Hadith AULIYA ALLAH KE FAZAAIL

AULIYA ALLAH KE FAZAAIL :

(1) Qur’an :

10 Surah al-Yunus, Aayat 62-63-64 :

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Khabardar sun lo beshak jo ALLAH ke dost hote hain unko na to koi khauf hota hai aur na koi gham hota hai.Wo log jo eimaan laaye aur (hamesha) taqwa par rahe.Un ke liye duniya ki zindagi me (izzat wa kaamyabi ki) khush-khabari hai aur aakhirat me bhi (magfirat wa shafa’at ki).

(2) HADEESE QUDSI :

ALLAH TA’ALA FARMATA HAI :

Jis ne mere kisi Wali se dushmani ki main us se elaane e jang karta hu.’

Ref (Bukhari, Jild -5, Hadees -2384; Sunan Ibne Maajah, Kitaab-ul-Fitan, Hadees -3989)

(3) HADEESE NABAWI :

Wali woh hai jis (ki surat) ko dekhna tumhe ALLAH ki yaad dilaye, Jis ki guftagu Ilm me izaafa kare, Aur jis ke amal aakhirat ki yaad dilaye.

(4) HADEESE NABAWI :

Hazrat Abdullah bin Umar radi-Allahu ta’ala anhu se riwaayat hai ki :

Huzoor Nabi e kareem

(صلی اللہ علیہ وسلم)

ne farmaya,

‘Beshak ALLAH ta’ala ke kuchh khaas bande aise hain ke ALLAH ta’ala ne unhe makhlooq ki haajat rawai ke liye khaas farmaya hai. Log apni haajaten un ke paas lekar aate hain (aur wo un ki haajat rawai karte hain). ALLAH ta’ala ke wo khaas bande azaabe Ilaahi se amaan mein hain.’

SERMON 102

ومن خطبة له (عليه السلام)
[في التزهيد في الدنيا]

[أَيُّهَا النَّاسُ،] انْظُرُوا إِلى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا، الصَّادِفِينَ  عَنْهَا; فَإِنَّهَا وَاللهِ عَمَّا قَلِيل تُزِيلُ الثَّاوِيَ  السَّاكِنَ، وَتَفْجَعُ الْمُتْرَفَ الاْمِنَ، لاَ يَرْجِعُ مَا تَوَلَّى مَنْهَا فَأَدْبَرَ، وَلاَ يُدْرَى مَا هُوَ آت مِنْهَا فَيُنْتَظَرَ. سُرُورُهَا مَشُوبٌ بِالْحُزْنِ، وَجَلَدُ  الرِّجَالِ فَيهَا إِلَى الضَّعْفِ وَالْوَهْنِ، فَلا يَغُرَّنَّكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا.

رَحِمَ اللهُ امْرَأً تَفَكَّرَ فَاعْتَبَرَ، واعْتَبَرَ فَأَبْصَرَ، فَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الدٌّنْيَا عَنْ قَلِيل لَمْ يَكُنْ، وَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الاْخِرَةِ عَمَّا قَلَيل لَمْ يَزَلْ، وَكُلُّ مَعْدُود مُنْقَض، وَكُلُّ مُتَوَقَّع آت، وَكُلُّ آت قَرِيبٌ دَان.

منها: [في صفة العالم]

الْعَالِمُ مَنْ عَرَفَ قَدْرَهُ، وَكَفَى بِالْمَرءِ جَهْلاً أَلاَّ يَعْرِفَ قَدْرَهُ; وَإِنَّ مِنْ أَبْغَضَ الرِّجَالِ إِلَى اللهِ لَعَبْدٌ وَكَّلَهُ اللهُ إِلَى نَفْسِهِ، جَائِرٌ عَنْ قَصْدِ السَّبِيلِ، سَائِرٌ بَغَيْرِ دَلِيل، إِنْ دُعِيَ إِلَى حَرْثِ  الدُّنْيَا عَمِلَ، أوْ إِلَى حَرْثِ الاْخِرَةِ كَسِلَ! كَأَنَّ مَا عَمِلَ لَهُ وَاجِبٌ عَلَيْهِ، وَكَأَنَّ مَا وَنَى فِيهِ سَاِقطٌ عَنْهُ!

منها: [في آخر الزمان]

وَذلِكَ زَمَانٌ لاَ يَنْجُو فِيهِ إِلاَّ كُلُّ مٌؤْمِن نُوَمَة ، إِنْ شَهِدَ لَمْ يُعْرَفْ، وَإِنْ غَابَ لَمْ يُفْتَقَدْ، أُولَئِكَ مَصَابِيحُ الْهُدَى، وَأَعْلاَمُ السُّرَى ، لَيْسُوا بِالْمَسَايِيحِ ، وَلاَ الْمَذَايِيعِ  الْبُذُرِ ، أُولَئِكَ يَفْتَحُ اللهُ لَهُمْ أَبْوَابَ

رَحْمَتِهِ، وَيَكْشِفُ عَنْهُمْ ضَرَّاءَ نِقْمَتِهِ.

أَيُّهَا النَّاسُ، سَيَأْتي عَلَيْكُمْ زَمَانٌ يُكْفَأُ فِيهِ الاِْسْلاَمُ، كَمَا يُكْفَأُ الاِْنَاءُ بِمَا فِيهِ.

أَيُّهَا النَّاسُ، إِنَّ اللهَ قَدْ أَعَاذَكُمْ مِنْ أَنْ يَجُورَ عَلَيْكُمْ، وَلَمْ يُعِذْكُمْ مِنْ أَنْ يَبْتَلِيكُمْ ، وَقَدْ قَالِ جَلَّ مِنْ قَائِل: (إِنَّ فِي ذلِكَ لاَيَات وَإِنْ كُنَّا لَمُبْتَلِينَ).

أما قوله (عليه السلام): «كلّ مؤمِن نُوَمَة» فإنما أَراد به: الخامل الذكر القليل الشر. والمساييح: جمع مِسياح، وهو: الذي يسيح بين الناس بالفساد والنمائم. والمذاييع: جمع مِذْياع، وهو: الذي إذا سمع لغيره بفاحشة أذاعها، ونوّه بها. والبُذُرُ: جمع بَذُور وهو: الذي يكثر سفهه ويلغو منطقه.

SERMON 102
About abstemiousness and fear of Allah
 

O’ people! look at the world like those who abstain from it, and turn away from it. By Allah, it would shortly turn out its inhabitants and cause grief to the happy and the safe. 

That which turns and goes away from it never returns and that which is likely to come about is not known or anticipated. Its joy is mingled with grief. Herein men’s firmness inclines towards weakness and languidness. The majority of what pleases you here should not mislead you because that which would help you would be little. 

Allah may shower His mercy on him who ponders and takes lesson thereby, and when he takes lesson he achieves enlightenment. Whatever is present in this world would shortly not exist, while whatever is to exist in the next world is already in existence. 

Every countable thing would pass away. Every anticipation should be taken to be coming up and every thing that is to come up should be taken as just near. 
A part of the same sermon on the attributes of a learned person 

Learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth. Certainly, the most hated man with Allah is he whom Allah has left for his own self. He goes astray from the right path, and moves without a guide. If he is called to the plantation of this world he is active, but if he is called to the plantation of the next world he is slow. 

As though what he is active for is obligatory upon him whereas in whatever he is slow was not required of him. 
A part of the same sermon concerning future times 

There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognised but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. 

They are those for whom Allah would open the doors of His mercy and keeps off from them the hardships of His chastisement. 

O’ people ! a time will come to you when Islam would be capsized as a pot is capsized with all its contents. O’ people, Allah has protected you from that He might be hard on you but He has not spared you from being put on trial. Allah the Sublimest of all speakers has said: 

Verily in this are signs and We do only try (the people). (Qur’an, 23:30)
 

as-Sayyid ar-Radi says: As regards Amir al-mu’minin’s words “kullu mu’minin nuwamah” (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word “al-masayih” is the plural of “misyah”. He is one who spreads trouble among people through evils and calumnies. 

And the word “al-madhayi” is the plural of “midhya”. He is one who on hearing of an evil about some one spreads it and shouts about it. And “al-budhur” is the plural of “badhur”. He is one who excels in foolishness and speaks rubbish.