February 1, 2021 – Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi

Emigration to Madinah could never be attributable to attempts to escape from jeers and oppression only, but it also constituted a sort of cooperation with the aim of erecting the pillars of a new society in a secure place. Hence it was incumbent upon every capable Muslim to contribute for building this new homeland, immunizing it and supporting it. As a leader and spiritual guide. there was no doubt the Noble Messengerﷺ generation in whose hands exclusively all affairs would be resolved. In Madinah, the Prophetﷺ had to deal with three distinctively different categories of people with different respective problems: 1. His Companions, the noble and Allâh-fearing elite. 2. The Madinese tribes who were polytheists that did not yet believe. 3. The Jews. 1. As for his Companions, the conditions of life in Madinah were totally different from those they experienced in Makkah. There, in Makkah, they used to strive for one corporate target, but physically, they were scattered, overpowered and abandoned. They were helpless in terms of pursuing their new course of orientation. Their means, socially and materially, fell short of establishing a new Muslim community. In parallel lines, the Makkan Chapters of the Noble Qur’ân were confined to describing the Islamic principles, establishing legislations pertaining to the believers individually and enjoining good and piety and forbidding evils and vices. In Madinah, things were otherwise; here all the affairs of their life rested in their hands. Now, they were at ease and could quite confidently handle the challenges of civilization, construction, means of living, economics, politics, government administration.

war and peace, classification of the questions of the allowed and prohibited. worship, ethics and all the relevant issues. Briefly. they were in Madinah at full liberty to erect the pillars of a new Muslim community not only totally different from that preIslamic code of life, but also distinctive in its features in the world as a whole. It was a society that could stand for the Islamic Call for whose sake the Muslims had been put to unspeakable tortures for 10 years. No doubt, the construction of a society that runs in line with this type of ethics cannot be accomplished overnight, within a month or a year. It requires a long time to build during which legislation and legalization will run gradually in a complementary process with mind cultivation, training and education. Allâh the All-Knowing of course undertook legislation, and His Prophet Muhammad ﷺthe explanation implementation and reformation: la

, “He it is Who sent among the unlettered ones a Messenger (Hazrat Muhammadﷺ ) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism)and teaching them the Book (this Qur’ân. Islamic laws and Islamic Jurisprudence) and Al-Hikmah (AsSunnah: legal ways, orders, acts of worship, etc. of the

Prophet ﷺ ).” The Prophet’s Companions rushed enthusiastically to assimilate these Qur’ânic rules and fill their hearts joyfully with them:

And when His Verses (this Qur’ân) are recited unto them.

they (i.e., the Verses) increase their Faith.” [8:2) With respect to the Muslims, this task constituted the greatest challenge for Allâh’s Messenger ﷺthing

. In fact, this very purpose lay at the heart of the Islamic Call and the mission of Hazrat Muhammad ﷺit was never an incidental issue though there were the matters

that required urgent addressing. The Muslims in Madinah consisted virtually of two parties: The first one already settled down in their abode, land and wealth, fully at ease, but seeds of conflict amongst them were deeply seated and chronic enmity continually evoked; they were Al-Ansar (the Helpers). The second party were Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was not small, on the contrary, it was increasing day by day after the Prophet ﷺhad given them the green light to leave for Madinah whose economic structure, originally not that prosperous one, began to show signs of imbalance aggravated by the economic boycott that the anti-Islamic groups imposed and consequently imports diminished and living conditions worsened. 2. The purely Madinese polytheists constituted the second sector with whom the Prophet ﷺhad to deal. Those people had no control at all over the Muslims. Some of them had no ill will against the Muslims, but were rather doubtful of their ancestors religious practices, and developed some inclination towards Islam and before long they embraced the new faith and were truly devoted to Allâh. However, some others developed evil intentions against the Prophet and his followers but were too cowardly to resist them publicly; they were rather, under those Islamically favorable conditions, obliged to falsely show sociability and friendliness. ‘Abdullah bin Ubai, who had almost been given presidency over Al-Khazraj and Al-Aws tribes in the wake of Bu’ath War between the two tribes, became the head of that group

of hypocrites. The Prophet’sﷺ arrival and the vigorous rise of the new spirit of Islam deserted that program and dropped the idea. He seeing another one, Hazrat Muhammadﷺ alien coming to deprive him and his agents of the proposed superior position, could not be pleased and for obvious reasons he showed desire for Islam but with horrible disbelief deeply-rooted in his heart. He also used to exploit some events and weak-hearted new converts to use them in his nasty schemes against the true believers. 3. The Jews, who had migrated to Al-Hijaz from Syria following the

Byzantine and Assyrian persecution campaigns, were the third category existing on the demographic scene in Madinah. In their new residing place, they assumed the Arabian stamp in dress, language and manner of life and there were also instances of intermarriage with the local Arabs, however they retained their ethnic particularism and remained separated from mixing with the immediate environment. They even used to pride in their Jewish-Israeli origin, and look down upon the Arabs around mentioning them as illiterate, meaning brutal, naïve and backward. They desired the wealth of their neighbors to be made lawful to them so that they could consume it in the way they liked.

j “…because they say: ‘There is no blame on us to betray and

take the properties of the illiterates (Arabs).”” (3:75) Religiously, they showed no zeal; their most obvious religious commodity was fortunetelling, witchcraft and the secret arts blowing on knots), for which they used to attach to themselves advantages of science and spiritual superiority. They excelled at the arts of earning money and trading. They in fact monopolized trading in cereals, dates, wine, clothes, export and import. For the services they offered to the Arabs, the latter paid heavily. Usury was a common practice amongst them, lending the Arab notables great sums to be wasted on poets who used to write poems in their honor, and in prideful occasions, and in return seizing their fertile land given as surety. They were very good at corrupting and scheming. They used to Sow seeds of enmity between adjacent tribes and persuade each one to devise plots against the other with the natural outcome of continual exhaustive bloody fighting. Whenever they felt that fire of hatred was about to subside, they would

increase it by adopting new means so that they could always have the upper hand, and at the same time gain heavy interest rates’ on loans spent on intertribal warfare.

Three famous tribes of Jews constituted the demographic presence in Yathrib (now Madinah): Banu Qainuqa’, allies of Al. Khazraj tribe, Banu An-Nadeer and Banu Quraizah who allied AlAws and inhabited the suburbs of Madinah. Naturally they held the new changes with disgust and were terribly hateful to them, simply because Allâh’s Messengerﷺ was of a different race, and this point was in itself too repulsive for them to reconcile with. Second, Islam came to bring about a spirit of relationship, to terminate the state of enmity and hatred, and to establish a social regime based on condemnation of the prohibited and promotion of the allowed. Adherence to these principles of life implied paving the way for an Arab unity that could work to the prejudice of the Jews and their interests at both the social and economic levels; the Arab tribes would then try to restore their wealth and land misappropriated by the Jews through usurious practices. The Jews of course deeply considered all these things ever since they had known that the Islamic Call would try to settle in Yathrib, and it was no surprise to discover that they had the most enmity and hatred with Islam and the Messenger til even though they did not have the courage to uncover their feelings in the beginning. The following incident could attest clearly to that horrible hostility that the Jews had towards the new political and religious changes that came to stamp the life of Madinah. Ibn Ishaq, on the authority of the Mother of believers Safiyahe narrated: Safiyah. daughter of Huyai bin Akhtab said: I was the closest child to my father and my uncle Abu Yasir’s heart. Whenever they saw me with a child of theirs, they should pamper me so tenderly to the exclusion of anyone else. However, with the arrival of Allâh’s Messengerﷺ and his setting in Quba’ with Bani ‘Amr bin ‘Awf. my father, Huyai bin Akhtab and my uncle Abu Yasir bin Akhtab went to see him and did not return until sunset when they came back walking lazily and fully depressed. I. as usually, hurried to meet them smiling, but they would not turn to me for the grief

that caught them. I heard my uncle Abu Yasir say to Ubai and Huyai: “Is it really he (ie

Hazrat Muhammad ﷺ)?” The former said: “It is he, I swear by Allâh!” “Did you really recognize him?” they asked. He answered: “Yes, and my heart is burning with enmity towards him.

An interesting story that took place on the first day the Prophet ﷺstepped in Madinah, could be quoted to illustrate the mental disturbance and deep anxiety that beset the Jews. ‘Abdullah bin Salam, the most learned rabbi among the Jews came to see the Prophet ﷺwhen he arrived, and asked him certain questions to ascertain his Prophethood. No sooner than he heard the Prophet’s ﷺanswers he embraced Islam, but added that if his people knew that he became a Muslim they would advance false arguments against me. The Prophet ﷺsent for some Jews and asked them about ‘Abdullah bin Salam, they testified to his scholarly aptitude and virtuous standing. Here it was disclosed to them that he had embraced Islam and on the spot, they produced categorically opposite testimonies and described him as the most evil of all evils. In another narration ‘Abdullah bin Salam said, “O Jews! Fear Allâh. By Allâh the only One, you know that he is the Messenger of Allâhﷺ sent to people with the Truth.” They replied, “You are lying.” …

That was the internal picture within Madinah. Externally, five hundred kilometers away in Makkah, there still lay another source of detrimental threat, stern against Islam, the Quraish. For ten years, while at the mercy of the Quraish, the Muslims were subjected to all sorts of terrorism, boycott, harassment and starvation coupled by a large scale painstaking psychological war and aggressive organized propaganda. When they had emigrated to Madinah, their land, wealth and property were seized, wives detained and the socially humble in rank brutally tortured. The

Quraish also schemed and made attempts on the life of the first figure of the Call. Hazrat Muhammadﷺ Due to their acknowledged temporal leadership and religious supremacy among the pagan Arabs, given the custodianship of the Sacred Sanctuary, the Quraishites spared no effort in enticing the Arabs against Madinah and boycotting the Madinese socially and economically. A state of war virtually existed between the Makkan tyrants and the Muslims in their abode. It is foolish to blame the Muslims for the horrible consequences that were bound to result in the light of that long-standing hostility. The Muslims in Madinah were completely eligible then to seize the wealth of those tyrants, out for them exemplary punishment and bring twofold retaliation on them in order to deter them from committing any foolishness against the Muslims and their sanctities. That was a summary of the major problems that the Prophet Muhammadﷺ had to face, and the complicated issues he was supposed to resolve.

जिनकी फ़र्ज़ नमाज़ें क़ज़ा हैं तो उन की नफ़्ल नमाज़ों का क्या हुक्म है

Jinki farz namazein Qaza hain to unki nafl namazon ka kya hukm hai

लोग क्या करते हैं कि पंजवक्ता नमाज़ तो पढ़ते हैं लेकिन उनके ज़िम्मे जो पहले की क़ज़ा नमाज़ें बाक़ी है उसे अदा नही करते, या फ़िर जब कोई शब बेदारी करनी होती है, तो पूरी रात नफ़्ल पढ़ते हैं उसमें भी अपने फायदे की खोज खोज कर, जबकि हुक्म है कि नफ़्ल पढ़ने से पहले लाज़िम है कि अपनी क़ज़ा नमाज़ों को अदा करें,
लिहाज़ा जिस शख़्स के ऊपर उसकी फ़र्ज़ नमाज़ें बाक़ी हैं और वो उनको छोड़ कर नफ़्ल पढ़ता है तो उसकी नफ़्ल क़ाबिले क़ुबूल नही,
ये बिल्कुल ऐसा समझें कि कोई शख़्स कही नौकरी करता है लेकिन वो अपनी असल वक़्त के कामों को छोड़ देता है बाकी ओवर टाइम काम करता है, तो इससे उसका मैनेजर खुश नही होगा और ना ही उसके कामों को क़ाबिले क़ुबूल करेगा
लिहाज़ा सबसे पहले पंजवक्ता नमाज़ों में नफ़लों की जगह और शब बेदारी की रातों में क़ज़ा नमाज़ों को अदा करें,

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log kya karte han ki panjwaqta namaz to padhte hain lekin unke zimme jo pahle ki kaza namazen baki hai use ada nahi karte, ya fir jab koi shab bedari karni hoti hai, to puri rat nafl padhte hain usmen bhi apne fayde ki khoj khoj kar, jabki hukm hai ki nafl padhne se pahle lazim hai ki apani qaza namazon ko ada karen, lihaza jis shakhs ke upar useki rarz namazen baki hain aur wo unko chhod kar nafl padhta hai to uski nafl qabile kubul nahi,
ye bilkul aisa samjhen ki koi shakhs kahi naukri karta hai lekin wo apni asal waqt ke kamon ko chhod deta hai baki over time kam karta hai, to isse uska manager khush nahi hoga aur na hi uske kamon ko qabile qubul karega
lihaza sbse pahle panjwaqta namazon men nafalon ki jagah aur shab bedari ki raton men kaza namazon ko ada karen,