The Vanguard of Migration

The Vanguard of Migration

After the endorsement of the Second ‘Aqabah Pledge and the establishment of a small Muslim state in a vast desert surging with disbelief and ignorance the most serious gain in terms of Islam – the Prophetﷺ gave his leave for the Muslims to migrate to Madinah, the emerging Muslim state. Migration to Madinah, in terms of personal interests, was no more than giving up material things and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society The first one to migrate was Abu Salamah unter a year before the Great Aqabah Pledge – according to what Ibn Ishaq said. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah . after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometers with no help whatsoever. At a spot called At-Tan’im, ‘Uthman bin Talhah came across her and offered to give a ride to Madinah. She, along with her son, joined Abu Salamah lite in the village of Quba’, a suburb of Madinah.’

Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib bin Sinan Ar-Rumi . This man expressed his wish to migrate and of course this was a source of offense to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless beggar, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition, The Prophetﷺ heard this story and commented on it saying:”Suhaib has profited, Suhaib has profited.”

Then, there was the story of ‘Umar bin Al-Khattab, ‘Aiyash bin Abi Rabi’ah and Hisham bin Al-‘Asi bin Wa’il is, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Aiyash came but Hisham arena was detained by the Makkans. Shortly afterwards Abu Jahl and his brother Al-Harith came to Madinah to see their third brother ‘Aiyash. They cunningly tried to touch the most sensitive area in man, i.e., his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself from the sun unless she had seen him. ‘Aiyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Aiyash away from Islam so he cautioned him against their tricks, and added “your mother would comb her hair if lice pestered her, and would shade herself if the sun of Makkah became too hot for her.” In spite of these words, ‘Aiyash was determined to go and see his mother, so ‘Umar gave him his manageable tame camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set off towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Aiyash to allow him to ride behind

him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Aiyash and tied him. They rode into Makkah shouting to the people to follow their example with respect to ‘fools’ These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. The believers still managed to escape in successive groups so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Hazrat Muhammad ﷺhad migrated to their new abode, except Abu Bakr Radiallahu anhoo, ‘ Hazrat Ali AlaihisSalam the Prophet ﷺ himself, and those helpless souls who had been detained in confinement or were unable to escape. The Prophetﷺ together with Abu Bakr and ‘Ali, made all the necessary preparations for migration but was waiting for the order from Allah. Al-Bukhari reported on the authority of ‘Aishah Radiallahu anhoo that Allâh’s Messengerﷺ said the Muslims:

“In a dream I have been shown the place of your emigration,

a land of date-palm trees between two mountains.” So some people emigrated to Madinah, and most of those people who previously emigrated to the land of Ethiopia returned to Madinah. Abu Bakr action also prepared to leave for Madinah but Allâh’s Messenger said to him:

“Wait for a while, because I hope that I will be allowed to emigrate also.”

Abu Bakr Radiallahu anhoo asked, “Do you hope that…?” He replied in yes. So Abu Bakr actions did not emigrate for the sake of Allâh’s Messenger ﷺin order to accompany him. He fed two shecamels for four months from leaves he had from a Samur tree that had fallen.

Hadith मिशकातुल मसाबिह 5345

💚 ﷽-الصــلوة والسلام‎ عليك‎ ‎يارسول‎ الله ﷺ💚

حضرت جابر ؓ بیان کرتے ہیں ، رسول اللہ صلی ‌اللہ ‌علیہ ‌وآلہ ‌وسلم نے فرمایا :’’ ہر بندہ اپنے آخری عمل پر ، جس پر وہ فوت ہوا ، اٹھایا جائے گا ۔‘‘

हज़रत जाबिर(رضي الله عنه)बयान करते है, रसूल अल्लाह (صلى الله عليه واله وسلم)ने फरमाया:”हर बन्दा अपने आखरी अमल पर,जिस पर वो फौत हुआ,उठाया जाएगा_”

📚 मिशकातुल मसाबिह 5345📚

Hadith Al Mo’ajamul Awsat Jild 5, Hadis No. 7235

HUZOOR E AKRAM ﷺ ne farmaya :

“Jo mujh par ek martaba Daroode Paak padhta hai to ALLAH us par Das (10) Rehmate Nazil farmata hai aur jo mujh par das (10) martaba Daroode Paak padhta hai ALLAH us par so (100) Rehmate Nazil farmata hai aur jo mujh par So (100) martaba Daroode Paak padhta hai ALLAH uski dono Aankho ke Darmiyan likh deta hai ke ye Banda Nifaq aur Jahannam ki Aag se Aazad hai aur Qayamat ke din use Shohda ke sath jagah ata farmaaega.”

📚 Al Mo’ajamul Awsat Jild 5, Hadis No. 7235

Taqdeer kise kahte hain, aur iski qismein batayein


तक़दीर किसे कहते हैं, और इसकी किस्में बताएं

Taqdeer kise kahte hain, aur iski qismein batayein


देखें, सबसे पहली बात तो ये जान लें कि तक़दीर के बारे में एक मुसलमान का क्या शरई तसव्वुर होना चाहिए,
जैसे कि अहादीसे करीमा का मफ़हूम है कि अल्लाह रब्बुल इज़्ज़त ﷻ ने एक तख़्ती और एक क़लम को पैदा फ़रमाया और हुक्म दिया कि लिख, तो क़लम ने अर्ज़ किया कि या अल्लाह ﷻ क्या लिखूं, तो रब ﷻ ने हुक्म फ़रमाया जो कुछ होने वाला है सब लिख दे, तो बहुक्मे इलाही और अताये इलाही से जो भी इस क़ायनात में होने वाला था और उसके तमाम बन्दे जो कुछ भी करने वाले थे उस क़लम ने सब कुछ लिख दिया, अब इसी में इस दुनिया मे क़ब क्या होना है, कौन कब पैदा होगा, कब अच्छा काम करेगा, कब बुरे काम करेगा, कब परेशान होगा, कब खुश रहेगा, यानी वो बन्दा जो कुछ भी करने वाला था वही सब उस क़लम ने लिख दिया, इसमे रब ने किसी बन्दे को गुनाह की तरफ रागिब को नही लिखा बल्कि वो बन्दा खुद करने वाला था वो लिखा गया,
अब तक़दीर की 3 किस्में होती हैं
01– तक़दीरे मुअल्लक़,
02– तक़दीरे मुबरम,
03– तक़दीरे शबीया बा मुबरम,

अब इसकी तफ़सील देखें_
01 – तक़दीरे मुअल्लक़
यानी तक़दीर की वो बातें जो इंसान के लिए मुअल्लक़ हैं, जैसे क़ब पैदा होगा, क़ब मरेगा वगैरह वगैरह,

02 – तक़दीरे मुबरम
ये अल्लाह रब्बुल इज़्ज़त ﷻ का अजली फैसला होता है और टाला नही जा सकता, यहां तक कि अगर इस पर अम्बियाये कराम عليه السلام भी दुआ फ़रमाते हैं तो उन्हें रब ﷻ रोक देता है या फिर उनकी तवज्जो इस तक़दीर की तरफ़ से हटा देता है, जैसा कि क़ौमे लूत पर जब अज़ाब नाज़िल होना हुआ तो हज़रते इबराहीम عليه السلام ने अज़ाब टालने की दुआ करनी चाही तो अल्लाह रब्बुल इज़्ज़त ﷻ ने हज़रते इबराहीम عليه السلام को दुआ से रोक दिया, ऐसे बहुत से वाकियात भी मौजूद हैं,

03 – तक़दीरे शबीया बा मुबरम
ये वो तक़दीर है जिसमे ख़ुदा बन्दे को कुछ रास्ते देता है और वो बन्दा जिस रास्ते से जाएगा उसका वही तक़दीर होगा, जैसा कि रब ने उसे किसी काम के लिए कुछ रास्ते अता फरमाए की एक रास्ते से जाएगा तो कामयाब होगा, दूसरे रास्ते से जाएगा तो परेशानी का सामना करेगा, तीसरे रास्ते से जाएगा तो नाकामयाब होगा वगैरह वगैरह, अब बन्दा जिस रास्ते को अख़्तियार कर लेता है वही उसकी तक़दीर बन जाती है, और दुआओं से जो तक़दीर बदलने का ज़िक्र होता है वो यही तक़दीर है कि किसी नेक बन्दे की दुआ और नेक अअमाल की बुनियाद पर बन्दा बुरे और नाकामयाबी के रास्तों से बच जाता है और कामयाबी और फ़लाह के रास्ते को अपना लेता है और फ़िर उसकी वही तक़दीर हो जाती है,

▪️कुछ लोग कहते हैं कि जब रब ने ही बन्दे की किस्मत में गुनाह लिखा है तो उस पर अज़ाब क्यूं, तो मालूम होना चाहिए कि रब तआला ﷻ तो रहमान व रहीम है तो वो अपने बंदों की किस्मत में गुनाह को क्यूं लिखेगा ताकि उसे अज़ाब में डालना पड़े, बल्कि बन्दे के गुनाह के रास्ते या नाकामयाबी के रास्ते उसके खुद के चुने हुए होते हैं जैसा कि तक़दीरे शबीया बा मुबरम में बताया गया है,

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dekhen , sabse pahli bat to ye jan len ki taqdir ke bare men ek musalman ka kya shrayi taswwur hona chahiye, jaisa ki ahadise karima ka mufhoom hai ki allah rabbul izzat ﷻ ne ek takhti aur ek qalam ko paida farmaya aur hukm diya ki likh, to qalam ne arz kiya ki ya allah ﷻ kya likhun, to rab ﷻ ne hukm farmaya jo kuchh hone wala hai sab likh de, to bahukme ilahi aur ataye ilahi se jo bhi is qaynat men hone wala tha aur uske tamam bande jo kuchh bhi karne wale the us qalam ne sab kuchh likh diya, ab isi men is duniya me kab kya hona hai, kaun kab paida hoga, kab achha kam karega, kab bure kam karega, kab pareshan hoga, kab khush rahega, yani wo banda jo kuchh bhi karne wala tha wahi sab us qalam ne likh diya, isme rab ne kisi bande ko gunah ki tarf ragib ko nahi likha balki wo banda khud karne wala tha wo likha gaya, ab taqdir ki 3 qismen hoti han
01 — taqdire mu’allaq,
02 — taqdire mubram,
03 — taqdire shabiya ba mubram,

ab iski tafseel dekheim_
01 — taqdire mu’allaq
yani taqdir ki wo baten jo insan ke liye mu’allaq han, jaise kab paida hoga, kab marega wgairah wgairah,
02 — taqdire mubram
ye allah rabbul izzat ﷻ ka ajali faisla hota hai aur tala nahi ja sakta, yahan tak ki agar is par ambiyaye karam عليه السلام bhi dua farmate hain to unhen rab ﷻ rok deta hai ya fir unki tawajjo is taqdir ki taraf se hata deta hai, jaisa ki qaume loot par jab azab nazil hona hua to hazrate ibraheem عليه السلام ne azab talne ki dua karni chahi to allah rabbul izzat ﷻ ne hazrate ibraheem عليه السلام ko dua se rok diya, aise bahut se waqiyat bhi maujood hain,
03 — taqdire shabiya ba mubram
ye wo taqdir hai jisme khuda bande ko kuchh raste deta hai aur wo banda jis raste se jayega uska wahi taqdir hoga, jaisa ki rab ne use kisi kam ke liye kuchh raste ata farmaye ki ek raste se jayega to kamyab hoga, dusre raste se jayega to pareshani ka samna karega, tisre raste se jayega to nakamyab hoga wgairah wgairah, ab banda jis raste ko ekhtiyar kar leta hai wahi uski taqdir ban jati hai, aur duaon se jo taqdir badalne ka zikr hota hai wo yahi taqdir hai ki kisi nek bande ki dua aur nek aamal ki buniyad par banda bure aur nakamyabi ke raston se bach jata hai aur kamyabi aur falaah ke raste ko apna leta hai aur fir uski wahi taqdir ho jati hai,

▪️Kuchh log kahte hain ki jab rab ne hi bande ki qismat men gunah likha hai to us par azab kyun, to maloom hona chahiye ki rab ta’ala ﷻ to rahman o raheem hai to wo apne bandon ki qismat men gunah ko kyun likhega taki use azab men dalna pade, balki bande ke gunah ke raste ya nakamyabi ke raste uske khud ke chune hue hote han jaisa ki taqdire shabiya ba mubram mein bataya gaya hai,