{"id":3745,"date":"2018-05-04T16:49:38","date_gmt":"2018-05-04T16:49:38","guid":{"rendered":"https:\/\/tnfj.org\/?p=3745"},"modified":"2023-02-26T00:24:36","modified_gmt":"2023-02-25T19:24:36","slug":"art","status":"publish","type":"post","link":"https:\/\/tnfj.org\/?p=3745","title":{"rendered":"Art"},"content":{"rendered":"\n\n\n
\n\n\n\n\n
\n

<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n

\n\n\n\n
\n\n\n\n\n\n
.<\/font><\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n\n<\/map>\n

.<\/td>\n<\/tr>\n

\n

<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n

\n\n\n\n
\u00a0 <\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n<\/td>\n<\/tr>\n
\nAdvice
\n to General Musharaf for Good Governance<\/a><\/font><\/b><\/td>\n<\/tr>\n
\nTNFJ
\n Quaid’s Inerview in Aaj-(Peshawar)<\/a><\/font><\/b><\/td>\n<\/tr>\n
\nTashbeeh-e-Muhammad
\n “Shia Sunny Fraternity” by\u00a0 BINT-UL-HUDA<\/a><\/font><\/b><\/td>\n<\/tr>\n
\n“Hazrat Abu Talib(A.S)’s Advice to Quraish at the time of death<\/a>”
\n by\u00a0
\n BINT-UL-HUDA<\/a><\/font><\/b><\/td>\n<\/tr>\n
\n\u00a0<\/td>\n<\/tr>\n
\n\u00a0ADVICE
\n TO Gen. MUSHARRAF FOR GOOD
\n GOVERNANCE<\/a><\/b><\/font><\/td>\n<\/tr>\n
.<\/font><\/td>\n
The foremost purpose of the creation of
\n Pakistan was formation of such a government which would
\n not only be the true reflection of Islam but would
\n fulfill all norms of justice and fair-play and which
\n should safeguards the rights of all on an equal basis.
\n But, unfortunately almost half a century has passed and
\n we could not enforce Islam or restore norms of justice
\n and fair-play. The whole country has been turned into a
\n hub of problems and issues. A precious document of
\n Hazrat Amirul Momineen Ali Ibne Abi Talib who is called
\n Baab-e-Madinatul Ilm of the Holy Prophet, reproduced
\n below is a precious gift and a source of guidance. One
\n can gain a lot through this document and can pass this
\n information to others.
The following instructions in
\n the form of a letter were written to Hazrat
\n Malik-i-Ashtar by Hazrat Amirul Momineen Ali Ibne Abi
\n Talib when he appointed him as Governor of Egypt in
\n place of Hazrat Muhammad ibn Abubakr:
<\/font><\/td>\n<\/tr>\n
\nBismillah Hir Rehman Nir
\n Raheem<\/b><\/p>\n

This letter is written by Ali, a
\n bonded person of God to Malik bin Al-Haris Ashtar when
\n appointed him Governor of Egypt so that he could collect
\n revenues for the country, fight with its enemies, take
\n care of its residents and raise settlements of its
\n lands. An order to be pious and to follow the principles
\n of administration as taught by the Holy Quran, a code to
\n establish a kind and benevolent rule, throwing light on
\n various aspects of justice, benevolence and mercy.
An
\n order to remain active from his heart and hand in
\n helping the God because God Almighty has promised that
\n whoever will come out to help Him, he will always enjoy
\n His support.
An order to control his soul against
\n worldly desires, control it in anger because the inner
\n soul leads one towards evil except when God’s mercy is
\n on his disposal.<\/font><\/font><\/td>\n<\/tr>\n

\nImportance of Egypt<\/b><\/font><\/td>\n<\/tr>\n
\nBe it
\n known to you, O, Malik that I am sending you as Governor
\n to a country which in the past experienced both just and
\n unjust rule. Men will scrutinise your action with
\n searching eye, even as you used to scrutinise the
\n actions of those before you, and speak of you even as
\n you did speak of them. The fact is that the public speak
\n well of only those who do good. It is they who furnish
\n the proof of your actions. Hence the richest treasure
\n that you may covet should be the treasure of good
\n deeds.<\/font><\/td>\n<\/tr>\n
\nYour Manners<\/font><\/b><\/td>\n<\/tr>\n
\nKeep
\n your desires under control and deny youself that which
\n you have been prohibited from, for, by such abstinence
\n alone, you will be able to distinguish between what is
\n good to them and what is bad.<\/font><\/td>\n<\/tr>\n
\nDealing With the People<\/b>
Develop your
\n heart the feeling of love for your people and let it be
\n the source of kindness and blessing to them. Do not
\n behave with them like a barbarian, and to not
\n appropriate to yourself that which belongs to them.
\n Remember that the citizens of the states are of two
\n categories. They are either your brethren in religion or
\n your brethren in kind. They are subject to infirmities
\n and liable to commit mistakes. Some indeed do commit
\n mistakes. But forgive them even as you would like God to
\n forgive you. Bear in mind that you are placed over them,
\n even as I am placed over you. And then there is God even
\n above him who has given you the position of a Governor
\n in order that you may look after those under you and to
\n be sufficient unto them. And you will be judged by what
\n you do for them.
Do not set yourself against God, for
\n neither do you possess the strength to shield yourself
\n against His displeasure, nor can you place yourself
\n outside the pale of His mercy and forgiveness. Do not
\n feel sorry over any act of forgiveness, nor rejoice over
\n any punishment that you may met out to any one. Do not
\n rouse yourself to anger, for no good will come out of
\n it.
Do not say: “I am your overlord and dictator, and
\n that you should, therefore, bow to my commands,” as that
\n will corrupt your heart, weaken your faith in religion
\n and create disorder in the state.<\/font><\/td>\n<\/tr>\n
\nGod
\n is the Actual Lord<\/b>
Should you be elevated by
\n power, ever feel in your mind the slightest symptoms of
\n pride and arrogance, then look at the power and majesty
\n of the Divine governance of the Universe over which you
\n have absolutely no control. It will restore the sense of
\n balance to your wavered intelligence and give you the
\n sense of calmness and affability. Beware! Never put
\n yourself against the majesty and grandeur of God and
\n never imitate His omnipotence; for God has brought low
\n every rebel of God and every tyrant of man.<\/font><\/td>\n<\/tr>\n
\nGod
\n is the Only Hope of Oppressed
<\/b>Let Your mind
\n respect through your actions the rights of God and the
\n rights of man, and likewise, pursuade you companions and
\n relations to do likewise. For, otherwise, you will be
\n doing injustice to yourself and injustice to humanity.
\n Thus both man and God will turn unto your enemies. There
\n is no hearing anywhere for one who makes an enemy of God
\n himself. He will be regarded as one at war with God
\n until he feels contrition and seeks forgiveness. Nothing
\n deprives man of divine blessings or excites divine wrath
\n against him more easily than cruelty. Hence it is, that
\n God listens to the voice of the oppressed and waylays
\n the oppressor.<\/font><\/td>\n<\/tr>\n
\nStatus of Privileged
<\/b>Maintain justice
\n in administration and impose it on your own self and
\n seek the consent of the people, for, the discontent of
\n the masses sterilizes the contentment of the privileged
\n few and the discontent of the few loses itself in the
\n contentment of the many.<\/font><\/td>\n<\/tr>\n
\nStatus of Common man
<\/b>Remember, the
\n privileged few will not rally round you in moments of
\n difficulty: they will try to side-tract justice, they
\n will ask for more than what they deserve and will show
\n no gratitude for favors done to them. They will feel
\n restive in the face of trails and will offer no regret
\n for their short-comings. It is the common man who is the
\n strength of the State and of Religion. It is the who
\n fights the enemy. So live in close contact with the
\n masses and be mindful of their welfare.<\/font><\/td>\n<\/tr>\n
\nRulers Should not Uncover Weaknesses of the
\n Public
<\/b>Keep at a distance him who peers into the
\n weaknesses of others. After all, the masses are not free
\n from weaknesses. It is the duty of the ruler to shield
\n them. Do not bring to light that which is hidden, but
\n try to remove those weaknesses which have been brought
\n to light. God is watchful of everything that is hidden
\n from you, and He alone will deal with it. To the best of
\n your ability cover the weaknesses of the public, and God
\n will cover the weaknesses in you which you are anxious
\n to keep away from their eyes.<\/font><\/td>\n<\/tr>\n
\nProtect Yourself From
\n Tale-tellers
<\/b>Unloose the tangle of mutual hatred
\n between the public and the administration and remove all
\n those causes which may give rise to strained relations
\n between them. Protect yourself from every such act as
\n may not be quite correct for you. Do not make haste in
\n seeking confirmation of tale-telling, for the
\n tale-teller is a deceitful person appearing in the garb
\n of a friend.<\/font><\/td>\n<\/tr>\n
\nWhat Type of Counselors There Should
\n be
<\/b>Never take counsel of a miser, for, he will
\n vitiate your magnanimity and frighten you of poverty. Do
\n not take counsel of a coward also, for, he will cheat
\n you of your resolves. Do not take counsel of the greedy
\n too: for he will instill greed in you and turn you into
\n a tyrant. Miserliness, cowardice and greed deprive man
\n of his trust in God.<\/font><\/td>\n<\/tr>\n
\nStandard of Ministers<\/b>
The worst of
\n counselors is he who has served as a counselor to unjust
\n rulers and shared their crimes. So, never let men who
\n have been companions of tyrants or shared their crimes
\n be your counselors. You can get better men than these,
\n men gifted with intelligence and foresight, but
\n unpolluted by sin, men who have never aided a tyrant in
\n his tyranny or a criminal in hi crime. Such men will
\n never be a burden on you. On the other hand, they will
\n be a source of help and strength to you at all times.
\n They will be friends to you and strangers to your
\n enemies. Choose such men alone for companionship both in
\n privacy and in the public.
Even among these, show
\n preference to them who have a habitual regard for truth
\n however trying to you at times their truth may prove to
\n be, and who offer you no encouragement in the display of
\n tendencies which God does not like his friends to
\n develop.<\/font><\/td>\n<\/tr>\n
\nKeep
\n close to you the upright and the God-fearing, and make
\n clear them that they are never to flatter you and never
\n to give you credit for any good that you may not have
\n done: for, the tolerance of flattery and unhealthy
\n praise stimulates pride in man and makes him
\n arrogant.<\/font><\/td>\n<\/tr>\n
\nKeep a Difference Between Good and
\n Bad<\/b>
Do not treat good and the bad alike. That
\n will deter the good from doing good, and encourage the
\n bad in their bad pursuits. Recompense every one
\n according to one’s deserts. Remember that mutual trust
\n and goodwill between the ruler and the ruled are bred
\n only through benevolence, justice and service. So,
\n cultivate goodwill amongst the people; for, their
\n goodwill alone will save you from troubles.<\/font><\/td>\n<\/tr>\n
\nBenevolence of Public Leads to a Stable
\n Government
<\/b>Your benevolence to them will be
\n repaid by their trust in you, and your ill-treatment by
\n their ill-will.<\/font><\/td>\n<\/tr>\n
\nRespect for Traditions
<\/b>Do not disregard
\n the noble traditions set by our forbearers which have
\n promoted harmony and progress among the people; and do
\n not initiate anything which might minimize their
\n usefulness. The men who had established those noble
\n traditions have had their reward; but responsibility
\n will be yours if they are disturbed. Try always to learn
\n something from the experience of the learned and the
\n wise, and frequently consult them in state matters so
\n that you might maintain the peace and goodwill which
\n your predecessors had established in the
\n land.<\/font><\/td>\n<\/tr>\n
\nCoordination Between Different Classes of
\n People
<\/b>Remember that the people are composed of
\n different classes. The progress of one is dependent on
\n the progress of every other; and none can afford to be
\n independent of the other. We have the Army formed of the
\n soldiers of God, we have our civil officers and their
\n establishments, our judiciary, our revenue collectors
\n and our public relation officers. The general public
\n itself consists of Muslims and ‘People of the Book’ and
\n among them of merchants and craftsmen, the unemployed
\n and the indigent.<\/font><\/td>\n<\/tr>\n
\nClasses of People
<\/b>God has prescribed
\n for them their several rights, duties and obligations.
\n They are all defined and preserved in the Book of God
\n and in the traditions of His Prophet<\/font><\/td>\n<\/tr>\n
\nImportance of the Army<\/b>
The Army, by the
\n grace of God, is like a fortress to the people and lends
\n dignity to the state. It upholds the prestige of the
\n Faith and maintains the peace of the country. Without it
\n the state cannot stand. In its turn, it cannot stand
\n without the support of the state. Our soldiers have
\n proved strong before the enemy because of the privilege
\n God has given them to fight for Him; but they have their
\n material needs to fulfil and have therefore to depend
\n upon the income provided fro them from the state
\n revenue.
The military and the civil population who
\n pay revenue, both need the cooperation of others \u00be the
\n judiciary, civil officers and their establishment. The
\n judge administers civil and criminal law; the civil
\n officers collect revenue and attend to civil
\n administration with the assistance of their
\n establishment. And then there are the tradesmen and the
\n merchants who add to the revenue of the state. It is
\n they who run the markets and are in a better position
\n than others to discharge social obligations. And then
\n there is the class of the poor and the needy, whose
\n maintenance is an obligation on the other
\n classes.
God has given appropriate opportunity of
\n service to one and all; and then there are the rights of
\n all these classes over the administration which the
\n administrator has to meet with an eye on the good of the
\n entire population, a duty which he cannot fulfil
\n properly unless he takes personal interest in its
\n execution and seeks help from God. Indeed, it is
\n obligatory on him to impose this duty on himself, and to
\n bear with patience the inconvenience and difficulties
\n incidental to the task.
<\/font><\/td>\n<\/tr>\n
\nArmy General<\/b>
Be particularly mindful of
\n the welfare of those in the army who in your opinion,
\n are staunchly faithful to their God and Prophet and
\n loyal to their chief, and who in the hour of passion can
\n restrain themselves and listen coolly to sensible
\n reasoning, and who can succour the weak and smite the
\n strong, whom violent provocation will not throw into
\n violent temper and who will not falter at any
\n state.
Keep yourself in close contact with families
\n of established reputation and integrity with a glorious
\n past, and draw to yourself men brave and upright in
\n character, generous and benevolent in disposition; for
\n such are the salt of society.
Care for them with the
\n tenderness with which you care for your children, and do
\n not talk before them of any good that you might have
\n done to them, nor disregard any expression of affection
\n which they show in return; for, such conduct inspires
\n loyalty, devotion and goodwill. Attend to every little
\n of their wants not resting content with what general
\n help that you might have given to them, for sometimes,
\n timely attention to a little want of theirs brings them
\n immense relief. Surely these people will not forget you
\n in your own hour of need.
It behoves you to select
\n for your Commander-in-Chief one who imposes on himself,
\n as a duty, the task of rendering help to his men, and
\n who can excel in kindness every other officer who has to
\n attend to the needs of the men under him, and look after
\n their families when they are away from their homes; so
\n much so, that the entire army should feel united in
\n their joys and in their sorrows. This unity of purpose
\n will give them added strength against the enemy.
\n Continue to maintain a kindly attitude towards them so
\n that they might feel ever attached to you. The fact is
\n that the real happiness of the administrators and their
\n most pleasant comfort lies in establishing justice in
\n the state and maintaining affectionate relations with
\n people Their sincerity of feeling is expressed in the
\n love and regard they show to you, on which alone depends
\n the safety of the administrators.
Your advices to the
\n army will be of no avail, unless and until you show
\n affection to both men and officers, in order that they
\n might not regard the Government as an oppressive burden
\n or contribute to its downfall.
Continue to satisfy
\n their needs and praise them over and over again for what
\n services they have rendered. Such an attitude, God
\n willing, will inspire the brave to braver actions and
\n induce the timid to deeds of bravery.
Try to enter
\n into the feelings of others and do not foist the mistake
\n of one over another and do not grudge dispensing
\n appropriate rewards. See to it you do not show favours
\n to one who has done nothing but merely counts on his
\n family position; and do not withheld proper rewards from
\n one who has done great deeds simply because he holds a
\n low position in life.
Turn to God and to His Prophet
\n for guidance whenever you feel uncertain as to what you
\n have to do. There is the commandment of God delivered to
\n those people whom He wishes to guide aright: “O people
\n of the Faith! Obey God and obey His Prophet and those
\n from among you who hold authority over you. And refer to
\n God and His Prophet whenever there is difference of
\n opinion among you. If you believe in God and the Last
\n Day; this is the fairest way of ending (the dispute).”
\n (4:59). To turn to God is in reality to consult the book
\n of God; and to turn to the Prophet is to follow his
\n universally accepted traditions.
Select for your
\n chief judge one from the people who is by far the best
\n among them. \u00be one who is not obsessed with domestic
\n worries, one who cannot be intimidated, one who does not
\n err too often, one who does not turn back from a right
\n path once he finds it, one who is not self-centred or
\n avaricious, one who will not decide before knowing full
\n facts, one who will weigh with care every attendant
\n doubt and pronounce a clear verdict after taking
\n everything into full consideration, one who will not
\n grow restive over the arguments of advocates and who
\n will examine with patience every new disclosure of fact
\n and who will be strictly impartial in his decision, one
\n whom flattery cannot mislead or one who does not exult
\n over his position. But it is not easy to find such
\n men.<\/font><\/td>\n<\/tr>\n
\nJudiciary<\/b>
Once you have selected the
\n right man for the office, pay him handsomely enough, to
\n let him live in comfort and in keeping with his
\n position, enough to keep him above temptations. Give him
\n a position in your court so high that none can even
\n dream of coveting it and so that neither back-biting nor
\n intrigue can touch him.
Beware! The utmost
\n carefulness is to be exercised in this selection: for it
\n is this high office which adventurous self-seekers
\n aspire to secure and exploit in their selfish interests.
\n After the selection of your chief judge, give careful
\n consideration to the selection of other officers.
\n Confirm them in their appointments after approved
\n apprenticeship and probation.<\/font><\/td>\n<\/tr>\n
\nAdministration
<\/b>Never select men for
\n responsible posts either out of any regard for personal
\n connections or under any influence, for, that might lead
\n to injustice and corruption. Of these, select for higher
\n posts men of experience, men firm in faith and belonging
\n to good families. Such men will not fall an easy prey to
\n temptations and will discharge their duties with an eye
\n on the abiding good of others. Increase their salaries
\n to give them a contented life. A contented living is a
\n help to self-purification.<\/font><\/td>\n<\/tr>\n
\nIntelligence Agencies<\/b>
They will not
\n feel the urge to tax the earnings of their subordinates
\n for their own upkeep. They will then have no excuse
\n either to go against your instructions or misappropriate
\n state funds. Keep to watch over them without their
\n knowledge, loyal and upright men. Perchance they may
\n develop true honesty and true concern for the public
\n welfare.<\/font><\/td>\n<\/tr>\n
\nAccountability<\/b>
But whenever any of them
\n is accused of dishonesty, and the guilt is confirmed by
\n the report of your secret service, then regard this as
\n sufficient to convict him. Let the punishment be
\n corporal and let that be dealt in the public at an
\n appointed place of degradation.<\/font><\/td>\n<\/tr>\n
\nTaxes<\/b>
Great care is to be exercised in
\n revenue administration, to ensure the prosperity of
\n those who pay the revenue to the state; for it is on
\n their prosperity depends the prosperity of others,
\n particularly the prosperity of the masses. Indeed, the
\n state exists on its revenue. <\/font><\/td>\n<\/tr>\n
\nAgriculture Tax<\/b>
You should regard the
\n proper upkeep of the land in cultivation as of greater
\n importance than the collection of revenue, for revenue
\n cannot be derived except by making the land productive.
\n He who demands revenue without helping the cultivator to
\n improve his land, inflicts unmerited hardship on the
\n cultivator and ruins the state. The rule of such a
\n person does not last long. If the cultivators ask for
\n reduction of their land tax for having suffered from
\n epidemics or drought or excess of rains or the
\n barrenness of the soil or floods damaging to their
\n crops, then, reduce the tax accordingly, so that their
\n condition might improve. Do not mind the loss of revenue
\n on that account for that will return to you one day
\n manifold in the hour of greater prosperity of the land
\n and enable you to improve the condition of your towns
\n and to raise the prestige of your state. You will be the
\n object of universal praise. The people will believe in
\n your sense of justice. The confidence which they will
\n place in you in consequence will prove your strength, as
\n they will be found ready to share your burdens.
Your
\n may settle down on the land any number of people, but
\n discontent will overtake them if the land is not
\n improved. The cause of the cultivator’s ruin is the
\n rulers who are bent feverishly on accumulating wealth at
\n all costs, out of the fear that their rule might not
\n last long. Such are the people who do not learn from
\n examples or precedents.
<\/font><\/td>\n<\/tr>\n
\nScribes<\/b>
Keep an eye on your
\n establishment and your scribes; and select the best
\n among them for your confidential correspondence such
\n among these as possess high character and deserve your
\n full confidence, men who may not exploit their
\n privileged position to go against you and who in the
\n drafting of treaties may not succumb to external
\n temptation and harm your interests, or fail to render
\n you proper assistance and to save you from trouble, and
\n who is carrying out their duties can realise their
\n serious responsibilities, for he who does not realise
\n his own responsibilities can hardly appraise the
\n responsibilities of others. Do not select men for such
\n work merely on the strength of your first impressions of
\n your affection or good faith; for as a matter of fact,
\n the pretensions of a good many who are really devoid of
\n honesty and good breeding may cheat even the
\n intelligence of rulers. Selection should be made after
\n due probation \u00be probation which should be the test of
\n righteousness.<\/font><\/td>\n<\/tr>\n
\nMinistries<\/b>
In making direct
\n appointments from people, see to it that those selected
\n possess influence with the people and who enjoy the
\n reputation of being honest; for such selection is
\n agreeable both to God and the Ruler. For every
\n department of administration, let there be a head, whom
\n no trying task might cause worry and no pressure of work
\n annoy.
And remember that every weakness of any one
\n among your establishment and scribe which you may
\n overlook will be written down against you in your scroll
\n of deeds.
Adopt useful schemes placed before for
\n those engaged in trade ad industry and help them with
\n wise counsels. Some of them live in towns, and some move
\n from place to place with their ware and tools and earn
\n their living by manual labour.
Trade and industry are
\n sources of profit to the state. While the general public
\n is not inclined to bear the strain, those engaged in
\n these professions take the trouble to collect
\n commodities from far and near, from land and from across
\n the sea, and from mountains and forests and naturally
\n derive benefits.
<\/font><\/td>\n<\/tr>\n
\nTraders and Professionals<\/font><\/b><\/td>\n<\/tr>\n
\nIt is
\n this class of peace loving people from whom no
\n disturbance need be feared. They love peace and order;
\n indeed they are incapable of creating disorder. Visit
\n every part of the country and establish personal contact
\n with this class, and enquire into their conditions. But
\n bear in mind that a good many of them are intensely
\n greedy and are inured to bad dealings. They hoard grain
\n and try to sell it at a high price; and this is most
\n harmful to the public. It is a blot on the name of the
\n ruler not to fight this evil.<\/font><\/td>\n<\/tr>\n
\nMonopoly
<\/b>Prevent them from hoarding;
\n for the Prophet of God \u00be Peace be on him \u00be had
\n prohibited it. And see to it that trade is carried on
\n with the utmost ease, that the scales are evenly held
\n and that prices are so fixed that neither the seller nor
\n the buyer is put to a loss. And if in spite of your
\n warning, should any one go against your commands and
\n commit the crime of hoarding, then deal him
\n appropriately with severe punishment.<\/font><\/td>\n<\/tr>\n
\nThe
\n Poor
<\/b>Beware! Fear God when dealing with problem
\n of the poor who have none to patronise, who are forlorn,
\n indigent and helpless and are greatly torn in mind \u00be
\n victims of the vicissitudes of time. Among them there
\n are some who do not question their lot in life and who
\n notwithstanding their misery, do not go about begging.
\n For God’s sake, safeguard their rights; for on you rests
\n the responsibility of protection. Assign for their
\n uplift a portion of the public property, wherever they
\n may be, whether close at hand or far away from you. The
\n rights of the two should be equal in your eye. Do not
\n let any preoccupations slip them from your mind; for no
\n excuse whatsoever for the disregard of their rights will
\n be acceptable to God. Do not treat their interests as of
\n less importance than your own, and never keep them
\n outside the purview of your important considerations,
\n and mark the persons who look down upon them and of
\n whose condition they keep you in ignorance.
Select
\n from among your officers such men as are meek and
\n God-fearing who can keep you properly informed of the
\n condition of the poor. Make such provision for these
\n poor people as shall not oblige you to offer an excuse
\n before God on the day of judgement; for, it is this
\n section of the people more than any other which deserves
\n benevolent treatment.<\/font><\/td>\n<\/tr>\n
\nTake Care of Have-nots<\/b>
Seek your reward
\n from God by giving to each of them what is due to him
\n and enjoin on yourself as a sacred duty the task of
\n meeting the needs of such aged among them as have no
\n independent means of livelihood and are averse to seek
\n alms. And it is the discharge of this duty that usually
\n proves very trying to rulers, but is very welcome to
\n societies which are gifted with foresight. It is only
\n such societies or nations who truly carry out with
\n equanimity their covenant with God to discharge their
\n duty to the poor.<\/font><\/td>\n<\/tr>\n
\nMeeting Common man<\/b>
Meet the oppressed
\n and the lowly periodically in an open conference and,
\n conscious of the divine presence there, have a
\n heart-to-heart talk with them, and let none from your
\n guard or civil officers or members of the police or the
\n intelligence department be by your side, so that the
\n representatives of the poor might state their grievances
\n fearlessly and without reserve. For I have heard the
\n Prophet of God saying that “no nation or society will
\n occupy a high position in which the strong do not
\n discharge their duty to the weak.” Bear with composure
\n any strong language which they may use, and do not get
\n annoyed if they cannot state their case lucidly, even
\n so, God will open for you his door of blessings and
\n rewards. Whatever you can give to them, give it
\n ungrudgingly, and whatever you cannot afford to give,
\n make that clear to them in utmost
\nsincerity.<\/font><\/td>\n<\/tr>\n
\nOffice Work<\/b>
There are certain things
\n which call for prompt action. Accept the recommendations
\n made by your officers for the redress of the grievances
\n of the clerical staff. See to it that petitions or
\n applications submitted for your consideration are
\n brought to your notice the very day they are submitted,
\n however much your officers might try to intercede them.
\n <\/font><\/td>\n<\/tr>\n
\nUsual Works
<\/b>Dispose of the day’s work
\n that day, for the coming day will bring with it its own
\n tasks. Keep the best part of your time for God Almighty.
\n Although all times are for God provided the intention is
\n good and the people are benefited of this good
\n intention.
While purifying the religion for God, keep
\n in mind that the duties are not shirked at any cost.
\n These duties are especially for God and no one else can
\n share them. Keep a particular time for God in day and
\n night and offer your prayers to gain the blessings of
\n God. This worship should be complete by all standards
\n leaving no loophole although you would have to suffer
\n body pain in doing so.<\/font><\/td>\n<\/tr>\n
\nLeading Prayers
<\/b>Beware! When you lead
\n prayer in should not be done in such a manner that the
\n people get fed up from prayers not lead a prayer by
\n leaving and pillar of the prayer. Keep in your mind that
\n there are different types of people among the
\n worshippers: healthy, unhealthy and the needy. When the
\n Holy Prophet (Peace be on him) was sending me to Yemen,
\n I asked him: “O, Messenger of God! How will I lead the
\n prayers?” He replied: “Your prayer should like the one
\n that of a weakest worshipper, and you should be merciful
\n for Momineen.”
<\/b><\/font><\/td>\n<\/tr>\n
\nKeeping Aloof From People<\/b>
Alongside of
\n the observance of all that I have said above bear one
\n thing in mind. Never for any length of time keep
\n yourself aloof from the people, for to do so is to keep
\n oneself ignorant of their affairs. It develops in the
\n ruler a wrong perspective and renders him unable to
\n distinguish between what is important and what is not,
\n between right and wrong, and between truth and
\n falsehood. The ruler is after all human; and he cannot
\n form a correct view of anything which is out of sight.
\n There is no distinctive sign attached to truth which may
\n enable one to distinguish between the different
\n varieties of truth and falsehood. The fact is that you
\n must be one of two things. Either you are just or
\n unjust. If you are just, then you will not keep yourself
\n away from the people, but will listen to them and meet
\n their requirements. On the other hand, if you are
\n unjust, the people themselves will keep away from you.
\n What virtue is there in your keeping aloof? At all
\n events aloofness is not desirable specially when it is
\n your duty to attend to the needs of the people.
\n Complaints of oppression by your officers or petitions
\n for justice should not prove irksome to you.
Make
\n this clear to yourself that those immediately about and
\n around you will like to exploit their position to covet
\n what belongs to others and commit acts of injustice.
\n Suppress such a tendency in them. Make a rule of your
\n conduct never to give even a small piece of land to any
\n of your relations. That will prevent them from causing
\n harm to the interests of others and save you from
\n courting the disapprobation of both God and
\n man.<\/font><\/td>\n<\/tr>\n
\nEnforcement of Justice
<\/b>Deal justice
\n squarely regardless of the fact whether one is a
\n relation or not. If any of your relations or companions
\n violates the law, give out the punishment prescribed by
\n law however painful it might be to you personally: for
\n it will be all to the good of the state. If at any time
\n people suspect, that you have been unjust to them in any
\n respect disclose your mind to them and remove their
\n suspicions. In this way, your mind will get attuned to
\n the sense of justice and people will begin to love you.
\n It will also fulfil your wish that you should enjoy
\n their confidence.<\/font><\/td>\n<\/tr>\n
\nWar
\n and Peace<\/b>
Bear in mind that you do not throw away
\n the offer of peace which your enemy may himself make.
\n Accept it, for, that will please God. Peace is a source
\n of comfort to the army; it reduces your worries and
\n promotes order in the state.<\/font><\/td>\n<\/tr>\n
\nDefense<\/b>
But beware! Be on your guard
\n when the peace is signed; for, certain types of enemies
\n propose terms of peace just to lull you into a sense of
\n security only to attack you again when you are off your
\n guard. So you should exercise the utmost vigilance on
\n your part, and place no undue faith in their
\n protestations.<\/font><\/td>\n<\/tr>\n
\nPeace Treaties<\/b>
But, if under the peace
\n treaty you have accepted any obligations, discharge
\n those obligations scrupulously. It is a trust and must
\n be faithfully upheld and whenever you have promised any
\n thing, keep it with all the strength that you command,
\n for whatever differences of opinion might exit on other
\n matters, there is nothing so noble as the fulfilment of
\n a promise. This is recognised even among the
\n non-Muslims, for they know the dire consequences which
\n follow from the breaking of covenants. So never make
\n excuses in discharging your responsibilities and never
\n break a promise; nor cheat your enemy. For breach of
\n promise is an act against God, and none except the
\n positively wicked acts against God.
Indeed divine
\n promises are a blessing spread over all mankind. The
\n promise of God is a refuge sought after even by the most
\n powerful on earth; for there is no risk of being
\n cheated. So, do not make any promise from which you may
\n afterwards offer excuses to retract nor do you go back
\n upon what you have confirmed to abide by; nor do you
\n break it, however, unpleasant it may at first prove to
\n be. For, it is far better to wait in patience for
\n wholesome results to follow than to break it out of any
\n apprehensions.<\/font><\/td>\n<\/tr>\n
\nBloodshed
<\/b>Beware! Abstain from shedding
\n blood without a valid cause. There is nothing more
\n harmful than this which brings about one’s ruin. The
\n blood that is wilfully shed shortens the life of a
\n state. On the day of judgement it is the crime for which
\n one will have to answer first. So, beware! Do not wish
\n to build the strength of your state on blood; for, it is
\n this blood which ultimately weakens the state and passes
\n it on to other hands. Before me and my God no excuse for
\n wilful killing can be entertained.
Murder is a crime
\n which is punishable by death. If on any account the
\n corporal punishment dealt by the state for any lesser
\n crimes results in the death of the guilty, let not the
\n prestige of the state stand in any way of the deceased’s
\n relations claiming blood money.
Do not make haste to
\n do a thing before its time, not put it off when the
\n right moment arrives. Do not insist on doing a wrong
\n thing, nor show slackness in rectifying a wrong thing.
\n Perform every thing in its proper time, and let
\n everything occupy its proper place. When the people as a
\n whole agree upon a thing; do not impose your own view on
\n them and do not neglect to discharge the responsibility
\n that rests on you in consequence. For, the eyes of the
\n people will be on you and you are answerable for
\n whatever you do to them. The slightest slack of duty
\n will bring its own retribution. Keep your anger under
\n control and keep your hands and tongue in check.
\n Whenever you fall into anger try to restrain yourself or
\n else you will simply increase your worries.
It is
\n imperative on you to study carefully the principles
\n which have inspired just and good rulers who have gone
\n before you. Give close thought to the example of your
\n Prophet (peace be on him), his traditions, and the
\n commandments of the Book of God and whatever you might
\n have assimilated from my own way of dealing with things.
\n Endeavor to the best of your ability to carry out the
\n instructions which I have given you here and which you
\n have solemnly undertaken to follow. By means of this
\n order, I enjoin on you not to succumb to the prompting
\n of your own heart or turn away from the discharge of the
\n duties entrusted to you.
I seek the refuge of the
\n might of the Almighty and of His limitless sphere of
\n blessings, and invite you to pray with me that He may
\n give us together the grace willingly to surrender our
\n will to His will, and to enable us to acquit ourselves
\n before Him and His creation; so that mankind might
\n cherish our memory and our work survive. I seek of God
\n the culmination of His blessings and pray that He may
\n grant you and me His grace and the honor of martyrdom in
\n His cause. Verily, we have to return to Him. I invoke
\n His blessing on the Prophet of God and his pure
\n progeny.<\/font><\/td>\n<\/tr>\n
\nSalam
\n on God Almighty, on His pious Messenger, and on
\n Aal-e-Muhammad. . . Wassalam.
(Taken from Nehjul
\n Balaghah)<\/font><\/td>\n<\/tr>\n
\nIf
\n rulers, politicians, ulema and others belonging to
\n different walks of life following any ideology or
\n religion the world over follow the contents of this
\n letter written by Hazrat Ali (A.S.) in letter and spirit
\n then not only peace can be ensured on global level but
\n there will be happiness and development all over.
May
\n God Almighty guide us to serve humanity in the true
\n sense. (Amen)<\/p>\n

Wassalam<\/p>\n

(AGHA SYED HAMID
\n ALI MOOSAVI)
Chief, Tehreek-e-Nafaz-e-Fiqh-e-Jafariya,
\n Pakistan <\/font><\/td>\n<\/tr>\n

\n<\/tr>\n
\nInterview
\n of Quaid TNFJ with Daily Aaj
\n Peshawar\u00a0<\/a><\/b><\/font><\/td>\n<\/tr>\n
.<\/font><\/td>\nThe
\n English Rendering of a special Interview with
\n Quaid-i-Millat Jafariya, Pakistan
AGHA SYED HAMID ALI
\n SHAH MOOSAVI AL-NAJAFI <\/font><\/td>\n<\/tr>\n
.<\/font><\/td>\nPublished in\u00a0
\n :\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n Daily “Aaj”, Peshawar in its April 21, 1996
\n issue.\u00a0
interviewed
\n by:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n SYED MUHAMMAD IBRAHIM.<\/font><\/td>\n<\/tr>\n
.<\/font><\/td>\nIssued
\n by
\n :\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n Central Publicity
\n Committee,
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya,
\n Pakistan.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n Headquarters: Ali Masjid, Satellite Town,
\n Rawalpindi.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n Phone: 421320 Fax: 410180<\/font><\/td>\n<\/tr>\n
\nThe
\n interview says:
<\/b>
The Quaid of the
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya, Pakistan, Agha Syed Hamid Ali
\n Shah Moosavi belongs to an ancient Sadaat family of
\n District Chakwal who actively participated in the
\n movements launched for the creation of Pakistan. We
\n arranged a comprehensive interview of Quaid-i-Tehrik,
\n recently at the small offices of
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya at Ali Masjid which is being reproduced
\n in its original shape for our readers:-<\/font><\/td>\n<\/tr>\n
\nQuestion: All Muslims jointly struggled for
\n the creation of Pakistan. The leaders of Fiqh-e-Jafariya
\n also offered exemplary sacrifices then why you felt need
\n to laun<\/i><\/b>ch
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya. Where does you
\n see y<\/b><\/i>our rights being denied?<\/i><\/b><\/p>\n

Answer:
\n Pakistan came into being on the basis of two-nation
\n theory but, unfortunately, it went under the rule of
\n those who had played no positive role in the creation of
\n Pakistan. The wrong policies of waderacracy and
\n bureaucracy resulted in the martial law rule.
\n Fiqh-i-Jafariya had to suffer first during the first
\n martial law rule during Ayub era when our peaceful
\n procession was attacked, then One-Unit was formed. In
\n 1964, the venue of a Majlis-e-Aza was put on fire in
\n Thari (Khairpur), Azadari procession was gheraoed and
\n its participants were fired at. As a result of these
\n incidents dozens of Matamdars were martyred. Our leaders
\n at that time sensed that it was a conspiracy against
\n Fiqh-i-Jafariya. A convention was called in Karachi to
\n discuss this state of affairs and later Shia demands
\n were presented to the government. The government was
\n told that Shias too were grade-I citizens of the country
\n and when even minorities were free to follow their own
\n beliefs then there was no justification to harass the
\n foll owers of Fiqh-i-Jafariya. The three demands put to
\n the government were: 1) Shia Deenyat; 2) Formation of
\n Shia Auqaf Board; and 3) No restriction on Azadari. As
\n the time passed by and pressure build up on Ayub, he
\n agreed that these demands were reasonable. Then broke
\n out the 1971 war and our country was divided into two
\n different states owing to bad policies. When Bhutto
\n government took over they accepted one of our demands
\n and introduced separate Deenyat for Sunni and Shia
\n students at the level of class-IX and class-X. But there
\n was a problem that there were no teachers to teach Shia
\n Deenyat. In these circumstances there was a
\n psychological pressure on Shia students and they were
\n told that those who will opt for Shia Deenyat would fail
\n in their exams. No clear response was given on the
\n demands for Azadari and Shia Auqaf Board. Then,
\n unfortunately, came the era of Ziaul Haq’s martial law.
\n The people have no role in all Muslim States and they
\n all are agents of super powers. The first announcement
\n after Ziaul H aq’s take over was that Pakistan will be a
\n Non-Shia State. This announcement which was made on 12th
\n Rabiul Awwal was the negation of Pakistan’s ideology.
\n There are only two countries in the world which were
\n created on the basis of ideology, Pakistan and Israel.
\n Muslims are one nation while Kuffar (non-Muslims) are
\n another nation. Pakistan was not created to install a
\n government of any particular school of thought and if so
\n happened then we will continue to fight with each other.
\n This was a conspiracy of our enemies. If such was the
\n case then all Sunnis would have gone to Saudi Arabia and
\n all Shias to Iran. Then what was the need to create
\n Pakistan. Islam is not a name of any one school of
\n thought. There are two recognised schools of thought in
\n Islam, Sunnis and Shias. These are the two arms and
\n absence of any one of them would mean that Islam is
\n incomplete. Therefore, there should be such a system in
\n the country that no one is ignored. After the
\n announcement made by Ziaul Haq, two Shia personalities
\n came to the Ali Masjid and asked what should be done in
\n the light of this announcement. Should we remain silent
\n or should we do something. We said that if we remained
\n silent at this very moment then we will be forced to
\n keep quiet for ever. The censorship was enforced and all
\n the politicians were in jail at that time. Maulanas were
\n looking very happy and were posing as they were very
\n successful in their designs. Ziaul Haq was raising the
\n slogan of Islam not because he was sincere to the Sunnis
\n but actually he was trying to win the support of the
\n maulvis. He was not sincere with any body. Banu Umayya
\n and Banu Abbas had also misused the name of Islam but
\n actually did nothing for Islam. At that time Islamic
\n Revolution had just made its way to Iran and super
\n powers desired to pit Pakistan against Iran so that all
\n Muslims may fight with each other. The monarchy was
\n driven out of Iran and Imam Khomeini was brought back to
\n Iran. He never confined Islam to any particular sect.
\n His only desire was the rule of Islam. Islam sh ould
\n have been the official religion in the Iranian
\n Constitution. But Shia sect was declared as official
\n religion of Iran which was not a right step. This step
\n put the limitations to the Islamic
\n Revolution.<\/font><\/td>\n<\/tr>\n

\nQuestion: This too was a foreign conspiracy
\n or it was a mistake on the part of Iranian
\n leadership?<\/i><\/b>
Answer: I think it was their
\n mistake. By doing this they tried to keep a distance
\n from all other Islamic States resulting in a tremendous
\n loss to us and we are still undergoing that loss. This
\n Iranian step was the first diversion from the sayings of
\n Imam Khomeini. In short, we laid the foundation of
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya at that time. Our aim was
\n not to enforce Fiqh-i-Jafariya on others but we only
\n wanted to safeguard our beliefs and rights. The year
\n 1980 saw a Shia agitation and Ziaul Haq had to sign an
\n agreement that they will also take care of Shia
\n community. Ziaul Haq was the first person who violated
\n the Pakistan ideology.<\/font><\/td>\n<\/tr>\n
\nQuestion: The Junejo government had signed
\n an agreement with you. Then talks were also held with
\n the government during Muharram last year. Now the
\n Muharram is approaching again. Is there any progress on
\n your demands and if yes, to what
\n extent?<\/b><\/i>
Answer: There are 11 demands which
\n are permanently on card from Junejo regime till now. The
\n PPP government after coming to power contacted us and
\n our delegation led by Syed Mazhar Ali Shah Advocate,
\n Secretary General, Tehreek-e-Nafaz-e-Fiqh-e-Jafariya,
\n Pakistan met the Prime Minister. As a result of this
\n meeting a Committee was formed. Iqbal Ahmed Khan,
\n Chairman, Council of Islamic Ideology who is heading
\n this Committee has told us that they are sending our
\n demands to the Prime Minister and a complete report was
\n being prepared. Now we are thinking of sending a
\n comprehensive draft to the Prime Minister inviting her
\n attention that we are against denying rights to any one,
\n and are only demanding our rights. When we had put these
\n 11 demands before the representatives of all other
\n schools of thought, they were of the opinion that there
\n is nothing wrong in these demands and these demands
\n should have been accepted. We are holding a grand
\n meeting of the Tehrik on April 21 in which we will
\n review our future strategy.<\/font><\/td>\n<\/tr>\n
\nQuestion: The 99 per cent population of
\n Pakistan is Muslim, then on which point our differences
\n increase to the extent that we are prepared to shoot
\n down each other. Is there any solution to this
\n problem?<\/i><\/b>
Answer: First of all I would like to
\n say that Islam is the religion of love and affection. A
\n Muslim is the brother of other Muslim. Our religion is
\n one. We all believe in manifestation of God. We should
\n give priority to the religion as compared to enemy. We
\n offer our prayers towards one direction (Qibla) and
\n offer ‘Sajda’ in a similar fashion. Khilafat is the
\n biggest cause of our differences. Ahle Sunnat and Ahle
\n Tashih are not against Khilafat rather they differ on
\n the Khilafat making process. Ahle Tashih accept Mansoos
\n Min Allah. Anyhow what had been done has been done. Now
\n those who are addict of earning their livelihood without
\n doing anything want to continue to earn in the similar
\n fashion by highlighting differences and by issuing the
\n Fatawa-i-Kufr. They have no other programme or line of
\n action, and are promoting evil. If attacked by any
\n foreign force the aggressor will not see who is Ahle
\n Sunnat and who is Ahle Tashih. The attacking force will
\n simply see that we all are Muslim. We should, therefore,
\n prove to the outside world that we all are united. Islam
\n does not preach violence. All wars during the era of the
\n Holy Prophet (Sallallaho Alaihe Wa Aal-e-hee Wa Sallam)
\n were fought in defence. Violence is resorted by one who
\n is weak. Pakistan’s creation does not see any violence
\n on the part of Quaid-i-Azam. He won the support of all
\n concerned through his arguments. The people should
\n express their resentment against all those organisations
\n which adopt the path of violence. The patrons and
\n founders of such organizations should be
\n unearthed.<\/font><\/td>\n<\/tr>\n
\nQuestion: What, in your opinion, should be
\n done for the solution of Kashmir
\n issue?<\/i><\/b>
Answer: The Muslim States should form
\n a Muslim Mutahidda Mohaz and unite against Kuffar
\n (non-Muslims). Then you can achieve the solution of
\n Kashmir issue according to your own desires. If we
\n consider that our interests are attached with American
\n or any other super power then we will have to accept
\n their decision. All decisions of the Muslim nations till
\n date have gone in favour of super powers or non-Muslims.
\n Kashmiris are fighting their war of independence for the
\n last 50 years and this issue is pending solution only
\n because super power are involved in this issue. Unless
\n courage is demonstrated and unless we give up
\n considering the United Nations and America our masters,
\n this issue cannot be solved according to the desires of
\n Kashmiris and Pakistan. The United Nations is controlled
\n by a minority. Only five super powers enjoy the right to
\n veto. Why? Does any Ilhaam or Wahi bestowed upon them.
\n No, we ourselves have given this right to
\n them.<\/font><\/td>\n<\/tr>\n
\nQuestion: Fiqh-i-Jafariya had supported
\n People’s Party during the previous elections but the
\n situation was a little different in Frontier Province.
\n What was the reason behind it?<\/i><\/b>
Answer: I pray
\n that the day should not dawn when the right of vote is
\n used on the basis of Sunni or Shia. Whenever this will
\n happened there will be no Pakistan. Thus using the name
\n of any region, school of thought or language is an act
\n of enmity with Pakistan and its people. Therefore,
\n anybody desirous of jumping into politics should avoid
\n promoting such feelings and should not use the names of
\n Deobandi, Sunni, Barelvi, or Shia but should only use
\n the name of Pakistan and Pakistani. All religious
\n parties of the country, in my opinion, are sectarian
\n parties and they applied this trend everywhere. That is
\n the basic reason that have to face failure up till now.
\n They should ponder over that when the prayers are
\n offered they all follow them in prayers but when there
\n are elections they do not support them. The reason is
\n that there is a difference in our words and deeds. We
\n talk something different in the mosque and when we come
\n out of the mosque there is a talk about Sunni, Barelvi,
\n Shia, and Deobandi. Our election policy for our
\n followers during the last three elections had been that
\n only vote for a candidate or a party which supports the
\n Quaid-i-Azam’s Pakistan ideology. We never talked out of
\n supporting any particular school of thought. Those who
\n did talk about voting for any school of thought had to
\n face defeat on all these three occasions and they will
\n face the similar fate in future also.<\/font><\/td>\n<\/tr>\n
\nQuestion: What should be the role of
\n Islamic States?<\/i><\/b>
Answer: There are ideological
\n frontiers in Islam but there are no geographical
\n restrictions to it. It is one single home. When there
\n will be Islam, no Muslim State would be able to get a
\n Muslim of any other Muslim State out, and there will be
\n no need of any visa because Muslims are a family. When
\n there will be Islam, all problems regarding
\n unemployment, poverty, and corruption will be solved. At
\n present, politicians of every country were after
\n achieving their self-interest and power while the
\n opposition was trying to find out ways and means how to
\n grab power. <\/font><\/td>\n<\/tr>\n
\nQuestion: The tussle between the government
\n and the opposition is increasing day by day. Have you
\n any suggestion in your mind to promote understanding
\n between them?<\/i><\/b>
Answer: We had been saying for
\n a long time that policy of understanding should be
\n adopted, even wars also end on mutual understanding. If
\n a party wins the election then the other party should
\n not spend all its energies on downing the government of
\n that party. The policy of “do not work and do not let
\n anybody work either” was not a good thing. The
\n opposition should also be given proper status and if
\n they had any differences with the government they can
\n sort out the same in the Assembly and the Parliament.
\n They both should not go that far from where it would be
\n difficult to stage a comeback. If some body is murdered,
\n then the party makes an issue out of it by owning the
\n dead body as one of its workers. They, however, do not
\n care for the assassination of other personalities. Would
\n you tell me how many statements were issued by the
\n opposition leaders on the assassination of Mohsin Naqvi?
\n They can see Zulm if the affected belongs to them. Now
\n any change should be subject to elections. Democracy, in
\n whatever shape it is, is in operation and it should
\n remain so. Now when India is going to elections, we
\n should gain from this situation by remaining
\n united.<\/font><\/td>\n<\/tr>\n
\nQuestion: Would you think that any changes
\n were imminent in Pakistan’s present system of government
\n and opposition?<\/i><\/b>
Answer: The last Constitution
\n of Pakistan was formed in 1972 which was endorsed by all
\n the parties. Then came the Ziaul Haq era incorporating
\n further changes in it. Each government, whether it took
\n over as a result of elections, came into power through
\n martial law or it was a caretaker government, we
\n repeated saw similar faces on every occasion. A selected
\n minority seems to be in full control over the majority.
\n The same type of persons are seen in the government as
\n well as in the opposition. If the democracy is allowed
\n to prosper and the process of cutting its roots is
\n stopped then there is a possibility that the persons
\n belonging to the middle class could reach the corridors
\n of power. At present, there are some people in the
\n Assemblies who do not even know how to sign. When the
\n elections will not be held on the basis of wealth only
\n then a sincere leadership could emerge.<\/font><\/td>\n<\/tr>\n
\nQuestion: Islamic system could not be
\n enforced till date. What is the reason behind it?
\n <\/i><\/b>
Answer: It could not be enforced in future
\n if the present circumstances remained unchanged. The
\n reason is that the meaning of Islamic system here is
\n sectarian system. Here we talk of imposing a particular
\n sect by force. Islamic system is there inn its original
\n shape and is a complete code of life. There is solution
\n to every problem in Islam. Wherever Islam is enforced
\n today, it is like ‘neither fish nor flesh’. The enemies
\n of Islam are presenting Islam in such a manner to create
\n hatred amongst the Muslims against it. They are
\n presenting their ideologies in a positive manner on the
\n media and are introducing the need of dialogue in Muslim
\n States in a misguiding manner. As a result the youths
\n are turning against Islam. Islam is being presented as a
\n ‘violent religion’. We ourselves are responsible for
\n this state of affairs. For example, when Ziaul Haq came
\n to power he introduced ‘whipping’ but it was not
\n determined that when the ‘whipping’ should be carried
\n out and when the hand of a thief should be cut off.
\n Therefore those who were misusing the name of Islam
\n themselves were responsible for earning a bad name for
\n Islam.<\/font><\/td>\n<\/tr>\n
\nQuestion: What is your opinion about the
\n election reforms?<\/b><\/i>
Answer: These reformations
\n were presented but not yet enforced. The best solution
\n is that opposition should draft amendment proposal and
\n present the same in the Parliament while the government
\n should widely publicise these draft amendments so that
\n every one could be aware of it in detail. As far as the
\n dual vote is concerned, I have gathered that the right
\n of dual vote is being given to the minorities to counter
\n the impression the world over that minorities were
\n facing atrocities at the hands of Muslim States. The
\n right of dual vote would have be more harmful if the
\n second vote would have also gone to a non-Muslim. But
\n this second vote will be cast to a Muslim candidate. I
\n do not understand why the opposition is creating a hue
\n and cry. The ruling party has not given the minorities
\n that much a favour which may earn minority votes for
\n them as suspected by the opposition.<\/font><\/td>\n<\/tr>\n
\nQuestion: Wou<\/b><\/i>ld
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya partic<\/i><\/b>ipate in mid-term or next general
\n elections?<\/b><\/i>
Answer: Ours is a purely religious
\n party. We consider taking part in elections on sectarian
\n basis as an invitation to death. However, you must give
\n our voters a clear-cut policy. The people themselves are
\n fed up of repeated elections. If a ban is imposed on the
\n rulers, their nieces that they could not take part in
\n elections for a period of 15 years, and if only educated
\n are allowed to take part in elections then there is
\n possibility of some improvement. Both the rulers and
\n opposition have the only programme at present to oppose
\n each other. There is a standstill as far as the people
\n are concerned rather they have gone far behind. Those
\n who come into power become pious and sincere and term
\n their opponents traitors. In private they drink and eat
\n together and remain busy in looting the country by
\n befooling the innocent people. Let the democracy prevail
\n whatever the circumstances are.<\/font><\/td>\n<\/tr>\n
\nQuestion: You had presented 11 demands in
\n 1980 but no progress in seen till date. Do you think
\n that the Constitution should be amended or any Ordinance
\n should be enforced under which your demands could be
\n accepted?<\/i><\/b>
Answer: Our main aim was not to
\n allow Pakistan to become a sectarian state and we
\n succeeded in achieving that objective. The basic rights
\n are encroached for a very long time. A Bill should be
\n introduced for the right of Azadari. Those persons who
\n were busy eating out the present Auqaf Boards and those
\n who were orphans in actual. Our demands are not aimed at
\n encroaching the rights of others. Every Muslim is free
\n to worship the God Almighty according to his own fiqh.
\n The President can issue an Ordinance in this
\n connection.<\/font><\/td>\n<\/tr>\n
\nQuestion: What is the role of Assembly
\n members belonging to Fiqh-i-Jafariya in this
\n connection?<\/b><\/i>
Answer: We do not have any
\n representatives in Assemblies on the basis of Sunni or
\n Shia. They all are our representatives but they can only
\n think otherwise if they come out of their unhealthy
\n activities i.e. issuing irrelevant statements, hatching
\n conspiracies etc. Now it seems that they are bitter
\n enemies for centuries that is why that we are no more
\n united. If Pakistan, Iran, Turkey, Afghanistan and the
\n six states of the Central Asia join hands that all super
\n powers including America and Israel would bow down
\n before them. But, at present, they were serving their
\n own individual interests. Iran is developing her
\n relations with India not caring for the Kashmir
\n cause.<\/font><\/td>\n<\/tr>\n
\nQuestion: There are different factions in
\n Fiqh-i-Jafariya e.g. your party, Tehrik-e-Jafariya, and
\n Sipah-e-Muhammad etc. Have you ever thought to unite
\n them all?<\/i><\/b>
Answer: Ours is the representative
\n group of Shia community the name of which is
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya. All other groups emerged
\n afterwards. They all can join
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya after giving up their particular faith.
\n Our doors are open but I would like to make it clear
\n that we will never accept those who follow ill-beliefs
\n and have some particular political designs because they
\n have their own priorities.<\/font><\/td>\n<\/tr>\n
\nQuestion: There are different factions in
\n Fiqh-i-Jafariya e.g. your party, Tehreek-e-Jafariya, and
\n Sipah-e-Muhammad etc. Have you ever thought to unite
\n them all?<\/i><\/b>
Answer: Ours is the representative
\n group of Shia community the name of which is
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya. All other groups emerged
\n afterwards. They all can join
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya after giving up their particular faith.
\n Our doors are open but I would like to make it clear
\n that we will never accept those who follow ill-beliefs
\n and have some particular political designs because they
\n have their own priorities.
…<\/font><\/font><\/td>\n<\/tr>\n
\n\n

TASBIH-E-MUHAMMAD
\n (SHIA-SUNNY FRATERNITY)\u00a0 by BINT AL-HUDA,
\n Islamabad<\/a><\/b><\/font><\/p>\n<\/td>\n<\/tr>\n

\nAt
\n present when the atmosphere in our motherland Pakistan
\n was polluted with the thunderous voice of bomb blasts
\n and bullets, and every citizen was upset and shattered
\n with fear, a Rawalpindi Urdu Daily (Asaas) has published
\n an article (in three parts) from February 16-18 on
\n Shia-Sunni conflict. The article which was written by
\n Mr. Khurshid Ahmed Nadeem neither reflected our basic
\n ideology nor represented the general desire of the
\n people. Such write-up cannot present a good picture of
\n Islamic concept.
Islam is the religion of love and
\n cohesion. Where there is Islam the people are leading
\n their life in tranquillity irrespective of their
\n belongings to any school of thought. As Islam was the
\n basis for the creation of Pakistan, all Muslim brethren
\n had made their collective effort as Muslims keeping
\n their differences on the basis of Maktab, fiqh or
\n language aside. They also put their feet on this holy
\n soil as Muslims. But, unfortunately, the scenario of
\n behaviours of an area which was made a part of Pakistan
\n presented by the worthy writer of this article was not
\n based on facts as none of two main schools of thought
\n never ever named their differences in fiqh as a
\n conflict. We have rather presented such a picture of our
\n behaviour through our deeds that we are one and we share
\n our grieves and pleasures alike. For example, Ahle
\n Sunnat respect the month of Muharramul Haram and arrange
\n Sabeels while both the schools of thought display unity,
\n brotherhood, and mutual understanding on the occasion of
\n Eid Milad-un-Nabi. In short, we have presented our
\n ‘Mominana’ behaviour (peace and stability) on every
\n occasion.<\/font><\/td>\n<\/tr>\n
\nThe
\n writer blamed Iranian Revolution as one of the reason
\n behind this ‘conflict’. We may be able to see the
\n conspiracies hatched by international colonialists
\n against the Muslim World, if we throw some light on this
\n aspect irrespective of our fiqhs and beliefs. After the
\n dismantling of Russia there was no power which could be
\n able to pose any challenge to international colonialists
\n but Islam and Islam alone. Therefore, when the greatest
\n Revolution of the Muslim history emerged on the globe
\n raising many eye-brows in Dunya-e-Kufr they were left
\n with no other option but to present a deshaped picture
\n of Islam by tearing apart the Muslim identity terming
\n them ‘fundamentalists’. As a first step toward
\n implementing their colonial agenda they first started a
\n propaganda to limit the Iranian Revolution, which was
\n actually Islamic Revolution, to one fiqh only. We will
\n have to accept in reality that if the Iranian Revolution
\n had been ‘Shia Revolution’ instead of Islamic Revolution
\n then the first target of Shia-Sunni conflict would have
\n been the Iranian soil. Unfortunately, the Revolution in
\n Afghanistan is also being limited to only one fiqh
\n (Sunni Revolution) while the victory of a Muslim should
\n be termed victory of whole of the Islamic World and we
\n are under the obligation to see that Revolution in the
\n backdrop of Islamic World.
Pakistan is situatrd in a
\n very important area geographically and is considered
\n Citadel of Islam. The State which come into being on the
\n basis of ideology pinch the colonial powers. Therefore
\n in 80’s they tried to induct those rulers in Pakistan
\n which were being grown in this ideological State as
\n their agents. ‘Shararat Bill’ in the name of Shariat
\n Bill; Efforts aimed at converting the country into a
\n sectarian State in the garb of Islamic State; and
\n announcement of elections on non-party basis were the
\n initial steps which were part of implementation of
\n colonial agenda. These rulers started work on one
\n conspiracy, second conspiracy, third conspiracy and so
\n on rather they introduced a number of so-called powers
\n in the motherland on lingual and sectarian basis. These
\n elements were not true representatives of the country
\n and the nation, and they pure banked on foreign aid thus
\n they danced to the tune of their foreign masters.
At
\n that time when Islamic power was being presented as a
\n divided lot into various sects, all resourceful persons
\n should have unveiled the conspiracy feeling the pinch of
\n the conspiracies being hatched by Dunya-e-Kufr. But when
\n efforts were being made in 80’s to turn Pakistan into a
\n sectarian State implementing the colonial agenda and
\n negating the ideology of the motherland, and people
\n belonging to one sect were targeted heavily, then some
\n elements in the Iranian government in contravention to
\n Khomeini’s line started patronising some particular and
\n a handful people of this sect providing a chance to the
\n foreign powers to fulfil their desire. When the race
\n started, the Saudi government also started patronising a
\n handful of elements belonging to another fiqh. This way
\n these Islamic States started patronising a few
\n particular persons of these fiqhs instead of enjoying
\n the status of representatives of Islam giving a shock to
\n the Islamic scenario the world over.
The print media
\n of the country and secret agencies presented reports
\n about the foreign patronage of these groups time and
\n again and various sensitive agencies pointed out to the
\n relations of leaders of these groups with some foreign
\n countries but all these reports had been placed in the
\n cold storage. As chief of the
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya, Agha Syed Hamid Ali Shah Moosavi said
\n the government as well as the opposition need these
\n groups to support their power politics. This
\n apprehension proves to be correct when we see that the
\n government hesitates in putting a hand on these groups
\n rather these groups enjoy the status of government
\n allies. Khurshid Ahmed Nadeem has also presented a
\n scenario of the relations between the leaders of these
\n groups and the foreign countries in his
\n write-up.
There are still some powers in this
\n motherland which term suicidal the efforts to gain power
\n in the garb of sect, language, and school of thought.
\n For that very reason the Shia-Sunni brethren of the
\n motherland have never accepted Tehrik-e-Jafariya or
\n Sipah-e-Sahaba as their representative bodies because
\n they can only support their real representatives and
\n boycott those powers which tear apart country’s unity in
\n contravention to Pakistan ideology. It was the people’s
\n hatred for these groups that they felt need to form
\n their subordinate groups i.e. ‘Lashkar’ and ‘Sipah’ so
\n as to prey two birds with one stone but these groups
\n have no backing in the people.<\/font><\/td>\n<\/tr>\n
\nThe
\n writer has raised some points in his article and has
\n also given his opinion which certainly cannot be
\n supported by all. He has touched the issue of majority
\n and minority of both these schools of thought keeping
\n aside the country’s ideology presented a comparison of
\n the number of Ahle Tasha’ih with the Tasha’ih school of
\n thought in Iran. But he should not forget that before
\n the creation of any State one have to see the background
\n and the scenario which would have necessitated the
\n creation of that State. Pakistan came into being with
\n the joint efforts of both the schools of thought who
\n sacrificed their blood and belongings to achieve this.
\n Therefore, in Pakistan’s Constitution the explanation of
\n Islam has been given the same as acceptable to all
\n schools of thought. Had the Constitution of Islamic
\n Republic of Iran carried the similar explanation which
\n would have been acceptable to all schools of thought
\n then the Dunya-e-Kufr would not have any courage to
\n carry out a negative propaganda. There are also some
\n countries where people belonging to Tasha’ih school of
\n thought were in majority e.g. Iraq, Lebanon etc. If
\n today the conditions were ripe for both Shia and Sunni
\n brethren it was owing to their joint efforts as they
\n know that they will have to live here in unison come
\n what may. In Pakistan it does not make any difference
\n that President of the country is Shia or Sunni or the
\n Speaker and the Chief of the Army Staff belong to which
\n of the school of thought while it makes a difference in
\n Iran or Saudi Arabia. Explaining this we can say that
\n being a Shia or a Sunni a President is one thing while
\n being a Shia or a Sunni government is some thing
\n else.
Contrary to the facts, the writer says that a
\n chain of Khana-e-Farhang Pakistan was activated when the
\n people belonging to both the schools of thought in
\n Pakistan felt unprotected owing to Iranian Revolution.
\n He, perhaps, forgot that these Khanaha-e-Farhang already
\n existed in Pakistan well before the Iranian Revolution.
\n As far as the controversial books are concerned, one
\n thing should always be kept in mind that books are like
\n a sea and one can find out pearls, diamonds or
\n crocodiles; it depends of the character and desire of
\n that particular person. The writers says: “Shia-Sunni
\n differences were of political nature under which the two
\n systems took birth. Practically the system of the
\n Islamic State was in the hand of Ahle Sunnat while Ahle
\n Tasha’ih kept themselves away from Sawad-e-Azam.” But he
\n should tell that now where does this system of Islamic
\n State (Khilafat-e-Rashida) is in force? Maulana Abul
\n A’ala Maudoodi in his book “Khilfat-o-Malookiyat” has
\n openly stated that the Islamic States of the present era
\n have given up Khilafat-e-Rashida and have adopted
\n Monarchical System (Malookiyat). As far as the Tasha’ih
\n school of thought is concerned the door is always open
\n for exertion (Ijtehaad). Therefore, the government
\n system is not difficult for them. Hazrat Khomeini was
\n the Mujtahid-e-Azam of his era and he presented
\n Wilayat-e-Faqih. He was considered Naib Imam by Tasha’ih
\n school of thought. The word ‘Imam’ is written for him.
\n Before him no Mujtahid was called ‘Imam’. It is,
\n however, believed that in Arab States, a Mujtahid is
\n called Imam: In Iraq, book by the name of Al-Imam
\n Al-Hakim, Al-Imam Al-Shahirvivi, Al-Imam Al-Khoi have
\n been published. In the Tasannun school of thought
\n Al-Aaimma Arba’a are famous. It should be kept in mind
\n that Safavi family’s Shia government had been in power
\n in Iran before Khomeini. Politics has never been
\n considered ‘Shajar-e-Mamnua’ in Tasha’ih school of
\n thought rather politics has always been considered
\n subservient to religion. The ‘Siyasat-e-Muhammadiya’ is
\n the concept of politics in Tasha’ih school of thought as
\n a saying of Amirul Momineen Hazrat Ali (A.S.) goes: “If
\n I would not have cared for religion, piousness, justice,
\n and fair-play, I could have done more hippocratic acts
\n as compared to all Arabs because I was wiser of them
\n all”.<\/font><\/td>\n<\/tr>\n
\nNow
\n talking about the concept of differences, we should not
\n forget that there were differences amongst the Aaimma
\n Arba’a themselves. If the nature of our differences had
\n been political then it should be kept in mind that when
\n any person or a nation carries out some work on
\n political basis it is not long lasting and after a
\n temporary result they go back to square one. They
\n confront the all powerful tyrants and dictators for the
\n protection of their beliefs.
If those who issue
\n Fatawa-e-Kufr against their Muslim brethren on the basis
\n of mere fiqhi differences in Shia-Sunni beliefs should
\n consult the teachings of their fore-runners first. There
\n are plenty of sayings of Hanafi, Shafa’ai and Aaimma
\n Arba’a in which they have said: If there are 100
\n interpretations of the saying or belief of a Muslim and
\n 99 of them may have been of Kufr, then ‘Takfeer’ of that
\n Muslim is not justified. Even today we can see those
\n colonial agents who conspired to divide the
\n Millat-e-Islamia while implementing the American agenda
\n and proceedings of their death anniversaries starts with
\n slogans of ‘Kafir, Kafir’ against the other fiqh.
The
\n writer while presenting an overview of the Shia-Sunni
\n conflict in his article has also presented some
\n proposals which, if implemented, would increase the
\n ailment instead of curtailing it. Those who advise to
\n put a ban of religious processions were perhaps unaware
\n of the basic rights. Pakistan came into being so that we
\n all can express our religious identity openly, express
\n our happiness on Eid Milad-un-Nabi in streets and on
\n roads, and could express our concern on the martyrdom of
\n Nawasa-e-Rasool.
The worthy writer should also be
\n aware of the history of
\n Tehreek-e-Nafaz-e-Fiqh-e-Jafariya.
\n If we throw an eye on all present parties in Pakistan
\n irrespective of any bias then we will have to accept a
\n reality that TNFJ is the only Tehrik which has neither
\n changed its name nor the nature of work. This Tehrik,
\n under the leadership of Agha Syed Hamid Ali Shah
\n Moosavi, not only kept its identity intact but always
\n made an objective to follow the saying of Hazrat Ali
\n without discrimination on the basis of sect, language,
\n or school of thought. The saying goes: “Be enemies of
\n the oppressors, and friends of the
\n oppressed”.\u00a0
A renowned journalist, Mr. Asar
\n Chauhan had written an article in December 18, 1996
\n issue of an Urdu daily (Al-Akhbar) on the visit of
\n Mohtarma Benazir Bhutto to Tehrik’s headquarters, Ali
\n Masjid. In this article captioned “Mohtarma Benazir Agha
\n Moosavi Ki Bargah Mein”, he highlighted the principled
\n stand of the Tehrik and a fair reading of the same can
\n give an overview of the Tehrik’s history and character.
\n Asar Chauhan writes that before the 1990 election too,
\n President Farooq Leghari had offered political alliance
\n to Agha Moosavi in his meeting with him at Ali Masjid.
\n Agha Moosavi had excused saying: “We do not participate
\n in election politics as a party on the basis of Maslak”.
\n Asar Chauhan commenting on Mohtarma Benazir’s meeting
\n with Agha Moosavi writes: “Agha Moosavi and his party do
\n not participate in election politics because Agha
\n Moosavi says during the Pakistan Movement all sects were
\n united and similarly they should participate in present
\n elections not on the basis of sect but on the basis of
\n political and economic issues. In these circumstances,
\n there is no hope of any political alliance between the
\n People’s Party and the TNFJ.”\u00a0<\/font><\/td>\n<\/tr>\n
\nThese
\n comments are enough to belief that TNFJ is the only
\n religious Tehrik which is not sitting in the lap of any
\n political party and always demands that taking part in
\n elections on sectarian, lingual, and Maslak basis should
\n be prohibited. This party has also reiterated this
\n demand in the Supreme Court of Pakistan. Strongly
\n condemning the foreign aid being received by some
\n religious and political groups, the Tehrik advised all
\n patriotic and Islam loving powers to express hatred
\n against semi-religious political and sectarian groups.
\n The Tehrik while giving suggestion to the Supreme Court
\n to get the financial assets of all religious parties of
\n the country checked, presented themselves for
\n accountability to start with.<\/p>\n

The TNFJ chief’s
\n stand recently broadcast from BBC and Voice of Germany
\n is enough for those who term the on-going war between
\n some sectarian groups Shia-Sunni conflict. Agha Moosavi
\n representing the thinking of Pakistani people has
\n clearly said: “There is no Maktabi or Maslaki issue in
\n Pakistan but a war between a few groups”. If the
\n government can stop disbursement of dollars and Riyals
\n amongst the religious parties giving a serious thought
\n to the proposals put forth by Agha Moosavi then this
\n dollar-Riyal war will be over and the groups which pose
\n themselves as ‘true’ representatives of the people on
\n the basis of foreign aid will die their own
\n death.<\/p>\n

The fact is that our survival lies in
\n fraternity. We are all brothers and more so Muslims
\n because we belong to Islam. A saying of Hazrat Ali
\n (A.S.) goes: “God Almighty has termed Islam a fantastic
\n path towards the best of His pleasure, and the highest
\n standard of His servitude and worship. He has blessed
\n Islam with higher commandments, high principles, solid
\n arguments, undeniable Tawaffaq, and recognised wisdom.
\n Now it is up to you to keep the dignity and greatness
\n which the God has granted to Islam and act on this from
\n the core of your heart, keep justice, follow the
\n commandments in letter and spirit, and give it a proper
\n place in your life.”
We should make brotherhood and
\n fraternity our objective by following the teachings of
\n Islam and should remain one like the beads of the
\n “Tasbih-e-Muhammad”. This is our Imaan, ideology, and
\n Asaas.
<\/font><\/td>\n<\/tr>\n

\n\n

Hazrat Abu Talib(A.S)’s Advice to Quraish at the time of death<\/a><\/b><\/font><\/p>\n<\/td>\n<\/tr>\n

\n<\/tr>\n
\n
\n That blessed tree under the shade of which Islam
\n and Prophet of Islam took shelter today its branches
\n has bent down, fountainhead of life has came to an
\n end, leaves are going pale and the color of death is
\n going over spread at all the parts, means the person
\n who spent his all energy, strength and humanly endeavors
\n just to serve Islam, today wants to comfort his tired nerves,
\n oppressed soul and grieved self. At that crucial time Abu
\n Talib (A.S) cast a look at his family members gathered around
\n him. Abu Talib (A.S) repeated the same will his father Abdul
\n Muttalib (A.S) had made in the final moments of his life. He
\n wants his family to lift that burden up all together which
\n he alone had lifted up. The flame of Abu Talib (A.S)’s life
\n is going to be quiet and the light of life is blowing out, but
\n addressing to Quraish in weak, lean and awful voice:
\n “O, people of Quraish! You are Allah’s chosen persons and the
\n\t\t\t\t\t\t\tlife of Arab; among you are the reverence able masters, great
\n\t\t\t\t\t\t\tconquerors and courageous people. Keep in mind; you are laced
\n\t\t\t\t\t\t\twith all the best qualities of Arabs. You are the most
\n\t\t\t\t\t\t\tdistinguished of the Arabs and all stand in need of you.
\n\t\t\t\t\t\t\tPeople have decided to wage war against you unanimously. That is
\n\t\t\t\t\t\t\tthe reason that they set alliances with each other against you.
\n\t\t\t\t\t\t\tSo obligation lies upon you to respect Khana Ka’aba (bait-ullah).
\n\t\t\t\t\t\t\tAllah’s will, amplitude of economics and steadfastness is hidden in it.
\n\t\t\t\t\t\t\tBe kind to your relatives maintain the ties of love and kindness
\n\t\t\t\t\t\t\twith them and avoid to snap ties with them. Allah grants wealth,
\n\t\t\t\t\t\t\tprosperity and long life to a person, shows kindness to his kith
\n\t\t\t\t\t\t\tand kin. Give up tyranny and disobedience; the past nations had
\n\t\t\t\t\t\t\tbeen ruined just because of this. Don’t reject the request of
\n\t\t\t\t\t\t\trequesting one and fulfill the need of seeker. In it is the grace
\n\t\t\t\t\t\t\tand honour of life and death. Speak truth and adopt honesty and
\n\t\t\t\t\t\t\tintegrity it promotes love and nobility. I advise you to do good
\n\t\t\t\t\t\t\twith Muhammad (P.b.U.H)(It shows his great love for Hazrat
\n\t\t\t\t\t\t\tMuhammad(P.B.U.H). The whole universe is witness over Prophet’s
\n\t\t\t\t\t\t\tlove for Hazrat Abu Talib (A.S). Hazrat Muhammad termed the death
\n\t\t\t\t\t\t\tdays of two personalities in the whole world as ‘Youm-ul-Huzn’
\n\t\t\t\t\t\t\t(mourning day). One of these two is Hazrat Abu talib (A.S). Terming
\n\t\t\t\t\t\t\tthese days as youm-ul-Huzn is a valid proof that to observe gham is
\n\t\t\t\t\t\t\tSunnat-e-Nabwi). He is honest in Quraish and ever truthful in Arab.
\n\t\t\t\t\t\t\tHis message has been accepted by all hearts.\u00a0<\/font><\/p>\n

<\/p>\n

By God, I am seeing that poor weak, old and helpless persons of Arab are thriving the greatness and magnificence of His religion by accepting it. As a result leaders and magnate of Quraish are going fail and low their houses are ruining elders are looking helpless. Arabs are going to be the friends of Mohammad and accepting his leadership. O, Quraish Mohammad is a member of your family so stand by the side of him, and support him By God one who obeys him is fortunate even now. If I would have much time, then I would be the helper and supporter of Muhammad in all problems and troubles”.____________Lifted from:
\ni)’AL-GHADEER’ Vol: 7,8,Najaf Ashraf (Iraq) written by Allama Ameeni.
\nii)’ABU TALIB (A.S) MOMIN-E-QURAISH’ written by Allama Abdullah al-Khonaizi(Saudi-Arab)\u00a0<\/font><\/p>\n

<\/p>\n

This advice of Hazrat Abu Talib (A.S) is a crystal clear proof of his Emaan-o-Eqaan as well as a practical proof of his sachchi and suchchi aqeedat-o-muhabbat for Islam and Prophet of Islam. This advice in fact is not only exactly deen-o-shariat but also a comprehensive constitution and code which has mentioned the rights of Allah and his beings as well as the honour, grace and preference of Muhammad-o-Aal-e-Muhammad(A.S). It also indicates that the tribes would have been fighting with the holy family of Muhammad-o-Aal-e-Muhammad (A.S) due to its truth and sincerity and would remain busy in making alliances against it because of their jealousy malice and enmity but they would face failure. Hazrat Abu Talib’s bold and brave son Hazrat Ali ibne abi Talib(A.S)
\nby acting upon this pure advice always stood by the side of Khatmi-e-martabat in each and every front and His paternal grand son who was the maternal grand son of syed-ul-Anbia, Hazrat Imam Hussain ibne Ali(A.S) who not only provided a proof of his representation but also by burning his boats and reciting Quran at the spear head, told the whole world that this Head could be separated from that of body but not from Quran and Islam.\u00a0<\/font><\/p>\n

Tehreek-e-Nafaz-e-Fiqh-e-Jafariya Pakistan is working for the promotion of Islam by acting upon the advice of protector of Risalat Hazrat Abu Talib (A.S) and the principals of Islam and Prophet of Islam. Islam consist of two things as Dr. Muhammad Allama Iqbal
\n says:
<\/font><\/p>\n

Islam kay Daman main bus is kay sewa keya hay
\nIk zarbe yadullahi ik sajda-e-shabbiri
\nMoosavi says that either any one would stand with him as ashaab-e-Hussain (AS) did or leave him as ashaab-e-muslim(A.S) did he would not let any one to cause harm to mission-e-wala and Aza.
\nThese words in the advice of Hazrat Abu Talib(A.S):\u00a0\n <\/td>\n<\/tr>\n

\n
\n“By God I am seeing that poor, weak, old and helpless persons are thriving the greatness and magnificence of his religion”\u00a0<\/font><\/td>\n<\/tr>\n
\n
\ndeserves to be written in golden words. Moosavi is also of the view that matmi and Azadars, who are wearing dirty and cheap dresses but their hearts are pure and clean and whose inside is much pure then outside are working boldly to prosper, promote and publicize this mission rich persons from the beginning of creation have been intervening in the way of khasaan-e-khuda till today. But it is crystal clear that Namrood, Fir’on, Hamaan, Abu Jehal, Abu Lahab Yazeed and others dictators are the dead bodies and no one follow them while salman, Abuzar, Miqdad, Ammar Yasir, Meesam and Qamber, belonging to poors are still eternal. So the Fironic qualities holder powers should keep in mind that as their alliances had no power to cause harm to our forefathers nor would have to do so with us (TNFJ) in future. Because they are the agents of colonial powers and we are the servants of Zaat-e-Parwardegar, Ahmed-e-Mukhtar, Haider-e-Karar and Ahle Bayt-e-Athaar. We have never considered the majority power but Haq and Haq is not in need of wealth, majority and alliance. This is the promise of Allah:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n‘Al Haq Ya’lu wala yo’la alaihay’<\/font><\/td>\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n

<\/td>\n

<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n
\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

. . \u00a0 Advice to General Musharaf for Good Governance TNFJ Quaid’s Inerview in Aaj-(Peshawar) Tashbeeh-e-Muhammad “Shia Sunny Fraternity” by\u00a0<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"colormag_page_container_layout":"default_layout","colormag_page_sidebar_layout":"default_layout","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[11],"tags":[],"class_list":["post-3745","post","type-post","status-publish","format-standard","hentry","category-news"],"yoast_head":"\nArt - Tehreek Nafaze Fiqhe Jafariya (TNFJ)<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/tnfj.org\/?p=3745\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Art - Tehreek Nafaze Fiqhe Jafariya (TNFJ)\" \/>\n<meta property=\"og:description\" content=\". . \u00a0 Advice to General Musharaf for Good Governance TNFJ Quaid’s Inerview in Aaj-(Peshawar) Tashbeeh-e-Muhammad “Shia Sunny Fraternity” by\u00a0\" \/>\n<meta property=\"og:url\" content=\"https:\/\/tnfj.org\/?p=3745\" \/>\n<meta property=\"og:site_name\" content=\"Tehreek Nafaze Fiqhe Jafariya (TNFJ)\" \/>\n<meta property=\"article:published_time\" content=\"2018-05-04T16:49:38+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-02-25T19:24:36+00:00\" \/>\n<meta name=\"author\" content=\"tnfjorg_5\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"tnfjorg_5\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"67 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/tnfj.org\/?p=3745#article\",\"isPartOf\":{\"@id\":\"https:\/\/tnfj.org\/?p=3745\"},\"author\":{\"name\":\"tnfjorg_5\",\"@id\":\"https:\/\/tnfj.org\/#\/schema\/person\/ab95a0a7537fb052cc00570aaec365e4\"},\"headline\":\"Art\",\"datePublished\":\"2018-05-04T16:49:38+00:00\",\"dateModified\":\"2023-02-25T19:24:36+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/tnfj.org\/?p=3745\"},\"wordCount\":13497,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/tnfj.org\/#organization\"},\"articleSection\":[\"Tehreek Round Up\"],\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/tnfj.org\/?p=3745#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/tnfj.org\/?p=3745\",\"url\":\"https:\/\/tnfj.org\/?p=3745\",\"name\":\"Art - Tehreek Nafaze Fiqhe Jafariya (TNFJ)\",\"isPartOf\":{\"@id\":\"https:\/\/tnfj.org\/#website\"},\"datePublished\":\"2018-05-04T16:49:38+00:00\",\"dateModified\":\"2023-02-25T19:24:36+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/tnfj.org\/?p=3745#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/tnfj.org\/?p=3745\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/tnfj.org\/?p=3745#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/tnfj.org\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Art\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/tnfj.org\/#website\",\"url\":\"https:\/\/tnfj.org\/\",\"name\":\"Tehreek Nafaze Fiqhe Jafariya (TNFJ)\",\"description\":\"Official website of leading organization of Pakistani Shias\",\"publisher\":{\"@id\":\"https:\/\/tnfj.org\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/tnfj.org\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/tnfj.org\/#organization\",\"name\":\"Tehreek Nafaze Fiqhe Jafariya (TNFJ)\",\"url\":\"https:\/\/tnfj.org\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/tnfj.org\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/tnfj.org\/wp-content\/uploads\/2022\/07\/tnfj-logo-2.jpg\",\"contentUrl\":\"https:\/\/tnfj.org\/wp-content\/uploads\/2022\/07\/tnfj-logo-2.jpg\",\"width\":358,\"height\":488,\"caption\":\"Tehreek Nafaze Fiqhe Jafariya (TNFJ)\"},\"image\":{\"@id\":\"https:\/\/tnfj.org\/#\/schema\/logo\/image\/\"}},{\"@type\":\"Person\",\"@id\":\"https:\/\/tnfj.org\/#\/schema\/person\/ab95a0a7537fb052cc00570aaec365e4\",\"name\":\"tnfjorg_5\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/tnfj.org\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/8508f4bfd8491dfa8988d7b32444a1e9d1d12677bd103b6822b84479aa3c1693?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/8508f4bfd8491dfa8988d7b32444a1e9d1d12677bd103b6822b84479aa3c1693?s=96&d=mm&r=g\",\"caption\":\"tnfjorg_5\"},\"sameAs\":[\"https:\/\/tnfj.org\"],\"url\":\"https:\/\/tnfj.org\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Art - Tehreek Nafaze Fiqhe Jafariya (TNFJ)","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/tnfj.org\/?p=3745","og_locale":"en_US","og_type":"article","og_title":"Art - Tehreek Nafaze Fiqhe Jafariya (TNFJ)","og_description":". . \u00a0 Advice to General Musharaf for Good Governance TNFJ Quaid’s Inerview in Aaj-(Peshawar) Tashbeeh-e-Muhammad “Shia Sunny Fraternity” by\u00a0","og_url":"https:\/\/tnfj.org\/?p=3745","og_site_name":"Tehreek Nafaze Fiqhe Jafariya (TNFJ)","article_published_time":"2018-05-04T16:49:38+00:00","article_modified_time":"2023-02-25T19:24:36+00:00","author":"tnfjorg_5","twitter_card":"summary_large_image","twitter_misc":{"Written by":"tnfjorg_5","Est. reading time":"67 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/tnfj.org\/?p=3745#article","isPartOf":{"@id":"https:\/\/tnfj.org\/?p=3745"},"author":{"name":"tnfjorg_5","@id":"https:\/\/tnfj.org\/#\/schema\/person\/ab95a0a7537fb052cc00570aaec365e4"},"headline":"Art","datePublished":"2018-05-04T16:49:38+00:00","dateModified":"2023-02-25T19:24:36+00:00","mainEntityOfPage":{"@id":"https:\/\/tnfj.org\/?p=3745"},"wordCount":13497,"commentCount":0,"publisher":{"@id":"https:\/\/tnfj.org\/#organization"},"articleSection":["Tehreek Round Up"],"inLanguage":"en-US","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/tnfj.org\/?p=3745#respond"]}]},{"@type":"WebPage","@id":"https:\/\/tnfj.org\/?p=3745","url":"https:\/\/tnfj.org\/?p=3745","name":"Art - Tehreek Nafaze Fiqhe Jafariya (TNFJ)","isPartOf":{"@id":"https:\/\/tnfj.org\/#website"},"datePublished":"2018-05-04T16:49:38+00:00","dateModified":"2023-02-25T19:24:36+00:00","breadcrumb":{"@id":"https:\/\/tnfj.org\/?p=3745#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/tnfj.org\/?p=3745"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/tnfj.org\/?p=3745#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/tnfj.org\/"},{"@type":"ListItem","position":2,"name":"Art"}]},{"@type":"WebSite","@id":"https:\/\/tnfj.org\/#website","url":"https:\/\/tnfj.org\/","name":"Tehreek Nafaze Fiqhe Jafariya (TNFJ)","description":"Official website of leading organization of Pakistani Shias","publisher":{"@id":"https:\/\/tnfj.org\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/tnfj.org\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/tnfj.org\/#organization","name":"Tehreek Nafaze Fiqhe Jafariya (TNFJ)","url":"https:\/\/tnfj.org\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/tnfj.org\/#\/schema\/logo\/image\/","url":"https:\/\/tnfj.org\/wp-content\/uploads\/2022\/07\/tnfj-logo-2.jpg","contentUrl":"https:\/\/tnfj.org\/wp-content\/uploads\/2022\/07\/tnfj-logo-2.jpg","width":358,"height":488,"caption":"Tehreek Nafaze Fiqhe Jafariya (TNFJ)"},"image":{"@id":"https:\/\/tnfj.org\/#\/schema\/logo\/image\/"}},{"@type":"Person","@id":"https:\/\/tnfj.org\/#\/schema\/person\/ab95a0a7537fb052cc00570aaec365e4","name":"tnfjorg_5","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/tnfj.org\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/8508f4bfd8491dfa8988d7b32444a1e9d1d12677bd103b6822b84479aa3c1693?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/8508f4bfd8491dfa8988d7b32444a1e9d1d12677bd103b6822b84479aa3c1693?s=96&d=mm&r=g","caption":"tnfjorg_5"},"sameAs":["https:\/\/tnfj.org"],"url":"https:\/\/tnfj.org\/?author=1"}]}},"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/posts\/3745","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tnfj.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3745"}],"version-history":[{"count":1,"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/posts\/3745\/revisions"}],"predecessor-version":[{"id":9381,"href":"https:\/\/tnfj.org\/index.php?rest_route=\/wp\/v2\/posts\/3745\/revisions\/9381"}],"wp:attachment":[{"href":"https:\/\/tnfj.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3745"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tnfj.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3745"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tnfj.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}