-Basrî nararted to us; ‘Abdu-l-Wahhâb ath-Thaqafî narrated to us; from Humayd; from Anas bin Mâlik (RA) that he said,

The Messenger of Allâh (SAW) was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion and when he walked he leant forward [walking briskly].


He had a brownish complexion

«Q»This does not contradict the previous description of his skin as has already been explained. However it is said that this contradicts the ensuing description that he ‘was white skinned as if moulded of silver.’ Some have reconciled this by saying that the brownish complexion applied to that part of the skin that was exposed to the sun and that that part of his skin which was concealed by his garments was white. However this reconciliation has been refuted because of the narration that mentions his neck being white as if it was made of silver, the neck is normally exposed to the sun. It is possible that this comparison hold true when considering the luster and sheen of his skin under the light of the sun and the smoothness of his skin.

§3. Muhammad bin Bashshâr – al-’Abdî – narrated to us; Muhammad bin Ja’far narrated to us; Shu’bah narrated to us; from Abû Is`hâq; that he heard al-Barâ’a bin ‘Azib (RA) saying,

The Messenger of Allâh (SAW) had slightly curly hair and was of medium stature (rajil marbû’) with broad shoulders. His hair was thick, reaching his earlobes and he wore a red hulla. I have never seen anything more beautiful than he.


reaching his earlobes

«Q»Some reports mention that his hair reached below his ears and above his shoulders, others mention half way down his ears, others mention to his ears, others mention to his shoulders and others mention to his shoulder blades. Qâdî ‘Ayâd reconciled these by saying that these descriptions all related to different times. Therefore when he (SAW) delayed cutting his hair, it would grow to his shoulders, when he cut his hair, it would reach his ears, or half way down his ears or to his earlobes.
and he wore a red hulla
A detailed discussion follows in the chapter dealing with his (SAW) clothes.


I have never seen anything more beautiful than he.

«M»This statement, along with proving the great beauty of the Messenger of Allâh (SAW), also goes to show al-Barâ’a’s complete faith because believing him (SAW) to be so is one of the branches of having complete love for him.

§4. Mahmûd bin Ghaylân narrated to us; Wakî’ narrated to us; Sufyân ath-Thawrî narrated to us; from Abû Is`hâq; from al-Barâ’a bin ‘Azib (RA) that he said,

I have never seen a person having a full head of hair, wearing a red hulla, who looked better than the Messenger of Allâh (SAW). He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall.

§5. Muhammad bin Ismâ’îl narrated to us; Abû Nu’aym narrated to us; al-Mas’ûdî narrated to us; from ‘Uthmân bin Muslim bin Hurmuz; from Nâfi’ bin Jubair bin Mut’im; from ‘Alî bin Abû Tâlib (RA) that he said,

The Prophet (SAW) was neither tall nor short. His hands and feet were heavy and thick [but not calloused]. He had a large head, large bones and a long line of fine hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him.

§6. Sufyân bin Wakî’ narrated to us; my father narrated to us; from al-Mas’ûdî the likes of this with this isnâd.

§7. Ahmad bin ‘Abdah ad-Dabbî al-Basrî narrated to us, as did ‘Alî bin Hujr and Abû Ja’far Muhammad bin al-Husayn – i.e. ibn Abî Halîmah; ‘Isâ bin Yûnus narrated to us; from ‘Umar bin ‘Abdullâh the servant of Ghufrah; Ibrâhîm bin Muhammad – one of the sons of ‘Alî bin Abû Tâlib (RA) – narrated to me that when ‘Alî (RA) described the Messenger of Allâh (SAW) he would say,

The Messenger of Allâh (SAW) was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather inbetween. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body but had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope. When he turned, he would turn his whole body and between his two shoulders was the Seal of Prophethood.
He was the Seal of the Prophets, the most giving of hearts, the most truthful of them, the best of them in temperament and the most sociable of them. Whoever unexpectedly saw him would stand in awe of him and whoever accompanied him and got to know him would love him. Those who described him would say, ‘I have never seen anyone, before him or after him, who was comparable to him.’


He did not have hair all over his body

«Q»This description also holds true for someone who has hair on parts of his body and hence does not contradict the description that he (SAW) had hair on his shins, forearms and a line of hair from chest to navel.


When he walked, he would walk briskly as if descending a slope.

«Q»Meaning that he walked with strength of purpose, lifting each foot clearly off the ground, not like those who walk with an air of ostentation – walking in small steps like women.


When he turned, he would turn his whole body

«Q»Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].


the most giving of hearts

«Q»Meaning he would never miserly withhold any of the effects of this world or any knowledge concerning his Lord. His generosity did not come about through effort, neither was it hard upon him, rather it naturally arose due to the purity of his soul and gentleness of spirit. It is also said that it means that he had the largest heart, i.e. his heart never held back or grieved him. This is supported by the report of ibn Sa’d with this isnâd with the words, ‘the most giving of people and the largest of heart.’ It is also said that it means that he had the best of hearts, i.e. he was free of all lowly traits and how could this be otherwise when Jibrîl cut open his heart, took out of a morsel of flesh, placed it in a golden tray and washed it with Zamzam water.


the most sociable of them

«Q»In some texts the wording is ‘the best of them in lineage’ and both descriptions hold true of him (SAW).


Whoever unexpectedly saw him would stand in awe of him

«M»due to his exceptional descriptions, his heavenly sense of gravity, dignity, and appearance and deluge of spirituality.


whoever accompanied him and got to know him would love him

«M»to the point that that he became more beloved to him than his father, his child and indeed the whole of mankind. This was due to the clear manifestation and existence of all that would necessitate love such as perfect morals and manners, sweeping compassion and kindness, innate humility and his captivating hearts and uniting them. Ibn al-Qayyim said while explaining the difference between arrogance ( kibr) and carrying oneself with an air of dignity and self-respect ( mahâbah), ‘dignity and self-respect arise from a heart that is filled with the glorification of Allâh, with love of Him and magnification of Him. When the heart is filled with this it becomes inundated with light, tranquility descends upon it, one is clothed with the garments of gravity, dignity and inspiring awe, and his face displays a sense of sweetness and pureness. Hearts love him and stand in awe of him, they are drawn to him and are comforted by his presence. His speech is light, his entrance is light, his leaving is light and his actions are light. When he is quiet, a sense of dignity and gravity overcomes him, and when he speaks, he captures heart, ear and sight. As for arrogance then it arises from self-conceit and transgression from a heart that is filled with ignorance and oppression. Servitude leaves such a person and displeasure descends upon him. When he looks at people, he looks askance, when he walks amongst them, he struts. He deals with them as one who gives himself preference in all things rather than giving them preference. He does not commence by giving people the salâm, and if he replies to a salâm, he acts as if he has granted them a great favour. He does not display a cheerful face to them and his manners do not accommodate them. Allâh has protected His beloved from all of these vile mannerisms.’


Those who described him would say

«Q»i.e. by way of generalisation because of the inability to truly describe his beauty and perfection in detail.


‘I have never seen anyone, before him or after him, who was comparable to him.’

Source

Umar ibn Abdul Aziz,

The khilafa of the great grand son of Umar ibn Khattab:

Umar ibn Abdul Aziz,

It was related that a poor Arabian came to ‘Umar Ibn ‘Abdul ‘Aziz and said: “O Amir of the Believers I came to you out of poverty, I have nothing left and Allah will question you about me on the Day of Judgment.”

‘Umar was shaken out of fear of Allah and said to him: “Repeat what you have just said.” The man did. ‘Umar, may Allah raise his rank, bent his head down-words and cried until the floor underneath him was soaked. He ordered his workers to give that man three hundred, and to each one of his daughters one hundred – he had eight daughters –. On top of that he gave him one hundred and said: “I gave you this one hundred from my own money, go and spend it on your needs until it is time for the charities (sadaqat), you would then take from them along with Muslims.”

NEW ISLAMIC YEAR START MONTH OF MUHARRAM

Monday 4th November - New Hijry year of 1435

With a New Year, it’s time to turn over a new leaf.

The new Islamic year begins with the blessed month of Muharram.

May the New Year bring much joy, peace and serenity to our hearts. May Allah (swt) bring ease, openings and success to all those who have been afflicted with hardships and trials. Over and above all, may we live each day, every moment in by getting closer to Allah (swt) and our beloved Prophet (PBUH).

Islamic Manners:

Islamic Manners: The Art of Listening

 If a person starts telling you, whether in private or public, something that you already knew very well, you should not rush to reveal your knowledge of it or to interfere with his speech. Instead, show your attention and concentration. The honorable tab'i Ata ibn Abi Rabah (R.A.) said: "A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before."

Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: "If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered."

The honorable Abdullah ibn Wahab al-Qurashi al-Masri (R.A.), a companion of Imam Malik (R.A.), Al-Laith ibn Sad and Al-Thawri, said: "Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before." Ibrahim ibn al-Junaid said: "A wise man said to his son: 'Learn the art of listening as you learn the art of speaking.'" Listening well means maintaining eye contact, allowing the speaker to finish the speech, and restraining your urge to interrupt his speech. Al-Hafiz al-Khatib al-Baghdadi said in a poem:

Never interrupt a talk Though you know it insideout

Mekka on Haj

اسلام سے پہلے عرب اور دنیا کے حالات

اسلام سے پہلے عرب اور دنیا کے حالات     

اسلامی تاریخ کا آغاز یوں تو تب سے ھوا جب آپ صلی اللہ علیہ وآلہ واصحابیہ وسلم پر حضرت جبرائیل علیہ سلام پہلی وحی لیکر نازل ھوۓ.. مگر میرے خیال میں تاریخ اسلام کا ذکر کرنے سے پہلے بہت ضروری ھے کہ آپکو سرزمین عرب اور عرب قوم اور اس دور کے عمومی حالات سے روشناس کرایا جاۓ.. تاکہ آپ زیادہ بہتر طریقے سے سمجھ سکیں کہ آپ صلی اللہ علیہ وآلہ واصحابیہ وسلم کی پیدائش کے وقت عرب اور دنیا کے حالات کیسے تھے..

ملک عرب ایک جزیرہ نما ھے جس کے جنوب میں بحیرہ عرب ' مشرق میں خلیج فارس و بحیرہ عمان ' مغرب میں بحیرہ قلزم ھے.. تین اطراف سے پانی میں گھرے اس ملک کے شمال میں شام کا ملک واقع ھے.. مجموعی طور پر اس ملک کا اکثر حصہ ریگستانوں اور غیر آباد بے آب و گیاہ وادیوں پر مشتمل ھے جبکہ چند علاقے اپنی سرسبزی اور شادابی کے لیے بھی مشھور ھیں.. طبعی لحاظ سے اس ملک کے پانچ حصے ھیں..

یمن :

یمن جزیرہ عرب کا سب سے زرخیز علاقہ رھا ھے جسکو پرامن ھونے کی وجہ سے یہ نام دیا گیا.. آب و ھوا معتدل ھے اور اسکے پہاڑوں کے درمیان وسیع و شاداب وادیاں ھیں جہاں پھل و سبزیاں بکثرت پیدا ھوتے ھیں.. قوم "سبا " کا مسکن عرب کا یہی علاقہ تھا.. جس نے آبپاشی کے لیے بہت سے بند (ڈیم) بناۓ جن میں "مارب" نام کا مشھور بند بھی تھا.. اس قوم کی نافرمانی کی وجہ سے جب ان پر عذاب آیا تو یہی بند ٹوٹ گیا تھا اور ایک عظیم سیلاب آیا جس کی وجہ سے قوم سبا عرب کے طول و عرض میں منتشر ھوگئی..

حجاز :

یمن کے شمال میں حجاز کا علاقہ واقغ ھے.. حجاز ملک عرب کا وہ حصہ ھے جسے اللہ نے نور ھدائت کی شمع فروزاں کرنے کے لیے منتخب کیا.. اس خطہ کا مرکزی شھر مکہ مکرمہ ھے.. جو بے آب و گیاہ وادیوں اور پہاڑوں پر مشتمل ایک ریگستانی علاقہ ھے..حجاز کا دوسرا اھم شھر یثرب ھے جو بعد میں مدینۃ النبی کہلایا.. جبکہ مکہ کے مشرق میں طائف کا شھر ھے جو اپنے سرسبز اور لہلہاتے کھیتوں اور سایہ دار نخلستانوں اور مختلف پھلوں کی کثرت کی وجہ عرب کے ریگستان میں جنت ارضی کی مثل ھے.. حجاز میں بدر ' احد ' بیر معونہ ' حدیبیہ اور خیبر کی وادیاں بھی قابل ذکر ھیں..

نجد :

ملک عرب کا ایک اھم حصہ نجد ھے جو حجاز کے مشرق میں ھے اور جہاں آج کل سعودی عرب کا دارالحکومت "الریاض" واقع ھے..

حضرموت :

یہ یمن کے مشرق میں ساحلی علاقہ ھے.. بظاھر ویران علاقہ ھے.. پرانے زمانے میں یہاں "ظفار" اور " شیبان" نامی دو شھر تھے..

مشرقی ساحلی علاقے (عرب امارات) :

ان میں عمان ' الاحساء اور بحرین کے علاقے شامل ھیں.. یہاں سے پرانے زمانے میں سمندر سے موتی نکالے جاتے تھے جبکہ آج کل یہ علاقہ تیل کی دولت سے مالا مال ھے..

وادی سیناء :

حجاز کے شمال مشرق میں خلیج سویز اور خلیج ایلہ کے درمیان وادی سیناء کا علاقہ ھے جہاں قوم موسی' علیہ سلام چالیس سال تک صحرانوردی کرتی رھی.. طور سیناء بھی یہیں واقع ھے جہاں حضرت موسی ' علیہ سلام کو تورات کی تختیاں دی گئیں..

نوٹ :

نیچے ایک نقشہ دیا گیا ھے.. اسے دیکھتے ھوۓ ایک بات ذھن میں رکھیں کہ جو اصل ملک عرب میں آج کے سعودی عرب ' یمن ' بحرین ' عمان کا علاقہ شامل تھا جبکہ شام ' عراق اور مصر جیسے ممالک بعد میں فتح ھوۓ اور عربوں کی ایک کثیر تعداد وھاں نقل مکانی کرکے آباد ھوئی اور نتیجتہ" یہ ملک بھی عربی رنگ میں ڈھل گئے.. لیکن اصل عرب علاقہ وھی ھے جو موجودہ سعودیہ ' بحرین ' عمان اور یمن کے علاقہ پر مشتمل ھے اور اس جزیرہ نما کی شکل نقشہ میں واضح طور دیکھی جاسکتی ھے..

عرب کو "عرب" کا نام کیوں دیا گیا اس کے متعلق دو آراء ھیں.. ایک راۓ کے مطابق عرب کے لفظی معنی " فصاحت اور زبان آوری" کے ھیں.. عربی لوگ فصاحت و بلاغت کے اعتبار سے دیگر اقوام کو اپنا ھم پایہ اور ھم پلہ نہیں سمجھتے تھے.. اس لیے اپنے آپ کو عرب (فصیح البیان) اور باقی دنیا کو عجم (گونگا) کہتے تھے..

دوسری راۓ کے مطابق لفظ عرب "عربہ" سے نکلا ھے جس کے معنی صحرا اور ریگستان کے ھیں.. چونکہ اس ملک کا بیشتر حصہ دشت و صحرا پر مشتمل ھے اس لیے سارے ملک کو عرب کہا جانے لگا.

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