Bint e Aisha

سلسلہ_مواعظِ رشید نمبر 5 علم کے مطابق عمل کیوں نہیں ہوتا ؟ قسط نمبر 2 صحبت صالح کیوں ضروری ہے ؟ کسی عالم باعمل کے پاس بیٹهنا کیوں ضروری ہے اور اس سے کیا فائدہ ہوتا ہے-اس کے لیے چند دلائل بیان کیے جاتے ہیں تاکہ مقصود آسانی سے سمجھ میں آ جائے، پہلے دعاء کر لیجیے کہ بات سمجھ میں آ جائے اور دل میں اتر جائے اور پهر عمل کی توفیق بهی ہو جائے- اس سلسلے میں سب سے پہلی دلیل اللہ تبارک و تعالیٰ کا ارشاد: 1⃣ (یَا اَیُّهَا الَّذِیْنَ آمَنُوْا اتَّقُوْا اللہ َوَکُوْنُوْا مَعَ الصّٰدقِیْن ) ( ١٩.٩ ) یہاں لوگ *"اتقوا اللہ"* کے معنی *"اللہ تبارک و تعالیٰ سے ڈرو"* کر دیتے ہیں-حالانکہ تقویٰ کے معنی ڈرنے کے نہیں بلکہ بچنے کے ہیں- اب معنیٰ ہوگیے : *"اے ایمان والو! اللہ تبارک و تعالیٰ سے بچو"* اس کا مطلب یہ ہے کہ اللہ تبارک و تعالیٰ کے غضب سے بچو، اللہ تبارک و تعالیٰ کے عذاب سے بچو اور چونکہ انسان بچتا وہیں ہے جہاں ڈر ہو اس لیے مجازاً ڈرنے کے معنی ہو گیے- تقویٰ کا مطلب یہ نہیں ہے کہ بس تسبیح ہاتھ میں لیے اللہ اللہ کرتے رہو یا کثرت سے نفل عبادات کرتے رہا کرو بلکہ تقویٰ کا مطلب ہے برائیوں کو چهوڑ دینا ، گناہوں سے بچ جانا- یہی تقویٰ ہے - اگر کوئی گناہوں کو تو نہیں چهوڑتا اور ساری ساری رات عبادت کرتا اور دن کو روزے رکهتا ہے تو وہ نجات کے لیے کافی نہیں کیونکہ اللہ تبارک و تعالیٰ کو راضی کرنے کا ایک ہی راستہ ہے کہ اس کی نافرمانی کو ترک کر دیا جائے اور اس کی نافرمانی کا ترک گناہ چهوڑ دینے ہی سے ہو سکتا ہے، پهر فرمایا: ( کونوا مع الصدقین ) - یعنی سچے لوگوں کے ساتھ رہ پڑو- یہاں پر صادقین سے وہی لوگ مراد ہیں جن کا عمل علم کے عین مطابق ہے- ایسے لوگوں کے ساتھ رہنے کو فرمایا گیا- صرف رہنے کو نہیں بلکہ وہاں پڑ رہنے کا حکم فرمایا گیا - یعنی کافی مدت ان کے ساتھ گزار جائے، ان کی صحبت میں رہا جائے جب ہی کچھ فائدہ ہوگا- صادقین ایسے لوگ ہوتے ہیں کہ جو کہتے ہیں اس پر ان کا عمل بهی ہوتا ہے- اس پر ایک قصہ یاد آیا- غالباً شاہ اسماعیل شہید رحمہ اللہ تعالیٰ کا واقعہ ہے کہ انہوں نے ایک دفعہ نکاح بیوگان سے متعلق وعظ فرمانے کا ارادہ کیا- یہ ایسے حضرات تهے کہ جو کہتے تهے پہلے خود اس پر عمل کرتے تهے لہٰذا حضرت نے وعظ فرمانے سے پہلے سوچا کہ پہلے خود اس پر عمل کرنا چاہیے اور پهر دوسروں کو وعظ ، چنانچہ آپ کی پهوپهی یا کوئی اور راستہ دار خاتون بیوہ تهیں اور وہ بوڑهی بهی ہو چکی تهیں، حضرت شہید رحمہ اللہ تعالیٰ ان کے پاس تشریف لے گئے، اپنا مقصد بیان کیا کہ بیوہ عورتوں کے نکاح کے بارے میں وعظ کرنا مقصود ہے لیکن اس سے پہلے اپنے خاندان سے اس کی مثال ملنی چاہیے چنانچہ یہ خاتون باوجود کبرسنی کے بیوہ عورتوں کے نکاح نہ کرنے کی جو قبیح رسم پڑ گئی تهی اس کو مٹانے کے لیے تیار ہو گئیں اور کہا کہ اچها کر دو ہمارا کسی سے نکاح- شاہ صاحب نے پہلے ان کا نکاح پڑهوایا پهر وعظ فرمایا- ایسے حضرات کے کہنے کا اثر بهی ہوتا ہے اور سننے والوں کو عمل کی توفیق بهی ہو جاتی ہے- صحبت کی مثال ایسی ہے جیسے مقناطیس- مقناطیس کے اثر سے خام لوہا بهی مقناطیس بن جاتا ہے لیکن اس طرح سے نہیں کہ مقناطیس کے ساتھ لوہے کو کچھ دیر رکھ دیا پهر ہٹا لیا- پهر تهوڑی دیر رکھ دیا اور ہٹا لیا بلکہ مقناطیس کے ساتھ لوہے کو رکھ کر رگڑا جاتا ہے اور کافی دیر تک یہ عمل کیا جاتا ہے- جب اس میں مقناطیسیت کا اثر سرایت کرتا ہے- اسی طرح آم کی معمولی قسم عمدہ قسم کی صحبت سے ویسی ہی عمدہ بن جاتی ہے مگر معمولی قسم کے پودے کی شاخ کو قلمی آم کے پودے سے بار بار چهونا کافی نہیں بلکہ ایک مدت تک اس کے ساتھ باندهنا پڑتا ہے- اس طرح طویل مدت تک صحبت اپنا رنگ دکها کر رہتی ہے اور وہ مشہور مثل ہے کہ خربوزہ کو دیکھ کر خربوزہ رنگ پکڑتا ہے- (جاری ہے)

☆بسْـــــــــــــــــــمِ ﷲِالـــرَّحْمَنِ الرَّحِـــــيـــم☆ سلسلہ مواعظِ رشید نمبر 5 علم کے مطابق عمل کیوں نہیں ہوتا قسط نمبر 1 اَلْحَمْدُ للہِ نَحْمَدُہُ وَنَسْتَعِیْنُهُ وَنَسْتَعْفِرُهُ وَنُؤْمِنُ بِهِ وَنَتَوَکَّلُ عَلَیْهِ وَنَعُوْذُ بِاللهِ مِنْ شُرُوْرِ أَنْفُسِنَا وَمِنْ سَیِّاتِ أَعْمَالِنَا مَنْ یَّهْدِهِ اللُه فَلَا مُضِلَّ لَهُ وَمَنْ یُّضَِْلْهُ فَلَا هَادِیَ لَُه وَنَشْهَدُ أَنْ لآَّ إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَنَشْهَدُ اَنَّ مُحَمَّداً عَبْدُهُ وَرَسُوْلُهُ صَلى الله عليه وسلم وعلی آله وصحبه أجمعين. اما بعد فاعوذ باللہ من الشیطان الرجیم بسم الله الرحمن الرحيم (یَااَیُّهَا الَّذِیْنَ آمَنُوْا اتَّقُوْا اللہ َوَکُوْنُوْا مَعَ الصَّدِقِیْن) (١٩.٩) :ایک اہم سوال اور اس کا جواب کل میں نے مولوی صاحبان سے ایک سوال کیا تها- امید ہے کہ مولوی صاحبان کو اس کا جواب معلوم ہوگا-آج آپ حضرات کے سامنے اس کا جواب بیان کرنا مقصود ہے چونکہ سوال اور جواب دونوں نہایت اہم ہیں اس لیے اس کو معلوم کرنا نہایت مفید اور نافع ہوگا ان شاء الله تعالیٰ- سوال یہ تها کہ" علم کے مطابق عمل کیوں نہیں ہوتا؟ " یہ سوال تو علماء حضرات جانتے بهی ہیں ، پڑهتے پڑهاتے بهی رہتے ہیں- لیکن اس کے باوجود ان باتوں پر عمل نہیں ہوتا مثال کے طور پر ٹخنوں سے نیچے پاجامہ نہ رکهنا کسے معلوم نہیں، کتنی صحیح حدیثیں اس بارے میں وارد ہیں جنہیں علماء حضرات رات دن پڑهتے پڑهاتے ہیں پهر بهی بعض علماء کا خود اس پر عمل نہیں حالانکہ حدیث میں صاف طور پر آیا ہے: ( مَا اَسْفَلَ مِنَ الْکَعْبَیْن ِمِنَ الْاِزَارِ فِی النَّارِ ) آج کل لوگوں کو یہ غلط خیال ہو گیا ہے کہ ٹخنوں کو کهلا رکهنا صرف نماز کی حد تک ہی ضروری ہے حالانکہ ٹخنوں کا ڈهانکنا مرد کے لیے مطلقاً ممنوع ہے خواہ وہ نماز کی حالت میں ہو یا غیر نماز کی- حدیث کا یہ مطلب نہیں کہ ٹخنوں سے نیچے جو کپڑا ہوگا وہ جہنم میں جائے گا بلکہ مطلب یہ ہے کہ ایسا لباس پہننے والا جہنم میں جائے گا - یہی معاملہ تصویر کے ساتھ ہو رہاہے، جس عالم کو دیکهو تصویر کهنچوائے جا رہا ہے ، اخبارات میں تصویریں چهپ رہی ہیں- اسی طرح دیگر باتیں بهی علماء میں شائع ہو گئی ہیں- مثلاً حسد، بغض، غیبت وغیرہ- :شیطان کی منڈی :اس پر ایک قصہ یاد آیا شیطان کو لوگوں نے ایک بوڑهے کی صورت میں دیکها کہ ایک اونٹ پر بوجھ کے کئی گٹهے لادے چلا جا رہا ہے- لوگوں نے پوچها کہ اس میں کیا ہے؟ تو کہا کہ مال تجارت ہے لوگوں نے پوچها کہ بتاؤ تو سہی کہ کیا مال ہے ہو سکتا کچھ ہم بهی خرید لیں- شیطان نے جواب دیا کہ تمہارے کام کی کوئی چیز نہیں ، لوگوں نے اصرار کیا کہ آخر کار کچھ تو بتاؤ کہ کیا چیزیں ہیں جو ہمارے کام کی نہیں اور ہم جس کے خریدار نہیں ہو سکتے بڑے اصرار کے بعد اس نے بتایا کہ یہ جو مختلف گٹهے نظر آرے ہیں ان میں سے ایک میں عجب ، ایک میں حسد، ایک میں غیبت اسی طرح ہر گٹهے کو رذیلہ بتایا - لوگوں نے کہا بهلا ایسی چیزوں کا بهی کوئی خریدار ہو سکتا ہے! شیطان نے جواب دیا : ہر تاجر اپنی منڈی کو جانتا ہے کہ اس کے مال کی نکاسی کہاں ہوگی - ابهی علماء کی کسی مجلس میں چلا جاؤں گا، سارے کا سارا بوجھ خالی ہو جائے گا - یہاں علماء سے خطاب ہے کہ اس لئے یہ قصہ بتایا دیا ورنہ عوام کو یہ نہ سمجهنا چاہیے کہ علماء حضرات میں برائیاں ہی برائیاں ہوتی ہیں - علماء بہرحال محترم ہیں، ان ہی کے دم سے دین کا ستون قائم ہے اور ان سے سوء ظن رکهنا اپنی عاقبت خراب کرنا ہے- اعمال امت کا جائزہ اب عوام اپنا جائزہ لیں- کون سا ایسا مسلمان ہے جس کو یہ نہیں معلوم کہ نماز فرض ہے لیکن کتنے لوگ ہیں جو نماز پڑهتے ہیں- اسی طرح سب جانتے ہیں کہ بد نظری گناہ ہے-رشوت اور سود حرام ہیں ، چوری ڈکیتی گناہ ہیں-لیکن دیکهئے کس قدر ان برائیوں میں لوگ مبتلا ہیں، رات دن کیسے کیسے واقعات دیکهنے اور سننے میں آتے رہتے ہیں- ان سب سے بڑھ کر موت کے بارے میں کون نہیں جانتا کہ یقیناً ایک روز مرنا ہے- یہاں تک کہ اگر اسپیشلسٹ ڈاکٹر کی ایک جماعت بهی کسی شخص کو یہ کہہ دے کہ تم کبهی نہیں مروگے تو وہ ماننے کے لیے تیار نہیں ہوگا بلکہ کہے گا کہ تم سب غلط کہتے ہو مرنا تو ایک دن ہے ہی- اس میں تو کسی کمیونسٹ کو بهی انکار نہیں ہو سکتا لیکن کتنے ایسے لوگ ہیں جو موت کے لیے پہلے تیاری کر رکهتے ہیں-ذرا سا سفر درپیش ہو، چند میل بهی کہیں جانا ہو تو دنیا بهر کا سامان سفر اکٹها کر لیا جاتا ہے کہ اس کی بهی ضرورت پڑے گی ، اس کی بهی ضرورت پڑے گی، فلاں چیز بهی نہایت ضروری ہے-لیکن وہ سفر جس کے بعدبزندگی کی تمام جدوجہد ختم ہو جاتی ہے اور پهر کوئی کہیں کا سفر باقی نہیں رہتا یعنی سفر آخرت کے لئے کتنے لوگ ہیں جو پہلے سے اہتمام میں لگے ہوئے ہیں- بلکہ سب سے زیادہ غفلت تو اسی معاملہ میں ہوتی ہے- جتنا زیادہ یقینی علم موت کا ہوتا ہے اتنی ہی زیادہ بےفکری اس بارے میں دیکهنے میں آتی ہے- سوال یہ ہے کہ ایسا کیوں ہوتا ہے کہ لوگ جانتے بوجهتے غفلت میں پڑ جاتے ہیں اور جو باتیں معلوم ہیں، جن کا اچهی طرح علم ہے ان پر عمل بالکل نہیں ہوتا یا عمل میں کوتاہی ہوتی رہتی ہے- اس کا سبب معلوم کرنا اور اس کی وجہ دریافت کرنا نہایت ضروری اور اہم ہے، جب کسی چیز کا سبب اور وجہ معلوم ہوجاتی ہے تو اس کا علاج بهی آسان ہو جاتا ہے، ہمت بلند ہو جاتی ہے اور عمل آسان ہو جاتا ہے- یہ بات کہ لوگ کسی بات کا علم رکهنے اور جاننے کے باوجود اس پر عمل کیوں نہیں کرتے، اس کا ایک ہی سبب اور ایک ہی وجہ ہے اور وہ کسی عالم باعمل کی صحبت کا نہ ہونا - بس اس بے عملی کا یہی علاج ہے کہ کسی ایسے علم والے کے پاس بیٹها جائے جس کا عمل اس کے علم کے عین مطابق ہو، وہ جو کہے اس پر خود بهی عمل کرتا ہو- (جاری ہے) ثواب کی نیت سے آگے پهیلائیں

May Allah protect us all from this fitna. Ameen

فریادِ علی میاںؒ ندوی حضرت مولانا سید ابوالحسن علی ندوی (علی میاںؒ ) کا شمار دنیا کی بلند پایہ علمی شخصیتوں میں ہوتا ہے، وہ بیک وقت مفکر، مدبر، مصلح، قائد، زمانہ شناس ، ادیب اور نباضِ وقت ، خطیب تھے، اللہ تعالیٰ نے انہیں فہم وفراست اور حکمت وبصیرت کے بڑے حصہ سے نوازا تھا۔ اس لئے دور حاضر کے تقاضے اور نفسیات کے مطابق وہ دین وشریعت پیش کرنے کا کام اپنے قلم اور زبان سے لیا کرتے تھے، دنیا کے جس گوشے میں جاتے وہاں دل کی گہرائیوں سے اسلام کا پیغام لوگوں کو سناتے، مغربی تہذیب کی غلامی پر وہ لکھتے ہیں : — اے ﻣﺴﻠﻤﺎﻧﻮ ! ﮐﯿﺎ ﺗﻢ ﺳﻨﺘﮯ ﮨﻮ؟ ﻣﻐﺮﺏ ﮐﯽ ﺩﺭﺳﮕﺎﮨﻮﮞ‘ ﺗﺤﻘﯿﻘﺎﺗﯽ ﺍﺩﺍﺭﻭﮞ ﺍﻭﺭ ﻋﻠﻤﯽ ﻣﺮﮐﺰﻭﮞ ﺳﮯ ﻣﺴﻠﺴﻞ ﺍﯾﮏ ﺁﻭﺍﺯ ﮨﻢ ﺳﮯ ﻣﺨﺎﻃﺐ ھﮯ‘ ﻣﮕﺮ ﺍﻓﺴﻮﺱ ﮐﻮﺋﯽ ﺍﺱ ﭘﺮ ﺗﻮﺟﮧ ﻧﮩﯿﮟ ﺩﯾﺘﺎ‘ ﮐﺴﯽ ﮐﺎ ﺧﻮﻥ ﺟﻮﺵ ﻧﮩﯿﮟ ﻣﺎﺭﺗﺎ ﺍﻭﺭ ﮐﺴﯽ ﮐﯽ ﻏﯿﺮﺕ ﻧﮩﯿﮟ ﺟﺎﮔﺘﯽ‘ ﯾﮧ ﺁﻭﺍﺯ ﮐﮩﺘﯽ ﮨﮯ: اے ﻣﺴﻠﻤﺎﻧﻮ ! ﺍﮮ ﮨﻤﺎﺭﮮ ﻏﻼﻣﻮ ! ﺳﻨﻮ ! ﺗﻤﮩﺎﺭﮮ ﺍﻗﺒﺎﻝ ﮐﮯ ﺩﻥ ﮔﺰﺭ ﮔﺌﮯ ﺗﻤﮩﺎﺭﮮ ﻋﻠﻢ ﮐﮯ ﮐﻨﻮﯾﮟ ﺳﻮﮐﮫ ﮔﺌﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﮮ ﺍﻗﺘﺪﺍﺭ ﮐﺎ ﺳﻮﺭﺝ ﮈﻭﺏ ﮔﯿﺎ۔ ﺍﺏ ﺗﻤﮩﯿﮟ ﺣﮑﻤﺮﺍﻧﯽ ﺍﻭﺭ ﺳﻠﻄﺎﻧﯽ ﺳﮯ ﮐﯿﺎ ﻭﺍﺳﻄﮧ؟ ﺗﻤﮩﺎﺭﮮباﺯﻭ ﺍﺏ ﺷﻞ ﮨﻮﮔﺌﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﯼ ﺗﻠﻮﺍﺭیں زنگ آلود‘ ﺍﺏ ﮨﻢ ﺗﻤﮩﺎﺭﮮ ﺁﻗﺎﮨﯿﮟ ﺍﻭﺭ ﺗﻢ ﺳﺐ ﮨﻤﺎﺭﮮ ﻏﻼﻡ ﮨﻮ۔ ﺩﯾﮑﮭﻮ ! ﮨﻢ ﻧﮯ ﺳﺮ ﺳﮯ ﭘﺎﺅﮞ ﺗﮏ ﮐﯿﺴﺎ ﺗﻤﮩﯿﮟ ﺍﭘﻨﯽ ﻏﻼﻣﯽ ﮐﮯ ﺳﺎﻧﭽﮯ ﻣﯿﮟ ﮈﮬﺎﻻ ﮨﮯ‘ ﮨﻤﺎﺭﺍ لباﺱ ﭘﮩﻦ ﮐﺮ ﺍﻭﺭ ﮨﻤﺎﺭﯼ ﺯﺑﺎﻥ ﺑﻮﻝ ﮐﺮ ﺍﻭﺭ ﮨﻤﺎﺭﮮ ﻃﻮﺭ ﻃﺮﯾﻘﮯ ﺍﺧﺘﯿﺎﺭ ﮐﺮﮐﮯ ﺗﻤﮩﺎﺭﮮ ﺳﺮﻓﺨﺮ ﺳﮯ ﺑﻠﻨﺪ ﮨﻮﺟﺎﺗﮯ ﮨﯿﮟ ‘ ﺗﻤﮩﺎﺭﮮ ﭼﮭﻮﭨﮯ ﭼﮭﻮﭨﮯ ﻣﻌﺼﻮﻡ ﺑﭽﮯ ﺟﺐ ﮨﻤﺎﺭﺍ ﻗﻮﻣﯽ ﻧﺸﺎﻥ ﺍﻭﺭ ﻣﺬﮨﺒﯽ ﺷﻌﺎﺭ ﭨﺎﺋﯽ ﻟﮕﺎ ﮐﺮ ﺍﺳﮑﻮﻝ ﺟﺎﺗﮯ ﮨﯿﮟ ﺗﻮ ﺍﺱ ﻟﺒﺎﺱ ﮐﻮ ﺩﯾﮑﮫﮐﺮ ﮐﯿﺴﺎ ﺗﻤﮩﺎﺭﺍ ﺩﻝ ﺧﻮﺵ ﮨﻮﺗﺎ ﮨﮯ ؟ ﮨﻢ ﺑﮯ ﻭﻗﻮﻑ ﻧﮩﯿﮟ تھے‘ ﮨﻢ ﺗﻤﮩﺎﺭﮮ ﺩﻝ ﻭﺩﻣﺎﻍ ﮐﻮ ﺍﭘﻨﺎ ﻏﻼﻡ ﺑﻨﺎ ﭼﮑﮯ تھے‘ ﺍﺏ ﺗﻢ ﮨﻤﺎﺭﯼ ﺁﻧﮑﮭﻮﮞ ﺳﮯ ﺩﯾﮑﮭﺘﮯ ﮨﻮ‘ ﮨﻤﺎﺭﮮ ﮐﺎﻧﻮﮞ ﺳﮯ ﺳﻨﺘﮯ ﮨﻮ ﺍﻭﺭ ﮨﻤﺎﺭﮮ ﺩﻣﺎﻍ ﺳﮯ ﺳﻮﭼﺘﮯ ﮨﻮ‘ اﺏ ﺗﻤﮩﺎﺭﮮ ﻭﺟﻮﺩ ﻣﯿﮟ ﺗﻤﮩﺎﺭﺍ ﺍﭘﻨﺎ ﮐﭽﮫ ﻧﮩﯿﮟ۔ ﺍﺏ ﺗﻢ ھﺮﺷﻌﺒﮧ ﺯﻧﺪﮔﯽ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﻣﺤﺘﺎﺝ ﮨﻮ‘ ﺗﻤﮩﺎﺭﮮ ﮔﮭﺮﻭﮞ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﻃﻮﺭ ﻃﺮﯾﻘﮯ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﮮ ﺩﻣﺎﻏﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﮮ ﺍﻓﮑﺎﺭ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﮮ ﺍﺳﮑﻮﻟﻮﮞ اﻭﺭ ﮐﺎﻟﺠﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﻣﺮﺗﺐ ﮐﯿﺎ ﮨﻮﺍ ﻧﺼﺎﺏ ﮨﮯ‘ تمھاﺭﮮ ﺑﺎﺯﺍﺭﻭﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﺳﺎﻣﺎﻥ ﮨﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﯼ ﺟﯿﺒﻮﮞ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﺳﮑﮧ ﮨﮯ‘ ﺗﻤﮩﺎﺭﮮ ﺳﮑﮯ ﮐﻮ ﮨﻢ ﭘﮩﻠﮯ ﻣﭩﯽ ﮐﺮ ﭼﮑﮯ ﮨﯿﮟ ﺗﻢ ﮨﻤﺎﺭﮮ ﺣﮑﻢ ﺳﮯ ﮐﯿﺴﮯ ﺳﺮﺗﺎﺑﯽﮐﺮ ﺳﮑﺘﮯ ﮨﻮ؟ ﺗﻢ ﺍﺭﺑﻮﮞ ﺍﻭﺭ ﮐﮭﺮﺑﻮﮞ ﺭﻭﭘﮯ ﮐﮯ ﮨﻤﺎﺭﮮﻗﺮﺽﺩﺍﺭ ﮨﻮ‘ ﺗﻤﮩﺎﺭﯼ ﻣﻌﯿﺸﺖ ﮨﻤﺎﺭﮮ ﻗﺒﻀﮯ ﻣﯿﮟ ﮨﮯ‘ تمھاﺭﯼ ﻣﻨﮉﯾﺎﮞ ﮨﻤﺎﺭﮮ ﺭﺣﻢ ﻭﮐﺮﻡ ﭘﺮ ﮨﯿﮟ ﺍﻭﺭﺗﻤﮩﺎﺭﮮ ﺳﺎﺭﮮ ﺗﺠﺎﺭﺗﯽ ﺍﺩﺍﺭﮮ ﺻﺒﺢ ﺍﭨﮭﺘﮯ ﮨﯽ ﮨﻤﺎﺭﮮ ﺳﮑﮯ ﮐﻮ ﺳﻼﻡ ﮐﺮﺗﮯ ﮨﯿﮟ‘ ﺗﻤﮩﯿﮟ ﺍﭘﻨﮯ ﺟﻮﺍﻧﻮﮞ ﭘﺮ ﺑﮍﺍ ناﺯ ﺗﮭﺎ ‘ ﺗﻢ ﮐﮩﺘﮯ ﺗﮭﮯ ”ﺫﺭﺍ ﻧﻢ ﮨﻮ ﺗﻮ ﯾﮧ ﻣﭩﯽ ﺑﮍﯼ ﺯﺭﺧﯿﺰ ﮨﮯ ﺳﺎﻗﯽ“ ﺗﻮ ﺳﻨﻮ! ﺍﺱ ﺯﺭ ﺧﯿﺰ ﺯﻣﯿﻦ ﮐﻮ ﮨﻢ ﻧﮯ ھﯿﺮﻭﺋﻦ ﺑﮭﺮﮮ ﺳﮕﺮﯾﭧ‘ ﺷﮩﻮﺕ ﺍﻧﮕﯿﺰ ﺗﺼﻮﯾﺮﻭﮞ ‘ ﮨﯿﺠﺎﻥ ﺧﯿﺰ ﺯﻧﺎ ﮐﮯ ﻣﻨﺎﻇﺮ ﺳﮯ ﻟﺒﺮﯾﺰ ﻓﻠﻤﯿﮟ ﺍﻭﺭ ﮨﻮﺱ زﺭ ﮐﺎ ﺁﺏِ ﺷﻮﺭ ﺷﺎﻣﻞ ﮐﺮﮐﮯ ﺑﻨﺠﺮ ﮐﺮﺩﯾﺎ ﮨﮯ۔ تمھیں اﭘﻨﯽ ﺍﻓﻮﺍﺝ ﭘﺮ ﺑﮭﯽ ﺑﮍﺍ ﮔﮭﻤﻨﮉ ﺗﮭﺎ‘ ﺍﺏ ﺟﺎﺅ! ﺍﭘﻨﯽ ﻓﻮﺝ ﮐﮯ ﺍﺳﻠﺤﮧ ﺧﺎﻧﻮﮞ ﮐﻮ ﺩﯾﮑﮭﻮ‘ ﺍﮔﺮ ﮨﻢ ﮨﺎﺗﮫ ﺭﻭﮎ ﻟﯿﮟ ﺗﻮ تمھاﺭﺍ ﺳﺎﺭﺍ ﻧﻈﺎﻡ ﺩﺭﮨﻢ ﺑﺮﮨﻢ ﮨﻮﺟﺎﺋﮯ‘ ﺍﺏ ﺗﻢ ﺑﻐﯿﺮ ﮨﻢ ﺳﮯ ﺍﺟﺎﺯﺕ ﻟﺌﮯ ﮐﺴﯽ ﭘﺮ ﻓﻮﺝ ﮐﺸﯽ ﻧﮩﯿﮟ ﮐﺮﺳﮑﺘﮯ۔ بوﺳﻨﯿﺎ ﺍﻭﺭ ﻋﺮﺍﻕ ﮐﮯ ﺣﺸﺮ ﮐﻮ ﮨﻤﯿﺸﮧ ﯾﺎﺩ ﺭﮐﮭﻨﺎ۔ ﺟﺎﺅ ! ﺍﺏ ﻋﺎﻓﯿﺖ ﺍﺳﯽ ﻣﯿﮟ ﮨﮯ ﮐﮧ ﺟﻮ ﻃﺮﺯ ﺣﯿﺎﺕ ﺍﻭﺭ ﻃﺮﺯ ﺣﮑﻮﻣﺖ ﮨﻢ ﻧﮯ ﺗﻤﮩﯿﮟ ﺳﮑﮭﺎﯾﺎ ﮨﮯ‘ ﺍﺱ ﺳﮯ ﺳﺮﻣﻮ ﺍﻧﺤﺮﺍﻑ ﻧﮧ ﮐﺮﻧﺎ‘ ﺧﺒﺮ ﺩﺍﺭ ! ﮨﻤﺎﺭﯼ ﻏﻼﻣﯽ ﺳﮯ نکلنے ﮐﯽ ﮐﻮﺷﺶ ﻧﮧ ﮐﺮﻧﺎ ﺍﻭﺭ ﮨﻤﯿﮟ ﺍﻣﯿﺪ ﺑﮭﯽ ﯾﮩﯽ ھﮯ ﮐﮧ ﺗﻢ ﺑﺮﺳﻮﮞ ﺗﮏ ﺍﯾﺴﺎ ﻧﮧ ﮐﺮ ﺳﮑﻮ ﮔﮯ‘ ﮐﯿﻮﻧﮑﮧ ﺟﺘﻨﮯ ﺍﺱ ﮐﻮﺷﺶ ﮐﮯ ﻣﺤﺮﮐﺎﺕ ﮨﻮﺳﮑﺘﮯ ﺗﮭﮯ ﯾﻌﻨﯽ اﯾﻤﺎﻥ ﮐﯽ ﭘﺨﺘﮕﯽ ‘ ﺟﻮﺵِ ﺟﮩﺎﺩ‘ ﺑﺎﻟﻎ ﻧﻈﺮﯼ ‘ ﻏﯿﺮﺕ ﺩﯾﻦ ﻭﮦ ﺳﺐ ﮨﻢ ﻧﮯ ﺗﻤﮩﺎﺭﮮ ﺩﺍﻧﺸﻮﺭﻭﮞ‘ ﻣﻔﮑﺮﻭﮞ ﺍﻭﺭ ﻋﺎﻟﻤﻮﮞ ﺳﮯ ﺩﻧﯿﺎ ﮐﯽ ﭼﻨﺪ ﺁﺳﺎﺋﺸﯽ ﭼﯿﺰﯾﮟ ﺩﮮ ﮐﺮ ﺧﺮﯾﺪ ﻟﺌﮯ ﮨﯿﮟ۔ ﮨﻢ ﻧﮯ ﺗﻤﮩﺎﺭﯼ ﻋﻮﺭﺗﻮﮞ ﮐﻮ ﭨﯽ ﻭﯼ ﮐﮯ ﺫﺭﯾﻌﮯ ﺑﮯ ﺣﯿﺎﺋﯽ ﮐﯽ ﺗﺮﻏﯿﺐ ﺩﮮ ﮐﺮ‘ ﺳﻨﮕﮭﺎﺭ ﻭ ﺁﺭﺍﺋﺶ ﺣﺴﻦ ﮐﺎ ﺑﮩﺘﺮﯾﻦ ﺳﺎﻣﺎﻥ ﺩﮮ ﮐﺮ ﺍﻥ ﮐﯽ ﭼﺎﺩﺭ اﺗﺮ ﻭﺍﺩﯼ ﮨﮯ ﺍﻭﺭ ﺗﻤﮩﺎﺭﮮ ﻣﺮﺩﻭﮞ ﮐﻮ ﻋﺮﯾﺎﮞ ﺍﻭﺭ ﻓﺤﺶ ﻓﻠﻤﯿﮟ ﺩﮐﮭﺎ ﮐﺮ ﺍﻥ ﮐﯽ ﻣﺮﺩﺍﻧﮕﯽ ﮐﯽ ﺟﮍ ﮐﺎﭦ ﺩﯼ ﮨﮯ۔ ﺍﺏ ﺗﻤﮩﺎﺭﮮ ﯾﮩﺎﮞ ﮐﻮﺋﯽ ﺧﺎﻟﺪ‘ ﮐﻮﺋﯽ ﻃﺎﺭﻕ‘ ﮐﻮﺋﯽ ﺻﻼﺡ ﺍﻟﺪﯾﻦ ﺍﻭﺭ ﮐﻮﺋﯽ ﭨﯿﭙﻮ ﭘﯿﺪﺍ ﻧﮩﯿﮟ ھﻮﺳﮑﺘﺎ۔ اﻭﺭ ﺳﻨﻮ ! ﮨﻢ ﺍﺣﺴﺎﻥ ﻓﺮﺍﻣﻮﺵ ﻧﮩﯿﮟ ﮨﯿﮟ‘ ﺗﻤﮩﺎﺭﯼ ﻗﻮﻡ ﮐﮯ ﮐﭽﮫ ﺍﺣﺴﺎﻥ ﺑﮭﯽ ﮨﻢ ﭘﺮ ﮨﯿﮟ‘ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮﺗﻤﮩﺎﺭﮮ ﻋﻠﻤﺄ ﮐﮯ‘ ﺍﻧﮩﻮﮞ ﻧﮯ ﺍﭘﻨﯽﻣﺴﺠﺪﻭﮞ ﺍﻭﺭﻣﺪﺭﺳﻮﮞ ﻣﯿﮟ ﺑﯿﭩﮫ ﮐﺮ ﺍﯾﮏ ﺩﻭﺳﺮﮮ ﮐﯽ ﺗﮑﻔﯿﺮ ﮐﺮﮐﮯﺁﭘﺲ ﻣﯿﮟ ﻟﮍ ﻟﮍ ﮐﺮ ﮨﻤﺎﺭﯼ ﺗﮩﺬﯾﺐ ﻭﺍﻓﮑﺎﺭ ﮐﮯ ﻟﺌﮯ ﺭﺍﺳﺘﮧ ﺻﺎﻑ ﮐﯿﺎ ‘ ﺗﻤﮩﺎﺭﮮ ﺩﺍﻧﺸﻮﺭﻭﮞ ﺍﻭﺭ ﻣﻔﮑﺮﻭﮞ ﻧﮯ ترﻗﯽ ﯾﺎﻓﺘﮧ ﺍﻭﺭ ﻣﺎﮈﺭﻥ ﮐﮩﻼﻧﮯ ﮐﮯ ﺷﻮﻕ ﻣﯿﮟ ﻣﻠﺤﺪ اﻭﺭ ﺯﻧﺪﯾﻖ ﺑﻦ ﮐﺮ ﮨﻤﺎﺭﮮ ﻓﻠﺴﻔﮯ ﮐﯽ ﺍﺷﺎﻋﺖ ﮐﯽ‘ ﺗﻤﮩﺎﺭﯼ ﺗﻌﻠﯿﻢ ﮔﺎﮨﻮﮞ ﻧﮯ ﮨﻤﺎﺭﺍ ﻧﺼﺎﺏ ﺗﻤﮩﺎﺭﮮ ﻧﻮﺟﻮﺍﻧﻮﮞ ﮐﮯ ﺩﻝ ﻭﺩﻣﺎﻍ ﻣﯿﮟ ﮨﻢ ﺳﮯ ﺑﮩﺘﺮ ﻃﺮﯾﻘﮯ ﺳﮯ ﺍﺗﺎﺭ ﮐﺮ ﺍﭘﻨﮯ ﻣﺬﮨﺐ ﺳﮯ ﺑﻐﺎﻭﺕ ﭘﺮ ﺍﮐﺴﺎﯾﺎ‘ تمھارے ﺻﺎﺣﺒﺎﻥ ﺍﻗﺘﺪﺍﺭ ﺍﭘﻨﮯ ﺳﺎﺭﮮ ﻭﺳﺎﺋﻞ ﺗﻤﮩﯿﮟ ﺑﮯ ﺣﯿﺎﺀ‘ ﺑﮯﻏﯿﺮﺕ ﺍﻭﺭ ﺑﮯ ﺩﯾﻦ‘ ﺑﻨﯿﺎﺩ ﭘﺮﺳﺖ ﺍﻭﺭ ﺩﮨﺸﺖ ﮔﺮﺩ ﺑﻨﺎﻧﮯ ﮐﮯ ﻟﺌﮯ ﮨﻤﺎﺭﮮ ﮨﯽ ﺍﺷﺎﺭﻭﮞ ﭘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﮯ ﺁﺋﮯ ﮨﯿﮟ‘ ھﻢ ﺍﻥ ﺳﺐ ﮐﮯ ﺷﮑﺮ ﮔﺰﺍﺭ ﮨﯿﮟ ‘ ﺗﻤﮩﺎﺭﮮ ﻣﺬﮨﺐ ﻧﮯ ﮐﯿﺴﯽ ﮐﯿﺴﯽ ﭘﺎﺑﻨﺪﯾﺎﮞ ﺗﻢ ﭘﺮ ﻟﮕﺎﺭﮐﮭﯽ ﺗﮭﯽ۔ ﯾﮧ ﺣﺮﺍﻡ ﻭﮦ ﺣﺮﺍﻡ ‘ ﯾﮧ ﺟﺎﺋﺰ ﻭﮦ ﻧﺎﺟﺎﺋﺰ ‘ ﺯﻧﺪﮔﯽ ﮐﯽ ﺭﺍﮨﯿﮟ ﺗﻢ ﭘﺮ تنگ ﮐﺮﺩﯼ ﺗﮭﯿﮟ‘ ﮨﻢ ﻧﮯ ﺗﻤﮩﯿﮟ ﺯﻧﺪﮔﯽ ﮐﺎ ﺍﯾﮏ ﻧﯿﺎ رﺍﺳﺘﮧ ﺩﮐﮭﺎﯾﺎ ﺍﻭﺭ ﺗﻤﮩﯿﮟ ﺣﺮﺍﻡ ﺣﻼﻝ ﮐﯽ ﻗﯿﺪ ﺳﮯ آﺯﺍﺩ ﮐﺮﺩﯾﺎ۔ ﮐﯿﺎ ﺗﻢ ﺍﺱ ﭘﺮ ﮨﻤﺎﺭﺍ ﺷﮑﺮیہ ﺍﺩﺍ ﻧﮧ ﮐﺮﻭ گے اے ﻣﺴﻠﻤﺎﻧﻮ ! ﺍﮮ ﮨﻤﺎﺭﮮ ﻏﻼﻣﻮ ! ﮐﯿﺎ ﺗﻢ ﺳﻨﺘﮯ ﮨﻮ ؟ (ﻣﺄﺧﻮﺫ: ﻣﻐﺮﺑﯽ ﺛﻘﺎﻓﺖ ﺍﻭﺭ ﻣﻠﺤﺪﺍﻧﮧ ﺍﻓﮑﺎﺭ ﮐﺎ نفوﺫ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺍﺳﺒﺎﺏ) https://mislami.com/faryad-alo-mian-nadwi/

"In the 3 and half pages of Surah Talaq, Allah commands 5 times that we fear him. The only thing that can bring stability in a marriage is the fear of Allah." (Mufti Ismail Moosa)

Assalamu alaikum warahmatullah Such an important topic. Jazakillahu khaira for sharing. It is really a significant lesson. I've been observing this in my family and relatives and I am very disturbed by it, that they focus on wazaif more than they focus on rectifying and reforming their sinful ways. People recite verses hundreds of thousands of times but do not for a moment think that what they are eating is halal or haram and if that is the cause that their duas are not being accepted. This is so powerful SubhanAllah!

‘IBADAH ON THE NIGHTS BEFORE THE TWO ‘EIDS Question Does any Hadith state that one should endeavour to spend night of 1st Shawwal (night of ‘Eidul Fitr) in ‘ibadah. Also, please point out to its authenticity. Answer There are a few Hadiths that encourage ‘ibadah on the nights preceding the two ‘Eids. Here under is one of them: Sayyiduna Abu Umamah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said, The heart of the person who remains awake (in ‘ibadah), desirous of attaining the promised rewards from Allah Ta’ala, during the night of ‘Eidul Fitr and ‘Eidul Adha will not die on the day when (spiritual) hearts will be dead. (Sunan Ibn Majah, Hadith: 1782) ‘Allamah Busiri (rahimahullah) has declared the chain weak, but well supported. (Misbahuz Zujajah, Hadith: 645) Additional support Despite its weakness, it is suitable for practice, especially since there are other supports for this, as ‘Allamah Busiri has clearly pointed out. Also refer: Targhib, Hadith: 1614-1616. Hafiz Ibn Rajab Al-Hambaly (rahimahullah) has cited Imam Shafi’i (rahimahullah) to have said: “I have heard that du’as are accepted by Almighty Allah on five nights: 1) The night of Jumu’ah, 2 and 3) The nights of the two ‘Eids, 4) The first night of Rajab, 5) The middle (15th) night of Sha’ban, (Lataiful Ma’arif, pg. 196) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar https://hadithanswers.com/ibadah-on-the-nights-before-the-two-eids/

Benefits of honey and Black seed In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Both The Quran and Ahadith refer to the many benefits and cures in honey. So unique and divine is the blessing of honey that a Surah in the Quran has been named after the honeybee (An Nahl)[1]. Allah Ta’ala says in the Quran, وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ. ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِّلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ. And your Lord inspired the bee, saying: “Take you habitations in the mountains and in the trees and in what they erect. “Then, eat of all fruits, and follow the ways of your Lord made easy (for you).” There comes forth from their bellies, a drink of varying colour wherein is healing for men. Verily, in this is indeed a sign for people who ponder. (An-Naĥl 68,69) The benefits of honey is also mentioned in many Ahadith; Narrated Abu Sa`id Al-Khudri (Radhiallahu Anhu): A man came to the Prophet (ﷺ) and said, “My brother has some Abdominal trouble.” The Prophet (ﷺ) said to him “Let him drink honey.” The man came for the second time and the Prophet (ﷺ) said to him, ‘Let him drink honey.” He came for the third time and the Prophet (ﷺ) said, “Let him drink honey.” He returned again and said, “I have done that ‘ The Prophet (ﷺ) then said, “Allah has said the truth, but your brother’s `Abdomen has told a lie. Let him drink honey.” So he made him drink honey and he was cured. Sahih al-Bukhari 5684 It was narrated from Abu Hurairah (Radhiallahu Anhu) that the Messenger of Allah (ﷺ) said: “Whoever eats honey three mornings each month, will not suffer any serious calamity.” (Sunan Ibn Majah 3450) Narrated Ibn `Abbas (Radhiallahu Anhu): (The Prophet (ﷺ) said), “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing).” But I forbid my followers to use (cauterization) branding with fire.” (Sahih al-Bukhari 5680) It was narrated from ‘Abdullah(Radhiallahu Anhu): that the Messenger of Allah (ﷺ) said: “You should take the two that bring healing: Honey and the Qur’an.”( Sunan Ibn Majah 3452) Narrated by `Aisha (Radhiallahu Anha): Allah’s Messenger (ﷺ) used to love sweet edible things and honey. (Sahih al-Bukhari 5431) The benefits of Kalonji (black seed) has also been mentioned in Ahadith; Abu Hurairah (Radhiallahu Anhu): narrated that the Messenger of Allah (ﷺ)said: “Use this black seed. For indeed it contains a cure for every disease except As-Sam” And As-Sam is death. Jami` at-Tirmidhi 2041 It was narrated that Khalid bin Sa’d said: “We went out and with us was Ghalib bin Abjar. He fell sick along the way, and when we came to Al-Madinah he was sick. Ibn Abu ‘Atiq came to visit him and said to us: ‘You should use this black seed. Take five or seven (seeds) and grind them to a powder, then drop them into his nose with drops of olive oil, on this side and on this side. For ‘Aishah narrated to them that she heard the Messenger of Allah (ﷺ) say: “This black seed is a healing for every disease, except the Sam.” I said: “What is the Sam?” He said: “Death.” (Sunan Ibn Majah 3449) For further benefits and usage of honey and kalonji you may refer to Healing with the Medicine of the Prophet by Imam Ibn Qayyim Al-Jawziyah http://www.kalamullah.com/Books/Medicine.pdf And Allah Ta’āla Knows Best Arshad Ali Student Darul Iftaa Trinidad Checked and Approved by, Mufti Ebrahim Desai. http://www.daruliftaa.net/ [1] Mariful Quran 5/331

Democracy 30 Aug 2018 Ref-No#: 932 Assalamu alaikum warahmatullahi wabarakatuh Respected Mufti Sahab, I acknowledge that democracy is kufr and shirk, but some Ulama advocate that Pakistani democratic system is not shirk. Please advice us on the correct legal ruling. Also please clarify whether voting is permissible or not? May Allah bless you. Wassalam Answer Wa’alaykum as Salam wa rahmatullahi wa barakatuhu. Our lives are governed by the laws of Shari’a (Quran and Hadith) and not by any man made laws. Allah Ta’ala says: فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا “So, never by your Lord! Never shall they become believers, unless they make you (Muhammad –Sallallāhu alayhi wa sallam) the judge in the disputes that arise between them, then find no discomfort in their hearts against what you have decided, and surrender to it in total submission”. [4:65] Legislation is the right of Allah Ta’ala. Man is bound to the legislation of Allah Ta’ala. The democratic system has taken the right of legislation from Allah Ta’ala and given it to man, whereby man has the power to invent laws to suite himself. This is purely un-Islāmic. Supporting democracy is tantamount to supporting the laws invented by man and abandoning the laws of Allāh Ta’ala. Allāh Ta’ala strongly condemns such action and has labelled its perpetrators as Fasiqun (transgressors) and in another verse as Dhalimun (oppressors). Allah Ta’ala states in the Quran: وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ “And those that not rule by that which Allāh has revealed are surely the transgressors”. [5:47] وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ “And those that not rule by that which Allāh has revealed are surely the oppressors”. [5:47] So there is no doubt that the democratic system is incorrect and un-Islamic. However, the sin for bringing about this system will be on the legislators . As for us as citizens who do not have any authority, it is permissible for us to vote within such a system. Our objective of voting within a democratic system is not to promote its values and un-Islāmic teachings. On that premise, our mere living in a non-Muslim country will also indicate that we support the evils of the country as we pay taxes to the government, who in turn uses that funds to promote their own laws. By that rational, we should not be living in a non-Muslim country. Hence, the reason why we vote is to protect our own faith and freedom. When voting, we are offering our opinion on who we think will rule the country in the most just way. The ideal is that if there is a pious and upright Muslim candidate, then we will vote for him, as he will be in the best interest of Islām and the Muslims. However, if there are no Muslim candidates, then we will see who will cause the least harm to Islam and the Muslims. In such a case, we will not be response for the evils of this candidate, as our reason for electing him was for the sake of safeguarding Islam and the Muslims from a greater evil. If we, as Muslims do not vote, we will have no option but to submit to the rules of peope elected in power. If we do not vote for a party that does not oppose Islamic values, then others will vote for a candidates who are enemies of Islam. References Fatwaas of our Asaatidha and seniors Mufti Ismail Moosa

Special Ramzan Bayan | رمضان ضائع مت ہونے دیجیے | Save Ramadan 2019 | Mufti Syed Adnan Kakakhail https://www.youtube.com/watch?v=QHg2J1aonoA

?Common mistakes in Ramadhan: 1. Drinking "rooh afza" on a daily basis - Why: It contains high amounts of sugar, additives and colarants - Solution: If you have to, drink it twice a week maximum 2. Drinking large amounts of water at iftaar time - Why: Filling the stomach with water is more strenuous to it than with food. - Solution: have a few sips at iftaar then a glass after every two hours. 3. Exercising directly after iftaar. - Why: the body's blood flow is concentrated around the stomach at that time. - Solution: Exercise after two hours of eating to ease digestion. 4. Chewing and swallowing food fast. - Why: chewing food slowly can speed up digestion and help maintain your weight 5. Having dessert directly after iftaar - Why: they make you drowsy and sleepy ?? - Solution: leave at least a two hour gap between iftaar and dessert to stay fresh and awake for prayers 6. Consuming foods with high amounts of sodium - Why: Sodium triggers thirst through out the fasting hours of the day - Solution: instead, eat foods that are high in potassium, they retain water and supress your thirst. # Bananas are high in potassium. A banana at Suhoor time can control your thirst level through out the day. # Best sources of potassium for Suhoor time: - bananas - milk - dates - avocados - dried peaches - pistachios - pumpkin - peas - dark chocolate # Worst choices for Suhoor: - biryani - kebab - pizza - fast food in general - cheese - haleem # Best choices for Suhoor: - potato - rice - dates - whole grain bread - banana Please do not keep this reminder to yourself, share with your beloved brothers and sisters. Ramadan is coming?

Recipes for suhoor ?Creamy date and Banana shake for suhoor: ?1 cup milk (any) or water if you like your shake to be runny. ?1 ripe banana (cut into a few chunks) ?1 to 2 large Medjool (or any) dates (pitted) ?Some nuts (optional) ?4 ice cubes (optional) Instructions: Pour the milk into the blender followed by all the rest of the ingredients. Run the blender until the mixture is blended and the dates pulverised. Some tiny dates pieces may remain. Pour into a glass or glasses. Serve immediately. ?

Assalamu alaikum Found a great site refuting atheism and secularism in Urdu. http://ilhaad.com/

Repentance from Sins – Shaykh Talha Qasmi Naqshbandi Tranlation May Allah ta'ala grant us all the concern for our own rectification. Just like how only food and medicine are not enough, prevention is important; similarly only dhikr and muraqabah are not sufficient, abstinence from all sins is required. And if one is unable to leave a particular sin even after making intention and after struggling and trying hard, the sin gets commited time and again, then he should repent to Allah ta'ala frequently and repeatedly and also inform his Shaikh and Murshid that he is involved in this sin and he want to leave the sin and also he does not find any benefit in the sin, then the Shaikh will show him the right path and will also make du'a and invoke Allah. And Allah ta'ala will also descend His mercy because Allah ta'ala sees that His servant wants to become righteous and pious. If Allah ta'ala would not want to make His servants pious then why would He send Prophets علیهم الصلاة والسلام. These Prophets علیهم الصلاة والسلام faced many hardships and difficulties and that's only because Allah ta'ala wants His servants to become pious, though without any compulsion. If He wanted to make His servants righteous under constraint then there was no need for these Prophets to go through hardships and troubles. Allah ta'ala would have sent two angels having sticks alongside each Prophet and would have commanded to listen to these angels otherwise be ready to get beaten up, then everyone would have become upright. Imagine if today two angels show up, on the one hand Hazrat Jibrael and on the other hand Hazrat Mikael with the sticks of heaven in their hands which on movement display lightning and they ask the crowd to tell them if anyone will look at haraam then everyone will make true tauba and will beseech that Hazrat don't hit us, we have lowered our gaze. Further if they ask if anyone will indulge in backbiting or lying then everyone will repent from these vices as well. No one will dare to commit any sin again. And then they say ok fine now we are appointing one angel with each of you and you will be able to see him and if you ever try to look at haram, the angel will slap so hard on your face that your eye will fall out. Will anyone dare gazing? If you ever try to backbite the angel will slap you so hard that your tongue will lose its ability to speak. Will anyone courage to sin? But then what will be our accomplishment? If Allah ta'ala had desired this compulsion then He would have made the world follow the right path and then everyone would have attained Jannah. However Allah ta'ala does not want to force or pressurize His servants, He wants them to follow His commands through their own free will and desire. Therefore Allah ta'ala has given us free hand, if anyone wants to sin no one will come to stop him however he will face the consequences. If you want to leave the sins then Allah ta'ala will help you, Shaitan will exert all his efforts to deviate you from the right path and Allah ta'ala will also appoint angels who will stop Shaitan to approach you. However everyone has to show his willpower that he wants to lead the life of taqwa then Allah ta'ala will definitely help his servants. When Shaitan haughtily challenged Allah that since you have banished me from heaven, I will not allow the children of Adam to enter it either. I will misguide them from their front, from their behind, from their right, from their left, from above them and from beneath them. I will mislead some of them by frightening and some by tempting. He makes them scared by the thought that if you become pious, you will become destitute and you won't be able to earn enough and that there is no worth of taqwa these days. And he also entice some people by making them watch haram stuff and persuade that they won't be able to see these beautiful things again. He makes them anticipate that you have been promised about hoors in Jannah, however you have hoors in front of you in this world and you have been restricted from looking, what a shame! Just eat and drink and have fun. Where would you get this pleasure again? We are not even sure whether Jannah actually exists or it is only a figment of imagination. In this way Shaitan scares and allures people and using both ways he leads mankind along with him to hell. Because Shaitan had challenged Allah that he would divert people away from His path and Allah ta'ala had also granted him respite and warned: لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡہُمۡ أَجۡمَعِينَ "That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together." [38:85] Nevertheless Allah ta'ala told Shaitan that those of my servants who are determined to worship me, although I have not given them as much strength as I have granted you, however if you forcibly try to make them commit wrong then I will protect them myself and I will clip your wings, I will break your arms and I will assign angels who will not let you approach them. إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ "Surely as regards My servants, you have no authority over them." Hence Allah ta'ala will protect us but we must make a firm resolve and intention to become righteous and we must strive hard. We should repent to Allah today that we shall refrain from looking at haram and if we happen to do that we will do taubah again. We will never backbite and if we ever do by mistake we will repent to Allah and also ask forgiveness from that person. However if there is a chance that by disclosing to that person that we said this regarding you behind your back, it will create fitnah then instead of telling him directly one can say that brother since we all are human beings and we all make mistakes, therefore if I have ever wronged you in anyway I seek your forgiveness. However it is not permissible to do gheebah because one can seek pardon in this way. This type of deceiving is not permissible. If a person is not in a position to attain forgiveness even in this way then he should repent to Allah ta'ala sincerely and also give sadaqah on behalf of that person. After Salah make dua for that person that Allah ta'ala grant him abundance in blessings, in children, grant him happiness and implore Allah that He raise his ranks and absolve me of my sins, grant me forgiveness and whatever I have said regarding that person behind his back, make that a means of mercy for him and pardon me. In this way we should beseech Allah for forgiveness. Seek pardon for whatever lies we have spoken uptill now and make a firm conviction that from now on we will speak after great diligence and careful deliberation. Make tauba from speaking lies and if we make some commitment about doing something in haste without much reflection, we should try our best to accomplish that task. If one is really unable to fulfill that job then inform the other person that I had promised to fulfill this task today but due to some constraint I'm not capable of doing that today and inshaAllah I'll finish it by tomorrow. However do not make this your habit. Your first priority should be to fulfill your commitments and promises and if you cannot do that then atleast you should notify that person so that he does not get offended or upset. This happens daily in business dealings and then we suffer the consequences in the form of decline in blessings. This is what is called as "la'anah" in the Qur'an and Sunnah. This term has now become like a swear word in Urdu and its usage is considered inappropriate, however in Arabic language the word "la'anah" means decrease in barakah. We suffer this decline in barakah due to our own lack of truthfulness and because of breaking promises. May Allah ta'ala protect us from such negative consequences. Ameen

“Islamophobia is exacerbated by the fact that Muslims often lack the power to control the narrative of Islam in the modern West. What most non-Muslims “know” about Islam often comes from one of two sources: the mass media, which frames Muslims primarily through the lens of terrorism and violence; and a professional Islamophobia network, a cadre of right-wing bloggers, activists, authors, and politicians who make a living demonizing and dehumanizing Muslims. Decades if not centuries of Islamophobia have had a devastating impact on the lives and livelihoods of Muslims living in the West. Since 9/11, Muslims have been subject to intrusive government surveillance and profiling programs, detentions and deportations, registration systems, hate crimes, and infringements on freedom of religion in the form of antisharia laws, hijab and full-face veil bans, and localized and political resistance to the building of mosques and minarets.” ~ Todd Green, Professor of Religion at Luther College. A nationally recognized expert on Islamophobia, Green served as a Franklin Fellow at the U.S. State Department in 2016-17 Source: Islamophobia - Oxford Research Encyclopedia of Religion

Stopping Medical Treatment when there is no Expected Benefit Question #: 5899 Date Posted: 05-03-2004 <QUESTION> A dilemma facing many in my profession. I am a doctor, currently working in the intensive care unit with children. Although it is not a daily event, the question of withdrawing treatment in patients where further treatment is futile often arises. In the past where technologies such as ventilators, equipments and drugs such as inotropes (keeping the heart going) were not available these issues would have not risen as these groups of patients would (Allah willing) soon die. However, with modern technologies so far, a small albeit significant group can be sustained on the above treatment despite a futile outcome that results in the inevitable slow death. My questions are: 1) What is the Islamic ruling on withdrawing or limitations of treatment? 2) As a corollary to the above, what is the Islamic stand to the concept of ‘living will’? (A living will is a legal document that a sound-minded adult makes to set out the circumstances under which they could wish withdrawal of treatment, in the event that they cannot make the decision at such time). <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, When a patient is severely ill in a way that further treatment is futile and apparently there is no chance of survival, then in such a case, in order to ease and hasten the death there are normally two procedures taken: a) Using of certain drugs and other methods that cause death, B) Withdrawing treatment in order to allow the patient to die naturally, As far as the using of certain drugs in order to hasten the death of the patient is concerned, there is no doubt that this is unlawful (haram) in Shariah. The human body is a trust (amanah) given by the Almighty Creator to the human being which he himself does not own. As such, according to Islam, it is impermissible for an individual to tamper with even his own body that was given to him as a trust. Islam regards human life as sacred. Allah Most High says: “And verily we have honoured the children of Adam.” (Surah al-Isra, V.70) It light of the above, it becomes evident that it is unlawful (haram) to use methods and means that would actively cause a person do die. The Messenger of Allah (Allah bless him & give him peace) said: “Whoever intentionally throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein eternally forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever.” (Sahih al-Bukhari & Sahih Muslim) The Messenger of Allah (Allah bless him & give him peace)) also said: “There was amongst those before you a man who had a wound. He was in (such) anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: “My servant has himself forestall me; I have forbidden him Paradise.” Therefore, in order to save oneself from undue pain and hardship, it will not be permissible to use methods that will cause death. If the medical expert did carry this out, it will be tantamount to murder. If the patient gave his consent to this, it will be regarded as suicide. With regards to withdrawing treatment from patients in order for them to die naturally and in a dignified way, it should be remembered that according to the majority of scholars medical treatment is not something that is necessary (wajib) upon the person inflicted with a illness. It is merely something that is permissible. Some scholars went to the extent to say that it is preferable to abstain from treatment and have patience (sabr) rather than treating the illness or disease. This understanding is based on a Hadith narrated by the Companion Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) that a girl was inflicted with the disease of epilepsy, thus she came to the Messenger of Allah (Allah bless him & give him peace) and asked him to supplicate to Allah for her. The Messenger of Allah said to her: “If you wish you may exercise patience and receive paradise in return or if you want I can ask Allah to cure you.” She said: “I would like to remain patient on this severe illness (and receive the rewards), but the only thing is that at times due to this illness, parts of by body become exposed, so please ask Allah that it does not open up. The Prophet (Allah bless him & give him peace) made Dua for her. (Recorded by Imam al-Bukhari & Imam Muslim in their respective Sahih collections) Imam Abu Hamid al-Ghazali (Allah have mercy on him) mentions in his famous Ihya uloom al-Din that the majority of the scholars hold medical treatment to be merely something that is permissible, whilst others regard it as recommended (mustahab) and a very few number of scholars consider it to be necessary (wajib). Generally, Medical treatment is thought to be a means that may cure a patient. It is not something that guarantees restoring of health for the person using medication, for the fact that many times despite using medication an individual is not cured. It is stated in the Hanafi Fiqh reference book al-Fatawa al-Hindiyya: Means used for the removing of harms are of three types. 1) Those that remove potential harm for certain (maqtu’) such as the drinking of water in order to quench thirst and eating of food in order to remove hunger. 2) Those that by exercising them, it is presumed health will be restored such as medical treatment. 3) Those that may cure (but less significant than the second situation) such as the using of amulets, etc… As far as the first set of means are concerned, abstaining from using them is no way considered as part of reliance and trust in Allah (tawakkul), rather it is unlawful to refrain from using these means. If a person was to die due to not drinking water, he will be sinful. The last category of means is not essential in that complete reliance in Allah is only achieved by abstaining from using them. With regards to the middle category such as using medication, using it is not contrary to the concept of Tawakkul, and abstaining from its usage is not a sin also. It is in between the two categories.” (al-Fatawa al-Hindiyya, 5/355) It becomes clear from the above excerpt that to abstain for medical treatment is not unlawful in Shariah, and if an individual did die due to this, he/she will not be sinful. However, the Messenger of Allah (Allah bless him & give him peace) did himself use medication and also encouraged the Companions to resort to medication. In a Hadith it is stated: “O servants of Allah! Use medication, for Allah Almighty has not created any illness except that He has also produced its cure, besides one thing. The Companions asked: “What is that?” He replied: “death”. (Tirmidhi 2039, Abu Dawud 3855, Ahmad 4/278 & Ibn Majah 3436) In light of the above, it would generally be advisable to resort to medication and use the means provided by Allah Almighty. However, in a situation where further treatment is futile and there is no apparent hope for the patient to be cured, then it would be permissible to withdraw treatment with the consent of the patient or his immediate relatives. Also, it will be permissible for the patient to make a living will that gives permission to withdraw treatment in such situations. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK http://www.daruliftaa.com/node/5899?txt_QuestionID=