11 Basic Rights of Wives in Islam According to Quran and Hadith

cute-mustlime-couple27

The Holy Prophet (PBUH) once said, “Such a woman when her husband sees her; she should please him and when her husband orders her, she should obey him and she should not adopt a manner about her chastity and property which should displace her husband” . The Hadith proves the importance of a husband in the wives’ world, but Islam also tells us the importance and rights of the wives in the husbands’ lives.

Here are some of the rights taken from a reliable Islamic studies book:

1. A HUSBAND SHOULD HELP HIS WIFE IN DOMESTIC AFFAIRS

2. A HUSBAND SHOULD SELFLESSLY DEVOTE HIMSELF TOWARDS HIS WIFE, GIVING HER UNCONDITIONAL LOVE

3. A WIFE HAS THE RIGHT TO TAKE KHULA (SEPARATION) FROM HER HUSBAND

4. A WOMAN CAN REMARRY AFTER HER DIVORCE, OR AT THE DEATH OF HER HUSBAND

5. A HUSBAND SHOULD NOT LACK IN PRAISING THE QUALITIES OF HIS WIFE, IN FRONT OF HER, AND IN FRONT OF OTHERS

6. EVERY HUSBAND IS RESPONSIBLE FOR PROVIDING HIS WIFE WITH FOOD, CLOTHING AND SHELTER

7. A WIFE CAN SPEND HER OWN EARNED MONEY WITHOUT TAKING PERMISSION FROM THE HUSBAND OR EVEN TELLING HIM

8. WOMEN DO NOT HAVE TO CHANGE THEIR NAME AFTER MARRIAGE

9. A WIFE SHOULD BE SUPPLIED WITH PROPER ARTICLES FOR HER ADORNMENT AND EMBELLISHMENT

10. A HUSBAND HAS NO RIGHT TO STOP HIS WIFE FROM VISITING HER PARENTS’ HOUSE OR CLOSE FAMILY, OR TO KEEP HER AT HOME FOR NO DUE REASON

11. EVEN THOUGH MEN SPEND MOST OF THEIR TIME OUTSIDE THE HOUSE, THEY ARE CORDIALLY OBLIGED TO HELP RAISE THE CHILDREN WITH THE WIFE

Thus proven, Islam gives women enough rights as a religion, it is then up to us, as men, to further their rights and help them attain the level of equality they deserve – because it is they who bear much trouble to make our lives happier and more comfortable.

IMAANE ABU TALIB: MUKHALIFEEN KE DALAIL KA TAJZIYA

IMAANE ABU TALIB: MUKHALIFEEN KE
DALAIL KA TAJZIYA

Nasibiyo ka ek bada hadaf Hazrate Abu Talib the aur unho ne
edi choti ka zor laga diya ki kisi tarah unhe kafir sabit Karen.
Aaiye un riwayaat ke tazaadaat ko dekhen ta ki haqq aashkaar ho
sake. In shaa Allah

Hazrate Saeed bin Musayyib ki riwayat:
Sab se pahle mukhalifeen Janaab Abu Talib ka (m’aazAllah)
kufr sabit karne ke liye ye riwayat istemal karte hain:
Sahi Bukhari Kitabut-tafseer:
Zuhri ne Saeed bin Musayyib se aur unho ne apne baap se
riwayat ki hai ki Abu Talib jab qareebul mout huwe to Rasoolullah
Sallallahu Alaihi Wasallam un ke pass tashreef laaye jab ki Abu
Jahel aur Abdullah bin Umayyah waha moujood the. Aap ne
farmaya: Ay Chacha Kalima Tayyiba Laa Ilaaha IllAllahu padh len
taki mai us ke zariye aap ka difa karunga. Abu Jahel aur Abdullah
bin Umayyah ne kaha: Aye Abu Talib! Kya Abdul Muttalib ke
deen se phir jaoge? Wo dono musalsal Abu Talib se yahi baat
kahte rahe, yaha tak ki Abu Talib ne jo aakhiri baat unhe kahi wo
ye thi ki mai Abdul Muttalib ke deen par qaim hu. To Nabiye
Kareem Sallallahu Alaihi Wasallam ne farmaya ki jab tak mujhe
mana na kar diya gaya mai aap ke liye istighfaar karta rahunga.
Chunaanche us par ye aayat nazil huwi:
(Al-Quran 9:113

Nabi Sallallahu Alaihi Wasallam aur Iman walo ki shaan ke
laiq nahi mushriko ke liye duae maghfirat karen agarche wo
qarabatdaar hi hon uske baad ki unke liye wazeh ho chukka ki wo
(mushrikeen) ahle Jahannam hain. Phir khaas ye aayat Abu Talib
ke liye nazil huwi:
(Al-Quran 28:56)
Bila Shubha tum (Aye Nabi) nahi hidayat de sakte jise chaho
lekin Allah hidayat deta hai jis ko chahta hai aur wo khoob jaanta
hai hidayat pane walo ko.
Saeed bin Musayyib ki ye riwayat tadlees shuda hai:
(1) Ye riwayat Saeed ne apne walid Musayyib bin Huzn se
riwayat ki hai
Musayyib apne baap Huzn ke sath “Fathe Makka” ke baad
musalman huwe. Jab Huzn musalman huwe to Rasoole Akram
Sallallahu Alaihi Wasallam ne unse apna naam batane ko kaha to
unhone inkaar kar diya aur us waqt Musayyib bahot kamsin the.
Saeed bin Musayyib bazaate khud Hazrate Umar ki wafaat ke 2
saal baad paida huwe the yaani 24 ya 25 hijri me.
Is tarah ye naa mumkin hai ki unho ne yaa unke walid ne
Hazrate Abu Talib ko bistare marg par dekha ho kyu ki ye uske 10-
11 saal baad Islaam laa rahe hain. Is riwayat me tadlees hai kyu ki
asl ayni gawaah ka kuch ilm nahi hai.
Shibli Nomani apni kitaab Seeratun Nabi me Ibne Musayyib ki
is riwayat ke mutalliq tahreer farmate hain:
Magar muhaddisana nuqtae nazar se Bukhari ki is riwayat ki
koi ahmiyat nahi hai ki is par yaqeen kiya jaye kyu ki iska aakhiri

raawi Al-Musayyib fathe Makka ke baad Islaam laya tha.
Chunanche wo Abu Talib ki wafaat ke waqt moujood hi na tha. Isi
wajah se Allama Ayni ne Sahi Bukhari ki Sharah me is riwayat ko
“Mursal” likha hai.
(2) Aur ye riwayat Hazrate Abu Hurairah se bhi marwi hai,
magar ye bhi garhi huwi hai.
Abu Hurairah imaan laaye hain Madine me Rasoolullah
Sallallahu Alaihi Wasallam ki wafaat se faqat dhaai ya teen saal
pahle. Jab ki Janaab Abu Talib ka inteqaal huwa tha Makki zindagi
me. Chunanche Abu Hurairah bhi 10-11 saal baad Musalman ho
kar Madine aaye hain. Chunanche ye riwayat bhi tadlees shuda hai
ya phir Hazrate Abu Hurairah qayaas ki buniyad par bazaate khud
is aayat ko Abu Talib ki wafaat se jod rahe hain.
Surah Bara’at (Touba) ki aayat wafaate Abu Talib se 10-11 saal
baad Madine me nazil huwi.
Jhoot ke paao nahi hote aur jhoot bolne ke liye aql ki bhi zarurat
hoti hai.
Jis shakhs ne bhi ye jhooti riwayat garhi hai uske jhoot ka parda
Allah T’aala ne yu faash kiya hai ki is riwayat me daawa kiya gaya
hai ki Surae Bara’at ki aayat (9:13) Abu Talib ki wafaat ke waqt
nazil huwi.
Ye naa mumkinaat me se hai.
Surae Bara’at bil-ittefaaq Janabe Abu Talib ki wafaat ke kai
saalo baad Madine me nazil huwi hai aur uski gawahi har Qurani
tafseer me moujood hai. Misaal ke tor par Sahi Bukhari ki doosri
riwayat hai:

Al-Bara kahte hain: Aakhiri Surah jo nazil huwa, wo surah
Bara’at thi.
(Hawala: Sahi Bukhari, Kitabut-tafseer)
Jitni Qurani tafaseer hain unhe utha kar dekh len aap ko yahi
nazar aayega ki Surah Bara’at Janaabe Abu Talib ki wafaat ke 10-
11 saal baad Madine me nazil huwi hai.
Chunance Saeed Ibnul Musayyib ki tadlees shuda riwayat is
lehaaz se bhi ahmaqana had tak mazhaka khaiz hai ki Rasoolullah
Sallallahu Alaihi Wasallam wafaate Janaabe Abu Talib ke 10-11
saal baad tak unki maghfirat ki dua karte rahe aur sirf 10-11 saal ke
baad Allah ko (m’aazAllah) uski mumana’at karna yaad aaya.
Laa Haula Wa Laa Quwwata Illa Billah
Saeed bin Musayyib ki muta’aariz riwayat ke muqable me
doosre ahle sunnat sahi riwayat ki gawahi:
Na sirf ye ki Saeed bin Musayyib ki is riwayat me waqte nuzool
ke hawale se tazaad hai, balki deegar ahle sunnat sahi riwayat bhi
uske khilaaf gawahi de rahi hai.
Pahli Riwayat:
Ali bin Abi Talib ki gawahi ye aayat Abu Talib ke liye nazil
nahi huwi.
Imame Ahle Sunnat Jalaluddin Suyooti Tafseere Durre Mansoor
me aayat 9:113 ki tafseer ke zail me likhte hain:
Imam Tayalsi, Ibne Abi Shaiba, Ahmad, Tirmizi, Nasai, Abu
Yaala, Ibne Jareer, Ibne Munzir, Ibne Abi Hatim, Abush-Shaikh
aur Imame Hakim aur unho ne is riwayat ko sahi qaraar diya hai.
Ibne Mardooya, Baihaqi ne Shuabul Iman (Bab fee muba’adatil

kuffari wal-mufsideen) me aur Ziya ne Al-Mukhtarah me Hazrate
Ali Ibne Abi Talib ka ye qaul bayaan kiya hai ki mai ne ek aadmi
ko suna ki wo apne walidain ke liye istighfaar kar raha tha halaa ki
wo dono mushrik the to mai ne kaha: Kyat u apne walidain ke liye
istighfaar kar raha hai halaa ki wo dono mushrik hain? To us ne
jawab diya: Kya Hazrate Ibrahim ne apne baap (chacha) ke liye
istighfaar nahi kit hi? So mai ne iska zikr Huzor Nabiye (Sallallahu
Alaihi Wasallam) se kiya. Tab ye aayat nazil huwi.
Imam Jalaluddin Suyooti likhte hain:
Imame Hakim ne is riwayat ko sahi qaraar diya hai.
Is riwayat ke mutalliq Imame Ahle Sunnat Sayyed Zaini
Dahlaan likhte hain:
Ye Hadees sahi hai aur iske suboot me hamare pass Ibne Abba
ski ek riwayat moujood hai jis ka mazmoon ye hai: Log apne baap
dada ke liye maghfirat ki dua karte the, hatta ki Surah Touba ki
zere bahes aayat 113 nazil huwi. Uske baad un logo ne apne
mushrik murdagaan ke liye istighfaar karna tark kar diya lekin
apne zinda mushrik azeezo ke liye unki zindagi tak istighfaar karna
no chora. Tab Allah T’aala ne ye aayat nazil farmai: “Aur Ibrahim
ka apne chacha (Aazar) ke liye maafi ki dua maangna……”
Yaani jab tak Ibrahim ke chacha (Aazar) zinda raha, wo uske
liye istighfaar karte rahe, lekin uske fout ho jaane ke baad unho ne
ye amal tark kar diya aur……”
Ye ek sacchi gawahi hai aur jab ye sabiquz zikr riwayat ki taeed
kar rahi hai to phir iski sehat yaqeeni ho jayegi aur is par laziman
amal karna hoga. Chunance is pahli riwayat ka wazeh matlab ye
hai ki aayate istighfaar jis par bahes ho rahi hai, wo Abu Talib ke

bare me nahi balki aam logo ko apne mushrik ajdaad ke liye
istighfaar ki mumana’at karne ke liye nazil huwi hai.
Aur Imam Jalaluddin Suyooti Tafseer Durre Mansoor me aayat
9:113 ke tahet pahle Atiyyah Aufi se Ibne Abba ski ek riwayat late
hain aur phir khud uska rad karte huwe farmate hain ki Ibne Abba
ski ye wali riwayat sahi tareen hai jab ki Atiyyah Aufi wali zaeef
hai. Mukammal tahreer yu hai:
Tafseere Durre Mansoor, Tafseere Aayat: 9:113, Allama
Jalaluddin Suyooti:
Imam Ibne Jareer ne Atiyya Al-Aufi ki sanad se zikr kiya hai
Ibne Abbas ne is aayat ki tafseer me kaha ki Rasoolullah
(Sallallahu Alaihi Wasallam) ne apne baap (chacha) ki maghfirat
ka irada farmaya to Allah ne us se mana kar diya. Mai (yaani
sahibe tafseer) kahta hu ki ye asar zaeef aur malool hai kyu ki
Atiyyah zaeef raawi hai. Aur ye riwayat Ali bin Abi Talha An Abi
Abbas waali sabiqa riwayat ke khilaaf hai. Wo riwayat asah hai aur
Ali bahot siqah raawi hain.
Saeed bin Musayyib ki tadlees shuda riwayat ke muqable me
Ali bin Abi Talib wafaate Abu Talib ke waqt moujood the, har baat
ke chashm deed gawaah the aur aap iske bhi chashm deed gawaah
hain ki ye aayat kab aur kis shakhs ke mushrik walidain ke liye
nazil huwi.
Ab ye aap ki marzi hai ki aap Saeed bin Musayyib ki is tadlees
shuda riwayat ko tasleem karen jo ki har do moqo (yaani wafaate
Abu Talib aur is aayat ke doosre moqe par nazil hune) ke chashm
deed gawaah hain aur Madinatul Ilm hain. Sath me Ibne Abbas bhi
hain ki jin ko ham Ahle Sunnat “Imamul Mufassireen” “Hibrul
Ummah” ka khitaab dete hain.

Hazrat Abu Tahir Rahmatullahe
Ta’Aala Alaihe Farmate Hain Ke Jo
Shakhs. Hazrat Abu Talib Radiyallahu
Ta’Aala Anhu Se Bugz Rakhta Hai
Woh Kafir Hai. Aur Hasil E Kalaam
Yeh Hai Ke Bugz E Abi Talib Izaa E
Rasool Ka Bais Hai Aur Rasoolullah
Sallallahu Alaihe WaSallam Ko Izaa
Dena Kufr Hai. Aur Is Fail Ka Murtakib
Agar Tauba Na Kare Toh Wajib Ul Qatl
Hai. Aaima E Malikiya Ke Nazdik
Rasoolullah Sallallahu Alaihe
WaSallam Ko Izaa Dene Waala Tauba
Bhi Karle Toh Phir Bhi Wajib Ul Qatl
Hai (Asna Ul Matalib Fi Najat E Abi
Talib Safa No.167)
Mufti Ahmad Yaar Khan Rahmatullah
Alaihe Farmate Hain Ke Hazrat Abu
Talib Radiyallahu Anhu Ko Bura Kehna
Bhi Sarkaar E Do Aalam Sallallahu
Alaihe WaSallam Ki Aziyat Ka Sabab
He (Uyoonal Matalib Fi Isbate Iman E
Abi Talib Jild 2 Safa No.842).

Iman E Abu Talib (Alayhis Salaam) Post_1
Abhi Post Baaqi Hei Mulla Ji…

Juthho Par Allah Ki Besumar Lanat…

अहले सुन्नत में इस कद्र खुस एतकादी पाई जाती है कि उनके नज़दीक उनके बाबा पीर मौलवी ज़्यादा हुज़्ज़त होते है क़ुरान हदीस कम

तो ऐसी जहालत में जहन्नुम ही सहारा होता है इसमें अकसरियत भी जहन्नुम की मुश्ताहिक होती है

अब आते है बुखारी की रिवायात पर
1st बात इसमे 3 रावी है
1 अब्दुल्लाह इब्न अब्बास
2 अबू हुरैरा
3 अब्दुल्लाह इब्न उमर
और 2 ताबेईन है जो बयान कर रहे है
——-
अब ये बताओ अब्दुल्लाह इब्न अब्बास वा वक़्त वफात अबू तालिब अलै0 पैदा भी नही हुए
—-
अब्दुल्लाह इब्न उमर ये बन्दा 2 या ढाई साल का बैठ रहा है

——
अबू हुरैरा जो अभी मदीने में है काफ़िर है अभी मुसलमान भी नही हुआ है

और ताबेईन तो जदीद तादाद में कज़्ज़ाब गुजरे है क्योकि झूट सारा उन्होंने ही फैलाया है

अगर किसी हद्द तक हम इस रिवायात को मान ले
तो ये बताओ कान में बही बात कही जाती है जो दूसरों से छुपाई जाती है जब छुपाई गयी तो वहां खड़े लोगो ने कैसे सुन ली
दूसरा एतराज़ इस रिवायात में अल्फ़ाज़ है कि जनाब ए अबू तालिब अलैहिस्सलम ने कहा मैं अपने बाप दादा यानी जनाब ए अब्दुल मुत्तलिब का दिन नही छोड़ सकता तो आपके नजदीक जनाब ए अब्दुल मुत्तलिब भी माजल्लाह काफि..है
जबकि तमाम मुअरखीन का इज्मा है कि जब ईशा अलैहिस्सलाम और हमारे नबी सल्ल0 के दरम्यान कोई अम्बिया नही आया उसको ज़माना ए फतरत कहते है उसमे फ़क़त हुज्जत हुआ करती थी और वो हुज़्ज़त बनी हाशिम हुआ करते थे

अब जो ज़मी पर हुज़्ज़त ए खुदा हो उस को कुफ्र में बताना खुद काफ़िर हो जाना जैसा है
जैसा कि शेख अब्दुल हक़ मुहद्दिस देहल्वी ने अपनी तस्नीफ MADARIJUNNUWUWA में तहरीर फ़रमाया की रसूलुल्लाह सल्ल0 के अजदाद में कभी कोई काफ़िर ना हुआ
सिवाए रसूल ए हक़ के सामने अबू जहल

ये तो रहे तसव्वुफ़ के मस’अले
अब क़ुरान की आयत पेश करता हूँ

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

और जिन लोगांे ने ईमान इख़्तियार किया और हिजरत की और राहे ख़ु़दा मंे जेहाद किया और पनाह दी और नुसरत की वही दर हक़ीक़त वाक़ई मोमिन हैं और उन्हीं के लिए मग़फ़िरत (बख़शिश) और बा इज़्ज़त रिज़्क़ है

Surah 8 Ayat No 74

अब ये बताओ क्या रसूलुल्लाह सल्ल0 की नुसरत मदद नही की जनाब ए अबू तालिब ने

क्या पनाह ना दी
——————–

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

क्या तुम उस वक़्त मौजूद थे जब याकू़ब का वक़्ते मौत आया और उन्हांेने अपनी औलाद से पूछा कि मेरे बाद किसकी इबादत करोगे तो उन्होंने कहा कि आपके और आपके आबा व अज्दाद इब्राहीम व इस्माईल व इसहाक़ के परवरदिगार ख़ु़दाए वहदहू लाशरीक की और हम उसी के मुसलमान और फ़रमाबरदार हैं

Surah 2 Ayat No 133

इस आयत के तहत क्या हुक्म लगेगा जनाब ए याक़ूब अलैहिस्सलाम

पर अपनी तहक़ीक़ ठीक करो
क़ुरान और हदीस को हुज़्ज़त रखो

Surat ul-Qasas Aayat number 56 (Jawabi silsila – 1)

Surat ul-Qasas Aayat number 56 (Jawabi silsila – 1)

Pehla Mas’ala
Nahi Dalalat karti ye Aayat apne Zāhir me kufre Abu Talib (رضي اللہ عنه ) par.
“Tafsīr Kabīr”.

Ye Aayat Zāhiri taur par Kufre Abu Talib (رضي اللہ عنه ) par dalalat nahi karti kyunke Allah عزوجل ne Abu Talib (رضي اللہ عنه) ko hidayat de di thi Jabke Rasūlullah ﷺ apse māyus hogaye aur wo hadīth Jo aap ke āzāb aur Jahannam me dākhil hone par dalalat karti hai wo isliye bhi ho sakti hai ke unhone Shahadat ko bayan na kiya agar is ko shumār bhi karliya Jāye to ye āzab dusre Farz ke tark karne par hoga aur aap ke Imān lane par ehen tar dalīl ye hai ke aap ne apni wafāt ke waqt Hazūr ﷺ par imān lāne ki wasiyat ki thi.
“Tafsīr Marahul abid li-Kashif Ma’ani-il-Quran”.

Aur Kaha Jubair bin Mutīm رضي اللہ تعالی عنه ne Nahi suna kisine alqaye wahi hona Rasūlullah ﷺ par Siwaye Sayyiduna Abu Baqr as-Siddique رضي اللہ عنه ke pas unhone Suna Jibraèl علیه السلام se ke wo kehte they ya Muhammad ﷺ padhiye
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ .
“Tafsīr Qurtubi”

Ab Mulahza Farmayen
Is aayate Muqaddasa ka Hadrath Abu Talib رضي اللہ عنه ke haq me na hona roze roshan ke tarah wāze hojata hai.
Mufassirīne ne Is aayat ke Shāne nuzūl me Naqal Farmaya hai ke aayat ka Nisf hissa ya’ani
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ
se murād Abu Talib رضي اللہ عنه hain aur Jinko MaazAllah hidayat nasīb nahi huwi aur aayat ka bāqi nisf tukda ya’ani
وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ
se murād Abbas رضي اللہ عنه hain Jinko Hidayat nasīb ho gayi..
Ab Andaza farmayen ke is bu’ad ul Mashriqain ko kis Tarah Jama kiya ja sakta hai.
Hadrath Abu Talib ka inteqal to Makkah muazzama me huwa ho aur Hadrath Abbas Islam madina munawwara me Qubūl farmayen.
Bahr haal aap pehle wo hawala ja’at mulahza Farmaye jinme Mazkurae Bala waqiyae nuzūl sabit hota hai..

Abu hatim, Qatada رضي اللہ عنه se riwayat karte hain ke aayate Mubaraka
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ
se murād Abu Talib (رضي اللہ عنه) hain aur
وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ
se murad Abbas رضي اللہ عنه.
“Tafsīr ad durr al manthur”
“Tafsīr Qurtubi”.

Ye kaise ho sakta hai ke Ye Aayat ke shane nuzūl ye dono hadra’at ho ya koi ek bhi ho kyunki Haqīqat to roze roshan ki tara’h wāze hai ke Hadrath Abbas Fatah khaybar se pehle iman la chuke they aur Hajjaj bin ala’t ki hadīth me hai ke wo pehle hi Musalman they aur unhone apna islam chupaye rakha fatah Makkah ke din Zahir farmaya aur aap Gazwae Hunain, Taìf aur tabūk me shamil they aur kehte hain ke unhone gazwae Badr se pehle Islam qabūl kiya aur aap Mushrikīne makkah ki khabar Rasūlullah ﷺ ke khidmat me likh kar diya karte they.

Iska ek shaane Nuzūl ye bhi Bataya gaya hai ke Rūm ke badshah ka ek qāsid Sarkar ﷺ ke bargahe gohar baar me hāzir huwa to aap ﷺ ne use islam pesh kiya lekin wo Uzr (Bahane) pesh kardiya jispar aap ne Farmaya
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ.
Hadrath Saèd bin Abi rashid se riwayat hai ke Rasūlullah ﷺ ki khidmate aqdas me Qaisare rūm ka qāsid khat lekar hāzir huwa to aapne khat ko lekar pattharo ke darmiyan rakh diya aur sawal kiya ke ye shaqs kis Qaum se ta’luq rakhta hai kaha gaya ye qabīlae tanūk se to aap ﷺ ne us shaqs se farmaya Kya tu nahi chahta ke tujhe tere baap Ibrahim علیه السلام ka deen na pesh kiya gaya to usne kaha ke mai apni qaum ka qāsid hun aur jabtak wapis na laut jaun Deen tabdeel nahi kar sakta to aap ﷺ ne Farmaya
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ.
“Tafsīr Ibn Kathir”.

Sunan at tirmidhi baab ut tafsīr me isi aayat me ziman me hai ke Hadrath Abu Hurraira رضي اللہ عنه kehte hain ke Rasūlullah ﷺ ne apne chacha ko farmaya ke La Ilaha illallah kehdijie ke hum is ki qayamat ke din tumhare hi haq me gawahi denge to unhone kaha ke mujhe quraish ta’ana dengey ke aakri waqt par dar kar kalma qubūl karliya pas Allah عزوجل ne ye aayat nāzil farmayi
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ.
“Ye Hadīth Hassan Garīb hai Mai Ise Nahi Janta siwaye Hadīth Yazīd bin Kisan ke”.
“Sunan Tirmidhi Hadīth 3188”
Mazkure bala riwayat bukhari ki hadīth se mutzād horahi hai.
Tirmidhi ki is riwayat ko padh hi chuke hain lihaza kisi tabsire’h ki zarurat nahi dekhna to sirf ye hai ke Agar Hadrath Abu Hurraira se ye riwayat is tarah mansub hoti ke Rasūlullah ﷺ ka Irshad hai ke humne apne Chacha Abu talib ki maut ke waqt aise aise kalma Padh lene ki targeeb di thi to koi baat Ban sakti thi Ab Jabke Riwayat ko is Tarah pesh Kiya gaya hai ke Hadrath Abu Hurraira رضي اللہ عنه Farmate hain ke “Rasūlullah ﷺ ne apne Chacha abu talib ko Kalma Padhne ka Irshad Farmaya to unhone Aisa aisa jawab diya to is surat me saaf taur par ye taslīm karna padega ke hadrath abu hurraira رضي اللہ عنه is Majlis me Maujud they Lekin Haqīqat me hargiz Maujud nahi they kyunke Hadrath Abu Hurraira رضي اللہ عنه qati’i taur par us Majlis me shamil nahi they Balke aap to Is sheher ke rehne wale hi Nahi they to wo us Majlis me kaha se aa sakte hain???????”.

Hadrath Musayyab aur Hadrath saèd bin Musayyab ke ilawa ye Ruwā’t Hadrath Abdullah bin Umar aur Hadrath Abdullah bin Abbas رضي اللہ عنهم se bhi mansub ki jati hain ispar tabsirah ayinda hisse me Mufassal tarīqe se pesh Kiya jayega In sha Allah..

Hadeeth pak

Ḥuz̤ur Nabiye Akram Salla Allahu Alayhi wa-Alihi Wa-sallam Ne Farmaya
..
..,

Bewah Aurtoṅ Aur Moḥtajoṅ Ki Khidmat-o Ea’nat Karne Wala Allah Ki Rah Mai̇ Jihad Karne Walȯ Ke Barabar Aur Us Neko-kar Ke Barabar Hai..,
.
Jo (ʻUmar Bhar) Sari Raat Ibadat Kare Aur Din Ko Roze Rakhe.,,,,

[Buḳhārī fī al-Ṣaḥīḥ, 05/2047, raqam: 5038.]

Salam Ahele Bait

Mustafa ke Nawaso pe Laakho Salaam
Shan e Bazme Imamat pe Laakho Salaam

Marajal Bahrain ki Jo Hain Asal Tafseer
Wo Sayyeda Zahra ke Aankho ke Taaron pe Laakho Salaan

Jaan dekar bachaya Khuda ke Deen ko
Wo Maula Ali ke Dularo pe Laakho Salaam

Wo Ameerul Momineen Wo Khalifa tul Muslimeen
Wo Imam Hasan Ibne Haider pe Laakho Salaam

Apni Khilafat bhi di aur Haq bhi dediya
Aise Azeem Sakhi ki Sakhawat pe Laakho Salaam

Hum Shabeeh-e-Mustafa Seerat e Murtaza
Wo Imam Hasan e Mujtaba pe Laakho Salaam

Wo Sayyedul Asqiya Sayyedul Auliya
Raaqib e Dosh e Payambar pe Laakho Salaam

Jinka Beta hai Kul Auliya ka Sultan
Gaus e Azam ke Jadd e Amjad pe Laakho Salaam

As Salam Ya Imam e Zaman Mera Moula Hasan As Salam ❤️

Alaihim Afdalus Salawatu was Salaam