SERMON 63 and 64

ومن خطبة له (عليه السلام)
[في المبادرة إلى صالح الاعمال]

وَاتَّقُوا اللهَ عِبَادَ اللهِ، وَبَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ ، وَابْتَاعُوا  مَا يَبْقَى لَكُمْ بِمَا يَزُولُ عَنْكُمْ، وَتَرَحَّلُوا  فَقَدْ جُدَّ بِكُمْ ، وَاسْتَعِدُّوا لِلْمَوْتِ فَقَدْ أَظَلَّكُمْ ، وَكُونُوا قَوْماً صِيحَ بِهمْ فَانْتَبَهُوا، وَعَلِمُوا أَنَّ الدُّنْيَا لَيْسَتْ لَهُمْ بِدَار فَاسْتَبْدَلُوا; فَإِنَّ اللهَ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يَتْرُكْكُمْ سُدىً ، وَمَا بَيْنَ أَحَدِكُمْ وَبَيْنَ الْجَنَّةِ أَوِ النَّارِ إِلاَّ الْمَوْتُ أَنْ يَنْزِلَ بِهِ.

وَإِنَّ غَايَةً تَنْقُصُهَا اللَّحْظَةُ، وَتَهْدِمُهَا السَّاعَةُ، لَجَدِيرَةٌ بِقِصَرِالْمُدَّةِ، وَإِنَّ غَائِباً يَحْدُوهُ الْجَدِيدَانِ : اللَّيْلُ وَالنَّهَارُ، لَحَرِيٌّ  بِسُرْعَةِ الاَْوْبَةِ ، وَإِنَّ

قَادِماً يَقْدُمُ بِالفَوْزِ أَوالشِّقْوَةِ لَمُسْتَحِقٌّ لاَِفْضَلِ الْعُدَّةِ، فَتَزَوَّدُوا فِي الدُّنيَا مِنَ الدُّنْيَا مَا تَحْرُزُونَ بِهِ نُفُوسَكُمْ  غَداً.

فَاتَّقَىْ عَبْدٌ رَبِّهُ، نَصَحَ نَفْسَهُ، قَدَّمَ تَوْبَتَهُ، غَلَبَ شَهْوَتَهُ، فَإِنَّ أَجَلَهُ مَسْتُورٌ عَنْهُ، وَأَمَلَهُ خَادِعٌ لَهُ، والشَّيْطَانُ مُوَكَّلٌ بِه، يُزَيِّنُ لَهُ الْمَعْصِيَةَ لِيَرْكَبَهَا، وَيُمَنِّيهِ التَّوْبَةَ لِيُسَوِّفَهَا ، حتّى تَهْجُم مَنِيَّتُهُ عَلَيْهِ أَغْفَلَ مَا يَكُونُ عَنْهَا.

فَيَالَهَا حَسْرَةً عَلَى كُلِّ ذِي غَفْلَة أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً، وَأَنْ تُؤَدِّيَهُ أَيَّامُهُ إِلَى الشِّقْوَةِ!

نَسْأَلُ اللهَ سُبْحَانَهُ أَنْ يَجْعَلَنَا وَإِيَّاكُمْ مِمِّنْ لاَ تُبْطِرُهُ نَعْمَةٌ ، وَلاَ تُقَصِّرُ بِهِ عَنْ طَاعَةِ رَبِّهِ غَايَةٌ، وَلاَ تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَدَامَةٌ وَلاَ كَآبَةٌ.

SERMON 63
About decline and destruction of the world
O’ creatures of Allah! Fear Allah and anticipate your death by good actions. Purchase everlasting joy by paying transitory things – pleasures of this world.

Get ready for the journey, for you are being driven, and prepare yourselves for death, since it is hovering over you. Be a people who wake up when called, and who know that this world is not their abode, and so have it changed (with the next).Certainly, Allah has not created you aimlessly nor left you as useless. There is nothing between anyone of you and Paradise or Hell except death that must befall him.

The life that is being shortened every moment and being dismantled every hour must be regarded very short. The hidden thing namely death which is being driven (to you) by two over new phenomena, the day and the night, is certainly quick of approach. 

The traveller which is approaching with success or failure (namely death) deserves the best of provision. So acquire such provision from this world while you are here with which you may shield yourself tomorrow (on the Day of Judgement). 

So everyone should fear Allah, should admonish himself, should send forward his repentance and should overpower his desire, because his death is hidden from him, his desires deceive him and Satan is posted on him and he beautifies for him sin so that he may commit it and prompts him to delay repentance till his desires make him the most negligent. 

Piety is for the negligent person whose life itself would be a proof against him and his own days (passed in sin) would lead him to punishment. 

We ask Allah, the Glorified, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Allah and whom shame and grief do not befall after death.

 

ومن خطبة له (عليه السلام)
[وفيها مباحث لطيفة من العلم الالهي]

[الْحَمْدُ للهِ] الَّذِي لَمْ تَسْبِقْ لَهُ حَالٌ حالاً، فَيَكُونَ أَوَّلاً قَبْلَ أَنْ يَكُونَ آخِراً، وَيَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً.

كُلُّ مُسَمّىً بِالْوَحْدَةِ غَيْرَهُ قَلِيلٌ، وَكُلُّ عَزِيز غَيْرَهُ ذَلِيلٌ، وَكُلُّ قَوِي غَيْرَهُ

ضَعِيفٌ، وَكُلُّ مَالِك غَيْرَهُ مَمْلُوكٌ، وَكُلُّ عَالِم غَيْرَهُ مُتَعَلِّمٌ، وَكُلُّ قَادِر غَيْرَهُ يَقْدِرُ وَيَعْجَزُ، وَكُلُّ سَمِيع غَيْرَهُ يَصَمُّ  عَنْ لَطِيفِ الاَْصْوَاتِ، ويُصِمُّهُ كَبِيرُهَا، وَيَذْهَبُ عَنْهُ مَا بَعُدَ مِنْهَا، وَكُلُّ بَصِير غَيْرَهُ يَعْمَى عَنْ خَفِيِّ الاَْلْوَانِ وَلَطِيفِ الاَْجْسَامِ، وَكُلُّ ظَاهِر غَيْرَهُ غَيْرُ بَاطِن، وَكُلُّ بَاطِن غَيْرَهُ غَيْرُ ظَاهِر.

لَمْ يَخْلُقْ مَا خَلَقَهُ لِتَشْدِيدِ سُلْطَان، وَلاَ تَخْوُّف مِنْ عَوَاقِبِ زَمَان، وَلاَ اسْتِعَانَة عَلَى نِدّ   مُثَاوِر ، وَلاَ شَرِيك مُكَاثِر ، وَلاَ ضِدّ مُنَافِر ; وَلكِنْ خَلاَئِقُ مَرْبُوبُونَ ، وَعِبَادٌ دَاخِرُونَ ، لَمْ يَحْلُلْ فِي الاَْشْيَاءِ فَيُقَالَ: هُوَ فيها كَائِنٌ، وَلَمْ

يَنْأَ عَنْهَا  فَيُقَالَ: هُوَ مِنْهَا بَائِنٌ .

لَمْ يَؤُدْهُ  خَلْقُ مَا ابْتَدَأَ، وَلاَ تَدْبِيرُ مَا ذَرَأَ ، وَلاَ وَقَفَ بِهِ عَجْرٌ عَمَّا خَلَقَ،وَلاَ وَلَجَتْ  عَلَيْهِ شُبْهُةٌ فِيَما قَضَى وَقَدَّرَ، بَلْ قَضَاءٌ مُتْقَنٌ، وَعِلْمٌ مُحْكَمٌ، وَأَمْرٌ مُبْرَمٌ . المَأْمُولُ مَعَ النِّقَمِ، المرَهُوبُ مَعَ النِّعَمِ!

 
SERMON 64
About Allah’s attributes
Praise be to Allah for Whom one condition does not proceed another so that He may be the First before being the Last or He may be Manifest before being Hidden. Everyone called one (alone) save Him is by virtue of being small (in number); and everyone enjoying honour other than Him is humble.

Every powerful person other than Him is weak. Every master (owner) other than Him is slave (owned). 

Every knower other than Him is seeker of knowledge. Every controller other than Him is sometimes imbued with control and sometimes with disability. Every listener other than Him is deaf to light voices while loud voices make him deaf and distant voices also get away from him. Every onlooker other than Him is blind to hidden colours and delicate bodies. 

Every manifest thing other than Him is hidden, but every hidden thing other than Him is incapable of becoming manifest. 

He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves. 

He is not conditioned in anything so that it be said that He exists therein, nor is He separated from anything so as to be said that He is away from it. The creation of what He initiated or the administration of what He controls did not fatigue Him. 

No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at time of distress and He is feared even in bounty.

An Overview of Ottoman Scientific Activities

The scientific activities observed within the borders of the Ottoman Empire throughout six centuries displayed a unique course of development. Although the Ottomans had many shared elements from the viewpoint of historical heritage and tradition with the other Islamic societies remaining outside of the Ottoman Empire, they also had some differences due to its location.

See the link below to the full article if you need to obtain PDF reading softwareThis short article is taken from the full article (by Professor Ekmeleddin Ihsanoglu) which is available here as 12 page PDF file.

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The scientific activities observed within the borders of the Ottoman Empire throughout the six centuries of history of the Ottomans displayed a unique course of development. Although the Ottomans had many shared elements from the viewpoint of historical heritage and tradition with the other Islamic societies remaining outside of the Ottoman Empire, they also had some differences due to the geographical location, administration of the state and the dynamism of the society. Thus, Ottoman science had an innovative attribute from the viewpoint of the developments experienced, even though it shared a lot with the Islamic world outside the Ottoman lands from the aspect of its sources. Ottoman scientific tradition was formed at the beginning by being influenced from the experience of the older Islamic centres of science and culture. However, after a short period of time, Ottoman science reached a point where it could influence the old centres of science and culture and serve as an example to them. This innovative character of the Ottomans was emphasized by the fact that as of the seventeenth century the influences of Western science gradually started to appear in the Ottoman world and began to influence the other Islamic countries through the Ottomans. These developments brought the Ottomans who represented the Islamic world as a whole to a point of constituting a unique synthesis between Islam and the modern West.

The great changes in the scientific and educational life of the Ottomans had been realised over a long period of time. Consequently, it is difficult to connect the radical changes in Ottoman history to specific events or to start as of a certain date. In general, “old and new” were together and existed in parallel with each other. It will be attempted to set forth analytically the outline of the two stages of “Ottoman Science”. At the same time, the subject of the formation and development of the classical Ottoman tradition of science that was based on the Islamic tradition of science prior to the Ottomans and especially based on the heritage of the Seljuks and other Muslim and Turcic states. However, the Ottoman scientific tradition also developed with the contributions made from outside the Empire and the relevant aspects of the Western scientific tradition, which developed as the result of close relations with the West.

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“Ottoman Science” is a term encompassing the scientific activities that occurred throughout the Ottoman epoch in the lands where the empire extended. The Ottoman Empire, which was established as a small principality at the turn of the fourteenth century, gradually expanded into the lands of the Byzantine Empire both in Anatolia and the Balkans. Its sovereignty reached the Arab world after 1517. It became the most powerful state of the Islamic world in a vast area extending from Central Europe to the Indian Ocean and persisted by keeping the balances of power with Europe. Following its defeat in World War I, the Ottoman Empire disintegrated in 1923.

Ottoman science emerged and developed on the basis of the scientific legacy and institutions of the pre-Ottoman Seljuk period in Anatolian cities, and benefited from the activities of scholars who came from Egypt, Syria, Iran, and Turkestan, which were the most important scientific and cultural centres of the time. The Ottomans brought a new dynamism to cultural and scientific life in the Islamic world and enriched it. Thus, the Islamic scientific tradition reached its climax in the sixteenth century. Besides the old centres of the Islamic civilisation, new centres flourished, such as Bursa, Edirne, Istanbul, Skopje, and Sarajevo. The heritage, which developed in this period, constitutes the cultural identity and scientific legacy of present-day Turkey as well as several Middle Eastern, North African, and Balkan countries. This article aims to give an overview of the formation and development of Ottoman science in Anatolia and the scientific activities, which expanded later from Istanbul, the capital of the empire, to Ottoman lands.

The Ottomans always sought solutions to the intellectual and practical problems they encountered in Islamic culture and science. But when the scientific and industrial revolutions occurred in Europe, a gap emerged between them and the Western world. Thus, Ottomans began to make some selective transfers from Western science, and gradually the scientific tradition began to change from “Islamic” to “Western”. Ottoman science should therefore be studied under two headings; the classical Islamic tradition and the modern Western one. Although it is difficult to demarcate the two traditions in a clear-cut way in the transition period, as the contacts became more frequent, the two periods were separated more clearly.

During the classical period, the Ottoman scientists and scholars showed a remarkable success in developing Islamic science and were able to produce many works in various branches of science. However, in the modernisation period, they were not able to show a parallel performance but they were successful in developing modern scientific terminology of universal Islamic character in general and the Ottoman Turkish language to a level that would enable them to express modern scientific and scholarly knowledge on various disciplines. The cultural and scientific heritage of the Ottoman period constituted the scientific and cultural infrastructure of many states founded in the Balkans and the Middle East, with the Republic of Turkey in the lead, and formed the foundation of the subsequent activities.

Do not Marry 7 types of Women

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1. Al-Annaanah:
The woman who whines, moans and complains and ‘ties a band around her head’ all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking).

2. Al-Mannaanah:
The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; “I did such and such for you or on your behalf or because of you.

3. Al-Hannaanah:
The women who yearns or craves for her former husband or children of the former husband.

4. Kay’atul-Qafaa:
The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her).

5. Al-Haddaaqah:
The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What).

6. Al-Barraaqah:
The women who spends much of her day
enhancing her face and beautifying it to such an extent that it will seem like it was
manufactured.

7. Al-Shaddaaqah:
The woman who talks excessively…

ज़कात के हकदार

❄️ज़कात के हकदार ❄️

कूरआने करीम मे अल्लाह (जल्ल उला) के फरमान के मुताबिक जकात के सहीह मसारिफ आठ (8) है,
और इन आठों मे भी अल्लाह (जल्ल उला) ने “फूकरा” और ” मसाकीन ” से शुरूआत करके “फकीरों,” मीस्कीनों” हाजतमंद गरीब गूरबा को मूकद्दम किया.

अल्लाह (जल्ल उला) के हूक्म के मुताबिक ही रसुलुल्लाह (सल्लल्लाहु अलैहि व आलिही व सल्लम) ने भी अमल किया.
सिहाह सित्ता की छेह किताबें (१) बूखारी : सहीह
(२) मुस्लिम : सहीह
(3) अबू दाउद : सूनन
(४) निसाई : सूनन
(५) तिरमिज़ी : जामिअ
(६) इब्न माजह : सूनन.
और इन के अलावा दीगर ने हदीष बयान की हय के जब रसुलुल्लाह (सल्लल्लाहु अलैहि व आलिही व सल्लम) ने हज़रत मूआज़ बिन जबल को अपना नूमाइन्दा बनाकर जब “यमन” को रवाना किया तो कूछ ज़रूरी हिदायत तलकीन फरमाई मिन जूम्ला इन मे ज़कात के मूताल्लिक खास हिदायत करते हूए फरमाया :

‎” فَـاَعْلِمْهُــمْ اَنَّ اللّـهَ افْتَرَضَ عَلَيــْـهِمُ الْصَّــدَقَـةً تُؤْخَـذُمِنْ اَغْنِيـاَئِـهِمْ فَتُرَدُّ فـِــيْ فُقْــــراَ
‎ئِــهِمْ “.
” फ-आ’लिमहूम अन्नल्लाह अफतरद अलयहिमूस्सदकह तू’खज़ू मिन अग्नियाइहिम फ-तूरद्दू फी फूक़राइहिम “.

” उन लोगों को बताओ के अल्लाह ने ज़कात फर्ज़ की हय तो इन के दवलतमंद (मालदारों) से लेकर इनके फूकरा (गरीबों) मे तकसीम की जाए “.

नोट :- इस हदीष में हम देख सकते हैं के ज़कात के मूताल्लिक रसुलुल्लाह (सल्लल्लाहु अलैहि व आलिही व सल्लम) ने हज़रत मूआज़ बिन जबल को हिदायत फरमाते हूए यही कहा की “मालदारों से ज़कात वसुल कर फकीरों मे तकसीम करदेना”.
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👉 मौजूदा कोरोना वबा से मूतास्सिर गरीब और रोज कमाकर रोज खानेवाला समाज का एक बहोत बडा तबक़ा बे-हद ज़रूरतमंद है, हमको चाहिए के आनेवाले माहे रमज़ान में अपने माल से इन लोगों की भरपुर मदद करें.
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