Determination of Eid al-Adha - Justice Maulana Mufti M. Taqi Usmani

[This article is included here for academic interest only. This year (1421 AH), The Shura Council of North America (which includes ISNA) has unanimously agreed to base Eid al-Adha determination on local moonsighting in North America. This welcome decision should end all controversy on this subject and bring about the same unity on Eid al-Adha that we have been witnessing on Ramadan and Eid-ul-Fitr.

Historical Note: A few years ago Islamic Society Of North America (ISNA) had widely circulated a paper regarding determination of Eid al-Adha. It strongly suggested that all over the world Eid al-Adha determination should follow the announcement of Hajj dates in Saudi Arabia. Here is a scholarly evaluation of that claim by Mufti Taqi Usmani.]

I have gone through the article of ISNA and with the utmost respect for their sentiment for Muslim unity, I am forced to say that the view expressed in the article (Eid al-Adha on next day of Arafat) is in total disagreement with the teachings of Quran and Sunnah, and with the Shari'ah position recognized throughout the centuries. This is an unprecedented view which has never been adopted by any of the Muslim jurists during the past 1400 years, and it has a number of intrinsic defects and anomalies, some of which are summarized here.

• 1.The article admits that the celebration of Eid al-Fitr should be tied to the sighting of the moon in each country and should not be linked with the celebration of Eid al-Fitr in Saudi Arabia. At the same time, however, the article calls for celebration of Eid al-Adha according to the Saudi Calendar regardless of the local dates, which means Eid al-Adha will be celebrated in North America on 8th or 9th of Zul-Hajjah. It is thus clear that the theory proposed in ISNA's article is impractical.
  
• 2.The article has laid much emphasis on the concept of unity of the Muslim Ummah, which no one can deny. At the same time, however, one must appreciate that unity does not mean that the entire Muslim Ummah throughout the world should perform their acts of worship at one and the same time, because it is physically not possible. It is evident that when people in Saudi Arabia are performing their Fajr prayers, those in North America may still have not completed their Isha prayers of the previous day. Similarly, when Muslims in Los Angeles offer their Fajr prayers, those in India and Pakistan are offering their Maghrib or Isha prayer of the same day.
  
• 3.If it is made obligatory on all the Muslims in the world to offer their acts of worship at one and the same time for the sake of unity, such unity can never materialize (because of the time differences). It is, therefore, obvious that offering one's acts of worship at different times do not affect the concept of Muslim Unity.
  

What does the Muslim unity mean?

It means that all Muslims should treat each other with brotherly sympathy and affection and should not spread disorder and dissention among them. Nor should they invent new ideas foreign to the teachings of Quran and the Sunnah which may lead to division and conflict among Muslims.

It is also astonishing that the article views the celebration of Eid al-Adha on different days as being against the concept of Ummah while in the matter of celebration of Eid ai-Fitr, this concept is dispensed with. If the celebration of Eid al-Fitr on different days does not affect the concept of unity, how can it be said to harm unity in the case of Eid al-Adha.

• 4.It is true that Eid al-Adha falls immediately after the day of Arafat in Saudi Arabia, but it is not necessary that the Muslims in every country should follow the same dates in their respective areas. Hajj, no doubt, is tied with a particular place but the celebration of Eid al-Adha is not confined to that place alone. It is celebrated everywhere in the world and cannot be tied to the Saudi calendar.
  
• 5.The article admits that the celebration of Eid al-Adha in other countries was never linked with its celebration in Saudi Arabia throughout the past 14 centuries. This, the author's claim was because of a lack of communication facilities. With vastly improved communication today, they argued that everyone almost anywhere can find out the day of Hajj, and should celebrate Eid al-Adha based on Saudi calendar.
  

There is a clear admission in this argument that it is not obligatory according to Quran or the Sunnah to celebrate Eid al-Adha according to Saudi calendar. Had this been so, Muslims would have tried their best to find the exact date of Hajj in Saudi Arabia. It is not correct to say that it was not possible in those days for people living outside Saudi Arabia to know the exact date of Hajj, because this date is normally determined on the first night of Zul-Hijjah. There is a nine day period until Eid, which is more than sufficient to acquire this information. However, no jurists has ever stressed that such information be collected in order to celebrate Eid al-Adha according to Saudi dates.

Further, if the argument of the article is accepted and it is held that the real intention of Quran and Sunnah was to link the celebration of Eid al-Adha with the Saudi dates, as a mandatory provision for all Muslims in the world, it means that the Shari'ah has stressed a principle which was not practical for 1300 years. It is not against the Quranic declaration that Allah does not make a thing mandatory unless it is practical for the human beings.

If the authors argue that the celebration of Eid al-Adha was not linked with the dates in Makkah in the past but it has become a mandatory requirement of the Shari'ah now, then the question arises, who has abrogated the previous principle and on what basis? There is no provision in Quran or the Sunnah which orders the Muslims to celebrate Eid al-Adha according to their local dates up to a particular time and to link it with the dates in Makkah thereafter. Whoever considers this and similar questions arising out of this unprecedented theory advanced in the article can appreciate its fallacy.

• 6.Finally, I would like to inform you that the question of sighting the moon for each lunar month including Zul-Hijjah was thoroughly discussed at the annual sessions of the Islamic Fiqh Academy (held in Jordan, October 11-16, 1986) attended by more than a hundred outstanding scholars of Shari'ah. The academy adopted the resolution recommended that all Muslim countries should determine all the lunar months including Zul-Hijjah on the same basis for both Eid al-Fitr as well as Eid al-Adha.
  

This resolution represents the consensus of Muslim jurists throughout the world. The proposal contained in the ISNA article, however, goes totally against this consensus.

Before parting with the subject, I would like to emphasize that such unprecedented proposals can never advance the cause of Muslim unity. Rather, they may create a new point of disunity and dissention among Muslims. Before venturing such opinions as definite "Fatwa", these should be discussed at some responsible international forum of contemporary Muslim jurists like the International Islamic Fiqh Academy in Jeddah.

Zul Hajjah key dino ki fazeelat aur Qurbani key mutaliq - Aalim Saab(DB) , 14 Dec 07

Ye jo din chalrahey hai , ye Zul-Hajjah key din hai aur Zul-Hajjah key dino ki haditho mein fazeelat aayi hai. Hadith sharif mein hai aap(saws) ney irshaad farmaya - " Inn 10 dino mein , ye jo Zul-Hajjah key 10 din hai , Allah key nazdeek Amal-e-Saleh sabsey zyaada mehboob hai " . Sahaba-ikram (rz) ney dariyaaft kiya - " Aye Allah key Rasul kya jihaad fee sabeelillah sey bhi zyaada Amal-e-Saleh inn dino mein mehboob hai? " , toh aap ney farmaya - " mager ye key koi shaks apney jaan aur maal key saath nikla ho aur kuch lekar nahi lauto ho , yani sab Rahey-Khuda mein qurbaan kardiya ho , uska maamla dusra hai , baakhi aam halaat mein jihad sey bhi badker fazeelat inn dino mein Amal-e-Saleh ki hai."

Amal-e-Saleh yani neik amal , yani i'badaat ka ehtemaam karna. Quran-e-majeed mein Surah-Fajr mein 10 raato ki qasam khayi hai - woh kaunsi 10 ratey hai? Mufassireen key mukhtalif khaul hai , eik khaul ye bhi hai key woh 10 raatey Zul-Hajjah key 10 raatey hai. Toh goya ye 10 raatey aur 10 din fazeelat waley hai. Isi wajeh sey inn dino mein rozo ki bhi badi fazeelat hai , Zul-Hajjah key inn 9 din rozey rakhney ka sawaab bhi zyaada hai. Phir ismein jo 9 tareekh hai - Arafat ka din , uski bhi khaas fazeelat hai . Hadith shareef mein hai key aap(saws) ney farmaya - "Arafat ka roza mujhey Allah sey ummeed hai key gurishta aur ayinda saal key gunaho ko maaf kardeta hai". Aur gunaho sey muraad sagheera gunah hai , kabeera gunah baghair tauba key maaf nai hotey. Jis khader hosakey nafil rozo ka ehtemaam karley , 9 tareekh bhi aur ussey pehley bhi jitna hosakey roza nafil rehsakta hai.

Hadith shareef mein hai - " Jo shaks qurbaani deney ka iraada rakhta ho aur Zul-Hajjah ka chaand dekhley toh woh apney baal aur nakhuun na tarashwaye ", ye hukum mustahab key darjey ka hai. Yani iss per amal karna ba-isey ajr aur sawaab hai , lekin ager kisi sey khilaafwarzi hogayi ho nawaqifiyat ki wajeh sey ya kisi wajeh sey toh uss per koi gunah nahi hai lekin amal ka ehtemaam karna chahiye.

Eik hukum aur bhi key 9 tareekh ki fajar sey 13 tareekh ki asar tak Takbeer-e-tashreeq padi jaye har namaaz key baad. Eik martaba namaaz key baad buland awaaz padey - "Allahu akbar Allahu akbar , Lailaha illallahu wallahuakbar , Allahu akbar walillahilhamd ". Zor sey padney ka hukum hai , tallafuz bhi sahi seekhlena chahiye. Aurton key liye bhi Takbeer-e-tashreeq hai , isliye aurton ko bhi baat pahunchana chahiye.

Toh gharz ye Zul-Hajjah key chand khaas amal aur ehkaam hai , aur inn dino ki fazeelat hai. Aur inn dino mein Amal-e-Saleh ki, e'badat ki badi fazeelat haditho mein bayaan ki gayi hai. Lehaza nawaafil ka , tilawat ka , zikr ka , neik amal ka zyada sey zyada ehtemaam karna chahiye. Jaisey aur raato mein jaagker e'badat karney ka ehtemaam hota hai , inn raato mein bhi e'baadat ka ehtemaam , iski targheeb haditho mein aayi hai.

Phir dusri baat hadith sey maloom hoti hai, woh duusri baat ye hai key jab Allah key Rasul(saws) ney farmaya - " Inn 10 dino mein , ye jo Zul-Hajjah key 10 din hai , Allah key nazdeek Amal-e-Saleh sabsey zyaada mehboob hai " . Sahaba-ikram (rz) ney dariyaaft kiya - " Aye Allah key Rasul kya jihaad fee sabeelillah sey bhi zyaada Amal-e-Saleh inn dino mein mehboob hai ?". Toh huzur ney farmaya -" haan jihad fee sabeelillah sey bhi mehboob hai ". Toh sawaal ye hai key - kya jihaad fee sabeelillah amal-e-saleh nahi hai ? . Jihaad fee sabeelillah bhi toh Amal-e-Saleh hai , neik amal hai , badey unchey a'maal mein sey hai , Allah key Rasul ney farmaya key - "Meri ye khaahish aur tamanna hai key main Allah key raastey mein qatl kiya jau , phir zinda kiya jau , phir qatl kiya jau , phir zinda kiya jau " . Toh jihaad toh aisa uncha amal hai. Phir sahaba ka sawaal bhi ajeeb hai , aur huzur ka jawaab bhi ajeeb hai.


Phir aapkey iss irshaad ka kya matlab hai , merey dosto iska ye matlab hai - key jo Amal-e-Saleh hai woh do khismo key hai:

• Eik woh e'badat hai jismein makhlooq sey koi sabeqa , koi rabta insaan ka nai hota balkey insaan makhlooq sey katker , eiksu hoker Allah taala key taraf mutawajjeh hota hai , kuch amaal woh hai.
  


• Kuch amal woh hai jinkey ander insaan Allah ki e'badat karta hai , neik amal karta hai , Allah ku raazi aur khush karney ka kaam karta hai , mager woh kaam aisa hota key uss kaam mein makhlooq sey sabeqa hota hai , makhlooq sey rabta hota hai , masalan eik aadmi deen ka i'lm padhaney mein mashghool hai, deen ka i'lm padhana bhi eik fazeelat hai lekin deen ka i'lm padhara hai toh ustaad shaagird key taraf mutawajjeh hai , shaagirf ustaad key taraf mutawajjeh hai , eik aadmi logo ko Allah key taraf bulaata hai , daawat ka , islaah ka kaam anjaam deta hai , woh bhi apney madu'ueen key taraf mutawajjeh hai , madu'ueen uski taraf mutawajjeh hai , isi tareeqey jihad karta hai aadmi toh jihaad mein sepahi apney saamney waley dushman key taraf mutawajjeh hai , kuch amal toh aisey hai.

Lekin kuch amal woh hai jinmein insaan insaano sey koi jod nai hota , insaano sey katjaata hai , jaisey namaaz mein mashghool hogaya , toh namaaz mein Allah key taraf mutawajjeh hai , makhlooq sey usko koi sabeqa nai , zikr mein mashghool hai eiksu hoker , tilawat mein mashghool hai eiksu hoker , raat ko uthker namaaz padta hai toh uska Allah taala ka raast raabta hai jismein makhlooq sey koi sabeqa aur koi waasta nai . Ye do khisam key amal hai.

Toh yaha pey muraad Amal-e-Saleh sey woh amal hai jismein makhlooq sey waasta aur sabeqa nai padta . Aur wahi darasal maqsood hai. Isiliye Allah key Rasul(saws) ko bhi hukum tha key - " aap jab din bher ki daawat ki mehnat sey faarigh hojaye toh khadey hojayye aur apney rabb ki taraf mutawajjeh hojayye ". Ager ab wohi deen ki mehnat hi maqsood hoti toh ussey faraghat ka koi sawaal hi nai tha kyunki maqsad sey aadmi kabhi faarigh nai hosakta aur Allah taala ye farmarahey hai - jab aap ussey faarigh hojaye toh khadey hojayye aur apney rabb ki taraf tawajjeh ikhtiyaar farmalijiye " . Toh maloom huwa key din bher ki mehnat sey asal maqsood toh wohi hai jo raat mein hai . Yani Allah key taraf rujhu hona.

Ab jihaad , jihaad ka maqsad bhi yahi hai , jihaad ka maqsad bando ko Allah sey jodna. Bando ko bando ki ghulami mein sey nikaalkey Allah ki bandagi key taraf ley aaye. Jihaad ka ye maqsad hai. Jihaad ka maqsad hukmuraani nai hai , apni badayi haasil karna nai hai, logon key gardano per apna pair rakhna nai hai , logon per zulm karna nai hai , balki jihaad ka maqsad ye hai key duniya mein insaaf qayem ho , aman-amaan qayam ho , aur taqatwala kamzor per zulm na karey , koi kisi ko ghulaam na banaye aur makhlooq makhlooq ko apna banda na banaye . Jihaad isiliye hai aur ye jihaad Allah ka hukum hai , iss jihaad sey hum qiyamat tak kabhi dastbardaar nai hogey. Jihaad qiyamat key khayem honey tak baakhi raheyga. Toh ye bhi eik zariya hai , maqsad nai huwa. Maqsad kya hai - makhlooq makhlooq key shikanjey sey nikalgayi , makhlooq makhlooq key bandagi sey nikalgayi , taaluq khaaliq sey hogaya , ab woh apney khaaliq sey judjaye , ussey apna raabta jodey , ussey apna taluq sahi karey , ye maqsad hai.


Lehaza ye jihaad jo eik zariye key darjey mein hai , ye jihaad jo eik waseeley key zariye mein hai , ye woh amal hai jo maqasid mein sey nahi hai , wasa'il aur zarail mein sey hai , isliye jab aadmi ussey fursat miley toh phir uss kaam mein mashghool hojaye jiskey zariye sey woh Allah ka raast raabta aur taluq qayam karey. Deen ki ye haqiqat bahut sey logo ki nazro sey aujhal hai jiski wajeh sey deen ka sahi tasawwur hamari zindagiyo key ander nahi hai.


Aadmi halaal kamata hai , woh bhi eik darjey mein e'badat hai lekin halaal kamana zariya hai , maqsad nai hai. Eik aadmi ko azaan ki awaaz aati hai , apni dukaan sey nai uthta , Khuda ki bargah mein apna sar nai jhukata , aur paanch waqt ki namaaz nahi ada karta aur koi ussey kahey toh shaitaan ney uskey dil mein daaldiya hai , ab aadmi ye kehta hai - kya halaal kamana e'badat nahi hai , kya biwi baccho ka haq ada karna e'badat nai ? Beshaq halaal kamana bhi e'badat , biwi baccho ka haq ada karna bhi e'badat aur waqt per tijarat karna bhi e'badat lekin jab Allah ka hukum aajaye namaz pado toh uss waqt tijarat karna e'badat nahi , tijarat zariya hai maqsad nai hai , kamana isliye hai key aadmi i'baadat karey , khana isliye hai key aadmi e'badat karey , baakhi kamana khana koi maqsad thodi hai. Woh zariya hai.


Ye jo jihaad hai hamara aur ye jo mehnatey hai jismein hum makhlooq sey judtey hai , makhlooq mein mehnatey kartey hai , ye darsal zariya hai aur asal maqsad hamara Allah ki i'baadat aur bandagi hai , uskey saamney apney sar ku jhukana hai , aur uski mohabbat key ander gum hojana hai .

Lehaza inn dino key ander jo Zul-Hajjah key ayyaam hai , inn dino mein woh amal key jinkey ander aadmi raast Allah sey judjaata hai , woh amaal zyaada fazeelat rakhtey hai unn amaal key muqabiley mein jo neik amal toh hai mager unmein makhlooq sey bhi sabeqa hota hai. Albaata aap ney istasna farmaya key baaz waqt halaat aisey hotey hai key uss kaam ko choda nai jaasakta , kaam anjaami hota hai , kaam waqti hota hai , toh aapney farmaya - mager jabkey taqaza aisa shadeed ho key eik shaks shadeed takhazey ki wajeh sey apna waqt Allah key raastey mein jihaad mein lagadey aur jaan bhi jaye uski aur maal bhi jaye uska , kuch bhi lekar na lautey toh beshak uska amal uncha hojayega aur woh Allah key nazdeek uncha darjey paaney walo mein sey hojayega aur ager halaat utney shadeed na ho toh phir waisi suurat mein woh Amal-e-Saleha key jinkey zariye sey Allah ka raast raabta aur taluq qayam karey , unn Amal-e-Saleha ka ehtemaam kiya jana chahiye.

Behrehaal inn dino key ander neik amal ka ehtemaam , nafil rozo ka ehtemaam , aur raato mein i'baadat ka ehtemaam , ye bahut sawaab aur ajar ki cheez hai , iss Zul-Hajjah key dino mein inn amaal ka ehtemaam karna chahiye.

Qurbani:
Phir qurbaani ka amal hai , hadith shareef mein hai , aap ney farmaya - "Koi shaks qurbani key din khuun bahaney sey zyada mehboob amal Allah key nazdeek nai karta". Yani sabsey mehboob amal Qurbani key din Allah key nazdeek jo hai woh Allah ka raastey mein kisi jaanwar jiska Allah ney hukum diya hai khuun bahana hai , ussey uncha koi amal nai hai. Aur khuun zameen per girney sey pehley Allah key nazdeek qubool hojata hai , bas khushdili key saath qurbaani kiya karo.

Jin logo per zakaat wajib hai , un per qurbani bhi wajib hai. Isi tarah apney marhumeen key isail-e-sawaab key liye qurbaani dee jasakti hai , aur Janab-e-Rasulullah(saws) key liye bhi qurbani kee jasakti hai . Aapka toh ehsaan itna hai key uska toh koi haq ada kar hi nai sakta. Waisey toh hamarey har amal ka sawaab huzur ko pahunchneywala hai lekin apni muhabbat aur taluq ka izhaar hai key aap(saws) ki taraf sey qurbani ka ehtemaam sahib-e-gunjayish log karey. Qurbani khushdili key saath karna chahiye , jo masail hai woh maloom karley.

Inn amaal mein jo hikmatey hai , jo munafey hai woh Allah ko khuub maloom hai , behrehaal uska tabadila apni taraf sey tajweez karney ki zorrat nai hai. Qurbani key mauqey per qurbani hi ka amal karo.

Bahut sey cheezein hamari zindagi mein rasmi hojaati hai, haqiqatey zindagiyo sey nikal jaati hai. Bhai qurbani ka gosh - eik hissa apney liye rakhley aadmi , eik hissa apney rishtedaro key liye , eik hissa ghareebo key liye. Lekin ye mustahab key darjey ka hai , koi aadmi puura bhi khaley koi gunah ki baat nai hai , pura taqseem kardey toh bhi ajar aur sawaab ki baat hai .

Koshish ye honi chahiye key hamari iss Eid mein , aur iss khushi mein aur hamarey iss khaney peeney mein zyaada sey zyaada log shareek ho , lehaza taqseem key liye behtar tareekhey ikhtiyaar kiye jaye.

Jo halaat saamney aaye , kyunkey saamney aaye , zaroori hai unka bataana , na batayajaye toh maloom kaisa hoga , ghalati kaisey maloom hogi , islaah kaisey hogi , key bhai eik jageh aisa huwa key eik makaandar they , uper kirayedaar .
Makaandaar key paas 7 bakrey katey , aur kirayedaar key paas hissa kahin duur sey pahuncha , dopaher key kuch 1 ya 2 bajey key khareeb hissa pahuncha , toh un saheb ney laneywala sey ye kaha key ye pehla hissa jo aapka hamein pahunchraha hai , phir baadmein ye maloom huwa key unhi key makaandaar key paas 7 bakrey katey aur taqseem bhi huwe , aatey bhi gaye , jatey bhi gaye , fridge bhi bhartey gaye , lekin khuda key bando ko iss taraf tawajjoh nai huwi key apney kirayedaar key paas hissa pahunchaye. Bas rasm hai , dhaanp ker idher sey udher bhejdo , udher sey idher aajayega. Idher sey raan samdhavey mein jayegi , samdhavey mein raan yaha aajayegi.

Merey dosto haqiqat apney zindagi key ander paida karo , apney padosiyo mein khaastor pey , apney rishtedaaro mein khaastor pey , ye dekho key kinkey paas qurbaani nai hoti hai , zyaada meqdaar mein bhejdo. Ager khushhaal rishtedaar hai , zaroori nai har eik key paas bheja jaye , warna naraazgi ho nagawari ho , puuri shehar key chakkar lagayajaye , haan ager duur bhi hai koi rishtedaar aur unkey paas pahunchana zaroori samajtey hai , bahut acchi baat hai , lekin woh bhi lakpati aur hum bhi lakpati hai aur uskey paas bhi 10 katrahey hai aur hamarey paas bhi 10 katrahey hai , ab yaha sey 20 km ka safar karkey usey choti si packet pahunchayi jarahi hai aur ghar key pados mein eik woh hai jiskey paas dopaher tak bhi hissa nai pahunchta aur pahuncha bhi toh chota mota hissa pahunchta hai. Arey usey mat pahunchao aur iskey paas zyaada pahunchao.

Lehaza apney aziz-wa-akharib mein aur apney padosiyo mein aisey logo ko maloom karkey jald-as-jald aur zyaadey meqdaar mein pahunchaney ki koshish keejaye , koshish kee jaye aur iskey haqqo tak pahunchaney ki koshish kee jaye. Bazey koshish horahi hai mashallah , har acchi koshish khabil-e-himmat afzayi hai key bhai musalmano key ghareeb bastiyo mein bhi pahunchaye jaye , dehato mein bhi zaroorat hai , baaz dehato mein eik bakrey kahi zubha karadey toh saarey dehaat waley khush hojatey hai. Aaj eesayi tanzeemey kaam karrahi hai , qadhiyani kaam karrahey hai , gau mein khilatey pilatey hai logo ko aur unkey imaan per daka daaltey hai , toh hum bhi fikar karey kuch gau ki hum zimmedari leley key bhai fala gau mein apney jaanwar hum zubha karadingey , waha eik do jaanwar zubha hojaye gauwaley khush hojayingey , unkey deen aur imaan ki hifazat ka bhi zariya banjayega. Isii tarah behrehaal isko zyaada sey zyaada nafa dusro tak pahunchaney ki fikr aur koshish keejaye, iska bhi ehtemaam kee jaye.

Chamdey qurbani key mutaliq:

Akhir mein eik baat chamdey qurbani key mutaliq arz kiya karta hu key bhai - key dekho mahol bangaya , log madaris ( behrehaal madarsey jo usool key mutabiq chalrahey hai woh iss ummat ka bahut kheemti sarmaya aur unsey hamein mohabbat honi chahiye aur hamein maloom karna chahiye kounsa usool key mutabiq chalraha hai , uskey liye apna maal hi nai , hamein toh apni jaano ko bhi nichawar karna chahiye ager zorrat padey toh . Ye madaris sey ham dastbardaar nai hongey , inhey darayajaaraha hai , kabhi laalach diya jaaraha hai , lekin hum inshallah koshish karingey aur Allah ki taufeeq shamil-e-haal rahey , Allah karey toh inshallah hum inn madaris ki tashawwus aur iski shinaaqt baakhi rakhingey , isko badal nai dengey hum ), behrehaal ye madaris bada sarmaya hai , kaam karney waley acchey bhi hai , burey bhi hai , usool key mutabiq bhi chalney waley hai , bey-usooli aur badgumaniya karney waley bhi hai , woh masla aur woh behas duusri hai lekin merey dosto behrehaal madaris waley koshish kartey hai .

Ab ghar ghar pey ye bacchey chakkar lagarahey hai , ye mehman-e-Rasool hai , ye chamdey key liye hamarey ghar key chakkar lagaye , kai kai din pehley sey phirey , aur kabhi kabhi kashmakash hojaye key hum lingey , hum lingey aur kabhi kabhi toh jhoot aur dhokey tak ki naubat pahunchjaati hai , aur badgumaniya bhi hojatey hai.

Merey dosto hum ager chamda deney waley hai , hum ye samjhey hum deney waley nai , leney waley hai , aaj koi idaara aur koi fard hamarey chandey ya chamdey ka ya sadqey ka jitna mohtaaj hai hum ussey kahi zyaada nekiyo key mohtaaj hai , hamein lena hai dena nai , hum deney waley nai , sawaab leney waley hai . Har kaam key liye chakkar lagatey ho , merey dosto iskey liye bhi kehdo - key inshallah jiss idaarey per hamein ete'maad hai hum inshallah uskey paas laker khud pahunchayingey, yaha zehmat karney ki zorrat nai hai lehaza khud jao aur khud pahunchao aur yaad rakho key koi kitna hi bada sadqa ho , kitna hi bada maal kharch karo Allah key paas uski koi kheemat nai jabtak dil ki kaifiyat durust na ho , ager dil mein ikhlaas na ho , ehteraam na ho, dil key ander ye kaifiyat na ho , bas aisehi phenkrahey ho kisi key moo pey toh yaad rakho woh bhi phekdiya jayega tumharey moo per . Allah key nazdeek uski koi kheemat nai hai , Allah deney sey zyaada deney ki kaifiyat ko dekhtey hai lehaza jaha aetmaad na ho unkey liye koi appeal nai koi guzarish nai aur jaha aetmaad ho waha apni zaroorat samajker pahunchaye illa ye key ghar mein koi mard na ho , majbuur ho , aisi suurat mein karkuno ko it'tala karo . Baakhi har idarey key liye hai ye baat key ehtemaam iska kiya jaye aur inn chotey chotey baccho ko phiraney ka mahol ager khatam hojaye toh ye bahut hi acchi baat hogi . Allah mujhey aapko sabko taufeeq-e-amal naseeb farmaye.

Mufti Nawalur Rahman Saab , Bayaan at Markaz , 02 Dec 07

Jo nazar aata hai woh makhlooq hai , jo shakl-o-surat rakhta hai woh makhlooq hai. Puuri makhlooq mohtaaj hai , apni wujuud mein mohtaaj, aur apney wujood sey nikalney waley asraat mein mohtaaj , chahey nafa key ho ya nuqsaan key.

Makhlooq sey kuch hota huwa nazar aana , ye mushahidey ki aankh hai . Aur makhlooq key peechey Allah (SWT) key khudrat sey , unkey iradey sey hona , ye nabuwwat ki aankh hai .

Puuri Makhlooq apni wujuud mein Allah ki mohtaj , aur wujuud key baakhi rehney mein bhi Allah ki mohtaaj:
Makhlooq ka wujuud hi nahi tha , na chand tha , na sooraj tha , na taalaab they , na aasmaan tha , na insaan they aur na inka koi mad'da ( material ) tha . Allah they aur koi cheez nai thi. Unhuney makhlooq ko paida farmaya. Toh puuri makhlooq apni wujuud mein Allah paak ki mohtaaj. Phir aisa bhi nai key eik baar wujuud mein aagaye ab mohtaaj nai hai , paida honey mein mohtaaj tha ab nai hai mohtaaj , aisa nai hai . Wujuud key banney mein bhi mohtaaj hai , aur wujuud key baakhi rehney mein bhi mohtaaj hai . Aasmaan wujuud mein mohtaaj tha , aur jab tak uska aasmaan bana rehna hai jab tak mohtaaj hai. Har cheez key wujuud ka wujuud rehney mein woh Allah key mohtaaj hai .

Aur wujuud mein tasalsul hota hai , itni badi makhlooq ko Allah ta'ala uski haisiyat ki mutabiq detey hai . Har makhlooq har aan , har second mein Allah ki mohtaaj hai. Tubelight aisa dikhayi deti hai key jalrahi hai , halaankey ghaur karey aadmi , usmein har waqt fana aur baqa , maut aur hayaat lagi huwi hai . Eik juz uska jaljaata hai , dusra juz peechey sey aata hai , bijli ka eik juz jaljata hai aur dusra peechey sey aata hai , jab dusra jalta toh teesra peechey sey aata hai , eik hissa jalta hai toh dusra peechey sey aata hai , lekin woh itna tezi sey aaraha hai , itna tasalsul key saath aaraha hai key darmiyaan key jalney waley ki fanayyiat jo hai woh nazar nahi aaraha hai . Aisa lagraha hai jaisey key tube jali huwi hai , kaha jali huwi hai , eik martaba jaladiye aur jali huwi rehti toh bill kyun banna padta tha hamein . Saahib-e-maarifat ka kehna ye hai , Aarifo ka kehna ye hai key puri kayenaat mein yehi nizaam hai , khud hamarey ander bhi yehi nizaam hai , barabar insaan key jism key uper fana aur baqa ka silsila rehta hai . Nahi istaghna hai Allah ta'ala sey palak jhapakney key barabar bhi . Har waqt Allah ta'ala key taraf sey faizan-e-wujuud hota aur horaha hota hai.

Majaaz:
Isliye makhlooq sey nazar hatalena , nafa nuqsaan makhlooq mein nai dekhna , insey hota , unsey hota , seth saab sey hota , wakeel saab sey hota , minister sey hota goya Shirk-e-faali ka shikaar hojata hai aur huwa ye isliye key majaazan iski ijaazat di , haqeeqatan toh nai di . Majaaz kehtey uss baat ko key lafz key haqiqi mana jo hai woh murad nai kiye jaye , dusrey muraad kiye jaye jaisey hum kehtey hai – kisi bahadur aadmi ko sher boltey hai , sher jo jungle mein hai who haqiqat hai uski aur jo bahadur aadmi hai ko sher kehrahey hai who majaaz hai . Ye majaaz jo hai who istemaal hotey hotey hotey hotey haqiqat bangaya . Ijazat thi key doctor sey ilaaj karwaye, arey doctor saab aap kya dawa diye mashallah , kisi ney sifarish karadi , naukri milgayi aur uskey sifarish karney sey kaam bangaya , kisi ney khana khiladiya toh bhook mitgayi , kisi ney kapda pehnadiya toh sardi sey bachney ka intezaam hogaya. Toh shariat ney kaha , theek hai , aap majaaz ka istemaal karsaktey ho , ab ye majaaz ka mizaj itna badgaya ummat key ander key usko majaaz hi yaad rehgaya , majaaz ko haqiqat mein badaldiya , haqiqat sey ghafil hogaya , bas bhoolgaya key karney waley zaat sirf Allah hai , nafa aur nuqsaan Allah sey hai , maut aur hayaat Allah sey hai , sehat aur beemari Allah ki taraf sey hai , izzat aur zillat Allah ki taraf sey hai , kamo ka banna , na banna Allah ki taraf sey hai , karobar ka chalna , na chalna Allah ki taraf sey hai , khushi aur gham Allah ki taraf sey hai , halaat ka bigadna Allah ki taraf sey hai , halaat ka banna Allah ki taraf sey hai .

Puri ummat key halaat ye nahi key Allah key hukum key baghair chalrahey hai , Allah key manshey key baghair chalrahey hai , aisa nai hota , Allah eik baat chahrain , dushman eik baat chahrain , Allah jo chahrain who ho nahi raha , dushman jo chahraha hai who horaha hai , aisa hota hai kabhi ? Dushman chahraha hai lekin dushman ko karney ka mauqa koun deraha hai , ijazat kyun di dushman ko theek hai jootey maarley inko , barbadi kardey inki , dushman ko mauqa kyun horaha hai , aisa thodi hai key Allah key chahey baghair ye hora hai , jo hota hai merey dosto woh Allah key taraf sey hota hai , isiliye tauheed key ander ye baat rakhi huwi hoti hai key makhlooq sey nazar hatjaye .

• Tauheed ki khususiyat ye hai key Allah per bharosa aajana aur ghair per sey bharosey ka uthjaana ,
• tauheed ki khususiyat ye hai key Allah ka darr aur khauf aajana aur ghair ka darr aur khauf nikaljaana ,
• tauheed ki khususiyat ye hai ro’ob ho Allah ka , azmat Allah ki aur makhlooq ka ro’ob khatam hojana ,
• tauheed ki khususiyat ye hai key kisi sey koi tawaqqo nai rakhna

Asbaab duniya key ander qayam farmaya takey sabab per parda rahey aur iss pardey ki peechey faayez hai usko pehchana ye imtihaan hai iss duniya ka . Sabsey pehla sawaal rububiyat ka hai , manrabbuka , isliye key duniya mein bhejney sey pehley rububiyat hi ko sikhaya gaya - kya main tumhara rabb nai hu . Duniya mein jaaney key baad , kiska imtihaan dena hai - rububiyat ka .

Beshak Allah ney khareedliya hai imaanwalo sey unki jaan ko , unki maal ko . Imaanwaley ka khareedar sirf Allah hota hai , imaanwala kisi aur ko nahi bikta. Aur ager kisi aur key haath bikgaya toh woh imaanwala hota nai.

Nabi-e-paak (saws) ka tareeqa:
Jo Nabi-e-paak (saws) ka tareeqa hai woh Allah key manshey key muwafiq hai . Aapku aakhri nabi banadiya , qiyamat tak key liye. Qiyamat tak jitney insaan aayingey saaro key liye Allah ney Huzur-e-paak (saws) ka tareeqa chunliya. Nabi key tareeqey key ilawa Allah paak ka mansha pura nai hoga , jab Allah ka mansha nai hota toh Allah razi nai hotey , nabi key tariqey key ilawa kisi cheez sey Allah raazi nai hotey . Aap ka duniya mein aaney key baad , nabuwwat key miljaaney key baad , duniya key dusrey tariqey hi nahi , pehley key jo aasmani tariqey hai woh bhi nahi chaltey , ab andaaza lagalijiye.

Hazrath Ml.Ilyas saab (ra) ka manqul ye hai key huzur-e-paak (saws) key tariqey key saamney jab dusrey aasmani tariqey nai chalsaktey toh insaani tariqey kaha chalsaktey hai , dusrey aasmani tariqey nai chalsaktey , woh qubool nai hai , woh marduud hai . Merey dosto aadat dalleyna , mehnat karna iss baat per key Allah tabaraku wa ta'la key marzi key saamney apni marzi ko hum fana kardetey hain aur huzur-e-paak (saws) key tariqey key saamney apney tariqey ko hum fana kartey hain , hamari apni nai chaleygi.

Mizaj-e-Ibrahimi:
Puuri duniya raazi ho ,naraaz ho , iski fikar kiye baghair Allah ko khush rakhney ka jazba , duniya ki izzat aur unka isteqbaal aur duniya ki bey-izzati , issey nazrey hataakar key koi khush hota ho , na hota ho , izzat deta ho , na deta ho , chahta ho , na chahta ho , issey mujhey kuch behas nai , main kisi aur ka hu hi nai , main toh Allah ka hu - ye hai Mizaj-e-Ibrahimi. Unko parwa hi nai thi , unko waqt key baadshah ki parwa hi nai thi , apney baap wazeer ki parwa hi nai thi , wizarat ka ohda unka isteqbaal karraha tha uski parwa nai thi , itney saaro key saamney buttparasto key saamney main La ilaha illallah ka sada lagaunga kaun suneyga , unko iski parwa hi nai thi , unhuney sada lagayi. Awaam sey lekey hukumat tak saarey key saarey baaghi they.

Namrud ney kaha main samjhalunga , bulaya Ebrahim (as) aur Rabb key mamley mein behas ki thi Ebrahim (as) sey aur usko badappan kismein aagaya tha - Allah ney mujhko baadshahat deydi . Woh samajra tha key baashahat dedi toh maarifat bhi milgayi shaayad , jaisey iss zamaney mein theek aisa hi hota key jo aadmi duniya ka ilm seekhleta hai usko ye ghalat fehmi hojaati hai key woh deen ka ilm bhi seekhliya - Quran ki tafseer hum karsaktey , bukhari ki tashreeh hum karsaktey , haditho ka matlab hum batasaktey , masail hum niptasaktey , usko ye khayaal tha key main baadshah hu toh merey paas kya kuch nai hai , merey paas ma'arifat bhi hai . Ebrahim ney kaha mera Rabb woh hai jo zinda karta hai , phir maarta hai . Namruud ney kaha ye kaam koi mushkil nai hai - main bhi zinda karta hu aur maarta hu aur jail khaney sey do mujrimo ko bulaya , unka jurm ye tha key unki saza mein unko qatal kardena tha , eik ko usney qatal karadiya aur eik ko choddiya aur bolo dekho mainey isko maardiya aur dusrey ko zinda kardiya , halaankey iss maney mein toh nai boley they Ebrahim(as). Phir Ebrahim(as) ney kaha - asal mein ye hai mera Rabb suuraj maghirb sey nikalta hai , aur tum barabari karrain na , tum mashriq sey nikalo . Ab kya karta , kuch jawaab hi nai tha iska .

Jab haq ki baat chalti hai , toh logo ko aisa mehsoos hota hai key ye haq ki baat chalaney wala fitna karta hai , halaankey fitna jo horaha hota woh haq qubool nai karney sey hota hai .
Phir butto ka tazkara ,key butto ko toddiya aur badey ko batakey kaha key shaayad isney kiya hai , hatoda usi key paas hai. Logo ney kaha madat karo hamari mabudo ki lehaza inko aag mein daaldo , 40 din they uss aag mein Ebrahim(as), aag Allah key hukum sey baagh bangayi thi Ebrahim(as) key liye. Ml.Rumi (ra) ney ash'ar bayaan farmaya jiska matlab ye hai key - Namrud aur namrudiyo ney kaha key-" tujhey kya huwa , tu aag nai hai , jalati nahi ? Toh aag sey awaaz aayi - "hu toh main aag , lekin tera intezaar hai , tu aa phir bataungi".

Jaisa aag ka wujuud Allah key taraf sey hai , waisey hi uski sifaat jalaaney ki bhi Allah hi key taraf sey hai , Allah chahey toh ussey jalaney ka kaam ley ,chahey toh salaamati ka kaam ley , paani ko chahey toh maarney ka zariya banadey , chahey toh bachaney ka zariya banadey. Puri makhlooq pey sey nafa aur nukhsaan ka apney zehen sey hatjaana ye La ilaha illallah key uloom mein sey hai , ye uskey laazmi taqazo mein sey hai , taakey sirf Allah ko raazi karney ka jazba aajaye , ye haqiqi ma'arifat hai . Uska nateeja ye hota hai key - bandey key ander bandagi ka saleekha aajata hai - mujhey sirf Allah ko khush karna hai , mujhey sirf Allah key marzi ko dekhna hai , mujhey sirf Allah per jaan qurbaan karni hai , mujhey sirf Allah key raza key liye kaam karna hai - Mizaaj-e-Ebrahimi yehi tha .

Phir apney biwi aur betey ko chodkey jaana khuley reghistaan mein , jaha paani nai hai , koi asbaab nai hai. Allah musabbbibul asbaab hai , paani nikaaldiya . Zam Zam ka paani woh kaam karta hai jiskey liye piya jaye - pyaas bujney ki niyaat sey piyo toh pyaas bujhjayegi , bhuk mitney ki niyyat sey piye toh bhuk mitjayegi , beemari sey shifa ki niyyat sey piyo toh beemari sey shifa miljayegi , jehalat duur honey ki niyyat sey piyo toh jehalat duur hojayegi .

Deen ki mehnat ka jo andaaz hai , jo tareeqey kaar hai usmein mard aur aurat aur baccha , teeno shaamil hai , family puuri hai. Aaj hamarey badey khawateen key kaam key liye zor deyrahey hai , wajeh ye hai khawateen mein mehnat karney ka jazba aur unko deen pey laney ka jazba ummat mein bahot kam hogaya hai. Hajira (rz) iss zehen ki thi aur unhuney tawuun kiya , saath diya toh hosaki na saari kahani , ager woh peechey peechey aajati toh? Unka imaan bana huwa tha . Esmail(as) ku aakey Ebrahim(as) ney kaha khwaab toh mainey aisa dekha hai , tumhari kya raye hai? - Babajaan aapku jo hukum diya gaya ho woh kijiye aap.

Eik duud ka khatora aur 80 Sufa walo ko daawat:
3 din key bhuukey aur eik khatora duud aaya aur Huzur ney eik khatorey duud mein shareek karney key liye 80 aadmiyo ko bulaya .Abu Huraira (rz) kehtey hai key Huzur key iss baat per amal karney key baghair chara nai tha bakhiya akhal tasleem nai karri thi iss baat ko key eik khatorey duud mein , 3 din key bhukey aadmi key haath mein hai woh aur uskey baad aap 80 logo ko bularahey hain ye peeney key waastey , toh kya banega iska , merey peth mein kya jayega aur woh ye bhi kehtey hai key mujhey Huzur ki aadat maloom thi ki main unlogo ko bulaunga toh huzur ye nahi kahingey tum tumhara hissa peekey inko do , huzur ye kahingey key pehley unko pila phir apna hissa pee , khud bayaan karrahey hai woh. Huzur ney 80 sufa walon ko buladiya aur kehney lagey pila unko . Merey dil pey kya guzarrahi thi mujhey maloom hai lekin hum jaantey nai they key Huzur ki baat per amal nai kiya jaata , hum isko nai jaantey they. Hum isko jaantey hi nai they key Huzur ki baat per amal nai kiya jaata. Woh pesh kardiye , log peetey gaye , eik key baad eik , eik baad eik aur khatorey mein ka duud khatam hi nai hora. 80 key paas sey khatora phir key aagaya aur duud bhara huwa hai waisehi.Toh samajhgaye key Huzur-e-paak (saws) ney maujiza zaahir farmadiya. Huzur (saws) khud bhukey hai , aap ney muskuraya aur kaha - ab tum piyo , unhuney peekey aapko pesh kiya , toh huzur (saws) ney farmaya - Abu huraira , aur piyo . Unhuney phir pesh kiya - aap ney phir kaha - Abu huraira - aur piyo. Abu huraira farmatey key main halaq tak peeliya aur duud waisa ka waisa phir aap ney farmaya lau mujhey do aur aap ney piya. Mager ye muzahira kab huwa , jab shuru mein aetraaz nai kiya . Ye muzahira kab huwa - jab hukum per amal kiya gaya , sab sahaba ka mizaaj yahi tha. Isliye huzur ney farmaya - merey sahaba sab Abid hai , merey sahaba sitaro key maanind hai , jo muhajereen hai woh , jo ansar hai woh aur jo unki ittaba karney waley hai woh sab sey Allah khush hogaya. Kyunkey sabki tarbiyat huwi. Sab sahaba ka mizaaj ye tha key Allah paak key marzi key liye apney aap ko qurbaan kardingey.

Merey dosto , bhaiyo , ye jo daawat wali mehnat hai , iss mehnat mein iss mizaaj ko paida karna hai , hamarey buzurg ye farmatey. Isliye iss mizaaj key paida honey tak mehnat karna hai , aur mizaaj key paida honey key baadmein bolna hi nai padta kyunkey ye mizaaj khud chahta hai key mehnat karu. Allah key raastey mein 4 , 4 mahiney , 40 , 40 din isliye nikalney key liye kaha jaata hai merey dosto key ye La ilaha illallah ki haqiqat sey hamara dil aashna ho , aur woh baithjaye dil mein . La ilaha illallah ka ulooom ka , uskey zimmedaria ka jo istehzaar hai , Allah paak ki sifaat ka , Allah key rabb honey ka , Allah key kudrat key uper aetmaad ka , Allah paak key saath khususi mohabbat aur taluq ka eik istehzaar hota hai , ghalba hota hai , uss ghalbey haal mein bandey sey Allah ki mukhalifat nai hosakti , ager zara sa bhi mukhalifat hojaye toh unkey uper pahaad tutjaata , thodi si bhi unsey ager koi kaam sunnat key khilaaf hogayi toh unkey liye museebat hojati hai. Aisa nahi key -ye sunnat hi toh hai , ye mustahab hi toh hai , karey toh sawaab , nai karey toh koi gunah nai hai .

Iss mubarak mehnat key zariye sey har khatoon mein , har behen mein , har bachey mein chahey jawaan ho , chahey adhed umar ka ho , pada likha ho , bey-padalikha ho , rozgaar ho , beyrozgaar ho , ameer ho , ghareeb ho , tandurust ho , beemar ho , sab mein eik jazba aajaye Allah ko raazi karney key liye mehnat karneyka , Allah ko raazi karney key liye mujahida karney ka , Allah ko raazi karney key liye Allah key hukum pey jamney ka . Jab ye jazba merey dosto ummat mein aajayega , Allah tabarakuwata'la raazi hojayingey , Allah paak halaat ko banayingey . Ummat ka zahiri halaat ka bigaad sabko sadma deraha hai lekin ummat key deen ka bigaad kisi ko sadma nai dera.

Hum ye samajrahey hai musalmano key halaat kharaab hai purey aalam key ander , kya kuch hora hai musalmano key saath , lekin khud musalmano mein Nabi-e-paak (saws) key tariqo key saath kya kuch karrahey hai , kisi ney dekha hai. Aap ka laya huwa pakeeza tariqa , kaisi tabahi aur barbaadi usper chahi huwi hai , kaisey usko maut key ghaat utara jaraha hai , kaisey uska gala ghota jaraha hai , iss ummat ney kabhi isper ghaur nai kiya . Tum Nabi key tariqo ka gala ghotogey , tum unko zaye karogey , tum unkey beyizzati karogey toh Khuda tumko izzat sey rakheyga? toh Khuda tumko abaad rakheyga? Khuda tumharey halaat ko banayega? phir dushmano ko tum per nai chodeyga ? - Jaisi karni waisi bharni . Ye jo hamarey saath horaha hai hamarey hi kartootey hai .

Puuri ummat mein aap ghoomlijiye , chalphir key dekhlijiye , key ummat kis haal mein hai , kya karrahi hai Nabi-e-paak (saws) key tariqo key saath , namaazo ka kya haal hai , sunnato ka kya haal hai , tehzeeb ka kya haal hai , culture ka kya haal hai , ma'ashirat ka kya haal hai , libaas ka kya haal hai , khaaney peeney aur khushi ghum mein kya tariqey chal rahey hai , mamulaat kaisey hai , sab dekhlijiye aap . Jab hum Huzur-e-paak (saws) key hayat-e-mubaraka aur aapkey pakeeza tariqo key saath khel tamasha karingey aur ye khel tamasha hota kyun hai - Allah paak ki rububiyat ka yaqeen nikaljaney ki wajeh sey , La ilaha illallah ka yaqeen mujmayil hojaney ki wajeh sey , aqeedat key ander istehzaar ki kami hojaani ki wajeh sey , parda cha jaata hai aadmi key uper , aur aadmi iss duniya ko sonchney ka , dekhney ka , jayeza leney ka andaaz wohi ikhtiyaar karta hai jo unlogo ka hota hai jinka akhirat per yaqeen nahi hai , jo emaan nai rakhtey , jo beyimaan hotey hai , unkey tariqey key mutabiq sonchta hai , unhikey taur tariqey ikhtiyaar karta hai , unhi jaisey program banata hai , unhi jaisey mansubiya bandiyo ko jaari karta hai.

Zaahir hai kyunkey haalat unkey saath ghair hai iswajeh sey key unko akhirat mein koi hissa nahi , jo ghair nai ha, apney hai, lehaza unko pakda jaata hai - tumhari tambi kijayegi, tumhari tehzeeb ki jayegi , tumhey dhoya jayega, tumharey gunaho ko maaf kiya jayega , tumhey Allah key taraf mutawajjeh honey ka chance diya jayega, jaisakey hadith sharif mein hai -"Uss waqt tak ummat sey halaat ko hataya nahi jayega jab tak key tum apney haalat per waapis nai aaogey".

Allah sey zyaada koi ilm rakhney wala nai , Allah sey zyaada koi taqat wala nai , Allah sey zyaada koi tadbeer wala nai , Allah toh woh zaat-ali hai key jisney jo tadbeer ikhtiyaar ki usko usikey tadbeero mein lapeytdingey , Allah key liye koi mushkil nai , ye toh Allah paak kartey aaye hai , Allah kartey rahey hai ye sab . Firaun ye samajta raha key saarey baccho ko hi main maardiya toh phir kaun hoga , Allah ney kaha jis bacchey sey teri barbaadi hai usko terey ghar mein paalunga , maar kitney baccho ko maarta hai. Usi sey nigrani karadi , jisko uper jitna zyaada khatra tha uss uper utni zyada hifazat lagadi , jissey jitni zyaada nafrat thi ussey utni zyaada mohabbat daaldi. Allah paak ney firaun key nigaho ko Musa(as) key nigrani key liye istemaal kiya - Quran-e-paak mein hai. Jaise hi tumko dekheyga main uskey dil mein tumhari mohabbat daaldunga. Jis nafrat aur dushmani ki nigaho sey woh dekhta tha bani israeli key baccho ko - key kahi ye woh toh nai hai , ye woh toh nai hai , jo merey liye khatra baneyga , nujumiya ney bataya tha , bas usi dekhney key ander Allah paak mohabbat daldetey , mohabbat aaney key baad kya karsakta , kuch nai karsakta .

Aur jab woh dushman peecha karta bani israeliyo ka , sonchtey huwe key - ye thodey sey log hai , hum iss waqt khuwwat waley hai , aur hamarey paas taaqat hai , aur hamarey paas puura samaan hai , humto inko bhusa banadingey thodi der mein , inkey paas toh kuch hai bhi nai jissey apni hifazat karey. Allah paak ney irshad farmaya Quran-e-paak mein - "ye log baniisraeli key peechey nikalrain nai they , inko main nikaalraun tha" , key aao tumharsey kaam hai , thoda aao ." Humney nikaala unko unkey baagho mein sey , chashmo mein sey , khazano aur maalo mein sey , izzat ki kursiyo pey sey , woh samajhrahey hai key hum jaarahey hai peecha karney key liye ". Allah kehrahey hai key woh jaa nahi rahey they , main laa raha tha unko . Wahin sab ko dubodiya.


Log chaal chaltey hai , Allah bhi chaal chaltey hai . Jitni buri tadbeerey karney waley kartey hai , unko pata nahi hota key unhi key tadbeer usi ka ghera daaldeti hai Allah key taraf sey . Allah paak ki shaan hai .

Jitni aadmi mehnat karta hai utni imaan mein taraqqi hoti rehti hai. Nabi key imaan key kisi ka imaan pahunch hi nai sakta . Ghair-e-nabi kabhi nabi key imaan ko pahunch hi nai sakta. Nabiyo mein Imamul Anbiya Huzur-e-paak(saws) hai , toh kya imaan hoga aap andaaza lagalijiye. Ghari-e-nabi mein sabsey afzal imaan waley woh AbuBakker Siddiq (rz) hai , pichley zamaney key bhi , baad key zamaney key bhi , aap sabsey afzal hai. Huzur(saws) ney farmaya - "Abubakker ka imaan eik padley mein rakhdo aur puuri ummat ka imaan eik padley mein rakhdo Abubakker ka padla bhari hojayega" , aur puri ummat mein sarey Sahaba bhi shaamil hai , aap andaaza lagalijiye.

Imaan , imaan ki taaqat hoti hai , imaan ki quwwat hoti hai , iman ki kaifiyat hoti hai , imaan ka eik zauq hota hai , woh jo zauq hai woh mehnat musalsal kartey rehney sey badta hai.

Do raasto sey manzil aati hai - aadmi key seedhey raastey pey chalna aur chalna , aadmi ka thairna nahi , chalna.

Puri duniya key musalmano mein La ilaha illallah ka yaqeen paida hojaye aur puri duniya key musalmano mein Huzur-e-paak(saws) ka tariqa amali aetbaar sey zinda hojaye , kisiko bhi huzur(saws) key tariqey key ilawa koi aur tariqa pasand hi na aaye , sabsey nafrat hojaye. Aisey musalmano mein jazba aajaye. Aisi mehnat merey dosto puri duniya mein karna hai.

Allah ki rububiyat per bharosa karingey , Allah per tawakkal karingey , Allah karney waley hai , Allah asbaab bananey waley hai , nafs aur shaitaan toh apney saath mein laga huwa hi hai - mera jee bolega toh main jaunga - jee hai hi nai haan bolney key wastey , ye jee iss kaam mein haan bolney key wastey hai hi nai , dusrey kaamo mein haan bolney key wastey hai jee , merey halaat banjayingey toh main jaunga - halaat toh jaaney key baad banney waley hai , isliye merey dosto himmat sey kaam lena padta hai , nafs ki mukhalifat karni padti hai , zindagi ka koi bharosa nai , jo waqt baakhi hai woh kahi zaye na hojaye , Allah paak uski khader karney wala banadey , hum sab mein mizaj-ebrahimi aajaye, Haqta'la shanahu mujhey aur aapku , hum sabko apney mubarak deen ki mehnat key liye sifat-e-qubuliyat key saath qubul farmaley , himmat aur iraadey karkey apney naam batao.

The humility of Prophet (saws )

Muhammad [sallallaahu alayhi wasallam] this great saviour of humanity and beloved of Allaah sat on the floor enjoying the food of the slaves when they invited him to eat with them. By contrast, we constantly hear the poor complaining of being marginalised by their leaders while the rich receive more attention. The Prophet exemplified the Quranic teaching: 'Be kind to those who follow you from among the Believers.'" He responded to invitations to eat even if he was offered sheep trotters; he accepted the trotters if they were offered to him as gifts.
He walked to the edges of Madeenah to visit the sick, the old and the needy. An old lady grabbed him by the hand. 'I have a need that I want to address to you,' she said. Smiling, he replied, 'Please take me to any corner or street of Madeenah. I will walk with you and listen to your need until you are relieved.'

The women of Madeenah were happy in his presence. He helped them to knead the flour and milk their sheep. He carried the parcels from the bazaars and refused any help from others. He helped with all chores in the house. He swept and washed the utensils, stitched his own clothes, and served himself and the family; but when he heard the call for prayers (adhaan), he stopped immediately, left his house and went to pray in the Mosque.

When he found the Companions sitting down, he would sit where their circle ended. Those who attended these circles for the first time found it difficult to identify the Prophet [sallallaahu alayhi wasallam], as he objected when they offered him an elevated seat or tried to make him conspicuous. Once, leaning on a stick due to old age and poor health, he entered the presence of the Companions. They jumped from their seats to greet him, but he stopped them. 'Defy the ways of the Persians and the Romans. They are extreme in their veneration of their leaders,' he instructed. He disciplined his Companions and guided them towards the humble ways. He expressed fear that the people's habit of standing up when he arrived would become the norm.
After studying the reason for his objection, scholars still permitted standing up to show respect for a true and pious scholar; however they forbade it for the one who compels people to stand up for him.

He detested excessive praise and advised throwing sand in the face of a person who used such praise. 'Do not venerate me like the Christians in their veneration of the Prophet,' the Prophet [sallallaahu alayhi wasallam] warned. He rejected titles such as 'the elite', 'son of the elite', 'our master' or 'the son of the masters'. He preferred to be called by the names given to him by Allaah, such as 'Messenger of Allaah', 'Prophet of Allaah' or 'Servant ('abd) of Allaah'. Particularly impressive is his description of himself: 'The son of a lady who ate dried meat'. Those who ate dried meat were the poor, and thus he associated himself with them. Then he remembered his mother by associating himself with her. Aamina, the mother of the beloved, was an important woman whom we tend to overlook as we overlook the role of mothers in general! May Allaah forgive us.

The Prophet [sallallaahu alayhi wasallam] declared war against the boastful. He said they would not enter Paradise with even a grain of boast still in their hearts. He illustrated ways of humiliating them: 'As the boastful walks with pride, showing off with glamorous clothes and beautiful hair, Allaah will split the earth under him or her. Then he or she will slide into chasm, only to come out on judgement Day,' he warned. He was modest and humble, more so than a veiled young girl. But he expressed rage clearly when he witnessed violation of the sacred teachings of Allaah His anger and outrage were more visible than that of his followers. A most beautiful sight was to see him enter Makkah as a conqueror, prostrating as he sat on his camel. He lay so low that the children could touch his face. In the most humble way, he declared freedom to those who expelled him, to those who persecuted his followers, to those who martyred Sumayah and many others. He did not enter as the tyrant conqueror, but followed the teachings of Allaah, 'Enter the gate submissively, observing extreme humility!" . He executed only four of the Quraish and pardoned the rest.

All this humility was due his understanding of the majesty and glory of Allaah and to the acknowledgement of his own humanness and total dependence upon Allaah. We learn this from his answer to Umar [radhiallaahu anhu]: A hypocrite who refused to pray insulted the Prophet for correcting him. The Prophet [sallallaahu alayhi wasallam] said, 'Allaah does not need his prayer. Angels are standing, others bowing and others prostrating and all of them remain in celebrating His praises until the final day.'
His wife rubbed his stomach to subdue his hunger pains. She cried in appreciation for the clemency that the Prophet showed his family by giving them food first and going without food himself.

- Taken from http://www.alinaam.addr.com/library/lmadeenah.htm

Dr.Nazeer Saab, Markaz Bayaan , 09 Dec 07

Excerpts

Allah ki Rubuubiyat:
Moosa (as) Allah sey poochtey key - " aye Allah main dekhna chahta hu key aap kaisey paaltey hai , kaisey rozi pahunchatey hai " . Toh Allah taala farmatey -" kya tumhey yaqeen nahi hai Moosa ? ". Moosa (as) farmatey - "nai, yaqeen toh hai mager bas itmenaan key liye ". Toh Allah ta'ala farmatey accha woh chattan ku apni laathi sey maro . Moosa(as) ney uss chattan ku maara , woh chattaan phatgaya , phatkey aur eik patthar nikla , phir mara toh aur eik patthar nikla , phir mara , - maarey toh usmein sey eik keeda nikla jiskey mu mein eik hara patta hai . Aur woh keeda wazifa padra , keeda kehraha hai - " paak hai woh zaat jo mujhey dekhti hai , aur merey baat ko suntey hai , woh mujhey yaad rakhtey hai , aur meri zorrat ku uskey waqt per pahunchatey hai ".

Suleman(as) ney Allah sey guzarish ki key main aapki saari makhlooq ku eik waqt ka khana khilana chahta hu . Allah ney kaha - tumsey nahi hoga . Suleman(as) ney israar kiya toh ijazat milgayi . Suleman (as) jo nabi bhi they , baadshah bhi they , har eik , jaanwaro key , jinnaat key . Khair unhuney bhot muddat tak khana banaya , dher sara aur soncha key ye bas hojayega. Toh shuru kissey karingey bolkey , soncha key paani key makhlooq sey shuru karingey toh daawat diye . Eik badi machli nikli aur saara ka saara khana jo Suleman(as) ney saari makhlooq key liye tayyar kar rakha tha woh eik luqmein mein khaali aur kehney lagi - bas itna sa Suleman , tumney toh mujhey bhooka rakhdiya, Allah paak toh mujhey aisa roz do martaba khilaatey hai ."
Allah taala aisa paalney waley hai .

Huzur(saws):
Allah paak ney Quran-e-paak mein farmaya - Aap kehdijiye merey Habeeb (saws) - "Ager tum Allah paak sey mohabbat rakhtey ho toh meri ittaba karo , Allah paak tumsey mohabbat karingey , Allah paak badey bakshney waley hai " .

Huzur(saws) ki shaan ko, aapki martaba ko , aapkey muqaam ko hum nahi samajhtey . Ager samajhtey toh aap key eik eik irshaad per jaan dedetey , aap ki eik eik sunnat ko jaan jaan ker usper amal kartey .

Farmaya - Huzur(saws) ki shaan hum bayaan nai karsaktey jaisa key haq hai , aur muqtasar ye hai key - Allah paak key baad ager koi buzrug hai toh woh Allah key paak Rasul(saws) hai.

3000 sey zyaada maujizey they Huzur(saws) key . Ulama ikram ney farmaya - aap ka har kalaam maujiza hai , aap ki har baat maujiza hai .



-Bahut sey log kehtey hai Islam is scientific , sciencey sey saabit karo Islam ku waghaira waghaira . Arey koi haisiyat hai science ki . Science kisey kehtey hai ? - Science jo hai - insaan ka jo chota sa bheja hai , ussey nikley huwe malumaat ko science kehtey hai . Newton's law of motion per Newton ko noble prize mila , phir uskey baad uska potra aaya , usney saabit kiya key merey daadajaan ney jo saabit kiya woh ghalat hai , toh isko bhi Noble prize mila. Aisi hai science. Aaj kuch toh phir kal kuch. Islam jo hai Allah (SWT) key wasi i'lm sey nikla huwa deen jo hai - woh hai Islam.

Ml.Imran Khan saab nadwi (ra) bhot badey aalim guzrey , ijtema mein tashreef laye they , khaas majma ku mukhaatib farmarahey they . Darmiyaan mein farmaya - log kehtey hai Islam key dushmano key liye aap badwa kijiye , aur hazrath ney farmaya - main darta hu key hum sab Islam key dushman hai, main darrta huuu key hum sab Islam key dushman hai . Hamarey harkato aur maal sey , hamari zabaan sey deen mitraha hai , hum Islam ku nuqsaan pahuncharahey hai.

Collective Help and the Individual's Responsibility: Mawlana Muhammad Yusuf al-Kandhalwi

Advice of Shaykh Yusuf Kandhlawi (Rahmatullah Alaihi) [1917-1974]

- Taken from http://attalib.blogspot.com/

Allah’s help continues to come to the aid of individuals, but the fact that Allah’s help does not come to the nations (collective help) is due to the fact that the individuals of the nations do not perform righteous deeds as a whole. This means that only some individuals do. As long as a considerable amount of the people do not do so, they are not entitled to Allah’s favors and help in a collective manner. Thus, ‘Verily Allah does not change the condition of a nation until they change themselves’. (Quran 13:11).

‘This means that this is Allah’s law, that the general condition of a nation is according to the individual conditions of the people. Muslims desire to be a respected nation, but to achieve this, it is necessary that there should be a general turn towards good. The fact that some individual is a righteous person does not confer the label of righteousness to his nation’.

The question was asked, ‘What is the sign of anyone being the most diligent follower of the Sunnah of Rasulullah (Sallallaho Alaihi Wassallam) and who is the most diligent follower?’‘

There is a general consensus upon the fact wherein there is no doubt at all, that from the first day of Rasulullah (Sallallaho Alaihi Wassallam)’s divine mission right up to his last breath, the work which Rasulullah (Sallallaho Alaihi Wassallam) continued to do by day and night continuously was Dawa and Tabligh.

If we want to call ourselves followers of his Sunnah, we should look at our own lives and see to which extent we are following him in this work, which we all agree to, that he performed at all times. See how much of desire there is for this work, how much enthusiasm, and how much money and time are we spending upon it. There is no doubt that the greatest Sunnah is the work of Dawa and Tabligh, striving in the path of Allah Taala, and striving that Allah Ta'ala's word and commands be supreme on earth”.

‘The solution to the problem of the bad conditions wherein the Muslims find themselves today, lies in the Dawa ila llaah (calling towards Allah). Allah says, ‘Oh` Messenger!! Convey that which has been revealed to you and if you do not, you have not delivered the message. Allah will save you from the people’. (5:67).

In other words, if you deliver My message, I will become your protector and Helper. I will be your helper against your enemies and cause you to become victorious over them. Do not fear, for no one will be able to harm or prevent you from doing work.

Outwardly, it seems as if this is directed at Rasulullah (Sallallaho Alaihi Wassallam) alone, but it is also addressed to those who follow in his path. He handed this responsibility over to them as is mentioned in the Hadith, ‘you are Allah’s witnesses on earth’.

The fact that Allah says in the above verse, ‘Allah will save you from the people’ is a clear indication that Dawa ilallãh, calling towards Allah is the secret solution of all the problems of Muslims since through it, Allah guarantees their protection.

‘There is no need to make Mushwara (consultation) with regard to the performing of good deeds. Shah Abdul Qadir writes regarding this point that when an intention arises in the heart of anyone to do any good deed, he should do so immediately because it is possible that within a short while that intention may change. It is possible that the mind may tell him (at the time of charity), ‘Why give one note, or what is the use of giving one note when you are unable to give a thousand?’ In all these thoughts the result may be that not a single note will be given and he will be deprived of the reward completely.

So when an idea of doing a good deed arises within one, it should be performed immediately. There is no need to make Mushwara or Istikhaarah. Mushwara and Istikhaarah only concerns those matters where the truth and benefits are not clear and obvious’.

The true meaning of Fana

- Taken from http://shadeofrahmah.blogspot.com/

Someone once enquired after the health and well-being of a wali (Friend of Allah) in the manner that is customary saying 'How are you'. The wali replied ' Do you ask after the well-being of a man who never experiences anything against his pleasure?' Amazed, the man asked whether this was really so, and the wali said 'Of course, I have made my desire in accordance with whatever Allah desires, and does anything happen that is against His Desire?'

The concept of 'fana' in tasawwuf is nothing more then this and every Muslim will do well to achieve it.

Happiness is so elusive in our times, but if we apply this simple formula as much as we can to the events in our lives, we too like this elder will be surprised when someone enquires how we are!

The importance of keeping busy

- Taken from http://shadeofrahmah.blogspot.com/

It is quite true that many sins are a result of too much eating and merry-making. All these things seem to crop up when one's belly is full and mind is free - get an eyeful of a non-Mahram, throw a few comments here and there, fall in love with yet another. Hungry ones will never think of taking up such exploits, but what else will a person - who's got a years worth of wheat in his larder be up to, other than ogle at women. He'll be completely free from worries of that sort and with nothing else to do, his days will be devoted to such pursuits.

Though as soon as such louts get entangled in a lawsuit or suchlike, all that tomfoolery vanishes into thin air and day and night we see the poor things worried sick over the developments, whilst eating, drinking and sleep is all but forgotten. This is why the elders have written that one should always keep himself occupied by something, if not something deeni then at least a permissible activity of the dunya. Keeping busy helps prevent the nafs from thinking up some mischief whilst too much free time lets us roam our eyes in all directions. Thus, it provides good protection against many sins.

From here, the less well-off among us should feel grateful that Allah has not given them an easy life. They like to cast wistful glances at the rich people around them, who have nothing to worry about and spend at leisure, thinking how wonderful it would be to have no concerns, but what they don't know is that because of such carefreeness they are falling prey to many sins, whilst you are so occupied with your struggles that you don't have time to indulge in such things and earn Allah's wrath.

(Maulana Ashraf Ali Thanvi, Taqleel Ta'am ba Suratus Siyaam, pg 32-33, Published Maktaba Thanvi, Al Ibqa, Karachi)

What is Dunya?

- Taken from http://annoor.wordpress.com/

Maulana Rumi (RA) explains the reality of the dunya by posing the question, “What is dunya?” Some ignorant people say, “Kick the dunya aside, kick the dunya aside!” Our Shaikh Hazrat Hakeem Akhtar (DB) says, “If you do not have money, and if you do not have food, then you will not be able to even lift your leg up to kick the dunya aside.” From this we can understand that wealth is not necessarily dunya. Then what is? Maulana Rumi sums it up in one line, where he poses the question, and then answers it. He says, “What is dunya? It is to be unmindful of Allah.”

Clothes, silver, gold, money, wealth, wife and kids are not necessarily dunya, provided they do not make a person unmindful of Allah. In other words, all these things are kept according how Allah wants them to be, and he does not use any of these things in disobeying Allah, then this person is a man of God, and is not materialistic. On the other hand you have a person who is broke. He spends his life hungry and goes through financial difficulties, but is negligent of Allah, and disobeys Allah, and then this person in reality is materialistic even though he has nothing. We understand that even living in luxury and affluence, a person can be a wali of Allah, and contrary to this, in poverty and hunger; a person can be distant from Allah and materialistic. That is why Maulana Rumi (RA) has defined dunya as negligence towards Allah, not wealth, and prominence.

The proof of this statement can be found in the Tafseer Ruh-ul-Ma’aani under the verse where Allah says, “And the life of this world is nothing but capital of deception.” Allah uses the Arabic word mataa’, so what really is mataa’? Allamah Aalusi (RA) (the author of the above mentioned Tafseer) mentions that mataa’ actually refers to a cloth that women normally use in the kitchen to wipe and clean the kitchen area. So it is something very low and worthless.

Allamah Aalusi (RA) poses a question in his Tafseer that when is the dunya considered lowly and bad? He answers by saying that the dunya is only bad when it makes you unmindful of the Aakhirat. The dunya is carrion, and its seekers are dogs. But this is with a condition, and the condition is that it should make one unmindful of the Aakhirat. Allamah Aalusi (RA) mentions that if the dunya does not make one unmindful of Allah and the Aakhirat, and the dunya is made as a means to attain the Aakhirat, then it is a great capital and saving. One person uses his wealth to serve the Ulamaa. He donates his wealth to masjids, and madrasahs. He makes utilizes his wealth for Islamic publications. He feeds students of deen and pious people. So is this person’s wealth merchandise of deception? Is it lowly and degenerate? No, rather it is a great capital that he has saved up, which is being sacrificed for the sake of Allah. That is why it is mentioned in a hadith, “No one but a pious person should eat your food.” The reason for this is that the pious person after eating will get strength and energy and he will do good deeds. So the one who fed him will also have a share in the reward and this will be a form of Sadaqah Jaariyah (continuous charity). So this form of dunya is not debased because it is being used as a means to build the Aakhirat.

This type of wealth is not given to everyone. Everyone is not so fortunate that their wealth does not make them unmindful of Allah. My Shaikh, Shah Abdul Ghani (RA) used to say that Allah does not disclose the secret of His love to every heart. He then would recite some poetry in Farsi with great enjoyment. The meaning of the poetry is as follows:

Allah does not disclose the secret of His love to every heart.

And every eye is not always fit to guide one on His path.

Every pearl is not given the honor of being part of the king’s crown.

And every messenger was not blessed with the ascension (me’raaj).

Not everyone is chosen for the service of the Deen.

One out of a thousand is blessed with this honor.

I pray that Allah gives us the taufeeq to utilize whatever dunya we have for the sake of Deen, and also that Allah include us amongst those that He has chosen for the service of His Deen. Aameen.

-Dars-e-Mathnawi pg. 20-24

Four actions if one adopts Inshallah will become a wali before he passes away

-Taken from the book, The Four Actions by Hazrat Maulana Shah Hakeem Muhammad Akhtar Sahib (DB)


The Four Actions

There are four actions which if one adopts, Insha Allah, he will become a wali before he passes away. With the barakah of practicing these four actions, Insha Allah, he will gain the ability to practice all the other commandments of deen. This is because generally people find these actions to be hard on the nafs. Like the student who manages to answer the difficult questions on a test will have no problem answering the easy ones. So, the one who suppresses his nafs for the pleasure of Allah and carries out these actions, practicing deen will become easy for him, and he will die as a wali of Allah.

The First Action: Keeping a Beard to the Extent of One Fist in Length

The following is reported in a hadith narrated by Imam Bukhari (RA):
“Oppose the Mushrikeen! Lengthen the beards and shorten the moustaches. When Hazrat Ibn Umar (RA) used to go for Hajj or ‘Umrah, he would take hold of his beard in his fist. Whatever amount of the beard was in excess of the fist, he would trim it.” (Bukhari vol. 2, pg. 875)

In another hadith the following words are used:
“Make the moustaches extremely short and lengthen the beards.” (Bukhari Vol. 2, pg. 875)

It is wajib to keep a beard to the extent of one fist just as it is wajib to perform witr salah, and the two ‘eid salats. All the four imams agree on this issue. Allamah Shaami writes:

“To trim the beard when it is shorter than one fist in length as practiced by some people of the west and the hermaphrodites, has not been permitted by anyone i.e. any scholar.”

Hazrat Thanwi (RA) writes in Behishti Zewar (Heavenly Ornaments), “It is haram to shave the beard as well as to trim it less than the length of one fist.” (Behishti Zewar section 11, pg. 115)

The word for beard in Arabic is lihyah which comes from the Arabic word for jaw. Therefore, the beard should be to the extent of one fist from the chin, the right side of the jaw, and the left side of the jaw, i.e. it should be the length of a fist from all three sides. Some people grow the beard to one fist from the chin but trim it to less than a fist from the sides. This is incorrect. If any one of the three sides of the beard has been shortened less than a fist, then this is a major sin.

The Second Action: Keeping the Ankles Exposed (This ruling applies to men. Women should cover their ankles.)

It is impermissible for males to cover their ankles with their pants, trousers, shalwars, thoubs or any other form of clothing (socks excluded). There is a hadith narrated by Imam Bukhari that states:

“Whatever portion of the ankles is covered by the lower garment will be in the fire.” (Bukhari Vol. 2 pg. 861)

It is clearly understood from this hadith that to cover the ankles is a major sin since the warning of punishment of the fire of jahannam is not given with regards to minor sins. In Bazl-ul-Majhood, the commentary of the Sunan of Imam Abu Dawood, Maulana Khaleel Ahmad Saharanpuri writes, “Izaar in the above hadith refers to any such garment that covers the ankles from above going downwards like pants, shalwars, kurtas, thoubs etc. To cover the ankles with such garments is forbidden. Izaar does not refer to anything that is worn from below such as socks or khuffs. Hence, there is no sin in covering the ankles with socks or shoes. So if someone really feels the urge to have their ankles covered, they should wear socks. The prohibition of covering the ankles with garments worn from above is applicable in two conditions: a) while standing, and b) while walking. Thus, while seated or reclining, if the ankles are covered by one’s izaar, then there is no harm. Some people dwell under the serious misconception that it is only necessary to expose the ankles in salah. So upon entering the masjid, they fold up their pants and expose their ankles for the duration of the salat. When they are leaving, they fold their pants back down. It should be noted that this rule is not restricted to salah but is for all times and all places. Allamah Khaleel Ahmad Saharanpuri (RA) also states:

“This command applies to males and not females.” (Bazl-ul-Majhood pg. 57)

Once a Sahabi (RA) said to Rasulullah (Sallallahu Alaihi Wa Sallam), “My shins have dried up.” What he meant was that because his shins, including his ankles, were skinny, and thin, they seemed a bit unsightly, and he wanted cover them up. However, Rasulullah (Sallallahu Alaihi Wa Sallam) did not permit him to do so. Instead he (Sallallahu Alaihi Wa Sallam) said, “Verily Allah does not love the one who covers the ankles.” (Fath-ul-Bari Vol. 10 pg. 264)

Dear friends, think for a moment! Is it wise to deprive yourself of the love of Allah simply for covering the ankles? On another occasion, Rasulullah (Sallallahu Alaihi Wa Sallam) said to another Sahabi (RA) who had his shawl dragging on the floor, “Is there not an example for you in my way of life?” (Fath-ul-Bari Vol. 10 pg. 263)

The question is actually an affectionate warning. Thus, the mere claim of love is not sufficient. Love in reality makes one to follow the beloved. As the poet says, “Verily the lover is obedient to the beloved.” The dictates of the love of Allah and His messenger (Sallallahu Alaihi Wa Sallam) demand that we do not disobey them. If we are obedient to them, then our claim to love them is true.

The Third Action: Guarding the Gaze

In this day and age there is a great negligence in this regard. Many people do not even regard the casting of evil lustful glances to be a sin whereas Allah has given the command of protecting the gaze in the Quran. Allah says, “Say (O Nabi (Sallallahu Alaihi Wa Sallam)) to the believers that they should lover their gazes.” This verse refers to looking at non-mahrams (a person with whom one is permitted to marry). Likewise, they should not gaze at beardless youth because they too resemble women. In fact, even if a youngster’s beard has grown to some extent but one still finds the heart somewhat inclined towards him, then to look at his also haram. The crux of the matter is that any such face that one finds attractive, and derives pleasure by looking at, then surely this is forbidden. To guard the gaze is such an important issue that Allah has separately commanded the women to also guard their gazes. Allah says, “And say to the believing women that they should lower their gazes” (Surah An-Noor)

This issue is unlike the command of salah, fasting, and other commandments where Allah has not given a separate commandment of the same issue to women. Rather the males have been addressed and the women have been included in those commandments because in Arabic, when a mixed gathering is addressed, the masculine form is used.

In a hadith narrated by Imam Bukhari (RA), Rasulullah (Sallallahu Alaihi Wa Sallam) has said, “a Lustful glance is the fornication/adultery of the eyes.” (Bukhari vol. 2 pg. 923)

The person who casts lustful glances and indulges in any form of fornication/adultery can never even dream of becoming a wali unless they sincerely repent from this evil.

In another hadith, Rasulullah (Sallallahu Alaihi Wa Sallam) is reported to have said, “May the curse of Allah be on the one who looks lustfully and on the one who is looked at with lust.” (Mishkaat, Book of Nikah, Chapter on looking at a woman for proposal)

In the above mentioned hadith, Rasulullah (Sallallahu Alaihi Wa Sallam) cursed both the person who casts lustful gazes and the one who is gazed at due to not adopting proper hijab etc. Those who fear curses of the saints and pious people should be more fearful of the curse of Rasulullah (Sallallahu Alaihi Wa Sallam). Therefore, if an accidental gaze falls on a beautiful face, shift the gaze immediately. Do not allow the gaze to remain focused on that face even for a single moment.

It is understood clearly from the verses of the Quran and from the hadith that the person who casts lustful glances has been given the following three evil titles:

1. Disobedient to Allah and Rasulullah (Sallallahu Alaihi Wa Sallam)

2. Fornicator/Adulterer of the eyes.

3. Cursed by Allah and Rasulullah (Sallallahu Alaihi Wa Sallam)

If a person is addressed with any of these titles, they would feel hurt and dishonored. So if a person wants to remain safe from these titles, it is necessary to guard the gaze.

Some foolish people object by saying, “What major wrong have we done? We did not take anything or do anything to anyone. All we did was look. These molvis scare us for no reason.” O foolish person, it is not the molvis who are frightening you, it is Allah and Rasulullah (Sallallahu Alaihi Wa Sallam) prohibiting you and consequently cursing you. ‘Ulamaa do not make up matters of Deen, their job is merely to explain and expound the already present matters of Deen. The verses of the Quran and the hadith of Rasulullah (Sallallahu Alaihi Wa Sallam) mentioned above, are they the sayings of any molvi?

Beyond this, I say to such people who claim that they have not taken anything or done anything but look, is that if that is all you are doing then do not do it if it is so insignificant. Simply stop looking. It is quite clear and obvious that they are taking something and doing something when they are looking with lust. They are actually deriving haram pleasure which they are importing into their hearts. As a result, their hearts are being destroyed.

When a person casts lustful glances, they become distanced from Allah that to such a degree that no other sin pushes them so far away. The qiblah of the heart completely changes from being directed towards Allah, is now being directed towards the one this person is glancing at. The heart of this person has now turned its back on Allah. Now, whether this person is performing salah, or reciting Quran, or anything else, that beautiful face is in front. When in solitude, the mind is thinking about that same beautiful person. Instead of the zikr of Allah, the zikr of that person is in the heart. The heart is not subjected to such destruction by means of any other sin as compared to how it is destroyed by lustful glances. For example, a person has missed salah, or lied, and then his heart will be diverted by 45 degrees. But he will repent and ask Allah for forgiveness and then his heart will once again be directed towards Allah. On the contrary, the sin of casting lustful glances will make a person completely unmindful of Allah, and the love of the person he has gazed at settles in his heart. As a result, some people have even lost their Iman at the time of death.

Allah Ta’ala has declared in a hadeeth qudsi, “Verily the lustful glance is a poisonous arrow from the arrows of shaytan. Whoever leaves casting of lustful glances out of My fear, I will give him in return such Iman, the sweetness of which he will taste and feel in his heart.” (Kanz-ul-’Ummaal Vol. 5 pg. 328)

In other words, he will physically acquire the sweetness of Iman which will be present in his heart. This in not a fantasy or part of someone’s imagination. We have not been instructed to imagine the sweetness of Iman, but rather the word “yajidu” that has been used in the hadith is indicative of a physical experience of the taste of the sweetness of Iman.

Dear friends! Implement this advice and see the effects for yourself. The heart will experience such sweetness of Iman that as a result, the value for the kingdom of the whole world will perish from one’s heart. Imam Qushairi writes in his Risalah that by the injunction of guarding the gaze, Allah has taken away the pleasure of the eyes, but in return He has granted the non-perishable sweetness of Imaan. Mullah Ali Al-Qari writes that it has been narrated that once the sweetness of Iman enters into the heart, it will never exit. This is an indication that the person will die with Iman. The reason for this is obvious since when Iman will leave the heart after entering it, death will also come upon Iman. In today’s time, this treasure of dying with Iman is being distributed in the shopping malls, at the airports and any other public place. Protect your gaze in these places and gather the sweetness of Iman. Thus, you will acquire the guarantee of death with Iman. Keeping this in mind, I say that if in these days there is an abundance of nudity, lewdness, and a lack of shame and modesty, then coupled with that there is also an abundance of opportunities to gather the sweetness of Iman. Guard your gaze and partake of the halwah of Iman. This is for both men and women

4.Fourth Thing : Protecting the Heart and mind (thoughts)

Along with guarding the gaze, protecting the heart is also necessary. Some people guard their gaze, but they do not protect their hearts. They do not cast lustful glances but they do not protect the heart from fantasizing about beautiful women or men. They derive haram pleasure by fantasizing or imagining. We should realize that this is also haram. Allah mentions, “He knows the treacheries of the eyes, and that which you conceal in your hearts.” (Surah Al-Mu’min) Allah knows of the haram pleasure that a person derives in their heart. If the sins of the past come to mind on their own, these in it of themselves are not wrong. It is wrong and sinful to bring these thoughts to mind on one’s own accord. If an evil thought comes to mind, one will not be held accountable for this. However, when an evil thought comes to mind, then to entertain that thought (by thinking further about it) is haram, or to deliberately think of previous sins and derive pleasure from it, or to plan to commit a sin in the future. These aspects will invite the displeasure of Allah. Another severe harm of thinking of these evil thoughts is that the desire to commit sins increases. The result of this is that a person might physically become involved in sin.

May Allah protect us and save us from all these haram acts. By the barakah of being protected from these sins, Insha Allah, it will become easy to abstain from all sins.
To gain taufeeq to practice on the above four actions, one should complete the following four tasbeehaat:

1.) In the state of wudhu, clean clothes, with perfume applied, faced towards the qiblah, meditate over the fact that your grave is before your eyes. Before everything else, negate your own self. Thereafter negate everything other than Allah and recite 100 times لا اله الا الله

When you say لا اله then you meditate that all the beloved things of this temporary world and all the false idols (which have taken shape in the form of carnal desires in my heart) are being negated.

Meditate that a pillar of light from the ‘Arsh of Allah Ta’ala is entering your heart when you say الا الله

2.) For Males: Make zikr of ismuz-zaat by saying الله the blessed name of Allah Ta`ala 100 times. Imagine that with your tongue, the heart is also saying the name of Allah. For Females: Make tasbeeh by saying Subhaanallah 100 times.

3.) Recitation of Istighfaar 100 times.

4.) Send prayers upon the beloved Messenger (Sallallahu alaihi wa Sallam) by reading 100 times
صلّي الله علي النبي الامّي

Maal kaha sey kamaya aur kaha kharch kiya, (Aalim Saab) ,Friday Bayaan , 30 Nov 07

Allah ta'ala ney har musalmaan key zimmey chaar kaam rakhey hai .

1.Aadmi khud neik baney aur

2.Amal-e-Saleha ki pabandi karey

3. Dusron ko bhi neiki ki talqeen karey aur

4. Amal-e-Saleha ki talqeen karta rahey


- yani khud bhi neik aur saleh banna aur dusra ko bhi neik aur saleh bananey ki koshish karna. Ye bunyadi kaam hai jo har musalmaan key zimmey hai. Musalmaan is duniya key ander jo zindagi guzarta hai woh zindagi inhi kamo key liye guzarta hai , lekin aaj duniya ki mohabbat ki wajeh sey , ghaflat ka parda kyunkey hamari aankho per , hamari akhlo per padgaya iski wajeh sey , hum jo zindagi guzarrahey hai waisey hi hai jaisi bey-imaan logon ki hai. Zyada sey zyada faraq nazar aata hai toh woh zahiri shaklo soorat ka , ya chand e'badaat ka farq nazar aata hai. Bas iskey ilawa baakhi zindagi key aur gosho key ander aadmi ka mehnat ka , koshish ka maqsad jo hai woh aisa bangaya hai jismey bazahir musalmaan aur ghairmuslim ka farq nazar nahi aata.


Musalmano ki zindgai aisa mehsoos hota hai -ye maal sirf isliye kamatey hai taakey shaadiyo aur takhreebaat mein maal udadey , aisa mehsoos hota hai key zindagi ka bada maqsad shaadiya aur takhreebaat karna hai. Balki humney apni ghaltiyo sey shaadi ko itni badi musibat banaliya key eik aadmi apni puuri zindagi bas baccho ki shaadiya karney per sarf kardeta hai. Kya kiya puuri zindagi mein bhai? - Puri zindagi mainey apney chaar chey baccho key shaadiiya kardi .

Jo cheez eik zaroorat key darjey ki thi aur jisku Allah ney aasaan banaya tha usko hamney itna dushwaar banadiya key usii key liye puuri zindagi sarf horahi hai.


Ab bas-auqaat baazey bado buzurgo ko dekha jaye toh woh apni zindagi key akheer hissey mein ye kehtey huwe nazar aayingey key -" Saab zindagi bhar mehnat kartey rahey , behrehaal baccho ki shaadiya hogayi . Ab fursat hai . " - Yani puuri zindagi ki mehnat ka khulasa ye hai key uss mehnat sey unhuney baccho ki shaadiya kardi. Merey dosto ye kyun hai? - ye hamari apni ghaltiyo ka nateeja hai . Jo cheez bahut aasaan thi hamnein usey bahut dushwaar banadiya.


-Maal jo insaan key haq mein muqaddar hai woh insaan ko zaroor milta hai , aadmi chahey halaal tareeqo sey ley chahey haraam tareeqo sey ley. Allah key Rasul (saws) eik hadith mein irshaad farmatey hai key Ruuhul-Qudus Jibraeel ney merey dil mein ye baat daali - " key khuub sunlo key koi shaks mar nahi sakta yahan takkey woh apni rozi ko puura karley" , bas Allah sey daro aur sahi tareeqo sey maal haasil karo , ghalat tareeqo sey koshishey mat karo uskey liye.


Hazrat Ali (rz) eik martaba masjid mein tashreef lejarahey they toh apna ghoda eik aadmi key supurd kardiya key main namaaz padkey aau , utni der tak iss ghodey ki hifazat karo. Namaz padkey hazrat waapas tashreef laye toh ghoda toh maujood tha lekin ghodey pey baithney ki jo zeen hoti hai woh ghaayab thi . Hazrat ney ghoda leliya , bazaar gaye key zeen khareedlengey toh dekha key dukaan mein wahi zeen rakhi huwi hai jo chori hogayi thi . Hazrat ney dukaandaar sey uss zeen ko khareeda aur ussey poocha key bhai ye tumharey paas kahan sey aayi . Toh usney kaha abhi eik shaks mujhey bechkar gaya. Hazrat ney poocha kitney mein beycha . Usney kaha do dirham mein becha. Hazrat ney kaha-" khuda key bandey ney jaldi ki , merey dil mein niyyat ye thi key jab namaaz padkey aaunga toh usey do dirham dunga". Toh ager thodi der intezaar karta toh usey ye do dirham halaal tareekhey sey miljaatey , mager usney bajaye halaal tareekhey key jaldi karkey usey haraam tareekhey sey haasil karliya.


- Aaj hamarey mashirey key ander nikah dushwaar hogaya hai aur burayi key tareeqey aasaan hogaye hai , halaankey Allah key Rasul(saws) ney farmaya key -" Nikah aasaan karo yahan tak key burai dushwaar hojaye. "

Baazey waqt maa baap bhi badi ghalti kartey hai . Aulaad key jo huqooq maa baap key zimmey haii unmein sey eik haq ye hai key jab woh nikah ki umr ko pahunch jaye aur munaasib asbaab ho nikah key, toh phir usmein takheer na karey. Bahut sey maa baap ismein badi takheer kartey hai jiski wajey sey apney baccho per zulm aur zyadadati bhi kartey hai . Aur hadith mein ye bhi hai key -" Ager maa baap ney kotahi ki, baccho key nikaah mein takheer ki aur woh ghalati mein mubtala hogaye toh jaisey bacchey gunahgaar hongey maa baap ko bhi gunah hoga.



-Ghar banaye aadmi , apni raahat sahulat key liye banaye , koi mana nahi hai. Allah ney diya ho toh achcha khaye , acchey makaan mein rahey mager ye hai key aadmi shaan aur shaukat key liye istemaal nai karey inn cheezo ko . Allah key Rasul(saws) ney farmaya -" Chuna mitthi ye maal ka battareen masraf hai ", aap (saws) ney ussey mana farmaya. Baakhi aadmi apni raahat key liye istemaal karey toh gunahgaar nahi , mager shaan key liye istemaal karta hai toh gunahgaar hota hai.


- Maal kaha kharch karsaktey hai :
Maal kharch karey aadmi , mukhtalif jagho per toh usmein teen darjey jaayaz hai aur eik darja najaayaz ka hai. Teen darjey ye hai

• 1. Zaruurat key liye kharch karna , ye bhi jaayaz hai . Jaisa kapda khareedta hai aadmi , toh apni zaruurat jo puuri hogi woh toh motey dhatey kapdey sey bhi puuri hojayegi . Uskey liye kharch kareyga jaayaz hai.


• 2. Duusra darja raahat ka hai - key kapda aisa khareedey key sardiyo mein garam kapda ho , garmiyo mein thanda kapda ho , aisa kapda jissey raahat pahunchey , aaraam pahunchey , aisa kapda khareedta hai , kuch mahinga hai zyaada paisey dena padta hai , Allah ney gunjayish dee hai toh chalo raahat aur aaraam key liye paisa kharch karo ye bhi jaayaz hai .


• 3. Teesra darja hai key kisii darjey mein zeenat , munaasib hudood mein . Ab jaisey mard hai , mard itni zeenat toh ikhtiyaar nahi karsakta jo aurato waali zeenat hai . Toh mard mard ki munaasibat sey , aurat aurat key munasibat sey . Dekhney mein accha lagey kapda , aisa kapda khareedliya , chalo ye bhi jaayaz hai .

4. Lekin chautha darja hai numayish ka , numayish ka matlab logo ko dikhaney key liye , logo mein naam haasil karney key liye . Ye najaayaz aur haraam hai .

- Aajkal hamaari takhreebaat mein hamrey aurto mein badaa marz hai , itna aam aur itna jadd pakda huwa marz hai key kuch poochiye mat, key kapdey chahey kitney hi acchey maujuud ho lekin uskey bawajuud bhi har martaba naya joda . Aap batayye ismein in teen darjo mein sey kounsa darja hai ? - Zaruurat ka , Raahat ka , Zeenat ka ? , ya Chautha darja hai ? . Dekha jaye toh bas chautha darja hai , Shaan . Yani ye baat beyizzati ki mehsoos ki jari hai key eik kapda jo pehna usey phir dubara pehna jaye .

*Aur iskey baad bahut sey toh sahibe gunjayish log aisey hai jinkey dil mein itni bhi gunjayish nai hai key istemaal nai karrain so kapdey logon ko dedey. Aisey akhal key dushman hai key apney gharo key almariya chappalo , jooto aur kapdo sey bharey jaarahey hai , pata nahi kya karingey - saath lejayingey khabrastaan mein ? khabar bharingey ussey apni ? Zara akhal aur samajh sey kaam karna chahiye . Eik ho , do ho , chaar ho , chalo bhai sahulat raahat jismein ho , ab ye kya hai key dher lagta jaara , almariyo pey almariya bharti jaarahi hai .Toh gharz ye hai key ye darja numayish ka hai .

Aurto mein toh khaastaur sey hai , mardo mein bhi hota hai , aisa nahi key mardo mein nai hota bilkul. Ab dekho key kapda kisliye pehenrahey ho , sawaari kisliye khareedrahey ho , makaan aalishaan kisliye banaarahey ho . Ager niyaat ye ho key makaan aalishaan isliye ho taakey hamaara naam hojaye , gaadi acchi isliye ho taakey hamara naam ho , kapdey aisey isliye ho taakey hamaari shohrat ho - ye baat Allah ko napasand hai.

Baakhi ager ye jazba na ho , toh apni raahat aur zeenat key liye accha khaana , pehenna aur acchi cheez lena ye mana nahi hai. Allah key Rasul (saws) ney eik saahab ko dekha key badey mailey kucheley sey hai . Aap (saws) ney dariyaaft farmaya kya tumharey paas gunjayish nahi hai ? Unhuney arz kiya - "Allah key Rasul , Allah ney mujhey khoob diya hai ". Aap ney farmaya , phir tumney aisi haalat kyun banarakhi hai - "Allah ta'ala iss baat ko pasand farmata hai key uski ne'mat ka asar bandey per dekha jaye". Lehaza tumhey munaasib kapdey pehenna chahiye , aisi haalat nai banana chahiye. Mana farmaya Aap(saws) ney.

Lekin jo shohrat wali baat hai uskey mutabiq aapney farmaya - " Jo shaks shohrat ki gharz sey koi kapda pehneyga duniya mein , Allah ta'la qiyamat key din usko zillat ka libaas pehnayingey phir usmein aag dehkayingey ". Naamo namood ka jazba na ho . Aur ye cheez har jagah hai , khilaye pilaaye aadmi, mehmaano ko raahat pahunchaney key liye khilaaye , koi buri baat nahi. Lekin naamo-namuud key liye khilaaye toh phir gunahgaar hoga. Mehman ki khidmat ka jazba ho , shaan ka jazba na ho. Iskaa ehtemaam karna chahiye.


-Makaan banarahey hai , pardey ka koi lihaaz nahi . Allah ney maal diya hai toh makaan aisa acchey andaaz sey banao key jismein parda ka ehtemaam aasaan hojaye toh kounsi musibat aajayegi. Allah ki nemat Allah key farmabardaari mein istemaal karo.


Pehley ghar key ander , eik jagey ghar ki masjid key liye maqsoos rehti thi , toh gharz ye key pehley ghar key masjid ka tasawwur tha lekin ab toh ghar key ander baazey maaldaar log toh naauzubillah gaaney bajaaney ki jageh muqarrar karrahey hai mager masjid ka koi tasawwur nahi. Jis gaaney bajaney key cheezo ko mitaaney key liye Huzur tashreef laye they , Aap(saws) ney farmaya - "mujhey inn cheezo ko mitaaney key liye bheja gaya haii " , apsos key woh aaj musalmaan key ghar mein zinda horahi hai aur ibaadat ki koi jagah nahi.


-Angrezi tarj ka baitul khala:
Mazur logo key liye angrezi tarj ka baitul khala eik aat baitul khala banadiya jaye koi harj ki baat nahi , mazur logo key liye. Lekin wohi hai bey-akhli , fashion key peechey akhal aur samajh ko chodkey bhaagna , zara apni samaj sey bhi kaam nai letey , jinko koi uzr nai hai woh bhi fashion samaj rahey hai key uss tarah key baitul khala mein baithey. Main pehley ye samajta tha key shaayad humlogon ko uska iste'maal nahi aata. Toh mainey america sey aaye huwe baaz logon sey , jo deendaar log hai , unsey main ney poocha - key hosakta hai hamein sahi istemaal nahi aata ho , aaplog sahi istemaal kartey ho toh bolney lagey - arey nai bhai , baat toh ye hai key jab isko istemaal karo toh jabtak aang dho itmenaan hi nai hota , ye hai hi waisi cheez , ye toh museebat hai . Hum toh jab bhi namaaz padna hota , jab isko istemaal kartey hai toh neechey ka hissa badan ka dhotey hai tabhi itmenaan hota warna itmenaan hota nahi. Toh mujhey maloom huwa key ye humlogon key liye , ye toh sab ka hi masla hai . Mazur aadmi hai , ghutno mein dard hai , theek hai waisa aadmi istemaal karey , koi gunah nai hai , koi najaayaz nahi hai . Acchey bharey log fashion banaye huwe hai key bas wahi banao , usiko istemaal karo . Musalmaan ko tahaarat ka ahkaam diye gaye hai , cheeto sey bachney ka hukum diya gaya hai .

Allah key Rasul(saws) ney safayi sutrayi key aisi cheezein jo sikhlayi hai , uss per jab kuch logo ney taan kiya toh Sahaba ney kaha tha - "hamarey nabi hamrey liye misl baap key hai , woh humko choti choti baatein bhi sikhatey hai , yahan takkey baitulkhala sey faarigh honney key liye baithney ka tareeqa bhi sikhaatey hai , hamein toh issper faqr hai ."


-Qiyamat key din Allah ko jawaab dena hai - Maal kaha sey kamaya aur maal kaha kharch kiya. Toh gharz ye key musalmaan ko iss tarah zindagi guzarna chahiye key woh aakhirat ka musafir bankey zindagi guzarey aur Allah ki dee huwi nemato ko Allah ki ita'at aur farmabardaari key ander istemaal karey aur duniya key ander dusrey logo ki tarah ki zindagi na guzarey key jinkey ander bas peth hai , khahishat hai , shaano shaukat hai , namo namuud hai , uss tarah ki zindagi musalmaan ko nahi guzarna chahiye. Musalmaan aur dusro key beech mein bada faraq toh yahi hai key Musalmaan ka yaqeen akhirat pey hai aur dusro ka yaqeen aakhirat per nahi hai . Musalmaan samajta hai asal zindagi marney key baad ki hai , aur woh samajtey hai saari zindgai yahi ki hai , iskey baad kuch nahi.