ABSTRACTS: INTRODUCTION AND ANALYSIS OF...

Abstract (Urdu & Arabic Articles)

41

ABSTRACTS:

INTRODUCTION AND ANALYSIS OF SHAM┐IL E

TIRMAZI AND ITS ARABIC EXPLANATORY BOOKS

Abul Hassan Shabbir Ahmad*

The prophetic qualities (Sham┐il e Nabw┘) are those habits and natural

beauties that belong to virtual and internal characteristics Prophet

Muhammad (P.B.U.H.). In this type of Hadith knowledge, body features,

gatherings, day to day used items, habits, qualities and moral beauties of

Prophet Muhammad (P.B.U.H.) are discussed, in his person.These

Prophetic Qualities (Sham┐il e Nabw┘) have the highest valuable place with

respect of literally art and thought in Islamic Studies. From this knowledge

not only the believers get identification of their Prophet (P.B.U.H.) but also

they may see the physical and natural qualities of him (P.B.U.H.), in the

same way they glance at the real consideration of permanent and excellent

deeds of the Rasool (P.B.U.H.). In this way, they heartily reach to the status

of strong and firm faith in the Prophet-hood and get passion to follow the

footsteps of the Prophet Muhammad (P.B.U.H.).

About this art there are many books of the past and the modern time but

the most important and prominent book “Al Sham┐il” written in third

century, has the highest place among them. Its author is H┐fiz ul Had┘th

Abu Es┐ Muhammad bin Es┐ Tirmaz┘. This valuable book has secured very

famous place in to four dimensions in this universe on the basis of its

surpassing features. On the other hand, many scholars wrote permanent

books of Sham┐il following the same patterns and several types of books got

birth as explanation to this book. In this short piece of writing, the qualities

and the prominences of Sham┐il e Tirmazi with Arabic annotations and its

important explanatory books would be introduced and research analysis

would be presented.

*

Assistant Professor, Department of Islamic Studies, Islamia University, Bahawalpur,

Pakistan.


42

SHAMĀIL O KHASĀIL OF PROPHETS, FROM THE

TONGUE OF PROPHET MUHAMMAD (P.B.U.H.)

Muhammad Yasin Mazhar Siddiqui*

The chain of prophet-hood was started through the Hāzrāt Ādām, and its

ends to the Prophet Muhammad (PBUH), All the prophets were the part of

same guidance. In this article all the Shamāil o Kẖaṣāil are mentioned which

were described by the Prophet Muhammad after the incident of Mi'rāj and

on the other occasions, just like Hāzrāt Ādām’s height was Sixty hands and

he was father of all humanity, Hāzrāt Yāhyā and Hāzrāt Esā was the

offspring of Hāzrāt Sālmān and also were cousin. The appearance of Hāzrāt

Esā was red and had curly hair and wide chest. Hāzrāt Yousāf was the most

beautiful human-being on earth. Hāzrāt Hāroon beard was half black and

half white. The appearance of Hāzrāt Moosā was brown, long height, and

curly hair and his resemblance was with Goliāth. Hāzrāt Ibrāhim’s

resemblance was with Prophet Muhammad (PBUH) and he was grandfather

of Muhammad (PBUH). And the Prophet Muhammad was the last Prophet

from all messengers and was best human-being in his nature and ethics.

Some characteristic of Prophets mentioned in Holy Qurān and hādith. And

some are in the books of the stories of Prophets. Holy Prophet

Muhammad’s many characteristics were common with the previous

prophets especially with Hāzrāt Ibrāhim. Author of this article will

highlight all these aspects in detail.

*

Ex Director, Institute of Islamic Studies, Shah Waliullah Research Cell, Aligarh, India.


43

CHARACTERISTICS OF THE HOLY PROPHET,

(PEACE BE UPON HIM), IN HIS OWN WORDS

Irfan Khalid Dhillon *

Muhammad Tahir Mustafa**

The last Messenger and Holy Prophet Muhammad (P.B.U.H.), is bestowed

with many exclusive characteristics by Allah the Almighty. This article

deals with these exclusive characteristics. The variety of this article is that it

is originaly based on only those traditions in which the Holy Prophet

(P.B.U.H.), narrated his characteristics himself. Prophetic characteristic

which have been discussed in this article, some of them solely and

exclusively relate to the personality of the Holy Prophet (P.B.U.H.) Only.

Some characteristics are connected with the worldly life of the Holy

Prophet (P.B.U.H.) and some are linked with his life hereafter. There are

some characteristics in which other Prophets of Allah the Almighty are

associated with the last Prophet Muhammad peace be upon him. Another

diversity of this article is that all traditions on which the article is

constructed, they are restricted till the age of renowned muhaddith and

compiler of ahadith Imam Al-Bayhaqi (458 AH/1066 CE). He is the last

muhaddith who narrated and transferred ahadith with his own sanad, that is

the chain of narrators. This article does not claim that all characteristics of

the Holy Prophet peace be upon him, have been discussed in it. All kinds

and types of pen and paper are insufficient and incapable to cover the

characteristics of the Holy Prophet peace be upon him.

*

Associate Professor, Department of Islamic Studies, UET, Lahore, Pakistan.

**

Associate Professor, Department of Islamic Thought, UMT, Lahore, Pakistan.


44

RELATION BETWEEN HADITH AND SHAM└IL

TRADITIONS IN THE ERA OF COMPANIONS

Khalilullah *

Ubaid Ahmad Khan **

In the era of Prophet (P.B.U.H.) and his Companions (R.A), such measures

were taken that Qur┐n e Kareem remained the focus of attention for the

believers. Publication of Qur┐nic Verses were introduced so that the every

word of it may remain as it was sent down, and proper arrangement was

done to publish, recite and memorize it. On the other hand, due to many

reasons, publication and discussion of Hadith were postponed, especially in

the era of Hazrat Umer Farooq (R.A). However, the common and

obligatory Hadiths regarding code of conduct and concluded matters were

still consulted and practiced, by thousands of Sahaba (R.A) .While, instead

of preaching and promoting Islamic principles publicly, they were

postponed till any specific time, which included Hadiths on physical

description too. As this area, was undiscovered, only few Sahaba (R.A) had

perfect expertise and keen interest in addressing narration the physical

description of Prophet (P.B.U.H.).According to Qazi Ayyad, there were

more or less fifteen Sahaba (R.A) who narrated these narration, in this way,

these narrations are limited to few companions of Prophet (P.B.U.H.).The

above-mentioned points on compilation of Hadiths and narrations on

physical description are stated below in detail.

*

Research Scholar, Department of Maarif Islamic, Karachi University, Karachi, Pakistan.

**

Associate Professor, Department of Islamic Studies, University of Karachi, Karachi,

Pakistan.


45

THE STUDY OF PROPHETIC ETHICAL LIFE IN THE

LIGHT OF HOLY QUR└N

Muhammad Farooq Haider*

The last Prophet Muhammad (S.A.W.) is the Qur┐nic role model of

absolute ethical life for whole universe and humanity without any time and

geographical limitation. This is the matter of fact that the first addressee and

follower of the Qur┐n was the Prophet (S.A.W.) who acted upon its

commandments accurately and paved the way of morality. All verses that

states or depicts human ethics are describing the ethical attributes of the

personality of Muhammad (S.A.W.) directly or indirectly and implicitly or

explicitly. The article has been written to decipher the Qur┐nic verses in

such a way that famous saying of mother of believers Aysha (R.A.)

that “Morality of Prophet (S.A.W.) was the Qur┐n” could be proved.

*

Associate Professor, Department of Islamic and Arabic Studies, GC University, Lahore,

Pakistan.


46

THE GLORY OF PROPHET MUHAMMAD (P.B.U.H.)

IN THE LIGHT OF QUR└NIC OATHS

Saeed Ahmad Saeedi*

Hafiz Irfanullah**

Almighty Allah created a beautiful Universe in which He provided

countless signs of His Supreme Being. Everything in this universe, its

beauty, uniformity, perfection, evolution and consistency depict the

supremacy of a powerful creator. To introduce Himself and to guide

humanity He revealed a divine scripture in the form of Qur┐n. As the proof

of His lordship he quoted the signs of nature and took oath upon them to

convince humanity. He approximately sent one lac and twenty-four

thousands Prophets (P.B.U.H). They preached the message of Almighty

Allah to their nations. They were all dear to Allah but when their nations

alleged Them with false allegations, Almighty Allah taught His prophets to

answer them on Their own. But where the matter of Prophet Muhammad

(The last Messenger of Allah) comes He grants Him the status of “Imam ul

Ambiyah” (the leader of all Prophets). Because He is the most beloved

Prophet of Almighty Allah when His nation accused him Almighty Allah

came to answer them Himself, He made solemn promises to vanish all

accusations. He took oath upon His Beloved’s character, faith , glory ,

beauty and even little gestures. He also took oath of the city where he lived

and His Holy life, just to show His Beloved’s glory. In this paper the oaths

which have been taken by Almighty Allah for the Prophet Muhammad

(Peace and Blessings of Almighty Allah be upon Him) will be elaborated.

*

Chairman, Department of Islamic and Arabic Studies, Lahore Garrison University,

Lahore, Pakistan.

**

Ph.D Scholar, Department of Islamic and Arabic Studies, Lahore Garrison University,

Lahore, Pakistan.


47

THE DEBATE OF PARACLETE IN NON-CLASSICAL

S├RAH SOURCES: ANALYTICAL STUDY

Muhammad Hafizul Rahman*

According to the Bible, Prophet Isa has prophesized about coming; and

promised to send a “Paraclete” after His ascension to the Heavens. This

“Paraclete” is usually regarded as Prophet Muhammad(P.B.U.H.) by the

Muslims, since they came into the knowledge of this prophecy of Prophet

Seventh and Eighth century C.E. But ironically the most of the Christians

from that day, till today do not acknowledge the reality and accept the truth

that Prophet Muhammad(P.B.U.H.) is in fact the “Paraclete”, rather they

try to twist the meanings and translations to distort the facts. And it is

evident through every logical and reasonable argument, and historical fact

that the “Paraclete” befits none other than Prophet Muhammad (P.B.U.H.).

If the Christians cast away their all prejudices and accept this reality, then

the enmity and hate prevailing between the Muslims and the Christians can

be reduced to almost nothing. In this scenario the importance of the said

prophecy gains a real attention to be analyzed. In this regard the objective of

this article is to present and analyze the notion about the “Paraclete” which

are found in those sources of “Seerah”, which are attributed to Non-Muslim

authors, living in Medieval era, usually described as “Non-

conventional/classical” sources of Seerah study.

*

Lecturer Islamic Studies, Govt. Degree College (Boys) Fazilpur, Rajanpur, Pakistan.


48

CHARACTERISTICS OF PROPHET (PBUH) IN THE

CONTEXT OF S├RAH LITERATURE WRITTEN BY

HINDU AND SIKH BIOGRAPHERS

Hafiz Muhammad Naeem *

In twentieth Century many Hindus and the Sikhs have authored books on

Sirah of the Holy Prophet (PBUH) with positive attitude. Along with other

subjects, they have highlighted the physical appearance of the Messenger of

Islam and manners of daily life. This Sirah literature reflects the Holy

Prophet (PBUH) as an embodiment of health and beauty and portraits him

as handsome in appearance as he was noble in character. According to these

writers Prophet’s personality and charm played an important role in

drawing people into the fold of Islam. The Hindu and the Sikh biographers

have shown great respect and reverence while describing the distinguished

and peculiar traits of Holy Prophet (PBUH). This article intends to explore

and analyze the methodology adopted by Hindu and Sikh Sirah writers of

the subcontinent with respect Sham┐il-e-Nabvi (SAW).

*

Associate Professor, Department of Arabic & Islamic Studies, GC University, Lahore,

Pakistan.


49

SHAM└IL OF PROPHET MUHAMMAD (P.B.U.H.),

JEWEL ART OF MUSLIM CALLIGRAPHY

Khalid Yousfi*

Teachings of Holy Prophet are the source of guidance of for all the

humanity not only for the Muslims. That is the reason that Muslims saved

the words and actions of Prophet through their practice. Allāh granted to

the Prophet Muhammad the best characteristic of best ethics and he was the

best creation of Allāh physically. Holy Qurān mentioned some of the body

parts of Muhammad (PBUH) Just like his face, chest, heart, and hairs. But

some of the male and female companions of Muhammad (PBUH) explained

his appearance in very detail just like As Hazrāt Ali (RA), Umm-e-Me’bād

(RA), Anas Bin Mālik (RA), Abu Hurairā (RA) and Hazrat Ayeshā (RA).

The beauty of Prophet Muhammad (PBUH) is called as Shamāʾil.

calligraphy is such an art, in which words are explained in different styles.

Muslims developed this knowledge at its peak especially in the context of

Holy Qurān. Its originated new and different styles just as Kẖaṭ Kufy, Kẖaṭ

Sulus, Kẖaṭ Nastliq, Kẖaṭ Naskẖ. Later these styles were used to describe the

appearance of Muhammad (PBUH). And many Muslims expressed their

own decency in this regard. Land of Hijāz, Turkey, Irān, Pākistān became

popular for it. In this article author took some famous artist of calligraphy

those expressed the Shamāʾil of Prophet Muhammad (PBUH) in their art.

These are Mustafā Raqim (1757-1826), Ustād Hāmid Al-Amdi(1891-1982),

Hāfiz Usmān(1642-1698), Kāmil Afandi (1862-1941) Sheikh Abdul Aziz

Alrafy (1871-1934). In the similar some Pakistani artists also mentioned like

Yousaf Sadidi (1927-1986) and Syed Nafees Raqam (1933-2007). This article

will be very beneficial to understand the topic and will highlight new aspect

of the life of Muhammad (PBUH)

*

Ex-Senior Caligraphist, Allama Iqbal Open University, Islamabad, Pakistan.


50

THE GLORIOUS FACE OF THE HOLY PROPHET

MUHAMMAD (P.B.U.H.)

Hafiz Abdul Basit*

It is the wisdom of Allah that human being keep no picture and portrait of

The Holy Prophet Muhammad(P.B.U.H.).However, His followers along

with the divine shariah, transmitted His high ethics, manners and

countenance .And ,thus, we keep a rich literature which unfolds his high

ethics and physical appearance. This article explores briefly what has been

described in seerah literature about His glorious face. The Prophet did not

have a very fleshy face, nor was it completely round, it was slightly ovalish. The

Prophet’s hair was not in curls nor was it straight . The hair did not extend

beyond the lower tip of his ears. He had a little bit big head and forehead was

broad. Eyebrows were thin and extended but not joined. His eyes were big,bit

radish seems to be highlighted by antimony. His nose was protracted and

slender upraised in the middle wherefrom sprouted radiance. His holy beard

was dense with hair well leveled - not spread here and there. The holy

mouth was not very small. Teeth were very white, glittering and spacious.

*

Assistant Professor, Sheikh Zayad Islamic Center, University of The Punjab, Lahore,

Pakistan.


51

IMPRESSIONISTIC CONDITIONS OF THE BEAMING

FACE OF THE HOLY PROPHET (P.B.U.H.)

Saeed ul Rahman*

Kalsoom Paracha**

The blessed face of the Holy Prophet Muhammad (P.B.U.H.) was smiling

and illuminated. When He was happy, the blessed face glowed as if it was a

piece of moon but on the other hand, when there are situations other than

gladness, the face showed the expressions like clouds over casted the face.

The perusal of conditions of blessed face of the Prophet of Allah(P.B.U.H.)

indicates that the expressions of brightened face is a complete source of

guidance for the Ummah, these conditions and expressions are sometimes

the reaction of incidents/circumstances and on some occasions, these are of

constant nature. These circumstances include; pleasure gladness, anger

displeasure, sorrow and grief, the worries from the people, the personal

debility and feebleness. On various occasions, the saying of the Prophet

(P.B.U.H.) with these conditions moved to Ummah with its full

demonstrations. In addition, only His face remarks transmitted its own

message on most of times. These particular remarks are the best exemplary

characters for the Ummah as how a man should express his/her feelings and

expressions in human ecstasy and in which manner he/she should convey

his/her emotions. In this article, the applied analysis has been done on the

expression and indications of brightened face of Prophet of Allah

(P.B.U.H.).

*

Professor, Musa Pak Shahid Chair, Department of Islamic Studeis, BZ University, Multan,

Pakistan.

**

Assistant Professor, Department of Islamic and Religion Studies, Women University,

Multan, Pakistan.


52

HAIRS OF THE HOLY PROPHET (P.B.U.H.)

Muhammad Abdul Nasir Alvi*

Allah Almighty has made human as most beautiful from the all creations as

mentioned in the Holy Quran that “We made human on the best

technique”. The Holy Prophet Muhammad (P.B.U.H) was on top of the

beautification of Allah almighty. In this article will be discussed Hairs of

Holy Prophet (P.B.U.H.) length, cutting and count of white hairs. There are

many narrations on the length of the hair of Holy Prophet (P.B.U.H.)

Companions of Prophet (P.B.U.H.) have narrated different lengths of the

hair that has no contradiction because of hairs grow and may be cut. If at

one time hairs reached the lobes of the ears, then another time it may be

longer and also may smaller than last due to cutting. It also has been proved

that the Holy Prophet (P.B.U.H.) shaved the hair of his head several times.

All the narrations depends when the narrator seen. Some of the religious

scholars have concluded that the hairs of the Holy Prophet (P.B.U.H.),

above the forehead used to reach till half his ears, and the hair of the middle

of his head was longer than that, and the hair of the back of the head

reached till near his shoulders. Im┐m Tirmidhi has stated eight narrations in

this chapter. The holy Prophet had used the comb to maintain his hairs so It

is virtue to comb the hair. The Holy Prophet (P.B.U.H.) has urged us to do

so. So it is appreciated to comb the hair occasionally to maintain neat and

clean. There were few white hairs of the Holy Prophet (P.B.U.H.) having

different narration about exact count of white hairs i.e. 14, 17, 18 and 20.

*

Assistant Professor, Govt. Degree College (Boys), Sharqpur Sharif, Pakistan.


53

THE PROPHECY SEAL OF PROPHET MUHAMMAD

(P.B.U.H.) : AN ANALYTICAL STUDY

Abdul Ghaffar*

Muhammad Abdullah**

Allah Almighty revealed Prophets and made them excellence from all the

human beings by giving them distinctive qualities of Prophethood. Allah

Almighty granted Prophet Muhammad (P.B.U.H.) such a high degree of

greatness to the extent that no one could reach it. One among the other

signs of Prophethood was Prophecy Seal. This seal was between the

shoulders of Prophet Muhammad (P.B.U.H.) that was a proclamation of

Almighty Allah that he is the last Messenger and Prophet among all the

Prophets. Muslim scholars have regarded this Prophecy Seal as one of the

visible signs of finality of Prophet Muhammad (P.B.U.H.). The summary of

all the narrations about Prophecy Seal is that it was between the both

shoulders of Prophet Muhammad (P.B.U.H.) equal to the pigeon’s egg. It

was apparently sign like a red-prominent meat. According to one Hadith, by

the mob of several moles it became a round shape that was known as

Prophecy Seal. One criticism about the validity of Prophecy Seal as a visible

mark of prophethood is that the Hadits presented in favour of Prophecy

Seal are not narrated by famous companions and wives of Prophet

(P.B.U.H.). Despite that the narrators, who stated such narrations, have

literal conflicts in their statements as well as they belong to some different

times. The scholars in their criticism on the authenticity of such narrations

have some weightage in their opinions but this aspect is also considerable

that almost all the Hadith Scholars have described these narrations. So

despite their dissent opinion, the majority of narration validates the

authenticity of narrations and this paper is about this context of prophecy

seal of the Holy Prophet Muhammad (P.B.U.H.).

*

Assistant Professor, Department of Islamic Studies, Islamia University, Bahawalpur,

Pakistan.

** Professor, Sheikh Zayad Islamic enter, Punjab University, Lahore, Pakistan.


54

THE PROPHETIC ELOQUENCE IN THE LIGHT OF

HIS COMPREHEHNSIVE SPEECHES

Khalid Zafarullah*

Allah Almighty ordained Muhammad (P.B.U.H.) to be the last Prophet,

accordingly He created in him intrinsic qualities, to enable him to be

eloquent so that he may communicate the message of Allah in the best

possible manner. His eloquence and rhetoric being a gift from Allah, it is

impossible to measure them through standards formulated by human

beings, because its real source cannot be explored. The thorough

information regarding features of prophetic eloquence is very difficult

because of the variety of its topics. That is why; the researcher shed light on

some artistic features of his comprehensive speeches. Clarity is a

distinguished feature of the speech of the Holy Prophet, because he was sent

to explain the commandments of Allah Almighty; so he avoided everything

which was against this clarity. He took care of the addressee, attaching

importance to the requirements of the situation and context. In the light of

this he used different styles. He had full command over the language

including derivational competence. It was due to this command that he used

new expressions which were not heard before. Similarly he used the choice

of desirable succinctness in the appropriate circumstances, also. He used

sentences containing a few words but encompassed oceans of meanings.

These brief expressions are abundant in his sermons and traditions to such

extent that they constitute distinguished characteristics. The Holy Prophet

used precise words and expressions so that the addressee understood what he

told and felt satisfaction. This article contains only brief hints to some

important artistic features in limited number of pages, in addition to the

little knowledge of the researcher and the large magnitude of the speech of

the Holy Prophet. Muslims should study these features of the speech of the

Holy Prophet so that they may use them in the propagation of Islam, calling

to the good and suppression of the evil.

*

Ex-Professor, Department of Islamic Studies, Govt. College Samundary, Faisalabad,

Pakistan.


55

NON VERBAL COMMUNICATION OF THE

PROPHET (P.B.U.H.)

Ali Tariq*

Moeen ud Din Hashmi**

This paper analyses some of the prophetic traditions with reference to the

use of methodology of verbal communication by the Prophet Peace be

Upon Him during the process of teaching and preaching. The purpose of

this research was to critically analyze the importance of nonverbal

communication during teaching and preaching and its impact on the

audience in terms of enhancing their level of understanding and grabbing

their attention.. The method used for the research was descriptive and

analytical. The study revealed that the application of nonverbal

communication along with the verbal communication by the prophet Peace

be Upon Him in teaching and preaching was helpful in conveying the

message to the audience clearly. The study recommends and suggests that

the methodology of nonverbal communication should be utilized in the

process of teaching and preaching which can not only enhance the level of

understanding of the audience but can make the process of education

meaningful leading to productive outcomes.

*

Lecturer, Department of Hadith, Faculty of Usool ud Din, International Islamic

University, Islamabad, Pakistan.

**

Associate Professor, Department of Hadith and Sirat, Faculty of Islamic and Arabic

Studies, Allama Iqbal Open University, Islamabad, Pakistan.


56

ROUTINES OF HOLY PROPHET (PBUH) IN NIGHT

Muhammad Khubaib*

Muhammad Afzal**

The Prophet Muhammad (PBUH) is the perfect role model for all of

humanity to follow. Allah clearly tells mankind that Prophet Muhammad

(s) was sent as a model for mankind to follow. He himself claimed “I have

been sent into this world to perfect the best of moral conduct in human

behavior, to educate and purify them”. The life of Prophet Muhammad

(peace be upon him) is full of countless examples that show his status as a

role model for Muslim societies and individuals. As Muslims, we believe that

success in this life and the hereafter depends on following him. In order to

follow him, it is important to know how our last prophet used to spend his

days and nights. Many scholars have written on the structure of his days

(mostly surrounding prayer times). In this paper, researchers intend to

elaborate how Hazrat Muhammad (PBUH) spent his nights while focusing

on the different tasks and ibadaats, he used to perform at night. It will give a

guideline to spend our nights according to the Seerah of Hazrat Muhammad

(PBUH) so that we may improve our conduct and become better human

beings.

*

Assistant Professor, Department of Islamic Studies, Bahawalnagar Campus, The Islamia

University of Bahawalpur, Pakistan.

**

Lecturer, Department of Islamic Studies, Govt. Degree College, Shalimar Town, Lahore,

Pakistan.


57

DAILY PRAYERS OF THE HOLY PROPHET (P.B.U.H.)

Syeda Saadia*

Dua and commendations (Adhkaar) which are taught to a Muslim by

Sharia'h. The wisdom and sagacity in imparting all recital (Duaa) and

commendations (adkaar) of morning and evening is that , Man cannot

commemorate( remember) his Creator in the way he should do because of

being busy in his routine affairs, pursuits and preoccupations .Thus ,there is

a need that he strengthen and renew his bonding with Almighty Allah in

these times of day and night , pay thanks to Him for His bounties , seek His

Pardon and like a humble , selfless and helpless petitioner beseech and beg

before Almighty Allah for His favour and mercy . Indeed, these are all

prayers which Hazrat Muhammad SAWW has taught. Thus under

discussion motion (topic) is related to the morning and evening recital

(Duaa) and commendations (adhkaar) and about the latent implicit wisdom

of them

*

Assistant Professor, Institute of Islamic and Arabic Studies, Govt. Women College

University, Sialkot Pakistan.


58

MODERATION AND BALANCE IN THE LIFE OF

HOLY PROPHET (.P.B.U.H.)

Ghazi Abdul Rahman Qasmi*

Abdul Qudoos Sohaib**

The Holy Prophet’s (P.B.U.H.) “S┘rah” in which moderation and balance

have manifest prominence provides comprehensive guidance in every sphere

of human life. Moderate and balanced life; on the one hand becomes a

source to fulfill the very demands of Islamic Shariah, while on the other

hand, it includes human health and other pertinent precautionary measures.

If anything exceeds beyond its limits; though, apparently, it grows in size,

its standard will decline and it will become worse as time passes. Moreover,

it would create difficulty in following the Islamic principles or it would

lessen the passion to adopt Islamic principles wholeheartedly. Therefore, the

study of the Holy Quran and “Seerat” prohibits us to worship in this way as

continuity to do righteous deeds is affected and even discontinued. This

article discusses moderation in worship as practiced and instructed by the

Holy Prohpet (P.B.U.H.).

*

Lecturer Department of Islamic Studies, Govt. Wilayt Hussain Islamia Degree College,

Multan, Pakistan.

**

Chairman Department of Islamic Studies, BZ University, Multan, Pakistan.


59

ḤUSN KĀRI (BEAUTIFULNESS) IN THE LIFE OF

PROPHET MUHAMMAD (PBUH)

Hafiz Muhammad Saadullah*

Muhammad Aslam Zahid**

The life of Prophet Muhammad (PBUH) is the best model for all the

Muslims. His life is the source of Beauty and Splendor, because Allah also

gave same order as Allah is beautiful and He likes beauty so according to

this truth, Prophet Muhammad (PBUH) performed each action of his life

with very perfectness and Brilliance. If we ponder on universe then we will

find Beauty and discipline everywhere. Verily, in the alternation of the

night and the day we find the creativity of Magnificence of the creator Allah

Almighty. In the prayers Prophet Muhammad (PBUH) advises to perform

with fully perfection. Similarly he ordered to perform all pillars of Islam

with equal arrangement. In the social and family life he guided the excellent

level of prettiness. To go into the masjid with cleanliness and aroma is also

under his guidance. In the daily life just like as dressing, food, drinks, eating

habits, even after death, in every aspect of life he advise and provide himself

as best model. Present age is the materialistic and social traditions are being

shattered, Selfishness is everywhere. But Islam order to offer all the rights of

other human-beings with great wisdom. The writer of this article provide

the examples from the life of Prophet Muhammad (PBUH) with very

Sweatily and proved that after the implementation of these guidance from

Deen and examples we can make our lives like paradise.

*

Editor, Urdu Incyclopedia, University of The Punjab, Lahore, Pakistan.

**

Khatib Masjid Rahmatul Lilalmin, Kharak, Lahore, Pakistan.


60

DIETARY HABITS OF THE HOLY PROPHET (P.B.U.H.)

Memona Tabassum*

Abdul Rauf Zafar**

The Holy Prophet, Hazrat Muhammad (PBUH), is the only person in the

world whose life’s each aspect has been pondered, recorded and saved

besides being acted upon religiously by his devotees including his

companions, relatives, friends and scholars and researchers from the Islamic

world to the people of the other religions. Each facet of the Prophet’s life

including sleeping, wakening, sitting, walking and eating habits is also taken

by his followers as a guiding light. So far his ways of eating and provisions

are concerned; these were very simple and unpretentious. He used to set in

on his meals with his right hand and with the name of Allah. He always ate

while in a sitting posture. He used to eat the meat of camel, cow, goat,

chicken, rabbit and fish. He took interest in eating vegetables i.e. cucumber.

He took the bread of barley and wheat. Haleem was also included in his

eatables. Vinegar remained his favorite ingredient in different foods. His

most common food was date and milk. He used to take butter, honey and

cheese. Though he used to take every type of fruit but grapes and water-

melon were his favorite. Despite the fact that being the most favorites

Prophet of the God, he afforded the most scrumptious food, the eating

styles and habits of the Holy Prophet (PBUH) remained simple and modest

through-out his life.

*

Assistant Professor, Department of Islamic Studies, Lahore College for Woman

University, Lahore, Pakistan.

**

Ex-Professor, Serat Chair , The Islamia University, Bahawalpur, Pakistan.


61

BEVERAGES OF THE HOLY PROPHET (P.B.U.H)

AND HIS MANNERS

Hafiz M Shehbaz Hassan*

The drinks are the basic need of every living creature. Allah Almighty said:

and we have made from water every living thing. [21:30]. The Holy Prophet

(P.B.U.H) used to like natural drinks i.e water, milk and honey. Cool and

sweet drinks had been his favorite things. He loved the water of spring

(natural fountain). The water of Suqya spring was used to be brought for

him. Second natural drink is milk, Allah Almighty said about milk: We give

you to drink of that which is in their bellies, from between excretions and

blood, pure milk, palatable to the drinkers. [16:66]. It is the nature of human

beings to love the milk. In holy journey of heavens, when The Holy

Prophet (P.B.U.H) had offered some drinks he chose the milk. The Holy

Prophet (P.B.U.H) had been used the milk of dromedary and goat. He also

used the mixed milk with stale and overnight water. Honey was another

favorite drink of The Holy Prophet (P.B.U.H). He also used the syrup of

honey. Honey is used for healing, as Allah Almighty said: There comes

forth from their bellies, a drink (honey) of varying color wherein is healing

for men. [16:69]. Honey washes the pellicle of stomach. Nabeez (a non-

alcoholic fermented beverage from malt) was also one of the drinks of The

Holy Prophet (P.B.U.H). The Holy prophet (P.B.U.H) used it within three

days, after three days it becomes alcoholic. On the other hand energy

drinks, sports drinks, soft drinks and hard drinks have many side effects.

Olive had been also in the usage of The Holy Prophet (P.B.U.H). The Holy

Prophet (P.B.U.H) used the following vessels for drinking: Earthen trough,

pitcher, bucket, bowl, water-skin etc. The proper way of drinking is to

drink while sitting although it is not sin to drink while standing. The

Prophet of Islam always used his right hand for drinking. The Holy Prophet

(P.B.U.H) neither puffed nor breathed into the drinks. Drinks are the

blessing of Allah. The Holy Prophet (P.B.U.H) had been thankful to Allah

Almighty for providing drinks.

*

Associate Professor, Department of Islamic Studies, UET, Lahore, Pakistan.


62

THE DRESSES OF THE HOLY PROPHET (P.B.U.H.)

Syed Mubashir Ali *

Mubsira Mubashir**

In this article , the Dresses of the Holy Prophet(PBUH) during the span of

his ideal life are described such that the radiant features of personal life of

the Holy Prophet (PBUH)highlighted .These clothes and dresses are

Emamah (any cloth to wrap head), Qamees (Long shirt) ,Izar (cloth to

cover lower part of body),Rida(cloth for covering upper part of body

including shoulders),Hullah (suit of two same clothes),Jubbah (long dress

,open from the front similar to gown) etc .Most of these were made of

cotton and some are of wool and were imported from Yemen as it was the

nearest textile industry that time. The Holy Prophet(PBUH)wore these

dresses in different circumstances i.e in shortage of resources, during the

travel of exodus and travelling in general, offering prayers ,normal situation,

Eid and other special occasions. The type and colors of these dresses and

mannar of wearing them are also discussed. The study manifests that the

whole mankind can follow these simple and straight forward style of

dressing without disturbing their financial ability and positive mental

approach, using available dresses in their region and economic position.

*

Associate Professor, Govt. Post Graduate College Bhakkar, Pakistan.

**

Scholar, Department of Islamic Studies, Govt. College for Woman, Bhakkar, Pakistan.


63

MANIFESTATIONS OF ZUHD-E- NABW├ (P.B.U.H.)

Hafiz Amjad Hussain*

The term ‘ZUHD’ has comprehensive connotation which means to live a

simple life by shunning mundane desires which hinder man from the path

of virtue. Zuhd-e-Nabw┘ (P.B.U.H.) is an important aspect of seerat-un-Nabi

(P.B.U.H.) and by following it, one succeeds in attaining the lofty objectives

of the love of Allah Almighty and His creatures. By acting upon Zuhd-e-

Nabw┘ (P.B.U.H.) man’s worldly life becomes disciplined and in the

hereafter, he gets ultimate success in pursuit of paradise. This dissertation

refers to states of zuhd-e- Nabw┘ (P.B.U.H.) and its benefits and boons in

man’s practical life.

*

Associate Professor, Department of Islamic Studies, Govt. Post Graduate College

Samundary, Faisalabad, Pakistan.


64

ETIQUETTES OF THE COUNCILS OF THE HOLY

PROPHET (P.B.U.H.)

Hafsa Nasrin*

This paper deals with “Majalis–e-Rasool (P.B.U.H.)” i.e. the gatherings or

meetings of Prophet Muhammad (P.B.U.H.) He had to talk or to

communicate not only with believers but with all people irrespective of

their faith, race, dialect, gender, social status or role in the society. He had

to deliver the divine message into a form that people could perceive,

understand and feel, and practice. So the Prophet (P.B.U.H.) had an

excellent communication style. He not only used various means of

communication in different gatherings, but also took into the account the

psychological peculiarities of the individual and society and every occasion

in order to present the message in the best and most effective way. How he

addressed the emotions and mind, how he attracted people with his kind

behavior towards Islam and how he guided the believers to the divine path,

it is being discussed in this paper.

*

Assistant Professor/Senior Editor, University of The Punjab, Lahore, Pakistan.


65

BEHAVOUR OF HOLY PROPTHET WITH WOMEN

Shahida Parveen *

Saadia Gulzar**

Islam, the last divine religion, is the ideal code of conduct. It imparts ethical

and moral values which confer dignity and honor to its true followers.

Hazrat Muhammad (P.B.U.H.) was an embodiment of Holy Qur┐n and

practitioner of these values. All these values are a guide for an ideal life. An

ideal society sanctifies the rights of all. Before the promulgation of Islam,

women had absolutely no rights to enjoy. Their position was deteriorated.

Islam detests the exploitation of rights, whether of life, property, honor,

liberty or freedom of speech. He (P.B.U.H.) defined the rights of every

single individual. Then, he (P.B.U.H.) set up a society in which all these

rights were imparted. In contemporary Muslim world, biased customs,

illiteracy and domination of male make women suffer. Equality of rights

and liberty of women aggravate the situation. Nevertheless, Islam has

bestowed upon them political, social, legal and economic rights. He

(P.B.U.H.) always treated his wives very gently and also commanded his

companions to be lenient and kind towards them. Islam holds value for the

opinions and ideas of women. Despite the fact that their freedom is

restricted, women may develop their talents. Thus, Islam ensures the right

position, noble life and dignity for them. The purpose of this research paper

is to highlight the importance of good behavior with women in the light of

Seerat un Nabi (P.B.U.H.). This research paper follows descriptive and

analytical methods.

*

Associate Professor, Institute of Islamic Studies, University of The Punjab, Lahore,

Pakistan.

**

Assistant Professor, Institute of Islamic Studies, University of The Punjab, Lahore,

Pakistan.


66

ANGER & RESENTMENT OF THE HOLY PROPHET

AND ITS REPERCUSSIONS

Hafiz Hassan Madni*

Hafiz Hussain Azhar**

Anger & resentment is proven to have detrimental effects on health & even

Islaam has disliked rather prohibited from it. Although at times it is allowed

& even needed as per Islamic Shariah. Therefore if it's practiced for self

promotion, overpowering others or for personal gains then it is prohibited.

Henceforth if Allaah's legislation & rulings are neglected then practicing

anger becomes justified & allowed. Infact the Messenger of Allaah (Peace &

Blessings be upon him) has practiced anger on various such occasions; the

detailed account of which have been mentioned in the article. In times of

such anger deserving circumstances what were the repercussions on his

personality & by what words he would express his anger. All this has been

covered with authentic texts as-well.

*

Assistant Professor, Institute of Islamic Studies, University of The Punjab, Lahore,

Pakistan.

**

Assistant Professor, Department of Islamic Studies, UVAS, Lahore, Pakistan.


67

RIDES OF THE HOLY PROPHET (P.B.U.H)

Hafiz Zahid Latif*

Allah Almighty has bestowed upon humanity. Amongst them variety of

animals like horses, camels, mules are mentioned into the holy Qur┐n for

different purposes like eating, travelling as well for beauty and pride. In

surah Nahal Allah says, And the horses, and the mules, and the donkeys-for

you to ride, and for luxury (8.16). Even Allah has mentioned such sources of

travelling also which were unknown for man in that age but will be created

in future world. Our Holy prophet also used all modern travelling sources

of that day as well as encouraged his companions to own them and to be

thankful to your Almighty lord for bestowing such a great blessing for

delivery of your luggage from one place to another place as they were

unable to do but with great hardship. The holy prophet was an object

of blessings not for the whole humanity but also for other

creatures. Beasts and animals of the earth felt also pleasure with the existence

of the blessed prophet. After studying seerah of prophet (P.B.U.H.)

we find that our prophet appreciated animals, name them and love them.

The prophet described significance of various animals like horse that

blessing has been taken place into the face of horse and Allah almighty also

pushed Muslims to prepare horses saying “And prepare against them all the

power you can muster, and all the cavalry you can mobilize” (8.60) so we

find even today, s modern age no army of any country is considering less

important to prepare animals for different purposes.

*

Assistant Professor, Department of Islamic, Studies, UET, Lahore, Pakistan.


68

WEAPONS OF THE HOLY PROPHET (P.B.U.H.)

Abdul Ali Achakzai*

Syed Bacha Agha**

The west and other non –Muslim states strive to colonize Muslim states due

to advancement in science and technology. Keeping in view their superior

position, Muslim ought to excel in the field of science & technology and

establish local weapon industries. The use of modern war weapons and tools

with contemporary method had been practiced by prophet Muhammad

(PBUH) also. Being commander of Muslim army, prophet Muhammad

(PBUH), had participated in about 27 battles, in which he had assorted war

tools including swords and other accessories. He had also used war garbs as

pre-cautionary measures which indicates and clarifies the use and need of

Materialistic war tools despite having stern believe in the blessing.

*

Professor, Department of Islamic Studies, University of Blochistan, Quetta, Pakistan.

**

Assistant Professor, Govt. Post Graduate College Saryab Road, Quetta, Pakistan.


69

FEEL OF THE HOLY PROPHET (P.B.U.H) FOR

POETRY

Farhat Naseem *

Hazrat Muhammad (PBUH) had a clear outlook about the verses and the

poets that the verses are the way of expression of opinion. These verses can

be good as well as bad. He (PBUH) commended the good verses and

condemned the bad verses. As the preacher, he used to weigh all the things

against the standard of goodness and morality. Having in the mind the

responsibility of being the prophet, he enjoyed himself listening to the

purposeful verses – especially those that reflected decent human feelings and

noble morals. He condemned those that were against the moral norms and

those that encouraged tribal bigotry. Poets vary in their exact taste and

determine their likings and disliking according to their own standards.

Hazrat Muhammad (PBUH) also used to check their aesthetic element

against their won standard. And who else could comprehend and eloquent

oration better than him (PBUH).

*

Assistant Professor, Department of Islamic Studies, University of Sargodha,Sargodha,

Pakistan.


70

SHAM└IL OF PROPHET MUHAMMAD (PBUH), IN

THE LIGHT OF THE POETRY OF THE

COMPANIONS

Hafiz Muhammad Sajjad*

Hafiz Nisar Mustfa**

The companions of Prophet Muhammad (PBUH) love him more than their

lives. They also expressed this love through their tongue. Poetry was very

popular skill in the Arab culture. Many companions admired the Prophet

Muhammad (PBUH) in their poetry just like Hazrat Abu Bakr (RA),

Hassan ibn Thabit (RA), Hazrat Umar Bin Khattab(RA), Hazrat Ka'b Ibn

Malik (RA), Hazrat Rafi bin Umera (RA), Hazrat Abdullah ibn Rawahah

(RA), Hazrat Sa`d ibn Abi Waqqas (RA) and Hazrat Ali (RA) are included.

The most famous and popular poetry of Hazrat Hassan ibn Thabit (RA),

He got the title of Šāʿr Nbwy. Prophet Muhammad (PBUH) also did pray

for him. Translation of the some poetry of Hazrat Hassan is like this, “My

eyes have not seen more beautiful person than you, No women has given

birth to a more handsome person than you, You have been created without

any weakness and blemish, As if you have been created as you wished to be

created”. In the poetry of the companions different aspects of the life of

Prophet Muhammad (PBUH) highlighted, just as his face beauty, his

morality and character. In this article writer presented several Rhymes of

the poetry of the different companions with proper translation. It not only

reflect the true love of companions but also expressed the new aspect of the

life of Prophet Muhammad (PBUH). This article will be very helpful to

understand this unique aspect of life of Uswā-e-Hasnā of Muhammad

(PBUH).

*

Associate Professor, Department of Islamic Thought and Culture AIOU, Islamabad,

Pakistan.

**

Ph.D Scholar, Department of Islamic Thought and Culture AIOU, Islamabad, Pakistan.


71

JAMIL UL SHIAM BY MOLANA JAMI

Muhammad Ferozul Din Shah Khagga*

Molana 'Abd al- Rahman Jami (1417-1492), one of the most famous and

prolific scholars in Persian literature. He enjoyed outstanding reputation

and prestigious status throughout his lifetime bearing a unique astute

personality matchless to any other Persian Sufi poet, not only in his

motherland Herat but in other parts of the globe as well. In his poetry,

Jami, not only deals with the folk wisdom and other classical matters but he

also touches the hearts of believers by transforming the importance of love

and adherence of Holy Prophet (PBUH). In spite of enjoying a reputable

status and importance in the Naqshbandi Sufi order in his lifetime, which

was undoubtedly a most influential Sufi order in Central Asia, a very few

number of studies have been written about him. However, in twentieth

century, some of the contemporary scholars have documented his

contribution to Persian language and literature. Still, a number of aspects of

his personality are pending to be dealt academically. One of the aspects is his

poetical admiration to Prophet Muhammad (PBUH), which is indeed a great

source of solace of hearts and enabling the believers to observe the teachings

of his Prophet. The purpose of this paper is to provide an historical

overview of Persian Na'at literature with a special focus on Molana Jami's

life, work and his peerless style of admiration to Prophet Muhammad

(PBUH).

*

Assistant Professor, Department of Islamic Studies, University of Sargodha, Sargodha,

Pakistan.


72

SHAM└IL E NABWI IN THE LIGHT OF POETRY BY

AHMAD RAZA KHAN

Hafiz Muhammad Sohail Shafiq*

Molana Ahmed Raza Khan Barelwi, (1856 -1921) was an Islamic scholar,

jurist, theologian, ascetic, Sufi, and reformer. He was a genius writer. He

wrote numerous books and treatises in Arabic, Persian, and Urdu on

diversified topics. He also wrote devotional poetry in praise of the Prophet

Muhammad. Hidayak e Bakhshish is the collection of his devotional poetry.

His poems, which deal for the most part with the qualities of the Prophet,

often have a simplicity and directness. They reportedly created a favorable

climate for Na'at writing. His Urdu couplets, entitled Mustafa jaane rahmat

pe lakhon salaam (Millions of salutations on Mustafa, the Paragon of mercy),

contain praise of the Prophet, specially his physical appearance (verses 31 to

81). In this article, the author discussed his poetry regarding the physical

appearance of the Holy Prophet (peace be upon him).

*

Assistant Professor, Department of Islamic History, University of Karachi, Karachi,

Pakistan.

https://en.wikipedia.org/wiki/Sufi


73

METHODOLOGY OF IM└M BUKHARI IN

DESCRIBING SHAM└IL AL NABABWIAH

Abdul Ghaffar*

The inevitable part of seerat–ul-Nabi is Sham┐il. The Arabic word ‘Sham┐il’

is used in the meaning of temper, behavior and attitude of the Holy

Prophet.The basic sources of Sham┐il are the Holy Qur┐n and Hadith

including the statement of the companions of the Holy Prophet (P.B.U.H.).

The companions of the Holy Prophet (P.B.U.H.) usually asked one another

about the specific characteristics (khasias) habits, manners, prayers and

routine work of the Holy Prophet. For instance they inquired from one

another, what were the ethics of the Holy Prophet. Adopting this

methodology, muhadtheen wrote all this in detail in their books of Hadith

with authentic resource. The pioneer of this chain was Imam Bukhari, who

was declared as final authority of Sham┐il. The Methodology and

outstanding description of Imam Bukhari will be highlighted in this

research. It will be pointed out that how did he compiled a comprehensive

book. Im┐m Bukhari has narrated specific topic in chapters, which is related

to Sham┐il. For instance, the chapter of dresses, the chapter of eating and

drinking etc. The religious, legal, constitutional, and socio-cultured

inheritance of Sham┐il al Nabavia have been presented in these chapters.

*

Assistant Professor, Department of Islamic Studies, UET Lahore (Narowal Campus),

Pakistan.


74

SHARF AL MUSTF└ AND SHAM└IL E NABW├

Muhammad Rafiq Sadiq*

Imam Abu Saad Abdul Malik bin abi Usman Muhammad bin Ibrahim Al

Kharkoshi is counted in those remarkable authors who wrote a best

memorable book on the life, dignity, greatness and honor of Holy Prophet

Hazrat Muhammad (P.B.U.H..W), named as “Sharful Mustafa”. History

sources and translation books are quiet silent about the childbirth of Imam

Abu Saad. Khateeb Baghdadi wrote his died date as 406 Hijri while Imam

Zahbi wrote his died date as 407 Hijri. Personality like Ibnul Jouzi in Ulama

e Rijaal (Islamic Scholars) considered Imam Abu Saad as Siqah, Salih,wari

and Zahid.(Siqah : credible, Salih: Pious, Wari: perfect faithful, Zahid: Saint).

The main purpose of “ Sharful Mustafa” is to express greatness, dignity,

honor and rights of Hazrat Muhammad (P.B.U.H..W). The often content of

the book is authentic and reliable but it has also some Zaeef and Mozu

Narrations (weak and contrive narrantions. This book has been published

with the research of Abu Asim Badle Bin Hashim Al Ghamri in 6 volumes

in 2003. Najmuddin Rawandi has translated this book in Persian language

with the name of “Sharfun Nabi”. Peer Zada Allama Ahmed Farooqi has

translated this Persian translation in Urdu with the same name “Sharfun

Nabi”. Ahmed Javed Farooqi Publishers has published it in 2004 from

Lahore. This book is mainly mentioned with the features of seven themes,

one of whom is appearance, Sham┐il and the used items of Holy Prophet

(P.B.U.H..W).This article is discussed with the same last topic which relates

to appearance and Sham┐il of Hazrat Muhammad (P.B.U.H..W.). Sham┐il

includes apparent and confidentiality, sensitivity and mental properties. But

in this article only the importance of Sham┐il and the appearance like holy

height, innocent face, holy hair, fragrance of holy body and sweat is

discussed and their beauty, impact and blessings are mentioned. Besides the

inflation and deflation the authentic and reliable picture is tried to reveal

from basic sources.

*

Ph.D. Scholar, Department of Islamic Studies, University of The Punjab, Lahore,

Pakistan.


75

SHAM└IL E NABWI IN THE LIGHT OF KIT└B

AL SHIF└

Muhammad Idris Lodhi*

Kitab u Shifa of Qazi Eyyaz about Seerah is acknowledged as unique on this

dimension of Islamic Studies due to its diction and diversity of essays. It

describes the personal and Prophethood life of Prophet Muhammad

(P.B.U.H.) through the lenses of rationality and logic. This research paper

presents an overview of Personal noble habits and attributes of the Prophet

in light of peculiar style of expression of Kitab u shifa. It highlights

meaning, scope and elaboration of Sham┐il. It supports the substance on the

topic with the help of Arabic texts of the book. The references of the

sources have been given by observing proper research format. Moreover

biography of Qazi Ayyaz has also been presented.

*

Professor, Department of Islamic Studies, BZ University, Multan, Pakistan.


76

SHAM└IL E NABWI IN THE LIGHT OF NIH└YAT UL

SAUL FI KHAS└IS UL RASOOL

Muhammad Ramzan*

Humayon Abbas**

In this article, There is a discussion about Dalail , Sham┐il and Khasais in the

light of Imam Haythami`s book “MAJMA-UL-ZAWAID WA MANBA-

UL-FAWAID”.It is difficult to understand the every aspect of the life of the

Holy Prophet under the word of Sirah. So that Islamic scholars divided the

life of Hazrat Muhammad (P.B.U.H) in to sub subjects of Sirah.Sirah is

divided in the following three sbjects

1. Dalail ul Nabbuwah (Dalail ul Nabbuwah means , The Ahadith about the

truth of prophethood.)

2. Sham┐il ul Nabi (S.A) (Shmail ul Nabi (S.A) means , The Ahadith related

toThe life of Hazrat Muhammad (S.A) are discussed specially as a human

being.)

3. Khasais ul Nabi (S.A) (Khasis ul Nabi (S.A) describes the greatness of the

Holly Prophet among the other Prophets and ummah.)

Imam Haythami discussed above three subjects in his book with the name

of “The book of Alaamat ul Nabbuwah” He made many chapters on it and

it is easly to understand the method of matan, chapters and narration of

Imam Haythami by this book. The book of Imam Haythami “MAJMA-UL-

ZAWAID WA MANBA-UL-FAWAID” is related to Zawaid Hadith

specially Sirah and its specific aspects. Dalail , Sham┐il and Khasais and in

this sense it is a unique and valuable among the other books of Hadith.

*

Assistant Professor, Govt. Post Graduate College, Jhang, Pakistan.

**

Professor, Department of Islamic and Arabic, GC University, Faisalabad, Pakistan.


77

SHAM└IL E NABWI IN THE LIGHT OF MAJMA UL

ZAW└ID WA MANB└ AL FAW└ID

Mudassir Iqbal*

Qazi Furqan Ahmad**

In this article, There is a discussion about Dalail , Sham┐il and Khasais in the

light of Imam Haythami`s book “MAJMA-UL-ZAWAID WA MANBA-

UL-FAWAID”. It is difficult to understand the every aspect of the life of the

Holy Prophet under the word of Sirah. So that Islamic scholars divided the

life of Hazrat Muhammad (P.B.U.H) in to sub subjects of Sirah.

Sirah is divided in the following three subjects

1. Dalail ul Nabbuwah

2. Sham┐il ul Nabi (S.A)

3. Khasais ul Nabi (S.A)

* Dalail ul Nabbuwah means , The Ahadith about the truth of

prophethood.

* Shmail ul Nabi (S.A) means , The Ahadith related toThe life of Hazrat

Muhammad (S.A) are discussed specially as a human being.

* Khasis ul Nabi (S.A) describes the greatness of the Holly Prophet among

the other Prophets and ummah. Imam Haythami discussed above three

subjects in his book with the name of “The book of Alaamat ul Nabbuwah”

He made many chapters on it and it is easly to understand the method of

matan, chapters and narration of Imam Haythami by this book. The book

of Imam Haythami “MAJMA-UL-ZAWAID WA MANBA-UL-FAWAID”

is related to Zawaid Hadith specially Sirah and its specific aspects. Dalail,

Sham┐il and Khasais and in this sense it is a unique and valuable among the

other books of Hadith.

*

Ph.D Scholar, Department of Islamic Studies, University of The Punjab, Lahore,

Pakistan.

**

Assistant Professor, Department of Islamic Studies, University of Gujrat, Gujrat,

Pakistan.


78

SHAM└IL E NABWI IN THE LIGHT OF AL MAW└HIB

AL LUDUNNI└H

Samina Saadia*

Allama Qastani Ahmed Bin Muhammad has extensively written on Sham┐il

Nabavia along with Seerat in his book Almuwahib ul Ladunia. Thus, there

has been a triple columniation of Sham┐il e Nabavia in the third chapter. In

the first chapter, those attributes of Prophet Muhammad SAW have been

noted which relate to his extreme graciousness and aesthetic outlook. In

relation to his holistic outlook, the particulars like head, facet, eyes, hands,

forehead, spout, saliva and physique have been discussed. The anthologizer

has also taken the note of Jawama Kalam, while pinning upon the attribute

of his spout. Epistles and Invocations of Prophet Muhammad SAW have

been tapped, which in themselves are remarkable motifs of eloquence.

Adding onto that, other amongst his attributes like his smile, hands, flank,

belly, feet, gait, color, sweat and excrement have also been outlined. The

second chapter related to his noble behaviour, his intellectual prowess,

forgiveness and tolerance, humor, soft attitude, hospitality and chivalry

have been described. The third chapter holds descriptions like his diets, bed,

sartorial objects, marriage and sleep in an explanatory manner.

*

Assistant Professor, Sheikh Zayad Islamic Center, University of The Punjab, Lahore,

Pakistan.


79

METHODOLGY OF NAW└B SIDDIQ HASAN KH└N

IN THE DESCRIPTION OF SHAM└IL

Ahmad Saeed Rashid*

Hafiz Muhammad Sajjad **

The Arabic word “Sham┐il” is used in the meaning of temper, nature,

character, behavior and attitude etc. Although the qualities of the holy

Prophet (P.B.U.H.) were discussed and narrated among the Sahaba (R.A.)

(Companions of the holy Prophet (P.B.U.H.) ( but this word was firstly

used by Imam Tirmazi (209-279A.H) in the description of virtues, qualities

and life style of the Holy Prophet (P.B.U.H.). So it became more specific in

its meanings and a new branch of knowledge was properly initiated at the

end of third century A.H. Mohaddisin (Narrators of Hadith) and Seerah

writers also adopted this field of knowledge and wrote several books in

different periods with different methodologies.

Nawab Siddiq Hasan Khan(1832-1890 ) was a well known Islamic Scholar of

the Sub Continent. He wrote on the topics of Tafsir (Commentary of the

holy Quran), Hadith, Seerah and Fiqa etc. He has written a marvelous book

named ”Al shamama tul Ambariya Mim Molid i Khair il Bariya” on the

topic of Seerah. He has a scholarly methodology in the description of

Sham┐il in this book. He also wrote a brief booklet on the topic of Sham┐il

named “Buloogh ul Ula Bimaarifa til Hula”. Both said writings are written

in old Urdu language of the 19th century. He depended upon Hadith and

Seerah books while writing on the said topic. In this article, a research study

is done to explore his methodology, sources and specialty of writing on

Sham┐il.

*

Lecturer, Dept of Islamic Studies, Govt. Municipal Degree College, Faisalabad, Pakistan.

**

Associate Professor, Dept of Islamic thought, history & Culture, AIOU, Islamabad.

Pakistan.


80

METHODOLGY OF MOAL└NA ZAKRI└ K└NDHLW├

IN THE DESCRIPTION OF SHAM└IL

Moeen ul Din Hashmi*

Sheikh ul Hadith Molana Muhammad Zakaria Kandahalwi is a well-known

Muhaddith and a religious scholar of the sub-continent. He has translated,

interpreted and explained many books of Hadith. His work “Khasail e

Nabw┘” is an Urdu translation and short commentary of Sham┐il e Tirmizi.

“Khasail e Nabw┘” comprises of Urdu and Arabic footnotes along with the

Urdu translation of Sham┐il – Tirmizi. This book covers all aspects of

various topics related to Seerat –un- Nabi(P.B.U.H.) e.g. explanation of

Hadith, different events of his holy life, his attributes & winsome manners;

apparent and mystical meanings of his dignified sayings and theological

declamations of his entire biography. In a nut shell, this very book is, no

doubt, a unique and important addition in Seerah literature of the sub-

Continent.

*

Associate Professor, Department of Hadith and Sirtat, Faculty of Islamic and Arabic

Studies, Allama Iqbal Open University, Islamabad, Pakistan.


81

METHODOLGY OF ASHRAFUL WAS└IL ILA

FEHMUL SHAM└IL

Khaliqdad Malik*

This research offers an analytical study of the book entitled "Ashraf-ul-Wasail Ila

Fahm-i-Sham┐il" compiled by “Ibn-i-Hajar Al-Haitami” (d974AH). It is a very rare,

holistic and most comprehensive explanation on "Al-Sham┐il-al-Muhammadiyya"

written by "Imam Tirmidhi" (d279AH). The word "Sham┐il" means all the

apparent and internal conditions and circumstances of the Holy Prophet (peace an

blessing of Allah be upon him) from birth to his death like his high and pure

morals, virtues, characteristics, daily routine and all the things that pertain to his

life and personality such as the perfection of his creation, appearance and the

beauty of figure. In fact the reading of books written about Sham┐il of the Holy

Prophet (peace be upon him) is of great benefit and reward, and the young

Muslims, men and women, must continue to read these books so that they may

create a generation whose life is the original image of the Holy Prophet’s life. As

the first, most important and oldest of these books is "Sham┐il Tirmidhi", the

scholars have written many annotations and explanations of this book, and one of

the most comprehensive explanations by "Ibn-i-Hajar Haitami" has been discussed

in this article and analyzed in terms of its sources, references, extent of its impact

on the writings of the late comers, its characteristics and advantages along wi

Hassaan bin Thabit is one of the companions of Prophet Muhammad (PBUH). He

is well known all over the world for praising Prophet Muhammad (PBUH) by his

poetry. He was supported by the Holy Spirit as mentioned in the sayings of

Prophet Muhammad (PBUH). He acquired his thoughts, method and technique

from Holy Qur┐n and the sayings of Prophet Muhammad (PBUH). He was a

famous poet and a tribal chief in pre-Islamic (Jahiliyah) period. But after conversion

to Islam he became the defender of Islam and the prophet of Islam by his poetry

and eloquence of speech. The virtue of praising Prophet Muhammad (PBUH) and

defending Islam is a special attribute related to Hassaan Bin Thabit, But the detailed

account of individual morality of Prophet Muhammad (PBUH), his chastity,

truthfulness, supporting the oppressed, non-violence, hospitality, velour, bravery,

fulfillment of promises, self-esteem and contentment is repeatedly found in his

poetry. Some of these aspects have been highlighted in this paper. This study used

resources and reviews from many references and the subject is discussed from many

angles th some of its critical reviews and observations.

*

Chairman Department of Arabic, University of The Punjab, Lahore, Pakistan.


82

THE PROPHETIC ELOQUENCE IN THE LIGHT OF

HIS COMPREHEHNSIVE SPEECHES

Fazlullah *

ALLAH (Subhanhu wa Ta’ala) ordained Muhammad (Peace be upon him)

to be the final prophet, accordingly He created in him intrinsic qualities, to

enable him to be eloquent so that he may communicate the message of Allah

in the best possible manner. His eloquence and rhetoric being a gift from

Allah, it is impossible to measure them through standards formulated by

human beings, because its real source can not be explored.

The thorough information regarding features of prophetic eloquence is very

difficult because of the variety of its topics. That is why; the researcher shed

light on some artistic features of his comprehensive speeches.

Clarity is a distinguished feature of the speech of the Holy Prophet, because

he was sent to explain the commandments of Allah Jalla Sha’nuhu; so he

avoided everything which was against this clarity. He took care of the

addressee, attaching importance to the requirements of the situation and

context. In the light of this he used different styles. He had full command

over the language including derivational competence. It was due to this

command that he used new expressions which were not heard before.

Similarly he used the choice of desirable succinctness in the appropriate

circumstances, also. He used sentences containing a few words but

encompassed oceans of meanings. These brief expressions are abundant in

his sermons and traditions to such extent that they constitute distinguished

characteristics. The Holy Prophet used precise words and expressions so

that the addressee understood what he told and felt satisfaction.

This article contains only brief hints to some important artistic features in

limited number of pages, in addition to the little knowledge of the

researcher and the large magnitude of the speech of the Holy Prophet.

Muslims should study these features of the speech of the Holy Prophet so

that they may use them in the propagation of Islam, calling to the good and

suppression of the evil.

*

Professor, Department of Literature, Faculty of Arabic International Islamic University,

New Campus, Islamabad, Pakistan.


83

SALIENT FEATURES OF THE PROPHETIC (P.B.U.H.)

ELOQUENCE AND RHETORIC

Wasifullah Jaan*

The Holy Prophet was the most eloquent of all the people. He had a good

command of various dialects taught to him by the Almighty. He would talk

to the member of every tribe in their local dialect, and would use the words

which his Companions would sometimes not understand. Even Ali, a Life

of a man is meant by several cycles of day and night. Every morning, the

sunrays appear with a clue for a new destination and every evening, the rest

of each new destination and future glided coloured dreams and visions sooth

Man even after his day long hectic routine. But along with the fulfilment of

all responsibilities in this constant and continuous journey of man s' life ,

there is a way to strengthen his relation with Allah Almighty with prayers

and supplications , and to get rid of hardships, troubles and afflictions of life,

the way is in morning and evening recitals (man of extraordinary eloquence,

said to the Holy Prophet , “O Prophet, we are from one father and we see

you talking to the delegations of Arabs, which we do not understand, so

who taught you (this eloquence)?” The Holy Prophet replied, “I have been

educated by Almighty Allah and have been well educated by him.” 1 In

another hadith mentioned by Bukhari and Muslim on the authority of Abu

Hurayra, the Messenger said, “I have been sent with comprehensive words

and trained and developed in the tribe of Sa‘d bin Bakar.” 2 In another place

the Prophet said, “I am the most eloquent among the Arabs and belong to

the tribe of Quraysh.” He used to speak in such a way that if a person

desired he could count every word of the Prophet. He used to repeat each

sentence three times so that the listener could understand clearly. The

Messenger did not communicate in an ambiguous way. He was the most

beautiful and eloquent speech. He said that Almighty Allah chose Ismail

from the children of Ibrahim, then chosen the tribe of Kanana from the

tribe of Ismail, and then the tribe of Quraysh was chosen from Kanana, and

then the tribe of Banu Hashim was chosen from Quraysh, and then finally

he was chosen from the tribe of Banu Hashim. So he was honoured, beloved

and chosen one among the whole human race.

*

Ph.D. Scholar, Department of Arabic, University of Peshawar, Peshawar, Pakistan.


84

SHAM└IL E NABWI IN THE LIGT OF ABU T└LIB’S

POETRY

Abdul Majeed Baghdadi*

Sanaullah Hussain**

When we are talking about life of Peace Be Upon him, it is called “Seerah”

and besides that it is called “Sham┐il Nabwiyah”. In which is described the

life of Prophet (peace and blessings of Allah be upon him) as well as the

characteristics of your life and your prayers are also mentioned. According

to this, many scholars write books which are famous names like Imam

Tirmazi, Qazi Ayaz , Ibn-e-Katheer , Allama Sayooti and Mulla Ali Qari. In

addition to many books were written on his Characters in after Islam but

before Islam have been told many poetries on his “Seerah” and “Sham┐il”. In

this article described, commented and reviewed the “Sham┐il Nabwiyah” of

Peace Be upon him from Dewan-e- Abi Talib.

*

Assistant Professor, Department of Arabic, AIOU, Islamabad, Pakistan.

**

Associate Professor, Department of Tafsir, AIOU, Islamabad, Pakistan.


85

SENTIMENTS OF KA’B BIN ZUHAIR TOWARDS

PROPHET (PBUH) IN HIS POEM “B└NAT SU└D”

Ikram ul Haq Yasin *

The article is about the sentiments expressed by the great companion Kaab-

ibn-Zuhair Ibn-e-Abi Sulma towards the Holy Prophet (PBUH) in his poem

“Banat Suad”. The article begins with brief introduction of the poet

followed by elaboration of the background of his recitation describing the

occasion when the poet had to roam around many of Arab tribes seeking

refuge after he had scolded his brother ‘Bujair’ for embracing Islam and

disregarded the Holy Prophet (PBUH) following which the Holy Prophet

(PBUH) gave a verdict to kill him. The poem begins with rhapsodization in

which the poet remembers his beloved who left him far away. Then comes a

scene where the companions tried to jump on the poet to kill him after the

verdict of Prophet (PBUH) but the Holy Prophet (PBUH) at that moment

showers his kindness and stops them from doing so and thus makes the

atmosphere pleasant and lets the poet recite his poem freely. The article

analyzes every verse of the poem as an in between the lines and sometimes

direct elaboration of the gracious qualities of the Holy Prophet (PBUH)

and how he welcomed a person regarding whom he had already given a

verdict of death and dealt with wisdom and compassion the feelings of his

companions on arrival of the poet up to the end of first phase of recitation

of this poem when the poet praised the ‘Muhajir’ companions and ignored

the ‘Ansaar’ companions because they were the ones who raised swords in

his face when he reached to the Holy Prophet (PBUH) in his mosque. The

article thus concludes that every part of this poem i.e. rhapsodization,

praise of his camel, talking about tribes, roaming around, thinking about

Holy Prophet (PBUH) then approaching Abu Bakar Siddique all the way to

the end was in fact a delicate expression of his insight of gratitude for Holy

Prophet (PBUH).

*

Secretary, Islamic Ideology, Islamabad, Pakistan.


86

AKHL└Q AL NABI IN THE LIGHT OF HASS└N BIN

TH└BIT’S POETRY

Hafiz Zahid Ali*

Hass┐n bin Thabit is one of the companions of Prophet Muhammad

(PBUH). He is well known all over the world for praising Prophet

Muhammad (PBUH) by his poetry. He was supported by the Holy Spirit as

mentioned in the sayings of Prophet Muhammad (PBUH). He acquired his

thoughts, method and technique from Holy Quran and the sayings of

Prophet Muhammad (PBUH). He was a famous poet and a tribal chief in

pre-Islamic (Jahiliyah) period. But after conversion to Islam he became the

defender of Islam and the prophet of Islam by his poetry and eloquence of

speech. The virtue of praising Prophet Muhammad (PBUH) and defending

Islam is a special attribute related to Hassaan Bin Thabit, But the detailed

account of individual morality of Prophet Muhammad (PBUH), his

chastity, truthfulness, supporting the oppressed, non-violence, hospitality,

velour, bravery, fulfillment of promises, self-esteem and contentment is

repeatedly found in his poetry. Some of these aspects have been highlighted

in this paper. This study used resources and reviews from many references

and the subject is discussed from many angles.

*

Assistant Professor, Department of Arabic, Govt. College Shahdra, Lahore, Pakistan.


87

SHAM└IL NABWIYYA IN THE HAMAZIYYA OF

AHMAD SHAWQI

Abdul Majid Nadeem*

The article deals with the analytical study of a famous poem "Wulid al

Huda" known as "Al Hamaziyyah Al Nabw┘yyah", one of the wonderful

poems in the praise of the Holy Prophet Hazrat Muhammad (PBUH) by

the famous modern Arabic poet Ahmad Shawqi. He penned in this poem

many of the topics that were addressed by his predecessors such as Kaab ben

Zuhair, Hassan ibn Thabit, Sharfuddin al Busiri and others, yet with a

different tinge. He also came forward with some of the altogether novel

topics. The poem consists of 131 verses, divided into nine sections. Though

each section is varied in number of verses yet it consolidates the main

theme. The poem has duly won attention of critics and got appreciated by

the literary circles. Shawqi began composing this unique poem with the

mentioning of Holy Prophet’s birth in which the whole universe found its

true revival. He chiefly covers in the poem, Holy Prophet’s birth, his

orphanage period, bodily soundness, moral height, his being an

intermediary of Devine knowledge and his leadership characteristics etc. and

ends it with invocation of the Holy Prophet (PBUH) for his salvation.

*

Assistant Professor, Department of Arabic, University of The Punjab, Lahore, Pakistan.


88

SHAM└IL E NABWI IN THE LIGHT OF P└KISTAN’S

POETRY

Hamid Ashraf Hamdani*

Composing verses on the glorification of the holy Prophet (PBUH) has

been a common and favorite practice of Pakistani Arabic poets. Almost all

poets have composed more or less on this topic. This article is an analytical

study of the thoughts presented by the Arabic poets of Pakistan in their

Na'tia poetry such as: narration of Prophetic miracles, narration of

Prophetic Shafaat, narration of his status among the prophets, narration of

seeking help from him, narration of his attributes, narration of saying

Darood on him, narration of eager to visit Prophet's city. The most

prominent Pakistani Arabic poets who composed verses on the glorification

of the holy Prophet (PBUH) are Abdus Salam Saleem, Naqeeb Ahmad

Dervi, Asghar Ali Roohi, Fuyoozur Rehman Usmani, Abdul Mannan

Dehlavi, Mufti Muhammad Shafi, Muhammad Yousaf Binnori, Jameel

Ahmad Thanvi, Latafatur Rehman Sawati, Dr. Jameel Qalandar, Dr.

Zahoor Ahmad Azhar, Muhammad Afzal Faqeer, Qazi Abdur Rehman,

Muhammad Aalam Qurashi, Muhammad Izharul Haq Sohail, Rahmat Ali

Khan Sami, Abdullah Darkhasti, Prof. Muhmmad Hussain Iqbal, Razaul

Haq Mardani, Abdul Aziz Khalid, Muhammad Ameen Naqvi, Naseerud

Deen Naseer, Mirza Asif Rasool and Muhammad Musa Khan Roohani.

*

Professor, Department of Arabic, University of The Punjab, Lahore, Pakistan.

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