Year: 2021

विलायते अमीरुल मोमिनीन के मुताल्लिक क़ुरानी आयात और अहले सुन्नत कुतुब की चंद अहादीस और मुहद्दिसीन के अक़वाल

🌹🏴🏴🏴🏴🏴🌹
( मैं जिस जिस का मौला अली भी उसका मौला)

🏴💐💐💐💐💐🏴
हज़रत अम्मार इब्ने यासिर रदिअल्लाहु अन्ह अरजा से रिवायत है आं हज़रत सल्ल0 ने फरमाया
जहां तौहीद ओ रिसालात की तस्दीक करो वहां वहां मेरे भाई अली की विलायत तस्दीक करो (सही मुस्लिम जिल्द 3 सफा 96….108

हजरत ए अबु दरदा रदिअल्लाहु अन्ह अरजा से रिवायत है रसूलल्लाह सल्ल0 ने फरमाया
ए लोगो अली की विलायत सफीना ए नजात है
कहीं तुम भी मुकर ना जाना जैसे मूसा के बाद हारून का इन्कार किया था कौम ने और बो हमेशा बर्बाद रहें
(खसाएसे अली जिल्द 2 सफा 156
इमाम नसाई

साबित बिन क़ैस रदिअल्लाहु अन्ह अरजा से रिवायत है रसूलल्लाह सल्ल0 ने फरमाया
मैं इस फानी दुनिया को अनक़रीब अलविदा कहूंगा साबित बिन क़ैस ने अर्ज़ किया या रसूलुल्लाह सल्ल0 हम आपके बाद किसके सहारे रहेंगे तब आप सल्ल0 ने फरमाया मैं तुम्हारे दरमियान अली को हुज्जत छोड़े जा रहा हूँ
उसकी इत्तेबाअ करना विलायत की पैरवी करना अनक़रीब फिर तुम्हारा विलायते अली इब्ने अबी तालिब पर इम्तेहान होगा
(तारिख ए दमिश्क जिल्द1 सफा 119)

इमाम शमशुद्दीन अज ज़हबी
अपनी तस्नीफ
(अज़ पैग़ाम शरीयत ए मुहम्मदी)
*के जिल्द 2 सफा 266 पर *तहरीर फरमाते है अली अलै0 की विलायत उम्मत ए मुहम्मदिया पर ऐसे ही वाजिब है जैसे तौहीद ओ रिसालात है*

इमाम अलाउद्दीन अली मिश्री अल मुतवफ्फा 850 हिजरी
अपनी तस्नीफ
हयात उल कुलूब में तहरीर फरमाते है इमाम जाद बिन अली से नकल करते है कि अफजल उल ताबेईन हजरत उबैश करनी रदिअल्लाहु अन्ह अरजा कहते है
हम रसूलल्लाह की वसीयत वा मुजीब विलायते अली इब्न अबी तालिब पर कायम ओ दायम रहें हम हक़ सुब्हानहु से इसका अज्र रोज़ ए महशर लेंगे
(हयात उल कुलुब जिल्द 2 सफा 298)

और अल्लाह भी क़ुरान में भी तीन विलायत का जिक्र कर रहा है
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

ईमान वालों बस तुम्हारा वली अल्लाह है और उसका रसूल (स0) और वह साहेबाने ईमान जो नमाज़ क़ायम करते हैं और हालते रूकुअ में ज़कात देते हैं
(Surah 5 Ayat No 55)

साबित हुआ जहां जहां तौहीद और रिसालात की गवाही दी जाएगी वहां वहां वा हुक्म ए इलाही और अहादीस ए रसूल के तहत अमीरुल मोमिनीन अली इब्न अबी तालिब की गवाही दी जाएगी

वाजेह करता चलू जब हम जहां भी
अशहदु अल ला इलाहा इल्लल्लाहो वहदहु ला शरीक लह वा अशहदो’अन ना मुहम्मदुर्रसुलल्लाह पड़ेंगे वहां वहां हम को अलिय्यूनवलीउल्लाह पड़ना पड़ेगा तब हम वाक़ई दर हकीकत मोमिन बनेगे और सही इस्लाम पर साबित कदम उतरेंगे: वमा अलैना इल्लल बलाग

(आले कुतुब )

al-Qur’ān

(4) اِنَّمَا جَزٰٓؤُا الَّذِيْنَ یُحَارِبُوْنَ اللهَ وَرَسُوْلَهٗ وَیَسْعَوْنَ فِی الْاَرْضِ فَسَادًا اَنْ یُّقَتَّلُوْٓا اَوْ یُصَلَّبُوْٓا اَوْ تُقَطَّعَ اَيْدِيْھِمْ وَاَرْجُلُھُمْ مِّنْ خِلَافٍ اَوْ یُنْفَوْا مِنَ الاَرْضِ ط ذٰلِکَ لَھُمْ خِزْیٌ فِی الدُّنْیَا وَلَھُمْ فِی الْاٰخِرَةِ عَذَابٌ عَظِيْمٌo
(المائدۃ، 5/ 33)

بے شک جو لوگ اللہ اور اس کے رسول سے جنگ کرتے ہیں اور زمین میں فساد انگیزی کرتے پھرتے ہیں (یعنی مسلمانوں میں خونریز رہزنی اور ڈاکہ زنی وغیرہ کے مرتکب ہوتے ہیں) ان کی سزا یہی ہے کہ وہ قتل کیے جائیں یا پھانسی دیے جائیں یا ان کے ہاتھ اور ان کے پاؤں مخالف سمتوں سے کاٹے جائیں یا (وطن کی) زمین (میں چلنے پھرنے) سے دور (یعنی ملک بدر یا قید) کر دیے جائیں۔ یہ (تو) ان کے لیے دنیا میں رسوائی ہے اور ان کے لیے آخرت میں (بھی) بڑا عذاب ہےo

(4) Be-shak jo log Allāh aur us ke Rasūl se jaṅg karte haiṅ aur zamīn meṅ fasād aṅgezī karte phirte haiṅ (yaʻnī Musalmānoṅ meṅ ḳhūn-rez răh-zanī aur d̥ākah-zanī waġhairah ke murtakib hote haiṅ) un kī sazā yahī hai keh woh qatl kiye jā’eṅ yā phāṅsī diye jā’eṅ yā un ke hāth aur un ke pā’oṅ muḳhālif samtoṅ meṅ kāt̥e jā’eṅ yā (waṭan kī) zamīn (meṅ chalne phirne) se dūr (yaʻnī mulk badar yā qaid) kar diye jā’eṅ. Yeh (to) un ke liye dunyā meṅ ruswā’ī hai aur un ke liye āḳhirat meṅ (bhī) bar̥ā ʻaz̲āb hai.
–
[al-Mā’idah, 05/33.]

al-Ḥadīt̲h̲

27۔ عَنْ ثَوْبَانَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : إِنَّمَا أَخَافُ عَلٰی أُمَّتِي الْأَئِمَّةَ الْمُضِلِّيْنَ، وَإِذَا وُضِعَ فِي أُمَّتِي السَّيْفُ لَمْ یُرْفَعْ عَنْهُمْ إِلٰی یَوْمِ الْقِیَامَةِ۔

رَوَاهُ أَحْمَدُ وَأَبُوْ دَاوُدَ وَالتِّرْمِذِيُّ وَالدَّارِمِيُّ وَابْنُ حِبَّانَ۔ وَقَالَ التِّرْمِذِيُّ: وَهٰذَا حَدِيْثٌ حَسَنٌ صَحِيْحٌ۔

27: أخرجہ أحمد بن حنبل في المسند، 5/ 278، 284، الرقم/ 22447-22448، 22505، وأبو داود في السنن، کتاب الفتن والملاحم، باب ذکر الفتن ودلائلہا، 4/ 109، الرقم/ 4343، والترمذي في السنن، کتاب القتن، باب ما جاء في الأئمۃ المضلّین، 4/ 504، الرقم/ 2229، والدارمي في السنن، 1/ 80، الرقم/ 209، وأیضًا، 2/ 401، الرقم/ 2752، وابن حبان في الصحیح، 15/ 109-110، الرقم/ 6714۔

وَفِي رِوَایَةٍ أَنَّ النَّبِيَّ ﷺ قَالَ: لَيْسَ أَشَدُّ مَا أَتَخَوَّفُ عَلٰی أُمَّتِي الشَّيْطَانَ وَلاَ الدَّجَّالَ، وَلٰـکِنَّ أَشَدُّ مَا أَتَّقِي عَلَيْهِمُ الأَئِمَّةَ الْمُضِلِّيْنَ۔ (1)

رَوَاهُ أَحْمَدُ وَالْمُقْرِئ وَاللَّفْظُ لَهٗ۔

(1) أخرجہ أحمد بن حنبل في المسند، 5/ 145، الرقم/ 21335، والمقرئ في السنن الواردۃ في الفتن، 1/ 273، الرقم/ 58۔

حضرت ثوبان رضی اللہ عنہ سے مروی ہے کہ رسول اللہ ﷺ نے فرمایا: بیشک مجھے اپنی امت پر گمراہ کرنے والے نام نہاد لیڈروں کا ڈر ہے، جب میری امت میں ایک بار تلوار چل گئی تو قیامت تک نہیں رک سکے گی۔

اس حدیث کو امام اَحمد، ابو داود، ترمذی، دارمی اور ابن حبان نے روایت کیا ہے۔ امام ترمذی نے فرمایا: یہ حدیث حسن صحیح ہے۔

ایک روایت کے الفاظ ہیں: حضور نبی اکرم ﷺ نے فرمایا: مجھے اپنی امت پر شیطان یا دجال (کے غلبہ) کا اتنا خوف نہیں ہے۔ جتنا مجھے گمراہ کرنے والے (نام نہاد) لیڈروں کا خدشہ ہے۔

اس حدیث کو امام اَحمد اور مقرئ نے مذکورہ الفاظ میں نے روایت کیا ہے۔

• Ḥaz̤rat T̲h̲awbān raḍiya Allāhu ‘anhu se marwī hai keh Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: Be-shak mujhe apnī ummat par gumrāh karne wāle nām nihād līd̥aroṅ kā d̥ar hai, jab merī ummat meṅ ek bār talwār chal ga’ī to qiyāmat tak nahīṅ ruk sakegī. Is ḥadīs̲ ko Imām Aḥmad, Abū Dāwūd, Tirmid̲h̲ī, Dārimī aur Ibn Ḥibbān ne riwāyat kiyā hai. Imām Tirmid̲h̲ī ne farmāyā: yeh ḥadīs̲ ḥasan ṣaḥīḥ hai. Ek riwāyat keh alfāẓ haiṅ: Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: mujhe apnī ummat par shayṭān yā dajjāl (ke ġhalabah) kā itnā ḳhauf nahīṅ hai. Jitnā mujhe gumrāh karne wāle (nām nihād līd̥aroṅ kā ḳhadshah hai. Is ḥadīs̲ ko Imām Aḥmad aur Muqrī ne maz̲kūrah alfāẓ meṅ riwāyat kiyā hai.
  –
  [Ṭāhir al-Qādrī fī al-Qawlu al-Ḥasani fī ʻalāmatī al-sāʻaṫi wa-ẓuhūri al-fitan,/65_67, raqam: 27.]

THE DEATH OF KHADIJA (AlahisSalam)
Three long years of starvation, sufferings and sickness made Khadija and Abu Talib (A.S.) so weak that
both died within three days of their return to Mecca. These two deaths were a great blow to the Prophet
(S.A.W) and his mission. Everything looked dark and dismal. The Prophet (S.A.W) was now without a
guardian and Ali (A.S.) without a father. The loss of Khadija was also a big loss to both of them. She
had given twenty eight years of her life and all that she possessed to Mohammad (S.A.W) to spend on
the cause of Islam, and Ali (A.S.) had lost a mother in whose laps he had grown.
The Prophet (S.A.W) always remembered Khadija and moaned, “Never did Allah give me a better wife
than Khadija. She hailed my mission at a time when everybody shouted against it. She lent me the
support of her conviction when there was hardly a believer. She enlivened my heart when I felt lonely
and deserted. Khadija’s love was given to me by Allah. How could I forget her.” Khadija died at the age
of sixty five. She belonged to the most respectable clan of Quraish and was called Tahera (pure) the
Arabs gave her the title of “The leader of the ladies.” She was so bold and courageous that she
managed the entire business of her father herself as he was very old. From Khadija the Prophet (S.A.W)
got one son Qasim and one daughter Fatema (S.A.). Qasim was born before the advent of Islam and
died in his infancy. But the Arabs always addressed the Prophet (S.A.W) as Abul Qasim.
The Prophet (S.A.W) was left alone with Ali (A.S.) and his daughter Fatema (S.A.) who was just eight
years old. But she took care of her father and managed the affairs of his house hold. She served him
taking minutest details of needs and requirements. Whenever he returned home with his head covered
with dust and dirt thrown by the infidels, or wounded by the stones pelted at him, Fatema (S.A.) would
wash his head and dress his wounds. The Prophet (S.A.W) speaking about Fatema (S.A.) said, “Fatema
is a part of my body. Whoever angers her, angers me.” [Sahih Muslim]. He respected her so much that
whenever she came to meet him he stood up in respect to receive her and said Marhaba (Sahih
Bukhari]. He called her the leader of the women of the universe and the leader of the ladies of heaven
[Musnad Imam Hanbal]. Aisha (one of the wives of the Prophet (S.A.W)) speaking about Fatema (S.A.)
said,”I have never seen a more truthful person than Fatema and her father.” [Abu Noaim Isfahani]

THE DEATH OF ABU TALIB (AlahisSalam)
Abu Talib (A.S.) before his death summoned his people near his bed and said, “I will to you all to treat
Mohammad well. Because he is trustworthy and truthful. He possesses all good qualities and I can see
that the poor and the down-trodden have gathered around him and have accepted his mission. The big
ones from the Quraish are being humbled by him and the oppressed are rising. O people of Quraish
help him, respect him and follow him. If I would have lived, I would have removed the sorrows of his
life.”
Abu Talib (A.S.) looked after Mohammad (S.A.W) for forty two years. The Prophet (S.A.W) often
remembering Abu Talib (A.S.) said nobody dared to harm me as long as my uncle Abu Talib (A.S.) lived.
The love and affection what Mohammad (S.A.W) received from Abu Talib (A.S.) was given by him to Ali
(A.S.). Mohammad (S.A.W) was shaping Ali (A.S.) to present him to the world as an ideal Muslim. Ali
(A.S.) when first opened his eyes he saw Mohammad (S.A.W). When he breathed, he breathed in the
company of Mohammad (S.A.W). When he first spoke he spoke to Mohammad (S.A.W).
The death of Abu Talib (A.S.) gave more courage to the enemies of Islam to harass the Prophet (S.A.W)
and his followers. The embracing of Islam of some of the people of Yasrib (Madina) and the growing
friendship between the Prophet (S.A.W) and the people of Yasrib had enhanced Islam. But then the
Prophet (S.A.W) deputed Musayyab Ibne Aamir to teach them Quran and the percepts of Islam their
number increased and more and more people began to visit Mecca to meet the Prophet (S.A.W). This
alarmed the infidels so much that they decided to condition the activities of the Prophet (S.A.W) by
making his life miserable. When the Muslims of Yasrib saw that the life of their Prophet (S.A.W) was in
danger they sent some seventy eight men and women to persuade him to immigrate to Madina with his
followers. They promised him that not only would they pledge their allegiance to him but would also
look after him and his followers as they take care of their own families. Encouraged by these
assurances, of all those Muslims who could easily dispose off their belongings migrated to Madina and
got themselves settled. This enraged the Meccan so much that they decided to kill the Prophet (S.A.W)
lest he too migrates to Yasrib and makes their lives miserable from there. A close watch was kept on
his movements, and under the leadership of Abu Jehal all the clans of Mecca met at Nadva to decide
his fate. Some wanted to banish him, some wanted to put him in a cell having a small hole through
which he could be given very little food so that he may die gradually. But these suggestions did not
find much favour because they feared that if Mohammad (S.A.W) survived, he would certainly take
revenge. It was then decided to kill him in his own house. But who would do that? No individual was
prepared to risk the Banu Hashim’s wrath. Therefore it was decided that each clan should provide one
man from them to form a group of killers who would go and kill the Prophet (S.A.W). This collective
action by the representatives of all the clans would also discourage the Hashmis from taking revenge
and they then be persuaded to accept some monetary consideration for Mohammad (S.A.W)’s blood.
Accordingly one member of each clan surrounded the house of the Prophet (S.A.W) one night and
waited for the dawn to enter the house and assassinate Mohammad (S.A.W). But Allah had revealed the
conspiracy to His Apostle and ordered him to leave Mecca the same night.

The Quran speaks of two lives: the one in this “world” (dunya), which
is finite, and the other in the “Hereafter” (ahiret), which is infinite.
The relation between these words in the Quran is very clear. These
two words, which are used sometimes together in a verse and sometimes separately, are mentioned 115 times each. There are two examples below:
185- …The life of this world is no more than goods and
chattels of deception.
3-The Family of Imran, 185

103- This should be a sign for those who fear the torment
of the Hereafter…
11-Hud, 103

 

The word Number== of occurrences
World== 115
Hereafter ==115