tag:blogger.com,1999:blog-36825959216522579412024-03-13T04:55:32.471-07:00English EssaysEnglish Essays, Short Stories, English Poems, Grammar, Verbs etcAhsanhttp://www.blogger.com/profile/05888942921858252208noreply@blogger.comBlogger246125tag:blogger.com,1999:blog-3682595921652257941.post-51793936754015352612019-07-02T13:26:00.002-07:002019-07-02T13:26:52.741-07:00The Study of History - English Essay
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<h1>The Study of History</h1>
<h2>English Essay on "The Study of History" </h2>
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Plainly speaking, history is a record of the past, both far and near. It may unfold an event of recent occurrence, such as the World War II, or lead us back far into the dim, distant antiquity when men lived in the cave. It may narrate the story of one nation’s civilisation as much, another’s’ savagery. But history is neither simply a catalogue of dates nor a chain of events. In its essence, history is a vivid picture of human activities, whether in war or in peace, whether in destruction or in construction, whether in enslavement pr in freedom as well as an artistic presentation of human thoughts and sentiments, tastes and aptitudes, hopes and aspirations, beliefs and prejudices and what not. The history of the world is, in fact, the whole story of the life of mankind on earth as far as human intellect could penetrate. <br /><br />
History, as we know it, may be classified into several kinds. All the types, however, converge to the same point and go by the same name. Firstly, we have the national history which means the annals of a particular territory from its birth to the present day. Every country, independent or not, has her own history, long or short, dull or eventful. Such history reveals a panoramic view of each nation, as distinct from others. The territorial history of each nation grows out of its activities in the national as well as the international sphere.<a name='more'></a> It shows how the nation came to be born, how it fought for freedom, how it lived and toiled, what achievements it made and what failures it suffered in various walks of life. But in such history, the lion share is always taken by the country’s political activities, while others come by way of reference. Territorial history is, therefore, called the record of the deeds of those who ruled in the past. There is another kind of history which may be called by the name of ideological history’. It bears record of the origin and growth of ideas, whether political, economic or scientific. <br /><br />
The history of democracy, of socialism, of the theory of specific gravity or of nuclear energy, is an example of this type of history. It traces the birth of the idea, its struggle for recognition, its journey through countries and ages and finally conveys an idea of its present state and fate. Such history transcends national boundary because the records of an idea finds accommodation in the territorial history of every country which might have come into contact with it. Thus the history of democracy is no longer an exclusive concern of Britain where it was born. The doctrine, of democracy is finding historians all over the world to write on it, each national group, however, recording as much as that particular nation has to do with it. <br /><br />
Both the territorial and the ideological history can again be of two types--factual and literary. The first is a record of attested and verified facts. In doing so, the historian places on record either his own direct experiences, as has been done by the court historians of the past, or gleans his materials from available ancient records--whether engraved on stones or noted on parchments, whether suggested by picture or retained by tradition--and transforms them into a historical document in which his own view and interpretation of things play a dominant part. In this type of history, which is, more or less, a collection of testified facts, there is little scope for imagination. The other kind of history--the literary one--is a combination of fact and imagination, rather imagination developed on the basis of facts. In such history, imagination often engrosses facts and gives them a different outlook than factual historians would do. Gibbon, Carlyle, Macaulay and Churchill are historians of this class. Their contributions are of great historical value but are yet too literary to be called real history. And all these branches and patterns of history--true and false, factual and imaginative, free, and guided, territorial and ideological--all these varied forms taken together have made what we call the history of the world. <br /><br />
Whatever the character and pattern of history, its study--the study of all its branches--is useful and essential for modern society. As history is past politics in its essence, to org anise the present and shape the future of our society on correct lines, we necessitate the aid of history at every step. The present generation gains n stature because it stands, as it were, on the shoulder of the past. History, for instance, tells us that the attempt to suppress human liberty by force has always failed, that nothing is a sufficient compensation for the loss of bread and also that no government is a substitute for popular Government. Likewise many more valuable lessons left by our ancestors are retained, in he pages of history. These offer unfailing guidance to the people of ur age, both the rulers and the ruled. No political or economic system can, in fact, be built on any sound’ basis unless it is founded on the experiences of history. Without history politics has no root and, therefore, no power to exist. <br /><br />
History is the subject of all subjects. The study of no other subject, whether scientific or literary, is complete without it. A student of Economics, for instance, in course of studying the theories, has invariably to know their historical background in order to gain a proper access into them. A student of Physics has not only to understand how nuclear energy is released by detonation but also to know the historical development of the atomic theory. He many ignore the latter only to ‘have his knowledge of the former imperfect. History, in short, spreads its shadow over the entire range of human knowledge. <br /><br />
No less do we need to read history for the simple purpose of satisfying our curiosity about the past. Every seeker of knowledge, whatever may be his special field of interest, feels interested to know how things existed in the hoary past. He wants to know how ancient men and women lived, what were their customs and usages, what language they spoke, what food they ate, what faith they professed and so on. Then coming to a brighter stage of social development, he wants to know how great nations rose to the pinnacle of glory, what political and economic system they possessed and also why and how their civilizations went into wreck and ruin. No less does he feel interested about the great individuals and epoch-making ideals of the past, for instance, how Napoleon, a commoner, became the emperor of France or how the doctrine of State Sovereignty swept off the church from the arena of politics. When he wants to pry into these buried things of the past, it is history to which he has to turn. We read, them for joy but no less for knowledge and ultimately come to feel that we form part of a long and continuous procession of human race going on since the birth of life on earth. At once we feel inspired to create a better world for our successors, as our ancestors endeavoured to do for us. Thus history connects the past with the present and the future in an interminable tie. It is history that makes mankind one single integrated units. <br /><br />
But a caution must always be observed while studying history. It may be shocking but is true that history is neither impartial nor based on solid truth. Historians of all ages have been and are under the influence of many factors which make their contributions a mixture of truth, half-truth and untruth. It is for the intelligent reader, the genuine seeker of truth, to exercise his judgement and glean the gold to the exclusion of the alloy. <br /><br />
Love for stories is ingrained in human nature. This is first revealed in children’s love of fairy tales. It then develops into interest in biographical stories, and finally to History. The fundamental object behind the study of History is to know the truth, so it is incumbent upon a student of history to read those books only which are authentic and faithful records of actual events, and absolutely true to life arid fact. <br /><br />
History gives us an accurate and faithful account of events, without any exaggeration whatsoever. It gives us an authentic picture of the past and present conditions of different nations belonging to different countries of the world. It deals with the growth and progress of nations, and with the rise and fall of empires. Rome grew to be .the mistress of the world, when her people where heroic, patriotic, unselfish and very particular about the liberties and interests of others; but her greatness and supremacy fell to the ground when her people became ease-loving and haughty and allowed the rights and liberties of others to be trampled down under their cruel feet. So also was the case with the mighty and vast Moghul Empire in India. England, with her strong sense of justice, arid regard of constitutional rights and liberties, now occupies one of the highest places among the nations of the world.
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<h1>The Pleasures of Reading</h1>
<h2>English Essay on "The Pleasures of Reading" </h2>
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Reading is an excellent from of recreation. It is a pleasant hobby and offers diversion from the stresses and strains of daily life. Most cities have well-stocked libraries. Anyone can issue any book of his liking from there. Those who can afford to buy books build up theirs own private collection. The quantity and variety of reading material is economies. Reading does not merely give pleasure. It informs, educates and enlightens. In deed pleasures of reading should not be missed by any educated person. <br /><br />
Reading is a very rewarding leisure time activity, it is to the mind what food is to the body. It is a blessing for modern educated man who feels crushed under the pressures of daily life. Books provide an excellent means of diversion from the day-to-day tensions. There are books to suit every taste and temperament. The quantity and quality of reading material is so enormous that anybody who fond of reading is likely to find something that interests him and her.<a name='more'></a> <br /><br />
There are books on all subjects. The variety and number of periodicals are equally amazing. Modern man who is hard pressed for time finds magazines and journals immensely useful He often complains that there is no time to read a book. But a magazine can be picked up and glanced through even if one has limited tithe. <br /><br />
Great books are a constant source of strength and inspiration. The Bible, the Gita, the Ramayana, the Koran, etc. are books which have enriched human soul: Anybody who spends a few minutes a day to read any of these books will confess to the amount of peace and joy he has derived from, them. Such books are perennial and contain the wisdom of wise men down the ages. A good book, a poem or a play opens a whole new world for the reader. It is not difficult to completely fall under the spell of an ingeniously woven and skill fully told story. The reader identifies himself with the hero or heroine or other characters in the novel. Of course, normally novels are not based on actual events or real persons. They are a creation of a writer’s mind who unconsciously draws from his experience of life. A great novel can be produced only by a master-mind that is capable of shrewd and sympathetic observation of the world, of man and the working of his min1. A sensitive reader gets so involved in the lives of the character that he becomes totally oblivious of time. English literature and Indian literature in Hindi and other regional languages are full of immortal novels. Dickens David Cooperfield, Kipling’s Kim, Premchand’s Godan, Tolstoy’s Anna Karenina are books which have stood the test of time and still provide as much pleasure to its readers today as they did when they were written. <br /><br />
If one has no time for reading novels, one can turn to the short stories of writers like O’Henry, Maupasant, Tagore and many others. There is something to suit every taste. Books of travel and exploration are full of adventure and give pleasure to the sender who has a wander-lust. Science fictions, humorous fictions are other types of books which entertain and amuse the reader. Poetry is must sublime of all writings. It is the purest form of literature. Its rhythm, melody and music gives it an additional charm. Description of nature in Wordsworth’s poem, lyrical intensity of Shelly, sensuousness of Keats, all enchant and enthral the readers. Drama is another source of great pleasure. The plays of Shakespeare, Bernard Shaw, O’ Neil and Oscar Wiled open a whole world of men and women who bear striking resemblance to real life people. Readers are profoundly moved by the characterisation in these great plays which contain pearls of wisdom. <br /><br />
Every educated man in these days is hungry for news of the latest development in the political sphere. Newspapers fulfil that need. They are an essential item with morning tea. People who are accustomed to reading newspapers feel out of sorts if they do not get it. Then there is a vast variety of magazines which cover almost every sphere of man’s interest and activity. This tremendous variety in reading material makes it possible for men and women of all tastes and temperaments to draw pleasure from it. <br /><br />
In view of the pleasures derived from reading, it should be encouraged right from childhood. Books stimulate the young minds. Parents should read aloud to the children they should keep a certain time in the day for story-reading. Habits incuIcated in childhood often last a life-time. <br /><br />
Public libraries fulfil a great need of book-lovers, who cannot afford to buy books. Nowadays in advanced countries, where reading is a popular pastime, various book clubs and lending libraries have been started. In India too, this trend is fast catching up with the reading public. People with limited funds can enrol themselves in any book club or lending library. <br /><br />
Indeed, the pleasure of reading should not be missed by any literate person. Everyone should be encouraged to cultivate the habit and discover the treasured wealth hidden in the books for himself. Reading enriches, enlightens and educates the mind. It even helps the serious minded in evolving an attitude a philosophy of life which guides them in their everyday existence. <br /><br />
A well-chosen book is certainly the best of companions. The person who derives pleasure from reading does not feel lonely and bored. He is quite content to be left alone with his favourite book and indulge in the luxury of enjoying it in solitude. A book love considers books his best friends and is generally possessive of them In fact, one can depend on a book as much as on a good friend. Reading is such a satisfying pastime that any person who has it as his hobby feels enriched and content. It stimulates the mind and nurtures the soul.
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<h1>The Art of Living</h1>
<h2>English Essay on "The Art of Living" </h2>
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Living is an art and the most complicated art as it is based upon the scientific application of the good principles of living which govern the behaviour and attitude of a human being. Life has various aims for various people; to some it is just an empty dream; to others it is zeal and pleasure. Life may be fulfilling of one’s duties. Life may also be an adventure. Sonic live just for enjoyment. They like to eat and be merry without caring for tomorrow, which they think may not come. For them life is not a serious journey through years, it is a light comedy; at least that is what they wish it to be. In real life, however, there are very few people who can enjoy so easily for life is not just a bed of roses, it has many thorns too. Life is a comedy as well as a tragedy. in fact, these are two faces of life to be faced as they come and go.<a name='more'></a> <br /> <br />
The life of a modern man is highly complicated. It has just grown into a science from just an art. Natural colour and flavour of life have been removed by the modern scientific and technological advance. The life of a modern man is like that of shuttlecock in the busy atmosphere. The movements of man depend on the speed of the scientific implements which throw him hither and thither. Man is a slave to science and technology. He starts the morning cup of tea with an electric-stove and after spending a hectic day of work and movement, throws himself in the bed like a worn-out machine. <br /> <br />
Most of the people are always grumbling for one thing or the other and they are dissatisfied with life; some people complain of lack of money while others suffer from ill health. Even the richest man may have something to feel unhappy about. Life has become so complicated that only children can enjoy pure laughter, all others have some worry or the other. Every one is busy and over busy all the time. Except in villages where nature continues to play a dominant role in the routine life of man, every one is in a hurry to do one thing or the other. <br /> <br />
In fact, the art of living has become the science of living in modern life. Whereas modern amenities of life, the more important of these being electricity, T.V., V.C.R., cinema and car, have provided comfort and luxury, the competition among human beings to avail themselves of these comforts to the maxim um has snatched all taste and pleasures of a natural life. These amenities have killed the human interest in the beauties of nature. No more are the days when a young-hearted man would gaze at the stars and the m ‘on in a leisurely fashion and enjoy the beauty of Nature. With the advance of science and technology the sweeter aspects of life are receding to the back ground. Instead of the natural beauty one can only come across man-made buildings, big buses and trucks, mighty machines and huge factories to amaze one’s eyes. <br /> <br />
New buildings arid machines are the symbols of modern civilisation. They are the symbols of man’s growing power over nature and rising standard of living. But they certainly tell upon the nerves of a peace-loving man and fill him with awe and fear. They distort his mind and make it avers to humanity, love and pleasure. <br /> <br />
An optimist is definitely a much better fighter in the battle of life than a pessimist. The real art of living lies in looking at the brighter side of things. Brave is the man who takes comedies and tragedies alike as they come and go. In fact, that is the attitude of life which can bring maximum success to a man. One should always remember the basic principle of the Holy Quran, “Do you duty and leave the result to God”. All great men have practised this principle and achieved best results of life. If one does the duty without pinning the expectations too high, even small successes bring happiness, joy and stitisfaction. This attitude keeps the mind free from cares, worries and bother-nations. The best wisdom lies in living thoroughly and intensely in the present, deriving lessons from the past, and keeping high ideals for future. <br /> <br />
According to the principle of ‘simple living’ and high thinking’ the art of living does not lie in wealth; it lies in being noble and peaceful, in believing in selfness service and struggling for the achievement of the mission for life. Many great men of the present age, like the Quaid, Zafar Mi Khan, Allama Mashriqi and Ziaul Haq, are best examples of simple living and high thinking. These persons had a fire in their mission and achieved miracles in their respective fields. <br /> <br />
Most men at present are well-dressed men who live in full glory of modern scientific amenities find still achieve success not only for themselves but also for the community they live in and for the nation they serve. Hence, simple living is, of course, now-a-days not an essential qualification for success in life. Simple living is quite difficult task today as the mode of living in the present world has changed altogether and simple living does not ordinarily equip a person with necessary prerequisites for greatness. Only a God-sent genius can achieve greatness through simple living; a normal human being has got to go through the mill of modern complicated living, the complicated scientific implements of modern publicity before he can be said to have become great. A politician who wants to rise, must make use of loud-speaking apparatus, the TV and the like before and after he achieves something worthwhile in society. <br /> <br />
The art of living from the point of becoming great implies moving with the times. No man desiring to achieve greatness can avoid the use of science and technology, if modern life necessitates it. <br /> <br />
The art of living again implies a healthy development of mind, body and intellect. Modern life provides all the facilities for the up-keep of the physique, trimmed personality and the sharpened mind. Besides the books and the education, there are the cinema, the TV arid the radio. These instruments keep one abreast of time and keep one’s mind sharp’ and intellect bright. Then there are modern scientific aids which enable one to keep a healthy and bright appearance. If one is not charming, by God’s grace one. can avail oneself of the cosmetics and other make-up aids and look smart and add to one’s personality. <br /> <br />
The art of living, thus, in the modern set-up has undergone a sea change. It has become materialistic and worldly-wise. There is less appreciation for selfless service done in a silent way than for a less selfless work done with a lot of publicity and show. It is the recognition that matters, not the real intent and content of achievement. Modern society demands a highly complicated way of living for achievement of any sort. Even religious and spiritual achievements require publicity for being recognised. The art of living, therefore, demands that human beings live up to the expectations of their community and do their best in every way. They should spread an atmosphere of pleasure, smile and laughter and encourage themselves and other to do better things.
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<h3>English Essay on "Sweet are the Uses of Adversity"</h3>
<p>A man brought up in the lap of luxury is unable to face the storms and stresses of life. Rich men’s offspring never made heroes. The Quaid may be an exception but he too had to und ergo the historical freedom struggle wages by the Muslims of the subcontinent.</p>
<p>The last. Wand War, which took a toll of million of lives, proved blessing in disguise the war made heroes of men of insignificance. It gave a fillip to war industries. Many new factories were started and production increased to magnificent heights. There were more jobs than the job seekers and thus the unemployment problem was completely loved. Young men were given commissioned ranks, they were able to secure quick promotions which was more than what they had dreamt. There was a great boom in business and it earned phenomenal war profits. Pakistan was also born out of that war.</p><a name='more'></a>
<p>During the war food supplies to England from America were disrupted and as a result, people had to live on as semi-starvation diet. This proved a blessing too. Overeating had undermined the health of the British nation; food scarcity and austerity have resulted in the English nation enjoying the best possible health in the century.</p>
<p>In affluent circumstances it is very easy for any one to do his best. It is only under circumstances of adversity that the solidity of a person is known. A man of character, of noble intentions, of strong and sturdy physique and virtues, of selfless service to others proves his worth even in times of adversity. Such a man makes the events turn with his strong will, perseverance, ambition and determination. If he has a will to do a thing, nothing can stand in his way. He can overcome all obstacles to achieve his mission, since h has a noble and worth objective. Peace and prosperity make us soft and unfit to fight the grim battle of life. We become lotus-eaters. But eternal life lies in struggle. We must be heroes in the strife and no dumb-driven cattle. Men can achieve great heights by struggling against the buffets of fortune. Wordsworth talks of: <br /> <br />
Soothing thoughts that spring, Our of human suffering
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<p>Suffering is the best teacher. Out of evil comes good. The lessons learnt from bitter experiences are4nvaluable. Oscar Wide turned over a new leaf in his life while in prison. Earlier this great author was proud and immoral; in the prison he learnt humility and nobility. The world has produced the best heroes during their trials of adversity. Robert Bruce, Tipu Sultan, Rani of Jhansi, Abraham Lineoln, Allama Iqbal and Jinnah are examples of those who fought their best under circumstances of strong stress and opposition. Some of them had to go even without food for days together. They had also to go through worst trials and tribulations. But they stood steadfast to their principles and stood like a rock behind their mission.</p>
<p>In the days of prosperity and pleasure we sleep and enjoy and know not what we are. But in adversity the inner man wakes up and we came to know our real strength and weakness. History tells us that all great men re hardy and brave people who worked their way up through difficulties and obstacles. They achieved what they wanted by struggling hard day and night. Such persons never stooped low in their principles and always stuck to their guns under all circumstances. Harder the circumstances, stiffer the opposition better they shone and brought out their virtues to the forefront. Adversity also gives us a chance to try our friends and foes and know who is what. False friendships based on motives of temporary benefits are exposed whereas true friends even though they may be in the background previously come to the forefront and prove their worth. Adverse circumstances are, therefore, the best yardsticks to select friends. Adversity is a great human teacher, It inspires understanding of the problems of the poor and the underdog. It teaches us to feel for others and be grieved at a suffering. For, unless a person has gone through adversity, he cannot know the real feelings of the sufferer. Refugees front India passed through blood and tears. Millionaires were turned into paupers. Yet this unprecedented misery made heroes of them. They had to start life afresh and some of them did roaring business. This ability to be masters of circumstances and architects of their fate has filled them with self-confidence. Although worst had happened, with their strong hearts arid iron nerves, they moved mountains.</p>
<p>Without a fight no man can become a hero. Darwin in his Theory of Evolution maintained that there was struggle for existence, the weaker went to the wall; the fittest survived. Christ was crucified; Zia was assassinated; Abraham Lincoln was shot dead. The sacrifices of these martyrs have added to the goodness arid happiness on earth — out of their ashes violets and roses have grown. They are the immortal heroes of this earth. Our sweetest songs are those, that tell of the saddest thought Adversity raises a mortal to the skies and makes a star of him. Tragedy is always more popular than comedy. Human life is mixture of joy arid sorrow. It has its comedies and tragedies. After bright days, dark days come. For the strong man darkness vanishes quickly and happiness returns because he has the ability to live gloriously and bravely even in the dark days. He loses neither the character nor the virtues which make a man.</p>
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Ahsanhttp://www.blogger.com/profile/05888942921858252208noreply@blogger.com0tag:blogger.com,1999:blog-3682595921652257941.post-25775328090494721582017-03-24T16:34:00.005-07:002017-03-24T16:34:49.645-07:00Strike When the Iron is Hot
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<h3>English Essay on "Strike When the Iron is Hot"</h3>
<p>Everyone wants to succeed but not all achieve success. The reason being that some people are able to understand the circumstances and take the right step at the right moment. Those how do not let to rights opportunity pass by them and take the desired action without fear, are the ones who achieve success in their endeavours.</p>
<p>Everyone in life wishes to succeed in whatever project he or she undertakes. Success builds confidence, failure dejects a person. Success gets one appreciation but failure brands one as incompetent. There are some people who generally succeed, while there are others who often fail in their endeavours. It is, of course, difficult to account for the success and failure in terms of scientific analysis. There are several factors which go into making a venture a success. But there is one single factor which greatly affects the outcome of an effort. That is taking stock of the situation and acting when the time is appropriate. The proverb comes from the profession of the ironsmith. He strikes the iron when it is red hot, because it is then that the iron is the softest and most pliable. By quickly striking it then, he is able to mould it int6 whatever shape he wants. But, if, on the contrary, he misses to strike it when it is hot and soft, then any amount of hammering will not have any effect on the iron. Interpreted and applied to daily human existence, it means seizing the opportunity when it presents itself.<a name='more'></a> The wise always remain alert and make use of the opportunity (which is a favourable combination of circumstances) and get what they want. Whereas people who are not watchful, let the opportunity slip by, and then find it extremely difficult to succeed in what they wish to do. It is believe that bpportunitie séldoni repeat themselves, Therefore, an opportunity once missed is missed either for ever or for ever or for a long time. Shakespeare expressed the same idea in his play Julius Caesar when he wrote:</p>
<p>“There is a tide in the affairs of men, <br />
Which, taken at the flood, leads on to fortune; <br />
Omitted, all the voyage of their lives; <br />
Is bound in shallows and in miseries
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<p>When the sea is in tide, the sailors who are alert, seize the chance to set their ships on sail. Those who are not ready to avail of the opportunity miss the tide. Then they are forced to postpone their journey for an indefinite period; that is, till another tide comes. Similarly, there is a tide in the affairs of human beings, that is, a certain time is propitious for achieving certain objectives.</p>
<p>This proverb can be applied to any walk of life and its efficacy evaluated. In the field of sports, for example, in a hockey match, if the goal-keeper does not spring to life when the bail, is near the goal post, his team will certainly lose by a goal. Or again, if one of the players who happens to be in a strategic position gets the: ball and Does not strike it, he will lose the opportunity for security a goal for his team. In the game of cricket, a player finding a particular side of the ground inadequately covered by the adversary team hits the ball in that direction and scores his four.</p>
<p>In the battlefield, if the army does not attack the weak points of the enemy, they let the enemy become stronger. A solder has to be extremely vigilant on the battlefield. The moment he spots the enemy, he has to act fast and hit. Otherwise, the enemy will soon be on him and he will be overpowered.</p>
<p>Similarly in love, the lover has to be on the alert for the favourable mood of the beloved, if he wants to secure her as his bride. Women are generally double-minded about their suitors. Therefore, the lover should ask for her hand when he finds her harbour to be intense. Once he misses on that, her passion might cool and he might not succeed in getting married to her. There are certain people who are more often than not slumbering when it comes to evaluating the circumstances and recognising the opportunity. Having missed the opportunity they curse their sears or ill4uck for their failures. What these people fail to realise is that the fault does not lie with the stars, but with themselves. They can easily join the group of successful people if only they care to know what is happening around them, and keep their eyes and ears open.</p>
<p>History of the world would have taken a different course if Hitler had launched an all-out offensive against Britain soon alter his spectacular victory at Dunkirk. He might then have defeated and demoralized Britain and won the war. But instead, ho chose to direct his attack against the Russians too, which proved fatal for him. So he lost the opportunity of attacking Britain and then failed to over come Britain altogether.</p>
<p>No doubt, there are times when individual alertness does not avail of much, and success depends on mere chance. But such chances are few and far between. Generally, it is those who keep their eyes and ears open for the conductive opportunity achieve success. History is replete with instances of the sagacious who struck while the iron was hot and succeeded. Nadir ‘hah, the Irani plunderer, attacked India when the weakest of the Moghul Kings, Mohammad Shah Rangila, was ruling India. When the East India Company realised that the Indian Princely States were constantly at war with themselves, they consolidated their army and struck at the Rajas fighting among themselves. The result was victory for the East India Company and British rule in India. In the field of politics, this maxim holds equally good. A politician’s success largely depends on his exploiting the sentiment prevailing in the public. The opposition candidates make full use of the lapses committed by the government. The ruling party candidates capitalize on some achievement of the government.</p>
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Ahsanhttp://www.blogger.com/profile/05888942921858252208noreply@blogger.com0tag:blogger.com,1999:blog-3682595921652257941.post-9879884189593856962017-02-17T07:12:00.001-08:002017-02-17T07:12:22.623-08:00Pen is Mightier than the Sword - English Essay
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<h1>Pen is Mightier than the Sword</h1>
<h2>English Essay on "Pen is Mightier than the Sword" </h2>
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Before the dawn of civilization man overpowered the weak with his physical strength, Might was right. In the struggle for existence, it was the survival of the physically fittest. As man became aware of his intellectual ability, he learned to turn things in his favour by using his brain, gradually he discovered that it is possible to move even mountains without resorting to the use of sword. The written word has the power to create a revolution in the minds of men. Today it is an undisputed fact that the written word is a very powerful tool. Many a battle can be won through the peaceful use of pen than by crossing swords. <br /> <br />
Before the dawn of civilization man overpowered the weak with his physical strength. In the struggle for existence, it was the survival of the fittest. Might was right. He had no qualms of conscience while killing his prey, so the prehistoric man was almost barbaric and lived slowly on the strength of his muscle power. Gradually man became aware of his intellectual ability. He learned to turn things in his favour by using his brain. He realised he was superior to all in the animal kingdom due to his ability to rationalise and think. He began applying his intellect to deal with day-to-day situation. The civilization advanced, it became apparent that there was no need to cross swords to solve all the problems. In fact, it was realised that pen is mightier than the sword. A sword may kill a man, but it certainly cannot bring about a change of heart or values. <br /> <br /><a name='more'></a>
Down through the ages, we have seen how holy books have changed the destiny of men and women. Mahat.rna Ghandhi’s philosophy of life was based on the teachings of the Gita. He showed tremendous foresight when he started a non-violent struggle for the freedom of the country from foreign bondage. He realised the futility of war in achieving his goals. <br /> <br />
Pen can create revolution in the minds of men. In France, during the reign of King Louis XIV, there was a lot of discontent among the masses. The writings of Rousseau and Voltaire at that time fired the imagination of people. The King’s strong army could not stop the onrush of the floodwaters of the revolution. ON the other hand, even the army was influenced by the slogans of equality, fraternity and liberty. Their loyalties also got changed under the impact of the revolutionary ideas of Rousseau and Voltaire. <br /> <br />
Karl Marx’s theory of communism as given in his book Das Capital changed the destiny of Russia and many other countries of Eastern Europe. Today, hundred crores of people live under communist rule thanks to the powerful ideas preached by Karl Marx through his mighty pen. <br /> <br />
The victories of the sword on the other hand are short lived. Hitler overran Europe and conquered so many countries in a mighty sweep. But before the war was over, his military victories lay crumbled like a house of cards. People remember Hitler to day more for his merciless slaughter of the Jews, an war crimes than for his victories. People read his Mein Kampf to acquaint themselves with the life of a man who is remembered today not with respect but with horror and disdain. <br /> <br />
In the modern world, no one can dispute the power which the pen wields in making and marring the governments. The press is the fourth estate. With the spread of literacy, it has become a very, powerful instrument of mobilizing public opinion. Today, the masses learn a not about the public figures, government policies through newspapers, magazines and journals. They are no longer fooled by the false promises and election speeches of their leaders. They judge them by their actions a reported by the press. Therefore no government can afford to have the press on their wrong side. From time to time, leaders hold press conferences to answer the questions of journalists and thus inform the public of their policies and achievements. In Communist countries where there is no freedom of press, the government makes the print media means of propaganda. In the war, enemy aeroplanes throw printed leaflets over the enemy territory in a propaganda campaign. The purpose is to strike terror in the heart of the masses. In Germany, people were punished with death if they were discovered reading leaflets dropped by British aeroplanes. It surely proves that they were afraid of the impact the printed word could have on the psychology of people. Good literature survives the test of time. While Great Wars are dismissed in history books in a fewlines, the plays of Shakespeare, poetry of keats. Wordsworth and novels of Dickens, etc. still live and bear living testimony to the truth that pen is superior to sword. There are instance where the victories of sword are celebrated by the power of ten, Who would have remembered the Mahabharata and the Ramayana if they had not been immortalized by the pens of Vyasa and Valmiki. Even ordinary wars are remembered by posterity because the historians record them in the books. <br /> <br />
Thus, we can say that why resort to destructive use of swords if the peaceful use of an can wield results. Pen has created many revolutions--many great men of the world have revolutionised the thinking of their times through their powerful writings. It certainly is more nighty a tool than the sword.
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<h1>Lesson of The Past</h1>
<h2>English Essay on "Lesson of The Past" </h2>
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“Education about to only thing lying around loose in the world, and it’s about the only thing a fellow can have as much of as he’s willing to haul away.” <br /> <br />
Our lives are governed by time that can be divided into three periods: Past, Present and Future. Man is a rational being. He can ruminate over the past; live in the present and plunge into the future. From the cradle to the grave, our lives and actions are moulded and measured by time. It is a famous saying that “the stuff of which life is made, is time.” <br /> <br />
The mighty ocean rolls on an d man is tossed by the waves of time. History picks up the pearls and the shells and preserves them for the coming generations. Wheat has happened and passed is real and reliable; what is happening is incomplete and incompetent; and what will happen is uncertain and doubtful. Thus the records of history are the richest treasures. We can pick up what we choose so writes Omer Khayyam is his ‘Rubaiyat.’ <br /> <br /><a name='more'></a>
The Moving finger writes; and having writ; <br />
Moves on, Nor all your pity not wit <br />
Shall lure it back to cancel half a line <br />
Nor all your tears wash out a word of it. <br /> <br />
History is a hoary-headed and wise teacher and the curious learner, learn a great deal from him. History records can be important events and deeds of the great personages who have left permanent foot prints on the sands of time by reading and studying history reader, as Macaulay says: Feels his mind enlarged.” He may have travelled and seen and met different places and people. But when he plunges into the pages of history, he learns: “Here is a community, politically, intellectually and morally unlike any other community of which he has the means of forming an opinion. <br /> <br />
We should study history in order to learn the relevant facts about the pat experience and activities of the human race, and also attempt a philosophical interpretation of them. As an individual, our personal life, compared with the long centuries of human history, is like an ephemeral insect that lives and dies in a day. There is an immense store house of experience that is accessible only through history. We feel that we are the heroes of all ages, and preserver of the past treasure. We claim our heritage by commencing the study of history and archaeology — one of the many sources of wisdom. As individuals we are indeed puny and feeble, but when we have enlarged our experience through history, we are like a dwarf standing on the head of a giant. It extends our mental horizon and range of vision beyond the widest dreams of clairvoyance. <br /> <br />
Thus history magnifies and expands our personality. History makes us to understand and evaluate our own lives. The present has its roots in the past. Each generation borrows freely from its predecessors and lends generously to its successors. There is no break in the continuity of biological descent of social evolution as Mathew Arnold makes Empedocles say: <br />
Born into life-man grows <br />
Forth from his parent’s stem <br />
And blends their blood, as those <br />
Of theirs are blent in them: <br />
So each new man strikes root into a fore-time. <br /> <br />
Without knowledge of history, one is like wayfarer who does not remember the route by which has travelled, he knows just where he stands but do not whence he has come. History prevents such loss of racial memory. We cannot be an intelligent citizen without knowing something about the origin and development of the different phases of contemporary civilisation having its roots in the past. History (the record of the bygone days) is the basis of true citizenship, without which true Ethics is impossible. <br /> <br />
The past as revealed through documents and supported but testimony also teaches us what human nature is. What are the ambitions and aspirations of man? How man has suffered through human weakness and how he has risen to great heights by conquering the mountains of difficulties; how the constant efforts and perseverance have overcome, all obstacles and made impossible possible? Napoleon said the word impossible is in the dictionary of the fools, and Mr. Jinnah is an impossible man, said Gandhi. These are the lessons of the past. <br /> <br />
If we are unacquainted wish the vast and ponderous panorama unfolded by history, we can have no idea of the potentialities of the human nature, of the Empyrean heights to which it can soar and the Tartarean depths to which it can sink. Dante and Shakespeare dived deep into human nature, but a thousand Dantes and Shakespeares can interpret and encompass Man’s spirit revealed in history. we feel that Man in truth, is wonderfully made. The glory, jest and riddle of the world. <br /> <br />
Man always learns, from experience, for experience is the best teacher. Pat experience helps us to act wisely in life. So the experiences of the race may sometimes help and guide us in problems of today. Mankind has perhaps acquired a small stock of permanently valid principles and presents by the trial and error method. But beware of the fallacy of always turning to the past for wisdom. As: <br /> <br />
New occasions teach new duties; <br />
Time makes ancient good uncouth, <br />
Nor attempt the Future’s portals with <br />
The Past’s blood-rusted key. <br /> <br />
The records of the past, interpreted in practical life by noble man and women, supply the moral tonic which must be administered to each generation lest it perish of ethical inanition and debility. History sounds the paean of triumph of great movements in religion. Politics, arts and science. The self-sacrifice of the earnest lovers of Humanity was the price always paid for progress, for victory. We learn that no progress can be made without sacrifice. No sacrifice is too great for a noble cause. <br /> <br />
We learn how some brave and bold souls have courted death as martyrs, how the heroes have faced death with smiles on their faces, how the daring pioneers have risked their lives for others? Many have scornd rank and honour, suffered hung er and thirst, despised contumely and calumny, foregone fame, fortune and family life and endured tortures, imprisonment and exiles for sonic noble cause, truth and service of the suffering multitudes. Their deeds and achievements teach us how we can master sense and conquer to ever higher levels of wisdom and virtue. <br /> <br />
The greatest lesson history is: Above all nations is Humanity. Thus vision demolishes the idols of race-pride, nationalism and false hero-worships. We learn how all nations and races have striven through sore toil and travail to conquer nature, eliminate evil, and improve society and the individual as far as they could. History also proves the interdependence of all races and nations. We come to know that modern Europeans owe an enormous debt to Greece, Rome and Islam. We are indebted to Italy for Renaissance, to France for Revolution and to Germany for Reformation. The reader joyfully joins Terence and says: I am a Man, and nothing that related to Man, is alien to me. We learn to love mankind as comrades. <br /> <br />
In the light of lessons learnt from past we can become ardent but discriminating reformers. They convince us that all elements of permanent value in the old institutions must be prescribed and every ancient institution’ in not altogether rotten. It is an amalgam of good and evil. Wisdom consists in absorbing the good and discarding the evil. The reader than understands that the architect of progress must demolish some old dilapidated houses before beautiful modern building a can be erected on the site, it is rightly said: <br /> <br />
It was but the ruin of bad, <br />
The wasting of Ike wrong and ill; <br />
Whatever of the good of old time had <br />
Was living still. <br /> <br />
If we want to learn lasting lessons of wisdom and seek guidance, we must turn to the Holy scriptures that disclose and discuss all that have been ordained for mankind from the beginning of the Universe to the Day of Doom and Thereafter. This is Scripture of no doubt, a guidance unto those who ward off (evil).”5 <br /> <br />
From the words of Aristophanes: “Life is short, art is long and opportunity fleeting.” We learn that life is transitory, what man has created, lasts longer and we must do a work at opportunity and appropriate moment, for time and tide wait for none. <br /> <br />
The lives of the prophets and saints teach us: Self-denial, spirit of service and the simple life are necessary for the success of great mission and new movement as demonstrated by Hazrat Issa, Prophet Muhammad (PBUH), Buddah and others. <br /> <br />
We learn that greatness and happiness of human race consists in living with love, peace and tolerance; and hatred war and intolerance, are the greatest curses for mankind. That standing armies are menace to freedom, peace and future welfare of human race. <br /> <br />
We learn that oligarchies of the Romans, the feudal Barons, the French bourgeoisie, landlords and Sardar, Chieftains are always selfish and cruel and lead to perpetual internecine strife. The past experience has shown that bondage is hell freedom is heaven. The mainspring of human progress is personal freedom and civil freedoms, have raised nations like Athens, England, America, France, Germany, Japan, etc., to unprecedented material progress and human well being. <br /> <br />
By reading about the achievements and failures of leaders we learn that the secret of leadership is: a great man, a great country and a great cause Nothing great can be achieved without firm determination, perseverance and sacrifices. It is by means of ladder of ambition, one can scale great heights. <br /> <br />
The lessons of history also warn us that able and energetic men will exploit the people by fraud and force, if they are nor trained in high ideals of personal conduct, that every movement tends to produce a gang of charlatans and parasites, however noble its aims may be at the outset. Trade union office nears and socialists leaders are the examples. <br /> <br />
We learn that one cannot, always succeed in life; and failures are pillars of success. Records show that some times danger brings out the best in the character of man that one is not defeated unless an loses courage and discouraged. History brings home the great lessons of tyranny and oppression, injustice and unrighteousness. Napoleon, the great ruler had to die in exile at St. Helena. Czardom was a victim of public wrath and people like Hitler and Mussolini reaped as they had sown. We learn greatness’ is not a family monopoly and most of the great men have risen from the humble parents. Napoleon, Abrahim Lincoln, Ghandi and Jinnah are model examples. Finally, the perpetual lesson of past is that life is not to be judged by the number of years we live but by the use that we make of them.
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<h1>Leisure Its Use and Abuse</h1>
<h2>English Essay on "Leisure Its Use and Abuse" </h2>
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Leisure is the free time that one gets after attending to responsibilities in life. How one spends one’s leisure time reveals a lot about the person’s interests and inclination. Leisure helps to break the monotony of everyday life existence and rejuvenates to fight the battles of life again. However, some people misuse their free time and indulge in gossip, drinking, hanging around coffee houses. They don t nurture themselves. In fact they dissipate their energies in useless activities. Besides, anyone who has too much time on hand also can‘t appreciate the value of leisure. Undoubtedly, leisure has its uses and abuses. It depends on the individual to make the most of it or waste it.<br /><br />
Hunger and food, thirst and water, progeny and procreation — they have remained the primary needs of mankind ever since the first Man and the first Woman came into being on the blessed Earth. With the passage of time, slowly but surely, Man came out of the confines and compulsions of his physical, biological and physiological urges so as to make a mark of his distinct and distinguished contribution to the something process of process and prosperity, in fields other than bread and butter.<br /><br />
Modern man’s life has become very busy. Today, man has no time for himself. He is caught in the battle of survival for existence. The poet had rightly said that ‘what is this life if full of care, we have no times to stand and stare. It is indeed a sad life, where a man gets no time to nurture himself by doing things he enjoys doing. There are some who have no choice in the matter. Life is series of battles for them and there is no time to think of relaxation and leisure. But there are others who are compulsive workers.<a name='more'></a> They just work to fill up theirs time as they have never paused in life to look around themselves and see how much more life has to offer to them. As matter of fact, such people are prone to health problems, be cause they always remain tense and work as if time is running out. If they were to take out sometime for themselves from their daily routine and spend it to rejuvenate themselves they will realise the value of leisure.<br /><br />
“All work and no play makes Jack a dull boy.” It is a statement which holds leisure as important for the well being of one as food, sleep, air, exercise and work. It is the duty of each one to take out sometime for themselves after attending to their responsibilities and duties. How one decides to spend the leisure time varies from person to person.<br /><br />
In the days gone by, before the advent of television and videos, people used to spend time together in small social gathering laughing, chatting and eating. All the members of the family used to get together and discuss their day, play some games or go for a walk. Poor labourers, even today can be seen sitting together after dusk and dinner, singing and playing drums as if they didn’t have a care in the world.<br /><br />
Whit the advancement of civilisation, there has been a change in the leisure time activities. Nowadays, especially in urban areas people spend their time in front of the television. Social interaction has been confined to week ends. Even now, once he takes a plunge and accepts the gauntlet, there is nothing to stop him from emotional, intellectual and spiritual odyssey, he is fully conscious of the fact that bread and butter cannot thwart him from conceiving and creating the masterpieces, the like of which his fore-fathers have left him as legacy and inspiration, in the realms of fine arts (poetry, painting, sculpture, music, dance, etc.); intellectual and philosophical treatises and spiritual revelations like the Quran, Bible, Torah, etc. As life becomes more and more complex and materialistic, Man’s search or meaning and purpose in life becomes pointed and poignant and like his predecessors he swears to continue unabated and undeterred the probe into the larger questions of life and death, love and hate attachment and detachment, myth and reality.<br /><br />
There are umpteen activities one can full up one’s leisure hours with. Reading, playing, listening to music, cooking, and so on it is of immense help if one has cultivated some hobbies in childhood. Children who grow up learning some craft, playing on an instrument or carpentry etc. Enjoy these activities in their later life also. Besides, it is never too late to pick up hobby, something one had not been people, who start late and enjoy their hobbies in their leisure time.<br /><br />
However, there are some people who never appreciate the value of leisure, as they have too much time on their hands. Such people just while away their time on useless activities. We can appreciate leisure only if we are leading an otherwise meaningful life. Idleness is the root of all evils and a person who is not constructively occupied in his daily life, cannot appreciate the meaning of leisure. He may fall into bad company, indulge in anti-social activities, hang around coffee houses to while away his time.<br /><br />
The value of leisure and how to use it has to be taught early in life. Children should b encouraged to read, play and participate in cultural events besides studying: It is the study of parents and teachers to prepare the young for a living and just earning a livelihood. They should grow with a sense of how lovely it is to be alive. It is this zest for life, that makes people enjoy life and not make it a burden that has to be carried till end. Leisure time is very essential for modern man who is crushed under the burden of daily life. A man who is confused and under pressure, if he takes a break from the daily routine, and engages himself in leisure time activity may get more clarity and the problem may suddenly resolve itself.<br /><br />
A well-balanced person always sets his priorities. He does not make work an end by itself. He takes time off for himself, pursuing his interests, taking holidays. Such breaks help to break the monotony of the daily life and break the sense of boredom and ennui. Undoubtedly leisure time is absolutely necessary to continue with the pace of modern life it helps to develop the latent creative talents in one, which cin at times develop into a source of income.<br /><br />
It is indeed sad to see people waste their precious little time in activities which do not enrich them. In fact they dissipate and destroy them. Many people, in different sections of society think that any free time they have is to be spent in playing cards, drinking etc. They lose money, health and peace. The family 1if checked. No amount of legislative measures or rules can check these tendencies. It is individuals themselves, who have to overcome their weakness and take concrete steps to occupy themselves usefully in their leisure time.<br /><br />
Only man possesses the capacity for many responsibilities, which each individual identifies and develops for himself. His constructive aim seems to be to bring about consonance and conciliation between his outer environment and his inner self. His intellect needs to guide his intuitive sense as he strives to create a world closer to his heart’s desire. By coordinating his talents and multi-faceted faculties, he can always, address himself and say emphatically that “man does not live by bread alone.”
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<h1>If Winter Comes, Can Spring Be Far Behind</h1>
<h2>English Essay on "If Winter Comes, Can Spring Be Far Behind" </h2>
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<p class='quotes'> “A quickening life from the earth’s heart has burst,<br />
As it has ever done, with change and motion,<br />
From the great morning of the world when first<br />
God dawned on Chaos, in its stream emerged<br />
The lamps of heaven flash with a softer light;<br />
All baser things pant with fife’s sacred thirst;<br />
Diffuse themselves; and spread in love’s delight.<br />
The beauty and the joy of their renewed might.”<br />
(Return of Spring -- Shelley)
</p>
Poets have often stung about winter and spring. They are nor merely passing phases and aspects of nature, but they point to the whole world of change, great upheavals and revolution. For the imaginative minds, they express deep philosophy of life yearning and hope, lull and rebirth, death and awakening.<a name='more'></a><br /><br />
The Romantic Movement in English poetry was marked with soaring imagination and deep emotions. It was also a period of individualism, expression personality, interest in nature and social problems. The firmament of Romantic Revival is adorned with four bright stars — Wordsworth, Keats, Shelley, Coleridge, Byron. They were also solitaries and lived in their own worlds of imagination. The were also unacknowledged legislators of world. They were like visionaries who build their own world of ideals. Their minds were preoccupied with the past; but eyes were set on the future.<br /><br />
Two things were common with them, one was imagination and the other tendency of escapism. They sought escape from the realities and brutalities of life into the world of imagination and idealism. Wordsworth was the high priest of Nature and lie sought shelter in Nature. For him nature was animate, physician, councilor teacher, law-giver arid nourisher of man’s moral being. Keats, the peer of Shakespeare, was a worshipper of cult of beauty in all its aspects -- physical, mental and moral. Shelley whose line forms the caption of the essay, was a visionary and sought shelter in love -- love of mankind. The spirit of Asia in his dramatic poem Prometheus Unbound stands for universal love of mankind. The legend of Prometheus has long been used as a symbol of revolt. Shelley sees in the deliverance of Prometheus the end of tyrant (Zeus) and the return of golden age in innocence, beauty and freedom. The chorus pronounces the happy change in the following lines:
<p class='quotes'> ..from spring gathering up beneath<br />
Whose mild wind shake the elder brake,<br />
And the wandering herdmen know<br />
That the white-thorn soon will blow;<br />
Wisdom, Justice, Love and Peace,<br />
When they struggle to increase,<br />
Are to us as soft wind be<br />
To shepherd boy, the prophecy<br />
Which begins and ends in thee.
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The concluding line of Shelley’s Ode to the West Wind If winter comes can spring be far behind!, is trumpet of prophecy. Shelley was not satisfied with the order in which he lived. In his sufferings he saw the suffering world as he says: I have fallen on the thorn of life, I bleed. The very nature of life is painful as is clear from the famous lines:
<p class='quotes'> We look before and after<br />
And pine what is not,<br />
Our sincerest laughter<br />
With some pain is fraught<br />
Our sweetest songs are those that tell of<br />
Saddest thought. (Sky Lark)
</p>
It is ecstasy of sorrow; his longing is that of a moth. He was champion of mankind and dreamt of a new world order full of freedom. Justice, love and peace. The memorable line the caption is message of goodwill and hope for the whole mankind. Winter and spring are used in figurative sense. They stand for dullness and action, for sleep and reawakening, for darkness and brightness, for fear and hope and for period of suffering and period of joy, the fiery spirit of the poet, his radical thoughts, his poetic imagination, ambitious myths of freedom and hope for a new world order all are reflected ii the Ode to the West Wind of which the title of the essay is a ringing close. He displays a world of his own, intensely his own. He comes out as a critic of human bondage.<br /><br />
It is the feeling of awe that is chiefly called forth by winter. Lo! the winter is past. The angel of spring has reed off the polar mantle from air and earth, and as again berthing the kindling spirit of vitality in man and nature. But spring is more than a welcome transition from cold to genial warmth; it is a change from barrenness and tameness of earth to beauty and variety in the aspect of nature. In fact spring brings inspiring thoughts and joys for the poet. Heaven smiles on man and in Nature.<br /><br />
After discoursing on the quickening power of the West wind on the earth, over the ocean and in the sky, the poet invokes the wild spirit of the wind to make him its lyre and spread his words or message of new happy order over the universe. The poet, in spite of being sad and dejected has not given up hope; an instead of being pessimistic he is optimistic. The following lines of poem forcefully bring out the poet’s faith:
<p class='quotes'> Be through my lips to unawakened earth<br />
The trumpet of prophecy! 0 Wind<br />
If winter comes, can spring be far behind?
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The beautiful apostrophe — the direct address made to the wind, is not a momentary or casual invocation but an everlasting and reassuring message of hope and goodwill for the ever suffering humanity, by the great champion of mankind. When we see around us and cast a glance on the affairs of the world, we find the same despondency, the same weight of sufferings, the same vicious circle of social injustice, birth of good nature, want of genuine love for mankind, lack of wisdom on the part of world leader, and above all absolute absence of peace -- peace within us or peace in the external world. What an agony to the spirit of the dead man! Time the hoary headed agent of God stands a witness to it.<br /><br />
What we now see in the world, casts a gloom on the thinking minds and feeling souls. Though we are very proud of our con start march along the path of civilisation and our spectacular achievements in the field of science and technology, we have got far away from a just and happy wend order. Class religion, the peoples embrace. Everywhere, the poor and working class are slaves of the rich. The rich subsist on labour of the poor — those who till the soil and produce all kinds of goods for the avaricious land lords, the industrial magnets and the dwellers of luxurious houses. Economic exploitation and political bossing have become order of the day. The rich are becoming richer day by day and the gap between the Haves and the Have not is growing ever wider. The conditions in the third world including Pakistan are very pathetic, rather shocking.<br /><br />
Mutual respect and regard for the good have evaporated from the ranks and files of the people. Every body is proud of ganging his own gait. Corruption — the hydra headed monster is rife everywhere. Knowledge has come but wisdom has departed. As it is, knowledge is proud that it knows much; but wisdom is humble that it knows little. When selfish and characterless people come to the helm, the wise people retire into the background. Modern civilisation is lop-sided; for it is over-weighed on the side of knowledge ahd less on the side of moral or character. Modern man has a stunted soul in a gigantic body.
Ideas — scientific, economic and political, dominate the scene but finer and noble emotions have departed from the life of modern homo sapiens. The world is under the grip of wintry winds.<br /><br />
There is a dearth of noble characters, and moral values like truth, goodness and justice have become hollow ideals. Religion is now being paid only tip-service and the sea of Faith...Lay like the folds of bright girdle furled. Not truth but acceptability has become the way of the world Justice lingers in this materialistic society and Daniel is shy of appearing on the throne. Judgement and not justice rules the Palace and the Courts for logic of law and not the tenaciousness of truth holds the upper hand. Money can purchase everything. The conditions in Muslim countries are worse in respect of moral, economic and social affairs.<br /><br />
There is no human dignity and cause of honour left in modern society. Political rivalry and economic injustice figure most on the Agenda of the UN that stands for establishment of permanent peace and removal of social evils and injustice. Pride, hatred, fear, narrow mindedness and jealousy have become international creeds. They are the root causes of war. Humanity cannot survive without mutual respect, cooperation and love. People are killed like flies in wars; but they are now being killed in civil strife. Peace! Peace! Las become a distant cry for the politicians of the world, for they put their heads together but do not put their hearts together.<br /><br />
Under the cold and callous conditions prevailing in the world, more so in our country, the trumpet of Shelley’s prophecy must be sounded and listened to. The whole of mankind needs the magic hand of spring to revive the hope of suffering humanity. There is tension in the whole world. War-mania, false propaganda, suppression of the voice of the poor and the oppressed, spells of drug mafia, murder of the innocent, poverty and ignorance, misuse of the surplus for creating mischief and dragging the peace loving peoples into warring factions, all call for the revival and restoration of area of wisdom, freedom, justice, love and peace.
<p class='quotes'> The same note of Shelley’s prophecy has been sounded in these words: -<br />
Ah, love, let us be true<br />
To one another! For the world…<br />
Hath really neither joy, nor love, nor light,<br />
Nor certitude, nor peace, nor help for pain.<br />
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Let us not be despaired of blessing of Allah. The Christians believe in the coming of new prosperous order the millennium. The Buddhist believe in future bliss through Karma - deeds. The Muslims are promised of spring here and Hereafter through holding fast to the rope of Allah. The road to the emancipation lies in spiritual rebirth the promised spring
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Ahsanhttp://www.blogger.com/profile/05888942921858252208noreply@blogger.com0tag:blogger.com,1999:blog-3682595921652257941.post-56137392373935911112017-01-20T05:12:00.002-08:002017-01-20T05:12:37.405-08:00Great Men Make Great Nations - English Essay
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<h1>Great Men Make Great Nations</h1>
<h2>English Essay on "Great Men Make Great Nations" </h2>
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Great men in human history are thrown up or are the product of a crisis or challenge. Such men give a turn to the course of history and events. They dig the foundations of a country or nation deep and build the edifice of nationhood strong. Besides, a nation or a country is known or identified by the great personalities, intellectuals, scientists, experts of renown who make unprecedented contribution in their areas of specialisation.<br /><br />
Muslim world is generally identified with mainly four eminent persons. They are Ibne Sena, Farabi; Ibn Rushd and Ibne Khaldun. Our country Pakistan is known by the name of its founder, Muhammad Au Jinnah and Allama Iqbal, Thinker & poet-Philosopher of the East and Dr Abdul Qadeer Khan the Scientist of late Pakistan was to come the 8th nuclear power in the world and first nuclear power in the Muslim world and by the singular contribution of this world renowned scientist.<br /><br />
Dr Abdul Qadeer Khan, the brain behind Pakistanis nuclear programme has made Pakistan invincible by gifting to the nation a nuclear deterrence. As a matter of fact he has redeemed the national honour and given Pakistanis a confidence in it. Capability to repel any aggression and neutralise any evil designs of its enemies. Besides, the entire Muslim world is proud of him and all leaders of Muslim countries are happy to see that Pakistan has become a nuclear power by the devotion, hard work and a monument of scientist Dr A Q Khan has been quite conscious of the challenges facing. Pakistan.<a name='more'></a> He made a great sacrifice for his country, gave up a highly lucrative job and returned to the country to serve it. The grateful nation of Pakistanis has nothing but gratitude for him. The achievement of nuclear status for Pakistan was the dream of Dr A Q Khan and his dream has materialised to the dismay of his country’s sworn enemy India. Now Pakistan has a deterrence and it is the guarantee for its security and safety.<br /><br />
Grateful nations never project their benefactors and Pakistanis would never forget the sciences of Dr A Q Khan. It would be in the fitness of things to remind and tell our youth particularly about the contribution to the nuclear programme of Pakistan. Let have a brief look at the brilliant career of Dr Qadeer Born on April 1, 1936 in Bhopal. He did his B.S.C from Karachi University in 1960. He then went to Germany where he did his M.S.c in 1967 and later obtained Ph.D from Belgium in 1972. Now he started working as expert for several organizations of Europe in including a Uranium Errichment Plant in
Holland. It was in 1976 that he joined Engineering Research Laboratories of Pakistan. In recognition of his sciences for defence of Pakistan, the Govt renamed KRL as Dr A Q Khan, Kahuta Research Laboratories (KRL).<br /><br />
Dr Khan guided them through the tasks that have led to unparalleled advances in missile and uranium enrichment technologies. This breakthrough eventually resulted in the historic explosions of six nuclear bombs on May 28 and May 30, 1998 and the successful test firing of Intermediate Range Ballistic Missiles namely “Ghauri”, on April 6, 1998 and on April 14, 1999. The research areas of Dr Khan are Metallurgy, Materials Science and Nuclear Engineering. As an active scientist and technologist, he has published 192 research papers in reputable national and international journals and two patents in the U.K are registered in his name. Dr A Q Khan has authored a large number of books on Metallurgy.<br /><br />
Dr Khan has received six honorary degrees of Doctor of Science, respectively from the University of Karachi (July 25, 1993), Baqai Medical University, Karachi (December 11, 1998), Hamdard University, Karachi (March 6, 1999), Gomal University, Dera Ismail Khan, N.W.F.P (April 16, 1999), University of Engineering and Technology, Lahore (December 9, 2000) and Sir Syed University, Karachi (March 25, 2001). For his import ant and eminent contribution.3 in the field of science and technology, the President, Islamic Republic of Pakistan conferred upon Dr Khan the award of Nishan-i-Imtiaz on 14 August, 1996, and 14 August, 1998. He is also a recipient of Hilal-i-Imtiaz. Dr Khan is the only Pakistani to have received the highest civil award of “Nishan-i-Imtiaz” twice. He has been awarded 45 gold medals and 3 gold crowns by various national institutions and organisations. He is a Fellow of Kazakh National Academy of Sciences, the first Asian scientist with this honour. He is also a Fellow of the Islamic Academy of Sciences. Being a Fellow of Pakistan Academy of Sciences, he was elected President of the Academy an impressive 3rd time in January 200 1. He is also a member of large number of national and international professional orginisations, which include Pakistan Institute of Metallurgical Engineers; Pakistan Institute of Engineers; Institute of Central and West Asian Studies; the Institute of Materials, London; American Society of Metal 9 ASM); The Metallurgical Society of the American Institute of Metallurgical, Mining and Petroleum Engineers (TMS); Canadian Institute of Metals (CIM) and Japan Institute of Metal (JIM).<br /><br />
He is an ardent supporter of higher education. As the project Director of GIK Institute of Science and Technology, he has invested his energies in developing the Institute into an exemplary high technology institution. He sits on the Boards of Governors and Syndicates of more than two dozen universities and institutes. He has contributed immensely to the establishment of educational institutes in Pakistan. These include several colleges, schools, institutions and academies. So wide are his community services that his contributions extend to the construction of mosques, tombs, dispensaries and community health centres to alleviate the plight of poor communities.<br /><br />
Few people have served their country with greater zeal and less fanfare than Dr A Q Khan, a great scholar, a brilliant scientist and on all accounts, a great patriot. Very few individuals could attain the degree of public respect and affection in our national history as commanded by Dr AQ Khan today. A symbol of our national pride, he has surely become a legend in his lifetime and a role model for generations to come. Truly regarded as the father of the country’s nuclear programme, Dr Khan returned to Pakistan from Europe in 1976, with an aim to serve his motherland, leaving a lucrative job there. Starting from scratch, he was successful in erecting a highly sophisticated industrial Uranium Enrichment Plant in Kahuta, thus making Pakistan the seventh country in the world to possess this technology. Decades later, this facility provided the basis for Pakistan to successfully detonate its nuclear devices on May 28 and May 30, 1998. The services of Dr Khan to national defence and security are not only restricted to the nuclear arena, but his contributions in the missile technology are also epoch-making. It was under his able command and guidance that Pakistan successfully launched its first Intermediate Range Ballistic Missile, “Ghauri”, on April 6, 1998. Besides this, KRL is also engaged in numerous defence-related and industry-supportive programmes, enabling the nation to attain the cherished target of self-reliance. Dr Khan’s contributions in imparting scientific and technical education in Pakistan are also highly commendable. Dr Abdul Qadeer Khan has carved out an enviable place in the national history of Pakistan for his outstanding achievements in the field of the peaceful application of nuclear energy.<br /><br />
He is already a legend in his lifetime. Dr Khan has published more than 139 scientific papers in the fields of nuclear science and physical metallurgy in reputed international journals, besides four well-known books on Physical Metallurgy and Advanced Materials. Some international patents are also registered in his name. His unflinching resolve to work for the progress, strength and solidarity of the country could not be shaken by many adverse circumstances and obstacles he had to face in his endeavours. His untiring efforts spread scientific and technological education in the country and are a beacon for others to follow. The name of Dr Abdul Qadeer Khan will be inscribed in golden letters in the annals of the national history of Pakistan for his singular and monumental contribution in the field of nuclear science. Dr Khan has published more than 72 scientific research papers in the field of nuclear energy, besides a well-known book in Physical Metallurgy.
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<h1>Examinations are a Necessary Evil</h1>
<h2>English Essay on "Examinations are a Necessary Evil" </h2>
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The system of evaluating the students’ performance through examinations is not a new practice. It is an age-old method. The critics of examination feel that examinations are not a reliable test of a student’s ability. They encourage cramming, as students study only out of fear of failing in the examinations. Besides, they feel it is not possible to mark all the papers uniformly without prejudice. However, examinations are necessary, because there is no uitable alternative to test students; all round progress — mental ability, originality, productivity, independent thinking — by developing proper methods of testing and evaluation.<br /><br />
Examinations are an age-old method of evaluating students performance. They are regarded as a curse by the students. The approach of an examination sets the students hearts pounding. They are left with the choice of either dropping out or applying themselves to working hard. There is no escape from them for any student wishing to do well in life. There is no short cut to success. No wonder, days before examinations are to commence, the schools, colleges and universities appear deserted. Students are given preparation-time to get ready for taking the examinations.<br /><br />
Examinations are held to test students’ mental ability and to assess the work they have done during a term to determine whether they have been utilising or wasting their time. Teaching and testing go hand in hand and at every stage of scholastic activity, some type of test is used to measure the performance of the pupils. The concept of measurement is not something new, we need some sort of tool to serve the purpose.<a name='more'></a> A teacher cannot help asking himself whether what has been taught by him or her has been means of knowing the level of a student’s understanding obviously the answer is to conduct periodical tests.<br /><br />
Examinations are indeed a necessity because it is only the fear of examinations that makes students work. They know that they cannot hope to fare well if they do not study. The fear of failure and humiliation spur them on to work hard, even if, only when the examination is approaching. Examinations, therefore, act as an incentive to effort and hard work. If there were no examinations, the merits of the various students could not be judged, nor would the majority of them take an interest in their studies.<br /><br />
The critics of examinations argue that the examinations are not a reliable test of the ability of the students. They support their arguments by pointing out the shortfalls in the examination system. They feel examinations encourage cramming. A student with a cramming power may just study for two months and do better than another students who has studied throughout the year and has developed his ability to think critic ally and independently. Even his teachers may agree that he is the brighter of the two, yet the marks tell another story. So examinations are nothing but a game of chance and skill.<br /><br />
Similarly, they feel, not wrongly, that the standard of marking can never be uniform considering the number of examinees and examiners. No examiner can humanly check all the papers on one subject of a particular class. So there is every likelihood of the personal moods and approach of an examiner affecting his marking. Some students may benefit from the lenient approach of an examiner, while others may suffer because of the strictness on the part of the other. Consequently, a marginal case would have to keep his fingers crossed and pray that God may send. his paper for evaluation to kind person.<br /><br />
In view of these arguments, if examinations are scrapped, then what alternative method can be used to measure the student’s knowledge? Most educationists now agree there is even a national debate going on the issue — that a final examination is not to be the only test of ability. They insist upon a series of practical tests, weekly tests, objective tests in which instead of marks, grades are awarded. The results of all these should be taken into account while making an annual performance report of a student. Although this approach is practical, it does not resolve the issue of doing away with the examination system. On the other hand, students feel under constant press are when such an approach is implemented. They are then left with no time for leisure and hobbies.<br /><br />
Another alternative is that the teachers should keep a record of the daily progress of the students and that no examinations should be held. This is a kind of internal assessment method. It was in fact practised in ancient times, when teaching was considered a very noble profession. But today, the teachers are not above narrow prejudices and human weaknesses of character. There is every possibility of their personal likes and dislikes affecting the assessment of the students no such method has yet been devised which can bring uniformity in marking soleiy on the basis of the performance.<br /><br />
Some complain of the element of chance in the examinations. Sometimes, a student may not be able to make it to the examination hail due to fever, accident or some other calamity that befalls him. A death in the family of a near and dear one can be very disturbing and is likely to affect the performance. However, such cases are rare. An element of risk and chance is in everything we undertake to do. It is restricted to examinations only. Since no alternative method has yet been discovered to test a student’s performance and ability objectively, examinations are a necessity. However ever, the tests and evaluation systems should be so designed that they make a real test of student’s mental ability, originality and faculty of critical thinking.<br /><br />
This will make the students more regular, attentive and interested in their studies. Therefore, we can say that examinations are a necessary evil. We cannot do away with them. This is the only method so far discovered to distinguish between the fit and the unfit, a scholar and a duffer, and a worker and shirker.
Each individual has a high opinion of himself.
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<h1>Cowards Die Many Times before Death</h1>
<h2>English Essay on "Cowards Die Many Times before Death" </h2>
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Death comes to all, but the cowards experience death many times before they actually die. Each time they are faced with a crisis, they tremble in fear and are incapacitated. They become passive and cannot take any action to help themselves. The lose their self-respect in their own eyes which is equal to death. Why should one die more than once?<br /><br />
Death, it is well know, is the only certainty in this uncertain world. Everything else in this world is unreal, as everything is transitory, including man’s life. Death gets all, the king and the pauper, the rich and the poor, the old and the young, the ruler and the ruled, the pious and the sinner. And after death what? Nobody knows. With death ends all, at least the worldly existence. One dies leaving behind everything one has property, children, parents, relatives and friends. At the time of death, all of them may be standing around one, but none of them is able to help They are just silent spectators to the sad event. And this is what makes death poignant, impregnable and fearsome. One begins to tremble with fear when one is face to face with a dangerous situation, which may endanger life. Even the thought of death, if one goes on thinking about it, is depressing and may lead to a nervous breakdown. Apart from the certainty that it shall come one day death has another certainty about it. It comes only once in a person’s lifetime. One dies only once and then all is over. But iii certain senses, it may not be exactly true. There are people who die many times during their lifetime before the final death overtakes them. They are cowards. They die several times.<a name='more'></a> Each time they are in a crisis, they die of fear. And how do they virtually die? After death one is finished, one cannot do anything. The cowards, when faced with a dangerous situation, become altogether paralysed. They cannot do anything. The cannot take any action they begin td cringe and crawl in order to save themselves. They hardly remain human beings. Rather they die as human beings.<br /><br />
Human existence is full of risks and dangers. One is exposed to some sort of danger every minute. Even while one is crossing a road, one is exposed to death by a speeding vehicle. If one begins to be afraid of risks, one would not be able to achieve anything in life. Even the performance of day-to-day jobs will become impossible if one fears the risk Involved. But then the cowards shake with fear at every dangerous or adventurous turn their lives Aid to take. Every moment they experience the pain of death. Like other ??? beings they are also faced with risky or dangerous situations. But to them is incapacitating fear and ignominious defeat at the hands of the force that has created the crisis. And sometimes they actually die because of their deathly fear which makes them confused and inactive.<br /><br />
There is another category of people who are alive, but are as good a dead. They keep thinking about the final death. The fear of death makes them unable to live the present. In stead of living each mute, hour and day as it comes to them, they spoil it with the depressing thought of death. They are always in the grip of gloom. They lack initiative. They cannot do a thing. They die every day, every hour, every minute or they are dead. Conversely, there are people who are not at all, afraid of death. Having accepted the fact of death as inevitable, they regard it as a waste of time and energy to brood over it. They go about their business, unconcerned, but what is sure to happen to everybody. They enjoy life because they accept whatever comes their way. They are able to make the best of the worst. They live every day and every minute. They are the ones who drink life to the lees. They are brave, the opposite of cowards. Also it is the brave who are not afraid of death or daneger that are able to ward of danger. One has to face a crisis if one wants to get out of it or overcome it. By closing one’s eyes and sitting tight lie a pigeon does when it is attacked by a cat, one renders oneself more vulnerable to the damage or harm. The incident of an attendant of Corbett Park, being attacked by a leopard is illuminating. Having gone to the jungle with his colleague (with an elephant each) to collect fodder for the elephants, he was dragged down from the tree by a ferocious leopard.<br /><br />
The leopard sat on his chest and begin to chew his head. The skin of the head peeled off and it bled profusely. Even as the beast was sitting on his chest, he began to pound the beast’s face with his fists. Then he put his arm chest, he began to pound the beast’s face with his fist&. Then he put his arm into the beast’s mouth and tried to prevent him from chewing him. The leopard got off his body, and crouched at a little distance, waiting to pounce on him again. In the meantime, exhorted by his friend, he began to slowly crawl towards his elephant, though he was in acute pain. He managed to get near his elephant, who then threw him on to its back and ran. He was hospitalised at the A.I.I.M.S. and he recovered. Now, if in his place had there been a coward, he would have been completely unnerved by fear. And the beast would have eaten him up.<br /><br />
Cowards die in another sense, too. When faced with a dangerous situation, they behave in an undignified way. They either turn tail and run for their dear lives, or submit to the most humiliating terms and conditions laid down for security their pardon. They lose their respect in the eyes of others, and also in their own eyes. They become hateful to themselves. And a person who has fallen in his own eyes is not alive. All the time he is inwardly cursing and blaming himself. For him there is no cheer, no enjoyment, no happiness. He as such, dies each time he sheds his self-respect while facing a crisis. And this happens many times. So, the moral of the proverb is not to be a coward, and therefore, not to die many times before the final death. It should be realised that death is common to all. Then why worry about it? It has to come one day and nothing can be done to prevent it. Then why brood over it. Isn’t it better to behave like a man? And isn’t it more advisable to live life as it comes to us? We don’t achieve anything by being afraid of a crisis. Then why act like a coward and lose one’s self-respect? Be brave arid you will live in senses more than one. Be a coward and you die. And die not once but many times.
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<h1>Ambition is the Great Enemy of Peace</h1>
<h2>English Essay on "Ambition is the Great Enemy of Peace" </h2>
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Ambition is the Great Enemy of Peace
Ambition is the basic tenet of human nature. Man is by nature a competitive being. He thrives on commotion and excels when pitted against an adversary. The evolution of man is the universal struggle it is the fittest and the strongest who survive, man is constantly at war with the forces that oppose him. His desire to conquer them spurs him into action. “Live and let live has never been practised by man. Consequently there have been wars since the dawn of prehistoric times. History is t record of wars waged by kings and emperors to gratify their ambitions. The efforts of great sages advocating peace, love and universal brotherhood have yielded to results. Man born ambitious, is not concerned about peace and tranquility. It is impossible to curb this basic instinct even for maintaining a semblance of peace.<br /><br />
Man is essentially an ambitious and competitive being. There has been no substantial change in man’s nature during his evolution. He is still a barbarian at heart, ready to kill an other for his own preservation or simply to prove his supremacy over the other, possibly a weaker person. Man may boast of all the technological advancement that has been made in the past centuries as a result of ingenuity, yet the fact remains that they have no made man more secure and wise. His lust for power is as strong ever. Driven by an unbridled ambition, be continues unmindful of the havoc he may cause in the lives of the other less driven souls.<a name='more'></a> It is no longer a struggle for self-preservation, rather it is just an indulgence of hi whims and fancies. His acquisitiveness, pride, ambition and selfishness drive him on in his pursuit of personal gains, this contest is going on among individuals at all times.<br /><br />
If we turn the pages of world history, we will learn that it is nothing but a record of the battles and wars waged by kings and emperors, not for some principles but simply to satisfy their ambitions and lust for supremacy. They do not hesitate to remove any obstacle in their path. But’ continue their onward march without paying the least heed to any consideration of ethics and morality. They feel convinced about their chosen way of reaching their goals. Alexander the Great, Julius Caesar and in more recent Limes, Hitler, are all men who were driven by their ambition to conquer the world and proclaim themselves as the dictators. Brutus murdered Caesar though their they were friends. He admitted to his country-men that he had slaved Caesar because he was over ambitious, hence a threat to the peace of the country.<br /><br />
In France, Napoleon at the height of his success, riding on the crest of his ambitions, started behaving as a man in frenzy. He set the whole of Europe ablaze, heaped death and destruction all around him to remove the obstacles in the way of his proclaiming himself the emperor. Twentieth century is still recoiling from the war crimes of Hitler and his aides during the Second World War. He believed in the superiority of the Aryan race and wanted to wipe out the Jews from Germany. He tried every trick in the book to torture them and drove many insane.<br /><br />
Peace has always been disturbed all over the world by the lofty plans of the ambitious people. When the demon of ambition overpowers a man, he becomes like a man obsessed. He does not care for the good of others nor for the harm that may befall others as consequences of his ambitions. He goes on wrecking and being wrecked under this powerful sway of ambition caring little for the unhappiness, destruction and despair his selfish desires may cause to men and property.<br /><br />
All the religions have preached love and peace. But these remain utopian ideals, beyond the realm of anybody’s understanding. Lord Buddha advised people to choose the Middle Path if they wanted to be at peace with themselves. Great philosophers and prophets have come on earth from time to time to preach their message of love. Twentieth century saw Quaid-e-Azam who, convinced of the power of love, tolerance and nonviolence, single-handedly led the struggle for the freedom of the nation from oppressive foreign rule. Imagine his agony, when on the eve of independence, the country was divided and he got news of communal killings. He was a disillusioned and broken man. All this efforts for the peaceful means of obtaining one objective that he had spent a life time in preaching to his countrymen had come to nothing. People driven by greed, fear, ambition and lust did not hesitate to kill each other. Horror of partition days are still fresh in the minds of the people who survived them.<br /><br />
International peace also a cherished dream. There can be so peaceful co-existence among nations if they
continue t6o exploit other for their own end. The territorial ambitions of the countries are always disturbing the international, peace today making third world war imminent. We live in times when there is perpetual threat of nuclear war which can wipe out any sign of life on the face of this planet in one stroke. All this destruction and disaster merely for the sitisfaction of a handful of mindless, power hungry people is no longer an impossible thing. Ambition, undoubtedly, makes a man leave all reason and compassion. It has always brought ruin and destruction. If we want peace on this planet, we must learn some lessons from history and turn to the wisdom of the wise men down the ages peace. Otherwise there can be no saving the human race from the destructive forces of ambition.
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<h1>Tradition & Democracy</h1>
<h2>English Essay on "Tradition & Democracy" </h2>
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The word tradition is derived from a Latin word, which means that which is transmitted. It can be both oral and written. The term covers a wide range of subjects. In its ordinary sense, tradition stands for customs, beliefs and conventions inherited from the past. However, there is deeper meaning enshrined in this term which has become oblivious in the modern world. From the metaphysical point of view, tradition is attached to a doctrine which belongs to an intellectual order.<br /><br />
Generally, the doctrine is metaphysical or religious. Traditional social institution, in principle, are effectively attached to a traditional doctrine. It is this attachment which essentially differentiates them from modern social institutions. The emergence of the Greek civilisation was point of departure from the traditional civilisations including those of Egypt, Phoenicia, Chaldae, Persia and India. The Greek or Hellenic civilisation had certain amount of originality but it was essentially a fall from the intellectual order this fall consisted in three main aspects: Fiest, the universal concepts were individualized. Second, the intellectual was displayed by the rational. Third, the metaphysical point of view was eclipsed by the scientific or philosophical one. The Greek passed on these constrictions to posterity. Rene Guenon aptly remarks: “It is almost as if the Greek, at a moment when they were about to disappear from history, wished to avenge themselves for their own incomprehension by imposing on a whole section of mankind the limitations of their own mental horizon. When the Reformation also came to add its influence to that of the Renaissance, with which it was perhaps not altogether unconnected, then the fundamental tendencies of the modern world took definite shape.<a name='more'></a><br /><br />
Thales, of Miletus, was the first Greek philosopher who discarded the mythological and supernatural explanations in his study of the universe and substituted a scientific or philosophical approach to the problem. Behind the multiplicity of the universe get searched for a principle of unity. He could not appreciate that tradition was qualitatively different from anthology and super-naturalism and in the absence of tradition one could never find the real principle of unity. The pre-Socratic philosophers had no inkling of raditiona1 cosmology, thus they went on repeating the same essential mistake till the emergence of the Sophists who degenerated further in discarding the very idea of studying the nature of the universe. They concentrated on the study of man and declared both knowledge and ethics. But, in the absence of traditional knowledge, his differentiation between individual opinion and rational conceptualization essentially remained normal. The supremacy of individual or human reason cut the tidings of tradition. It was in this profane climate that democracy was born in the ancient Greek city state of Athens which is the ancestral abode of the modern democratic states. The birth of democracy meant the elimination of traditional hierarchy and the instauration of the false idols of ‘majority opinion, equality and freedom. It was a direct democracy or purified one with the underlying institution of jury which purified Athens of Socrates preached reason but without the light of intellect reason remains groping in the dark. Thus, in a sense, Socrates died at his own hands. At a later stage, the Athenians wanted to confer the same honour on Plato but he ran away from Athens saying that he did not want the Athenians to sin twice against philosophy. History is replete with such notable examples where democracies have destroyed many an individuals. It is this leveling process punctuated with the law of averages and mediocrity which defines the mood of the modern man. Our criticism of democracy and its allied forms is not to strengthen the case of its adversaries for both democratic and anti-democratic forms are essentially the same since they are poised on the horizontal plane; their fruit may be sweet or bitter but they essentially spring from the same profane foot.<br /><br />
What is democracy? Democracy is a term which is derived from the Greek words, demos (people) and krateein (to rule). It means ‘rule by the people.’ Direct democracy in the process of development, has come to assume a representative character. Whether it is in majority rule or a proportional representation, the will of the voters remains supreme. Once the will of the voters is accepted as supreme, it amounts to the negation of the principle and the reversal of the hierarchical order. Rene Guenon says: The most decisive argument against democracy can be summed up in a few words; the superior cannot emanate from the inferior for the simple reason that the greater cannot be derived from the less; this statement is an absolute mathematical certitude which nothing can gainsay. It is obvious that the people which they do not themselves possess; true power can only come from above and this is why, be it said in passing, it can only be legitimised through the sanction of something superior to the social order, that is to say by a spiritual authority; where things are otherwise, one has nothing but a counterfeit of power, existing in actual fact but unjustified through an absence of principle, a state which can spell nothing but disorder and confusion. This reversal of hierarchical order occurs as soon as the temporal power tries to render itself independent of the spiritual authority and then to subordinate t to itself while professing o make it serve political ends; this is the initial usurpation which opens up the way to all the others.<br /><br />
Individualism rejects both supra-individual order and the supra-rational order and thereby the corresponding, spiritual authority. Individualism leads to division and multiplicity and in the absence of unity there is discord, divergence and ills-union. Unfortunately, the latter day representatives of the Semitic religions, for instance, fell prey to this brute individualism. Even the ignorant and the incompetent stood to interpret the Scriptures on the basis of their private judgements based solely upon the exercise of human reason...and the result was what was to be expected: dispersion in an ever-increasing number of sects, each one standing for no more than the private opinions of a few individuals,’ Protestantism, theocracy and modernism are essentially the same in that they create dispersion, division and multiplicity by ascribing to the pseudo principle of private judgement.<br /><br />
It is only by dint of the traditional or intellectual authority of the elite that real unity can be achieved. Democracy is based on three questionable operational axioms: majority opinion, equality and freedom. The notion of universal consent or the idea that majority should prevail can never become a criterion of truth for even granting that there might be a question upon which all men happened to agree; that agreement would prove nothing in itself.’ Agreement is the manifestation opinion and it may have nothing to do with truth. The distinction between opinion and knowledge is not created for in the very concept of democracy. Democracy installs opinion instead of knowledge for it is easy to manufacture opinion thereby creating the illusion of universal suffrage. The opinion of the majority cannot claim competence for itself, since numerical strength is no guarantee of truth. The democratic conception excludes all genuine competence, since competence always will imply at least a relative superiority and therefore must necessarily belong to a minority.<br /><br />
Democracy by eliminating the concept of traditional hierarchy propagates a false notion of equality. It errs in its Idea that any one individual should be accounted the same as any other, simply because they are numerically equal and in spite of the fact that they can never be equal other than numerically. A genuine elite...cannot be anything but an intellectual one; this explains why democracy is only able to install itself where intellectuality has ceased to exist, and its power or rather its authority, which it derives from its intellectual superiority alone, has nothing is common with that numerical strength which forms the basis of democracy and of which the inherent nature is to sacrifice the minority to the majority and also, for that very reason, quality to quantity and therefore, the elite to the masses.’ The principle of equality has no appreciation of the true elite. It ends up in creating false elites based upon regard for certain pre-emineritly relative and contingent points of superiority, always of an exclusively .material order.’ Further, the notion of equality coupled with the idea of freedom dupes the people to choose any profession of their choice in utter disregard of their individual natures. It not only creates anarchy in a society but deprives the younger generation of its ancestral wisdom. People choose against their individual natures and generally fail to realise the possibilities of their existence. The absence of a tradition is, in fact,, the absence of a generation from its true vocation.<br /><br />
Tradition simply teaches that each individual should realise the possibilities of his on individual nature. Both individual and universal realisation is possible by dint of relative and absolute freedom respectively. Democracy stops short at the doorsteps of real freedom. It has restricted view of relative freedom and has no idea of the absolute freedom. Absolute freedom belongs to the being who has become absolutely ‘one,’ at the degree of pure Being, or ‘without duality’ if his realisation surpasses Being. It is then and, then alone, that one can speak of a being who is a law unto himself,’ because this being is fully identical with his sufficient reason, which is at the same time his principal origin and his final destiny.
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<h1>Students and Politics</h1>
<h2>English Essay on "Students and Politics" </h2>
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Students’ main objective should be to study and not to get involved in politics. It is of course necessary for them to be aware of political developments. This can be done by arranging talks with eminent persons in different fields. However, their active involvement in politics is bound to harm their interests.<br /><br />
They ought to be kept away from the intrigues of politics.
Over the years, students in college and, universities have begun to participate in politics both of the college and of the nation. In fact, the politics of colleges has now become the direct offshoot of the national politics. The political parties are keen on consolidating their base and preparing a second line of leadership. They have, therefore, started patronising different groups of students. There was a time, when the students union elections in colleges used to be confined to college issues. The college students fought the elections without any outside help, financial or other wise. But the scene has completely changed today. Huge amounts of money are spent in canvassing. The canvassing is done on the lines of parliamentary elections.<a name='more'></a> Students get cards and posters and big cloth-banners printed. They obtain a list of addresses and visit the voter students at their residences in cars or jeep requesting them for their votes. On the election-day, loudspeakers are put up, exhorting voters to vote for a particular candidate. Influential students are taken to posh hotels and hill-resorts for entertainment to create vote-banks. For all this, money is liberally given by different political parties to their student-wings. In return, students openly display their party affiliations on top of their election posters. Also they lend their services to their respective patent political parties as and when needed.<br /><br />
The most important point to be considered is whether students should participate in politics. What is the price paid by them if they do get involved in politics?
The objective of an army is to fight the enemy and defend the country’s territorial integrity. The purpose of the police force is to maintain law and order. The function of the political leadership is to govern the nation. What is the basic aim of a student? It is or at least should be to acquire knowledge, study and do well in various examinations. Once he is out of college, he can choose for himself any vocation, including politics. If students participate in politics, as they are doing nowadays, they, in the first place, are deflected from the main, purpose for which they are in educational institutions. They also render themselves vulnerable to the worst kid of exploitation by the politicians for their partisan ends. After all the enormous money which the political parties offer to the students is not for charity. They do exact a high price for it.<br /><br />
Students owing their allegiance to a particular party have to toe the party line, whether it is right or wrong. Once elected to the post of President of Secretary of the University or of a College Students’ Union, these students take their commands from the political bosses. They attend party meetings, and have to do a lot of party work. There is little time left for their studies. Besides, if their patron-party happens to be the party in opposition, they are directed to create trouble in the campus. And since these student leaders are in the grip of the political bosses, they go round arranging demonstrations on.
petty unacademic issues. At times they resort to gheraos of the university officials, and indulge in acts of violence and destruction. Student wings of the party in power aim at keeping peace in the campus. They do so even if it means suppressing the legitimate demands of their fellow students. Furthermore, the two factions of the students — the leadership and the opposition are always at loggerheads, because they belong to two different political parties. Frequent clashes between groups of students lead to larger student crises and disrupt the student community at large.<br /><br />
A necessary but evil offshoot of the students’ participation in politics is in induction of the outside elements into college affairs. At the time of elections, and even afterwards, goodnas, criminals and thugs enter the campus and create an atmosphere of terror and insecurity among the students. Often one hears of beating up of an election candidate, even kidnappings arid stabbing of rival candidates. Gradually, the infiltration of anti-social elements into the ranks of students has become so complete that the student community is many times held to ransom by the dagger-wielding dadas.<br /><br />
Also politicking by students inside the educational institutions is an important contributing factor to the problem of indiscipline. Students’ Union leaders, drunk with their sense of importance, move about arrogantly. They frequently absent themselves from classes, behaving rudely with their teachers and setting a bad example for other students. Their cronies know that they will be protected and backed by student leaders. So they too indulge in acts of indiscipline. Thus, the whole academic atmosphere is polluted. The authorities are generally reluctant to have confrontation with the student leaders, for fear of prolonged strikes, demonstrations, slogan-shouting and much more. Politics is a subtle game meant for shrewd individuals. Involvement of students in politics at a tender age is undesirable. They are not mature enough to understand the implications of political moves and become ready victims of politicians. Once caught in the cross-currents of politics they are unable to extricate themselves from it. Consequently they spoil their academic performance and ruin their career for good. Awareness of politics, political parties, national issues, and national problems is essential for students. However, their involvement, is uncalled for and injurious to their interests. This awareness can be brought about by arranging seminars and discussions. Eminent statesmen, political leaders and luminaries in the field of journalism may be invited to deliver lectures to students. This will enlighten the students about the contemporary politics, without in any way endangering their interests adversely or affecting their studies. They will not be, when they come out of colleges, complete strangers to the political scene in the country. They will not find it difficult to adjust well with the prevailing political situations.<br /><br />
In a nutshell, students, if they are mindful of their interests, should keep away from active politics.
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<h1>Role of Opposition in a Democracy</h1>
<h2>English Essay on "Role of Opposition in a Democracy" </h2>
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No Opposition, no democracy’. This proposition epigrammatically sums up the importance of the Opposition in democracy. Without the Opposition, democracy remains incomplete; and, of course, one of the conditions for the success of democracy is that the Opposition plays and is allowed to play its role in a befitting manner.<br /><br />
The foremost role of the Opposition in democracy is to serve as a check on the government. This role is of crucial significance. In democracy, the Constitution or the fundamental law of a country is supreme, while the powers of the government are limited. The Constitution clearly defines these power and if the government oversteps these powers, the whole democratic edifice shakes. Therefore, it is in the interest of democracy that the government remains within the ambit of the powers s specified by the Constitution.<br /><br />
It is here that the Opposition is called upon to play role. It is the duty as well as the right of the opposition to see to it that the government does not act arbitrarily, that it adheres to the Constitution and that it does not overstep its mandate. The government is always liable to misuse its authority, to make a departure from the path of democracy and to become despotic.<a name='more'></a> Hence, it needs a strong and responsible Opposition to remind it of its constitutional limits and the mandate from time to time. It is due to this important function of the Opposition that it has been called the watch-dog of the government.<br /><br />
The discharge this responsibility in a befitting manner, the Opposition has to remain vigilant both inside and outside the legislature. Inside the House, it should censure the government if it pursues policies which are either illegal or unconstitutional or at variance with the norms of democracy. The Cabinet must be made responsible for its acts of omission and commission. <br /><br />
Outside the legislature, though the Press and peaceful public rallies, the Opposition should subject the governmental policies to a healthy criticism so that greater public awareness of these policies is created. In short, at no stage should the Opposition allow the government to act arbitrarily or despotically.<br /><br />
Mere keeping a check on the government so as to make it abide by law and Constitution, though very important, is not enough. The government should be not only responsible but also efficient, not only an upholder of the supremacy of the Constitution but also responsive to public needs. Hence, another function of the Opposition in democracy is to ensure good governance. This point needs further elaboration.<br /><br />
Though in democracy it is the right of the majority party to govern, it is at the same time its duty to govern in the best interest of the people. It is the right as well as the duty of the Opposition to ensure that the government’s right to rule is subservient to its duty to rule in the best interest of the people. To perform this function, the Opposition scrutinises legislative proposals, administrative actions and governmental policies. If a legislative proposal is meant to be an abridgement of the fundamental rights of the people, the Opposition opposes the same and exerts pressure on the government to revise the same. Likewise, if the governmental policy on any issue of national importance is weak or ambiguous or does not reflect the aspirations of the nation, the Opposition may petition the government to follow a strong and clear-cut policy. The government needs a constant reminder that the people are the real masters and that it has been voted to power to serve the people. Without such a reminder, the government is likely to become inefficient and corrupt. But if there is a strong and vigilant Opposition to keep the government on its toes, the government will act in a responsible way.<br /><br />
The presence of a strong Opposition is also necessary for political stability. In parliamentary democracy, in particular, the government, elected for a fixed tenure, may change any time. The government may collapse owing to a rift in the ruling party or differences among the Treasury members. The government may become unpopular and may be force to quit or the government may be outvoted by the Opposition. In such cases, a political vacuum is created which may lead to political instability. However, if there is a strong Opposition, it will fill the vacuum and hence avert political instability. The Opposition promotes democratic norms. In fact, the very presence of the Opposition is a sign of the presence of democratic form of government. In dictatorship, no Opposition to the regime is tolerated. There being no difference between the government and the state, the opposition to the government is regarded as an opposition to the state. Hence, in dictatorship there is only one party - the ruling party. No other party is all owed to exit.<br /><br />
The Opposition promotes democratic norms in at least to ways. In the first place, it believes in debates and discussions as against violence and agitations. If it is not satisfied with any of the government’s measures or policies, it may ask for a debate on that measure or policy. It may also create public opinion against the government’s measures and indirectly prevail upon the government to drop these measures. However, in never takes resort to violent or unconstitutional means and tries to settle its differences with the government in a peaceful, constitutional manner.<br /><br />
In the second place, the Opposition tries to change the government in a democratic way. Instead of using street power to secure the fall of the government, the Opposition tries to effect change in the government through no-confidence motion against Cabinet. In t1his way, change in the government takes place in a peaceful manner.
Unfortunately, in Pakistan the role of the Opposition has not been up to the mark. Instead of acting as the watchdog of the government, the Opposition tries to topple it. Hence, it is always on the look-out for ways and means to bring down the government. There is no such thing as an objective criticism of the government’s policies. Nor is there any attempt to make the government respond to the needs and grievances of the people. Rather every effort is directed toward securing the fall of the government. Political intrigues against the government are resorted to. Treasury members are lured into changing their loyalties. Members are promised ministerial slots and other benefits in exchange for their support against the government. Even Prime Minister ship is offered to many at the same time.<br /><br />
Such tactics of the Opposition have weakened parliamentary democracy. Our legislatures have become a battlefield where everything is fair if it could contribute to the political death of the rivals. Toleration, which is the soul of democracy, is hardly to be seen inside or outside the House.
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<h1>Democracy in the Muslim World</h1>
<h2>English Essay on "Democracy in the Muslim World" </h2>
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There are fifty-two nation states in the Muslim world. Indonesia, with a population of over 170 million, is the largest Muslim state in the world, followed by Bangladesh and Pakistan. The Muslim minority in India is larger than the Muslim majority in Pakistan. Of the 900 million Muslim who constitute the Muslim world, 250 million live in states which have a non-Muslim majority. Even among Muslim states which are members of the Islamic conference one comes across strange anomalies. In Gabon, for example, Muslim constitute hardly per cent of the population 3.nd yet the country is the member of OIC whose constitution lays down that the application for membership should be signed by a Muslim head of state. This is why Guinea Bissay which Las 35 per cent Muslim population, Cameroon which has 20 per cent, and Uganda which does not have a Muslim majority, are all members of the OIC while Nigeria, the largest Muslim country in Africa is not a member. Kazakhstan, the largest Central Asian state with an area of over a million square miles, has a 36 per cent Muslim population and non-Muslims constitute a majority.. In Kirghizia only 41 per cent are Muslims. Heads of all Central Asia states are former Communist bosses who repudiated and opposed Islam with all the strength at their disposal.<a name='more'></a><br /><br />
Democracy demands a climate of peace, tolerance, compromise and coexistence. Debate,, discussions, healthy difference of opinion, freedom of expression, plurality of political parties are some of the attributes of democracy. The participation of the people in the process of running the affairs of the state is a paramount prerequisite. And yet in the Muslim world today democratic institutions are an exception rather than a rule. One sees a melange of absolute monarchies; emirates, of feudal lords and military adventurers staging coup detats and seizing the reins of office. Usurpation of the power of the people by the power of the gun is a familiar feature of the scene. Usurpers use all kinds of weapons, including religion, to secure legitimacy for their ambitions. There is a multiplicity of unresolved border disputes between Arabs who were divided into nations states after the dismemberment of the Ottoman Empire. The Arab socialism of the Ba’ath party founded by Michel Aflaq, a Lebanese Christian, is pitted against the radical policies of the, Muslim brotherhood. Egypt, Syria and Iraq have sought unsuccessfully to crush the movement. The Ba’athist Iraq fought war for nearly a decade with Iran after the Pahalvi dynasty had been toppled. Iraq then attacked and annexed an Arab state but Kuwait was saved by the American military might which was paid for by Saudi oil wealth. The Saudis combine money bag diplomacy and Islamic leadership to maintain their influence within the Muslim world. With the defeat of Iraq the Persian Gulf has now become an American .lake and all Arabs states of the Gulf are entirely dependent for their security on a foreign power which is blatant in its neo-imperialism.<br /><br />
The role of democracy in the Muslim world is somewhat ambiguous. The Muslim countries which have emerged as sovereign entities in our day, have done so, mostly in consequences Gf anti-imperialist, anti-colonialist and national forces generated after World War II. These states have various forms of political organisation, different political structure, and disparate levels of economic development. They exhibit varying degrees of religious, ethnic and communal homogeneity. The only thing they have in common is that their population are overwhelmingly Muslim. The Muslim world is dependent on others for its own defence. The disparity of military might between the Muslim world and the industrial states persists despite the acquisition of new wealth and economic power. All efforts to build ‘up military arsenals, including nuclear weapons, without an adequate and independent technological base, can only be wasteful of resources. Muslims are extremely weak in their defence. They have no navy, they have no air force, they have no arsenal of their own. Israel, a small state, continues to defy the entire Muslim world. The Fahd Plan, aimed at creating an Arab consensus for a recognition of Israel in return for a Palestinian State was still-born. The Suramit convened in Fez for this purpose lasted no more than five hours -- the shortest summit in history. The Muslim world stretches over a vast expanse of nearly eleven million square miles. It embraces a fifth of the world’s total and land mass, and comprises almost a sixth of the world’s population. Its strategic significance lies in its inherent ability to control most of the land, sea and it routes linking the four continents of Asia, Africa Europe and Australia. The strategic advantage is backed by vast economic resources. The Muslim states only sustain the economies of the industrialized world, but are so located that they can either cripple or ensure the continued flow of oil to the industrial world where life without oil come to a grinding halt.<br /><br />
And yet, despite enormous advantages, the West holds a powerful grip over the economies of Muslim states which produce only about 4 per cent of the world’s GNP. One sees in the Muslim world the paradox of massive concentration of wealth existing side by side with gruelling poverty.<br /><br />
In food, although the majority of the population is engaged in agriculture, the Muslim world is still dependent on others for its essential requirement. The poverty in education is appalling. A vast majority is illiterate. The Muslim world spends less than 0.5 percent of GNP on science and technology and has only ten scientists or engineers per million inhabitants.<br /><br />
In the Muslim world of today there are plenty of manifestation of social tension, friction, frustration, scepticism and anxiety. It has not been able so far as to evolve any effective and acceptable political system. All experiments with parliamentary democracy, military dictatorship and a single-party state system seem to have failed. There is a tendency towards centralisation, and even despotism. The internal structure of almost all Muslim states is fragile, weak, lacking institutional framework, and is at best in transition. Practically all Muslim countries have a dependency status with an external alien power. Governments in Muslim states are largely unprecedented, and mostly unresponsive to public sentiment. Ruling cliques, in power with vested interests, exercise power without accountability.<br /><br />
But despite these problems one finds evidence of an awareness of Islamic identity in the entire Muslim world. The consciousness created by a common faith, a common history and a shared set of material and spiritual values finds expression, in one way or other, in the entire Muslim world. The main thrust of the Muslim revival centres around Islam as a focus of identity. This search coincides with the search for freedom and independence in which democracy, egalitarianism and social welfare are legitimising factors. Sympathy for the aspirations of Palestine are universal. The same applies to Kashmir, There is sentiment of solidarity. But the feelings, fears, hopes and aspirations of the people remain to be articulated by authentic spokesman who command credibility and integrity.<br /><br />
Islam is a message of continuity and permanent revolution. It is capable of enduring and evolving in perfect agreement with the dynamics of life. The world of Islam is on the move despite its leaders. The ma& of Muslims is poor, illiterate, ill-fed, ill-clad but they are hesitant, unsure of themselves, groping for a way out of their difficulties. There is a conscious effort at identifying themselves with the majority of mankind which suffers from hunger, deprivation and want. They appear determined to change the status quo and they are capable of suffering and sacrifice. Their struggle in Algeria, Palestine, the Philippines, Afghanistan and Iran gives some indication. Their fate in Bosnia provides some idea of the heavy odds that the Muslim common man faces in establishing his identity in a hostile world. Muslims are trying to discover higher norms of cooperation is minimal in most fields. But there is a consciousness
of the crippling handicaps as well as the promising potential. The Muslim world produces primary products and is dismally dependent on the industrial world where both philosophies seem to have failed for various reasons. Ranging from the monarchies of the Arabian Peninsula to the modernist adaptations of Egypt, Iraq, Syria and Pakistan, and the more radical experiments in Libya and Iran, Muslims everywhere are seeking to create societies which should be seen to be Islamic and at the same time remain active participant in the modern world.<br /><br />
Traditional Islam survived for more than a millennium in a harsh and uncertain environment because it was capable of converting constant tension and conflict into a force for constant political renewal and social survival. Modern Islam cannot hope to find a shortcut. It will have to meet the challenge of the modern world and prove in practice that it can do better than others in creating, developing and sustaining a climate in which modern man can live with dignity, honour and a reasonable hope in a society which is free from want, violence, fear and squalor. No ready made formulas, clichés or slogans will create the desired result. Democracy has been a constant casualty in the modern Muslims world which has a bleak future if it cannot find a way to strike the right equation with the mass of people the demos. Theologians, theorists, and ambitious politicians will have to came to terms with the people who are becoming increasingly defiant of authority because they consider it illegitimate. A democracy in which rights of the people are usurped by stuffing ballot boxes, rigging elections and staging fraudulent referendums has lost the respect and confidence of the people. Meanwhile, the mass of Muslims remains illiterate, ignorant and poor beyond description. Democracy is a deception which is used adroitly by the educated few to deprive the majority of their elementary rights of food, water and shelter. The bureaucracy, civil and military, rules without responsibility. They press all means at their disposal force, propaganda, religion to stifle and strangle public protest. People have no real stake in the future of their country in whose development they are denied due participation. The rich are becoming immensely more so. They use political power to amass wealth without any scruples. The legislatures are a pawn to drug-barons who dictates governments and control its’ sensitive branches.<br /><br />
No wonder, then, that those living in hell turn so fondly to hopes of heaven. Escape from pain and penury is the desperate need of a deprived community. Professional pir, gurus and clerics are extravagant in promises of a happy future. Solace is provided by dead men buried deep in their graves. Those are literally worshipped. Superstitions abound and easy solutions are prescribed for the, eradication poverty. The revolution in Iran, the radical movement in Algeria, the egalitarian image protected by Libya, provide a sharp contrast to Saudi Arabia, the custodian of the Ka’aba which stands for status quo. The oil rich countries show little concern for their poor brethren although they are generous in their praise of Islam which provides for equality, fraternity and an equitable distribution of wealth. Unless rulers learn to share power and wealth with the weak, they are in for a rude awakening which could well make them irrelevant to the world of modern Islam. The monarch, mystic and the mullah have been the bane of the Muslim world.<br /><br />
The massive explosion of information will now make it increasingly difficult for them to maintain, their monopoly the future lies with the people. And they are destined to play their rightful role in a world which needs the fire of faith to keep it afloat. Mere machines cannot save the soul of man.
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<h1>Moral System of Islam</h1>
<h2>English Essay on "Moral System of Islam" </h2>
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Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights, Islam provides not only legal safeguards but also a very effective moral system. Thus, whatever leads to the welfare of the individual or society is morally good in Islam and whatever is injurious to them is morally bad. Islam attaches so much importance to the love of Allah and love of man that it warns against too much of formalism. We read ir the Holy Qur’aan<br /><br />
“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day and the angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practise regular charity; to fulfil the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious.” (2177) <br /><br />
We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of Allah and the love of his fellow men. We are given four heads Our faith should be true and sincere; We must be prepared to show it in deeds of charity to our fellowmen; We must be g good citizens; supporting social organisations; and Our own individual soul must be firm and unshaken in all circumstance.<a name='more'></a>This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve.<br /><br />
Before laying down any moral injunctions Islam seeks to firmly implant in man’s heart0 the conviction that his dealings are with Allah who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive Allah; that he can flee from the clutches of anyone else but not from Allah.<br /><br />
Thus, by setting Allah’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity.<br /><br />
By making Divine revelations as the primary source of knowledge, it gives permanence and stability to the moral standards, which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atomistic relativism or moral fluidity. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable
place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining table to the battlefield and peace conferences, literally from the cradle to the grave.<br /><br />
In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality. It stipulates for man a system of life, which is based on all good and is free from all evil.<br /><br />
It invokes the people not only to practise virtue but also to establish 4rirtue and eradicate virtue but bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil.<br /><br />
Those who respond to this. call are gathered together into a community and given the name “Muslim”. And the sing ular object underlying the formation of this community or Ummah is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil. Here, we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities. The Holy Quraan mentions it as the highest quality of a Muslim “The most honourable among you in the sight of Allah is the one who is most God-conscious.” (4913)<br /><br />
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one’s promises are the moral values, which are emphasized again and again in the Holy Qur’aan. We read in the Qur’aan “And God loves those who are firm and steadfast.” (3146)<br /><br />
“And vie with one another to attain to your Sustainer’s forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for Allah loves those who do good.” (3133-134)<br /><br />
“Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on earth, for Allah does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass.” (3118-19)<br /><br />
In a way which suinmarises the moral behaviour of a Muslim, Prophet Muhammad (Sail Allaho alaihe wasallam) said “My Sustainer has given me nine commands to remain ConscioUs of God, whether In private or an public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.” The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships.<br /><br />
In a widening circle of relationship, then, our first obligation is to our immediate family — parents, husband or wife and children, then to other relatives, neighbours, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals. Respect and care for parents is very much stressed in the Islamic teachings and is a very important part of a Muslim’s expression of faith. Allah says “Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt no repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility and say My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood.” (172324) Prophet Muhammad (Sail Ailaho alaihe wasallam) said “He does not believe whose neighbours are not safe from his injurious conduct” Actually, according to the Holy Qur’aan and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbours but also to the entire mankind, animals and trees and plants.
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<h1>Islamic Ethics Concept & Prospect</h1>
<h2>English Essay on "Islamic Ethics Concept & Prospect" </h2>
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Islamic ethics as a discipline or a subject does not, exist at the present. We do not have works that define its concept, outline its issues, and discuss its problems. What we have, instead, is a discussion by various writers philosophers, theologians, jurisprudents, sufis and political and economic theorists in their particular fields of some issues that are either part of, or relevant to, Islamic ethics. Philosophers like Abu Nasr al Farabi (d. 329950) and Abu Mi Miskawayh (d. 4211030), in their ethical works, have mostly rehashed Greek ethics. True, they have introduced, here and there, some Islamic terms and concepts and modified some notions that hurt their Islamic susceptibilities. But this does not make their ethics Islamic. They do not raise many issues that Islamic ethics must raise, and many ideas they have set forth cannot be considered to be Islamic unless they are seriously modified.<br /><br />
Theologians have, indeed, discussed some very important questions of Islamic such as the source of ethical knowledge, the meaning of ethical terms, and the basis of moral obligation. The views they have expounded are extremely significant. But they have been treated as part of theology rather than ethics, and thy form only one aspect of Islamic ethics. Works on sufism, principles o jurisprudence (usul al fiqh), principles of government and administration (al ahkam al sultaniyah), and public revenue and expenditure (al kharaj), also touch upon ideas that are part f, or relevant to,<a name='more'></a> Islamic ethics. We have in them an analysis, for instance of some ethical virtues, a discussion on motives, priorities and preferences, levels of obligations, and political and economic justice.<br /><br />
There is, in short, much material scattered in the works of various disciplines that can by’ utilized to develop Islamic ethics. At present, while the discipline of Islamic ethics does not exist, it can be developed. Thirty years ago, Islamic economics did not exist, but thanks to the devotion of a number of scholars, we now have Islamic economics. I am sure that Islamic ethics will take even less time to develop, provided we give it the required effort. Let us hope this conference of ours initiates the process.<br /><br />
In this paper, I will try first to define the task Islamic ethics should perform, and then review, in that light, various streams of writings to which I have referred, and see what contribution each of these can make to the subject. The first task of Islamic ethics is to understand and expound the ethos of Islam as conceived in the Qur’an and elaborated in the Sunnah of the Prophet. Although these are the two primary sources of Islamic ethics, one more source should also be taken into account the practice of the Prophet’s Companions. They were trained by the Prophet himself, and their lives as individuals and as a society are the best embodiment of Islamic values, after the example of the Prophet. Further, the life and the practice of the second and third generation leaders (a’immah) of Islam are the next best model of Islamic values and norms. They are almost free from alien ideas and values that affected Islamic society in succeeding generations. This is testified to by the Prophet himself as well as by history. He said “The best generation is mine, next comes the generation that will follow, and then the generation that will come after.” It goes without saying that the life of the Companions or of the (a’immah) of the next two generations does not constitute an independent source beside the Qur’an and the Sunnah. It is taken only as an authentic expression of the ideals set forth in them. The life of the peoples in succeeding generations does not enjoy this status, because it bears the influence, in varying degrees, of alien ideas and practices.<br /><br />
To define the Islamic ethos as presented in the Qur’an, the Sunnah, the life of the Companions, and their righteous Successors is the first task of Islamic ethics. The view of the good life (at hayat al tayyibah) for which Islam stands has to be set forth in detail. It has to spell out the various components of that life, the traits and characteristics, motives and attitudes, feelings and emotions, actions and reactions, relations and associations that constitute it. It has to determine the place of human necessities and material conditions in the realization of that life. It has to define the priorities What goods are higher and what are lower; what is the ultimate end of life, and how are various goods related to that end It has to study the relation between knowledge, action, and feeling; between personal attainments and social concerns; between devotion to God and commitment to humanity. It has to determine the place of aesthetic values in life, the pleasures of the body, and material goods. It has to show the value of individual work and collective action. In all these things, it has to be viewed in the context of normal life, as well as in extraordinary and stress situations.<br /><br />
Another aspect of the Islamic ethos comes to light when we discuss such questions as what is right and what is meritorious, and, opposingly, what is wrong and what is punishable by God What is the place of motive and intention in this regard What are the degrees of obligation, and what are the personal and collective duties How do the circumstances of the individual and society affect the degree of obligation<br /><br />
The second task before Islamic ethics is to discuss the general terms used in Islamic morals, such as good, bad, right, wrong, meritorious, non-meritorious, responsibility, and obligation. The task has to determine and explain what these terms, or the terms used in Islamic sources communicating these ideas, mean. What are their degrees or levels, and how are they determined What part is played in their knowledge by reason, intuition, and revelation as incorporated in the Qur’an and the Sunnah It has to inquire into the ways the language of the Qur’an and the Sunnah expresses or suggests the degree of good and right, evil and wrong. It has to determine what act and practice of the Prophet is the Sunnah to be followed, and what is a personal habit or preference; or what incidental actions am practices are not meant to be followed. The Qur’an and the Sunnah recognize the convention (‘ruf) of the society and accord it a normative value if it belongs to a particular aspect of life. Islamic fiqh regards it as one of its secondary sources, and it is also to be noted by Islamic ethics. Some Sufis have claimed that mystical intuition (kashif), or inspiration, is also a source of ethical knowledge. Others have denied that, and a third group has taken a position in between the two. Some of these problems are the subject of meta-ethics, and others are the concern of moral epistemology.<br /><br />
The third task of, Islamic ethics is to discuss how Islamic ethics is related to and influenced by Islamic faith. In Islam, God and the Hereafter are not merely postulates of morality as Kant had though; they determine very much the meaning and content of ethical concepts and values. The distinction between the right and the meritorious, the role of motive, the concept of good and its levels, the nature and scope of virtue all these notions are influenced by the Islamic idea of God, the life Hereafter, prophecy, and revelation. Modern ethics has tried to disengage ethics from metaphysics. But it has failed to see that to deny or not to affirm these realities is also a kind of metaphysic al position. Islamic ethics has to point out the different ways in which Islamic faith affects moral life and concepts.<br /><br />
An important issue that falls into this category is the possibility of human freedom and responsibility in the context of Divine omnipotence and predestination. Islamic ethics has to show that the freedom of man, to the extent he is held responsible for his acts, is not contravened by the omnipotence and predestination of God as presented in the Qur’an and the Sunnah. Another issue that falls into this category is whether the norms of rationality, goodness, and justice, applicable to man, are equally applicable to God, or is it that they only partly apply to Him On the answer to this question rests the theological problem of Divine justice and evil.
The fourth and last task of Islamic ethics is to pronounce judgements on problems that face Islamic society and to say what is right or wrong. To cope with this problem, Islamic ethics will have to define its own dynamics. it will have to specify the values that are permanent and unchangeable, and those whose operational norms may change. To the second category belong, in my view, such values as justice and equality whose scope or level of application may vary according to conditions. If the first of these four tasks has been thoroughly accomplished this last one would not be difficult to perform.<br /><br />
These are, in my view, the tasks that Islamic ethics is to accomplish. I will now review various streams of writings mentioned earlier and point out what contribution they can make to Islamic ethics.<br /><br />
Philosophical Works<br />
The ethics that Abu Nasr Farabi (d. 329950), Abu ‘All Miskawayh (d. 4211030), Nasir al Din Tusi (d. 6721273) an Jala al Din Dawwani (d. 9081502) have elaborated do not touch upon the last three problems I have mentioned. They are only concerned with the first problem, or, rather, with just a part of it, far It discusses the problem of good and leaves out the problem or right Greek ethics was essentially an ethics of good, and these wants adopted that ethics they brought no change in its character. Its central question remained as it was, namely, an investigation into the ultimate good or good in itself. The answer that Greek ethics gave to this question was happiness, which Muslim philosophicers translated in Arabic and Persian as sa’adah. In the way this concept was originally elaborated, a very comprehensive idea of the good was printed. It included knowledge moral virtue, individual as well as social; health and the pleasures of the body; material goods; and even the goods of fortune, such as noble birth. Everything found a place in this ideal. This perhaps, was the reason why it appealed much to Muslim philosophers.
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<h1>Imperatives for the Ummah</h1>
<h2>English Essay on "Imperatives for the Ummah" </h2>
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The decline of the Muslim Ummah from what was once a prosperous and dominant community to a morally decadent, intellectually effete, politically impotent, and economically pathetic group of people is a constant source of perplexity and anguish to many of us. Aren’t we the most beloved of the God’s people? Aren’t the disbelievers enemies of Almighty God? Then how could anyone explain their opulence and supremacy and our decadence and subjugation at their hands? Surely God the Almighty is not unjust. Or is He?<br /><br />
What we must understand and keep in our minds at all times is that God the Almighty has no special attachment to any particular group of people. His law and His justice is the same for everyone. At the same time, we must also appreciate that we, the Muslims, are the “chosen people of the Lord” obviously not in the sense that we can get away with all transgressions and crimes, but in the sense that Almighty Allah (SWT) has placed a heavy burden on our shoulders.<br /><br />
We are the custodians of His last revelation, the Holy Qur’an. We are the followers of His last messenger, Prophet Muhammad (SAW). Whether we want this position or not, the fact remains that we have been appointed the representatives of Almighty Allah (SWT) among all nations of the world. We are meant to be a living paradigm and a model of the teachings of the Holy Qur’an and the Sunnah of Prophet Muhammad (SAW). We are meant to attract the entire mankind, by virtue of our exemplary character and norms, towards the Deen of Allah.<a name='more'></a> But this “privilege” is also a liability. If we behave in contravention to the Divine commands, we would become liable to a double punishment — for our own evil deeds as well as for the crime of driving and repelling other people away from Divine Guidance.<br /><br />
In the words of Prophet Jesus Christ (AS), “every tree that fails to produce good fruit is cut down and thrown on the fire”.<br /><br />
Surely God the Almighty is not unjust. <br />
But then, what is the way out of this predicament? How can we escape the continuing humiliation in this world and the torments of Hell-fire in the world to come? The solution, of course, is obvious. We must turn back to the guiding light of the Holy Qur’an and the Sunnah of Prophet Muhammad (SAW), we must repent, we must change our individual lives and our collective behaviour, and we must fulfill all our obligations. The imperative for the Ummah, and the road-map for her ultimate salvation, can be derived from three verses of the Holy Qur’an. These verses (Surah Aal-e-Imran 3:102-104), which appear in the middle of the 3rd Surah, provide us with a brief yet comprehensive plan of action, both for the Muslim Uminah as a whole as well as for it6 individual members. English translation of these verses is as follows:<br /><br />
- 0 Believers! Heed Allah as He should be heeded, and see that you do not die but in a state df submission. Hold on firmly together to the Rope of Allah, and be not divided among yourselves; remember (with gratitude) the favours Allah bestowed on you, when you were one anther’s foe and He reconciled your hearts, and you turned into brethren through His grace. You were then on the brink of the pit of fire, and He saved you from it. In this way Allah makes His signs clear to you, so that you may find the right path.<br /><br />
- Let there be a body of people among you, who invite others to all that is good, and enjoin what is right, and forbid what is wrong. They are those who will be successful. (Al-Qur’an; Aal-eI mran 3:102 to 104) The first verse informs a Muslim individual, in a nutshell, the obligations he or she owes as a member of the Muslim Ummah. The second verse lays down for the Muslims, at a collective level, the imperative to unite into a cohesive fraternity on the basis of the “Rope of Allah”. The third verse delineates the goal for the entire Muslim Ummah in general and for its activist component in particular, which is to enjoin the good and forbid the evil.<br /><br />
There is a wonderful correlation between these verses, as they unfold before us three steps through which we should approach our ultimate objectives and ideals. Here is an explanation of the practical implications of these verses.<br /><br />
VERSE NO. 102: The Basic Obligation of a Muslim Individual<br />
The Holy Qur’an uses the phrase “0 you who believe” with different shades of meaning; thus, it is employed sometimes to address the true believers, sometimes to address those who are weak and indecisive in their faith, and sometimes to address the double-crossing hypocrites. It is often the context of the verses that help us understand as to which group(s) is meant at any given place in the Holy Qur’an. A lot of misunderstandings can be avoided if we realize that the word Iman has been used in the Qur’an and Hadith in two different connotations, depending upon the context. This actually reflects the dual aspects of the concept of “faith” itself. Thus, from a purely legalistic standpoint, Iman simply implies a public testimony of basic Islamic beliefs practical implications of which may or may not manifest in a person’s behaviour and actions. However, true Iman is much, much more than mere verbal attestation. True faith implies a strong inner conviction and deeply felt certitude, which is invariably manifested in a person’s whole being and his entire life, affecting all his actions and behaviour. On the other hand, it is quite possible for a person who claims to be a believer — though he will be considered so in matters of law — to have, in reality, a very weak faith, or he may even be a Munafiq.<br /><br />
The significant point here is that, in the Muslim community, those with a weak faith or even the known hypocrites were never treated as Kafirs or non-Muslims. This is because anyone who testifies to the unity of Allah and to the prophet hood of Muhammad (SAW), and who doesn’t deny or reject any of the basic and essential teachings of Islam, is to be considered a Muslim for all legal purposes, his or her character or actions notwithstanding. However, it must be kept in mind that this definition of, a Muslim is limited strictly to legal matters; in reality, it is quite possible .for those who are legally Muslims to be devoid of true faith, in the sight of the Almighty God.<br /><br />
The phrase “O Believers” as used here refers to all the three categories - al those who are legally Muslims —including those with a weak faith and the hypocrites in addition to the really committed and dedicated believers. The people who claim to be believers are being commanded by Allah, in this verse, to have fear and awe of the Almighty to the utmost degree. The original Arabic word is Taqwa, the meaning of which goes way beyond simple fear , as discussed below.<br /><br />
Instead of merely describing any particular outward appearance, Taqwa actually denotes a state of mind which reflects in each and every aspect of a person’s life. It can be defined as a person’s awe of Almighty Allah (SWT), consciousness of his obligations towards Him, and cognizance of his ultimate accountability to his Lord and Creator. Taqwa is the spirit that animates and energizes the formal observation of the commands of Shariah. It is quite possible for a person to make a pretence of obeying the Divine law without any regard for its true spirit. On the other hand, a genuine attitude of submission before Almighty Allah (SWT) is possible only when there is a profound internal awareness of responsibility, which is another word for Taqwa.<br /><br />
A person’s attitude of heading or fear of God prevents him from going against His commands — even when there is no possibility of getting caught in the life of this world. A person’s sense of duty makes him act on the injunctions of Almighty God — even when there is no external compulsion to do so. A person’s firm conviction in the accountability of the Hereafter makes him attentive and watchful of his every action — even in an environment where such an attitude of honesty or rectitude is mocked by his colleagues and peers. Thus, vigilance, self-restraint, moral integrity, and caution are the hallmarks of Taqwa.<br /><br />
The words which qualify the command for Taqwa in the verse under discussion “...as He should be heeded” are very striking indeed. When this verse was revealed, the Companions of Prophet Muhammad (SAW) became terribly anxious, for they thought that it was by no means possible for any one to have God’s Taqwa to the highest degree due Him. In reply to their inquiry, Almighty Allah (SWT) consoled them with these words:<br /><br />
“So heed Allah as much as you can...” (Al-Taghabun 64:15). This means that Allah wants each one of us to live a life of self-restraint and righteousness to the highest possible degree. This takes into account the fact that every person is endowed with a specific level of strength and capability vis-à-vis self-restraint and righteousness,, and also that God shall certainly consider each person’s peculiar capacities and his or her specific circumstances in the ultimate accountability of the Hereafter. What this does not sanction, however, is any complacent and self-satisfied attitude regarding out obligations as Muslims.<br /><br />
We must not excuse and absolve ourselves of our duties by underestimating our own capacities. We are not allowed to give up the struggle for cultivating Taqwa in our lives by pretending that we lack the necessary strengths and capabilities. Almighty Allah (SWT) knows — right down to the minutest details — as to how much strength He has given to any particular person, and He shall judge every one accordingly.<br /><br />
Finally, we. have the most emphatic words of this verse: “...see that you do not die but in a state of submission”. All that is being demanded here is that one should make sure that he does not die in a state of sin. But this is by no means an easy job. No one knows as to how long he is going to live and where and when his death will take place. In order to make sure that death does not catch him while he is committing a sin, he has no choice but to remain extremely alert at all times, and must watch that not even a single moment of his life is spent in sinful activities. This, of course, is just another way of inculcating in our hearts and minds the supreme importance of Taqwa.<br /><br />
What kind of submission and obedience is being demanded by Almighty Allah? Of course, He wants us to perform the obligatory Salah five times a day, and to observe the Saum during the month of Ramadan, and to help the poor and the destitute with Zakat, and to perform Hajj if we have the means to do so. But is that all? Can we draw a dividing line between the religious and the secular components of life? Are we allowed to obey Allah in the “religious” matters and to do whatever pleases us in all “non-religious” spheres of life? Do you really think any one can get away with this kind of hypocrisy?<br /><br />
The submission that is required by God Almighty is total and unconditional. Allah demands that man should submit his whole being and his entire life to His commands. The splitting up of the human life into separate compartments, some governed by the teachings of Islam and others by one’s own desires or by the prevailing trends of the society, is against they spirit of Taqwa, to say the least. This sort of attitude betray’s that, in fact, it is the desires of one’s own heart that a person has decided to follow and not the injunctions of Almighty Allah (SWT). It also shows that all the supposedly “good deeds” performed by such a person are nothing but a shallow display of false piety. May Almighty God deliver us from all contradictions in our claims and our deeds.<br /><br />
VERSE NO. 103: Holding Fast to the Rope of Allah All those who have accomplished the requirement of the proceding verse, or who have at least started the journey with a sincere intention, are called upon to unite with each other by holding onto the “Rope of Allah”. There are at least three authentic traditions of Prophet Muhammad (SAW) in which the Prophet has told us the meaning of this phrase: The “Rope of Allah” is nothing but the last of God’s revelations, the Holy Qur’an.<br /><br />
What does holding onto the Qur’an mean? It means that we must fulfil all the obligations that we owe to the Book of Allah. The attitude of indifference that we constantly show towards the Holy Qur’an, along with our hypocritical lip-service, is tantamount to ridiculing or belittling the last of the God’s revelations. Our abandoning this ultimate source of guidance has resulted in the most damaging trend of growing internal strife and sectarianism. The Holy Qur’an acts like the nucleus or the centre for the Ummah. The more we move towards the centre, the more we shall come nearer to each other. Understanding our responsibilities towards the Holy Qur’an and trying our very best in fulfilling them is the surest way to unity. It is equally obvious that we can neither expect any improvement in our worldly state of affairs nor hope for, salvation in the Hereafter unless we carry out all the obligations that we owe to the Qur’an.<br /><br />
Our first obligation is to have faith in the Holy Qur’an. A verbal declaration of belief that the Holy Qur’an is the word of Almighty God, revealed to Prophet Muhammad (SAW) through the angel Gabriel is a legal requirement for becoming a Muslim. True faith, however, will emerge only when that attestation blossoms into a strong inner conviction and deeply felt certitude. And, of course, only true faith can lead us towards genuine devotion and veneration of the Holy Book. Today the trouble is that, though we claim to believe in it, there is hardly any true conviction in our hearts regarding the Divine origin of the Holy Qur’an. This unfortunate state of uncertainty and doubt is responsible for the fact that our “faith” in the Qur’an is, generally speaking, nothing more than an article of dogma that has very little to do with our practical lives. It may be pointed out that the ultimate fountain-head and source of Iman is the Holy Qur’an itself. If the Book is studied and its meanings are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from one’s heart, and the soul will get illumined by the light of gnosis and conviction.<br /><br />
Our second obligation is slow and thoughtful reading of the Holy Qur’an with correct pronunciation. The Holy Qur’an is unlike any other book, and, as such, it should never be read like ordinary books. We must read it carefully, reflecting on its messages, constantly seeking guidance for our lives, and we must read it again and again. Just as our material body is in cont ant, need of food for its sustenance, our spiritual soul or Rooh is also in perpetual need for its nourishment. And just as the food for our bodies is derived from the earth, the diet for our souls is obtained from the Word of God, the Holy Qur’an itself.<br /><br />
Our third obligation is to understand and comprehend the Holy Qur’an. Of course, there are numerous level and grades of comprehension, accessible to different persons according to their respective, planes of intellect and consciousness. The first stage in the comprehension of the Holy Qur’an is called Tazakkur, a term which alludes to the fact that the teachings of the Qur’an are not at all foreign or alien to the human nature, rather they represent the eternal truths ingrained in the human soul. The Holy Qur’an has been rendered very easy, by Almighty God, for the purpose of gaining this level of guidance. The second stage in the comprehension of the Holy Qur’an, however, is far from easy. Tadabbur is described as a penetrating study, an intense reflection, as thorough deliberation of the Holy Qur’an as possible, and diving deep into the bottomless ocean of its wisdom. There must be a number of scholars, at all times, who are engaged in this level of deep study and research. Such scholars can only be produced if we have a network of universities, throughout the Muslim world, which concentrate on the Qur’anic research and make this Book the focus of all their intellectual activity.<br /><br />
Our fourth obligation is to act upon’ the teachings of the Holy Qur’an. At an individual level, it is imperative for every Muslim to mould his or her life according to its message. Our Prophet Muhammad (SAW) has said, “None of you can become a true believer until his desires become subordinate to what I have brought.” The best way to benefit from the study of the Holy Qur’an is to go on changing our life-styles and mending our ways in accordance with its teachings. According to another saying of the Prophet, “The Qur’an will be an argument either for you or an argument against you (on the Day of Judgement).”<br /><br />
At the collective level of the community, it is equally imperative for us to try and establish the system of Social Justice as given by the Holy Qur’an. The Muslims are, as a whole, responsible for establishing the sovereignty of the Almighty God, and each of us is obligated to try his utmost in this path. It has been made obligatory upon all of us to try our utmost in establishing the Islamic System of collective Justice, initially in our own homeland and then, ultimately, over the entire globe. This obligation obviously requires the Muslims to bring about fundamental changes in the un-Islamic politico-socio-economic system under which they may find themselves, in order to conform it to the teachings of the Holy Qur’an.<br /><br />
Our fifth obligation is to propagate the message of the Holy Qur’an to every nook and corner of the world. This was originally the responsibility of Prophet Muhammad (SAW), who fulfilled his own obligation by conveying the Divine message to the Ummali; since Prophethood has come to an end with the advent of Prophet Muhammad (SAW), it is now the duty of the Muslims to deliver that message to all humanity. Thus, the Holy Prophet has commanded “Coilvey on my behalf, even if it only a single verse.” It may be pointed out here that this obligation cannot be fulfilled to’ the highest degree unless there is an Islamic state in existence. This is because the unassailable proof of the remarkable perfection as well as the applicability of the Qur’anic injunctions in the contemporary world can be established only when they are put into practice in toto, and the results presented before the whole world as evidence of the veracity of Qur’an. In other words, the fourth and fifth obligations are closely linked with each other.<br /><br />
To sum up, we must develop real faith that this is indeed the word of God; we must read the Holy Qur’an on a daily basis; we must try to comprehend its meaning; we must act upon its do’s and dont’s in our individual as well as collective capacities; and we must spread the message and teachings of this Book to every nook and corner of the world. En addition to being a guarantee of our salvation in the Hereafter, this is the most certain and sure-fire approach if we want to achieve a sense of real unity among our ranks.
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<h1>Branches of Faith & Ways to Protect It</h1>
<h2>English Essay on "Branches of Faith & Ways to Protect It" </h2>
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Branches of Faith & Ways to Protect It
If someone gives you a plant to take care of, how do you think you will do it? Wouldn’t you try your best not to let that plant die? And, of course, to do that you are going to make sure that all the things that plant need, you provide it and keep it away form all the harmful things. At the same time, you will try to find out about the basic elements that plant is consisted of and the basic things those elements need to grow properly. <br /> <br />
Believe me or not but all of us have one, very delicate and at the same time very strong tree to take care of, given to us by our Lord. Allah Almighty has given us this tree that is planted in our hearts, called “shajarat-ul-Imaan” (Tree of faith). Allah Almighty describes that tree in the Holy Quraan: <br />
“Have you not seen how Allah coined a similitude (of parable) a good word like a good tree, the root of that tree is firmly established in the ground and the branches reach the heavens.” <br /> <br />
At another place in the Holy Qur’aan,. Allah Almighty said: “(This particular tree by the permission of its Lord), gives fruits (all kinds of fruits) anytime Allah Almighty wants it to give fruits. Allah Almighty also said: “Allah coins similitude for the human beings (for you and I), so that perhaps we may reflect (we may think).<a name='more'></a>4essays.blogspot.com” Science says there are trees in other plants than earth. Allah Almighty created seven heavens and earth other than this planet: Some people say that there are trees and some say there are not. <br /> <br />
There is proof in the Holy Qur’aan and Sunnah that there are trees in the paradise. One of them is called “Toobaa”, the tree for the “ghurab’a” (strangers). The shade of that tree is one-month journey arid this is where the believers will take their clothes from. <br /> <br />
The most important tree in this world is the tree of faith (shajarat-ul-Imaan). The tree that Allah Almighty has planted in our hearts, the tree that we all should be worrying about day and night. We all must know what that tree of faith is made of, so that we can take good care of it. Almost all the trees that Allah Almighty: has created/originated, almost all of them have three very basic things: <br />
1. Root: <br />
2) Trunk: <br />
3) Branches and fruits: <br />
The roots of the most important tree on this earth - faith are: <br /> <br />
<b>a) Knowledge and b) Certainty </b> <br />
The tree of faith is the basic belief of Islam: La IIaaha Ill-Allah”. “There is no God worthy of worship except Allah Almighty.” So the root for us for the tree of faith is the knowledge of the meaning of La Ilaaha Ill-Allah It covers every single aspect of our life. When we know that there is no God other then Allah Almighty, we totally surrender to Him alone and we take everything that He gave us through the Holy Qur’aan and the Sunnah of Prophet Muhammad (Sail Allaho alaihe wasallam). <br /> <br />
The other half of the root of this tree is certainty, meaning the certainty of everything what “La Ilaaha Ill-Allah” brings. When implementing Islam in our lives, or when accepting a matter which we were not aware of before, we should do it with firm belief and certainty, as long as it is from the Holy Qur’aan and the authentic Sunnah of Prophet Muhammad (Sail Allaho alaihe wasailam) and his Companions. <br /> <br />
The tree of faith, like other trees, also has a trunk, which is purity of intention (al-Ikhlaas). We must have the purity of intention for our tree to be firm and unshakable and immovable. Abdullah Ibn-e-Sahl at4uzkuri (Radhi Allaho anho) (scholar from the taba’een) was asked: “What is faith?” He said: “Faith is statement, is action, is intention (Niyyat) and is Sunnah. If it is a statement without actions then it is Kufr (disbelief), if it is a statement and action without intention then it is Nifaq (hypocrisy), if it is a statement, action and intention without the Sunnah, then it is Bid’a1i (innovation).” <br /> <br />
To keep a healthy trunk of our tree, we must have a pure intention of our actions. Our every righteous deed is divided into two parts. The first half of a righteous deed is the purity of intention. The intention has to be pure for the pleasure of Allah only. <br /> <br />
This tree should also have branches and fruits. And these are: <br />
a) Righteous deeds <br />
b) Honourable/noble character <br /> <br />
At several places in the Holy Qur’aan, Allah Almighty has distinguished the people of paradise from the people of Hell as indeed those who believed and did righteous deeds. <br /> <br />
Those people who believed and did righteous deeds have also been given the glad tidings of paradise at several places in the Holy Qur’aan. <br /> <br />
Every righteous deed consists of two parts. First part is the purity of intention (for the sake of Allah only). Second. Half of the righteous deed is that the action has to be in conformed with the Shari’ah. <br /> <br />
That is the Holy Qur’aan and Sunnah of the Holy Prophet (Sail Allaho alaihe wasallam) and .the Companions (Radhi Allaho anhum). If the action is not conformed with the Shari’ah, it is not considered a righteous deed. <br /> <br />
When a tree has firm roots and healthy trunk and branches, it automatically produces good fruits. Similarly, when we establish firm roots of faith in our heart and keep healthy trunk and branches of the tree, the fruits will prosper. <br /> <br />
If we have the knowledge of our religion and certainty of whatever knowledge we have, and we do righteous deeds with pure intentions, we will automatically develop an honourable and noble character.
Things that will make our tree die are: <br /> <br />
1) Kufr: If we allow Kufr to come into our tree, it will de story the tree. <br />
2) Shirk: If we allow Shirk to come into our tree, it will also destroy the tree. <br />
3) Bid’at: If we allow Bid’at (innovations) of all types to come into our tree, it will demolish our tree. Our tree will become yellow, our tree will become dry, and our tree will eventually die! <br /> <br />
<b>Note:</b> Muslims nowadays are involved in so many “religious practices”, thinking that they are pleasing Allah Al-mighty, though, in reality, they are getting themselves involved either in Bid’aat or sometimes even to the extant of Shirk. Muslims, intentionally or unintentionally, either add or remove stuff from how a certain act was originally practised by our pious predecessors and hence making it a Bid’at. <br /> <br />
And since the act was not practiced according to the Shari’ah, it will not be considered a righteous deed.
To avoid from getting ourselves, involved in these dangerous things, it is extremely important to have the knowledge of the religion and to refer back to our pious predecessors in every single thing we do or say. <br /> <br />
What is faith? To answer this question, we would say, faith is: <br />
1) Belief: Faith is a belief in our hearts. It is to have a firm belief of “La Ilaaha Ill-Allah” in our hearts and all the thing that it brings. Every thing that we find from the Holy Qur’aan and Sunnah, we must have a sincere and firm belief on that without having any doubts. <br /> <br />
2) Statement: Faith is a statement by our tongue. We must state “La Ilaaha Ill-Allah” by our tongues. Meaning whatever beliefs we have, we cannot just keep them in our hearts, but we must siiy them out. -
3) Actions: Faith is to carry out our beliefs and our statements by our bodily limbs. After believing in “La Ilaaha Ill-Allah” and stating it, we must imply it in our actions. <br /> <br />
And the way we imply “La ilaaha il-Allah” in our actions is by modifying our every action and deed according to the Holy Qur’an and Sunnah of Prophet Muhammad (Sail Allaho alaihe wasallam) and our pious predecessors. A general example of the above could be wearing ‘Hijab’. If one has a firm belief in Allah Almighty and whatever He revealed, he/she will definitely believe that wearing Hijab is a command of Allah and it is mandatory. <br /> <br />
Then only believing is not enough, we must have to admit by stating by our tongues the fact that Hijab is necessary and inform other people about it in a nice pleasing way (not in a displeasing or complaining manner). <br /> <br />
But still a Muslim woman’s faith does not complete until she starts wearing it. <br />
To think that faith is in our hearts only is one of the tricks of Satan. The Satans from among the human and the Jinns shouldn’t fool us by thinking that faith is in our hearts only, and as long as we have a firm b4ief, our faith is completed.. Rather we have to show our beliefs by our statements and by our actions. The Holy Prophet (Sall Allaho alaihe wasallam) said: <br />
“Faith has seventy branches. And the highest (branch) of faith is the statement “La Ilaaha Ill-Allah”. <br /> <br />
(It is the most sublime, the most magnificent and the most superior of all branches of faith). The lowest (branch) of faith is to remove some harmful thing from the street. And modesty is a part of faith.” <br /> <br />
Faith wears out. We all go through high and low levels of faith. As the Holy Prophet (Sail Allaho alaihe wasallam) informed us that faith wears out in each and everyone of us like a “thaub” (garment) wears out. (like our clothes wears out and they become shabby eventually, faith wears out like that “thaub”). So the Holy Prophet (Sail Allaho alaihe wasallam) advised us (since our faith wears out) in his saying: “So all of you Muslims should ask Allah Almighty to renews the faith in our hearts.”
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<h1>NGOs & Muslim Women’s Rights</h1>
<h2>English Essay on "NGOs & Muslim Women’s Rights" </h2>
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NGOs & Muslim Women’s Rights
Of late there has been a mushroom growth of NGOs in Pakistan to deal with various social and economic problems of women. Some of these are rendering laudable humanitarian services in refugee camps and also in various social sectors. They also highlight cases of cruelty, deprivation and destitution of women and weaker sections of society. The performances of some of the indigenous and locally financed NGOs deserve encouragement. Nevertheless there are some NGOs raised by ladies and gentlemen who manage to receive substantial foreign donations and who are Westernised in their thoughts and outlook. They do not care about the basic norms of Islam, Qur’anic Commandments, our culture, civilization and society. They oppose laws of Qisas and Diyat, inheritance, evidence, pardah and morality. They little realise that these are not laws of Zia, Nawaz or Benazir, but that of God Almighty who best knows the nature and requirements of His creatures. No Muslim can think or talk of changing Qur’anic laws. No Muslim can pick and choose and like or dislike the provisions of Qur’anic laws for his convenience or pleasure.<br /><br />
The Holy Qur’an says ‘you have to accept Islam as a whole’ otherwise you cannot be a Muslim. These ladies are particularly advised to study Islam and its principles from some genuine Islamic scholar, with particular reference to rights and obligations of women in Islam. They should also acquire knowledge about the rights and obligations of women in the West. Islamic laws on a subject should not be studied in isolation. All laws complement each other and are part of a system and way of life, which is product of Divine philosophy. They will be amused and startled to know’ that Islam granted far more rights and privileges to women 15 centuries ago, most of which women have not yet been able to gain in other civilisations and religions; despite their consistent struggle. They should also study views about woman in books of other religions and they will come to know that Islam has a very humane, kind, respectable and encouraging view as compared to others.<br /><br />
It is the policy of the West to create aversion in the minds of Muslims about their religion, culture and civilisation. Some of our Westernised ladies unwittingly fell a prey to this Western state which is a part of their war against Islam and Muslim civilisation. No wonder that another front has been opened in India, besides Israel. The Vishwa Hindu Parishad (VIP) has demanded in India that Muslims must modify and the reinterpret their religious teachings. They say there are 24 Ayat (Verses) in the Holy Quran, which hurt the people from other faiths.<br /><br />
Let us have a cursory comparison of the rights of Muslim women with those of the present Western women. While Muslim woman has a religiously bestowed right of inheritance both from her parents and husbands, sons and daughters sides with no liabilities (this is why she is given half the share of the male), the Western women have no such bestowed right. A Western marriage is a religious bond, which i inseparable and both husband and wise merge into a single entity/person. This is why religiously they have no concept of divorce, which has recently been granted to women by legislation on very limited grounds. On the other hand in Islam, marriage is a mundane affair, a social contract which envisages rights and duties for both. A wife can seek divorce on a number of grounds. She can get reserved her right’ to divorce on some contingency (Talaqbit-tafweez) at the time of agreement of marriage (nikah) and get this condition recorded in Nikahnama. She has the right to get Mehar from her husband according to his financial position. She has the right of custody of children and can get their maintenance from husband. She is the exclusive owner, of her personal property—inherited property, self-acquired property income, Mehar and gifts received at marriage and has full rights to control and alienate it. On the other hand Western women (in England) had no such right on their personal property. They have been granted this right through legislation ie (Married Women’s Property Rights Act). In England a wife cannot sue her husband for a tort, upon the principle that husband and wife form in the eye of law,, one Person. A wife cannot ‘sue her husband for his anti-nuptial tort, nor can she sue him for a personal wrong such as assault, libel or other injury caused to her by the negligence of her husband. Hence the saying “a husband may, with civil impunity, break his wife’s leg but not her watch”. A divorced wife cannot sue her husband for a personal tort committed during coverture (eg while married). In Islam there are no restrictions for a woman to sue her husband or anyone else for an wrong.<br /><br />
As regards law of evidence, it only says “in matters pertaining to financial or future obligations, if reduced to writing, the instrument shall be attested by two men, or one man and two women, so that one may remind the other, if necessary, and evidence shall be led accordingly.” It does not require much intelligence to appreciate the blessed philosophy of this provision.<br /><br />
It is to all intents and purposes for the benefit and good of the pudanashin ladies. If she wants assistance of the other lady who is recorded as the second witness with her in the document of this crucial and important contract. She can avail of it in the witness box while making her statement or facing cross-examination from the opposite side. The statement of only one lady is to be recorded. Only a cynic or highly prejudiced man can interpret it as derogatory to the status of women. The propaganda of the anti-Islamic elements is fallacious, malicious and misleading. As regards laws about Purdahl Hijab and modesty about women as contained in Sura Alnoor (XXIV) Ayat 30-31 and Sura Al Ahzab (XXXIII) Ayat-59, these are meant to safeguard their modesty and honour and. to protect them from harm and molestation... These are not meant to confirm them to their homes or to restrict their liberty. The distinctive public dress eg Burqa, Chhadar, Gown, Dopatta or Scarf is a badge of honour and distinction for Muslim ladies.<br /><br />
We must not be allured by other civilisation and culture. The nations, who surrender their culture and civllisation and way of life, cease to exist in the world. In order to maintain ones sovereignty, a nation must preserve and protect its culture and way of life.<br /><br />
In the West, a lady looses her separate identity after marriage. As stated above and wife and husband become one person after marriage. This is why’ the wife suffixes the name of her husband with her name. In’ Islam, women maintain their separate personality and identity after marriage and they continue to use their pre-marriage names, which are suffixed with the names of their fathers ie Hazrat Fatima bint Muhammad (PBUH) (The Great Daughter of the Holy Prophet (PBUH), Hazrat Fatima bint Assad, (Great Mother of Hazrat Mi (RA), Hazarat Zanib bint Jahash (Wife of Holy Prophet (PBUH), Hazrat Zanib bint Mi (Daughter of Hazrat Mi (BA) etc. These names were retained by them after marriage till their death. Some Muslim girls also adopt aforesaid Western practice after marriage, which must be abandoned.<br /><br />
If a Muslim named Noor Muhammad has a daughter named Nayab, he should name her as Naab bint Noor or Nayab Noor. If she is married to a person named Siddique, she should not change her name as Nayab Siddique after marriage but- should retain her previous name ie Nayab Noor or Nayab bint Noor. Besides acting on Islamic tradition and culture, this Islamic practice will save the lady from complications and difficulties in matters which have already been documented with her previous name. However, after marriage, a Muslim lady can add the name of her husband after her original name ie Nayab Noor or Nayab bint Noor wife of Siddique in documents or can/mention the name of her husband in interviews and meeting if so desired or required (ie Ms Siddique or Begum Siddique).<br /><br />
The need of the hour is not to grant the Western rights and liberty to our women, but to make them aware and conscious about the magnanimous rights with which they have been blessed by Islam and to make all-round efforts to get the same implemented in letter and in spirit. This is a challenge for the mainstream Muslim ladies. Let them raise genuine indigenous, locally financed NGOs for this noble cause. No true Muslim women can ever think to have liberty and rights of Western culture which entails: Sexual-promiscuity, boy friend-girl, friend culture, living of unmarried men .and women together, large-scale illicit births, illicit abortions, night clubs, homosexuality, adultery, drinking, gambling, and other vices, quick breakaway of marital relations; lack of real love and affection, breakup of gamily ties, and which breads mental, sexual and physiological diseases and which is totally devoid of real human sympathy and real peace of mind and soul.
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<h1>Holy Prophet (PBUH) As a Statesman</h1>
<h2>English Essay on "Holy Prophet (PBUH) As a Statesman" </h2>
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The Prophet (PBUH) was an ideal head of State. He introduced reforms in all spheres of personal, family, social, national and international life.<br /><br />
The personality of the Holy Prophet (PBUH) has been described by the Holy Quran as a very good model to follow.<br />
Verily there is, for you in the Messenger of Allah a very good model ‘to follow. (21:33)’<br /><br />
This model is all comprehensive. It covers all aspects of human life. We have gidance for leading a high-quality personal life, a harmonious family life and a progressive congenial social life. We can look up to him, for conducting economic activities, for military adventures, for a political set-up, and for successful statesmanship and international relations.<br /><br />
Just after migration to Madina, when the majority of Muslims had gathered there, the Holy Prophet (PBUH) effected a treaty (known as Meet haq-e-Madina) among the Jews of Madina, the Muslims and the non-Muslim Arab tribes around. This gave the Muslims a separate national identity and recognized the Holy Prophet (PBUH) as a head of the new-born mini-Islamic state. The Holy Prophet’s (PBUH) status as head of the State was two-dimensional.<a name='more'></a>4essays.blogspot.com On the one hand, he was the appointed head by Allah, because Allah has enjoined unflinching obedience and loyalty to the Holy Prophet (PBUH). Rather such an obedience was made an article of faith.<br /><br />
Nay, by your Lord, they will not become true believers unless they make you a judge in all their disputes and then do not feel any grudge in all their hearts about what ever you may have decided, and show complete obedience. (4:65)<br /><br />
On the other hand, he was 100 per cent elected head of the State. All Muslims had complete faith in his leadership and had entered into an oath of fealty (bai ‘at) with him. The Holy Prophet (PBUH) was accepted by the Jews of Madina also as their arbitrator in their mutual disputes. Thus, to the end of his life the Holy Prophet (PBUH) performed the duties of head of State and head of the Government, combining in himself the functions of the legislature, the judiciary and the executive.<br /><br />
The constitution of an Islamic State is basically the Holy Quran, which asserts that all sovereignty belongs to Allah The framework of the constitution has been fixed by Allah and is unchangeable. The Holy Prophet (PBUH) was to function as a vicegerent of Allah and had to enforce Divine laws in the State, to settle disputes according to the Divine laws, to punish criminals according to these laws and to train people in moulding, their lives according to them. The Holy Prophet (PBUH) was accountable to Allah. To the people he was accountable only insofar as he might have inadvertently harmed anyone. For this he readily offered himself to be avenged. Once a Companion complained: You had slapped me in the back at such and such a time. Then take your revenge. But at that time my back was naked. The Holy Prophet (PBUH) lifted up his shirt to uncover his back. Now take your revenge. The Companions were raging with anger at the rudeness o the man, but could say nothing in the presence of the Holy Prophet (PBUH). The claimant bowed and kissed the Holy Prophet’s (PBUH) naked back. I have taken my revenge. He was always proud of it.<br /><br />
Although there were times when wealth flowed freely into the Public Treasury, the Holy Prophet (PBUH) never used it for personal benefit. He never lived a luxurious life like worldly rulers. On the contrary, he took the barest minimum sustenance from Baitul Maal for himself and his family. He preferred to spend on others. Even from his entitled 1/5th share of war booty he would spend much on helping the poor and the needy. He would say: The head of the State is not entitled to take from Baitul Mall except sustenance allowance for himself and family, accommodation, and one servant. He considered himself as a humble servant of Allah and a true public servant. The chief of a nation is their servant, he would say. He hated pomp and show. He never lived like emperors. He never tried to be a dictator. His ruler ship was one of its own kind, unique, unparalleled. On the occasion of the conquest of Makkah, Abu Sufyan saw Muslims pouring into Makkah in thousands. He said to Hazrat Abbas (RA): Today your nephew ‘s royal pomp and show is impressive it is prophet hood, not kingship, replied Hazrat Abbad (RA).<br /><br />
Under Divine orders, the Holy Prophet (PBUH) always consulted his Companions on all important matters of national importance. For the Battle of Uhad it was to be decided whether to meet the enemy inside or outside Madina. The older Companions advised him to stay in Madina and face the enemy in the city. The Holy Prophet (PBUH) himself had the same idea. But the younger Companions advised him to meet the enemy outside the city. The Holy Prophet (PBUH) accepted their idea in preference to his own. He went in and donned the battle armor. The younger Companions then felt sorry, thinking they had put pressure on the Holy Prophet (PBUH) to give up his own idea. They begged pardon. But the Holy Prophet (PBUH) replied: When a prophet puts on the armour he does not take it off till he had fought the battle.<br /><br />
In the Battle of the Ditch, the Holy Prophet (PBUH) acted on thea dvice of Hazrat Salman Farsi (RA) and dug out trenches round Madina according to the Persian practice of defence. On the occasion of Hudaybia Truce, the Companions were aggrieved so much at the unequal terms of the Truce that when the Holy Prophet (PBUH) ordered them to offer sacrifices, none of them moved. Then Hazrat Umme Salma, the Holy Prophets (PBUH) wife, advised him to say nothing but to silently offer his sacrifice, then the Companions would follow suit. The Holy Prophet (PBUH) acted on her advice and the formula worked satisfactorily.<br /><br />
The Holy Prophet (PBUH) was ordered by Allah to consult others. But he was under no compulsion to accept any opinion. It was his prerogative to accept or reject any opinion, may be the opinion of the majority. Here we find Islamic democracy differing from Western democracy. Western democracy binds the head of the State t accept majority decision. Islam leaves the head free to accept or reject any or all opinions. Consultation is for inviting various alternauves. To decide is the prerogative of the head of the State (or head of the government).<br /><br />
Again, Islam does not compulsorily involve all people in consultations. The Holy Prophet (PBUH) used to consult only the senior Companions present on the occasion, or those capable of giving advice on an issue.<br /><br />
This characteristic of Islamic democracy also distinguishes it from Western democracy where elections are based on adult franchise and issues decided on mere counting of votes. No weightage is given to expert advice, an apparent disadvantage of the system. However, it should be noted that the Islamic prerogative of the head to make decisions is not to be misused. Decisions must be made within the framework of Islamic laws and dictates for the welfare of the people. Head of state is not allowed to base his decisions on persoanl likes and dislikes or on mere whims and caprice. Reasons for decision must be understandable to others also. Once a decision is made it must be enforced to the last, with full reliance in Allah.<br /><br />
Basic laws are set forth in the Quran by Allah Himself. They are unchangeable. To meet the demands of varying time and space, the head of an Islamic State is allowed to frame bye-laws and rules and regulations for day-to-day administrations. The bye-laws framed by the Holy Prophet (PBUH) are contained in his Traditions. They are meant to explain, elaborate, interpret or expand the Quranic laws and must not go against the Quran should not be accepted. It might have been misreported or possibly fake.<br /><br />
All law-making was concentrated in the personality of the Holy Prophet (PBUH). Bu when the Islamic State expanded, the Holy Prophet (PBUH) appointed governors and judges for provinces. They were given some authority in legislation. When Hazrat Muaz bin Jabal (RA) was appointed Governor of Yemen, the Holy Prophet (PBUH) asked him: How would you decide the affairs of the people? According to the Book of Allah. What if the Book is silent on the matter? Then shall seek guidance from the Sunnah. And if that also could not guide you? Then I shall use my discretion to decide issues. The Holy Prophet (PBUH) liked the answer arid sent him to Yemen. Punishment for major crimes are set forth in the Quran. For minor offences the Holy Prophet (PBUH) awarded punishments suited to individual cases. For instance, drunkards were sometimes beaten, sometimes flogged, sometimes even pardoned. The Holy Prophet (PBUH) would sometimes amend or even repeal his own orders issued earlier.<br /><br />
At the centre, the Holy Prophet (PBUH) decided all disputes himself in the light of Divine laws. His decisions were binding upon all Muslims. But even the Jews of Madina accepted his decisions which he made for them according to Torah. However in the enforcement of major punishments (Hudood), the Holy Prophet (PBUH) leaned towards leniency. Once a man came to him to confess that he had committed adultery. The Holy Prophet (PBUH) turned his face to the other side, “perhaps you had only kissed or hugged the woman.” The man insisted in his confession. ‘Perhaps he has gone insane.” The man again insisted that he had committed adultery. Now the Holy Prophet (PBUH) was bound to award him punishment. He ordered him to be stoned (the then prevalent law). When pelted with stones, the man ran away. The Companions caught him arid stoned him to death. When the case was reported to the Holy Prophet (PBUH) he said Why did you not let him ran away?<br /><br />
On another occasion a woman came to confess her pregnancy from adultery. Go away and come after delivery of the child, said the Hoy Prophet (PBUH). She came again. Go away and come after weaning of the child. The Holy Prophet (PBUH) wished her to keep her secret, but” she came again to confess. Then the Holy Prophet (PBUH) ordered her to be punished according to law. So far as possible, the Holy Prophet (PBUH) wanted that issue be settled by people themselves and not brought to his court, for then he was bound to award punishment under law. Islam has set forth strict conditions for establishing crimes, so that occasional lapses may not be punished harshly. For instance, four eye witnesses are required to prove adultery (an obvious improbability). Berrefit of the doubt was given to the accused. Burden of proof lie on the claimant. Respondents are required to verify the truth of statements by taking oath. Arbitration was encouraged to settle minor disputes. Financial losses, if proved, were to be made good.<br /><br />
Justice was quick and free of cost. Both sides were heard along with witnesses. Certain categorizes of witnesses were debarred from giving evidence. False witness rendered one’s evidence to be rejected for ever. All were equal before law. Even the head of the State was not given any immunity, and could be sued like ordinary men. Judges and governors were instructed to settle all matters according to justice and equality.<br /><br />
As head of the government in Madina, the Holy Prophet’s (PBUH) main concern was (at first) the settlement and rehabilitation of Muhajireen. He set up Masjid-e-Nabvi that provided a centre for Muslims. It served as a centre of worship, a centre for consultations, a centre for important meetings for consultations, a centre for important meetings and a centre for imparting education. He also instituted maw/that to create brotherly relations between Muhajireen and Ansar he ensured internal security and stability of the State by making treaties with Jews and Arab tribes, even with foreign powers. For the homeless he built a suffah or platform near Masjid-e-Nabvi. It served as a ‘hostel and a centre of education also. As the State expanded, provincial governors a dn judges were appointed with a measure of independence in their day-to-day administration. Collectors of Zakat were also appointed. Zakat was collected and disbursed at the local level (a decentralised system).<br /><br />
When appointing governors and judges, their piety, God-fearing habits and administrative abilities were kept in mind. No one who himself aspired for these high ranks was appointed to these posts. The governors and judges were not allowed to deviate from or transgress Islamic laws. They were ordered to be kind and lenient towards people, to grant free access to everyone, to treat all people at par and to do justice to everyone. Officials were warned no to create difficulties for the public. Affairs of non-Muslims (minorities) were settled according to their own sacred books. They enjoyed complete religious freedom. Those who accepted to pay jizya (security tax) came under the protection of the Muslim State. Governors were ordered to practise austerity and to lead simple life. Acceptance of bribery or gifts was stricly prohibited for them.<br /><br />
Defence vas given top priority by the Holy Prophet (PBUH). He entered into defence alliances with the Jews of Madina and Arab tribes in the neighborhood. He himself took part in frequent battles to defend the new-born State at Madina. In those days, there was no regular army all Muslims were Allah’s soldiers and were trained in jehad by sending them on military errands. The Holy Prophet (PBUH) took as many of the Muslims with him (‘or under some senior Companion) for jehad as needed. These soldiers were not paid regularly. Sometimes they fought just for the .sake of Allah, at others they were given a share from war booty. The Muslim army in those days lacked military equipment because there was no defence budget. It was more their spirit of jeahd than equipment that led to their success. Later, funds for getting equipment were raised through donations and contributions as occasion demanded.<br /><br />
The Muslim army was either led by the Holy Prophet (PBUH) himself or by one of his Companions. In the battlefield, the Holy Prophet (PBUH) paid special attention to selection of the camping ground, strategic points, battle array and reverse squads. He usually divided his army into the Infantary, Cavalry, Armoured and Non-Armoured, and entrusted them separate duties. he would also issue on-the-spot instructions in the battlefield. When going out of Madina, he would make arrangements for its defence and depute someone to look after its affairs. For nursing and water supply purposes, lie would sometimes ‘take womenfolk (including his wives and daughters) along with him. The Holy Prophets (PBUH) war policy was one for the sake of establishing, permanent peace. So, h instructed his soldiers not to kill the aged, the women and the children, not to damage crops and property, not to attack noncombatant civilians. Defence being at top of the priority list, all Muslims were trained injehad. those who shirked going out for jehad were punished by social boycott (as three men in Battle of Tabuk).<br /><br />
To start with, there were only two sources of income, viz, Zakat and dontions. Most of this was spent on helping the poor and the needy at the local level. Later, when war booty began to flow in, the Holy Prophet (PBUH) used to spend most of his own share of booty also on the poor. Life at Madina was spent mostly in defending the new-born State, so the Holy Prophet (PBUH) could pay little attention to public works as such. However, this was compensated by the private sector. Besides spending most of his personal share of war booty on the welfare of people, the Holy Prophet (PBUH) exercised utmost austerity in public spending also. Once he and Hazrat Umar (RA) were passing through a bazar. Hazrat Umar (PA) saw a beautiful and costly dress and advised the Holy’ Prophet (PBUH) to buy it and wear it on official occasions such as receiving foreign envoys. The Holy Prophet (PBUH) declined. He remained content with Masjid-e-Nabvi (a kutcha structure at that time) as his presidency and his parliament house. Education was free. The government had nothing to spend on it. The private sector took care of all other necessary expenses.<br /><br />
Economy in the Holy Prophet’s (PBUH) time was simple. Trading and some agriculture were the main occupations. So the Holy Prophet (PBUH) enjoined upon the traders to make honest and fair deals, to avoid profiteering and hoarding, and underhand fraudulent practices. Business deals must be transparent and fair to all parties. Emphasis was placed on lawful earning. Interest, monopoly, gambling and speculative bargains were prohibited. Bribing was strictly forbidden. Giving respite to debtors was encouraged. Helping the needy and the poor was enjoined. Accumulation of wealth’ was disliked. It must remain in circulation for productive purposes. Agriculture and plantation of trees was encouraged and considered acts of charity. As incentive to increase land produce waste lands were given to those who undertook to cultivate them. The batai system was discouraged among Muslims, though permitted with non-Muslims.<br /><br />
Begging was discouraged. Once a Companion came to beg some help. Have you anything in your house? asked the Holy Prophet (PBUH). Yes. Bring that. The man brought it Take it to the market, sell it and buy an axe. This done, the Holy Prophet (PBUH) put a handle in the axe with his own hands and asked the man to go to forests, cut wood, sell it in the mark et and not to come to him before 15 days. The man returned after 15 days with the good news that he was now better off financially. The Holy Prophet (PBUH) expected people to work hard. To uphold the dignity of labour, he himself worked with others in digging trenches and carrying brick loads. He preferred to do all his work himself. He would even assist his wives and other in their work. Private property was not banned, but accumulation of wealth was discouraged through charity, Zakat, Ushr and inheritance laws that would ultimately lead to equal distribution of wealth among the nation:<br /><br />
Social service was encouraged through personal examples. Good relations with neighbours were enjoined. Public welfare works were encouraged. People were ordered to respect the life, property and honour of others. Violations against these were punished severely. False accusations, ridicule, backbiting, finding or exposing faults of others, all stood ‘condemned. On the contrary, living in peace with others, love and affection were encouraged in various ways. The status of women and slaves was raised to a level of equality with others. Acquiring and dissipating knowledge was made compulsory.<br /><br />
In short, the. Holy Prophet (PBUH) as an ideal head of State and head of government introduced far-reaching reforms’ in all spheres of personal, family, social, national and international life and created a truly welfare Islamic State. A guidance for our politicians, leaders and all.
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<h1>Holy Prophet (PBUH) as a Military Commander</h1>
<h2>English Essay on "Holy Prophet (PBUH) as a Military Commander" </h2>
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Most of the people think of a Prophet (PBUH) as an ascetic removed from this world’s hustle and bustle, concerned with something etherial and transcendental, hard for common people to comprehend, much less to practise. It is different with the Prophet of Islam (PBUH). He had a multi-dimensional personality. That is why Allah has termed his personality Best Model for Believers to follow. He was a model in his personal moral life, in his family life, in his community and social relations, in his reform mission, in his political and military life Life in Makkah had made it clear that unless there is a separate State for Mus1ins it would be hard for them to practise Islam. For establishing a State acquisition of power and for maintaining peace war sometimes becomes necessary. It is evident that despite the peace-loving nature of the Holy Prophet (PBUH) the enemies did• no allow him to live in peace at Madinah also. So during his 10 years at Madina he was forced to engage himself in continued battles against enemies. Notwithstanding his advanced age, he had to spend his Madinite period mostly in battles and military expeditions. The way in which he inspired his followers for jehad and guided them in critical times speaks highly o his success as a military commander. His war policies provide guidance even today.<br /><br />
<b>His Bravery:</b>
The Holy Prophet (PBUH) was very brave. He feared nothing except Allah. In his youth he had wielded lancet Abu Bara, had knocked down thrice a known wrestler, Rukana. Not caring for the enemies at his house door, he stepped out alone during the Hijra night. In the cave of Thaur he comforted his companion, Abu Bakr (RA).<a name='more'></a> At Madina a rumour spread that Makkans hd attacked Madina. The Holy Prophet (PBUH) alone went out at night and kept watch. During the Battle of Uhad he took a lancet from a Companion and thrust it into the neck of Ubayy bin Khalaf. On return from the expedition against Banu Ghatfar, a Bedouin drew a sword against him and called out “who will save you now.” “Allah,” the Holy Prophet (PBUH) replied. The Bedouin was overawed at this fearlessness and the sword fell from his hand. The Holy Prophet (PBUH) picked it up and said, “Who will save you now.” The Bedouin began to tremble. The Holy Prophet (PBUH) forgave him. On one occasion the enemies tried to kill him by throwing a heavy stone from a wall he was resting under. He came to know of it; was not afraid and silently walked away. During Uhad and Hunain when Muslims fell out to booty, the enemy attacked from behind. The Holy Prophet (PBUH) kept fighting along with a few faithful ones.<br /><br />
<b>His War Policies:</b>
“War only for peace and defence,” is the basic policy of Jehad. Basically, the Holy Prophet (PBUH) was a peace-lover. During the cold war with Makkans he tolerated all atrocities and humilations and did not choose war. It was only when the Makkans started hot battes that Jehad was allowed. All his Madinite life was spent either in actually fighting or in preparations for fighting and defence. He fought 85 battles, big and small. In 28 battles he took part personally and in 57 he deputed his companions to command. In spite of that, whenever possible he preferred peaceful negotiations as in the case of Hudaybia Truce and oher peace treaties. He negotiated peace with Abduallah bin Uhayy whom Makkans excited on war against Muslims. In the Be’r Maoona case, in which only companions survived, he asked for blood money from Banu Nudhair, but they threatened war, so the HolyProphet (PBUH) fought’ with them and exiled them. When, at ,Hudaybia, he heard of Khaled bin Walid coming from Makkah, he changed course to avoid war, and finally negotiated peace even on apparently humiliating terms.<br /><br />
<b>His Steps to Avert War:</b>
(i) Peace treaties and, alliances with neighbours and others:
This policy compelled Makkans to think twice before attacking Madina.<br /><br />
(ii) Intercepting trade caravans from carrying arms to Makkans: The Holy Prophet (PBUH) was in favour of nipping the evil in the bud. Whenever he heard of Makkan caravans coming from abroad with cash or weapons, the would intercept them on the way, so that they could not add to the strength of the enemy: Some such precautionary checks were taken with Saiful Bahr, Rabigh Kharrar, Abwa, Zul Ashira, Bawat and even Badr trade caravans.<br /><br />
(iii) Overawing measures: The Holy Prophet (PBUH) used to send mobile squads around enemy lands. These would intercept caravans, pursue dacoits, subdue fighters, etc. These steps overawed the enemies and they mostly refrained from aggression against Muslims. Performing umrah in AH 7 and lighting fires all around the Muslim camps on the occasion of conquest of Makkah were mainly overawing strategies.<br /><br />
(iv) Defensie and precautionary offensives: The Holy Prophet (PBUH) aim was establishment of permanent peace. So, whenever, he apprehended mischief on the part of enemy he would take the initiative to crush them before they could harm the Muslims. Campaigns of Khayber, Hawazin, Hunain, Aoitas, Taif, Tabuk, etc., though seemingly aggressive, were precautionary steps for permanent peace in the land.<br /><br />
<b>Taking Precautionary Measures:</b>
(i) Internal solidarity: Fighting aggression needs power. So in peace times the Holy Prophet (PBUH) concentrated on acquisition of pwwer and strength. During the Makkan period he made his people morally strong, creating in them discipline, obedience to their leader, and keeping them mobile, active and physically fit. At Madina also, whenever he found spare time from battles and military campaigns, he concentrated on intern al solidarity.<br /><br />
(ii) Increasing manpower: This was done through conversion of non Muslims to Islam through preaching and through peace pacts and alliances. Manpower increased from 313 fighters in Badr to 10,000 at the conquest of Makkah. Economic strength was gained through booty, Zakat and Ushr, voluntary contributions to war fund. Civil defence was assured through deputing some Companions at Madina. Women were left in safe quarters and duties allotted to various men. Night watch was kept by the Holy Prophet (PBUH) himself or by his close Companions, how would sleep armed. In cases of increased danger, mobile squads were also appointed, as during the Battle of Ditch, when internal attack by Jews was feared. Mobile squads also roamed in peace-times to know various routes. This provided military exercises also.<br /><br />
(iii) Military alert: The Holy Prophet (PBUH) was always on alert against enemies. He foresaw enemy intentions and took immediate measure to counteract them. Abu Sufyan’s sudden retreat in Badr was taken as a war strategy and soldiers rushed to Madina for defence, he was pursued and made to flee. Companions were also appointed as spies to inform him about enemy moves, as in Badr and Uhad. He used to stay for three days in the battlefield after the battle lest the enemy should return. Fleeing enemy was pursued for miles to make his return impossible: Cutting off supplies, and exiling suspects were also precautionary measures.<br /><br />
<b>War Strategies:</b>
The Holy Prophet (PBUH) averted war as long as possible. But if pressed to fight, he would allow no laxity, and would fight till the enemy was completely routed. He made Madina his military headquarters from where detachments were sent to fight the enemy. Except during the Battle of the Ditch, Madina was not made a battlefield, so that agriculture and trade may not suffer. War aims were different according to the nature of the situation. Sometimes curtailing Muslim losses, inflicting casualties on enemies, curbing mischief mongers, keeping enemy at bay, or punishment was the main aim. Peace was the main objective in war. Every offer and chance of peace would be availed of. After war, amnesty was usual if the enemy surrendered.<br /><br />
(i) Secrecy: The Holy Prophet (PBUH would keep his war intentions secret as far as possible, so that news of his mows may not reach enemy prematurely. Even he close Companions did not know of his intentions in marching to Badr till late when they were asked to get ready for war. Routes to be followed were also kept secret. Sometimes lie would give enemies wrong impressions by adopting different routes, not repeating old strategies. Special care was taken to prevent any war information’s leaking out to enemies. Once a companion wrote about Muslims’ war intentions to his relatives in Makkah. The Holy Prophet (PBUH), coming to know, sent fast courier who snatched the letter from the messenger on his way.<br /><br />
(ii) Consultations: Companions were freely consulted about war matters. In Badr he pitched tents at a place suggested by Habib bin Munzar. In the Battle of the Ditch he acted oh the advice of Hazrat Salman Farsi (RA). On the occasion of Badr he followed the suggestion of some youth to go out to face the enemy (against his own will to fight within Madina). The main cause of his successes was the spirity of undaunted valour and unquestionable obedience to their leader, that he instilled in his followers, he would encourage them, show kindness to them and forgive them for minor faults. He would renew their pledge of loyalty every off and on to refresh it, as at Hudaybia.<br /><br />
(iii) Choice of Battlefield: He would select his camping place with utmost care, where Muslims would suffer least and enemy the greatest. This was shown at Badr, Uhad, Khayber ahd Tabuk.<br /><br />
(iv) Battle array: He had no separate army. All Muslims were his soldiers. He would select from them as the situation demanded. He would allot duties to various groups. Sometimes he would depute trusted Companions as commanders. Sometimes he would take women folk with him for nursing and water supply. In the battle field he would arrange his troops under five wings, each under a trusted Companion. He would keep reserve soldiers in case of eventualities. He would mend defence lines immediately as in Uhad and Hunain. Alternatives were kept ready.<br /><br />
(v) On-the-spot instructions: He would supervise battle moves personally and issue on-the-spot instructions. At Badr he threw handful pebbles to give signal to his men for massive attack. In Uhad reserve soldiers were ordered to attack the enemy from behind. He would pursue the defeated, enemy even if the troops were fatigued. Perseverance was his keyword. He would allow no laxity in fighting. Those who showed lethargy were severely punished (as social boycott of three Companions in Tabuk). He would keep his men ever ready and alert, providing them every chance for exercise, manoeuvres and decision-making. He had full trust in Allah and instilled the same spirit in his followers. They would offer prayers even in battlefields. They fought in Badr battle while fasting.<br /><br />
(vi) Treating enemies: He would announce amnesty to defeated enemies. War prisoners were set free for ransom or even for teaching illiterate Muslims to read and write. Minorities were allowed to decide their affairs according to their own Sacred Books. Special instructions were given to Mujahideen not to cut crops, not to burn trees, not to fight innocent citizens, not to slay women, children or old persons, not to mutilate dead bodies, and not to violate treaties. Prisoners were not to be ill-treated. Captive women were to be rehabilitated by marrying them to Muslims.<br /><br />
(vii) Immediate steps: He would always nip the evil in the bud, attack enemy before he attacks, crush their war efforts, pursue them till completely routed. He would choose the best of available alternatives. He would hasten to face the enemy if he made offensive advances, he would never allow the enemy to think that Muslims were weak. Quick reaction, immediate punishment and effective counteraction were his answers to mischief mongers. He was quick to turn enemy lapses to the benefit of the Muslims. He was quick to punish the for his violation of treaties. He turned out mischief monger Jews from Madina to save Muslims from their mischief’s. He always wanted to show the enemy that Muslims were not easy morsels for them. He rejected Abu Sufyans offer to renew Hudaybia Treaty after its lapse because noe the Muslims were not weak and could dictate theor own terms.<br /><br />
As a commander he achieved unprecedented success. He had no regular army, nor war equipment. His manpower was also very much inferior to that of the enemy, nor had he enough funds to provide material facilities to his troops. Although he had to face much stronger, better equipped and experienced enemy forces of the Makkans, the Tribals, the Jews of Madina, the royal forces of Iranians, Romans and Syrians, yet he achieved success after success and domination after dominations. What was the secret? It was, of course, the unflinchable faith in Allah and regarding death as a coveted thing rather than something to be shunned.
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<h1>Prophet’s Pioneering Role</h1>
<h2>English Essay on "Prophet’s Pioneering Role" </h2>
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The Prophet (peace be upon him) under the Divine guidance created an ideally just and a highly successful sociopolitical order in the seventh century. This order shall for ever remain the archetypal model of polity and statecraft for mankind in general and Muslims in particular. However, far greater achievement of the Prophet was the laying of those firm foundations on which this order was based. For his singular success mainly consisted in establishing the kingdom of God in the hearts and souls of the believers. Thereafter, it was no longer difficult to erect and sustain the edifice of an ideally just and balanced social and political moral and spiritual order, that claimed the voluntary loyalty and total commitment of the believer s community.<br /><br />
First the Prophet transformed the believers through teaching and cleansing their minds and hearts from all those ailments and perversions that hinder moral development and screen the light of guidance from illuminating the interior self of man. Once this real stupendous task was accomplished, and Muslims formed a well-integrated community of faith, the other fruits of this human crop appeared in quick succession and full blossom.<br /><br />
When Muslims migrated from Makkah after going through thirteen years long taming of souls and training of minds, and joined their brethren in faith at Madinah, there emerged on the stage of history, an ideal moral and spiritual community and at the same time a perfect pattern of sociopolitics.<a name='more'></a> All this was achieved by the Prophet with least external effort and little coercive means, thanks to the metamorphosis of the minds and souls of the believers at Makkah.<br /><br />
This new society and polity of Madinah was founded by the Prophet with active co-operation of his companions, on the grund norm of the supreme authority of Divine rule. Under this order, all people willingly submitted to Divine rule and none was exempted from its normative jurisdiction. In fact those placed at the important positions of collective responsibility by the Prophet were those who bound themselves most by this rule of divine law.<br /><br />
The Prophet himself vowed and declared that he was the first and the foremost to submit to the dictates of Divine ordinances and he proved it by all his actions. Indeed as the Mother of the Faithful Aysha Siddiqa (may Allah be pleased with her) testified, the Prophet was a ‘Quran Incarnate’ ‘a living embodiment of Divine words.’ So when the community of believers at large was required to submit to God, they found ample demonstration of this submission in the model pattern of the Prophet as well as in the virtuous conduct of his close companions.<br /><br />
By establishing an all-pervasive Divine rule, the Prophet emancipated the believers’ community from all shackles of subjugation and abolished all forms of exploitation of men by men. All existing shutters of slavery and serfdom, distinctions of classes and clans and all the diabolical instruments of human bondage’ characteristic of non-Islam were eliminated once arid for all. And eventually all images and symbols of discrimination and exploitation were trampled ‘down under the Prophet’s feet as he unequivocally declared in his historic address on the occasion of the farewell pilgrimage.<br /><br />
Under the terms of this new polity of Madinah every individual became a ruler over himself. There was no outside mortal sovereign over him in this world. For the real sovereignty in that society and polity belonged to Allah alone. And Allah’s rule was not confined like earthly rulers to the bodies of men, the territories inhabited and the riches earned by them.<br /><br />
This rule was firmly rooted in the innermost precincts of human hearts and souls. From the souls of believing men and women animated by faith in Allah, the rule of Allah was translated to their corporeal selves, their soils and, habitats and ipso facto showed in their voluntary acts and utterances, reactions and responses, inner feelings and external attitudes alike.<br /><br />
In the Prophet’s ideal polity, the ownership of man as well as his resources belonged to Allah. Man as Divine vicegerent and trustee had been, commissioned to live here and appropriate the resources of this world under the Divine dictates and decrees so as to shape his life and fashion this world according to the ethical vision given by Allah. Men and women did indeed acquire, possess and even enjoy the bounties of Allah spread in the rich resources of human habit. But those possessors of Divine bounties perceived themselves as belonging to Allah, and had therefore, willingly subordinated all their ambitions and desires to the pleasure of Allah Hence automatically all human and natural resources of the earth that were placed at the disposal of this polity, were employed and managed as demanded by man’s commitment of love and loyalty to Allah. The best example of the operationalization of this idea was witnessed in the historic event of Muakhat. All the helpers of Islam from Madinah (Ansar) on slight indication from. The Prophet quite happily decided to share their possessions and holdings with their Muslim brethren in faith who had migrated with the Prophet to Madinah.<br /><br />
In the socio-political order of Madinah, the Prophet made every individual accountable for his, own particular sphere. A father was made responsible for his children, a husband for his wife, a wife for her home, a teacher for his pupils, an employer for his employees, and an administrator for his area of public service, a judge for his jurisdiction and a warrior for the frontiers of Islamic realms and so on. Each one was placed as a guardian over his wards as it were.<br /><br />
Naturally in this kind of a socio-political order, no one could establish his personal, group, family, clannish, tribal or ethnic superiority. Because the only criteria of respectability recognized therein was taqwa: i.e. “subordinating human discretion to the pleasure of Allah.” Significantly once the Prophet repeated three times in a sermon the fact that taqwa was essentially an inner condition best known to Allah alone.<br /><br />
In this way the Prophet abolished all concepts and cults of discrimination even on the basis of a supposed religiosity. It was indeed a real empowerment of the people, albeit a purposeful and constructive one: a empowerment to bring man and his world under the moral writ of Allah in order to realize the raison d’etre of human genesis. Through this unique empowerment, the Prophet delegated his mission to the community of his companions. And they in turn transferred this mission to subsequent generations.<br /><br />
The Prophet successfully inculcated the notion in the minds of the believers that power and governance were not desirable for their own sake. That was why self-candidature was not known in the political culture introduced by the Prophet. In act people seeking office for themselves were debarred from that office in the political dispensation given by the Prophet. For power was never acquired by the Prophet nor by his companions and followers for the sake of power. It was employed for the sake of liberating men from the rule of other men and bringing them under the rule of one God.<br /><br />
However, the believers lent themselves to Divine rule by their own conviction and willing acceptance of this rule. According to the explicit verdict of the Qur’an, power and authority belong exclusively to Allah, the Creator and Sustainer of the entire universe. The only way to justify its acquisition by men is to employ it for the furtherance of the Divinely approved objectives and within the strict framework of Divinely sanctioned moral norms arid for the service of the perennial interests of humanity as a whole.<br /><br />
All other forms of power politics that establish or perpetrate the subjugative authority of powerful men over powerless multitudes and thus divide humanity, are nothing but satanic machinations, whether these forms of power-mongering existed in the past or thus exist now. These are all inconsistent and often repugnant to the morals and norms of Islam. In fact in the true perception of Islam, these constitute a direct defiance of God and an erosion in this exclusive authority.<br /><br />
Naturally no sooner than this political order was established in Madinah under the guidance and leadership of the Prophet, all man-made distinctions of tribalism, ethnicity, language, colour, race, gender and territorial prejudice were rendered irrelevant. Because these affinities were overshadowed by the verriding commitment of the believers to Allah and their loyalty for the Prophet. This commitment to Allah and the Prophet transcended all other concerns and considerations of their lives.<br /><br />
That is the reason why we find that in the subsequent periods of Islamic history, the religious and cultural, social and political leadership of Islamic community did not remain confined to the Arabs of the Peninsula. It alternated in different epochs between Arabs, Persians, Turks, Byzantians, Mesopotamians, Central Asians, Moors, Indians, Afghans and Kurds. That is also why Islam gradually abolished slavery through a wise gradual reform and absorbed the freed slaves in the social body of the community. And that is why there could emerge in the generation immediately after the Proph4 a prominent group of gifted scholars of the Qur’an who almost entirely consisted of the freed slaves (mawali). Their erstwhile bondage was no stigma for them in attaining this singular honour – the knowledge and erudition in the Qur’an - which indeed was the highest honour in that society. That is also precisely why no civilization other than Islam had a series of dynasties of freed slaves. These facts amply prove that the Muslims not only freed the slaves from their bondage, but also brought them entirely at par with other freemen of the society in every respect.<br /><br />
Some superficial observers might still consider these ideas as utopian. But history bears witness to the fact that these ideas were not only implemented by the Prophet but these principles actually guided the Islam’s political genius and shaped the course of Muslim political history for centuries. Thus it was evidenced that the political ideals of Islam as promulgated by the Prophet were not only unsurpassed in their perfection, but were also most practical, viable and fully tested by time.
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