Day: February 4, 2020

Qur’an :
2 Surah Baqarah, Aayat 128 :

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

(Hazrat Ibrāheem alaihis salaam ne arz kiya : ) Aye hamare Rab, Hum dono ko apne hukm ke saamne jhukne wala bana Aur hamari aulaado ko bhi ek ummat e musalman khaas apne taabe farmaan bardaar bana, Aur hame hamari ibaadat ke qawaa’id bata de aur hum par rahmat ki nazar farma, Beshak tu hi bahot tauba qubool farmaane waala meharbaan hai.

14 Surah al- Ibrāheem, Aayat 35 :

Aur (yaad kijiye) jab Ibrāheem (alaihis salaam) ne arz kiya : Aye mere Rab! Is shaher ko amn waala bana de aur mujhe aur mere bacho ko is se bacha le ke hum buto ki parastish karen.

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Muslim ka ma’ana hai ALLĀH sub’hān wa ta’ala ki Wahaadaniyat [Tauhid] aur Uloohiyat [Ma’abood] wa Rabubiyat ko aur Nabi ya Rasool ki Nabuwaat ya Risaalat ko Tasleem [Qubool] karne waala.

Mo’min ka ma’na hai Nabi ya Rasool ki batai hui har baat ko tasdeeq karne (sahi maanne) waala, us ka zabaan se iqraar karne waala aur apne amal se us ka izhaar karne waala.

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Jab ALLĀH ta’ala ne Hazrat Ādam alaihis salaam ko dunya me Nabi banaakar bheja tab se hi Islaam ki shuruat hui aur har Nabi aur Rasool ne apni qaum ko Islaam ki daawat di. Jo un par Eimaan laya wo ‘Mo’min’ hua aur Eimaan nahi laya wo ‘Kaafir’ hua. Jab tak us qaum ke liye us Nabi (ya Rasool) ke baad dusre Nabi (ya Rasool) nahi aate tab tak un ke deen ko maanne waala musalman hua.

ALLĀH ta’ala ne apne pyare Habeeb aur hamare Nabi sallallāhu alaihi wa sallam Khaatim ul ambiya banaakar bheje. Is liye aap ka Deen e Islaam qayaamat tak rahega aur ab sirf aap par Eimaan laane waala hi Musalman hoga.

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Hazrat Ibrāheem alaihis salaam ne jab apne bete Hazrat Ismāeel alaihis salaam ke saath ka’aba shareef ki taamir ka kaam mukammal kiya, to us ke baad ALLĀH se dua ki ke
‘Aye ALLĀH! Meri is aulaad ko aur us ki nasl ko hamesha musalman rakhna.’

Is liye ALLĀH ta’ala ne Hazrat Ismāeel alaihis salaam aur un ki aulaad ki wo puri nasl jis me Pyare Aaqa Mohammad Mustafa sallallāhu alaihi wa sallam aaye ya’ni Hazrate Abdullāh ibne Abdul Muttalib aur Hazrate Aamena binte Wahab tak sab ko Deen e Ibrāheemi par rakha aur kufr se paak rakha.

Ye Hazraat aap ke elaan e nabuwwat ke pehle dunya se guzar chuke the. Aur wo Deene Ibrāheemi par hone ki wajah se musalman the.

Sirf baat ye hai ke wo Aap sallallāhu alaihi wasallam ke Deen e Islaam me nahi aaye the. Lekin us waqt aap sallallāhu alaihi wa sallam ne elaane nubuwwat kiya hi nahi tha. Jo Huzoor Rasool-Allāh sallallāhu alaihi wa sallam ke elaane nabuwwat ke baad Aap par Eimaan na laaye wo kaafir honge. Magar aap ke waalidain puri zindagi Deen e Ibrāheemi par rahe aur is liye musalman hain.

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Jab Hazrate Ibrāheem alaihis salaam ne Ka’aba ki taameer ke baad dua ki thi tab aap ke sirf ek hi saahabzaade Hazrat Ismāeel alaihis salaam the (jo Hazrate Bibi Haajra radiy-Allāhu ta’ala anha ke batan se hain).

Hazrate Ibrāheem alaihis salaam ke dusre saahabzaade Hazrate Is’hāq alaihis salaam (jo baad me Hazrate Bibi Saara radiy-Allāhu ta’ala anha ke batan se hue) ki nasl me Bani Isrā’eel me taqreeban 70000 ambiya hue.
Lekin Hazrat Ismāeel alaihis y Huzoor Khaatim ul ambiya Mohammad Mustafa sallallāhu alaihi wa sallam ke ilaawa aur koi nabi nahi aaye.
Magar ALLĀH ta’ala ne Huzoor sallallāhu alaihi wa sallam tak aap ki puri nasl ko Deen e Ibrāheemi par rakha aur Kufr se paak rakha.

Aur Dua Hazrate Ismāeel alaihis salaam ki nasl me un aulaad ke liye qubool hui thi jo Huzoor sallallāhu alaihi wa sallam tak sidhi qataar me hain, baaqi khaandan ke baare me nahi.
Is liye agarche aap ke chacha wagairah kufr par the. Magar Huzoor sallallāhu alaihi wa sallam ke waalid, daada, pardaada aur waalida, naana aur is tarah waalidain ki dono taraf se puri nasl ko ALLĀH ta’ala ne Kufr se paak rakha.

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ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me
Sab ko in baato ko yaad rakhne ki aur dusro ko bataane ki taufiq ata farmae.
Aur Sab ko mukammal ishq e Rasool ata farmae aur Sab ke Eimaan ki hifaazat farmae aur Sab ko nek amal karne ki taufiq ata farmae.
Aur Sab ko dunya wa aakhirat me kaamyaabi ata farmae aur Sab ki nek jaa’iz muraado ko puri farmae.
Aameen.

The art of medicine is long and it is necessary for its exponent, before he exercises it, to be trained in the science of anatomy/dissection (ʿilm al-tashrīḥ), as Galen has described it, so that he may be fully acquainted with the uses, forms and constitutions of the parts…

The study of anatomy was universally praised and its importance recognised in pre-modern Islamic societies. Physicians and surgeons deemed it essential for medical practice. In his Commentary on the Anatomy of Ibn Sīnā’s ‘Canon of Medicine’, Ibn al-Nafīs provides numerous examples of how medical practice is improved by studying anatomy, ranging from making better inferences as to the causes of diseases in order to prescribe appropriate drugs, to avoiding harm while performing minor procedures by not accidentally cutting into arteries, nerves or muscle fibres. Anatomy’s value for medical practice was recognised to the extent that even market-inspectors (muḥtasibs) were tasked with ensuring that physicians and surgeons were well-versed in this science.

The term for anatomy in Arabic is tashrīḥ, derived from the root sh-r-ḥ, and like its Greek counterpart anatomḗ, it means ‘to cut up’. Based on pre-modern Arabic dictionaries and medical texts, historians concur that in medical usage the term tashrīḥ could be used equally for: 1) the actual process of cutting open a body, i.e. dissection; and 2) the structure of the human body, i.e. anatomy. The term ʿilm al-tashrīḥ thus refers to the knowledge of the structure of the body and its functions obtained both from texts and empirical observations; the latter could be based on dissections or otherwise. When we add to the inherent ambiguity of the term tashrīḥ the fact that pre-modern physicians often made little distinction between personal observations and recorded observations of other authorities, then we are left guessing as to the precise meaning of any reference to tashrīḥ, or even its practice. This ambiguity is captured in the translation of the quotes at the start of the chapter where every occurrence of tashrīḥ has been rendered as anatomy/dissection.

Additionally, the Arabic translations of Galenic texts on anatomy, such as On Anatomical Procedures, did not censor the gory details of animal dissections found therein; nor were the translators ever rebuked by religious scholars for not doing so. In fact, an examination of the structure and function of the body through dissection was believed to lead the investigator closer to God, for it made him appreciate the foresight and wisdom of the Creator, as Ibn Rushd’s aforementioned quote implies. That is also the ultimate purpose of the dissection scenes described in Ibn Ṭufayl (d. 1185) and Ibn al-Nafīs’s respective fictional narratives, Ḥayy ibn Yaqẓān and Fāḍil ibn Nāṭiq, wherein their protagonists (Ḥayy and Kāmil) arrive at the knowledge of the existence of God through dissecting animals and observing nature. In short, contrary to popular claims, religion was not an obstacle to the study and practice of anatomy…

Bismillahirrahmanirrahim

✦ Buri Nazar se bachne ki dua
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✦ Ibn Abbas Radiallahu anhu se rivayat hai ki Nabee Kareem Sallallahu Alaihi Wasallam Hussain wa Hasan radi allahu anhuma ke liye
panaah talab kiya karte they aur farmate they ki tumhare buzurg Dada (Ibrahim Alaihi salam) bhi Ismaeel aur Isaac (Alaihi salam) ke
liye inhi kalimat ke jariye Allah ki panaah maanga karte they.

 

Ek Din Hazrat Ali Karmallahu Ta’aala Wajhul Karim Ne Subha Ki Namaz Ke Baad Apne Khadim Se Farmaya Ki Fala Mohalle May Jao! Us Mohalle May Ek Masjid Hain Masjid Ke Pehlu May Ek Ghar Hain Usme Ek Aurat Aur Mard Bahoat Daer Se Lad Rahe Hain Unko Mere Paas Bula La! Aapka Khadim Us Pate Per Pahucha to Dekha Wakayi Ek Mard Aur Ek Aurat Ba-Ham Takraar Ker Rahe Hain! Gulam Ne Kaha Chalo Tumeh Hazrat Ali Bula Rahe Hain! Yeh Dono Ke Dono Hazrat Ali Ki Khidmat May Haazir Hue! Aapne Farmaya, Aaj Saari Raat Tum Dono Ne Ladte Hue Gujaari! Mard Ne Arz Kiya, Huzoor! Maine Is Aurat Se Nikah Kiya Tha Magar Jis Waqt Yeh Aurat Mere Saamne Aayi Isse Sakht Nafrat Paida Hogayi Hain! Agar Mujhe Takat Hoti To Isi Waqt Isko Nikaal Deta! Is Aurat Ne Mujhe Aisa Karte Dekhker Mujhse Ladna Zhagadna Shuru Kerdiya! Hazrat Ali Ne Tamaam Haazireen-A-Majlis Ko Ruksat Kerdiya! Aurat Se Yeh Farmaya, Ki Jo Baat Hum Puchege Sach-Sach Jawab Dena! Aye Aurat! Tumahra Naam Yeh Hain! Tere Baap Ka Naam Yeh Hain! Aurat Ne Kaha Ki Thik Hain! Farmaya, Ki Raat Tu Apne Ghar Se Baaher Nikli Thi! Tere Chacha-Jaat Bhai Ne Tujhe Pakad Liya, Tu Apne Chacha-Jaat Bhai Se Haamila Hogayi! Muddat Tak Tu Aur Teri Maa Ne Is Hamal Ko Chupaye Rakha, Jab Tere Dard Hua To Teri Walida Tujhko Kisi Dusri Jagah Legayi! Wahan Tera Ladka Paida Hua, Tune Us Bacche Ko Godadi May Lapetker Makaan Se Baaher Rakh Diya! Ittefaaq Se Ek Kuthta Us Bacche Ke Paas Aaya! Teri Maa Ne Us Kuthte Ko Patther Maara Wo Patther Us Bacche Ko Ja Laga! Bacche Ka Sir Fatgaya Teri Maa Ne Dupatta Pakadker Bacche Ke Sir Per Bandha! Fir Wahan Se Tum Chale Gaye! Iske Baad Fir Tumeh Us Bacche Ki Kuch Khaber Na Rahi! Kya Yeh Wakiya Thik Hain? Aurat Ne Hairaan Hoker Kaha, Ya Hazrat! Bilkul Thik Hain! Iske Baad Hazrat Ali Ne Us Mard Se Kaha Ki, Aye Mard! Tu Apna Sir Kholker Dikha De! Mard Ne Sir Khola To Us Zakhm Ka Nishaan Maujudh Tha! Farmaya, Ki Aye Aurat! Yeh Tera Khawindh Nahi Hain Balki Tera Beta Hain! Haq-Ta’aala Ne Tujhe Dusri Kism Ke Haraam Se Bachaya! Ab Tu Apne Bete Ko Le Ja!

Khud Huzoor SALLALLAHU-ALAIHI-WASALLAM Ne Majma-A-Sahaba Ke Saamne Mimber Per Khade Hoker Apni Wiladat Pak Aur Apne Ausaaf Bayaan Farmaya! Jisse Malum Hua Ki Milaad Padhna Sunnat-A-Rasool SALLALLAHU-ALAIHI-WASALLAM Bhi Hain!