عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ – Al Toubah : 128

Suddenly, there was a person, he said salaam.

‘May I come in?’ he asked.

But Fatimah RA did not allow him enter the room.

‘I’m sorry, my father is ill,’ said Fatimah RA, turned her body back and closed the door.

She went back to her father who had opened his eyes and asked Fatimah RA, ‘Who was he, my daughter?’

‘I don’t know, my father. It was the first time for me to see him,’ she said gently.

Then, Rasulullah PBUH looked at his daughter with trembled look, as if he wanted to reminisce about every part of her daughter’s face.
‘Know one thing! He is who erases the temporary pleasure; he is who separates the companionship in the world. He is the death angel,’ said Rasulullah PBUH.

Fatimah RA bore the bomb of her cry. The death angel came toward him, But Rasulullah PBUH asked why Jibril did not come along with him.

Then, Jibril was called. Jibril was ready in the sky to welcome the soul of Habibullah PBUH and the leader of the earth.

‘O Jibril, explain me about my rights in front of ALLAH?’ Rasulullah PBUH asked with a weakest voice.

‘The doors of sky have opened, the angels are waiting for your soul. All jannats are open widely waiting for you,’ Jibril said.

But, in fact, all this did not make Rasulullah PBUH relieved, his eyes were still full of worry.

‘You are not happy to hear this news?’ asked Jibril.

‘Tell me about the destiny of my people in future?’

‘Don’t worry, O Rasul ALLAH PBUH. I heard ALLAH tell me: ‘I make jannat haram for every one, except the people of Muhammad who are inside it,’ Jibril said.

It became closer and closer, the time for Izrail to do his work.

Slowly, Rasulullah PBUH’s soul was pulled. It was seemed that the body of Rasulullah PBUH was full of sweat; the nerves of his neck became tight.

‘Jibril, how painful this sakaratul maut is!’

Rasulullah PBUH uttered a groan slowly. Fatimah RA closed her eyes, Ali sat beside her bowed deeply and Jibril turned his face back.

‘Am I repugnant to you that you turn your face back o Jibril?’ Rasulullah PBUH asked the Deliverer of Wahy.

‘Who is the one who could see the Habibullah PBUH in his condition of sakaratul maut,’ Jibril said.

Not for a while, Rasulullah PBUH uttered a groan because of unbearable pain.

‘O ALLAH, how great is this sakaratul maut. Give me all these pains, don’t give it to my people.’

The body of Rasulullah PBUH became cold, his feet and chest did not move anymore..

His lips vibrated as if he wanted to say something, Ali RA took his ear close to Rasulullah PBUH.

‘Uushiikum bis shalati, wa maa malakat aimanuku – take care of the saalat and take care the weak people among you.’

Outside the room, there were cries shouted each other, Sahabah RA held each other. Fatimah closed her face with her hands and, again, Ali took his ear close to Rasulullah PBUH’s mouth which became bluish.

‘Ummatii, ummatii, ummatii?’ – ‘My people, my people, my people.’

 

Allahumma sholli ‘ala Muhammad wa baarikwa salim ‘alaihi.

میری ابتدا میری انتہا ۔۔ تیرے نام سے تیری ذات تک

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طلع البدر علينا من ثنيات الوداع … وجب الشكر علينا ما دعى لله داع

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Recommended Read: “Nanhay Huzoor ﷺ ” by Ihsaan B.A

http://www.libertybooks.com/index.php?route=product/product&product_id=34226

کچھ اور مجھے بخش محمد ﷺ کی غلامی۔۔ کچھ اور میری قدر بڑھا دے مِرے مولا۔۔

چہرہ ہے کہ انوارِ دو عالم کا صحیفہ
آنکھیں ہیں کہ بحرین تقدس کے نگین ہیں
ماتھا ہے کہ وحدت کی تجلی کا ورق ہے
عارِض ہیں کہ “والفجر” کی آیت کے اَمیں ہیں
گیسُو ہیں کہ “وَاللَّیل” کے بکھرے ہوئے سائے
ابرو ہیں کہ قوسینِ شبِ قدر کھُلے ہیں
گردن ہے کہ بَر فرقِ زمیں اَوجِ ثُریا
لَب صورتِ یاقوت شعاعوں میں دُھلے ہیں
قَد ہے کہ نبوت کے خدوخال کا معیار
بازو ہیں کہ توحید کی عظمت کے عَلم ہیں
سینہ ہے کہ رمزِ دل ہستی کا خزینہ
پلکیں ہیں کہ الفاظِ رُخِ لوح و قلم ہیں
باتیں ہیں کہ طُوبٰی کی چٹکتی ہوئی کلیاں
لہجہ ہے کہ یزداں کی زباں بول رہی ہے
خطبے ہیں کہ ساون کے اُمنڈتے ہوئے دریا
قِرأت ہے کہ اسرارِ جہاں کھول رہی ہے
یہ دانت ، یہ شیرازہ شبنم کے تراشے
یاقوت کی وادی میں دمکتے ہوئے ہیرے
رفتار میں افلاک کی گردش کا تصور
کردار میں شامل بنی ہاشم کی اَنا ہے
گفتار میں قرآں کی صداقت کا تیقُّن
معیار میں گردُوں کی بلندی کفِ پا ہے
وہ فکر کہ خود عقلِ بشر سَر بگریباں
وہ فقر کہ ٹھوکر میں ہے دنیا کی بلندی
وہ شُکر کہ خالق بھی ترے شُکر کا ممنون
وہ حُسن کہ یوسف(ع) بھی کرے آئینہ بندی
وہ علم کہ قرآں تِری عترت کا قصیدہ
وہ حِلم کہ دشمن کو بھی اُمیدِ کرم ہے
وہ صبر کہ شَبِّیر تِری شاخِ ثمردار
وہ ضبط کہ جس ضبط میں عرفانِ اُمم ہے
“اورنگِ سلیماں” تری نعلین کا خاکہ
“اِعجازِ مسیحا” تری بکھری ہوئی خوشبو
“حُسنِ یدِ بیضا” تری دہلیز کی خیرات
کونین کی سَج دھج تِری آرائشِ گیسُو
سَرچشمۂ کوثر ترے سینے کا پسینہ
سایہ تری دیوار کا معیارِ اِرَم ہے
ذرے تِری گلیوں کے مہ و انجمِ افلاک
“سُورج” ترے رہوار کا اک نقشِ قدم ہے
دنیا کے سلاطیں ترے جارُوب کشوں میں
عالم کے سکندر تِری چوکھٹ کے بھکاری
گردُوں کی بلندی ، تری پاپوش کی پستی
جبریل کے شہپر ترے بچوں کی سواری
دھرتی کے ذوِی العدل ، تِرے حاشیہ بردار
فردوس کی حوریں ، تِری بیٹی کی کنیزیں
کوثر ہو ، گلستانِ ارم ہو کہ وہ طُوبٰی
لگتی ہیں ترے شہر کی بکھری ہوئی چیزیں
ظاہر ہو تو ہر برگِ گُلِ تَر تِری خوشبو
غائب ہو تو دنیا کو سراپا نہیں ملتا
وہ اِسم کہ جس اِسم کو لب چوم لیں ہر بار
وہ جسم کہ سُورج کو بھی سایہ نہیں ملتا
احساس کے شعلوں میں پگھلتا ہوا سورج
انفاس کی شبنم میں ٹھٹھرتی ہوئی خوشبو
اِلہام کی بارش میں یہ بھیگے ہوئے الفاظ
اندازِ نگارش میں یہ حُسن رمِ آہُو
حیدر تری ہیبت ہے تو حَسنین ترا حُسن
اصحاب وفادار تو نائب تِرے معصوم
سلمٰی تری عصمت ہے ، خدیجہ تری توقیر
زہرا تری قسمت ہے تو زینب ترا مقسوم
کس رنگ سے ترتیب تجھے دیجیے مولا ؟
تنویر ، کہ تصویر ، تصور ، کہ مصور ؟
کس نام سے امداد طلب کیجیے تجھ سے
یٰسین ، کہ طہٰ ، کہ مُزمِّل ، کہ مدثر ؟
پیدا تری خاطر ہوئے اطرافِ دو عالم
کونین کی وُسعت کا فَسوں تیرے لیے ہے
ہر بحر کی موجوں میں تلاطم تِری خاطر
ہر جھیل کے سینے میں سَکوں تیرے لیے ہے
ہر پھول کی خوشبو تِرے دامن سے ہے منسوب
ہر خار میں چاہت کی کھٹک تیرے لیے ہے
ہر دشت و بیاباں کی خموشی میں تِرا راز
ہر شاخ میں زلفوں سی لٹک تیرے لیے ہے
دِن تیری صباحت ہے ، تو شب تیری علامت
گُل تیرا تبسم ہے ، ستارے ترے آنسو
آغازِ بہاراں تری انگڑائی کی تصویر
دِلداریِ باراں ترے بھیگے ہوئے گیسُو
کہسار کے جھرنے ترے ماتھے کی شعاعیں
یہ قوسِ قزح ، عارضِ رنگیں کی شکن ہے
یہ “کاہکشاں” دُھول ہے نقشِ کفِ پا کی
ثقلین ترا صدقۂ انوارِ بدن ہے
ہر شہر کی رونق ترے رستے کی جمی دھول
ہر بَن کی اُداسی تری آہٹ کی تھکن ہے
جنگل کی فضا تیری متانت کی علامت
بستی کی پھبن تیرے تَبسُّم کی کرن ہے
میداں ترے بُو ذر کی حکومت کے مضافات
کہسار ترے قنبر و سلماں کے بسیرے
صحرا ترے حبشی کی محبت کے مُصلّے
گلزار ترے میثم و مِقداد کے ڈیرے

صلی اللہ علیہ وسلم

 

 

(From Loh e Adraak – by Mohsin Naqvi)

[Received in a Whatsapp Msg…

This is the most beautiful thing to read, feel and be blessed with….]

Imam Bukhari’s (toughest) criteria for preserving Hadees-e-Rasool ﷺ

A man who developed a yearning to learn Hadees went to the great Imam al-Bukhari (May Allah (SWT) have mercy on him) and explained to him his intentions. Imam al-Bukhari thus advised:

“Son, before you set out to pursue any field, make sure you are well-grounded with its prerequisites and demands. And remember that a person cannot become a perfect scholar in the science of Hadees [muhaddis] until and unless he writes four things with four other things, which are indispensable as four things, which resemble four other things. (He must write these things) in four times, with four conditions, in four places, upon four things, from four types of people, and for four objectives. All of these four-angled things can only be achieved with four things coupled with another four things. Once all of these things have been achieved, four things will become insignificant for him and he will be tried with four other things. If he exercises patience in these four trials, Allah (SWT) will honour will with four things in this world and award him four things in the hereafter.”
He then proceeded to explain these four-angled things:

“The four things he has to write write are:

(1) the statements and commands of Allah’s Messenger Sall-Allahu alayhi wa sallam.

(2) the saying of the Companions RA and their relative ranks

(3) the sayings of the Followers RA and their ranks (i.e. who among them are reliable and who are not), and

(4) the conditions of all the narrators who narrate hadiths.

These (four pieces of information) must be written together with the following four things:

(1) the actual names of the narrators

(2) their appelations or titles (kuna)

(3) their places of residence, and

(4) their dates of birth and death (to determine whether the narrator actually met the people he has narrated from).

(These are indispensable to him) just (as four things are necessary with four other things:)

(1) as praises [tahmid] of Allah (SWT) (are necessary) with the khutba,

(2) as salutations [salawat], (are necessary) with mention of the name of Allah’s MessengerSall-Allahu alayhi wa sallam.

(3) as (the recitation of) bismillah (is necessary) with a sura (of the Qur’an), and

(4) as the takbir (is necessary) with the salat.

These resemble four other things (which are names of four categories of hadith)

(1) the musnadat [narrations traceable to the MessengerSall-Allahu alayhi wa sallam]

(2) the mursalat [narrations transmitted by a Follower from the MessengerSall-Allahu alayhi wa sallam directly without a Companion in between,

(3) the mawqufat [narrations from traceable only to a Companion],

(4) the maqtu’at [narrations traceable only to a Follower].

(These things must all be written ) in four times:

(1) in his childhood

(2) in his age of discernment (i.e. close to maturity),

(3) in his youth, and

(4) in his old age.

(In other words, he must continue acquiring hadiths at all times throughout every stage of his life. They must be written) under four conditions:

(1) while his is occupied,

(2) while he is free,

(3) in his poverty, and

(4) in his affluence.

(In other words, he must diligently pursue the knowledge of these things no matter what his circumstances maybe. This is done) at four places:

(1) in moutainous terrain,

(2) on the seas,

(3) in cities, and

(4) and in rural areas.

(In other words, he must endeavour to acquire the science from the right teacher, no matter where that teacher is located. He writes what he has acquired) Upon four things:

(1) upon stones,

(2) upon shells,

(3) upon skins, and

(4) and upon bones.

(In other words, even when he does not find paper he will continue recording it somewhere) until he finds the paper upon which to preserve. (He acquires it from four different types of people:)

(1) from his seniors,

(2) from his juniors,

(3) from his counterparts, and

(4) from the books of his father, provided he has firm conviction that these are his fathers books.

(In other words, he endeavours to acquire this science in everway possible without feeling ashamed to obtain it even from his juniors. He has four objectives for doing all these things:)

(1) to acquire (this science) solely for the pleasure of Allah (SWT),

(2) to practice upon the Hadiths which conform to the verse of the Holy Qur’an,

(3) to propogate (the science) to those who seek it, and

(4) to write it out so that it can be a source of guidance to those who will come after him.

Thereafter, the aforementioned four things cannot be acquired (unless he has first acquired) four other things part of human acquisition:

(1) the knowledge of how to read and write,

(2) lexicography and vocabulary,

(3) morphology, and

(4) syntax,

together with four other things that are not of human acquisition, but are bestowed by Allah (SWT):

(1) sound health,

(2) ability,

(3) an ardent desire for learning, and

(4) a retentive memory.

Once all of the aforementioned four-angles things are attained by him, then four things will become insignificant before him:

(1) his family,

(2) his children,

(3) his wealth, and

(4) his native land.

He will then be afflicted with four things:

(1) his enemies will rejoice at his distress,

(2) his friends will reproach him,

(3) the ignorant will taunt him, and

(4) the scholars [Ulama] will be jealous of him.

Once he exercises patience in these calamities, Allah (SWT) will honour him with four things in this world:

(1) the honour of contentment [qana’a]

(2) conviction coupled with awe and dignity,

(3) the pleasure of sacred knowledge [ilm], and

(4) eternal life.

(On top of that,) Allah (SWT) will honour him with four things in the hereafter:

(1) the honour of intercession on behalf of whomever he pleases,

(2) the shade of the throne of Allah (SWT) on the day there will be no shade available except of the shade of His throne,

(3) the privilege to provide water to whomsoever he pleases from the pool of Muhammad SAW [al-Kawthar], and

(4) close proximity with the Prophets [Ambiya’] in the Highest of the High Places [a’la ‘illiyin].

So now, my son, I have told you whatever I have heard from teachers [masha’ikh]. Now you have the choice to either pursue this field or to abstain from it.””

 

Links:
1. http://www.issmstudents.wordpress.com/2010/04/18/imam-bukharis-criteria-of-preserving-hadith/
2. http://www.wikiislam.net/wiki/Sahih