SHAH-E-ROOMI

Namaz e Ishq नमाज़ ए ईश्‍क़

2014-08-06T19:39:00.000+05:30

पांच वक्‍त की नमाजें दरअस्‍ल मेराज की यादगार है। नमाज में तौहीद भी है, रोजा भी है, जकात भी है, हज भी है और जिहाद भी है।...

HAMD O ISTEGFHAR- BY MY PEER-O-MURSHID

2014-05-17T20:51:00.002+05:30

HAMD O ISTEGFHAR- BY MY PEER-O-MURSHID

SULTAN UL HIND KHWAJA E KHWAJGAA' KHWAJA MOINUDDIN CHISTRY AJMERI REHMATULLAH ALAY

CHUMAN PUR JURM ISYANUM, TUI GAFFAR YA ALLAH !

(KHUDAYA MAIN SARAPA MAA'SIYAT HOON - MAIN JURMO ISSYA SE AALUDA HOON.) TUHI MUAFI KARNEWALA HAI YA ALLAH!)
- YA GARIB NAWAZ, AAP TO SARAPA NOOR HO AUR PAAK HO. SIRF MAIN HI MASIYAT TO MAIN HOON, MUJHE THAMEIN RAKHNA!

CHUMAN BA AAIBO NUQSANUP TUI SATTAR YA ALLAH !

(AAY MERE RUBBB ! MERE ANDAR AAIBON NUKAISH HAIN TUHI PARDA POSHI KARNEWALA HAI)
- YA GARIB NAWAZ, AAP HI WOH PARDA OR HUM HI HAIN WOH AAIB. :(

BA KHAWB E MASTI O GAFLAT, SARTAAPAA GUNEHGARAM,

(AAYE MABOOD ! APNE ZIKR OR BANDGAI SE MUJHE BEDAAR KAR)

CHUNI KAZ FE'ALE ZISTE MAN KHALAIK JUMLA BEZA'RAD

(AAY MERE MA'BUD ! BURE KAAMO KI WAJAH SE SAARI MAKHLUQ MUJHSE BEZAAR HAIN)
- NA MERE SARKAR AAPKA NAAM ALLAH NE BULAND KIYA SARKAR MUSTAFA SALALLLAHOALAIHEWASALLAM KE SADKE

TUBA MA BAAS KHUSNUDO' MASHAV BEZAAR YA ALLAH !

(AAY MAALIK TU MUHJSE RAZI REH OR MUJHSE BEZAAR NA HO)
- YA KHWAJA NA TERA RUB NA TERA MAANE WALA KABHI TUJSE BEZAAR HUA HAI)

CHUNA' KUN AZZ KARAM BAR MAN BINAA E TAUBA MUSTEHAKUM

(AAY MAABUDO KARIM ! AZZ RAH E MAHERBANI TERI TAUBA KI BUNYAAD KO ISTARAH MUSTEHAKAM KAR DAIN)
- AAMIN

KERANUM BAR ZABAA' HAR LEHZAYE ISTAGFAAR YA ALLAH !
(KE MAIN HAR LUMHAA' TUJSE ISTAGFAAR HI KARTA RAHOON)

CHUNA' SUN AZZ KARAM DAR DIL BA' HAQ E AHMED MURSHIL SALALLAHOALAIHEWASALLAM

(AAY MERE MAALIK ! JAB JAA' KANI KA AALAM SHURUN HO TO HUZUR REHMAT E AALAM KE SADQE MAIN MERE DIL MAIN ABR E KARAM KI BAARISH KAR !)
- SUMMA AAMIN BESHAK

AZAAB E MARG CHU' GARDAD MARA DUSHWAAR YA ALLAH !

(KE JAA' KANI KA AALAM MERE DIL KE LIYE DUSHWAAR NA HO)

NAYA BAD DAR WUJOOD E MAN ZA NEKI HAI KIR DAAR E

(AAY PARWAR DIGAAR ! MERE PASS KOI NEK AMAL NAHI HAI)
- ALLAHO AKBAR

BA BAKSHSHA BAR MAN E AASIYE BADKIRDAAR YAA ALLAH !
(AAY RAAH E KARAM, MUJH KHATAHKAAR KO BASKH DAIN).
- YA GARIB NAWAZ SARKAR E DO AALAM [SALALLAHOALAIHEWASALALM] KE SADKE ALLAH SABKI KHATAON KO BAKSH DAIN AAMIN...

RAWAD HAR LEHZAA' HAR TAA'AT DIL E MAN JAANIB E DIGAR
(KHUDAWANDA ! HAALAT E IBADAT MAIN HAR LUMHA MERA DIL TERE DIDAR TARAF MUTAH'NWAJJE HO JATA HAIN)

CHUNI WASWASA E SHAYTAANI ZAMAN BARDAAR YAA ALLAH !
(AAY MERE MAA'BOOD ! IN WASWAS E SHAYTAANI KO MUJHSE DUR FARMA DAIN)
- YA ALLAH, SHAYTANO KO DUR RAKH MERE KHAWAJA KE SADKE

CHUN GOR E TIRA TAR WAHSHAT NUMAACHAD BAR MAN E MUJRIM

(JAB KABR KI TAARIKI SE MUJH KHATAKAAR KE DIL WEHSHAT PAIDA HO)

(TO) BA SHAM E MAGFIRAT PUR AZZ ANWAAR YA ALLAH !

(AAY MERE RUBB! MERI KABR KO SHAM E MAGFIRAT KI ROSHNI SE MUNAWWAR KARDAIN)

"MOINUDDIN" AASIRA KE MI NAALAD ANWAR YA ALLAH !
(MOINUDDIN) TERA KHATAKHAR BUNDA HAIN USKI AANKHON SE AANSOON JAARI HAIN

GUNAHUM BAKSH IMAN'RA SALAMAT DAAR YA ALLAH !
(AAYE RAHIM O KARIM MAA'BUD MERE GUNAHON KO MUAAF FARMA OR OR MERE IMAAN KO SALAMAT RAKH)
- YA GARIB NAWAZ TUMHARE AANSOON KE SADKE ALLAH SABKO MUAAF FARMAYE OR SABKA IMAAN SALAMAT RAKHAIN AAMIN...

"Gharib" is connected to his "Gharib Nawaz", while his "Gharib Nawaz" is connected to Nabi SallALLAHualaihewasallam through this lineage.

MURSHID KI ZARURAT

2013-06-27T12:15:00.001+05:30

MAULANA ROOM NE FARMAYA HAI.......

1- Tune kaee saal tak namaaz aur roza ada kiya, lekin teri ye ibadat tujhe us ke noor tak na pohncha saki- teri saari umr ibadat mein basar ho gaee lekin dil ka haal jo paihle tha wshi rahr-
2- Matlab:- Tu us rehnuma par imaan la ta k tu la kalam manzil gah tak pahonch jaae -
3- Peer ka hukm tark karna bagair kamaan ke teer chalaane ki manind hai- kya tu ne kabhi bagair kamaan ke koi teer nishana par ya nishana ke nazdik pohanchte dekha hai?

MURSHID KI ZARURAT

MAULANA ROOM NE FARMAYA....

1- Us dost ( Rabb) ki rah bahot barik yani tang hai - bagair aarif ke koun is par sidha chal sakta hai-
2- Is sakht rasta mein dushwar guzaar ghatiyan hai- jo bagair rehbar ke tay nahi ho saktin-
3- Is liye us maherban shahe umam( Mohammed s.a.w.s) ne farmaya hai k safar ka sathi paihle hai aur safar ka tay hona baad mein....
4- koi rehbar talaash kar le ta k tu sidhe raste par chal sake , warna raste mein bahot gadhe aur kuwen hain-
5- Tu parkar ki tarha ek hi jagah chakkar kat raha hai, is liye bagir kisi tabdili ke jahaan tha wahin par hai- ....

SAAEEN BULHE SHAH FARMATE HAIN........

Khuda bhi andar hai rooh bhi andar hai aur rooh ko rabb ke sath jodne wali dor yani kalma bhi andar hai- magar khuda ya kalma ke ganje makhfi ka raaz ayaan karne wala aur is tak pohchane wala murshid e kamil bahar dhundna pare ga.

NUKTA
Tasawwur kya hai? Peer ki maujudgi ko maihsus karna hai -
peer ka naam aur zahiri jism ko puri tarha se bhul jana hai-aur jo zaate peer hai us mein apni zaat ko is tarha dubona hai jis tarha qatra darya mein gum ho jata hai - isi ka naam fana fish shaikh hai- aur jis din zaate peer mein zaate rasool ki maujudgi ka aihsaas hoga, usi din fana fil rasool ka muqaam hasil hoga- aur jis din zaate peer mein zaate khuda ka aihsaas hoga- usi din fana fillaka aihsaas- aur jis din zaate khuda aur khudi gaaeb ho jaae gi usi waqt baqa billa ka deedar naseeb hoga-

Hazrat abdur rehman bin abi laila ( r.a ) apne walid riwayat karte hain k huzoor nabi akram sallallaho alaihe w sallam ne farmaya :
TARJUMA : " Koi banda us waqt tak momin nahi hosakta jab tak k main us ke nazdik is ki jaan se bhi maheboob tar na ho jaaun aur mere ahle bait ise is ke ahle khana se maheboob tar na ho jaaen aur meri awlad ise apni awlad se badh kar maheboob na ho jaae aur meri zaat ise apni zaat se maheboob tar na ho jaae-"

TIRMAZI, AL SANAN, KITABUL MANAQIB , BAB FIMAN SABBA ASHAABUL NABI ( S.A.W.S) 5:696 3862

MAYAARE NAJAAT MAHAZ AAMAAL NAHI...........

Hazrat anas ( r.a) se marwi hai k huzur nabi akram sallallaho alaihe w sallam me farmaya:

TARJUMA: " Tum mein se koi momin nahi ho sakta jab tak k main use us ke walls ( yani walden ), us ki awlaad aur tamaam logon se ziyada maheboob na ho jaaun-"

BUKHARI , SAHEE , KITABUL IMAAN , BAB HUBBUL RASOOLE ( S.A.W.S) MINAL IMAAN , 1: 14 , 15

MOHABBAT

SARKAR SHAIKH SHIBLI FARMATE HAIN K

" MOHABBAT KA NAAM IS LIYE MOHABBAT HAI K WO DIL SE MAHEBOOB KE SIWA HAR CHIZ KO MITA DETI HAI-"

KASHFUL MAHJUB 417

Huzur Mola e Kainaat Imam Ali alihysalaam wasi e Rusul

Hazrat Amr bin memon, Hazrat Abdullah ibn e Abbas Radi Allaho ta'ala anhuma se riwyat karte hain k Aaqa e do jahan Sardare Ambiya Rusul e Khuda Huzur Mohammad e Mustafa sallallaho alihy waaalihywassalam ne farmaya :"Ae Ali a.s! tu mere ba'ad har momin k liye mera wali ha" (Is hadis e pak ko Imam Ahmed ne riwyat kia ha)

Ab irshaad e Nabi e Aakhir k mutabiq Har wo bunda jo Kalma parhta ha r musalmaan hojata ha us k wali Imam Ali a.s hain. Chahe wo Siddique e Akbar hon ya Farooq e Azam radi Allahu ta'ala anhuma, chahe wo Usman e Ghani hon ya Bilal e Habshi radi Allah ta'ala anhuma gharz koi sahabi ho, wali Allah ho ya koi b musalman ho us k wali us k Mola Huzur Imam Ali alihysalaam ki zaat e ba barkaat hain. Huzur Mola e Kainaat hi janasheen e Rusul hain.

Hazrat ibne Burayda R.A farmate hai ke mene apne Walid se suna se ke Nabi e Karim Sallallaho Alayhi Wa Aalehi Wasallam ne hume or chand or Sahaba ko Moula Ali A.S ke saath me hume fala jahgah per bheja. Jab hum laut aaye fala jagah se to Sarkar Sallallaho Alayhi Wa Aalehi Wasallam ne poocha tumhara saath(Ali A.S ke saath) kesa raha? Tab mene ya kisi or Sahabi ne shikayat(Moula Ali A.S ke khilaf) kardi, phir mene dekha ke Sarkar Sallallaho Alayhi Wa Aalehi Wasallam ko Jalal aagaya or Aap ka Chehra e Anwar Laal(Red) hogaya phir Aapne farmaya jis ka Mein(Sallallaho Alayhi Wa Aalehi Wasallam) Wali hoon uska Ali(Alayhis Salaam) Wali hai

Ref : Khasais e Ali ibn Abi Talib by Imam Nisai R.A (hadith #77)
In"Ithaf al hayrat" Imam Busiri R.A

Nizamuddin Aulia and Amir Khusrau sat one morning on the banks of river Yamuna looking at the people bathing and worshipping. Nizamuddin Aulia drew Khusrau's attention to them saying :

Har qaum raast raahay, deenay wa qibla gaahay
(Every sect has a faith, a qibla which they turn to.)

Incidently Nizamuddin Aulia wore his cap in a slightly crooked way, to which Khusrau pointed and said :

Men qibla raast kardam, ber terf-e kajkulaahay.
(I have straightened my qibla in the direction of this crooked cap)

Haq Mehboob-e-Ilahi Haq Khusrau

Man aan nooram ke andar la-makaan
maujood bood astam,
Ba ishraaq khudam, khud shahid-o-mashood
bood astam;
{ Main wo noor hoon jo lamakaan mein bhi
maujood tha,
Apni hi raushani mein khud hi shahid (dekhne
waala) hoon aur khud hi mashood (Dekha
Jaane Waala) hoon;}
Gaahe ‘Niyaz’ imaan-e-man, gaahe beniyazi
shaan-e-man,
Eiin har do mi zebad baman hum banda hum
maula astam;
{ Kabhi niyaz mera imaan hai to kabhi
beniyazi meri shaan hai,
Ye donon mujhe zeb detey hain kyun ki main
hi banda hoon aur main hi maula hoon;}
~ Hazrat Qibla Shah Niyaz Beniyaz Rz.A

Kaaba manam, haram manam, dair
manam, Sanam manam;
Momin-o-birahman manam, man na
manam, na man manam...!!!
~ Az Hazrat Qibla Shah Niyaz Beniyaz
Rz.A.
(Kaaba bhi main hoon aur haram bhi
main hoon, butkhaana bhi main hoon aur
sanam {but} bhi main hoon;
Momin aur birahman bhi main hi hoon,
Main main nahin hoon na main main
hoon....!!!)

QOUL : Zaahiri hawas ki quwwat ko bhi bila waja kharch karna asraafe azeem hai-
NUKTA : Khwahish ko chhorne ki khwahish bhi naee khwahish ko bada deti hai- jab hum khwahish se khwahish ko katne ki koshish karte hain to khwahish aur tez hojati hai- agar hum khwahish ko chhorne ki bajaae khwahish ko samajhne ki koshish karen to tab humen khwahish chhorne ki zarurat nahi padti bal k khwahish khud ba khud kho jaati hai-

Nau-bahaar ast-o-gul-o-mausam-e-eid aye saqi

Baada-nosh-o-guzaar az waada-o-wa-eid aye saqi

(Eid hai, mausam-e-gul ki faza hai aye saqi

Chord ye waade, utha jaam, pilaa aye saqi)

Hasil az umr nadaarad bajuz az hasrat-e-dard

Har ke eid ast ze maikhaana baeed aye saqi

(Terey maikhane se kya us ko milaa aye saqi

Eid ke roz bhi jo pee na saka aye saqi)

Gasht paimaana choon tasbeeh rawaan dar kaf-e-shaikh

Ta ze laa’la to yak jurr’aa chasheed aye saqi

(Shaikh ke haath mein hai soorat-e-tasbeeh rawaan

Terey lab ne usey kya jaam diya hai saaqi)

Roz-e-mahshar nabood haich hisaabash bayqeen

Hark e dar koi mughaan ghasht shaheed aye saqi

(Kya ajaab aur sawaab us ke liye roz-e-hisaab

Wo jo maikhaaney mein jaan de ke utha aye saqi)

Baaraha karda ba-dam tauba zamee baaz maraa

Chashm-e-mast to maikhana kaseed aye saqi

(Kar ke tauba main chala aaya tha maikhane mein
Terey mast aankhon ne phir kheench liya aye saqi)

~ ‘Tooti-e-Hind’ Hazrat Amir Khusro Dehalvi Chishti Nizami R.A.

riyazat naam hai teri gali me aane jane ka,
tassawwur me tere rehna ibadat isko kehte hai.

riyazat naam hai teri gali me aane jane ka, tassawwur me tere rehna ibadat isko kehte hai.

1) Khaak paaye kaamilan shu baa yaqin,,,Ahale bidat murshid shaitan lain

Tarzuma :
Yaqin aur sacche dil se kaamilon ki qadmon ki dhul ban,ahale bidat to shaitan lain hai,

2) Har durwesh ru har subha wa shaam,,,Taa tera haasil shud matlab tamam

Tarzuma :
Har subha wa shaam durwesh ke darwaje par ja,taake tujhe tera mudduwa haasil ho,

Hazrat sultan baahu qadri

Main to ho jata hu goum Jalwa-E-Yaar
main.
Tu bta kaisa hai woh tune to dekha
hoga. ,

KUCH KHAS

2013-06-27T11:12:00.000+05:30

पैगम्बरों व वलियों के मामलात को समझना बड़ी बात है। हमारे सिलसिला-ए-आलिया के बानी मुबानी हुजूर सैय्यदना अब्दुल हई शाह साहब र.अ. आलिम व मुफ्ती थे। आप फरमाते कि जाहिरी इल्म (फलसफा)
की मोटी-मोटी पेचीदा किताबों को समझने व याद करने में मुझे कोई दिक्कत महसूस नहीं हुई, लेकिन जब बातिनी इल्म यानि तसव्वुफ को समझने की कोशिश की तो मेरा सारा पढ़ा लिखा, तसव्वुफ के समुन्दर के सामने पानी की तरह बह गया। राहे तरीकत यानी रूहानी इल्म जो दुनिया के तमाम इल्मों का सरताज है। इसे पढ़ लिखकर हासिल नहीं किया जा सकता। यह तो पीर के दिल से मुरीद के दिल में मुन्तक़िल (ट्रांसफर) होता है। कहते हैं कि जिस आदमी के दिल में खुदा की मोहब्बत का शौक पैदा हो जाये तो उसे चाहिए कि वह जल्द अज़ जल्द तरीकत के पीर की तलाश करे। मजहबे इस्लाम के परिन्दे के दो बाजू हैं। एक शरीयत व दूसरा तरीक़त या तसव्वुफ है। शरीयत आलिमों से सीखना होता है और तरीकत या तसव्वुफ रूहानी आलिम यानि पीर से सीखना होता है। यह इल्म सीना बा सीना पीर से मुरीद के दिल में मुन्तक़िल (ट्रांसफर) होता है। हजरत इमाम मालिक ने फरमाया है, जिसने शरीयत व तसव्वुफ दोनों सीखा वह मुहक्किक है यानि सच्चा है। हुजूर स.अस. ने फरमाया, गुस्सा, लालच, घमण्ड और तरह-तरह की ख्वाहिशों को काबू में रखकर, रूह के आईने को पाक साफ कर उसमें खुदा का दीदार करना तसव्वुफ है। तमाम रूहानी बीमारियों का इलाज तरीकत के पीर के पास है। पैगम्बरों के बाद इस इल्म को सिखाने वाले अल्लाह तआला के दोस्त वलील्लाह हैं। जिनसे मुरीद को वही फ़ैज़ (फायदा) हासिल होता है जो उम्मतियों को पैगम्बर अ.स. से हासिल होता है। हुजूर स.अ.स. हयातुन्नबी हैं और जिंदा है। क़यामत तक आप अपने नायेबीन व वारिसीन के रूप में अपनी उम्मत की रहबरी फरमाते रहेगें। हुजूर स.अ.स. की हदीसों का यह मफहूम है कि मेरी उम्मत के औलिया अल्लाह पैगम्बरों के वारिस हैं। हदीसों से जाहिर होता है कि पीर से मुरीद को वही फायदा पहुंचता है जो पैगम्बरों से उम्मतियों को पहुंचता रहा है। कुरआने पाक व हदीसे पाक में जगह-जगह अल्लाह वालों की पैरवी की हिदायत दी गई है। अल्लाह तआला फरमाता है कि मोमिन-मोमिन का आईना है। पीर जो खुदा का दोस्त होता है, उसको देखकर मुरीद बातिनी सूरत ठीक कर सकता है। पैगम्बर स.अ.स. की जगह पीर मुरीद के लिए एक नमूना (आदर्श) है। अच्छों की सोहब्बत से, उनकी दुआ से इन्सान अच्छा हो जाता है। पीर की तवज्जो से आदमी तरक्की कर इंसाने कामिल बनकर फनाफिल्लाह होकर हमेशा बाकी रहने वाला हो जाता है। मौलाना रूम फरमाते हैं कि पीर के मुंह से खुदा बोलता है। पीर का हुक्म खुदा का ही हुक्म होता है। पीर मुरीद की जान व मंजिले मकसूद होता हैं। इसलिए हर पल पीर का अदब व ऐहतराम करना चाहिए। पीर के लिए जितनी अकीदत व मोहब्बत जिसके दिल में जितनी ज्यादा होगी अल्लाहतआला की बारगाह में उसका मर्तबा वैसा ही बढ़ता जायेगा। नमाज जैसी अफजल इबादत में यकसुई (एकाग्रता) पैदा करने और दिल की सफाई करने का ईलाज पैगम्बरों व वलियों के पास ही है। यही इल्में तसव्वुफ है। रूहानी इल्म या तसव्वुफ खुदा की नजदीकी से हासिल होता है। यह इल्म अल्लाह की तरफ से दिलों में डाला जाता है। यह इल्म नबूवत का साया है, विरासत है। पीर अपनी रूहानी ताकत से मुरीद के दिल को पाक-साफ करके उसमें बस जाता है। पीर के पर्दे में मुरीद को हुजूर सअ.स. और अल्लाह तआला के जलवए मोहरतम का दीदार होता है। पीर के वसीले से खुदा तक पहुंचा जाता है, जो दोनों जहानों की सआदत से बढ़कर है। पीर की वजह से ही इंसान का शैतानी खसलत रखने वाला नफ्स फरिश्तों जैसी खसलत अख्तियार करके खुदा व उसके रसूल सअ.स. से राजी व मुतमईन हो जाता है। इस इल्म के जानने वाले को सूफी कहते हैं जो खुदा से फानी और खुदा के साथ बाकी होता है।शरीयत को बुजुर्गों के तौर तरीके पर अमल करके उसकी हकीकत को हासिल करना तसव्वुफ है। बादाम शरीयत है, उसका गुदा तरीकत है और तेल हकीकत है। इस रास्ते पर चलने वाले जिस्म को साफ रखने के साथ-साथ दिल को गुनाहों की गंदगी से पाक-साफ कर खुदा को उसमें बसा लेते हैं। इस तरह शरीयत इमारत की मजबूत नींव है।तरीकत मकान है और मकान से जो आराम मिलता है हकीकत है। ‘‘इल्मेतसव्वुफ ‘इस्लाम की रूह’ है। एक बुजुर्ग फरमाते हैं कि सूफी वह है जो पैग़म्बर हज़रतइस्माईल अ.स. जैसे फर्माबरदार (आज्ञाकारी) हो, जो खुदा का हुक्म मानते हुए अपने वालिद के हाथों जिबह होने को तैयार हो गये थे। पैगम्बर हजरत अय्यूब अ.स. की तरह बड़ी से बड़ी मुसीबतों में सब्र का दामन हाथ से न छोड़े और खुदा की याद करते रहें। हजरत मूसा अस.की तरह खुदा की राह में जौक व शौक से चले व इबादत करें और हजरत मोहम्मद स.अ.स. जैसा बेहतरीन आदतों व बरताव करने वालाबने। इन सब पैगम्बरों के तरीके को अपनाना तसव्वुफ है। सूफी का खुदा के सिवा कोई इलाह (पूज्य) नहीं होता। खुदा को पाने के सिवा उसका कोई मकसद नहीं होता। खुदा के सिवा उसका कोई महबूब (प्रिय) नहीं होता और उसके लिए दुनिया में खुदा के सिवा कोई मौजूद नहीं होता। वह एक को सब में और सबको एक में देखता है। सूफीज्म का उद्देश्य नई पीढ़ी को मजहबे इस्लाम व इसकी रूहानी ताकत को दिखाना है, ताकि अगली नस्लें दीन के रास्ते पर चलकर हिन्दुस्तान व सारी दुनिया में अमन (शान्ति) का पैगाम दें।
तसव्वुफ ;ैनपिेउद्ध ।तइपब ूंतक (अरबी शब्द) तसव्वुफ इस्लाम की रूहानी, ;डलेजपबंसद्ध रहस्यमयी सतहों को दिखाने वाला या प्राप्त करने वाला एक आन्दोलन है। इस राह पर चलने वाला सूफ़ी कहलाता है। सूफ़ी स्कालर्स सूफिज़्म को एक विज्ञान के रूप में देखते हैं जिसका उद्देष्य दिल को खुदा के सिवा हर चीज़ से अलग रखना है। अहमद इब्ने अजीबा एक सूफ़ी दार्षनिक ने परिभाषित किया है-

‘‘सूफिज़्म एक विज्ञान है जिसके द्वारा इन्सान खुदा की (एक ईष्वरवाद) वहदानियत के अन्दर अपना सफर करता है, अपनी रूह को पाक करता है (गन्दगी से) और कोषिषों से इसे खूबसूरत बनाता है। ज़िक्र-अज़कार, तसव्वुर के मारेफत-तरक्की करके खुदा-पाक के दीदार करता है।’’

सूफिज़्म का उदगम ;म्जलउवसवहल ंदक वतपहपदद्ध इसका शब्दिक अर्थ है;ैंंिद्ध सफा जिसका मतलब है साफ-सुथरा दूसरा अर्थ है ;ैनद्धि सूफ यानी ऊन ष्ॅभ्व्व्स्ष् जिसका मतलब सादा कपडो से है जिसे बुज़रूगाने दीन पहना करते थे।
।ीस ंे.ैनििंी (अ़हल अज़ सुफफा) ष्ज्ीम चमवचसम व िठमदबीष् वे लोग जिन्हंे अव्वल सफ लाइन में जगह दी गई। ये वे लोग हैं जो असहाबीये-रसूल हैं और हुजूर के वकत में अपना वकत ज़िक्र अज़कार में गुजारते थें। अबू रयाअन अल-बिरूनी इरानी स्कालर ने इस शब्द को यूनान ;ळतममाद्ध शब्द से लिया है ष्ैवपिंष्जिसका अर्थ है बुद्धि, अक़ल इत्यादि।

सूफ़ी खुदा की मुहब्बत और उसकी मौजूदगी से अपना सफर तय करता है। सूफिज़्म का रूहानी नियम गुनाहों से तौबा, चरित्र की बुरी बातों का त्याग, अपनी रूह को सदगुणों व अच्छे चरित्र से सजाना है। खुदा पाक का ध्यान, स्वअनुषासन और उसकी मोहब्बत से इन्सान को उसका कुर्ब (नज़दीकी) हासिल हो जाती है।खुद को भूलना पड़ता है तभी खुदा पाक का कुर्ब हासिल होगा।

‘‘जब गुम किया अपने तई,
दिलदार को पाया।’’

सूफिज़्म कुरआन पाक और हज़रत मोहम्मद के इष्के इलाही से वाबस्तां (सम्बन्धित) है। खुदा पाक की मुहब्बत से शरीअत, तरीक़त मारेफत व हक़ीक़त क रास्ते तय किये जाते है। इस्लामिक कल्चर (ंसंस्कृति) पर सूफिज़्म का प्रभाव रहा है और रहेगा।

मुराकिबा
अल्लाह पाक के 99 नामों में से एक नाम है ‘रक़ीब’ जिसका मतलब है ‘‘निगहबान’’ टपहपसंदज मुराकबा से इन्सान अपने यार का जल्वा देखता है, अपनी रूहानी ताकत बढाता है और हमेषा अल्लाह पाक की मौजूदगी का एहसास करता है। गये दषकों ;त्मबमदज क्मबंकमेद्ध में पष्चिमीं देषों में नव सूफिज़्म ;छमू ैनपिेउद्ध का प्रसार हुआ है। ;न्दपअमतेंस ैनपिेउद्ध सर्वव्यापी सूफिज़्म आन्दोलन, ;ज्ीम ळवसकमद ैनपिेउ ब्मदजतमद्ध सुनहरा सूफ़ी केन्द्र, सूफ़ी फाउन्डेषन ऑफ अमेरिका ;ैनपि थ्वनदकंजपवद व ि।उमतपबंद्धए ;ज्ीम छमव.ैनपिेउ व िप्कतपे ैींीद्ध इदरीस शाह का नवीन सूफिज़्म, ;ज्ीम प्दजमतदंजपवदंस ।ेेवबपंजपवद व िैनपिेउद्धए सूफिज़्म की अर्न्तराष्ट्रीय संस्था, ;ज्ीम ैनपिेउ त्म.वतपमदजमकद्ध सूफिज़्म पुनर्रचना।

अमेरिका में ‘रूमी शाह’ ;त्नउप ैींीद्ध की रचनाएँ खूब पढ़ी जा रही हैं। ;ज्ीम प्ेसंउपब प्देजपजनजम पद डंददीमपउद्ध मानहीम शहर में इस्लामिक इन्सटीट्यूट । जर्मनी में यह माना जा रहा है कि सूफिज़्म अन्तर्जातीय समन्वय, अन्तर-संस्कृति मिलन आपके भोतिकवादी युग में एक सुनहरा आन्दोलन है।

AULIYA

2013-06-17T19:39:00.001+05:30

THE NEED OF A GURU

2013-06-17T19:37:00.003+05:30

THE NEED OF A GURU

The Sanskrit root "GU" means darkness or ignorance. "RU" denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Only he who removes our ultimate darkness, known as Maya, and who inspires and guides us on to the path of God-realization is the true Guru. Students also refer to their school teacher or college lecturer as guru.

A spiritual aspirant, no matter how brilliant, can never attain such knowledge by his own endeavor.
This is stipulated in the Shrimad Bhagwatam in which Jadbharat reveals to king Rahugan:
"O Rahugan! One cannot attain knowledge of Atma and Paramatma by performing penance, sacrifices, renunciation, Vedic study or worshipping deities of water, fire or the sun. BUT WHEN THE DUST FROM THE FEET OF A

SATPURUSH (God-realized Guru) sprinkles on our heads, then we can surely attain this knowledge."

In essence, one can only attain salvation by serving the satpurush.
Adi Shankaracharya
echoes a similar injunction: "If a person, despite possessing: a handsome, disease-free body, fame, a
mountain of wealth, and even if he has studied the Vedas and all other scriptures, and has himself
composed many scriptures, but has not surrendered himself at the feet of a Guru, then he has achieved
nothing, nothing, nothing, nothing."

The Guru plays a vital role in boosting the aspirant frequently...!!!!

Shukriya....!!

HAZRAT GHUOS-UL-AZAM DASTGEER R.A.

2013-06-17T16:52:00.005+05:30

Allah ka Darwaza

Ghaib Haqeeqi Allah Tala ke paas hai . pas Tu Allah Tala se qurbhaasil kar. Taake Tu un Cheezo ko dekh le jo iske paas hai .Apne Aihl o maal apne shehar aur apne biwi bacho se alehda hoja aur unko apne Dil se nikaal de sab ko chor de aur Allah Talake darwaza par pohanch ja iske Ghulaamo aur Saltanat aur Mulkki taraf mashgool na ho agar woh tere saamney tabaaq paishkare to us se na kha. Agar woh tujhe kisi hujre me tehraaye to isme na tehar . agar woh tera nikah karna chaye to na kar in me seTu kisi cheez ko qabool na kar. Jab tak Tu apne safar ke kaproaur jootio aur ghubaar safar aur bhikre hue baalo ke saath AllahTala se mulaqaat na kar le kisi ki taraf tawwaja na kar. Pas ishalat par Allah Tala teri haalat badalne wala , tujhe khushi denewala , teri thakaan ko rahat se badalne wala aur tere khof koaman se badalne wala hojaaye ga . is ka qurb tere liye ghana auruska deedar tera khana peena aur tera libaas ban jaaye ga.Makhloooq se dosti rakhne ke kiya maani hai in se darna , in seumeede rakhna , inki taraf jhukna aur in par bharosa karna haiMakhlooq se dosti rakhne ka yehi matlab hai ke jis se mumanatka hukum diya gaya hai .

Talib ka Ikhlaas

Auliah Karam ne Duniya aur Akhrat aur Makhlooq kerelation ko baatil kardiya aur Allah Tala ki Zaat Paak serelation peda karliya . Tum apne khotey Darham pesh nakaro kionke parakhne wala bara hoshiyaar hai whobagher kasoti par parkhey tum se na le ga . Jo khottumhaare paas hai tum is ko phenk do aur usko koicheez bhi na samjho . Tum se wohi maal liya jaaye ga jobhatti me daakhil ho kar mail kuchail se saaf hojaaye ga.Pas tum yeh khayaal na karo ke mamla asaan hai . Tumme se aksar ikhlaas ka dawa karte hai magar hoteymunaafiq hai . Agar imtihaan ka mamla na hota to bohtLog daawe daar ban jaatey . Jo Shaksh burdbaari kamuddayi hoga ham ghussa dila kar uska imtihaan lengeaur jo Shaksh sakhawat ka muddayi hoga ham maangmaang kar uska imtihaan lenge aur har who shakhs jokisi cheez ka dawa kare me uska iski zidd se imtihaanleta hoo. Tum apne hawwis ko chor do aur apni tamamhaalto me taqwa akhtiyaar karo . Rab Tala ki Zaat inhi keliye hai jo taqwa akhtiyaar kartey hai .

Shirk

“Tu Zahir o Batin se Shirk ko chor de aur Parhez gaarome se hoja . Buto ki pooja Zaahiri Shirk hai aurmakhlooq par aitimaad karna unko nafa aur nuqsaan kamaalik samjhna baatni shirk hai. Shaazo o Naadir hiduniya me who Log bhi hai ke jin ke haath duniya hotihai aur woh is se mohabbat nahi karte who duniya kemaalik hotey hai aur duniya inki maalik nahi hoti .Duniya in se mohabbat karti hai lekin woh Duniya semohabbat nahi karte . Duniya inke peechey dorti hai aurwho duniya ke peechye nehai dortey . who Duniya kokhaadim bana dete hai . Duniya inko khidmat gaar nahibanati . Woh duniya se judaayi karte hai lekin duniya inse juda nahi hoti , unho ne apne dilo ko Allah Tala keliye durust kar liya hai aur duniya inke fasaad karne parqudrat nahi rakhti. woh Duniya me tassarruf kartey haiaur duniya in me tassaruf nahi karti .Tum Duniya ko sirf makhlooq ko nafa pohnchaney keliye apne haatho me aur isko apne dil se nikaal do phirwoh yaqeenaan tumhe koi nuqsaan na pohncha sake giaur na iski naimat aur zeenat tumhe dhoka de sake gi .Pas anqareeb tum bhi duniya se chale jaaoge aur whobhi tumhaare baad fana ho jaaye gi.”

Nafs ki Islah :

Ae Allah ke bande ! apne Imaan ki kamzori ke waqt sirf apneNafs ki islah me mashghool reh Dusro ki fikar na kar. Terezimma tere aihl aur parosi aur tere shehar aur tere mulk waalo kiislah ka haq nahi. Haa albata jab tera Imaan qawi hojaye tabapne Aihl o Ayaal ki islah ki taraf tawwaja kar. Iske baad aammakhlooq ki taraf nikal . makhlooq ki taraf is waqt tawwaja hojabke taqwa ki zareh pehn le aur apne Dil ke sar par emaan kakood aur apne Haatho me Toheed ki Talwaar aur apne Tarkashme qabooliat dua ke teer le le aur Tofiq ke tez raftaar Ghorey parsawaar ho jaye aur bhaag dor aur talwar zani aur Teer andaaziseekh le iske baad Allah Tala ke dushmano par hamla kar . Pasis waqt Nusrat aur madad Khudawandi tere 6 jaanibo se aayi giaur tu Makhlooq ko Shaitaan Laeen ke haatho se churaa le gaaur unko Astaana e Khudawandi tak pohnchaa de ga aur unkojannat ke amaal ki targheeb de ga aur Aihl e Dozakh ke amaal sedaraaey ga aur aisa kioo na ho ke tu Jannat o Jahannum kopehchaan chuka hai aur in dono ke amaal se agaah ho chuka hai. jo Shaksh is maqaam par pohanch jata hai is ki dil ki Aankho separde door kardiye jataey hai . yeh 6 jaanibo me jidhar tawajjakarta hai apni nazar ko is ke paar pohncha deta hai aur koiCheez is se hijaab me nahi rehti aur apne dil ke sar ko utha karArsh o Asmaan sab dekh leta hai aur sar ko neechey jhukata haito tamam Zameen ke Tabqaat aur inke rehne waalo ko dekh letahai . in sab amoor ka sabab Imaan aur Marfat e Khudawandi hai.Jis ke saath Ilam o Hikmat dono ho . jab tu is maqaam parpohanch jaaye ga pas us waqt Makhlooq ko Astaaana eKhudawandi ki taraf dawat de is se pehle tujh se kuch na hoga .jab tu makhlooq ko dawat de ga aur bulaaye ga aur khudDarwaza e Khudawandi par na hoga to yeh tera dawat dena aurbulana ulta tujh par wabaal hoga jab tu harkat kare ga gir jaayega , jab tu bulandi chaye ga past hoga . tujhey Salaheen kehalaat ki kuch khabar nahi hai tu mehaz zabaan daraaz aur Qalbke khayaali zabaan hai . tu bagher baatin ke zaahir aur bagherkhalwat ke jalwat aur bagher quwwat ke bahdur bana hua hai .Teri Talwaar Lakri ki hai aur tera Teer Gandhak ka hai tu bagher

shujaat ke bara Bahdur bana hua hai halka sa teer tujhe qatalkarde ga aur aik chota sa macchhar tujh par Qaymat qaaimkarde ga

Dil Ki zindagi :

Allah Tala ke aihkaam par amal karna aur uski mana karda baato sebaaz rehna Balao par sabar karna qaza o qadar ke saamney sar jhuka dena dil ki zindagi hai.Muqaddar :Jo teri kismat me likha hua hai aur jo nahi likha hua isko talab karnachor de . is liye jo tera muqaddar ho usko talab karna aurmusshaqqat me parna bekaar hai aur jo tera muqaddar nahi iski talabazaab aur ruswaai hai is liye keNabi Kareem (p.b.u.h) ne farmaya .“bande ka asii cheez talab karna jo iski kismat me nahi liki gayi yehbhi Allah ka azaab hai.”

HAZRAT SULTAN SULTAN BAHU (R.A)

2013-06-17T16:51:00.001+05:30

Faqeer ka martaba:

Har Sukhan Faqeer ka man janib Hazoor aur harTawwaja Faqeer ki sara sar Noor aur Wajood Faqeer kaMaghfoor aur Qalb uska Bait ul Mamoor aur RoohFaqeer ki ba farhat shoq o masroor hoti hai. BatinFaqeer ka daaim qaaim dawaam e hayat aur uskamartaba Fana fi ALLAH Zaat hai.is kisam ka martaba Faqeer ko ba rafaqat HAZRATSARWARE KAINAAT ( p.b.u.h ) hasil hota hai. yeh haibaatni mairaaj aur martaba e mairaaj Quran se haasilhota hai . jis shaksh ko bagher Talawat e Quran uroojaur mairaaj haasil ho woh na mairaaj hai balke istidraajhai.Aqal Bedar

Inssani Wajood

"Ae Adam A.s ke bete sun ! ke Insaani Wajood Napaakaur paleed kapre ki taarh Aloodah hai aur Ism AllahPaani ki mannind hai aur Daimi Zikar Fikar Sabun kitarah aur Murshid Dhone wale aur rang karne wale kitarah. jab Talib par ism Allah Zaat ki taseer hoti hai aurMarifat ke rang se uski yak rangi Badaraja kamalpohanch jati hai aur Dooyi uske wajood se uth jati hai ,to Muraqiba ke waqt jab woh sar se kadam tak Dil kitaraf Nigah karta hai, to Chashme Dil se dekhta hai keuske tamam wajood me har har baal tale ism Allah ZaatNaqsh hai. uswaqt uske badan ka har aik baal ,

GoshtPost , Ragey , Hadiya , maghaz o Dil sab kuch bamanzila hojata hai, aur daro deewar , Shaher aur bazaaraur jo kuch Darakhto ke darmiyan Meve waghera hai ,gharzeeka jis cheez ki taraf dekhta hai , use Ism Allah hiZahir nazar ata hai. jidhar dekhta hai , jo kuch sunta haiya kehta hai, Ism Allah hi Dekhta h, sunta , aur kehta hai.Kasrat e Shoq se sab daro deewar Aina ho gaye

Ism ALLAH Zaat ki kun:

Jo Faqeer Kamil Ism Allah Zaat ki kun ko janta hai. wohtassawur ki madad se Talib Allah ko aik lamhe meBargah e Khudawandi me pohncha deta hai aur wohhamesha Gharq fi Toheed, anwwar e dawaaim aurDeedar Ellahi se Musharraf rehta hai.Jo Murshid Kaamil Jis kisi ko Tassawur Ism Allah ZaatKi Talqeen se nawazta hai , Woh apne wajood ko Talibke wajood se Fana Fi Shaikh karke Naim ul Badal ke torpar use apne martabe ke barabar kardeta hai.

Nigah e Mard e Momin:

Murshid Ki Nigah se Toheed haasil karna"Kaamil Qadri Murshid jab Taalib par aik nigah dalta haito use Noor e Toheed mei gum kardeta hai aur iskidastgeeri karke ise majlis e Muhammadi me pohnachadeta hai "

Murshid Teen Tarah ke hotey hai:

MURSHID teen tarah ke hote hai . aik MURSHID adnakaamil, dom Mutawasit Mukammil, som ALA O AKMAL.MURSHID ADNA KAMIL mutwatir aik hafte Talib ko apnitawwaju me rakhta hai aur har roz new tawwaju semusharraf karke satwe roz talib ko manzil e maqsoodpar pohancha deta hai.yani musharraf deedarparwardigar aur hazoori Bazam AHMED MUKHTARP.B.U.H bana deta hai.lekin murshid mutawasit aik shabanA roz yani ath 8pehar mei talib ke kaam se farigh hojata hai. aur isewasil BIALLAH aur dakhil Majlis Nabvi p.b.u.h banadetahai.aur Murshid ALA AKMAL aik dam aur aik hi nigah setalib ko us mqam muntah tak pohancha deta hai.is ki misal yu samjhni chaye ke Murshid Talib ke rehame dil ke ander apna lateef noori nutfa dal deta hai jis setalib ka batni hamal tehar jata hai. so is norie batnihamal ke tehrane mei ALA MURSHID ko aik dam ,Mutawasit ko ath 8 pehar aur adna ko aik hafta yanisaath roz darkaar hote hai.bad woh lateef noorie Tifal manwi apne Muqarara waqtkam az kam aik saal ya bara 12 saal ya tees 30 saal kearse me batan e batin se bahar ata hai. aur phir apnewaqt par baaligh ho kar maqaam e talqeen o irshad parpohanchta hai."Maqam Ishq mei sabit kadam wohi rehta hai jo Sahib eIstiqamat ho.

Fana fi Shaikh:

wazeh rahey ke Talib aur mureed me yeh saat cheezeyhoti hai .1.Aitiqaad2.Yaqeen3.Ikhlaas4.Sidq5.Aitibar6.Talb7.Mohabbatyeh saat cheeze Taalib ki koshish se haasil nahi hotibalke Murshid ki tawwaja aur kashish se is me peda hotihai.jab Peer o Murshid ki ata se yeh saat cheeze Taalib kewajood me jama hojati hai to uske wajood me Yaqeen kesabab aik noorani soorat ajaati hai.jis ke waseele Peero o Mureed Taalib o Murshid kedarmiaan arz o marooz aur hukum aihkaam ka silsilashuru hojata hai.agar Taalib fana fi shaikh aur aur fana fil peer na hota .to Zahir o baatin me koi shakhs matlab o maqsad haasilna karsakta .

Toheed Fana fi ALLAH baqa bi ALLAH:

Jo koi ism Allah Zaat me gum hojata hai uska Nafs Murdaaur qalb zinda hojata hai aur uski Rooh isNafsaani wajood ke bajaaye Qalbi Noorani wajood ko bator jisam ya Libaas akhtiyaar kar leti hai jis se baqa bi ALLAH kamqaam aur daaimi hayaat naseeb hojati hai.Allah Tala ka irshad hai"aur ham ne in ke Quloob me (Noor) Emaan sabt kardiya haiaur isko ROOH se madad de di hai"(almajadla 22)

(Sulook e Sufia)

Allah ka Talib:

Aey Talib Jaan Lay Keh"Talib e Duniya Mukhannas(Heejra) Hay.Talib e UkhraaMaanind e Aurat Hay.Mard Wohi Hay Jo Allah Say AllahKo Talab Karta Hay....

Marfat ka Ghussal:

"Talib murshid ke haath me aisa hota hai jese nehlanewale ke haath me Murda hota hai""Ae Talib agar tu talib Saadiq hai to khud ko mere hiwalekarde Murda ki tarah ban ja aur dam na maar Taake maitujhe Marfat ka Ghussal de kar tamam Alaaisho se alagkardoo"

HAZRAT CHAN SULTAN (R.A)

2013-06-17T16:50:00.002+05:30

AKWAL-E-ZAREEN

1) ALLAH TALA ki yaad ke siwa jo kuch hai sabbarbad aur faani hai.

2) Jis ke Dil me hawwis hoti hai usko kabhi araamnaseeb nahi hota.

3) Buro se neko ko faiz pohanchey , yeh na mumkinhai.

4) Faqeer me tama , hirs , hawwis aur takkabbur nahihotey.

5) Faqeer , Sarwar e Kainaat (p.b.u.h) ki ijazat aurhukum ke bagher koi kaam nahi karta .

6) Taalib e Mola ke liye farz ain hai ke Murshid kaamilse abdi Rah e Haq ki talaash kare.

7) Maal o Jins aur Ghar baar Rah e Khuda me de de.

8) Allah Tala ka qurb haasil karne ke liye qareebtareen raasta Logo ki dildaari karna hai.

9) Murshid Kaamil , Taalib ko aik nazar ke saathmanzil e maqsood tak pohancha deta hai.

10) Ae Taalib tu subah o shaam Murshid ke darwazapar jaa taake tery Deen o Duniya ke tamam mataalibhaasil ho.

HAZRAT FAQEER NOOR MUHAMMAD (R.A)

2013-06-17T16:46:00.000+05:30

Yaqeen aur Talqeen:

Yaqeen aur Talqeen Saalik ke liye har do laazim omalzoom hai . Yaqeen Saalik ke liye Ba manzila Noor ebasarat aur aankho ki mannind hai aur talkeen Roshni kitarah hai . Roshni ke bagher aankhe bekaar hai . aurandhe be basar ke liye Roz e Roshan bhi Shab (raat) hai.jis shakhsh ke ander Allah Tala ne Roz e azal se Noor eYaqeen aur Tofiq hidayat bator wadiat nahi rakhi aiselogo ke liye Auliah Allah ki talqeen to kiya peghambro kemoajze bhi kargar aur moassar sabit nahi hue. jesa keAboo Jehal aur Aboo Lehab waghera tamam umerMakka Mukarama me rahye . Quraan sunte rahey aurmoajjze o ayaat dekhte rahey lekin choonke Noor eYaqeen se mehroom aur azali andhey they . is liye dawate Nabvi ke noor aur roshni se unhe kuch faida nahi hua.lekin baraks uske jin logo me Roz e azal se basaratyaqeen aur istidad hidayat mojood ho lekin peghambaroki noor e dawat talekeen aur tawwaja na ho to inki wohistidad aur kabliat is tarh zaia ho jatai hai jis tarahtakhum aur beech bagher paani zaia hojata hai. maslanarab ke ilake par agar aftaab e risalat na chamakta toyeh mumkin na tha ke arab ke jahil aur sarkash logSahaba karam R.Z ban kar Asmaan e kamal aur oaj eTarraqi par Darikhshinda sitaro ki tarah chamakte.

Ilam e Ludni

Ilam e LudniHazrat Faqeer Noor Muhammad R.A farmatey hai.Ilam Ludani aur ilam ghaib ki misaal Quraan Kareem kiSurah Kehaf ke ander Khizer A.S aur Moosa A.S kewakey me mazkoor hai ke Moosa A.S ne Khizer A.s kisohabat me rehne aur un se baatni Ilam Ludani seekhneki istida ki . jo is shart par manzoor ki gayi ke Moosa A.sKhizer A.s ke kisi feal par aitriaz nahi karenge. Rafaqtme jab Hazrat Khizer A.s ne kishti me soraakh karke usemayoob kardiya . aur aik masoom bachey ko katal kardala aur aik tooti hui deewar ko dubara bana dala .yehteeno kaam bazahir Moosa A.S ko na makool aurnamunasib nazar aye. woh aitriaz karte rahey . jis parkhizer A.S ne in teeno kaam ki batni muslahete samjhakar inhe apni sohabat aur rafaqat se alehda kar diya. soKhizer A.s ko in kaamo ke anjaam aur ghaibi nateejyeapne Khudadad Ilam Ludani aur Ghaibi ilam se maloomthey. aur yeh uloom aaj tak Duniya me Allah Tala apnekhaas khaas bando ko ata karta rehta hai. yeh silsilaqayamt tak seena ba seena chalt rahega . Awaam Zahirbeen logo ka is ilam ke wajood par aitriaaz lazmi amarhai .kionke woh is ilam se bilkul be khabar aur na wakifhai.ham yah Khizer A.s ke teeno kaam ki batni taweel bayankarte hai.

1) awwal Murshid kaamil baaz talibo ko is tarah AllahTala ki taraf latey hai ke uske tan ki kashti ko is tarahmayoob kar detet hai ke woh duniya ke kaam ka nahirehta aur har sakhs use duniyawi karobaar me na aihlsamjh kar apne kaam me shareek nahi karna chata is liye woh chaar o nachaar duniyawi Sultan yani Shaitanki begaar se choot jata hai .

2). Shaikh Kaamil Talib ke tifal Maanwi yani Nafs kotaigh e tawaaja Ism Allah Zaat se katal kar dalta hai .taake kalb aur arwah ko jo ke tifal(baccha) nafs ke liyeba manzila walden(parents) ke hotey hai Nafs ke akhlaqe zamema se aziat aur takleef na pohanchey

3) Shaikh Talib Mubtadi ke ganj Kashf o karamat kochupaney ke liye is par ainda salook ki aik mazbootdeewar kahari kardeta hai . taaake jis waqt Talib kaamilsalik hokar Batin me Had baloghat aur inthiyae maksoodko pohanch jaye . aur ganj kashf o karamat kosanbhalne ke kaabil ban jaye to us waqt woh use haasilkarle warna kamaal e salook se pehle agar Talib ka batniKhazana Makshoof hojaye to woh kashf o karmat ki wajase Rujooat e Khalq mei griftaar ho jata hai aur us kabatni khazana Lut jata hai.

Ilam Zaahiri:

Ilm Zahiri se Nafs e Ammara har giz maghloob nahi hotaaur na hi marta hai balke ziada sarkash aur maghrooraur mota taza hojata hai. jab tak Rah e Salook me SalikNafs se khalasi aur nijaat haasil na kare Allah Tala sehar giz wasil nahi hosakta kionke khuda aur khudiakhatte nahi hosakte. Hazrat Bayazeed Bustami R.A neAllah Tala se sawal kiya ke "tere wasal ka ko konsa rastahai?" jawab aya ke "ke nafs ko chor kar aa ja wasilhojayega."Khudi ke mitane me Khuda milta hai. isi waste KalmaTayyab me pehle nafi yaani LA ILAHA ILLALLAH hai jisse tamam Afaaq aur anfaas ke ghair maboodo aurmaqsoodo ki nafi aur fana matloob hai. anfaas me sabse bara sanam e akbar insaan ka apna nafs aur uskihawa(khwaish) hai. jesa ke Allah Tala Farmatey hai " ayatu ne nahi dekha us shakhs ko jis ne apni khwaish enafsani ko apna mabood banaya" jo shash Allah Tala kiRah me apne aapko mita deta hai Allah Tala use apneNoor se abadi Zindagi aur daimi baqa bakhsh deta hai" jo shaksh Allah Tala ki rah me koi cheez talaf aur zaiakardeta hai Allah Tala par uska awez aur haq Laazimajata hai aur woh zaroor iska mawaza ata farmata hai"

Shaitan ka chakkar :

Jis waqt saalik zikar o fikar ataat ya ibadat ya tassawur Ism AllahZaat ki riazat shuru karta hai . aur iske zaree manazil salook aurdarajaat tey karta hai to shaitan baatin me Arsh o kursi aurbehshat o hoor o kasoor tayyar karke saalik ke samney lata haiaur saalik ghalti se inhe asali maqamaat samajh kar is se khushwaqt ho jata hai . to shaitaan use kehta hai ke bas ab terainthiyai makam aur manzil maksood yehi hai aur tu martabayaqeen ko pohanch gaya aur Allah Tala ka farman hai ke " tuapne Rab ki ibadat kar yah tak ke tu martaba yaqeen ko pohanchjaye" aur shaitaan kheta hai ab tujh par zahiri ibadat namaazRoza waghera sab takkaluffat sharaee maaf hai. gharz jab wohaihkaam sharaee se rogardan hojata hai to shaitaan ki qed meajata hai. shaitaan use khwaab ya muraqbe me apne shaitaanimakamaat ki ter ser kara kar khush rakhta hai aur jab kabhi koisharaee aihkaam maslan namaaz Roza ki taraf rujoo karta hai towoh tere ser shaitaani band honey lagte hai . lehaza woh bilkulsharaee aihkaam ka tarik hojata hai aur usi ko faqeeri aurbuzurugi samjh kar us par moat tak kaaim rehta hai . aisa Faqeerapne gumrah cheele chanto ko bhi isi tarah istidraaj ki talkeenaur irshaad karta hai . hatta ke aik achi khaasi shaitani dukaankaaim hojati hai . is faqeer ne is tarah ke kai gumrah faqeer aurun ke baatil firqe dekhe hai aur un ke istdiraaj maloom kiye hai.agar Talib is shaitaani ter sair ke waqt baatin me Durood Shareefya kalma Tamjeed aur kalma Lahol Parhey to yeh shaitaanimamla aur Nazara foran darham bharam ho jata hai . lekin baazkamozr saalik awwal to kalma tayyab Durood Shareef aur kalmaTamjeed nahi parh sakte agar parhne ki koshish kare to galaband hojata hai. us waqt zaban e dil se agar yeh kalamattayyabat nikle to shaitaan baazi haar kar bhaag jata hai warnagardan par swaar rehta hai.

Taqdeer ka masla:

"Buzargan e Deen likhtey hai ke taqdeer do kisam ki hai , aikTaqdeer Mutaliq jo kisi tarah nahi badalti . Taqdeer Mutaliq keliye Zahir o Batin me koi soorat yah koi sabab tabdeel ke imkaanka nahi chora jata. dusri Taqdeer Muallaq jo agarcha amar eEllahi ho chuka hota hai aur Lohe Mehfooz par ijra ke liye sabtho jata hai lekin Ilam ki Ghaalib aur Qahir Qudrat iske mitane parparda e Ghaib me mamoor hoti hai. kionke ilam se amar badaljata hai . lekin ilam amar se nahi badalta . jesa ke paani dhalwanki taraf behta hai lekin ilam e fawaare aur pump (motor) useooper ki jaanib le jata hai . Buzurgaan e Deen ne is ki yuntamseel likhi hai ke tarjuma "jo kuch duniya me honey wala thaqalam ne loohe mehfooz par likh dala aur woh likhaai se faarighho kar khushk ho gayi hai"yeh apni jaga sahi hai lekin qalam ne jab Looh e mehfooz parjumla muqaddarat e aalim tehreer kar diye to is qalm par kuchsihaai baaqi reh gai thi . ALLAH TALA ne woh baqaya sihaayiAnbia aur Auliah Allah ki zaban par mal di . aur is tarah qalam kokhushk kar diya gaya. is liye aya hai! tarjuma "Fuqra ki zabanALLAH TALA ki qudrat ki talwaar hai " is liye Anbia aur AuliahAllah ka farma ALLAH TALA ke farman kun ki shaan se numayahota hai. isrshad e BARI TALA hai "mera Nabi apni hawa aurkhwaish se nahi bolta balke iska kalam sara sar wahi aur ilqa eElahi hota hai "jesa ke Hakoomat waktan wa fawaktan zaroorat ke liye apneQanoon ke barkhilaaf ordinance jaari karti hai is tarah ANBIA aurAULIAH ALLAH me se baaz Taqdeer muallaq ko badalne kemujaaz hotey hai .

Hazrat Ali – Radi Allahu Anhu

2013-05-24T15:28:00.001+05:30

Hazrat Ali – Radi Allahu Anhu

[1] Agar kisi ka ban’na chahtay ho to pori hakiqat se ban jao… warna,apni zaat mai ayesi hakiqat peda kar lo ke koi hakiqat mai tumhara ban jaye.

[2] Kamzor hai wo Shakhs jo DOST na bana sake,, Aur us se bhi kamzor wo Shakhs Hai jo bana huwa DOST kho de.

[3] Waqt aur dawlad 2 ayesi cheze hai jo insaan ke ikhtiyar mai nahi, Waqt insaan ko mazbur aur dawlad insaan ko magrur bana deti hai.

[4] Yaad rakhna gusse ki halat mai koi faisla na karna,,aur khushi ki halat mai koi wada na karna.

[5] Log pyar ke liye hote hai aur chize istemal ke liye, baat tab bigadti hai jab cheze se pyar kiya jaye aur logo ko istemal kiya jaye.

[6] Do logo se kabhi dosti na karo…..ek apne dost ke dushman se aur dosra apne dushman ke dost se.’

[7] Achchhey dost ristedaar kitni dafa hi kyon na ruth jaye..unhe mana lena chahiye kyon ki tasbih ke dane kitni dafa hi kyon na bikhar jaye..chun liye jate hain.

[8] Jo duniya ki khidmat karta hai duniya usay apna khadim bana leti hai aur jo Allah ki khidmat karta hai, duniya uski khadim ho jati hai.

[9] Logo se yaad na karne ka shikwa mat karo..kyon ki jo inshan apne rab ko bhul sakta hai wo sab ko bhool sakta hai.

12 IMAMS OF ISLAM.

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1. Amir al-Mu'minin Imam Ali ibn Abu Talib

Mazar at Imam Ali Mosque in Najaf

2. Imam Hasan ibn Ali al-Mujtaba.

Jannat al-Baqi, Medina, Saudi Arabia.

3. Imam Husain ibn Ali Sayed al-Shuhada

Mazar at Imam Husain Shrine in Karbala.

4. Imam Zain al-Abedin Ibn Husain al-Sajjad
Mazar at Jannat al-Baqi, Medina, He was the son of Imam Hussain
His name was Ali and was also called by the name of Ali Awast

5. Imam Muhammad Baqir Ibn Ali al-Ulum
Mazar at Jannat al-Baqi, Medina, He was the son of Imam Zain al Abedin
His real name was Muhammad Ibn Ali was called by the name of Imam Baqir
Meaning splitting upon knowledge

6. Imam Jaffar Ibn Muhammad al-Sadiq
Mazar at Jannat al-Baqi, Medina, He was the son of Imam Baqir
He instructed many scholars in different fields, including Abu Hanifah and
Malik ibn Anas in fiqh, Wasil ibn Ata and Hisham ibn Hakam

He was know as Imam Jaffar Sadiq meaning The Honest

7. Imam Musa Ibn Jaffar al-Kazim
Mazar at Kazimayn shrine in Baghdad,
He was son of Imam Jaffar Sadik

He is know as Imam Musa Kazim

8. Imam Ali Ibn Musa al-Raza
Mazar at Imam Raza shrine in Mashad, Iran

He was son of Imam Musa Kazim he is know as Imam Raza

9. Imam Muhammad Ibn Ali al-Taqi
Mazar at Kazimayn shrine in Baghdad,
He was son of Imam Raza
He is known as Imam Taqi

10. Imam Ali Ibn Muhammad al- al-Naqi

Mazar at Al Askari Mosque in Samarra,Iraq.

He was son of Imam Taqi, He is known as Imam Naqi

11. Imam Hassan Ibn Ali al-Askari

Mazar at Al Askari Mosque in Samarra,Iraq.

He was son of Imam Naqi, He is Known as Imam Askari

12. Imam Muhammad Ibn Hassan al Mehndi
He is yet to come and is known to be Imam Mehndi…

KUCH KHAS

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tc bULkku jc-rkyk ds bZ'kd es Mqc tkrk gS rks og jc ls xqQrxq djrk gS

og nqvk ds fy;s gkaFk mBkrk gS rks nquh;k ekaxuk Hkqy tkrk gS mls ;kn jgrk gS

rks cl bruk fd ;k jc rw eq>s feysxk dc

سب سے اچھی طلب اللہ کی طلب ہے اور سب سے اچھی یاد اللہ کی ہے۔

सबसे अच्छी मांग अल्लाह की तलाश है और सबसे अच्छी याद अल्लाह है.

عشق کی چھت بہت بلند ہے اُس پر پہنچنے کے لئے اسمِ اللہ ذات کی سیڑھی

استعمال کر جو تجھے ہر منزل ہرمقام بلکہ لامکان تک پہنچادے

इश्क की छत बहुत ऊंची है पर पहुंचने के लिए अल्लाह की जात की सीढ़ी

का उपयोग कर जो तुझे हर मंजिल हरमकाम बल्कि लामकान तक पहुंचा दे.

Hazrat ibne mubarak alai rehma farmate hain

k humen ziyada ilm hasil karne ke muqable mein

thora sa adab hasil karne ki ziyada zarurat hai-

gt+jr bcus eqckjhd vySjgek Qjekrs gS

fd gesa t+;knk bye gklhy djus ds eqdkcys esa

FkksMk lk vnc gklhy djus fd t+;knk t+#jr gS

( NAZHATUL MAJAALIS P- 137 )

Hazrat zulnon misri alai rehma farmate hain

jab koi murid adab ka khayaal nahi rakhta

to wo lot kar waheen pohnch jata hai jahaan se chala tha-

gt+jr t+qyuqu feljh vySjgek Qjekrs gS

tc dksbZ eqjhn vnc dk [k;ky ugha j[krk

rks oks ykSV dj ogha igwap tkrk gS tgka ls pyk Fkk
( NAZHATUL MAJAALIS P- 439 )

AADAABE MURSHID

" ADAB HI PAIHLA QARINA HAI MOHABBAT KE KARINO MEIN "

TARJUMA- Be shak wo jo apni aawaze past karte hain rasoolallah ke paas wo hain jin ka dil

allah ne parez gaari ke liye parkh liya hai in ke liye bakhshish aur ajre azeem hai-

( SURAH HIJRAT AAYAT : 3 )

Mufassir roohul bayaan hazrat shaikh ismail haqqi( r.a) farmate hain is aayate mubarka mein is baat ki taraf ishara hai k shaikh w murshid ke paas bhi aawaze past rakhi jaae, kiun k murshid rasoolallah ka waris aur naaeb hota hai-

( TAFSEER ROOHUL BAYAAN JILD 9 PAGE 66 L)

TASAWWUR-E- SHAIKH AUR BANDA NAWAAZ:

Hazrat khwaja sayyed mohammed banda nawaaz gesu daraaz buland parwaz ( r.a) apni kitab ' khatma sharif ' mein likhte hain k- peer ko dil ke andar tasawwur kare ya khud ko ain peer tasawwur kare ye nek bakht hi jante hain k ye muraqba nahi mukashifa nahi mushaida nahi bal k moaainaa hai- yani ain ba ain - hum ne peer w mustafa w khuda ko ek dekha hai ek jana hai-
( KHAATMA SHARIF JILD 4 P 9)

TASAWWUR E SHAIKH AUR SHAH WALIULLAH MOHADDIS DAHELWI...........

Aap apni kitab ' Qaulul jameel ' mein farmate hain k jab murshid is ke paas na ho to us ki surat ko apni dono aankhon ke darmiyan khayal karta rahe, ba tareeq mohabbat aur tazeem ke tu is ki khayali surat wo faaida de gi jo is ki sohbat faaida deti hai-

Shaikh abdul huq mohaddis dahelwi ( r.a) farmate hain :

TARJUMA: Jaan le k shaikh( murshid) se madad mangna huzoor sallallaho alaihe w sallam se madad mangna hai kiun k ye in ke nayeb aur jaa nashin hain aur is aqide ko pure yaqeen ke sath apne palle bandh len-

( MAJMUAAT AL MAKAATIB WAL RASAAIL: 350)

Shah waliullah dahelwi farmate hain k..........

TARJUMA: Ye ateqaad rakhna zaruri hai k shaikh kamil murid ko maula ta'ala se mila deta hai aur is wisal tak shart ye hai k murid apne dil ka rabt w taalluq apne shaikh ke siwa kisi aur se na rakhe-

antaba fi salaasil auliya allah :58

Haji imdad ullah mahajar mkki ( r.a) farmate hain k :

Buzrugane deen ne farmaya hai jo allah ke sath bethna chahe ise chahiye woh ahle tasawwuf ki majlis w sohbat ikhtiyar kare- jis tarha wahan nabi ki sohbat zaruri hai yahan bhi is ke liye shaikh kamil ka hona zaruri hai- agar shaikh kamil ki nazar mein ho aur har amal is ke farman ke mutabiq kare apne tamam ikhtiyar w irado ko apne shaikh ke hath w ikhtiyar mein dekhe to qawi umid hai k bahot jald manzile maqsood ko pahonch jaae-

TASFIYATUL QULUB: 4

Hazrat ba yazid bustami ( r.a) farmate hain jis ka koi peer nahi us ka imaam shaitan hai-

( AWAARIFUL MAROOF)

Kazaaenul irfan fee tafseer al quraan mein hazrat maulana mohammed naeemuddin murad aabadi( r.a) likhte hain- is se maloom huwa k dunya mein kisi swaleh ko apna imaam bana lena chahiye- shariat mein taqlid kar ke aur tariqat mein bait kar ke ta k hashar achcho ke sath ho- agar swale imaam na hoga to us ka imaam shaitan hoga- is aayat mein (1) Taqlid (2) Bait aur muridi sab ka sabut hai-

Sayyeddina Gause Paak Raziallah anho farmate hain k shuru se Allah ta' ala ne roohani tarbiyat ka silsila isi tarha jaari farmaya hai k ek faiz deta hai aur dusra faiz hasil karta hai- jaise anmbiya karaam alaihim salaato wassalaam aur un ke ja nashin- phir un ke tarbiyat yafta' w aala hazal qayaas, ye silsila qayamat tak jari rahe ga- aur ba irshade ilahi ye na mumkin k khuda kis shakhs ko tarbiyat ke bagair muqamate aaliya tak taraqqi de aur na hi is par koi dalil qaem ho sakti hai kiun k aksar yahi huwa hai k siwaye shaikh ( Murshid ) ke koi shakhs manaazil sulluk tay nahi kar sakta- phir farmaya- Shaikh( Murshid) ki khidmat w zarurat se us waqt tak alehda nahi hona chahiye jab tak wasool illallah yani manzile maqsood tak na pahonch jaae-"
( GANITUT TAALIBEN P NO 614)]

Nafs wo bhooka Kutta hai jo insaan say
ghalat kaam karwanay k Liye us waqt tak
bhonkta rehta hai jab tak insaan wo
ghalat kaam kar nahi Leta,
Or jab insaan wo kaam kar Leta hai ye
kutta so jaata hai Lekin sonay say pehlay
zameer ko jaga jaata hai.
" Imam Ghazali.

Allah apne kalaam paak mein farmaraha hai k........

TARJUMA : Un ke raaste pe chalo jo meri taraf mutawajja huwe-

( SURA E LUQMAN AAYAT 15)

Tafseer mnhibur raheman mein is aayat ke tahet farmaya gaya
" Aur tu aise shakhs ki raha chal jo hama tan meri taraf jhuka hai-" yani woh awwalan paigambar( a.s) aur saniyan AAP sallallaho alaihe w sallam ke swaleheen ummat hain-

MUHIBUR RAHEMAN P- NO-83

HAZRAT MAULANA ROOM FARMATE HAIN......

CHASHME ROSHAN KUN ZA KHAKE AULIYA.........
TABA BENI ZA IBTEDA TA INTEHA........
SURMA RA TU KHAKE EEN BA GAZIDAH RA.......
HUM BA SOZO HUM BA SAZO DEEDAH RA.........

MATLAB:- Auliya Allah ke paaon( qadmon) ki khak se apni aankhe roshan kar le, ta k tujhe ibteda se inteha tak sab kuch nazar aa jaae- in chida hastiyon ki khak ko tu apni aankhon ka surma banale aur un ki binaee tez kar le:-

Hazrat shams tabrez farmate hain

Agar tu beenaee chahta hai to un ( fuqra) ke paaon( qadmon) ki khak ko surma banale - kiun k woh janam se andhe logon ko bhi binaee dene ki taufique rakhte hain-

MAULANA ROOM LIKHTE HAIN.....

Har k khwahid hum nashini ba khuda.....
Go nashinad dar huzoore auliya.....
Hum nashini sa,ate ba auliya.......
behttar az sad sala ta,at be riya.....
Masjide hust andrune auliya......
Sajda gahe jumla hust aa naja khuda......

What Is Sufism?

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Süfî!!!
A Word heard by almost Evëryone,but really "Uñderstøød" & "Kñöwñ" by a few peöple...
From Centüries peöple all over the Wörld have been associated with this name but selected Söuls have asked the môst basíc Questiôn: "What does the word "Süfî"
means???"

So,I wöuld start with throwiñg light on the Wörd îtself...

To understäñd this first we have to understand the Meaning & Origin of Wörd: Sûfi or as some type as Sööfî.

Many "OPÎNÏONS" regarding that are as follows:

1.Abu Raihan Al-Bairuni
(973AH-1048AH) is a well knöwn Müslîm scholar in Aströnömy,Chöronølogy & Hîstöry.He spent many years of lîfe in "INDIAN SUBCONTINENT" during which he acquired perfect & expert knowledge of purely "INDIAN" language "Sänskrît",which is also known as "DEV-VAANI(Language of the Gods)"...
So,as per the scholar the Origïn of the word "Sööfi or Süfî" was Arabic word "SOOF".Soof has been taken from Greek language word SÖPHÎA meaning WÎSÐÖM,that is why many learned & wise men were called "Philasoof" means "Lovers of Wisdom"(Phila=Lover,Soof=Wisdom).From this the English language derived the word "PHILOSOPHER" later.

2.Some books stress the word Süfî has been derived from ‘SAFA’(Swad,Alif,Fay,Alif) which means Pürîty & Clëanlîness. The aim of the Süfi as per them is to attain cleanliness, of mind, spirit and body.

3. IMAM AL-QUSHAIRI (R.A) writes that some believe the word is derived from the Arabic word ‘SUF’ which means "Wööl". The SÜFÎS were known for wearing a long woolen coat called "Khîrqäh",which was also worn in color " BLACK" by Prophet Mohammed(PBUH-Peace be upon Him) himself. For their simplicity Sufîs wore simple clothing made of wool denoting the Innocence of a "Lämb".

4.Another explanation is that the term derives its meaning from the word ‘SUFFA’, or the "Bench". This relates to the bench of people that existed in the PROPHET MOHAMMED(PBUH) Mosque. This area was occupied by the simple, poor and ascetic followers of the PROPHET, like ABU HURAIRA(R.A).

"But the Wôrd Süfî has its Rööts more deeper than that.The First person in Arabic History to be given the Title "Sööfi" was ABUL HASHIM AL KUFI who died in 150AH."

So, it is "CLEARLY PROVED" from the above synthesis that "NO PARTICULAR RELIGION OR COUNTRY CAN TAKE THE CREDIT & CLAIM OF ALONE BEING ASSOCIATED WITH ORÎGÎN OF WORD SÜFÎ OR SÜFÎSM ITSELF" be it a Muslim,Hindu,Greek,Christian,Jew,Buddhist,Tao,Platonist,Philosopher,Sikh or any other Sect residing in Añy cörner of the Wörld!!!

People who say that Süfîsm is related to a particular "RELIGION" are the biggest "CÖNSPÎRERS & LÎARS" as far as "TRUÊ SÜFÎSM" is concerned,because THÏNK if SÜFÎ word itself cannot be cöntained by Añy Relîgiön then how SÜFÎSM on the whole can be related to a Particular Religion???

Wörd "SÜFÎ" is "UNÎVERSÄL" by nature.
"Like SÜN existed in this Wörld even when people didn't Knöw,Sëë or Gîve it the name SÜN,in the same way the Word SÜFÎ & SÜFÎSM itsêlf existed in this WÖRLD even before the formation of any RELÎGÎON or SËCT which claims to give it its Näme..."

Thankyou,

TAALIM

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SHAIKH SAADI ALAI REHMA FARMATE HAIN

Peer ki taalim par amal kare aur sachchi mohabbat w aqidat kamil rakhe yahaan tak k wo jaan maal aulad sab se ziyada aziz ho jaae taa k ishq kamaal ko pohanch jaae aur fana fish shaikh ki manzil par pohanch jawe- kiun k ( Ishq ek aag hai jo maheboob ke siwa ko jala deti hai)

Agar hai tamannaae takmil-e- hasti......

To khak-e-dar- e peer-e maikhana ban ja....

ANAL-HAQ

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Jab Mansoor Hallaj ki saza shuru hue...to logo ne bade bade pathar mare lekin unho ne aah tak na ki...lekin jab Hazrat Shibli ne ek choti si mutthi ki kunkary mari to cheehkna shoroo kar diya...logo ne poocha k aisa kyu..to kehne lage ke Shibli ko to sab maloom tha.. is liye bohot dard hua...

♥ Mansoor Al Hallaj ♥

SUFIYANA KALAM

2013-05-10T15:04:00.000+05:30

Ya Ilaahi Har Jaga Teri Ataa Ka Saath Ho

Ya Ilaahi Har Jaga Teri Ataa Ka Saath Ho
Jub Pare Mushkil Sha?e Mushkil Kusha Ka Saath Ho

Ya Ilaahi Bhool Jaun Naza?Ki Takleef Ko
Shaadiye deedare Husne Mustafa Ka Saath Ho

Ya Ilaahi Gor Teera Ki Jab Aaey Sakht Raat
Unke Pyaare Moonh Ki Subha Jaa Fiza Ka Saath Ho

Ya Ilaah Garmi-e-Mahshar Seh Jub Bharke Badan
Daaman-e-Mahboob Ki Thandi Hawaa Ka Saath Ho

Ya Ilaahi Nama-e-A?maal Jub Khulne Lagay,
Aib-e-Pooshe Khalq Sat?taare Khata Ka Saath Ho

Ya Ilaahi Rang Laayein Jab Meri Be Baaqiyaan,
Unki Neechi Nichi Nazroon Ki Hayaa Ka Saatho Ho

Ya Ilaahi Jub Zabaane Baahar Aayey Pyaas Say
Saahib-e-Kauthar Sha?e Jood-o-ataa Ka Saath Ho

Ya Ilaahi Jub Chalo Tareekh Raahe Pul Siraate
Aftaab-e-Haashmi Noorul Huda Ka Saath Ho

Ya Ilaahi Jub Sare Shamsheer Par Chalna Pare
?Rabbe Sallim? Kehne Waale Ghamzudah Ka Saath Ho

Ya Ilaahi Jo Dua?e Nek Hum Tujhe Se Kare,
Qudsiyo Ke Lub Se Aameen Rab?bana Ka Saath Ho

Ya Ilaahi Jub Raza Khaab-e-Giraa Se Sar Uthaa?e
Daulat-e-Bedaar Ishk-e-Mustafa Ka Saath Ho

Ya Ilaahi Sard-e-Mehri Par Ho Jab Khurshid-e-Hashr
Sayyad-e-Besaaya Ke Zille-e-Liwaa Ka Saath Ho

Ya Ilaahi Jub Pare Mahshar Mein Shore Daar-o-Geer
Aman Denay Waale Pyaare Peshwa Ka Saath Ho

Ya Ilaahi Jub Bahe Aankhe Hisaab-e-Jurm Me
Un Tabassum rez-e-honto ki Dua ka Saath Ho

Ya Ilaahi Jub Hisaabe Khanda-e-Bejaa Rulaaye,
Chashme Giryaane Shafi-e-Murtaja Ka Saath Ho

Ya Ilaahi Le Chale Jub Dafan Karne Qabar Me
Ghause-e-Azam Peshwa?e Awliya Ka Saath Ho

Ya Nabi Salam Alaika Ya Rasool Salam Alaika

Sehr ka waqt tha, sehar ka waqt hai
Masoom kaliyaan muskurati hain
Hawwaein khair e maqtam kay taranay gungunati hain

Farishtoon ki salami denay wali fauj gati thi
Janab e Amina sunti thein, yeh awaz aati th

Ya Nabi salaam Alaika
Ya Rasool salaam Alaika
Ya Habib salaam Alaika
Swalawatullah Alaika

Rehmatoon kay taj walay
do jahan kay raj walay
aarsh ki mairaj walay
aasiyoon ki laj walay

Ya Nabi salaam alaika
Ya Rasool salaam alaika
Ya Habib salaam alaika
Swalawatullah alaika

Mustafa khir ul wara ho
sarware har do sara ho
apnay achoon ka tasaduk
hum gadoon ko bhi niba ho

Ya Nabi salaam Alaika
Ya Rasool salaam Alaika
Ya Habib salaam Alaika
Swalawatullah Alaika

Ho mubarak ahle imaan
ho gayi subhay baharaan
ho gaya har ghar charaghan
Swalawatullah alaika.

Amina Bibi ka jaya
baharwi tareekh aaya,
subhe saadiq nay sunaya
Swalawatullah alaika

As-tufailay Ghouse Azam
Ganj Bakhsay faizay azam
sadqaye Imam e Azam
door houn sabh hi kay ranj o gham

Ya Nabi salaam Alaika
Ya Rasool salaam Alaika
Ya Habib salaam Alaika
Swalawatullah Alaika

Bigri banaa-o Makki Madani

Contributed By king Khan

Bigri banaa-o Makki Madani, Bigri banaa-o Makki Madani
Dar pe bulaa-o, dar pe bulaa-o, Makki Madani

Deed teri he Eid meri, Jalwah dikha-o Makki Madani
Makki Madani Makki Madani, Makki Madani Makki Madani

Hum ho ghunahon me doobe huwe, Jaise he nibha-o Makki Madani
Makki Madani Makki Madani, Makki Madani Makki Madani

Mehshar me hoga lab pe yehi, Hum ko bacha-o Makki Madani
Makki Madani Makki Madani, Makki Madani Makki Madani

Sadqa Apne Nawaason ka, Dukhre mitha-o Makki Madani
Makki Madani Makki Madani, Makki Madani Makki Madani

Rabb ka Dulaara Makki Madani, Aaqa hamara Makki Madani
Makki Madani Makki Madani, Makki Madani Makki Madani

Rabb ka Dulaara Makki Madani, Aaqa hamara Makki Madani
Ekh Ishaara, Ekh Ishaara Makki Madani

Banti he bigri ghar kar de, Ekh Ishaara Makki Madani
Ekh Ishaara, Ekh Ishaara Makki Madani

Aaye madad ko tum is ki Aqaa
Aayi Madad ko tum is ki
Jis ne pukaara Makki Madani
Jis ne pukaara Makki Madani

Bheek pe Teri hota he
Mera ghuzaara Makki Madani
Mera ghuzaara, Mera ghuzaara, Makki Madani

Toote dilo ki dharas he, Naam Tumhara Makki Madani
Ism Muqaddas Noorani, Ankhon ka Taara Makki Madani
Doori Riaz ko Dar se Tere
Kab he ghowaara Makki Madani

Manghte he karam Unka sadaa

Contributed BY King Khan

Manghte he karam Unka sadaa manghrahe he
Din raat Madine ki Dua mangh rahe he

Har neï¿½mate konain he daaman me humare
Hum Sadqa-e-Mehboob-e-Khuda manghrahe he!

Asraar karam ke dar faqat unparhi khule he
Jo unke Waseele se Dua manghrahe he

Sarkaar ka Sadqa mere Sarkaar ka Sadqa
Muhï¿½taajo Ghani Shaha-o ghadaa manghrahe he

Ye maanliye he ke Tera dard he darmaan
Taalib he shifaa ke na dawaa manghrahe he

Daamane amal me koyï¿½ee nekhi na Khalid
Bus Naate Muhammad ka silaa manghrahe he

1. QASEEDA BURDA SHAREEF

By Hadrat Sheikh Sharfuddeen Hamaad Booseiri

Alhamdu lillahi munshi?il Khaliqi min ?adami
Summas Salaatu ?alal mukhtaari fil Qidami

Maula Ya Salli Wasallim Daa?iman abadan
Ala Habeebika Khairil Khalqi kul?lihimi

Astagfirullaha min Qawlim bila ?amalin
Laqad nasabtu bihi naslal?lazi ?uqumi

Muhammadun Sayyidul Kawnayni was Saqalayn
Wal fareeqayni min Arabiw wa ?ajami

Huwal Habeebul lazi turja? Shafaa?atahu
Li Kulli hawlim minal Ahwaali muqtahimi

Ya Akramal Khalqi maali man Aloozu bihi
Siwaaka inda Huloolil Haadisal ?amami

Wal Aaali was Sahbi summat Taabi?eena lahum
Ahlat Tuqa wan Nuqa wal Hilmi wal Karami

Summar Rida an Abi Bakr?ew wa an Umara
Wa an Ali?yiw wa an Usmaana zil Karami

Faghfirlana shidiha waghfir liqa ri?iha
Sa altukal Khaira Ya zal joodi wal Karami

Maula Ya Salli Wasallim Daa?iman abadan
Ala Habeebika Khairil Khalqi kul?lihimi

5. AGAYAA WO NOORE WAALA JISKA SAARA NOOR HE

By Janab Munawar Badayooni

Subho Meelade Nabi he kya suhana Noor he
Agayaa wo noore waala jiska saara Noor he

Aankh waalo aawo dekho maahe Tayba ki ziyaa
Aasmaan ke chand me to peeka peeka Noor he

Tu na hota, to na hota do jahaan ka intizaam
Tu zameen ka noor he, tu asmaan ka Noor he

Jisne jo kuch Noor payaa sub Teri Sarkaar se
Noor ki Sarkaar ka to subse pehla Noor he

Jistaraf ko ut?gayee aalam munaw?war hogaye
Me Teri Aankho ke Sadqe in me kitna Noor he

Mustafa ke noor me he Zaate Baari Jalwa ghar
Mustafa ka Noor yoon kehte! Khuda ka Noor he

Istaraf bi ek nighahe Noorale Noorala
Me sarapaa ma?siyat hoon Tu sarapaa Noor he

Qaseeda Burda Shareef (Arabic)
Contributed By King Khan

Mawla ya salli wa sallim daa'iman, abadann
'Ala habeebika khayri khalqi kullihimi.

Muhammadun sayyidul kawnayni wath-thaqalayn,
Wal fareeqayni min 'urbiw-wa min 'ajami.

Nabiyyunal amirun-nahi fala ahadun,
Abarra fi qawli la minhu wa la na'ami.

Huwal habeebul-ladhee turja shafaa'atuhu
Li kulli hawlim-minal ahwali muqutahimi

Da'a ilallahi fal mustamsi koona bihi
Mustamsi koona bi hablin ghayri munfasimi

Faqan nabiyyina fi khalqiw-wa fi khuluqin
Wa lam yudaanuhu fi 'ilmiw-wa la karami

Famablaghul 'ilmi feehi annahu basharun
Wa annahu khayru khalqillahi kullihimi.

Thummar ridha ?an Abi Bakrin wa ?an ?Umarin
Wa ?an ?Aliyyin wa ?an ?Uthmana dhil karami

Ya Rabbi bil Mustafa balligh maqasidana
Waghfir-lana ma mada, Ya wasi?al karami

AYAT UL KURSI – A IS FOR ALLAH

BISMILLAH HIRAHMAN NIRAHEEM

1.Allah ho la ilah ilal howal hayul qayum
Allah There is no GOD but he the living the

2. La taquzu hosina toun wala noun
No slumber can seez him no sleep

3. Lahu mafisamawati wama fil arde Manzal lazi yashfao indahu ila beizni
He is are all things in HEAVEN and on EARTH who can mediate with him except by hiz permission

4. Yalamuma Beyna ehdi him wama kalfa hum wala yuhituna be shey in minilmi hi ila bemashaa

He knows whatever was before them and whatever shall come after them And they do not incompass anything of his knowledge except as he wills

5. Wasya kursi yuhus samawati wal arde wala yuodu hu hifzu huma
His thrown extends over the HEAVENZ AND EARTH and he feelz no tiredness in guarding them

6.Wa howal Aliul AZEEM
For HE is the HIGH and SUPREME

FASLON KO TAKALLUF HAI HUM SE AGAR

Faslon ko takalluf hai hum se agar,
hum bhi bebas nahin besahara nahi.
Khud unhi ko pukarengey hum door se
Raaste mein agar paon tak jayengey } 2

Hum Madine mein tanha nikal jayengey
Aur galiyon mein kus dun batak jayengey 2

Hum wahan jakey wapas nahin ayengey
Doond te doondte log tak jayengey 2

Jaise hi sabz Gumbad nazar ayega
Bandagi ka kareena badal jaye ga 2

Sar juka ne ki fursat miley gi kisey
Khud hi palkon se sajdey tapak jayengey 2

Naamey Aaka jahan bhi liya jayega
Zikr unka jahan bhi kiya jayega 2

Noor hi noor seeno mein bhar jayega
Sari mehfil mein jalwe lapak jayegey 2

Eh Madiny ke zahi KHuda ke liye
Daastaan ne safar mujko yumad suna 2

Baat bhar jayegi dil tarap jayega
Mere mohtat aasoo chalak jayege 2

Unki chashme karam ko hai iski khabar
Kis musafir ko hai kitna shaukey safar 2

Hum ko Iqbal jab bhi ijazat mili,
Hum bhi Aaka ke darbar tak jayegeney 2

Faslon ko takalluf hai hum se agar,
hum bhi bebas nahin besahara nahi.
Khud unhi ko pukarengey hum door se
Raaste mein agar paon tak jayengey

Zahe Muqaddar Huzoor-E-HaqSe
Artist: Naat
Lyrics Contributed By: Mirza Khurram

Zahe muqaddar huzur-e-haq se salaam aaya payam aaya
Jhukao nazreen bichao palkeen adab ka aala maqam aaya

Yeh kon sar se kafan lapetey chala hai ulfat ke raatey par
Farishtey hairat se tak rahe hain yeh kon zi ehteram aaya

Faza mein labbaik ki sadain za farsh ta aarsh goonjhti hain
Har ek qurban ho raha hai zaban pe yeh kis ka naam aaya

Yeh rahe-haq hai sambhal ke chalna yahan hai manzil qadam qadam par
Pohanchna dar par to kehna aaqa salaam lijiye ghulam aaya

Yeh kehna aaqa bohat se aashiq taraptey se choor aaya hoon mein
Bulawe ke muntazir hai lekin na subah aaya na sham aaya

Dua jo nikli thi dil se aakhir palat ke maqbool ho ke aai
Woh jazba jis mein tarap thi sachi woh jazba aakhir ko kaam aaya

Khuda tera hafiz-o-nigehban o rahe batha ke jaane wale
Nabi de saad in bisat ban kar payam darood-o-salaam aaya

Zahe muqaddar huzur-e-haq se salaam aaya payam aaya
Jhukao nazreen bichao palkeen adab ka aala maqam aaya

Kaabay Ki Ronaq Kaabay Ka Manzar

Kaabay Ki Ronaq Kaabay Ka Manzar Allah u Akbar Allah u Akbar

Dekhoon To Dekhay Jaaon Baraabar Allah u Akbar Allah u Akbar

Hairat Se Khud Ko Kabhi Dekhta Hoon Or Dekhta Hoon Kabhi Mein Haram Ko

Laya Kahan Mujh Ko Mera Muqaddar Allah u Akbar Allah u Akbar

Bhaija Hai Jannat Se Tujh Ko Khuda Ne Chhoma Hai Tujh Ko Mere Mustafa Ne

Aye Sang-e-Aswad Tera Muqaddar Allah u Akbar Allah u Akbar

Kaabay Ke Ooper Se Jaatay Nahi Hain Kis Ko Adab Yeh Sikhaatay Nahi Hain

Kitne Muaddab Hain Ye Kabootar Allah u Akbar Allah u Akbar

Maangi Hain Mein Ne Jitni Duaaein Manzoor Hongi Maqbool Hongi

Meezab-e-Rehmat Hai Mere Sar Per Allah u Akbar Allah u Akbar

Mola Sabih Or Kia Chahta Hai Bus Maghfirat Ki Ataa Chahta Hai

Bakhsish Ke Talib Pe Apna Karam Kar Allah u Akbar Allah u Akbar

What is SPIRITUALITY?

2013-05-10T14:53:00.001+05:30

WHAT IS SPIRITUALITY?

MAN is older than all philosophies and religions, which in fact were originally intended, and later on fashioned and developed, for his moral and spiritual well-being so that he may ultimately attain salvation or freedom from the bondage of mind and matter. But in spite of riches, moral codes, and the vast acquisition of learning, knowledge and wisdom, he is not really satisfied with life, because he has not been able to realise the Fundamental Truth of Love which lies at the core of all religions.

God made man and man made religions. Religions, then, are for man and not man for religions. The various religions, Hinduism, Buddhism, Christianity, Islam, Sikhism and others, came into existence in course of time to serve the primary human need according to the exigencies of the then prevailing conditions. If we travel back along the stream of time, we find no trace of the Sikhs beyond five hundred years ago, of the Muslims beyond fourteen hundred years, of the Christians beyond two thousand years, of the Buddhists and the Jains beyond five or six thousand years. Before the advent of the Aryan tribes many races appeared and disappeared on the scene of life. But man has ever remained a man, the lord of created things, in all times and in all climes, whether in the East or in the West, always and everywhere the same, an ensouled body or embodied soul with no distinctions of caste, creed or colour in his essential nature. The inner self in him is of the same essence as of God.

"The spirit in man is of the same essence as the All-Pervading Spirit."
-Gond Kabir
"All creatures are products from one and the same Jauhar (Essence)."
– Sheikh Saadi

Every country and every age has had its sages and seers. Corruption and deterioration are the natural features of time, and prophets appear time and again to set things in order. All religions owe their birth to the teachings of such Master-souls. The aim and purpose of the various religious orders has ever been the same — to provide a Way-back to God, to find the missing link between God and man. They are thus a means to an end and not the end in themselves. But in actual practice we find that none of them affords any high degree of satisfaction. The fault lies not with the religions but with those who administer them to the people.

TRUE RELIGION IS UNIVERSAL LOVE
AND REMEMBRANCE OF GOD

What is true religion? This is the most natural question with man, and each one is confronted with it at one stage or another. We have with us hundreds and thousands of scriptures and treatises dealing with the vital problems of life, but they are not at one in their reply to this baffling question. We have, therefore, to carry on our investigation and our search for a 'correct solution,' and there can be only one. But before we launch upon this quest, we must first know the purpose of religion or Dharma. The objective which all the religions place before us is, however, one and the same-Divine Beatitude and the Beatific Vision of the Lord. All religions, then, aim at the same target, like so many archers. If we are really sincere in our profession of love for God, we must have love for Cod's creation, because the Creator and His creation are identical. We cannot love the one and hate the other. All the saints and sages work on this principle and love humanity as such, no matter whether one believes in God or does not, for they draw no distinction between theists and atheists or agnostics. They believe in the one great family of Cod and all are dear to them, in spite of seeming differences in non-essentials of life

But what do we actually see in the world? Having forgotten the basic truth of love working at the root of all religions, we are cut off from the sheet-anchor and are afloat rudderless on the sea of life. Each one of us tries to catch at a straw to save himself. The natural result is that after a brief struggle with chance winds and waters, we sink into the great oblivion, without solving the riddle of life – whence we come and where we are bound, or the why and wherefore of human life.
Love, then, is the only true religion. Saint Paul, addressing the Galatians, said: "By love, serve one another." (Galatians V:13). Leigh Hunt declared: "One who serves his fellow men, loves God and is the true beloved of God." Similarly Samuel Taylor Goleridge, in his famous poem Rime of the Ancient Mariner, informed us:

"He prayeth best who loveth best,
All things both great and small,
For the dear God who loveth us,
He made and loveth all."

    St. John, in his Epistle (I John IV:8), wrote: "He that loveth not, knoweth not God, for God is Love." Christ, the great apostle of peace, emphatically laid clown a cardinal principle of life in his memorable words: "Love thy neighbour as thyself." And again he emphatically declared: "Love, and all things shall be added unto thee."
    Sheikh Saadi, a Muslim divine, taught the same thing: "As the limbs of a body are knit together so are the children of God. They are born of the same essence. Should any one of them suffer from ague, the others too become restless."
    Sheikh Farid and other saints also repeated this truth in the same strain: "If thou wishest to meet thy Beloved (God), injure not anyone's feelings." – Shalok Farid
    Guru Gobind Singh, the tenth guru of the Sikhs, stated: "Verily, verily, I say unto thee that God manifests Himself to one who loves." God is Love, our soul is of the same essence as of God, so it is Love, and the Way back to God is also through Love.
    Again, it is said: "The Creator and His creation are one. Do no injury to His creation, O Nandlal, and incur not the wrath of God." -Bhai Nand Lal
    All the holy and pious devotees have but one religion, the religion of devotion to God and love for His creation. A man is no better than a sheep or goat if he is not actuated by feelings of love and affection for his fellow men and does not share in their joys and sorrows, and lends not a helping hand in their toils and troubles. If instead of human sympathy, we are filled with ill will, hatred, jealousy, envy and animosity, and are charged with greed, avarice and self-love, and are swayed by pride and prejudices, we cannot have a pure heart capable of reflecting the light of God in us, nor can we have true happiness and bliss.
    Man is the roof and crown of the creation, endowed as he is with the spirit of God. The more one loves his fellow beings, the nearer one gets to the Creator. All the creation is His manifestation, and His spirit is immanent in all forms and patterns. All colours take their hue from Him. All-Pervading, His spirit works everywhere and there is no place without Him.

"All reflect the Self-Source Light,
Oh, none is good or bad." – Parbhati Kabir
"The part is in the whole, and the whole in the part,
Where then the difference, when both reflect the One?" - Parbhati Kabir

    The difference in forms, in modes of life, in clothing and in outer observances are all due to physiological conditions and cannot affect the inner working of the soul; and they fade into vapourous nothings when one rises above the body-consciousness and enters the Divine Ground at the seat of the soul.
    Christ always taught: "Love the Lord, thy God, with all the heart and with all thy soul and with all thy mind."
    "Love thy neighbour as thyself' . . . "Love thine enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father which is in Heaven. Be ye perfect even as your Father which is in Heaven is perfect." — Matt, 5:44-48
    This, in fact, is true religion, true devotion and true meditation.
    The human heart is the seat of God. It has been given to man in trust. It must therefore be kept neat and clean, for then alone can it reflect His light and make life truly blessed. The body is the temple of God. We keep man-made temples meticulously neat and clean but pay scant attention to the holy temple of God which we really are.
    There is just one Creative Principle for the entire creation. All are born of the light of God and the same light shines forth in all; and, as such, none of His creatures can be dubbed 'evil.' Thomas a Kempis, in Imitation of Christ, writes: "From One Word Proceed all things and all things tell of Him." The Hindus call this Creative Principle 'Naad,' the Muslims call it 'Kalma,' and the Sikhs 'Naam.' "Truth is one and only one, though sages describe it variously," is the memorable Upanishadic text.
    Sheikh Saadi tells us: "No religion is higher than the service of the people. The rosary, the altar and the apparel give not any merit. My Beloved is in all hearts and no heart is without Him. Blessed indeed is the heart that manifests Him. Know for certain that God resides in all hearts and hence every heart needs to be respected."

"No better than quarry stone is the Kaaba of Khalil,
The Kaaba of the human heart provides God a seat.
Of all pilgrimages, the one to the human heart is true,
It gives more of merit than the countless Mecca trips will do."

    This is what the great saint, Maulana Rumi, advises: "O man, circumambulate the secret Kaaba of the heart, unlike the Kaaba of Khalil – for God made the Kaaba of the human heart."
    This is what a great saint, named Maghrabi Sahib, gave out: "The performance of countless austerities and penances, each followed by acts of charity; the observance of innumerable fasts, each attended with thousands of prayers and keeping of sleepless vigils for myriads of nights, will not be of any avail to thee if thou injurest the feelings of a single individual."
    Again, Hafiz cautions: "Drink wine to your heart's content, burn down the holy Quran and consign to the flames even the sacred Kaaba if you will, but injure not the feelings of any man." The things referred to are considered as sins, but Hafiz says that it is much better to commit them than to injure the feelings of any man, which is the most heinous sin of them all.
    Sheikh Saadi, a Muslim divine, affirms:

"The Grace of God never descends until ye love His creation;
God forgives only those who work for the good of His creation."

ALL MEN HAVE EQUAL PRIVILEGES FROM GOD

    All persons irrespective of sex, colour, caste or creed; all men rich or poor, high or low, come into the world the same way. Born, as he is, from the mother's womb by the union of sperm and ovum, each one sees the light of the day after a period of gestation.
    Kabir Sahib, a great Indian saint, while addressing a high caste priest, told him: "O Brahman, should you claim high birth and on that account special privileges, you ought to have been born in a way different from that of the rest."
    Again, there is a marked likeness in the physical attributes of all men whether in the East or the West. Each one is gifted with an equal number of organs and senses. All are moved and actuated by similar impulses and instincts. The weather conditions affect them all alike. All enjoy freely the gifts of Dame Nature and participate in her boundless bounties-light, air, water and food, etc.
    In every way, similarity runs through the entire creation. All persons, irrespective of their nationalities or colours, are gifted with bodies composed of five elements: earth, water, fire, air and ether, and live alike on this earth under the canopy of the blue sky. Disease, decay and death come to all in just the same way. No one escapes the ravages of time. So also do the remedies work in each case. God has made no distinction between man and man. Man alone is responsible for all kinds of distinctions and differences of caste, colour and creed, splitting humanity into narrow grooves of classes, groups, sects and nationalities.

RELIGIOUS DIFFERENCES

    All apparent religious differences are man-made and are the result of narrowness and bigotry.
    Saints and seers have one common message for the entire world. Their message is one of Universal Love. No one, indeed, can prove his love of God unless he knows how to love his fellow beings. Just as physical maladies wreck the human body, so do mental perversities. The latter so poison the circulatory system in the body, that one is badly affected by greed, selfishness, hatred, ill will and animosity, which in turn lead to perverted outlook on life. Thus man is dragged down to the level of beasts, nay, at times, man descends even lower than the beasts. Very often, the result is social and economic disintegration.
    Whenever Master-souls come into the world, they tell us that all religious differences are the outcome of ignorance, individual whim, religious vanity or spiritual egotism. So-called leaders in every religion suffer from misguided fervour and narrow prejudices, so that they cannot possibly take a detached view of things around them. On the contrary, they see the world through the smoke-coloured glasses they have provided for themselves. They have no toleration for things and conditions that are not in accord with the rigid creeds of their organized sectarian or religious orders.
    There is only one world-embracing universal religion, the religion of Love, based on the great fundamental truth–the Fatherhood of God and the brotherhood of man, We have through self-interest, petty, prejudices and befogged understanding, carved out narrow sectarian principalities. We have raised around us hedges and walls of hatred and antagonism thus dividing man from man, class from class, nation from nation, and country from country. In this connection, Hafiz, a great Mohammedan saint, stated:

One Reality shines both in Islam and Kufar (the man of faith, and a heretic)
and all the seeming differences in the various orders are, in fact,
vapourous nothings.
It is through sheer prejudice that the Brahmans and the Sheikhs (religious heads
of Hinduism and Islam, respectively) have now different drinking bowls,
though in a wine-bar there is only one butler (the God-man), dispensing the
same wine (of Divine Love) from the same flagon to the various tipplers at the table.

Saints tell us that there is only one God of the entire universe. The Upanishads say the same thing: "Truth is one, though sages call it variously." He is the God of the whole creation and not of one religion or the other. There is, in fact, no difference between Karta (the One True Creator) of the Hindus and Karim (Merciful) of the Muslims, Ram (Sustainer of the Hindus) and Rahim (Compassionate of the Muslims). All these names are descriptive of the various attributes of God and were coined by sages, saints, rishis and munis of different denominations in their own respective languages. The Nameless Reality is One but responds to the calls of all by any name by which any individual may invoke that Power.

"The Nameless One has many names. He doth attend, by whatsoever name
He is addressed." – Maulvi Rumi

One must carefully avoid the dangers of doubt and skepticism. God alone need be worshipped and adored. He is the God of all, and each one is His manifestation. The same life-impulse works in all, and each is lighted by the same light. The entire humanity constitutes a single class by itself. Guru Gobind Singh says in this context:

"Some keep shaven crowns, while others robe themselves in flame-coloured apparel, and still others call themselves Jogis (a sect that wear wooden earrings in their ears and are ever on the march from stage to stage). Again, some are observing celibacy in quest of the Lord, while others perform penances and strict austerities. Some are Hindus and some are Turks, while others are Imams, Rafzi or followers of any other saint. With all these differences in nomenclature, they at the root are all One- mankind- to wit, men born of and embedded in God. Call Him the Creator, the Merciful, the Donor or Rahim, for that makes no difference at all–take this as a settled truth and be not therefore bewildered by diversity in names. They all serve and worship the same God, the same Lord and Master of the Universe. All of them manifest the image of the same God and exist simply by His Love and Light alone. Many a name has the Nameless One; addressed in any, He doth attend."

REMEMBRANCE OF GOD

    Remembrance of God is the main thing before us to find the Way back to Him. The purpose of all devotional exercises, places of worship and pilgrimages is the same. The human body is the veritable temple of God.
    There is one and only one common objective of the various forms of devotion as prescribed in different scriptures: How to love the Lord and how to realise Him. Various writers, in different times and in different climes, have in their own way pointed out this Path leading to God. It may be likened to a game of archery, in which so many archers participate and discharge their arrows at the common target. An Indian saint said: "Each one in his own way talks to us of his own Beloved. O Rajab! the target is one but the archers are countless."
    In the holy Quran (Surat Nahal-5th Raku) it is mentioned that from time to time different forms of worship were introduced by God-sent Master-souls according to the needs of the age in which they lived. Omar Khayyam, a great Persian Sufi poet, discloses: "The temples and the mosques, or the churches and the synagogues, are alike for the worship of God. The Gong and Conch perpetually produce therein rapturous strains of the Music of Life. The Arch in the mosques, the Cross in the churches, the Altar in the temples and the Lamp in the synagogues are just different symbols for the worship of the Divine Beloved.
    God cannot be realised outside oneself, even in the holy places of worship, no matter what their denomination might be. To realise Him, one has to enter into the laboratory of the human body which in the truest sense of the word is the temple of God. Real worship and devotion are purely internal and mental processes, unconnected with and independent of any and everything outside the human frame. All that is required is purity of mind. With an ethical background, one can worship God anywhere under the blue sky, for the whole world is a vast temple of God, and there is no place without Him, including the specific places of worship described above. In fact, wheresoever devotion kneels in humility, that place becomes sanctified.
    In the holy Quran (Albukar) it is mentioned: "All the universe is His. Turn wheresoever one may, East or West, one would face God, for He is both Omnipresent and Omniscient.' Again: "For the ignorant, God lives only in man-made temples, mosques or churches, but the really awakened find Him only within themselves- the God-made temple of the human body."
    Al-Nisaee Sahib affirmed: "For me the whole world is a holy mosque; wherever the fixed time of prayer comes up, my followers may perform their prayers then and there."

"All is holy where devotion kneels." -H. O. Wendell

    Maghrabi Sahib tells us: "Thy Beloved is within thee but thou art ignorant of it and goest to find Him without, from place to place. To go to a mosque in search of one who is the very soul of thy soul, is nothing short of tragic waste of time. The ignorant bow down before a mosque, while the wise are engaged in purifying the mind, which is the throne of God Himself." The former is just sham and tinsel, and the latter is the actual reality.
    The true Kaaba or the altar of worship is, therefore, the Satguru – a personality in whom the light of God shines. Tulsi Sahib says: "Woe be to thee, O indweller of the God-made mosque, for thou goest for worship to the man-made temple." Kabir Sahib also speaks thus: "As Kabir proceeded on a pilgrimage to Mecca, God met him on the way and He reprimanded him and sternly enquired as to who told him that He was there and not here." Guru Amar Dass said: "This body is the veritable temple of God. In it alone shines the Light of God." (Parbhati M.3). Christ also stated: "Know ye not that ye are the temple of God and that the spirit of God dwelleth in you." (I Corinthians 3:16.) And again, "Ye are the temple of the living God." (II Corinthians 6:16.)
    Hafiz of Shiraz spoke in the same terms: "The object of my going to the temple or the mosque is to unite with thee, O Lord! Except this, there is no other idea in it." Again he maintained: "Say not that Kaaba is better than a temple. In fact, that place alone is the best where one may witness the glory of his Beloved."
    Guru Gobind Singh, the tenth Guru of the Sikhs, clearly puts it down thus: "There is no difference between a dera and a mosque, between Puja (Hindu way of worship) and Namaz (Mohammedan form of prayer), as both serve the same purpose. All mankind are one and the same and the idea of diversity is but a myth. The same God has created the Angels and the Spirits, as also the Turks and the Hindus, and in fact, men of all denominations. The outer variety in mankind is the result of physiological conditions prevailing in the various parts of the world. Yet all of them are on the same pattern, with similar eyes, ears, bodies, and their physical structure is made out of the five elements: earth, water, fire, air and ether. Allah of the Moslems and Alekh of the Hindus are the names of the same Entity. The Puranas and the Quran speak of Him alone."
    In fact all religions extant on earth point to the same Reality. In all scriptures it is said that a search for Him in the outside world is of no avail, and it is only through the Grace of a Master or the Guru that the Lord is made manifest within. All places of worship, wherever these may be, are made of water and clay. When God is Omnipresent, why need one seek Him in temples and mosques alone? He is right within us, nay, is the very soul of our soul and we live and have our being in Him. But this Truth dawns only when a Sant-Satguru (Master-soul) helps in bringing it home to us through actual experience.

"Where shall I go, when I see His glory within?
The mind saturated in Him has no distractions.
One day greatly obsessed, I prepared a sandal paste,
And started for the abode of Brahma, when the Master told me that He dwelt
in the folds of the mind."
Wherever I go, I see houses of water and clay;
And yet I see Thee in fullness in everything.
I have searched for Thee in the Vedas and the Puranas,
and all scriptures repeat the same.
Why should I wander elsewhere when Thou art right here?"
"O Satguru! I would like to make a holocaust of myself at Thy feet,
For Thou hath saved me from all delusions and snapped all bonds,
Ramanand now lives and rests in Brahma,
The Word of the Master burns to ashes myriads of Karmas." – Basant Ramanand

Guru Arjan stated: "Some address Him as Ram and some as Khuda. Some call Him Gosain and others Allah. He is the Kaaran and Karim or the Kirpa Dhar Rahim. He is the Creator giving out merciful glances all the world over. Some go for a bath to the sacred rivers, while others go for a Haj (pilgrimage to Mecca). Some worship Him and some bow their heads in silent adoration. Some engage in the study of the Vedas and some read sacred books of other religions. Some put on white raiments and some the blue apparel. Some are called Hindu and others Turk. But O Nanak! one who has known His Will (by becoming a conscious co-worker with Him), he alone may know the mystery of God." -Ramkali M.5
The sacred lore of the Hindus is in Sanskrit or in Hindi, and that of the Mohammedans, in Arabic or in Persian. Guru Granth Sahib of the Sikhs is in Punjabi, while the Bible of the Christians is in Hebrew, Greek, Latin and English. The various expositions, the commentaries and annotations of these are in the different languages that were in common vogue at one time or another. Alt these scriptures, whatever their language (for language counts not with God), simply serve the purpose of creating in us a desire, a yearning, a craving, a longing and love for God. They are the means and not the end, for God is an Unwritten Law and His is an Unspoken language. He is beyond all tongues, for none can reach Him. No particular tongue has any special merit, for it is just a vehicle of expression and nothing else, so that one may narrate and listen to the loving stories of God. Hafiz therefore beautifully indicates:

"O Hafiz! in the matter of love, there is no difference between Turkish and Arabic or other languages. The tales of love may be narrated in any of the languages that may be known to thee."

    The various peoples of the different lands are just like so many sons of the same Father and flowers of the same garden, though gifted with different colours and fragrance. Living in the lap of the same Dame Nature and under the same blue canopy, we have narrowed ourselves through petty prejudices and short-sighted vision, into various religious sects and orders. Religion, as the word literally implies, is a 'Way-back' or re-linking with the Source. Instead of vouchsafing liberation, religion has, like the proverbial 'Blanket-bear,' taken hold of us in its iron grip, from which it is not possible to escape.
    To explain the proverbial expression 'Blanket-bear': A bear was swimming down a river, when a man standing on the bank mistook it for a blanket, and jumped into the water to fetch it out. But when he caught hold of it he discovered his mistake, and when he wanted to swim back, he could not do so, for the bear had caught hold of him instead in his strong grip and would not let him go. Those standing on the side of the stream asked him to come back. He said he would like to come back, but the blanket-bear would not let him go. Such is the condition in which the people of the workaday world are drifting these days. The awakened one revolt at this sad state of affairs. When both the mosque and the temple constitute the house of God and are lighted by the Light of God, why should there be so much bother about them?
    The object of worship in a temple or in a mosque, or in any other religious place, is to find out the same Beloved. When, in spite of apparent differences in form, shape and colour, two stones, if struck together, produce the same sparks, it is strange that two different types of worshippers fail to produce the same result. It is simply because neither of them has understood real worship.
    All religions have as their ideal, self-knowledge and God-realisation, but in the very name of their respective religions, the Brahmans and the Sheikhs (the religious heads of the Hindus and the Mohammedans) and the heads of other sects -all preach hatred and ill will against one another.
    The institution of paid preachers has in these days converted religious centres into commercialised markets with stock-in-trade of falsehood, hypocrisy and deceit. Truth, faith and devotion have been banished from them. True lovers of God, therefore, dissociate themselves from such a horrible state of things.
    Bulleh Shah pathetically describes this sad state of affairs of his time as "Dharamshalas (places of worship) serve as entrepots for the swindlers, and Thakur-Dwaras (houses of God) as houses for the thugs and cheats. Mosques shelter merciless butchers, while the true lovers of God stand apart from all these."
    The seeds of enmity and hatred between man and man are sown by the very people who themselves are victims of stark ignorance. Pandora-like, they know not what mischief they unleash into the world by their thoughtless utterances. Such persons are styled in the scriptures as Manmukh, or the mouthpiece of the mind, for they do things thoughtlessly and their actions are all steeped in and saturated with selfish greed. Their tongues wag, cutting deep chasms right and left into the very vitals of the people, and injecting poison into the depths of their minds. Whosoever comes into contact with them and drinks of their words, not only catches the infection of discord and inharmony, but becomes blood-thirsty towards his own kith and kin. Mohammedans call such persons Kafirs ( heretics ).
    The sole object of such Manmuks (slaves of the mind) or Kafirs (heretics) is to ingratiate themselves into name and fame, to trample down the legitimate rights of others, with a view to amassing for themselves ill-gotten gains, and to possess pelf and power which do not really belong to them.
    As opposed to Manmukhs or Kafirs, there are the Gurmukhs (or the mouthpiece of Guru). They are the prototype of philanthropy and the reservoirs of love, shedding the beneficent light of love around their fellow beings. They recognise the essential unity of all humanity embedded as it is in the root cause of God. Islam calls such people 'Momins.' "They have regard and respect not only for the Prophet of Islam but for the prophets of all other religions whose names have been mentioned in the Quran, as also for those whose names have not been mentioned therein." They see the essential unifying link that runs through all, and do not look to the seeming differences in non-essentials.

THE FUNDAMENTAL TRUTHS

    These are common in all religions and point the same way. Religious truths, whether social, ethical or spiritual, have a common ideal and a common objective. Man should lead an ethical life, serve mankind, be of help to all others in this earthly sojourn, and should know himself and then develop God-knowledge and God-consciousness leading ultimately to God-head. The word religion, as the term indicates, is a great binding force that links man back to his Creator, Whom he, by his entire absorption in the mundane affairs of life, has entirely forgotten through having become identified with the world. Love of man and love of God, as also faith in God and living contact with 'God-in-action' or the 'Holy Ghost,' 'Ek-aunkar' or the 'Word,' is the universal religion that has been given to the world by the saints from age to age. It is eternal and unchangeable for all times.
     All the scriptures, the world over, teach the same thing, namely, that one should engage in good and pious acts, take hold of the saving life-chord within and, riding on the Sound-current, reach the home of his Father. God is the Ideal and one should worship Him with love and devotion, and people should serve one another with love. St. Paul always exhorted mankind: "By love serve one another." The Vedas tell us to remember and worship God in congregations. (Atharv Veda: 3:30-5). There is no virtue higher than to have firm faith in God, to commune with His holy Word and to render loving service to His creation. This, in fact, is the true and universal religion, common for mankind, eternal and unchangeable.
    Guru Arjan, speaking of the highest and holiest Truth at the core of all religions, refers to contact with the 'shabd Dhun,' the Sound Principle which is the primal manifestation of God and the causeless Cause of the entire creation.

"The highest and the holiest in all religions enjoins communion
     with the Word of God, and good actions."- Gauri M.5
"There is no virtue higher than to sing of the Lord (the Divine Melody)
     and to associate with His elects.
O Nanak! these boons one gets only through the writ of the Most High
     and not otherwise." -Sorath M.5

    It was because of this that Guru Arjan, while compiling the sacred scriptures of the Sikhs, the Granth Sahib, collected therein the sayings of the various Master-souls– Hindus, Mohammedans and Sikhs– without caring for their vocation in life, high or low. In it we find the sayings of Sant Kabir (a weaver by profession), Nam Dev (a calico-printer), Ravi Das (a cobbler), Dharma Jar, Baba Farid (a Mohammedan), and others of the Khshatriya class. Such godly souls come into the world, untrammeled and free, with a specific mission, the dispensation of the Saving Grace of the Lord for those who listen to them and follow their teachings. It is a proof positive of the fact that Reality, is one, though it has been named differently by different sages in different places and at different times. Such Master-souls, whenever and wherever they appear on the scene of life, impart to the erring humanity lessons m humanitarianism and godliness and instill in the people the love of man and God, but above all put them on the Path leading Godwards. They, imbued with the spirit of God, are freethinkers and try to make mankind free from the water-tight and narrow limitations of fossilised religions and religious beliefs, so that they may bask in the sunshine of God and sing of His glory.
    Saints look after and take charge of the souls and not of the raiment of the body, with its various denominational hall-marks. They try to form and cement the brotherhood of man and tell us of "The Way Out" of the body, by the process of "Soul-withdrawal," and "The Way In" to the spiritual world beyond, by means of a contact with the Holy Ghost or Naam. They come to unite individual souls with God and not to disrupt this relationship wheresoever it is already in existence.
    Their sole object is to unite all mankind in the silken bonds of love and not to create schisms and splits. Maulana Rumi tells us that God, speaking to Moses, reprimanded him with the words:

"I sent you into the world to unite people unto Me,
And not to lead astray such as were already united with Me."

No religious barriers stand in the way of God-men. They serve as beacon lights in the stormy sea of life. In fact, they have love for all religions and actually give life and light to them all without which these gradually, in course of time, grow dull, drab and lifeless like a body without the life-giving Spirit.
Guru Nanak, for instance, went on pilgrimages to far-off Mecca in Arabia, to Sangladip, or Ceylon, in the South, and Burma and China in the East. He gave to the people everywhere the benefit of his teachings the same as he did to Hindus in Benares and Hardwar, the sacred places of Hindus. He carried the same message of Fatherhood of God and brotherhood of man to every place. God-men love all the saints, past and present, irrespective of creed or colour. God-intoxicated people sit together as tipplers in the tavern of God. There existed a fraternal relationship between Guru Arjan, Hazrat Mian Mir and Bhagat Chhajju. Guru Har Gobind provided a mosque for worship for the Muslims. Guru Gobind Singh had equal love for the Hindus, the Muslims and men of all other denominations. When he was hemmed in by the Turks on the plain of Machhiwara, it was the Muslims who helped him out of the trying impasse and saved his life. Bhai Kanahya Singh, one of his followers, supplied drinking water and tended alike to the wounded Muslim and Hindu soldiers on the field of battle. When complained against by the ignorant Sikhs for his alleged treacherous conduct, he told the Master that as he flitted about on the field with his water-skin to serve the thirsty and the dying, he witnessed in one and all alike the same light as was in the Master. The Guru thereupon blessed him for having correctly imbibed his teachings.

"When once the ignorance is dispelled, all distinctions between the Hindus and the Muslims, and in fact among all the sectarian people, drop off and vanish like airy nothings." – Guru Gobind Singh

God is the substratum and life-principle for the entire creation–even of the heretics and the agnostics. As He loves all, so do saints who are dyed in His very colour. Once Moses, sharing a meal with someone, felt a rude shock in the depth of his heart when he saw that his companion had offered no grace before taking the food; but God reprimanded him, for he had no business to be dissatisfied with one whom He (God) in his unbounded mercy provided with food. Such Master-souls have great and unbounded love for one and all, no matter if some of them be the worst of sinners, the most despised and hated by society. No person has a right to address God as Father, unless he is prepared to love his fellow beings as his brethren. All life springs from His and as such, there should be no discrimination between high and low, the faithful and the heretic. One may not know the Father: that is a different thing, but he is born of the Father and that is all one need know and act upon.

PLACE OF RITES AND RITUALS IN RELIGION
Their Different Forms and Their Values

    Rites and rituals as well as forms and ceremonies play an integral part in each religion. The differences in rites and rituals and in the forms and ceremonies of various religions are determined by various considerations like climatic conditions prevailing in different countries and the mode of life of the people. Let us, for instance, take the case of Arabia. It is a desert country. Owing to scarcity of water it is considered enough for an Arab to wash only his feet, hands and face before offering prayers; and where no water is available at all, he may cleanse them with sand instead, the ritual being technically known as Tayamum. Similarly, in Bikaner, another desert tract, in India, where there is dearth of water, it is commonly believed that if someone uses more than ten pounds of water in a day, he will have to account for his extravagance to God.
    In the rest of India and other places where water is plentiful, no one sits for meditation without a full bath, to one's heart's content. Again, in the West, people would enter churches and attend the services bareheaded but with shoes on. In the East, it is quite the contrary. An Oriental would never enter a temple or a Gurdwara and attend the service unless he covered up his head and his feet were bare. The object in each case is, of course, the same–to maintain an attitude of respect and reverence for the holy precincts. Different modes of worship have been adopted in various parts of the world owing to climatic considerations, such as a cold climate in the West and a hot climate in the East.
    All rites and rituals are correlated with the human body and are, more or less, part of social conduct. The ultimate object in each ease is to secure cleanliness and awareness on the one hand, and a respectful attitude on the other, before going into the presence of God. The outer forms that one may adopt to achieve the object are immaterial to God. He loves His creatures regardless of how and in what fashion they come to Him, just as any earthly father would love his children whether they were in rich attire or in tatters. Here is the question that naturally arises: When love is the universal religion for the entire humanity, how has mankind come to be split up into so many sectarian and watertight compartments, in spite of the fundamental unities in all religions? This segregation into groups is due to the differences in the articles of faith, which in course of time grow rigid and inelastic.
    When Guru Nanak went to Mecca and preached worship of the Supreme God, the Muslims declared that there was no difference between his teachings and those of Islam. Guru Nanak then explained to them that his teachings centered around "Absolute Oneness," while theirs were hedged around with limitations and were, therefore, "Relative Oneness" only. He said that God sent into the world countless prophets and Master-souls to guide the people from time to time, and will continue to do so in the future. The law of supply and demand was always at work in Nature, as well as in man, and there could be no limitations to God's power to send mediators and reconcilers into the world. Similarly, from age to age and in different climes and countries, there sprang up sacred lore and scriptures like the Vedas, the Quran and the Bible, and there could be no end to these at any time.
    God is Infinite and man as a finite being cannot possibly know His purpose and the working of His Will, nor can he adequately sing of His limitless attributes. The more one may advance towards Him, the greater he grows in His glory and greatness — too deep for human insight to penetrate and understand Him. A fish living in the ocean cannot know the depth and extent of the ocean.

"Thou art an all-knowing ocean and I, a trifling shrimp, cannot sound Thy vastness."
– Sri Rag M I

God is Infinite and all ideas of finitude that may be attributed to Him are, in the very nature of things, contradictions in terms — the two ideas being highly incompatible with each other. He created innumerable Brahmas, Vishnus, Shivas, Gorakhs and Naths, Ramas and Krishnas, Buddhas, Christs, and Mohammeds. All of them were the torch-bearers of His light, and many. more shall come, according to the needs and requirements of the time. Man being finite cannot possibly know the Infinite and His inscrutable ways whereby He fulfills His purpose. The more a person advances in mere mundane knowledge and learning, the more he recedes from Him, and the bounds of High Glory fade from his view.
God is indeed Limitless, but we limited beings try to limit Him in measured and restricted terms, for we cannot know Him at all until we become one with Him.

"Thou art limitless; how can we as limited beings know of Thee, O Lord."
– Sorath M.5

Salook aur Tasawwuf

2013-05-10T14:44:00.002+05:30

Salook aur Tasawwuf

دروس سلوک و تصوف

मुर्शिद (आध्‍यात्मिक गुरू) की जरूरत क्‍यों है?

2013-05-10T14:37:00.003+05:30

मुर्शिद (आध्‍यात्मिक गुरू) की जरूरत क्‍यों है?

मुरशिद-ए-कामिल (सच्‍चे गुरू) की जरूरत इसी बात से पता चलती है कि कुरआन को कुरआन इसलिए मानते हैं क्‍योंकि उसकी सारी आयतें, बिना किसी शक के अल्‍लाह की बयानकर्दा मानते हैं, हज़रत मुहम्‍मद (सल्‍ल.) की हदीस को इसलिए मानते हैं क्‍योंकि वो मोअतबर सनदों (भरोसेमंद प्रमाणों) के साथ मौजूद है। ठीक इसी तरह किसी रूहानी मुर्शिद (आध्‍यात्मिक गुरू) का क़ल्‍ब (हृदय) वास्‍ते ब वास्‍ते हज़रत मुहम्‍मद (सल्‍ल.) से मिला होता है। सूफ़ीयों का गिरोह ही वो तीसरा गिरोह है जो हज़रत मुहम्‍मद (सल्‍ल.) के सच्‍चे वारिस हैं। इस गिरोह का सिलसिलाए रूहानी भी जंजीर की मजबूत कड़ीयों जैसा है जिसका सरचश्‍म-ए-तक़दीस (शुद्ध स्‍त्रोत) हज़रत मुहम्‍मद (सल्‍ल.) का दिल है।

जिस खुबसूरती से इमाम बुखारी व मुस्लिम ने हज़रत मुहम्‍मद (सल्‍ल.) के कलाम व सहाबियों की बातों को किताबों व तहरीरों में दर्ज किया, उसी खुबसूरती से हसन बसरी (र.अ.) व जुनैद बगदादी (र.अ.) ने अल्‍लाह के पोशीदा बातों, हज़रत मुहम्‍मद (सल्‍ल.) की चमक व सहाबियों के अमल से अपने सीनों (दिलों) को आबाद किया। एक तरफ बातें दर्ज हो रही थी सफीनों में तो एक तरफ मुन्‍तकिल (प्रवाहित) हो रही थी सीनों में। इन दोनों का तअल्‍लुक ज़ाते मुहम्‍मदी से ही है और सहा‍बी इन दोनों के दरमियान कड़ी हैं। सहाबियों में भी कुछ ख़ास के हिस्‍से में ये खुशनसीबी आई, उनमें हज़रत अबुबक्र, उमर फारूक, उसमान गनी, मौला अली, हारिसा, अबुजरगफारी, सलमान फारसी, अबुउबैदा, अबुदरदा, मआज इब्‍नेजबल, अबुहुरैरह, अबुमूसा अश्‍अरी, इमरान बिनहसीन वगैरह के नाम खासतौर पर जो पहले सूफ़ी हजरात हैं। सूफ़ीयों के सारे रूहानी सिलसिले (आध्‍यात्मिक शाख) हज़रत मुहम्‍मद (सल्‍ल.) से शुरू होकर इन्‍हीं नामों से गुजरते है।

Murśida (ādhyātmika gurū) kī jarūrata kyōṁ hai? Muraśida-ē-kāmila (saccē gurū) kī jarūrata isī bāta sē patā calatī hai ki kura'āna kō kura'āna isali'ē mānatē haiṁ kyōṅki usakī sārī āyatēṁ, binā kisī śaka kē allāha kī bayānakardā mānatē haiṁ, hazarata muham'mada (salla.) Kī hadīsa kō isali'ē mānatē Haiṁ kyōṅki vō mō'atabara sanadōṁ (bharōsēmanda pramāṇōṁ) kē sātha maujūda hai. Ṭhīka isī taraha kisī rūhānī murśida (ādhyātmika gurū) kā qalba (hr̥daya) vāstē ba vāstē hazarata muham'mada (salla.) Sē milā hōtā hai. Sūfīyōṁ kā girōha hī vō tīsarā girōha hai jō hazarata muham'mada (salla.) Kē saccē vārisa haiṁ. Isa girōha kā silasilā'ē rūhānī bhī jan̄jīra kī majabūta kaṛīyōṁ jaisā hai jisakā saracaśma-ē-taqadīsa (śud'dha strōta) hazarata muham'mada (salla.) Kā dila hai. Jisa khubasūratī sē imāma bukhārī va muslima nē hazarata muham'mada (salla.) Kē kalāma va sahābiyōṁ kī bātōṁ kō kitābōṁ va taharīrōṁ mēṁ darja kiyā, usī khubasūratī sē hasana basarī (ra.A.) Va junaida bagadādī (ra.A.) Nē allāha Kē pōśīdā bātōṁ, hazarata muham'mada (salla.) Kī camaka va sahābiyōṁ kē amala sē apanē sīnōṁ (dilōṁ) kō ābāda kiyā. Ēka tarapha bātēṁ darja hō rahī thī saphīnōṁ mēṁ tō ēka tarapha muntakila (pravāhita) hō rahī thī sīnōṁ mēṁ. Ina dōnōṁ kā ta'alluka zātē muham'madī sē hī hai aura sahābī ina dōnōṁ kē daramiyāna kaṛī haiṁ. Sahābiyōṁ mēṁ bhī kucha ḵẖāsa kē his'sē mēṁ yē khuśanasībī ā'ī, unamēṁ hazarata abubakra, umara phārūka, usamāna ganī, maulā alī, hārisā, abujaragaphārī, salamāna phārasī, abu'ubaidā, abudaradā, ma'āja ibnējabala, abuhurairaha, abumūsā aśarī, imarāna binahasīna vagairaha kē nāma khāsataura Para jō pahalē sūfī hajarāta haiṁ. Sūfīyōṁ kē sārē rūhānī silasilē (ādhyātmika śākha) hazarata muham'mada (salla.) Sē śurū hōkara inhīṁ nāmōṁ sē gujaratē hai.

गोदड़ी ओड़ने वाले मुख्लिस बंदे

2013-05-10T14:35:00.004+05:30

सूफीयों की जिंदगी हिदायत का सरचश्‍म होती है। इन गोदड़ी ओड़ने वाले मुख्लिस बंदों को पहचानना हर किसी के बस की बात नहीं। एक मशहूर क़ौल है कि ''वली को वली ही पहचानता है।''

अल्‍लाह तअला ने कुरआन में फरमाया- أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ [١٠:٦٢]
सुन लो, अल्लाह के मित्रों को न तो कोई डर है और न वे शोकाकुल ही होंगे

हज़रत जुन्‍नून मिस्री (र.अ.) फरमाते हैं-

''सूफ़ी वो कि जब बोले तो उसके ज़बान से हक़ (सच्‍ची बात, अल्‍लाह का जिक्र) ज़ारी हो और जब खामोश हो तो उसके जिस्‍म का एक एक रोंगटा ये शहादत दे कि उसके अन्‍दर दुनिया की कोई हवस मौजूद नहीं।''

हज़रत हुसैन बिन मन्‍सूर (र.अ.) फरमाते हैं-

''सूफ़ी की ज़ात यकता (अकेली) होती है- न अल्‍लाह के सिवा उसे कोई कुबूल करता है और न ही वो अल्‍लाह के सिवा किसी को कुबूल करता है।''

हज़रत अबू-हमजा बगदादी (र.अ.) फरमाते हैं-

''सच्‍चे सूफ़ी की ये पहचान है मालदार होने के बावजूद वो फकीर रहे और इज्‍जतदार होने के बावजूद हक़ीर रहे (खुद को छोटा समझे)।''

हज़रत जुनैद बगदादी (र.अ.) फरमाते हैं-

''सूफ़ी की मिसाल ज़मीन जैसी है कि हर मरी चीज़ इसमें फेंकी जाती है लेकिन इसमें से बहुत खुबसूरत चीज़ निकलती है।''

हज़रत शरफुद्दीन यहया मुनीरी (र.अ.) फरमाते हैं-

''सूफ़ी वो है जो अल्‍लाह के 99 सिफात से हक़ीक़तन मौसूफ़ हो।''

हज़रत अबू-तुराब नख़शबी (र.अ.) फरमाते हैं-

''सूफ़ी के दिल को कोई चीज मैला नहीं कर सकती मगर उससे हर चीज को सफाई हासिल होती है।''

हज़रत नूरी (र.अ.) फरमाते हैं-

''सूफ़ी की तारीफ ये है कि उसे मोहजाती (गरीबी) के वक्‍त सुकून हो और अगर कुछ पास आए तो किसी को दे दे।''

हज़रत अबुबक्र सिद्दीक़ (रजि.अ.) इस्‍लाम के पहले खलिफा है। आप मक्‍का के सबसे मालदार (धनवान) लोगों में से थे। एक मौके पर आपने अपना सारा माल हज़रत मुहम्‍मद (सल्‍ल.) के कदमों पर रख दिया। हज़रत मुहम्‍मद (सल्‍ल.) ने कहा क्‍या कुछ अपने परिवारवालों के लिए भी छोड़ा? तो आपने फरमाया - ''(उनके लिए) अल्‍लाह और उसका रसूल है।''
ये जुमला (वक्‍तव्‍य) एक सूफ़ी की ज़बान से ही निकल सकता है।
इसी पर डॉक्‍टर अल्‍लामा ईक़बाल ने कहा है-
परवाने को चिराग तो बुलबुल को फूल बस।
सिद्दीक के लिए खुदा और रसूल बस।।

Sūphīyōṁ kī jindagī hidāyata kā saracaśma hōtī hai. Ina gōdaṛī ōṛanē vālē mukhlisa bandōṁ kō pahacānanā hara kisī kē basa kī bāta nahīṁ. Ēka maśahūra qaula hai ki''valī kō valī hī pahacānatā hai.'' Allāha ta'alā nē kura'āna mēṁ pharamāyā- ạảlā ại̹nã ạảẘlīāʾa ạllãhi lā kẖaẘfuⁿ ʿalaẙhim̊ walā hum̊ yaḥ̊zanūna [10:62] Suna lō, allāha kē mitrōṁ kō na tō kō'ī ḍara hai aura na vē śōkākula hī hōṅgē Hazarata junnūna misrī (ra.A.) Pharamātē haiṁ- ''Sūfī vō ki jaba bōlē tō usakē zabāna sē haqa (saccī bāta, allāha kā jikra) zārī hō aura jaba khāmōśa hō tō usakē jisma kā ēka ēka rōṅgaṭā yē śahādata dē ki usakē andara duniyā kī kō'ī havasa maujūda nahīṁ.'' Hazarata husaina bina mansūra (ra.A.) Pharamātē haiṁ- ''Sūfī kī zāta yakatā (akēlī) hōtī hai- na allāha kē sivā usē kō'ī kubūla karatā hai aura na hī vō allāha kē sivā kisī kō kubūla karatā hai.'' Hazarata abū-hamajā bagadādī (ra.A.) Pharamātē haiṁ- ''Saccē sūfī kī yē pahacāna hai māladāra hōnē kē bāvajūda vō phakīra rahē aura ijjatadāra hōnē kē bāvajūda haqīra rahē (khuda kō chōṭā samajhē).'' Hazarata junaida bagadādī (ra.A.) Pharamātē haiṁ- ''Sūfī kī misāla zamīna jaisī hai ki hara marī cīza isamēṁ phēṅkī jātī hai lēkina isamēṁ sē bahuta khubasūrata cīza nikalatī hai.'' Hazarata śaraphuddīna yahayā munīrī (ra.A.) Pharamātē haiṁ- ''Sūfī vō hai jō allāha kē 99 siphāta sē haqīqatana mausūfa hō.'' Hazarata abū-turāba naḵẖaśabī (ra.A.) Pharamātē haiṁ- ''Sūfī kē dila kō kō'ī cīja mailā nahīṁ kara sakatī magara usasē hara cīja kō saphā'ī hāsila hōtī hai.'' Hazarata nūrī (ra.A.) Pharamātē haiṁ- ''Sūfī kī tārīpha yē hai ki usē mōhajātī (garībī) kē vakta sukūna hō aura agara kucha pāsa ā'ē tō kisī kō dē dē.'' Hazarata abubakra siddīqa (raji.A.) Islāma kē pahalē khaliphā hai. Āpa makkā kē sabasē māladāra (dhanavāna) lōgōṁ mēṁ sē thē. Ēka maukē para āpanē apanā sārā māla hazarata muham'mada (salla.) Kē kadamōṁ para rakha diyā. Hazarata muham'mada (salla.) Nē kahā kyā kucha apanē parivāravālōṁ kē li'ē bhī chōṛā? Tō āpanē pharamāyā - ''(unakē li'ē) allāha aura usakā rasūla hai.'' Yē jumalā (vaktavya) ēka sūfī kī zabāna sē hī nikala sakatā hai. Isī para ḍŏkṭara allāmā īqabāla nē kahā hai- Paravānē kō cirāga tō bulabula kō phūla basa. Siddīka kē li'ē khudā aura rasūla basa..

SUFIYANA KALAM

2013-05-10T14:24:00.002+05:30

Kafir Ishqm Musalmani Mera Darkar Naist
Har Rag e Man Taar Gashta Hajat e Zanaar Naist

کافر عشقم مسلمانی مرا درکار نیست
ہر رگ من تار گشتہ حاجت زنار نیست

میں عشق میں کافر ہوں ،مجھے مسلمانی کی ضرورت نہیں
میری ہر رگ تار تار ہو گئی ہے مجھے زنار کی بھی ضرورت نہیں

از سر بالیں من بر خیز اے نادان طبیب
درد مند عشق را دارو بجز دیدار نیست

اے نادان معالج میرے سر ہانے سے اُٹھ جا
عشق کے بیمار کا علاج سوائے دیدار کے ممکن نہیں

ابر را با دیدۂ گریان من نسبت مکن
نسبتت با رود کے باران خونبار نیست

بادل کو میری آنکھوں سے نسبت نہ دو
بارش کو خون کے آنسوؤں سے کوئی نسبت نہیں

شاد اے دل کہ فردا برسر بازار عشق
مژدۂ قتل ست گرچہ وعدئے دیدار نیست

اے دل خوش ہو جاکہ آنے والے کل کو بازار عشق میں
تیرے لئے قتل کی خوشخبری ہے مگر دیدار کا دعدہ نہیں

خلق می گوید کہ خسرو بت پرستی میکند
آرے آرے میکنم با خلق عالم کار نیست

لوگ مجھے کہتے ہیں کہ خسرو بتوں کو پوجتا ہے
ہاں ہاں میں ایسے کرتا ہوں دنیا والوں کو ہم سے کوئی کام نہیں

Dilam Dar Ashqi Awara Shud Awara Tar Bada
Tanam Az Baidili Baichara Shud Baichara Tar Bada

دلم در عاشقی آورہ شد آدارہ تر بادا
تنم از بیدلی یبچارہ شد یبچارہ تر بادا

میرا دل عاشقی میں آوارہ ہو گیا ہے ، خدا کرے یہ اور زیادہ آوارہ ہوتا جائے
میرا بدن بے دلی سے کمزور ہو گیا ہے ، یہ کمزور ہوتا چلا جائے

بہ تاراج عزیزان زلف تو عیارے دارد
بہ خونریز غریبان چشم تو عیارہ تر بادا

اپنے عزیزوں کی غارت گری میں تیری زلف عیار نے بڑا کام کیا ہے
غریبوں کا خون بہانے کو تیری نظریں اور زیادہ عیار ہو جائیں

رخت تازہ ست و بہر مردن خود تازہ تر خواہم
دلت خارہ ست و بہر کشتن من خارہ تر بادا

تیرا رخ تازہ ہے لیکن مجھے مارنے کو اور زیادہ تازہ ہو جائے
تیر ا دل پتھر ہے لیکن مجھے مارنے کو اور زیادہ سخت ہو جائے

گر اے زاہد ، دعای خیر میگوئی مرا ، این گو
کہ آن آوارہ از کوی بتان آوراہ تر بادا

اے عبادت گزاردعا دینی ہے تو یہ کہہ
کہ مجھے جیسا آورہ محبوب کی گلی میں زیادہ آوراہ ہو جائے

ہمہ گویند کز خونخواریش خلقے بہ جان آمد
من این گویم کہ بہر جان من خونخوارہ تر بادا

سب کہتے ہیں کہ وہ معشوق کی خونخواری سے دل و جان سے تنگ ہیں
میں یہ کہتا ہون کہ وہ میری جان کے لئے اور زیادہ خونخوار ہو جائے

دل من پارہ گشت از غم ، نہ زانگونہ کہ بہ گردد
وگر جانان بدین شاد است ، یا رب ، پارہ تر بادا

میر ا دل غم سے پارہ ہو گیا ہے ،نہیں کہتا کہ ٹھیک ہو
اگر یہ حالت محبوب کو پسند ہے تو اور زیادہ پارہ ہو جائے

چو با تر دامنی خو کرد خسرو با دو چشم تر
بہ آب چشم پاکان دامنش ہموارہ تر بادا

اے خسرو تیری دو آنکھوں نے دامن تر کر دیا ہے
ان آٓنسو وں سے تیر ا پاک دامن اور زیادہ ہموار ہو جائے

امیر خسرو

Amir Khusro

Khabaram Raseed Imshab Ke Nigaar Khuahi Aamad
Sar-e Man Fidaa-e Raah-e Ki Sawaar Khuahi Aamad

خبرم رسید امشب کہ نگار خواہی آمد
سرِ من فدای راہے کہ سوار خواہی آمد

میرے محبوب مجھے خبر ملی ہے کہ تو آج رات کو آئے گا
میر ا سراُس راہ پر قربان جس راہ پر تو سواری کرتا آئے گا

بہ لبم رسیدہ جانم ،تو بیا کہ زندہ مانم
پس ازان کہ من نمانم، بہ چہ کار خواہی آمد؟

میری جان ہونٹوں پر آگئی ہے ، تو آجا کہ میں زندہ رہوں
پھر جب میں نہ رہوں گا تو کس کام کے لئے آئے گا

غم و غصہ فراقت بکشم چنانکہ دانم
اگرم چو بخت روزے بہ کنار خواہی آمد

تیری جدائی کا غم اور دکھ بس میں ہی جانتا ہوں
جس دن تو پہلو میں آئے گا سب غم بھلا دوں گا

دل و جان ببرد چشمت بہ دو کعبتین و زین پس
دو جہانت داو، اگر تو بہ قمار خواہی آمد

دل و جان چھین کر لے گیئں ہیں تیر ی دو آنکھیں اپنے دانوں سے
اب دونوں جہان داو پر لگ جائیں اگر تو قمار بازی پر آئے

می تست خون خلقے و ہمی خوری دما دم
مخور این قدح کہ فردا بہ خمار خواہی آمد

تیری شراب تو عاشقوں کا خون ہے اور تو لگاتار پیتا جا رہا ہے
اس پیالے کو ترک کر دے کہ کل تو نے بھی خماری میں آجانا ہے

کششے کہ عشق دارد نہ گزاردت بدینساں
بجنازہ گر نیائی بہ مزار خواہی آمد

عشق کی کشش بے اثر نہیں ہوتی
جنازہ پر نہ سہی مزار پر تو آئے گا

ہمہ آہوانِ صحرا سرِ خود نہادہ بر کف
بہ امید آنکہ روزے بشکار خواہی آمد

صحرا کے ہرن اپنے ہاتھوں میں اپنا سر اٹھا کے پھر رہے ہیں
اس امید پر کے تو کسی روز شکار کے لئے آئے گا

بہ یک آمدن ربودی دل و دین و جانِ خسرو
چہ شود اگر بدینساں دو سہ بار خواہی آمد

تیری ایک آمد پر خسرو کے دل وجان دین دنیا چلے گئے
کیا ہو گا جب اسی طرح دو تین با ر آئے گا

امیر خسرو
Amir Khusro

Ay Chehra-e Zeba-e-Tu Rashk-e butan-e-Azari
ای چہرہ زیبای تو رشک بتان آزری

ای چہرہ زیبای تو رشک بتان آزری
ہر چند وصف می کنم در حسن زاں بالا تری

تو از پری چا بک تری ، و ز برگ گل نازک تری
و ز ہر چہ گوئم بہتری ، حقا عجائب دلبری

تا نقش می بندد فلک ، ہر گز ندادہ ایں نمک
حوری ندانم یا ملک، فرزند آدم یا پری

عالم ہمہ یغمای تو ، خلقی ہمہ شیدای تو
آں نرگس شہلای تو آوردہ رسم کافری

آفاقہا گردیدہ ام مہر بتاں ورزیدہ ام
بسیار خوباں دیدہ ام لیکن تو چیزی دیگری

ای راحت و آرام جان با قد چوںسرورواں
زینساں مرو دامن کشاں کا رام جانم می پری

من تو شدم تو من شدی، من تن شدم تو جان شدی
تا کس نہ گوید بعد ازیں من دیگرم تو دیگری

خسرو غریب است و گدا افتادہ در شہر شما با شد کہ از بہر خدا سوی غریباں بنگری

امیر خسرو

Amir Khusro

Zee Haal e Miskeen Makun Taghaful
ز حال مسکین مکن تغافل

ز حال مسکین مکن تغافل ورائے نیناں بنائے بتیاں
کہ تا ب ہجراں ندارم اے جاں نہ لیہو کاہے لگائے چھتیاں

شبان ہجراں دراز چوں زلف وروز وصلت چو عمر کوتاہ
سکھی پیا کو جو میں نہ دیکھوں تو کیسے کاٹوں اندھیری رتیاں

یکایک از دل دو چشم جادو بصد فریبم ببردتسکیں
کسے پڑی ہے جو جا سناوے پیارے پی کو ہماری بتیاں

چو شمع سوزاں چو زرہ حیراں ز مہر آن مہ بگشتم آخر
نہ نیند نیناں ، نہ انگ چیناں نہ آپ آیئں نہ بھیجیں پتیاں

بحق روز وصال دلبر کہ داد مارا فریب خسرو
سپت منکے ورائے راکھوں جو جائےپاوں پیا کہ کھتیاں

امیر خسرو

Amir Khusro

Nami Danam Che Manzil Bood
نمی دانم چہ منزل بود

نمی دانم چہ منزل بود شب جائے کہ من بودم
بہر سو رقص بسمل بود شب جائے کہ من بودم

پر ی پیکر نگاری ، سرو قد ، لالہ رخساری
سراپا آفت دل بود شب جائے کہ من بودم

رقیباں گوش بر آواز ، او در ناز من ترساں
سخن گفتن، چہ مشکل بود شب جائے کہ من بودم

خدا خود میر مجلس بود اندر لامکاں خسرو
محمد شمع محفل بود شب جائے کہ من بودم

امیر خسرو
Amir Khusro

Bahraist Bahr e Ishq Ke Bahaichash Kinara Naist

‫بحریست بحرِ عشق کہ بہیچش کنارہ نیست
آن جا جُز اینکہ جاں بسپارند چارہ نیست

عشق کا سمندر ایسا سمندر ہے جِس کا کوئی کنارہ نہیں،وہاں بجُز جان دینے کے اور کوئی چارہ نہیں۔۔

آں دم کہ دِل بہ عشق دہی خوش دمے بود
در کارِ خیر حاجتِ ہیچ اِستخارہ نیست

جِس وقت بھی دِل کو عشق میں لگا دو وہی وقت اچھا ہو گا،کیونکہ نیک کام کرنے کے لئے کِسی اِستخارہ کی ضرورت نہیں ہوتی۔۔

مارا بمنعِ عقلِ مترسان و مے بیار
کآں شحنہ در وِلایتِ ما ہیچ کارہ نیست

عقل کی ممانعت کی وجہ سے ہمیں عشق سے نہ ڈرا اور شراب لا،اِس لئے کہ عقل ایسا سپاہی ہے جِس کا مُلکِ عشق میں کوئی کام نہیں۔۔

از چشمِ خود بپُرس کہ مارا کہ میکُشد
جاناں گناہِ طالع و جرمِ ستارہ نیست

اپنی آنکھ سے پوچھ کہ ہمیں کون قتل کر رہا ہے؟ میری جان یہ نصیبہ کی خطا یا ستارے کا جرم نہیں بلکہ تیری آنکھ کا ہے۔۔

رُویش بچشمِ پاک تواں دید چوں ہِلال
ہر دیدہ جائے جلوہء آں ماہ پارہ نیست

اِس کا چہرہ ہلال کی طرح پاک نگاہ سے دیکھا جا سکتا ہے،کیونکہ ہر آنکھ اُس ماہ پارے کے جلوے کی جگہ نہیں ہے۔۔

فُرصت شُمر طریقہء رِندی کہ ایں نِشاں
چوں راہِ گنج ہر ہمہ کس آشکارہ نیست

رِندی کے راستے کو غنیمت سمجھ اِس لئے کہ یہ نِشان خزانے کے راستے کی مانند ہر شخص پر آشکارہ نہیں۔۔

نگرفت در تو گِریہء حافظ بہیچ روی
حیرانِ آں دِلم کہ کم از سنگِ خارہ نیست

حافظ کی گریہ و زاری نے کِسی طرح بھی تجھ پر اثر نہ کیا،میں تو تیرے دِل پر حیران ہوں جو کِسی طرح بھی سنگِ خارہ سے کم نہیں ہے۔۔

Ek Main He Nahin Un Per Qurban Zamana Hai
Jo Rab e Do Alam Ka Mahboob Yaqana Hai

اک میں ہی نہیں اس پر قربان زمانہ ہے
جو رب دو عالم کا محبوب یگانہ ہے

کل جس نے ہمیں پُل سے خود پار لگانا ہے
زہرہ کا وہ بابا ہے سبطین کا نانا ہے

اُس ہاشمی دولہا پر کونین کو میں واروں
جو حُسن و شمائل میں یکتائے زمانہ ہے

عزت سے نہ مر جائیں کیوں نام محمد پر
ہم نے کسی دن یوں بھی دنیا سے تو جانا ہے

آو در زہرہ پر پھیلائے ہوئے دامن
ہے نسل کریموں کی لجپال گھرانہ ہے

ہوں شاہ مدینہ کی میں پشت پناہی میں
کیا اس کی مجھے پرواہ دشمن جو زمانہ ہے

یہ کہ کے در حق سے لی موت میں کچھ مہلت
میلاد کی آمد ہے محفل کو سجانا ہے

قربان اُس آقا پر کل حشر کے دن جس نے
اَس اُمت عاصی کو کملی میں چھپانا ہے

سو بار اگر توبہ ٹوٹی بھی تو حیرت کیا
بخشش کی روائت میں توبہ تو بہانہ ہے

ہر وقت وہ ہیں میری دُنیائے تصور میں
اے شوق کہیں اب تو آنا ہے نہ جانا ہے

پُر نور سی راہیں ہیں گنبد پہ نگاہیں ہیں
جلوے بھی انوکھے ہیں منظر بھی سہانا ہے

ہم کیوں نہ کہیں اُن سے رُو داد الم اپنی
جب اُن کا کہا خود بھی اللہ نے مانا ہے

محروم کرم اَس کو رکھیئے نہ سرِ محشر
جیسا ہے نصیر آخر سائل تو پُرانا ہے

Naseer ud Din Naseer
نصیر الدین نصیر

Jo Bane Aaina Woh Tera Jalwa Daikhe
Apni Soorat mein Tere Husn Ka Jalwa Daikhe

جو بنے آئینہ وہ تیرا تماشا دیکھے
اپنی صورت میں تیرے حسن کا جلوہ دیکھے

ہائے کس طرح تجھے عاشق شیدا دیکھے
تیرا سایہ بھی نہیں ہے جو سایہ دیکھے

تیری شانیں ہیں ہزاروں ،تیرے جلوے ہیں لاکھوں
دو ہی آنکھیں ہوں ملیں جس کو وہ کیا کیا دیکھے

قیس کو ہوش نہیں لب پہ انا لیلیٰ ہے
اپنے دیوانے کو آ کر ذرا لیلیٰ دیکھے

دیکھنے والے تیرے دیکھتے ہیں یوں تجھ کو
جیسے دریا کی طرف پیاس کا مارا دیکھے

کیا سمجھ رکھا ہے اللہ کو تو نے اکبر
آنکھیں کھولے ہوئے بیٹھا ہے کہ جلوہ دیکھے

شاہ اکبر دانا پوری

Adam Se layi Hai Hasti Main Arzoo E Rasool
عدم سے لائی ہے ہستی میں آرزوئے رسول

عدم سے لائی ہے ہستی میں آرزوئے رسول
کہاں کہاں لئے پھرتی ہے جستجوئے رسول

تلاش نقش کف پائے مصطفے کی قسم
چنے ہیں آنکھوں سے ذرات خاک کوئےرسول

بلائیں لوں میں تیری ائے جذبہ ء شوق صل علےٰ
کہ آج دامن دل کھنچ رہا ہےسوئےرسول

شگفتہ گلشن زہرا کا ہرگل تر ہے
کسی میں رنگ علی اور کسی میں بوئے رسول

عجب تماشاہو میدان حشر میں بیدم
کہ سب ہوں پیش خدا اور میں رو بروئے رسول

بیدم وارثی
Bedam Warsi

Tum jo chaho to mere dard ka darmaan ho jayay
تم جو چاہو تو مرے درد کا درماں ہو جائے

اپنی ہستی کا اگر حسن نمایاں ہو جائے
آدمی کثرت انوار سے حیراں ہو جائے

تم جو چاہو تو مرے درد کا درماں ہو جائے
ورنہ مشکل ہے کہ مشکل مری آساں ہو جائے

او نمک پاش تجھے اپنی ملاحت کی قسم
بات تو جب ہے کہ ہر زخم نمکداں ہو جائے

دینے والے تجھے دینا ہے تو اتنا دے دے
کہ مجھے شکوہ کوتاہی داماں ہو جائے

اس سیہ بخت کی راتیں بھی کوئی راتیں ہیں
خواب راحت بھی جسے خواب پریشاں ہو جائے

خواب میں بھی نظر آ جائیں جو آثار بہار
بڑھ کہ دامن سے ہم آغوش گریباں ہو جائے

سینہ شبلی و منصور تو پھونکا تو نے
اس طرف بھی کرم اے جنبش داماں ہو جائے

آخری سانس بنے زمزمہ ہو اپنا
ساز مضراب فنا تار رگ جاں ہو جائے

تو جو اسرار حقیقت کہیں ظاہر کر دے
ابھی بیدم رسن و دار کا ساماں ہو جائے

بیدم وارثی
Bedam Warsi

Kaba e dil Qibla e Jaan taaqay abrooyay ali
کعبہ دل قبلہ جان طاق ابروئے علی

کعبہ دل قبلہ جان طاق ابروئے علی
ہو بہو قرآن ناطق مصحف روئے علی

خاک کے ذروں میں عطربوترابی کی مہک
باغ کے ہر پھول سے آتی ہے خوش بوئے علی

اے صبا کیا یاد فرمایا ہے مولا نے مجھے
آج میرا دل کھنچا جاتا ہے کیوں سوئے علی

دامن فردوس ہے ہر گوشہ شہر نجف
ہے مقیم خلد گویا ساکن کوئے علی

کیوں نہ ہوں کونین کی آزادیاں اس پر نثار
ہے دل بیدم اسیر دام گیسوئے علی

بیدم وارثی
Bedam Warsi

Wo Kamaal-e-Husn-e-Huzoor Hay Kay Gumaan-e-Naqs Jahaan Nahin
وہ کمال حسن حضور ہے کہ گمان نقص جہاں نہیں

وہ کمال حسن حضور ہے کہ گمان نقص جہاں نہیں
یہی پھول خار سے دور ہے یہی شمع ہے کہ دھواں نہیں

میں نثار تیرے کلام پر ملی یوں تو کس کو زباں نہیں
وہ سخن ہے جس میں سخن نہ ہو وہ بیاں ہے جس کا بیاں نہیں

تیرے آگےیوں ہیں دبے لچے فصحا عرب کے بڑےبڑے
کوئ جانے منہ میں زباں نہیں نہیں بلکہ جسم میں جاں نہیں

بخدا خدا کا یہی ہے در نہیں اور کوئ مفر مقر
جو وہاں سے ہویہیں آ کے ہوجو یہاں نہیں تو وہاں نہیں

وہی نور حق وہی ظل رب ہے انہی کا ہے سب ہے انہی سے سب
نہیں ان کی ملک میں آسماں کہ زمیں نہیں کہ زماں نہیں

وہی لا مکاں کے مکیں ہوئےسر عرش تخت نشیں ہوئے
وہ نبی ہیں جن کے ہیں یہ مکاں وہ خدا ہے جس کا مکاں نہیں

کروں مدح اہل دول رضا پڑے اس بلا میں میری بلا
میں گدا ہوں اپنے کریم کا میرادین پارہ ناں نہیں

Alahazrat Imam Ahmad Raza
اعلی حضرت احمد رضا

Kaaba ka Shouq hai na Sanam Khana Chahiye
کعبہ کا شوق ہے نہ صنم خانہ چاہیے

کعبہ کا شوق ہے نہ صنم خانہ چاہیے
جانانہ چاہیے در جانانہ چاہیے

ساغر کی آرزو ہے نہ پیمانہ چاہیے
بس اک نگاہ مرشد میخانہ چاہیے

حاضر ہیں میرے جیب و گریباں کی دھجیاں
اب اور کیا تجھے دل دیوانہ چاہیے

عاشق نہ ہو تو حسن کا گھر بے چراغ ہے
لیلیٰ کو قیس شمع کو پروانہ چاہیے

پروردہ کرم سے تو زیبا نہیں حجاب
مجھ خانہ زاد حسن سے پروانہ چاہیے

شکوہ ہےکفر اہل محبت کے واسطے
ہر اک جفائے دوست پہ شکرانہ چاہیے

بادہ کشوں کو دیتے ہیں ساغر یہ پوچھ کر
کس کو زکوۃ نرگس مستانہ چاہیے

بیدم نماز عشق یہی ہے خدا گواہ
ہر دم تصور رخ جانانہ چاہیے

بیدم وارثی
Bedam Warsi

Kash Muj Par he Mujhay Yaar ka Dhoka ho Jai
کا ش مجھ پر ہی مجھے یار کا دھوکا ہو جائے

کا ش مجھ پر ہی مجھے یار کا دھوکا ہو جائے
دید کی دید تماشے کا تماشا ہو جائے

دیدہ شوق کہیں راز نہ افشا ہو جائے
دیکھ ایسانہ ہو اظہار تمنا ہو جائے

آپ ٹھکراتے تو ہیں شہیدان وفا
حشر سے پہلے کہیں حشر نہ برپا ہو جائے

آپ کا جلوہ بھی کیا چیز ہے اللہ اللہ
جس کو آ جائےنظر وہ بھی تماشا ہو جائے

کم نہیں روز قیامت سے شب وصل اس کی
شام ہی سے جسے اندیشہ فردا ہو جائے

کیا ستم ہے ترے ہوتے ہوئےاے جذبہ دل
میرا چاہا نہ ہو اور غیر کا چاہا ہو جائے

شرم اس کی ہے کہ کہلاتا ہوں کشتہ تیرا
زندہ عیسیٰٰ سے جو ہو جاو ں تو مرنا ہو جائے

میرا سامان مری بے سرو سامانی ہے
مر بھی جاوں تو کفن دامن صحرا ہوجائے

دور ہو جائیں جو آنکھوں سےحجابات دوئی
پھر تو کچھ دوسری دنیامری دنیاہو جائے

اس کی کیا شرم نہ ہو گی تجھےاے شان کرم
تیرا بندہ جو تیرے سامنے رسواہو جائے

تو اسے بھول گیا وہ تجھے کیونکر بھولے
کیسے ممکن ہے کہ بیدم بھی تجھی سا ہو جائے

بیدم وارثی
Bedam Warsi

SHAH-E-ROOMI

Namaz e Ishq नमाज़ ए ईश्‍क़

HAMD O ISTEGFHAR- BY MY PEER-O-MURSHID

MURSHID KI ZARURAT

MAULANA ROOM NE FARMAYA HAI.......

MAULANA ROOM NE FARMAYA....

SAAEEN BULHE SHAH FARMATE HAIN........

Hazrat anas ( r.a) se marwi hai k huzur nabi akram sallallaho alaihe w sallam me farmaya:

SARKAR SHAIKH SHIBLI FARMATE HAIN K

KUCH KHAS

AULIYA

THE NEED OF A GURU

THE NEED OF A GURU

HAZRAT GHUOS-UL-AZAM DASTGEER R.A.

HAZRAT SULTAN SULTAN BAHU (R.A)

HAZRAT CHAN SULTAN (R.A)

HAZRAT FAQEER NOOR MUHAMMAD (R.A)

Hazrat Ali – Radi Allahu Anhu

Hazrat Ali – Radi Allahu Anhu

[1] Agar kisi ka ban’na chahtay ho to pori hakiqat se ban jao… warna,apni zaat mai ayesi hakiqat peda kar lo ke koi hakiqat mai tumhara ban jaye.

12 IMAMS OF ISLAM.

KUCH KHAS

tc bULkku jc-rkyk ds bZ'kd es Mqc tkrk gS rks og jc ls xqQrxq djrk gS

og nqvk ds fy;s gkaFk mBkrk gS rks nquh;k ekaxuk Hkqy tkrk gS mls ;kn jgrk gS

rks cl bruk fd ;k jc rw eq>s feysxk dc

سب سے اچھی طلب اللہ کی طلب ہے اور سب سے اچھی یاد اللہ کی ہے۔

Hazrat ibne mubarak alai rehma farmate hain

k humen ziyada ilm hasil karne ke muqable mein

thora sa adab hasil karne ki ziyada zarurat hai-

Hazrat ba yazid bustami ( r.a) farmate hain jis ka koi peer nahi us ka imaam shaitan hai-

What Is Sufism?

TAALIM

SHAIKH SAADI ALAI REHMA FARMATE HAIN

Peer ki taalim par amal kare aur sachchi mohabbat w aqidat kamil rakhe yahaan tak k wo jaan maal aulad sab se ziyada aziz ho jaae taa k ishq kamaal ko pohanch jaae aur fana fish shaikh ki manzil par pohanch jawe- kiun k ( Ishq ek aag hai jo maheboob ke siwa ko jala deti hai)

Agar hai tamannaae takmil-e- hasti......

To khak-e-dar- e peer-e maikhana ban ja....

ANAL-HAQ

SUFIYANA KALAM

What is SPIRITUALITY?

WHAT IS SPIRITUALITY?

Salook aur Tasawwuf

Salook aur Tasawwuf

دروس سلوک و تصوف

मुर्शिद (आध्‍यात्मिक गुरू) की जरूरत क्‍यों है?

गोदड़ी ओड़ने वाले मुख्लिस बंदे

SUFIYANA KALAM

Dilam Dar Ashqi Awara Shud Awara Tar Bada Tanam Az Baidili Baichara Shud Baichara Tar Bada

Khabaram Raseed Imshab Ke Nigaar Khuahi Aamad Sar-e Man Fidaa-e Raah-e Ki Sawaar Khuahi Aamad

Ay Chehra-e Zeba-e-Tu Rashk-e butan-e-Azari ای چہرہ زیبای تو رشک بتان آزری

Zee Haal e Miskeen Makun Taghafulز حال مسکین مکن تغافل

Nami Danam Che Manzil Boodنمی دانم چہ منزل بود

Bahraist Bahr e Ishq Ke Bahaichash Kinara Naist

Ek Main He Nahin Un Per Qurban Zamana Hai Jo Rab e Do Alam Ka Mahboob Yaqana Hai

Jo Bane Aaina Woh Tera Jalwa Daikhe Apni Soorat mein Tere Husn Ka Jalwa Daikhe

Adam Se layi Hai Hasti Main Arzoo E Rasool عدم سے لائی ہے ہستی میں آرزوئے رسول

Tum jo chaho to mere dard ka darmaan ho jayay تم جو چاہو تو مرے درد کا درماں ہو جائے

Kaba e dil Qibla e Jaan taaqay abrooyay ali کعبہ دل قبلہ جان طاق ابروئے علی

Wo Kamaal-e-Husn-e-Huzoor Hay Kay Gumaan-e-Naqs Jahaan Nahin وہ کمال حسن حضور ہے کہ گمان نقص جہاں نہیں

Kaaba ka Shouq hai na Sanam Khana Chahiye کعبہ کا شوق ہے نہ صنم خانہ چاہیے

Kash Muj Par he Mujhay Yaar ka Dhoka ho Jaiکا ش مجھ پر ہی مجھے یار کا دھوکا ہو جائے

Dilam Dar Ashqi Awara Shud Awara Tar Bada
Tanam Az Baidili Baichara Shud Baichara Tar Bada

Khabaram Raseed Imshab Ke Nigaar Khuahi Aamad
Sar-e Man Fidaa-e Raah-e Ki Sawaar Khuahi Aamad

Ay Chehra-e Zeba-e-Tu Rashk-e butan-e-Azari
ای چہرہ زیبای تو رشک بتان آزری

Zee Haal e Miskeen Makun Taghaful
ز حال مسکین مکن تغافل

Nami Danam Che Manzil Bood
نمی دانم چہ منزل بود

Ek Main He Nahin Un Per Qurban Zamana Hai
Jo Rab e Do Alam Ka Mahboob Yaqana Hai

Jo Bane Aaina Woh Tera Jalwa Daikhe
Apni Soorat mein Tere Husn Ka Jalwa Daikhe

Adam Se layi Hai Hasti Main Arzoo E Rasool
عدم سے لائی ہے ہستی میں آرزوئے رسول

Tum jo chaho to mere dard ka darmaan ho jayay
تم جو چاہو تو مرے درد کا درماں ہو جائے

Kaba e dil Qibla e Jaan taaqay abrooyay ali
کعبہ دل قبلہ جان طاق ابروئے علی

Wo Kamaal-e-Husn-e-Huzoor Hay Kay Gumaan-e-Naqs Jahaan Nahin
وہ کمال حسن حضور ہے کہ گمان نقص جہاں نہیں

Kaaba ka Shouq hai na Sanam Khana Chahiye
کعبہ کا شوق ہے نہ صنم خانہ چاہیے

Kash Muj Par he Mujhay Yaar ka Dhoka ho Jai
کا ش مجھ پر ہی مجھے یار کا دھوکا ہو جائے