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Shakespeare TRADITION & INDIVIDUAL TALENT

A Writer Of All The Times (CRITICAL STUDY) BY T.S. ELIOT
 SEPTEMBER,2002

AZEEM
English Magazine
(Under the Supervision of Azeem Educational Conference)

Chief Patron
Allama Muhammad Saeed Ahmad Mujjdadi
Chief Organizer CONTENTS
Prof. Muhammad Azeem Farooqi Al-Quran 2
Chief Editor Hadith 3
Prof. Muhammad Riaz Gohar
Hazrat Abu Bakr Siddique 4
Mrs. Tabinda Iftikhar
The Great Personality of … 6
Editor Men Wing
Atiqu-ur-Rehman Khokhar Great Are The Ways Of Great 7
Hafiz Muhammad Asif Raza Farooqi What Is Unemployment ..... 8
Editor Women Wing Let Us Learn English Language 9
Mrs. Mussarat Azmat Farooqi Poetry 11
Editor Children Wing Let’s Learn Computer 12
Muhammad Umar Farooqi William Shakespeare 15
Miss Tuba Azeem T.S.Eliot 17
Art Editor Concept Of Content 22
Muhammad Naeem Anwar Farooqi Information Technology 25
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Mr. Abu Zar Farooqi
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Al-Quran
Translation:
(42)And cover not Truth with falsehood
nor conceal the Truth when ye know (what it
is).(43)And be steadfast in prayer; practice
regular charity; and bow down your heads with
those who bow down (in worship).
Explanation:
60 The argument is still primarily
addressed to the Jews, but is of universal
application, as in all the teachings of the
Quran. The chief feature of Jewish worship was
and is the bowing of the head.
Translation:
(44)Do ye enjoin right conduct on the
people and forget (to practice it) yourselves and
yet ye study the Scripture? Will ye not
understand?
(45)Nay seek (Allah's) help with patient
perseverance and prayer: it is indeed hard except to
those who bring a lowly spirit. 61
Explanation:
The Arabic word Sabr implies many shades
of meaning, which it is impossible to comprehend in
one English word. It implies (1) patience in the
sense of being thorough, not hasty; (2) patient
perseverance, constancy, steadfastness, firmness of
purpose; (3) systematic as opposed to spasmodic or
chance action; (4) a cheerful attitude of resignation
and understanding in sorrow, defeat, or suffering, as
opposed to murmuring or rebellion, but saved from
mere passivity or listlessness, by the element of
constancy or steadfastness. (2.45)
Translation:-
(46)Who bear in mind the certainty that they
are to meet their Lord and that they
AZ EEM are to return to Him. (47)O children of
English Magazine
2 SEPTEMBER, 2002
Azeem Educational Conference
By
Prof. Muhammad Azeem Farooqi
Israel! call to mind the (special) favor
which I bestowed upon You and that I
preferred you to all others (for My message).
Explanation:
These words are recapitulated from ii.40,
which introduced a general account of God’s favours
to Israel; now we are introduced to a particular
account of incidents in Israel’s history. Each
incident is introduced by the Arabic word “lz”,
which is indicated in the translation by
“Remember”.
Translation:
(48)Then guard yourselves against a day
when one soul shall not avail another nor shall
intercession be accepted for her nor shall
compensation be taken from her nor shall anyone be
helped (from outside).
Explanation:
Before passing to particular incidents, the
conclusion is stated. Be on your guard; do not think
that special favours exampt you from the personal
responsibility of each soul.
Translation:(49)And remember We delivered you
from the people of Pharaoh: they set you hard tasks
and punishments slaughtered your sons and let your
womenfolk live; therein was a tremendous trial from
your Lord.
Explanation: The bondage of Egypt was indeed a
tremendous trial. Even the Egyptians’ wish to spare
the lives of Israel’s females when the males were
slaughtered, added to the bitterness of Israel. Their
hatred was cruel, but their “love”was still more
cruel. About the hard tasks, “They made their lives
bitter with hard bondage, in mortar and in brick, and
in all manner of service in the field; all their services,
wherein they made them serve, was with rigour.”
Pharaoh’s taskmasters gave no straw, yet ordered the
Israelites to make bricks without straw.
 By
Prof. Muhammad Azeem Farooqi
In the name of Allah the most Gracious, the most Merciful.
Translation:
Also on the authority of Umar ibn al-Khattab
(may Allah be pleased with him). Who said:“ One
day while we were sitting with the Messenger of
Allah (may the blessings and peace of Allah be
upon him) there appeared before us a man whose
clothes were exceedingly white and whose hair
was exceedingly black; no signs of journeying were to
be seen on him and none of us knew him. He walked up
and sat down by the Prophet (P.B.U.H.). Resting his
knees against his and placing the palms of his hands on
his thighs, he said: O Muhammad (P.B.U.H.) tell me
about the “Hour”. He (PBUH) said The one
questioned about it knows no. better than the
questioner. He said: Then tell me about its signs. He
(PBUH) said: That the slave-girl will give birth to her
mistress and that you will see the barefooted, naked,
destitute herdsmen competing in constructing lofty
buildings. Then he took himself off and I stayed for a
time. Then he (PBUH) said: O’Umar, do you know who
the questioner was? I said: Allah and His Messenger
know best. He (PBUH) said: It was Gabriel, who came
to you to teach you your religion.(It was related by
Muslim)
Explanation:
SIGNS OF THE DAY OF JUDGMENT
Although the time of the Day of Judgment is
not known to anybody save Allah, our Holy Prophet
(Peace be upon Him) has indicated a number of signs
that indicate that the Last Day is approaching. Some of
these signs are:
3 Disobedience to parents and harsh treatment to
them.
3 Tampering with trusted deposits singing, dancing
and revelries will be in abundance.
3 Younger generation will begin abusing their
ancestors.
3 The uneducated and the rustics shall capture
positions of honour and leadership.
3 Low persons in society will become owners of
lofty buildings.
Azeem Educational Conference
Hadith
3 Incompetent persons will become administrators
and rulers.
HOW DOES FAITH IN THE
DAY OF JUDGMENT EFFECT LIFE
A firm belief in the Day of Judgment is
instrumental in moulding the life, character and
conduct of a person, according to the tenets of Islam.
Some of the beliefs in the doctrine of the occurrence of
the Final Day are as follows:
Man Develops Hatred For Evil:- A believer in the Day
of Judgment knows fully well that all his acts, good or
bad, are being recorded honestly in his book of record
and that on the Day of Judgment, he will be sent to
paradise or thrown in Hell according to his deeds. This
is why a believer in Islam tries his best to do noble
deeds and abstains from ignoble or sinful acts.
Bravery And Heroism:-A person who has full faith in
the Day of Judgment is fully conscious of the fact that
Allah gives him life and He only takes out life of him;
he knows that he has to live in this world for a short
while only as compared with his life after death. This
belief makes him bold and courageous; he is ever-
ready to give his life for righteous cause in the name of
Allah.
Patience And Perseverance:-A believer in the Day of
Judgment cultivates in himself the qualities of “Sabr”
or patience, which denotes a cheerful attitude of
resignation and understanding as opposed to
murmuring and rebellion.
Impetus For Spending Money:- The doctrine of the
Day of Judgment makes a true Muslim immune from
hoarding of money is not liked by Allah and that a
person who spends money to please Allah entitles
himself for reward on the Final Day.
Sense Of Responsibility:- A fear of Allah’s wrath on
the Doomsday for sinful or mischievous acts done in
this world, enables a Muslim to feel his responsibilities
for doing good to others and for leading a pious and
noble life. This element of a sublime character is
possible only if one is conscious of the
reckoning of good or evil deeds on the Day
of Judgment. AZEEM
English Magazine
SEPTEMBER, 2002 3
HAZRAT ABU(Razi
BAKR SIDDIQUE
Allah Tala Anho)
Life before Khilafat
The first Khalifa, Hazrat Abu Bakr (Razi
Allah Tala Anho) was born in the noble and
respectable Quraish family of Makkah. He was two
years and three months younger than the Holy
Prophet (Peace be upon him). His father was Usman,
surnamed Abu Qahafa and his mother was Salma,
surnamed Umm-ul-Khair. The Holy Prophet and Abu
Bakr had a common ancestor in Murra.
When he was born he was taken to the Ka'aba,
dedicated to the gods, and named Abdul Ka'aba. In his
early years he played with the younger ones of the
camels which earned him the surname of Abu Bakr,
“the father of the foal of the camel”.
He did not receive any formal education; he
was, however, a keen observer. Even before accepting
Islam, he led a pious and chaste life and never drank
wine nor gambled.
At the age of eighteen, Hazrat Abu Bakr
adopted the profession of cloth merchant, which was
the family's business. He came to be recognized as one
of the richest merchants of Makkah.
When the Holy Prophet invited people to
accept Islam, Hazrat Abu Bakr (Razi Allah Tala Anho)
first, free, male adult to become a Muslim. After
conversation, the Holy Prophet changed his name to
Abdullah. After conversation, he began the extension
of Islam. He persuaded his intimate friends such as
Usman, Zubair, Talha, Abdur Rahman bin Auf, Sa'ad
bin Abi Waqqas and Abu Ubaidah bin Jarrah to accept
Islam. All of them proved to be great assets to Islam.
This has been confirmed by Gibbon in “Decline and
Fall of the Roman Empire”.
“The moderation and the veracity of Abu Bakr
confirmed the new religion and furnished an example
for invitation.”
Muir has observed in “life of Muhammad”:
“The faith of Abu Bakr was the greatest
guarantee of the sincerity of Muhammad (Peace be
upon Him) in the beginning of his career, and indeed, in
a modified sense, throughout his life. To have such a
person as a staunch adherent of his claim was for
Muhammad (Pease be upon him) a most important
step”.
Years later, the Holy Prophet recalling the
conversion of HazratAbu Bakr said:
AZ EEM “Whenever I offered to Islam to
English Magazine
4 S E P T E M B E R , 2anyone,
002 He always showed some
Azeem Educational Conference
By Prof. Muhammad Azeem Farooqi
reluctance and hesitation and tried to enter into an
argument. Abu Bakr (Razi Allah Tala Anho) was the
only person who accepted Islam without any
reluctance or hesitation and without any argument”.
After his conversation, Hazrat Abu Bakr (Razi
Allah TalaAnho) dedicated his whole life to the service
of Islam. Many slaves including Bilal who were
persecuted and tortured by their masters for their
acceptance of Islam were purchased and set free by
HazratAbu Bakr (Razi Allah TalaAnho).
He was the first person to confirm the Holy
Prophet's statement regarding his Mairaj and received
the title of Siddiq from the Holy Prophet (Peace be
upon Him). He accompanied the Holy Prophet at the
time of migration from Makkah to Madina and is
referred to in the Holy Quran in the following words:
“He being the second of the two when they were
in the cave -------.” (9:40)
In Madina, Abu Bakr (Razi Allah Tala Anho)
always stood by the side of Holy Prophet and was his
Chief Counsellor. He was present at the Battles of
Badr, Uhad, Ditch and Hunain as well at the Treaty of
Hudaibiya. He placed all his wealth at disposal of the
Holy Prophet for the construction of a mosque at
Madina and for the Tabuk expedition. He was
appointed as “Ameer-e-Haj” by the Holy Prophet to
lead the delegation of three hundred Muslims to
perform the Haj according to the Islamic way. He was
appointed as the imam to lead the congregational
prayers during the Holy prophet's (Peace be upon him)
illness. When the news of the holy prophet's death was
announced, he exercised remarkable self-control and
resolved the crisis. He declared:
“He who worshipped Muhammad (Peace be
upon Him) let him know that Muhammad (Peace be
upon Him) being a mortal is dead; he who worships the
Allah of Muhammad (Peace be upon Him), let him
know that He lives for ever”.
Hazrat Abu Bakr settled the question as to
where the Holy Prophet (Peace be upon Him) should
be buried. He was one of the ten fortunate Companions
to whom the Holy Prophet blessed as being “Jannati”.
In his last address at “Masjid-e-Nabvi, the Holy
Prophet ordered that all doors opening into the mosque
should be closed except the door leading to the house of
HazratAbu Bakr (Razi Allah TalaAnho).
Character, Habits & Manners:
Hazrat Abu Bakr (Razi Allah Tala Anho) was
 extremely simple in his habits. Tender hearted, he
was easily moved. But at the same time he was firm,
determined and courageous. He had a very
sympathetic heart for the poor and the needy. He
would go out at night to help the distressed and the
destitute. For sometime after his election, he
continued to maintain himself from his private
income. But finding that in looking after his property
and business, he was not able to pay sufficient
attention to affairs of the state, he agreed to receive
six thousand dirhams annually from the Bait-ul-
Maal. On his death-bed, however, he was so
disturbed at having taken public money that he
directed one of his properties to be sold in order to
refund to the State the sum he had received.
He was generous and humble, truthful and
faithful. He was very intelligent and blessed with an
extraordinary memory. About his judgement, Shah
Waliullah has observed:
“He was just like other scholars among the
companions in his knowledge of the Quran and the
Sunnah. In what he excelled over others was that
whenever he was faced with a difficult problem, he
would exercise his judgement and deeply ponder over
it.”
According to Imam Ahmad, Hazrat Ali had
said that Abu Bakr was the best person after the Holy
Prophet (Peace be upon Him). The Holy
Prophet himself said that if all the virtues were
catalogued, they would be sixty-three in number and
Abu Bakr possessed all the sixty-three virtues. He is
also reported to have said:
“Verily, Abu Bakr is the best of human beings
except the Prophet.”
About the greatness of Hazrat Abu Bakr the Prophet
said:
“Never has the sun risen or set on a person,
except a prophet, greater than Abu Bakr.”
Some of the western writers have also paid
glowing tributes to Hazrat Abu Bakr. In the
Encyclopaedia of Islam, it is said:
“His was a gentle character. During recitation
of the Quran he shed tears, a thing that made greater
impression on many, but especially on the women, and
as his daughter related, he wept with joy at the news
that he would accompany Muhammad as companion
on emigration- -------, no sacrifice was too great in his
eyes for the sake of the new faith. Thus, it came about
that of his considerable fortune estimated at 40,000
dirhams, he brought to Madina the small sum of 5,000
dirhams”.
About the qualities of Hazrat Abu Bakr, Andre Servier
has observed this in his book “Islam and the
Psychology of the Musalmans”:
“He was a man of simple manners and in spite
of his unexpected elevation lived in poverty. When he
died, he left behind a worn out garment, a slave and a
camel. A true patriarch, after Madina's own heart, he
had one great quality-energy, and he possessed what
had given victory to Muhammad, and what was lacking
in his enemies an unshakable conviction. He was the
right man in the right place”.
Saviour of Islam
He did not merely save Islam in Arabia, he
made Islam a world force which successfully
confronted the might of the Persian and Byzantine
Empires. Abu Huraira, an eminent companion of the
Holy Prophet, had declared that but for Hazrat Abu
Bakr (Razi Allah Tala Anho), Islam would have
disintegrated. His calm judgement and sagacity with a
gentle and compassionate heart were of immense
service to the faith of Islam.
His contribution towards preserving the Holy
Quran is also very great. When a large number of
reciters of the Holy Quran were killed in the Battle of
Yamama, Hazrat Abu Bakr (Razi Allah Tala Anho)
took steps to protect and preserve the Holy Quran by
instructing Zaid, son of Sabit, one of the Holy Prophet's
scribes, to collect the written copies of the various
surahs from the Companions of the Holy Prophet and
arrange them in the form of a book. In this way, the
word of Allah was preserved for all times for the
guidance of mankind till eternity.
For all these services, Hazrat Abu Bakr (Razi
Allah Tala Anho) holds a unique place in the history of
Islam.
CONDOLENCE
W
e sympathize with Prof.
Muhammad Azeem Farooqi &
Sahibzada Rafique Ahmad Mujadadi
at the death of Hazrat Allama Peer
Muhammad Saeed Ahmed
Mujadadi. It is a great loss of the
Muslims of the whole world. May
Allah shower His blessing upon him.
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English Magazine
E-mail: azeementerprises@hotmail.com SEPTEMBER, 2002 5
 THE GREAT PERSONALITY OF MY GUIDE
Hazrat Allama MUHAMMAD SAEED AHMAD Mujadadi
G reat persons are not born everyday. The earth
has to wait for a long time. Thousands of
babies are born daily. But they are not Allama
Iqbal, Quaid-I-Azam, Mujadad Alf Sani or Shah Wali
Ullah. Such are very few personalities for those,
human beings have to wait.
The baby who was born in 1943 in the simple
house of Maulana Laal Din shone like a bright star in
the constellation of the world. This child belonged to
the beautiful land of Kashmir. His family migrated
from Kashmir valley to a village of Saray Alam Gir,
District Jehlam.
His forefathers were related to the great
companion of Holy Prophet (PBUH) Hazrat Dahia
Kalbi (God be pleased with him). It is said that Hazrat
Dahia Kalbi was a handsome personality among his
companions. So the beauty of the companion (God be
pleased with him) is found in Hazrat Sahib. As far as
his education is concerned, he got his master degree in
Islamic & Arabic education. His teacher in the Holy
Quran is Hazrat Allama Abdul Ghafoor Hazarwi and in
Hadith, Hazrat Allama Sayyad Ahmad Saeed Kazmi
who is called as Ghazalia- Dauran. Besides them, he
was the great admirer of Sahibzada Faizul Hassan and
he spent twenty five years of his life in the kind
companionship of this great personality Hazrat
Khawaja Qmar- ud-Din Sialwi called him “Abul Bian”
that is part of his name. When we discuss his preaching
activities, we find him as an organization in himself. A
great scholar of Shariah, the bearer of spiritualism,
punctual of Sunnah, a complete guide a great lover of
the Holy Prophet (Peace Be Upon Him), a great warrior
in his path, an expert debator, and a sublime writer. All
these qualities and features are combined in his single
personality.
In 1980, he founded Almi Idara Tanzeem-ul-
Islam to organize the youth for scholarly, ideological
and spiritual training. The very organization is working
effectively in Australia, Malaysia, America and other
Arabic countries. It is rightly said, “Men are not great
but their deeds make them so”.
In 1989, Hazrat Allama Muhammad Saeed
Ahmad Mujadadi started women wing of Almi Idara
Tanzeem-ul-Islam and appointed me as convenior. I
hesitated to work for that. I was surprised when a great
Naqasbandi Saint, Hazrat Baba Samasi
AZ EEM ordered me in dream to obey the orders
English Magazine
6 SEPTEMBER, 2002
Azeem Educational Conference
of Hazrat Sahib. Hazrat Baba Samasi washed all the ill-
thinking and hesitation of mine by Zikar-ai-Ilahi and
his great attention. When I told all this to my great
guide, he at once handed me twenty-five forms of
membership. And now, with the grace of Allah, there
are at least twenty-five Madaris of women wing where
thousands of girls are given Islamic education and are
trained for practical life. Due to the kind training of
Hazrat Sahib very expert and competent lady teachers
are working in these institutions. I remember the
function of inauguration of Jamia Tanzeem-ul-Islam
for Women Peoples Colony. Suddenly Qibla Hazrat
Sahib had to go to Rawalpindi for some preaching
purpose on the very day. I was worried, what would be
happened. He telephoned from Pindi and prayed for
our institute and ordered his Mrs. to join us and start the
teaching of the Holy Quran. This is just an example of
his kindness for all of us. He provided us funds to
popularize our institutes.
Even he prepared all the banners of Jamia
Tanzeem-ul-Islam for women Nila Chauk.
Jamia Riaz-ul-Madina G.T road is a bright
example of his struggles. Darul Alum Naqashbandia
Aminia Model Town is also founded by our great
guide. Besides this, he established Sunni Jihad Council
nd
in Rawalpindi on 2 March 1992.
As far as his spiritual relations are concerned,
he received his spiritual guidance from Hazrat
Khawaja Muhammad Ali Naqashbandi Mujadadi, a
special successor of Alo-Mahaar Sharif. Khawaja
Sahib used to say, “if Allah will ask me on the Day of
Judgment, what have you brought from the world, I
will answer that I have brought Muhammad Saeed
Ahmad. Due to his highly spiritual and scholarly
abilities, great internal and external saints bestowed
upon him the caliphate of Qadria, Chistia,
Soherwardia,Awaisia and Shazlia etc.
Among these saints is Sahibzada Faizul
Hassan, of Alo Mahaar Sharif, Hazrat Shaikh Abul
Noon Shazli, Hazrat Abdul Ghafoor Hazarwi, Hazrat
Muhammad Ghulam Farid Shah Mujadadi of Nathial
Sharif Dist.Atak.
And besides them, there are many other saints
who bestowed upon him all the teachings of their links.
(To be continued)
By: Prof. Mussarat Azmat Farooqi.
 By Prof. M. Riaz Gohar
W e live in the ocean of men. As compared to
the past, ours is a very dense population.
The people though they are restricted to
different geological and ideological boundaries, have
many common features and characteristics. These
features and characteristics may be of love,
brotherhood, or may be malice, hypocrisy, and so on.
But if we try to survey mankind in this prospect, we'll
have to make a long list and hundreds of pages will be
consumed to classify them. Instead, if we look at
mankind from another angle, we may smartly
categories it in two groups. First group consists of
those people who come at this earth for their own sake.
They do different chores of duties just to entertain
themselves. They, in other words, are the people who
come here to enjoy the fruit of the planted trees. They
have a little tendency towards growing fruit giving
trees. They sit under the trees with ripened fruit and eat
it with great relish notwithstanding the fact that they
should also sow the seeds of some new trees for the
others.
Secondly, there are the people who are created
with some specific aim- the aim of planting, planting,
growing, nourishing and watering the new trees. These
people don't care for the thing that they will either live
so long to eat the fruit or not. They are actually the
selfless people and they feel delight in self-denial and
self-sacrificing acts. For such people a Punjabi poet
very aptly remarks
They suffer all the odd behaviour of the others
yet they remain firm on their footings. They are never
to submit or yield and in this way they don't care for the
hurdles and obstacles on the way.
In other words these are the very people who
can be called the crown of creation. Although they are
always in smaller number as compared to the former
group.Now if we speak in another way, we can say that
the people of the first group are the common people.
They are always in majority and they've been created
for the world and its luxuries. But the people
constituting the second group are those who are always
in minority but they're the very people for whom the
world had been made. TariqAziz says,
Azeem Educational Conference
The people in the second category are the
“Specific” people. They are the blessed and bestowed
ones and deserve the title of the Caliphs of Almighty
Allah.
Now another aspect is that the common people
are bound to die and with the passage of time even their
memories and encroached from the minds of the living
ones. But the “Specific People” are their to live for ever
as they sacrify themselves in the way of their Lord long
before the arrival of death. So death makes no
difference for them. This point has been very
emphatically described even in the Holy Quran.In
other words we may say:
Such people as have love for others are not
bound to die. They live in immortality and their names
are repeated by millions and billions people daily.
Now giving one dimension to the topic, I say
not speak about the first group of people, they're the
temporary ones and they are busy in the worldly
pursuits and preoccupations. They even don't have a
thought of their own selves what they would think
about the others.
They are in other words the burden on the earth
and the second group is that one that has accepted the
burden and responsibility of Caliph-hood of the
universe.
Among such the great men as shoulder, the
responsibility of growing new plants, making new
grounds, serving the others and earning the title of
Saints is a person namely Hazrat Peer Saeed Ahmed
Mujaddadi (R.A). He remained with his physical
structure for a long time, planted new seedlings,
nourished them and made them the strong trees. He
himself was a person never to be forgotten. Thousands
of people sat in his shadow ate delicious fruits, slept in
his shelter with peaceful dreams. He taught his children
worldly as well as spiritual mysteries. Just a few days
before he among us but now he has shifted his lodging
to the next world.
He is now making a peaceful rest in his
heavenly home. He remained a bright sun on the world
AZEEM
of mysticism and still he is. Though he is English Magazine
physically absent yet his spirituality is S E P T E M B E R , 2 0 0 2 7
still here and we can feel it and see by our inward
senses. The congregation at his funeral ceremony is a
clear proof of his glory and grandeur. He served the
Muslim Ummah even at the direst periods of his life.
He was really an undaunted person and he never
compromised over principles. Even in the later years of
his life, he fought bravely against his consumption and
he always gave the lesson of patience. Egoism is
considered a poison in the mystic world and he'd
curbed his egoism at the very early age of his life. He
had, if something of this kind, it was self-respect.
Whenever, I go to his shrine, I really feel myself still
sitting there with his lulling charities and sitting there
with his lulling charities and consoling hands patting
on my back, advising me to be careful in my life. I've
within me the countless jewels of memories about him.
He was really a versatile person and every
aspect of his life opens onto me a new chapter and a
new ground of thought. His power of speech, his
simplicity of style, lucidity of words, preciseness of
thought, logicality of arguments, his untiring
enthusiasm, his grip over events, his
comprehensiveness, his pithy language and his mystic
touch to the subject, all are really worth praising. In the
firmament of the great person who may fill his gap.
W h a t I s a y , w h a t y o u s a y ,
How speak his glory in a day!
A long life he spent in lead
Such a leader really my need.
By Marceline Fareed
M.A English
AZ EEM
English Magazine
8 SEPTEMBER, 2002
Azeem Educational Conference
WHAT IS UNEMPLOYMENT &
HOW TO CURB IT?
I
n this modern and scientific age where we are at the
peak of progress, we have to face a lot of problems
but some are very serious and alarming. In those
problems the major one is unemployment. That is the
root cause of many social evils.
Although the unemployment is the problem of
almost every country of the world but its ratio keeps on
fluctuating with the economic and industrial
development of that particular country. In a developing
country like Pakistan, this has become a major
economic and social issue and with the passage of
every day, its intensity is increasing.
According to the economic survey of Pakistan, the
number of jobless has crossed the figure of 24 lacks.
This number of unemployment is alarming.
Now the point is that, what are the major
reasons that cause the unemployment?
There are many causes but the major is rapid
growth of population. The ratio of growth is 3.5 and we
don't have resources to deal with such a great number
of population. Due to the lack of resources a large
number of our population is uneducated and un-skilled.
We don't have resources to provide them basic needs of
life. Most of them are living in a very miserable
condition and place known as “KatchiAbadi”.
Another reason of unemployment is that about
70% of our population is engaged with agriculture.
Most of them are busy in their work only seasonal. And
the rest of time, they are jobless and unemployed.
Hidden unemployment is also present in agriculture.
They have no opportunities to raise their income.
Hence the majority of them remain unemployed.
Due to population, our villages grow into towns, towns
grow into cities and cities grow into big cities. The
demands of the cities are increasing day by day. To
cope with demand the owners of factories and mills
adopted the way of automatic and labour-saving
devices.
Automation really fulfills the demands but the
labour-saving device has made a large number of
populations unemployed. Due to poor economic
conditions, many mills have shut downed that make a
lot of people unemployed.
The main reason of this problem is our
educational system. In our country, we have “Lord
Mecaly's” system. A British system that just wants to
make people with limited thinking. This system can
only give us a Baboo (Clerk). When the students with
Continued On Page No.14
Let Us Learn English Langu By Prof. Muhammad Azeem Farooqi
In Religious Congregations or Moral-Ethics
' There might be something wrong at the Bottom.
' Take care of the present; tomorrow will take
care of itself.
' Time and tide wait for none.
' Time/Riches has wing and flies away.
' Hold the time by for the forelock.
' Two heads are better than one.
' Life is a painful journey, bear it courageously
and patiently.
' All praise be to Allah, Lord of the of the worlds,
the Beneficent, the Merciful, Lord of the Day of ' Think clearly, say plainly you have clearly
Judgement. We only worship you and we only
seek your help. Show us the straight path. The
path of those who were blessed by You: neither of '
those who earned Your anger and nor of those
who went astray. (Al Quran)
' Honour your children and beautify their
manners. (Hadith)
' Wedlock is my way; he who turns away from
my way is not mine.
' Paradise lies under the feet of your mother.
' Men seek a woman's hand for four things; her
Beauty, her wealth, her family and her piety
but you should give preference to her piety.
(Hadith)
' It would be awfully good of you.
' Man is paragon of animals. He is not paragon of
perfection.
' Life is a painful journey, bear it courageously and ' The butcher looked for his knife when he had it,
patiently.
' Alow loorn man feels proud of honour.
' Don't tease others for nothing.
' Never deceive/ chat/ betray.
' God is Omni-Potent and Omnipresent.
' She recites the holy Quran and prays five times a
day.
' Don't make fun of aged people.
' Harsh words create hatred whereas gentle words
can win hearts and sympathies. Unity, faith and
discipline is key to success.
' Do in Rome as the Romans do.
' Lost reputation is seldom regained.
' Do not put off till tomorrow what you can do
today.
For References Purpose
' Something is better than nothing.
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' East or west, home is the best.
' His bread is buttered on both sides.
' Two and two make four.
' They love least who let others know their love.
' Man is paragon of animal he is not paragon of
perfection.
' Practice makes a man prefect.
' Christmas comes but once a year.
' Honey is not for ass's mouth.
' Nearer the Church, farther from God.
' Athing of beauty is joy for.
conceived and good style will automatically
result.
Studies serve for delight for ornaments and for
ability.
' Hurry spoils the cury.(Haste makes waste.)
' Every tide has its ebse.
' Blood is thicker than water.
' A pitcher that goes often to the well, must break
one day.
' It takes two to make a quarrel.
' Ablind man's wife needs no paint.
' Silence is half consent.
' Society moulds a man.
' Love and a red nose can't be hid.
' To owe is to woe.
' Birds of a feather flock together.
' An uninvited guest is seldom welcomed.
in his mouth.
' Agood name is better than bags of gold.
' The fox preys farthest from its den.
' Adrowning man catches at a straw.
' Early to bed and early to rise makes a man
healthy wealthy and wise.
' Money attracts money.
' Asweet tongue is a good weapon.
' Better give wool than the whole sheep.
' Pleasure in mine.
' Long live Pakistan.
' None can serve two masters.
' Debt is a great curse.
' Ahealthy body is necessary for sound mind.
' Beauty is truth, truth lead. That is all ye know
beauty on earth and all ye need to know.
' AZEEM
A book of verses underneath the English Magazine
bough a jug of wine, a leaf of bread S E P T E M B E R , 2 0 0 2 9
and thou; Beside me singing in the winter, o, ' It’s Sunday, Tomorrow will be Monday.
wilderness were paradise enou. ' See that you don't hurt yourself.
General Information ' Time passes quickly.
' How are you? ……I'm quite hale and hearty with ' He could not speak for fear.
the grace of God. ' He came round after a little while.
' How do you do? What are you? What is your ' There is no alternative to it.
father? ' I am dying with hunger.
' My watch gains time. ' Hearing this, I heaved a sigh of relief.
' My watch loses time. ' This summer. is unfounded
' My watch has two hands. ' The ship sank and many people died.
' Here he comes. ' You have spoken after my own heart.
' Why are you so sad/glad/jully. ' There was a defending noise.
' He works round the clock. ' He takes me for his brother.
' What a beautiful scene it is. ' This reminded me a saying.
' Reading maketh a full conference a ready man a ' My life is in danger.
writing an exact man. ' Walk here quickly.
' Distance lends a charm. ' I can't admit this.
' Let us see which way the wind blows. ' Why do you look so nervous?
' The dead are soon forgotten. ' It haven't ridden a bicycle for longer I can
' New lords, new laws. remember.
' There might be something wrong at the bottom. ' I haven't eaten any meat since I was a boy.
' It would be awfully good of you. For Requests or Pardons
' Reading maketh a full man conference a ready ' Would you please help me? I beg your pardon.
man a writing an exact man. (Excuse me). Pardon this freedom.
' All art is an expression of life in forms of truth ' What is the time by your watch please?
and beauty. ' Does your watch keep the correct time?
' A play ought to be just and lively image of the ' How old are you?
human natural representing its passions and its ' What is he/she to you?
humours and the changes of fortune to which is ' Help yourself please.
subjected for the delight and instruction of ' Would you have another one(anything else.)
mankind. ' What brings you here?
' Literature must voice the past reflect the present ' Thank you, see you again.
and mould the future. ' Have a good luck.
' What do I need? ' Can you speak English easily?
' How much is this watch? ' As soon as possible.
' Even walls have ears. ' As early as possible.
' Where have you been so long? ' Don't mention it.
' What is he to you? ' May I know your name please?
' Your words came true. ' Whom do you want to see?
' What are you to do? ' I have given you much trouble.
' For how long have you been waiting? ' Very sorry to keep you waiting
' Are you hungry?/ I am very hungry/ thirsty. ' May I introduce my friend to you?
' How many brothers and sisters are you? ' What would you like to drink?
' Who does knock at the door? ' I should like a cup of tea.
' When are you going out? ' Please help yourself to lunch.
' Let's go out, wait for me, what for? ' Don't trouble your-self, please.
' How is the weather? The noted above proverbs and sayings must be
' It 's very fine / cloudy / pleasant / rainy etc. used and applied very tactfully and in a natural way.
' What are you looking for? One can take help from any experienced English
' It is too late. teacher for their deft and impressive usage.
AZ EEM ' Your visit are few far.
English Magazine
10 SEPTEMBER, 2002

Azeem Educational Conference

 The Holy Hymn
My special adore I pay
In every night and day!
Our sorrows You diminish!
Our cares You finish!
In tearful eyes I say
Make us happy and gay!
I stand thus at bay!
And wait Your special ray.
The Holy Encomium
I, in the field of sins
Second to none!
Before the arrival of death
The holy deeds none!
The angles on both deeds
Made me fun!
Countless worries seemed ahead
Great faults I'd done!
All of my closest chums!
Stood silent at shun
The backward move I thought,
But could have no run.
The heart of mine shattered
Under each sorrow of ton!
Nearer was to be helled,
For my every cun!
But suddenly I was mercied,
By a dazzling sun,
It was my own 'Muhammad'
(PBUH)
Neither priest nor nun!
By M.Riaz Gohar
We The False Muslims
(A Message For The Generation)
Who are we? To this heart I ask,
Are we Muslims or is this just a mask?
We are Muslims but only by name,
To face this truth is a crying shame.
The way to sing and dance and do your hair,
And about Islam? Do you really care?
You drink in fashion and European styles,
To come back in a journey of miles.
To turn on the video to spend the time,
Opening the Holy Quran won't be a crime.
At 10.00 A.M goes off your alarm,
Saying your morning prayers won't do you
harm.
The chapter of your life is yet to continue,
There's still time to find the true Muslim in you!
By Fauzia Anwar (4th year)
An Unknown
Homeless in his homeland,
Azeem Educational Conference
And unknown in a very known valley
A poor little child
With a short, sad life
Living in a death valley,
Can he hope for life?
Standing near the graves of his dears,
Can you believe?
That he is left only with his dreams
and a short sad life,
Laying his head near the grave of his
mother,
Can he fall the past sweet life
With roses for mother,
And candies for his sisters,
Can he still smile?
With empty belly and torn clothes,
Can he survive?
Can other believe that it's a sad story
of an unknown, who remained
unknown?
Who died of hunger and cold?
Near the graves of his dears,
A homeless little child,
With a short sad life,
In the very known valley, of Kashmir.
By Faiza Sarfraz ( B.A Final year)
“Cast Away”
I relieve the night
The endless night
… Of betrayal
When the stars that once
Shone down on me
consistently.
Directed their light
Their ever so precious light
To forbidden skies
Forbidden nights
I will not intrude
Please exclude
Me
Eternally
The stars are years alone.
By Maliha Hamid ( B.A Final year)
LOVE
Perhaps love is like an ocean
Deep and bright peace of mind
It is valuable in all tradition
Not all but same do find
For few flocks love has no beauty
They have no time for the dear ones
They just take it as a duty
Blessed are those who love someone
It makes ease and us happy
In solitude grant sweet recreation
It does please as gentle breeze
Wise men gain clue of meditation
Some say, some say every thing
Some say, they don't know.
Marceline Fareed ( M.A English)
MY CHILDHOOD DAYS
M y c h i l d h o o d d a y s
I m i s s y o u r g a y s
Full of games and toys
A l l g i r l s a n d b o y s
I remember the nights
Filled with moonlight
Under the open sky
All kids play and fly
Ch ildhood is un forgettab le
Alas! It is not reversible
W h e r e v e r I m i s s i t
I want to go back to it.
SUMMER SEASON
Hot summer go, I do pray
Send heavy clouds and gray
Wet the soil in the coal rain
Grant us freshness of the brain
Cool rainy season is the best
For some it is like a test
I really enjoy it to the fill
Not caring about the kitchen bill
O ! M y G od th a nk s f or r a i n
For refreshing heart and brain
Good-bye a rainy season
Thanks coming for a great reason.
FRIENDSHIP
Friendship is a lovely gift of God
It's not upon everyone bestowed
Good friends are very hard to find
Only given to the heart which is kind
I am the one granted this gift
Tr u l y i t h a s g i v e n m e a l i f t
Friend of mine is a model of modesty
She is the person full of qualities
If you ask me to explain
The words aren't enough
I d o c l a i m .
SummerFareed
Days AZEEM
By Marceline English Magazine
Oh! M.A
Summer
Englishdays SEPTEMBER, 2001
21
Let's Learn Computer
Q:- Define Different Windows Elementary Images?
Ans:- Logo------It is a running line blow the taskbar
which reflect the process of loading windows in the
machine.
Dialog Box-----It appears if you are part of any
network.
Give password in this dialog box for onward working
on system.
Desktop------- The display screen upon which icons
(shortcuts), windows, background & so are displayed
is known as desktop.
Taskbar ----- The taskbar positioned at the bottom of
the screen provides a constant view of which.
applications are running on the system. It may be
classified into two parts, one left and other right side.
START button, pictures of short cut and icons present
on left side and Time.
Volume control etc on right side also called System
Tray.
Title bar ------ The title bar displayed along the top of
almost all program, folder and dialog box windows. It
is used to display information such as the name of the
application and the documents you are work on. It has
maximize, minimize restore and close buttons to size
your application facility.
Scroll Bars----- There are two scroll bars displayed
along the bottom and right side of the window. By
using the scroll bars it is possible to move to any
position within a document and also work on a
document many time bigger than your physical screen
size.
Tool Bar------ It is just below the title bar which shows
the different tools applied in the application. It
provided added information.
Text Boxes----- It allow entering text into dialog e.g.
run.
Drop down List Boxes------ It will drop down list of
options.
Check Box------ It allows the selection of one or more
time.
Radio Buttons---- These allows a single selection from
a range of options.
Tabs----- Dialog box have tabs for further categories.
List Boxes----- A list box presents a pick list of entries
on screen that can be selected by clicking the mouse
over the required entry.
Command Icons These provide a
AZ EEM shortcut to advanced features within
English Magazine
12 SEPTEMBER, 2002
Azeem Educational Conference
(By Prof. Muhammad Azeem Farooqi)
your applications.
Q:- Windows Applications
Ans:- Programs that adhere to windows conventions
are windows applications. These conventions describe.
Type and style of window
Arrangement and style of menus
Use of the keyboard and mouse
Format for screen image display
The Windows graphical use interfaces use both
a keyboard and a point-and draw device for input. The
point-and draw device is often a mouse or some other
devices. Such devices are also called Cursor Control
Devices (C.C.Ds).
Working with the Keyboard
# Enter text as needed
#Activate the current menu bar by tapping theAlt key
#Enter the underlined letter of the menu to chose that
option
#Use the arrow keys to highlight menu option in an
active menu
#Use the short cut key, which can be a key or a key
combination
Tool Tip
When we touch the cursor an any Icon on the
desktop, the slide blinked shows its name or feature
called tool tip.
Icon
The graphical representation of a Window
element.
Kinds of Icon
Application Icon An active application window can be
minimized to a button on the taskbar there by making it
inactive. The application icon, usually a graphic
rendering of the software package's logo, is positioned
on the button.. Point and click on the button icons to
restore; the window and the application to active status
Short Cut Icon A short cut icon to any application
document or printer can be positioned on the desktop,
in a folder or on a short cut bar. The short cut icon has an
arrow on its lower left corner. Short cuts are clicked to
begin an application.
Document Icon The active document window which
is a window within an application window can be
minimized to a document icon within an application's
workspace.
Disk Drive Icon The disk drive icon graphically
represents several disk drive options, floppy, hard,
network or CD Rom.
 network or CD Rom.
Moving on Windows on the Interface Terminating an
application and a window session performs three
operations before ending a window session.
Save Your Work The save option in the File menu
updates the existing file to reflect the changes made
during the session. Save-as option allows user to save
the current file under another file menu.
Close all open Windows
Shut-down Windows
Menus
Menus Bar: It is just below the title bar. The menu bar
lists the menus available in the application. Choosing
an option from the menu bar results in a pull-down
menu or drop down menu or pop-out menu.
Menu It provides different options for a working in the
application like File menu have all commands or
options which or compulsory for file development.
Certain Conventions Apply To User Interactions
With Any Menu:-
Choosing a menu option followed by an arrow
(a) results in pop-out menu also called sub-menu.
Choosing a menu option followed by an arrow results
in pop-out menu also called sub-menu.
Only the boldface options can be chosen
Dimmed options are not available in an Edit menu if
nothing had been selected to be copied. A user-
recorded check mark(a ) to the left of the menu option
indicates that the option is active and applies to any
related commands. After Right Click, the pop-up will
open called context sensitive menu.
Ways to Choose Menu There are three ways to choose
menu.
· Point and click the mouse on the option
· Enter the under lined letter key of the menu
option in combination with Alt key on a
keyboard e.g.Alt + v for the view menu.
· Once the menu is activated (by mouse click or
keyboard ) you can use the keyboard cursor
control keys to select (Highlight the desired
option and tap the enter key to choose it).
Q:- Explain Window Taskbar?
Ans:- Typically a windows session begins with the
Start button in the taskbar which lies below the
desktop.
The taskbar, which can be displayed all the
time or hidden as desired, show what programs are
running and available for use. Click the Start button in
the taskbar to display the Start menu and open the door
to the resources on your PC.
Azeem Educational Conference
Viewing Windows:- Arrangement of Windows through
Taskbar. The Windows environment lets you view
multiple applications in window on the desktop
display. Once open, a window can be resized,
minimized (and restored), maximized (and restored)
and finally closed. Essentially any applications
software for the Windows environment can be:
Viewed and run in a window the shape and size
of which is determined by the user
Run full-screen (maximized), that is, filling the
entire screen, with no other application windows or
icons showing.
When multiple applications are running, the
user can use the Move and Resize capabilities to
arrange and size the windows to meet viewing needs.
The user can request that the document windows be
automatically presented as cascading windows or tiled
windows. Choose these options from the Windows
menu option in the menu bar.
Right click on taskbar. The menu bar will open
like these options.
Tool Bar
Adjust Date /Time
Cascade Windows
The Win Vertically
Min all Windows
Properties
Firstly open two Windows at a time
To view these windows differently
· Click the Win Horizontally option. Both
windows will aligned horizontally.
· Click the Win Vertically option. Both windows
will set vertically side by side.
Now Click both windows and open again. You
will see that both will open as they will open as
they were closed.
· Click the Cascade option. The Cascade
option overlaps open document windows so
that all title bars are visible.
· Click on Min all Window by which you can
minimized the windows.
· Click Taskbar Properties and adjust the taskbar.
· It can be hide from the screen. After
clicking,Dialog box will appear which have
two tabs named General andAdvanced.
· It can open from the click Start, go to Setting
and in its sub-menu select Taskbar and Start
Menu Properties also.
· There will be preview on the top
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of the window. Check boxes are English Magazine
SEPTEMBER, 2001
23
on the below. Use these checks and watch the results
carefully.
Adjustment of Time and Date:
Right click on Clock on System Tray in the
Taskbar and adjust the time and date.
Volume Control:
Left click to adjust volume as you desired or
mute it. Right click on vol. Icon and adjust volume
features.
Q:- DRIVERS, FOLDERS& FILES.
Ans:- What is driver?
When accessing a hard disk, whether it is local
to your machine or perhaps located on a network.
Windows 2000 uses a system of drive letters to serve a
logical printer to the different physical drives you have
access to. There are many drives in the computer. To
identify these we named them like A,B,C,D,E,F ….
For example, we can insert two cassettes in Tape
recorder windows at a time, one in A window and
another on B window. In the same way we named our
drives in the computer.
Adrive for floppy,
C drive for hard disk having large capacity to
store data say 20 GB, we will partition it for quick and
safe storage and named these partitions as C,D,E,. Go
to “MY COMPUTER” for looking these different
drives called Disk Drive Icons.
From each drive letter, it is possible to access
all of your files stored on that particular physical drive.
Folders & Files If all of the files were held together in
one place on each drive the system would be very
difficult to use because of the sheer number of files
involved. To help organize your files it is possible to
create folders (also referred to as directories) to help
divide and even sub-divide to files stored within the
various logical drives available. Folder can contain
files, programs and other folders.
Name the File When you created a file in Win, you can
name it up to 225 characters including spaces and
periods (full stops). In the original version of MS
Windows file names were limited to only eight
characters.
Opening a File or Folder Click on My Computer,
Click the driver that the item you want open is on or
right click and click the open with option.
Creating a New Folder Folders may be created within
the Explored directory on the desktop. Click the File,
then Folder and type the folder name or Right Click and
New and Folder.
Copying or Moving Folder
AZ EEM
English Magazine Click My Computer, click File or folder
14 SEPTEMBER, 2002
Azeem Educational Conference
you want to copy or move, then click Edit and Copy.
To move Edit and Cut. After that, open disk or
folder where you want to copy or move and then on the
Edit, click Paste.Another method is by right clicking.
Deleting Go to My Computer, select a file or folder that
you wish to delete and then click File and click Delete
option on by Right Clicking you can delete after
selection the file or folder.
Move Folder By Dragging Go to My Computer, Find
item and make sure where you want to drag. Press and
hold down the mouse button while dragging the file or
folder the new location.
Continued From Page No.8
graduate degrees come in practical life,
they just have degrees and nothing else.
When with these degrees (On which they
have spent a lot of money and time) they
search a job and find the board of 'No
Vacancy' they became irritate. Some of
them commit suicide and some of them
indulge in social evils and drugs (Anti
SocialActivities).
In our country, we must pay
attention towards technical education. So,
we can provide to our society skilled
members. We must educate our students
mentally, physically and spiritually so; they
can become useful members of society and
can really work for the betterment of
society.
To over come this major problem,
we must pay attention towards small and
cottage industries. Government must
provide loans for these industries on easy
conditions.
They must be provided exemption
from various taxes and other utilities that
are necessary for the promotion of an
industry.
At the end the most important thing
is that we must develop our economic
system according to Islam. It is the only and
the best way to solve our problems and to
develop us as a great Muslim nation.
By Tayyaba Khan.( M.A Economics )
 WILLIAM SHAKESPEARE
“WRITER FOR ALL TIMES”
“My words fly up thoughts remain below”
Words without thought never to heaven's go”
Very well said, this beautiful verse is spoken by
one of the Shakespeare's character in his play Hamlet,
he says that my lips utter the prayers but my heart is not
with the words I utter such petitions are there, which
are not the outcome of true penitence, God never
designs to hear. Ironically, he wants to say that God is
always eager to listen the prayer that come out from
sincere heart.
William Shakespeare, poet and playwright, is
said to be the world favourite author, no other writer's
plays have been produced so often and read so widely
in so different countries. His reputation as perhaps the
greatest of all dramatists was not achieved during his
life time, though his contemporary, Ben Johnson
touchingly and in admiration described him “Not of an
age but for all times”. Needless to point out that Ben
Johnson, himself a poet and playwright of repute, was
also a great scholar of Latin and Greek.
Why we call Shakespeare “writer for all times”
that is because he depicts the eternal human truth by
presenting human nature in its original shape, name of
characters and places may be different but the general
behaviour of man is common, the sands of time cannot
change the general characteristics of human nature. In
this connection we can call Shakespeare a great
psychologist. He has a great and deep knowledge of
human nature. He knows that how man reacts and
thinks in certain situation. He is a great dramatist and
great poet, so great that we can all of us find something
that we want in him.
William Shakespeare was born at Stratford-on-
Avon in 1564 and died in 1616. He began writing at an
early age and had established a reputation for himself
by acting and writing plays. His early works included
the poems “Venus and Adonis”(1593) and “The Rape
of Lucrece”(1594). The controversial sonnet “To The
Dark Lady” appeared in 1609. He acted in Ben
Johnson's “Every Man in his Humour” and probably
played the part of the Ghost in his own 'Hamlet'. The
18th century did not think much of Shakespeare as a
dramatist and his plays were adapted and changed to
suit the taste of the age. However, the 19th century saw a
reaction in his favoure and modern critics agree that he
is the world greatest dramatist; his knowledge of men
and women is unequalled. Not only, does he give us
Azeem Educational Conference
By
Ikram-ul- Haq
M.A English
(Rawalpindi)
magnificent poetry but a profound insight into human
nature.
Shakespeare is man of Renaissance. Drama
was the chief glory of the Renaissance. Its central
figure was decidedly Shakespeare. Ben Johnson and
Marlow were close rivals but outclassed by
Shakespeare whose genius is reflected in vitality,
versatility, dramatic technique and the “Bewitching
music” of his poetry. It has been said in Renaissance
that best study of life is the study of mankind, the
capability of human soul is more than universe, there is
micro cosmos in human intellect, and spirit of the
Renaissance touches Shakespeare.
Observation and imagination made his writing
ever lasting. He was the man of great genius and his
genius was certainly shaped and enriched by external
influence. Two outward influences were most
powerful in developing his genius- the little village of
Stratford and the great city of London. In Stratford, he
learned to know the natural man in his natural
environment; in London, he learned to know the social,
the artificial man in his most unnatural surroundings.
John Dryden the pioneer of new Classical era in
the history of English literature wrote “He was the man
who of all modern and perhaps, ancient poets had the
largest and most comprehensive soul. All the images of
nature were still present to him and he drew not
laboriously but luckily; when he describes any thing,
you more then see it, you feel it too. Those who accuse
him to have wanted learning give him the greater
commendation: he was naturally learned; he needed
not to spectacles of books to read nature; he looked
inwards and found her there”.
Pope asserted that Shakespeare was not an
imitator but an instrument of Nature. He did not speak
for Nature; rather it was Nature that speaks through
him.
“Nature himself was proud of his designs
And joy'd to wear the dressing of his lines”
More than a century ago, in an outburst in
praise of his hero, Thomas Carlyle exclaimed, “ The
Indian Empire will go, at any rate some day but this
Shakespeare does not go, he lasts for ever with us, we
cannot give up Shakespeare”.
T.S. Eliot the pioneer of twentieth century
literature has once said “Shakespeare and Dante divide
the world between them; there is no English AZEEM Magazine
third” SEPTEMBER, 2001
25
Another reason to call Shakespeare the writer of all ages
is the quality of negative capability, the objective
submission of things, without any effort to intellectualise
them into something else. It is a capacity for objectivity
in the midst of terrible personal suffering, and the
capacity to come to terms with the misery, not through
fact and reason but through an understanding of its true
nature. It may be inadequately called acceptance. It
involves the ability to identify with the subject of one's
poetry or art, Shakespeare could enter and merge into the
personality of hear in his madness or the clown in his fun-
fury. It is what makes his drama great. He, of all great
poets possessed the “Negative capability” to create a
logo or an imager, dark villainy or pure innocence with
equal perfection.
His characters are alive and reflection of life, life
and nature are same before him. The struggle between
good and evil forces is the basic theme of his plays; he
presents ancient theme into different angles. The plot of
the story is not as important as his theme regarding time,
beauty and love. The feeling of happiness and grief is as
deep as universe itself. His plays are shining like light,
the light of truth, which is the secret of life. He is a man of
earth, love with earth, talk about earth and expresses the
grief and joy of earth, the poet of earth.
His plays are divided into three groups-
comedies, histories and tragedies. Most of the comedies
are romantic fantasies, designed to delight and amuse
their audiences. The histories illustrate the moral lessons
to be learned from the crimes and ambitions and
treacherous leaders of state. In his later histories, he
combined sober events with lively comedy. The
tragedies deal with death, morality and destruction and
show how the breaking of moral law inevitably leads to
disaster. His tragedies depict the operation of flaw in
characters, in circumstances congenial to its working.
Although chance, fate and supernatural elements play
some parts in his tragedy on the whole it is a tragedy of
character. There is a vast scope to present the human
nature in different shapes in tragedy. In his thirty-six
plays that he has left for posterity, no two plays alike. For
dramatic appreciation, Professor A.A Bradley has
chosen of his four tragedies, namely, Hamlet, King Lear,
Macbeth and Othello. Bradley places Hamlet as the most
popular of Shakespeare's tragedies and King Lear as
Shakespeare's greatest work, the best of his plays.
Hamlet is the “Tragedy of thought” according to
Schegel. “To be or not to be this is the question” is still
universal dilemma. King Lear, Macbeth and Othello are
called “Tragedies of passions”.
The character of Hamlet has universal appeal
AZ EEM and significance, his figures as Brands
English Magazine
16
puts it, is out of the very few immortal
SEPTEMBER, 2002
Azeem Educational Conference
figures of art and poetry: like Cervantes's Don Quixote
and Goethe's Faust. He creates an impression that if we
are to be kept in similar situations we are likely to act to
them in the same way in which Hamlet reacts to his
predicaments. Stratford Brooke says “Wherever persons
of this type exist in poverty or in riches among peasants
or princes, we find Hamlet and they find themselves in
Hamlet. “Macbeth is indeed the tragedy of unchecked
will, destroy itself, as Hamlet is the tragedy of unready
will waste itself.
Shakespeare deals with the entire length and
breadth of human life and character in all its complicity
and variety. According to a critic, “He sweeps with the
hand of a master, the varied experience of human life
from lowest note to the very top of its compass, frame the
sportive childish treble of Mimilius and the pleading
boyish tones of Prince Arthur up to the scepter haunted
terrors of Macbeth, the tropical passion of Othello, the
agonized senses tortured spirit of Hamlet, the sustaining
and sustained titanic force and tragic pathos of King
Lear.
Shakespeare's plays are of universal significance
and highly superior because of his wonderful poetry, his
sympathetic, humanity and broad mindedness, his
superb mastery of his medium, and his masterful insight
into fellow being which ever remain the same. Human
being come and go but human nature remains the same.
Shakespeare's heart beats in unison with all times and all
countries. Ben Johnson said, “He was not of an age but
all times”. We could also say, as Legouis suggests that he
was not of a land but of all lands.
In an uncanny way, he understands why people
behave the way they do young and old women and men,
good and evil, beggars and king. All lives in his plays. All
speak in voices so right and so true that and they emerge
as solid as life, as much at home in our times as in
Shakespeare's own.
The establishment of institutes such as the Royal
Shakespeare Theatre in Britain, and the Folger
Shakespeare Library in the United States, has ensured
that his work has remained a central icon of Western
culture.
Iqbal, greatest Urdu poet of the century, was also
great admirer of Shakespeare's poetic genius. In his
poem entitled “Shakespeare”, Iqbal acknowledge his
talent as:
Husn aiena-e-haq aur dil aiena-e-husn
Dile-e-insan ka tera husn-e-kalam aiena.
Let us conclude by referring to an actual
incident. A Japanese student, on being asked if he could
be understand and sympathies with the characters in “As
you like it” he replied, “Why not? They are all Japanese”.
Thomas Stearns Eliot. (1888 1965)
A Brief Introduction To T.S. Eliot.
Out Line:
· Introduction
· His birth and family career.
· His keen observation and literary taste
inherited from his parents.
· The rewards, “order of merit” and “The
Nobel Prize.”
· The range of his works. (His death).
· His contribution to English poetry.
· Conclusion.
The life of T.S. Eliot was remarkably devoid of
any rebellious elements, and thus it presents a
contrast to his work, both as a poet and a critic, which
revolutionized the whole literary taste of his time. It
was an uneventful life with no great ups and downs
or emotional crisis of any kind. His acquaintances
are unanimous on the point of his being an
immaculately dressed gentleman, soft-spoken, self-
composed and muffled. But, Eliot, unlike the poets
of today, never confused life with art, though both
were most intimately related to each other. What was
however vitally alive in Eliot was his sensibility with
which he sensed the deeper issues of life and
absorbed the shocks of both personal and impersonal
life.
T.S. Eliot was born in St. Louis, Missouri, an
industrial city in the heart of the United States Of
America, in 1888, the year identically, in which
Methew Arnold died. He was the seventh and the
youngest child of his parents. His father was Henry
Ware Eliot and his mother was Charlotte Chauney
Sterns. His family was immigrent from England to
Boston America. His family became prospous
through trade and Eliot's ancestors enjoyed great
prestige in public life. But it was his grand-father
who left Boston and settled in St. Louis. His grand
father William Green, also helped and founded
Washington University and become its Chancellor
in 1872. Besides, he wrote a number of religious
books and essays. His two uncle were also related to
the service of church but his father liked to be a
businessman. His father was a graduate from
Washington University and his mother was woman
of fine literary and keen intellect. His family had a
Unitarian faith(a sect of Christianity) and puritan
inclination.
Azeem Educational Conference
T.S. Eliot inherited from his father and mother
the methods to have grip on the practical affairs of
life. He tried to study Sunsikrit. Then he became an
assistant in philosophy and in 1914, he also met
Bertrand Russell. From Oxford College he studied
Greek philosophy.
T.S. Eliot's first important poem, “The Love
Song Of J.Alfrod Prufrock” appeared in poetry in
1915. He gave lectures in different well known
colleges. He received the “Order of Merit” and the
“Nobel Prize” in literature both in 1948. He
separated from his first wife ( His first marriage was
with Miss Viviene Haigh in 1915) in 1933. In 1957,
he married Valerie Fletcher, his secretary. He died on
January 4, 1965 in London.
T.S. Eliot's principal works include poems,
plays biography and essays. Eliot's criticism is the
criticism of practising poet who worked out in
relation to his reading of other literature what he
needed to hold and to admire. He kept wit and
passion in separate compartments and determined
th
the course of English poetry through out the 18 and
th
the 19 centuries. This was his great literary
contribution to rewriting of English literary history.
He disliked poetic exploitation, grandiloquent style
and mingling of the formal with the conventional. He
considered himself, “Classicist in literature, royalist
in politics and Anglo-catholic in religion.” He was in
favour of order against chaos, tradition against
e c c e n t r i c i t y, a u t h o r i t y a g a i n s t r a m p a n t
individualism; yet his own poetry is in many respects
untraditional and certainly highly individual in tone.
TRADITION AND THE INDIVIDUAL
TALENT
T.S. Eliot occupies an important position in the
history of modern literature, both as a poet and as a
critic. Central to his concept of poetry and criticism
is the idea of tradition. Perhaps, the best and the most
famous piece of writing explaining his idia of
tradition is the essay, “Tradition And The Individual
Talent”, however, the idea of tradition is implied in
the several essays and writings as well. The essay
“Tradition And The Individual Talent” was first
published in the Egoist' (1919) and later in the
Sacred Wood (1920). This is one of the most
influential essays of Eliot and it is with this his
critical career effectively begins. It is AZEEM
an unofficial manifesto of Eliot's English Magazine
SEPTEMBER, 2001
27
 Criticism, or critical situation of the principles, the
young critic planned to bring to bear upon English
poetry. This is not the kind of essay that invites
discussion. The essay falls into three parts. Eliot
takes up the problem of tradition, explains “The
relation of the poem to other poems by other
authors,” and suggests Conception of poetry as a
living whole of all the poetry that has ever been
written”. “In the second part he touches on the
problem of personality and art explaining the
relation of the poem to its author”. The third part is
merely a gist, in a few lines, of what has been
discussed in the first two.
Part 1.
· Anew conception of Tradition.
· Necessity of Tradition.
· The Relation of the poet to the past.
(a) Eliot tells that in English writing the critics
very seldom speak of tradition. If it has been used, it
is used in a very vague and unclear manner. He says
that criticism is inevitable as breathing and so it must
be distinguished and explained in a very definite
manner being the sign of life for literature like
breathing. If tradition means “Following the ways of
the immediate generation before us in a blind or
timid adherence to its success, tradition should
positively be discouraged.” In such a case “novelty
is better than repetition. According to Eliot,
“Tradition is matter of much wider significance. It
can't be inherited, and if you want it, you must obtain
it by great labour.” Tradition involves the historical
sense; and the historical sense involves a perception,
not only of the pastness of the past but also of
present. A poet can't communicate with his audience
with out having a ready access to these traditional
equipment. Tradition, however, in Eliot's sense is
not a passive transference of the poetic practices of a
previous generation or generations. Such a tradition
is to be discouraged. True tradition is not passive; it
can't be inherited but it is obtained with conscious
effort alone. The most important element in tradition
is the “Historical sense”, a perception, not only of the
pastness of the past but it of presence. It's sense of the
timeless as well as the temporal and of the timeless
and aware that the whole of European literature from
the time of home “His own day constituent a
simultaneous order. In short, tradition does not mean
a blind Imitation; it means a historical sense of the
past and the present.
AZ EEM (b) The necessity of tradition is
English Magazine
18 Highly Authentic by Eliot. A writer
SEPTEMBER, 2002
Azeem Educational Conference
must be conscious of his contemporary society; the
place and time of his era “No artist of any art, no poet
has his complete meaning alone”, his significance is
that of belonging to a tradition. By indulging in
variety of life, his writing would be capable of
bearing something of universal validity. So, for this
indulgence in the variety of life he must have a sense
for tradition. So, the judgment of any piece of art
must not be done by the canons of dead critics, but by
the wholesome of his surroundings in precise
manner.
© Eliot, however, does not advocate a “Dead”
tradition. His concept is of a dynamic tradition,
which involves both the past and the present. He
maintains that just as the new poet is influenced by
“Tradition”, so the tradition-order itself will be
effected by the new. The past writers help us in
judging the new; the new poet or artist will in turn by
the present and the present is directed by the past.
The poet has to learn and know a great deal, but this
knowledge is not to be the superficial pedantry
which kills sensibility. In the traditional order even
the secondary writers perform a useful function as
indispensable links between the past and the present,
as Eliot observes in “The Classcies And the Man of
Letters”. The continuity of a literature is essential to
its greatness, and it's the secondary writers who
provide this continuity.
Part-II.
In this part, Eliot takes up the theme at which he
ended part-I: “Depersonalization And Poetic
Expression”
(a) Poet's personality; a medium, a catalyst.
(b) Poetry, an escape from emotions.
The emphasis on all-pervasive importance of
tradition leads to the understanding of impersonality
in art. A writer deriving his bearings from the
traditional heritage will obviously hesitate from
indulging his merely personal feelings or emotions.
The poet and the man, says Eliot, are two different
beings altogether. He discusses the relation of the
poem to its author. To explain his idea of the function
of personality in a poetic process, he gives an
example from chemistry. The analogy is that of the
catalyst. A catalyst is a substance which alters the
rate at which a chemical reaction occurs, but is itself
unchanged at the end of the reaction. When oxygen
and Sulphur dioxide are mixed in the presence of a
filament of platinum, they form Sulphurus acid. This
combination takes place only if Pt. Is present, and Pt.
Itself is apparently unaffected; remained neutral and
unchanged.
The personality of the poet, in the same
manner, is a medium in which special, or very varied,
feelings are at liberty to enter into new
combinations. The mind of the poet is the shred of
platinum. So the mind or personality of a poet is the
transforming catalyst, and the elements which enter
the presence of this catalyst are of two kinds
emotions and feelings. Eliot concludes by saying,
“The poet's mind is infact a receptacle for seizing
and storing up numberless feelings, phrases, images
which remain their until all the particles which can
unite to form a new compound are present together”.
He explains his point of view by quoting examples
from Dante, Shakespeare and Keats.
(b) Eliot says, “Poetry is not a turning loose of
emotion, but an escape from emotion; it's not the
expression of personality, but an escape from
personality. Thus the artistic process is a continual
depersonalization rather than an expression and
assertion of personality”. The greater the extent to
which a writer is able to transcend the limitations of
his self, the more varied and profound would be the
appeal of his work. A writer or artist will achieve a
fuller existence by shearing off all personal
eccentricities and oddities . Which is what often goes
by the name of “individuality”. The business of the
poet is not to find new emotions, but to use the
ordinary ones and in working them up into poetry, to
express feelings, which are not in actual emotions at
all. Eliot calls Words Worth's formula emotions
recollected in tranquility an exact one. It is fact that
poetry is the result of high concentration,
contemplation and experiences, and an experienced
person finds, then, it is very difficult to be conscious
to tie up all his experiences. In fact, a bad poet is
usually unconscious where he aught to be conscious,
and conscious where he aught to be unconscious.
Both errors tend to make him personal. In short,
“Poetry is not a turningloose of emotion, but an
escape from emotion; it is not the expression of
personality, but an escape from personality”
Part-III The Conclusion. “This part begins with a
quotation from Aristotle's De Anima (on the soul),
which means: the mind is doubtless some thing more
divine and unimpressionable. Eliot asserts himself
to such practical conclusions as can be applied by the
reasonable person interested in poetry. His aim is “to
divert interest from the poet to the poetry” because it
would bring the just judgment of the poetry good or
bad. People's attitude to poetry be of three kinds.
Azeem Educational Conference
Many appreciate the expression of sincere emotion
in verse. A smaller number can appreciate technical
excellence, but very few know when there is an
expression of significant emotion (emotion which
has its life in the poem, and not in the history of the
poet). Eliot concludes the essay in these words, “The
emotion of art is impersonal.And the poet can't reach
this impersonality without surrendering himself
wholly to the work to be done. And he is not likely to
know what's to be done unless he lives in what's not
merely the present, but the present moment of the
past, unless he is conscious not of what is dead, but of
what is already living.”
In short T.S. Eliot enjoys a remarkable place in
the history of criticism. His essay, “Tradition and the
Individual Talent” occupies a prime place among the
other critical books not only of his age but also of the
predecessors. His theory of poetry and poet is highly
thought provoking and the result of a keen
penetrating observation of the whole system of
poetry.
“THE METAPHYSICAL POETS”
· Introduction
· Eliot on Grierson's Edition of metaphysical
poets.
· Problems of the task.
· Salient features of metaphysical poetry.
· Dr. Johnson's definition of metaphysical
poets.
§ Unification of thought and feeling.
· Dissociation of sensibility.
· The influence of Milton & Dryden on
emergence of “Dissociation of sensibility”.
· Metaphysical poets and the modern age.
· Conclusion.
The essay on the metaphysical poets is
significant. It is true that Eliot might have been
prompted to write it so as to make his own poetry
acceptable, for his own poetry had a close affinity to
that of the school of Donne. But his essay did a great
deal to establish a revolution in taste. Interest was
revived in Donne and other poets of his time. Eliot
has shown in a methodical and striking manner, how
Donne and his company were in the direct line of the
tradition in English poetry. They were not digression
from the main current but were a continuation of it.
They were not quaint and fantastic; they were mature
and able poets. It is this essay that Eliot used the
term, “Unified Sensibility” which AZEEM
gained great currency. The concept is English Magazine
SEPTEMBER, 2001
29
central to Eliot's theory of poetry. Further the essay is
one of the best examples of Eliot's critical method.
He illustrates his points, generalizes from particular
examples, and shows a methodical approach which
goes a great way towards lending conviction to his
arguments.
This essay was originally a review in the
“London Times Literary Supplement” (1921) of the
book “Metaphysical Lyrics” and poems of
Seventeenth century”. Donne to Butter, selected and
edited by J.C Grierson. Eliot says that by collecting
there poems professor Grierson has rendered a
service of some importance. In this essay Eliot
discusses three questions.
(i) To what extent did the so-called
metaphysics from a school or a movement?
(ii) How far is this so called school or
movement, a digression from the
main current?
(iii) What's the importance in the
modern age, of the study of these
poets?
Now following arguments are given to satisfy
these three questions. The step taken by Eliot was not
an easy thing and he was fully conscious of it. The
greatest difficult was that all the metaphysical poet
were not be enlisted under the some definition or by a
single term. They secondly, did not show any distinct
and particular features in their poetry which make
them able to be explained collectively. The
beginning of the 17 th century saw three different
schools of poetry. One was that of Donne, a late
Elizabethan. Related to him were Marvell and
Bishop king. The second one was that of Ben
Johnson: what we could call the “Courtly School” of
poetry. The third school is to be seen in the religious
poetry of Herbert, Vaughan and Crashaw.
Characteristics common to all these schools, are
difficult to establish. Now we can find some
dominant features to indicate these poets as forming
distinct groups.
Eliot goes on to examine in a methodical
fashion, with illustration, the features which are
considered to be common to metaphysical poetry.
Firstly, it's maintained that metaphysical poetry is
the elaboration of for fetched images and
communicated association of poet's mental
processes. “The most heterogeneous ideas are yoked
by violence together”. The reality lies in this fact that
they are yoked but not united. The most
AZ EEM extended instance of this feature is, of
English Magazine
20 SEPTEMBER, 2002
Azeem Educational Conference
course, the comparison of two lovers to a pair of
compasses in the poem.
“A Valediction: Forbidding Mourning,” by
Donne. Secondly, there is the rapid association of
thought. This device requires considerable agility on
the reader's part. Eliot gives the example of Donne's.
“A Valediction: of Weeping,” where three separate
images are presented as the picture of a geographer's
globe, the beloved's tears and the great flood.
Thirdly, the metaphysical poets like Donne produces
a startling effect through sudden and striking
contrasts. One instance is the line, “A bracelet of
bright hair about the bone.” Here the most powerful
effect is produced by the sudden contrast of
associations of “Bright hair” and of bone. Fourthly,
metaphysical poetry had for its characteristic the
“Unification of Sensibility.” It was unfortunate that
after this stage, English poetry saw a “Dissociation
of sensibility.”
Dr. Johnson has tried to define metaphysical
poetry by its faults. The chief characteristic of this
poetry is that “The most heterogenous ideas are
yoked by violence together.” But, says Eliot, the
bringing together of dissimimilar ideas and
compelling them into unity through the operation of
the poet's mind is not new in poetry. It's practice of
almost all the poets. There are infinite instances of
such a fusion between heterogeneous ideas and
concepts in poetry. The force of Johnson's remark
lies in the word “yoked”. He charged that these poets
could only “yoke”, the heterogenous concepts by
violence. They could not unite or fuse them into a
single unity. Eliot finds such quality in many other
poets too; out of metaphysical poets. In this way, this
is not what differentiats metaphysical poetry from
other kinds; in all kinds of poetry one finds that
heterogenous ideas are united together.
It is to be noted that by the term “sensibility”,
Eliot means something of wider importance than the
ability to receive sense perceptions. The term
implies a synthetic facility, which can bring together
and unite thought and feeling. It is a faculty that can
fuse together disparate, even contradictory
experiences. The thinking and learning of the
Elizabethans influenced their mode of feeling. This
modified feeling is expressed in their poetry. There
is, thus a unifiction of thought and feeling is their
poetic works. Eliot illustrates his point with
examples, and shows that this kind of fusion is
present in the poetry of Donne and in the modern
poets but is lacking in the poetry of Tennyson.
It is after Donne and Herbert that we see
“Dissociation of sensibility”, emerging in English
poetry. There was a loss of the ability to fuse thought
and feeling. Poets could either think or feel, they
could not both think and feel at the same time. The
18th century poets thought , but they could not feel.
The Romantics of the 19th century felt, but they could
not think. But Donne's case was different. “A
thought to Donne was an experience. It modified his
sensibility.” He amalgamated the disparate
experience. In this way Donne and Herbert; the poets
of 17th century, continued this tradition. They
possessed a mechanism of sensibility, which could
assimilate any kind of experience. They could
present thought in the sense of sensuous. They are
simple, difficult, or fantastic, as their predecessors,
the Elizabethans were. It is after them that we see the
setting of dissociation of sensibility in which Milton
and Dryden played their roles.
Milton and Drydon brought unhealthy
influences in the practice of English poetry. It was
the result of their influence that brought a
dissociation of sensibility in English poetry from
which poetry has not fully recovered. Eliot admits
that the services of these two great poets to the
English Language should not be ignored. They did a
great deal in refining and purifying the language. At
same time, however, the feeling became more crude.
The Second effect of the influence of Milton
and Dryden followed from the first. It manifested
itself slowly. The sentimental age began in the early
th
18 century, and it continued. There was a revolt
against the ratiocinative or the rationalizing nature
of the poetry of the day. Keats and Shelly were
forefront in this revolt but they died young. Their
successors, Tennyson and Browning, merely
reflected in their poetry.
Eliot goes on to point out that the modern age
showed certain similarities to the age of Donne. The
modern poet has to be 'difficult', he is bound to be
difficult. The conceits evolved by the modern poets
are similar to those of the metaphysical poets. Ideas
and thoughts are transmuted into sensuous imagery
while feelings are transmuted into thought. Donne,
Crashaw , Veughan , Herbert, Msarvell, etc, are in the
direct current of English poetry. The moderns are in
the line of this tradition. The continuity was broken
under the influence of Milton and Dryden, and
dissociation of sensibility set in. By having a
unification of sensibility, the poetry can be
completed.
Azeem Educational Conference
To conclude the whole matter, we can draw three
conclusions: First, the main quality of the metaphysical
poets is their fidelity to thought and feeling, an attempt to
merge into one whole the most heterogenous ideas;
secondly, if a dissociation of sensibility has not taken
place during the 17th century and gap had not occurred,
they would not have been called metaphysical ; thirdly,
modern poets are tending to become like them in their use
of language and ideas and hence the metaphysical poets
are in the direct current of English poetry. In this way
Eliot's assessment and analysis of the metaphysical poets
is very impressive and seems very close to reality.
Obituary
W e condole with Prof. Muhammad Azeem
Farooqi and Muhammad Rafique
Ahmad Mujadadi at the sarrowful death of
C h ie f P at r on of A ZE E M E NGLI S H
MAGAZINE “Hazrat Allama Muhammad
Saeed Ahmad Mujadadi”. May Allah give you
courage to bear this loss.
Sheikh Imtiaz Ahmed Farooqi
SHEIKH FABRICS INTERNATIONAL
------------------------------------------
A t the sad death of Chief Patron
“Azeem English Magazine” & Founder
of “Almi Idara Tanzeem-ul-Islam”,
Allama Peer Muhammad Saeed Ahmad
Mujadadi, we sympathize with Prof.
Muhammad Azeem Farooqi and
Sahibzada Rafique Ahmad Mujaddadi. It
is really a great dilemma of Muslim
world. May Allah give you patience.
Haji Sheikh Muhammad Azam
AZMAT INDUSTRIES
------------------------------------------
O
ur hearts are shedding the
tears of blood at the death of
Hazrat Allama Peer Muhammad
Saeem Ahmad Mujaddadi, the Chief
Patron of “Azeem English
Magazine”. We condole with Prof..
Muhammad Azeem Farooqi. May
his soul live in eternal peace.
Sheikh Shahzad Ahmad & Sheikh
Arshad Jamil
AZEEM
English Magazine
SEPTEMBER, 2002
21
CONCEPT OF CONTENT (FAQR)
T
his word “Faqr” is usually termed for poverty
but the real concept of “Faqr” is entirely a
different one. “Faqr” means the practice or
vocation of a “Fakir” or Dervish; acceptance of a life of
resignation or self-contentment, mode of life, without
any want of material-gains in a carefree manners.
According to Sheikh Abu-Nasar-Al-Siraj “The
fourth step in abodes of mysticism is “Faqr.” Faqr does
not compel 'Sahibe-Faqr' to resign completely the
business of life or to find a secluded corner to alien
himself from grandeur and money. But the true Faqr
lies in self-denial.
'Faqar' is that stage of a man's spiritual
development when his heart gets completely free of
basic desires and greediness; there would remain
nothing except intimacy with Allah (yaode-Ilah) in his
heart and he would become the sole ruler of realm of
his own heart and mind. Islam breathed its first in 'Faqr'
; was nourished in the lap of 'Faqr' ; and it was faqr
which endowed Islam; kingdom and splendour. Holy
Prophet (Peace be Upon Him) said,
“I am proud of my Faqr”.
The 'Faqr' is completely a different one from
the apparent poverty. That is why “Allama Iqbal” tried
to avoid that 'Faqr' which means to be penniless or to be
sick.
The difference between Faqr and Kingdom is
that kingdom is a blow of force and 'Faqr' is a
blow(swordplay) of a sight (attention ). Kingdom is
gained through military power and Faqr is gained
through sight. ( attention from spiritual leader). The
work which (an army or) a blow of force does for
worldly kingdom the same thing is done by the blow of
sight in Faqr.
Moreover the pomp and show of wordly
kingdom is dependant on splendour of Qaiser and
Alexander, victories of Akbar, Royal majesty and
many other material resources while the kingdom of
Faqr is based on for want of nothing. The limits of
kingdoms of Qaiser and Qisra are confined where as
the kingdom of Faqr is over and above of limits and that
is whyAlexender has no value in the eyes of Faqr.
AZ EEM
English Magazine
22 SEPTEMBER, 2002
Azeem Educational Conference
Written By
Hafiz Asif Raza Farooqi
Translated By
Mrs. Tabinda Iftikhar
According to Hazrat Data Gunj Buksh, the real
asset of 'Faqr' is not leaving world and separation from
it but it means to make heart carefree of worlds love. So
in terms of mysticism real 'Fakir' is that person who is
without want of worldly pursuits; and it is equal for him
whether he has wordly things or not. According to Data
Sahib, “It is better for a 'Fakir' to be poor because in this
case 'Haal' gets more obvious for him and he seldom
becomes negligent.
That is why Holy Prophet (P.B.U.H.) said,
“One who lets his stomach empty is more dear to Allah
than seventy learned pious men”. More over he said ,
“Hunger is food of Allah in this world,” but only if this
hunger is only to obligeAllah.
Want of nothing(carefreeness) should be like
Hazrat Isah (May Allah be pleased with him) who once
went on his way taking a bowl and a comb with him. In
the way, he saw a man drinking water in his hands then
he thought that bowl is unimportant, so he left the bowl
there. Then he saw a man combing his hair with the
help of his fingers; he threw the comb there also and
made himself free of worldly things. It is true that when
a man makes himself free of material desires in such a
way that there would remain not a single desire in his
heart except intimacy with Allah, then it is the real
destination of 'Faqr' and this is the greatest gift of Allah
as regarded by Auliya Allah, (saints). The saints take
care of this gift of Allah more than any other most
costly thing. Hazrat Sheikh Abdul Qadir Jillani says in
“Ghaniah-Tul-Talbin”, “It is more suitable for a fakir to
love as much his 'Faqr' as a we extremely simple in his
habits. Tender hearted, he was easily moved. But at the
same time he was firm, determined and courageous. He
had a very sympathetic heart for the poor and the
needy. He would go out at night to help the distressed
and the destitute. For sometime after his election, he
continued to maintain himself from his private income.
But finding that in looking after his property and
business, he was not able to pay sufficient attention to
affairs of the state, he agreed to receive six thousand
dirhams annually from the Bait-ul-Maal. On his
death-bed, however, he was so disturbed at having
taken public money that he directed one of his
properties to be sold in order to refund to the State the
sum he had received.
He was generous and humble, truthful and
faithful. He was very intelligent and blessed with an
extraordinary memory. About his judgement, Shah

Islamic teachings, the Holy Quran and the
Sunnah are the resources of 'Faqr'. Obviously Islam
rejects priest-hood and desertion of world. The model
life of Holy Prophet (Peace be upon him) is the most
beautiful combination of religious as well as the
worldly life and is a practical example for us. We learn
from his life thet the reaponsibilities of practicle life
should be fulfild in such a way that there could be left
no stone unturned. Similarly , mystics think that 'Faqr'
does not mean deprivation of material mediations but it
is deprivation of desire of matrrial gains and
carefreeness.
It means that deprivation of true. Faqr deprived
Muslims of money of Hazrat Salman (May God's
blessings on him) as well as of Hazrat Suleman(May
Allah's blessings upon him). Hazrat Salman Farsi
(May Allah be pleased with him) was a close
companion of Holy Prophet (May peace be upon him)
and a model of humility and darweshi (Medicancy).
Hazrat Suleman (May Allah be pleased with him) was
a prophet of Allah and a king who commanded over the
gennis, fairies and all creatives. The fall of Faqr has
deprived Muslims of money of Hazrat Salman as well
as of Hazrat Suleman ( May Allah be pleased with
them) History reveals that as long as Muslim kept
themselves away from palace life and led the life of
hardships they accomplished the great works like
discovering the universe. Even sea, mountains, thirst &
hunger, dangers and destitute of neccessties of life
could not come in the way of their moral and material
victories. But as soon as they left living hard life and
become used to palace life, greed and lust seized them.
As soon as they were deprived of true 'Faqr' their unity
was torn into pieces and they lost those territories
which they had once conquested.
History witness that Islam spreaded not only by
military power but those 'Fakirs' and always (Freinds
of Allah) who came with the armies or who came later
on with sincerity, virtues, selflessness and money of
Azeem Educational Conference
faiths light; became the reason of Islam's victory. These
God fearing 'Fakirs' were replete with fortune of Faqr.
Continence and piety were their weapons. They came
wearing tattered and torn clothes (quilts), encamped
near a river or outside a town and soon became beloved
of masses. They were so continent that neither they
thought anything to be their property nor they wished
any thing else.
Hazrat Data Ganj Buksh (May Allah be pleased
with him) writes in Kashaf-ul-Mahjoob, “Once he was
sick and had high temperature, tired with pain prayed
to Allah for relief, there came from an invisible side a
voice, “Your body is our property, we can keep it in the
state as we wish.”
This is that stage of continence and content
when a man intoxicated in intimacy with Allah gets
carefree of everything and every desire and then
becomes thankful creature of God Almighty. Its true
that when a man gains this stage of 'Content'(Faqr) ,
then he rules over the hearts. Kings are only rulers of
Kingdom who rule over the visible bodies but men of
God are the rulers of hearts. The reign of kings ends
with their deaths. But a 'Fakirs' kingdom and empire
spreads even after his death and there is continuous
increase in his followers and devotees,
The tomb of a king is deserted after his death
but the shrine of a Fakir is more crowded and more
beautiful than the king's tomb.
Regretfully Muslims are so much fascinated by
western civilization that they have remained
unconscious of the true spirit of Islam and its teachings.
Even they can't judge true or false properly. Moreover
materialistic thought of West has made Muslims
involved merely in pursue of material gains. That is
why they face mental dispersion (confusion) and
perverseness. Absence of 'Faqr' is the reason behind
this problem. Absence of 'Faqr' is the cause of our
slavery and distress.
In short, that 'Faqr' which is trusty of Tauhid
(Unitrianism) and Faithful to Muhammad (P.B.U.H),
whose source is Quran and whose elements are truth,
sincerity, self respect, carfree, passion, sympathy, zeal
and zest, acknowledgement and contentment ,
forsightedness, and self sufficiency; besides, he
considers it child play to solve the mysterious affairs of
the universe. The self-sufficiency of a
AZEEM
'Fakir' should be so perfect that he would English Magazine
SEPTEMBER, 2002
23
not bewail the problems of life because one complaints
only when either he has desire of anything in his heart
or if he has expectations from society. If he has
anything it means that his 'Faqr' in not perfect.
According to Abu-Bakr Waraq (May Allah be
pleased with him), “There are three types of people:
(a) Rich (b) Scholars (c) Poor
If rich people become vicious then economy
and earnings of subjects is spoiled. When scholars
become vicious then the methods of worship
(devotion) and ordinance (law) are changed. And when
Fakirs become vicious then the habits of people are
spoiled. Viciousness of Rich people is because of
tyranny, while lust causes the viciousness of scholars
where as subjects causes 'Fakir's spoiled character. So
'Fakirs' provide model examples of virtue and
etiquettes (manners) which are fairly practicable as
well? In this way, fakirs are like a spinal cord for the
Muslim Society.
Regretfully, our young brothers and sisters
should be like any one of contented persons. They must
follow the examples of Hazrat Ibrahim Adham, Hazrat
Data Gunj Baksh, Hazrat Moinu- Din Chishti Ajmeri,
Hazrat Mujaddad Alf Sani and Hazrat Rabia Basri,
(May Allah blessing on all of them). Remorsefully,
every youth is trying to follow the examples of film
stars. Those mothers and sisters who should recite
Holy Quran are only singing the songs. Alas! We have
forgotten our roots and we care more for this mortal life
than the immortal life. That is why we face failure
instead of success.
Today, Muslims are victims of oppression in
every corner of the world. All this, if only because of
remoteness from the true spirit of Islam. So, my dear
sisters and brothers you must try your best to adopt
Islamic code of life.
Not the words but the actions make the man
great. So we must do something to achieve our goal.
AZ EEM
English Magazine
24 SEPTEMBER, 2002
Azeem Educational Conference
Condolence
The death of Peer Muhammad Saeed
Ahmad Mujaddadi, the founder of Almi
Idara Tanzeem-ul-Islam, has jolted and
stunned the Muslims of the whole world. We
condole with all his caliphs especially
Sahibzada Muhammad Rafique Ahmad
Mujaddadi & Prof.Muhammad Azeem
Farooqi.
Hafiz Gulzar Ahmad Mujaddadi
Almi Idara Tanzeem-ul-Islam Sydney - Australia
__________________________
A
t the death of our religious and spiritual
s c h o l a r, H a z r a t A l l a m a P e e r
Muhammad Saeed Ahmad Mujaddadi,
Chief Patron of Azeem English Magazine
and founder of Almi Idara Tanzeem-ul-
Islam, we condole with Prof. Muhammad
Azeem Farooqi.
May his soul live in eternal peace.
Members of
Almi Idara Tanzeem-ul-
Islam(Regd.)Pakistan
(Farooq-e-Azam Unit)
__________________________
T
he recent death of Allama Peer
Muhammad Saeed Ahmad Mujaddadi
has created a vast space among the
spiritual and religious personalities of
Islam. It is an unrepairable loss for Muslim
community of the world.
May his grave would become an
eden garden.
Mrs. & Mr. Muhammad Nadeem Sadiq
(U.S.A)
__________________________
T he news of Hazrat Allama Peer Muhammad
Saeed Ahmad Mujaddadi’s death fell upon
us like a thunder. It is really a heart rending
news that gave a great shock to our minds. In
this time of trial, we sympathize with Sahibzada
Muhammad Rafique Ahmad Mujaddadi, Prof.
Muhammad Azeem Farooqi & all the members
of Azeem English Magazine & Almi Idara
Tanzeem-ul-Islam (Regd.) Pakistan.
Mrs. & Mr. Muhammad Saeed Babar Farooqi
Information Technology (IT)
Out line:
1 - Meaning of information technology.
2 - Introduction to information technology.
3 - Information technology---- as wide as life.
4- The fastest means of communication.
5 - Computer and information technology.
6- Hardware and software industries.
7-Its expansion (growth) in the developing
countries.
8- Blessings of information technology.
(i) Brings of latest technology.
(ii) Reduction of time and space.
(iii)Computer ---- a revolutionary device.
(iv)Collection of information from all spheres of life.
9 Information technology and chances of job.
10 A key to solution of our problems.
11 - The advanced countries and the spread of
knowledge.
12 Conclusion.
F irst of all it would be better to define the term
of “Information technology”. In general the
word “Information” mean method of running
our machines and commerce. But in a real sense
“Information technology” mean the methods of
gaining knowledge from all corners of the world that
can help in promoting our work in all fields of life.
These fields may be of science, industry, commerce,
education, engineering, medicine, land, air, space
war, games, designs, sewing, cooking and so on. The
gaining and spread of information from everywhere
has been made possible by information technology.
For the communication of information there
are many sources such as television, radio,
newspaper, telephones, books etc. But the main tool
is computer. Compute is the most wonderful
invention of man in this modern period.
In the field of computer there is software
industries including programs and systems of the
computers. Side by side with there is hardware
industry for the manufacturing of the mechanical
and electrical parts of the computer.
Now, the computer software and hardware
industries are expanding speedily even in the
developing countries like Pakistan, India and South
Korea.
Now, we can easily point out the following
blessings of information technology.
Azeem Educational Conference
By
Prof. M. Riaz Gohar
Govt. College GRW.
1 It brings to us the latest development in science,
technology and arts in the advanced world. We can
communicate with anyone, anywhere in the world
within no time. The facility of email and voice chat
has possible to exchange information from
anywhere.
So computer has really reduced distance and we can
speak anyone in the world at any time.
3- Computer technology is helping us in bringing
about social, political revolution in the country. We
can make a complete study of the different social,
economic and political systems in the most
successful countries. In this way we may follow their
examples to up lift our standards.
Computer technology can be used to collect
information about the different classes and groups of
the people in the country. The working of
government departments, law courts, firms, courts,
companies, educational institutes, industries, farms,
markets, bus companies, airlines, seaports, stock
exchanges and anti-social activities like smuggling,
black marketing, terrorism and other crimes should
be within the network of the computer. It can be used,
surely, to lessen crime and social disorder
(disorganization). It is already in use for the
improvement of weapons and defense. But efforts
should be made to use it for the progress of mankind
and not for mass destruction.
It is, in this way, very helpful for mankind.
But the promotion of Information Technology is
directly linked with the availability of jobs in
industry, commerce and administration. If our
I.T.graduates don't find well-paid jobs in the
different fields, they will be discouraged. So there
must be chances for the computer experts to make
use of their abilities.
If the information technology goes on
spreading in advancing countries like ours, It holds
the key to solution of our most pressing problems
like poverty, ignorance and backwardness. We
should make use of scientific knowledge and
technology in all sectors of national life.
The developed countries should share their
scientific knowledge and technology with the
developing countries for the promotion and expansion
(growth) of information technology to avoid social
disturbance terrorism and general disorder.
AZEEM
English Magazine
SEPTEMBER, 2002
25

Hazrat Imam Hussain was born to Hazrat Ali
and Hazrat Fatima on Thursday, the 3rd Sha'aban in the
fourth year of the Hijrat. At the time of his birth, the
Holy Prophet was out of Madina on an expedition.
Immediately after his birth, Hazrat Fatima became ill
and the baby was given to Umm-e-Fazal for nursing.
It is said that the outward appearance i.e., the
physical features of Hussain were those of his
grandfather, the holy Prophet, Ibne Kaseer, the
historian says:
“I never saw a more handsome man than
Hussain.”
And according toAnas:
“There was no one resembling the Holy
Prophet more than Hussain.”
Once, when the Holy Prophet was with his son
Ibrahim and his grandson Hussain, Jibriel appeared
and said:
“O Prophet of God! It is the will of Allah that
you shall have anyone of them, either Hussain or
Ibrahim and not both. Whichever you desire will be
taken away from you.”
The Holy Prophet said:
“Let Ibrahim be taken away and Hussain be
spared.”
Thus Ibrahim was taken away (died).
After the death of Hazrat Ali, the fourth
Khalifa, his eldest son Imam Hassan became the
Khalifa. But Ameer Muawiya, the son of Abu Sufyan
wanted his own son Yazid to be Khalifa. This led to a
rift in the Muslim Ummah.
On his death-bed Imam Hassan handed over the
charge of Imamat to his brother, Hussain who became
the third Imam. Following the footsteps of his brother
Hassan, he, too retired into seclusion in Madina.
In 60 A.H., after the death of Ameer Muawiya,
his son Yazid succeeded him as the Khalifa at
Damascus. Tradition demanded that all Muslims
should swear allegiance to the new Khalifa. Imam
Hussain decided to leave Madina and go to Makkah.
Learning about the decision of the Imam, people
approached him asking the reason for the decision.
Imam Hussain replied that his refusal to take the oath of
allegiance to Yazid would certainly annoy him and he
would not spare shedding blood for it. He did not like
AZ EEM the city of his grandfather, the Holy
English Magazine
26
Prophet to become a battlefield. Imam
SEPTEMBER, 2002
Azeem Educational Conference
Hussain then arrived in Makkah on 3rd Sha'aban 60
A.H. Later a deputation from the people of Kufa
approached Imam Hussain and requested him to come
to the rescue of the faith. Thereafter, the Imam, to
review the situation sent his cousin, Muslim, to
proceed to Kufa. The people of Kufa gave Muslim a
very warm welcome and thousands of them paid
homage to Imam Hussain through Muslim. Impressed
with the enthusiasm of the deceitful people of Kufa,
Muslim wrote a letter to Imam Hussain to come over to
Kufa. As soon as the letter was despatched Muslim
learnt of this treachery. It seemed that almost all the
leaders of the town had been bribed. Added to it, strong
threats from Yazid's deputy, the Governor of Kufa
made the people desert Muslim. Ultimately, Muslim
was killed.
Meanwhile, Imam Hussain had already left
Makkah for Kufa. On the way he heard the news of
Muslim,s assasination. With it, the large number of
companions of Imam Hussain began to desert him. But
Imam hussain proceeded as before.
Fearing that Imam Hussain might escape from
their grip, soldiers were immediately despatched in all
directions in the desert to stop the Imam and bring him
either to Kufa or to Damascus.
Enroute, unaware of the plot of his enemies,
Imam Hussain stopped and encamped at Karbala, near
the Euphrates river. Soon after, yazid's army too began
to gather on the plain of Karbala. It surrounded the
Imam's camp.
On the 7th of Muharram, 61 A.H., Yazid's forces
cut off all sources of supply of water to the Imam's
camp and did not allow even a drop of water to reach
them.
All efforts of the enemy through temptations
and tortures to persuade the imam to yield to Yazid
were in vain. Imam Hussain then decided to fight the
forces of Yazid. But, on his announcement that the
ultimate end was near, people from his camp began
deserting him until he was left with only seventy-two
of his faithful followers.
Thus the battle of truth against falsehood
began. One after another, the Imam's followers laid
down their lives. Finally, on the 10th of Muharram when
all his devotees were slain, Imam Hussain was left all
alone on the battlefield. He then went to his sick son,
Zain-ul-Abidin and handed over the charge of the
office of Imamat to him and went back to the
battlefield. Swords and axes began falling on him and
he lay fully wounded from head to feet. Later when he
died, his head was cut off from his body and taken to
Yazid's court. Thus, Imam Hussain won an everlasting
AZ EEM
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AZEEM
English Magazine
SEPTEMBER, 2002
27

Azeem Educational Conference


Hazrat Imam Hussain was born to Hazrat Ali
and Hazrat Fatima on Thursday, the 3rd Sha'aban in the
fourth year of the Hijrat. At the time of his birth, the
Holy Prophet was out of Madina on an expedition.
Immediately after his birth, Hazrat Fatima became ill
and the baby was given to Umm-e-Fazal for nursing.
It is said that the outward appearance i.e., the
physical features of Hussain were those of his
grandfather, the holy Prophet, Ibne Kaseer, the
historian says:
“I never saw a more handsome man than
Hussain.”
And according toAnas:
“There was no one resembling the Holy
Prophet more than Hussain.”
Once, when the Holy Prophet was with his son
Ibrahim and his grandson Hussain, Jibriel appeared
and said:
“O Prophet of God! It is the will of Allah that
you shall have anyone of them, either Hussain or
Ibrahim and not both. Whichever you desire will be
taken away from you.”
The Holy Prophet said:
“Let Ibrahim be taken away and Hussain be
spared.”
Thus Ibrahim was taken away (died).
After the death of Hazrat Ali, the fourth
Khalifa, his eldest son Imam Hassan became the
Khalifa. But Ameer Muawiya, the son of Abu Sufyan
wanted his own son Yazid to be Khalifa. This led to a
rift in the Muslim Ummah.
On his death-bed Imam Hassan handed over the
charge of Imamat to his brother, Hussain who became
the third Imam. Following the footsteps of his brother
Hassan, he, too retired into seclusion in Madina.
In 60 A.H., after the death of Ameer Muawiya,
his son Yazid succeeded him as the Khalifa at
Damascus. Tradition demanded that all Muslims
should swear allegiance to the new Khalifa. Imam
Hussain decided to leave Madina and go to Makkah.
Learning about the decision of the Imam, people
approached him asking the reason for the decision.
Imam Hussain replied that his refusal to take the oath of
allegiance to Yazid would certainly annoy him and he
would not spare shedding blood for it. He did not like
AZ EEM the city of his grandfather, the Holy
English Magazine
28
Prophet to become a battlefield. Imam
A U G U S T, 2 0 0 2
Azeem Educational Conference
Hussain then arrived in Makkah on 3rd Sha'aban 60
A.H. Later a deputation from the people of Kufa
approached Imam Hussain and requested him to come
to the rescue of the faith. Thereafter, the Imam, to
review the situation sent his cousin, Muslim, to
proceed to Kufa. The people of Kufa gave Muslim a
very warm welcome and thousands of them paid
homage to Imam Hussain through Muslim. Impressed
with the enthusiasm of the deceitful people of Kufa,
Muslim wrote a letter to Imam Hussain to come over to
Kufa. As soon as the letter was despatched Muslim
learnt of this treachery. It seemed that almost all the
leaders of the town had been bribed. Added to it, strong
threats from Yazid's deputy, the Governor of Kufa
made the people desert Muslim. Ultimately, Muslim
was killed.
Meanwhile, Imam Hussain had already left
Makkah for Kufa. On the way he heard the news of
Muslim,s assasination. With it, the large number of
companions of Imam Hussain began to desert him. But
Imam hussain proceeded as before.
Fearing that Imam Hussain might escape from
their grip, soldiers were immediately despatched in all
directions in the desert to stop the Imam and bring him
either to Kufa or to Damascus.
Enroute, unaware of the plot of his enemies,
Imam Hussain stopped and encamped at Karbala, near
the Euphrates river. Soon after, yazid's army too began
to gather on the plain of Karbala. It surrounded the
Imam's camp.
On the 7th of Muharram, 61 A.H., Yazid's forces
cut off all sources of supply of water to the Imam's
camp and did not allow even a drop of water to reach
them.
All efforts of the enemy through temptations
and tortures to persuade the imam to yield to Yazid
were in vain. Imam Hussain then decided to fight the
forces of Yazid. But, on his announcement that the
ultimate end was near, people from his camp began
deserting him until he was left with only seventy-two
of his faithful followers.
Thus the battle of truth against falsehood
began. One after another, the Imam's followers laid
down their lives. Finally, on the 10th of Muharram when
all his devotees were slain, Imam Hussain was left all
alone on the battlefield. He then went to his sick son,
Zain-ul-Abidin and handed over the charge of the
office of Imamat to him and went back to the
battlefield. Swords and axes began falling on him and
he lay fully wounded from head to feet. Later when he
died, his head was cut off from his body and taken to
Yazid's court. Thus, Imam Hussain won an everlasting
 AZEEM
English Magazine
A U G U S T, 2 0 0 2 3

Azeem Educational Conference


Hazrat Imam Hussain was born to Hazrat Ali
and Hazrat Fatima on Thursday, the 3rd Sha'aban in the
fourth year of the Hijrat. At the time of his birth, the
Holy Prophet was out of Madina on an expedition.
Immediately after his birth, Hazrat Fatima became ill
and the baby was given to Umm-e-Fazal for nursing.
It is said that the outward appearance i.e., the
physical features of Hussain were those of his
grandfather, the holy Prophet, Ibne Kaseer, the
historian says:
“I never saw a more handsome man than
Hussain.”
And according toAnas:
“There was no one resembling the Holy
Prophet more than Hussain.”
Once, when the Holy Prophet was with his son
Ibrahim and his grandson Hussain, Jibriel appeared
and said:
“O Prophet of God! It is the will of Allah that
you shall have anyone of them, either Hussain or
Ibrahim and not both. Whichever you desire will be
taken away from you.”
The Holy Prophet said:
“Let Ibrahim be taken away and Hussain be
spared.”
Thus Ibrahim was taken away (died).
After the death of Hazrat Ali, the fourth
Khalifa, his eldest son Imam Hassan became the
Khalifa. But Ameer Muawiya, the son of Abu Sufyan
wanted his own son Yazid to be Khalifa. This led to a
rift in the Muslim Ummah.
On his death-bed Imam Hassan handed over the
charge of Imamat to his brother, Hussain who became
the third Imam. Following the footsteps of his brother
Hassan, he, too retired into seclusion in Madina.
In 60 A.H., after the death of Ameer Muawiya,
his son Yazid succeeded him as the Khalifa at
Damascus. Tradition demanded that all Muslims
should swear allegiance to the new Khalifa. Imam
Hussain decided to leave Madina and go to Makkah.
Learning about the decision of the Imam, people
approached him asking the reason for the decision.
Imam Hussain replied that his refusal to take the oath of
allegiance to Yazid would certainly annoy him and he
would not spare shedding blood for it. He did not like
AZ EEM the city of his grandfather, the Holy
English Magazine
30
Prophet to become a battlefield. Imam
A U G U S T, 2 0 0 2
Azeem Educational Conference
Hussain then arrived in Makkah on 3rd Sha'aban 60
A.H. Later a deputation from the people of Kufa
approached Imam Hussain and requested him to come
to the rescue of the faith. Thereafter, the Imam, to
review the situation sent his cousin, Muslim, to
proceed to Kufa. The people of Kufa gave Muslim a
very warm welcome and thousands of them paid
homage to Imam Hussain through Muslim. Impressed
with the enthusiasm of the deceitful people of Kufa,
Muslim wrote a letter to Imam Hussain to come over to
Kufa. As soon as the letter was despatched Muslim
learnt of this treachery. It seemed that almost all the
leaders of the town had been bribed. Added to it, strong
threats from Yazid's deputy, the Governor of Kufa
made the people desert Muslim. Ultimately, Muslim
was killed.
Meanwhile, Imam Hussain had already left
Makkah for Kufa. On the way he heard the news of
Muslim,s assasination. With it, the large number of
companions of Imam Hussain began to desert him. But
Imam hussain proceeded as before.
Fearing that Imam Hussain might escape from
their grip, soldiers were immediately despatched in all
directions in the desert to stop the Imam and bring him
either to Kufa or to Damascus.
Enroute, unaware of the plot of his enemies,
Imam Hussain stopped and encamped at Karbala, near
the Euphrates river. Soon after, yazid's army too began
to gather on the plain of Karbala. It surrounded the
Imam's camp.
On the 7th of Muharram, 61 A.H., Yazid's forces
cut off all sources of supply of water to the Imam's
camp and did not allow even a drop of water to reach
them.
All efforts of the enemy through temptations
and tortures to persuade the imam to yield to Yazid
were in vain. Imam Hussain then decided to fight the
forces of Yazid. But, on his announcement that the
ultimate end was near, people from his camp began
deserting him until he was left with only seventy-two
of his faithful followers.
Thus the battle of truth against falsehood
began. One after another, the Imam's followers laid
down their lives. Finally, on the 10th of Muharram when
all his devotees were slain, Imam Hussain was left all
alone on the battlefield. He then went to his sick son,
Zain-ul-Abidin and handed over the charge of the
office of Imamat to him and went back to the
battlefield. Swords and axes began falling on him and
he lay fully wounded from head to feet. Later when he
died, his head was cut off from his body and taken to
Yazid's court. Thus, Imam Hussain won an everlasting
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