Tuesday, 31 May 2011


                 While law of the land is trying to catch up with the acts of commission and omission in the Gujarat carnage, another set of laws, the global ones have been very clear about permitting the entry of a person like Narendra Modi into their country.

Recently (April 8, 2010), a group of German MPs justified the denial of visa to Modi. They advocated a ban on his visiting Europe. This parliamentary delegation was on a two day visit to the city of Ahmedabad to study the state of minorities in Gujarat. It concluded that the European Union (EU) decision not to grant visa to him was justified. They went to the extent of banning his trip to Europe in near future. They pointed out that “the Chief Minister of Gujarat has a radical tone to his politics and is described as dictatorial. He has a wrong perception of religious freedom.” This four member team has been closely following developments in the Gujarat riot cases.

One member of delegation pointed out that he was shocked by parallels between Germany under Hitler and Gujarat under Modi. Incidentally in Gujarat school books Hitler has been glorified as a great nationalist. Modi, in response to this has written to Prime Minister to seek apology from the German delegation for tarnishing the image of democratically elected head of state. The Congress Government endorsed Modi’s view and clarified that the EU had put a ban on Modi’s visit in the aftermath of Gujarat carnage but that has been withdrawn. Also that it was not an official delegation. Whatever that be, the opinion of the members of the delegation does reflect a deeper truth of our political phenomenon.

That apart, this is not the first time that such a thing has happened. Modi was earlier denied visa to US. On March 18, 2005 in a severe rebuke to Gujarat Chief Minister Narendra Modi, the United States denied him entry to America. US Consular division had taken a strong stand against Modi, the Hindutva icon. They denied him diplomatic visa apparently holding him responsible for communal carnage of 2002. In addition, his tourist/business visa which was already granted was revoked under a section of US Immigration and Nationality Act since he was not coming for a purpose that qualifies for a diplomatic visa.

In response to the query that he was already holding a tourist-cum-business visa, the Consulate pointed out that the “existing tourist/business visa has been revoked under Section 212 (a) (2) (g) of the Immigration and Nationality Act.” According this section any foreign government official who was responsible or “directly carried out, at any time, particularly severe violations of religions freedom” is denied the visa. The decision of US authorities was based on the observations of India’s National Human Rights Commission findings and other independent Indian sources.

The observation of German delegation raises one additional major point about the state of Gujarat being similar to that of Germany under Hitler. Who will know it better than Germans who have suffered the political tragedy of fascism for bad many years? Modi’s point that he is an elected person again matches so well with Hitler. One recalls, Hitler came to power through democratic means and then he gradually eroded liberal-democratic norms from inside to bring in worst type of fascist state. The parallels are unmistakable. There are some differences from German fascism here but all the same the basic phenomenon is the same. Fascism is a politics where the liberal democratic space is abolished in the name of targeting some section of society for the supposed cause of National interest. In case of Germany the process was accompanied by a cultural paradigm shift and political aggression against communists, then trade unionists and then the Jews. Millions of Jews were subjected to the gas chambers, one of the greatest tragedies of the human history of twentieth century.

The politics of Hitler, and his clone Mussolini was praised by M.S. Golwalkar the ideologue of RSS, the organization where Modi has been indoctrinated and trained. Golwalkar’s formulations of aggressive nationalism and relegating minorities to second-class citizenship are being actualized by Modi and company in different ways.

While the similarities with German case are so glaring, there are some differences as well. The German fascism began to take social roots after the economic crisis generated in the aftermath of First World War. The cultural offensive in the field of arts, music, literature and the ‘glorification of ancient past’ picked up rapidly. In one of the major assaults on democracy, the fire at Reichstag was attributed to having been done by Communists, and physical violence was unleashed against them. Analogies with Godhra train burning are unmistakable.

Here the ascendance of Modi comes on the background of the economic crisis of the decade of 1980s, the adverse effects of globalization picking up, the loss of jobs of the downtrodden due to closure of textile mills, the attacks on the dalits OBCs in the name of anti reservation riots. The cultural manipulation began with Ram Temple movement, and spreading of hate against minorities, Muslims first and then the Christians, who by now have been relegated to second class citizenship in Gujarat and some other states and the trend in other states is going in that direction.

While in Germany whole of the Nation came under the grip of fascism, the saving grace in India is that the electoral face of ‘Indian fascism’, BJP, has not been able to come to absolute majority in the center by itself. That’s not to say that fascism is not marching. In Germany the defeat of Germany in Second World War led to the collapse of the nation along with the edifice of fascism with the fascist-in-chief committing suicide. In India here it has gripped Gujarat in full, while in other states like Karnataka, Orissa, MP its presence is getting strengthened by and by. At national level though BJP might have faced two electoral debacles, the infiltration of fascist ideology through the pores of Indian democracy is going on in various ways. The phenomenon is creeping slowly though section of media, communalization of education, and infiltration of the followers of this ideology in different section of state. The gradual attempt to erode the liberal and plural values is a dangerous portent for democracy. Lt Col Prasad Shrikant Purohit’s alleged involvement in Malegon blast may just be the tip of the iceberg. The judicial pronouncements that ‘Gita should be our national book’ are also reflective of the same phenomenon.

Indian fascism is a slow growing one, capturing different aspects of society one by one. It is not for nothing that Modi is the darling of big capitalists, who stand to gain maximum from the fascist type set ups. One can label Indian phenomenon as a chronic fascism, going in a step ladder pattern. Those of us relived because of electoral debacles of BJP at center need to wake up and realize that fascism is marching, irrespective of BJP’s electoral debacle in last two general elections.

The incidental observation from German delegates report is that since Germany went through such a painful period of history, many Germans realize and can sense the symptoms of fascism so easily. Same applies to many Japanese joining anti-Nuke protests and campaigns against Nuclear weapons. Who knows better than them as to what a nuclear weapon can do to the society?

So while here in India the justice to Modi ilk is elusive, globally there are norms which do recognize the nature of incidents happening here, the politics which abuses religious identity to come to power is in essence a variant of fascism whatever be its other characteristics.
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                                        Courtsey  : Noori  Foundation


       A  Rich Muslim vows to pay all French burka fines . Flamboyant Rachid Nekkaz pledges €1m to pay fines of French Muslim women caught wearing the full veil .

On the eve of  Bastille Day celebrations, there is more revolution in the air in France and this time the ringleader is a flamboyant Muslim businessman called Rachid Nekkaz. The 38-year-old property developer is incensed that France has moved one step closer to banning the burka, with women caught wearing the full veil in public liable to a €150 fine and anyone convicted of forcing a woman to cover up facing a fine of up to €30,000 and a year in prison
The first stage in passing the controversial law was today approved in the National Assembly with members of the Lower House voting overwhelmingly – 335 votes for to one against – to introduce the ban. If the French senators in the Upper House ratify the proposal in September, it will become law by the spring of 2011.

Nekkaz (above), along with the majority of France's five million Muslims, is furious at what he sees as a persecution of his religion, pointing out that fewer than 2,000 French Muslims actually wear the full veil.

He has begun a campaign to fight the law and he's pledged one million euros of his own money to pay the fines of any Muslim convicted. Speaking outside the National Assembly, Nekkaz said: "One million sounds a lot, but to protect one's liberty it's not much, and I hope that others in this country who hold the constitution dear and want to protect our fundamental liberty will join me in fighting this law."

The debonair Nekkaz, a shining example of an integrated, modern French Muslim (he was born in France to Algerian parents), has set up a campaign group called 'Hands off my Constitution', and plans to raise the €1m by selling some of the properties he owns in the Parisian suburbs.

In front of the cameras he wrote a personal cheque for the seven-figure sum before describing the proposed law as 'Anti-Constitutional' and demanding that President Sarkozy shelves the idea.
That seems unlikely. Not only has Sarkozy described the full veil as degrading to women, but it's an issue that has the overwhelming support of his UMP party. Justice Minister Michele Alliot-Marie said last week that wearing the veil "amounted to being cut off from society and rejecting the very spirit of the French republic that is founded on a desire to live together''.

And the likes of Nekkaz haven't been helped in fighting the law by the muddled approach of the opposition Socialist Party. They would like to see a ban restricted to state institutions. But that notion was ridiculed by Alliot-Marie, who said it would be "legally incoherent" and impossible to enforce. "How could we convince the French people that freedom, equality and respect for the dignity of women begins in the train station but stops at the exit?''

The Socialists abstained in today's vote in the Lower House and have said they will adopt a similar stance in September's Senate vote, in which case it seems certain the law will be written into the French Constitution. But the country's police force is bracing itself for a backlash. Security was increased at the National Assembly ahead of today's vote and there are fears of street riots if the bill is passed.

                                                                                              Courtsey  : Noori  Foundation


                       One of the greatest reformers of the modern era is Prof. Dr. Muhammad Mas'ud  Ahmed ( R A). He worked as lecturer, professor, and examiner at Sindh University, Jamshoro; Khairpur University, Khairpur; and Punjab University, Lahore; as a paper setter for the Public Service Commission (Sindh); and as a supervisor of Ph.D. students at the University of Karachi and Khairpur University. He retired as Principal of the Government Degree College and Post-Graduate Studies Centre, Sukkur, Sindh, in 1992.  Dr. Syed Adnan Khurshid has given tribute to this  peerless research-scholar in these words   (Revised by Munir Hussain Mas‘udi, Birmingham, U.K)  :

When the pure light of Islamic literacy and knowledge shadowed by the darkness of so called self-constructed and personal oriented Islam----when the heart and soul of the Muslim Ummah became confused----He one of the most qualified, learned and spiritually strengthened personalities----acted like a guiding star and became the beacon for those who had the thirst to seek the classical knowledge of Islam and for those who wanted to follow the Sirat-i-Mustaqim (the straight path). He is highly respected for his excellent approach and efforts to remove the mask of misconception surrounding the true interpretation of Islam. He is the son of Mufti Shah Muhammad Mazhar Ullah Rahmatullah ‘Alayh, the great Mufti, Khatib and Saint (d. 1966 c. e) of Delhi (India).


Prof. Dr. Muhammad Mas‘ud Ahmed was born in Delhi in 1930 and acquired his education from his father Mufti Muhammad Mazhar Ullah Rahmatullah ‘Alayh and in Madrassa ‘Alia, Delhi and then Oriental College, Delhi. He migrated from India to Pakistan in 1948. Here in Pakistan he continued his education in different institutions and Colleges, Punjab University (Lahore) and Sindh University, Jamshoro (Hyderabad). Educational and academic career of Prof. Dr. Muhammad Mas‘ud Ahmed set an example for great achievements. He excelled in all his examinations of M.A. & M.Ed. at Sindh University and was awarded silver and gold medals. He then went on to compile his Ph.D. on the topic of "URDU MAIN QUR’ANI TARAJIM-O-TAFASIR" (Qur’anic translations and exegesis in Urdu) and was awarded the degree of Doctor of Philosophy from Sindh University, Jamshoro, Hyderabad (Pakistan) in 1971. Prof. Dr. Ghulam Mustafa Khan, who was the guide of Prof. Dr. Muhammad Mas‘ud Ahmed in his Ph.D. research work, writes:-

"It is my proud privilege to say that he is one of the top-most Research Scholars of the country." (Hyderabad, Feb.1971)
The Government of Pakistan bestowed upon him the "IZAZ-I-FAZILAT" award in 1992. He has also received awards from Imam Ahmed Raza Research Institute, Karachi in 1991 and from Pakistan Intellectual Forum in 1992. Prof. Dr. Muhammad Mas‘ud Ahmed worked as Lecturer, Professor, and Principal, paper setter, examiner and member of board of studies at Sindh University, Jamshoro; Khairpur University, Khairpur; Punjab University, Lahore etc. He also worked as a paper setter for the Public Service Commission (Sindh); and was also the Guide and Director of Ph.D. students at the University of Karachi and the Khairpur University, Khairpur (Sindh). He retired as Principal Govt. Degree College and Post-Graduate Studies Centre, Sukkur, Sindh (in Grade 20.) in 1992. Performance of Prof. Dr. Muhammad Mas‘ud Ahmed (as his ACRS shows) remained excellent throughout his service career.

Prof. Dr. Muhammad Mas‘ud Ahmed started writing Research Papers in 1958 which were then published in leading journals of the sub-continent, thus up-to 1966 he was one of the most read scholars in the sub-Continent in the academic circle as confessed by Khawja Hasan Sani Nizami of Delhi (Monthly Munadi, Delhi, Dec. 1966). Afterwards he started his research on Imam Ahmed Raza--------a neglected Genius of the East. There is no doubt that he removed the shroud of ignorance surrounding the works and personality of Imam Ahmed Raza. He commenced his work on Imam Ahmed Raza in 1970 on a purely research basis and has contributed nearly 30 books on Imam Ahmed Raza, as well as 120 articles, 50 prefaces and numerous introductions of Imam Ahmed Raza up-to 1992. Some important books of Prof. Dr. Muhammad Mas‘ud Ahmed on Imam Ahmed Raza are listed below: -
· Fazal-i-Bareilwi Aur Tark-i-Muwalat (Lahore, 1971)
· Fazal-i- Bareilvi ‘Ulama-i-Hijaz Ki Nazar Main (Lahore, 1973)
· Neglected Genius of the East (Karachi, Lahore, South Africa, 1978)
· Hayaat-i-Maulana Imam Ahmed Raza Khan Bareilvi (Sialkot, 1981)
(English translation -- The Reformer of the Muslim World) (Tamil nadu, India, 1995)
· Hayaat-i-Imam Ahl-i-Sunnat (Lahore, Karachi, 1981)
· Ikram-i-Imam Ahmed Raza (Lahore, 1981)
· Da’ira-i-Ma‘arif-i-Imam Ahmed Raza (Karachi, 1982)
· Imam Ahmed Raza Aur ‘Alam-i-Islam (Karachi, 1983)
· Rahbar-o-Rehnuma (Lahore, Karachi, 1986)
(English translation -- The Saviour Guide and Guidance)
(Durban, 1989)
· Tanqidat-o-Ta‘aqubat-i-Imam Ahmed Raza (Lahore, 1988)
· A’ina-i-Rizviyyat (three volumes) (Karachi, 1989, 1993, 1996)
· Imam Ahmed Raza Aur ‘Alam-i-Jami‘at (Sadiqabad, 1990)
· Imam Ahmed Raza Aur Uloom-i-Jadida-o-Qadima (Lahore, 1990)
· Muhadith-i-Bareilwi (Karachi, Lahore, 1993)
· Intakhab-i-Hada’iq-i-Bakhshish (Karachi, 1995)
· Khulafa-i-‘Ala Hazrat (Lahore, 1996)

            These thought provoking books on Imam Ahmed Raza by Prof. Dr. Muhammad Mas‘ud Ahmed brought the personality of Imam Ahmed Raza into the lime light on a global level. A doctoral dissertation can be composed on his research work on Imam Ahmed Raza Muhadis-i-Bareilwi. Prof. Dr. Muhammad Mas‘ud Ahmed is known as a specialist in Rizviyyat throughout the Sunni world. He has advised and guided numerous scholars with their research work on Imam Ahmed Raza, such as Dr. Usha Sanyal [Columbia University (U.S.A.)], Dr. Barbra Metcalf [California University (U.S.A.)], Prof. Ghayas-uddin [Birmingham University (U.K.)], Prof. Dr. Majidullah Qadri [Karachi University, Karachi (Pakistan)], Dr. J.M.S. Baljon [Lieden University (Holland)], Dr. Hazim Muhammad Ahmed ‘Abd al-Rahim [Azhar University, Cairo (Egypt)], Dr. Mumtaz Ahmed Sadidi [Azhar University, Cairo (Egypt)], Dr. Ghulam Jabir Misbahi [Bihar University, Muzaffarpur (India)], Dr. Ghulam Yahya Misbahi [Hindu University, Varanasi (India)], Dr. Hafiz Abdul Bari Siddiqi [Sindh University, Jamshoro (Pakistan)], Dr. Manzoor Ahmed Saeedi [Karachi University, Karachi (Pakistan)].

       As mentioned before, Prof. Dr. Muhammad Mas‘ud Ahmed enlightened the way of Sirat-i-Mustaqim, he satisfied the confused minds of the Muslim Ummah and it is not wrong to say as the Saint of Qadriyya order Dr. Ali Ahmed Qureshi declared in 1991:-

“Prof. Dr. Muhammad Mas‘ud Ahmed is the Revivalist of the Fifteenth Century Hijra”

This religious status has been accorded by the following chain of ‘Ulema and Masha’ikh: -
· Dr. Muhammad Saeed Ahmed
(Sajjada Nashin of Dargah Khawja Baqi Billah, Delhi (India)
· Dr. Mufti Muhammad Mukarram Ahmed
(Masnad Nashin, Imam-o-Khatib Masjid Fatehpuri, Delhi (India)
· Maulana Qamar al-Din (Bangladesh)
· Sahibzada Syed Muhammad Tahir Mazhari
(Nazim ‘Ala, Idara-i-Tahqiqat-i-Imam Ahmed Riza, Islamabad)
· Maulana Muhammad Ali Qaudri
(Ex-Office Secretary, Idara-i-Tahqiqat-i-Imam Ahmed Riza, Karachi)
· Maulana Jawaid Iqbal Mazhari
(Founder of Imam-i-Rabbani Foundation, Karachi) etc.

     The following books (A new International Series) of Prof. Dr. Muhammad Mas‘ud Ahmed are proof of his great achievements, especially for the Muslim youth of today: -
· Eid of Eids [Festivity above all Festivities]
[(Karachi, Hyderabad, Lahore, Khanewal, D.G Khan, Jehlum, Sadiqabad(Pakistan), Delhi, Bareilly, Tamil Nado, Hyderabad(India), Cape Town, Durban, Mauritius(South Africa), France, Holland, U.K, Amman (Jordan), 1993]
Knowledge of The Unseen (Karachi, Delhi, South Africa, 1994 )
Respect and Reverence (Karachi, Delhi, South Africa, 1994)
Spiritual Significance of Affinity (Karachi, Delhi, South Africa, 1994)
The Supreme Festival (Karachi, Bareilly, America, Mauritius,1995)
The Novelties (Karachi, Delhi, South Africa, 1995)
Women and the Veil (Karachi, 1996)
Salutation and Adoration (Karachi, 1996)
Facial Focus (Karachi, 1996)
Sirat-i-Mustaqim (Karachi, 1996)
Ibrahim's Prayer (Karachi, 1997)
Islamic Economic System (Karachi,1998)
Following The Majority (Karachi, 1998)
Tolerance (Karachi, 1999)
The Soul of Islam (New York, 2004) etc.

        The literary works of Prof. Dr. Muhammad Mas‘ud Ahmed are being translated into various languages such as Arabic, Persian, French, Dutch, English, Pushto, Sindhi, Hindi, Gujrati, and Bengali. These translated books are then distributed throughout the world.

        The Professor has Ijaza in Naqshbandiyya as well as Qadriyya orders. He has been spiritually blessed by two great figures of the Naqshbandiyya order, his father Mufti Shah Muhammad Mazhar Ullah Rahmatullah ‘Alayh (Delhi, India) and Mufti Muhammad Mahmood Alwari Rahmatullah ‘Alayh (Hyderabad, Pakistan) and in Qadriyya order from Shaykh Syed Zain Ul-Abidin Shah Qaudri (Nurai Sharif, Sindh, Pakistan). Mufti Shah Muhammad Mazhar Ullah Rahmatullah ‘Alayh was Shahi Khatib of Fatehpuri Mosque, Delhi, India. He has written extensively regards his great father and the following books on Mufti Muhammad Mazhar Ullah Rahmatullah ‘Alayh have been compiled: -
· Mawa‘iz-i-Mazhari (Karachi, 1969)
· Fatawa-i-Mazhari (Karachi, 1970)
· Hayat-i-Mazhari (Karachi, 1974)
· Makatib-i-Mazhari (Vol.1, Karachi, 1969----Vol.1&2, Karachi, 1999)
Prof. Dr. Muhammad Mas‘ud Ahmed also wrote on the great Saint of the Naqshbandiyya order Shaykh Ahmed Sirhindi Mujaddid Alf-i-Thani Rahmatullah ‘Alayh: -
· Seerat-i-Mujaddid Alf-i-Thani (Karachi, 1976)
· Hazrat Mujaddid Alf-i-Thani Haalat-o-Afkar-o-Khidmat (Karachi, 1995)
· The Influence of Shaykh Mujaddid Alf-i-Thani on Dr. Muhammad Iqbal (Karachi, 1996)
· Mujaddidi-i-Hazara-i-Doam (Karachi, 1997)

            A huge collection of research papers/articles on Hazrat Mujaddid Alf-i-Thani is being compiled in supervision of Prof. Dr. Muhammad Mas‘ud Ahmed under the auspices of Imam-i-Rabbani Foundation, Karachi with the title of “Jahan-i-Imam-i-Rabbani Mujaddid Alf-i-Thani” in six volumes which will be completed in 2004 Insha-Allah.

           The respected Professor has also written on a diverse range of topics concerning Islamic ideology, some of his great works are:
· Hazrat Shah Muhammad Ghaus Gawaliyari (Mirpurkhas, 1964)
· Mauj-i-Khayal (Karachi, Bombay, 1977)
· Tahrik-i-Azadi-i-Hind Aur Al-Sawad Al-Azam (Lahore, 1979)
· Muhabat Ki Nishani (Karachi, Allahabad, 1980)
· Adab-aur-Bey Adabi (Karachi, Lahore, 1984)
· Aakhiri Paigham (Karachi, Peshawar, 1986)
· Jashan-i-Baharan (Karachi, Lahore, 1988)
· Jan-i-Janan (Karachi, 1989)
· Jan-i-Iman (Lahore, 1989)
· Murad-i-Rasul (Lahore, 1992)
· Qayamat (Karachi, 1992)
· Jan-i-Jaan (Karachi, 1993)
· Maktubat-i-Qazi Ahmed (Karachi, 1997)
· Tasawwar-i-Pakistan (Karachi, 1999).

            Many scholars of international fame have paid homage to Prof. Dr. Muhammad Mas‘ud Ahmed and expressed excellent views about his academic and spiritual career. Yes! He is the personality on which separate research work is required. Al-Hamd-u-Lillah Dr. Ijaz Anjum Latifi of Manzar-i-Islam, Bareilly has completed his doctoral thesis on Prof. Dr. Muhammad Mas‘ud Ahmed from Bihar University (India) and was awarded his Ph.D. degree. The thesis has been published from Karachi (Pakistan) in 2003. Also Prof. Nabila Ishaq Choudry (Dept. of Urdu, Jami’ ‘Ayn al-Shams, Cairo) wrote an article on Prof. Dr. Muhammad Mas‘ud Ahmed, which was published from Cairo in 1999. Prof. Dr. Hazim Muhammad Ahmed Al-Mahfooz Al-Misry (Dept. of Urdu languages and translations, Al-Azhar University, Cairo) has started compiling a series of four books on the life and achievements of Prof. Dr. Muhammad Mas‘ud Ahmed in the memory of the completion of seventy years of his age. The following scholars and writers have written biographies on him, which have been published: -
· Prof. Dr. Syed Muhammad Arif, Tazkar-i-Mas‘ud [Appendix of Seerat-i-Mujaddid Alf-i-Thani (Karachi,1976, p.429-472)]
· R.B. Mazhari, Jahan-i-Mas‘ud (Karachi, 1985)
· Muhammad Abdul Sattar Tahir, Manzil-ba-Manzil (Hyderabad, 1991)
· Ibid, Takhasusat-i-Mas‘udi-i-Millat (Lahore, 1994)
· Ibid, Mas‘ud-i-Millat Aur Rizwiyyat (Karachi, 1994)
· Dr. Ijaz Anjum Latifi, Dr. Mas‘ud Ahmed Hayat Aur Ilmi Aur Adabi Khidmat [(Bihar University, Muzaffarpur, India, 1997) (Karachi, 2002)]
· Muhammad Masroor Ahmed, Masood-i-Millat Kay Athar-i-Ilmiyya (Karachi, 1997)
· Prof. Nabila Ishaq Choudry, Imam Ahmed Riza Aur Mas‘ud-i-Millat
(Cairo, Egypt, 1999)
· Muhammad Abdul Sattar Tahir, Tizkar-i-Mas‘ud-i-Millat (Lahore, 1999)
· Dr. Abdul Naeem Azizi, Dr. Muhammad Mas‘ud Ahmed Ki Urdu Nasr Khidmat (Karachi, 2000)
· Muhammad Abdul Sattar Tahir, Maktubat-i-Mas‘udi (Letters of Condolence), (Karachi, 2002)
· Dr. Mufti Muhammad Mukarram Ahmed, Fazila al-Daktur Muhammad Masood Ahmed, Lamhat ‘An Hayatihi Wa Atharihi (Arabic)
(Delhi, 2003)
· Muhammad Abdul Sattar Tahir, Maktubat-i-Mas‘udi, Two volumes (Karachi, 2004). "


Sunday, 29 May 2011


               The following is a marvellous poem  painting beauties of our Master Prophe Muhammad ( Peace be Upon Him) in the light of Holy Hadithes. It is taken from  immortal book  "Why Did They Become Muslims" Published by Hakikat Kitabevi.  One may consult the pages 129-136 of this book for proper understanding of this poem:

After giving his Sahâba advice,

Master of worlds said, “After my demise,
A person who my Hilya-i-pâk
Has in fact seen my very face, likewise.And the more he sees me,
The more will he turn towards me love-wise.

And he will desire to see me the more,

The more will my love fill his heart this wise.

Hell will then be forbidden from him,

Paradise will my Rabb
 give him gift-wise.
will not bring him to Judgment Place naked,

He will to him be more compassion-wise.”

It is said, if a person writes

About the Hilya-i-Rasûl

Haqq shall make him secure,

Be the whole earth boil disaster-wise.

Nor shall his skin know any illness,

All his body shall be safe disease-wise.

However sinful as that man may be,

Hell shall be allowed to touch him nowise.

For him the world to come shall be safety,

And his life shall be easy this-world-wise.


 shall rise him in the Hereafter,

With those who saw the Messenger likewise.

Difficult as it is to describe the Hilya-i-Nebî,
We shall attempt, though, if things be good-wise.
Trusting ourselves to the Zu-l-jalâl,
We attempt the description humble-wise.
All the connoisseurs agree as to that

The Fakhr-i-âlam
was white, reddish.
His blessed face was pure white,
Like a rose it was, somewhat reddish.

The sweat on his face was like pearls,

Gracing the already lovely jewel.

Whenever that source of felicity sweated,

His beautiful, radiant face became the waves.

His eyes looked as if tinged,

So beautiful, they fascinated hearts.

The whites of his eyes were real white,

In âyats praised him, his Creator.
His black irises were not at all small,

Distance made him no difference at all.

Wide, lovely were his eyes, and graceful,

His radiant, elegant face, always blissful.

Hadrat Mustafâ’s very powerful sight

Would not discriminate between day’n night.

Whenever he meant to look at something,

His pure body would turn towards that thing.

To his blessed head he consigned his innocent body,

As long as he lived on this terrestrial body.

Although his body was all material,

He can be said to be a soul corporeal.

So elegant he was, and so affable;

To his Creator, a Messenger so lovable.

As Mâlik and Abû Hâla were concordant,

His eye-brows were open, like a crescent.

Between his eye-brows was pure white,

Visible like silver, it was so bright.

His blessed face was round a bit,

With so bright a skin, almost limpid.

Between his blessed black eye-brows

Was the Qibla
for the entire universe.

His blessed nose in profile,

Looked a little higher in the middle.

So fine, so neat, so attractive it was,

To define it, beyond anyone’s power it was.

Between his teeth was somewhat sparse;

They shone, like a string of pearls.

Whenever his front teeth appeared,

All around the place haloes covered.

Whenever he smiled, the Master of both worlds,

The Prophet of all, living or lifeless, in all worlds;

His front teeth appeared, so chaste,

Like hailstones polished with paste.

Ibni Abbâs said, the Creator’s Most Beloved
Was too bashful to laugh aloud.

So shamefaced that symbol of Islam was

That he never laughed aloud, the saying was.

Polite was the Messenger of Allah, and so shy

That he would never look up at the sky.

His face was roundish, like the harvest moon,

A mirror that reflected the Mawlâ’s

So lightsome was his auspicious face,

It was dazzling to look at him in the face.

So fascinating to the hearts was that Nebî,

In love with him were a hundred thousand Sahâbî.

Those who dreamt of him only once,

Said nothing was so enjoyable as that nonce.

His cheeks, symbols of sweet beauty,

Were not plump, nor at all too meaty.

Him Jenâb-i-Haqq had created

White faced and broad foreheaded.

The haloes of his neck would gleam

Through his hair, like a source of beam.

Of his blessed beard, the hairs that were gray

Were no more than seventeen in number, nay.

It was neither curly, nor at all too long;

Well-shaped, like all limbs that to him did belong.

The Rasûl-i-âfaq had a throat quite pure,

In colour it was white and very clear.

Among the good-mannered Sahâba many expressed

That his abdomen and his chest stood abreast.

Had it been possible to open his blessed chest,

The treasure of knowledge would radiate divine zest.
A chest where divine love would rise

Could by no means be otherwise.

His blessed chest was expanded;

’Ilm-i-ladunnî there descended.

White and limpid was that great chest;

Those who saw thought it was the moon harvest.

Profound love for the Eternal Being

Had set fire to that exquisite being.

Everyone knows, young or old, no matter,

Soft-hearted was the universe’s master.

Upper part of his back was somewhat fleshy;

Munificent, and a symbol of magnanimity.

His silver skin was extremely delicate;

A big seal on it said he was the Prophet.

Seal of the Prophet was on his back, high,

And on the right-hand-side it would lie.

Those who with the matter was acquainted

Said a big beauty-spot was the Seal of Prophet.

It was black, yellowish in shade

As big as a pigeon’s egg in grade.

Surrounded, as if with a border line,

By small hairs in a circular line.

Those who knew that Noblest Pedigree

Said, big-boned was the great Nebî.

Each of his bones was big, and round in shape,

Exquisite, both in essence and in shape.

Each of his limbs, which were so blessed,

Suited by creation, wherein firmness was stressed.

All the blessed limbs of the Prophet’s

Were as elegant as the Qur’ân’s âyets.
The palms of that stately being

Were wide, pure, fine, and darling.

So lovable were also his soles,

Fragrant and pretty, like a fresh rose.

So elegant, the connoisseurs expressed,

Were those miraculous hands, and so blessed.

Whenever the Prophet greeted someone,

His sweet smile would soothe anyone.

A couple of days after the event, nay,

Even several months, we should say,

Among crowds the fortunate fellow

Would be known from his smell so mellow.

His crystalline skin was white, hairless;

What words could praise a beauty so faultless!

To see the Beloved always and forever,

That blessed, fine body was eye all over.

So perfect was that delicate complexion,

Whereon Creator manifested His divine creation.

No hairs on his abdomen or chest,

Pure white, like a silver plate.

Only, from the mid-chest downwards,

A line of hairs went waistwards.

This black line looked on his body, so blessed,

Fine like a halo around the moon harvest.

The blessed limbs remained throughout his life

The same as they were in his early young life.

As time passed, the Prophet grew in age, naturally;

Like a bud, however, he was renewed physically.

Never presume that the Sultan of Universe

Was a bit above the normal size in fatness.

Neither thin nor fleshy was he;

Medium in size, and quite mighty.

Those people who are deeply learned in the matter,

Neither too lean, nor above the normal or fatter.

The Maker had made that splendid body,

With divine justice and equality.

On his pure skin precision reigned;
On his entire body haloes rained.

The Champion of Sidra
 was of medium stature;

With him did the world attain its peaceful order.

Those who saw his miracles and wonders,

Said to praise him was beyond their powers.

We have never seen such rosy beauty,

In height, in manners, in features, so lovely.

The Prophet was of medium height; yet,

When a tall man walked with the Prophet,

However tall that man might be,

The taller one the Prophet would be.

The Prophet, with the tall man compared,

Would be as taller as the palm of hand.

Whenever he walked, in dignity,

Rather fast was he in velocity.

As he walked, his habit was, let us say,

To bend forward, in a singular way.

Like walking downwards, that is to say,

He would lean forward in a slight way.

So high was he in honour and personality,
The soul of Halîl
was proud of his nobility.

When Hudâ
loves a person, certainly,

All his limbs will be perfect in beauty.

As the Messenger of Allah walked quietly,

If a person confronted him suddenly,

That person would be stricken with fear;

Such would Allah’s Messenger to him appear.

If a person talked with the Prophet continuously,

And listened to his sweet voice piously,

The flavour in his words would affect him so much,

He would be the Prophet’s slave, if accepted as such.

The Eternal Creator had decked him with such beauty,

Peerless in all sorts of moral quality.



               The following is the family tree of our Master Sayeidina Rasulullah (Peace Be Upon Him).  We ought to be aware of it. It reaches upto Sayeidina Adam  Alaihi wa Sallam.

                                          FAMILY   TREE

            Muhammad Mustafa bin Abdullah bin Abdul Mutalib bin Hashim bin ‘Abd Munaf bin Qusai bin Kilab bin Murra bin Ka’b bin Lo’i bin Ghalib bin Fahr bin Malik bin An-Nadr bin Kinana bin AKhuzaiman bin Murdikah bin Elias bin Mudar bin Nizar bin Ma’ad bin Adnan bin Add bin Humaisi’ bin Salaman bin Aws bin Buz bin Qamwal bin Obai bin ‘Awwam bin Nashid bin Haza bin Bildas bin Yadlaf bin Tabikh bin Jahim bin Nahish bin Makhi bin Aid bin ‘Abqar bin ‘Ubaid bin Ad-Da’a bin Hamdan bin Sanbir bin Yahzin bin Yalhan bin Ar’awi bin Aid bin Deshan bin Aisar bin Afnad bin Aiham bin Muksar bin Nahith bin Zarih bin Sami bin Wazzi bin ‘Adwa bin Aram bin Haidir bin Ismail bin Ibrahim bin Azar bin Nahur bin Saru’ bin Ra’u bin Falikh bin Abir bin Shalikh bin Arfakhshad bin Sam bin Nuh bin Lamik bin Matulasalkh bin Idris bin Yarid bin Mahla’il bin Qinan bin Anwas bin Sheth bin Adam.

Wednesday, 25 May 2011


       Countless Non-Muslim big guns , charmed by the beauty of Islaam , abandoned their former religion and embraced Islaam. Salahaddin  Boart  of America is one of them. He explains why he accepted Islaam in the following words :

In 1338 [1920 C.E.], I was in the waiting-room of a doctor’s

office where I had gone for a medical examination, when I saw

two magazines printed in London, namely ‘Orient Review’ and

‘African Times’. As I was skimming through them I read a

statement that said, “There is only one God,” which impressed

me deeply. Christianity dictated three gods, which we were

compelled to believe although we could never explain it to our

own minds. From that time on, that statement, “There is only

one God,” never left my mind. This holy and sublime belief,

which Muslims bear in their hearts, is an invaluable treasure.

Now I grew more and more deeply interested in Islam. By

and by, I decided to become a Muslim. After embracing Islam I

assumed the name Salâhaddin. I believed in the truth that Islam

is the truest religion. For Islam is based on the fact that Allâhu

ta’âlâ does not have a partner and that Allah, alone, has the
authority to forgive sins. How compatible this law is with the

laws of nature! In a field, on a farm, in a village, in a city, in a

school, in a government, in a state and, in short, everywhere,

there is one single ruler. Dualism has always brought about


The second proof that showed me the fact that Islam is the

truest religion was that the Arabs, who had been leading a

completely barbarous life before Islam, had developed into the

world’s most civilized and the most powerful state in a very

short time and carried the most ideal concepts of love of

mankind from the Arabian deserts all the way up to Spain, and

all this was owing to Islam. The Muslim Arabs had found Arabia

as a wilderness. And they cultivated it into a rose-garden. John

W. Draper (1226 [1811 C.E.]-1299 [1882 C.E.]), an honest

historian, in his book ‘The Intellectual Development of Europe’,

enlarges on the extremely great and important part that Islam
played in the development of contemporary civilization, and

adds, “Christian historians, on account of the grudge they have

been nursing against Islam, try to cloak this truth and cannot

seem to get themselves to acknowledge how indebted

Europeans are to Muslims.”

The following passage is (the paraphrase of) an excerpt

from Draper’s writings on how Muslims found Spain:

“Europeans of that time were completely barbarians.

Christianity had proved short of delivering them from barbarism.

They would still be looked on as wild people. They lived in filth.

Their heads were full with superstitions. They did not even have

the ability to think properly. They lived in roughly-made huts. A

rush mat laid on the floor or hanging on the wall was the sign of

great wealth. Their food consisted of vegetables like wild beans

and carrots, some oats and, sometimes, even barks. In the

name of garments, they wore untanned animal hides because

they lasted longer, and therefore they stank awfully.”
“Cleanliness was the very first thing that Muslims taught

them. Muslims washed five times daily, which caused these

people to wash at least once a day. Later on, they took the

stinking, tattered, lice-infested animal hides off their backs,

dumped them, and gave them their own garments, which had

been made from textures woven with coloured threads. They

taught them how to cook, and how to eat. They built houses,

mansions and palaces in Spain. They established schools and
hospitals. They instituted universities, which in the course of

time became sources of light illuminating the entire world. They

improved horticulture everywhere. The country was soon awash

with rose and flower gardens. Gaping in astonishment and

admiration, the uncivilized Europeans watched all these

developments, and gradually began to keep pace with the new


Educating so wild a nation; imbuing them with sentiments of

civilization; rescuing them from the depths of darkness,

nescience and superstitions; all these inconceivably

tremendous tasks were accomplished by the Arabs owing only

and only to the Islamic religion. For the Islamic religion is the

most genuine religion. Allâhu ta’âlâ helped them for their

The Islamic religion, commanded by Allâhu ta’âlâ and taught

and publicized by Muhammad ‘alâihis-salâm’, and the Qur’ân

al-kerîm, which is the Word of Allâhu ta’âlâ, changed the course

of the world’s history and freed it from the fetters of darkness.

Had it not been for the Islamic religion, humanity would not

have attained the present heights of civilization, nor would

knowledge and science be in such advanced levels today.

Muhammad ‘alaihis-salâm’ states,
“Even if knowledge is in

(go and) acquire it.” This is the Islamic religion which I

accepted willingly. (Why Did They Become Muslims: pages; 28-30). Pulished by www.hakikatkitabevi.com)




        Countless Non-Muslim big guns , charmed by the beauty of Islaam , abandoned their former religion and embraced Islaam. Colonel  DONALD  ROCKWELL   of America is one of them. He explains why he accepted Islaam in the following words :

     "Why did I accept Islam? For a long time I had been greatly
impressed by Islam’s clear logic and formal simplicity, by the
magnatizing attraction felt towards its mosques, by the great
solemnity and deep affection with which the adherents of that
religion had devoted themselves to their faith, by the profound
respect and pure sincerity in which Muslims all over the world
had been prostrating themselves simultaneously five times
daily. However, all these things were short of causing me to
become a Muslim. Only after a thoroughgoing analysis of the
Islamic religion, which resulted in my exploring a myriad of
beautiful and useful aspects in it, did I become a Muslim. A
solemn and, at the same time, sentimental, attachment to life,
[which was Muhammad’s ‘alaihis-salâm’ personal approach]; a
mutually consultative method in doing daily chores; a habitually
soft behaviour flavoured with mercy and compassion in social
lives, indiscriminately; charity for the poor; property rights, which
women had been given for the first time; all these things, which
were only a few of the many other revolutions that could only be
evaluated as ‘the most tremendous’, and how aphoristical and
concise a language it is through which Muhammad ‘alaihissalâm’
expresses these concepts! By cautioning,
“Place your
trust in Allâhu ta’âlâ; yet do not forget to tie your camel!”,
Muhammad ‘alaihis-salâm’ conveys also that Allâhu ta’âlâ
commands His born slaves to put their trust in Him only after
taking all sorts of necessary precautions. Then, contrary to
Europeans’ assertions, the Islamic religion is not a religion for
those idlers who expect everything from Allâhu ta’âlâ without
doing anything for their part. The Islamic religion commands
everybody first to do their best and only then to put their trust in
Allâhu ta’âlâ.
The justice which Islam rendered to people of other religions
was one of its aspects which had had a great impact on me.
Muhammad ‘alaihis-salâm’ commands Muslims to be benign
towards Christians and Jews. Qur’ân al-kerîm acknowledges
the prophethoods
of the other prophets as well, beginning with
Âdam ‘alaihis-salâm’ and including Mûsâ and Îsâ ‘alaihim-assalâm’.

This is an exalted sense of faith and a great model of

justice, which other religions do not possess. While the

believers of other religions are casting inconceivable aspersions

on Islam, Muslims are answering them favourably.

One of the most beautiful aspects of Islam is that it has

completely purified itself of idols. Whereas pictures, icons and

signs are still being worshipped in Christianity, things of this

nature do not exist in Islam. This is an indication of how pure

and unstained a religion Islam is.

The facts stated and taught by Muhammad ‘alaihis-salâm’,

the Messenger of Allâhu ta’âlâ, have reached our time without

any interpolation. And the Qur’ân al-kerîm, which is the Word of

Allah, has been preserved in its pristine purity, exactly as it was

revealed, without losing anything from the limpidity it had in the

time of Muhammad ‘alaihis-salâm’. The fabricated superstitions

and legends with which Christians have defiled the religion of
Îsâ ‘alaihis-salâm’ are not the case with Islam.

Of the determinants that motivated me to become a Muslim,

the last one was the fortitude and the will power that I observed

in Islam. Islam induced an overall cleanliness, not only

spiritually, but also physically. Examples of the features that

make up this superior nature are not to overload the stomach

when eating, to fast for one month every year, to be moderate

in every respect, to be neither extravagant nor parsimonious in

spending money, etc. In an exquisite style, facts that would

guide humanity not only temporarily but also ever after were

being inculcated into individuals. I visited almost all of the

Muslim countries. I saw in person how all the Muslims in

Istanbul, in Damascus, in Cairo, in Algeria, in Morocco, and in

the other Muslim cities observed all these rules and thereby led

a peaceful life. They did not need ornaments, pictures, icons,

candles, music, or other trivialities of the same sort to initiate

themselves into the life-style leading to the sympathy of Allâhu
ta’âlâ. The sense of awareness of the fact that they were the

born slaves of Allâhu ta’âlâ and their acts of supplication before

Him afforded them the greatest source of spiritual peace,

happiness and flavour.

The qualities of freedom and equity inherent in the Islamic

religion have always magnatized me towards it. Among

Muslims, a person occupying the highest rank position and the
poorest member of the society are equal before Allâhu ta’âlâ,

and they are merely two individuals in the general recognition of

fraternity. Muslims perform their acts of worship side by side in

mosques. There are not any special places allotted for the


Muslims hold the belief that there is not a third person to act

as an intermediary between Allâhu ta’âlâ and His born slave.

The Islamic acts of worship are performed between Allâhu

ta’âlâ and the slave. They do not appeal to men of religion for

the forgiveness of their wrongdoings. Every Muslim is the only

person responsible for his personal behaviour.

The mutual fraternity among Muslims has always been

helpful in my personal life. This fraternity was one of the factors

whereby I was charmed towards Islam. I know that, wherever I

go, a Muslim brother of mine will help me and sympathize with

me. All Muslims the world over, of different races, colours and
political views as they may be, are brothers and they look on it

as an obligation to help one another.

These are the causes for my becoming a Muslim. I wonder if

it could be possible to conceive of causes more beautiful or

more exalted than these?" ( Why Did They Become Muslims: pages; 26-28. Pulished by www.hakikatkitabevi.com)

Tuesday, 24 May 2011


  Muhammad Alexander Russel Webb was born in 1262

[1846 C.E.], in Hudson, United States of America. He

studied in the university of New York. In a short time he

was a very much loved and admired writer and columnist.

He published magazines named ‘St. Joseph Gazette’ and

‘Missouri Republican’. In 1887 he was posted as the

American consul in the Philippines. After embracing Islam,

he thoroughly dedicated himself to the promulgation of

Islam and presided over the organization in the United

States. He passed away in 1335 [1916 C.E.].


 " I  was asked by quite a number of people why I, as a person

who was born in the United States, a country with an

overwhelmingly numerous Christian population, and who

listened to the preaches, or, rather, foolish talks, made by

Christian priests throughout his growing years, changed my

religion and became a Muslim. The brief account I gave them

on why I had chosen Islam as my guide in life: I became a

Muslim because the studies and observations I carried on

indicated that men’s spiritual needs could be filled only with the

sound principles established by Islam. Even as a child I had

never had a disposition to completely dedicate myself to

Christianity. By the time I reached the adult age of twenty, I was

completely defiant towards the mystical and annoying church

culture which interdicted everything in the name of sin.
Gradually I disengaged myself from the church, and finally

abandoned it for good. I had an inquisitive and curious

character. I would always search for causes and purposes for

everything. I would anticipate logical explanations for them. On

the other hand, the explanations provided by priests and other

Christian men of religion did not satisfy me. Most of the time,

instead of giving satisfactory answers to my questions, they

would dismiss the matter with evasive prevarications such as,

“We cannot understand these things. They are divine secrets,”

and “They are beyond the grasp of human mind.” Upon this I

decided to study, on the one hand, oriental religions, and on the

other hand, books written by famous philosophers. I read

various works on philosophy, such as those written by Mill
, by

, by Kant, by Hegel, by Fichte, by Huxley, and

others. The books written by these philosophers always dealt

with such subjects as protoplasms, atoms, molecules, and

particles, and did not even touch on reflections such as “What

becomes of the human soul?” “Where does the soul go after

death?” “How should we discipline our souls in this world?” The

Islamic religion, on the other hand, treated the human subject

not only within the corporeal areas, but also along the spiritual

extensions. Therefore, I chose Islam not because I had lost my

way, or only because Christianity had incurred my displeasure,

or as a result of sudden decision, but, on the contrary, after very

minutely studying it and becoming thoroughly convinced about

its greatness, singularity, solemnity and perfection.

Islam is based on belief in the existence and the unity of

Allâhu ta’âlâ, entire submission to Him, which spontaneously

entails worshipping Him and thanking Him for His blessings.

Islam enjoins fraternity, goodness, and friendliness upon all the

human race, and advises them to be cleanly, spiritually,

physically, verbally, and practically. Definitely, the Islamic

religion is the most perfect, the most superior and the most
conclusive of all the religions known to humanity so far."