Bint e Aisha

قسط 7 * ​غصہ کا بہترین علاج​* بعض اوقات غصے کو قابو میں کرنے کے لئے اور علاج بھی مفید ہوجاتے ہیں، لیکن وہ علاج بڑے سخت ہیں، وہ علاج حضرت والا نے اس ملفوظ میں بیان فرمائے ہیں، فرمایا کہ : "اگر طبعی طور سے غصہ زیادہ آجاتا ہو اور ذرا سی بات پر حد سے زیادہ غصہ آجاتا ہو کہ اس وقت عقل نہ رہتی ہو تو اس کا بہترین علاج یہ ہے کہ جس پر غصہ کیا جائے، غصہ فرو ہونے کے بعد مجمع میں اس کے سامنے ہاتھ جوڑے، پاؤں پکڑے، بلکہ اس کے جوتے اپنے سر پر رکھ لے، ایک دو بار ایسا کرنے سے نفس کو عقل آجائے گی-" (انفاس عیسی، ص : 171) یعنی جس شخص پر بہت زیادہ غصہ کرلیا اور حدود سے تجاوز کرگئے تو اس کا ایک علاج یہ ہے کہ جب غصہ ختم ہوجائے تو مجمع میں اس سے معافی مانگے کہ مجھ سے غلطی ہوگئی، مجھے معاف کردو، اس کے سامنے ہاتھ جوڑے، اس کے پاؤں پکڑے، اس کے جوتے سر پر رکھ لے، اس کا نتیجہ یہ ہوگا کہ جب اگلی مرتبہ غصہ کا موقع آئے گا تو اس وقت نفس یہ سوجے گا کہ یہ تو اچھی خاص مصیبت ہے، پہلے تو صرف غصے کو پینا ہی تھا، اب تو مجمع کے سامنے ذلت اٹھانی پڑتی ہے، اس ڈر سے غصے کے تقاضے کی شدت میں کمی آجائے گی، ایک دو بار ایسا کرنے سے انشاءاللہ نفس کو عقل آجائے گی- (جاری...)

_Bismillāh_ *Day 3*: *1. Sunnah du’ā for today* Du’ā to be recited for protection: Nabī ﷺ has said that there is no worshipper who recites the following du’ā every morning and every evening three times, except that nothing will harm him: بِسْمِ اللَّهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَىْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ In the Name of Allāh swt, with whose name nothing is harmed on earth and in the heavens, He is the All-Hearing the All-Knowing [Tirmidhī Sharīf] *2. Sunnah action of the day*: When you do musāfaha (shaking hands), do istighfār for each other (e.g yaghfirUllahu lana wa la kum) [Abū Dāwūd Sharīf] *3.* Make something for your family today, even if a cup of tea or a glass of juice, in a state of wudhū and do a lot of dhikr while doing so! The cells that they get from that food will make them do some good deeds and you will get the reward :) *4. Muhāsabah*: Search your heart for takabbur (pride). Do we feel we are better than someone? Look at ground beneath your feet and remind yourself of your true identity. This is what we are made of and its Allāh swt who gave us whatever quality we have. We have no right to claim any reward over it. Make true _istighfār_ right away! It is narrated on the authority of 'Abdullāh that the Messenger of Allāh (ﷺ) observed: He who has in his heart the weight of a mustard seed of pride shall not enter Paradise [_Sahih Muslim_] *5. Bonus:* Recite 'SubhanAllāh' 100 times in the morning & evening and get the reward of a 100 Hajj [Tirmidhī Sharīf]

قسط 6 * ​انسان کا نفس دودھ پیتے پچے کی طرح ہے​* قصیدہ بردہ شریف میں علامہ بوصیری رحمتہ اللہ فرماتے ہیں : النفس کا لطفل ان تھمله شب علی، حب الرضاع و ان تفطمه ينفطم یعنی انسان کا نفس چھوٹے بچے کی طرح ہے جو ابھی دودھ پیتا ہے، وہ بچہ کبھی یہ چاہے گا کہ میں دودھ چھوڑ دوں؟ نہیں، کیونکہ اس کو تو دودھ پینے کی عادت پڑی ہوئی ہے، اس لئے وہ ماں کا دودھ چھوڑنے پر آمادہ نہیں ہے، دودھ پیتے پیتے دو سال ہوچکے ہیں، اب اگر ماں باپ یہ سوچیں کہ اگر اس بچے کا دودھ چھڑائیں گے تو اس کو بہت تکلیف ہوگی، روئے گا، چلائے گا، خود بھی پریشان ہوگا اور ہمیں بھی پریشان کرے گا؛ لہذا دودھ نہ چھڑاو، تو اس کا نتیجہ یہ ہوگا کہ وہ بچہ جوان ہوجائے گا اور دودھ پینے کی عادت نہیں جائے گی- لیکن اگر ماں باپ اس کا دودھ چھڑانے کی کوشش کریں گے تو وہ بچہ دودھ چھوڑ بھی دے گا، ایک دن، دو دن، تین دن تک روئے گا، چلائے گا، پریشان کرے گا؛ لیکن بالآخر چھوڑ دے گا، ہر بچہ کے ساتھ یہی معاملہ ہوتا ہے- * ​نفس کو بے مہار مت چھوڑو​* علامہ بوصیری رحمتہ اللہ علیہ فرماتے ہیں کہ انسان کا نفس بھی بچے کی طرح ہے، اگر تم نے اس نفس کو بے مہار چھوڑ دیا کہ جو خواہش ہورہی ہے، اس پر عمل کررہے ہو اور اس کی ہر خواہش پوری کررہے ہو تو یہ نفس تمہیں ہلاکت کے گڑھے میں لے جاکر گرا دے گا اور تم کبھی بھی گناہوں سے نجات نہیں پاسکوگے، لیکن اگر تم نے اس کو قابو کرلیا اور اس سے زبردستی گناہ چھڑانے کی کوشش کرلی تو یہ نفس گناہ چھوڑ بھی دے گا، بات ساری کوشش کی ہے- یہی معاملہ غصہ کا ہے کہ اس کے تقاضے کو دباتے رہو تو رفتہ رفتہ غصہ کا جوش مضمحل ہوجائے گا- (جاری...)

*یوگا کے بارے میں اسلام کیا کہتا ہے* قسط 4 مسلم معاشرہ کے باشعور تعلیم یافتہ، دین دار اور اسلام پسند لوگوں کے درمیان آج یوگا موضوع بحث بنا ہوا ہے۔ کچھ نام نہاد مسلم رہنما اسے محض ایک ورزش کا نام دے رہے ہیں۔ بعض حضرات اسے مکمل طور پر شریعت کے خلاف گردان رہے ہیں اور کچھ لوگ یوگا میں استعمال ہونے والے کفریہ وشرکیہ کلمات کو مستثنیٰ کرکے جواز کے قائل ہیں۔ بعض تعلیم یافتہ مسلمان یہ سوال کرتے ہیں کہ یوگا صحت کے لئے مفید ہے تو پھر اسلامی حلقوں سے اس کی ممانعت کے سلسلہ میں کیوں آوازیں آرہی ہیں؟ کیا اسلام اتنا تنگ نظر ہے کہ اپنے پیروکار کو جسمانی ورزش سے منع کرکے ان پر تحدیدات عائد کرتا ہے؟ اور بعض گوشوں سے تو یوگا کے متعلق فتووں پر تنقیدیں بھی جاری ہیں۔ واضح رہے کہ ملیشیا کے مفتیان کرام نے یوگا کے خلاف فتوی جاری کرکے وہاں مسلمانوں پر روک لگادی ہے، اور فتوی نافذ العمل بھی ہے، تاہم چند سیاسی لوگوں نے مخالفت کی ہے۔ یوگا کی ہیئت کذائیہ یعنی ورزش کے معمولات ڈنڈ بیٹھک کی حد تک اس کی اصل سے علیحدہ کرکے شریعت کا حکم اگر معلوم کیا جائے، تو ظاہر سی بات ہے کوئی بھی مفتی و عالم یقیناً ورزش کے زمرہ کی حد تک اسے جائز قرار دے گا، لیکن صرف ورزش کی حد تک فنی بنیادوں پر حاصل شدہ اجازت نامہ کی وجہ سے یوگا میں بے شمار مخفی، مشتبہ، مشکوک باتوں اور کفریہ و شرکیہ واضح دلائل کی موجودگی میں یوگا کی ممانعت کا حکم بھی ناقص اور مہمل نہیں سمجھا جائے گا۔ یوگا کی وکالت کرنے والوں کا استدلال یہ ہے کہ ہندو عقائد کی نفی اور اشلوک کے ورد کو چھوڑ کر صرف جسمانی ورزش ممنوع نہیں ہے، کیونکہ اسلام علاقائی اور بیرونی مفید کارآمد باتوں کو اپنے اندر ضم کرنے کی صلاحیت رکھتا ہے۔ ہوسکتا ہے لوگوں کی نیک نیتی کے پیش نظر یوگا کو جائز قرار دینے والوں نے یہ فیصلہ کیا ہو، لیکن یہ خیال رہے کہ کسی پیچیدہ مسئلہ کو کاٹ چھانٹ کر اس کے ٹکڑے اور ذرے ذرے کرکے ایک ہلکے عنصر کو لے کر جواز کا حکم صادر کرنا دور بینی سے الگ نجی فیصلہ قرار پائے گا۔ ٹھیک ہے کہ یوگا ورزش کی حد تک جائز ہے؛ تاہم یہ *مُفْضِی اِلی الْکُفْرِ وَ الشِّرْکِ* (کفر و شرک کی طرف لے جانے والا) بھی ہے۔ دھیرے دھیرے یہی عمل یوگا سے الفت پیدا کردے گا، لوگ یوگا کے سارے ارکان سے دلچسپی لینا شروع کردیں گے، یوگیوں کے مٹھوں اور کیندروں میں جاکر یوگا کے ذریعہ سارے کفریہ اعمال انجام دیں گے، یہاں تک کہ آنے والی نسل جب مسلمانوں میں رائج یوگا کو پائے گی تو انھیں اس وقت یوگا ایک اسلامی کلچر کی شکل میں نظر آئے گا اور اس کے قبیح و مذموم ہونے کی طرف اس کی توجہ بھی نہیں جائے گی۔ غرض مسلم معاشرہ کا ایمان کفر و شرک کی پیروی میں تبدیل ہوجائے گا لیکن انھیں اس کا احساس بھی نہ ہوگا۔ اس وقت نہ کوئی داعی، عالم اور مصلح کی بات اثر کرے گی اور نہ خود کا ضمیر ملامت کرے گا۔ قلب و ذہن پر کفر کے دبیز پردے پڑجائیں گے۔ زہر چاہے تھوڑی مقدار میں ہی کیوں نہ لیا جاتا رہے، وہ اپنا اثر ضرور دکھائے گا اور جسم میں خاموشی سے سرایت کرتے ہوئے موت کے منہ میں دھکیل دے گا۔ یہی معاملہ ایمان و کفر کا ہے۔ لاعلمی اور انجانے میں ایک مومن اگر کفر کی چند یا بعض باتوں کو قبول کرتے کرتے ردِکفر کے جذبہ کو کھو بیٹھے اور ایمان وکفر کے فرق کو اپنی فکر و نظر سے اوجھل کردے تو پھر ایمان پر کفر پوری طرح حاوی ہوجاتا ہے، جس کے نتیجہ میں مومن کو ہر کافرانہ دعوت و عمل جاذب نظر آنے لگتے ہیں- ((...جاری...)) *What Does Islam Say About Yoga* Part 4 Today, Yoga has become a topic of discussion amongst the wise, educated, religious, Islamists of the muslim society. Some famous muslim leaders have termed it as merely an exercise. Some state it to be completely against the shariah while some consider it to be permissible after the exclusion of the non-islamic sayings from it. Some educated muslim protest that when Yoga is beneficial for health, then what is the reason behind it's prohibition? Is Islam so narrow sighted that it is prohibiting it's people from physical exercise and setting limitations for them. Also, there is continuous criticism against the fatwa given on Yoga from various corners of the world. It should be noted that the scholars (muftis) of Malaysia have given fatwa against Yoga and prohibited the Malaysian muslims from it, and it has been acted upon too. However, some political people have opposed it. If the command of the shariah is learnt, after limiting Yoga only till it's exercise form and excluding the roots of yoga, then it is evident that any scholar or mufti will declare it as permissible only on the basis of it being merely a form of exercise. But just on the basis of such practical methods and it's permissiblity gained for being merely an exercise, the prohibition of Yoga also cannot be denied, when there are clear evidences in topics of doubt and suspect present in Yoga. Those who are in favor of Yoga, provide the evidence that, if Hinduism is denied and the chants of ashlok is excluded from Yoga, then only the physical exercise isn't prohibited, because Islam is capable of integrating regional and global beneficial things within itself. It may be possible that they declared it permissible keeping in mind this good intention of people. But keep this in mind that, investigating a complex matter and breaking it down into bits and pieces, while only considering a feeble component from it and making it permissible, will only end up in being a different private issue due to farsightedness. Accepted that Yoga is permissible till the limit of physical exercise. However, it encourages kufr and polytheism. Gradually, affinity towards Yoga will start inculcating and people will take interest in all the steps of Yoga. They'll join the groups of Yogis and perform all the non-islamic acts. Then, when the next generation will witness Yoga in muslims, they'll assume it to be an Islamic culture and won't even think of it being detested. Hence, the belief of muslim society will change into the following of kufr and polytheism, and they will not even realize about this. Then no advise from the scholars or daees will be accepted, nor will the self feel regret. The mind and heart will be engulfed with kufr. Even though poison may be consumed in small amounts, it will surely leave its effect, and will secrelty start incorporating in the body, thereby pushing them into the hallows of death. This is the matter of belief and disbelief. If a believer, being ignorant and naive, starts to accept some or few facts about kufr, and begins to lose the spirit for denial of kufr, and loses his sight to differentiate between imaan and kufr, then kufr completely dominates the imaan, as a result of which every act or call of disbelief seems appealing to the believer. By: MUFTI HUZAIFA PALANPURI DB ((...To be continued...))

*یوگا کے بارے میں اسلام کیا کہتا ہے* قسط 3 *♦یوگا میں کیے جانے والے ورد :* مشاق یوگی دوران یوگا اور اس کے ختم پر کئی اشلوک کا ورد کرتے اور گاتے ہیں۔ ان میں اہم ترین اشلوک جو سنسکرت میں ہیں ان کا ترجمہ پیش کیا جارہاہے: میں نہ عقل ہوں نہ سوچ، میں نہ سن سکتا ہوں نہ بول سکتا ہوں، نہ سونگھ سکتا ہوں نہ دیکھ سکتا ہوں، میں روشنی اور ہوا میں اپنے آپ کو نہیں پاتا ہوں، نہ زمین پر نہ آسمان پر، میں نعمتوں کی نعمت ہوں، میرا کوئی نام نہیں، میری کوئی زندگی نہیں، میں سانس نہیں لیتا ہوں، نہ کوئی مقدس کلمات ہیں نہ عبادات، نہ علم ہے نہ معلوم، کسی شئی نے مجھے ڈھالا نہیں، میرا کوئی جسمانی خروج نہیں، میں نہ غذا ہوں نہ کھانا اور نہ کبھی میں نے کھایا ہے، میں خیالات اور مسرت ہوں اور آخر میں کرم میں مل جاؤں گا۔ میں غیر مجسم ہوں، میں احساسات میں رہتا ہوں لیکن وہ میرا مسکن نہیں۔ [لائٹ آف یوگا : صفحہ 32 - 33] ⚠ان اشلوکوں میں خودی اور خودی کا انکار، تمام عبادات اور مقدس کلمات کا انکار، علم اور تعلیم کا انکار شامل ہے۔ اس میں اپنے آپ کو نعمت و کرم گردانا جاتا ہے اور آفاقی روح میں مل جانے کا اقرار کیا جاتا ہے۔ یہ تمام باتیں ایمانیات اور اسلامی تعلیمات سے ٹکراتی ہیں اور خالق و مخلوق کے فرق کو ختم کرتی ہیں۔ اس میں حلول، تجسیم اور انکارِ رب جیسے کفریہ کلام شامل ہیں۔ یوگا کی تعریف، اس کے ارکان اور اس میں کیے جانے والے اعمال سے یہ بات واضح ہوجاتی ہے کہ یوگا ایک خالص ہندو مذہب کا حصہ ہے اور اس کی جڑیں ہندو تعلیمات سے جڑی ہوئی ہیں۔ یہی وجہ ہے کہ ہندومت کی دھارمک شخصیتیں و مذہبی پیشوا اور ہندو احیاء پسند تحریکات دراصل یوگا کے توسط سے ورن آشرم کو دوبارہ قائم کرنا چاہتے ہیں۔ نسلی طبقاتی تفریق کو پروان چڑھانا چاہتے ہیں۔ وہ ہندومت کو قومی و عالمی سطح پر ایک عظیم کامیاب نظام زندگی کے طور پر غالب کرنے کی کوشش میں ہیں۔ مذہب اسلام عقائد، معاملات، مامورات، معمولات اور زندگی کے ہرشعبے میں کلی یا جزوی طور پر کفر و شرک کے عناصر کا باریک بینی سے خاتمہ کرتا ہے اور کسی بھی تہذیب و تمدن کے اجزا کو کفر و شرک سے پاک صاف کرکے اپنے اندر ضم کرنے کی وسعت رکھتا ہے۔ اسلام دنیا کے مختلف گوشوں میں پھیلا اور جہاں بھی پہنچا وہاں کے مقامی معاشرہ، تمام باطل ولغو رسم و رواج، طور طریقوں اور عادات و اطوار کا خاتمہ کرکے مقامی سماج کو اپنے اندر شامل کیا۔ دور حاضر کی آنکھوں کو خیرہ کردینے اور قلب وذہن کو ظاہراً متاثر کردینے والی کسی بھی قدیم و جدید تہذیب کو، جو اسلام سے متصادم ہو، اپنانے اور اس پر عمل کرنے سے منع کرتاہے۔ قرآن کریم نے حرام کاموں کے تدارک کے لیے ابتدائی مراحل میں ہی بندش لگادی اور ڈانٹ کے ذریعہ پابندی عائد کردی۔ اہل ایمان کو کفر و شرک اور لغو و باطل سے بچانے کے لئے اللہ پاک نے مختلف انداز میں تحذیر کے ساتھ تخاطب فرمایا ہے : وَلاتَقرَبُوا : قریب بھی مت ہو! وَاجْتَنِبُوا : اجتناب کرو! اَلَمْ یَان الذِینَ اٰمَنوا : کیا ایمان والوں کے لیے اب بھی وقت نہیں آیا؟ فَفِرُّوا اِلی اللّٰہ : دوڑو اللہ کی طرف! وَسَارِعُوا اِلٰی مَغفِرةٍ مِنْ رَبِّکُم : دوڑو اپنے رب کی مغفرت کی طرف! اِنّ ھٰذَا صِرَاطِی مُسْتَقِیْماً فَاتَّبِعُوہْ : یہی میرا سیدھا راستہ ہے، لہٰذا اسی کی اتباع کرو! اللہ تعالی نے دعوت، ترغیب، ترہیب، تنبیہ اور نداء کا ولولہ انگیز مشفقانہ انداز اپنایا، لہو و لعب کی چھوٹی بڑی چیزوں اور بے فائدہ و حرام باتوں کے خاتمہ کا دوٹوک فیصلہ سنایا اور رجوع الی اللہ، توبہ و اصلاح، تقوی و مغفرت کی طرف بلا کسی توقف کے لپکنے اور دوڑنے کی ترغیب دی۔ محسن امت حضرت محمد صلی اللہ علیہ وسلم نے تین باتوں سے منع فرمایا : تشبہ بالکفار : کوئی مومن کافر کی مشابہت اختیار نہ کرے- تشبہ بالنساء : کوئی مرد کسی عورت کی مشابہت اختیار نہ کرے- تشبہ بالرجال : کوئی عورت کسی مرد کی مشابہت اختیار نہ کرے۔ ام المومنین حضرت عائشہ صدیقہ رضی اللہ عنہا نے ایک دفعہ ایک عورت کو دیکھا جس کی چادر میں صلیب کے نقش و نگار بنے ہوئے تھے، دیکھتے ہی ڈانٹا کہ یہ چادر اتار دو، حضور صلی اللہ علیہ وسلم ایسے کپڑوں کو دیکھتے تو پھاڑ ڈالتے۔ [مسند احمد] قرآن کریم میں اللہ پاک کی ترغیب و ترہیب، نبی کریم صلی اللہ علیہ وسلم کے ارشادات اور صحابہ کرام کا عمل اس بات کی طرف مشیر ہے کہ کفار کے طور طریقے، رسم و رواج، مخصوص مذہبی اسٹائل و انداز کی تقلید کرنا اور کفر سے بھری اصل نوعیت کو بغیر زائل کیے کسی کی پیروی کرنا کفار کی مشابہت اختیار کرنا ہے، جس کی اسلام میں ممانعت ہے۔ ((...جاری...)) *What Does Islam Say About Yoga* Part 3 ♦The practitioners of Yoga chant and sing various ashlok (Sanskrit Chants) in between and at the end of Yoga. The most important ashlok amongst them which is in Sanskrit, is being translated below : I'm neither mind nor thought, I can neither hear nor speak, I can neither smell nor see, I do not find myself in light and air, neither on land nor in the sky, I am a blessing of the blessings, I have no name, I have no life, I don't breathe. There are no holy scriptures nor worship. There is no knowledge and nor do I have knowledge. Nothing has casted me, nor do I have any exclusions from my body. I am no food nor meal and never have I eaten. I am an array of thoughts and happiness, and in the end I will unite with karma. I have non incarnate, I live in emotions, but that is not my dwelling place. [Light Of Yoga : Page 32 - 33] ⚠These ashloks include the self and refusal of self, denial of all worship and holy scriptures, knowledge and education. One considers himself a blessing and benevolence and admits to unite with the universal soul. All these things collide with Imaan and Islamic teachings and ends up erasing the difference between the creator and the creation. This includes statements of kufr such as embodiment, and denial of the Lord. The definition of Yoga, it's stages and it's postures, makes this fact clear that Yoga is exclusively a part of Hinduism and it's roots are linked with the teachings of the Hindu religion. This is the reason why the religious figures and leaders of Hinduism are wanting to establish the Varan Ashrams once again, through these hinduist movements. And they want to foster differences amongst our generations and communities. They are in an attempt to make Hinduism prevail on a national and global level, as being the successful way of leading life. The religion of Islam, closely finishes off any bit of kufr and shirk partly or wholely, in the beliefs, commands, duties, relations and every aspect of life. And is also capable of integrating in wiping away any of the parts of kufr and shirk in culture and civilization. Islam has spread out in various regions of the world, and wherever it reached, it put an end to their regional culture, all the wrong practices and norms and habits,and inculcated the regional area within itself. Islam also prohibits from following or adopting any such old or new religions, which are only a means of appeal to the eyes, and outwardly attractive in the present era, and which are in conflict with Islam. Qura'an has constrained and restricted from prohibited acts right in the beginning stages itself. To stop the believers from kufr, polytheism, unnecessary and void acts, Allah Ta'ala has warningly addressed the believers in various styles : Don't even approach! Refrain! Has not the time arrived for the believers? Approach your Lord! Run towards the forgiveness of your Lord! This is my straight path. Hence, follow it! Allah Ta'ala has adopted an expressive and loving way of calling out to, persuading, warning and addressing. He also called out his verdict clearly of putting an end to the useless, non beneficial and forbidden things. And has also encouraged us to come towards Him, run towards Him, repent and rectify without any delay. The Prophet Sallallahu Alaihi Wasallam has prohibited from three things : No believer should imitate (be alike) a non-believer. No man should imitate a woman. No woman should resemble(emulate) a man. Once, Hazrat Ayesha Razi Allahu Anha witnessed a woman who had adorned a cloth which had impressions of the cross. She scolded her as soon as she saw and commanded to remove it, and said that if Prophet Sallallahu Alaihi Wasallam would have seen it, he would have torn the cloth. [Musnad-e-Ahmad] The persuasion and warning of Qura'an, narrations of the Prophet Sallallahu Alaihi Wasallam and the acts of Sahaaba indicate that adopting the ways of non-believers, following their custom and religious styles, and emulating someone without wiping away the kufr filled original nature, is imitating the disbelievers, which is prohibited in Islam. By: MUFTI HUZAIFA PALANPURI DB ((...To Be Continued...))

*یوگا کے بارے میں اسلام کیا کہتا ہے* قسط 2 *♦جسمانی ورزش کی ہیئت پر مشتمل یوگا :* موجودہ صورت حال میں ایک اہم موضوع بن کر ابھر رہا ہے۔ حکومت ہند کی طرف سے پیش قدمی کی بنا پر اس سال یعنی 2015 کے 21 جون کو باضابطہ 'عالمی یوگا دیوس' منعقد کرنے کی مکمل تیاری ہے، اور اب سے دنیا کے ایک سو نوے ممالک میں ہرسال یوگا ڈے منایا جائے گا۔ ہندوستان کے صوبوں، ضلعوں، شہروں، قصبوں، پنچایتوں، بلاکوں اور گاؤں کا ہرفرد بلا افتراق مذہب و ملت ہرسال 'یوگا دیوس' منائے گا۔ یہ اس طور پر منایا جائے گا کہ یوگا ہندو، مسلم، سکھ، عیسائی، بدھسٹ، جین، پارسی اور یہود پر مشتمل ہندوستان کی ایک سو پچیس کڑور آبادی کا عمل ہے اور اس ملک کا کلچر ہے۔ صرف یہی نہیں بلکہ ملک کے اسکولوں میں یوگا بطور نصاب شامل ہوگا اور ہر طالب علم کو یوگا کرنا ہوگا۔ اسی بنا پر ملک کے کچھ خاص مذہبی حلقوں میں یوگا کے تئیں مختلف باتیں سامنے آرہی ہیں۔ کبھی یوگا کو مذہب سے جوڑ کر دیکھا جا رہا ہے تو کبھی صرف ایک جسمانی ورزش کی حد تک سمجھنے کی صلاح دی جاتی ہے۔ *♦یوگا کی حقیقت:* یوگا سنسکرت لفظ 'یوج' سے نکلا ہے، جس کے معنی شامل ہونے اور متحد ہونے کے ہیں۔ یوگا کے معنی ذہنی گہری سوچ کے ذریعہ وحدت کائنات کے پُر اسرار رازوں تک پہنچنا ہے۔ (اسریٰ نعمانی یوگی تربیت یافتہ ہندوستانی نژاد مسلم صحافی) یوگا کی تقریباً 185 ورزش کی ترکیبیں ہیں۔ یوگا کرنے والے شخص کو یوگی کہا جاتا ہے۔ ہندوؤں کی مقدس کتابوں، ویدوں اور بھگوت گیتا میں یوگا کی تعلیمات ملتی ہیں۔ یوگا کو ہندوؤں کے مذہبی پیشوا، رشی منی، سادھو سنت اپنے مٹھوں میں ہندو مذہبی عقیدہ کے مطابق اپنے چیلوں کے ساتھ بطور فرض کے روزانہ انجام دیتے ہیں۔ بھگوت گیتا کا چھٹا باب فلسفہ یوگا کے لئے خاص ہے، جس میں شری کرشنا نے ارجن کو یوگا کے سلسلہ میں تفصیل سے سمجھایا اور کہا کہ یوگا درد و تکلیف سے چھٹکارا دلاتا ہے اور یوگا کی مشق کرنے والا یوگی روحانیت الٰہی کی نعمت سے نفس کا اطمینان پالیتا ہے۔ ارجن نے شری کرشنا سے پوچھا : ” تم نے یوگا کے متعلق بتایا، روح کے متعلق بتایا؛ لیکن انسان کی عقل ہمیشہ بے چین اور مضطرب رہتی ہے۔ عقل مضبوط، ضدی اور پُر مقصد ہوتی ہے، اس کو ہوا کی طرح خارج نہیں کیا سکتا ہے۔“ کرشنا نے جواب دیا یقیناً عقل مضطرب ہوتی ہے اور اس پر گرفت مشکل ہے، لیکن اس کی تربیت ابھیاسا (Abhyasa) کے ذریعہ کی جاسکتی ہے اور خواہشات اور ورگیا (Vairgya) سے چھٹکارا مل سکتا ہے۔ [لائٹ آف یوگا : صفحہ 20] *♦کچھ خاص ترکیبیں جن سے یوگا پہچانا جاتا ہے :* *1-* آسنا (جسم کی خاص ساخت اختیار کرنا) *2-* دھرنا (کسی خاص چیزپر توجہ مرکوز کرنا) *3-* دھیانا (آنکھیں بند کرکے مراقبہ کرنا) دھیانا کے لیے ضروری ہے کہ کسی ایک جگہ بیٹھ کر روزانہ متعین وقت پر کیا جائے۔ یوگا کے ماہرین بغیر دھیانا کے یوگا تسلیم نہیں کرتے۔ *4-* پرانیاما (روح پر گرفت کرنے کی کوشش کرنا)۔ *5-* سوریہ نمسکار بہت اہم مانا جاتا ہے۔ یوگا کرنے والے کے لیے ضروری ہے کہ وہ مشرق کی جانب آنکھیں بند کرکے دونوں ہاتھوں کو جوڑ کر سورج کو پرنام و آداب بجالائے۔ بی کے ایس اینگر نے ویدوں کے حوالے سے لکھا ہے کہ پرانیاما سے جسم اور عقل کی تمام ناپاک چیزیں خارج ہوجاتی ہیں اور مقدس آگ کے شعلے انھیں توانائی اور رعنائی کے ساتھ پاک کردیتے ہیں، تب ایک شخص دھرانا اور دھیانا کے قابل ہوتا ہے۔ اس مقام تک پہنچنے کے لیے طویل مدت درکار ہوتی ہے۔ [لائٹ آف یوگا : صفحہ 461] ((...جاری...)) *What Does Islam Say About Yoga* Part 2 *♦Yoga Based On Physical Exercise :* Is becoming an important topic in the present era. On the basis of anticipation of Indian Rule, there is complete preparation of celebrating "World Yoga Day" on 21 June from the year 2015 and from now Yoga Day will be celebrated in 190 countries every year. Every person from any province, cities, panchayats and villages of India will celebrate Yoga Day without any difference of religion or caste. It will be celebrated like it is a culture of India which is celebrated by 125 crore indians which includes all hindus, muslims, sikhs, christians, buddhists, jains, parsis and jews. Not only this, but it will also be included in the school syllabus and every student will have to perform yoga. On this basis, different concerns of issues have emerged about this topic in some specific religious communities. Sometimes, Yoga is related to religion, or sometimes it has been suggested to consider it a physical exercise. *♦The Reality Of Yoga :* The word Yoga is derived from the Sanskrit root 'Yuj' which means union or communion. Yoga means to discipline the mind and intellect to reach out to those secrets about the universe in its oneness. Yoga consists of 185 terse aphorims. One who follows the path of Yoga is called a yogi. The holy books of hindus, vedas and Bhagwat Gita consists the teachings of Yoga. The followers of hinduism, their preists, and saadhus, along with their disciples, perform this act on a daily basis as an obligatory duty. In the sixth chapter of Bhagwat Gita, which is the most important authority on Yoga philosophy, Sri Krishna explains to Arjuna the meaning of Yoga as a deliverance from contact with pain and sorrow. When the restlessness of the mind, intellect and self is stilled through the practice of Yoga, the yogi, by the grace of the Spirit within himself, finds fulfillment. Arjuna asks Sri Krishna : "You told me about Yoga and Spirit; but a person's mind remains restless and inconsistent. The mind is impetuous and stubborn, strong and wilful, as difficult to hardness as the wind." Sri Krishna replies : "Undoubtedly, the mind is restless and hard to control. But it can be trained by constant practice (Abhyasa) and by freedom from desire (Vairagya). [Light Of Yoga, Page 20] *♦Some Specific Stages that Give the Identity of Yoga* *1-* Asana (Posture) *2-* Dharana (Concentration) *3-* Dhyaana (Meditation). For Dhyaana, it is necessary to sit at a specific place on a fixed time. Yoga experts don't consider Yoga to be valid without Dhyaana. *4-* Pranayama (Rhythmic Control Of The Breath) *5-* Surya Namaskar is highly recommended. It is necessary for the yogi to face towards the east with joining hands and pay respect and express gratitude to the sun. B.K.S. Iyengar has written with reference to vedas that Pranayama helps to empty the senses and body from all it's impure things, and the pure streaks of fire purify them with strength, it is then that the person reaches the stage of Dharana or Dhyana. And a long period of practise is required to reach this level. [Light of Yoga : Page 461] ((...To Be Continued...))

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Islaahi Mazameen: * ​غصہ کو قابو میں کرنے کا طریقہ​* ----------------------------------- اقتباس : اصلاحی مجالس : جلد 4 مصنف : مفتی تقی عثمانی صاحب ----------------------------------- قسط 5⃣ * ​دل پر ذرا نشتر لگائیے​* حضرات صوفیاء کرام اور اولیاء کرام، ان سے بھی آگے صحابہ کرام، ان سے بھی آگے انبیاء کرام علیھم السلام، ان کے جو قلوب مجلی مزکی مصفی ہوتے ہیں، وہ بھی اسی طرح ہوتے ہیں کہ یہ حضرات اپنی خواہشات کو توڑتے ہیں اور ان کو کچلتے ہیں، کیونکہ جب خواہشات کو کچلا جاتا ہے تو پھر اللہ تعالی اس دل کو مجلی مزکی بنادیتے ہیں، اس دل میں پھر اللہ تعالی کی معرفت کا نور آتا ہے، اس کے بعد پھر ان گناہوں کی خواہشات مخمحل ہوجاتی ہیں اور ان کا جوش و خروش ماند پڑ جاتا ہے، مگر اس کے لئے ابتداء میں ان خواہشات سے کشتی لڑنی پڑتی ہے- میں نے بھی اسی موضوع پر ایک شعر کہا تھا کہ : کتنے غنچے مضطرب ہیں دل میں کھلنے کیلئے، اپنے ہاتھوں سے ذرا نشتر لگا کر دیکھئے اس دل پر جتنے نشتر لگاؤگے، اتنے ہی غنچے کھلیں گے، اتنے ہی اس میں کمالات پیدا ہوں گے اور اتنے ہی اس میں انوارات اور تجلیات حاصل ہوں گی- * ​رفتہ رفتہ یہ غصہ قابو میں آجائے گا​* اس ملفوظ میں حضرت والا یہی فرما رہے ہیں کہ غصہ کا علاج یہی ہے کہ اگر غصہ آگیا تو آنے دو، لیکن اس کے بعد دل میں جو یہ تقاضہ پیدا ہوا کہ اٹھ کر اس کو ایک تھپڑ ماروں یا اس کو گالی دوں یا اس کو برا بھلا کہوں، اس تقاضے کو زبردستی دبا جاؤ اور یہ سوچو کہ میں اللہ تعالی کے لئے اس تقاضے کو دبا رہا ہوں تو پھر اس غصہ کو پامال کرنے میں بھی لذت اور حلاوت حاصل ہوگی انشاءاللہ اور جتنا یہ عمل کرتے جاؤگے، اتنا ہی یہ نفس قابو میں آتا جائے گا- (جاری...)

_Bismillāh_ *DAY 2* *1. Sunnah Du’ā for today:* Du’ā when we see someone hit by misfortune: الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا All praises are due to Allāh swt, who has kept me safe from that which He has involved you with, and he has granted me graces over most of those whom He has created gracefully [Hisn Hasīn] *2. Sunnah ‘Amal of the day* Do *miswāk* right before going to bed tonight. *Tip*: keep it on your bedside table so that it's the first thing you see even in the morning. *3.* *Call a relative* you haven’t talked to since some time now with the intention of *sila rehmi* (maintaining family ties). Sneak in some reminder about Allāh swt between the conversation. *4. Muhāsabah* Search your heart for *Hubb e dunya* - Root to all evil! Hadīth e Mubarika: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ "Love of this world is the root cause of all evil.” [_Mishkāt Sharīf_] *5. Bonus:* Recite _SubhānAllāhi wa bi-hamdihi_ 100 times Benefits: All sins are forgiven, even if they are equal to the foam of the sea.

I've seen many references for this narration on the internet, however the reference posted by the brother is correct! https://hadithanswers.com/virtue-of-making-tasbih-one-hundred-times-daily/ Question What is the reference for the narration which states if you recite ‘Subhanallah’ one hundred times you will get one thousand good deeds? Answer Imam Muslim (rahimahullah) has recorded this Hadith. The full narration is as follows: Rasulullah (sallallahu ‘alayhi wa sallam) once asked the Sahabah, ‘Are you unable to earn one thousand good deeds a day’? Someone said, ‘How can we earn one thousand good deeds a day’? Nabi (sallallahu ‘alayhi wa sallam) replied, ‘Make one hundred Tasbih [subhanallah] and one thousand good deeds will be recorded for you or one thousand sins will be erased” [some versions state, One thousand good deeds will be recorded and one thousand sins erased]. (Sahih Muslim, Hadith: 2698) And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar

Bismillah Our pious predecessors used to welcome Ramadān Sharīf with bags full of good deeds, where as we welcome Ramadān with so many sins. We hope to attract the mercy of Allāh through these little steps this year to clean our hearts. *Day 1* *1.* Sunnah du'ā for today: اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزْقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً "O Allah, I ask You for knowledge that is of benefit, a good provision , and deeds that will be accepted." (Sahih Ibn Majah 1/152) *2.* Sunnah 'amal of the day: Eat watermelon/cucumber with a date. *3.* Give something to your mum today as a gift and say jazakumUllah khayr for everything that she does for you :) *4.* Muhāsabah:search your heart Activity: Self Check: Signs of having keena i. Finding faults in others ii. Being happy when they have difficulties and problems iii. Do not like to say anything positive to them or about them iv. Regarding that person as inferior, making fun of them or taunting Remedies: Take a deep breath, forgive that person and make du'ā for her right now! *5.* Bonus: Recite Sūrah Ikhlās 3 times to get the reward of reciting a Quran!

Assalam u alaikum warahmatullah We present to you, the Ramadān Preparation Program (RPP). In this program, you will receive daily check-list of 5 steps with the sole purpose of increasing our a'māl and preparing for Ramadān accordingly. Please note that this is a voluntary activity. These messages will be a self-check list of small deeds that you can do daily. It will include learning du'ās, daily sunnah actions, charity and reflection, and sometimes something more :) Few things we have to understand and make others understand before we start this exercise *What is Ramadan?* Know its worth! Just like a jeweller knows the worth of a diamond. Only those who know would want to prepare for it. *Why prepare for Ramadān?* - It's a sunnah of our Nabī ﷺ to even think/have fikr about Ramadān. - To prepare our hearts from sins to make it ready to receive the infinite mercy of Allah swt in Ramadān *How to set goals for Ramadān?* Know what Allāh swt is offering in this month to set your goals. Don't just restrict yourself to completing 1 Qur'ān and praying all tarāwīhs, and _maybe_ a few extra acts of worship. This Ramadān, set your goals in accordance to the majesty of Allāh and the power of this month! You could ask for:

Islaahi Mazameen: * ​غصہ کو قابو میں کرنے کا طریقہ​* --------------------------------------------- اقتباس : اصلاحی مجالس : جلد 4 مصنف : مفتی تقی عثمانی صاحب --------------------------------------------- قسط 4⃣ * ​یہ حلاوت مفت نہیں ملتی​* لیکن یہ حلاوت مفت نہیں ملتی بلکہ پہلے ان خواہشات نفس پر چوٹ مارتے رہو، مارتے رہو، اور چوٹ مارنے سے شروع شروع میں بڑی تکلیف ہوگی، بڑی مشقت ہوگی، لیکن اس مشقت کو برداشت کرکے چوٹیں مارتے رہو، مارتے رہو، رفتہ رفتہ یہ دل ٹوٹ ٹوٹ کر اللہ تعالی کی تجلی گاہ بن جائے گا- ہمارے حضرت ڈاکٹر عبد الحی صاحب رحمتہ اللہ علیہ ایک بہت خوبصورت شعر پڑھا کرتے تھے کہ : یہ کہہ کے کاسہ ساز نے پیالہ پٹک دیا، اب اور کچھ بنائیں گے اس کو بگاڑ کے جس ذات نے بڑا خوبصورت پیالہ بنایا، اسی ذات نے یہ کہتے ہوئے اس پیالہ کو پٹک دیا کہ اب اس کو بگاڑ کر اور کچھ بنائیں گے- اس دل پر چوٹیں ماریں، اس پر ہتوڑے چلائے، یہ سب کیوں کیا، تاکہ اس کو بگاڑ کر اور کچھ بنائیں گے- * ​برباد دل پر تجلیات کا نزول​* کسی نے اس پر بڑا خوبصورت شعر کہا ہے کہ : بتان مہوش اجڑی ہوئی منزل میں رہتے ہیں، جسے برباد کرتے ہیں اسی کے دل میں رہتے ہیں لہذا خواہشات کو کچل کچل کر جب دل کو برباد کردیا جاتا ہے، تو اس دل پر اللہ تعالی کا نزول اجلال ہوتا ہے اور ان کی تجلیات ظاھر ہوتی ہے- (جاری...)

Islaahi Mazameen: * ​غصہ کو قابو میں کرنے کا طریقہ​* ---------------------------------------------- اقتباس : اصلاحی مجالس : جلد 4 مصنف : مفتی تقی عثمانی صاحب ---------------------------------------------- قسط 3⃣ * ​نفس کی خواہشات کو کچل دو​* ہمارے حضرت ڈاکٹر عبد الحی صاحب رحمتہ اللہ علیہ فرمایا کرتے تھے کہ آدمی ایک مرتبہ طے کرلے کہ : آرزوئیں خون ہو یا حسرتیں برباد ہوں، اب تو اس دل کو بنانا ہے ترے قابل مجھے آدمی یہ عزم کرلے کہ دل میں جتنی خواہشات اللہ تعالی کی مرضی کے خلاف ہو رہی ہیں، ان کو کچلنا ہے اور ان کو پامال کرنا ہے اور پامال کرنے کے نتیجے میں ان پر قابو حاصل کرنا ہے- اور جب بندہ ایک مرتبہ یہ کام کرلیتا ہے اور اپنی خواہشات کو کچلتا ہے تو اس کا نتیجہ یہ ہوتا ہے کہ وہ خواہشات مضمحل ہوجاتی ہیں اور کمزور پڑ جاتی ہیں- یاد رکھو! یہ خواہشات مرتے دم تک ختم نہیں ہوں گی بلکہ باقی رہیں گی، لیکن ان کے جوش و خروش میں اور ان کی شدت میں کمی آجاتی ہے- * ​حلاوت ایمانی نصیب ہوتی ہے​* اور جب اس دل پر بار بار چوٹ پڑنے کے نتیجے میں اس کی خواہشات کمزور پڑجاتی ہیں تو اللہ تعالی حلاوت ایمانی عطا فرما دیتے ہیں اور اپنی معرفت عطا فرماتے ہیں اور اس حلاوت ایمانی اور معرفت کی جو لذت حاصل ہوتی ہے، اس کے مقابلے میں خواہشات کی لذت ھیچ در ھیچ ہے، اللہ تعالی اپنے فضل سے ہم سب کو حلاوت ایمان اور اپنی معرفت عطا فرما دے- آمین- اس حلاوت کے آگے گناہوں کی اور خواہشات کی لذت کوئی حقیقت نہیں رکھتی- (جاری...)

Let us try completing this sentence: I wish......... The options for what we wish can be infinite, no? Our wishes and inclinations drive us forward in life and make us who we are. Only a low-spirited, depressed soul would be wish-less because our wishes prove that we are alive and we have feeling hearts. Yes, these wishes can be good or bad, right or wrong, but this much is true that wishing an act is not wrong, it's rather pretty natural. Animals have wishes too. It is just that their wishes revolve around only their basic needs like food, love, territory and safety, while the wishes of us humans are not that narrow. Also, their wishes can make them wild and non-accommodating for each other while humans are, supposedly, different. In fact, it is the way we can wish 'thoughtfully' that makes us humans and them non-humans. So as a basic rule, as far as our wishes don't make us behave like animals, it is alright to wish. In other words, our wishes can be limitless in number but individually, each of them has to be limited. In order to understand, let us consider an example: A typical high-schoolar can wish for good grades, good friends, a good repute among the teachers, and the list can go on. But when it comes to 'how much' he/she should wish for good grades or for good friends etc, it is something that he/she needs to learn to place inside brackets. So our wishes can be in the pattern of a bracket plus a bracket plus a bracket plus......... Now learning to have 'bracketed' wishes is extremely important. And who can teach that skill to us better than Allah SWT; the Wish-Granter Himself? So let us learn! The first thing to know is that Allah SWT knows that we have an inbuilt ability to wish for something wrong or to wish for something right in a wrong manner. And since He SWT knows that it can be harmful for us to do so, He SWT has completely prohibited us from wishing for what is wrong, and for the right wishes, He SWT has shown us the right way to wish. While to wish for something wrong (unlawful as per Shari'ah) is a plainly grievous sin, the wrong way to wish for a permissible thing is to desire that thing in excess; called 'Shahwat'. The term 'excess' needs explanation, but first let's see what is wrong with a wish that is in excess. Our Beloved Prophet (Sallallahu alaihi wasallam) has said: "Your love (excessive desire) for something blinds and deafens you." (Abu Daw'ud) This means that when we desire something in excess, it makes us lose our senses and understanding. It might make us unable to see or hear and thus to pay heed to reasonable advice. It then might also make us indulge in unlawful ways of getting that thing because our ability to think is over-powered by that excessive desire and we are unable to see beyond it. Thus the concept of being 'madly in love' with something or someone is what defines Shahwat (excessive desire). Now on the basis of what Allah SWT has taught us, let us see if we suffer from this 'excessive desire syndrome'. DIAGONOSIS/CHECK YOURSELF: You and I need to imagine a time when we really, really desire something; a time when we think our hearts our stuck in that thing and, despite all our efforts, we fail to get it out of our minds. It can be anything: a scoop of chocolate ice-cream, a toy, a gadget, a dress, a book, a sport or hobby, a nod of acceptance from 'someone special' or even a trip to somewhere we have dreamed of going all our lives! How does that wish affect the attitude of each one of us? - Does the thought of not having that thing affect me emotionally; make me angry or depressed or unmotivated? - If that desire is not fulfilled, does it badly affect me physically as well? Fir example, some people experience headaches or panic attacks if they don't get what they want -even if they are mundane things like tea or sugary foods! - Does the thought of not getting that thing make me have ungrateful feelings towards Allah SWT? - Do I find myself thinking about 'my wish' even during Salah? - Does following that excessive desire make me get carried away often amd disobey Allah SWT openly e.g. miss Salah, look at non-mahrams, listen to music or have unclean thoughts (immodesty, pride, envy, selfishness)? - Do I have a 'want-it-at-all-cost' feeling for it? Do I fancy 'unlawful ways' of fulfilling that desire if I am unable to get it the lawful way? - Does the thought of not getting that thing make me have an urge for violence; to hurt/harm someone or myself in words or through action? A 'yes' to any of the above is a Shahwat indicator for us and it means that our wishes and inclinations towards certain things are out of their 'brackets'. Now the problem is 'what to do'! How to get rid of something so utterly damaging! CURES: Rasulullah (Sallallahu alaihi wasallam) once said that if we really knew what we will undergo after death, we would never eat or drink with desire; we would laugh less and cry more. (Bukhari) ....... i.e. if we truely believed that there will be a time when we will be accounted for our deeds, we'd be cautious even at fulfilling our basic needs of eating and drinking. It is only true that many times the only reason for our wishes to be out of their proportion is our short-sightedness; forgetting about the Hereafter and thinking that 'this life is all there is'. This notion makes us extremely greedy and impatient because we feel that 'it's now or never'. The only way to overcome this weakness is to often remember and reinforce the idea that 'I-am-here-temporarily', 'the-real-life-is-yet-to-come', 'Allah SWT-will-ask-me-about-it', and so on. In order to mend this distorted vision of ours, there are a few practical tips: Never forget that..... - I am supposed to be the master of my wishes and my wishes should never be my masters. - I have to reduce the 'opportunities' for myself to be attacked by the 'excessive desire syndrome'. Good company that makes me stay grounded and remember Akhirah (hereafter), sensitivity towards the under-privileged folks and constant gratitude to Allah SWT for what I have, shall be my 'defence' in this never-ending battle. - Even if I ran wildly after my wishes and even if I attained each of them, the satisfaction that my heart desires lies only with Allah SWT and His pleasure. You know, not all the desires that are in excess are bad. Our Beloved Prophet (Sallallahu alaihi wasallam) was blessed by Allah SWT with an 'excessive desire' for the night prayer (Tahajjud). And when it comes to really loving and desiring someone, we as believers have the standard set for us already by Allah SWT: "...those who believe are most extreme in their love for Allah." (Al-Baqarah:165) Now these are the things that we are to wish for without any brackets at all. Happy wishing!! Taken from: Radiance Magazine (Vol 2/ Iss 6)

Islaahi Mazameen: *

Bismillāhir-Rahmānir-Rahīm 12th March 2017 - Being part of the ummah Shaykh Kamaluddin Ahmed db وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ‘In the same way, We made you a moderate Ummah (community), so that you should be witnesses over the people,and the Messenger a witness to you…’ [2:143] The concept of ummah in our deen is vast; it is not enough just be a believer. Allāh swt has mentioned many different attributes and features of this ummah - if we don’t have these features in us, we are not really members of the ‘ummah’. With organisations of the world, by merely joining a company doesn’t mean you will the company’s ethos, spirit etc. Just like that, many of us are believers, we are muminīn , but we don’t have the spirit of ummah within us! What does the word ‘wasata’ mean? Many think it means moderate, in the sense of being somewhere between Abu Bakr and Abu Jahl. This is wrong. Moderate isn’t that we are mediocre. Jannah is an extreme place; it has extreme happiness, bliss, joy, purity, and so is Jahaanamm- they will both last forever. What wasata means is that we are an ummah of balance; it means our approach to dunyā should be balanced. We should take from the dunyā according to a reasonable amount of comfort - we should have i’tidāl. One female sahābiyah complained to Nabī ﷺ about her husband, that he fasts all day and prays all night, and Nabī ﷺ said your body has rights over you, your spouse has rights over you - meaning don’t fast all the time, and don’t pray all night. In the āyah mentioned, Allāh subhānahu wa ta’ālā also said ‘you will be a witness’ - why? Because we are the last and final ummah, and we have the last and final book! Nabī ﷺ he was the last and final Messenger, hence we are witnesses to the previous generations. This is an ummah for all of humanity - part of the ummah is that we have a feeling of companionship with fellow believers. Previously we have discussed how to be a true believer in seclusion etc. Tonight, we will discuss how to be a true mu’min as part of the ummah. كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ ‘You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allāh…’ [3:110] You are the very best ummah- you enjoy towards that which is known to be virtuous and pure, and you call away from those things which are rejected by Allāh subhānahu wa ta’ālā. This is ihtiyāt! To stay away from those things Allāh dislikes, and to do things which Allāh likes. Whenever I come to England, I’m always amazed at how little capacity we have to do da’wah on the non-Muslims. There is so much capacity in our colleagues, neighbours, friends etc, but so few of them do we bring to dīn of Islam. Sahābah kirām always had fikr. The original meaning of da’wah is to engage with people who don’t have īmān, and then to bring to īmān. We don’t even try; we say we are too scared, and embarrassed. We find it awkward. You’ve known someone for 1 year, 5 years etc, and you can never talk to them about Allāh subhānahu wa ta’ālā? What if they grabbed you on the Day of Judgment, and said my colleague and friend never ever told to me to prepare for this Day. We should at the least do our duty, we should care. We shouldn’t feel awkward. Even if its awkward for a couple of weeks, at least we can say on the Day of Judgment that we tried. Allāh swt puts barakah in da’wah when we are truly sincere - we don’t appreciate and value our own īmān. If you valued it, you would want to share it. For most of us, we didn’t actively accept Islam, since we were born in families of dīn, and hence we don’t appreciate this īmān, and we don’t share it. The core of īmān is tawhīd and ‘ubudiyyah. Our whole focus should be this. Once there was a Shaykh who asked his students, ‘What is tawhīd?’ The students replied it is to believe Allāh swt is one The Shaykh then explained that it is not solely to believe in the oneness of Allāh, but to then to live your entire life for the sake of Allāh SWT. This is called ubudiyyah; Allāh subhānahu wa ta’ālā has many names. One particular one is Mālik, which goes with our identity of slave. We have one name, we are one thing - we are ‘abd. Allāh can be Rahman with us, He can be Wakeel, He can be Mālik, but we will always be ‘abd. We only have this one identity. We are ‘abd ur-Rahmān, ‘abd ul’Halīm, ‘abd ul-Mālik etc. We always remain ‘abd! At the conquest of Makkah, Nabī ﷺ said ‘Alhamdulillāhil-lathī saldana wa’dahu, wa nasar ‘abdahu - Praise is to Allāh subhānahu wa ta’ālā who has fulfilled His promise, granted victory to His slave’ - he didn’t enter as leader, as conqueror; he entered as slave. Even in tashahhud in salāh, we attest he was ‘abd before rasūl. Nabī ﷺ was Rasūlullāh, but he acknowledged that he was ‘abd first. We also need to understand this; ‘abd first, engineer second; ‘abd first, doctor second! True tawhīd and ‘ubudiyyah will make us live a life on yaqīn and tawakkul. You cannot invite others to the dīn without tawhid and ubudiyyah. Whatever difficult circumstance might happen, our faith should not decrease if we have true yaqīn and tawakkul. In the battle of Ahzāb, the disbelievers gathered as a coalition against the believers. This was when they should be fearing the enemy, but how did Allāh subhānahu wa ta’ālā mention this in Qur’ān: الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَاناً وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ ‘– (that is) those to whom people said, \The people have gathered against you; so, fear them - it increased them in faith and they said, ‘Allah is fully sufficient for us, and the best One in whom to trust.’ [3:173] Whenever we sense some opposition, maybe our own nafs, maybe some creation, maybe some enemies - do we have the same yaqīn and tawakkuL?. Most people suffer and fall into laziness, apathy, inaction, anxiety, and depression. They don’t even feel like making du’ā. We only fear Allāh subhānahu wa ta’ālā. فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِي ‘…so fear them not, but fear Me’ [2:150] ‘Ulamā go through difficulties, people doing relief work go through difficulties; individuals go through difficulties; people of da’wah go through difficulties. This world is a world of test - Allāh swt wants to see who is the most virtuous in behaviour. This is the world of test and the world of effort. There is the world with no test - that is the ākhirah. يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ ‘O’ you who believe, seek help with patient perseverance and prayer; for Allah is with those who patiently persevere’ [2:153] You must persevere in your good deeds, and you must patiently bear whatever difficulties Allāh swt sends your way. Allāh is then with such people. Many times, we aren’t able to do this? Why? وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ‘Seek help through patience and prayer. It is indeed exacting, but not for those who are humble in their hearts.’ [2.45] Many people have ‘ujub and value themselves as something, and when a difficulty comes to them, they find it extremely difficulty to do sabr. One core attribute is to develop this humility in us. If we are humble, we will be able to survive the tests and trials that come our way, otherwise we’ll just panic. These are things we can’t learn in difficulty. Another attribute we need is taqwa - if we don’t leave sins, we don’t have this feature of ‘ummah’ إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ ‘Surely, Allah does not change the condition of a people unless they change themselves’ [13:11] So we need īmān, khushū’ and taqwā, and this will all enable us to have sabr and salāh - and it is then that we will have this balance and equlibrium. What is a sign that is person is truly part of ‘ummah’: Nabī ﷺ has said; A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwā is right here and he pointed to his chest three times. [Muslim Sharīf] Taqwā is something internal. It is in the bātin - and if we have this, we will never oppress, belittle anyone. Don’t ever be a zālim (oppressor) - this means husband should not oppress the wife, and vice versa. Children should not oppress their parents and vice versa. There should be no zulm! Don’t be an oppressor, and don’t let anyone be oppressed - do something about it if you see someone else being oppressed. As a believer, we should rescue anyone else who is oppressed. Another thing mentioned was to not view anyone in contempt. Why don’t people care about the Rohingyas so much; because they are not some sacred ethnic group like Palestinians? Many haven’t even heard of the Rohingyas. Many didn’t even know there were muslims in Burma, Cambodia, Thailand etc. They are abandoned, they have no rescuers, illā māshā-Allāh. We viewed them as below our notice/time. Why does this happen? It happens when a person has worldly blessing, or they have some religious blessing maybe - then we start viewing others as haqīr and faqīr! In this hadīth of taqwā, it didn’t mention anything about leaving sins. It was all about our relationship with others! We know Allāh subhānahu wa ta’ālā has said in Qur’ān: إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ‘Surely the noblest of you, in Allah‘s sight, is the one who is most pious of you.’ [49:13] إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ ‘The friends of Allāh are none, but the God-fearing.’ [8:34] It becomes a fashion for people, that they want to become a ‘walī’ of Allāh, but many think to become a walī is nothing to do with taqwā. They might think its to do with wearing certain clothing, listening to a certain amount of anāshīd, doing certain dhikr. The friends of Allāh are none, but the ones with taqwā. Our pious predecessors would serve the needy, they helped the poor. Yes, they also did a lot of worship and dhikr, and they stayed away from sin - but this was also an attribute of theirs. They had feeling for ummah. How did islam spread in the subcontinent? Shaykh Moinuddin Chisti rahimahullāh sat with the poor people, and there were masses of such people who were known to be downtrodden, subdued, powerless etc in society. They were the lowest in terms of caste. He showed them so much compassion, and they accepted Islam. At least we should have a special feeling to do the same, because many of us owe our imān to such people. Half of the ummah is in India, Pakistan and Bangladesh! 600 million Muslims are from India, Pakistan and Bangladesh. It’s a joke in our communities, that when someone gets some money, we upgrade with their neighbourhood. We leave the people. Someone in the family might get a degree, and then they don’t come back to help their neighbourhood, they hang out with the elite university crowd. Been a believer doesn’t mean default, we are a member of the ummah. It involves a lot of features. How many from the 1.2 billion muslims are ‘ummah’. Abu Dharr RA reported Rasūlullāh ﷺ as saying that he reported it from his Lord, the Exalted and Glorious: Verily I have made oppression unlawful for Me and for My servants too, so do not commit oppression. Allāh subhānahu wa ta’ālā also this in Qurān; لَا ظُلْمَ الْيَوْمَ ‘No injustice will there be that Day…’ [40:17] This is the way Nabī ﷺ made society; a zulm-free society! You support the truth, you help the needy, you serve the needy, you help the oppressed, you serve the oppressed. Once Nabī ﷺ was sat with some of the sahabā and he tested them. Rasūlullāh ﷺ said, "Help your brother, whether he is an oppressor or he is an oppressed one. So the sahāba رضي الله عنه asked, "O Rasūlullāh ﷺ, It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" Rasūlullāh ﷺ said, "By preventing him from oppressing others." Nabī ﷺ liked that they asked questions. So there are three aspects here. Firstly, don’t yourself oppress others,; secondly, help the oppressed; and thirdly, try to roll back the zulm in the zālim! We have to help the oppressor also! Nabī karim ﷺ had a very different way of thinking; we just brush things under the carpet. Nabī ﷺ said you must go to them, and help them! To show the importance of this, there is another hadīth: It was narrated that ‘Abdullah bin ‘Amr said: “I saw the Rasūlullāh ﷺ circumambulating the Ka’bah and saying: ‘How good you are and how good your fragrance; how great you are and how great your sanctity. By the One in Whose Hand is the soul of Muhammad, the sanctity of the believer is greater before Allah than your sanctity, his blood and his wealth, and to think anything but good of him.’” One dent in one brick of ka’bah! We would drop everything to save even one brick of one ka’bah from one dent. that is out passion, emotion and jazbah! One scratch on one believer should be even more offensive to us than even one dent on one brick of ka’bah. K’abah is baytUllāh, but ummah is ‘Abd-Allāh! Forget scratch, slaughter, mass murder is happening! Burma is the lowest we can go. Burma is a backwards third world country; they are not even a superpower- even the Burmese army are slaughtering Muslims. This is how low we have become; we are not ummah anymore! It comes in another hadīth: Abu Hurairah (May Allah be pleased with him) reported: ’Rasūlullāh ﷺ said, "Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: ‘O’ son of Adam, I was ill but you did not visit Me.' He would say: 'O my Rabb, how could I visit you and You are the Rabb of the worlds?' Thereupon He would say: 'Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realise that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him?’ Look at how strongly Allāh subhānahu wa ta’ālā expresses. Sickness is a natural thing! Imagine oppression! ‘O’ son of Adam, I asked food from you but you did not feed Me.' He would submit: 'My Rabb, how could I feed You and You are the Rabb of the worlds?' He would say: 'Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realise that if you had fed him, you would certainly have found (its reward) with Me?’ Hunger is still less than oppression! Allāhu Akbar! O’ son of Adam, I asked water from you but you did not give it to Me.' He would say: 'My Rabb, how could I give You (water) and You are the Rabb of the worlds?' Thereupon He would say: 'Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realise that if you had given him to drink you would have found (its reward) with Me?"' It shows us how much compassion we should have; we fall into isrāf. How much we waste is amazing. Even when we go ‘umrah, we waste there! Many are blessed to fast Monday and Thursdays, but even there, many roll up so much good food after iftār! There is some extreme poverty in Muslim parts of the world. In another hadīth, Nabī ﷺ has mentioned; "Whoever relieves a Muslim of a burden from the burdens of the world, Allāh will relieve him of a burden from the burdens on the Day of Judgement. And whoever helps ease a difficulty in the world, Allāh will grant him ease from a difficulty in the world and in the Hereafter. And whoever covers (the faults of) a Muslim, Allah will cover (his faults) for him in the world and the Hereafter. And Allāh subhānahu wa ta’ālā is engaged in helping the worshipper as long as the worshipper is engaged in helping his brother." This also could mean, as long as he doesn’t help his brother, then he is in danger Allāh will stop helping him. Sometimes, we have to look at the simple things. Normally we discuss spiritual topics, but sometimes it is important to remember that it is not only about our own ‘ibādah etc, it is also about our own ummah! Practical steps: 1. Begin with those who are closest to you - spouse, siblings, children, neighbours, friends. We fail right here. We fail with our spouses. Your wife is also part of ‘ummah’. Children and parents is also ummah. If you aren’t good at home, how can you be good to the global ummah. Begin close, and Allāh swt will accept us for far. May Allāh subhānahu wa ta’ālā accept this from us. Ameen

Islaahi Mazameen: *

Ummu Sulaim (radhiyallahu ‘anha) and her family had the greatest love and concern for Rasulullah (sallallahu ‘alaihi wasallam). It was on account of this love and concern for Rasulullah (sallallahu ‘alaihi wasallam) that if they ever saw him in any difficulty, they immediately did whatever was in their ability to assist him and bring him comfort. Abu Talhah (radhiyallahu ‘anhu) once said to Ummu Sulaim (radhiyallahu ‘anha), “I heard the blessed voice of Rasulullah (sallallahu ‘alaihi wasallam) and I perceived that it was weak from hunger. Do you have any food?” Ummu Sulaim (radhiyallahu ‘anha) replied in the affirmative and immediately picked up three loaves of barley bread. She then took her scarf and used part of it to wrap the bread, after which she thrust the bundle of wrapped bread beneath the clothing of Anas (radhiyallahu ‘anhu), and wrapped the remaining section of the scarf around Anas (radhiyallahu ‘anhu) as a shawl. Anas (radhiyallahu ‘anhu) was then sent to Rasulullah (sallallahu ‘alaihi wasallam) with the bread. When Anas (radhiyallahu ‘anhu) came to Rasulullah (sallallahu ‘alaihi wasallam), he found him seated in the musjid with the Sahaabah (radhiyallahu ‘anhum). As Anas (radhiyallahu ‘anhu) drew closer and stood before them, Rasulullah (sallallahu ‘alaihi wasallam) asked, “Did Abu Talhah send you?” Anas (radhiyallahu ‘anhu) replied, “Yes.” Rasulullah (sallallahu ‘alaihi wasallam) next enquired, “Did he send you because of food?” Anas (radhiyallahu ‘anhu) again responded, “Yes.” Rasulullah (sallallahu ‘alaihi wasallam) thus turned to the Sahaabah (radhiyallahu ‘anhum) around him and instructed them to stand and join him. They then set out for the home of Abu Talhah (radhiyallahu ‘anhu). Anas (radhiyallahu ‘anhu) went ahead of Rasulullah (sallallahu ‘alaihi wasallam) and the Sahaabah (radhiyallahu ‘anhum) and reached Abu Talhah (radhiyallahu ‘anhu) before they arrived at the home. He immediately told Abu Talhah (radhiyallahu ‘anhu) that Rasulullah (sallallahu ‘alaihi wasallam) was on his way with a group of Sahaabah (radhiyallahu ‘anhum). Hearing this, Abu Talhah (radhiyallahu ‘anhu) became anxious and said to Ummu Sulaim (radhiyallahu ‘anha), “O Ummu Sulaim! Rasulullah (sallallahu ‘alaihi wasallam) has come with the Sahaabah (radhiyallahu ‘anhum) and we do not have sufficient food to feed them!” Ummu Sulaim (radhiyallahu ‘anha) calmly replied, “Allah Ta‘ala and His Rasul (sallallahu ‘alaihi wasallam) know best (i.e. Rasulullah (sallallahu ‘alaihi wasallam) is aware of our circumstances and the amount of food that we have. Hence, he knows why he brought the Sahaabah (radhiyallahu ‘anhum) to our home. There is thus no need for us to worry. We need to just trust in him).” Abu Talhah (radhiyallahu ‘anhu) thus went out of the home to receive Rasulullah (sallallahu ‘alaihi wasallam). After meeting Rasulullah (sallallahu ‘alaihi wasallam), they proceeded to the home of Abu Talhah (radhiyallahu ‘anhu) and entered. As soon as Rasulullah (sallallahu ‘alaihi wasallam) entered, he said to Ummu Sulaim (radhiyallahu ‘anha), “O Ummu Sulaim! Bring whatever food you have.” Ummu Sulaim (radhiyallahu ‘anha) thus presented the bread before Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) then instructed her to break the bread into pieces and pour ghee over the bread as gravy. Rasulullah (sallallahu ‘alaihi wasallam) thereafter recited whatever Allah Ta‘ala wished him to recite (and made du‘aa for barakah) and blew into the food. Rasulullah (sallallahu ‘alaihi wasallam) next instructed that the Sahaabah (radhiyallahu ‘anhum) be called into the home to eat in groups of ten (due to the shortage of space). When the first group of ten had eaten to their fill, they left the home, allowing the next group to enter and eat. In this way, all the Sahaabah (radhiyallahu ‘anhum) who had come with Rasulullah (sallallahu ‘alaihi wasallam), who were approximately seventy or eighty in number, ate to their fill and left. After they had eaten, the food was still as it had initially been (i.e. it was no less in quantity). Rasulullah (sallallahu ‘alaihi wasallam) thereafter ate with the family of Ummu Sulaim (radhiyallahu ‘anha). Ummu Sulaim (radhiyallahu ‘anha) then shared the remaining food with her neighbours. (Saheeh Muslim #5316 and Takmilatu Fathil Mulhim vol. 4, pg. 39) This was not the only instance of Ummu Sulaim’s (radhiyallahu ‘anha) generosity and concern for Rasulullah (sallallahu ‘alaihi wasallam). When Rasulullah (sallallahu ‘alaihi wasallam) made nikaah to Zainab (radhiyallahu ‘anha), Ummu Sulaim (radhiyallahu ‘anha) prepared a dish of hais (a dish prepared from dates, cheese and ghee) and sent it to Rasulullah (sallallahu ‘alaihi wasallam). (Saheeh Bukhaari #5163) Lessons: 1. Ummu Sulaim (radhiyallahu ‘anha) and every other Sahaabi (radhiyallahu ‘anhu) had the greatest concern for the comfort and wellbeing of Rasulullah (sallallahu ‘alaihi wasallam). If they ever saw him undergoing any form of difficulty, they were prepared to sacrifice their very lives to try and alleviate his discomfort. In our era, it is the condition of the Ummah and their straying from the path of Deen and the sunnah that will cause the greatest discomfort to Rasulullah (sallallahu ‘alaihi wasallam). If we have true love for Rasulullah (sallallahu ‘alaihi wasallam), we should bring complete Deen into our lives so that we cease bringing pain to his blessed heart. 2. A true Muslim is one who has concern for all his fellow Muslims. Hence, if we see any Muslim in need, we should hasten to assist them in whichever manner possible e.g. if there was a death in a certain home, we can assist them by sending food for them, as they may be too occupied to cook, etc. 3. The response of Ummu Sulaim (radhiyallahu ‘anha), when she said, “Allah and his Rasul (sallallahu ‘alaihi wasallam) know best”, was testament to her imaan and intelligence. She had total trust in Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam). We similarly need to trust in the teachings of Rasulullah (sallallahu ‘alaihi wasallam) and firmly believe that our success, in this world and the next, lies solely in adhering to his blessed sunnah. Source: Uswatulmuslimah.co.za

Assalam u alaikum, Could not find this hadith in Sahih Muslim. Please post correct reference.

Received a reply from Mufti A.S. Desai DB ASSALAMU ALAIKUM 3 Rajab 1438 (1 April 2017) In tawriyah, beliefs are not concealed as in Taqiyah. Shiahs conceal their kufr to deceive Muslims. The objective of Tawriyah is to prevent one from speaking a blatant lie. No one’s right is usurped and no kufr is hidden. The objective of Taqiyah is to deceive and entrap the Alus Sunnah. Was-salaam A.S.Desai

Walaikumus salam. In the above fatwa the definition of taqiyyah is the same which you have stated for tawriyah. So both have the same linguistic meaning? Insha Allah i'll post her response over here. Jazakillah

I used to think that taqiyyah and tawriyah are the same, but my sister was told in her madrassah that tawriyah is allowed in islam. Tawriyah refers to a phrase which is used in such a way that the hearer takes it to conform with his own ideas, while the speaker takes it to mean a quite different thing. For example, when someone asks if zaid is at home and you point out in a direction (without him noticing it) and say: No zaid is not there. But isn't it deception? That's why i'm confused. Anyways i'll ask my hadith teacher in sha Allah. Jazakillah u khayran

Assalam u alaikum wr wb. What's the difference between taqiyyah and tawriyah?