अज्र ए रिसालत (तब्लीगे रिसालत का सिला/बदला)

🙏 *अज्र ए रिसालत (तब्लीगे रिसालत का सिला/बदला)*🙏


ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ *قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ* ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

[ अश-शूरा – २३ ]
यही (ईनाम) है जिसकी ख़ुदा अपने उन बन्दों को ख़ुशख़बरी देता है जो ईमान लाए और नेक काम करते रहे *(ऐ रसूल) तुम कह दो कि मैं इस (तबलीग़े रिसालत) का अपने क़रातबदारों (अहले बैत) की मोहब्बत के सिवा तुमसे कोई सिला नहीं मांगता* और जो शख़्श नेकी हासिल करेगा हम उसके लिए उसकी ख़ूबी में इज़ाफा कर देंगे बेशक वह बड़ा बख्शने वाला क़दरदान है

👉 अल्लाह ने क़ुरआन में सूरा ए शूरा में आयात नम्बर 23 में अपने पैग़म्बर, अपने हबीब रहमतुललिल आलमीन हज़रत मोहम्मद मुस्तफ़ा स्वल्लल्लाहो अलैहे व आलेही व सल्लम से फ़रमाया की-

*”ए रसूल तुम अपनी उम्मत के लोगों से कहदो की में अपनी इस तबलीग़ ए रिसालत (जो भी मेने मेहनत की है इस दीन ए ख़ुदा को उम्मत तक पहुंचाने में उसका अज्र/क़ीमत) का तुमसे कुछ भी मेहनताना नही माँगता सिवाए इसके के तुम मेरे अहलेबैत से मोहब्बत करना”*

सिर्फ़ मेरे अकरबा मेरे अहलेबैत अलैहिस्सलाम से मोहब्बत, उनसे अच्छा सुलूक,उनका कहना मानना!लेकिन इस ही उम्मत ने उस ही रसूल जिसके नाम का ये लोग कलमा पढ़ते थे उसके अहलेबैत के साथ रसूल अल्लाह saws की वफ़ात के फौरन बाद ही क्या सिला दिया??कैसा अज्र ए रिसालत अदा किया ??


Mishkat ul Masabeeh Hadees # 6182

وَعَنْهُ
قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ مِنْ نِعَمِهِ فَأَحِبُّونِي لِحُبِّ اللَّهِ وَأَحِبُّوا أَهْلَ بَيْتِي لحبِّي» . رَوَاهُ التِّرْمِذِيّ


ابن عباس ؓ بیان کرتے ہیں ، رسول اللہ صلی ‌اللہ ‌علیہ ‌وآلہ ‌وسلم نے فرمایا :’’ اللہ سے محبت کرو کہ اس نے تمہیں نعمتوں سے نوازا ہے ، اور اللہ کی محبت کی خاطر مجھ سے محبت کرو اور میری محبت کی خاطر میرے اہل بیت سے محبت کرو ۔‘‘ اسنادہ حسن ، رواہ الترمذی ۔
Sahih Hadees

( *हुज़ूर पाक saws की मिश्कात उल मसाबिह में ये रिवायत मौजूद है कि “अल्लाह से मोहब्बत करो के उसने तुम्हे नेमतों से नवाज़ा है, और अल्लाह की मोहब्बत की ख़ातिर मुझसे मोहब्बत करो और मेरी मोहब्बत की ख़ातिर मेरे अहलेबैत से मोहब्बत करो”!*)



*अब उम्मत ने अहलेबैत में से किस किस को क्या क्या अज्र दिया ,देखते हैं तारीख़ पर नज़र डाल कर-*

*1-मोहम्मद मुस्तुफा (saws)- हुज़ूर पाक स्वल्लल्लाहो अलयहे व आलेही व सल्लम को ये अज्र मिला की जब हुज़ूर ने अपने आखरी वक़्त में उम्मत को गुमराही और फ़ितनों से बचाने के लिए कागज़ और क़लम माँगा तो उनको देने से मना कर दिया गया काश दे देते तो आज उम्मत में इतने फ़िरके ही नही होते और उसके बाद जो लोग इनसे सबसे ज़्यादा मुहब्बत का दावा करते थे वो ही लोग हुज़ूर पाक की वफ़ात के बाद इनके जिस्म मुबारक को बिना तदफ़ीन के छोड़ कर हुकूमत की लालच में चले गए।*

*2-हज़रत अली (as)- ये अहलेबैत की दूसरी शख्सियत हैं जिनके साथ बाद ए वफ़ात ए रसूल ऐसे अज्र दिया गया कि क़ौल ए नबी (मनकुंतो मौला फ़ हाज़ा अलियुन मौला) को भुला कर इनका हक़ किसी और को दे दिया गया। और फिर जब इन्होंने ख़िलाफ़त की मुख़ालिफत की तो हज़रत अली ने देखा कि उम्मत मेरी तरफ से फिर गई है।*

*3-हज़रत फ़ातिमा ज़हरा (sa)-ये अहलेबैत की बहुत ही मज़लूम तरीन हस्ती हैं, ये वो हैं के जब ये तशरीफ़ लाती थीं तो हुज़ूर खुद खड़े होकर इनका इस्तक़बाल किया करते थे और हुज़ूर इनके बारे में फ़रमाते थे कि ये फ़ातिमा मेरे जिगर का टुकड़ा है जिससे ये राज़ी उससे में राज़ी और जिसने इसका दिल दुखाया और नाराज़ किया उसने मेरा दिल दुखाया और मुझे और अल्लाह को नाराज़ किया और उसका ठिकाना जहन्नुम बताया।उम्मत ने बाद ए वफ़ाते रसूल इनके हक़ को ग़स्ब कर लिया और इनकी विरासत को छीन लिया और दरबार से इनको झूठा बोल कर हाकिम ने इनका हक़ इनको अदा करने से मना कर दिया और फिर इनके दरवाज़े पर आग लगाई और फिर इन पर जलता हुआ दरवाज़ा गिराया गया और इन पर जुल्म किया जिसके नतीजे में इनके पेट मे मौजूद जनाबे मोहसिन की शहादत हुई।और उस ही ज़ख्म जो इनके पहलू में लगा था उसकी वजह से हज़रत फ़ातिमा ज़हरा सलामुल्लाह अलैहा की शहादत भी हुई।*

*4-हज़रत इमाम हसन (as)-ये अहलेबैत की वो हस्ती हैं जो अपने नाना मोहम्मद मुस्तुफा saww से सबसे ज़्यादा मुशाबेहत रखते थे मतलब ये हूबहू रसूल अल्लाह जैसे दिखाई देते थे, उम्मत ने इनके साथ ये सुलूक किया कि इनको मजबूर किया गया ख़िलाफ़त को छोड़ने के लिए,और फिर जब इन्होंने मजबूरन ख़िलाफ़त भी छोड़ दी उसके बाद इनको ज़हर दिलवा कर शहीद कर दिया गया और ज़ालिमों की हसद की आग यहीं ठंडी नही हुई बल्कि जब इनको दफ़न करने के लिए इनके नाना के पास ले जाया गया तो एक बार फिर उम्मत ने इनके जन्हाज़े पर तीरों की बारिश करवा कर अज्र ए रिसालत अदा किया।और फिर इनको मजबूरन दूसरी जगह जन्नतुल बक़ी में दफ़न किया गया।*

*5-हज़रत इमाम हुसैन (as)-इनको कैसा अज्र ए रिसालत अदा किया गया ये तो किसी से भी छुपा नही है, इमाम हुसैन और इनके बच्चों को जो आले रसूल थे सबको करबला में तीन दिन का भूखा प्यासा तड़पा तड़पा कर शहीद कर दिया गया और फिर रसूल ज़ादीयों को जो रसूल की नवासियाँ थी उनको बेपर्दा बाज़ारों में घुमाया गया और दरबारों में शराबियों के सामने रुसवा किया गया।*


ये👆सब तारीख़ की वो कड़वी हक़ीक़तें हैं जो सब किताबों में दर्ज हैं और इनका कोई इनकार नही कर सकता।ये वो अज्र ए रिसालत है जो उम्मत ने अहलेबैत अलैहिस्सलाम को दिया है।

Rare Justice: Judgements, Decisions and Answers to Difficult Questions part 9

3. A Man Killed by his Step-Mother

It has been reported in Ajaaibul Ahkaam that the step-mother of a man got him murdered with the help of several other men.

When the case of the above mentioned murder was brought to Hazrat Omar (RA) who was the then Caliph, he wondered whether only one person was to be punished for that crime or all who were involved in it.

Hazrat Ali (A) who was present at that time in the court of Hazrat Omar (RA) asked him if several people had stolen a camel how many of them were to be punished by cutting their hands?

“I shall punish them all.”

“Similar is this case,” said Hazrat Ali (A)

(Kafi -Tehzib -Qaza and Teha, p. 84).

5. One Who is Saved by Allah

A man murdered the son of an Ansari. The father of the murdered boy caught hold of the murderer and brought him to Hazrat Omar (RA), who allowed the Ansari to kill the murderer by sword as his son was killed. The Ansari gave two strokes of his sword on the neck of the murderer and thinking him to be dead went away from the scene.

The relations of the murderer who wanted to take his corpse for burial found him still breathing. They took him to some surgeon who succeeded in saving his life with great efforts.

When the Ansari saw him alive he caught hold of him again and brought him to Hazrat Omar (RA). “

Hazrat Omar (RA) ordered for his punishment again till he was dead. Hazrat Ali (A) asked Hazrat Omar, (RA) ” Had you not ordered for his punishment to death once before?.”

“Yes”, said Hazrat Omar, (RA) “but as he is still alive, he should be struck with sword again till he is dead.”

Hazrat Ali (A) said to Hazrat Omar (RA): why twice?

The Ansari who struck him before with his sword twice was satisfied with it and had left him thinking him dead. He was punished as far the punishment under law was concerned. It would be a crime to punish him for the same crime again and again:”

Hazrat Omar (RA) was thinking over what Hazrat Ali (A) had said when the Ansari said to him:

‘Ya Ali! you are allowing the blood of my son to go in vain. How? enquired Hazrat Ali (A)

“You are allowing the murderer to go away free before I have avenged the murder of my son.”

“Alright.”, said Hazrat Ali (A) let him strike your neck twice with his sword as you struck him before as penalty, then you strike him as many times with your sword as you like till he is dead.”

LAWFUL COMMAND OF MARRIAGE

LAWFUL COMMAND OF MARRIAGE

It is necessary to clear the misgiving that it is generally stated, the inducement for marriage is mentioned in religious tradition. If solitary life had been better and useful religious people would not have urged celibacy. The people would not have married. Therefore avoiding of marriage would be regarded contrary to tradition practised by Holy Prophet.

Therefore in religious law, marriage is legally justified as no excuses for any sect. The existence of the world and its causes depend upon it. Many persons of rank and eminence due to its benefit contracted marriages and became family men. Therefore marriage is an inseparable part of Islam. Thus in Islamic law the justification of marriage is permissible but not Hayat-e-Waris

compulsory. Therefore marriage is not prohibited so also celibacy is not banned. Similarly if marriage had been absolute, celibacy would have been its opposite. The object of marriage is propagation of species and the health of man depends upon it; further marriage solves social and economic problems and sets them in proper perspective. Due to the expediency in Islamic law, marriage is justified. So the celebrities of Islam followed the system of marriage and acted upon it.

Keeping this pious and beneficial point of view the popular devotees of the unity of God who had relinquished the connection with the world were not inclined for marriage and has avoided it in the ardour to merge themselves with the infinite. Hence they preferred a solitary life of a recluse.

In the world studio people do that work for which they are fit and ordained by the God. Hence those persons whom condition was favourable, married. For those whose taste and way of life was towards solitude remained unmarried and led a free life and as such both are not to be blamed.

For example Imam Ghazali writes in the chapter in his book “Ahya-ul-Uloom” with reference to the excellence of marriage. Muslim theologians are not unanimous in their opinion. Some favour matrimony, others view it is an impendent in the way of prayer and devotion to God.

This is due to the tradition not being explicit and clear in their interpretation. Even in Quranic verses, marriage is justified but at the same time warning is given about the likely adverse attitude of wives and their children.

Even Hazrat Ibn-e-Abbas says that a pious person’s devotion will not complete if he is not married. Imam Ghazali in his book “Ahya-ul-Uloom” quotes a saying of Abu Suleiman Dari “In solitary life one tastes the affect of his activities and largeness of heart which is denied to a wedded person.” Again from his eye witness account he says that amongst his companions none remained firm to his former status in life after marriage.

Hassan Basri says when Glorious God confers prosperity on his creatures it does not mean that he should completely absorb himself in his family and his progeny. This saying is against the custom of marriage Thus from above saying it is clear that the excellence of matrimony and celibacy are conflicting. It cannot be said that they are absolute.

But researchers among the mystics have compared apparent inconsistency and have stated that neither matrimony is wholly beneficial nor the bounty of celibacy is universal. This command is subject to human conditions.

As a matter of fact human conditions vary; to some matrimony is condusive and for other celibacy. The result of both is indistinct or in other words the object is abstinence and purity. This inconsistency is a fact apparent. But seeking God, which is away of approach to be followed, since both the groups are pious and God fearing?
Hayat-e-Waris

For example the author of “Awariful-marif in his detailed and well grounded language commenting on these inconsistent views, states that if anyone is unable to control carnal urge which is likely to come in his way to be pious and pure. For him matrimony is essential and for those who are also in research of truth and zealously pursue and to research their goal for them celibacy is necessary. It can be compared to an expert physician whose prescription is efficacious to one and injurious to the other.

The mystics have advised to cast aside worldly worries to reach the divine proximity. It is axiomatic truth matrimony is an impediment to restrain the worries of heart as the mystics repeated and nave stated.

It is better if the mystic devotees are capable of controlling resistance of self and peace of mind is a blessing. One cannot be involved in pleasure of woman and self to be disturbed. To achieve the definite and positive object it is most useful procedure especially the way of love depends upon it and expect God others shackle is to be rent asunder and to destroy the every existence before the beloved. Consequently from this clarification the inconsistency of lawful and religious is out of question and completely eliminated. It carne to be known the doctor of hidden disease prescribe the suitable medicine efficacious for such pain but the others apprehension is that celibacy is against the principal of Islam. In the genuine tradition there is no mention of the system of monks. Its meaning as they understood is rarely pure and it is completely prohibited. If the meaning of monk is rarely pure it is totally banned as it is contrary to Islamic tenets.

Hence it is the meaning in the dictionary is longing and this meaning is not contrary to Islamic tent because the fear of God is praise -worthy but not blame worthy. The authors of “Sarha” and “Burhan” write that in a common law a person who is pious and longing solitary life is called a monk. Due to abstain they abstained from tasty things. From this they were known as monks by name to a certain limit in a common law its meaning is not “base” or mean because Christ hermit’s seclusion and abstain is considered praiseworthy in Islamic tradition.

In “Tafseer Ibn-e-Kasir” Hazrat Ibn-e-Masoom narrates that the Holy Prophet of Islam stated that in Bani-Israel, there were seventy three sects. In this Holly book three persons were free from sin. When the Christian monarchs tampered with the Biblical text due to exigency of circumstances the sects fought with patience and lost their lives but received salvation, the third group had no guts to fight and took shelter in jungles and hilly tracts, and gave up worldly connection, and relinquished lawful tastes and engaged themselves in a very hard struggle.

Similarly in other traditions Ibn-e-Abbas stated that Christian monarchs tampered with the “Torah” and “Bible” told the believers that if they did not recite like them they would be put to the sword. Hence they led a retired and secluded life and some took shelter in the jungle.From these narrations it is clear that they led a solitary life. A few retired to jungle and delivered of their sins were include amongst the faithful. But, the other of “Gulshan-e-Raz” regarded them as votaries of god and true seeker of God.

But similar to Christian, ascetic novices imitated the old monks and tried to prevent sinful attitude. Its pure face was foiled by their erratic deeds and lost its lustre of purity. The old monks for perfect tranquillity of mind and carnal urge ties but innate fondness of temperament their initiative initiates.

Brought a bad name and they had no capacity to prevent resistance. Avoiding marriage was a necessary custom. In the arduous way of becoming monks they began to rid themselves of genetic organs for maintaining celibacy pure a genuine. From that time the monks became unworthy and their puritanical faces were soiled with the mud of slur and its original meaning lost its true significance.

The almighty and Glorious God has referred to this event in the Holy Quran “we sent Jesus, son Mary and gave them Bible and thus we have created mild kindness and worship of God, we have fostered in their hearts but in no way make the system of monks compulsory.”

THE TRUE HUMANITARIAN AND PHILANTHROPIST



THE TRUE HUMANITARIAN AND PHILANTHROPIST

The Prophet Muhammad truly cared about others, bettering the lives of the weak and indigent. To achieve this lofty goal, he taught his followers the true meaning of charity. He said: “It is a duty upon every Muslim to give charity.” The Companions asked him, “O Prophet of God! What about the one who does not find anything [to spend in charity]?” He replied, “Let him work with his hands, benefitting himself, and let him then spend in charity.” The Companions “And what if he cannot find [work]?” He replied, “Then let him assist someone wronged and needy.” The Companions asked, “And what if he cannot find (anyone in need)?” He replied, “Then let him do good and abstain from evil, for that will be his charity.”¹ It is also reported that he peace and blessings upon him – said: “Smiling at your brother is charity.” asked, 992 –

I Set forth by al-Bukhārī in al-Ṣaḥīḥ, 2:524 S1376. Muslim in alṢaḥīḥ, 2:699 S1008.

2 Set forth by al-Tirmidhi in al-Sunan, 4:339 S1956. •Ibn Hibbān in al-Ṣaḥīḥ, 2:286 $529.


Barkat us Sadaat part 11

सहीहुल नसब सैयद जहन्नम में नहीं जाएगा

( 1 ) इमाम कुरतबी (668 हि.) ने सैयदुल मुफस्सरीन हज़रत सैयदना अब्दुल्लाह बिन अब्बास से आयत करीमा 4 (पं.30)
(तर्जुमा: और बेशक क़रीब है कि तुम्हारा रब तुम्हें इतना देगा कि तुम राज़ी हो जाओगे)

की तफ्सीर में नक्ल किया है कि वह फ़रमाते हैं कि हुजूर अनवर सैयद आलम इस बात पर राजी हुए कि उनके एहले बैत में से कोई जहन्नम में न जाए। (सवानेह करबला स. 51)

नबी करीम नूर मुजस्सम ने फ़रमायाः

(2) बेशक (सैयदा) फातिमा ने अपनी पाकदामनी की हिफाज़त इस तरह से की तो अल्लाह तआला ने उन्हें और उनकी औलाद को आग पर हराम फरमाया। (बरकाते आले रसूल स. 59 ) (3) हाकिम ने फरमाया यह हदीस सहीह है. हज़रत इमरान बिन हुसैन फरमाते हैं कि नबी अकरम सैयद आलम ने फ़रमायाः

“मैं ने अपने रब करीम से दुआ की कि मेरे एहले बैत में. किसी को आग में दाखिल न फरमाए तो उसने मेरी दुआ कुबूल फरमा ली।” (बरकाते आले रसूल स. 59 ) जमे

आब ततहीर से जिसमें पौदे
इस रियाज़ निजाबत पे लाखों सलाम *

( 4 ) इमाम हाकिम ने हज़रत अनस से रिवायत की उन्होंने कहा कि रसूले अकरम ने फ़रमायाः

मेरे रब ने मेरे एहले बैत के बारे में मुझ से वादा किया है जो इनमें से तौहीद और मेरी तबलीग (सुन्नत) के साथ साबित कदम रहेगा, अल्लाह तआला उनको अज़ाब न देगा। (अल् नेमतुल उज़मा तर्जुमा: अल्खसाईसुल कुबरा लिलसीवती जि. 2, स. 566) (5) हज़रत अब्बास बिन अब्दुल मुत्तलिब बारगाहे रिसालत से मरवी है कि मैंने में अर्ज़ किया: या रसूलुल्लाह! कुरैश जब आपस में मिलते हैं तो हसीन मुस्कुराते चेहरों से मिलते हैं और जबहम से मिलते हैं तो ऐसे चेहरों से मिलते हैं जिन्हें हम नहीं जानते (यानी जज़्बात से आरी चेहरों के साथ) हज़रत अब्बास फरमाते हैं: हुज़ूर नबी अकरम यह सुन कर शदीद जलाल में आ गए और फरमाया: उस जात की कसम! जिसके कब्ज़े कुदरत में मेरी जान है किसी भी शख्स के दिल में उस वक्त तक ईमान दाखिल नहीं हो सकता जब तक अल्लाह तआला और उसके रसूल और मेरी कराबत की खातिर तुम से मुहब्बत न करे।” उसे इमाम अहमद, नसाई, हाकिम और बज़ार ने रिवायत किया है।