Friday, November 25, 2005

Dua

kehtay hai dua sirf khair hi laati hai
jab koi banda Allah se dua kerta hai to teen baatein hotin hain
1.Ya to us ko wohi cheez ata ker di jati hai jis ki wo dua kerta hai.
2.Ya us per se koi anay wali museebat taal di jati hai.
3.Ya us ko us dua ka ajar akhirat mai diya jata hai...
so Dua kerein sab k liay...aur ye yaqeen rakhein k her kaam Allah k izn se hota hai ho sakta hai jis cheez ko aap apnay liay behter khayal kerein wo aap k liay achi na ho aur jis cheez ko aap apnay liay na pasand kerein wohi aap k liay behtreen ho
so Allah se hamesha wo talab kerein jo us ki nazer mai aap k liay behtreen ho
Khush rahein aur mujhey bhi duaon mai yaad rakhein..

Wednesday, November 16, 2005

Hadith

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

Sunday, November 06, 2005

Khusi aur Gham

khushi ko kaisay manaya jaey?ye aik aisa question hai jo akser meray zehan mai ubharta hai..her aik ka khushi mananay ka tareeqa mukhtalif hota hai kuch log shor machatay hain halla gulla kertay hain..kuch ghoomnay phirnay jatay hain ..kuch rishtay daron ya doston mai reh ker khush hotay hain ...
Khushi hai kia?meray khayal se ye aik ehsaas hai jo aap ko bohat ziada tamaniat bakhshta hai ya aik aisee kaamyaabi jis mai aap apnay piyaron ko shareek kerna chahein.....khushi ki kayee tareefein ho sakti hain...
isi terah gham bhi khushi k saath wabasta hai jahan khushi hoti hai wahan gham bhi hota hai...
gham kia hai?kia ye wo takleef aur mushkil hai jo halat peda ker detay hain ya ye qanootiat hai jo aap k dil aur ehsasaat ko andheron mai youn lapait deti hai k aap ko roshni ki koi kiran dikhayee nahi deti..
Khalil Jibran kehta hai k
Insaan ki zindagi k 50% gham khud sakhta hotay hain aur baqi 50% un ka rad-e-amal hotay hain....
agar chay din aham nahi hotay log aham hotay hain ..magar phir bhi kuch din aur un se wabasta yaadein aap kabhi zehan se nahi nikal saktay..
aaj 5 november hai aur eid ka doosra din bhi...ye soch meray zehan mai aa rahi hai k agar aap khush bhi hona chahein aur udas bhi hon to aap apnay jazbat kaisay zahir kerein gay?

Wednesday, November 02, 2005

Hadith

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
"Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him".
It was related by al-Bukhari.

Tuesday, November 01, 2005

Hadith-e-Qudsi

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.
(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.
(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
(3) "Praise be to Allah, Lord of the Worlds."
(4) "The Merciful, the Compassionate".
(5) "Master of the Day of Judgement".
(6) "It is You we worship and it is You we ask for help".
(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).

Sunday, October 23, 2005

NEGATORS OF THE HADITH

PROVISIONS IN THE QUR`AAN FOR SUSTAINING AND PRESERVING THE HADITH
It is the height of temerity that the denial of the Hadith should be based on the Qur`aan itself, in spite of the fact that the Qur`aan explicitly calls the Hadith its exposition, emphasizes its importance, tells us that God Almighty has taken responsibility for it, and described the Prophet of God (Sallallaahu Alayhi Wasallam) as the surrogate of the charge which He has.
In short, the science of Hadith cannot be denied on the basis of the Sanad (authority), for in that case, the maximum thing that can be maintained is the denial of a particular authority or subjecting it to criticism, which cannot be called its denial; it is simply its criticism, both of which, denial and criticism, cannot be mixed up; nor can the Hadith be denied under cover of the Qur`aan when the Qur`aan unequivocally calls the Hadith its own exposition and indicates God`s responsibility thereof.
Keeping in view the elaborate arrangements made by the Qur`aan for sustaining and preserving the science of the tradition, to consider it the basis for denial of Hadith, makes little sense. It is sheer impertinence to deny the science of the Tradition because if this fake principle is adopted, then even the Qur`aan cannot be acknowledged inasmuch as it too has reached us through intervening media. Similarly, if it is held that the Hadith is not acceptable as its narrators are not numerically and qualitatively like those of the Qur`aan, that is, not so many and such as those of the Qur`aan, the only conclusion we can reach is that since such and such a Hadith does not possess the degree of testimony enjoyed by the Qur`aan, it is not admissible of as absolute proof as the Qur`aan, not that we do not believe in tradition itself. To say that the narrators are not as numerous and as unimpeachable as they should be, only reflects upon the degree of authenticity, not on the Hadith. In any case, this does not provide a way of escape for the negators of the Hadith. The most that such doubting Thomases can say is, 'We accept that the science of the Hadith is the exposition of the Qur`aan, because the proof thereof is forthcoming in the Qur`aan itself, but it is not obligatory upon us to accept its classification into different kinds and to accord our tacit approval to particular persons mentioned in the transmissional chain, when the Qur`aan has not indicated any particular kinds of Hadith with persons.'
The answer to such a statement would be that, in the first place, this scruple is senseless. If the Qur`aan indicates a general matter, then its particular illustrations and minutae should be searched for in its history and not in the pages of the Qur`aan. if the Qur`aan were to adopt the approach that follows from this assumption, it would not be a basic constitution at all but a compendium of by-laws and polymathia, which is obviously against the dignity of the Qur`aan. The Qur`aan has only laid down the fundamentals of the Shari’ah. To seek for particular applications in the Qur`aan would be to demonstrate our ignorance of the making of fundamental laws; even more, a living proof of our sensitivity to the significance of such laws. Therefore, when the science of Hadith has been agreed upon as being, specifically proven from the Qur`aanic text, then the acts based upon its principles and the different kinds of Ahaadith have also to be acknowledged as proven. There is no scope left whatsoever, consequently, for denying a derivation after the original has been acknowledged.
Negators of Hadith
The second class of persons about whom the holy prophet (Sallallaahu Alayhi Wasallam) has spoken is that of the negators who will openly deny the traditions in order to discredit or destroy them and very cunningly taking cover of the Qur`aan, contrive to put an end to its exposition, that is the Hadith, by the Qur`aan itself.
According to a narration by Miqdaad bin Ma`dikarb, the holy Prophet (Sallallaahu Alayhi Wasallam) said, "Know that the Qur`aan has been revealed to me and its analogue (the Hadith) also. Be alert! There will come a time when you will come across a well-fed and healthy person sitting on his couch and reclining on a pillow saying, 'O people! Hold fast unto the Qur`aan. Whatever is prohibited in it you should accept as prohibited and whatever has been allowed therein, consider permissible;' (the Ahaadith are not at all trustworthy), although it is a fact that the Prophet of God (Sallallaahu Alayhi Wasallam) also has prohibited many things in the tradition, just as God has done in the Qur`aan. see that the flesh of the domestic ass is prohibited; so is that of animals with incisors (carnivorous). It is not lawful to pick up even a stray trifle of a non-believing ally from the roadside unless its owner relinquishes his claim upon it after you have informed him, etc. (Abu Dawud)
This Hadith has also disclosed the raison d`etre behind negation of the Hadith also. This would be the result of being well-fed and opulent because freedom from want and poverty would lead to skepticism about religion.
The Qur`aan has said, 'Nay, but verily man is rebellious, that he thinketh himself is independent.' (Qur`aan 96:6-7)
A little of though will show that the fabricators of Ahaadith follow the footsteps of the Raafidhis (Deserters) who fabricated thousands of Ahaadith to show that the Qur`aan has been interpolated while the negators of the Ahaadith are like the Khaarijites who, claiming to profess the Qur`aan, denied the Hadith.
Two Alternatives for the Negators of Hadith
There are only two alternatives for those who negate Hadith: they should deny transmission and narration out and out and openly deny the Qur`aan along with the Hadith, but if they believe in the narration of the Qur`aan, then they must admit the narration of the Hadith as well in view of their having admitted narration as a verity. They cannot accept the Qur`aan and negate the Hadith, otherwise, they would be considered deniers of the narrative itself.
Further consideration would amply show that the proof for continuous narrative does not rest merely upon the fact of continuity of narration of the Qur`aan but it is provided by the proof of the Qur`aan itself. It is not necessary that its proof should be sought in the continuous narration of the Qur`aan alone, since once the Qur`aan is admitted as gospel truth, the question naturally arises, how did we come to know it from the Qur`aan which has not been proved as such, then how can it provide proof for anything else? This is called 'presuming a thing before it comes into existence', a sort of posteriori approach. Thus, we can know it is the self-same Qur`aan through an extraneous source, and what else can this source be but the reports regarding the holy Prophet (Sallallaahu Alayhi Wasallam) which were recorded and have reached us intact? This is what is called the Hadith. Therefore, proving that the Qur`aan is verily the Qur`aan depends upon the Hadith.
Considered this way, could it be possible that the acknowledgement of the Qur`aan should be made imperative but not that of the Hadith? If this is so, then it would not be possible to prove and establish the very existence of the Qur`aan

The Science of Hadith

Bismillahi wal hamdulillah wassalatu wassalamu ala Rasoolillah,
Ilmul Hadith is the science of the study of hadith. What defines “Hadith” will be mentioned later, but to begin with I would like to emphasize that the science of Hadith is one of many religious sciences. Just looking at the fundamental sciences there is Usul-Al-Quran (fundamentals of Quran), Usul Al-Hadith (fundamentals of Hadith), Lughah (language, including balaghah, Fasahah) and Usul al-Fiqh (the fundamentals of Fiqh).
The science of Hadith is one that is dependent on the science of Quran but also one that is necessary for the proper understanding of Quran.
A point I would like to make now is that there are people out there who question the necessity of hadith, in fact, the Qura’niyoon claim that hadith is irrelevant and that they will only study Quran. This is a ludicrous claim.
Allah says in Quran: “[2:129] Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for Thou art the Exalted in Might, the Wise.”
They keyword here being that the messenger is to teach them the book AND impart wisdom upon them. Even the Sahabah had problems understand some of the language of Quran.
In sourat Al-Hashr Allah tells us: “[59:7] So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.”
He also says: “[4:65] But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.”
Finally, Allah says: “[4:59] O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination.”
Overall, I believe it is blasphemy on Allah subhanahu wa taala to believe that he sent an irrelevant or faulty messenger. If the messenger was irrelevant and added nothing to the religion, then why didn’t Allah send down the book in one piece? Why pass it to us through a messenger?
Now a look at some of the terminology used in conjunction with this science:
1-Hadith:
a) In a linguistic sense, “hadith” means a communication or a story.
b) From a technical perspective (relative to the science of hadith): It is the collection prophet’s deeds, statements and concessions. In addition to this, any traditions that carry a description of the Prophet (PBUH) and his physical appearance and properties are considered hadith, such as “Ash-Shama’il Al-Muhammadiyah.”
In Quran, the word hadith is used. Allah refers to Quran as being “Ahsan Al-Hadith” (39:23) which means the best of messages or the best of words. He also warns “[68:44] Then leave Me alone with such as reject this Message (hadith): by degrees shall We punish them from directions they perceive not.”
2-Sunnah:
a) Hadith is often referred to as “As-Sunnah.” The word “Sunnah” is used interchangeably with the word “Hadith” especially when we are talking about the sources of Islamic Jurisprudence (First is Quran, second is Hadith or Sunnah).
b) Sunnah also means the Prophet’s way of life.
c) Sunnah is also a Fiqh Rank when discerning the rulings of the different issues. Such deed is sunnah means that it is recommended or emphasized.
The importance of hadith:
The Prophet (saaw) was a walking Quran. He was the manifestation of Quran on earth. And the companions were very aware of this. This is why they accompanied him. This is why they have the title “Companions of the Prophet (saaw).” The term “Companion” is not used loosely. Not everyone who became a believer at the time of the Prophet (saaw) is a companion, only those who got to to meet him (except for one man whom the Prophet saaw referred to him as a companion even though he could not come and meet the prophet saaw).
The Companions of the Prophet (saaw) realized his value and so they put an unbelievable amount of effort to be with him and to record and cherish everything he said and did. Omar (raa) had a deal with another companion that they would alternate, one would go out and work to provide for his family while the other would stay with the prophet and record all that he said and did. At the end of the day they would share what they learned.
Abu Hurairah is another example. Though he became a Muslim fairly late in the Prophet’s years of Prophethood, yet he has the most narrations of all the Prophet’s companions. It is because as soon as he became a Muslim, he became one of Ahlu-Suffah (poor companions who stayed at the mosque of the Prophet saaw) and he dedicated his life to accompanying the Prophet (saaw) and learning from him. So much so that some companions have tested him because of his many narrations and he passed their tests..
This tradition was kept so closely that if the Prophet (saaw) did something in the original tradition, the narrators through out time have did the exact same thing. There is a whole category of hadith called “Al-Musalsalat” in which the narrator would say “and then the prophet (saaw) did this..” and he would the exact same thing the prophet (saaw) did. For example, smile, or shake hands or entwine ones fingers with another’s fingers (tashbeek). This is how precise these people maintained that tradition, that even if the Prophet (saaw) would do a gesture they would be sure to mention it and repeat it.
The need for the science of hadith:
The science of Hadith is a very specific and exact science. The science of “Jarh wa Ta’deel” (examination of the narrators), is one that has very specific and clear laws and fundamentals that we will touch upon.
The ahadith (plural of hadith) of the Prophet (SAAW) went far and wide. The Companions of the Prophet (SAAW) went far away from Madinah. Just consider that the army that conquered Mecca was 10,000 strong and there were only a few thousand companions in Madinah during the time of Omar (RAA). When you consider that each companion probably did not narrate the hadith or tradition to just one person but a group of students, then you can imagine the tree getting wider and wider.. And so the necessity of collecting this tradition becomes apparent.
The Collection of Hadith:
The earliest collections of hadith were done by the Companions themselves. Some Companions kept scrolls of hadith. We know that Abu Bakr (RAA) kept a collection of hadith.
Yet, most of the tradition of hadith was transferred in spoken form. The first collection of hadith was done by Abu Bakr ibn Hazm and was commissioned by Omar ibn Abdul-Aziz. Following that, many famous collections were made, the first and most prominent is the Muwatta’ of Imam Malik, this was followed by many others such as Musnad Imam Ahmed, Sahih Al-Bukhari, Mustadrak Al-Hakim and so forth.
Transmission of Hadith:
There are eight ways in which hadith can be transmitted from one person to another as the scholars of hadith have discerned:
a) Listening: The recipient of the hadith listened to the transmitter of the hadith and memorized it from him/her.
b) Presenting: The recipient of the hadith retold it in the presence of the transmitter and he approved of that narration. This is particularly important in our time. We live in the information age. There is an abundance of information, but there is a lack of Ilm. Because information is being transferred carelessly. It is important to note that those who reported hadith as transmitted from others without their permission were known as the “Thieves of Hadith.”
c) Permission: The transmitter of the hadith has given the recipient permission to narrate ahadith from him.
d) Handing down: A book of hadith was given by the transmitter to the recipient and he was allowed to narrate from it.
e) Written: A written message was sent from the transmitter to the recipient that contained the hadith.
f) Made known (I’lam):
To inform about ahadith. This means that the informer informs someone that the he the [informer has the permission to transmit a certain book of hadith on a certain scholar’s authority. Some scholars permit this while others reject it.
g) Bequest: The transmitter stated the hadith in his bequest to the recipient.
h) Found: The recipient came upon a work by the transmitter that contained this hadith.
This was noted down by the scholars of hadith, and how the hadith was transmitted adds value to the authenticity of the hadith. For example, when relating ahadith, often you will see the authors of the books of hadith write “Hadathana” or “Akhbarana” or sometimes they would just write “’an folan ‘an ilan” (word “’an” means this hadith was reported “by” so and so). These are not random words and are not used without consequence. For example, “Hadathana” denotes that the teacher read to the student and the student is reporting that, while “akhbarana” means that the student himself read it to the teacher and was approved of the way he memorized it.
The study of hadith:
Scholars have given the study of hadith a great weight. They argued over how early one can start studying it and how one can perfect it. Some said as early as 10 years, others said 12, 15 or 20. Incidentally, one scholar said a child can start learning hadith as soon as he can tell the difference between a cow and a donkey. J
As an example of how early you can begin, Imam Shafii memorized all of Imam Malik’s Muwata’ when he was only 10.
Authentication of Hadith:
Why Authenticate hadith? Why go through all the different ranks and levels and scrutiny of each narrator?
The main reason was to preserve hadith from being corrupted and altered by ideological and political influence. That is, to protect hadith from fabrication. Fabrication had many reasons, some were political, some were simply personal interest. Still, once the fear of people making up ahadith and attributing them to the prophet became a real one, scholars of religion began to dedicate themselves to preservation of the prophetic traditions.
(Intermission)
Hadith Ranking:
The ranks of hadith were devised by scholars of hadith to evaluate the chain and the body of the hadith and give it a rank that helps weed out fabricated ahadith. It should be noted that even these rankings are not absolute. Some scholars of hadith were more strict than others. The scholars of hadith themselves are ranked as “Mo’tadel” (moderate) such as Al-Zhahabi, “Motashaddid” (strict) such as Ibn Al-Jawzi and Ad-Daraqutani and “Mutasahil” (Lenient) such as Al-Hakim.
When determining the authenticity of a hadith, the scholars examine the body of the hadith and the chain of narrators. The chain is examined for two things, frequency of narration and continuity to the prophet. In addition to this, each narrator in the chain is evaluated for his honesty and strength of memory.
Frequency of narration:
a) Mutawatir:
A mutawatir hadith is one that is narrated by a group of people in each level of its chain. An example of “tawatur” is the fact that Antarctica exists. It is something that a large group of people saw (either in real life or satellite photos) and then reported to a greater host of people who then wrote it in books to the rest of us. Mutawatir comes in two types:
1. Literally: Meaning that we have many copies of the hadith narrated by different people but all the exact same words. Those are very few among the collection of prophetic tradition.
2. Contextually: This means that the hadith is narrated by many people in each level of the chain but not in the exact same words. There are many such ahadith and most of them form the fundamental of Islamic beliefs and jurisprudence.
b) Ahaad: This type constitutes the majority of the prophetic traditions. It is the hadith that only has a few concurrent narrators at each level in its chain of narration. This in turn is divided into a few subgroups. It is important to understand that in the categories below, the number listed represent the fewest number of concurrent narrators at any level in the chain. So, for example if a hadith has 6 companion narrators (that is level 1) and then 8 tabieen narrators (level 2) and then 2 level 3 narrators and then 12 level 4 narrators, then the width of this hadith’s chain is “2” which is the width of the chain at level 3 because that is the narrowest that the chain got to. So, this hadith would be Aziz (chain width of 2) even though it is narrated by 6 Companions and ultimately 10 people. Here are the types of Ahaad hadith:
1. Mashhoor (famous): It does not mean famous among people, but frequently seen. This is the hadith that has a minimum chain width of three.
2. Aziz (precious/rare): It is the hadith that has a minimum chain width of two.
3. Gharib (stranger): It is the hadith that has a minimal chain width of one.
4. al-Fard (single): This is of two types: (fard mutlaq): where this particular hadith was transmitted by that particular person only. Or (fard nisbi) this has different meanings (1) none of the trustworthy narrators transmitted this hadith except this person, or (we can say) others narrated it as well but they were not trustworthy. (2) none of the scholars from any other region transmitted it except scholars from one region.
Continuity of Narration:
a) Marfoo’: Connected to the Prophet (SAAW). Means the Companion narrator specifically stated that the Prophet (SAAW) said this.
b) Hokm Al-Marfoo’: Connected by reasoning. When the Companion did not mention it is a saying of the Prophet (SAAW) yet it is a matter that could have only come from the Prophet (PBUH).
c) Musnad/Mutassil: Fully connected, this means there are no missing gaps in the chain, everyone in the chain heard it from the person directly before him in the chain.
d) Mawqoof (stopped): the hadith is the saying of the Companion.
e) Maqtoo’ (cut): the hadith is the saying or teaching of a tabi’ee (generation after the Companions).
f) Mursal: The Tabi’ee narrates that the Prophet (SAAW) said without mentioning the Companion who told him this.
g) Mu’alaq (hanging): There is a discontinuity in the chain at the beginning.
h) Munqati: There is a discontinuity in the chain in the middle.
i) Mo’dal: There is a gap of two narrators in the chain.
j) Mo’an’an: Narrated through the use of “’an” as explained before.
k) Musalsal: Narrated including a gesture or act by the Prophet (SAAW) that is included in the tradition.
Ranks of Hadith:
Now we examine the different rankings of hadith which as we said is a function of examining the hadith’s chain as well as its body.
a) Maqbool (accepted): This means the hadith is accepted as proof in Islamic Jurisprudence. So that a scholar of Islamic Law can hold this hadith to his peers as proof of his point of view. This is divided into:
1. Sahih (correct/proper form): This is the highest rank of authenticity and it has two sub ranks:
i. Intrinsic Sahih: Sahih because its chain and body have passed all the necessary bars.
ii. Sahih through other means: This means the hadith has slight flaws in its chain that should rank it as Hassan (see below) but because of other ahadith that may resonate the meaning the hadith is elevated to the ranks of Sahih.
2. Hassan (good/well): Like wise it can also be divided into intrinsic Hassan and Hassan through other means which may be a weak hadith originally.
b) Mardood (rejected): This denotes the ahadith that have serious flaws in their chain or body that prevent them from being a proof in Jurisprudence and law. They are divided into two types:
1. Da’eef (weak): This is ahadith that has flaws in its chain that cannot be reconciled. This does not necessarily mean the hadith is not true or that it is fabricated. It basically means that this hadith through this chain cannot be taken reliably to be the words of the Prophet (SAAW).
2. Mawdoo’ (fabricated): This is a hadith that has an obvious taint of fabrication into its chain or body.
Here is a list of the criteria for qualifying a hadith as Sahih:
a) No contradictions with Quran or other well established Sahih hadith.
b) Continuity of the chain of narrators.
c) No Ellah (defects). And there has been many works on the “Defects of hadith” by prominent scholars like At-Termizhi and Ad-Daraqutani.
d) And every narrator in the chain had to be Adil (Righteous), Truthful and Dabit (of strong memory).
If a sahih hadith fails some of these conditions, it is degraded into the rank of Hassan. Some flaws though would bring the hadith down to the rank of Da’eef.
I would like to interject here a note on the usage of Da’eef hadith. Some people treat Da’eef hadith nowadays as if it is useful. When someone says a hadith they say “Oh, I heard it is Da’eef” as if that somehow makes the hadith void. This is an incorrect approach, if hadith da’eef was useless, then why did all those scholars of hadith maintain it for 1400 hundred years? Why not just take it out? Da’eef has many uses in our life and it is well established that you can follow weak hadith in Fadha’il (moral encouragement/spirituality). There are works by great scholars of hadith on how and when to use Da’eef hadith. In fact, sometimes a Da’eef hadith can be used in Jurisprudence and taken as text. An example of this is the Prophet’s hadith that “there is no bequest for an heir” meaning that you cannot bequest part of your estate to someone who will inherit you naturally. This is a Da’eef hadith yet one that has been used by scholars of inheritance because it has been so widely accepted and practiced.
Terminology of the scholars of hadith:
Just so that can get a picture of the amount of work and dedication these scholars put into their work, let us look at the titles and ranks they hold:
A scholar who is called a “Hujjah” of hadith is one who memorizes at least 300,000 ahadith. A Hafiz is one who memorizes 100,000. A Hakim is one who memorizes all of the known ahadith.
If you find these numbers amazing. Consider this.. Imam Ahmad memorized one thousand thousand ahadith (not a type, that is one million). He said of them he knew 700,000+ that were Sahih. Abu Zar’a Ar-Razi memorized 700,00 ahadith. Muslim memorized 140,000 on Tafseer (explanation of Quran) and 300,000 ahadith in total. Imam Bukhari memorized 100,000 Sahih hadith and 200,000 that were not Sahih.
A final point to think about is that despite all their work, the scholars of hadith are still scholars of hadith. Being a scholar of hadith does not automatically make one a scholar of Fiqh (Islamic Jurisprudence). An obvious example of this is Al-Amash who was one of the greatest scholars of hadith in the time of Imam Abu Hanifah. And when he was asked on a certain matter he said he knew no hadith on this matter. Yet Abu Hanifah gave a fatwah on this matter based on a hadith that he proclaimed that he heard from al-Amash. When Al-Amash inquired from Imam Abu Hanifah, the Imam explained to him how he used one of the ahadith that Al-Amash told him to view this and Al-Amash said “We (the scholars of hadith) are like the Pharmacists and you (the scholars of Fiqh) are like the Doctors.”
Question: Is there a certain science behind the naming of the books of hadith as Sahih Bukhari or Musnad Ahmad and so forth?
Answer: Yes, there is actually very specific terminology for naming books of hadith:
a) Sahih: Means the book only contains Sahih ahadith. Examples of this would be Sahih Al-Bukhari.
b) Sunan: Means the book is ordered in the ordering of the books of fiqh (that is, it begins with Taharah “purity” and then Prayer, fasting, charity…).
c) Al-Jami’: Means the book contains eight specific chapters in its index. Those include Seerah (life of the Prophet SAAW) and Tafseer (explanation of Quran).
d) Musnad: Means the book is indexed by the Sahabah (i.e. one chapter for ahadith narrated by Aysha, then one for ahadith narrated by Omar and so forth).
e) Mustadrak: A continuation of a work by a previous scholar. An example would be a scholar who would try to collect all the sahih hadith on Seerah. And then a later scholar would write a book that would append ahadith he believes the original author omitted or did not know about.


By: Sheikh Abdur-Rahman ibn Yusuf

Saturday, October 15, 2005

Fa kaifa Kaana Nakeer…Phir dekh lo meri pakkar kaisee sakht thi

8 October,2005 ko 8.52 am per Pakistan mai zalzalay k shadeed jhatkay mehsoos kiay gaye jin ki shiddat Richter scale per 7.6 record ki gayee is k baad Pe der pe zalzalay k shadeed jhatkon ne mulk k tool-o-arz ko hila ker rakh diya…..jani aur mali nuqsaan is per mustazad hai-
Kia hum ne socha k ye sab kia hai?Ye zalzala aazmaish tha tanbeeh ya azab-e-elahi?
Ye baat sakht to hai magar na qabil-e-feham nahi.Is liay k iski khabar to mukhbar-e-saadiq Hazrat Mohammad S.A.W humein pehle hi de chuke hain.
“Jab ghanimat ko Zaati Daulat banaya janay lagay.Amanat ko Mal-e-ghanimat aur zakat ko tawan gerdana jaey.Ilm hasil kia janay lagay doosri(dunyawi) aghraz k liay. Aur log apni bewi ki ferman berdari kerein aur apni maan ki nafermani kernay lagaein.Baap ko door kerein aur doston ko qareeb kerein.Masjidon mai awazein buland hon aur qabeelay ki serdari un ka fasiq tareen shakhs keray aur qaum ka leader wo ho jo un mai sab se arzal ho.Aur jab kisi shakhs ki izzat us k sher k khof se ki jaey,peshawer ganay walian aur bajay aam hon,sharabein pee jaen aur ummat k baad walay uske aglon per lanat kerein to us waqt intezar kero----surkh andhiyoun ka , zalzalon ka aur zameen mai dhansaye janay ka aur sooratein maskh kiay janay ka aur nishanion ka jo pe der pe is terah ayein gi jis terah aik haar ho,kaat diya gaya ho us ka dhaga jis se us k danay pe der pe girnay lagein”
(Tirmizi)
Danay per danay gir rahey hain.Tsunami, Katrina, Rita aur ab ye shadeed zalzala.Iske mabain dunniya bhar mai choti bari afaat.
Wo jinhein dunniya bhar mai Islam aur Iman ki roshni phailanay per mamoor kia gaya tha khud arzal aur asfal ho gaye.Maqsid-e-zindagi (amr bil maroof wa nahi anil munkir) se moon mor ker hadith mai mazkoor derj-e-bala tamam amoor mai taaq ho gaye .Na sirf hum khair-o-sher ki tameez bhula baithay balke hum shur k medan mai saray lunger langot kas ker muqabala baazi per utar aye.Khawa wo nachnay ganay ya thiraknay k muqabalay hon.Dress shows hon ya Hazrat Fatima R.A aur Hazrat Aisha R.A ki waris khail kay medanon mai saari hadein phalang janay k muqabalay jeet rahi hon.Saray mulk mai cable,videos aur net uryani aur fahashi aam kernay mai din raat aik kiay de rahey hon.Jihad fasad qarar paey.Kufr k shana bashana humrai pak ser zameen apnay hi musalmaan bhayoun k shikar mai mehav ho.Musalmaan aurtein ,bachay humaray hi hathon der badar hon.Kufr k saath Front line state, Allah k ghazab mai bhi front line mai hi pakri jaey gi.
Be gunah muslamanon ka khoon, in per qaid mai toray janay walay be panah mazalim…Muzloom ki bad-dua bila rok tok rub tak pohanchti hai.Yateem bachon,bewa aurton,lawaris musalmaan betion (jinhein is haal mai hum ne pohanchaya hai)ki aah per qaher na tootay to aur kia ho ga.Musalmaan bhayoun ka shikar kertay kertay hum khud Allah k ghazab ka shikar ho gaye.Wajah Nabi S.a.w. hadees-e-qudsi mai bayan ferma gaye. “ Jis ne meray dost se dushmani ki.Mai ne us k khilaf ailan-e-jang kia.”
Allah k ghazab se zameen tharra uthi.Pahar laraz uthay.Today gir paray .Zameen shuq ho gayee.Chashm-e-zadan mai luxury five star tower zameen bos ho gaya.Bastion ki bastian fana k ghat uter gayeen.
“Kia tum is se be khof ho k wo jo aasman mai hai tumhein zameen mai dhansa dey aur yaka yuk ye zameen jhakolay khanay lagay ?Kia tum is se be khof ho k wo jo aasman mai hai tum per pathrao kernay wali hawa bhaij dey .Phir tumhein maloom ho jaey ga k meri tanbeeh kaisee hoti hai.
(Sorah-e-Al-Mulk:16,17)
Hum moon dekhtay reh gaye…………

Qallal insaana ma laha.."insaan kahey ga k issay(zameen) kia ho gaya hai?"
Ab madad k liay kis ko pukarein.America ko?UN ko?dehshat gerdi k khilaf itehadi doston ko? Ya Allah ko?
“Agar Allah tumhein kisi qisam ka nuqsaan pohanchaye to us k siwa koi nahi jo tumhein is nuqsaan se bacha sakay.”
(Sorah-e-Al Inaam :17)
Is larazti zameen ko kaun thamay ga?Sajdon k siwa is larazti zameen ka koi madawa nahi.Is aik sajday mai in hazar sajdon se nijat muzmir hai jo detay detay hum Allah k ghazab ka luqma ban gaye.
America per Katrina aur Rita ka qaher toota aur hum per zalzalay ka kora aa bersa.
Aik thelay k chattay buttay banein gay to nataij bhi yuksaan beraamad hon gay.
Musalmanon k khoon se rangay hathon se dosti .In k rang mai humara rangay jana.
Jab k Allah ne humein apnay rang mai rangnay k liay Quran nazil fermaya tha
“Allah ka rang Aur Allah k rang se behter kaunsa rang ho ga?”
(Al-Baqara)
Allah ne goya rang kaat daal ker humaray jhootay aur ghalat rang dho dalnay aur chura denay chahay hain.
Laut ayee apnay asal rang ki teraf ….. aur Allah se raju kejye
“ Aay mominon tum sab mil ker Allah se tauba kero.Tawaqa hai k falah pao gay”
(Al-Noor :31)
Allah yaqeen dihani kerwata hai
“Aay meray bando jo apni janon per zulm ker baithay ho Allah ki rehmat se mayoos na ho jana. Allah tumharay saray k saray gunah maaf ker dey ga”
(Al-zumr)
Ye mahina hai rehmat,maghfirat aur nar-e-jahannum se nijat ka.Jis terah maan naraz ho ker aulad ko thappar bhi marti hai to is se us ki terbiat hi matloob hoti hai.Isi terah Allah humein hadayat per lautana chahta hai.Aayee laut chalein apnay rub ki raza aur tauba-tu-nasooh ki teraf…….Sachi khalis haqeeqi tauba ki teraf. Sirf nok-e- zaban se ashtaghfar nahi.Amal se saboot panay wali tauba……………Hum Allah ko raazi ker lein gay.Inshallah.is liay k uska wada hai:
“ Agar tum un baray baray gunahon se perhaiz kertay raho Jin se tumhein mana kia ja raha hai to hum tumhari choti choti burayoun ko mita dein gay aur tumhein izzat ki jagah dakhil kerein gay”
(An-nisa:31)
Humrai khata ye hai k hum ne gunahon ki pehchan ganwa di.Baray baray gunahon k azdahay humari janon ko liptay huwe hain aur humein un ka ehsaas,idraak hi nahi.Wo tamam hukam jo Allah ne Quran mai diye unhein torna gunah-e-kabeera hai.
Allah ko raazi kernay ,sachi tauba kernay k liay humein sab se pehley Faraiz per istiqamat ikhtiar kernay ka Allah se wada kerna ho ga .Faraiz chor ker nawafil se Rab ko raazi nahi kia ja sakta..Lehaza hum aur humaray bachay kia kerein?
Namaz:Paanch waqt ki namaz ki pabandi.her jagah her haal mai.Merd ki namaz ka maqam masjid hai.
Roza:Beghair shar’aee uzr k roza chornay ka tassawur na ho.Roza faqay ki soorat na ho.Tamam aa’za ko Allah ki nafermani se bachanay aur fermanberdaari ki adat,terbiat k liay ho.
Zakat:Allah k ata kerda maal mai se hisab ker k poori poori salana zakat ki adayegi.Jis Terah gin gin ker ,hisab ker k sameta jata hai.Kam az kam Allah ki raah mai hisab ker k ye ferz ada kernay ka tehayya kia jaey.
Hajj:Istita’at rakhnay k bawajoob ghair sharayee uzr(betion k jahez/plots mai dafan paisa) k tehat ferz ko moakhar kerna Allah k ghazab ko pukarna hai.
Perda:Is ziman mai ye ghalat fehmi k ye ikhtiari fael hai .Ye ki bareek dupatta ser per saja ker perda ho jata hai kuliyatan ghalat hai.Qur’an se wazih ehkaam perhiye.Mukammal aur durust perda kejiye.Ye Allah ki sipah ki zanana werdi hai jo adhoori nahi pehni ja sakti aur na hi utari ja sakti hai.Bhalay America is werdi per aiteraz kerta hai.
Behayaee/Fahashi:Jiski tareef mutayyan kerna bhi aaj kal mumkin nahi raha.Moaashra kisi fael,kisi libas ,kisi chalan, kisi terz-e-amal ko fahashi nahi gerdaanta.
Quran-o-sunnat ko rehnuma bana ker T.V.,Cable,Net,akhbarat aur rasael ko nukail dali jaey.Aurat ,aurat aur bas aurat.Ishtehar mai aurat .billboard per aurat.Chahar janib aurat arzan aur uryaan ker di gayee hai.
Hazrat Fatima,Khadija aur Aisha R.A. k terz-e-amal ka namoona humaray samnay saja denay k baad ye sab Allah k ghazab ko pukarnay ka moajib hai.Aurat ko Haya aur Hijab lautayee.Uska ka taqadus aur waqar bahal kejiye.Wo jinse bazaar (commodity) nahi hai.Aurat khud apnay wajood ko ehtram aur taqadus ki chader mai samait lay to shayed larazti zameen bhi tham jaey.
Rizq-e-Halal:Jiski pabandi k beghair koi ibadat maqbool nahi.Haram rizq kama ker Allah se rishta munqata ho jata hai.
Kuffar se dosti:Kufr se dosti k natay chor ker ,tor ker Ummat se rishta bahal ker liay jaey.Phalastine,Afghanistan,Iraq,Kashmir ka gham humara gham hai.Hum is gham se dastberdaar ho ker in ser zameenon per zulm-o-jabr k pahar tornay walon se mohabbat nahi ker saktay .Dosti ki peengein nahi berha saktay.
Aayee Pakistan ko islam ka Qila banayein.Takay anay walay kal mai is ser zameen se Imam Mehdi k lashker tayyar hon.Dajjal k lashkaron ko nafri faraham kerna humara pesha na banay.
Allah tala hum per apni rehmat wasee keray.Allah ki rehmat ko pukariye,Sachi tauba k saath.Kyun k Gunah se sachi tauba kernay wala aisa hai goya usne gunnah kia hi nahi.
“Tum se pehley bohat si qaumon ki teraf hum ne rasool bhaijay .Aur un qaumon ko masaib aur alaam mai mubtala kia takay wo aajzi k saath humaray saamnay jhuk jaein.Pas jab humari teraf se un per sakhti ayee to kyun na unhon ne aajzi ikhtiar ki?Magar un k dil to aur sakht ho gaye aur shayateen ne un ko itminan dilaya k jo kuch tum ker rahey ho khoob ker rahey ho.”
(Al-Inam:42,43)

Huzoor S.A.W ne fermaya:
“TUM AMAL K LIAY INTEZAAR KERTAY HO---------------------
Us khush haali aur dolat mandi ka jo aadmi ko serkash ker deti hai
Ya intezaar kertay ho us nadari aur mohtaji ka jo sab kuch bhula deti hai
Ya intezaar kertay ho halat bigar denay wali beemari ka
Ya aql-o-hawas kho denay walay burhapay ka
Ya achanak anay wali aur fana ker denay wali maut ka
Ya tum muntazir ho Dajjal k,Aur dajjal badtareen ghaib hai jiska intezaar kia jaey
Ya tum muntazir ho qayamat k ,aur qayamat bara sakht hadisa aur bara kerwa ghoont hai.”
(Tirmizi,Nisayee)
KIA AMAL MOAKHAR KERNAY AUR INTEZAR KI GUNJAISH HAI?

Wednesday, October 05, 2005

Belief

Volume 1, Book 2, Number 15:
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."

(Sahi Al- bukhari)

Sunday, September 11, 2005

Virtues Of Medina

Volume 3, Book 30, Number 91:
Narrated Anas:
The Prophet said, "Medina is a sanctuary from that place to that. Its trees should not be cut and no heresy should be innovated nor any sin should be committed in it, and whoever innovates in it an heresy or commits sins (bad deeds), then he will incur the curse of Allah, the angels, and all the people." (See Hadith No. 409, Vol 9).


Volume 3, Book 30, Number 92:
Narrated Anas:
The Prophet came to Medina and ordered a mosque to be built and said, "O Bani Najjar! Suggest to me the price (of your land)." They said, "We do not want its price except from Allah" (i.e. they wished for a reward from Allah for giving up their land freely). So, the Prophet ordered the graves of the pagans to be dug out and the land to be levelled, and the date-palm trees to be cut down. The cut date-palms were fixed in the direction of the Qibla of the mosque.


Volume 3, Book 30, Number 93:
Narrated Abu Huraira:
The Prophet said, "I have made Medina a sanctuary between its two (Harrat) mountains." The Prophet went to the tribe of Bani Haritha and said (to them), "I see that you have gone out of the sanctuary," but looking around, he added, "No, you are inside the sanctuary."


Volume 3, Book 30, Number 94:
Narrated 'Ali:
We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written:) Medina is a sanctuary from the 'Air Mountain to such and such a place, and whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted.


Volume 3, Book 30, Number 95:
Narrated Abu Huraira:
Allah's Apostle said, "I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Medina, and it turns out (bad) persons as a furnace removes the impurities of iron.


Volume 3, Book 30, Number 96:
Narrated Abu Humaid:
We came with the Prophet from Tabuk, and when we reached near Medina, the Prophet said, "This is Tabah."


Volume 3, Book 30, Number 97:
Narrated Abu Huraira:
If I saw deers grazing in Medina, I would not chase them, for Allah's Apostle said, "(Medina) is a sanctuary between its two mountains."


Volume 3, Book 30, Number 98:
Narrated Abu Huraira:
I heard Allah's Apostle saying, "The people will leave Medina in spite of the best state it will have, and none except the wild birds and the beasts of prey will live in it, and the last persons who will die will be two shepherds from the tribe of Muzaina, who will be driving their sheep towards Medina, but will find nobody in it, and when they reach the valley of Thaniyat-al-Wada', they will fall down on their faces dead."


Volume 3, Book 30, Number 99:
Narrated Abu Zuhair:
I heard Allah's Apostle saying, "Yemen will be conquered and some people will migrate (from Medina) and will urge their families, and those who will obey them to migrate (to Yemen) although Medina will be better for them; if they but knew. Sham will also be conquered and some people will migrate (from Medina) and will urge their families and those who will obey them, to migrate (to Sham) although Medina will be better for them; if they but knew. 'Iraq will be conquered and some people will migrate (from Medina) and will urge their families and those who will obey them to migrate (to 'Iraq) although Medina will be better for them; if they but knew."


Volume 3, Book 30, Number 100:
Narrated Abu Huraira:
Allah's Apostle said, "Verily, Belief returns and goes back to Medina as a snake returns and goes back to its hole (when in danger)."


Volume 3, Book 30, Number 101:
Narrated Sad:
I heard the Prophet saying, "None plots against the people of Medina but that he will be dissolved (destroyed) like the salt is dissolved in water."


Volume 3, Book 30, Number 102:
Narrated Usama:
Once the Prophet stood at the top of a (looked out from upon one) castle amongst the castles (or the high buildings) of Medina and said, "Do you see what I see? (No doubt) I see the spots where afflictions will take place among your houses (and these afflictions will be) as numerous as the spots where rain-drops fall."


Volume 3, Book 30, Number 103:
Narrated Abu Bakra:
The Prophet said, "The terror caused by Al-Masih Ad-Dajjal will not enter Medina and at that time Medina will have seven gates and there will be two angels at each gate guarding them."


Volume 3, Book 30, Number 104:
Narrated Abu Huraira:
Allah's Apostle said, "There are angels guarding the entrances (or roads) of Medina, neither plague nor Ad-Dajjal will be able to enter it."


Volume 3, Book 30, Number 105:
Narrated Anas bin Malik:
The Prophet said, "There will be no town which Ad-Dajjal will not enter except Mecca and Medina, and there will be no entrance (road) (of both Mecca and Medina) but the angels will be standing in rows guarding it against him, and then Medina will shake with its inhabitants thrice (i.e. three earth-quakes will take place) and Allah will expel all the nonbelievers and the hypocrites from it."


Volume 3, Book 30, Number 106:
Narrated Abu Said Al-Khudri:
Allah's Apostle told us a long narrative about Ad-Dajjal, and among the many things he mentioned, was his saying, "Ad-Dajjal will come and it will be forbidden for him to pass through the entrances of Medina. He will land in some of the salty barren areas (outside) Medina; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjal whose description was given to us by Allah's Apostle .' Ad-Dajjal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Ad-Dajjal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Ad-Dajjal will say, 'I want to kill him but I cannot.' "


Volume 3, Book 30, Number 107:
Narrated Jabir:
A bedouin came to the Prophet and gave a pledge of allegiance for embracing Islam. The next day he came with fever and said (to the Prophet ), "Please cancel my pledge (of embracing Islam and of emigrating to Medina)." The Prophet refused (that request) three times and said, "Medina is like a furnace, it expels out the impurities (bad persons) and selects the good ones and makes them perfect."


Volume 3, Book 30, Number 108:
Narrated Zaid bin Thabit:
When the Prophet went out for (the battle of) Uhud, some of his companions (hypocrites) returned (home). A party of the believers remarked that they would kill those (hypocrites) who had returned, but another party said that they would not kill them. So, this Divine Inspiration was revealed: "Then what is the matter with you that you are divided into two parties concerning the hypocrites." (4.88) The Prophet said, "Medina expels the bad persons from it, as fire expels the impurities of iron."


Volume 3, Book 30, Number 109:
Narrated Anas:
The Prophet said, "O Allah! Bestow on Medina twice the blessings You bestowed on Mecca."


Volume 3, Book 30, Number 110:
Narrated Anas:
Whenever the Prophet returned from a journey and observed the walls of Medina, he would make his Mount go fast, and if he was on an animal (i.e. a horse), he would make it gallop because of his love for Medina.


Volume 3, Book 30, Number 111:
Narrated Anas:
(The people of) Bani Salama intended to shift near the mosque (of the Prophet) but Allah's Apostle disliked to see Medina vacated and said, "O the people of Bani Salama! Don't you think that you will be rewarded for your footsteps which you take towards the mosque?" So, they stayed at their old places.


Volume 3, Book 30, Number 112:
Narrated Abu Huraira: The Prophet said, "There is a garden from the gardens of Paradise between my house and my pulpit, and my pulpit is on my Lake Fount (Al-Kauthar)."

Volume 3, Book 30, Number 113:
Narrated 'Aisha:
When Allah's Apostle reached Medina, Abu Bakr and Bilal became ill. When Abu Bakr's fever got worse, he would recite (this poetic verse): "Everybody is staying alive with his People, yet Death is nearer to him than His shoe laces." And Bilal, when his fever deserted him, would recite: "Would that I could stay overnight in A valley wherein I would be Surrounded by Idhkhir and Jalil (kinds of good-smelling grass). Would that one day I could Drink the water of the Majanna, and Would that (The two mountains) Shama and Tafil would appear to me!" The Prophet said, "O Allah! Curse Shaiba bin Rabi'a and 'Utba bin Rabi'a and Umaiya bin Khalaf as they turned us out of our land to the land of epidemics." Allah's Apostle then said, "O Allah! Make us love Medina as we love Mecca or even more than that. O Allah! Give blessings in our Sa and our Mudd (measures symbolizing food) and make the climate of Medina suitable for us, and divert its fever towards Aljuhfa." Aisha added: When we reached Medina, it was the most unhealthy of Allah's lands, and the valley of Bathan (the valley of Medina) used to flow with impure colored water.


Volume 3, Book 30, Number 114:
Narrated Zaid bin Aslam from his father:
Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in the city of Your Apostle."

(Hadiths from Sahi Al-Bukhari)

Wednesday, July 13, 2005

Islam k beton k naam

Shor hai ho gaye dunniya se musalmaan nabood
Hum ye kehtay hain thay bhi kahin muslim maujood

Waz'a mai tum ho nasara to tammadan mai hanood
Ye musalmaan hai jinhein dekh ker shermaen yahood

Youn to syed bhi ho mirza bhi ho afghan bhi ho
Tum sabhi kuch ho batao to musalman bhi ho

Islamic history per aik nazer dalein to maloom hota hai k ye tareekh siyahi se nahi balakay ansuon aur khoon se likhi gayee hai...
Agar muslim fatoohat per nazer daali jaey to maloom hota hai k ye sirf un ka iman aur dunniya se un ki be raghbati thi jis ne un ko auj-e-surayya per pohancha diya.....
Musalmanon ne ye arooj kyun khoya aur wo itnay bebas kyun hogaye k her shakhs un per ghalba panay laga..
Agar hum aaj k musalmaan ko dekhein to muslmanon k zawal ki wajah ba khoobi samajh aati hai..
Aaj ka musalmaan Allama iqbal k ooper diye gaye sher ki tafseer nazer ata hai..Aaj ka musalaman aik nafs parast insaan hai wo zaban se to ye iqrar kerta hai k Allah aik hai us ka koi shareek nahi aur Mohammad S.A.W us k rasool hain magar wo parastish apni khawahishat-e-nafs ki kerta hai
Zara sochein k jab hamara libas,terz-e-zindagi,rasoom sab apni khawahishat k mutabiq ho ga
to Allah ki rehmat hum per kyun ker nazil ho gi hum jin ki ghulami culture mai libas mai rehaish mai kertay hain un k liay humein jismani tor per ghualm banana kia mushkil hai...
Yaad rakhein Iraq,Bosnia,Afghanistan.Chechnya,Phalestine Aur Kashmir mai honay walay mazalim k mutaliq hum se bhi poocha jaey ga....K jab tumharay bhai ro rahey thay chilla rahey thay to tum un ki madad ko kyun na pohanchay.....
Hum nafs parasti mai mubtala ho ker itnay behis ho chukay hain k humein un ki cheekhein aur siskian sunayee nahi deti aur hum ye samajh baithay hai k k ye waqt hum per nahi aa sakta..
aay meray muslim bhaiyo tumhara dil kyun nahi katta jab tumhari behenein ye cheekh ker kehti hain k hum bhi musalman baap ki betian hain humein in darindon se bachao!
Kyun tumhari ghairat nahi jaagti jab in sab mumalik ki betian ro ker kehti hain k koi hai
jo mohammad bin qasim ki jagah le sakay
Kyun?Kyun? Akhir Kyun?
Khuda k liay hosh mai aao is nafs parasti ki lanat se chutkara pao Socho Aur Allah se daro
Takay hum bhi apnay bhayoun per fakhr ker sakein

Monday, June 27, 2005

Aik larka

Aik chota sa larka tha mai jin dinon
Aik melay mai pohancha humakta huwa
Ji machalta tha aik aik shae pe magar
Jaib khali thi kuch maul le na saka
Laut aya liay hasratein senkaroon
Aik chota sa larka tha mai jin dinon

Khair mehroomion k wo din to gaye
Aaj mela laga hai usi shan se
Aaj chahoon to ik ik dukan maul loon
Aaj chahooon to saara jahan maul loon
Narasayee ka ab ji mai dharka kahan?
Per wo chota sa alhar sa larka kahan?

By: Ibn-e-Insha

Wednesday, June 08, 2005

Everything praises u Allah

Everything that lives,
In the sea
Everthing that walks,
On the earth
Everything that flies,
Swiftly in the air
Praises u Allah

Everynight
Teardrops fall
Just for u Allah
Everyday
Working hard
Just for u Allah

And the moon
Shines in the night
With the stars
Glittering bright
All of those
For us to see
To remind
You AND Me
Praise to you
Just for you
ALLAH

Everymoment
That we spend
Everyday.
Every hour
That goes by
And we share.
Every beat of the heart
Will get us
Now here,
But closer to you
ALLAH


http://www.b4death.com/web/justforyou2.htm

Friday, May 27, 2005

Masjid to bana di shab bhar mai....

Masjid to bana di shab bhar mai imaan ki hararat walon ne
Mun apna purana papi ha i, berson mai namazi ban na saka


Kia khoob Ameer-e-faisal ko sunwasi ne pegham diya
Tu naam-o-nasab ka hijazi hai ,per dil ka hijazi ban na saka


Ter aankhein to ho jatin hain,per kia lazzat us ronay mai
Jab khoon-e-jigar ki aamezish se ask piyazi ban na saka


Iqbal bara updeshak hai mun baaton mai moh leta hai
Guftaar ka ye ghazi to bana , kirdaar ka ghazi ban na saka

BY:Allama Mohammad Iqbal

Wednesday, May 25, 2005


Then which blessing of Your Lord will u both (jinn and men) deny? He is the Lord of the two easts and the Lord of the two wests (55:16,17) Posted by Hello

Monday, May 16, 2005


My new creation ..... Posted by Hello

Tuesday, May 10, 2005

kabhi aay .......

Kabhi aay haqiqat-e-muntazir nazer aa libas-e-majaz mai
K hazaron sajday tarap rahey hain meri jabeen-e-niaz mai

Turb aashnaye kharosh ho,tu nawaye mehram-e-gosh ho
Wo sarood kia k chupa huwa ho sakoot-e-perda-e-saaz mai

Tu bacha bacha k na rakh issay,tera aina hai wo aina
Jo shakista ho to aziz ter hai nigah-e-aina saaz mai

Dam-e-tof kermak-e-shama ne ye kaha k wo asr-e-kuhen
Na teri hikayat-e-soz mai , na meri hadees-e-gudaaz mai

Na kahin jahan mai amaan mili, jo amaan mili to kahan mili
Meray jurm-e-khana kharab ko teray uffv-e-banda nawaz mai

Na wo ishq mai rahi germian,na wo husn mai rahi shokhian
Na wo ghaznavi mai tarap rahi,na wo kham hai zulf-e-ayaz mai

Jo mai ser basajda huwa kabhi ,to zameen se anay lagi sada
Tera dil to hai sanam ashna , tujhey kia millay ga namaz mai

By: Allama Mohammad Iqbal

Sunday, May 08, 2005

Dukaan-e-girya

Poochnay walay tujhey kaisay bataaein akhir
Dukh ibarat to nahi jo tujhey likh ker bhaijein
Ye kahani bhi nahi hai k sunaein tujh ko
Na koi baat hi aisee k bataein tujh ko
Zakham ho to teray naakhun k hawalay ker dein
Aina bhi to nahi k dikhaein tujh ko
Tu ne poocha hai magar kaisay bataein tujh ko
Ye koi raaz nahi jis ko chupaen to wo raaz
Kabhi chehray kabhi ankhon se chalak jata hai
Jaisay aanchal ko sambhalay koi aur teiz hawa
Jab bhi chalti hai to shanon se dhalak jata hai
Ab tujhey kaisay bataein k humein kia dukh hai
Jism mai reengti rehti hai musafat ki thakan
Phir bhi kaandhon pe uthayae huwe halat ka bojh
Apnay qadmon se hatatay huwe saya apna
Jis ko bhi dekhiye chup chap chala jata hai
Kabhi khud se kabhi raston se ulajhta hai magar
Janay wala kisi awaz pe rukta hi nahi
Dhoondna hai naya peraya-e-izhar humein
Istiaron ki zaban koi samajhta hi nahi
Dil grifta hain talismat-e-gham-e-hasti se
Saans lenay se fusoon kariy-e-jaan tootti hai
Ik taghayyur pas-e-her shay hai magar zulm ki dor
Abhi maloom nahi hai k kahan tooti hai
Tu samajhta hai k khushboo se moattar hai hayat
Tu ne chakha hi nahi zehr kisi mausam ka
Tujh pe guzra hi nahi raqs-e-junoon ka aalam
Aisa aalam jahan sadiyoun k tahhayur ka nasha
Her bicharti huwi sa’at se galay milta hai
Is tamashay ka bazahir to nahi koi sabab
Sirf mehsoos kero gay to pata chalta hai
Aik dhun hai jo sunayee nahi deti phir bhi
Lay ba lay berhata chala jata hai hungam-e-sitam
Koo ba koo phailta jata hai gubaar-e-man-o-tu
Rooh se khali huwe jatay hai jismon k haram
Waqt be rehm hai,hum raqs-e-barehna hain sabhi
Ab to paband-e-salasil nahi koi phir bhi
Dasht-e-mishghaan mai bhatakta huwa taron ka hujoom
Safha-e-lab pe sisiskti huwi awaz ki lo
Dekh to kaisay rehayee ki khabar kerti hai
Rozan-e-waqt se aghaaz-e-safer kerti hai
Be khabar rehna kisi baat se acha hi nahi
Tu kabhi waqt ki dehleez per tehra hi nahi
Tu ne dekhay hi nahi halqa-e-amroz k rang
Garmiye wada-e-ferda se pighaltay huwe log
Apnay hi khawab ki tabeer mai jaltay huwe log

Bhook aur piyas ki mari huwi faslon ki terah
Barr-e-azam ki lakeeron se ubhartay huwe log
Amn k naam per barood bhari dunniya mai
Khas-o-khashak ki manind bhikertay huwe log
Roz jeetay huwe aur roz hi mertay huwe log
Zindagi film nahi hai k dikhaen tujh ko
Tu ne poocha hai magar kaisay bataein tujh ko
Koi mehfooz nahi ahl-e-tahafuz se yahan
Raat bhari hai kahin aur kahin din bhari
Saari dunniya koi medan sa lagti hai humein
Jis mai ik maarka-e-sood-o-ziyan jari hai
Paon rakhay huwe barood per sab log jahan
Apnay hathon mai uthaye huwe perwana-e-shab
Aasteenon mai chupaey huwe mehtaab koi
Apni gerdan mai liay apnay gareeban ka tauq
Neend mai chaltay huwe dekhtay hai khawab koi
Aur ye sochtay rehtay hai k deewaron se
Shab k aasaar dhalay,subh ka sooraj ubhra
Door ufaq paar paharon pe chamakti huwi berf
Naye sooraj ki tamazat se pighal jaey gi
Aur kisi waqfa-e-imakaan-e-sehar mai ab k
Roshni saaray anndheron ko nigal jaey gi
Dekhiye kaisay pohachti hai thikanay pe kahin
Door ik fakhta urti hai nishanay pe kahin
Aa ke ye manzir-e- khoon basta dikhayen tujh ko
Tu ne poocha hai magar kaisay baataein tujh ko
Koi gahak hi nahi johar-e-ainda ka
Chashm kholay huwe baithi hai dukan-e-girya
Aur isi manzar-e-khoon basta ka goshay mai kahin
Ser pe dalay huwe ik lamha-e-maujood ki dhool
Teray ushaq bohat khak basar phirtay hain
Waqt kab khainch ley maqtal mai gawahi k liay
Dast-e-khali mai liay kasa-e- sir phirtay hain
Poochnay walay tujhey kaisay bataaein akhir
Dukh ibarat to nahi jo tujhey likh ker bhaijen
Dukh to mehsoos huwa kerta hai
Chahay tera ho ya mera dukh ho
Admi wo hai jisay jeetay jee
Sirf apna nahi sab ka dukh ho
Chak ho jaey jo ik baar hawas k hathon
Jama-e-ishq doobara to nahi silta hai
Asman meri zameenon per jhuka hai lakin
Tera aur mera sitara hi nahi milta hai

By: Saleem Kauser

Friday, May 06, 2005

Zindagi k perchay k...

Zindagi k perchay k
Sab sawal lazim hain
Sab sawal mushkil hain
Be nigah ankhon se
Dekhta hoon parchay ko
Be khayal hathon se
Un bunay se lafzon per
Unglian ghumata hoon
Hashiye lagata hoon
Dairay banata hoon
Ya sawal namay ko
Dekhta hi jata hoon

Wednesday, May 04, 2005

Hadith-e-qudsi

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

"When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath. "

It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).

Sunday, April 24, 2005

Teray ishq ki......

Teray ishq ki intiha chahta hoon
Meri saadgi dekh kia chahta hoon

Sitam ho ya ho wada-e-be hijabi
Koi baat sabr aazma chahta hoon

Ye jannat mubarak rahey zahidon ko
K mai aap ka samna chahta hoon

Zara sa to dil hoon, magar shokh itna
Wohi lan tarani suna chahta hoon

Koi dam ka mehman hoon ahl-e-mehfil
Chirag-e-sehr hoon, bujha chahta hoon

Bhari bazm mai raaz ki baat keh di
Bara be adab hoon,saza chahta hoon

By:Allama Mohammad Iqbal

Wednesday, April 20, 2005

Aik Aarzoo

Duniya ki mehfilon se ukta gaya hoon yarab!
Kia lutf anjuman ka jab dil hi bujh gaya ho
Shorash se bhagta hoon dil dhoondta hai mera
Aisa sakoot jis per taqreer bhi fida ho
Merta hoon khamoshi per ,ye aarzoo hai meri
Daman mai koh k ik chota sa jhonpra ho
Azad fikr se hoon,uzlat mai din guzaroon
Duniya k gham ka dil se kaanta nikal gaya ho
Lazzat sarood ki ho chiryoun ki chehchahoon mai
Chashmay ki shorashon mai baja sa baj raha ho
Gul ki kali chatak ker pegham dey kisi ka
Saghar zara sa goya mujh ko jahan numa ho
Ho haath ka serhana sabzay ka ho bichona
Shermaye jis se jalwat khalwat mai wo ada ho
Manoos is qadar ho soorat se meri bulbul
Nanhay se dil mai us k khatka na kuch mera ho
Saf bandhay dono janib bootay haray haray hon
Naddi ka saaf paani tasveer le raha ho
Ho dil faraib aisa kohsaar ka nazara
Pani bhi mauj ban k uth uth ker dekhta ho
Aagosh mai zameen ki soya huwa ho sabza
Phir phir k jharion mai pani chamak raha ho
Pani ko choo rahi ho jhuk jhuk k gul ki tehni
Jaisay haseen koi aina dekhta ho
Mehndi lagaye sooraj jab sham ki dulhan ko
Surkhi liay sunehri her phool ki qaba ho
Raton ko chalnay walay reh jaen thak k jis dam
Umeed un ki mera toota huwa diya ho
Bijli chamak ker un ko kutia meri dikha dey
Jab aasman pe her soo badil ghira huwa ho
Pichlay peher ki koyal,wo subh ki moazzan
mai us ka hamnawa hoon,wo meri hamnawa ho
Kanon pe hona meray der-o-haram ka ehsaan
Rozan hi jhonpari ka mujh ko sehar numa ho
Phooloon ko aye jis dam shabnam wuzoo keranay
Rona mera wuzoo ho, naala meri dua ho
Is khamoshi mai jaein itnay buland naalay
Taron k qafflay ko meri sada dara ho
Her derd mand dil ko Rona mera rula dey
Behosh jo peray hain shayed unhein jaga dey

BY:Allama Mohammad Iqbal

Wednesday, April 06, 2005

Sibaghat-al-Allah

Our religion is) the Baptism of Allah: And who can baptize better than Allah?
And it is He Whom we worship.

Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him?
Or do ye say that Abraham, Isma’il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do!

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case

(Al-Qur'an 2: 138-141)

Tuesday, April 05, 2005

Basics of Islam

Narrated Ibn 'Umar:

Allah's Apostle said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan.


Volume 1, Book 2, Number 7

Saturday, April 02, 2005

Hadith

Narrated Salma:

I heard the Prophet saying, "Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire."

Volume 1, Book 3, Number 109

Koi to hai jo....

Koi to hai jo nizam-e-hasti
chala raha hai,wohi khuda hai
Dikhayee bhi jo na dey nazer bhi
Jo araha hai,wohi khuda hai

Wohi hai mashriq wohi hai maghrib
Safar kerein sab usi ki janib
Her ainay mai jo aks apna
Dikha raha hai ,Wohi khuda hai

Talash us ko na ker buton mai
Wo hai badalti huwi ruton mai
Jo din ko raat aur raat ko din
Bana raha hai,Wohi khuda hai

Nazer bhi rakhay sama'atein bhi
Wo jaan leta hai niyyatein bhi
Jo khana-e-lashaoor mai
Jagmaga raha hai ,Wohi khuda hai

Kisi ko sochon ne kab saraha
Wohi huwa jo Khuda ne chaha
Jo ikhtiar-e-basher pe pehray
Bitha raha hai ,Wohi khuda hai

Kisi ko taje-e-waqar bakhshay
Kisi ko zillat k ghaar bakhshay
Jo sab k mathay pe mohr-e-qudrat
Laga raha hai ,Wohi khuda hai

Safaid us ka siyah us ka
Nafas nafas hai gawah us ka
Jo shola-e-jaan jala raha hai
Bujha raha hai ,Wohi khuda hai

By:Muzaffar Warsi

http://ghousianaat.com/collections/hamd/

Monday, March 28, 2005

Knowledge

Narrated Abu Jamra:
I was an interpreter between the people and Ibn 'Abbas. Once Ibn 'Abbas said that a delegation of the tribe of'Abdul Qais came to the Prophet who asked them, "Who are the people (i.e. you)? (Or) who are the delegates?" They replied, "We are from the tribe of Rabi'a." Then the Prophet said to them, "Welcome, O people (or said, "O delegation (of 'Abdul Qais).") Neither will you have disgrace nor will you regret." They said, "We have come to you from a distant place and there is the tribe of the infidels of Mudar intervening between you and us and we cannot come to you except in the sacred month. So please order us to do something good (religious deeds) and that we may also inform our people whom we have left behind (at home) and that we may enter Paradise (by acting on them.)" The Prophet ordered them to do four things, and forbade them from four things. He ordered them to believe in Allah Alone, the Honorable the Majestic and said to them, "Do you know what is meant by believing in Allah Alone?" They replied, "Allah and His Apostle know better." Thereupon the Prophet said, "(That means to testify that none has the right to be worshipped but Allah and that Muhammad is His Apostle, to offer prayers perfectly, to pay Zakat, to observe fasts during the month of Ramadan, (and) to pay Al-Khumus (one fifth of the booty to be given in Allah's cause)." Then he forbade them four things, namely Ad-Dubba.' Hantam, Muzaffat (and) An-Naqir or Muqaiyar(These were the names of pots in which alcoholic drinks used to be prepared). The Prophet further said, "Memorize them (these instructions) and tell them to the people whom you have left behind."


Volume 1, Book 3, Number 87

Saturday, March 26, 2005

Hadith

Narrated Ibn 'Umar:
Allah's Apostle said, "Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree." Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt shy to answer the others then asked, "What is that tree, O Allah's Apostle ?" He replied, "It is the date-palm tree."

Volume 1, Book 3, Number 58

Thursday, March 24, 2005

We Are Seven

--A Simple Child,
That lightly draws its breath,
And feels its life in every limb,
What should it know of death?

I met a little cottage Girl:
She was eight years old, she said;
Her hair was thick with many a curl
That clustered round her head.

She had a rustic, woodland air,
And she was wildly clad:
Her eyes were fair, and very fair;
--Her beauty made me glad.

"Sisters and brothers, little Maid,
How many may you be?"
"How many? Seven in all," she said
And wondering looked at me.

"And where are they? I pray you tell.
"She answered, "Seven are we;
And two of us at Conway dwell,
And two are gone to sea.

"Two of us in the church-yard lie,
My sister and my brother;
And, in the church-yard cottage, I
Dwell near them with my mother."

"You say that two at Conway dwell,
And two are gone to sea,
Yet ye are seven!--I pray you tell,
Sweet Maid, how this may be.

"Then did the little Maid reply,
"Seven boys and girls are we;
Two of us in the church-yard lie,
Beneath the church-yard tree."

"You run about, my little Maid,
Your limbs they are alive;
If two are in the church-yard laid,
Then ye are only five."

"Their graves are green, they may be seen,
"The little Maid replied,
"Twelve steps or more from my mother's door,
And they are side by side.

"My stockings there I often knit,
My kerchief there I hem;
And there upon the ground I sit,
And sing a song to them.

"And often after sunset, Sir,
When it is light and fair,
I take my little porringer,
And eat my supper there.

"The first that died was sister Jane;
In bed she moaning lay,
Till God released her of her pain;
And then she went away.

"So in the church-yard she was laid;
And, when the grass was dry,
Together round her grave we played,
My brother John and I.

"And when the ground was white with snow,
And I could run and slide,
My brother John was forced to go,
And he lies by her side."

"How many are you, then," said I,
"If they two are in heaven?
"Quick was the little Maid's reply,
"O Master! we are seven."

"But they are dead; those two are dead!
Their spirits are in heaven!"
'Twas throwing words away; for still
The little Maid would have her will,
And said, "Nay, we are seven

By:William wordsworth

Wednesday, March 16, 2005

Nigah-e-faqr mai.....

Nigah-e-faqr mai shan-e-sikandari kia hai?
Khiraj ki jo gada ho wo Qaisaree kia hai?

Buton se tujh ko umeedein,Khuda se nomeedi
Mujhey bata to sahi aur kaafri kia hai?

Falak ne un ko ata ki hai khawajgi k jinhein
Khabar nahi rawish-e-banda perwari kia hai?

Faqat nigah se hota hai faisla dil ka
Na ho nigah mai shokhi to dilbari kia hai?

Isi khata se itab-e-malook hai mujh per
K janta hoon Ma'al-e-sikandari kia hai?

Kissay nahi hai tammanaye serwari lakin
Khudi ki maut ho jis mai wo serwari kia hai?

Khush aagayee hai jahan ko qalandri meri
Wagarna sher mera kia hai shaeyree kia hai?

Allama Iqbal

Monday, March 14, 2005

Aagahi

aagahi !
aagahi !
aik sawal!
mai bhala kaun hoon?
kia hai mera jawaz?
yaad rakhna hai kia?
bhool jana hai kia?
kaun batlaye ga?
kis se mangoon jawab?
apni sochon mai youn hi ulajhti rahoon?
peechay dekhoon ya agay mai berhati rahoon?
dhundhli fikron mai khoyee rahoon kab talak?
hai kahan roshni?

BY:Fatima Hasan

Tuesday, March 08, 2005

Actions for the sake of Allah only

Allah Almighty says:
I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me.


It was related by Muslim (also by Ibn Majah).

Monday, March 07, 2005

Allah's comments on His Believer and the pagan

On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them:
"Do you know what your Lord has said?" They said: "Allah and his Messenger know best." He said: "This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (*); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars."
(*) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.

It is related by al-Bukhari (also by Malik and an-Nasa'i).

Sunday, March 06, 2005

Allah's Servants; His Love and Detest of them

If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.

It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

Saturday, March 05, 2005

Zara sochein

Kuch din pehley Mujhey Faisal Masjid janay ka ittefaq huwa.Pakistan mai rehany walay log yaqeenan is ki shan-o-shaukat se waqif hon gay.Islamabad k aik kinaray per waqay ye Masjid apni noiyat ki wahid masjid hai jo Pak-Saudia dosti ki ameen bhi hai.

Hum log wahan maghrib ki namaz ada kernay k niyyat se gaye thay .Jiswaqt abu parking k liay jagah talash ker rahey thay us waqt maghrib ki azanein shuroo ho gayeen.Masjid ka ehaata kafi taveel hai aur namaz ki jagah tak pohanchnay tak aik rak’at k zaya honay ka khatra lahaq tha aur saath saath zehan mai ye baat bhi thi k Huzoor S.A.W k irshad k mutabiq humein teiz bhi nahi chalna chahe kitni hi der kyun na ho jaey is liay mai abu se keh rahi thi k plz jaldi se gari park kerein takay hum utar sakein. Bari muskil se parking k liay jagah mili to ussi waqt aik coach jis mai kayee log sawar thay start huwi aur wapsi k liay mur gayee ye meray liay aik dhachka tha magar ander ja ker mera ta’assuf kuch aur bhi berh gaya jab mai ne dekha k masjid logon se bhari pari hai aur namazion ki sirf teen suffein hain log idher udher ghoom rahey hain bachay shor ker rahey hain log kha pee rahey hain tasveerein ban rahi hain tab kuch sawal meray zehan mai ubhray jawab aap se chahti hoon

Kia logon ne masjid ko bhi tafreeh gah bana lia hai?Kia issi liay masjidon ki araish se mana kia gaya hai? Kia Qayamat ki aik aur nishani poori ho gayee k us k qareeb Masjidon mai dunyawi guftagoo honay lagay gi?Kia hum yahood ki terah khush feham nahi ho gaye k Allah k ghazab ko awaz de ker bhi samajhty hain k wo hum se apni rehmat door nahi keray ga?
Zara sochein aur Jawab dein