Fitnoo ka zahoor 27

Ḥukūmat nā-ăhl logoṅ ke supurd kī jā’egī aur ḥukmarān aur muqtadir log munāfiq hoṅge

al-Qur’ān

(1) اِنَّ اللهَ یَاْمُرُکُمْ اَنْ تُؤَدُّوا الْاَمٰـنٰـتِ اِلٰٓی اَهْلِهَا وَاِذَا حَکَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْکُمُوْا بِالْعَدْلِ اِنَّ اللهَ نِعِمَّا یَعِظُکُمْ بِهٖ ط اِنَّ اللهَ کَانَ سَمِيْعًام بَصِيْرًاo یٰٓـاَیُّھَا الَّذِيْنَ اٰمَنُوْٓا اَطِيْعُوا اللهَ وَاَطِيْعُوا الرَّسُوْلَ وَاُولِی الْاَمْرِ مِنْکُمْ ج فَاِنْ تَنَازَعْتُمْ فِيْ شَيْئٍ فَرُدُّوْهُ اِلَی اللهِ وَالرَّسُوْلِ اِنْ کُنْتُمْ تُؤْمِنُوْنَ بِاللهِ وَالْیَوْمِ الْاٰخِرِ ط ذٰلِکَ خَيْرٌ وَّاَحْسَنُ تَاْوِيْلًاo اَلَم تَرَاِلَی الَّذِيْنَ یَزْعُمْوْنَ اَنَّھُمْ اٰمَنُوْا بِمَآ اُنْزِلَ اِلَيْکَ وَمَآ اُنْزِلَ مِنْ قَبْلِکَ یُرِيْدُوْنَ اَنْ يَّتَحَاکَمُوْٓا اِلَی الطَّاغُوْتِ وَقَدْ اُمِرُوْٓا اَنْ يَّکْفُرُوْ بِهٖ ط وَیُرِيْدُ الشَّيْطٰنُ اَنْ یُّضِلَّھُمْ ضَلٰــلًام بَعِيْدًاo وَاِذَا قِيْلَ لَهُمْ تَعَالَوْا اِلٰی مَآ اَنْزَلَ اللهُ وَاِلَی الرَّسُوْلِ رَاَيْتَ الْمُنٰـفِقِيْنَ یَصُدُّوْنَ عَنْکَ صُدُوْدًاo (النساء، 4/ 58-61)

بے شک اللہ تمہیں حکم دیتا ہے کہ امانتیں انہی لوگوں کے سپرد کرو جو ان کے اہل ہیں، اور جب تم لوگوں کے درمیان فیصلہ کرو تو عدل کے ساتھ فیصلہ کیا کرو، بے شک اللہ تمہیں کیا ہی اچھی نصیحت فرماتا ہے، بے شک اللہ خوب سننے والا خوب دیکھنے والا ہےo اے ایمان والو! اللہ کی اطاعت کرو اور رسول ( ﷺ ) کی اطاعت کرو اوراپنے میں سے (اہلِ حق) صاحبانِ اَمر کی، پھر اگر کسی مسئلہ میں تم باہم اختلاف کرو تو اسے (حتمی فیصلہ کے لیے) اللہ اور رسول ( ﷺ ) کی طرف لوٹا دو اگر تم اللہ پر اور یومِ آخرت پر ایمان رکھتے ہو، (تو) یہی (تمہارے حق میں) بہتر اور انجام کے لحاظ سے بہت اچھا ہےo کیا آپ نے اِن (منافقوں) کو نہیں دیکھا جو (زبان سے) دعویٰ کرتے ہیں کہ وہ اس (کتاب یعنی قرآن) پر ایمان لائے جوآپ کی طرف اتارا گیا اور ان (آسمانی کتابوں) پر بھی جو آپ سے پہلے اتاری گئیں (مگر) چاہتے یہ ہیں کہ اپنے مقدمات (فیصلے کے لیے) شیطان (یعنی احکامِ الٰہی سے سرکشی پر مبنی قانون) کی طرف لے جائیں حالاں کہ انہیں حکم دیا جا چکا ہے کہ اس کا (کھلا) انکار کر دیں، اور شیطان تویہی چاہتا ہے کہ انہیں دور دراز گمراہی میں بھٹکاتا رہےo اور جب ان سے کہا جاتا ہے کہ اللہ کے نازل کردہ (قرآن) کی طرف اور رسول( ﷺ ) کی طرف آجاؤ تو آپ منافقوں کو دیکھیں گے کہ وہ آپ (کی طرف رجوع کرنے) سے گریزاں رہتے ہیںo

(1) Be-shak Allāh tumheṅ ḥukm detā hai keh amānateṅ unhī logoṅ ke supurd karo jo un ke ăhl haiṅ, aur jab tum logoṅ ke darmiyān faiṣlah karo to ʻadl ke sāth faiṣlah kiyā karo, Be-shak Allāh tumheṅ kyā hī achc̥hī naṣīḥat farmātā hai, Be-shak Allāh ḳhūb sun·ne wālā ḳhūb dekhne wālā hai. Ae īmān wālo! Allāh kī iṭāʻat karo aur Rasūl (ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam) kī iṭāʻat karo aur apne meṅ se (ăhle ḥaqq) ṣāḥibāne amr kī, phir agar kisī mas’alah meṅ tum bā-ham iḳhtelāf karo to use (ḥatmī faiṣlah ke liye) Allāh aur Rasūl (ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam) kī ṭaraf laut̥ā do agar tum Allāh par aur yaume āḳhirat par īmān rakhte ho, (to) yahī (tumhāte ḥaqq meṅ) behtar aur anjām ke leḥāẓ se bŏhat achc̥hā hai. Kyā Āp ne in (munāfiqoṅ) ko nahīṅ dekhā jo (zabān se) daʻwá karte haiṅ keh woh is (Kitāb yaʻnī Qur’ān) par īmān lā’e jo Āp kī ṭaraf utārā gayā aur un (āsmānī Kitāboṅ) par bhī jo Āp se păhle utārī ga’īṅ (magar) chāhte yeh haiṅ keh apne muqaddamāt (faiṣle ke liye) shayṭān (yaʻnī aḥkāme Ilāḥī se sarkashī par mabnī qānūn) kī ṭaraf le jā’eṅ ḥālāṅ-keh unheṅ ḥukm diyā jā chukā hai keh us kā (khulā) inkār kar deṅ, aur shayṭān to yahī chāhtā hai keh unheṅ dūr darāz gumrāhī meṅ bhat̥kātā rahe. Aur jab un se kahā jātā hai keh Allāh ke nāzil kardah (Qur’ān) kī ṭaraf aur Rasūl (ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam) kī ṭaraf ā jā’o to Āp munāfiqoṅ ko dekheṅge keh woh Āp (kī ṭaraf rujūʻ karne) se gurezāṅ răhte haiṅ.

[al-Nisā’, 4/58_61.]

al-Ḥadīt̲h̲

31۔ عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : إِذَا ضُیِّعَتِ الْأَمَانَةُ فَانْتَظِرِ السَّاعَةَ، قَالَ: کَيْفَ إِضَاعَتُهَا یَا رَسُوْلَ اللهِ؟ قَالَ: إِذَا أُسْنِدَ الْأَمْرُ إِلٰی غَيْرِ أَهْلِهٖ فَانْتَظِرِ السَّاعَةَ۔
رَوَاهُ الْبُخَارِيُّ وَأَحْمَدُ وَابْنُ حِبَّانَ۔

31: أخرجہ البخاري في الصحیح، کتاب الرقاق، باب رفع الأمانۃ، 5/ 2382، الرقم/ 6131، وأحمد بن حنبل في المسند، 2/ 361، الرقم/ 8714، وابن حبان في الصحیح، 1/ 307، الرقم/ 104، والبیھقي في السنن الکبریٰ، 10/ 118، الرقم/ 20150، والدیلمي في مسند الفردوس، 1/ 335، الرقم/ 1322، والمقریٔ في السنن الواردۃ في الفتن، 4/ 768، الرقم/ 381۔

حضرت ابو ہریرہ رضی اللہ عنہ سے روایت ہے کہ رسول اللہ ﷺ نے فرمایا: جب امانتیں ضائع ہونے لگیں تو قیامت کا انتظار کرو۔ پوچھا گیا: یا رسول اللہ! امانتوں کے ضائع ہونے کا مطلب کیا ہے؟ فرمایا: جب اُمور نااہل لوگوں کو سونپے جانے لگیں تو قیامت کا انتظار کرو۔

اِس حدیث کو امام بخاری، احمد اور ابن حبان نے روایت کیا ہے۔

  • Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu se riwāyat hai kehra ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: jab amānaten z̤a’eʻ hone lageṅ to qiyāmat kā inteẓār karo. Pūc̥hā gayā: yā Rasūl Allāh! Amānatoṅ ke z̤ā’eʻ hone kā maṭlab kyā hai? Farmāyā: jab umūr nā-ăhl logoṅ ko sauṅpe jāne lageṅ to qiyāmat kā inteẓār karo.

Is ḥadīs̲ ko Imām Buḳhārī, Aḥmad aur Ibn Ḥibbān ne riwāyat kiyā hai.

Ḥāifẓ Ibn Ḥajar ʻAsqalānī Fatḥ al-Bārī meṅ bayān karte haiṅ: ʻamr’ se murād woh tamām umūr haiṅ jin kā taʻalluq (bil-wāsṭah yā bilā wāsṭah kisī nah kisī ṭaur par) Dīn se ho, jaise ḥukūmat-o salṭanat (ṣadārat, wizārate ʻuẓmá, wizārate ʻulyā, gawarnarī aur ʻumūmī wizārateṅ), ʻadalayah aur sharʻī iftā’ waġhairah.

[Ṭāhir al-Qādrī fī al-Qawlu al-Ḥasani fī ʻalāmatī al-sāʻaṫi wa-ẓuhūri al-fitan,/82_83, raqam: 31.]

Hazrat Harthameh ibn Ayun Radiallahu anhoo

Harthameh ibn Ayun, famous as Khwaja Rabih, the Great Mystic Gnostic companion of the Holy Prophet Muhammad (SAWA) and Mawla Imam Ali (A.S.) was appointed as the Governor of Khurasan by Mawla Imam Ali (A.S.) during his Caliphate.

Khaja Rabih during his tenure as the Governor of Khurasan during the Caliphate of Mawla Imam Ali (A.S.) successfully incorporated and included the Central Asian region, present Afghanistan and Pashtoon and Baluch areas of present Pakistan as the integral part of the Islamic government.

All the later mystics and Sufis in Khurasan and Central Asian were greatly influenced by Mawla Imam Ali (A.S.) and Khwaja Rabih, Mawla Imam Ali’s Governor in Khurasan and Central Asia.

Khaja Rabih passed away in Toos near Mashhad and was buried near Mashhad.

The holy shrine of Hazrat Khwaja Rabih in Mashhad is the most grand holy shrine in Mashhad, Iran after the holy shrine of Imam Reza (A.S.).

The holy shrine of Hazrat Khwaja Rabih in Mashhad is the most grand and magnificent holy shrine among all the Sahabi companion of the Holy Prophet Muhammad(SAWA) in the world.

The Zionist controlled Wahabbis who are the stooges and servants of US Zionist Imperialism destroyed all the mausoleums of the Holy Ahlulbayt (A.S.) and the Sahaba of the Holy Prophet Muhammad (SAWA) in Makkah Mukarramah, Madinah Munawarrah and Hejaz Muqaddas.

The Zionist US Imperialism in 1932 changed the holy name of Hejaz Muqaddas as the US Zionist Imperialism controlled “Zionist Kingdom of Saudi Arabia”.

Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 10

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THE PROPHET (S.A.W.) IN MADINA

The Prophet (S.A.W) entered the city on Friday. The entire city had come out to receive the Prophet
(S.A.W) of Islam. They were waiting to welcome him. It was an occasion of festivities and celebrations,
and with his arrival history of Islam began with the establishment of the rule of justice and equality
through Quran. Islam replaced superstitions, opinions,
ignorance, tyrannies and oppressions to faith, learning, brotherhood and equality. From that day Yasrib
became Madinatul Nabi (the city of the Prophet (S.A.W)). And is known as Madina even today.
As every tribe wanted to be the host of the Prophet (S.A.W) and the Prophet (S.A.W) did not wish to
displease anyone he declared that he will be the guest of the house where his camel will take him. The
camel took him to the house of Abu Ayub Ansari and stopped. Abu Ayub Ansari belonged to the clan of
Bani Najjar to which Abdul Mutallib’s (Prophet (S.A.W)’s grandfather) mother Salma belonged.
Therefore the relationship between the Prophet (S.A.W) and the people of Yasrib specially the tribe of
Bani Najjar was not new. The Prophet (S.A.W)’s great grand father Hashim married Salma a widow of
Bani Najjar tribe at Nabt a place on the way to Yasrib. After a few days stay with her, Hashim went away
to Syria where he fell sick and died. [Tabaqat, Vol. VI, page 46] Salma who was pregnant gave birth to
Abdul Mutallib but the Hashmis who all lived in Mecca did not know about it nor of Hashmis marriage
with Salma. It was only when Saabit Ibne Manzar Ibne Kharam (father of poet Hassan Bin Saabit] came
to Mecca for pilgrimage that he met Mutallib and informed him about the marriage and the child.
Mutallib immediately went to Yasrib and persuaded Salma and her tribesmen to give him his late
brother’s child, who was now grown-up and a true picture of his late father. It was a great shock for
Salma to part with her only child but Mutallib prevailed upon her and the people of Bani Najjar too
persuaded her to give the child to Mutallib as the child rightfully belonged to his family. They not only
allowed Mutallib to take the child with him as a goodwill gesture but the entire tribe accompanied him
to Mecca and stayed as a guest of Mutallib. Perhaps it was this gratitude of the Prophet (S.A.W) that he
chose to stay with Abu Ayub Ansari a member of the tribe of Bani Najjar [Tabaqat Ibne Saad].
The first problem of the Prophet (S.A.W) in Madina was the rehabilitation of the immigrants of Mecca
many of whom were very poor and without any shelter food or relatives. But the generous people of
Madina solved this problem by offering their belongings to the immigrants to be equally shared by
them. The Prophet (S.A.W) further created brotherhood between the Muslims of Mecca and Madina by
offering one’s hand into the hand of another, considering the nature, qualification and status of each of
them. No class or tribal distinctions were considered. For instance Abu Bakr was made the brother
Umar Bin Khattab. Though both belonged to two different tribes of Mecca, and the tribe of Abu Bakr
was not considered as respectable as that of Umar Bin Khattab. Talha was given the hand of Zubair,
and Usman Bin Affan made the brother of his own brother in law Abdur Rehman Bin Aof. The Prophet
(S.A.W) gave his own uncles hand in the hand of Zaid Bin Harsa and for his ownself chose Ali (A.S.)
Ibne Abi Talib his cousin to be his brother and declared, “Ali is my brother in this world and the next
too.”
He inculcated the fundamental principles of Islam that brotherhood depended not on blood but only on
faith. The right of family inheritance within Islam were expressly valid and sacred. These mandates
resulted a considerable expansion of the Muslim community.
After establishing the base of his Islamic society the first act of the Prophet (S.A.W) was to buy a piece
of land from Suhail and Sahl the two brothers to build a mosque which is known as Masjid-e-Nabavi
(Prophet (S.A.W)’s Mosque) with the help of the Muslims of Mecca and Madina. He himself worked as a
labourer and while working he recited, “Only everlasting life has a value. May Allah have mercy on the
immigrants and my companions.” The mosque measured 4200 cubits and had no roof. The walls were
built of mud. The roof was built from the branches of date leaves. Ammar-e-Yasir a companion of the
Prophet (S.A.W) could not see the Prophet (S.A.W) himself working as a labourer and worked the
Prophet (S.A.W)’s share of labour also. Ali (A.S.) took the job of bringing mud and stone and as he
carried the weight he recited : “Whosoever builds a mosque, and works there sitting or standing, Puts
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up with the pain of labour, while others shrink work, For fear of dust and pain, both of these verily,
Cannot equal each other.”
The area of the mosque was further extended by 2475 meters by the Prophet (S.A.W) after the victory of
Khaiber in the year 7 A.H. In the main mosque, he built many pillars and each pillar was given a name
where specific work was carried out. For instance the column of Haris (guard) was a place where the
Prophet (S.A.W) met those people with whom he was not familiar, and Ali (A.S.) always stood near him
as a body guard. There was another column by the name “the column of Mohajareen (Immigrants).”
This column was between the pulpit and the Prophet (S.A.W)’s house which was attached to the house.
This was the place where the immigrants generally assembled.
After the death of the Prophet (S.A.W) this mosque was built several times and its area enlarged. Umar
Ibnul Khattab was the first person after the death of the Prophet (S.A.W) who thought of rebuilding it
during his regime. He tried to acquire the house of the Prophet (S.A.W)’s uncle Abbas for extending the
area of the mosque but Abbas refused to donate or sell the house to Umar. The matter was then
referred to one Obay Ibne Kaab for arbitration. After hearing the case of Abbas, Obay Bin Kaab narrated
the incident of the construction of Palestine where the owners of one piece of land similarly refused to
sell it to David who wanted to construct Palestine at the behest of God. When David attempted to
acquire it by force, God reprimanded David and did not permit him to construct Palestine. God then
ordered Solomon to build Palestine, which he did. Umar not satisfied with the award of Obay Bin Kaab
referred the matter to Abu Zar-e-Ghaffari and other companions of the Prophet (S.A.W) but they too
endorsed the verdict of Ibn Kaab and confirmed the tradition narrated by him. This silenced Umar and
he dropped the idea of acquiring it. Abbas then himself donated his house for the expansion of the
mosque [Tabaqat-e-Ibne Saad]. Similarly during the year 26 A.H. Usman expanded the boundaries of
the mosque still further by purchasing the neighboring houses. When some owners resisted Usman
forcefully demolished their houses and deposited the price of those houses in the government
treasury. When they protested over his action, Usman put all of them in jail. [Tabari Vol 5 page 47;
Kaamil Vol 3, page 36].
In the year 1277 A.H. the area was once again expanded to 10300 meters. The construction on this red
stone mosque with its beautiful calligraphy took thirteen years to complete. Another repair took place
in 1375 A.H. preserving the old building and constructing another magnificent building of 6029 meters
with 706 columns and two places for the Moazzin who recites Azaan). The total area of the new mosque
is today 16327 square meters (and is expanding even more).
After the completion of the mosque the Prophet (S.A.W) and his immigrants and friends started
constructing their own houses around the mosque. Each one having an extra door which opened in the
Mosque. The whole project of building the houses took seven months to complete. After which the
Prophet (S.A.W) and Ali (A.S.) shifted to their new house.
After six moths of stay at Madina the Prophet (S.A.W) received an invitation from Umme Basher and
Bani Saleem tribe to visit their village which was to the north west of Madina. The Prophet (S.A.W) led
the noon prayer facing Jerusalem. It was here that the Prophet (S.A.W) received the revelation from
God ordering him to change the direction of prayers from Jerusalem to Kaaba in Mecca. From then on
Kaaba became the permanent Qibla (direction) for the ritual prayers of all the Muslims of the world. And
from that day this mosque is known as Masjid-e-Qiblatain.

BENEFIT AND CORRUPTION

The word “benefit” (naf) with all its derivatives is used 50 times in
the Quran. The same is true for the word “corrupt” (fasad), that is, it
and its derivatives are used 50 times as well. Corruption (fasad) is a
social evil and condemned by the Quran. A person cannot benefit
(naf) from corruption (fasad). The result of corruption is the opposite of benefit.
55- And remind, for the reminder benefits the believers.
51-The Dispersing, 55
152- Who corrupt the land and do not reform it.
26-The Poets, 152

The word ==Number of occurrences
Benefit ==50
Corruption ==50