Mizaj- e- Moosa

Tabiyato’n mein jalal hota hai
Joe samajhtay, khayal hota hai

Ho zaroorat izhar hota hai
Jub kubhi ahtimaal hota hai

Ger ho nasiyat mizaj –e-moosa say
Qol mein bhee sawal hota hai (Dr Raza)

[20:44] ابوالاعلی مودودی
اس سے نرمی کے ساتھ بات کرنا، شاید کہ وہ نصیحت قبول کرے یا ڈر جائے

Hussain Qaitilo’n k nurghay mein

Bay abad raygistan mein

taweel musafrat k aik undekhay bayaba’n mein maa’ray janay wala kunba na’janay kainaat k kon say munsab per faiz tha k phir kubhi waqoo’aey ko na zameen nigul saki aur na asman chupha suka.

Na’janay Hur kub aur kaha chupa tha joe raasta roknay yuk dum warid hogaya k itnay beray lashkar k saath aik chotay say kunbay ki rukawat bun gaya faqat chund saa’uto’n mein

Kia yeh ajab nahee k karbala ki zameen per Hur itnay beray lashkar k saath pehlay say moujood tha ya phir woh saath saath tha us musafrat mein jis mein mazloom upnee qatal gah ki taraf qatilo’n k nurghay mein chulay jaa rahey thay goya k bus Karbala he woh jaga thee jaha yazeediat hussainiat per war kernay ka irada rukhtee thee

Such poochiaey to meri nazar mein qatil maqtal tak qatal honay walo k saath saath thay bus ikk aisee jagan k intikhab mein k phir Deen-e- Muhammed (SAW)ka naam- o- nishan mita dey’n.

Meri nazar mein Hur ka raasta roakna aur Mola ka uss rukawat per khaimay nusb kerna waisee hee daleel thee jaisi Moosa a.s ki manzil jahan muchli deria mein ghayub hogai goya khizr say mulaqat ki jaga’n

Werna yeh kaisay mumkin hai k jahan hussain taweel musafrat k baad phonchay hon waha yazeediat bhe saath saath warid hojai.

Buss maarnay walo nay peecha kia aur jub bayaba’n a’a phoncha to ghaira tung kia yoon irado’n nay amal ko amli jama pehnaya, zindagi nay mout ki tayyari ki aur sajdo nay sajideen ka munsab lea yoon asr nay fajar ka jama pehna aur azan nay phir na khatam honay walay qayam ko taloo- e- aftab say jorr dea aisay k phir nam -e- perwerdegar ko qatal honay walo nay upnay jud -e-amjad k naam say jorr dea (Dr raza)

May he gets his father back

Parents are really important but creators have there own psyche.

In life we dont go for things that are too expensive or out of reach but i wonder why should one be in a trial that cause such an expensive cost which he can never bear at his own.

Ofcourse that buy was never an intention.

What needs to break ice is a subject known as titanic but is the clash, the birth of new day or fall of another day .(Dr Raza)

Ya Fatima Shahzadi(a.s)

Der asl Aya-e-Mubahila mein Quran ki jhooto’n per hatmi laanat ki paysh’ungoi Quran ka aaney walay Sucho’n ko leeaey wo taaruf hai joe aik baar phir Baadaz shahdat- e- Rasool -e-maqbool (saw) munafqat k libado’n mein chuphay, islam ka zhiri libas pehnay, bayadab badshahat ko khilafat ka urhna samjhnay walay un chund bayhijab bhikario ko aya kerna maqsood tha joe aik baar phir haq ko batil ki soorat khalat malat bayan kerayn gay yoon hud ko upna muqadder bana ker kufr ki manzil per ta zerb- e- qayamat shaitini afkar ka phir mumba rahain gay.

Bayshak Fatima(a.s )he woh zerb-Furqan thee jis nay Islam ko aur libada urhay kufr mein dhulay munafiq musulman ko mubahilay ki manind adal k munsab say, sucho ki rahdari per, manzil aur haq ki nisbat leaey, insaf ki salayb per kufr ko ta qayamat khilafat ka libada leeaey badshahat ki sooli per lutka dea.

Bila shuba her us kafir aur munkir per unginutt laanat jis nay Muhammed -o- ale Muhammed (SAW) bilkhusoos hamari shazadi Zehra per silsila-e-Zulm ki dastan raqam kernay ki riwayat aur ibtida dali .(Dr Raza)

Taqayya

[16:104] ابوالاعلی مودودی
حقیقت یہ ہے کہ جو لوگ اللہ کی آیات کو نہیں مانتے اللہ کبھی ان کو صحیح بات تک پہنچنے کی توفیق نہیں دیتا اور ایسے لوگوں کے لیے دردناک عذاب ہے
[16:105] ابوالاعلی مودودی
(جھوٹی باتیں نیا نہیں گھڑ تا بلکہ) جھوٹ وہ لوگ گھڑ رہے ہیں، جو اللہ کی آیات کو نہیں مانتے، وہی حقیقت میں جھوٹے ہیں

[16:106] ابوالاعلی مودودی

جو شخص ایمان لانے کے بعد کفر کرے (وہ اگر) مجبور کیا گیا ہو اور دل اس کا ایمان پر مطمئن ہو (تب تو خیر) مگر جس نے دل کی رضا مندی سے کفر کو قبول کر لیا اس پر اللہ کا غضب ہے اور ایسے سب لوگوں کے لیے بڑا عذاب ہے

[16:108] ابوالاعلی مودودی
یہ وہ لوگ ہیں جن کے دلوں اور کانوں اور آنکھوں پر اللہ نے مہر لگا دی ہے یہ غفلت میں ڈوب چکے ہیں

Mushkil kusha

Jub tum doosro ki zaroorait ko poora kernay ki zamanat bunjaatey ho toe tum doosron kay hajat rafa ki soorat mushkil kusha kehlaatey ho

Madad kay falsafey mein taqatwer ko pukarna aik fitree taqaza hai koi shirk ya bayadabee leay biddat nahee yeh is leay kay loagon ki zarooriat ka tum say wabista hona tumharey taqatwer honay ki dalel hai

Naam-e-Ali aisay hee mushkil khushi goya hajat rawai ka who pakeeza khayal hai joe Khudai leay kaheen Khyber ki soorat amud aur kahee kaabey mein bud shikun ki soorat haq (Dr raza)

Anso

23 January, 2019

07:39

Sabr manzil-e-kurb mein mairaj-e-shukr hai aur shukr  mehrab-e-istaqamat mein bunyad-e-bundagi

 

Taqat hisar-e-khudai mein qudrat-e- mushkil kushai hai aur mushkil manzilon ki rah mein saman-e-rahdari, na k bayzari

 

Anso-e-shiddat-e-derd-o-kerb  mein  rooh ka wajood ko sahara yoon rona qorb-e-perwerdegar mein dawood ka bahazoor-e-perwerdegar Gila or shikwa

 

Sabr-o-shukar paymana-e- tarazo k who purlay hai  joe rooh ko wajood aur wajood ko sajood say manzil-e-muwaddat -o-muhabbat mein  bargah-e-perwerdegar mein sajideen ki soorat her musaaib -o-alum mein sabr-o-shukar ko zeenat-e-bundai ki mairaj per sidratul munteha per laa khera keray

 

Aimma shiddat-e-masaaib- o- aa-laam per nahee bulkay shikwa-e-perwerdegar per roya kertay thay

 

Yoon pehlo-e-aalaam ko ata kerda qudrat-aula per sabr ki haysiat mein samotay  thay

 

Goya ilm-e-ghayb ko leeaey  mushkil ko manzil aur manzil ko azmaish mein  tukmeel-e-azmaish tak bundagi mein pirotey thay

 

Rona shariat-e-perwerdegar hai joe asaman say zameen aur lail say nihar tak sunnat ki manind ferz-e-musalsal hai jaha her shaitani zalalat per asmanai jalalat  sabr aur shukr ko zerb aur kurb per foqiat dey

 

Rona wajood ko leeay zaat say who shikwa hai  joe zindagi ko bundagi ki tusbeeh mein tusbeeh ko ibadat k mushghaly mein upnay khaliq say raaz -o-niaz.(Dr Raza)

Ummul Kitab

Likh-ee hai her kitab yoon ummul kitab mein

 

Her dorr dikh raha hai  yom-ul- hisab mein

 

Her shey siffat wajood leeaey khaas- o -aam mein

 

Rukhti hai ikk hisaab nisab-o- nizaam mein (Dr Raza)

 

[13:39] ابوالاعلی مودودی
اللہ جو کچھ چاہتا ہے مٹا دیتا ہے اور جس چیز کو چاہتا ہے قائم رکھتا ہے، ام الکتاب اُسی کے پاس ہے

Aimma(A.S) ki wiladat ikk Zahoor goya Nazool

 Bay izn-e-Khuda(SWT) Rasool(SAWAW), na  qudrat na yoon Batool(A.S)

 

Her dorr ikk kitaab -o-zamana leeaye Rasool

 

Samjho to joe bhee aya, who laya tha ikk asool

 

Sunnat yahee Khuda ki joe utra tha who Nazool(Dr Raza)

 

 

[13:38] ابوالاعلی مودودی

تم سے پہلے بھی ہم بہت سے رسول بھیج چکے ہیں اور اُن کو ہم نے بیوی بچوں والا ہی بنایا تھا اور کسی رسول کی بھی یہ طاقت نہ تھی کہ اللہ کے اذن کے بغیر کوئی نشانی خود لا دکھاتا ہر دور کے لیے ایک کتاب ہے

 

Philosophy

Why should a dead as body be respected when the same in life was dejected. (DR Raza)

Long term relation always need affiliation.(Dr Raza)

Breachable are reachable(Dr Raza)

‘No” has hidden soreness that indicate and segregates different thought and variant brought”.

Yes has visible obedience and invisible lenience describing legitimacy of birth and honor of word in terms of worth and Girth.(Dr Raza)

Photographs

 

Photograps are a mere restoration of moments as memoir therefore to recall time as once upon a time.

It is a symbol of auspiciousness of memorable sight and scence that will no longer be a reunion hence as life time opportunity.

Photograps are melodious memoir that takes you to nostlagic recall hence appeasing mind and psyche to the level of peace.

Photograps are demo and photograpic shades of your past that sooner or later becomes your memoir not just as loss of hair but loss of precious years as well.

Photograps are evidence of change brought about as unique memoir after insensible loss of time that brings goose bumb to your present through passed moments.

Under all means photograps are cathching clips through click that restore you in moments and your surround in memoir hence time in nostalgia(Dr Raza)

Firoun ki Imamate

8 January, 2019

09:10

Manzil ka taaluq to rusto say hua kerta hai aur rustay paishwao k irado’n k zair -e-aser

 

Faisla chulnay walay ka hua kerta hai k Mossa k peechay chulay ya firoun

 

Manzil-e-imamut mein baseerat Imamat ki hua kerty hai aur safar taba-e-imamaut

 

Yaqeen aur aitmaad hujjat-e-imamaut hai

 

Kamil yaqeen manzil say nahee qudrat-e-imamat say jurra hua kerta hai

 

Imamut to soanpay jaany ki manzil hai jahan iktiyar aur inkaar itaut-e-imamaut k zair-r-aser hai

 

Derasl imamat who manzil-e-yaqeen hai jahan safar manzil say nahee rehnuma say jurra hai yoon rehnuma us zaad-e-rah ka hamil joe sahib-e-itaaut ko ajr-e-istaqamat ata keray yoon manzil-e-warood per yom-e-warood mein ajr aur shifaaut ata keray

 

[11:97] ابوالاعلی مودودی

مگر انہوں نے فرعون کے حکم کی پیروی کی حالانکہ فرعون کا حکم راستی پر نہ تھ

 

[11:98] ابوالاعلی مودودی

قیامت کے روز وہ اپنی قوم کے آگے آگے ہوگا اور اپنی پیشوائی میں انہیں دوزخ کی طرف لے جائے گا کیسی بدتر جائے وُرُود ہے یہ جس پر کوئی پہنچے!

 

 

 

 

(Dr Raza)

Eve of choice

*Thank you very much for provisioning me with such a beautiful eve.*

*You are so melodious & charismatic that holds moments making them divine.*

*With a wonder soul and fabulous outlook you mesmerise your surround and around in such a way that everthing stays still.*

*You have a gorgeous impact and lovely react*

*May I regard you with a all time symbolic phrase of love that makes loving blush and lover as crush.*

*I have no words to describe my nostalgic feel of past that I am still carrying with care as my present.*

*Undoubtedly you deserve the title of passion with pretending obsession that one’s drive as a wish so to have few moments of cozy corridor.*

*I am and will always be the one whom will desperately dire and admire your elegant presence in the name of love at first sight.*

*Thank you for giving your precious time* *(Dr Raza)*

Yaad aur Shama

SHAMMA:

Shama roshan kerna derasl tujdeed-e-wafa hai

Shama alamat-e-hayat-e-jaweda’n hai joe roshni ko leaey alamat-e-hayat hai

Shama zindagi ka basoorat-e-hayat chultay rehna hai joe muqsad ko mout say haarnay na dey

Shama woh hararat hai jo manind- e- noor her us aankh ki baseerat joe hurriat per yaqeen rukhta hai

Shama woh charagh-e- noor hai joe undhero mein pheyli tareeqi mein toor ki manind noor.

Shama qayam ka woh tassawur hai joe moujood ko wajood deyker ghayub ko namood deyti hai goya mout jisay fana kerdey hayat usay sakoot deti hai

Shama toor pey noor ki manind woh pukar hai joe manzil ki pakeezgi aur anay walay ko taharat ko dastoor dey yoon nabowat ka manshoor dey

Shama woh taauluq hai joe mout ko zindagi say jorra kerta hai yoon roshni k izhar mein teergi k khoaf ko khatam kia kerta hai

Shama hee woh yaad hai joe batin k undhero mein zahir lee-aey hayat

Shama khatum hoti mout ka janam leti zindagi say milap hai joe bilakhir aik baar phir muqsad-e-janoon ko hayat dey

Shama her barus ki terha us girah ka naam hai joe hum upnay zahoor per roshan kia kertay hai salgirah k naam per

Shama undhero mein tumtamati us rooh ka naam hai joe hazaroo’n ankho ko baseerat dey yoon seerat dey joe undhero mein rah ko tatol ker aik baar phir un rusto per chul sukay

Shama reet hai riwayut hai dastoor hai kisi k leeay yeh noor hai aur bohut soe k leeay soor.(Dr Raza)

Criminology behind Ali Abdi ‘s Murder:

Criminology behind Ali Abdi ‘s Murder:

I can not accept and put this murder in to the political slot of so called aptitude of MQM and its terrorism.

May MQM be the one among but chose & choice of murder itself explains Shia Killing and Roots of Sipah-e-Sahaba within the political scoop and stuff clearly magnify the theme and theory behind the story.

Why shall Shia remains the one as first among who is slaughtered to death in the name of political terrorism and hence the system and source focus its direction towards framing energy in to self sighted moon.

Again unacceptable to me as no killing in Pakistan whatsover, that shed and bleed shia, is always Orchestrated and rated and as such plight takes its flight with a motive to shake a particular community therefore to motively put motive and hatred altogether as two in one.

You kill Ali Abdi as MNA and similarly Raza haider as MPA and tagged them as political killing but the truth is this political killing has pulp of sectarian essence which acts and reacts hence behave as sectarian outfit which have agenda of Shia intolerance.

Under no means belief can have new god and godesses and we as shia are bound to exercise our thought with the concept that now the state has a religion and government is a follower.

We are the Kafirs and the theology of kufr is non obedience unfaithful to the saudi gods as idols.

Alas the legitimate prayer of the follower is to kill all those who dont believe in your philosophy and shia intelligencia as only scapegoat in lieu for such killing.
(Dr Raza).

Tum say muhabbat hai

Iktiyar ki hudood moujood per hud hai wajood per nahee.

Soch pey pabundi lagana faqat mout ki he taqat aur hisar hai.

Mein aap ki pasand na pasand per upnay faisalo ki tameel -o- takmeel nahee kia kerta aur na hee aap ki banai gai hadood ka pabund hoon.

Aap ka iktiyar saza dena hosukta hai aur meri hud meri socho k tabey saza say bayperwah such kehna.

Ya to aaj mein such bolo’n ga ya wajood say moujood ko khoe baithoo’n ga

Yoon ya aaj jasarat say ikk qadam aur agey berhjao’n ga ya aaj app ko hee kho’e baithoo’n ga

Jahan khonay ka der ho waha der hawi hota hai

Jahan der ho waha ahtiat wajib hua kerti hai

Wajibaat ki ada-eegi halat -e- khoof mein baymuntaq aur baymaeenay hua kerty hai

Boht hogaya dil ko samjhana aur lufzo say werghalana

Rishto mein khaloos na ho to rishtey lafzo k mohtaj raha kertay hai

Dil ki baat zuban ada na keray to munafqat hee chehray per nakeel hua kerty hai.

Kub tak koi sisuk sisuk ker zehr alood koozay say sairab ho, goya her ghoont ikk aur mout k aanchal mein

Mein nay sabr ko hurmat aur chahat ko sabr k eendhun banadala aur yeh sirf is leeaey k jisay chaha hai ussay juld bazi kho na baithy

Buss boht hua sabr aur uss say jurra der.

Yeh such hai k mein tumhain pasand kerta hoo aur yeh bhe such hai k is such nay kubhi meray dil say baher zuban ko zeenat nahee bukhshi goe k meri her ada mein tum say piar kerna chupha tha

Bus aaj faisla hogaya k mein tum say muhabbat kerta hoo.(Dr Raza)

Defining Caste: By Dr Raza Haider

Defining Caste: By Dr Raza Haider

22 December, 2018
10:29

Caste is a social distinguished and distinctive segregation based discriminatory cum derogatory system of cadre and class that defines its image through the plethora of exhibiting features, qualitative nature and secluded behavior.

Earlier it was a race lineage or breed as clan in Spanish methodology where as later the Portuguese defined it as per social paradigmatic and ethnographic division in to social classes .

The source originates from the family of belonging that may exist in any form within society .

Such sources as attachment and bearings are the predecessor to the successors class hence the inheritors are therefore defined and tag in the contest as caste and class.

Caste is a multidimensional and rainbowic display of individual that describe his bearing ,belonging and attachment hence profile as social animal by virtue of his selective inherit paternal way of earning, living, Luring and loving.

Caste is a regional, endemic, healthy or unhealthy social or legal statuary or discriminatory distinction whereby a society individualize people in to groups on the basis of their custom ,culture ,tradition occupation, lifestyle paternal hierarchy as roots and attachment.

At the verge ; It is a system where consanguinity halts and heralds individuals as different and segregated lot thus determining permissive and restricted jurisdictions in variant affairs.

At the worst it exhibit as social exclusion which predetermined and pre-arrest people from sources and resources thus categorizing people as group in masses to avail and restrict from opportunities within single social set up.

Such segregated affairs block or deny particular necessity and luxury thus creating a dis-balance among society from democratic participation to exclusion as alien.

Caste is a phenomenon of exclusion that quantify and oblige or restrict and deny opportunities and circumstances from religious to social plateau excluding and discriminating classes on the basis of race ,color, creed, skin ,religious affiliation, ethnic origin, education, relationship ,milestone ,living standard, looks and appearance, disability, ways of earning and etc.

In my opinion nothing is free from the scope view of caste may it be religion or society that ultimately exercise its power selectively to empower few among the due (Dr Raza)

Zillat mein chuphee izzat

Mein nay zillat mein izzat ko chuphay dekha yoon batin say zahir ki haqeeqat jani

 

Who joe  izzat k perdeo mein batin k hisar mein zahir say posheeda tha  us ko zahir ki tukleef dey haqarat say faqat chund zillat bheri khairat say buctay dekha

 

Bana de-aey hain ajab khushnuma, meray aimaal

 

Paisa bhee kia cheez hai  batin ko posheeda aur zahir ko girweda banadeta hai  yoon baykhubar  zahir posheeda batin per mehrban hojata hai

 

Auqaat mein zahir ka seher batin  k khaloos say ziada aser rukhta hai

 

Najam k hajam say asman ki zeenato ka taaluq hua kerta hai

 

Chand to undhero ki zeenat hua kerta hai  aur sitaray un hee undhero mein saath chulnay wala jhurmato k hisar banaey rafeeq

 

Bus meray jaisay wajood ko zad-e-rah faqat us roshni ki manind derkar hua kerta hai joe undhero mein faqat chand k wajood ko roshan kerdey.

 

Joe undherao mein raha kertay hai unhain ‘taloo-e’ say nahee ‘gharoob’ say mutlab hua kerta hai

 

Dunya ka gharoob asmano  mein aghaz–e-sehar hua kerta hai yoon goya  zeenat bheray us bherpoor  subh ki manind jis mein  zara see roshni  bhee ronaq-o-hayat leeaey ho

 

Meray zahir ki haqeeqat janna ho toe upnee roshan khayali say meray  undhero ki haqeeqat jano  yoon itna noor zaroor lao joe  batin k undhero mein  meray sehur ungaiz qamr ko nigah-e-baseerat say zoar -e- basarat per mehwer-e-aks say zahiri agahi aur mujh tak rusaii  dey sukay

 

Mera maqam hai dunya ki zillato mein chupa

 

yoon ub qaleel hai saman-e- akhirat mera (Dr Raza)

Jung-e-hunayn aur baywafa rafiq

Jung-e-hunayn aur bawafa rafiq
تم پیٹھ پھیر کر بھاگ نکل

[9:25] ابوالاعلی مودودی
اللہ اس سے پہلے بہت سے مواقع پر تمہاری مدد کر چکا ہے ابھی غزوہ حنین کے روز (اُس کی دستگیری کی شان تم دیکھ چکے ہو) اس روز تمہیں اپنی کثرت تعداد کا غرہ تھا مگر وہ تمہارے کچھ کام نہ آئی اور زمین اپنی وسعت کے باوجود تم پر تنگ ہو گئی اور تم پیٹھ پھیر کر بھاگ نکل

Kaseer ho to yeh run say hai bhaagna kaisa

zara sa tehro k ashab-e-bawafa to chunoo
(Dr raza)

Nahee hai kusrat-e-taddad mein wafa ka aser

Joe ger gharroor bata tung zameen hunayn mein kio (Dr raza)

Kaseer ho k chulay thay who bawafa ki terha

Madad ruki to dikhay jaisay baywafa ki terha

Huee zameen wasut ko lee-aey hunayn mein joe

Nahee saath khurray who joe mehrba’n ki terha (Dr Raza)

Ahsaas Aur Khuda

Ahsass aur Khuda

16 December 2018
08:12

Na jaany khud ahsasaat ki taakeed aur tulqeen kernay wala kio ker upnay ta-ee’n mazil-e-ahsaas aur madad per ikk khamosh tamashai ki manind burri -uz- zimma khurra baynung- o- aar-wa- bayperwah chushm-e-baseerat per faqat tamashai buna dekha kerta hai

Ajab dastoor hai us basarat lee-aey baseerat per joe ikhtiyar ki jobun per bhee bayikhtiari lee-ay ikloati baa-ikhtiyar taqat hai .

Pukaarnay wala pukarta raha aur sub sunnay wala goya samaa-ut say mehroon

Najanay kia ferq hai uss baseerat mein joe zahirun samaa-ut say mehroom magar upnee wehdaiyt ,taqat aur aur ikhtiyar per sunnay wala ,dekhanay wala aur jaanay wala ki soorat munsab-e-ikhtiyar per buraajman hai

Such to yeh hai k who inginnut baar bus dekhta he raha yoon mein us ki amud aur madad say pehlay hee madadgar bun ker shiddat -e-ahsaas lee-ay us k khuda buna pukarnay walay k paas bila takaluf -o- tukleef moujood tha

Ajab falsafa hai yeh k jis ki taleem per ahsaas nay wajood lea who khud ahsaas say aari ho?

Boht Tatola to samajh aya k taleem ilm ka aam kerna hai goya ata-e-ilm alim ki soorat uloom ko wirasat kerna hai yoon ub waris-e-ilm hee alim aur who hee muallim

bus mein samjh gaya k

” yeh uss(Hamari) ki adat hai joe loagon mein chulee aati hai “(Al -Quran)

Yahee to who zikr hai joe tusheer-e-ilm ki soorat ailan-e-saheefa -o-kitab bana k

” jub mein is mein upnee rooh phoonk do to us ka agey sajda kerna”

Yani ub jism tumhara rooh hamari amal tumhara ilm hamara goya ilm tumhara ata hamari yoon ata tumhari siffut hamari goya siffut tumharai tabiyat hamari aisay k tabiyat tumhari chahat hamari

Bus ub tum hee siffat k khuda aur hum na- Khuda goya tum na-khuda aur hamari it-tubba

Such poochiaey to Khuda uss ahsas ka naam hai joe aah ki pukar per ahsaas ka zakhum leeay museebat zada ka merham ho

Yahee who rooh hai joe wajood mein moujood siffat -e-illahi ki fitrat per wajood amr-e-illahi k tabey yoon her amal khuddai leeaey aur siffut rehnumai leeaey (Dr Raza)

Iblees

12 December, 2018

07:39

Faisal huee joe baat

hai waqt ub zahoor ka (Dr Raza)

 

 

Der raha ho mein ik Khuda ko leeaey

 

Goe  hoon iblees per  per saza ko leeay(Dr Raza)

 

 

[8:48] ابوالاعلی مودودی

ذرا خیال کرو اس وقت کا جب کہ شیطان نے ان لوگوں کے کرتوت ان کی نگاہوں میں خوشنما بنا کر دکھائے تھے اور ان سے کہا تھا کہ آج کوئی تم پر غالب نہیں آ سکتا اور یہ کہ میں تمہارے ساتھ ہوں مگر جب دونوں گروہوں کا آمنا سامنا ہوا تو وہ اُلٹے پاؤں پھر گیا اور کہنے لگا کہ میرا تمہارا ساتھ نہیں ہے، میں وہ کچھ دیکھ رہا ہوں جو تم لوگ نہیں دیکھتے، مجھے خدا سے ڈر لگتا ہے اور خدا بڑی سخت سزا دینے والا ہے

Tudbeer say jureee Qayamat

Allah hi khoob jaanta hai k woh upna paygham kis k hawalay keray

Momin ki farasat say bacho k woh khuda k ata kerda noor say dekha kerta hai.

Kainat upnee ibtida say inteha ka falsfa leeaey baithi hai

Woh joe jamal husn -e-shaoor -o-agahi mein dooba shakar ho woh manzil-e-ibrat -o- tunhai mein kio ker paywausta yadgar ho

Woh jo ismat -e-paykaro sherf -e- muwaddat-o-roshnai ho woh kio ker teergi ko leeaey yass- o -husrat mein doobi raanai ho

Goya kamal maharat per takmeel huee tasweer kio ker nizam- e -adalat per bay lazat-o-taskeen ikk bud mazah iktitam lee-aey anjam ho

Magar yeh such hai k mairaj- e- ilm- o- huner per tameer hue dunya upnee siffut per nahee bulkay khulqat ki bay muntaq-o- mawa aur bay zaroorat- o- taqaza ghair fitree tudbeer leeaey tuqdeer k aser mein upnay hee amal per mubnee anjaam ki sabeel khud bunay gee

Yoon jo boe- aey gee woh kaatay gee

Yoon samjhe-aey k kainat upnay jobun per ikk haseen imtizaj per go k rawa dawa’n hai magar, unginut baymuntaq baykhubri mein doobi insani tudbeeray falsafa- e -tukhleeq mein khud hee tubdeeli ko tudreesi shaoor per tuqdeer ko tudbeer say juda ker k upnee hee tudbeer say upnee hee halakat ki sabeel ker rahey hain

Her shey mein us ka unjaam pinha hai yoon her ibtida aik tuqdeer aur falsafa leeaey inteha -e- amal say juree hai yoon her tuqdeer mein tudbeer upna aser rukhty hain aisay k akser tudbeer khud halakat ka moujib bunjati hai

Bus yahee unjam- e -tudbeer- e- insaa jo bayheral aik ilhami muntaq aur tuqdeer leeay hai

Jub hisar- e- samawaat- o- wal-arz saancha- e- tuqdeer k zair- e- aser griftar hota hai to halakat der aur der -o -dewar say baher istaqbal kerty nazar aati hai

Yeh is leeaey k tuqdeer sabeel aur tudbeer k saancho say baher saa-ut’on mein chuphee unmitt ilhami tehreer hai joe insani bisaat mein shaoor say baher kaheen unjaam aur kaheen iktitaam leeaey mout ka naam rukhty hai

Bus qayamat us hee ghayb mein moujood tuqdeer ka naam hai jis ki sabeel insani tudbeer say jurra unjaam

Bilashuba qayamat insani shaoor say chuphee ghayb mein tameer huee tuqdeer hai

Qayamat un bayjaan ,baymusraf halakat mein saji inaani tudbeero ka naam hai joe ilhami tehreer hue tuqdeer say tukraya kerty hai yoon ilahi shaoor- o- agahi say buni dunya ko insani tudbeero per chulaya kerti hai

Meri nazar mein yeh musulsal aur tasulsul mein insani tudbeero ka aser hai joe aik din qayamat berpa keray ga yoon upnee hee halakat burpa keray ga goya upnee hee tudbeero k zair- e -aser dunya tabah keray ga.

Bus yeh amal ka aser aur aser k aser mein dooba ik naya amal hoga jis ka aser phir ikk aser mein dooba amal joe bilakhir insani soch say baher ho ga jis k unjaam say insaan ghafil hoga

Yahee amal per aser aur aser ko leeaey ikk amal -e- tasulsul hoga joe musulsul tudbeero k aser mein ikk din upney halakat ka saman khud upnee tudbeero k aser mein berpa keray ga jisay woh khud qayamat k naam say jaanta hoga(Dr Raza)

Mayar- e-Ishq aur Mertaba

7 December, 2018
09:05

Mayar -e- ishq mein mertaba hisar -e-soch k aser say baher hua kerta hai yoon hud leeaey hadood nahee lea kerta aur na , mehdood hua kerta hai

Yoon mayar, mehboob ki pasand say jurra hota hai ashiq k sukhun say nahee

Yani ashiq k zamun mein us k zerf -e-hunser say nahee bulkay mehboob k aser mein chahat -e-mehbood k anser say jurra hota hai ashiq k hadood-e-mehwer say nahee

Yoon samjhayn k chahat mehboob ki hoti hai aur amal us k sehar k aser mein

Goya ashiq k zerf say nahee us k amal say jurra hota hai

Yani raasta mehboob ka hota hai aur safar ashiq ka

YANI Manzil mehboob ki hoti hai aur phonchna mehboob ko hota hai

Yahee wajah hai joe mertaba mehboob ka ata kerda hota hai aur ata takmeel-e-amal ko leeay ashiq ka munsab

Yani chahat mehboob ki hua kerti hai aur takmeel mehboob ki muhabbat k aser mein

Kitney ajab hai who soch joe mertabo say rah humwar kerty hai goya raasto say pehlay auh-dey per faa-iz kerty hai

Such poochiaey to raasto say guzerna terteeb- o- tukmeel-e-munsab nahee bulkay auh-dah aur munsab hee raastay aur rahdari ki manind ik rahguzer hua kerta hai

Masakeen ,shakireen,muttaqeen,sajideen, khasheyeen,sabireen aur na jaany kitnay hee aisay in munsabo’n mein chuphay loag hai jin k naam mehboob k ata kerda munsab mein kidar ki manind paywusta hain yoon unginut rustay aik kahani aur tumseel leeay dastan hain

Yeh bilkul aisay k

“Humay un k rustay chula jin per tu rehm- o- karam kerta raha”

Ajab reet ,riwayat aur dastano mein chuphee inayat hai yeh munsab jis mein manzilayn takaleef mein aur raastay dukhderd ki daastan leeaey

Yeh aisay k

“shehrug qareeb, phir bhee wajood -e-Khuda nahee

aey dost ub to aa k sabeel-e-Khuda nahee

Meri nazar mein

” in munsab-o- ata mein her ikk raastay pey sher

Munsoob kerdea hai her ik shey pey sher – Basher(Dr Raza)

Tareef kero kia uss ki jis nay tumhain banaya

Tarref mein alfaz ki qillat ho to guftago mein alfaaz ka iktitaam khuda ki tarreef per hua kerta hai

Ankhay jub dil ki kayfiat ko sunbhal na sukay to hont shubdo ka sahara lea kertay hain tareef ki soorat

Baat yeh hai k mussavir ki tareef shahkar per kee jaty hai bilkul aisay k tareef us khuda ki jis nay tumhain banaya

Samajh sako to samjho k tum meri kayfiat ho joe tabiat mein romanvi anser lay ker soch ko mehdood kerty hai yoon shaoor say baykhubr dunya say nikul ker wahid wajood per sajood kerty hai

Ajab baat kerdi tum nay

کسر نفسی نہیں حقیقت ہے کہ اس قدر حسین چہرے نظر سے گزرتے ہیں کہ نظر نی ٹھرے جن پر
اس لیے اپنی تعریف کچھ زیادہ لگتی اور ہضم نہیں ہوتی
میں بہت سے چہروں میں سے قدرے بہتر ہو سکتی ہوں اخیر نہیں

Manzilay ishq mein yahee to sajdey aur sijdeygah ka falsafa hai jahan soch yuktarfa aur sajda faqat wahid k leeaey

Baat guzertay chehro aur chuphee khoobsoorty ki nahee bulkay baat lagao ki hai joe muhabbat ko khoaf ki chader pehna ker qurbat ko khoaf say azadi ka wahid elaj banati hai

Jahan humay milnay ki chahat tung kerty hai waha judaii ka khof bhee derd- e- musulsul hua kerta hai

Hum husn ko nahee upnee kumzoari ko sajda kia kertay hai joe bheri dunya mein qoso qaza k rungo k jhurmat mein bhee faqat kisi aik rung say hee unsiyat aur manoos hua kerta hai aur muhabbat kia kerta hai

Socho k madar k hisar mein her woh shey joe takmeel- e- ilm per shaoor mein wajood leti hai woh hud- e- shaoor hua kerta hai yoon joe wajood leta hai woh jaisay nazool hota hai goya zahoor hota hai.

Dil to her jaga aik jaisa dharka kerta hai bus jahan dhurkan saath ho aur dil goya dewana, waheen madar -e- soch mein manzil goe baygani magar dil perwana hua kerta hai

Aap meri tabiyat ho jis ki kayfiat mein dharaknay wala dil tabiyat k tabey nahee

Tum elaj -e -derd ho, derd to nahee

Tum dawa-e- merz ho, merz to nahee

(Dr Raza)

Anti -encroachment Campaign

Undoubtedly this massive anti encroachment move will serve the long awaited indian desire of anti nation public sentiments hence via a sooner or later anti government move.

This massive anti encroachment move will sooner or later deteriorate the law & order and the public port will soon be the playground of opposition so to maligned and screw PTI .

I dont go with masses nor with corrupts and always stand against the tides. So let the believer be in their belief and worshippers in their places of worships. Forseeing is always prophetic.Signs are warnings and curse is the amount a nonbeliever has to pay. (Dr Raza)

SHIA AQAID

*شیعہ مسلک کے عقائد*

*اصول دین*

❶توحید:
قُلْ ھُوَاللّٰہُ اَحَدْ. کہہ دو! وہ اللہ ایک ہے.
(سورہ الإخلاص)

❷عدل:
اَنَّ اللّٰہَ لَیْسَ بِظَلاَّمٍ لِّلْعَبِیْدِ.
بےشک اللّٰہ اپنے بندوں پر ظلم کرنے والا نہیں.
(سورہ آل عمران:182)

❸نبّوت:
وَمَآ اَرسَلْنَا مِنْ رَّسُولٍ اِلَّا لِیُطَاعَ بِاِذْنِ اللّٰہ.
اور ہم نے کوئی رسول نہیں بھیجا مگر اس لئے کہ خدا کے حکم سے اس کی اطاعت کی جائے.
(سورہ النسآء:64)

❹امامت:
قَالَ اِنِّیْ جَاعِلُکَ لِلنَّاسِ اِمَامًا.
اس(اللّٰہ) نے کہا میں تم [ابراھیم] کو لوگوں کا امام بنانے والا ہوں. (سورہ بقرہ:124)

❺قیامت:
اِنَّ اللّٰہَ یَفْصِلُ بَیْنَھُمْ یَوْمَ الْقِیَامَۃِ.
بےشک اللّٰہ ان لوگوں کے درمیان قیامت کے دن فیصلہ کرے گا. (سورہ الحج:17)

*فروع دین*

❶نماز:
وَاَقِیْمُوْا الصَّلٰوۃَ… اور نماز قائم کرو.
(سورہ بقرہ43)

❷روزہ:
کُتِبَ عَلَیْکُمُ الصِّیَامُ… تم پر روزے فرض کر دیئے گئے ہیں.
(سورہ بقرہ:183)

❸حج:
وَلِلّٰہِ عَلَی النَّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطَاعَ اِلَیْہِ سَبِیْلاً.
اور ان لوگوں پر جو وہاں تک پہنچنے کی استطاعت رکھتے ہوں محض اللّٰہ کے لئے خانہ کعبہ کا حج واجب ھے. (سورہ آل عمران:97)

❹زکواۃ؛
وَاٰتُواالزَّکٰوۃَ… اور زکواۃ ادا کرو.
(سورہ بقرہ:43)

❺خمس؛
وَاعْلَمُوْا اَنَّمَا غَنِمْتُمْ مِنْ شَئ فَاَنَّ لِلّٰہِ خُمُسَہ وَلِلرَّسُوْلِ ولِذِی الْقُرْبیٰ۔۔۔۔۔
اور جان لو جو غنیمت(نفع) تم کسی چیز سے حاصل کرو تو اس کا پانچواں حصہ خدا اس کے رسول اور {رسول کے} قرابتداروں کا ہے.
(سورہ الانفال:41)

❻جھاد؛
وَجَاھِدُوْا فِی اللّٰہِ حَقَّ جِھَادِہ.
اور اللّٰہ کی راہ میں ایسے جھاد کرو جیسا جھاد کا حق ھے. (سورہ الحج:78)

❼امربالمعروف،
❽نہی عن المنکر:
کُنْتُمْ خَیْرَ اُمَّۃٍ اُخْرِجَتْ لِلنَّاسِ تَأمُرُوْنَ بِالْمَعْرُوْفِ وَ تَنْھَوْنَ عَنِ الْمُنْکَرِ.
تم بہترین امت ہو جو لوگوں کی ھدایت کے لئے پیدا کئے گئے ہو، تم لوگوں کو نیکی کی دعوت دیتے ہو اور برائی سے روکتے ہو.
(سورہ آل عمران:110)

❾توّلا:
قُل لَّآ اَسْئَلُکُمْ عَلَیْہِ اَجْراً اِلَّا الْمَوَدَّۃَ فِی الْقُرْبیٰ.
کہہ دیجیے کہ میں تم سے اپنے قرابتداروں (اھلبیتؑ) کی محبت کے سوا کوئی اجرِ رسالت نہیں مانگتا. (سورہ الشورٰی:23)

❿تبّرا:
اِنَّ الَّذِیْنَ یُؤْذُوْنَ اللّٰہَ وَرَسُوْلَہ لَعَنَھُمُ اللّٰہُ فِی الدُّنْیَا وَالْاٰخِرَۃِ.
بےشک جو لوگ خدا اور اس کے رسول کو اذیت دیتے ہیں ان پر خدا نے دنیا اور آخرت میں لعنت کی ھے. (سورہ الاحزاب:57)
_ 📚 فروغِ علم جعفریہ🕯_
*(زیادہ سے زیادہ عام کریں تاکہ دنیا کو معلوم ہو کس کے عقائد و فقہ قرآن کے مطابق ہیں)*

Customs,Norms and ethics of Judiciary

With Respect & Regards:

*This has never been the custommary neither traditional ethics and norms of apex courts.*

*Traditional courts avoid socialization by virtue and as per essence and sigma of their built-in signified decor.*

*The same applies to political relations amid venues and thereof dinners and judges are and were never in to the controversy of political cum social debates nor celebrities of venues or similar political back benchers and side kicks so to tagged in selective slots of favoritism.*

*However present effluent and affluent role of CJ is a bit controversial if I put a glance as critic.*

*In my opinion he should have monitored the same move of fund raising as sitting CJ vide courts rather putting his foot in it as mover and shaker.*

* W e must understand that we can not sacrifice designation and appointment like this, therefore can not breach what has not been vested in constitution and law for we must understand that some appointments are they are symbolic and as such any role that denture or drown image of such designation or an institution in whatever capacity shall compulsory be avoided especially if it is beyond the line and scope of duty and design.*

*CJ is the prestigious appointment and as such is the most credible and honored role in any functionary and governance.*

*Under the scoop of exercise and power vested in law as constitutional role of CJ; dominion as CJ is defined and precise constitutionally*

*As such any such move that cader and caught CJ in activities beyond service is liable to be called or call upon by Supreme judicial council that shall decide the decriptive Job description and model role along with jurisdiction,if at all required.*

*The same methodology applies to his speeches and in-camera briefing and move which is also prohibited and restricted by law and constitutionaly less, a full court refernce or judicial dinner.*

*Traditionaly ,a caricature is the only available option that can highlights judicial activity whatsoever as accepted coverage internationaly .*

*Regardless and without being bias and critic; i have no hesitation to suggest his appointment on special assignment after his service in fund raising and dam completion plan*

*As to his present role especially minor interviews with anchors, actors and media like the recent activity with waqar zaki ,and Abbtak news and many such representation, I think the same is beyond the line of duty and designation.*

*The same goes to the controversial arrest of Senator Syed Faisal Raza Abdi who is still under trial without being heard.*

*We must understand and stand by the concept as legitimate citizen that justice shall prevail and no man shall be condenmed unheard where no one is beyond the law and constitution*.

Kitab aur Musannif

24 November, 2018
12:24

Najaaany shaoor ki woh kon see manzil hai jis mein istudlall ko bani noe insaan khud upnee soch k hisar say baher kerdeta hai yoon guman tak phir us k hisar ka hissa nahee bunpata

Bus! jahan guman nahee waha qabooliyat -o-sjda, sawal naa-payd kerdety hai

Kia yeh Ajab nahee k woh joe wajood say baher goya zaat ki manind noor hai who kitaab mein tehreer ka mohtaj ho goya kaghus qalum ki zaroorat say aashna -o-ashkar ho yoon upnee tehreer mein zuban ka mehkoom k phir ishaautt ka aisa koi tarreqa na ho k zuban -e-khas say nabulud insan lisani torr per aisi azad kitab say istifada hasil kerta joe kisi aik zuban ya qoum ki malkiut na hoty.

Aaj ki is tarruqi yafta dunya mein kia yeh aam nahee k zuban say naashna kaan bolnay wali zuban say azad upni hee lisani hajam aur aser per paish kerda tuqreer aur tehreer dekha aur suna kerta hai

Bus yahee who manzil hai joe junjhorra kerty hai us zee shaoor wajood ko joe Khuda k bulund aur paya mertabey ko wajood say baher kisi bhe shey,nain aur deed k hajam say hut ker dekha kerta hai

Such poochiaey to isharo ka hona zavio ki nishandahi kerta hai werna Khuda k haan mumkin aur na mumkin ki koi qaid nahee

Kia yeh ishara nahee k zuban ki qaid mein tehreer huee kitab kaghus kalam k hisar mein bilashuba zaat nahee bulkay wajood ki taruf istakhara kerty hai yoon zahir nahee bulkay moujood ki taruf ishara kerty hai (Dr Raza)

Barkat aur Paki

*Barkat aur Paki:*

*Jahan lafz kayfiat ki manzil per alfaz say bayperwah goya ahsas aur jazbat k aster mein tabiyat k aqqas hon, wahan kayfiat asool -e- lisaniyat mein lafzo ki qaid say azad hua kerty hai*

*Yeh bilkul aisay k dilo k haal mein chahat aur nufrat dono lafzo k hisar say baher tabiyato per hawi huakertay hain yoon tabiyatain hadon k tabey nahee hua kerty aur lafzo say azad huakerty hain*

*Bus jahan undekhi mairaj aitaqad lee-aey eman bunjai wahan eman lufzo mein qaid aur aitiqad qaid say baher yaqeen ki manzil hua kerta hai bilkul aisay k phir aitiqad kisi bhee zubani iqrar -o – haysiat k taabey nahee goya lufzo ka mohtaj nahee hua kerta.*

*But barkat aur paki bhee is hee falsafa -e- husn mein paywusta hain jahan barkat taqdeer aur faisal huee ata-o-taqdeer say bayperwa woh manzil-e-ata k joe denay wali k tabiyat k tabey ho; na k is ki amar ki mohtaj.*

*Yoon paki bhee hisar-e-taharat ki us manzil ka naam hai jaha nijasat ko door rukha jai taharat say yoon adam -o-moosa bhee uss manzil- zehmut per rook de-aey jain jahan hukm -e- sajda wajib ho aisay k agar adam to khaberdar is shajar k paas na jana aur yoon moosa to phir us hukm k saanchy mein k upne chappal utar doe k yeh paak jaga tawaa hai.*

*Meri nazar mein ilmi sanad say na balad hain woh loag joe kayfiato aur tabiyato ko lafzo k hisar mein talash kertay hain, yeh is k kayfiat ko qaid nahee kia jasukta aur tabiyat kisi ki ghulam nahee hua kerty* *(Dr Raza)*

SHABIH -E -BURRAQ

MashaAllah Jushn- e- Eid – e -milad -un -Nabi Saw

Shabih-e-Bur

raq Sawari-e- Rasool -e- Khuda(Saw):

*Chulo accha hai jitnee mushabihut berha kerti hai utni hee qurbat dikha kerti hai.*

*Torr -tareeqay, pasand- na-pasand, adatain – atwaar, rehun sahun, chal chalun gherz her woh shey jo mushabihut aur mumasilut rukhay; jaisay jaisay yuksa’n dikha kerti hai, waisay waisay mushabihut berha kerty hai yoon shabih kehlaya kerty hai.*

*Amal yuksaa ho to jurm aik jaisa hua kerta hai yoon saza bhee aik jaisi mila kerty hai*

*Mumaaslat mein piar ka pehlo shabih say jurra hai aur shabih yaadgar ko leeaey yaad say*.

*Yaadgar libas-e- ishq mein bee-tay lamhaat ko leeay her uss shey mein pinha hua kerti hai joe mehboob k aster say bister aur shajar say shajray goya rooh say wajood tak kaisay aur jaisay bhee munsalik rahee ho shaaor per manind- e- zahoor ilhami kayfiat leeay piar mein doobi hua kerti hai*

*Bus her woh shey joe mehboob k qadam say jalw-a- e -afroz ki musnad per zahoor ho woh ashiq ki ziarat ki sabeel hua kerty hai*

*Yahee ziarat shaoor- e -insaa mein muhabbat ki woh kahani hua kerty hai jis mein ashiq wajood ko dhoondta hua mashooq ki talash mein uss say juree her shey say munsalik rehna chahta hai joe yaad -e- mazi ki manind us ka sakoo’ ho*

*Ziarat piar ki reet riwayat lee-aey mashooq k ghar, baar, watun, rehun, sehun gherz her uss amal say jurree riwayat hua kerty hai joe manzil- e- isq mein ashiq ki chahat mein bussi zaroorat*

*Bus Is hee terz – e- zindagi ko joe upna lay woh sunnat bunjati hai aur joe amr- e- khuda wanada k saanchy mein qabool kerlay ussay shariat kehtay hai*

*Burai mein acchai ko dhoondo to buraii naa-payd hojaya kerti hai*

*Jin muaashro mein mazhabi janooniat ka fuqdaan hai unn ki sub say taameeri wajah yahee hai k waha bundagi k taqazo mein rusm aur riwaaj ko ahmiat dee jati hai yoon deen ko rusm aur riwaj mein dekha jaata hai rusm -o-riwaj ko deen k saancho mein nahee.*

*Such poociaey to rusm-o-riwaaj ki is kahani mein Quran nay kia khoob fermaya k,*

*”humay un k rustay chula jin per tu rehm -o- karam kerta raha”*

*Yoon phir her qadam joe aahiq ka mashooq ki talaash mein guzra woh ayat buna aur yahee ayat kaheen safa -o -merwa k dermia guzernay walay lamhat jo kahee zamzam ki kahani leeay dastoor- e -sharait buni ya phir mehboob ki chahat lee-ay sharait mein dhula hajj -e- bait allah jo bilashuba mehboob ki ziarat ki sabeel hai.*( *Dr**Raza)*

Shabih-e-Burraq Sawari-e- Rasool -e- Khuda(Saw):

MashaAllah Jushn- e-

Eid – e -milad -un -Nabi Saw

Shabih-e-Burraq Sawari-e- Rasool -e- Khuda(Saw):

*Chulo accha hai jitnee mushabihut berha kerti hai utni hee qurbat dikha kerti hai.*

*Torr -tareeqay, pasand- na-pasand, adatain – atwaar, rehun sahun, chal chalun gherz her woh shey jo mushabihut aur mumasilut rukhay; jaisay jaisay yuksa’n dikha kerti hai, waisay waisay mushabihut berha kerty hai yoon shabih kehlaya kerty hai.*

*Amal yuksaa ho to jurm aik jaisa hua kerta hai yoon saza bhee aik jaisi mila kerty hai*

*Mumaaslat mein piar ka pehlo shabih say jurra hai aur shabih yaadgar ko leeaey yaad say*.

*Yaadgar libas-e- ishq mein bee-tay lamhaat ko leeay her uss shey mein pinha hua kerti hai joe mehboob k aster say bister aur shajar say shajray goya rooh say wajood tak kaisay aur jaisay bhee munsalik rahee ho shaaor per manind- e- zahoor ilhami kayfiat leeay piar mein doobi hua kerti hai*

*Bus her woh shey joe mehboob k qadam say jalw-a- e -afroz ki musnad per zahoor ho woh ashiq ki ziarat ki sabeel hua kerty hai*

*Yahee ziarat shaoor- e -insaa mein muhabbat ki woh kahani hua kerty hai jis mein ashiq wajood ko dhoondta hua mashooq ki talash mein uss say juree her shey say munsalik rehna chahta hai joe yaad -e- mazi ki manind us ka sakoo’ ho*

*Ziarat piar ki reet riwayat lee-aey mashooq k ghar, baar, watun, rehun, sehun gherz her uss amal say jurree riwayat hua kerty hai joe manzil- e- isq mein ashiq ki chahat mein bussi zaroorat*

*Bus Is hee terz – e- zindagi ko joe upna lay woh sunnat bunjati hai aur joe amr- e- khuda wanada k saanchy mein qabool kerlay ussay shariat kehtay hai*

*Burai mein acchai ko dhoondo to buraii naa-payd hojaya kerti hai*

*Jin muaashro mein mazhabi janooniat ka fuqdaan hai unn ki sub say taameeri wajah yahee hai k waha bundagi k taqazo mein rusm aur riwaaj ko ahmiat dee jati hai yoon deen ko rusm aur riwaj mein dekha jaata hai rusm -o-riwaj ko deen k saancho mein nahee.*

*Such poociaey to rusm-o-riwaaj ki is kahani mein Quran nay kia khoob fermaya k,*

*”humay un k rustay chula jin per tu rehm -o- karam kerta raha”*

*Yoon phir her qadam joe aahiq ka mashooq ki talaash mein guzra woh ayat buna aur yahee ayat kaheen safa -o -merwa k dermia guzernay walay lamhat jo kahee zamzam ki kahani leeay dastoor- e -sharait buni ya phir mehboob ki chahat lee-ay sharait mein dhula hajj -e- bait allah jo bilashuba mehboob ki ziarat ki sabeel hai.*( *Dr**Raza)*

Barkat aur Paki

*Barkat aur Paki:*

*Jahan lafz kayfiat ki manzil per alfaz say bayperwah goya ahsas aur jazbat k aster mein tabiyat k aqqas hon, wahan kayfiat asool -e- lisaniyat mein lafzo ki qaid say azad hua kerty hai*

*Yeh bilkul aisay k dilo k haal mein chahat aur nufrat dono lafzo k hisar say baher tabiyato per hawi huakertay hain yoon tabiyatain hadon k tabey nahee hua kerty aur lafzo say azad huakerty hain*

*Bus jahan undekhi mairaj aitaqad lee-aey eman bunjai wahan eman lufzo mein qaid aur aitiqad qaid say baher yaqeen ki manzil hua kerta hai bilkul aisay k phir aitiqad kisi bhee zubani iqrar -o – haysiat k taabey nahee goya lufzo ka mohtaj nahee hua kerta.*

*But barkat aur paki bhee is hee falsafa -e- husn mein paywusta hain jahan barkat taqdeer aur faisal huee ata-o-taqdeer say bayperwa woh manzil-e-ata k joe denay wali k tabiyat k tabey ho; na k is ki amar ki mohtaj.*

*Yoon paki bhee hisar-e-taharat ki us manzil ka naam hai jaha nijasat ko door rukha jai taharat say yoon adam -o-moosa bhee uss manzil- zehmut per rook de-aey jain jahan hukm -e- sajda wajib ho aisay k agar adam to khaberdar is shajar k paas na jana aur yoon moosa to phir us hukm k saanchy mein k upne chappal utar doe k yeh paak jaga tawaa hai.*

*Meri nazar mein ilmi sanad say na balad hain woh loag joe kayfiato aur tabiyato ko lafzo k hisar mein talash kertay hain, yeh is k kayfiat ko qaid nahee kia jasukta aur tabiyat kisi ki ghulam nahee hua kerty* *(Dr Raza)*

Kun Faya Kun

23 November, 2018

14:19

Kainaat ki her shey agar Ism -e-elahiya k anmol ‘Kun’ k falsafa hai, toe  yeh mumkin nahee k  ‘Kun’ ki kunniyat lee-aey ‘Fayakun’ ki qudrat mein tukhleeq say guzernay wali kainaat  rusm-e- imtiha’n ki manzil mein azmaish k merahil mein aik din na-kami aur na-fermani ki dehleez per yom-e-akhir ki manind buraajman khurri ho

 

Kaisay mumkin hai k khaliq ki tukleeq mukhlooq mein  kumzoari lee-aey nakis khulqat ki daleel ho yeh us waqt jub k khaliq  alim ul ghayb, dana, baa-khabar aur alim -o- hakeem ho.

 

Is mein koi shak nahee k haq lee-aey haqdar ata kerda  sanad-e-wirasat -o-wirsa ya musnad-e-mimber-o-manzilat -e Maqam-o-rutba  hua kerta hai

 

 

[6:73] ابوالاعلی مودودی

وہی ہے جس نے آسمان و زمین کو بر حق پیدا کیا ہے اور جس د ن وہ کہے گا کہ حشر ہو جائے اسی دن وہ ہو جائے گا اس کا ارشاد عین حق ہے اور جس روز صور پھونکا جائیگا

 

اس روز پادشاہی اُسی کی ہوگی، وہ غیب اور شہادت ہر چیز کا عالم ہے اور دانا اور باخبر ہے

 

 

Meri nazar mein  Essa ka mutti k mujussamo mein jaan phoonkna ya ibrahim ka kamil yaqeen ki manzil k hasool mein murda parindo ko pukarna is baat ki daleel hai k  ‘kun faya kun’  k falsafay mein  ‘kun’ Khuwahish-e-payghumber k zair- e-aser hua kerty hai aur ‘fayakun’ ism-e-perwerdegar lee-aey  yadullulahi amal.

 

[6:75] ابوالاعلی مودودی

ابراہیمؑ کو ہم اِسی طرح زمین اور آسمانوں کا نظام سلطنت دکھاتے تھے اور اس لیے دکھاتے تھے کہ وہ یقین کرنے والوں میں سے ہو جائے

 

 

Manzilat-e-ilm -o-huner mein nuks khud daleel hua kerty hai nakis khulqat ki goya  gawahi hua kerty hai hud-e-nigah lee-aey ilm-e-baseerat ki

 

Kaisay mumkin hai k jis ki upnee zaat muthar aur pakeezgi leeay ilm-e- irfan -o-furqan per hisar ho who uloom-e-ghayb  mein khulqat k aser ko zaa-ill na kersukay

 

Meri nazar mein Kainaat ki bayhtareen khulqat  Khaliq-e-wahdaho lashareek ki tukhleeq mein Muhammed-o-Al-e-Muhammed(SAWAW) ki tasweer hai  joe kubhi na khatum honay wali zikr-e- perwerdegar ki soorat tusheer

 

Rahee baat khulqat-e-kainaat mein kumzoari aur zoaf leeay mukhlooqat ki jis nay bila akhir aik din nafermani ki hud per mitt jana hai goya hasher burpa hojana hai toe yeh mumkin nahee k jahan khaliq khulqat -o-kainaat ko khud tukhleeq keray waha nuks-e-khulqat per khud hee hasher burpa kerdey.

 

Yeh is leeay k toofan-e-nooh  per dua go Nooh hoga  joe kun ki fazilat per fayakun ka taqaaza keray ga  yeh aisay k

 

” perwerdegar aaj rooh-e-zameen per kisi kafir ko zinda na chorriyo”

 

Meri nazar mein yahee who manzil hai jaha  perda her u shey ko baya’n kerta hai jis mein guman yaqeen bun jaata hai yoon khaliq say juda mukhlooq, tukhleeq ki  manzilat per dikhtee hai

 

Innaka Ala kullay sheyn qadeer  shayed is hee falsafa-e-qudrat ko bayan kerrahee hai  k  who her shey per qudrat rukhta hai  goya ‘ata kerda taqat’.

 

Qol-e-masoomeen hai ” k humay kisi bhee manzilat per bitha dena magar hamaray aur Khuda k dermian aik perda zaroor rukhna” (Dr Raza)

zulm zalim ka gawah

 

Derasl zalim k zulm ki wahid daleel aur shahdat (Gawahi) hee mazloom k wajood say juree hai

 

Yoon zalim upnay shiddat-e-zulm say upnee hee dastaan -e-Zulm raqam kia kerta hai goya shahadat(Daleel / Gawahi) ki manind mazloom mein mehfooz kia kerta hai

 

Yahee sabr ka falsafa hai jahan zulm sehnay wala Rehmani aster mein insani wajood lee-aey  Khuda ki who wahid sabeel(Gawahi /Shahadat) bun jata hai joe zalim k dil ki kayfiat ko kainaat mein ayan ker sukay

 

Algherz wajood say juree  shaitani siffat ko bayan ker sukay aisay k  baseerat rukhnay walay Wah Daho La Shareeq Shahid(Gawah) ko shahadat(Gawahi) ata kersukay (Dr Raza)

Mullah

Mer k zinda hua to phir jana

 

zindagi aur aik  baqi thee  (Dr Raza)

 

Un k darbar mein abhi bhe meri

 

Haziri   phir say ikk hayat leeaey (Dr Raza)

 

 

Mumkin nahee k sub hee hidayat pey hon jama

 

Kio ker laga k  baitha hai mullah  yeh ijtimaa(Dr Raza)

 

Ghir gaya hoon nahee koi tudbeer

 

Kon budlay likha hua hai aseer

 

Shaaq kitna bhee ho yeh ranj-o-alum

 

Loah-e-mehfooz mein likhee tehreer(Dr Raza)

 

 

Who gunahgar bunay meray qatal honay per

 

Moutabir hum hee rahey un ka nishana bun ker(Dr raza)

 

 

 

Hyder Hyder

Nasar ki saij pey shikwa bhe ikk amal ki terha

Sabr ki reet mein her derd ikk ajar ki terha

Yeh raasto’n mein jo dikhta woh ikhtilaf nahee

Nazool- e- haq k taqazo mei sub basher ki terha

Woh poochtey hai k dikhlao ger joe khyber ho

Mein kia batao k sub loag he haider ki terha

N tu pukar Khuda ko Nabi juda ker k

K ger Nabi he na rehber to sub hai sher ki terha

Pukr ja tujhay azad kerdea meinay

Bula k dekh madadgar tu haider ki terha

Tu naam lay k bula ja Jisay bulana hai

Ali ka naam he mehsher mein ikk ajar ki terha

Meray naseeb mein ub to hai buss muaash yahee

K Naam -e-Ale- Muhammed(SAW) faqat hai zerr ki terha’n

(Dr Raza)

AAh!!! Salman Azmi

“Kisi Sabub Say Agur Karbala Na Ja Paya

Yehi hay Jazib o Salman Inkay Dil Ki Dua

Jo Zindagi May Bulava Na Aasuka Mera

Tou Meri Qabar Say Bulva Layn Mujh Ko Ay Mola

Kuch Aisa Kurdeyn Mera Intizaam Keh Deyna

Meray HUSSAIN Ko Mera Salaam Keh Deyna

(Poetry by: Salman Azmi)

******************

Shair -e-Ahl-bait janab Salman Azmi(Shaheed -e -Rah) k Naam :

Kisi sabub say tumhain karabala bula na sukay

Suno aey Nasir-e-Zehra k hum bee aa-nasukay

Kalam- e- midhat- e- ale Nabi, ajar ko lee-aey

Hai kia inaaam ajar mein joe hum bata na sukay

Hai mumkinaat k hum bhee tumhain bula baithain

Ya ger na tum ko bula- aeyn, to khud hee aa- baithain

Bohut hua yeh tumhara sukhan kalam- e -hizun

Ub intizar k tum ko hee hum bulaa baithain

(Capt Dr Raza)

ASSEER-E-WAQT

Aseer -Waqt,
Safeer-e-Muhammed -o-Ale Muhammed(SAWA)

Taajub hai mujhay us terz-e-adalat per jis mein adal-o-insaaf naa-payd ho.

Kia yeh kafi nahee k Qazi -e-waqt upnay he khilaf dairr muqadmaat k faisaly upnee hee maa-tehut adalat mein faisal kerwa-aey.

Insaaf aur adal doe mukhtalif paymaanay hain jahan adal insaaf ki seerhi lee-aey adalat ka muntazir hua kerta hai yoon adalat adl ki seerhi say insaf ko manzilat -o-bulundi dea kerty hai.

Insaaf us waqt tak adal ki manzil per nahee hua kerta jub tak adalat uss ki mah-tehut ho yoon qazi manzil-e- furqan per nahee baitha kerta jub tak khud ko khuthairay mein mulzim ya mazloom ki soorat paish nahee kerdeta; yeh us waqt jub qazi khud he muqadmay mein mudaii ya dawedar ho.

Ajab terz- e- hukmurani hai jahan hukm- e- sharaie to islami aqaaid per mubne hain magar aqaaid yazeediat ki bayrahravi per mubnee k Hukm-ameer Qazi per bhee amr-wahid ki manind aser andaz ho.

Yani jo faisala faisal ho bazuban-e- ameer wohee Qazi ka izhar-e-khayal ho.

Kia yeh ain mumkin nahee k kaheen koi infrdiyat lee-aey wajood Qazi k bhee zulm -o-situm ka shikar hojai yoon kaheen Qazi bhee hudo’n ki bundish mein adalat k kathairay mein upnee muaseat -o-sehut ko mazloomiat sabit keray.

Yoon adal ki manind, mulzim -o-mazloom dono hazir-e-adal-o-insaf hon us adalat k roo baroo joe kum say kum hisar-e-hukmurani mein kisi qazi ya ameer ko jawab deyh na ho.

Bus yahee woh nuqta hai joe bayherhaal aaj bhee her ikk shaoor ki awaz bunay, kaheen sirghoshi ya phir kaheen dubi dubi si awaz ki manind her simt kisi na kis konay mein mukhlooq-e-khuda ki awaz hai.

Meri nazar mein adal aur insaf k taqazo mein adalato k rawiyyo ko agar haq per tatolna hai to zuban-e-khulq ko naqarra-e-Khuda samajhna ho ga yoon musnad-e-insaaf per baithay her uss Qazi ko khud ko jhanjorrna hoga k woh ijtimai nahee infradi musnad- e-adal per insaaf ka paykar hain aur yoon jawab dey hai upnay wahid hisar ko leeay upnay perwerdegar k hazoor jin ko uss nay is munsab per faiz kia.

Meri nazar mein zulm khali amal nahee kayfiat ka naam bhee hai joe jahan zulm kernay say mumaaslat rukhtee hai waha zulm hotay dekhnay aur uss say razi honay say bhee misil hai.

Meri nazar mein aaj bhee najaanay kitnay hee ghumgussar ,mujboor aur kumzoar loag faqat haq ki baat per zalim ki talwar tulay qaid-o- bund ki bay jaa’n soabatain kaat rahey hain yoon upnay hee mulk mein upnay hee loagon k haatho’n bhook, pias, iflass, zulm, situm aur unsunee feryad ki soorat qaid -e- tunhai mein bayjaan qaid-o- salasil mein ubter aur mout say budter din guzar rahey hain.

Bila shuba Riasat k qanoon ko awwal haysiat detay hu-aey aur her munsab-o- mimber per hakimana aur hukmurana haysiato mein moujood loagon ki namoos aur izzat ko foqiat detay hu-aey “Shia Spokesman Pakistan” sahib-e-ahl-e- sarwat-o- munsab her uss shaks,ferd ya idaray say muaddabana derkhuwast kerty hai k janab ‘Senator faisal Raza Abdi’ aur unjaisay unginut afraad ko joe kisi bhee siasi runjisho ya qehr mein griftar huaey hain unhain filfour rehaii de jai aur un jaisay her siasi qaidi ko un k siasi maqam aur qud k hisar mein hee qanoni charajoi keejai takay adal-o-insaf aur adalat ko paykera-e- deen-o- sunnat k hisaab aur hissar mein perkha aur qabool kia jasukay.

(Capt(R) Dr RazaHaider)

Mein aur Meri Muflisi

Mein kia baat kero uss muaashray ki, jis ki jahalat nay mujhay bhook ,iflaas, ghurbat aur muflisi per laa khurra kia ho .

Kayfiat mujbboor nahee hoti naa- hee loag mujboor hua kertay hain buss halaat hee khuch yoon hotay hain k phir gira subhalta nahee.

Such poochiaey to Insaan ki maar Khuda ki maar say ziada tukleef dey hai

Yeh is leeay k Khuda to fitrat per paida kerta hai magar insan upnee qudrat per jaisa chahta hai ker daalta hai

Khuda nay muflisi thori hee paida ki na- hee kubhi muflis ka derrawa dea

Adam ko zameen per utara to maqam aur taa-aam dono ata kee’aey

Risq ko hukum dea aur woh tuqdeer say jurr gaya

Ub her saans muqarrar, her ata hud mein, aur tukleef kuffara leeay istaghfar; k jitnee tukleef utna hee ziada ajar.

Ata ko naimato’n say bandha aur rehmaton ko hawao’n k der per dey dea k bus karam ki soorat lail-o -sehar her aik ko upnee haraatat aur shokhi say mahzooz kerti raheyn.

Paharo ko hukum dea k zameen per tehray rahey yoon deryao’n ka rukh kuch isterha morra k her pahar aik aab-shaar lee-aey aur her aab-shàar aisee rahat kada k taskeen uss ki siffat aur tazeen us ki fitrat k her dekhnay wali aankh jaanaton ka aser dekhsukay.

Nibataat per hayatiat ko hakim banaya aur her hakim ko kisi kader mahkoom, k zeenat-o- huner mein her aik doosray say ashraf -o- afzal.

Ajab hai k Her woh shey joe zarrorat-e-bashar say jurree uss ko bilatufreeq khuslat-e-ata say hisar dea yoon her shey ko sakhawat k saancho say aisay dhanak dee k phir fitrat maa’on ki goad ki soorat bungai k buss her ata faqat bayiznillah aur her amal goya maroof.

Asmanao ko zameen k lee-ay saya banaya aur badlo ko asmano per saiban k hawa un ko lay urray yoon jahan bani nooe insan shiddat- e-kurb mein zurb -e- afaat say jurray hon waha barus peray ya phir jin k zurf mein qudrati mahol -o -waqoo fitrat k rung mein dhula ho wahan qos-o -qaza k rung bhikair sukain.

Magar taajub hai mujhay uss insaan per jis nay such ker dikhaya k,

” yeh zameen per qatl -o- khoon maaray ga ”

Such poochiaey to muaashi qatl kisi bhee soorat qatl-e- -insaa say kum nahee bus ferq itna hai k qatl -e-adam mein aap aik insaan ka kertay hai jub k qatl- e- muash mein qatl pooray kunbay ka hua kerta hai

Baat yeh hai k Hakim aur mahkoom k fitree rishto say hut ker insaan nay zaroorato ko kuch isterha pamaal kia k her shey jis nay insani fitrat per mubnee zaroorat per perwerish paa-ee us ka hasool ik sawal bungai yoon muflisi shaitani hatiyar ki manind khoaf lee-ay eman-e-insan ka imtihan bun gai.

Taqat nay taghoot ka roop lea aur yoon insan hakim bun baitha upnay he jinz per paida honay walay mahkoom per.

Ata per hisaar kea ,her aik say ikhtiar lea aur yoon na-haq hakim kehlaya her naimat ka

Muaash ko tuqdeer say jorra aur taam- o- qayam ko hasol say yoon her woh shey joe fitratun aur qudratun ata huee thee upnay iqtidar -o- ikhtiyar mein ker baitha

Bus ub jab chaha hakim nay mahkoom per upna haq jamaya yoon ghulami nay sir uthaya.

Talaash muaash merzi-aey hakim ki hud bungai aur rozi jis ka wada kia gaya tha aik baar phir shaitani falsafo ki shert bungai

Ghulami k awwal awwal asoolo’n mein pehlay aadi banaker mahkoom kia jata hai phir mujboor goya zaroorat say jorra jata hai

Bus dono soorrto’n mein muflisi hee khoaf ki alamat hua kerty hai

Mola -e-Kainat ka Qol hai,

“Muflisi agar insan hoti to mein ussay qatal kerdeta”(Dr Raza)

Zuban manind- e- janwer

Perhain uss jahil ka kalam jis ki zuban ki shiddat nay kalam ko kuch is terha allodah kia k phir her sukhanwar buddilli k koozay leeay aab ki talash mein nikul khurra hua aisay k ub faqat shaoor ki pias ko aab k taseer say hee bhujaya jasukta hai .

Ajab janwer hai yeh zuban bhe k jis per chorr dee jai ikk khoonkhar raqeeb ki soorat wajood ko zakhmi kerdeti hai

Yeh woh zehr hai jis ka aser berso zaail nahee hota yoon kayfiat mein her lamha merzia-e-merg ka taabey aur her dawa faqat shiddat-e-aab ki talabgar yoon zindagi bers ki manind upnay he rung- o- wajood ki dushman.

Zuba’n ka kia hai ik lumhay ko griftar ker k dil mein bussi her us kayfiat ko nikaal dety hai joe kubhi dil ki makeen thee yoon intikaal -e- purmulal aik dil ka hua kerta hai aur runjisho ki wiladat kisi doosray dill mein

Upnee hee hado’n say baher zuban jub kubhee upnee hee serhado ko pamaal kerty hai to haseen say haseen wajood bhee upnee izzat- o- foqiat kho baithta hai

Yeh bilkul aisay k jub koi dukan khulti hai to maloom chulta hai k yeh koilay ki hai ya jawaahir ki

MOLA -e-Kainaat ka qol hai ” insan doe saal mein bolna seekhta hai aur kon see baat kub kerni hai zindagi bher nahee seekh pata

Yahee nahee undaz guftago ko leeaey atwar e guftago per mola ka irshad hai k zuban aik darinda hai jisay khol chorra jai to Kaat khaey gee

Meray Mola nay is guftago ko kuch yoon samaita k phir ikk qanoon ko goya supurd kia aur woh yeh k tum loagon k dermia aisay raho jaisay ikk zuban 32 danti k dermia rehty hai. (Dr Raza)

Imam-ul Muttaqeen Ali A.S

 

9 November, 2018

12:31

 

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ

 

ۖقَالَ إِنَّمَا يَتَقَبَّلُ اللَّـهُ مِنَ الْمُتَّقِينَ

 

 

 

 

[5:27] جالندہری

اور (اے محمد) ان کو آدم کے دو بیٹوں (ہابیل اور قابیل) کے حالات (جو بالکل) سچے (ہیں) پڑھ کر سنا دو کہ جب ان دونوں نے خدا (کی جناب میں) کچھ نیازیں چڑھائیں تو ایک کی نیاز تو قبول ہو گئی اور دوسرے کی قبول نہ ہوئی (تب قابیل ہابیل سے) کہنے لگا کہ میں تجھے قتل کروں گا

 

اس نے کہا کہ خدا پرہیزگاروں ہی کی (نیاز) قبول فرمایا کرتا ہے

 

سورة المائدة

 

 

Kainaat ki her shey  manzilat aur fazeelat  k manzil mein rutbo k zair-e-asar,  mairaj ka maqam lee-aey,  hudo’n ki tanazur mein,  aik doosray say berter aur kumter ki fitri aur shara-ii haysiat lee-aey aik muntaqi inhisar aur hisar  hai

 

Yeh aisay k zameen say afzal nibatiat aur us say afzal hayatiyat goya nibatiat say afzal  chairnd parind aur haywaan aur yahee musand -o- mimber k saa-aey mein haywan  -o-charind say berter insaan.

 

Yahee insaan upney mairaj per malaaik say olul- azm-o-ala aur yahee rutba  baad-az Khuda(SWT), Rasool aur Aal -e-Rasool  (SWAW) k us ki musnad-e-badshahat aisay k khilafat lee-aey Imamut jisay Quran Khud Naibeen k laqab dey ker Khilafat k taaj mein muntakhib ker raha hai  ,yeh bilkul aisay k ,

“Mein zameen per Naa-ib bananay jaraha hoo”(Al-Quran)

 

Goya Khilafat ain-ul -Rehman aur bayiznul rahim hai na k  chund loag saqeefay mein baith ker ‘kon ban-e- ga karore pati’ ki manind bunder baat ker baithain.

 

Husn-e-lailo sehar k jhurmat mein agar falsafa-e-shaan-e-khulqat ko perkho to ajab nahee k nabowat ko imamat say juda dekho  yoon adam ko hidayat ki payrvi kertay dekho aisay k,
“Jab tumharay paas hamari hidayat phonchay to us ki parvi kerna” (Al-Quran)

 

Taajub say kum to nahee who hidayat jis ki payrvi nabowat keray yoon  kaheen adam ko musnad-e-ilm per  faiz honay k leeay  “un k(Kuch Loagon k ) hazir aur zahir honay ki zaroorat peray ya phir zahir k ism-e-bakamal ko shajar-e-ala ki manind ujager kernay k leeay malaik say bhee istafsaar kia jai k ‘Batao mujahy agar tum sachhay ho to in wajood-e-bakamal k naam-e-girami kia hain.”

 

Yani khulqat say pehlay khulqat ki zubani goya kuch aisay joe ho rehmani magar rishta-e-baqa mein jawedani aur musnad-e-khulqat mein namood-o-naam lee-aey  bundagani yani woh bazm-e-rabbani jo baseerat say ujjhal aur basarat say perda-e-hisar-e-perwerdegar mein  k na koi aankh dekh sakay aur na demagh idraak kersukay magar bayiznillah.

 

Goya aisa wajood joe zaat ka mehwer -o-matun aur aisee zaat jis ki siffat nauratun goya zuban-e-sukhanwer mein zaat aisee k goya wajood lee-aey.

 

Kia yeh kafi nahee k Moosaa(A.S) bawajood upnay naam-o- namood  -o- mertaba-e-usnaad per bhee payrvi uss khizr ki keray joe manzil-e-sabr per moosa ki terbiat  ka ilm-o-aloom ho

 

Goya payghumbero ki perwerish bhee kuch aisay kia kertay hain jo umr-e-khizr lee-aey kaheen aur kisi bhee dorr mein hazir raha kertay hain.

 

Goya munsab-e-hidayat mein nabowat bakamal nahee bulkay kamal-e-naboowat hidayat mein posheeda hai aur hidayat us hayat-e-khizr mein joe kaheen adam ki hidayat per faaiz ho to kahee marium ki kifalat per ya phir Mossa ki Imamat per aisay k kahee nooh ki shariat leeaey aur kaheen habeel ki istaqamat  k phir zikr-e-perwerdegar lee-aey quran ki zeenat.

 

ۖقَالَ إِنَّمَا يَتَقَبَّلُ اللَّـهُ مِنَ الْمُتَّقِينَ

 

اس نے کہا کہ خدا پرہیزگاروں ہی کی (نیاز) قبول فرمایا کرتا ہے

 

سورة المائدة

 

 

Bus yahee who maqam-e-baseerat hai jahan ankho say nahee basarat say shaoor- e- muarfat -o-idrak munmkin hai

 

Yeh is leeay k kayfiat-e-maqam -e-muttaqeen mein istilah muttaqeen ki hai muttaqi ki nahee joe infradi maqam per muheet ho

 

Khulqat-e-adam mein agar  maqam-e-muttuqian ko pehlo-e-adam say jorra jai to rutba-e-adam imam-ul muttaqeen bunjai ga  yoon  falsafa-e-tauheed mein imamat  taa qayamat  adam k qadmo per tujdeed-e-wafa ki  sabeel bun jai gee

 

Bus yahee who manzil hai jahan habeel ka maqam -e-Muttaqeen say khud ko jorrna is baat ki shahdat hai k  Hisar-e-muttaqeen nusl-e-adam say nahee bulkay  yeh ishara hai k nusl-e-adam  mein nabowat k payker neeyato ki shuffafiat lee-aey  derrsgah-e-hidayt-e-muttaqeen per chula kerty hai

 

yahee who maqam -e-saleyheen hai joe muttaqeen say jurra hai  aisay k phir

 

” hum nay adam ko chund naam sikha-e-y aur un ko sub k saamnay hazir kia aur fermaya agar tum sacchay ho to mujhay in k naam batao. ”

 

Bus kisi ki  shaoori agahi k leeaey quran ki yeh ayat  kafi hai k

 

” Za ali kul kitab la raib a hudullillmuttaqeen”

“Yeh kitab muttaqeen k leeaey hidayt hai ”

 

yahee baat agar mein upnay hisar-e-baseerat -o-noor-perwerdegar say dekho to  yeh ayan hai k maqam-e-ilm-e-huner mein Ali imam-e-muttaqian hai  aur bila shuba

 

” Za ali kul kitab la raiba huddulillmuttaqeen”

 

Bayshuk Ali (ka rusta) (Manind-e-Kul Kitab) muttaqeen k leeay  hidayat  hai “.

 

Meri nazar mein Habeel aur qabeel ki jung-o-jadal derasl Khuda aur ibleees k dermia wohee jung hai jis ka agaz asmano mein aur takmeel zameen-e-karbala  per  huee

 

Yoon habeel bhee Nabowat k uss hisar mein qatal hua jaha ghair-r-nabi iblees ki manind Khuda k rustay k dushman rahey yoon ata-e-nabowat ko  Khuda ki ata naee bulkay badshahat k tasuwwerati  dunya mein upna hissa samjhnay  rahey

 

Yahee kuch  dor-e-nabowat mein yousuf k dushman  kertay rahey rahey aur yahee baad-aza Raool   dushmanan-e-Ahle Bait (A.S) jinhu nay ibtida shahdat-e-Rasool-e-Khiuda aur Fatima Bint-e-Rasoola Allah  say ki aur inteha karabala per yoon phir dunya nay husn-e-muarfat -ilm-o-uloom  aur zaat-e-bari taala mein dhullay wajood -e- bashar ko phir kubhi  rahat mein na dekha .  (Dr Raza)

Zaroorat ka Khuda

*Zaroorat mund ka Khuda zaroorat say wabista hua kerta hai*

*Insaan aur Asman -o-Zamee’n k Khuda mein aik wazeh ferq zaat aur wajood ka hota hai magar yeh ferq woh yuksaa’n paa-ee jaanay wali ROOH uss waqt paamaal kerdety hai jub siffaat mein dhula wajood-e-insaa’n zameen per madad-e- Khuda ka payumber bun ker upnee amud leea-ey zahoor hota hai goya woh insa’n nahe bulkay fill waa’qey faqat NOOR hota hai * *(*Dr Raza*)*

Derd- e- Musalsal

Alfaz lee-aey derd-e-muslasal hai zuba’n soaz

Iflass lee-aey kurb- e- musalsal hai her ik roaz

Undooh lee-aey shaam mein umeed subah roaz

Her subho nai shaaam k anay ka lee-aey khoaf

Aey Raziq-o-razaaq meray mawa -o-malja

Ikk nazr-e-karam mujh pey zamana hai pur a-shoab

Woh fuqr k faqa bhe lugay ub to mera shok

Mein tera gada maangna kisterha nahee zoaq

Bus kerdey khudara k hai ub derd her ik soo’e

Naa-soor bani ankh k ub khushk hain aanso(Dr Raza)

Chief Justice of Pakistan(Appeal)

01 November 2018
02:15

Chief Justice of Pakistan(Appeal)

Man Behind the bar
(Syed Faisal Raza Abdi) :

After being born in a family of lawyers the first thing I realise as part of grooming was understanding that “Justice shall prevail”.

As I was hurled towards professional career and scoops of further fall in milestones the second thing that became my understanding was ” Justice delayed is justice denied”.

The legitimate conceptual methodolgy that became my thinking mechanics after such an immaculate view was attained through the family professional background that was no less than an affirmation that superior courts are the supreme house of law that always dispense justice irrespective of time, tenure and positions and that the judges of the apex court are the last knights that dismantle any idols of injustices ,tyraany and oppression which pops up and backed by criminals in society.

This was such an appeasing and cozy feel in life which offered a concealed unseen phenomena of peace and ease thus removing hidden apprehension of day to day disparities as seen in today’s life and culture.

Undoubtedly this peace of mind for being under the immaculate justice system and in fence of justice emeritus judges as if mother of torn & miserables; had removed all my fear against injustices of our society hence corrupted system which one has to face as common man during a hard trial of his life or due to the black law maneuvering and distorsion at grass root level in the policing, functionaries and governance level.

Inspite of blind system of justice and judiciary, and
Out of blues; if i date this judicial system in my milestones from honorable apex Judges as life time souvenir from the pages of my life, I find myself,one being honored as unique, this is being very close to judicial system .

Honorable Justice ajmal Mian,Nasim hassan shah, Saeed uz zama siddiqi, Sajjad ali shah,Naeem uddin, Nasir aslam zahid, Wajihuddin ahmed, Zafar hussain Mirza ,Bhagwan das, Fakhruddin G Ibrahim and similar slots of judges as Amer hani muslim(then Addl.advocate general, (late)Nizam ahmed,PK.Shahani,abdul Haye Qureshi,Rasheed A Razvi and many more current & sitting judges were once my very close aquintances in judicial system; this is by virtue of my father’relation as collegue and friends (late KM Nadeem Advocate,) and also due to his endeavour and unforgetable relationship being an elite professional as lawyer;

Frankly , I always had a worthful image of this technocrats intelligencia and still now not much has change virtually as opinion, this is as far as legitimacy and conspicious role of judges and judiciary is concerned.

On the other perspective and shore line; I still remember 04th April probably 79 when a conroversial judgement brought judicial system in to criticism and hence thereafter a decade of unprecedented and untrustworthy succession of nepotism and favoritism which slowly poisoned this immaculate institution due to a dictators desire and his side kick influential maneuvering known at that time as champ behind the bench, Mr. (late) Sharif uddin Pirzada.

Let me say that once upon a time, Mr Sharif Uddin pirzada, was the man who was the sole back bencher behind every succession as judge and was the reason of many indecent proposals.

Regardless and thereafter and incontinuity with all succeeding government may there be Nawaz sharif succession, benazir reign or the coup of Musharraf there is no doubt that the institution was robbed and raped.

It is to be applauded that inspite of unsheduled appointment and without meritorious merit,many successors who succeeded and regained office remain affirmed to their office and served the institution at their worth and profile therby holding the fort of justice with wisdom and vanity.

Time elapsed and judicial system continued as fair institution improving and removing the brittle episodes of past that has cost the unfair objection and point of criticism hence coming up again as office and institution that would rule and reign the people with justice and freedom.

Presently there is undoubted opinion of major masses among people that our judicial system is calibrating and reforming continously and credibly and is accounting itself well in terms of accountibility which can be seen in judgements of supreme judicial council whereby even the sitting judges have to face the trial of conspicious justice.

This in addition to the worth and girth of the institution that has grand numbers of immaculate judges including the current honorable Chief justice (Justice Saqib Nisar)who is holding the fort of justice with committed and compatible synchronised aptitude maintaining the variant institution hence lifting as well the girth of his institution along by his ProBono public activities.

Hats off to the present sitting Honors as son of the soil especially honorable Justice Saqib Nisar, whom is behaving as the real image of the son whereas whoes reflections can be seen in almost every concept of need.

Coming to the theme and theory behind this little story, I being an obedient categorical citizen and obedient servant to the rule of law and justice would like to bring under notice to the honorable Chief Justice of Pakistan; few factual finding as depicted from the picture story of recent high profile arrest of political cum religious orator and debator Mr. Senator Faisal Raza abdi.

Before I address what has been aggregated as plea for release let me clarify my stance on judiciary and honorable Judges.

In this regard let me state that no one as citizen of the islamic republic is beyond the law of state and the honorable judges of the courts are the supreme power of the state above any institution and has lead and loyalty over every institution in the country by virtue of their honorable apex offices and affirmation.

Further to the context, no one has the authority to challenge or prosecute the court of law on any floor or platform whatsoever neither allowed to discuss the course or curriculum of subjudice matter , agenda or discuss Judges whatsoever.

With this opinion as stance, i would like to emphasize few point as request to the honorable chief justice of Pakistan that contempt of court and its decorum and decor is the essence of judicial system which grants and displays the girth ,worth and power of the honorable court and judges while dispensing justice.

Through out my whole life as seen through the mile stones in corridor of judicial system and also as seen from the office of my father (Late) K M Nadeem (Addl. Advocate General Sindh), contempt of court was always served as lash whenever violation was noticed and as such submission as excuse remained the only answere of the apex courts ,mostly.

It was custommary to issue notices as contempt and the same was the tradition that excuses was always accepted keeping the profile of the office, greatness and worth of the issuing authority thus the power and discreation of the court which was all and always weighty.

Even now every now and then functionaries, ploiticians and similar officials are given notices with reference to the contempt and the same contempt is granted with relief the moment obediency to the rule of law becomes patent.

Recent episode of electronic interview as been aired by a private channel in case of Senator Faisal Raza Abdi is undoubtedly a speech beyond worth and decorum but that is what politician go beyond while in their mode of debates.

Why not the worthy and weighty shall be lineant and patient to the level where exibition of status and height of justice becomes self explanatory as benovellent and merciful.

Why not what has taken as plight of disrespect shall become mercy as blessing.

The honor of the justice system lies in forgiving especially when crime has element of speech and verbosity.

May I suggest and plea before your kind and honorable office to take probono step to dislodge what has made an interview in to a criminal offence.

In my opinion why not we match what has been on and in the run these days which is denturing and damaging the institution by anti state slogans as well as elements which are obviously threatening and victimising hence maligning and defaming institutions and figures as compared to what a polished senator has taken as stance.

However criminals in beards as Mullah’s are still in a corridor of freedom without being treated and trialed or arrest where as the man of word and valor who always fought for pakistan,peoples rule of Law and Its defenders is facing penalty.

Its all in a good faith that this comaparative analytic sillhoute is being put in front of you to match qualitatively so that it may be highlighted that what is ,that matters most disturbing in terms of trial.

In my opinion, right to act is your affair jurisdiction and handle to apprehend is your right.

Similarly one word of your worthy desire could bring one in to the trial or out of the trial.

Kindly take suo moto of FIR being registered with reference to the accused which has outlook of malafide intentions to frame and entangle politician.

I, being a custodian of law and abiding citizen with all my cluster and handful judicial past and present humbly submit to take necessary action with reference to the context so that justice shall prevail and as been teach and taught as lesson of law of justice that ,

“No one shall be condemned unheard”

Most respectfully, obediently and keeping the height and weighty dominion of your honorable office and your worthy position; I Capt (R) Dr Raza Haider Nadeem Khan as obedient citizen of Pakistan put before your honor to consider the relief of Senator Faisal Raza abdi unconditionaly as the days spent in custody are sufficient to implement worth of law.

Waiting for your ealy response and intervention.

Capt (R) Dr Raza Haider Nadeem Khan

(@ShiaSpokesman)

Sabr

 

22 October, 2018

07:22

Khuda  kisi ko us ki taqat say ziada nahee azmata  ,bilkul sahi !

 

Magar  ansoo-oe ka girna kayfiat-e-sabr ki ibtida nahee inteha hai

 

Tukleef mein ibtida-e-Hud, inteha -e-shiddat-e-derd Hua kerta hai  jis ki ibtida ansoo-e-ka girna hai aur inteha  aankho ka khusk hojana

 

jahan dil ki kayfiat ilm-e-ghayb ho waha azmana najaanay kio ker mozo-e-imtihaa hua kerta hai

 

Sabr manzil-e-mairaj -e-husn-e-berdasht lee-aey tabiato mein chuphee halat-e-kerb hai jis ka zahir nahee

 

Sabr kayfiato mein nazool lee-aey who itaaut hai joe ibaatdato k aser mein itaauto k shajar mein  perwaan churrha kerty hai

 

Sabr insani nahee rabbani ata hai jo ghani ki manind bayperwahi lee-aey dino k badulnay ki umeed per yaqeen ki moher leeay aisay k kamil yaqeen

 

Sabr Khuda ki raza hai joe jaza  say bayperwah faqat rung-e-perwerdegar aisay k phir wajood sajood mein aur sajda faqat khuda k lee-aey yoon is baat say bayperwah k wajood adam ka hai ya zaat-e-bari taala

 

Yeh bilkul aisay k taameel-e-hukm -o-harkat bay mertab-o-musnad-o-khulqat goya faqat hukm-e-itaaut k phir  sajda ain ibadat(Dr Raza)

ALi,Dherkano ka Nisaab

18 October, 2018
07:48

Dilo’n ka bhayd hai tabiat, zehur ana mei teri

Yeh kayfiat mein chupa bugz hai zuban pey teri

Majaal hai teray chehray pey roshni dekho

Hai chuph raha haey joe seeno mein, who ana mein teri
Joe zaahiri mein hai nufrat, yeh nagawari mein

Dilo k bhayd batatee hai yeh, zuba mein teri

Ali ka naam dilo ki hai dherkano ka nisaab

Kaheen pey bugz tera aur kaheen sana hai meri (Dr Raza)

AQL

17 October, 2018
07:36

Aqal k badultay mayaar nay ikhtilaaf ki seerhi ko janam dea yoon her qadam ikk nai soch aur her soch ikk na-aey qadam ki taruf ikhtilaafaat ko sangeen kerta gaya

Yahee manzilo ki tabdeeli nay raasto k kaantay kuch isterha bichaey k phir her aaney wala manzil say door faqat kaantay chunta reh gaya

Tubdeeli insani zindagi ki hayat hai aur yahee hayat socho ka who mayaar joe insani shaoor say jurra naya qadam

Ub yeh qadam agar manzil say aashna ho to raasto ki tubdeeli bayrah nahee kerti aur yahee raasta agar manzil say bayperwah ho to manzil nahee miltee

Kia khoob kaha hai meray Mola nay k” Raasta agar khoobsoorat ho to dekho kis manzil ko jaraha hai aur manzil agar khoobsoorat ho toe raastay ki perwah na kero “.

Insani aqal agar muarfat say khali ho to faqat dunyawi shaoor hua kerta hai aur yahee aqal agar muarfat k qareeb ho to kubhi zahoor aur kaheen nazool hua kerta hai (Dr Raza)

Loag Rehuma aur Quran Rehnumai

30 September, 2018

14:32

Hidayat derasl maanwi aitbar say agahii  ki manzil hai joe ishara lee-aey simt ko waazeh, raasto ko ayaa’n, khutrat ko baya’n yoon  rehnumai ki musnad per rehnuma per dalalat kerty hai

 

Hidayat qoza-e-ilm-o- huner ko lee-aey siffat-e-paumberi ka who Aab hai joe loagon ko zaad-e-rah ki manind sairab kerty hai  yoon faslo ki taqdeer mein manzil k naseeb ko ujager ker k safar ka intikhab kerty hai aisay k  tuqleed-e-Rah k aser mein kahee fazal lee-aey aur kahee ghazab-e-Khuda wanda

 

Hidayat safar k hisar mein manzil k inhisar mein zaad-e-rah ki who wahid kafeel hai joe rehnuma ki taruf rehnumai ki wahid sabeel

 

Hidayat inzaal-o-nazool k dermia who madar-e- raaz -o-niaz hai jis ka wajood batin mein raaz aur zahir mein niaz aisay k joe utra who zahir hua aur jo zahir hua who un mitt tehreer.

 

Bus yahee who  zahoor-e-izhar hai joe manind-e-wahee kun ki haysiat mein Kull-e-ilm aur fayakun ki nisbat mein alim-ul-ghayb

 

yahee unmitt hidayat jub tehreer -e-loah-e-mehfooz mein ho to hidayat kehlati hai aur yahee loah-e-mehfooz derasl  who hadi joe Sadiq -o-ameen ki manind kullay eman k  haqa- e- taala aur risalat-e-aala  ki wahid sabeel.

 

Meri nazar mein  zuban-e- ilm-o-huner jub zair-e-aser noor-e-perwerdegar ho to kalam-e-sukhun  mein ussay wahee kehtay hai aur yahee jub unmiltt tehreer ki soorat kitab-e-illahi ka payker  to ussay Torait ,zaboor ,injeel ya phir Quran kehtay hain

 

Such poochiaey to Quran markaz-e-hidayt hai joe rehnumai ki taruf imamat kerta hai yoon quran hidayt kerta hai aur rehnuma imamat kerta hai aisay k phir  loag itaaut

 

Quran hidayat per munbee  isharaat mein saja manzil -o-rehnuma  lee-aey  who kitab hai   joe simt-e-hidayat say rukh -e- markaz-e-itaut dea kerty  hai

 

Yoon hidayat kitab mein hua kerty hai aur rehnumai loagon say

 

Yeh bilkul aisay jaisay ayat mein ishara hai

 

 

ہم کو سیدھے رستے چلا

 

ان لوگوں کے رستے جن پر تو اپنا فضل وکرم کرتا رہا نہ ان کے جن پر غصے ہوتا رہا اور نہ گمراہوں کے

 

 

 

 

Goya aisay k

 

الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ

 

(DR Raza)

Khuda aur Mein

Itaauto mein tha herchund bundagi mein rajaa

 

Khuda ka rung joe dhalala, to bus Khuda sa laga

 

Talassh kerta jissay, na-khuda wohee hoon mein

 

haan rung badaltee  woe, qoso qaza ,wohee hoo mein

 

Na dhoond us ko, k aster mera wohee rung hai

 

Khuda ka rung leeaey, ub mera wohee dhung hai

 

Khuda k rung mein dhul k ajab Khuda sa luga

 

Joe raasto ko tatola to rehnuma sa luga

 

Khuda gawah hai k meray shaoor say baher

 

Joe dikh raha hai her ikk shey mein jaisay ho sahir

 

K aankh ub bhee jisay dhoondti Khuda keh ker

 

Ussi Khuda ki siffut mein dhala mein aik basher

 

Meray wajood nay bus rung laylea hai zara

 

K saath noor-e-Khuda sung laylea hai zara

 

Joe dikh raha hai Khuda yeh meray wajood k saath

 

Yeh chul rahe hai khudai rakoo sajood k saath

 

khuda ka rung leeaey mein faqat hoon bunda Khuda

 

Hai bus yeh  rung ki taseer joe Khuda sa luga

 

(Dr Raza)

 

 

[2:138] جالندہری

(کہہ دو کہ ہم نے) خدا کا رنگ (اختیار کر لیا ہے) اور خدا سے بہتر رنگ کس کا ہو سکتا ہے۔ اور ہم اسی کی عبادت کرنے والے ہیں

Quran mairaj-e-muarfat

 

Derasl Quran  aik aisi tehreer hai  jis k zahir mein batin chupha hai ,Yoon joe dikhta hai uss mein pinha hai

,Joe bolta hai uss mein dikhta hai, yoon joe dikhta hai uss mein posheeda hai, bus joe posheeda hai who zahir nahee aur joe zahir nahee who mukhfi hai

 

Yeh uss taalay ki manind kitab hai jis ki kunji naa-payd hai yoon her lafz k peechay aik khazana aur her khazana us kunji ka mohtaaj jis mein talab shiddat-e-zarroorat lee-aey hasool-e-ilm-e-muarfat ho.

 

Mein nay is ko moajza paya  goya aikk aisa roop jis k unginut chehray yoon noor say noor tak kubhi na khatam honay walay zaviaey.

 

Ajab roshni hai joe undhero mein hee paa-ee jati hai yoon dekhta wohee hai jis mein roshan charagh hidayat ka  deea leaey moujood ho.

 

derasl is ki her ayat uss tayll ki manind hai joe hidayt k charagh ko bhujnay na dey yoon her qutra ikk lamutanahi mairaj leeaey aur her mairaj sidratul munteha, tak goya ilm ka who khazana jis ka safar shaoor say door lashoor say baytakkaluf aisee kayfiato mein k sawaal jawab k mohtaj aur jawab unginut sawal leeaey

 

Na jaanay who kon hai joe  lufzo k saancho mein noor-e-perwerdegar ko bund ker k terjumo aur tafseer ka naaam dea kertay hai  werna such to yeh hai k mein nay kitab k her lufz ko qoso qaza ki manind paya joe faqat uss waqt hee dikhtee hai jub samauffaq ko falaq per zahir keray aur  aankh hidayt per faiz ho .(Dr Raza)

Rukh-e-Rehber

 

Hai yeh zaat -e-khuda(SWT) ki simt, jidher ho chehra-e-Rehber

 

Rukhay Ahmed(SAWAW) samajh na tu, faqat yoon chahat -e- anwar

 

Namaz-e-ishq mein  her simt hee, tehri khuda ka deen

 

Na yeh mushriq na mughrib, bus faqat hai yeh rukh-e-haider.(Dr Raza)

 

 

اور مشرق اور مغرب سب خدا ہی کا ہے۔ تو جدھر تم رخ کرو۔ ادھر خدا کی ذات ہے۔ بے شک خدا صاحبِ وسعت اور باخبر ہے

سورة البقرة

Kufr aur munkiri

 

Kufr hisar mein moujood who inkar hai joe iqrar k baad inhiraf, aisay k sher go k basher

 

Munkiri  Hisar-e-iqrar say baher  kayfiat -e-inkar -e- sher, goe k basher hai

 

 

Derasl kufr,  badaz iqrar inkar hua kerta hai

 

Jub k munkiri izhar-o-iktiyar ko lee-aye inkaar

 

Kufr muntaqi  torr per munafiqana roop hai jub k munkiri   aamrana rawiyya; joe aser mein zair-e-aser rutab-o-mertaba ,maal -o- bisaat ko leeay, jabirana wa hukmurana serwat-o- khushali ka roop.

 

Kufr manzil-e-ijtihad ko leeaye bila muarfat bayilmi ki who kayfiat hai joe ahkaam ko mehkoom say juda kerdey yoon hukum bajalanay ko bayjaa pana .

 

Inkar aur muikiri istamaar aur istudlaal ko leeaye who rawish hai jis mein bundish  zaat, paat, qoum, nusl aur rusm-o- riwaaj  ki leeaye baap dada ki ravish.  (Dr Raza)

Alim,Awam aur Ilm

Alim, Awam aur Ilm:

Insani iftikhar aur bulundi us ki muarfat ko lee-aey ilm-o-adab, shaoor-o-agahi, fehm-o-idraak, ki muntaq mein siffat-e-elahiya k zair-e-aser hawas -e-khumsa ka uster lee-aey, doorundeshi aur aqal -o -danish ki chader mein, nida-e-Perwerdegar ka samar hai .

Yoon zahir mein libas-e-wajood mein aser-e- sajood lee-aey hai jis ka aster malaaik ki itaaut say jurra adam ko sajda hai.

Yahee falsafa-e-itaut-e-malaaik der-asl us ilm ko lee-aey meeras -e-bani adam hai joe adam ko wajood -e- khaak mein aur bani adam ko nutfa-e-najasat mein her khulqat per numaya kerta hai.

Bus jahan wajood ilm ki ata say jurra adab mein dhula siffat-e-ambia per mubnee hisaar -e- ata -e-perwerdegar ho wahan shaoor mairaj-e-ambia ki manind shahkar hua kerta hai magaryeh sirf us waqt jub zuban haq goi ki pabind aur jhoot say mubarra ho.

Mairaj ki manzilon ki bulundio mein jahan janay walay ki urooj ki daastan hai waha uss he mairaj mein batin ka zahir aur mukhfee ka aya hona bhee aik muntaqi istudlal hai joe bilashuba chupay huaey ko zahir kerta hai aur batin ko ayaa.

Bus jahan batin zahir ho waha zahir ilm hua kerta hai.

Yahee woh ilm hai jis ko dekhnay wali aankh, sunnay wala kaan aur bolnay wali zuban hawaas ki dersgah mein shaoor k aster say mukhfi ko zahir say wajood ata kerti hai yoon her woh shey joe hawas-e-khumsa k hisar mein wajood rukhtee hai khud upne danish per dalail say bayperwah gawahi dety hai.

Yani zahir khud daleel hua kerta hai mukhfi ka goya joe dikhta nahee woh muntaq mein wajood nahee goya moujood nahee.

Yahi woh manzil hai jahan mukhfi ko zahir ki zaroorat pera kerti hai goya moujood ko wajood ka sahara.

Ghayb per eman moujood ki seerhi say jurra hai joe Muhammed -er -Rasool allah(SAWAW) ki soorat Laillaha illulLa(SWT) ki zinda daleel hai werna jahan wajood fehm-o-shaoor ko lee-aey hawaas ka hissa na ho wahan batin la-shaoori kayfiat say jurra rehta hai joe faqat maan-ney walay ki takhyyulati kayfiat hota hai.

Bus yahee woh manzil hai jahan ilm mohtaj hai us sha-oor ka joe idraak rukhta ho la-shaoor mein goya jis ka batin mein chupa takhayull zahir mein ayan ho goya wajood lee-aey moujood ho.

Shayed yahee wajood ka moujood na hona Khuda ko akser nafi ki soorat shaoor say door kerdeta hai bilkhusoos us bayadab alim say joe khud ki tukhleeki muarfat rukhnay k aur khulqat jaan-nay k bawajood khaliq say inkar kia kerta hai faqat wajood ki zahiri moujoodgi ko lee -aey.

Meri nazar mein acchi dersgaho k tudreesi amal mein liaqato k mayaar ko aisay perkha jaata hai k phir her manzil aik derja rukhtee hai jis ka bilashuba taaluq talib- e- ilm ki zehni,shaoori aur umri taqazo ko zair-e-nazar rukha jaata hai.

Yeh is lee-aey k shaoor manzilo say guzer ker zahir say batin ka safar upnay laa-ahaoor say samjhay.

Meri nazar mein alim ka awami shaoor ki bulundio say tajawus ker k taleem aur muarfat ko aam kerna aik fitnay say kum nahee(Dr Raza)

Muqarrib kon Malaik ya Adam

 

Jahan sajda hukum say munsoob ho waha taqat hukum say munsalik aur tabey hoty hai sajdey aur sajdeygah say nahee

 

Jhukna agar kumzoari ki alamat hai to taqat faqat  taqatwer ka jhukna

 

Siffat-e-malaik agar itnee moutabir hoti to adam ko sajda kubhi un ki tukmeel-e- muarfat na hota

 

Sajda-e-malaik agar moutabir na hota to adam kubhi manzil-e-muarfat per Alim na tehrta

 

Joe jhukta nahee who toot jata hai, jhukna to zindo ki nishanai hai aur akurr jana murday ki pehchan (Mola -e-Kainaat)

 

Taajub hai uss reet riwayat aur mungharut terjumo mein chuphe haq say door un dastano per joe chero ko chuphanay mein itnay agey berh gaey k phir malaik say bhee khud ko gira baithai goya khud ko malaik k hisaar mein dey baithay

 

Kia yeh ajab nahee k sajda-e-baqa bajalanay walay malaik aaj kainaat ki her shey per bani noeinsaan k hukmura hain aur bani adam faqat taba-e-hukm-e-malika

 

Khud ko ashraf jaannay wala aaj mushrraf bana betha hai who bhee aisay k taqat ub bhee malaik ka aser aur kumzoari insaan ki nazar k na zameen ko janay na asman k rung goya her cheez baad az Khuda malaik k zair-r-aser.

 

Such poochia-e-to iblees k kirdar mein rujbus janay walay insaan nay  khud upnee manzilat ko ghuta dea werna such yeh hai k Khuda nay Adam, Nooh Khandan-e-Imran  aur khanadan-e-ibrahim ko tamaam mukhlooqat mein afzal banaya

 

Sajda-e-itaaut lazim kia malaik per aur loh-e-mehfooz mein her shey ki tuqdeer per faiz kia goya baad az Khuda manzil-e-imamat per faiz hua aisay k mein zameen per Khalifa bananay jaraha hoo.

 

[83:18]

ہرگز نہیں، بے شک نیک آدمیوں کا نامہ اعمال بلند پایہ لوگوں کے دفتر میں ہے

 

[83:19] 

اور تمہیں کیا خبر کہ کیا ہے وہ بلند پایہ لوگوں کا دفتر؟

 

[83:21] 

جس کی نگہداشت مقرب فرشتے کرتے ہیں

 

 

وَمَا أَدْرَاكَ مَا عِلِّيُّونَ

 

(Dr Raza)

Yeh Dooria’n

YEH DOORIA!

Jub jub haya mein liptee chahat ko muhabbat k saancho mein piroya jai ga meri arzo aur tummunao ko hamesha pakeezgi k aster mein samoya jai ga.

Zindagi unginut khuwahisho mein liptee woh hayaat hai jis mein khuwahish agay haya ka anser na ho to ajar pakeezgi ka payker nahee huakerta.

Woh meray pass rahee magar itnee door k paas hona tumunna hee rahee

Woh itnee door rahee k phir musafrat bhee mujh ko uss say door na kersuky

Ajab rishta tha yeh jis mein ismat mehfooz aur izzat maqam -e-hurmat per k goe k alfaz akser bayadab huaey magar dil nay kubhi manzil-e- rafaqat mein qurbato ko pamaal na kea yoon aaj bhee woh utnee he pakeeza k hudood nay goya hud kerdee aur wajood nay mehdood k bus ub rishta qurbat ka magar doori ghurbat ki goya saath saath magar juda aisay k hamaray dermia’n Khuda.

Chahat k is falsafay mein iqrar -e-piar go hamesha meri kayfiat rahee magar inkaar -e-piar meri qismat aur us ki adat yoon aaj bhee bus umeed leaey intizar mera muqaddar k shayed qismat kisi roaz mehrban hogi aur zindagi aik na aik din phir asan hogi.(Dr Raza)

Josh Aur Hosh

HAYBUT KA TAALUQ DEHSHAUT SAY HUA KERTA HAI

DEHSHUT SHIDDAT MEIN DOOBA ZULM o JAFAR YA PHIR SHUJAAT AUR PINHA JURAAT MEIN NIKHRA AMAL HOTA HAI

JAHAN FUQDAAN NEEYATON MEIN HON WAHA AMAL BAYASER AUR US KA ASER BAYAMAL HUA KERTA HAI

BAAT YEH HAI KAY JOSH AGAR HOSH MEIN RAHEY TOE HOSH AQAL KA SAHARA BUNTA HAI WERNA BAYHOSHI TO HOSH KHODENAY KA NAAM HAI (DR RAZA)

Zaleel mukhlooq

 

[58:20] ابوالاعلی مودودی

یقیناً ذلیل ترین مخلوقات میں سے ہیں وہ لوگ جو اللہ اور اس کے رسول کا مقابلہ کرتے ہیں

 

Najaany kitnay  hee loag hongay jinhu nay unginut maarko mein yeh jasarat ki hogi goya Mud-e-muqabil  Rasool-e-khuda jung musallat ki hogi.

 

Abu suffian aur uss ki baysanad aulaad  aisay hee budbukht aur budmust loag thay jinhu nay shayed hee koi jung aisee chorri jis mein un ki hazri  mushkook ho .

 

Ayat ki ro say yahee who zalel tareen mukhlooq say mosoob ashkaal thee joe Khuda aur uss k Rasool ka muqabla kertay thay .

 

Laaant hai her uss kameen gah per ur her uss kaameeni nusl-e-abusuffian per jis nay yeh jasaarat ki k Khuda aur us k Rasool say muqaablay ki jurrat ki yoon najaany kitnay muslaman un ki talwaro ka nishana bunay yoon yeh riwaayat baad-e-Rasool bhee jari rukhy aur her dorr mein aik karbala bapa rukhi.

 

Khuda ki Laanat ho Muhammed -o-ale- Muhammed(SAWAW) k dushmano per.

[58:22] ابوالاعلی مودودی

تم کبھی یہ نہ پاؤ گے کہ جو لوگ اللہ اور آخرت پر ایمان رکھنے والے ہیں وہ اُن لوگوں سے محبت کرتے ہوں جنہوں نے اللہ اور اس کے رسول کی مخالفت کی ہے، خواہ وہ اُن کے باپ ہوں، یا اُن کے بیٹے، یا اُن کے بھائی یا اُن کے اہل خاندان یہ وہ لوگ ہیں جن کے دلوں میں اللہ نے ایمان ثبت کر دیا ہے اور اپنی طرف سے ایک روح عطا کر کے ان کو قوت بخشی ہے وہ ان کو ایسی جنتوں میں داخل کرے گا جن کے نیچے نہریں بہتی ہوں گی ان میں وہ ہمیشہ رہیں گے اللہ ان سے راضی ہوا اور وہ اللہ سے راضی ہوئے وہ اللہ کی پارٹی کے لوگ ہیں خبردار رہو، اللہ کی پارٹی والے ہی فلاح پانے والے ہیں

 

Taajub hain un loagon per jin ki shaoori istitautt us manzil per he ikhtitaam hogai jin per kuch nabalad nakhalaq loag  hakoomat ki dorr leeaey qabiz huaey yoon  bani hashim say un ka haq lay ker bani ummaya ko spurdagi dey di

 

Yeh mumkin nahee k ahl-e-bait -e-athaar say  muhabbat kernay walay  un loagon say muhabbat keray jink roaz-o-shaam  khuda aur us k Rasool ki mukhalfat mein guzray

 

تم کبھی یہ نہ پاؤ گے کہ جو لوگ اللہ اور آخرت پر ایمان رکھنے والے ہیں وہ اُن لوگوں سے محبت کرتے ہوں جنہوں نے اللہ اور اس کے رسول کی مخالفت کی ہے

 

 

(Dr Raza)

 

 

 

 

 

Shian-e-Ali

Haq kay raastey per mout yaqeeni nateeja hua kerta hai aur amal mout ki taruf bhernay wala Qadam

Joe zinda hotay hai woh qadam bheraya kertay hai

jeetay hain toe Ali ki terha aur jub mertay hain toe Hussain bunjaya kertay hain

Hum Ali waley Hussaini alam berdar hain joe Muhammed(SAWAW) kay deen per Dunya lutaney is dunya mein bhaijay gaey hain

Mout hamara wateera hai aur zindagi faqat mout say pehlay mout ki tayyari ka naam
Labaik Ya Hussain! (Dr raza)

Zindagi

28 July, 2018

14:45

 

Kia yeh mumkin hai k halaat-e-nazaa kuch bhee nahee?

 

Mout k baad saza aur jaza kuch bhee nahee !

 

Bolta  hai k guzergah hai yeh bus Rah-e-nijaat !

 

Mout kia cheez hai asbaaq-e-fana kuch bhee nahee!

 

Der haqaeeqat hai guman yeh k fana kuch bhee nahee!

 

Zindagi  gerdish-e-ayaam  siwa kuch bhee nahe (Dr Raza)

The Composition of Senate and the Year of Change, By Dr Raza Haider

25 July 2018
14:32

The composition of Senate and the Year of Change By Dr. Raza Haider :

The Senate Of Pakistan is the upper house of the Parliament of Pakistan

It consists of 104 senators with each senator serving a 6-year term.

The elections are conducted triennially(After 03 Years) for half the seats in the Senate.

This staggered nature of the terms means that at any given time senators from two different elections are serving in the Senate and shall have half member from new and the old slot at any time.

The main purpose for the creation of the Senate of Pakistan was to give equal representation to all the Federating Unit since the membership of the National Assembly was based on the population of each province; equal provincial membership in the Senate, was thus necessary to balances the provincial inequality in the National Assembly.

The membership of the Senate, which was originally 45, was raised to 63 in 1977 and to 87 in 1985.

Gen. Pervez Musharraf raised the membership of the Senate from 87 to 100 through LFO.

Asif Ali Zardari raised the membership of the Senate from 100 to 104 through the 19th amendment.

One must Understand that Unless both the Houses pass a Bill unanimously and shall have President’s assent; it cannot become a law except in the case of a money bill which is the sole prerogative of the National Assembly.

In order to settle disagreements and differences in opinion Mediation Committee, composed of eight members of each House was formed so to evolve the consensus on Bills if in case there is a disagreement between the two houses.

The Senate shall consist of 104 members, of whom:

(a) Fourteen(14) members shall be elected by the members of each Provincial Assembly that becomes a total strength from each province as Fifty-six (56)

(b) Eight (08)members shall be elected by the direct and free vote from the Federally Administered Tribal Areas, in such manner as the President may, by Order, and by law prescribe;

(c) Two(02) on general seats, and one(01) woman and one (01) technocrat including Aalim shall be elected from the Federal Capital in such manner as the President may, by Order, prescribe;

(d) Four(04) women shall be elected by the members of each Provincial Assembly;

(e) Four(04) technocrats including Ulemas shall be elected by the members of each Provincial Assembly.

(f) One(01) seat in the Senate is reserved for minorities in each province.”

Thus in total, there are one hundred and four senatorial seats.

The Senate shall not be subject to dissolution at any time but the term of its members shall retire as follows after six years.

Out of the members referred to in paragraph/ clause/ in the constitution, Half a number (07) shall retire after the expiration of the first three years and the other half seven (07)shall retire after the expiration of the next three years.

Amazingly and strangely the 2018 senatorial elections were conducted on 3 March 2018 to replace the senators elected during the 2012 elections.

After the election the current electoral population and their benchmark in terms of political parties are :

Government Coalition (46)

• PML-N (33)
• NP (5)
• JUI-F (4)
• PkMAP (3)
• PML-F (1)

Opposition (39)

• PPP (20)
• BNP-M (1)
• ANP (1)
• Independents (17)

Independent Opposition(19)

• PTI (12)
• MQM-P (5)
• JI (2)

Keeping in view the current party position in the house of Senate and the possibility of change in political scenario after the Electoral process in National Assembly ; I still can not assimilate the likely change that should become or is being expected to become our fate after the election 2018; for still there are bunches of Goons and similar lords of the previous empire in throne and in line therefore with new realm and reign also hence as old well settled dust to hamper the process of change.

it is again emphasized that Unless both the Houses pass a Bill unanimously and shall have President’s assent; it cannot become a law except in the case of a money bill which is the sole prerogative of the National Assembly.

As such any change brought about would share an impactful retaliation from the house of Senate for enemies of change are still harboring the house of Senate.

This can be undermined by looking at the following dense distribution of current party position.

PML(N) 33
PPP 20
PTI 07
MQM 05
In my opinion, there would surely be a great hurdle for the new one to relocate and allocate new policies for the people of Pakistan for such existing mathematical and numerical numbers as members would surely be the line of hindrance and retaliation that encompass all such means of a change in matter place, system or thing.

In my opinion, there is still a long journey therefore to bring a change of desire for these engraved goons have deep-seated roots.

However, I expect and is pessimistic that there is still a hope and we shall follow the light for as Imam-e-Ali said: “There is enough light if you want to see”.

I pray thee than that May Allah Grant happiness to this nation and its people and may our defenders stay alarmed and armed saving the dignity and pride of this nation as always.

We love Pakistan And we love Pakistan Army. (Dr. Raza)

Hisaar-e-Deed

Hisar-e-Deed mein moujood doosra na koi
23 July, 2018
12:22

Shaoor ka hisaar deed ka inhisaar hua kerta hai

Siffat-e-shaoor mein kisi bhe shey ka idraak us k haal ahwaal, shakal-o-soorat bashamool saakht ko leeay us ki paymaish -e-haqeeqi mein chupa hua kerta hai

Yoon joe dikhta nahee us ka idraak mumkin nahee

Goya joe dikhta hai who zahir aur joe nahee dikhta who batin

Yani joe dikhta hai who hajam ki soorat wajood leeay hai aur joe nahee dikhta who aisay k faqat zaat joe moris-e-wajood ki manind wujhey wajood ho magar moujood ,manzil-e-idraak say kooson door

Baat yeh hai k jahan idraak wajood ki zaroorat say jurra ,hisaar-e-deed say munsalik aur hawas -e-khumsa say mushroot ho; waha moujood hona lazim hua kerta hai yoon guman faqat lashaoori kalam hua kerta hai jo bayher haal haqeeqat say naa-aashnai ka subub.

Hawaas-e-khumsa mein deed who zahiri hatyaar hai joe faaslo say ummed ko zinda kia kerta hai

Goya yaqeen ko mehkum aur amal ko pehum ki akerta hai

Kainaat ki her shey moujoodaat ki soorat shaoor ko lashaoor banaker lashaoor say ejaad kia kerti hai

yoon joe nahee tha who moujood hojaya kerta hai aur joe moujood hojai who wajood bunjaata hai .

Bus yahee who wajood hai joe agar moujood to tumhari deed ka aser aur agar ghaibat mein to hisar-e-deed say door goya moujood ki soorat wajood magar zaat ka idraak nahee

Hisar-e-Deed mein moujood doosra na koi
Ajab wajood k moujood doosra na koi

Tatoal ta he raha mein sajood ki manind
Dhoondnay say khuda mila na koi (Dr Raza)

Daawa

Daawa!

20 July, 2018
12:06

Dastoor -e-dunya mein qanoon ikk sanad-e-mubeen ki soorat hatami hukum hua kerta hai yoon istaghasa mein dalaail aini shahid ko leeaey dalleel per inhisar kertay hain aisay k Chushamdeed Gawah

Ejaad aur moujoodad mein agar gawah hisar-e-ahwaal na ho toe daawa baydaleel hua kerta hai

Yahee wajah hai joe datoor mein ejadaat k moujid wohee hua kerta hai jis k paas ejaadadat ki tushreeh aur tozeeh dalell aur dalail ki sooratho

Yahee who aaeeni haysiat leeaey gawah ki gawahi hai joe aini shahadat leeay ilm o qalam ki soorat roshnai

کیا یہ بات کافی نہیں ہے کہ تیرا رب ہر چیز کا شاہد ہے؟

Kaisay mumkin hai joe tukhleeq keray who sanad na dey aur jahan sanad na ho waha dawa kaisa

Bus dawa us waqt hi moutabir hua kerta hai jahan shahid shaeed ki manind gawahi dey .

Yeh is leeay k dawa aur gawahi doe alug zaviaey per mushtamil hua kerta hai jis mein daweydaar aur shahid ka haq pey hona lazim hai werna

Meri nazar mein jahan dawa zeenat-e-leahi ho wahah shahid kamal-e-siffat-e-elahi hua kerta hai

Ilhami qanoon mein tareeqat– dawa mein doe shahid mutloob hua kertay hai

Bus ub jahan jaha tukhleeqq waha waha dawa

Jahan jaha dawa her us jaga shahid

Khuda ki wahdaniyat ka daweydar Khuda hai aur rasool us k dawey ka gawah yoon jahan jahan rasool dawedar Ali us ki risalat ka gawah(Dawat-e-Zilasheer) yoon Khuda ki wahdaniyat per Rasool aur Ali gawah ,rasool ki risalat per Khuda aur Ali gawah Bus ali ki wilayat per Khuda ur Nabi gawah.(Dr raza)

He(The God,one and only)

He shows you injustices so that you may love justice.

He highlights hatred to make you appreciate love.

He hardens your time to make you understand the importance of good time.

He gives you birth in minority to make you understand the importance of majority.

Tyrany & oppression makes you survive in a manner that has no manners .

An indicipline society make you realize the importance of discipline society.

Pain and difficulties make you grief and grief is a logical response that make you prepare yourself .

Behaviours are reflection of sufferings.

A lie is a formal phenomena to mask reality.

You were groom the way you are presenting.

Your worth can never match in this world for you were born and raised in heaven.

(Dr Raza)

Ya Imam -e-Zamana AJF

YA Imam -e-Zamana AJ

11 July 2018
10:57

Khud ko her baam mein, woh jaam samajhnay walay

Yoon hidayat pey, khud imam samajhnay walay

hikmato ilm mein,luqman samajhnay waly

Hakim-o-hukm mein rehman samjhnay walay

Un charagho ko leeay, joe bhee thay, her daweydar

joe bhe kehtay thay k hum ko hai, undhero say piar

Bujhta who taaq leeay, joe bhee thay who nufs-e-budhaal

Us ki amud ko leeay joe bhe thay, yukjaan who nidhaal

Bol uthay, k hua kia humay, kion aaj, yeh haal ?

Sureh-e- fajr ki manind, joe woh amud bakamal

Amud-e-noor-e-nazar , ahmad-o-akhir ki jhalak

Yoon koh-e-toor pey, hijaab leeay, aik falaq

jub sama mein who teergi na rahe

un charagho mein roshni na rahee

Ya Imam-e-Zaman Adrakney)(Dr Raza)

Waqt aur faaslay

11 July, 2018

09:06

Derasl insan saakht k aitbar say waqt say peechay aur soch k zamun mein waqt say  baahir paida  hua hai

 

Yoon  taffakur aur soch kisi bhee dorr  mein us ko us manzil per phoncha deta hai hai jaha who pohnchna chahey

 

Meri nazar mein faslay aur waqt hisaar -e-perwerdegar hain jis mein bayherhaal aik jaga doosri jaga say waqt aur faslo  k aser mein aik doosray say door milakerti  hai

 

Yeh is leeaey k insani soch kisi bhee soorat waqt k hisaar say aur faslo k jaal say baher na asukay werna  shaoor upnee wusat-e-ruftar  say hut ker waqt ki ruftar lay layga yoon  wajood peechay aur aur shaoor manzilon door hojai ga

 

Bus is wajood ka peechay moujood  hona aur  shaoor ka fitruti bundhan say  moujood k agey chulay jaana,  insani soch k leeay aik hijaanai  aur baychain kayfiat hua kerty  hai joe bayherhaal kisi beemari say kum nahee  jahan soch waqt ki ruftar per aur wajood natawa kayfiat leeaey nidhaal

 

Baat yeh hai k yahee faslo ki doori us waqt khatam hojaya kerty hai jis waqt hum waqt aur fasslo ko yukja kerkay upnay qareeb lay aya kertay hain goya jahan moujood waha meelo door pa-aey janay wala safar

 

Waqt aur faaslo ki kahani mein   wajood  tabah hojaya kerta hai yoon agar soch aur wajood ko waqt aur faslo k muntaqi yukjaan safar say  na milaya jai to juld bazi upna chehra lay ker  haadsaat ki soorat runama hoti hai ub chahey who jismani haadsa ho ya roohani

 

Shayed yahee waja hai joe quran ka ferman hai

 

“Bilshuba insaan juld baaz paida hua ”

 

Goe k waqt aur faslo ka khatum hojana aaj insani tarruki ki manzilat hai magar yahee manzilat wajood aur shaoor ki mout hai

 

Yeh is leeay k waqt aur safar mein khuda nay rah mein rahguzar ka taar-ruf aur rahdari leay saman -e-safar ko ahista ahista manzilat dee yoon safar aur shoor ko saath saat tuqweat dee

 

Magar yeh kia ! juld baaz insaan nay rah ko waqt ki choorri say kaat ker  khud ko rah aur rahdari say juda kerkay  waqt per chuhlaang maar dee yoon waqt hisa-e-fitrat  -e- insaan ko leeaey say faaslo say juda hogay

 

Aaj waqt naa-payd hai, fasslay baykhubri mein , shaoor waqt k saath saath aur  wajood baysudh  zehni wa shaoori bhook aur iflaas mein yoon tarup budaltey ki bhook leeay waqt k hisaar mein honay wali tubdeelio k mehwer-e-ilm

 

Yahee wajah hai joe insaan  waqt k saath safar kerta nazar ata hai

 

Yoon faaslay aur rah guzar say baykhubar faqat ikk “time machine’ ki manind us urran khtolay mein jaisay ikk jahaaz jis mein  woh upnay ird gird k mahool – o- mussebat say bayperwah faqat manzil ki taruf  baghair musafirat ki takaleef aur zaad-e-rah k  urra jata hai waqt k ghorry per sawar

 

Meri nazar mein aaj kul k  tamam ejadaat insani shaoor  k intiqal ki musdaq hain jis mein deemagh mushaqqat ka adi naheeho  pata yoon  jism mehfoor aur shoor thuk jaya kerta hai

 

yahee manzil hai jahan who her shey, soch aur samajh say baaher waqt k hisaar say bayperwah faqat aik  pul mein hazir hojanay wala surroor leeay waqt  aur faslo ko thukrata chula jata hai

 

Baat yeh hai k yeh waqt aur faslo say baher soch who saroor dea kerty hai jahan shaoor bayhosh aur wajood mudhosh ho yoon soch kisi aur manzilat per aur moujood kaheen aur

 

Bila shuba  jub jub taqdeer k muqarra zavio ko hud ki jasarat  say torra jata hai jism, jaan, wajood, rooh goya her shey  ko waqt marooor daalta hai

 

Meri nazar mein insani shaoori tarukki bilashuba  insaan ki upne dushman hai joe us k waqt ko juld khataum kerdety hai yoon safar ko khatum kerdety hai

 

Bus nushaa aisaee hi kayfiatka naam hai jaha wajood bayghum,  soch mudham  hosh   madhosh, shaoor bayhosh aur waqt aur faslay bakhubri mein.

 

Aaj dunya tarrukki k naam per insani soch ko itna mahkoom banachuki k ub  safar k taweel alamaat ur asraaat  aur faslo ki hud aur hudood  k auqat say bayperwa insaan  musalsal ikk nai tujdeed k fikr mein khud upne zindai ki tawalat ko khatum kerraha hai  (Dr Raza)

Myth about Forehead reduction

Myth about ForeHead Reduction by Dr Raza Haider

Forehead reduction is a hairline lowering procedure.

This is also known as scalp advancement surgery popularly known especially in facial feminization surgery.

The procedure makes hairline a little down depending on available variables as patient scalp laxity, preoperative hairline height and patient preference.

It has two options a surgical one by surgical hairline advancement or through grafting (Hair grafting in Particular).

For a layman understanding and little bit of knowledge as brief please read as below .

There are two procedure in run one is surgical and other non surgical though nonsurgical is a misnomer and is equally tagged as surgical Hair grafting.

Surgical hairline advancement:

As the name suggests, includes a surgery that takes place on the forehead and your scalp .

A part of the skin next to the hairline, generally not more than 2-3 cm thick, is removed.

After the excess skin is removed, remaining part is stitched back.

The result is a lowered hairline.

The surgery results in a scar that is hidden by hairs and as well by grafting in case it is also performed.

It is not just a simple procedure as been written however nothing rolls impossible in experts hand.

There is a possibility of scarring (SCAR Formation) but in actual it’s a biodegradable scalp that is put behind the skin hence with minimal scar formation as in most of the time, expertise buries scar within growing hairs.

Technique is a aggressive procedure and requires high precision and qualification as well as operative environment that may handle cosmetic surgery exigency and emergency.

Complications remains similar as can be expected in any surgery.

Preoperative precautions and similar post operative precautions are mandatory subject of compliance and includes avoiding alcohol , Cigarettes, NSAIDS and similar blood thing products from weeks before to weeks after.

Complying to post operative period with strict abidance as call requires , avoiding exercises ,bending and similar activities like swimming etc. that shall pull or widen the initial phase of healing thus causing scaring and delayed healing .

Grafting hair :
Hair grafting however is the alternate procedure for forehead reduction and is more practical .

The technique involves grafting hair as hair transplant thus lowering the hairline to acceptable level of desire if variables are favorable.

This method is to some extent non invasive and is termed non-surgical but not truly in a real sense as there is no procedure in surgery which is not surgery however the best thing in it is there is no scar or scarring if there is no hereditary tendency to hypertrophic scar.

The different kinds of hairline lowering techniques also differ in terms of price and need of the patient.

I suggest a necessary consultation so to asses variables as regard to procedure which are very necessary before planning procedure of choice and are different in different indivisuals.

Contrary to the subject ; procedure such as surgical hair line advancement is done by our International team of surgeon headed by Dr Akaki Tsilosani from Talizi institute Georgia and as such is costly .

However Hair grafting would be cheaper module to fervor in terms of lower hairline as a cheap and efficacious option.

As per patient profile & history with regard to medical problem, I suggest detailed reports of Blood assay Including Thyroid profile before one shall advice to move further.

This procedure as surgical forehead reduction may it be surgical or hair grafting depends on your body health and ailments and as such conclusive remarks towards benefit of procedure would lie on your body milieu interior and health card since abnormalities that results in thinning and hair fall Like thyroid ,diabetes ,allopecia etc. would effect conclusive results in both procedure thereafter.

A surgeon and the patient should compulsory have a interactive session as most of the time such consultations are now becomeing part of medical tourism hence on virtual consultation that cause major issues in terms of financial burdens if at all such visits and interactive consultation becomes the last moment after arrival.

Pro bono Publico suggestion:

Regardless and as good Samaritans I would suggest not to indulge in fore head reduction surgery unless you are satisfied with qualified expert preferably a plastic Surgeon .

Regards
Dr Raza Haider

Fazilat -e-Moula Ali A.S

1 July, 2018
19:57

Fazailat :

Fazilat maanwee aitbar say her shey ki who siffat hai joe upnee khusoosiat ko lee-aey us k hisaar -o- ikhtiyar mein dhulee haysiat, aisay k phir who kisi doosray mein paie na jai

Musunnif aik ho to kaam aik jaisa aur kalaam yuksa’n hua kerta hai

Magar phir bhe najanay kio kisi kalaam ko kisi per fazilat mil jati hai

(اے محمدؐ) تم اُس وقت مغربی گوشے میں موجود نہ تھے جب ہم نے موسیٰؑ کو یہ فرمان شریعت عطا کیا، اور نہ تم شاہدین میں شامل تھے

Ajab nahee k Toraat, Zaboor, Injeel aur Quran yoon kainaat mein utray her saheefay bawajood aik musanif ,yuksa’n zehni shaoor aur kalami tabiat aur kayfiat honay k , fazilat us akhri kitab ko milee jis ko likhnay walay nay Quran kaha .

ہم نے موسیٰؑ کو کتاب عطا کی، لوگوں کے لیے بصیرتوں کا سامان بنا کر، تاکہ شاید لوگ سبق حاصل کریں

Bawajood is baat k yeh deen aur kitab aik falsafa lee-aey her payghumber ka wirsa thee yoon aik jaisi ibtida aur aik jaisi shariat, k kaheen suleman Bismillah -er- rehman k naam say kalam ki ibtida kertay hain

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ ﴿٣٠

toe kaheen yeh akhri kalaam ki zeenat bunta hai goya is baat ki nishan dahi k yeh deen aik shariat lee-aey sunnat hai jisay hamaray berguzeeda bunday aik fitrat ki soorat her dorr mein lagoo kertay aye hain

(اے نبیؐ) کہو، حمد اللہ کے لیے اور سلام اس کے اُن بندوں پر جنہیں اس نے برگزیدہ کیا (اِن سے پوچھو) اللہ بہتر ہے یا وہ معبود جنہیں یہ لوگ اس کا شریک بنا رہے ہیں؟

Yoon adam say akhir tak her anay wala aik doosray per subqat -e-fazilat lee-aey aik ilm say berter -o-berh ker raha

Yani upnay zamanay say tujdeed-e-ilm lee-aey fazilat per pichlay walo say berhta gaya yoon meeras-e-ilm- o- fazilat wirsay ki manind her na-aey anay wali ki wirasat aur tujdeed-e-hasool-e-ilm -o-huner bunta gaya

Yoon asmani saheefo ko lee-aey her anay wali kitab upnay upnay hajam ko lee-aye aur kalam-e-nazam ko lee-aey akhri kitaab mein zum hoti gaee you fazilato mein her aik ka berham hoti gai aur her aik per muqaddam hoti gai

Taajub hai jis ka pehla safa akhri safay ki ibtidaii manazil mein say ho aur akhri pehlay per munhasir yoon akhri ko pehlay ashaaf ko lee-aey mujmoa-e-kalam na banaya jai, to kisi bhee soorat baat mukammal aur tushreeh muqaddam nahee hua kerty

Yoon aik mertaba phir akhri hajam aur aser k aitbaar say likhnay walay k shaoori irtiqa aur ibtida ko lee-aey us ki hud -o-hisaar ilm ki shabeeh dea kerti hai

Bus Yahee who tujzea hua kerta hai jisay nuzm- o- naser ki siffat mein hasil nateeja kaha jaata hai

Fazilat jaisa k ooper kaha gaya hai k maanwee aitbar say her shey ki who siffat hai joe upnee khusoosiat ko lee-aey us k hisaar- o -ikhtiyar mein dhuli haysiat aisay k phir who kisi doosray mein pai na jai

Goya baat agar kisi wajood ki to sub aik doosray per kisi na kisi soorat sabqat rukhtay hongay aur bilkul is he terha baat agar siffat ki to her siffat juda gaana k jaisa Mola -e-muttaqian nay fermay k her shaks say muhabbat kero kio k her shaks mein koi na koi siffat Khuda ki siffat moujood hai goya jo ussay judagana haysiat dety hai

Ayin mumkin hai k siffat agar mukammal shaoori kayfiat na ley to terbiat-e-khuda wanda dersgah bun ker, khud siffat ko wajood ka payker khud taleem dea kerta hai aisay k mossa ko khizr ub taleem dey ga sabr ki

Yani agar kalam-e-quran say yahee baat samjhoon to jaisa furqan fermata hai k ” aur jub mein is mein upne rooh phoonkdoo to is k agey sajda kerna”

Such na hoga agar mein yeh iradatun tushbeeh doo k bil- khusoos fazilat us wajood ko leeaey uss rooh ki hai jis per sajda wajib ho

kia yeh ajab nahee k tujdeed-e-wafa mein markaz-e-ibadat per farishta siffat malaik per who kia shey hai joe fazilat say adam ko berter kerrahee hai jaisay k malaik ka shikwa khuda k hazoor paish hua k hum teri hamdo -o-sana k saath tuzbeeh- o -tuqdees pehlay he kertay hain

پھر ذرا اس وقت کا تصور کرو جب تمہارے رب نے فرشتوں سے کہا تھا کہ “میں زمین میں ایک خلیفہ بنانے والا ہوں” انہوں نے عرض کیا: “کیا آپ زمین میں کسی ایسے کو مقر ر کرنے والے ہیں، جو اس کے انتظام کو بگاڑ دے گا اور خونریزیاں کرے گا آپ کی حمد و ثنا کے ساتھ تسبیح اور آپ کے لیے تقدیس تو ہم کر ہی رہے ہیں” فرمایا: “میں جانتا ہوں جو کچھ تم نہیں جانتے”

Magar nahee yeah baat phir wajood ki berteri ki nahee bulkay upnay Ilm ghayb ki hai jaisay Quran fermata hai k

” فرمایا: “میں جانتا ہوں جو کچھ تم نہیں جانتے”

Goya fazilat ghayb mein chuphi us sifat ki hai joe anaey wala upnay saath tamam mukhlooqat per layker ayega aisay k
اس کے بعد اللہ نے آدمؑ کو ساری چیزوں کے نام سکھائے، پھر انہیں فرشتوں کے سامنے پیش کیا اور فرمایا “اگر تمہارا خیال صحیح ہے (کہ کسی خلیفہ کے تقرر سے انتظام بگڑ جائے گا) تو ذرا ان چیزوں کے نام بتاؤ

Yeh baat ajab nahee k yeh ilm -e- meeeras adam ki jaga malaik ko bhee dea jasukta tha goya un ko bhee munsab-e-imamat -o-khilafat per faiz kia jasukta tha magar who khusoosiat thee adam ki joe bunyaad thee fazilat ki, bawajood malaik us taqdees-o -tasbeeh k

Aur such to yeh hai k yeh ayat ka hee falsafa hai k hum insano mein say bhee aur farishto mein say bhee hidaayt k leeaey chun lea kertay hain

Ub yeh ata kernay walay ka dastoor hai k kisay kia ata keray aur kis ko ilm ki kis meeras per phoncha-aey goya Hudd hudd bhee suleman say aitraf kerwaey k mein nay who dekha joe aap nay nahee dekha yeh is leeay k jahan talib-e-ilm khuld ko alim samjh baithay wahan Alim ilm ata kiaey ilm ko haqarat banaker Ghayb ko aik baar phir fazilat dey dia kerta hai

اس کے بعد اللہ نے آدمؑ کو سارے نام سکھائے، پھر انہیں فرشتوں کے سامنے پیش کیا اور فرمایا “اگر تمہارا خیال صحیح ہے تو ذرا ان کے نام بتاؤ

yahee woh manzil hai jahan ilm-e-ghayb ub yaqeen-e-kamil ki soorat nazool -e-shahadat ka samar bun raha hai

yoon who joe perda-e- ghayb mein pinha hai kisa-e-perwerdegar say baher nazool horaha hai

Yahee wajah hai joe farishtay ailania is baat ka iqrar kertay hain k

ہم تو بس اتنا ہی علم رکھتے ہیں، جتنا آپ نے ہم کو دے دیا ہے حقیقت میں سب کچھ جاننے اور سمجھنے والا آپ کے سوا کوئی نہیں

Yani aitraf-e-fazilat nay aqeeda aur aitaqad-e-shariat ko janam dea yoon sajda -e-ferz bajalana muqadam hua her us alim per joe doosro per fazil na ho

Magar yeh kia k jis per chader-e-fazilat urhni ki soorat daali who khatawar hua aisay k

جنت میں رہو اور یہاں بفراغت جو چاہو کھاؤ، مگر اس درخت کا رُخ نہ کرنا، ورنہ ظالموں میں شمار ہو گے”

Ajab shajr-e-mumnoa k nabi bhee hud k da-iray mein goya ajab fazilat us shajr ki k Nabi hud mein aur hadood muqarrar

ikk lugzish-e- bayadab nay mera kaam kerdea

anjan kerdea mujhay bud nam kerdea

آخر کار شیطان نے ان دونوں کو اس درخت کی ترغیب دے کر ہمارے حکم کی پیروی سے ہٹا دیا اور انہیں اُس حالت سے نکلوا کر چھوڑا، جس میں وہ تھے ہم نے حکم دیا کہ، “اب تم سب یہاں سے اتر جاؤ، تم ایک دوسرے کے دشمن ہو اور تمہیں ایک خاص وقت تک زمین ٹھیرنا اور وہیں گزر بسر کرنا ہے

Na aasra na sahara raha waha pey koi

koi tarreq batao k phir say mafi ho

اس وقت آدمؑ نے اپنے رب سے چند کلمات سیکھ کر توبہ کی، جس کو اس کے رب نے قبول کر لیا، کیونکہ وہ بڑا معاف کرنے والا اور رحم فرمانے والا ہے

Yani fazilat per sajda wasool kernay wala aaj un zalimo mein shumar hua jis ka muqadder phir talabgar -e-muafi ho who bhe un kalamat k aw-auz joe us ki fazilat say berh ker aala fazilat k hamil hon goya who jin ka naam he shifaaut lee-aey hukum-e-imtinahi -o-sanad-e-mubeen ki manind mughfirot-o-muafai ho

Sabit hua k fazilat per fazilat her us fazilat walay ki zaroorat hai jis ki fazilat ka mayar haq lee-aey ik hud mein hud lee-aey hudood ho .

Yeh bilkul aisay k bayshaq Yaqoob jaleel-o-qadr baap he kio na, ho magar iktiyar -e-fazilat mein Yousuf say kum fazaail lee-aey jaha aik zebtun puranan kurta khoi huee beenai-e-payghumber ko faqat muss kernay per lotaa dey

Jis ko ishee sureh mein Quran nay kuch isterha fermaya k

“Aik ilm walay say doosra ilm wala Berter hai “(AlQuran) (Sureh Yousuf)

Yeh baat musallam haqeeqat hai k payghumber Khuda ki taruf say ghayb ka ilm rukhtay hain aur yahee sabqat bais-e-sajda hua kerty hai jis per itaut lazim hai magar yeh bhee such hai k ilm-e-ghayb bhee ikk hadood leeay mehdood hud ki manind hua kerta hai aisay k bus ikk hud joe us ki zaroorat say posheeda na ho ya ghair zaroori ashkaar na ho

جنت میں رہو اور یہاں بفراغت جو چاہو کھاؤ، مگر اس درخت کا رُخ نہ کرنا، ورنہ ظالموں میں شمار ہو گے”

kia ilm-e-ghayb ka hamil samjhnay k lee-aey Yaqoob ki yeh baat kafi nahee joe uss nay upnay baito say qazdun kahee k ”

باپ نے کہا “تمہارا اسے لے جانا مجھے شاق گزرتا ہے اور مجھ کو اندیشہ ہے کہ کہیں اسے بھیڑیا نہ پھاڑ کھا ئے جبکہ تم اس سے غافل ہو

aur phir who hee hua jis ka andesha zuban-e-payumber per wahee ki soorat bayan kia jachuka tha shayed yahee wajah hai joe zuban -e-payumber ko bazuban-e-perwerdegar kaha jaata hai k joe nikul gaya woh wahee ki manind amrk ub wohee hoga jis ka der

اور کہا “ابا جان، ہم دوڑ کا مقابلہ کرنے میں لگ گئے تھے اور یوسفؑ کو ہم نے اپنے سامان کے پاس چھوڑ دیا تھا کہ اتنے میں بھیڑیا آ کر اُسے کھا گیا آپ ہماری بات کا یقین نہ کریں گے چاہے ہم سچے ہی ہوں”

Fazilat ism-e-ellahi say jurri who nisbat hai joe sajda-e-tazeem ki soorat khulqat per wajib ho aisay k

Reet riwayat lee-aey ikk sunnat ki manind shariat-e-payghumberi hai jis mein aik, doosray ko us k fazaa-il lee-aey , fazilat -e- naboowat ki naveed -o-basharat dey

Yeh bilkul aisay jaisay sureh yousuf mein beta baap say upnay khuaab ka zikr kerta hai

یوسفؑ نے اپنے باپ سے کہا “ابا جان، میں نے خواب دیکھا ہے کہ گیارہ ستارے ہیں اور سورج اور چاند ہیں اور وہ مجھے سجدہ کر رہے ہیں”
Yani falsaf-e-hikmat mein who Giyara sitaray joe chand aur sooraj k nusl-e-tahir mein, boo-e-bootrab say batan -e-zehra ki perwerish mein perwan churhain, agar kisi munsab- o- ghar mein sajda-e malaaik ki maind sir-e-tasleem khum kerdey to who asman-e-dunya mein khalifa ki manind munsab-e-hidayat-o-hakoomat per faa-iz hojaya kerta hai aisay k her 13 per 14wa masoom Nabi goya jisay her zamanay k loag 14 Masoomen kahain

جواب میں اس کے باپ نے کہا، “بیٹا، اپنا یہ خواب اپنے بھائیوں کو نہ سنانا ورنہ وہ تیرے درپے آزار ہو جائیں گے، حقیقت یہ ہے کہ شیطان آدمی کا کھلا دشمن ہے
Yani fazilat ki ittilaa bazer-yey khuab-e-yousuf bun ker wahi ki manind phonchi aur yahee wahi bazuban-e-yaqoob sanad-e-mubeen ki soorat sanad -e-baqyatullah bani k beta aisa hee hoga k tu mustafa hai goya chuna hua

اور ایسا ہی ہوگا (جیسا تو نے خواب میں دیکھا ہے کہ) تیرا رب تجھے (اپنے کام کے لیے) منتخب کرے گا اور تجھے باتوں کی تہ تک پہنچنا سکھائے گا اور تیرے اوپر اور آل یعقوبؑ پر اپنی نعمت اسی طرح پوری کرے گا جس طرح اس سے پہلے وہ تیرے بزرگوں، ابراہیمؑ اور اسحاقؑ پر کر چکا ہے، یقیناً تیرا رب علیم اور حکیم ہے
Bus Fazilat tasullsul ki soorat her us nisbat per haq ki manind nazil hoty hai jaha jahan is 13 ka hindsa 14wain ko sajda kerta raha

Yahee fazilat phir binyameen ko milee aur yahee fazilat un bhaiyo ki runjish-o- jalan ka bais thee joe der-e-nabowat per rusm-e-yazeedi ki soorat nabowat-e-yousuf per hamlaawr huee aisay k unhai zinda dergor kernay ki sazish goya baap say juda ker k naboowat ko upnay gullay ka haar banalea jai .

Yeh koi naya dastoor nahee tha yahee shab-o-khoon qabeel nay habeel per kia aur yahee dastoor us akhir per zibah-e-azeem ki soorat mara gaya jis ka kunba Karbala ki nazar hua goya Musnad-e-Khilafat -e-awla ki woh jung jis per Iblees khud ko alim jana kerta tha us akhir per bhee waar -e-malaoon ki manind mari gaee

Kainat ki her shey aur tukhleeq aik doosray per fazilat ki soorat bhaari aur munfarid hai

Yoon her shey kaheen haq-e-bari taala lee-aey lazim-e-itaaut aur kaheen sajdeygah ki manind laiq -e-ibadat

یہ کہتے ہیں “رحمان اولاد رکھتا ہے” سبحان اللہ، وہ تو بندے ہیں جنہیں عزّت دی گئی ہے

Yahee fazilat kahee ashraf aur kahee haq-e-taala lee-aey jhooto per laanat goya sadiq -o-ameen ki soorat amanat aur kaheen maidan-e-karabala mein istaqamat.

Yahee fazeelat kaheen ayato ki misdaaq k

” Khuda nay Adam Nooh Khandan -e-Ibrahim aur Khandan-e-Imran ko tamam loagon mein Muntakhib Kerlea”(AlQuran (Sureh ale- imran)

Yani who fazilat jo adam ko ho magar khandan adam ko nahee, yani who fazilat joe nooh ko ho aur khandan nooh ko nahee, goya who fazilat joe ibrahim ko aur khandan ibrahim ko milay magar joe un mein zalim ho who mehroom, laikin kahandan imran per aisay k phir tamam per afzal k aaley Yasin per salam sureh siffat ki ayat bunay.

Ajeeb baat hai aik taruf fazail ki amajhgah doosri taruf mughfirut k koozay

Fazilat k saancho mein naboowat ko parkho to adam ko zair aser lugzish-o- khuta paa’o’n aisay k ghayb mein honay wali lugzish ki saza jurm say pehlay tujweez dikhai dey jaisay

جنت میں رہو اور یہاں بفراغت جو چاہو کھاؤ،

مگر اس درخت کا رُخ نہ کرنا،

ورنہ ظالموں میں شمار ہو گے

Yani sanad-e-zulm wirsay mein goe muafi ajar mein

Yoon younus ko perkha to ussay yeh wird kertay suna k

مچھلی والے (حضرت یونس علیہ السلام) کو یاد کرو! جبکہ وه غصہ سے چل دیا اور خیال کیا کہ ہم اسے نہ پکڑ سکیں گے۔

بالﺂخر وه اندھیروں کے اندر سے پکار اٹھا کہ الٰہی تیرے سوا کوئی معبود نہیں تو پاک ہے،

بیشک میں ﻇالموں میں ہو گیا

Goya yaha bhee khud per zulm ker baithnay ka wird payumberi kay ahaa-tey mein younus k saath saath goe k sifat-e-rehman ka karam mughfirat ki soorat ata ki seerat un ki mughfirut ka hamil rahee

undesha ho to doe raatsay hua kertay hai ya ghuflat mein rehnay do ya hifazat mein rukhlo yahee wajaha hai joe quran -e-majeed -o-furqan -e-hameed nay hisar -e-payumberi mein isterha fermaya k,

“hamari nishania hamaray bundo k saath saath hua kerty hain” (Sureh Yousuf)

Bus jub zikria ki taruf rukh kia to pukaar suni k ‘ perwerdegar mujhay akaila na chorr’ goya ata say mehroomi ka ghum tunhai ki manind derd bun ker zuban-e-shikwa aur jawab-e-shikwa yoon k ‘ jahan denay wala mangnay walay k intizar mein baitha ho’ yoon Yahaya ko baap k pehlo mein dekho aur Meherban ko kehtay suna k jaa

“hum nay tujhay Yahaya ata kea ”

زکریا (علیہ السلام) کو یاد کرو جب اس نے اپنے رب سے دعا کی کہ اے میرے پروردگار! مجھے تنہا نہ چھوڑ

Yoon moosa per nazar dali to kehtay suna k

قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ ﴿

(حضرت) موسیٰ (علیہ السلام) نے جواب دیا کہ میں نے اس کام کو اس وقت کیا تھا جبکہ میں راه بھولے ہوئے لوگوں میں سے تھ

Yani aik baar phir is baat ka aitraaf k khuta zulmat k undhero mein roshni ko dhakail laa-ee yoon ub madad agar madadgar ka waseela nahee to tareeki ki shab mein roshni upni rah kho baithay gee yoon iblees khulay dushman ki manind ghumrahi muqader banadega

موسیٰؑ نے اس کو ایک گھونسا مارا اور اس کا کام تمام کر دیا (یہ حرکت سرزد ہوتے ہی) موسیٰؑ نے کہا “یہ شیطان کی کارفرمائی ہے، وہ سخت دشمن اور کھلا گمراہ کن ہے

پھر وہ کہنے لگا “اے میرے رب، مَیں نے اپنے نفس پر بڑا ظلم کر ڈالا، میری مغفرت فرما

Yani phir aik baar yeh aitraf zuban-e-nabowat per aya k zulumto nafsi ‘mein nay upnay nufs per zulm kia’ goya aik baar phir shaitan iqtidar-e-rehman per hamlaawer

موسیٰؑ نے عہد کیا کہ ““اے میرے رب، یہ احسان جو تو نے مجھ پر کیا ہے اِس کے بعد اب میں کبھی مجرموں کا مدد گار نہ بنوں گا

Kia yeh baat ajeeb nahee k jahan zaat-e-bari taala saath ho waha khoaf khud ki zindagi ko leeay havi hojai, khaas ker us waqt jub wajood sancha-e-imamamat -o- payumberi mein jalil o kaleem ho aisay k

اور موسیٰؑ اپنے دل میں ڈر گیا

پھر تم سے خوف کھا کر میں تم میں سے بھاگ گیا، پھر مجھے میرے رب نے حکم و علم عطا فرمایا اور مجھے اپنے پیغمبروں میں سے کر دیا

دونوں نے عرض کیا ” پروردگار، ہمیں اندیشہ ہے کہ وہ ہم پر زیادتی کرے گا یا پل پڑے گا

yani aik baar phir fazilat nisbat k intizaar mein goya munsab-e-nabowat per bhee fazilat k istufsar mein

bus yahee who manzil hai jaha fazilat munsab ki nahee , fazeelat madad -e-khuda say juree inayat ki hai joe us munsab per taqat-o-iktiyar ki soorat madadgar ata keraygoya hisaar dey, k her shaitan aaj hisaar -e-musnad -o-mimber -e-payghumber say door rahey ga
فرمایا ” ڈرو مت، میں تمہارے ساتھ ہوں، سب کچھ سُن رہا ہوں اور دیکھ رہا ہوں

Ferman -e-rehman mein hidayat denay wala zimaydar sadiq aur ameen ki manind hua kerta hai goya waha manzil per nazar aur rasto say bay khoaf -o-baakhuber raha jaata hai aisay k khatur kitna he purkhater ho, safer jari rukha jaata hai
ہم نے موسیٰؑ پر وحی کی کہ اب راتوں رات میرے بندوں کو لے کر چل پڑ، اور اُن کے لیے سمندر میں سے سُوکھی سڑک بنا لے، تجھے کسی کے تعاقب کا ذرا خوف نہ ہو اور نہ (سمندر کے بیچ سے گزرتے ہوئے) ڈر لگے

Sabit hua fazilato mein munsab aik ata hai goya khoaf ana aik nufsani aur fitri kayfiat hai aur baykhoaf hona aik yaqeeni siffat jaisay k Imam-e-Ali ka qol-hai ‘Joe shey khoaf dila -aey uss mein kood pero”

Yahee baykhoafi raasto ki takaleef mein momin ki shaan huakerty hai aur yahee shan payghumberi ki siffat

Qol e imam e ali hai raasta khoobsoorat ho to maloom kero kis manzil ko jaata hai aur manzil agar khoobsoorat ho to raastay ki perwah na kero

Mein nay haroon per nazar dali to yoon luga k haroon ki risalat moosaa ki zaroorat say jurreee hai goya moosa ki khuwahish ka nateja yani aik baar phir madad -e-perwerdegar ko wajood ki soorat saaath saath mangna aisay k

موسیٰؑ نے عرض کیا “میرے آقا، میں تو ان کا ایک آدمی قتل کر چکا ہوں، ڈرتا ہوں کہ وہ مجھے مار ڈالیں گے

اور میرا بھائی ہارونؑ مجھے سے زیادہ زبان آور ہے، اسے میرے ساتھ مدد گار کے طور پر بھیج تاکہ وہ میری تائید کرے، مجھے اندیشہ ہے کہ وہ لوگ مجھے جھٹلائیں گے”

فرمایا “ہم تیرے بھائی کے ذریعہ سے تیرا ہاتھ مضبوط کریں گے اور تم دونوں کو ایسی سطوت بخشیں گے کہ وہ تمہارا کچھ نہ بگاڑ سکیں گے ہماری نشانیوں کے زور سے غلبہ تمہارا اور تمہارے پیروؤں کا ہی ہو گا”

Yahee nahee moosa ki ghaybat mein haroon jis munsab-e-hidayat per phoncha waha aik baar phir qoum k haatho mujboor hua yoou siffat-e-payghumberi k hotay huaey loagon k haatho laachaar- o- madadgar hua

موسیٰؑ (قوم کو ڈانٹنے کے بعد ہارونؑ کی طرف پلٹا اور) بولا “ہارونؑ، تم نے جب دیکھا تھا کہ یہ گمراہ ہو رہے ہیں

تو کس چیز نے تمہارا ہاتھ پکڑا تھا کہ میرے طریقے پر عمل نہ کرو؟ کیا تم نے میرے حکم کی خلاف ورزی کی

ہارونؑ نے جواب دیا “اے میری ماں کے بیٹے، میری داڑھی نہ پکڑ، نہ میرے سر کے بال کھینچ، مجھے اِس بات کا ڈر تھا کہ تو آ کر کہے گا تم نے بنی اسرائیل میں پھوٹ ڈال دی اور میری بات کا پاس نہ کیا

taajub hai us baseerat per joe itnay jaleel-o- qadr payghumberan k hotay hu-aey faqat saamri k shaoor aur baseerat ka hissa buni jis nay aitraf kia k mein nay who dekha joe kisi nay dekha aur yahee ayat nay kuch yoon tamseel kia k

موسیٰؑ نے کہا “اور سامری، تیرا کیا معاملہ ہے؟”

اس نے جواب دیا “میں نے وہ چیز دیکھی جو اِن لوگوں کو نظر نہ آئی، پس میں نے رسُول کے نقش قدم سے ایک مٹھی اٹھا لی اور اُس کو ڈال دیا میرے نفس نے مجھے کچھ ایسا ہی سجھای

Akhir who kon tha joe rasool ki manind us fazilat per tha jis k paa-on tullay khaak bhee us fazilat kI hamil thee kay buchhra bol utha

werna rasool to Mossa aur haroon bhee thay magar us fazilat per nahee k khaak ko zinda kerkay buchray ko zuban dey dey

پس میں نے رسُول کے نقش قدم سے ایک مٹھی اٹھا لی اور اُس کو ڈال دیا

yaha maloom chula k fazilat ka mayar perwerdegar k haan zaroorat per mubnee hai aur yeh zaroori nahee k Moosa agar kalam-e-illah aur deedar-e-elahi say istufsar keray to who sabr ki manzil per bhee fazilat per ho

yahee woh manzil hai jahan terbiat-e-payghunberi bhee ik dersgah ki manind dikha kerti hai jahan aik payghumber doosray ko taleem aur fikr-e-nabawi say waqfiat dia kerta hai

Kio na yeh kahoon k khizr bilashuba munsab-e-hidayat per Moosa say jaleel-ul- qadr payumber thay

yeh is leeay k haq -e-taala rukhtay thay aisay k kaheen khuda ki khuwahish keh ker yateemo ka maal mehfooz kertay aur kahee ghayb k saancho mein kishti mein soorakh ker ker nadaaro ki rozi ko mehfooz kertay

aisay k kaheen ikk masoom ki jaan ba-hukm-e-khuda lay ker naveed detay k Khuda ki khuwahish hai k is jorray ko is lerkay ki jaga aik baa-adab beta ata keray

yahan yeh baat qabil-e- deed hai k Moosa ko terbiat-e-payghumberi ki zaroorat hai sabr ki manzil ko siffat bananay k leeay

Jub k Khizr uss hud say bhee agey jis mein wahee bazuban-e-jibraeel payghumber ki hidayat bana kerty hai

Yani Khizr us manzil-e-amr per jaha hidayat perwerdegar ki hua kerty hai aur unjaam khizr dea kerta hai goaya ghayb woh jaanta hai Moosa nahee

Algherz dawood-o- suleman ki fasahat aur jalalut per nazar dalao to

دوسری طرف) ہم نے داؤدؑ و سلیمانؑ کو علم عطا کیا اور انہوں نے کہا کہ شکر ہے اُس خدا کا جس نے ہم کو اپنے بہت سے مومن بندوں پر فضیلت عطا کی

ilm ko fazeelat ki soorat us ki manzilat paa-oon jis ka idrak dawaood nay shukar ki soorat kia magar is ilm aur fazilat k bawajood aik alim doosray alim say berter dikha aisay kay suleman Dawood per kayfiat-e-ilm mein kuch is terha hawi k jaisay ayat nay fermaya

ُس وقت ہم نے صحیح فیصلہ سلیمانؑ کو سمجھا دیا، حالانکہ حکم اور علم ہم نے دونوں ہی کو عطا کیا تھا

ہم نے داؤدؑ کو اپنے ہاں سے بڑا فضل عطا کیا تھا (ہم نے حکم دیا کہ) اے پہاڑو، اس کے ساتھ ہم آہنگی کرو (اور یہی حکم ہم نے) پرندوں کو دیا ہم نے لوہے کو اس کے لیے نرم کر دی
Yahee who ilm jis ko bazuban-e-payghumber sub nay suna k Mein Shehr -e-Ilm aur Ali us ka Darwaza

Yani agar yeh baat faqat koi tumseeli khud pasundi nahee to ubb yeh ilm chahey kisi bhee wajood ko ata ho shehr-e-ilm aur der wohee hongay

Goya fazilat us ilm ki nahee der-e-ilm ki jis ki chokats per loag ilm ki soorat fazilat hasil kia kertay hai

hisaar-e-ghayb mein ilm us roshni ki manind hai joe hilm ki soorat nabowat per gaa-hey ba-gaa-hey wazeh hota rehta hain yoon kayfiat mein bundagi aur haysiat mein saadgi aik sifftat hua kerty hai nabowat ki

Yahee wajah hai joe talab-e-itaghfar nabowat ka wateera hua kerta hai bawajood is k, k masoomiat siffat-e-kamila huakerty hai

داؤدؑ نے جواب دیا: “اِس شخص نے اپنی دنبیوں کے ساتھ تیری دنبی ملا لینے کا مطالبہ کر کے یقیناً تجھ پر ظلم کیا، اور واقعہ یہ ہے کہ مل جل کر ساتھ رہنے والے لوگ اکثر ایک دوسرے پر زیادتیاں کرتے رہتے ہیں، بس وہی لوگ اس سے بچے ہوئے ہیں جو ایمان رکھتے اور عمل صالح کرتے ہیں، اور ایسے لوگ کم ہی ہیں” (یہ بات کہتے کہتے) داؤدؑ سمجھ گیا کہ یہ تو ہم نے دراصل اس کی آزمائش کی ہے، چنانچہ اس نے اپنے رب سے معافی مانگی اور سجدے میں گر گیا اور رجوع کر ل

اور داؤدؑ کا وارث سلیمانؑ ہوا اور اس نے کہا

بیشک یہ (اللہ کا) نمایاں فضل ہے

Ub is mein aur ki a akhuz kia jai k meeras-e- payumberi aik doosray per sabqat ki soorat wirasat hai jis mein ilm -e- illahi tohfatun nahee wirasutan haq hai ,her naey anay walay ka

Bawajood uss fazl-e-illahi k joe nabowat k hamil wajood ko hai ,hisaar-e-ilm bayher haal uss k dorr ko leeaey aik hadood hai yoon hum nay dekha k zeenat-e -payumberi k bawajood hud hud nay suleman ko mukhatib kia k

” mein nay who dekha joe aap k ilm mein nahee”
کچھ زیادہ دیر نہ گزری تھی کہ اُس نے آ کر کہا ““میں نے وہ معلومات حاصل کی ہیں جو آپ کے علم میں نہیں ہیں میں سَبا کے متعلق یقینی اطلاع لے کر آیا ہوں

Kia yeh kafi nahee k sultanat-e-khudadaad mein bayinteha qoowat-e-jalalat k bawajood suleman uss wajood say na asshna thay joe hud hud ki baseerat bana goya yeh manzil us posheeda raaz ki aqaas hai k Khuda ki hikmat aur hakoomat bayher haal her shey per ik hikmat ki manind hai

Dosri janib kainaat mein kisi ferd -e-wahid ka yeh dawa nahee raha masiwa-e- Ali k

‘K poocho mujh qabl is k mein tum mein na rahoo”

Yahee nahee hudood-e-ilm-e-suleman goe fazl ki seerat tha magar ikhtiyar Asif bin berkha ki qoowat say jurra k burkha taba-ey hukum e suleman magar qoowat-e-fazilat itnee k hukum suleman ka madad Khuda ki aur madadgar asif bin burkha k jis ka ilm kitab k kuch ilm ka mazhar tha

اور سلیمانؑ کے لیے ہم نے ہوا کو مسخر کر دیا، صبح کے وقت اس کا چلنا ایک مہینے کی راہ تک اور شام کے وقت اس کا چلنا ایک مہینے کی راہ تک ہم نے اُس کے لیے پگھلے ہوئے تانبے کا چشمہ بہا دیا اور ایسے جن اس کے تابع کر دیے جو اپنے رب کے حکم سے اس کے آگے کام کرتے تھے اُن میں سے جو ہمارے حکم سے سرتابی کرتا اس کو ہم بھڑکتی ہوئی آگ کا مزہ چکھاتے

اور شیاطین میں سے ہم نے ایسے بہت سوں کو اس کا تابع بنا دیا تھا جو اس کے لیے غوطے لگاتے اور اس کے سوا دُوسرے کام کرتے تھے ان سب کے نگران ہم ہی تھے

falsafa-e-Bundagi mein perwerdegar k haan

Azmaish shert hai yeh is leeaey k nufs ki terbiat rooh ki perwerish hai jis ka sara dar-o- madaar wajood k imtihaan mein paywust hai

ہم نے اس کی سلطنت مضبوط کر دی تھے، اس کو حکمت عطا کی تھے اور فیصلہ کن بات کہنے کی صلاحیت بخشی تھی

Yani wajood paubund-e-salasil hoga nufs upnee manzilay tey keray ga aur Rooh bulundio ko choo-ker nufs-e-mutmainna ki manid upnay Rab ki taruf lot jai ga

اور (دیکھو کہ) سلیمانؑ کو بھی ہم نے آزمائش میں ڈالا اور اس کی کرسی پر ایک جسد لا کر ڈال دیا پھر اس نے رجوع کی

تو (اس نے حکم دیا کہ) انہیں میرے پاس واپس لاؤ، پھر لگا ان کی پنڈلیوں اور گردنوں پر ہاتھ پھیرنے

تو اس نے کہا “میں نے اس مال کی محبت اپنے رب کی یاد کی وجہ سے اختیار کی ہے” یہاں تک کہ جب وہ گھوڑے نگاہ سے اوجھل ہو گئے

اور کہا کہ “اے میرے رب، مجھے معاف کر دے اور مجھے وہ بادشاہی دے جو میرے بعد کسی کے لیے سزاوار نہ ہو، بیشک تو ہی اصل داتا ہے

تب ہم نے اس کا وہ قصور معاف کیا اور یقیناً ہمارے ہاں اس کے لیے تقرب کا مقام اور بہتر انجام ہے
(اے نبیؐ) کہو، حمد اللہ کے لیے اور سلام اس کے اُن بندوں پر جنہیں اس نے برگزیدہ کیا (اِن سے پوچھو) اللہ بہتر ہے یا وہ معبود جنہیں یہ لوگ اس کا شریک بنا رہے ہیں؟

Nooh per nazar daloo to ikk noha kurb ki soorat dikhay goya kurb mein chupa derd

Khuda janay who kia tukleef thee joe baap ki moujoodgi mein betay ki judaii ki soorat hamil-e-zindagani buni

یہی نعمت ہم نے نوحؑ کو دی یاد کرو جبکہ اِن سب سے پہلے اُس نے ہمیں پکارا تھا ہم نے اس کی دعا قبول کی اور اسے اور اس کے گھر والوں کو کرب عظیم سے نجات دی

اور اُس قوم کے مقابلے میں اُس کی مدد کی جس نے ہماری آیات کو جھٹلا دیا تھا وہ بڑے بُرے لوگ تھے، پس ہم نے ان سب کو غرق کر دی

Ayub k tukleef ko kio ker musnad-e-payker say baher kia jasukta hai jis nay ikk umr sabr mein kaat dee yoon zuban aik baar phir naala fugaa huee k

اور ہمارے بندے ایوبؑ کا ذکر کرو، جب اس نے اپنے رب کو پکارا کہ شیطان نے مجھے سخت تکلیف اور عذاب میں ڈال دیا ہے

جبکہ اس نے اپنے رب کو پکارا کہ “مجھے بیماری لگ گئی ہے اور تو ارحم الراحمین ہے”

ہم نے اس کی دُعا قبول کی اور جو تکلیف اُسے تھی اس کو دُور کر دیا، اور صرف اس کے اہل و عیال ہی اس کو نہیں دیے بلکہ ان کے ساتھ اتنے ہی اور بھی دیے، اپنی خاص رحمت کے طور پر، اور اس لیے کہ یہ ایک سبق ہو عبادت گزاروں کے لیے

(ہم نے اُسے حکم دیا) اپنا پاؤں زمین پر مار، یہ ہے ٹھنڈا پانی نہانے کے لیے اور پینے کے لیے

karbala koi aik din ki kahani nahee yeh to aml-e-musalsal hai joe sureh aser ki ayaton k saancho mein baap aur beto’n goya sunnat ki manind ism-e-naboowat per chahya raha aisay k yazeediat her door mein nabowat per hamla awar huee shaitaniat ki soorat

انہوں نے آپس میں کہا “خدا کی قسم کھا کر عہد کر لو کہ ہم صالحؑ اور اس کے گھر والوں پر شب خون ماریں گے اور پھر اس کے ولی سے کہہ دیں گے کہ ہم اس خاندان کی ہلاکت کے موقع پر موجود نہ تھے، ہم بالکل سچ کہتے ہیں

Yahee munfarid -o-muslim gharana aik baat phirr loot ki soorat dikhta hai jis per shab-o- khoon maarnay k indea uss dorr ki shaitani fitrat mein doobi qoum ka mazhar rahee yoon ayaton nay ussay kuch isterha bayan kia

مگر اُس کی قوم کا جواب اس کے سوا کچھ نہ تھا کہ انہوں نے کہا “نکال دو لوطؑ کے گھر والوں کو اپنی بستی سے، یہ بڑے پاکباز بنتے ہیں

آخر کار ہم نے بچا لیا اُس کو اور اُس کے گھر والوں کو، بجز اُس کی بیوی کے جس کا پیچھے رہ جانا ہم نے طے کر دیا ت

اور لوطؑ کو ہم نے حکم اور علم بخشا اور اُسے اُس بستی سے بچا کر نکال دیا جو بدکاریاں کرتی تھی درحقیقت وہ بڑی ہی بُری، فاسق قوم تھی

Yahee wajah hai jahan khaliq mukhlooq say aisa mutta-ssir hua k phir upney hamd k saath midhat-e-khulqat ko wajib wa lazim-o-malzoom kerdea aisay k

(اے نبیؐ) کہو، حمد اللہ کے لیے اور سلام اس کے اُن بندوں پر جنہیں اس نے برگزیدہ کیا (اِن سے پوچھو) اللہ بہتر ہے یا وہ معبود جنہیں یہ لوگ اس کا شریک بنا رہے ہیں

bus yahee who maznzilat hai jaha quran nay uss akhri anay walay ko kuch isterha pukara k

اور (اے نبیؐ،) ہم نے تم کو تمام ہی انسانوں کے لیے بشیر و نذیر بنا کر بھیجا ہے، مگر اکثر لوگ جانتے نہیں ہیں

Qadir aur Qadeer k falsafey mein khaliq aur khulqat mein kuch isterha say rafaqat huee k phir shaitan nay loagon ko werghalanay ka aik aur dastoor khoaj nikala

Yoon shirk ki uss budtareen manzil ko janam dea jis mein aik mohliq beemari ki soorat zuban-e-kafir nay kufr bolna shru kera jisay quran nay kuch isterha fermaya

یہ کہتے ہیں “رحمان اولاد رکھتا ہے” سبحان اللہ، وہ تو بندے ہیں جنہیں عزّت دی گئی ہے

اُس کے حضور بڑھ کر نہیں بولتے اور بس اُس کے حکم پر عمل کرتے ہیں

is mein koi shak nahee k rehnumai ki manzil per joe utara gaya who nisbat-e-perwerdegar per sabr -o-shukar ki un manazil ko tey kerta gaya jahan laqab sabireen aur kunniyat muttaqeen huee yoon naimaton ka hasool wajib raha magar ijtinab sabr ki manzil tey kerta raha

اور یہی نعمت اسماعیلؑ اور ادریسؑ اور ذوالکفلؑ کو دی کہ یہ سب صابر لوگ تھے

is mein koi shak nahee k manzil -e-imamamt per kisi bhee soorat upna nufs aur khuwahish muqaddam nahee hua kerty yoon jeena,chulna aur merna sub Khuda k leeaey hua kerta hai

اور مچھلی والے کو بھی ہم نے نوازا یاد کرو جبکہ وہ بگڑ کر چلا گیا تھا اور سمجھا تھا کہ ہم اس پر گرفت نہ کریں گے آخر کو اُس نے تاریکیوں میں پکارا “نہیں ہے کوئی خدا مگر تُو، پاک ہے تیری ذات، بے شک میں نے قصور کی
تب ہم نے اس کی دُعا قبول کی اور غم سے اس کو نجات بخشی، اور اِسی طرح ہم مومنوں کو بچا لیا کرتے ہی

Qabil-e-deed hua kertay hain who gharanay jahan chand ki soorat Naboowat utra kerti hai yeh is leeaey k nabi shikum-e-mader mein sifffat-e-paygmberi Khuda ki nishani ki manind layker nazool hota hai

yeh bilkul aisay jaisay quran nay fermaya k

” humay sub maloom tha k uss k pait mein kia hai aur jub lerki huee to kehnay lugee k yeh to lerki hai uss kaam k leeaey to lerka mozo hai”

ajeeb muntaq k batan-e-mader mein ratun-e-paumberi nusal der nusal pehlay uterty hai aisay k paak aur pakeeza ratoobato mein dhulii sohbat

اور وہ خاتون جس نے اپنی عصمت کی حفاظت کی تھی ہم نے اُس کے اندر اپنی روح سے پھونکا اور اُسے اور اُس کے بیٹے کو دنیا بھر کے لیے نشانی بنا دی

“اے میری قوم کے لوگو، رسولوں کی پیروی اختیار کر لو
Ali adam ka ilm, Ibrahim ka hilm, nooh ki fehm-o-farasat ,Yahya ka zohd, Mossa ki qoowat aur kizr ki hikmat ka naam hai

Jaisa k Allama Iqab al nay fermaya

Har ke dar afaaq gardad butaraab

Baaz gardaanad zee magrib aftaab

yani “Abuturab ki manzilat per agar koi phonch jai to who sooraj ko mashriq k bajaey maghrib say nikaal sukta hai (Allama Iqbal)

پیروی کرو اُن لوگوں کی جو تم سے کوئی اجر نہیں چاہتے اور ٹھیک راستے پر ہیں

Mil he jai ga joe likh chorra hai qismat nay meri

Is mein koi shak nahee ki Ilm ,fasahat ,balaghat , hikmat, rafaqat ,karamat ,wajahat, istaqamat aur imamat mein baad -az- payghumber woajood -o-payker-e-kirdar siwa-aey hayder-e-karraar koi nahee

اور زَبور میں ہم نصیحت کے بعد یہ لکھ چکے ہیں کہ زمین کے وارث ہمارے نیک بندے ہوں گے

یقیناً ہمارے ہاں ان کا شمار چنے ہوئے نیک اشخاص میں ہے

Goya aqaid-e- Imamia wa Fiqh -e-jaferia mein baadaz Rasool (SAWAW) Ali he munsab-e-wilaya aur khaliffa bil fasl hai jis ki daleel Mankunto mola fahaza aliun Mola k ailan ko leeaey who pehla eman hai joe is ayat k hissar mein dawat-e- zil asheer ki soorat utri k

“Upnay qareeb k loagon ko Hukum sunado”

yeh dawat nahee dawaa-e-nabowat thee

jis ka iktitaam khilafat-e- aal-e-muhammed ko leeaey ailan-e-bilfusl baadaz Rasool Ali ki wilayat aur khilafat ki soorat her any walay k leeaey ailan -e-niabat -e-Rasool ka ailan tha

yeh ailaan rishto ko lee-aey bhai ,madad ko lee-aey saifallah zulfiqar, madad-e-khuda ki soorat hayder-e-karrar ,aur wasi-e- risalat k payker mein manind-e-haroon aur khilafat ki soorat ailan-e- imamat tha

وہی تو ہے جس نے تم کو زمین میں خلیفہ بنایا ہے

پیروی کرو اُن لوگوں کی جو تم سے کوئی اجر نہیں چاہتے اور ٹھیک راستے پر ہیں

ا
تمہارے رفیق تو حقیقت میں صرف اللہ اور اللہ کا رسول اور وہ اہل ایمان ہیں جو نماز قائم کرتے ہیں، زکوٰۃ دیتے ہیں اور اللہ کے آگے جھکنے والے ہیں

Na jaanay who kaha thay joe 40 saal ki rusm-e-Nabowaat mein dushman-e-payghumber aur munsab-e-kufr per dushman-e- perwerdegar thay

aisay k ailan -e-naboowat per bhee istehza kertay huaey dawat-e-zilasheer mein abu-talib ko kuch isterha tunz ker ga-aey

” k aaj say tum upnay baity ki payrvi kero ”

aisay k jin k baaray mein Sureh yasin Khud fermati hai k

تاکہ تم خبردار کرو ایک ایسی قوم کو جس کے باپ دادا خبردار نہ کیے گئے تھے اور اس وجہ سے وہ غفلت میں پڑے ہوئے ہیں
goya ayat k misdaq her who naya aan-aey wala ub is parahaun mein dekha jai ga k

ایک ایسی قوم کو جس کے باپ دادا خبردار نہ کیے گئے تھے اور اس وجہ سے وہ غفلت میں پڑے ہوئے ہیں

yani who loag jin per faisala sadir ho aur hud hadood lee-aey azab ki muntazir

اِن میں سے اکثر لوگ فیصلہ عذاب کے مستحق ہو چکے ہیں، اسی لیے وہ ایمان نہیں لاتے

ہم نے اُن کی گردنوں میں طوق ڈال دیے ہیں جن سے وہ ٹھوڑیوں تک جکڑے گئے ہیں، اس لیے وہ سر اٹھائے کھڑے ہیں

Yahan tak k faisla -e-zuljalal-o-wul- ikraam hukum imtinaii ki soorat rusm-e-tubleegh per hadood warid kertay huaey kuch yoon kehgaya

K tubleegh-e-risalat baysood hai magar hujjat tamam kerna hamari sunnat hai

ان کے لیے یکساں ہے، تم انہیں خبردار کرو یا نہ کرو، یہ نہ مانیں گے

is hee terha mushakkat-e-paumberi ko naveed-e-mehnut o- balaghat sunatey hueay samar-e-mushaqat ko upnay hi hukum per fazilat-e-detay huaey kehta hai k

تم تو صرف اس شخص کو نصیحت کرسکتے ہو جو نصیحت کی پیروی کرے اور خدا سے غائبانہ ڈرے سو اس کو مغفرت اور بڑے ثواب کی بشارت سنا د
bus ub her who anaey wala dastoor -e-sureh Yasin k tehut is hud ki sanad -e-mubeen layker ayega k tumharay baap dada ghafileen mein thay

Yoon hud tum per bhee magar nermi faqat itnee k bus who loag joe Khuda-e-ghayb per eman laa-aeyn aur payrvi keray us zikr ki jis ko hum nay nazil kia

Ajeeb baat hai najanay who kitaab aaj dawat-e-zilasheer k din hee nazil aur moujood hai jis ki payrvi ka hukum dea jaraha hai ya Munsab-e-imamat per kalam-e-nabi -o-tauheed ka munshoor lee-aey upnay shajar per siffat-e-perwerdegar ki manind moulood-e-kaaba k aster per, payghumber k bister per , ism-e-ellahi ka payker buni nam-e-Ali leeaey, unjaam-e-dawat e zulasheer

Goya who ali jis ka naam ailaan-e-naboowat k ailan say pehlay bhee ism-e-perwerdegar aur baat mein bhee shujar-e-hisar -e-perwerdegar k khaberdar adam yeh hadood hai jahan tum mehdood ho goya kainaat ki hershey is hud say baher

جنت میں رہو اور یہاں بفراغت جو چاہو کھاؤ،

مگر اس درخت کا رُخ نہ کرنا،

ورنہ ظالموں میں شمار ہو گے

Ajab nahee k who shajar-e-mumnooa Yahee hojoe musheat-e-elaahi aur wajooh-e-muaseat adam ki soorat mein, siffat-e-laylo nihaar leeaey, ufaq -e-perwerdegar leeaey , nufs -e-istaqlaal leaey basharat-e-sureh kauser k

“Bila shuba tumhara dushman hi bayaulad rahey ga ” (Al Quran)

Goya who shajar joe nam aur nusb mein tahir- o- tayyab k abhi nazool hua jaata hai zahoor ka aisay k mazhar-o-deedar -e-perwerdegar

Yani who shajar joe iblees ki dhutkaar ka bais bana aisay k phir hawwa ki nufsani khuwahish ka hisar buna goya iblees k uss guman ka misdaq k jaisay ayat mein munqol haein k

” is shajar ka phul ya tumhain farishta bunadey ga ya phir hamessha zinda rukhay ga”

Yani aik baar phir sureh kauser ki dalleel, k bayshak tumhara dushman he bay aulad rahey ga ka falsafa

bus yahee to shajar tha joe Moosa ko koh-e-toor per awaz deta hai aur yahe who shajar hai joe Adam ki taleem aur farishto ki bayilmi yani ghayb say nawaqif hona

Yani un asma say nabalad hona joe phir hazir hu-aey adam ki waqalat mein goya niabat mein aisay k phir naam poochay ga-aey k

“Agar tum suchay ho to mujhay in ka naam batao ”

Yahee who naam thay joe sureh noor ki uss ayat ki manind

” k meray noor ki missal aisee jaisay ikk taaq us mein ikk chahargh aur charagh aisa jaisay aik qandeel yoon qandeel aisae jaisay ikk chamakta hua sitara ”

Yahee who sitara hai joe punjatun ki soorat roshni per roshni honay ka indea

goya who sitara jis k her zaviaey per aik naam lee-aey Khuda ka hisaar k hud-e-nigah-e-insaan faqat punjatun

k phir koh-e-toor per ik jalwa agar nazr-r-mossa ho toe pahaar raakh hojai, zameen khaak hojai aur nabowat nidhaal hojai

yahee who jalwa hai joe sureh mubahila mein chuphe tutheer -o- tehreer k aaj agar laanat kerdey to ta-qayamat phir wajood nahee

goya who amr-e-perwerdegar mein dhulay wajood joe amr-e-perwerdegar rukhtay hon her dorr k khizar ki soorat aisay k chahain to merzeaey Khuda per kisi ki jaan laylay aur chahein to deewar ko girnay say roak dey yoon chahey to maar ker zinda kerdey aisay k Kaheen essa rooh allah aur chahey to moosa ko kalimallah banadey yoon kaheen kishti-e-Nooh k woh Nakhuda joe sahil per phir zindagi ko la khurra keray

Deen koi firoun k munter- o- junter mein chuphay tamashay ka naam nahee joe jadoogaro per mushtamil siraab ki soorat ho

Bulkay deen us sajdey ka naam hai joe firoun k darbar mein kamal-e-moosa ki who tasweer jis k agey loag sajda ker baithain yoon mout ko zindagi per terjeeh dey ker waqt k firoun say bhe ulhaj baithain

Yaha yeh baat zarroori hai k aqaaid fiqahi iktilaf nahee hua kerta

Bulkay aqaa-iid iktilaf-e-ilm-o- fehm hai joe wirsay ko lee-aey shara-ii hikmat-o- daleel say jurray

yeh shariat k madaar mein tasullsul-e-wahee -o-wirasat-e-rasool aur aal-e-Rasool per mubnee, quran k sancho mein had-e-nazar -e-perwerdegar per faisal hua kerta hai joe uss nay insaniyat k lee-aey mukhsoos-o-mohtarm kia ho

aqaa-iid who paygham-e- muashrat -o-manzilat hai joe deen ki manind zoaq-e-agahi lee-aey, shariat-e-payghumberi lee-aey sunnat ho

yeh bilkul aisay k deen Nooh ka , sunnat ibrahim ki ,amal khizr ka, hidayat Adam ki aur amr perwerdegar ka

Yani aik baar phir yoon k, haath Ali ka , waar Khuda ka ,amud Khuda ki ,chehra ali ka , zaroorat nabi ki, ismat deen ki , amud Ali ki , Hurmat Khuda ki ,shujaat Ali ki nisbat nabi ki, taqat wali ki

Yeh bilkul aisay k bister nabi ka, neend Ali ki, amr khuda ka, zaroorat Nabi ki

اُن لوگوں کا راستہ جن پر تو نے انعام فرمایا، جو معتوب نہیں ہوئے، جو بھٹکے ہوئے نہیں ہیں

تمہارے رفیق تو حقیقت میں صرف اللہ اور اللہ کا رسول اور وہ اہل ایمان ہیں جو نماز قائم کرتے ہیں، زکوٰۃ دیتے ہیں اور اللہ کے آگے جھکنے والے ہیں

Deen-e-Muhammedi aik tasulsul lee-aey aml-e-musalsal mein nabowat ki tusbeeh mein her door k wali ko lee-aey aik amr-e-perwerdegar ki wahdaniat per sadiq aur ameen k aster mein doobi shariat ka naam hai jahan kisi bhee soorat budparusti wahdaniyat per havi nahee hosuktee

Bus jaha sajda-e-tauheed kisi bhee dorr mein butt parusti ko lee-aey muqaddam nahee waha nabowat mohtaram nahee goya pakeezgi nusl-e-paumber mein ikk aster ki manind mazhar hua kerty hai

ub agar batun -e-mader mein marium, to bhee kalaam -e-perwerdegar wahee ki manind wahdaho lashareek k amr yani hisaar la shareek k aser mein

Goya aisee nusl-e-mohtarm k abhe essa ka wajood nahee marium moujood nahee magar haq-e-taala perwerish -e-payghumber say us ki ibtida aur irtiqa hee say jurra

yeh aisay k hum nay chun leea ub hamari nishania hamaray bundo k saath saath rahain gee

bilkul aisay k kaheen yousuf k saath to kahee Muhammed ko lee-aey abutalib ki soorat goya hifazat Khuda ki, zaroorat Nabowat ki ,hisaar abutalib ka

yeh mumkin nahee k amal-e-haram joe aik nabi per raij ho who kisi doosray per rukh-e- moutabir ho goya Moosa per agar daio ka doodh harma to yeh shariat hai hamari aur sunnat hai her aney wali nusl-e-nabowwat mein.

Baat yeh hai k deen faqat meeras hai Nabi aur us k gharanay ki goya un ki jin k baaray mein Khuda nay faisal kerdea ho upnee siffauto mein dhulee zaat aisay k ub yeh wajood leeaey moujood hongay her mimbere -e-hidayat per

yahee who ghar jis k baary mein Khuda fermata hai k jahan Subho shaam Khuda ka naam lea jaata hai

ub Agar moosa to bani israeel ka rukh moosa ka ghar , loot to aik who ghar jo momino ka, yoon Muhammed to Aal-e-Muhammed k phir Jannat agar qabool kernay walay ka ajar to sirdaar aulaad-e-naamdar goya who hoaz jis mein Muhammed hisaar leeay malik aur aal wirasat leay waris.

Tubhee to quran nay fermaya k mein tum say kuch ajar nahee chahta bus aqraba say muhabbat faqat ajr-r-risalat .

Aqaid-e-Shian-e-Ali derasl Muhammed o ale Muhamemd ki reeet riwayat ,rusm riwaaj ,dastoor -o-munshoor per mubnee sunnat-e-Muhammed -o-ale muhammed hai joe hum Den ki soorat Muahmmed-o-aal-e-muhammed ki tudrees o tufheem -o-tushreeh per lea kertay hain yoon baadaz Muhammed Khalifa bilfusl Ali aur phir wilayat k samar mein immamat ko nusl-e- muhammed mein faqat pherkha aur piroya kertay hain

Hum deen ko gharana-e-Muhammed say lea kertay hain jin ki nusl shajr-e- tayyaba ki manind nusl-e-muhammed ki soorat pakeeza -o-berter ho aisay k
Jaisay quran nay fermay k
Hum nay adam ,nooh ,khandan-e-ibrahim aur khandane-Imran ko tamam loagon mein muntakhib kia
Yoon Aaal-e-yasin per salam ko ferz kia jaisay sureh siffat nay nadir kia.

kaisay mumkin hai k jin k baap dada ghuflat mein meray aur jin k ajdaad mein perwerish -e-butt parusti deen ki hamil rahee who munsab-e-hidayat per faiz kerdeay jain us deen per jis mein dastoor wahdaniayt leeaey munshoor ho

taajub hai un loagon per joe 23 saal ki tubleegh mein najaanay kitnay barus aur deen say door rahey magar deen per haqdar bun baithay aisay k deen dar bun baithai

Rusm-e-hidayat mein pehli shert wahdaho lashareek ki waqalat hua kerty hai

kia yeh baat qabil-e-ghorr nahee k 23 saalo per mubnee quran badultay mossamo mein dhultay din o raat ki judagana haysiat leeay kaheen infradi kaheen ijtimai ders-e-ayat mein dhula magar mozo-e-riwayat o tusulsul-e-wahi ko hadees o nasar ka naam dey dea gaya jub k ders-e-rehmani mein yeh baat wazeh thee k “Aey Rasool aap kuch nahee kehtay magar yeh joe Khuda chaheey ”

ub yeh kio ker mumkin k joe upneee umr ka qaseer ursay ghuflat mein rahey who ravi bun baithay yoon zuban-e-sukhanwer say niklee ayato ko shakook o shubhat say munsalik kerka ayat ki mizdaaq riwayt -e-wahi ko kumzoar ahadees ka nam dey ker ikhtilafaat say behrawar kerdea

Bus yahee who tarreqa-e- nifaaz hai jis nay deen ko tukro mein baat ker ravio ko hidayat k manzil per bhitadea jub k yeh baat qataun dawat-e-zilasheer per wazeh thee k niabat-e-naboowat ub fazilat-e-ali k saath khilafat ki soorat munshoor hoga

kia yeh ajab nahee k 25 saal ki rafaqat-e-khateeja aik taruf aur un say munsoob riayat aik taruf

goya yeh dastoor-e-riwayt kuch ajab undaz ley gaya badaza wafat joe khandan-e-abudl mutallib ki aurton ka wateera nahee goya rusm -o- riwaj e ahl-e-bait mein saleeqa nahee

Hamari nazar mein deen upnee wusato aur hisaar -o- iftikhar mein faqat Muhammed -o-aal-e-muhammed k hee hisaar mein dekha ,pherkha aur samjha jasukta hai

her who riwayat jis k akhir mein Muhammed -o- ale muhammed ravi nahee ya un ki mohr-r-wilayat us per sultan-e-mubeen ki manind kunda nahee to who bila shuba hamari nazar mein kum zoar ijnas say murboot hai

Yoon who ashaab -e-Muhammed- o- aal-e-muhammed joe riwayato per Ali ki wilayt say qabool-e-immat tak aur baad -az- Rasool aaale-muhammed ki rafaqat say jurray hain who bila shuba hamaray yaha Ahlul bait k hissar-e-yaar mein aatey hain aur balundo baal baad- az- ahlulbait rutba rukhtay hain

yeh hamaara fiqahii aur sharaii ahata hai jis k hissar mein hee hum shariat-e-muhammedi ko samjjha kertay hain

Bil akhir Ali ko Baad az Payghumber Rasool-e-Khuda Muhammed Musatafa SAWAW wali aur wasi aur khalifa bilafusl samjhtay hain aur Kisi bhee shaks ya sahabi -e-deen-e-mutthar ko, baad- az -Ali mehwer-e-izzat- o- rafaqat mein afzal maantey hai

Aqeeda-e-jafria mein merkaz-e-hidayat Baad- az- muhammed Aal-e-mUhammed ko leeay Niabat hai aur ashab -e-muhammed -o- ale Muhammed joe Ali ki wilayat aur hakmiat per sanad detay hai un ko shuma-e-hidayat maantay hain

Rahee baat fazeelat-e-Ali ki un umbia per jin per hamaray aqeeda-e-tauheed- o- risalat mein fazaail-e-ali ko kamal -e-hud -e-nigah per dekha jaata hai who bila shuba Nisbat-e-Muhammed -e-mustafa ko leeay Hasil hai

yeh is leeay k deen-e-muhammed mein Kull-e-eman ka derja Ali ki soorat wajih Allah ki seerat ,yadullah k laqab mein ain ullah k saey mein, karam Allah k chehra-e-hidayat per, madad -e-perwerdegar ki nakeel lee-aey amud haider-e kaarat ki soorat bazoo-e-iftkhar-e-nabowat ki seerat, imamul muttaqeen k jawahir mein ,shehre ilm k baab tulay ,fazail-e-ilm- o- haybat mein , bundagi-e-rusm-o- rehmat mein , karamat mein ,wajahat mein kaheen niabat mein toe kahee imamamt mein, kahee sabr- o- shukar mein toe kahee sajdeygah- e -mazhar mein, kaheen saqlain ki ibadat mein kaheen ahud ki istiqamat mein, kaheen zoar-e- bazo-e-shamsheer mein, kaheen ansaar aur muhajir ki dil geer mein, gherz her us misdaq mein afzal dekhtay hain joe hisaar -e-Muhammed mein shehr-e-ilm -o-sultanat ki manind ajr-e-kaseer ki soorat ahaata lee-aey hai .

Yeahee to ajr-e-kaseer hai k Madad khuda ki Ali ki soorat, laanat khuda ki Ali ki Ali ki siffat ,goya naimat Khuda ki her uss mushkil mein jis mein Rasool Pukar baithay k kul mein us ko Alm-e-Hisaar- o- ikhtiyar doo ga joe manzilat-e- rehmat mein tum per naimat nazil keray ga aisay k Mushkil kusha -e-Ali Kujaa mushkil. (Dr Raza)

 

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Myth about Forehead reduction

Myth about ForeHead Reduction by Dr Raza Haider

Forehead reduction is a hairline lowering procedure.

This is also known as scalp advancement surgery popularly known especially in facial feminization surgery.

The procedure makes hairline a little down depending on available variables as patient scalp laxity, preoperative hairline height and patient preference.

It has two options a surgical one by surgical hairline advancement or through grafting (Hair grafting in Particular).

For a layman understanding and little bit of knowledge as brief please read as below .

There are two procedure in run one is surgical and other non surgical though nonsurgical is a misnomer and is equally tagged as surgical Hair grafting.

Surgical hairline advancement:

As the name suggests, includes a surgery that takes place on the forehead and your scalp .

A part of the skin next to the hairline, generally not more than 2-3 cm thick, is removed.

After the excess skin is removed, remaining part is stitched back.

The result is a lowered hairline.

The surgery results in a scar that is hidden by hairs and as well by grafting in case it is also performed.

It is not just a simple procedure as been written however nothing rolls impossible in experts hand.

There is a possibility of scarring (SCAR Formation) but in actual it’s a biodegradable scalp that is put behind the skin hence with minimal scar formation as in most of the time, expertise buries scar within growing hairs.

Technique is a aggressive procedure and requires high precision and qualification as well as operative environment that may handle cosmetic surgery exigency and emergency.

Complications remains similar as can be expected in any surgery.

Preoperative precautions and similar post operative precautions are mandatory subject of compliance and includes avoiding alcohol , Cigarettes, NSAIDS and similar blood thing products from weeks before to weeks after.

Complying to post operative period with strict abidance as call requires , avoiding exercises ,bending and similar activities like swimming etc. that shall pull or widen the initial phase of healing thus causing scaring and delayed healing .

Grafting hair :
Hair grafting however is the alternate procedure for forehead reduction and is more practical .

The technique involves grafting hair as hair transplant thus lowering the hairline to acceptable level of desire if variables are favorable.

This method is to some extent non invasive and is termed non-surgical but not truly in a real sense as there is no procedure in surgery which is not surgery however the best thing in it is there is no scar or scarring if there is no hereditary tendency to hypertrophic scar.

The different kinds of hairline lowering techniques also differ in terms of price and need of the patient.

I suggest a necessary consultation so to asses variables as regard to procedure which are very necessary before planning procedure of choice and are different in different indivisuals.

Contrary to the subject ; procedure such as surgical hair line advancement is done by our International team of surgeon headed by Dr Akaki Tsilosani from Talizi institute Georgia and as such is costly .

However Hair grafting would be cheaper module to fervor in terms of lower hairline as a cheap and efficacious option.

As per patient profile & history with regard to medical problem, I suggest detailed reports of Blood assay Including Thyroid profile before one shall advice to move further.

This procedure as surgical forehead reduction may it be surgical or hair grafting depends on your body health and ailments and as such conclusive remarks towards benefit of procedure would lie on your body milieu interior and health card since abnormalities that results in thinning and hair fall Like thyroid ,diabetes ,allopecia etc. would effect conclusive results in both procedure thereafter.

A surgeon and the patient should compulsory have a interactive session as most of the time such consultations are now becomeing part of medical tourism hence on virtual consultation that cause major issues in terms of financial burdens if at all