آپ ﷺ کی ولادت سے سیدہ آمنہ ؓ کا گھر بقعہ نور بن گیا ۔ عثمان بن العاص ؓکی والدہ فاطمہ ؓ کہتی ہیں کہ میں شب ولادت سیدہ آمنہ ؓ کے پاس تھی ‘ میں نے گھر میں جس طرف بھی نظر دوڑائی مجھے نور ہی نور نظر آیا ۔ صاحب سید الوریٰ بحوالہ علامہ زرقانی بیان کرتے ہیں کہ شفاء بنت عوفؓ جو شب ولادت سیدہ آمنہؓ کے پاس تھیں ‘ کہتی ہیں ’’ میرے لیے مشرق و مغرب روشن ہو گئے ۔‘‘ یہ تمام انوار زمین پر دیکھے گئے جب کہ آسمان سے بھی نور کی برسات ہو رہی تھی ۔ اس منظر کو فاطمہ ؓ یوں بیان کرتی ہیں ’’ میں نے ستاروں کو دیکھا کہ وہ جھکے پڑتے تھے اور مجھے یوں لگتا تھا کہ مجھ پر گر پڑیں گے‘‘ ۔ مزید بحوالہ طبقات ابن سعد اور البدایہ و النہایہ لکھتے ہیں کہ خود سیدہ آمنہ ؓ فرماتی ہیں جب وہ مجھ سے منفصل ہوا تو اس کیساتھ ایک ایسا نور ظاہر ہوا ‘ جس سے مشرق و مغرب روشن ہو گئے ۔ ‘‘ پھر با حوالہ زرقانی ‘ سیرت حلبیہ اور سیرت ابن ہشام لکھتے ہیں ’’ میں نے اس ولادت کی رات کو ایسا نور دیکھا جس کی وجہ سے شام کے محلات ر وشن ہو گئے۔ اور میں نے انھیں دیکھ لیا ۔‘‘
یہاںسوال پیدا ہوتا ہے کہ زمین و آسمان منور ہو گئے ۔ انوار کی برسات کا منظر بی بی آمنہؓ ، فاطمہؓ اور شفا ء کے علاوہ کسی اور کو کیوں نظر نہیں آیا؟ اس کا جواب یہ ہے کہ اللہ تعالیٰ کی مشیت ہے کہ جو چیزیں اللہ تعالی ٰصرف مخصوص لوگوں کو دکھانا چاہے وہ تمام چیزیں حقیقتاََ موجود ہونے کے باوجود عام لوگوں کی نگاہوں سے پوشیدہ رہتی ہیں ۔ قرآن مجید میں...
It is an undoubted fact that terrorism has nothing to do with Islam. All teachings of the Prophet (blessings and peace be upon him) are contrary to any kind of extremism, radicalization and terrorism. Although the Prophet (blessings and peace be upon him) and his Companions faced injustice, persecution and terrorism directly by the disbelievers of Mecca and were forced to leave their homeland, yet, they always treated very peacefully and never demonstrated any kind of extremism. When the Prophet (blessings and peace be upon him) established the first state of Islam in Medina, it faced many atrocities and conspiracies by its enemies, but Muslims never chose the path of injustice and terrorism even against its worst enemies. Muslims always preferred peace treaties and covenants with everyone, so that people can live peacefully. The life of the Prophet (blessings and peace be upon him) is a practical model of moderation, integration and harmony. In this article, we will shed light on the religious view of international terrorism in the light of the Prophet’s biography. Starting with the detailed definition of terrorism, we will discuss this word from a political perspective also. Then we will move towards the international scenario and would point out that how some countries are committing the phenomenon of terrorism to achieve their goals. In the end, we will give some examples from the Prophet’s biography to address the phenomenon of terrorism, extremism, and to establish the atmosphere of tolerance and harmony. We will also discuss that how Islamic state faced international terrorism by Meccans and some tribes, and how Muslims countered it in a peaceful way. Then we will discuss that terrorism has nothing to do with Islam, nor with the teachings of the Prophet Muhammad (blessings and peace be upon him). Those who use the name of Islam to spread extremism and terrorism, have nothing to do with Islam. Islam does not allow anyone to commit any kind of terrorism. Some Qur’anic rulings will also be presented to highlight the promotion of virtue and the prevention of vice, and the political and democratic struggle against injustice and oppression
Articulated more in the context of religion than science, racism is regarded by social scientists as an ideology disguised in various forms under global circumstances. Understanding of racism share common characteristics with the contemporary concept of Islamophobia. Deconstructing selected literary works of Lorrain Adams, John Updike and Don Delillo within Fredrickson’s notion of racism ‘as scavenger ideology’, the present study unveils racism incorporated in Islamophobia in fiction. The purpose of this study is mainly to explore Islamophobia as a manifestation of racism in the selected American literary texts to understand American perspective of Islam and Muslims. Denouncement of lslam and Muslims appear important means to reproduce and rationalize racism as an expression of extended anti-Islam prejudice in modern fabrication in these texts. The study uses Derrida’s conviction in the eternal quality of literary texts outliving their authors to become part of a set of cultural habits equivalent to, if not surpassing, the importance of authorial intentions. The ideology remains living and shapes the general belief of the masses. Rather than tracing the origin of racism and Islamophobia, the study encompasses literature review related to the changing forms of racism during late 20th century to early 21st century and its contemporary evolution into Islamophobia. The study is significant in unravelling the concealed anti-Islam agenda practiced through language. Its genuine contribution to the existing knowledge is to establish relationship of racism and Islamophobia contextualized within 9/11 attacks previously unexamined in the body of selected literary fiction. The study concludes by necessitating interfaith community interaction that may help in decreasing religious conflicts. The study also proposes a thorough discursive understanding of Islam as a code of life because most of the Western and American assumptions generated from ignorance.