Rare Justice: Judgements, Decisions and Answers to Difficult Questions part 13

Compensation of a part of the Tongue:

It has been described in the “Majmua” by Ibn-i-Maizaban that a man came to Hazrat Omar, (RA) and complained to him that a man had cut a part of his tongue with the result that he could not speak properly.

Hazrat Omar (RA) found it difficult to fix the penalty for that crime. He, therefore, turned to Hazrat Ali (A) who was present at that time for a solution as to whether penalty for the whole tongue should be fixed or for the part which was cut and as to what should be the amount of the penalty?

Hazrat Ali. (A) advised him to let the man pronounce all the alphabets. The number of the alphabets he could not pronounce or pronounced with difficulty should be deducted from the total number of the alphabets of the Arabic language and the penalty should be fixed accordingly.




Accord is exact proof of love. It is no wonder his other qualities due to the ffect of exaltation of the attributes of surrender to the will of God, might have remained indistinct. Along with this the sayings of Hazrat Habib Ajmi deserves consideration. He said relating clearly concerning the high rank of surrendering to the will of God, Its relation is with the heart; the quality of which should not be published. But ill-feeling of difference and misunderstanding due to animosity in which it is held, may affect the ability to resign to the will of God. Hence discord it may be said is entire aversion and accord is associated with the heart. The difference between the two is-one is blameworthy and the other praiseworthy. Discord is an attribute of foe and accord is the habit of friend. The heart is their source of origin one or the other of which has deep relation with heart and due to their influence on human faculties, their precepts and practices come openly in favour of discord or accord with respective vices.

In short when the effect of discord and accord becomes apparent from man’s precepts and practices or in other words it may be said the intrinsic value of man’s heart can be know from his mode of talk and the way of his manners.

From this clear explanation we can come to know the effects of this attribute on the heart of our Saint and which was most proper in shaping his precepts and practices. Regarding the effect of the attribute of discord it may be said with certainty that our Saint’s heart was so brilliantly illuminated, the glowing effect of concord on which even the shadow of unpleasant ill-feeling and enmity never fell. From the way of life and practice it is clear that he hated discord, never thought anyone as enemy or never entertained feelings of animosity against others. Our Saint regarded everyone as friend and innocent creature of God irrespective of his caste and creed, viewed with friendly eye subjects of others nations and followers of diverse religions. Concord and amity in every community professing diverse creeds and acknowledging respect and loyalty to their motherland was his ideal and ultimate goal of life. By Divine Grace his heart was pure from the ting of bias, ill-feelings and communal animosity. Whenever a Hindu, Christian, Parsi or Jew cam to seek his spiritual blessings he treated them all alike and made no invidious difference.

Our Saint’s warmth of affection and behaviour of equal treatment with every community professing diverse creeds and nationalities and others who were firm believers of their ancestor’s religion became his devoted disciples.



The Prophet advocated for social integration and maintaining ties with people. When the Prophet emigrated to Medina, he created a city-state which united peoples of different tribes and religions. One of the first pacts he made was the pact of brotherhood between the Aws and Khazraj tribes, who were broiled in a bitter civil war over many generations. Through the message of Islam, the beloved Prophet of God united the people of these two tribes and ended their renowned feud.

Another pact was the brotherhood between the Helpers of Medina and the Emigrants from Mecca. He took one person from the Helpers of Medina and made him a brother of one of the people among the Emigrants of Mecca. He taught the Helpers to share their resources with the Emigrants and to remove the disparity in wealth between them. He also made a pact between the Muslims and Jews and united them as a single nation. All of these were the efforts the Prophet made to bring people together and to remove hatred between them.

On one occasion the beloved Prophet said: “The glory of the believers lies in brotherhood. They do not subject each other to torture, coercion, oppression, terrorism and vandalism. Nor do they usurp on another’s wealth or are thirsty for eachother’s blood. They protect and love each other and hide each other’s fault.”

I Set forth by al-Bukhārī in al-Ṣaḥīḥ, 2:862 S2310. Muslim in alṢaḥīḥ, 4:1996 $2580.
I Set forth by Ibn Sa’d in al-Tabaqāt al-Kubrā, 1:238. al-Ṣāliḥī in Subul al-Huda wa al-Rishād, 3:527. •Ibn Hishām in al-Sīra al-Nabawiyya, 2:529-533.

Barkat us Sadaat part 15:अनपढ़ सैयद अफज़ल है या गैर सैयद आलिम

अनपढ़ सैयद अफज़ल है या गैर सैयद आलिम

खातिमुल मुहक्किीन इमाम शैख इब्ने हज्र अस्कूलानी (852 हि०) के फतावा में है, उनसे पूछा गया कि अनपढ़ सैयद अफज़ल है या गैर सैयद आलिम ? और अगर यह दोनों किसी जगह इकट्ठे मौजूद हों तो उनमें से ज़्यादा इज्ज़त और एहतराम का मुस्तहिक पहले किसको समझा जाए? मसलन अगर ऐसी मेहफिल में चाय, काफी या कोई और चीज़ पेश करनी हो तो पहले किस से की जाए? या ऐसी मेहफिल में कोई शख़्स अगर हाथ चूमना चाहता है या पेशानी को
बोसा देना चाहता है तो आगाज किससे किया जाए? इमाम इब्ने हजर असकलानी जवाब में फरमाते हैं: इन दोनों को अल्लाह तआला ने बहुत बड़ी फजीलत बख़्शी है मगर सैयद में क्योंकि लायक तकरीम गोशा-ए-रसूलुल्लाह के खून की निस्बत है जिसकी बराबरी दुनिया की कोई चीज़ नहीं कर सकती इसी लिहाज़ से बाज़ उलमा किराम ने कहा है:
“हम जिगर गोश-ए-रसूलुल्लाह चीज़ से भी बराबरी की निस्बत नहीं दे सकते । ” को दुनिया की किसी
बाकी रहा बाअमल आलिमे दीन का किस्सा तो चूंकि उसकी जात मुसलमानों के लिए नफा बख़्श, गुमराहों के लिए राहे हिदायत है और यह कि उलमा-ए-इस्लाम रसूले अकरम के नाइब व जानशीन और उनके उलूम व मआरिफ के वारिस और इल्मबर्दार हैं इसलिए अल्लाह तआला की तरफ से तौफीक याफ्ता लोगों से हमें यह तवक्को है कि वह सादात किराम और उलमाए किराम की इज्ज़त एहतराम और ताज़ीम करने में उनकी हक तलफ़ी नहीं करेंगे।
ऐसी महफ़िलों में मजकूरा बाला लायके एहतराम हस्तियों के यक्जा होने पर किसी चीज़ के देने या ताजीम के आदाब बजा लाने के सिलसिले में आगाज़ करने के लिए हमें नबी अकरम के इस क़ौल मुबारक को पेशे नज़र रखना चाहिए कि (इज्ज़त व एहतराम और मेहमान नवाज़ी वगैरा में एहले कुरैश को मुकद्दम रखिए) और फिर मजकूर बाला सूरत में तो एक शख़्स को जिगर गोशा -ए-रसूलुल्लाह की निस्बत भी हासिल है।” (जैनुल बरकात)

रोज़े क़यामत अली की मुहब्बत का सवाल….

रोज़े क़यामत अली की मुहब्बत का सवाल….

हज़रते अबु बरज़ाह रदिअल्लाहो अन्हो फ़रमाते हैं रसूलुल्लाह सल्लल्लाहो अलैहे व आलिही व सल्लम ने फ़रमाया कोई शख़्स अपना क़दम नही उठा सकेगा यहां तक कि उससे 4 सवाल न किये जायें 1- उसके जिस्म के मुत्तालिक़ के कहां उसको इस्तेमाल किया

2- उसकी उम्र के मुताल्लिक़ के कहाँ उसको ज़ाया किया 3- उसके माल के मुताल्लिक़ के कहाँ से कमाया कहाँ ख़र्च किया

4- और अहलेबैत की मुहब्बत के मुताल्लिक़ अर्ज़ किया गया या रसूलल्लाह आपकी मुहब्बत की निशानी क्या है….?? अपने मौला अली के कांधे पर हाथ रखा ( यानी अली से मुहब्बत मेरी मुहब्बत है )

अल मजमउल अव्सत लिल तबरानी हदीस न० 2191 तिरमिज़ी 5/656/2190/3768 अहमद फ़ी मुसनद 3/5/11005 दारमी 1/135, अबु नईम 10/232