Thursday, June 11, 2009

Islam may Allah walon ka Mukham


Islam may Allah walon ka Mukham
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Sacchi talab jo khudrat ki zameen par ugti hai vo khud paaney hi ka ek aaghaz hota hai. Ek aadmi kay andar sacchi talab ka jaagna aalam e zaher kay peechey aalam e baatan ko dekhne ki koshish karna hai.yeh talaash jab yaft kay marhaley par pahunchti hai to vo imaan bilghaib ban jaati hai.
Vo khoj jo zindagi kay hangamon kay aagey uska aakhri anjam malum karney ki surat may kisi kay andar ubharti hai vo aakhirat par yakheen ki surat may apney sawal ka jawab paleti hai.
Jo loug haqh ko paaletey hain vo har khisam ki nafsiyati grahon say azad hojatey hain.isliye sacchayi jahan bhi ho aur jis bandaye Khuda ki zuban say uska elaan kiya jaaraha ho vo usko fauran pehchan letey hain aur uspar “labbaik” kahtey hain. Haqh ko wahi paasakta hai jo uska dhundney wala hai. Khuda unhein milta hai jo paak tainiyat kay hon.
Ummat-e-mohammadiya may “Auliya” allah kay pasandida hotey hain.wali vo hota hai jisko Allah ummat ki falah kay liye mukharar karkey unpar apni khaas inayet farmata hai. Har zamaney may Allah walon ney apne akhlaqh o kirdar, amal o seerat say mutlashiyan haqh ko rishtaye akhlas may piroya.khud itbay e rasul ka amli namuna bankar khareeb aaney walon ko hubb e rasul ki saaf ,seedhi aur paak rahen sujhayeen.

Auliya e azzam ki dargahen wajahe itihad aur sabab-e-sukun hoti hain.in khankha nasheenon nay islam ki ilmi, akhlakhi aur tahazeebi ekhtedar ki hamesha hifazat ki hai. Aur aadey waqton may musalmanon ki sahi rahnumayi ki hai.khuran ki gehrayion may utarney waley aur Allah kay khaas yehi allah waley hain jo ahaley khuran hain.

Jab bhi auliya akram say mulakhat ho to usey Allah kareem ki khaas inayet o tauajoh samajh kar khush hona chahiye kay yeh vo fard e haqeeqhi hain jinkey sohabbat badbakhti door karti hai.aur Khuda say khareeb karti hai.

Zaheeri inki hasti hai khud shariyat hai tarikhat hai
Samajhna maurifat hai janna iska haqeeqat haI…

Monday, June 8, 2009

Tafheem-e-Quran



Zaheen logon ki zahaanaten apne masayel-e-zindgi ka hul deen ke baahar nahi bulke uskey andar hi pesh karti hain.

Insaan fitratan Dua us chez ki karta hai jiski talab aur khahish uske dil may hoti hai aur is surat may karta hai jubke usey ye ehsaas ho ke uski matlub cheez us hasti ke ekhtiyaar may hai jis sey vo Dua kar raha hai.

Pas Quran ki ibtida may is Dua ki taaleem dekar goya insaan ko ye talqeen ki gaii hai ke vo is kitaab ko raah-e-raast ki justaju ke liye padhey.taalib-e-haq ki si zahaniyet lekar padhe aur ye jaan le ke ilm ka sarchashma Khudavand-e-Aalam hai.is liye usi ki rahnumaaii ki darkhwast kar ke padhne ka aaghaaz kare.

Is mazmun ko samjh lene ke baad ye baat waazeh hojaati hai ke Quran aur Sura-e-Fatiha ke darmyaan haqeeqi talluq Dua aur Jawaab-e-Dua ka sa hai.Allah ki jaanib Banda Dua karta hai "Aye mere Parwardigar meri rahnumaii kar".jawaab may Perwardegaar pura Quran uske saamne rakh deta hai ke "ye hai vo hidaayet aur Rahnumaaii jis ki darkhwast tune mujh se ki thi".

Islaam jo tahzeeb insaan ko seekhaata hai uske qawaayed may se ek qaayeda ye bhi hai ke vo apne her kaam ki ibtida khuda ke naam se kare. Is qaayede ki paabandi agar shaoor aur khulus ke saath ki jaaye tou is se laaziman teen faayede hasil honge.

1) Ek ye ke aadmi bahut se bure kaamon se bach jaayega. Kyon ke khuda ka naam lene ki aadat usey her kaam shuru karte waqt ye sochne per majboor kardegi ke kya waqi mai is kaam may is kaam per khuda ka naam lene may haq bajanib hun?

2) Dusre ye ke jaayez aur sahi aur neik kaamon ki ibtida karte huye khuda ka naam lene se aadmi ki zehniyat bilkul thik simt ekhtiyar karegi aur vo hamesha sahi-tareen nuqte se apni herkat ka aaghaaz karega.

3) Teesra aur sab se bada fayeda ye hai ke jub vo khuda ke naam se apna kaam shuru karega tou khuda ki taayeed aur taufeeq uske shaamil-e-haal hogi.uski saii ( koshish ) may barket daali jaayegi aur shaitaan ki fasad-angeziyon se usey bacha liya jaayega.

Khuda ka tareeqa ye hai ke jub banda uski taraf tawajah karta hai tou vo bhi bande ki taraf tawajah fermata hai.

Dua jub mango tou muhazib tareeqe se mango. Tahzeeb ka taqaza ye hai ke jis se Dua kar rahe ho pehle uski khoobi ka,uske ehsanaath ka aur uske martabe ka etraaf karo.

" Baat sirf itni hi nahi hai ke tareef Allah ke liye hai,bulke sahi yeh hai ke tareef Allah hi ke liye hai. ye baat keh kar ek badi haqeeqat se perda uthaya gaya hai aur vo haqeeqat aisi hai ke jiski pehli zarb se makhlukh-parasti ki jud cut jaati hai.duniya may jahan jis cheez aur jis shakal may bhi koi husn,koi kamaal hai, uska serchashma Allah ki zaat hai.kisi insaan.kisi farishte,kisi sayaare,gharz kisi makhlukh ka bhi kamaal zaati nahi hai bulke Allah ka attiya hai."agar koii mustahaq hai iska ke hum uske garveda aur parastar.ehsanmand aur shukurguzaar,niyaazmand aur khidmatgaar banein tou qaaliq-e-kamaal hai na ke saaheb-e-kamaal".

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Zaalim ka lafz nihayet maani-khez hai .zulm darasal haq-talfi ko kehte hain. Zaalim vo hai jo kisi ka haq talf kare.jo shaks khuda ki nafermaani karta hai vo darhaqeeqat teen bade buniyaadi haquq talf karta hai.

Awalan khuda ka haq, kyon ke vo iska mustahaq hai ke uski fermabardari ki jaaye. Saniyan un tamaam cheezon ke huquq jinko usne is nafermaani ke ertekaab may istemaal kiya. Uske aaza-e-jismaani, uske qawa-e-nafsaani, uske hum-maashrat insaan, vo farishte jo uski irade ki takmil ka intizaam karte hain, aur vo ashiya jo is kaam may istemal hoti hain,un sab ka us per ye haq tha ke vo sirf unke Maalik hi ki marzi ke mutabiq un per apne ekhtiyaraath istemaal kare. Magar jub uski marzi ke khilaaf usne un per ikhtiyaarath istemal kiye tou dar haqeeqat un per zulm kiya.
Saalisan khud apna haq, kyon ki us per uski zaat ka haq ye hai ke vo usey tabaahi se bachaaye, magar jub na-fermaani kar ke jub vo apne aap ko Allah ki saza ka mustahaq banata hai. tou darasal apni hi zaat per zulm karta hai. unhi wajoh se quraan may jagah jagah gunam ke liye zulm aur gunahgar ke liye zaalim ki istilaah ki gaii hai.

Insaan ka dushman shaitaan aur shaitaan ka dushman insaan…shaitan ka dushman insaan hona tou zaahir hai ke vo usey Allah ki fermabardari ke raaste se haatane aur tabaahi ke raaste may daalne ki koshish karta hai.

Raha insaan ka dushman shaitaan hona,tou fil-waqiya insaaniyet tou us se dushmani ki hi muqtazi hai, magar khahishaath-e-nafs ke liye vo jo targibaat pesh karta hai un se dhoka kha kar admi usey apna dost bana leta hai. is tarha ki dosti ke maani ye nahi ke haqeeqatan dushmani dosti may badal gaii, bulke iske mane ye hain k ek dushman se dusra dushman shikast kha gaya. Aur uske jaal may phans gaya.

Toba ke asal maani ruju karne aur palatne ke hain. Bande ki taraf se tauba ke maani ye hain ke vo serkashi se baaz aagaya, tareeq-e-bandgi ki taraf palat aaya. Aur khuda ki taraf se tauba ke ye maani hain ke vo apne shermsaar ghumaal ki taraf rehmat ke saath mutawajah hogaya, phir se nazar-e-inayet uski taraf maayel hogaii.
Farishton ki tashveesh per Allah ka ye jawab tha ke mai adam ko sirf ikhtiyaraath hi nahi ilm bhi de raha hun. Uske taqarur se fasad ka jo andesha tumhen hua vo is maamle ka sirf ek pehlu hai. dusra pehlu salaah ka bhi hai. aur vo fasad ke pehlu se zyada wazni aur zyada besh-qeemat hai. hakeem ka ye kaam nahi ke choti kharabi ki wajah se badi behtri ko nazar andaaz karde.

Faasiq- nafermaan, itaa-at ki had se nikal jaana waala.khuda aur bande ke taallukh aur insaan aur insaan ka taallukh ko kaatne ya bigaadne ka laazmi natija fasaad hai aur jo is fasaad ko barpa karta hai wahi faasiq hai.

Sabar ke laghvi maani rokne aur baandhne ke hain aur is se muraad iraade ki vo mazbuti,azam ki vo pukhtagi aur khahishaat-e-nafs ka vo inzabaath hai jis se ek shaks nafsaani targhibaat aur bairuni mushkilaat ke muqabile may apne qalb-o-zameer ke pasand kiye huye raaste per badhta chala jaye.irshaad-e-ilaahi ka muddua ye hai ke is akhlakhi sifat ko apne andar parwarish karo aur isko baahar se taaqat pahunchaane ke liye namaaz ki paabandi karo.

Furqan-vo cheez jiske zariye se haq aur baatil ka farq numayaan ho. Urdu may iske mafhum se qareeb-tareen lafz” kasoti” hai.yehaan Furqan se murad deen ka vo ilm aur faham hai jis se admi haq aur baatil may tamez karta hai.

Kamyaabi-o-nakaami ka asli meyaar maujuda zindgi ki khush-hali-o-bad-haali nahi hai, bulke dar-haqeeqat kamyaab insaan vo hai jo khuda ke aakhiri faisle may kamyaab tehre aur nakaam vo hai jo wahaan nakaam ho.

Agar tumhen neki ke raaste per chalne may dushwari mehsus hoti hai tou is dushwaari ka ilaaj sabar aur Namaz hai.in do cheezon se tumhen vo taaqat milegi jis se ye raah asaan hojaayegi.

Khuda ke haan faisla admi ki sifaat per hoga. “Tahreef “ ka matlab ye hai ke baat ko asal maani-o-mafhum se pher kar apni khahish ke mutabiq kuch dusre maani pehna dena jo qaayel ke mansha ke khilaf hon, nez alfaaz may taghaiyur-o-tabadul karne ko tahreef kehte hain.uluma bani israaeel ne ye dono tarha ki tahrifen kalaam-e-ilaahi may ki hain.

Qadeem zamaane se aaj tak gumraahi ka ek hi mizaaj hai. aur vo baar baar ek hi qisam ke shubahaath aur etrazaat aur sawaalaath dohrati rehti hai.yaani aaj ke gumrahon ne koii etraaz aur koii mutaliba aisa nahi ghada hai jo un se pehle ke gumraah pesh na kar chuke hon.

Haq ki numayaan-tareen nishaani tou khud Mohammed sallam ki apni shaksiyat hai.