Monday, July 29, 2013
Time,Breath,Success
Imam al-Ghazali(may God's mercy be on him) wrote in his book The Beginning of Guidance:
"You should not neglect your time or use it haphazardly; on the contrary you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing (baraka) in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use ofto reach perpetual felicity in the proximity of God the Exalted. Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens. Whatgood is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase inknowledge or in good works, for they are your twocompanions who will accompany you in your gravewhen your family, wealth, children and friends stay behind."
Friday, July 26, 2013
Eye Opener For Denier Of Superior Qualties OF Prophet VIA BRO SHOIB
Who is that Shaytaan that says YOU are like me ? When the creation runs to YOU for every pleaWho is that Fool that says YOU are not Light ? Whendarkness covers the world it is only Al Madinah thatshines brightWho is that treacherous individual that says YOU are not near ? When the whispers reach their peak it is only YOU I HearWho is thatAnimal that says YOUR knowledge has a limit ? When Bin Thabit praises YOU in YOUR Majesty YOU say " How Exquisite "Who is the Ranter who rants abouts YOUR Blessed Mother and Father ? When even if he asked his own , they would beg to differ RatherWhy do you complain when The Beloved appears and we go into Wajd ? To hell with you and your terrorist ideology Oh Child of Najd
Monday, July 22, 2013
A True Hajj – Amazing Explanation of Imam Junaid al-Baghdadi
Sunday, July 21, 2013
How Imam Ash-Shafi'i Reminded Himself He Was A Traveler on the Path
Exchange the Remembrance of All Things for Allah's Remembrance
Imam Al-Ghazzali's Influence On the Muslim West |By Abul Layth
Love of the World is at the Head of Every Sin
حب الدنيا رأس كل خطيئة
“Love of this world is at the head of every sin.”
It is reported that the beloved Prophet Muhammad (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) said, “Love of this world is at the head of every sin.” Thisnarration has also been translated as, “Love of this world is the essence of every sin.” The word is ‘ra’s’ (literally head), but both translations seem to express, at least in my view, the principle meaning.
Imam Al-Bayhaqi reports this in his tome, “Shu’ab Al-Iman” hadith number 10501. Ibn Rajab Al-Hanbali in his Jāmi’ Al –‘Ulūm Wal-Hikam states, “…It is reported from Al-Hasan in mursal form.” (300) Imām Al-‘Ajlūnī states in his Kashf Al-Khfā’,
“It is reported by Al-Bayhaqi in Ash-Shu’ab Al-Imānwith a Hasan (reliable) chain to Al-Hasan Al-Basri and he elevated it in mursal form. Ad-Daylami mentioned it in his work Al-Firdaws, and his son followed him without mentioning a chain back to ‘Ali (radhiya allāhu ‘anhu). Ibn Al-Ghars said, ‘The narration is weak.’ And Al-Bayhaqi reported it in his‘Az-Zuhd’ and Abu Nu’aym reported it as a statement of ‘Isa ibn Maryam (sallallahu ‘alayhi wa sallam). In the report of the son of Imam Ahmad the report includes the words, ‘The head of sin is love of the world, women are satan’s noose (for men), and alcohol is the key to every evil.’ And Imam Ahmad reports in his Zuhd from Sufyan, “Isa ibn Maryam … and then he mentioned the narration.” [End quote of Al-‘Ajlūnī 1/412]
Imam As-Suyuti (rahimahullah) states in his ‘Tadrib Ar-Rawi’,
“[This hadith … ] is from the words of Mālik ibn Dīnār as reported by ibn Abid-Dunya in Maka’id Ash-Shaytān with his chain. It is also reported as thewords of ‘Isa ibn Maryam (sallallahu ‘alayhi wa sallam) as Imam Al-Bayhaqi reports in his Az-Zuhd. There is no basis for it as a hadith from the Prophet Muhammad (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) except from the Mursal narrations of Al-Hasan Al-Basri as reported by Al-Bayhaqi in his Shu’ab Al-Iman, and the mursal narrations of Al-Hasan according to the scholars are شبه الريح. Shaykh ul-Islam (i.e. Ibn Hajr) said, “Its chain is hasan to Al-Hasan (Al-Basri), and his mursal narrations are praised by Abu Zura’ah and Ibn Al-Madini. Hence there is no proof for declaring this narration fabricated”, and the affair is as he said.” [End Quote of Imam As-Suyuti]
Imam As-Sakhāwī stated in his Fat-hul Mughīth (1/265),
“[this hadith…] Reported by Al-Bayhaqi in his Az-Zuhd and Abu-Nu’aym in his entry on Ath-Thawri in his Al-Hilyah as a statement of Isa ibnMaryam (‘alayhis salaam). Ibn Taymiyyah argues that it is a statement of Jundub Al-Bajali (radhiya allāhu ‘anhu). Ibn Abid-Dunyā reports it as a statement of Mālik ibn Dinār and Ibn Yūnus in his entry on Sa’ad ibn Mas’ūd At-Tjībī in his Tārīkh Al-Masr as a statement of this Sa’ad. However, ImamAl-Bayhaqi reports it in his Ash-Shu’ab with a Hasanchain to Hasan Al-Basri in mursal form…[He mentions Ad-Daylami’s narration from ‘Ali (radhiya allāhu ‘anhu)]…There is no proof (dalīl) to judge this narration as a fabrication with the presence of [all] this [proof].”
Ibn Taymiyyah was asked about this hadith, as is reported in the Majmu’ Fatawa, to which he said,
“This narration is not preserved from the Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam). However, it is well known from Jundub ibn Abdullah Al-Bajali who is from the Sahābah. And itis mentioned that it is from Al-Masīh (messiah) ibn Maryam (‘alayhis salām)…” [Volume 11]
He also says,
“وما يرووه: “حب الدنيا رأس كل خطيئة” هذا معروف عن جندب ابن عبد الله البجلي، وأما عن النبي فليس له إسناد معروف”.
“This is well known from Jundub ibn Abdullah Al-Bajali, but as for it being from the Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) then there is no well known chain for it.” [18/123]Imām Al-Munāwī in his Fayd-Al-Qadīr mentions (and I am paraphrasing) that the love of this world leads to the inner and outer sins. Love of this worldwill enter a person into the shubuhāt (the doubtfulmatters), then into the Makrūh (the hated matters), then eventually into the Harām, and this does not cease until it may enter him into absolute disbelief (Al-Kufr). All of the nations that rejected their Prophets did so because of what the love of this world lead them too; Kufr (ultimate disbelief). If a Messenger came calling them away from sins that they indulged in, they would indulge themselves and reject whatever the Messenger said due to theirlove of the world. The reason is generally wanting to live forever (khulūd) in this world. The most evil type of love of this world, is love for leadership. It was because of this type of love for the world and what it contains that Fir’awn (pharaoh) and Hāmān and his army rejected and disbelieved in Musā. Their love of this world cause their people to entirethe fire of hell.
Imām Al-Munāwī then states,
ومن ثم قيل: الدنيا خمر الشيطان فمن شرب منها لم يفق من سكرتها إلا في عسكر الموتى خاسراً نادماً
It has also been said: the world is the wine (intoxicant) of Satan, so whoever drinks from it will only awaken from its intoxication in a state of loss and regret when they are among the congregants/hosts/hordes of the dead.” [End Quotefrom Fayd-Al-Qadīr]
Oh believer, do not be deceived by the mundane, the worthless world and its temporal pleasures. Allah says,
إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْماً ثَقِيلاً
“Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” [76:27]
And Allah reminds mankind,
كل نفس ذائقة الموت وإنما توفون أجوركم يوم القيامة فمن زحزح عن النار وأدخل الجنة فقد فازوما الحياة الدنيا إلا متاع الغرور
“Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your fullrecompense. Only he who is saved far from the Fireand admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.” [3:185]
Oh Allah! Save protect our hearts from love of this world. Bring us near to you and far from sin. Bless our beloved Sayyid Muhammad, his family, his companions, and those that follow them in ihsaan. Amīn!
Don't Procrastinate
The time arrives. “I’ll make it in a few minutes,” you say to yourself. One thing after another overcomes you. At first, time is measured in moments, then moments quickly, unknowingly, turn into hours. Before you realize your state, the time for it is nearly gone. Deceived you were! As your enemy crept upon you, so heedless, unaware, was your person. He took pride in his victory over you, boasting to his cohorts, ‘how easy it was defeating this person, he was heedless of his state as it ever worsened!’ Or have we forgotten The Real’s words, “So woe unto those performers of Salat (prayers), Who delay their Salat (prayer) from their stated fixed times…” Salah did you miss just as it missed you. In wise words spoken by Al-Ghawth Abu Madyan (radhiya allāhu ‘anhu), he warns us all of procrastination. He says, من تعلق بوعد الاماني لم يفرق التواني “One who adheres to the expected [false] promise, does not part company with procrastination.” Abul Hasan Ash-Shaadhilī (radhiya allāhu ‘anhu) said, ‘Do not delay your acts of ta’ah/obedience for a single moment, lest you be punished for missing that act of obedience, or something like it. For thereis a share of slavehood in every single time that passes by.’ Shaykh Ahmad ibn Mustafā Al-‘Alawī stated in his explanation of this aphorism, “People are of two types in procrastination: The firstgroup puts off beginning their works of obedience and the second group puts off seeking to reach Allah ta’alaa, due to their lack of love for Him ta’alaa. If you long for Allah, Allah will long for you. The Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) said ‘ He who wants to meet Allah, Allah wants to meet him.’ In a Hadith Qudsi, Allah says: ‘When my servant draws near to me by a handspan,I draw nearer to him by a cubit, I draw nearer to him than a fathom, and if he comes to me walking Icome to him running.’ Is this anything but pure generosity and a pure gift from Allah! Isn’t it sufficient in your ignorance, oh murid, that you seek that which does not have any being (that which does not absolutely exist – the mundane – that which winks in and out of time), and you leave that which necessarily is (i.e. Allah)! If you knew that which was in front of you, you would return from your misguidance. Allah is closer to you than yourself; He says, “And when myservants ask about me, [Certainly] I am near, I answer the call of those who call upon me…” And a way in which one is cut off from that which one seeks is that the murid takes his time, and he is like the person who continually stalls. Everyday he says to himself, ‘tomorrow’ ill keep going, and it is until that his whole lifetime is used up, [that he realizes] the result is nothing. […] Allah, the Real, exalted is He, longs for the servant more than the servant longs for Him
. Mawlāna Abdul-Qādir Al-Jaylānī says in his intimate prayers, “The blessed, the Real, told me [via inspiration]: ‘What a wonderful seeker am I! And what a wonderful thing sought is a human being! If the human being knew what his drink in my eyes meant to me, he would say in every breathe he takes, ‘whose is the dominion today!’” [End Quote from Mawaad Al-Ghaythiyya] Shaykh Nuh, while explaining the above, commented: “No one seeks Allah, except because Allah is seeking Him!” Shaykh ‘Alawi also said, “As for those who procrastinate, it seems to him that he is doing that which Allah has destined for him. Rather, it is only because of his own worthless caprice of his own ‘self’ [that he behaves as he does]. […] Allah says in the Qur’an, “No one feels safe from Allah’s plan, save the people who are in utter loss!” (End quote, ibid) Our Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) said: حَدَّثَنَا بَهْزٌ حَدَّثَنَا حَمَّادٌ حَدَّثَنَا هِشَامُ بْنُ زَيْدٍ قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ قَامَتْ السَّاعَةُ وَبِيَدِ أَحَدِكُمْ فَسِيلَةٌ فَإِنْ اسْتَطَاعَ أَنْ لَا يَقُومَ حَتَّى يَغْرِسَهَا فَلْيَفْعَلْ “If the hour (as-saa’ah, i.e. the day of judgment) is established upon you and in your hand is a plant, ifyou are able, do not stand until you have planted itinto the ground.” ((Reported by Imam Ahmad in hisMusnad via a Sahīh chai, visit the following link forfurther discussion: http://seekingilm.com /archives/76)) Keep planting, keep working, do not hesitate to do what pleases Allah.
The Believer is a Prisoner in This World; Some Notes From a Lecture by Shaykh Nuh Keller
الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ
“The World is a Prison for the Mu’min and paradise for the Kafir.”
In Lata’if Al-Minan (subtleties of the divine gifts) IbnAtaa’illah said Abul-‘Abbas al Mursi said, Abul Hasan Ash-Shadhili said: ‘The believer in this world is a prisoner, and there is no release for a prisoner except by one of three ways:
1) Through trick and stratagem.
2)Fidya(ransom) – ransoming the self. Allah says, “Allah has bought their own selves so that they may have paradise.” One for The One, exchanging your lowly vile self for The One for whom there is no second. The goal being the presence of the Divine.
In the Hadith Qudsi, Allah said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a Wali of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave draws nearer to Me through performingNawafil(supererogatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.”‘ [Al-Bukhari]
How much does it cost to be in the divine presence and out of your prison? The cost is simply giving everything that you possess. Everything that is with you! As the Sufis used to say:
“Relaxing in a prison is one of the day dreams of the ego.”
The Prophet Muhammad (‘alayhis salam) said, ‘The world is a prison for the believer and a jannah for the kaafir’ [Sahih Muslim Kitaab Az-Zuhd]
An-Nawawi said in explanation, ‘It means the believer can not do anything he likes, he must leave his lusts that are connected with the haraam –the shahawaat- like the lusts to get even with someone and those that exceed the limits of Allah ta’alaa, and the disliked.’
The Mu’min must wait until the complete relief of the next world, the unending bliss. Shaykh Nasirulbadi said,
“Your prison consists of your own self, and if you can emerge from it, you will fall into the ‘relief’.”
Many of the scholars wrote books regarding the ‘deeds of the day and the night -‘Amal Al-Yawm wal-laylah’ – in other words, books that inform man of what is needed to lead to perfection (ihsan). Acting, working, struggling to better one’s self through increasing one’s hasanaat. What then is your book?
Coming to this realization is the first step in travelling the path; Suluk. It consists in realizing the realities of eemaan. That the world is worth a bag of dirt, and that the whole of your existence is for the life to come. The exchanging of the ephemeral enjoyments for the eternal enjoyments. One’s reality becomes manifested through the realization that to not do a sunnah is harder on ones’ self thanto do it; this is the ultimate goal. The secret of Ikhlasis one sees one’s works bestowed upon one from Allah ta’alaa. True sincerity is to see one’s works as those bestowed only by Allah ta’alaa.
3) ‘Inayah(pure divine concern for one); it is one’s heart vanishing from love of the self to love for Allah. Allah brings man suddenly to Him. Examplesare through a death of a relative, and other hardships. It is turning to Allah and persevering thatleads to success. Allah knew that his servants wouldlong to know the secrets of the divine; and so he chooses for His mercy whomever he wills. He realized that if he left them, they would quit doing works, and so He said, “Verily Allah’s mercy is very close to those who excel in goodness (muhsineen).”Mercy, then is near to those who strive for ihsaan, and striving for ihsan comes by way ofmujaahada(struggling to subdue the nafs). The inayah of Allah is the annihilation in the entity of Allah ta’alaa. It includes the unlooked for events, the powerful and difficult, challenging events that knock everything out of you. Like death of the loved one, poverty after having money, sickness, like even huge events such as the Hajj – a huge ‘ibadah. So the rahmah of Allah is near for the Muhsineen.Abul Abbas said about the hadith “The world is a prison for the believers”,
“It’s the way of the prisoner to always be waiting as to when he will be let out [of the prison], the concern as to when you’re going to pass through the door to the next world, leads to the urgency [of the affair].”
No matter how much enjoyment one has in this world, it is a prison in comparison to the absolute bliss of being with Allah ta’ala. To be absolutely certain that the divine help will come to you after having made a decent niyyah – a niyyah that is Onefor One, your soul for Allah. This is the promise of Allah, ‘Allah is with theSaadiqeen(true).’ This is thesweet well spring from which to drink, which has no haughtiness, no extremism, free of any pollutions and impurities of worthlessness, and all of it is guidance and eemaan; Allah is the source of aid!
Salatul Mashishyya by Sheikh ‘Abd al-Salam ibn Mashish al-‘Alami
بسم الله الرحمن الرحيم
Inna Llāha wa malã-ikatahū yuṣallūna ʿala n-Nabi; Yã ayyuha llađīna āmanū ṣallū ʿalayhī wa sallimū taslīmā. [Qur'an 33:56]
God and His angels bless the Prophet. O believers, do you also bless him, and pray him peace.
Allāhumma ṣalli ʿala man minhun shaqqatil asrār · Wan falaqatil anwār · Wa fihīrtaqatil ḥaqā-iq · Wa tanazalat ʿulūm Adama fa aʿjazalḫalā-iq · Wa lahu taḍā-alatil fuhūm · Falam yudrikhu minnā sābiqun wa lā lāḥiq · Fariyaḍul malakūti bi zahri jamālihi mūniqah · Wa ḥiyaḍul jabarūti bi fayḍi anwārihi mutadaffiqah · Wa lā shay-a ilā wa huwa bihi manūṭ · Iđ lawlāl wāsiṭatu lađ-haba kamā qīlal mawsūṭ · Ṣalātan talīqu bika minka ilayhi kamā huwa ahlu · Allāhumma innahu sirrukal jāmiʿud dallu bika ʿalayk · Wa ḥijābukal aʿađ̣̣amul qā-imu laka bayna yadayk · Allāhumma alḥiqnī bi nasabihi wa ḥaqqaqnī bi ḥasabihi · Wa ʿarrafnī iyyahu maʿrifatan aslamu bihā min mawāridil jahl · Wa akraʿu bihā min mawāridil faḍl · Waḥmilnī ʿala sabīlihi ilā ḥaḍratik · Ḥamlān maḥfūfām bi nuṣratik · Wa aqađif bī ʿalāl bāṭili fa admaguhu · Wa zujja bī fī biḥāril Aḥadiyyah · Wanṣulnī min awḥali t-tawḥ̣īd (3) · Wa agriqnī fī ʿayni baḥril Waḥda · Ḥattā lā arāwa lā asmaʿa wa lā ajida wa lā uḥissa illā bihā · Wajʿali Allāhummal ḥijābal aʿđ̣ama ḥayāta rūḥi · Wa rūḥahu sirra ḥaqīqatī · Wa ḥaqīqatahu jāmiʿa ʿawalimī · Bi taḥqīqilḥaqqal awwal · Ya Āwwalu Ya Āḫiru Ya Ð̣āhiru Ya Bāṭin · Ismaʿ nidā-i bimā samiʿta bihi nidã-a ʿabdika Zakariyã · Wanṣurnī bika lak· Wa ayyidnī bika lak · Wa ajmaʿ baynī wa baynak· Wa ḥul baynī wa bayna gayrik ·Allãããh! (3)
O Allah shower Your blessings upon him from whom burst open the secrets, From whom stream forth the lights, And in whom rise up the realities, And upon whom descended the sciences of Adam, by which all creatures are made powerless, And blessings upon him before whom all understandingis diminished. None of us totally comprehend him, whether in the past or the future. The gardens of the spiritual kingdom blossom ornately with the resplendence of his beauty, And the reservoirs of the World of Dominion overflow with the outpouring of his light. There is nothing that is not connected to him, Because if there were no intercessor, everything to be interceded for would vanish, as it is said. So bless him with a prayer that isworthy of You, from You, as befits his stature. Allah indeed he is Your all-encompassing secret that leads through You to You. And he is Your Supreme Veil raised before You, between Your Hands. O Allah include me among his descendants and confirm me through his account. And let me know him with a deep knowledge that keeps me safe from the wells of ignorance, So that I might drink to fullness from the wells of excellence. Carryme on his path to Your Presence, Encompassed by Your Victory, And strike through me at the false so that I may destroy it. Plunge me into the seas of Oneness. And pull me out of the morass of metaphorical Unity. And drown me in the Essence of the Ocean of Unicity Until I neither see, nor hear,nor find, nor sense, except through It. O Allah makethe Supreme Veil the life of my spirit. And his soul the secret of my reality; And his reality the conflux of my worlds; Through the realization of the First Truth. O First! O Last! O Manifest! O Most Hidden! Hear my call as You heard the call of your servant Zachary. And grant me victory through You, for You. And support me through You, for You. And join me to You. And come between myself and anything other than You—Allah! Allah! Allah!
* * *
Innal lađi faraḍa ʿalaykal Qurāna larãdduka ‘ilāmaʿad. [ Quran 28:85]
He who imposed the Recitation upon thee shall surely restore thee to a place of homing.
Rabbanã ātinā min ladunka Raḥmatan wa hayylanā min amrinā rashadā. [Quran 18:10]
‘Our Lord, give us mercy from Thee, and furnish us with rectitude in our affair.’
Inna Llāha wa malã-ikatahū yuṣallūna ʿala n-Nabi; Yã ayyuha llađīna āmanū ṣallū ʿalayhī wa sallimū taslīmā. [Quran 33:56]
God and His angels bless the Prophet. O believers, do you also bless him, and pray him peace.Ṣalawatu Llāhi wa sallāmuhu wa taḥiyatuhu wa raḥmatuhu wa barakātuhu ʿalā Sayyidinā Muḥammadin ʿabdika wa rasūlika n-Nabiyyi l-Ummiyy, wa ʿalā ālihi wa Ṣaḥbihī wa sallimʿadada sh-shafʿi wal watri wa ʿadada kalimāti Rabbinā t-tāmmātil mubarakāt. Alfu salām, alfu salām, alfu alfi salāmin fī qulubīna. Wa lā ḥawlawa la quwwata illā bi Llāhi l-ʿAliyyi l-ʿAđ̣̣īm.
May the blessings of Allah, His peace, greetings, mercy, and grace, be upon our master Muhammad, Your servant, prophet and messenger, the Unlettered Prophet — and upon his family and companions be peace multiplied by the even and odd, and multiplied by the perfect and blessed words of our Lord. Thousand fold peace, Thousandfold peace, thousand-thousand fold peace in our hearts. There is no motion or power except throughAllah, the High, the Immense.
Subḥana Rabbika Rabbil ʿizati ʿama yasifun wasalamun ʿalal mursilalin wal ḥamdulillahi Rabbil ʿalamin. [Quran 37:180-183]
Glory be to thy Lord, the Lord of Glory, above that they describe! And peace be upon the Envoys; and praise belongs to God, the Lord of all Being.
The 'Alamaat (Signs) of the Faqir (The One in Need of Allah)
Friday, July 19, 2013
•♥• Kaamil iNsaan Ki Teen(3) Nishaaniya'n •♥•
Hazrat Sayeduna Auf (rehmatullahe alaih) Aik Shakhs Se Riwaayat Kartay Hai Ke HazRat Sayeduna Abu Dar'da (radiallahu'ta ala anhu) Ne Farmaya :" iNsan Ke Kaamil Honay Ki (3) Teen Nishaaniya'n Hai'n ---
(1) Museebat Ke Waqt Shikwaah NA kaRna.
2)Apni Takleef Ka Dhandoora Na Peet'na Aur
3) Apnay Mu'n Miya'n Mithu Na Ban'na"
(hilyatul awliya)
Repent Repent By Shaykh abul huda al yaqoubi
Repent, repent, repent and cry
Open your hands; pray and try
Beseech Allah; and say here am I Have mercy on mebefore I die
Start your life anew today And throw the wrong of the past away
Prepare good works for the Final Day And when God commands you, hear and obey
Thank the Lord by day and night Walk straight; and keep right Guided by the Divine Light
To find the Garden at your sight Embrace Islam and worship the Lord Allah,the only One adored
Love Him most and step on-board With His servants for the reward
Believe in Muhammad, the perfect man
The Seal of prophets; from Adnan
Devote for him your life span
In the hope of joining his caravan
Pray to Allah and recite the Quran Invoke His Names whenever you can
To taste the sweetnes of iman
And reach the station of Ihsan
Wednesday, July 17, 2013
Loving The Beloved of Allah
Monday, July 15, 2013
Seeking blessings from the graves of thepious
Is it legally valid in Islam to visit the graves and seekblessings from them? To answer this question, we shall consider the belief of the Noble Prophet Sayyidina Muhammad şallAllāhu álayhi wa sallam and the scholars of this ummah.
Assalat-O-Wassalam-O-Alaika YARASOOL ALLAH
We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim,to create doubt in the minds of the simple and un suspecting Muslims.
The belief of the dear Prophet şallAllāhu álayhi wasallam
(1) It is narrated by Buraidah rađiyAllāhu ánhu thatthe dear Prophet şallAllāhu álayhi wa sallam said:
“I used to forbid you from visiting the graves (but now I give you permission), you should visit them” (Muslim, Mishkāt p.154)
Commenting on this hadîth, the renowned Muhaqqiq, Shaykh Abdul Haq Dehlwi writes that because the period of ignorance had just passed, RasūlAllah şallAllāhu álayhi wa sallam forbade the visitation due to fear of the Muslims returning to their old ways. However, when the people became well acquainted with the orders of Islam, then the dear Prophet şallAllāhu álayhi wa sallam allowed the visitation to take place (Ashi’atul Lum’aat, vol.1 p.717).
(2) It is narrated by ibn Mas’ud rađiyAllāhu ánhu that the dear Prophet şallAllāhu álayhi wa sallam said:
“I forbade you from visiting the graves but now you should visit them” (ibn Majah, Mishkāt p.154)
(3) Sayyidah Aisha Siddiqah rađiyAllāhu ánha narrates that:
“When the dear Prophet şallAllāhu álayhi wa sallam used to pass the night with her, in the last part of the night he would go to the graveyard of Madinah Sharīf (Muslim, Mishkāt p.154)
(4) Muhammad bin Nu’man rađiyAllāhu ánhu narrates that RasūlAllah şallAllāhu álayhi wa sallamsaid:
“Whoever visits his parents’ graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious” (Mishkat p.154)
From these ahadith, it is clear that according to the dear Prophet şallAllāhu álayhi wa sallam, visitation of the graves is permissible. Moreover, that person who visits his parents’ graves every Friday, his sins will be forgiven.
The belief of Imam Shâfi’î rađiyAllāhu ánhu (d. 204H)
Allama ibn Abideen Shaami rađiyAllāhu ánhu (d. 1253H) writes that Imam Shâfi’î rađiyAllāhu ánhu said:
“I seek blessings from Abu Hanifa and go near his grave. When I am need of something I perform two raka’ahs of salāh and then I go near his grave and pray to Allah. Thus, my need is fulfilled quickly” (Raddul Muhtār, vol.1 p.38)
Also, Shaykh Abdul Haq Dehlwi rađiyAllāhu ánhu writes:
“Imam Shâfi’î said that the grave of Hadrat Mūsa Kāzim rađiyAllāhu ánhu is a place where supplications are accepted readily” (Ashi’atul Lum’aat, vol.1 p.715)
From these writings, it is found that the belief of Imam Shâfi’î rađiyAllāhu ánhu was that to go to thegraves of the pious and to seek blessings from them, to offer supplications near them graves and to believe the occupant of the grave to be a means of removing difficulties is totally permissible. The Imam also believed that some of these graves are a place where supplications are accepted.
The belief of Imam Ahmed bin Humble radi allahu anhu
Imam Ahmed Bin Humble radi allahu anhu states: “When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves”. (Mirqaat Sharha Mishkaat, Vol 4, Page 81)
The belief of Allama Sāwi Maliki rađiyAllāhu ánhu
Commenting on the verse “And seek a means of approach to him” (5:35), Imam Sāwi writes:
“To say that Muslims who visit the graves of the saints are Kafir because you believe they are worshipping other than Allah is a sign of clear heresy. To visit the saints is not worshipping other than Allah; rather it is a sign of loving those whom Allah loves” (Tafseer Sāwi, vol.1 p.245)
From this commentary, we learn that according to Imam Sāwi rađiyAllāhu ánhu, visiting the graves of the saints is permissible; it is not worshipping other than Allah, but it is loving those whom Allah loves.
The belief of Imam Ghazali radi allahu anhu
Imam Ghazzali radi allahu anhu states: “This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day” (Minhajul Aabideen Ma’a Sharha Sirajus Saalikin, Page 529)The belief of Khwaja Hamiduddin Nagori rađiyAllāhu ánhu (d. 677H)
The great Sufi Shaykh, Hamiduddin Nagori, said that whoever has a need that he needs to be fulfilled, he should go to the grave of my wife, Sayyidah Khadijah, and seek blessings there because she never turned anyone away (Sultan at-Tarikeen, p.93)
From these words of Khwaja Hamiduddin, we discover his belief that the chosen people of Allah can help people even from their graves. Muslims should go to the graves of the chosen servants of the Creator and seek the benefits from them.
The belief of Sultan al-Ma’shaikh Nizam ad-Dīn Awliya rađiyAllāhu ánhu (d. 725H)
Hadrat Nizam ad-Dīn Awliya rađiyAllāhu ánhu saysthat Maulana Katheli once narrated a story about himself. Maulana Katheli said that one year, a famine stuck Delhi.
I was passing by a marketplace when I felt hungry. Ibought some food and said to myself, I should not eat this alone, I should find someone to share it with. I saw an old man who had a cloak wrapped around his body. I said to him, “Oh Khwaja! I am poor and you too look poor”. He then invited the old man to eat with him who accepted the invitation.
Whilst we ate, Maulana Katheli narrated, I told him that I was in debt for twenty rupees.
Hearing this, the old man urged me to continue eating and promised that he would go and get twenty rupees for me. I thought to myself, where is he going to get this sum from? After eating, the old man got up and took me to the mosque. In the mosque was situated a grave. He went near the grave and asked for something. He had a small stickin his hand which he used to hit the grave twice and he then said that this man needs twenty rupees, give it to him. He then turned towards me and said, “Maulana, go back, you shall find your twenty rupees”.
When I heard this, I kissed the old man’s hand and headed back to the city. I was dumbfounded as to where I will find the twenty rupees. I had a letter with me which I had to deliver to someone’s house.I took this letter to where it had to be delivered andsaw a Turkish man there. He ordered his servants totake me upstairs. I tried hard but could not recognise him even though he kept saying that I was the one who once helped him. I said I did not recognise him but he said he recognised me. We talked like this for some time. He then came to me and placed twenty rupees in my hand. (Fawaid al-Fawaad, p.124)
From this story narrated by Hadrat Nizam ad-Din Awliya, we learn that his belief was that the way in which saints can help us in their Earthly lives, they can also help us from beyond the grave and askingthem is permissible. The real bestower is Allah and the saints help us through Allah’s command just like the real curer of illnesses is Allah but the patient asks the doctor to cure him.
The belief of Allama Jāmi rađiyAllāhu ánhu (d. 898H)
Allama Jāmi rađiyAllāhu ánhu writes that Shaykh Abul Harith Awlasi rađiyAllāhu ánhu said that he had heard much about Hadrat Dhunnun Misri rađiyAllāhu ánhu. To clarify a few queries (mas’alas), I intended to visit him. When I got to Egypt I was informed that Hadrat Dhunnun had passed away. Hearing this, I went to his grave and sat in muraqabah. A while later, I felt tired and went to sleep. I saw Hadrat Dhunnun Misri in my dream and asked him my questions. He replied to my questions and relieved my burden. (Nafhatul-Uns, p.193)
By writing this incident, Allama Jāmi rađiyAllāhu ánhu has made clear his belief that to go to the shrines of the saints with a need is permissible. The saints help us through the power bestowed upon them by Allah.
The belief of Imam ibn Hajar Makki ash-Shâfi’î rađiyAllāhu ánhu (d. 973H)
Imam ibn Hajar Makki writes that it has always beenthe practice of the scholars and those who need to go to the shrine of Imam Abu Hanifa rađiyAllāhu ánhu and seek the intermediation of the Imam to remove their difficulties. These people believed this to be a means of success and received great rewards from this practice. Imam Shâfi’î rađiyAllāhuánhu, whenever he was in Baghdad, would go to the shrine of Imam Abu Hanifa rađiyAllāhu ánhu and seek blessings from him. Whenever I am in need, I offer two rak’ahs of salāh and then go near his grave. I pray to Allah at this place, hence, my difficulty is immediately removed. (Al-Khairat al-Hissan, p.166)From this writing, it is ever clear that Imam ibn HajarMakki rađiyAllāhu ánhu believed that to go to shrines of the pious people and seek their wasīla (intermediation) is permissible an Imam Shâfi’î rađiyAllāhu ánhu was a practitioner of this method.
The belief of Shaykh Abdul Haq Dehlwi rađiyAllāhu ánhu (d. 1052H)
The Shaykh writes:
“To visit graves is by consensus a mustahab (preferable) action” (Ashi’atul Lum’aat, vol.1, p.715)
He also writes:
“When visiting the dead, respecting them is Wajib (necessary) especially where the pious are concerned. As it was necessary to respect them whilst they were alive, similarly, it is important to show them respect at their graves. This is because the help which the pious give depends on the respect that people who visit them show to them” (Ashi’atul Lum’aat, vol.1 p.720)
From these writing, it is absolutely manifest that the belief of Shaykh Abdul Haq rađiyAllāhu ánhu was that to visit the graves is neither Shirk nor Bid’ah. Moreover, it is a preferable act and the visitor is blessed with the help of the inmate of the grave.
The belief of Sayyid Ahmad Tahtāwi rađiyAllāhu ánhu (d. 1231H)
Imam Tahtāwi rađiyAllāhu ánhu writes:
“Elderly women are allowed to visit the graves and gather blessings from them as long as they do not commit any act there that is contrary to the Shari’ah. This is impermissible for young ladies the same as it is not allowed for them to attend the mosque for Jama’ah. The conclusion is that women are only allowed to visit the graves if they are sure that no fitna will occur” (Tahtāwi `ala Miraqi, p.341)
Hence, we learn that Imam Tahtāwi rađiyAllāhu ánhu believed that men can seek blessings from theshrines and women are only allowed to do so when no fitna will occur.
The belief of Imam ibn Abideen Shaami rađiyAllāhuánhu (d. 1253H)
Imam Shaami rađiyAllāhu ánhu writes:
“Saints hold differing ranks in the court of Allah and to those who visit them, they benefit them through their spiritual stations” (Raddul Muhtār, vol.1 p.604)
The Imam also writes:
“For elderly women, there is not harm for them to seek the blessings from the graves of the pious. However, for young women, it is not allowed like itis not allowed for them to go to the mosque for Jama’ah” (Raddul Muhtār, vol.1 p.604)
From these writings of the Imam, he has made his belief totally clear that according to their rank, saints gift their visitors with benefit and blessings. It is permissible for elderly women to seek blessings from the shrines of the pious but not for the younger women.
The belief of Shah Waliullah Dehlwi rađiyAllāhu ánhu (d. 1176H)
Shah Waliullah rađiyAllāhu ánhu writes that his father, Shah Abdur Raheem, said that he once wentto the shrine of Hadrat Khwaja Qutbuddin BakhtyarKaaki rađiyAllāhu ánhu. The soul of Bakhtyar KaakirađiyAllāhu ánhu became apparent and told me that I shall have a son and that I should name him Qutbuddin Ahmad. At this time, my wife had become elderly and was beyond child bearing age. On hearing this, I thought to myself that maybe I shall have a grandson. The soul of Bakhtyar Kaaki rađiyAllāhu ánhu got to know of my thinking and removed my doubt and said that it did not give me tidings of a grandson; rather, this child will be my very own. Sometime later, I married again and fromthis marriage was born (Shah) Waliullah.
At the time of my birth, my father had forgotten about this event and named me Waliullah. When he came to recall this event, he gave a second name of Qutbuddin Ahmad. (Anfaas al-`Arifeen, p.110)
By writing about this incident, the belief of Shah Waliullah Dehlwi is clear. He believed that to go to the shrines of the pious is permissible and even after their demise; the saints are still given the knowledge of the unseen because Qutbuddin Bakhtyar Kaaki rađiyAllāhu ánhu knew about the birth of a son a year before it happened. Also, the inmate of the grave also knew the feelings of his visitor’s heart.
The belief of Shah Abdul Aziz Dehlwi rađiyAllāhu ánhu (d. 1239H)
Shah Abdul Azīz rađiyAllāhu ánhu writes:
“It is in Sharh Maqasid that visiting graves is beneficial and the souls of the pious cause benefit. Indeed, after death the soul has a connection with the body and the grave. Hence, when someone comes to visit this shrine and turns towards the soulof the inmate, then the two souls (of the visitor andthe inmate) form a connection. It is a point of contention whether the help of the living is stronger or that of the deceased. Some scholars have said that the deceased can help more and some have proved this from a narration from the dear Prophet şallAllāhu álayhi wa sallam that whenyou need help in a matter, seek it from the people of the grave.The great Shaykh, Shah Abdul Haq Dehlwi rađiyAllāhu ánhu has stated in Sharh Mishkāt that there is nothing in the Qur’an and Sunnah nor the sayings of the Salaf which contradicts this position and forms a proof against it. (Fatawa Azīziya, vol.2 p.108)
From this excerpt from the Fatawa of Shah Abdul Azīz, it is evident that to visit the graves of the piousis a meritorious act and to seek help from the person of the grave is totally permissible in the Shari’ah.
73 Benefits of Durood Shareef
Benefits of reciting Durood Shareef
1. Allah Almighty recites Durood at least ten-times over; 2. Angels invoke Blessings and Salvation for him; 3. During the period that he recites Durood-e-Pak, the Angels continue praying for him; 4. Durood-e-Pak balances the sins committed; 5. It purifies one’s actions; 6. Durood-e-Pak itself prays to Allah Almighty for the salvation of its reciter; 7. Durood-e-Pak lifts its reciter to a higher strata ofspirituality; 8. One carat thawab (recompense)- which equals the Uhad mountain- is credited in favour of the reciter of Durood-e-Pak; 9. The Reciter of Durood-e-Pak is granted thawab in large quantities; 10. Allah subhanahu wa ta'ala, assumes all responsibilities, in this world and the hereafter, of him who makes the recitation of Durood-e-Pak his routine; 11. The thawab of reciting Durood-e-Pak is greater than that of freeing slaves; 12. The reciter of Durood-e-Pak is absolved from all fears; 13. The Holy Prophet, May Allah bless him & grant him peace, will himself bear testimony to the faith of the reciter of Durood-e-Pak; 14. Shifa’at (appeal of mercy and acquittal) from the Holy Prophet, May Allah bless him & grant himpeace, becomes incumbent for the reciter of Durood-e-Pak; 15. The reciter of Durood-e-Pak becomes entitled to the Mercy and Blessings of Allah ; 16. He gets immunity from the Wrath of Allah ; 17. It is branded on the forehead of the reciter of Durood-e-Pak that he is free from hypocrisy and 18. Free from Hell; 19. The reciter of Durood-e-Pak will be granted a place under the shade of Arsh-e-Ilahi on the Day of Judgement; 20. The virtues of the reciter of Durood-e-Pak will weigh heavy, and bear due credit, on the Scale (Meezan); 21. The reciter of Durood-e-Pak will be granted special consideration at the Hauz-e-Kauthar; 22. The reciter of Durood-e-Pak will be in immunity on the Day of Thirst; 23. He will go across the Pul-Sirat (The Bridge overHell leading to the Paradise) quite conveniently and quickly; 24. He will be blessed with light on the Pul-Sirat; 25. He will see his abode in the Paradise prior to his death; 26. The reciter of Durood-e-Pak will be granted a large number of spouses in Paradise; 27. The blessing of Durood-e-Pak increases property and wealth; 28. Recitation of Durood-e-Pak is an act of worship 29. Allah Almighty holds it (the recitation of Durood-e-Pak) the dearest of all good actions; 30. Durood-e-Pak is the adorner of gatherings; 31. Durood-e-Pak removes adversity; 32. The reciter of Durood-e-Pak will be the closest to the Holy Prophet, May Allah bless him & grant him peace, on the Day of Judgement; 33. Durood-e-Pak extends its blessings to its reciter and his progeny; 34. If recited to invoke mercy for someone, Durood-e-Pak would benefit him too; 35. The reciter of Durood-e-Pak is blessed with the proximity of Almighty Allah and His Prophet, May Allah bless him & grant him peace. ; 36. By reciting Durood-e-Pak one gets victory over one’s enemies; 37. Durood-e-Pak removes the rust from its reciter’sheart; 38. People love the reciter of Durood-e-Pak; 39. Durood-e-Pak secures its reciter against backbiting; 40. The optimum blessing for the reciter of Durood-e-Pak is that he is blessed with the spiritualmeeting (Ziyarat) of the Holy Prophet, May Allah bless him & grant him peace,; (Al-Qaul-ul-Badi; Page:101) Jazb-ul-Quloob mentions the following benefits: - 41. By reciting Durood-e-Pak once, ten sins are forgiven, ten virtues are granted, the reciter’s statusis raised by ten degrees, ten Divine Favours are bestowed on him; 42. The prayer of the reciter of Durood-e-Pak is granted; 43. The shoulder of the reciter of Durood-e-Pak will rub with that of the Holy Prophet, May Allah bless him & grant him peace, at the gate of the Paradise (Jannah); 44. The reciter of Durood-e-Pak will be the first to be blessed with the company of the Holy Prophet, May Allah bless him & grant him peace, ; 45. The Holy Prophet, May Allah bless him & grant him peace, will assume responsibility for all the affairs of the reciter of Durood-e-Pak on the Day of Judgement; 46. Recitation of Durood-e-Pak purifies the heart; 47. Throes of death are eased upon the reciter of Durood-e-Pak; 48. The gathering, where Durood-e-Pak is recited, is surrounded by Angels of Mercy; 49. Recitation of Durood-e-Pak enhances one’s love for The Holy Prophet, May Allah bless him & grant him peace. 50. The Holy Prophet, May Allah bless him & grant him peace, showers his love upon the reciter of Durood-e-Pak; 51. On the Day of Judgement, The Holy Prophet, May Allah bless him & grant him peace, will shake hands with the reciter of Durood-e-Pak; 52. Angels love the reciter of Durood-e-Pak and; 53. Inscribe the Durood-e-Pak recited by him on silver leaves with gold pens; 54. Angels present the Durood-e-Pak recited by thereciter and submit thus: “O Prophet of Allah ! Suchand such person son of such and such person has sent this present of his Durood-e-Pak to be submitted in Thy Court;” 55. If perchance the reciter of Durood-e-Pak commits some sin, the angels do not record it for three days. (Jazb-ul-Quloob; Page:253) Allama Mufti Muhammad Ameen, the author of Aab-e-Kauthar presents these few other benefits from the adages of holy men: 56. Even the most despotic would bow his head before the reciter of Durood-e-Pak; 57. His house is never assailed by forces of evil; 58. Reciting Durood-e-Pak widens the Paradise for the reciter; 59. Durood-e-Pak entitles its reciter to be admitted to the enclave of Almighty Allah’s friends Awliya-e-Karaam; 60. It is the law of Nature that one who laughs in this world will weep in the life hereafter, and vice versa, he who weeps here will enjoy himself in thehereafter. He who enjoys luxuries here will find himself in trouble in the hereafter. But the reciter of Durood-e-Pak is a privileged person who enjoyshis life to the utmost in this mortal world as well asin the hereafter; 61. Durood-e-Pak is the best of the Nafli Ibadaat (Supererogation); 62. A crown will be placed on the head of the reciter of Durood-e-Pak on the Day of Judgement; 63. Durood-e-Pak attracts every virtue and repels every vice; 64. Durood-e-Pak is the key to success; 65. Durood-e-Pak is a business wherein there is no loss or slump; 66. Durood-e-Pak is the primrose path to Heaven; 67. Durood-e-Pak wipes out the sins the way waterextinguishes the fire; 68. Recital of Durood-e-Pak is the way to the fulfilment of ones desires; 69. Recital of Durood-e-Pak is the hallmark of Ahl as-Sunnah wa'l Jama’at; 70. The corpse of the reciter of Durood-e-Pak will be devoured neither by worms nor earth; 71. Durood-e-Pak is a nectar par excellence. Suppose you manage to get nectar and drink it, you may live for a thousand years or till the Doomsday, but this worldly life, this life of worry and a trophy, deceit and torture will ultimately come to an end whereas Durood-e-Pak is the nectar that will grant you a life that has no end. The figures, to count the years and centuries, will be exhausted but that eternal life will have no end, and again, this eternal life will be a total bliss; 72. Durood-e-Pak is the master-key (Isme-e-Azam) which fulfils all one’s requirements temporal as well as spiritual; 73. Today man is encompassed by troubles and worries. What is the cause, and what is the cure thereof? The cause is this that we have become slaves to our desires, and we have weakened our link with that exalted Being who is Almighty Allah’s Compassion for all humanity and for all times. The remedy for this malady is that we should strengthen our link with the Beloved Prophet, May Allah bless him and grant him peace.The more will we strengthen this link, the more will we be become immune from worries and problems. We can deliver ourselves from misfortunes and worries only through total submission at the feet of Him who is the centre of the universe. It would be appropriate to elaborate this point with an example of a grindstone which revolves on an axis and crunches the grain. The grains that fall away from the axis are crushed andthose that remain close to the axis are spared. The Holy Prophet, May Allah bless him and grant him peace, is the axis of the universe, whom Allah has Granted the title of “Compassion of the Worlds” In the Holy Quran. He who remains attached to his feet has no fear of the buffets of time. He will be at the mercy of the circumstances only when he will leave the axis. The only way to be immune from the miseries or misfortunes of time is to be close to the Holy feet of the Holy Prophet, May Allah bless him and grant him peace, and that is possible only through abundant recitation of Durood-e-Pak.
Sunday, July 14, 2013
•♥• Types of Fasting •♥•
Imam al Ghazali (may Allah subhanu wa ta al'aa be pleased with them) writes about the following categories of fasting:
1- First level: Ordinary Fasting, this level requires abstention from three things: food, drink and sexual-satisfaction. This is the minimum requirement and the reward is given accordingly.
2- Second level: special fasting Keeping one’s ears, eyes, tongue, hands and feet free from sin. For suchpeople just abstaining from the minimum requirement is not sufficient, thus they take care notto say, hear or do a wrong thing. As they restrain their organs from all kinds of prohibitions, they are rewarded accordingly
3- Third level: Extra-special fasting This fast involves abstaining from all unworthy thoughts, loves, desires and wishes in total disregard of everything except the thought and remembrance of Allah. This is the perfection of tawhid (oneness of Allah). One may physically be present in the world but the internal self is exclusively engaged towards Allah .
Friday, July 12, 2013
Alama Iqbal (r.a) Praising Hazrat Sayedatun Nisa faTima uZ Zehra (salaamullah alaihaa)
Maryam is honourable only because she is the mother of Jesus, (Look at Zahra Her honour comes from three relationships
Noor-e-chashm-eRahmat-il-lil ‘aalemin Un imam-e-awwalin-o-aahirin
She is the daughter of the person known as Rahmatal-lil aalameen Who is Imam of all the (prophets) in the past and allthe leaders in the future
Un ke jan dar payka-e-geeti dameed Rozgaar-e-taazaaa’in aafreed
He, who revived a dead society back to life, And brought a new system of law
Baanu-e un taajdaar-e-hal ata Murtaza mushkil kusha sher-e-xuda
She is the wife of the one who was crowned with Hal Ata [1] He is the chosen one, solver of all problems, the lion of God
Paadshhah-o-kulba’ee aywaan-e-oo Yek hussam-o-yek zirh saamaan-e-oo
He was a king but lived in a hut, All he owned was a sword and a coat of chain
Maadar-e-un markaz-e-parkaar-e-ishq Maadar-e-un kaarwan saalaar-e-ishq Her son was the center of Love and devotion He was the chief of the army of Love
Un yeki sham’e shabistaan-e-haram Hafiz-e-jamee’at-e khayrul-umam
He was a burning light in the gathering in the HARAM, He was the protector of the best of the communities Taa nasheenad aatash-e-paykaar-o-kin Pusht-epa zad ba sar-e-taaj-o-nagin
He kicked the throne and the crown aside[4], Only because he did not want to see the fire of killing and hatred
Wan digar mawlaa-e abraar-e-jahaan Quwwat-e baazu-e-ahraar-e-jahaan
And the other son (of hers) is the leader of the pious He gave strength to all the revolutionariesof the world Dar nawaa-e-zindagisoz az Husayn Ahl-e-haq hurriyat amoz az Husayn
Husayn gives passion to the ode of humanity The truthful people learned the lesson of freedom from Husayn Seerat-e-farzandaha az ummahaat Jawhar-e-sidq-o-safa az ummahaat
The character of sons are built by their mothers The true mettle of truthfulness and honesty come from the mothers
Muzra-e-tasleemra haasil Butool Maadaraan ra uswa-e-kaamil Butool
Butool was the epitome of the devotion to Allah For mothers she is a guiding example
Bahr-e-muhtaaj-e dilash un guna sooht Ba yahoodai chaadar-e-khud ra farooht
Her heart was so overwhelmed by the plight of the poor, That she sold her own chadar to a Jew
Noori-o wa ham atashi farmanbarash Gum razaayesh dar razaa-e shawharash
Both angels and Jinn are in her obedience, (Because) she was obedient to her own husband
Un adab parawarda-e sabr-o-raza Aasiya gardaan-o-lab Qur’an sara
She was raised with SABR and submission Her lips would be reading Qur’an while her hands would be moving the hand mill
Girya haaye u ze baalin bai niyaaz Gawhar afshandai badamaan-e-namaaz
She wept for fear of Allah She shed tears during her prayers
Asahk-e-oo bar cheed Jibreel az zamin Hamchu shabnam reext bar arsh-e-barin
Jibreel would pick up her tears from the earth So that he may spread dew-drops in Jannah
Rishta-e aa’een-e haq zanjeer-e-pa ast Paas-e-farmaan-e Janaab-e Mustafa ast
I am bound by the law of Islam, I am beholden to the sayings of the Prophet
Warna gird-e-turbat-ash gardeed mi Sajdaha bar khaak-e-oo pasheed mi
Otherwise, I would have gone round and round her gravesite, And I would have done sajdah on her grave
Tuesday, July 9, 2013
Maulana Rumi Poem On Holy Month oF Ramdhan
The month of fasting has come,
The emperor’s banner has arrived,
Withhold your hand from food,
The spirit’s table has arrived.
The soul has escaped from separation and bound nature’s hands;
The heart of error is defeated.
Fasting is as our sacrifice,
It is the life out of soul; let us sacrifice all our body,
Since the soul has arrived as guest.
Fortitude is as a sweet cloud, wisdom rains from it,
Because it was in such a month of fortitude
That the Koran arrived.
When the carnal soul is in need,
The spirit goes into ascension;
When the gate of the prison is broken, the soul reaches the Beloved.
The heart has rent the curtain of darkness and winged up to the sky;
The heart, being of the angels, has again arrived.
The Cow was goodly,
Moses son of Imran appeared;
Through him the dead became living when it was sacrificed.Align Center
Quickly clutch the rope out of this body’s well;
At the top of the well of water cry, "Joseph of Canaan has arrived."
When Jesus escaped from the donkey, his prayers became accepted;
Wash your hands, for the Table has arrived from heaven.
Wash your hands and your mouth, neither eat nor speak;
Seek that speech and that morsel which has come tothe silent ones.
~ Mevlana Rumi
There’s a hidden sweetness in the
stomach’s emptiness.
.....
The fog clears, and a new energy
makes you run up the
steps in front of you.
Be emptier and cry like reed[bansuri -
like] instruments cry.
Emptier, write secrets with the reed
pen.
When you’re full of food and drink,
satan sits where your
spirit should, an ugly metal statue in
place of the Kaaba.
When you fast, good habits gather
like friends who want to help.
Fasting is Sulaiman’s ring.
Don’t give it to some illusion and lose
your power.
But even if you’ve lost all will and
control, they come
back when you fast, like soldiers
appearing out
of the ground, pennants[a tapering
flag on a ship] flying above them...
Sunday, July 7, 2013
Advice For u n A Lamp for Hope
Why did you keep your burden inside you when you have Allah to tell it to?
Why did you fear everyone might hate you when you have Him who understands you?
Why did you fill your heart with pain and anguish when you have Him to fill it with external bliss?
Why did you choose to settle in turbulence when there's His pure love that speaks of peace.?
let Allah wash away the hurt, embress the greatest love.
He, alone could give you.
Pray to Allah for He listens to all prayers.
Believe in Him alone and not the deceiving others.
Do what he says for He is your mentor, Love him truly and not the imposter.
When you are in a battle unarmed, let His love be your sword.
When you feel cold, let his Love warm you.
When you stumble and fall, let His love catch you.
When you have no more food to eat , let His love fill your tummy.
When you can no longer breath, let His love be your air.
When you have no more to drink, let his love be your water.
When you are lost in the rain , let His love be your shade.
When your are lost in the dark, let Allah's love be your light.
When you can no longer see, let His love be your sight.
When you are bruised in a fight, let Allah's love stop your bleeding.
When no one understands you, let Allah's love be searched.
When no one listens to you, let His live be heard.
When no one believes in you, let His love be seen
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