Day: July 25, 2020

🌹Hazrat ALi ( as )🌹

“Tabeyat ki Narmi aur Sakhawat, insan ko Dushmnon k dilon main b Mehboob bana deti hai”

🌹Hazrat ALi ( as )🌹

Tum acha karo aur zamana tum ko bura samjhy, yeh tumharay haq main behtar hai, bajaye is k k tum bura karo aur zamana tum ko acha samjhay.

🌹Hazrat ALi ( as )🌹

Wo gunah jo tumhare dil mein ranj paida kare, us naiki se behtar hai jo tumhare dil mein ghuroor paida kar de.

🌹Hazrat ALi ( as )🌹

barish ka qatraha seepee aur saanp dono k muh main girta hai.
Seepee ussay moti bana deti hai aur saanp zehar bana deta hai.
Jis ka jaisa zarf waisi us ki takhleeq hoti hai.

🌹Hazrat ALi ( as )🌹

Koi GUNAH Lazzat k lye mat karna
q k Lazat khatam ho jaegi GUNAH baqi rahjaega ,
Or koi NEKI taklif ki waja se mat chorna q k
taklif khatam ho jaegi NEKI baqi rahjaege!

🌹Hazrat ALi ( as )🌹

“Agar ksi ka banna chahte ho tou puri haqeeqat se ban jao
Warna,apni zaat main aisi haqeeqat paida kr lo
K koi haqeqat main tumhara ban jaye

🌹Hazrat ALi ( as )🌹

Ibn-e-adam!
Jab gunahon k bawajood Allah ki naimmatain musalsal tujhe milti rahen tou hoshyaar ho jana, k tera hisaab qareeb aur sakht tareen hai

🌹Hazrat ALi ( as )🌹

Jab Tum Duniya ki Muflasi say Tang Aa jao aur Rizq ka koi Rasta na Niklay to Sadqa day kar ALLAH say Tijarat karo…

🌹Hazrat ALi ( as )🌹

Sab se buri Kamai sod ki kamai,
Sab se buri Mazrat wo, jo mot k waqt ki jaey,
Sab se bura Khana yatim ka maal khana he.

🌹Hazrat ALi ( as )🌹

“Allah ki shan ye nahe k DUA ka darvaza kholay aur QUBOLIAT ka band kr day Ya TAUBA ka darvaza kholay aur MAGHFIRAT ka darvaza band kr day”.

🌹Hazrat ALi ( as )🌹

Tum Kisi Ko Chaho Or Wo Tumhen Thukrade,
To Ye Us Ki Bad Nasibi Hai
Or Us k Bad Tum Usko Zabar Dasti Apnana Chaho To Ye Tumhari Nafs Ki Zillat Hai

🌹Hazrat ALi ( as )🌹

“Insan ki izzat aur us se mohabbat karo,kyun k har insan ke andar khuda ki koi Na koi sift maujood Hoti hai.

🌹Hazrat ALi ( as )🌹

log dukh nahi detay, un say wabasta umeedain dukh dayti hain.

🌹Hazrat ALi ( as )🌹

Mujhy jannat Sy Zyada Masjid May Bythna Acha Lgta Hai Kyon K jannat May Mera Naffs Khush Ho Ga jab K Masjid May Mera RAB Khush Ho

🌹Hazrat ALi ( as )🌹

Ghulab Ka Phool Bano!
kyun K Yeh Phool Us K Haath Me Bhi Khusboo Chor Daita Hai
Jo Isey Masal Kar Phaink Daita Hai.

🌹Hazrat ALi ( as )🌹

1) Insaan Apni Toheen Muaaf Kar Sakta Hai Bhool Nahi Sakta!
2) Kabhi Na Girna Kamaal Nahi Bal’k Gir K Sanbhal Jaana Kamaal Hai.!

🌹Hazrat ALi ( as )🌹

“Jiska raabita
khuda ke saath ho wo naakaam nahi hota”

“Naakaam wo
hota hai Jiski
umeedein
duniya se
waabasta hon”

🌹Hazrat ALi ( as )🌹

”Do tarah se cheezen dekhne me Chotti nazar aati hein”

Ek dur se..,

or

Doosra gharoor se…”

🌹Hazrat ALi ( as )🌹

Apne dushman ko hazaar mouqay do k woh tumhara dost ban jaye.
Lekin…
Apne dost ko aik bhi mouqa na do k woh tumhara dushman ban jaye.

🌹Hazrat ALi ( as )🌹

Mein baron ki izzat is liye krta hun k unki nekiyaan mujse zaida hen or choton se pyar is liye krta hun k un k gunah mujse kam hen”

🌹Hazrat ALi ( as )🌹

LOGOO ko USI tarha MAAF karo jaisay TUM KHUDA say UMEED rakhtay ho k wo TUMHAY MUAAF karega.

🌹Hazrat ALi ( as )🌹

“Jab main
dastar khuaan par
2 rang k
khane dekhta hoon,
to
Laraz jata hoon!
k
Aaj phir kisi ka haq mara gaya hay”

🌹Hazrat ALi ( as )🌹

“Khush mizaji hamesha khoobsurti ki kami ko poora kr deti hai,

Laykin
Khoobsurti khush mizaji ki kami ko poora nahi kr sakti ”

🌹Hazrat ALi ( as )🌹

“Jis shakhs k ache DOST hon,
woh kabhi ghareeb nahi hota”

🌹Hazrat ALi ( as )🌹

ومن كلام له (عليه السلام)
وقد شاوره عمر بن الخطاب في الخروج إلى غزوالروم

وَقَدْ تَوَكَّلَ اللهُ لاَِهْلِ هَذا الدِّينِ بِإِعْزَازِ الْحَوْزَةِ ، وَسَتْرِ الْعَوْرَةِ، وَالَّذِي نَصَرَهُمْ وَهُمْ قَلِيلٌ لاَ يَنْتَصِرُونَ، وَمَنَعَهُمْ وَهُمْ قَلِيلٌ لاَ يَمتَنِعُونَ، حَيٌّ لاَ يَمُوتُ.

إِنَّكَ مَتَى تَسِرْ إِلَى هذَا الْعَدُوِّ بِنَفْسِكَ، فَتَلْقَهُمْ بِشَخْصِكَ فَتُنْكَبْ، لاَ تَكُنْ لِلْمُسْلِمِينَ كَانِفَةٌ  دُونَ أَقْصَى بِلاَدِهِمْ، وَلَيْسَ بَعْدَكَ مَرْجِعٌ يَرْجِعُونَ إِلَيْهِ، فَابْعَثْ إِلَيْهِمْ رَجُلاً مِحْرَباً، وَاحْفِزْ  مَعَهُ أَهْلَ الْبَلاَءِ  وَالنَّصِيحَةِ، فَإِنْ أَظْهَرَ اللهُ فَذَاكَ مَا تُحِبُّ، وَإِنْ تَكُنِ الاُْخْرَى، كُنْتَ رِدْءاً للنَّاسِ  وَمَثَابَةً  لِلْمُسْلِمِينَ.

 
SERMON 133
Delivered when Caliph `Umar ibn al-Khattab consulted (1) Amir al-mu’minin about himself, taking part in the march towards Rome ( Byzantine Empire ).
 

Allah has taken upon Himself for the followers of this religion the strengthening of boundaries and hiding of the secret places. Allah helped them when they were few and could not protect themselves. He is living and will not die. 

If you will your self proceed towards the enemy and clash with them and fall into some trouble, there will be no place of refuge for the Muslims other than their remote cities, nor any place they would return to. 

Therefore, you should send there an experienced man and send with him people of good performance who are well-intentioned. If Allah grants you victory, then this is what you want. If it is otherwise, you would serve as a support for the people and a returning place for the Muslims.
(1). About Amir al-mu’minin, the strange position is adopted that on the one hand, it is said that he was ignorant of practical politics and unacquainted with ways of administration from which it is intended that the revolts created by the Umayyad’s lust for power should be shown to be the outcome of Amir al-mu’minin’s weak administration. On the other hand, much is made of the various occasions when the then Caliphs consulted Amir al-mu’minin in important affairs of State in the matter of wars with unbelievers.
 

The aim in this is not to exhibit his correctness of thinking and judgement or deep sagacity but to show that there was unity and concord between him and the Caliphs so that attention should not be paid to the fact that in some matters they also differed and that mutual clashes had also occurred. History shows that Amir al-mu’minin did have differences of principles with the Caliphs and did not approve every step of theirs.
 

In the sermon of ash-Shiqshiqiyyah he has expressed in loud words his difference of opinion and anger about each regime. Nevertheless, this difference does not mean that correct guidance should be withheld in collective Islamic problems.
 

Again, Amir al-mu’minin’s character was so high that no one could imagine that he would ever evade giving counsel which concerned the common weal, or would give such counsel which would damage public interests. That is why, despite differences of principle, he was consulted. This throws light on the greatness of his character and the correctness of his thinking and judgement.
 

Similarly, it is a prominent trait of the Holy Prophet’s character that despite rejecting his claim to prophethood the unbelievers acknowledged him the best trustee and could never doubt his trustworthiness. Rather, even during clashes of mutual opposition they entrusted to him their property without fear and never suspected that their property would be misappropriated.
 

Similarly, Amir al-mu’minin was held to occupy so high a position of trust and confidence that friend and foe both trusted in the correctness of his counsel.
 

So, just as the Prophet’s conduct shows his height of trustworthiness, and just as it cannot be inferred from it that there was mutual accord between him and the unbelievers, because trust has its own place while the clash of Islam and unbelief has another, in the same way, despite having differences with the Caliphs, Amir al-mu’minin was regarded as the protector of national and community interests and as the guardian of Islam’s wellbeing and prosperity.
 

Thus when national interests were involved he was consulted and he tendered his unbiased advice raising himself above personal ends and keeping in view the Prophet’s tradition to the effect that “He who is consulted is a trustee” never allowed any dishonesty or duplicity to interfere.
 

When on the occasion of the battle of Palestine, the Caliph `Umar consulted him about his taking part in it himself, then, irrespective of whether or not his opinion would accord with `Umar’s feelings, he kept in view Islam’s prestige and existence and counselled him to stay in his place and to send to the battlefront such a man who should be experienced and wellversed in the art of fighting, because the going of an inexperienced man would have damaged the established prestige of Islam and the awe in which the Muslims were held which had existed from the Prophet’s days would have vanished.
 

In fact, in the Caliph `Umar’s going there Amir al-mu’minin saw signs of defeat and vanquishment. He therefore found Islam’s interest to lie in detaining him and indicated his view in the words that:
 

“If you have to retreat from the battlefield, it would not be your personal defeat only, but the Muslims would lose heart by it and leave the battle-field and disperse here and there, because with the officer in command leaving the field the army too would lose ground.
 

Furthermore, with the centre being without the Caliph there would be no hope of any further assistance from behind which could sustain courage of the combatants.”
 

This is that counsel which is put forth as a proof of mutual accord although this advice was tendered in view of Islam’s prestige and life which was dearer to Amir al-mu’minin than any other interest. No particular individual’s life was dear to him for which he might have advised against participation in the battle.