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  2. Through Thick and Thin - The wife of Nabi Ayyoob Alayhis salaam The incident of Nabi Ayyoob (‘alaihis salaam) is well known to one and all. Initially, Nabi Ayyoob (‘alaihis salaam) was enjoying great prosperity. He had abundant animals and crops, many children and numerous homes. Allah Ta‘ala then decided to test Nabi Ayyoob (‘alaihis salaam). Hence, he lost all his wealth and even his children. Allah Ta‘ala even tested Nabi Ayyoob (‘alaihis salaam) with an illness that afflicted his entire body. The only two limbs of his body that were spared from this illness were his tongue and his heart. Nevertheless, even in this condition, he would keep his heart and tongue engaged in the remembrance of Allah Ta‘ala. While Nabi Ayyoob (‘alaihis salaam) was patiently enduring this test, most of the people abandoned him, until he was left alone in a corner of the town. However, his loyal wife never left him or abandoned him. She remembered his favour upon her when conditions were favourable, and hence she remained at his side through thick and thin, ever loyal and faithful. She would patiently tend to him and see to all his needs. In some narrations, it has even been mentioned that when her wealth was eventually depleted, she began to carry out domestic work in peoples’ homes in order to earn a living and see to her ailing husband’s needs. Together with this, she had lost her children and her husband was extremely sick. Through all these tests, she remained patient and did not complain, even though she went from a life of comfort and happiness to one of difficulty and sadness. (Al-Bidaayah wan Nihaayah vol. 1 pg. 262) Lessons: 1. The proverb “a friend in need is a friend indeed” is often quoted, highlighting the fact that a true friend is one who will remain with you in difficult times as well as good times. We can well imagine that if such loyalty is expected of a good friend, then what must be the high level of loyalty that is expected of a true spouse? After all, the relationship between the husband and wife far surpasses any friendship! Hence, a true, loyal wife is not one who will abscond to her father’s house when “the goings get tough”. Rather, she will patiently remain with her husband and assist him, to the best of her ability, as she would expect of him had she been in difficulty. 2. Undergoing tests is an unavoidable occurrence in life. We cannot choose the nature or time of our tests – but we can choose to pass the tests. To do so, we will have to hold firmly to sabr (patience) and remain pleased with the decision of Allah Ta‘ala. uswatulmuslimah
  3. سلسلہ_مواعظِ رشید نمبر 5 علم کے مطابق عمل کیوں نہیں ہوتا ؟ قسط نمبر 2 صحبت صالح کیوں ضروری ہے ؟ کسی عالم باعمل کے پاس بیٹهنا کیوں ضروری ہے اور اس سے کیا فائدہ ہوتا ہے-اس کے لیے چند دلائل بیان کیے جاتے ہیں تاکہ مقصود آسانی سے سمجھ میں آ جائے، پہلے دعاء کر لیجیے کہ بات سمجھ میں آ جائے اور دل میں اتر جائے اور پهر عمل کی توفیق بهی ہو جائے- اس سلسلے میں سب سے پہلی دلیل اللہ تبارک و تعالیٰ کا ارشاد: 1⃣ (یَا اَیُّهَا الَّذِیْنَ آمَنُوْا اتَّقُوْا اللہ َوَکُوْنُوْا مَعَ الصّٰدقِیْن ) ( ١٩.٩ ) یہاں لوگ *"اتقوا اللہ"* کے معنی *"اللہ تبارک و تعالیٰ سے ڈرو"* کر دیتے ہیں-حالانکہ تقویٰ کے معنی ڈرنے کے نہیں بلکہ بچنے کے ہیں- اب معنیٰ ہوگیے : *"اے ایمان والو! اللہ تبارک و تعالیٰ سے بچو"* اس کا مطلب یہ ہے کہ اللہ تبارک و تعالیٰ کے غضب سے بچو، اللہ تبارک و تعالیٰ کے عذاب سے بچو اور چونکہ انسان بچتا وہیں ہے جہاں ڈر ہو اس لیے مجازاً ڈرنے کے معنی ہو گیے- تقویٰ کا مطلب یہ نہیں ہے کہ بس تسبیح ہاتھ میں لیے اللہ اللہ کرتے رہو یا کثرت سے نفل عبادات کرتے رہا کرو بلکہ تقویٰ کا مطلب ہے برائیوں کو چهوڑ دینا ، گناہوں سے بچ جانا- یہی تقویٰ ہے - اگر کوئی گناہوں کو تو نہیں چهوڑتا اور ساری ساری رات عبادت کرتا اور دن کو روزے رکهتا ہے تو وہ نجات کے لیے کافی نہیں کیونکہ اللہ تبارک و تعالیٰ کو راضی کرنے کا ایک ہی راستہ ہے کہ اس کی نافرمانی کو ترک کر دیا جائے اور اس کی نافرمانی کا ترک گناہ چهوڑ دینے ہی سے ہو سکتا ہے، پهر فرمایا: ( کونوا مع الصدقین ) - یعنی سچے لوگوں کے ساتھ رہ پڑو- یہاں پر صادقین سے وہی لوگ مراد ہیں جن کا عمل علم کے عین مطابق ہے- ایسے لوگوں کے ساتھ رہنے کو فرمایا گیا- صرف رہنے کو نہیں بلکہ وہاں پڑ رہنے کا حکم فرمایا گیا - یعنی کافی مدت ان کے ساتھ گزار جائے، ان کی صحبت میں رہا جائے جب ہی کچھ فائدہ ہوگا- صادقین ایسے لوگ ہوتے ہیں کہ جو کہتے ہیں اس پر ان کا عمل بهی ہوتا ہے- اس پر ایک قصہ یاد آیا- غالباً شاہ اسماعیل شہید رحمہ اللہ تعالیٰ کا واقعہ ہے کہ انہوں نے ایک دفعہ نکاح بیوگان سے متعلق وعظ فرمانے کا ارادہ کیا- یہ ایسے حضرات تهے کہ جو کہتے تهے پہلے خود اس پر عمل کرتے تهے لہٰذا حضرت نے وعظ فرمانے سے پہلے سوچا کہ پہلے خود اس پر عمل کرنا چاہیے اور پهر دوسروں کو وعظ ، چنانچہ آپ کی پهوپهی یا کوئی اور راستہ دار خاتون بیوہ تهیں اور وہ بوڑهی بهی ہو چکی تهیں، حضرت شہید رحمہ اللہ تعالیٰ ان کے پاس تشریف لے گئے، اپنا مقصد بیان کیا کہ بیوہ عورتوں کے نکاح کے بارے میں وعظ کرنا مقصود ہے لیکن اس سے پہلے اپنے خاندان سے اس کی مثال ملنی چاہیے چنانچہ یہ خاتون باوجود کبرسنی کے بیوہ عورتوں کے نکاح نہ کرنے کی جو قبیح رسم پڑ گئی تهی اس کو مٹانے کے لیے تیار ہو گئیں اور کہا کہ اچها کر دو ہمارا کسی سے نکاح- شاہ صاحب نے پہلے ان کا نکاح پڑهوایا پهر وعظ فرمایا- ایسے حضرات کے کہنے کا اثر بهی ہوتا ہے اور سننے والوں کو عمل کی توفیق بهی ہو جاتی ہے- صحبت کی مثال ایسی ہے جیسے مقناطیس- مقناطیس کے اثر سے خام لوہا بهی مقناطیس بن جاتا ہے لیکن اس طرح سے نہیں کہ مقناطیس کے ساتھ لوہے کو کچھ دیر رکھ دیا پهر ہٹا لیا- پهر تهوڑی دیر رکھ دیا اور ہٹا لیا بلکہ مقناطیس کے ساتھ لوہے کو رکھ کر رگڑا جاتا ہے اور کافی دیر تک یہ عمل کیا جاتا ہے- جب اس میں مقناطیسیت کا اثر سرایت کرتا ہے- اسی طرح آم کی معمولی قسم عمدہ قسم کی صحبت سے ویسی ہی عمدہ بن جاتی ہے مگر معمولی قسم کے پودے کی شاخ کو قلمی آم کے پودے سے بار بار چهونا کافی نہیں بلکہ ایک مدت تک اس کے ساتھ باندهنا پڑتا ہے- اس طرح طویل مدت تک صحبت اپنا رنگ دکها کر رہتی ہے اور وہ مشہور مثل ہے کہ خربوزہ کو دیکھ کر خربوزہ رنگ پکڑتا ہے- (جاری ہے)
  4. ☆بسْـــــــــــــــــــمِ ﷲِالـــرَّحْمَنِ الرَّحِـــــيـــم☆ سلسلہ مواعظِ رشید نمبر 5 علم کے مطابق عمل کیوں نہیں ہوتا قسط نمبر 1 اَلْحَمْدُ للہِ نَحْمَدُہُ وَنَسْتَعِیْنُهُ وَنَسْتَعْفِرُهُ وَنُؤْمِنُ بِهِ وَنَتَوَکَّلُ عَلَیْهِ وَنَعُوْذُ بِاللهِ مِنْ شُرُوْرِ أَنْفُسِنَا وَمِنْ سَیِّاتِ أَعْمَالِنَا مَنْ یَّهْدِهِ اللُه فَلَا مُضِلَّ لَهُ وَمَنْ یُّضَِْلْهُ فَلَا هَادِیَ لَُه وَنَشْهَدُ أَنْ لآَّ إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَنَشْهَدُ اَنَّ مُحَمَّداً عَبْدُهُ وَرَسُوْلُهُ صَلى الله عليه وسلم وعلی آله وصحبه أجمعين. اما بعد فاعوذ باللہ من الشیطان الرجیم بسم الله الرحمن الرحيم (یَااَیُّهَا الَّذِیْنَ آمَنُوْا اتَّقُوْا اللہ َوَکُوْنُوْا مَعَ الصَّدِقِیْن) (١٩.٩) :ایک اہم سوال اور اس کا جواب کل میں نے مولوی صاحبان سے ایک سوال کیا تها- امید ہے کہ مولوی صاحبان کو اس کا جواب معلوم ہوگا-آج آپ حضرات کے سامنے اس کا جواب بیان کرنا مقصود ہے چونکہ سوال اور جواب دونوں نہایت اہم ہیں اس لیے اس کو معلوم کرنا نہایت مفید اور نافع ہوگا ان شاء الله تعالیٰ- سوال یہ تها کہ" علم کے مطابق عمل کیوں نہیں ہوتا؟ " یہ سوال تو علماء حضرات جانتے بهی ہیں ، پڑهتے پڑهاتے بهی رہتے ہیں- لیکن اس کے باوجود ان باتوں پر عمل نہیں ہوتا مثال کے طور پر ٹخنوں سے نیچے پاجامہ نہ رکهنا کسے معلوم نہیں، کتنی صحیح حدیثیں اس بارے میں وارد ہیں جنہیں علماء حضرات رات دن پڑهتے پڑهاتے ہیں پهر بهی بعض علماء کا خود اس پر عمل نہیں حالانکہ حدیث میں صاف طور پر آیا ہے: ( مَا اَسْفَلَ مِنَ الْکَعْبَیْن ِمِنَ الْاِزَارِ فِی النَّارِ ) آج کل لوگوں کو یہ غلط خیال ہو گیا ہے کہ ٹخنوں کو کهلا رکهنا صرف نماز کی حد تک ہی ضروری ہے حالانکہ ٹخنوں کا ڈهانکنا مرد کے لیے مطلقاً ممنوع ہے خواہ وہ نماز کی حالت میں ہو یا غیر نماز کی- حدیث کا یہ مطلب نہیں کہ ٹخنوں سے نیچے جو کپڑا ہوگا وہ جہنم میں جائے گا بلکہ مطلب یہ ہے کہ ایسا لباس پہننے والا جہنم میں جائے گا - یہی معاملہ تصویر کے ساتھ ہو رہاہے، جس عالم کو دیکهو تصویر کهنچوائے جا رہا ہے ، اخبارات میں تصویریں چهپ رہی ہیں- اسی طرح دیگر باتیں بهی علماء میں شائع ہو گئی ہیں- مثلاً حسد، بغض، غیبت وغیرہ- :شیطان کی منڈی :اس پر ایک قصہ یاد آیا شیطان کو لوگوں نے ایک بوڑهے کی صورت میں دیکها کہ ایک اونٹ پر بوجھ کے کئی گٹهے لادے چلا جا رہا ہے- لوگوں نے پوچها کہ اس میں کیا ہے؟ تو کہا کہ مال تجارت ہے لوگوں نے پوچها کہ بتاؤ تو سہی کہ کیا مال ہے ہو سکتا کچھ ہم بهی خرید لیں- شیطان نے جواب دیا کہ تمہارے کام کی کوئی چیز نہیں ، لوگوں نے اصرار کیا کہ آخر کار کچھ تو بتاؤ کہ کیا چیزیں ہیں جو ہمارے کام کی نہیں اور ہم جس کے خریدار نہیں ہو سکتے بڑے اصرار کے بعد اس نے بتایا کہ یہ جو مختلف گٹهے نظر آرے ہیں ان میں سے ایک میں عجب ، ایک میں حسد، ایک میں غیبت اسی طرح ہر گٹهے کو رذیلہ بتایا - لوگوں نے کہا بهلا ایسی چیزوں کا بهی کوئی خریدار ہو سکتا ہے! شیطان نے جواب دیا : ہر تاجر اپنی منڈی کو جانتا ہے کہ اس کے مال کی نکاسی کہاں ہوگی - ابهی علماء کی کسی مجلس میں چلا جاؤں گا، سارے کا سارا بوجھ خالی ہو جائے گا - یہاں علماء سے خطاب ہے کہ اس لئے یہ قصہ بتایا دیا ورنہ عوام کو یہ نہ سمجهنا چاہیے کہ علماء حضرات میں برائیاں ہی برائیاں ہوتی ہیں - علماء بہرحال محترم ہیں، ان ہی کے دم سے دین کا ستون قائم ہے اور ان سے سوء ظن رکهنا اپنی عاقبت خراب کرنا ہے- اعمال امت کا جائزہ اب عوام اپنا جائزہ لیں- کون سا ایسا مسلمان ہے جس کو یہ نہیں معلوم کہ نماز فرض ہے لیکن کتنے لوگ ہیں جو نماز پڑهتے ہیں- اسی طرح سب جانتے ہیں کہ بد نظری گناہ ہے-رشوت اور سود حرام ہیں ، چوری ڈکیتی گناہ ہیں-لیکن دیکهئے کس قدر ان برائیوں میں لوگ مبتلا ہیں، رات دن کیسے کیسے واقعات دیکهنے اور سننے میں آتے رہتے ہیں- ان سب سے بڑھ کر موت کے بارے میں کون نہیں جانتا کہ یقیناً ایک روز مرنا ہے- یہاں تک کہ اگر اسپیشلسٹ ڈاکٹر کی ایک جماعت بهی کسی شخص کو یہ کہہ دے کہ تم کبهی نہیں مروگے تو وہ ماننے کے لیے تیار نہیں ہوگا بلکہ کہے گا کہ تم سب غلط کہتے ہو مرنا تو ایک دن ہے ہی- اس میں تو کسی کمیونسٹ کو بهی انکار نہیں ہو سکتا لیکن کتنے ایسے لوگ ہیں جو موت کے لیے پہلے تیاری کر رکهتے ہیں-ذرا سا سفر درپیش ہو، چند میل بهی کہیں جانا ہو تو دنیا بهر کا سامان سفر اکٹها کر لیا جاتا ہے کہ اس کی بهی ضرورت پڑے گی ، اس کی بهی ضرورت پڑے گی، فلاں چیز بهی نہایت ضروری ہے-لیکن وہ سفر جس کے بعدبزندگی کی تمام جدوجہد ختم ہو جاتی ہے اور پهر کوئی کہیں کا سفر باقی نہیں رہتا یعنی سفر آخرت کے لئے کتنے لوگ ہیں جو پہلے سے اہتمام میں لگے ہوئے ہیں- بلکہ سب سے زیادہ غفلت تو اسی معاملہ میں ہوتی ہے- جتنا زیادہ یقینی علم موت کا ہوتا ہے اتنی ہی زیادہ بےفکری اس بارے میں دیکهنے میں آتی ہے- سوال یہ ہے کہ ایسا کیوں ہوتا ہے کہ لوگ جانتے بوجهتے غفلت میں پڑ جاتے ہیں اور جو باتیں معلوم ہیں، جن کا اچهی طرح علم ہے ان پر عمل بالکل نہیں ہوتا یا عمل میں کوتاہی ہوتی رہتی ہے- اس کا سبب معلوم کرنا اور اس کی وجہ دریافت کرنا نہایت ضروری اور اہم ہے، جب کسی چیز کا سبب اور وجہ معلوم ہوجاتی ہے تو اس کا علاج بهی آسان ہو جاتا ہے، ہمت بلند ہو جاتی ہے اور عمل آسان ہو جاتا ہے- یہ بات کہ لوگ کسی بات کا علم رکهنے اور جاننے کے باوجود اس پر عمل کیوں نہیں کرتے، اس کا ایک ہی سبب اور ایک ہی وجہ ہے اور وہ کسی عالم باعمل کی صحبت کا نہ ہونا - بس اس بے عملی کا یہی علاج ہے کہ کسی ایسے علم والے کے پاس بیٹها جائے جس کا عمل اس کے علم کے عین مطابق ہو، وہ جو کہے اس پر خود بهی عمل کرتا ہو- (جاری ہے) ثواب کی نیت سے آگے پهیلائیں
  5. Abu Hafsat

    Direct Dial.

    As-Salaam alaikum, The Noble Messenger of Allah, Sallallahu alaihi Wasallam, said:-- "Man should call upon Allah alone to provide for all his needs, so much so that even if a shoe-lace is broken, he should pray to Allah to provide a shoe-lace, and if he needs salt, he should beseech Allah to send it to him." [Tirmidhi].
  6. As-Salaam alaikum, Ali Ibn Abi Talib, may Allah be pleased with him, quotes the Prophet, Sallallahu alaihi Wasallam, as having said:-- "There is none whose final abode is not known to Allah from beforehand-- whether it is going to be Hell or Heaven." The audience said, "Should we not then hang on to the scroll of destiny and suspend action?". The Prophet, Sallallahu alaihi Wasallam, stated: "No, do your part for what is pre-ordained for one has been made easy for him. If he is fortunate, the path of goodness has been smoothened for him but if he is doomed, evil deeds are equally facile to him." He then recited the ayat, "But as for him who gives (in charity) and fears (Allah), and accepts whatever is good, We surely will smoothen the path of happiness." [Bukhari and Muslim].
  7. Earlier
  8. Prepare for a truly spiritual Hajj Fazail-e-Hajj (Virtues of Hajj) By Shaykhul-Hadeeth Maulana Mohammed Zakariyya Kandhalwi (RA) freepdfhosting.com/ebd24b7b52.pdf
  9. Gone Fishing Imagine a newly wed couple who are together for the first time. The husband spends the entire night praising his wife and expressing words of love to her. However the very next morning he is gone fishing or golfing with his friends, leaving his wife all alone. This makes one wonder what the entire nights praises and "I love you" were all about? Did it come from the heart or was it mere lip service? Likewise when proceeding to Makkah Mukarramah we shout out "lab-baik", and out of love we announce "We are present O Allah Ta'ala." But then we slip out to Jeddah for some sight seeing, or for every one tawaaf we make of the Ka`bah, we end up making ten tawaafs of the shopping malls. Let not our "lab-baik" be an empty slogan of love. Let it be followed by sincere actions and dedication. uswatulmuslimah.co.za
  10. Jerusalem ziyarah guide: Facts and information on places of historical importance in Jerusalem (al-Quds) PDF We have A5 size print copies for sale from the UK. The cost is £3.00 each plus postage if applicable. Discounts are available for orders of 20 or more. If you require print copies, please email us on [email protected] in the first instance. Source
  11. ARTICLES The Internal Dimensions Of Hajj A True Hajj – Amazing Explanation of Imam Junaid al-Baghdadi Hajj – a Lesson in Submission Hajj – A Beautiful Journey Hajj - The Lover's Journey 15th October 2009
  12. Ziyaarah Times For Women To Enter the Rawdhah Mubarak
  13. A "Must Read" Book On Hajj For Women!
  14. Sisters' Ziyaarat in Madeenah
  15. Please click on the title to go to the relevant subjects WOMEN'S Issues during Hajj & Umrah What Are The Differences Between A Male And Female When Performing Hajj? Queries and Conditions Concerning Female Pilgrims Women performing Hajj during menses Women trimming each other’s hair in Hajj How much hair does a female required to cut? Are Women Required to Wear Certain Types of Clothing and Colors During Umrah and Hajj? Is It Permissible For A Woman To Wear Jewellery In The State Of Ihram? How Should A Menstruating Woman Perform Hajj? Covering The Face Of A Woman In The State Of Ihram Q/A Taking Pills In Hajj to stop Menstruation Hajj Without A Mahram? Women Performing salaah in the Haram of Makkah Tawāf Al-Ziyārah & Haydh (Menstruation) Omitting Tawaaf-e-Widaa’ due to Haydh or Nifaas
  16. Part Fifty The Inscription on His Ring: Hazrat ‘Amr bin ‘Uthmaan (rahimahullah) mentions that the ring of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had the following words inscribed on it, “I have brought Imaan in that Being who has created everything in its due proportion.” (Siyar A’laam min Nubalaa 2/156) Demise: Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was approximately 82 years old when he was martyred. (Taareekh-ul-Islam 2/481) He was martyred on Friday the twelfth of Zul-Hijjah in the year 35 AH (Siyar A’laam min Nubalaa 2/162) Period of His Khilaafah Hazrat Qataadah (rahimahullah) reports that the period of the khilaafah of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was twelve years. (Siyar A’laam min Nubalaa 2/161)
  17. May Allah protect us all from this fitna. Ameen
  18. Absolute Submission Sayyiduna Mugheerah bin Shu’bah (radhiyallahu ‘anhu) reports the following incident: On one occasion, I sent a proposal to marry a girl of the Ansaar. When I mentioned this to Rasulullah (sallallahu ‘alaihi wasallam), he asked me, “Did you see the girl?” When I replied in the negative, Rasulullah (sallallahu ‘alaihi wasallam) recommended to me, “Look at her, for it is more likely that there will be affection and love between you (i.e. if you marry her after looking at her and finding her pleasing to your eye, there will be a greater chance of your marriage prospering).” I thus proceeded to the girl’s home and told her parents what Rasulullah (sallallahu ‘alaihi wasallam) had mentioned. Hearing that I wanted to look at their daughter, the parents were reluctant. Hence, I stood and began to leave their home. As I was leaving, the girl asked her parents to call me back. When I returned, she stood at the edge of the curtain and said, “If Rasulullah (sallallahu ‘alaihi wasallam) instructed you to look at me then I permit you to do so. If not, then I strictly forbid you to look at me.” Accordingly, I looked at her and married her. Subsequently, she was extremely beloved to me and honoured in my sight. (Ibnun Najjaar – Kanzul ‘Ummaal #45619) Lessons: 1. The hayaa (modesty) of the Sahaabah (radhiyallahu ‘anhum) and their protectiveness over their womenfolk was such that the parents of the girl were initially reluctant when Sayyiduna Mugheerah (radhiyallahu ‘anhu) asked to see their daughter. Similarly, until she learnt that it was the instruction of Rasulullah (sallallahu ‘alaihi wasallam), the daughter was not prepared to allow any strange man to look at her. 2. The Sahaabah (radhiyallahu ‘anhum) were blessed with the quality of absolute submission before the instruction of Rasulullah (sallallahu ‘alaihi wasallam). Hence, they always put their own intellect, understanding and emotion aside and completely complied with the wishes and desires of Rasulullah (sallallahu ‘alaihi wasallam), understanding that this was the key to success in both worlds. Similarly, if we wish true happiness and success, we will have to adhere strictly to the teachings of Deen. 3. Rasulullah (sallallahu ‘alaihi wasallam) has taught us the guidelines that need to be adhered to regarding marriage, and has told us that following these guidelines are the key to a prosperous marriage. Hence, if we surpass the bounds of shari‘ah and begin to engage in impermissible practices, such as the boy and girl communicating or even dating before marriage, we will lose the barakah (blessings) and help of Allah Ta‘ala which is essential for the marriage to prosper. Thus, we should always refer to the ‘Ulama to find out the limits of shari‘ah so that we can ensure that we remain within the parameters of Deen. uswatulmuslimah
  19. فریادِ علی میاںؒ ندوی حضرت مولانا سید ابوالحسن علی ندوی (علی میاںؒ ) کا شمار دنیا کی بلند پایہ علمی شخصیتوں میں ہوتا ہے، وہ بیک وقت مفکر، مدبر، مصلح، قائد، زمانہ شناس ، ادیب اور نباضِ وقت ، خطیب تھے، اللہ تعالیٰ نے انہیں فہم وفراست اور حکمت وبصیرت کے بڑے حصہ سے نوازا تھا۔ اس لئے دور حاضر کے تقاضے اور نفسیات کے مطابق وہ دین وشریعت پیش کرنے کا کام اپنے قلم اور زبان سے لیا کرتے تھے، دنیا کے جس گوشے میں جاتے وہاں دل کی گہرائیوں سے اسلام کا پیغام لوگوں کو سناتے، مغربی تہذیب کی غلامی پر وہ لکھتے ہیں : — اے ﻣﺴﻠﻤﺎﻧﻮ ! ﮐﯿﺎ ﺗﻢ ﺳﻨﺘﮯ ﮨﻮ؟ ﻣﻐﺮﺏ ﮐﯽ ﺩﺭﺳﮕﺎﮨﻮﮞ‘ ﺗﺤﻘﯿﻘﺎﺗﯽ ﺍﺩﺍﺭﻭﮞ ﺍﻭﺭ ﻋﻠﻤﯽ ﻣﺮﮐﺰﻭﮞ ﺳﮯ ﻣﺴﻠﺴﻞ ﺍﯾﮏ ﺁﻭﺍﺯ ﮨﻢ ﺳﮯ ﻣﺨﺎﻃﺐ ھﮯ‘ ﻣﮕﺮ ﺍﻓﺴﻮﺱ ﮐﻮﺋﯽ ﺍﺱ ﭘﺮ ﺗﻮﺟﮧ ﻧﮩﯿﮟ ﺩﯾﺘﺎ‘ ﮐﺴﯽ ﮐﺎ ﺧﻮﻥ ﺟﻮﺵ ﻧﮩﯿﮟ ﻣﺎﺭﺗﺎ ﺍﻭﺭ ﮐﺴﯽ ﮐﯽ ﻏﯿﺮﺕ ﻧﮩﯿﮟ ﺟﺎﮔﺘﯽ‘ ﯾﮧ ﺁﻭﺍﺯ ﮐﮩﺘﯽ ﮨﮯ: اے ﻣﺴﻠﻤﺎﻧﻮ ! ﺍﮮ ﮨﻤﺎﺭﮮ ﻏﻼﻣﻮ ! ﺳﻨﻮ ! ﺗﻤﮩﺎﺭﮮ ﺍﻗﺒﺎﻝ ﮐﮯ ﺩﻥ ﮔﺰﺭ ﮔﺌﮯ ﺗﻤﮩﺎﺭﮮ ﻋﻠﻢ ﮐﮯ ﮐﻨﻮﯾﮟ ﺳﻮﮐﮫ ﮔﺌﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﮮ ﺍﻗﺘﺪﺍﺭ ﮐﺎ ﺳﻮﺭﺝ ﮈﻭﺏ ﮔﯿﺎ۔ ﺍﺏ ﺗﻤﮩﯿﮟ ﺣﮑﻤﺮﺍﻧﯽ ﺍﻭﺭ ﺳﻠﻄﺎﻧﯽ ﺳﮯ ﮐﯿﺎ ﻭﺍﺳﻄﮧ؟ ﺗﻤﮩﺎﺭﮮباﺯﻭ ﺍﺏ ﺷﻞ ﮨﻮﮔﺌﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﯼ ﺗﻠﻮﺍﺭیں زنگ آلود‘ ﺍﺏ ﮨﻢ ﺗﻤﮩﺎﺭﮮ ﺁﻗﺎﮨﯿﮟ ﺍﻭﺭ ﺗﻢ ﺳﺐ ﮨﻤﺎﺭﮮ ﻏﻼﻡ ﮨﻮ۔ ﺩﯾﮑﮭﻮ ! ﮨﻢ ﻧﮯ ﺳﺮ ﺳﮯ ﭘﺎﺅﮞ ﺗﮏ ﮐﯿﺴﺎ ﺗﻤﮩﯿﮟ ﺍﭘﻨﯽ ﻏﻼﻣﯽ ﮐﮯ ﺳﺎﻧﭽﮯ ﻣﯿﮟ ﮈﮬﺎﻻ ﮨﮯ‘ ﮨﻤﺎﺭﺍ لباﺱ ﭘﮩﻦ ﮐﺮ ﺍﻭﺭ ﮨﻤﺎﺭﯼ ﺯﺑﺎﻥ ﺑﻮﻝ ﮐﺮ ﺍﻭﺭ ﮨﻤﺎﺭﮮ ﻃﻮﺭ ﻃﺮﯾﻘﮯ ﺍﺧﺘﯿﺎﺭ ﮐﺮﮐﮯ ﺗﻤﮩﺎﺭﮮ ﺳﺮﻓﺨﺮ ﺳﮯ ﺑﻠﻨﺪ ﮨﻮﺟﺎﺗﮯ ﮨﯿﮟ ‘ ﺗﻤﮩﺎﺭﮮ ﭼﮭﻮﭨﮯ ﭼﮭﻮﭨﮯ ﻣﻌﺼﻮﻡ ﺑﭽﮯ ﺟﺐ ﮨﻤﺎﺭﺍ ﻗﻮﻣﯽ ﻧﺸﺎﻥ ﺍﻭﺭ ﻣﺬﮨﺒﯽ ﺷﻌﺎﺭ ﭨﺎﺋﯽ ﻟﮕﺎ ﮐﺮ ﺍﺳﮑﻮﻝ ﺟﺎﺗﮯ ﮨﯿﮟ ﺗﻮ ﺍﺱ ﻟﺒﺎﺱ ﮐﻮ ﺩﯾﮑﮫﮐﺮ ﮐﯿﺴﺎ ﺗﻤﮩﺎﺭﺍ ﺩﻝ ﺧﻮﺵ ﮨﻮﺗﺎ ﮨﮯ ؟ ﮨﻢ ﺑﮯ ﻭﻗﻮﻑ ﻧﮩﯿﮟ تھے‘ ﮨﻢ ﺗﻤﮩﺎﺭﮮ ﺩﻝ ﻭﺩﻣﺎﻍ ﮐﻮ ﺍﭘﻨﺎ ﻏﻼﻡ ﺑﻨﺎ ﭼﮑﮯ تھے‘ ﺍﺏ ﺗﻢ ﮨﻤﺎﺭﯼ ﺁﻧﮑﮭﻮﮞ ﺳﮯ ﺩﯾﮑﮭﺘﮯ ﮨﻮ‘ ﮨﻤﺎﺭﮮ ﮐﺎﻧﻮﮞ ﺳﮯ ﺳﻨﺘﮯ ﮨﻮ ﺍﻭﺭ ﮨﻤﺎﺭﮮ ﺩﻣﺎﻍ ﺳﮯ ﺳﻮﭼﺘﮯ ﮨﻮ‘ اﺏ ﺗﻤﮩﺎﺭﮮ ﻭﺟﻮﺩ ﻣﯿﮟ ﺗﻤﮩﺎﺭﺍ ﺍﭘﻨﺎ ﮐﭽﮫ ﻧﮩﯿﮟ۔ ﺍﺏ ﺗﻢ ھﺮﺷﻌﺒﮧ ﺯﻧﺪﮔﯽ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﻣﺤﺘﺎﺝ ﮨﻮ‘ ﺗﻤﮩﺎﺭﮮ ﮔﮭﺮﻭﮞ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﻃﻮﺭ ﻃﺮﯾﻘﮯ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﮮ ﺩﻣﺎﻏﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﺍﻓﮑﺎﺭ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﮮ ﺍﺳﮑﻮﻟﻮﮞ اﻭﺭ ﮐﺎﻟﺠﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﻣﺮﺗﺐ ﮐﯿﺎ ﮨﻮﺍ ﻧﺼﺎﺏ ﮨﮯ‘ تمھاﺭﮮ ﺑﺎﺯﺍﺭﻭﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﺳﺎﻣﺎﻥ ﮨﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﯼ ﺟﯿﺒﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﺳﮑﮧ ﮨﮯ‘ ﺗﻤﮩﺎﺭﮮ ﺳﮑﮯ ﮐﻮ ﮨﻢ ﭘﮩﻠﮯ ﻣﭩﯽ ﮐﺮ ﭼﮑﮯ ﮨﯿﮟ ﺗﻢ ﮨﻤﺎﺭﮮ ﺣﮑﻢ ﺳﮯ ﮐﯿﺴﮯ ﺳﺮﺗﺎﺑﯽﮐﺮ ﺳﮑﺘﮯ ﮨﻮ؟ ﺗﻢ ﺍﺭﺑﻮﮞ ﺍﻭﺭ ﮐﮭﺮﺑﻮﮞ ﺭﻭﭘﮯ ﮐﮯ ﮨﻤﺎﺭﮮﻗﺮﺽﺩﺍﺭ ﮨﻮ‘ ﺗﻤﮩﺎﺭﯼ ﻣﻌﯿﺸﺖ ﮨﻤﺎﺭﮮ ﻗﺒﻀﮯ ﻣﯿﮟ ﮨﮯ‘ تمھاﺭﯼ ﻣﻨﮉﯾﺎﮞ ﮨﻤﺎﺭﮮ ﺭﺣﻢ ﻭﮐﺮﻡ ﭘﺮ ﮨﯿﮟ ﺍﻭﺭﺗﻤﮩﺎﺭﮮ ﺳﺎﺭﮮ ﺗﺠﺎﺭﺗﯽ ﺍﺩﺍﺭﮮ ﺻﺒﺢ ﺍﭨﮭﺘﮯ ﮨﯽ ﮨﻤﺎﺭﮮ ﺳﮑﮯ ﮐﻮ ﺳﻼﻡ ﮐﺮﺗﮯ ﮨﯿﮟ‘ ﺗﻤﮩﯿﮟ ﺍﭘﻨﮯ ﺟﻮﺍﻧﻮﮞ ﭘﺮ ﺑﮍﺍ ناﺯ ﺗﮭﺎ ‘ ﺗﻢ ﮐﮩﺘﮯ ﺗﮭﮯ ”ﺫﺭﺍ ﻧﻢ ﮨﻮ ﺗﻮ ﯾﮧ ﻣﭩﯽ ﺑﮍﯼ ﺯﺭﺧﯿﺰ ﮨﮯ ﺳﺎﻗﯽ“ ﺗﻮ ﺳﻨﻮ! ﺍﺱ ﺯﺭ ﺧﯿﺰ ﺯﻣﯿﻦ ﮐﻮ ﮨﻢ ﻧﮯ ھﯿﺮﻭﺋﻦ ﺑﮭﺮﮮ ﺳﮕﺮﯾﭧ‘ ﺷﮩﻮﺕ ﺍﻧﮕﯿﺰ ﺗﺼﻮﯾﺮﻭﮞ ‘ ﮨﯿﺠﺎﻥ ﺧﯿﺰ ﺯﻧﺎ ﮐﮯ ﻣﻨﺎﻇﺮ ﺳﮯ ﻟﺒﺮﯾﺰ ﻓﻠﻤﯿﮟ ﺍﻭﺭ ﮨﻮﺱ زﺭ ﮐﺎ ﺁﺏِ ﺷﻮﺭ ﺷﺎﻣﻞ ﮐﺮﮐﮯ ﺑﻨﺠﺮ ﮐﺮﺩﯾﺎ ﮨﮯ۔ تمھیں اﭘﻨﯽ ﺍﻓﻮﺍﺝ ﭘﺮ ﺑﮭﯽ ﺑﮍﺍ ﮔﮭﻤﻨﮉ ﺗﮭﺎ‘ ﺍﺏ ﺟﺎﺅ! ﺍﭘﻨﯽ ﻓﻮﺝ ﮐﮯ ﺍﺳﻠﺤﮧ ﺧﺎﻧﻮﮞ ﮐﻮ ﺩﯾﮑﮭﻮ‘ ﺍﮔﺮ ﮨﻢ ﮨﺎﺗﮫ ﺭﻭﮎ ﻟﯿﮟ ﺗﻮ تمھاﺭﺍ ﺳﺎﺭﺍ ﻧﻈﺎﻡ ﺩﺭﮨﻢ ﺑﺮﮨﻢ ﮨﻮﺟﺎﺋﮯ‘ ﺍﺏ ﺗﻢ ﺑﻐﯿﺮ ﮨﻢ ﺳﮯ ﺍﺟﺎﺯﺕ ﻟﺌﮯ ﮐﺴﯽ ﭘﺮ ﻓﻮﺝ ﮐﺸﯽ ﻧﮩﯿﮟ ﮐﺮﺳﮑﺘﮯ۔ بوﺳﻨﯿﺎ ﺍﻭﺭ ﻋﺮﺍﻕ ﮐﮯ ﺣﺸﺮ ﮐﻮ ﮨﻤﯿﺸﮧ ﯾﺎﺩ ﺭﮐﮭﻨﺎ۔ ﺟﺎﺅ ! ﺍﺏ ﻋﺎﻓﯿﺖ ﺍﺳﯽ ﻣﯿﮟ ﮨﮯ ﮐﮧ ﺟﻮ ﻃﺮﺯ ﺣﯿﺎﺕ ﺍﻭﺭ ﻃﺮﺯ ﺣﮑﻮﻣﺖ ﮨﻢ ﻧﮯ ﺗﻤﮩﯿﮟ ﺳﮑﮭﺎﯾﺎ ﮨﮯ‘ ﺍﺱ ﺳﮯ ﺳﺮﻣﻮ ﺍﻧﺤﺮﺍﻑ ﻧﮧ ﮐﺮﻧﺎ‘ ﺧﺒﺮ ﺩﺍﺭ ! ﮨﻤﺎﺭﯼ ﻏﻼﻣﯽ ﺳﮯ نکلنے ﮐﯽ ﮐﻮﺷﺶ ﻧﮧ ﮐﺮﻧﺎ ﺍﻭﺭ ﮨﻤﯿﮟ ﺍﻣﯿﺪ ﺑﮭﯽ ﯾﮩﯽ ھﮯ ﮐﮧ ﺗﻢ ﺑﺮﺳﻮﮞ ﺗﮏ ﺍﯾﺴﺎ ﻧﮧ ﮐﺮ ﺳﮑﻮ ﮔﮯ‘ ﮐﯿﻮﻧﮑﮧ ﺟﺘﻨﮯ ﺍﺱ ﮐﻮﺷﺶ ﮐﮯ ﻣﺤﺮﮐﺎﺕ ﮨﻮﺳﮑﺘﮯ ﺗﮭﮯ ﯾﻌﻨﯽ اﯾﻤﺎﻥ ﮐﯽ ﭘﺨﺘﮕﯽ ‘ ﺟﻮﺵِ ﺟﮩﺎﺩ‘ ﺑﺎﻟﻎ ﻧﻈﺮﯼ ‘ ﻏﯿﺮﺕ ﺩﯾﻦ ﻭﮦ ﺳﺐ ﮨﻢ ﻧﮯ ﺗﻤﮩﺎﺭﮮ ﺩﺍﻧﺸﻮﺭﻭﮞ‘ ﻣﻔﮑﺮﻭﮞ ﺍﻭﺭ ﻋﺎﻟﻤﻮﮞ ﺳﮯ ﺩﻧﯿﺎ ﮐﯽ ﭼﻨﺪ ﺁﺳﺎﺋﺸﯽ ﭼﯿﺰﯾﮟ ﺩﮮ ﮐﺮ ﺧﺮﯾﺪ ﻟﺌﮯ ﮨﯿﮟ۔ ﮨﻢ ﻧﮯ ﺗﻤﮩﺎﺭﯼ ﻋﻮﺭﺗﻮﮞ ﮐﻮ ﭨﯽ ﻭﯼ ﮐﮯ ﺫﺭﯾﻌﮯ ﺑﮯ ﺣﯿﺎﺋﯽ ﮐﯽ ﺗﺮﻏﯿﺐ ﺩﮮ ﮐﺮ‘ ﺳﻨﮕﮭﺎﺭ ﻭ ﺁﺭﺍﺋﺶ ﺣﺴﻦ ﮐﺎ ﺑﮩﺘﺮﯾﻦ ﺳﺎﻣﺎﻥ ﺩﮮ ﮐﺮ ﺍﻥ ﮐﯽ ﭼﺎﺩﺭ اﺗﺮ ﻭﺍﺩﯼ ﮨﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﮮ ﻣﺮﺩﻭﮞ ﮐﻮ ﻋﺮﯾﺎﮞ ﺍﻭﺭ ﻓﺤﺶ ﻓﻠﻤﯿﮟ ﺩﮐﮭﺎ ﮐﺮ ﺍﻥ ﮐﯽ ﻣﺮﺩﺍﻧﮕﯽ ﮐﯽ ﺟﮍ ﮐﺎﭦ ﺩﯼ ﮨﮯ۔ ﺍﺏ ﺗﻤﮩﺎﺭﮮ ﯾﮩﺎﮞ ﮐﻮﺋﯽ ﺧﺎﻟﺪ‘ ﮐﻮﺋﯽ ﻃﺎﺭﻕ‘ ﮐﻮﺋﯽ ﺻﻼﺡ ﺍﻟﺪﯾﻦ ﺍﻭﺭ ﮐﻮﺋﯽ ﭨﯿﭙﻮ ﭘﯿﺪﺍ ﻧﮩﯿﮟ ھﻮﺳﮑﺘﺎ۔ اﻭﺭ ﺳﻨﻮ ! ﮨﻢ ﺍﺣﺴﺎﻥ ﻓﺮﺍﻣﻮﺵ ﻧﮩﯿﮟ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﯼ ﻗﻮﻡ ﮐﮯ ﮐﭽﮫ ﺍﺣﺴﺎﻥ ﺑﮭﯽ ﮨﻢ ﭘﺮ ﮨﯿﮟ‘ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮﺗﻤﮩﺎﺭﮮ ﻋﻠﻤﺄ ﮐﮯ‘ ﺍﻧﮩﻮﮞ ﻧﮯ ﺍﭘﻨﯽﻣﺴﺠﺪﻭﮞ ﺍﻭﺭﻣﺪﺭﺳﻮﮞ ﻣﯿﮟ ﺑﯿﭩﮫ ﮐﺮ ﺍﯾﮏ ﺩﻭﺳﺮﮮ ﮐﯽ ﺗﮑﻔﯿﺮ ﮐﺮﮐﮯﺁﭘﺲ ﻣﯿﮟ ﻟﮍ ﻟﮍ ﮐﺮ ﮨﻤﺎﺭﯼ ﺗﮩﺬﯾﺐ ﻭﺍﻓﮑﺎﺭ ﮐﮯ ﻟﺌﮯ ﺭﺍﺳﺘﮧ ﺻﺎﻑ ﮐﯿﺎ ‘ ﺗﻤﮩﺎﺭﮮ ﺩﺍﻧﺸﻮﺭﻭﮞ ﺍﻭﺭ ﻣﻔﮑﺮﻭﮞ ﻧﮯ ترﻗﯽ ﯾﺎﻓﺘﮧ ﺍﻭﺭ ﻣﺎﮈﺭﻥ ﮐﮩﻼﻧﮯ ﮐﮯ ﺷﻮﻕ ﻣﯿﮟ ﻣﻠﺤﺪ اﻭﺭ ﺯﻧﺪﯾﻖ ﺑﻦ ﮐﺮ ﮨﻤﺎﺭﮮ ﻓﻠﺴﻔﮯ ﮐﯽ ﺍﺷﺎﻋﺖ ﮐﯽ‘ ﺗﻤﮩﺎﺭﯼ ﺗﻌﻠﯿﻢ ﮔﺎﮨﻮﮞ ﻧﮯ ﮨﻤﺎﺭﺍ ﻧﺼﺎﺏ ﺗﻤﮩﺎﺭﮮ ﻧﻮﺟﻮﺍﻧﻮﮞ ﮐﮯ ﺩﻝ ﻭﺩﻣﺎﻍ ﻣﯿﮟ ﮨﻢ ﺳﮯ ﺑﮩﺘﺮ ﻃﺮﯾﻘﮯ ﺳﮯ ﺍﺗﺎﺭ ﮐﺮ ﺍﭘﻨﮯ ﻣﺬﮨﺐ ﺳﮯ ﺑﻐﺎﻭﺕ ﭘﺮ ﺍﮐﺴﺎﯾﺎ‘ تمھارے ﺻﺎﺣﺒﺎﻥ ﺍﻗﺘﺪﺍﺭ ﺍﭘﻨﮯ ﺳﺎﺭﮮ ﻭﺳﺎﺋﻞ ﺗﻤﮩﯿﮟ ﺑﮯ ﺣﯿﺎﺀ‘ ﺑﮯﻏﯿﺮﺕ ﺍﻭﺭ ﺑﮯ ﺩﯾﻦ‘ ﺑﻨﯿﺎﺩ ﭘﺮﺳﺖ ﺍﻭﺭ ﺩﮨﺸﺖ ﮔﺮﺩ ﺑﻨﺎﻧﮯ ﮐﮯ ﻟﺌﮯ ﮨﻤﺎﺭﮮ ﮨﯽ ﺍﺷﺎﺭﻭﮞ ﭘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﮯ ﺁﺋﮯ ﮨﯿﮟ‘ ھﻢ ﺍﻥ ﺳﺐ ﮐﮯ ﺷﮑﺮ ﮔﺰﺍﺭ ﮨﯿﮟ ‘ ﺗﻤﮩﺎﺭﮮ ﻣﺬﮨﺐ ﻧﮯ ﮐﯿﺴﯽ ﮐﯿﺴﯽ ﭘﺎﺑﻨﺪﯾﺎﮞ ﺗﻢ ﭘﺮ ﻟﮕﺎﺭﮐﮭﯽ ﺗﮭﯽ۔ ﯾﮧ ﺣﺮﺍﻡ ﻭﮦ ﺣﺮﺍﻡ ‘ ﯾﮧ ﺟﺎﺋﺰ ﻭﮦ ﻧﺎﺟﺎﺋﺰ ‘ ﺯﻧﺪﮔﯽ ﮐﯽ ﺭﺍﮨﯿﮟ ﺗﻢ ﭘﺮ تنگ ﮐﺮﺩﯼ ﺗﮭﯿﮟ‘ ﮨﻢ ﻧﮯ ﺗﻤﮩﯿﮟ ﺯﻧﺪﮔﯽ ﮐﺎ ﺍﯾﮏ ﻧﯿﺎ رﺍﺳﺘﮧ ﺩﮐﮭﺎﯾﺎ ﺍﻭﺭ ﺗﻤﮩﯿﮟ ﺣﺮﺍﻡ ﺣﻼﻝ ﮐﯽ ﻗﯿﺪ ﺳﮯ آﺯﺍﺩ ﮐﺮﺩﯾﺎ۔ ﮐﯿﺎ ﺗﻢ ﺍﺱ ﭘﺮ ﮨﻤﺎﺭﺍ ﺷﮑﺮیہ ﺍﺩﺍ ﻧﮧ ﮐﺮﻭ گے اے ﻣﺴﻠﻤﺎﻧﻮ ! ﺍﮮ ﮨﻤﺎﺭﮮ ﻏﻼﻣﻮ ! ﮐﯿﺎ ﺗﻢ ﺳﻨﺘﮯ ﮨﻮ ؟ (ﻣﺄﺧﻮﺫ: ﻣﻐﺮﺑﯽ ﺛﻘﺎﻓﺖ ﺍﻭﺭ ﻣﻠﺤﺪﺍﻧﮧ ﺍﻓﮑﺎﺭ ﮐﺎ نفوﺫ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺍﺳﺒﺎﺏ) https://mislami.com/faryad-alo-mian-nadwi/
  20. Definitely as its on fear of Alah ta'ala that makes a person be just behind closed doors
  21. "In the 3 and half pages of Surah Talaq, Allah commands 5 times that we fear him. The only thing that can bring stability in a marriage is the fear of Allah." (Mufti Ismail Moosa)
  22. الْغَفَّارُ الْغَفُورُ الْغَفَّارُ and الْغَفُورُ will be discussed together as they have similar meanings and are used interchangeably. Translation الْغَفَّارُ is translated as The All-Forgiving and The Absolver. He is that Being Who hides the sins of His servants and drapes them with His compassion. Therefore there is the concept of covering/hiding in this word. Maghfirat comes from Ghaffaar and insha-allah Allah ta’ala will grant us Maghfirat in the Aakhirah, aameen. الْغَفُورُ is translated as The Forgiver and Hider of Faults. Allah ta’ala always has this Sifat of forgiveness and all are Mohtaaj (dependent) upon His Rahmah and forgiveness. So this is essentially connected to His Sifat of Rahmaan and Raheem as it is part of Rahmah to be forgiving, but Ghaffaar is more specific to the concept of forgiveness and hiding sins. The whole concept of hiding is that you hide things which are unclean and disliked so by hiding sins Allah ta’ala purifies and cleans a person. In the Qur’an الْغَفُورُ is mentioned 5 times in the Qur’an and الْغَفَّارُ is mentioned 91 times which is a lot compared to other names we have discussed so far. One of the ways Allah ta’ala mentions His Sifat of Maghfirat in the Qur’an is: وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright. [Surah Taha: 82] This verse shows that there are conditions attached to Allah ta’ala’s forgiveness. It is for that person who has the following traits: · • One who repents (does Tawbah) · • One who has Imaan – Imaan has different levels which means one should always be working on it · • One who does good deeds – the sign of true Tawbah is that the person is engaged in doing good deeds to make up for the life of sin and mistakes. Then that person will be guided. This is a cycle or cause and effect where if the person has these three traits then that person will find Hidaayah. The word اهْتَدَىٰ has the meaning of putting effort into something so to seek and struggle for it. In Surah Nisaa’ (verse 110) Allah ta’ala says, وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا If anyone does evil or wrongs his own soul and then seeks Allah's forgiveness, he will find Allah Forgiving, Merciful. So forgiveness is for the one who, after he does a bad deed or does Dhulm upon himself, he seeks forgiveness from Allah ta’ala. We often see Ghafoor and Raheem used together as Allah ta’ala’s Rahmah is vast and covers a lot of things and a lot types of people and part of that Rahmah is that He is forgiving. Allah ta’ala’s Rahmah comes automatically by default and His forgiveness, though it is there, to get it, some conditions have to be met and the main condition is to seek it, ثُمَّ يَسْتَغْفِرِ اللَّهَ is from the same root word but means to seek Allah ta’ala’s forgiveness and then Allah ta’ala will forgive. Differences between Istighfaar & Tawbah These two words are used interchangeably in English and mean more or less the same but there is slight difference. Istighfaar is to seek forgiveness for previous sins i.e. to say sorry and cover up past sins. Tawbah literally means to turn in a certain direction and decide not to go back. Therefore Tawbah includes the intention to not commit the sin again i.e. to make a resolution not to sin again and to make a promise to Allah ta’ala and to yourself not to sin again and so it is more for the future. Differences between الْغَفَّارُ and الْغَفُورُ These two words have almost the same meaning however Scholars have mentioned a slight difference. الْغَفَّارُ is that Being (Allah ta’ala) Who after true Tawbah forgives the sin and removes the signs of the sin i.e. covers up. Allah ta’ala covers up and wipes it away to such an extent that He makes the person forget and it is as if the person did not commit that sin. It is mentioned in Hadith, التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ ‘The one who repents from sin is like one who did not sin.’ [Ibn Majah] This is for sins other than sins pertaining to other people i.e. Gheebat, having hatred in the heart for someone and being revengeful etc. This makes a person Mahroom (Deprived) of Allah ta’ala’s forgiveness. الْغَفُورُ – Allah ta’ala makes even the angels forget about the sin of that person. Sharing in these Sifaat Allah ta’ala hides our sins by being Ghafoor and we should also hide the faults and sins of other people. Allah ta’ala loves those who seek Forgiveness There are many Hadith which mention that Allah ta’ala loves those who seek forgiveness. In a beautiful Hadith Qudsi Allah ta’ala says that the crying of a sinner is more beloved to Him than the Tasbeeh of one who does His Tasbeeh. In another Hadith Qudsi is mentioned, “Allah Ta’ala says, ‘O Son of Adam, so long as you call upon Me and have hope in Me, I shall forgive you for whatever you have done and I shall not mind. O son of Adam, if your sins were to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you and I shall not mind. O son of Adam, if you were to come to Me with an earthful of sins and were you then to face Me, without having ascribing any partner to Me, I would grant you an earthful of forgiveness” [Tirmidhi] Therefore this is the Kafiyyat (Condition) a person has to be in to attain the Rahmah and the Maghfirat of Allah ta’ala i.e. to feel remorse, shame etc. In Surah Najm (verse 32) Allah ta’ala say, الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ To those who avoid the major sins and shameful deeds and are guilty of only small offence, surely for them your Rabb will have abundant forgiveness. Allah ta’ala is not bound It is important to understand this point that though a person has this Kafiyyat, Allah ta’ala does not have to forgive. He is not compelled to forgive by the person’s asking for forgiveness. His being Ghafoor does not mean He is bound by it but because Allah ta’ala is Ghaalib, Azeez, He will forgive people. He only needs an excuse and a person’s asking for forgiveness is an excuse for Allah ta’ala to forgive so there is no price to His Rahmah. We do not know which good deed we might do which will get us Maghfirat and that is why we should not regard any good deed as small. As mentioned in hadith, even half a date in Sadaqah should not be regarded as small. Anything done with the right intention and accepted by Allah ta’ala can wipe away a lot. Forgiveness of Minor Sins As for the minor sins, they get forgiven through good deeds like Wudhu or when a bad deed is followed up by a good deed. “When a Muslim or a believer washes his face in ablution, then every sin that he committed with his eyes will be washed away with the last drop of water. When he washes his hands, then every sin that he committed with his hands will be washed away with the last drop of water. When he washes his feet, then every sin that he committed with his feet will be washed away with the last drop of water, until he emerges purified from sin.” [Muslim] “Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.” [Tirmidhi] Istighfaar – Seeking Forgiveness from Allah ta’ala The Prophet sallallaahu ‘alayhi wasallam said, “By Allah, I seek forgiveness from Allah and I repent to him more than seventy times in a day.” [Bukhari] In another Hadith it is mentioned 100 times and He did not need to but he still did to attain the beauty and the Tajalli and Noor of this trait. In Surah Nasr Allah ta’ala says, فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا So glorify your Rabb with His praises, and pray for His forgiveness: surely He is ever ready to accept repentance. This was addressing the Prophet sallallaahu ‘alayhi wasallam meaning when you are free from your mission as a Prophet, then praise Allah ta’ala and seek His forgiveness. Seeking forgiveness is not just when we do something wrong. The Sunnah of the Prophet sallalaahu ‘alayhi wasallam is to seek forgiveness after even good deeds (and we find it hard after doing bad deeds), why? He realized that whatever good deeds we do are not according to the Shaan of Allah ta’ala. There will always be flaws and shortcomings. The Prophet sallallaahu ‘alayhi wasallam recited three times استغفر الله and thereafter the following du’a after Salaah; ‏اللهم أنت السلام، ومنك السلام، تباركت يا ياذا الجلال والإكرام‏ Therefore asking Allah ta’ala to forgive all shortcomings and any Riyaa that may have been felt. Other Hadith, “Glad tidings (tuba) for the one who, (on the day of judgement), finds an abundance of Istighfar in his book of deeds.” [Ibn Majah] “By Him in whose hand is my soul, if you did not sin Allah would replace you with people who would sin and they would seek the forgiveness of Allah and He would forgive them.” [Muslim] Allah ta’ala does not need our good deeds and He does not need our repentance but when we do Tawbah it invokes the Rahmah of Allah ta’ala and it brings humility in our lives. It is part of human Fitrah that we should want to beg for Allah ta’ala’s forgiveness for sins and for not fulfilling what we should have done. This is the higher level the Prophets had i.e. that we did not the rights of a deed and is full of shortcomings. It is the Karam of Allah ta’ala that He accepts Tawbah. Benefits of Istighfaar Glad tidings have been promised for who does Istighfaar in abundance as mentioned in the Hadith above. In another Hadith the Prophet sallallaahu ‘alayhi wasallam said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not." [Abu Dawood] There is a story in the Qur’an of a people whom Allah ta’ala gave so much but they lost it all due to their ingratitude and not repenting. Allah ta’ala would have put Barakah in their wealth, given water, crops etc. had they repented. Incident in the time of Hasan Basri (رحمه الله) It is related in Tafsir al Qurtubi that Hasan al-Basri (r.a) was once seated. A man came saying ” O Master, I’m very sinful do tell me an act which I can do to be forgiven”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”. Second person came and said, ” O Master, for many days rains have stopped and there is drought. Tell me an action through which Allah (s.w.t) will send down rain to us”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”. Third person came and said, ” I am under a lot of debt. I am working, but please make dua that Allah (s.w.t) give me wealth so I can be saved from debts”. Hasan al-Basri (r.a) replied, “Go and do Istighfar to Allah” Fourth person came and said, “It is a wish of mine that Allah (s.w.t) give me an offspring. So please make dua that Allah (s.w.t) gives me pious offspring”. Hasan al-Basri (r.a) replied, “Go and do Istighfar” Fifth person came and said, “I have an orchard please make dua that it gives more fruits, so that the return will be more.” Hasan al-Basri (r.a) replied, ” Go and do Istighfar” Sixth person came and said, “If I was to get water spring in my house, I will be so pleased”. Shaykh Hasan replied, “Go and do Istighfar”. Shaykh Hasan al-Basri’s (r.a) disciple, Ibn Sabih (r.a) who was sitting close, was very surprised thinking, “Why is it that Shaykh Hasan al-Basri (r.a) is giving the same solution of Istighfar to whoever comes to him”? So Ibn Sabih (r.a) eventually asked “Why are you giving one response for all the problems”? On hearing this Shaykh Hasan al-Basri (r.a) recited what Allah (s.w.t) said in Qur’an: فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا - saying: "Seek forgiveness of your Rabb, He is ever ready to forgive you. يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا - He will send abundant rain for you from heaven وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا - help you with wealth and sons, and provide you with gardens and the flowing rivers [Surah Nooh: 10-12] Istighfaar is a way of having difficulties removed, widens every constriction and provides Rizq from sources we cannot imagine. It is the antidote to all problems and not just for when we sin. Therefore we should turn to Allah ta’ala in repentance when we have any problems. Unfortunately when we say to people to turn to Istighfaar in difficulty they say they haven’t done anything wrong but actually all of Bani Adam are sinners as we all sin to some extent but the best of the sinners are those who repent. كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ We should therefore generally do Istighfaar and think about our sins and repent and another benefit of Istighfaar is that it leads you to do Muhaasabah. We won’t need anyone telling us what mistakes we are making as consciously or subconsciously our mind will be working on where you need to make Istighfaar and then that leads you to making changes in your life. We may not act to make these changes but at least we will become aware. To say it with the Heart It is very important to do Istighfaar conscientiously and with feeling for full benefit and not just roll it off the tongue (which will still bring some benefit). Du’a in Hadith There are many Du’a for Istighfaar and many compilations by Scholars. One such very good compilation is by Mufti Abdur Rahmaan Mangera available here: http://www.whitethreadpress.com/prayers-for-forgiveness/ Another compilation by Shaykh Muhammad Saleem Dhorat, PDF available here: https://www.at-tazkiyah.com/publications/booklet_eng/istighfar14.pdf Look at these Du’a to realize how to make Istighfaar and even if you do not use the same wording, to have that feeling in the heart is important. There is a lot of inspiration in these Du’a. One very comprehensive Du’a is: أستغفر الله ربي من كل ذنب وأتوب إليه Forgiveness for Each Other For Istighfaar to be proper the conditions mentioned before are important and if it involves other people i.e. you have hurt someone, then ask for forgiveness and if it is felt that it will make matters worse then make Du’a for them. We should also be forgiving toward others. We want Allah ta’ala to forgive us so we should be forgiving to others. Levels of Forgiving There are different levels of forgiving: · Forgiving someone from the tongue: saying it with words but having negative feelings in the heart. · Forgiving from the heart but when the occasion arises you may remind the person i.e. saying something like, “You still haven’t changed, you are still doing this.” · Forgiving from the heart and not bringing up the hurt that the person caused even though you may think of it now and then. · The highest level is Ihsaan, the level of the Ambiyaa. You forgive and you treat them better than before. Counsel To be people who are forgiving and asking Allah ta’ala to forgive yourself and others. Sometimes it is easier to ask other for forgiveness than to forgive others from the heart especially if you have been hurt badly by someone close to you. Therefore make Du’a to be purified of all negative feelings.
  23. As-Salaam alaikum, Reciting Surat Ikhlas (chapter 112 of the Holy Qur'an) is compared to complete recitation of one-third of the entire Qur'an. Reciting it is a means of blessings for the reciter. Note that Allah Ta'ala sent the Qur'an in 3 parts, namely:-- (1) A third of it is comprised of Legal Rulings. (2) A third comprises of exhortations of Promises and Warnings. (3) A third comprises of Discussing Allah's Names and Attributes... and Surat Ikhlas brings together within it those Noble Names and Attributes. The Surat mentions 2 Names of Allah which together indicate all the Attributes of Perfection. They are not mentioned in any other ayat/verse: ''al-Ahad'' and ''al-Samad''. These 2 names indicate the Oneness of the Sacred Being who possesses all the attributes of perfection. Allah is Ahad-- His Singularity of Existence cannot be shared by another entity. Allah is Samad-- His Dignity and Sovereignty reaches the extent where all other things in Existence depend on for all their needs... Allahu Tabaraka Wa Ta'ala...
  24. Part Forty Nine (Continuing with the Ahaadith relating to the fitnah in the time of Hazrat ‘Uthmaan (radhiyallahu ‘anhu)) Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that he heard Rasulullah (sallallahu ‘alaihi wasallam) mention the following, “Indeed you will encounter after me a great fitnah.” Hearing this, one of the Sahaabah asked, “Who should we hold onto and follow during this fitnah, O Rasul of Allah (sallallahu ‘alaihi wasallam)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Hold onto the trustworthy one and his companions (referring to Hazrat ‘Uthmaan (radhiyallahu ‘anhu)).” (Fadhaa’il-us-Sahaabah lil-Imaam Ahmed #723) Hazrat ‘Aa’ishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) once addressed Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and said, “O ‘Uthmaan! Allah Ta‘ala will clothe you in the garment (of khilaafah i.e. Allah Ta‘ala will bless you with khilaafah). If there comes a time when people force you to remove this garment which Allah Ta‘ala has blessed you with (i.e. they want you to abdicate and step down from this position) then do not remove it for them (i.e. do not accede to their demands as you will be on haq).” (Sunan Tirmizi #3705)
  25. Ruqyah - a remedy for illness, evil, magic and Jinn from the Qur'an and Sunnah Published by Ummah Welfare Trust Ruqyah-Booklet.pdf
  26. Forgot to add: Aisha reported: When the Messenger of Allah, peace and blessings be upon him, would lie down for sleep, he would blow into his hands, recite the two chapters of refuge, Surat al-Falaq and al-Nas, and he would wipe his hands over his body. (Bukhari) “It is reported in the Sunan of Abu Dawud and Ibn Maajah from Asmaa’ bint ‘Umays (radhiya Allahu ‘anhaa) that she said, ‘Rasulullah (‘Sallallahu ‘alayhi wa ‘alaa aalihi wa sallam) said to me, “Shall I teach you some words that you should say at the time of كرب Karb or in Karb (heartache, distress, gloom)? Say: ‏أَللَّهُ ‏ ‏أَللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا “Allahu Allahu Rabbi Laa Ushriku Bihi Shai’a” Abu Hurairah (may Allah be pleased with him) reported that whenever the Prophet, peace and blessings of Allah be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say, “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).” (Tirmidhi)
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