Wiladat e Imam Hasan (عليه السلام) Mubarak ho

tumblr_o9419eaB2H1uimq81o1_1280

हज़रत इमाम हसन अलैहिस्सलाम की तारीख़े विलादत (जन्म दिवस) के मौक़े पर हम दुनिया के तमाम मुसलमानों को ख़ुसूसन आपके चाहने वालों को मुबारक बाद पेश करते हुए आपका संक्षिप्त जीवन परिचय प्रस्तुत कर रहे हैं।

 

Image result for imam hasan a.s ki wiladat

हज़रत इमाम हसन अलैहिस्सलाम का ज़िन्दगी नामा (जीवन परिचय)

वालदैन (माता पिता)

हज़रत   इमाम हसन अलैहिस्सलाम   के वालिद(पिता) हज़रत इमाम अली अलैहिस्सलाम तथा आपकी   वालिदा(माता) हज़रत फ़ातिमा ज़हरा अलैहस्सलाम थीं। आप अपने वालिदा(माता) वालिद(पिता) की प्रथम संतान थे।

Image result for imam hasan a.s ki wiladat

तारीख व जाये पैदाइश (जन्म तिथि व जन्म स्थान)

हज़रत   इमाम हसन अलैहिस्सलाम का जन्म सन् तीन ( 3) हिजरी में रमज़ान मास की चौदहवीं ( 14) तारीख को मदीना नामक शहर में हुआ था। जलालुद्दीन नामक इतिहासकार अपनी किताब तारीख़ुल खुलफ़ा में लिखता है कि आपकी सूरत हज़रत पैगम्बर (स.) से बहुत अधिक मिलती थी।

Related image

परवरिश (पालन पोषण)

हज़रत   इमाम हसन अलैहिस्सलाम का पालन पोषन आपके माता पिता व आपके नाना हज़रत पैगम्बर ( स 0) की देख रेख में हुआ। तथा इन तीनो महान् व्यक्तियों ने मिल कर हज़रत   इमाम हसन अलैहिस्सलाम में मानवता के समस्त गुणों को विकसित किया।

Image result for imam hasan a.s ki wiladat

हज़रत इमाम हसन अलैहिस्सलाम की इमामत का समय

जब आपने इमामत के पवित्र पद को ग्रहन किया तो चारो और अराजकता फैली हुई थी। व इसका कारण आपके वालिद(पिता) की आकस्मिक शहादत थी। अतः माविया ने जो कि शाम नामक प्रान्त का गवर्नर था इस स्थिति से लाभ उठाकर विद्रोह कर दिया।

  इमाम हसन अलैहिस्सलाम के सहयोगियों ने आप के साथ विश्वासघात किया उन्होने धन , दौलत , पद व सुविधाओं के लालच में माविया से साँठ गाँठ करली। इस स्थिति में   इमाम हसन अलैहिस्सलाम के सम्मुख दो मार्ग थे एक तो यह कि शत्रु के साथ युद्ध करते हुए अपनी सेना के साथ शहीद हो जायें। या दूसरे यह कि वह अपने सच्चे मित्रों व सेना को क़त्ल होने से बचा लें व शत्रु से संधि कर लें । 

संधि की शर्तें

1- माविया को इस शर्त पर सत्ता हस्तान्त्रित की जाती है कि वह अल्लाह की किताब (कुऑन ) पैगम्बर व उनके नेक उत्तराधिकारियों की सीरत (शैली) के अनुसार कार्य करेगा।

2- माविया के बाद सत्ता   इमाम हसन अलैहिस्सलाम की ओर हस्तान्त्रित होगी व   इमाम हसन अलैहिस्सलाम के न होने की अवस्था में सत्ता इमाम हुसैन को सौंपी जायेगी। माविया को यह अधिकार नहीं है कि वह अपने बाद किसी अन्य को अपना उत्तराधिकारी नियुक्त करे।

3- नमाज़े जुमा में इमाम अली पर होने वाला सब (अप शब्द कहना) समाप्त किया जाये। तथा हज़रत अली (अ.) को अच्छाई के साथ याद किया जाये।

4- कूफ़े के धन कोष में मौजूद धन राशी पर माविया का कोई अधिकार न होगा।

5- अल्लाह की पृथ्वी पर मानवता को सुरक्षा प्रदान की जाये चाहे वह शाम में रहते हों या यमन मे हिजाज़ में रहते हों या इराक़ में काले हों या गोरे। माविया को चाहिए कि वह किसी भी व्यक्ति को उस के पिछले व्यवहार के कारण सज़ा न दे। इराक़ वासियों से शत्रुता पूर्ण व्यवहार न करे। हज़रत अली के समस्त सहयोगियों को पूर्ण सुरक्षा प्रदान की जाये।   इमाम हसन अलैहिस्सलाम , इमाम हुसैन व पैगम्बर के परिवार के किसी भी सदस्य की खुले आम या छुप कर बुराई न की जाये।

हज़रत   इमाम हसन अलैहिस्सलाम के संधि प्रस्ताव ने माविया के चेहरे पर पड़ी नक़ाब को उलट दिया तथा लोगों को उसके असली चेहरे से परिचित कराया कि माविया का वास्तविक चरित्र क्या है।

[ WILADAT ” IMAM HASAN A.S. 15 RAMZAN ‘MUBARAK
——————————————————–
[ ZIQR – E- HASAN – ”IBADAT -E – ”PARWAR DIGAAR HAI ” ]
*************************************
[ ‘KOULE -RASOOLE – PAK -SE -YE- ”AASHKAAR” – HAI ”]
[ ‘ZIQRE -HASAN ‘- IBADATE ”- ‘PARWAR DIGAAR ‘-HAI’]
*********** {1}******************
{ JIS- SHAKS – KA -GULAME – HASAN – ME SHUMAR – HAI ‘]
{ US – SHAKS – KI – NEJAT – KA – ”HAQ – JIMMEDAR – HAI ‘] 
*************{2}******************
{ MADHE – HASAN – ‘-ASAL – ME – HAI ‘-MIDHAT -RASOOL -KI]
{ MADHE -RASOOL ‘- MIDHATE ‘- PARWAR DIGAAR – HAI “”””]
**************3]*****************
{ JUNGE – ‘HUSSAIN ‘ – JIS – TARAH – DEE- KI -HAI – AABROO’]
{ ‘SULHE -HASAN ‘- USI -TARAH ‘- DEE- KA – WEQAR ‘- HAI ‘]]
*************{ 4}***************
‘ZULFE – NAHI – HAI – DASTE – ‘ HASAN ‘- AUR – HUSSAIN -ME]
‘ HATHON -ME ‘- INKE – DEENE – KHUDA ‘- KI – MEHAR ‘- HAI ‘]
*************{ 5} ***********************
[ USKI – BULANDIYO – PE ‘ -FALAK – KYON -NA HO -NISAR ‘]
[ ‘ DOSHE ‘ -RASOOLE – PAK – KA- JO -SHEH SAWAR ‘-HAI”]
**************[6} ********************
NAZIL – NA – KYO -HO – ISKE – TASADUUK – ME – RAHMATEIN]
JISKA – VAJOOD ‘- ‘RAHMATE – ‘ PARWAR -DIGAAR – HAI ””’]
***************[7]*****************
HAM – KYON – NA – JANASHINE ‘ – ‘ MOHMMED ”- KAHE-ISE ”]
HAR – WASF – ME ”- NABI -KA ”- JO – AAINA DAAR ”- HAI ”””]
************{8} *******************
[ ‘ BATIL -KA -KAT – GAYA – HAI -GALA – TERI SULAH -SE ‘]
[ ‘ MOULA – YE – TERI – SULAH – HAI ‘-YA -ZULFEQAR -HAI ‘]
*************[9]*********************
[ ‘ VO – JISKE – DIL – ME -ISKI – WILA – BARKARAR ‘- HAI ”]
[ ‘ US – SHAKS – PAR – INAYAT E PARWAR -DIGAAR -HAI ”]

 

Image result for imam hasan a.s ki wiladat

Name: Hasan (AS) – the 2nd Holy Imam
Title: al-Mujtaba
Agnomen: Abul-Mohammad
Father: Imam Ali (AS) – the 1st Holy Imam
Mother: Hazrat Fatima Az-Zahra (SA) bint-e-Mohammad Rasool-Allah(pbuh&hf)
Birth: At Madina on 15th of Ramzan 3 AH (624 AD)
Shahadat (Death): In Madina at age 47, on 28th of Safar 50 AH (670 AD)
Cause of Death/ Burial: Martyred by means of poison and buried in the cemetery of Baqi in Madina.

Wiladat (Birth) :

Hazrat Imam Hasan Mujtaba Radiallahu Anhu Ki Wiladat 15 Ramzan ul Mubarak Hijri San 3 Me Madeena Shareef Me Hui Thi.
➡ Aap Ki Kunniyat Abu Muhammad Aur Alkab Taqi Wa Sayyad Hai.
➡ Aap 12 Ayimma Me Se Dusre Imam Hai
➡ Hazrat Jibraeel Alayhissalam Aap Ke Naam Ko Jannat Se Ek Nihayat Umda Kapde Par Likh Kar Huzur Sallallahu Alaihi WaAalehi Wasallam Ki Khidmat Me Hadiyattan Laaye.
➡ Aap Shakal Wa Soorat Me Huzur Se Sar Se Paav Tak Huzur Sallallahu Alaihi WaAalehi Wasallam Se Mushabah The.
➡ Kanzul Ummal Wa Ibne Asakir Me Rivayat Hai Ki…
Huzur Sallallahu Alaihi WaAalehi Wasallam Imam Hasan Aur Imam Hussain Ke Baare Me Yu Dua Farmayi..
“Aye Allah ! Mai Inse Muhabbat Rakhta Hu Tu Bhi Inse Muhabbat Farma Aur Jo Inse Muhabbat Rakkhe Usse Bhi Tu Muhabbat Farma.
➡ Jab Imam Hasan Mujtaba Radiyallahu Anhu Ka Wisal Hua To Jab Aap Ki Jannatul Baki’a Me Madfan Ke Liye Le Gaye To Logo Ki Itni Tadad Wahan Thi Ki Sa’alba Bin Malik Kehte Hai ki Pura Jannatul Baki’a Qabristan Logo Se Bhar Gaya Tha Yahan Tak Agar Aasaman Me Se Ek Sui Fenki Jaaye To Zamin Par Naa Gire Balki Kisi Ke Sar Par Gire, Itna Bada Qabristan Bhi Is Tarah Bhar Gaya Tha.
Ba-Havala (Refrence By) :
-[ShavahidunNabuwwat Page : 300]
-[Tohfa E Najat Volume : 11 Page : 178, 215 ]

Shaan Sehzad e Ali e Murtuza va Fatima Zehra Sarkar Saiyed Imam e Hasan R.A

Huzoor Sarwar e Kaunain ﷺ irshad farmate hain…
▶ Ibne Abbas riwayat farmate hai Ek bar RasulAllah ﷺ Imam e Hasan رضي الله عنه ko apne kandhe par bithaae huwe the, Kisi sahabi ne kaha aye Sahabzaade aapki Sawaari Bahot acchi hai to Aaqa ﷺ ne farmaya Sawaar bhi to accha hai.

▶ Imam e Hasan رضي الله عنه ne begair sawaari ke chal kar 25 hajj kiye jabh ke behtareen nasl ke ouñth (camel) aap ke saath hote the lekin aap un par sawaar nahi hote the aur paidal chalkar hajj karte the.

▶ Imam Hasan رضي الله عنه sakhawat (khairaat) karne mein be misaal the kabhi aisa bhi huwa ke ek ek aadmi ko ek ek laakh dirham ata farma dete the.  

▶ Imam e Hasan رضي الله عنه ne 3 baar aadha aadha maal khuda ki raah mein dediya aur 2 baar apna poora maal Allah ﷻ ke raaste mein kharch kar diya.
#Taareekh ul Khulfa.

Bitha Kar Shaanae Aqdas Pe Kardi Shaan Do Baala ,
Nabi ﷺ Ke Laadloñ Par Har Fazeelat Naaz Karti Hai.

Aapka urs e paak 28 Safar ko hai.

Advertisements

AL-MADINAH- NAME AND HISTORY

Al-Madinah (Arabic for the city) was so called as it received Prophet Muhammad (peace and blessings be upon him) when he migrate from Makkah on Allah swt command in 622 CE.

It is also known by the name Taibah derived from the Arabic word meaning kindness. Another name it goes by is Dar Al-Hijra (Arabic for Land of Migration) because it is where the Prophet (peace and blessings be upon him) had migrated to.

The tribes of Banu Matraweel and Banu Hauf  were the first settlers to inhabit and cultivate the oasis of Madinah. Both tribes descended from the lineage of Shem, the son of Prophet Noah (peace be upon him). Many years later, the Yemeni tribes of Banu Aus and Banu Khazraj arrived at Madinah.

In 622 CE, when Prophet Muhammad (peace and blessings be upon him) immigrated to Madinah he introduced the Madinah Charter, which is in fact the first ever written constitution in the history of humankind.

The charter regulated relations between the Muslims and Jews who lived there. It gave both parties the rights of protection, security, and justice.

Madinah was the center and capital of the Islamic Empire during the time of Prophet Muhammad (peace and blessings be upon him) and the first Five Righteous Caliphs after him. With the beginning of the Umayyad rule, the Islamic state was transferred to Damascus.

The old woman who put a bid on Hazrat Yousaf A.S.

Fariduddin Attar Story

When Hazrat Yousaf A.S. [Joseph] was attacked by his brothers and thrown in a well, he was rescued by a caravan who enslaved him to be sokd.

Hazrat Yousaf was taken to a market of slaves, where they invited customers to put a bid on him.

Hazrat Yousaf A.S. was considered one of the most beautiful of all mankind. It is evident from story of Zulekha who asked her lady servants to peel lemons as Hazrat Yousaf entered and the maids were so mesmerized by his beauty that they cut their hands instead.

At the auction of Hazrat Yousaf at slaves market, many noble and rich customers were keen to buy such good looking slave.

Suddenly, an old woman appeared and put a small bid too.

The auctioneer laughed at the woman, and said,

” You don’t understand, O’ ignorant auctioneer. All I want is that in history books that it is recorded that among the royal bidders for such slave, my name is included as well.

People will remember the courage of an old woman who was not afraid to put a bid for Yousaf “

Hazrat Fariduddin Attar say that to discover God requires the courage of such old woman. All of us are weak and unworthy, but only with such courage and valour we can expect to discover our Lord.

A Saint of the Rural Road in Ottoman Anatolia


A rare example of an early 17th century Ottoman sofra- a round cloth, in this beautifully decorated with tulip and other motifs- spread out on the floor or ground in order for food to be placed on it, functioning like a dining room table. While the saint in the story below probably would not have had so finely crafted a sofra, this one gives an idea of what such a textile looked like- and how a reader of the story might have imagined a saint’s sofra to look. (St. Louis Art Museum 175:1952)

Rural religious life in the pre-modern Islamic world remains relatively little known to historians, at least in comparison to religious life in medieval and especially early modern Western Europe. This is partially due to the absence of many of the confessional, disciplinary, and other institutional structures and organs, such as the Inquisition in its various forms, whose operations ensured that much rural life- primarily, but not exclusively, religious- would be quite visible to future historians. For a context such as the Ottoman Empire, our sources for rural life in general are rather scarcer. Travel literature, population and resource surveys, and similar sources are one means of uncovering early modern life among peasants, nomadic peoples, and other inhabitants of rural spaces and places. The following life of a rural saint of the 16th century, which I’ve taken from an Ottoman Turkish biographical compilation by the poet and author Nevîzâde Atâyî (1583–1635), represents another potential route for recovering aspects of religious and social life in the Ottoman countryside- which is where, after all, the majority of the population in fact lived.

I do not know how Atâyî, who was very much a product of the Ottoman elite literary and learned milieu, came by his knowledge of the life of Ahmed Dede, the saint featured in this account, but it seems likely that because of his position on an important route between two well-established cities in western Anatolia, Ahmed Dede was known to people in the imperial center (including, evidently, Selim II). While this account of his life comes from an elite, urban writer, and was written in ornate Ottoman Turkish prose, heavy with Persian vocabulary and constructions, a style I have tried to reproduce somewhat in my translation, it remains valuable for the inadvertent insights into what might have constituted a saint in rural Anatolia. Ahmed Dede, who was known by several other names as well, while he received initiation from sufi masters both in his home village and during a sojourn in Istanbul, seems to become recognized as a saint due to his generous acts of hospitality, and his reputation for miraculously fertile grain crops, crops which he himself cultivated. Previous eras of historiography would probably have suggested that Ahmed Dede was a ‘survival’ of a pre-Islamic fertility cult: while such an idea is, for a number of reasons, quite untenable, it should come as no surprise that peasants and others in the rural world would value divine protection for crops, and that generosity in one’s abundant material possessions would count as a major marker of sainthood.

I have taken the extra step in the below translation to include footnotes explicating some of the less obvious references and allusions that our author makes, as well as to note a couple of places where I am not myself entirely confident that I understood Atâyî’s meaning!

Sofra close up

Şeyh Ahmed Dede: He came into the world in a village named Gırbalcı, near the town of Kütahya [1]. Among the common people he was known as Kalburci Şeyhi as well as Mıhmandâr and Çavdârli after the tribe. From the ‘ulamâ of his native place he obtained learning and, being from birth ordained and whetted for taking ‘mystical letters and meanings,’ he joined the service of Şeyh Sinân Karamânî, then inclined towards the beholding the divinely graced Abdüllatîf Efendi. It is related that one day he [Ahmed Dede] was present at a lesson with two companion when, while the aforementioned şeyh was in the time of his spiritual brightness and openness [to God], each one made supplication concerning the desire that was implanted within him. The aforesaid şeyh’s arrow of supplication having been shot and hitting God’s giving answer, one of them became, in accord with his heart’s desire, an officer in the army, while another, in concordance with his soul’s inclination, became part of the folk of knowledge—but the subject of this account, [Ahmed Dede], obtained the grace that he, like the basin and table of Ibrahim, would not have his licit wealth (mâl-i halâl) become exhausted [2].

Afterwards, coming to Istanbul, in the service of the pole of the sphere of divine reality Merkez Efendi he perfected his spiritual wayfaring. After being authorized in giving guidance he became eminent through the gracious oversight of Kastamonulu Şabân Efendi. Ultimately he returned to his village and set up in his well-known zâviye [3], feeding travelers and giving perfect honor to passers-by. In this manner through the months and days he gave praise to God, this honorer of guests of the house of Islam dying in the year 978/1570—to his spirit be divine mercy!

The aforesaid saint’s miraculous gifts of grace (kerâmât) with divine might are well-known—like the brilliant sun and the haloed moon, day and night, he spread out bread and table. He was a Milky Way of the lined-up food-cloth stretched out as constant beneficence, his laughing face like a damask rose, as he made manifest the open sofra, he a spring-time cloud of constant out-pouring, a comfort-giving hand, dressed in nobility, a sea of sainthood, a pocket of aid, treasury of the unseen and traveling-wallet of grace, of holy ardor, the cultivated field of the one in need of the bread of blessing is from the blessings of God.

For his entire life he would not accept charity, donation, salary, or gift—he lived off of what he grew. It was his custom that from his own cultivated grains he would apportion bread and comfort for travelers and barley for beasts of burden. Among his manifest miraculous gifts of grace was that his wheat seeds and his grains of barley, known as Çavdâr barley, brought forth grain crops without compare. This is why he became known about as Çavdâr Şeyhi. Putting his barley in a granary, its door was hidden and what was in its lower part flowed forth from a channel [4]. That storehouse was never seen to remain empty nor did he know need of out-of-season grain stores. He acted kindly towards every guest at his departure, outfitting him with provision for the way and food the morrow, giving thanks to God and saying, ‘The bereket [5] of the supplication of my şeyh Abdüllatîf Efendi is everywhere!’

Sultan Selîm the Mild [Selim II], while he was still a şehzâde [6], made a pious visit to him and sought supplication and spiritual direction from him, building a beautiful small mosque near his zâviye which is standing today and is a place of visitation for all.

[1] This village seems to no longer exist, but the saint’s shrine is still in existenceand continues to be a place of ‘visitation.’
[2] This request, we are to understand, was the source of his miraculous success as a farmer and hence his generosity to travelers- the reference to Ibrahim indicates that Ahmed Dede desired material wealth in order to provide for others, not out of desire for his own personal pleasure.
[3] In Arabic, zāwiya, literally a ‘corner,’ but in sufi usage a structure or part of a structure used to house a shaykh, his family, and perhaps also some disciples, as well as a place to hold sufi ritual.
[4] My reading of this passage is quite tentative and unsatisfactory.
[5] Arabic baraka, the divine blessing or ‘charge,’ invested in a saint or holy object or practice.
[6] That is, a male descendant of a sultan, with the possibility of succeeding him- similar, but not identical, to a ‘prince’ in English usage.