Darul Ifta Jamea Islamia

HAZRAT JI MAULANA MUHAMMADILYAAS SAHAB ﷫

MURATTIB: MAULANA MUHAMMAD MANZOOR NOMANI SAHAB ﷫

MUTARJIM: ABDUL WARIS JAMEA ISLAMIA, LABASA, FIJI.

DARUL IFTA JAMEA ISLAMIA

NAME KITAAB:MALFUZAAT HAZRAT JI MAULANA MUHAMMAD ILYAAS SAHAB ﷫

MURATTIB: MAULANA MUHAMMAD MANZOOR NOMANI SAHAB ﷫

MUTAIJIM: ABDUL WARIS JAMEA ISLAMIA, LABASA, FIJI.

SAFHAAT:160

QEEMAT:

NASHIR: DARUL IFTA JAMEA ISLAMIA

MALFUZAAT ------3

Malfuzaat

Arze Mutarjim

الحمد هلل الذى رفع السماء بقدرتو ودحى األرض بمشيتو وخلق الخالئق بإرادتو واستوى على العرش بقوتو ليس لو بديل والمثيل والشريك والمشارك ونشهد أال الو اهلل وحده الشريك لو ونشهد أن سيدنا وموالنا محمد والو وأصحابو أجمعين إلى يوم الدين أما بعد Allah rabul izzat ka be intiha fazal wakaram wa ehsaane azeem hai jis ne dunya ke sab se pahele insaan hazrat Aadam alaihis salam se le kar qiyamat tak aane wale tamaam insano ko paeda kiya aur phir ek mukhtasar se imtihan ke liye is dunya me bhej diya aur us ki hidayat ke liye bahot sare ambiya ﷨ ko mab’oos farmaya jinho aakar insaniyat ko jihalat wa kufur ke andhero se nikaal kar Allah Tala ki zaate ‘aali aur aakhirat ki nemato ki taraf dawat dekar chale gaye aur phir sab se aakhir me hamare aaqa Hazrat Muhammad Mustafa sallallahu alaihi wa sallam ko mab’oos farmaya. Aur yaad rahe ke Aap sallallahu alaihi wa sallam par nabuwat ka darwazah band ho gaya is liye Ummat-e-Muhammadiyah faraiz-e-nabuwat me se da’wat- e-khair aur amar bil-maruf aur nahi anil munkar me nabi ki jaan-nasheen hai. Is liye Rasul-e-kareem alaihis salaatu wat- tasleem ko kaar–e-nabuwat ke jo faraiz ata huwe hai, tilawat-e-ayat ke zariya dawat, tazkiyah aur talim-e-kitab wa hikmat, yeh aamaal ummat-e-muslimah ke bhi zimmah aagae.

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Chunanche Rasulullah sallallahu alaihi wa sallam ne apni ummat ko dawat, taleem wa ta-allum, zikar-o-ibadat par jaan wa maal kharch karne wala banaya. In aamaal ko doosre ashgaal par tarjeeh di gai aur har haal me un aamaal ki mashq karai gai. In aamaal me inhimak ke sath takaalif aur shadaid par sabar sikhaya gaya. Doosro ko nafa pahuchane ke liye apna jaan wa maal lagane wala banaya gaya aur

ِ ِ ِ ِ ِ ِ َوَجاى ُدْوا في اهلل َح َّق جَهاده aur Allah tala ke deen ke liye mehnat aur koshish kiya karo jaisa mahnat karne ka haq hai, ki tameel me nabiyo wale mizaj par riyazat–o-mujahidah aur qurbani wa esaar ke wo naqshe tai-yaar huwe jin me ummat ka aalaa tarin majmuah wujud me aaya. Jis daor me Nabi Karim sallallahu alaihi wa sallam wale yeh aamaal majmuee taor par umoom-e-ummat me zindah rahe us daor ke liye khair-ul-quroon ki shahadat di gai.

Phir qarnan bad-e-qarn khawas ne yani akabir-e-ummat ne in nabawi faraaiz ki adaigi me puri tawaj-ju aur koshish mabzool farmai aur unhi ki mujahidat ka noor hai jis se kashana islaam me roshni hai.

Is daor me Allah jalla shanuhu ne Hazrat Maulana Muhammad Ilyaas rahmatullah alaih ke dil me deen ke mitne par soch wa fikar wa be chaini aur ummat ke liye dard, kurhan aur gam us darje me bhar diya tha jo un ke

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waqt ke akabir ki nazar me apni misaal aap tha. Wo har Nabi Karim sallallahu alaihi wa ﷺ waqt َجميع ما جاء بو النبي sallam jo tariqe allah rabbul izzat ki taraf se laae hai, un sab ko saare aalam me zinda karne ke liye muztarib rahte the aur wo is baat ke pure jazam ke saath daee the ke ihya-e- deen ke liye jid-do-jahad usi waqt maqbul aur muas-sir ho gai jabke jid-do-jahad me Rasullullah sallallahu alaihi wa sallam ka tariqa zinda ho. Aise da’ee taiyaar ho jo apne ilm wa amal, fikr-o-nazar tariqe dawat aur zaoq-o-haal me ambiyaa alaihimus salaam aur khususan Muhammad sallallahu alaihi wa sallam se khaas munasibat rakhte ho.

To hazrat maulana Manzoor ﷫ jo ke hazrat maulana Ilyaas sahab﷫ ki sohbat se faezyaab hone walo me se hai the unho ne hazrat ki beesh qimti malfuzaat ko apne hattal wasa’ koshish aur Allah ki tawfeeq se ummat ke liye jama kiya tha jis ka mutala’a is waqt me har muballigeen ke liye nafa se khali nahi. Kiyuke ﷺ hazrat maulana ilyaas is ummat ko َجميع ما جاء بو النبي ﷫ par lane ke liye har waqt gamgeen rahete the jis ki tufael se aaj Allah rabbul izzat ne mujh jaese nachez ko bhi aaj ke is daor me imaan ki hararat me baqi rakkha hai warna is waqt wo kaon se gunah nahi ho raha hai ke jis ki bina par pichle ummato ko halaak kar diya gaya tha, aur jaha tak mujhe is baat ka ‘ilm hai ke muballigeen hazrat is waqt jo bhi is sar zameen par naqal wa harkat me lage hai wo sab hazrat ki qurbaniyo se waqifiyat rakhte hai aur zaroor ba zaroor un ke

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dilo se to hazrat ke liye dua’ee nikalti hogi kiyuke hazrat ne nabi wala mehnat ke metne ka gam ko apna gam aur usko zinda karne ki fikar ko apna fikar banaya tha,

Aur hamare Fiji ke log aksar wa beeshtar urdu bolte aur samajhte to hai masha Allah lekin kuch aese hazraat bhi hai ki mashguli ne bachpan hi se is tarah ﷺ jin ko fikre Nabi ghera huwa hai jo urdu bolte aur samajhte to hai lekin urdu alfaaz likhna aur pardhna nahi jaante, aur ho sakta hai is me Allah rabbul izzat ki koi bari hikmat hai.jaese ke irshaade se maloom ومن ايتو خلق السموت واالرض واختالف السنتكم ’‘ azza wajal‘ hota hai to bhar haal un hazraat ki khidmat me jo aksar English ko isti’maal me laate hai urdu lafz ko English alphabet me muntaqil karte huwe Hazrat maulana Mohammad Ilyaas ﷫ ki malfuzaat ko roman English me tarjuma karna munasib samajhta hu taake har ek tabqa ke log is se istifada kar sake

To aakhir iske liye yani urdu alfaaz ko English alphabet me tabeer karte huwe mae ne apne ustaad mohtaram Hazrat Maulana Mufti Rafiq Amjad qasimi Sahib damat barakatuhum ke hukum ki tameel ki aur Allah rabbul izzat ki zaat se ummeed hai ke is risala ko har ek nazireen ke liye mufeed banaye aur ahqar ke is haqeer kawash ko apni yaha qabuliyat ki tawfeeq bakhshe aur mere walidain ko bhi sabit qadam rakkhe jin ka ehsaan ahqar kabhi bhi nahi chuka sakta aameen.

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ABDUL WARIS, NADI. MUTA’ALLIM JAMIA ISLAMIA LABASA FIJI

Dibacha

Malfuzaat ka murattib saheb malfuzaat ki khidmat me..

Maulana ﷫ka naam to mai ne apne talibe ’ilmi ki zamana hi se suna tha lekin aakho se dekhne ka ittifaaq jaha tak parta hai paheli dafa shayad Ramzaan .san tereppan hijri me huwa.is ke baad chaar ya paanch saal tak bagaer qasd wa talab ke mahaz ittifaqi taor par galiban kai dafa ziyarat wa mulaqaat ki nawbat aayi. Lekin un ka sarsari aur ittifaqi me mai is se ziyada kuch nahi samajh saka ke maulana ek mukhlis ’aalime deen hai, purane tarz ke sidhe aur naye buzrugo ka namuna hai, aur zamane ke taqazo aur aham waqti deeni zarurato se waqif na hone ke bawajood musalmaano ki deeni islaah ka sadiq jazba aur sacchi tarap apne andar rakhte hai. Bahar haal un mulaqato me na mai maulana ki shakhsiyat se muta-assir huwa aur na mai ne un ki deeni da’wat wa tahreek ki koi khaas ahmiyat samjhi. Yaha tak ke galiban san atthawan hijri me deeni waqti taqazo ko khoob samajhne wale ek bare rawshan dimaag aur sahabe qalam

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’aalime deen ne khud maulana se mulaqaat kar ke aur un ki da’wat wa tahreek ke khaas halqaye ’amal mewaat ja kar tahreek ki ’amli surat aur us ke asaraat wa nataij ko dekh ke apni raye aur apni ta-assuraat ek mazmoon me likkhi.---jaha tak yaad parta hai kam az kam raqime sutoor ki nazar me is tahreek ki ahmiyat sab se pahele isi mazmoon se paeda huwi. Is ke kuch dino baad(ziqa’da san atthawan hijri me)Maulana ki ziyarat aur unki tableeghi jaddu jihaad se barahe raast aur tafseeli waqifiyat hasil karne hi ki niyat se delhi ka ek safar rafeeqe muhtaram saiyad abul hasan ali nadawi aur ek deeni doost molowi abdul wahid sahab M A ki ma’eyat me kiya--- lekin ittifaaq ki baat ke delhi pahonchne hi me mere makaan se fawri talabi taar mila, aur mai un dono rafiqo ko chor kar maulana se mile bagaer hi wapas ho gaya.mere dono rafiqo ne isi safar me maulana se pahele tafsili mulaqaat bhi ki aur mewaat ja kar un ke tablighi kaam ke tarz aur us ke asaraat wa nataaij ka bhi mutala’a kiya. Maulana Saiyad abul hasan ali apni fitri sa’adat aur deeni shaksiyato se khaas tab’ee munasibat ki wajha se is paheli hi mulaqaat me maulana ki shaksiyat aur un ke tablighi kaam se bahot ziyada muta-assir hokar wapas huwe, aur apne khutoot ke zari’a mujhe bhi muta-assir aur maulana ki taraf mutawajjha karne ki unho ne koshish ki.lekin chuke mai maulana ko kai baar dekh chuka tha aur muta’adddid mulaqato me un ki bate bhi sun chuka tha aur apni hi kam nigahi ki wajha se kuch ziyada muta-assir na hosaka tha is liye maulana ali ke in khutoot ka bhi mujh par koi khaas asar nahi par saka. Ha itna zaroor huwa ke maulana ke deeni

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da’wat se tafsili waqifiyat hasil karne ka jo da’eya aur ishtiyaaq pahele paeda ho chuka tha maulana ali ke un khutoot se is me kuch izafa ho gaya. Kuch dino baad mewaat ke elaqa me ek bahot bare tablighi ijtima ki tajweez huwi, mujhe bhi talab farmaya gaya.aur mai apni zati shaoq se shareek huwa mujhe ’etaraaf hai ke is safar ki mukhtalif sohbato me maulana ki bate sunne aur mewaati qaom me wase ’paemane par gaere ma’muli deeni tagaiyur ke asaraat apni aankho se dekhne ki wajha se maulana ki shakhsiyat aur un ki tablighi tahrek ko mai pahele se ziyada waqe’ samajhne laga, lekin phir bhi mai etna muta-assir nahi huwa ke apne ko is kaam se muta’alliq karne ka faesla kar leta. Aage ki sar guzasht sunane se pahele apna ek khaas haal suna dena yaha zaruri samajhta hu. Waqi’a ye hai ke hazrat mujaddide alfe sani , hazrat shah waliyullah, hazrat saiyad ahmad shaheed, hazrat shah ismaeel shaheed, hazrat maulana rasheed ahmad gangohi, jaese mashaikh aur a- immaye sulook wa tasawwuf se agarche mujhe bari gaheri ’aqidat thi aur islami hind ki ye chand shakhsiyate mere dil wa dimaag par chaai huwi thi lekin nafse tasawwuf ki taraf se mujhe itminaan na tha, balke tabi’at ko is se ek darja tawahhush tha aur zahen me is ka kuch ’ilmi ishkalaat bhi the-----san baasath hijri ke awaakhir ya baasath hijri ke awaail me qaza wa qadar ke ek faesle ne mere liye ek aesi surat paeda kardi ke ek sahabe irshaad buzrug (jin ko mai khasane khuda aur ahle yaqeen wa ikhlaas me se samajhta hu) ki khidmat me qariban ek hafta mujhe qiyaam karna

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para---mawqa ko ganimat jaan kar ek din mai ne tasawwuf aur us ke khaas ’amaal wa ishtigaal ke muta’alliq apne khiyalaat ’arz kiye, apni tasalli ya tashaffi ke liye nahi balke baza’me khud goya ke un buzrug ke haal aur khiyaal ki islaah ke liye, lekin Allah us bande ne ’ajeeb tareeqe ’elaaj ikhtiyaar kiya, tafseel to bahot lambi hai aur us ka zikar ka ye mauqa bhi nahi , bas ijmalan sirf natija sun li jiye ke do teen din me wo sari ishkalaat khatam hogaye aur maloom huwa ke ye sare wasaais aur ’eterazaat khud hi galat fahmiyo ka natije the. Ye chand roz jo in buzrug ki khidmat me guzre meri zindagi me ek moor ki haisiyat rakhti hai—phir mai jab un buzrug se rukhsat hone laga to unho ne bari shafqat aur mohobbat ke saath mujhe takeed farmai ke’’ hazrat dehlawi ‘’ke yaha tum ziyada jaya karo aur un se milte raha karo ----ye buzrug hazrat maulana Muhammad ilyaas ko’’hazrat dehlawi’’ hi ke naam se yaad karte hai----mai ne ’arz kiya ke mai unki khidmat me kai baar hazir huwa hu aur mere dil me un ka pura ihtiraam hai lekin mai un se ziyada muta-assir na ho saka hu---meri zubaan se ye sun kar un buzrug ne hazrat maulana ke muta’alliq bahot buland kalimaat farmaye jink a hasil galiban ye tha ke Allah ka khaas ta’alluq ba ek waqt bahot se bando se bhi hota hai lekin khaassul khaas ta’alluq bas kisi kisi ke saath hota hai. Aur mere khiyaal me is waqt hazrat dehlawi ke saath Allah ka ta’alluq khaasul khaas qisam ka hai. Mai chuke un buzrug se bahot ziyada kuch muta-assir ho chuka tha is liye hazrat maulana ilyas ke muta’alliq un ki

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zubaan se ye kalimaat sun kar mai ne irada kar liya ke yaha se ab insha Allah delhi ho ke aur maulana ki ziyarat kar ke makaan wapas jaaonga. Chunanche mai waha se siddha delhi gaya. Hazrat maulana un dino sakht bimar the, kai dino se giza bhi nahi huwi thi. Zuf ka ye ’alam tha ke zara khare hote to taange larazne lagte. Mai jab hazire khidmat huwa aur salaam ke baad musafaha ke liye haath barhaya to bajaye musafaha farmane ke bistar se uth kar mere dono haath pakar ke hazrat khare hogaye. Mai ne ba israar ’arz kiya ke aap aaraam farmaiye aap ki tabi’at nasaz hai ---- farmaya. ‘’ kuch nahi hai, bas tum hi logo ka bimaar dala huwa hu, tumhara hi sataya huwa hu, tum aajao, deen ka kaam karne lago, insha Allah accha ho jaonga’’. Qissa mukhtasar, maulana ne mere haath us waqt chore jab mai ne wada kar liya ke insha Allah aaonga aur waqt donga. Jaha tak yaad hai ke is dafa me galiban sirf ek shab wa roz maulana ki khidmat me raha, aesi sakht bimari aur is darja ki kamzori me maulana par deen ki fikar ka mai ne jaesa galba dekha aur deen ke saath un ke jis ta’alluq ka andaza huwa us ne mujhe bahot muta-assir kiya aur mai ye tay kar ke wapas aaya ke maulan ko Allah ta-ala is marz se sehhat de to mai un ke kaam me shareek ho kar kuch waqt un ki khidmat me guzarunga.

Is marz se sehhat ke baad jamadil ukhra san baasath hijri me mewaat me ek tablighi ijtima tay huwa. Ittila’a milne par ye

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’aajiz bhi delhi pahonch gaya, rafeeq mohtaram maulana ali bhi aa gaye.

Allah ta-ala maulana Ehtishaamul Hasan ko jazaye khaer de, galiban unho ne hi tajweez kiya ke ham dono maulana ke sath ek car me jaye, maulana ke nihayat mukhlis muhib shafe’ sahab quraeshi ki ye car thi aur bahot choti qisam ki thi. Is me hazrat maulana aur ham dono ke siwa sirf ek quraeshi sahab hi aur the aur wahi car chalane wale the. Car nizaamuddeen se rawana huwi aur hazrat maulana ke irshadaat wa ifadat ka silsila shuru huwa.thori hi deer mu mujhe ye khayaal huwa ke maulana ki ye baate khud yaad rakhne aur doosro tak pahonchane ke laaiq hai lihaza inhe likh lena chahiye. Chunanche car hi me jeeb se pensil kagaz nikala aur khaas khaas bato ko note karna shuru kar diya. Manzile maqsood par pahonchne tak ye silsila barabar jari raha.

Maulana ki malfuzaat ki ye paheli qist thi jo mai ne is safar me qalam band ki. Is ka ek hissa rajab san baasath hijri ke alfurqaan me maulana ki hayaat balke tandrusti hi me un ki ijazat se sha’ee huwa. Is majmu’a ki paheli aur doosri qist is hi malfuzaat par mushtamil hai.

Mewaat ke is safar se qariban ek mahina baad lakhnao aur kaanpur ke tablighi daore me bhi ek hafta hazrat maulana ki hamrai naseeb rahi. Is safar me bhi baaz irshadaat note kiye aur is majmu’a ki teesri qist hi malfuzaat par mushtamil hai.

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Is ke kuch ’arsa baad maulana mareez hokar sahibe firaash ho gaye aur rajab san taresath hijri me wafaat par us ki marz ki intiha huwi. رحمة هللا جعالي رحمة االبرار الصالحين

Wisaal se qariban chaar mahine pahele rabi’ul awwal ya rabe’ussani me marz ki shiddat aur nazakat ki ittila’a pa kar hazire khidmat huwa. Husne ittifaaq se un dino mere wo makhdoom aur muhsin buzrug bhi maulana ki ’iyadat ke liye tashreef laye huwe the jinho ne mujhe maulana ki khidmat me hazire ki takeed farmai thi. Jab wo tashref le jane lage to mujhe alag bula kar farmaya:. ‘’molwi sahab! Aur kaam to umar bhar karo ge, is waqt jetna ho sake un ke paas pare raho, aaj kal ye bare miya hazaro meel roz ki raftaar se ja rahe hai’’. Un ke is irshaad par mai ne tay kar liya ke ab maulana ki bimari me insha Allah yahi rahunga aur hafta ’ashara ke baad risala aur daftar ki zaruriyaat ki dekh bhaal ke liye do chaar din ke waaste bareli ,us zamana me mera qiyaam barelwi me tha aur risala alfur qaan wahi nikalta tha. chala jaya karunga. Chunanche yahi mamool raha, aur majmu’e taor par galiban do mahine se kuch ziyada maulana ke marzul wafaat me mera qiyaam raha. Jamadil ukhra san baasath hijri ke safre mewaat aur rajab san baasath hijri ke safre lakhnao wa kaanpur ke malfuzaat ke siwa is majmu’a ke tamaam malfuzaat hazrat ke marzul wafaat hi ke hai------albatta chawthi qist ke tamaam malfuzaat maulana zafar sahab thanwi ke murattab kiye huwe hai.maulana mawsoof hazrat maulana ke aakhri marz me pura ek mahina

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nizaamuddeen me maulana ke paas muqeem rahe the ihtimaam se hazrat ke malfuzaat qalam band farmate the. Maulana ki is bimari me un ke jin ahwaal wa kaifiyaat ka mushahida huwa ye waqi’a hai ke un se salf ke un bahot se waqi’aat ka yaqeen ho gaya jin ko tazkiro ki kitabo me pardha tha lekin un ki sehhat par itminaan na hota

Bahot si bate jin ka mujh jaesa zaheni bagi qaael na ho sakta tha, maulana me un bato ko apni aankho se dekh ke qaail ho jana para. Us waqt ke apne ta-assuraat ka hasil apne maqala ‘’ meri zindagi ke tajurbe ‘’ me likh chuka hu.agarche shakhsiyat aur khususiyat aese shakhsiyat ke qaaim maqaam koi cheez bhi nahi ho sakti, lekin ummeed hai ke rafiq muhtaram saiyad abul hasan ali ki murattab ki huwi hazrat ki sawaneh aur malfuzaat ke is mukhtasar se majmu’e ke mutala’a se nazireen ko maulana marhoom ki ma’rifat kisi darja me insha Allah hasil ho sake gi.

Qabil lihaaz chand bate.

(1) maulana Jab guftagu farmate the to ye ’aajiz us waqt mukhtasar irshadaat me note kar liya karta tha, baad me kisi fursat ke waqt alfaaz wa ’ibarat apni yadaasht se likhta tha is liye lafzo me bahot kuch farq ka imkaan hai, balke bahot se maqamaat par nazireen ko samjhane ke khiyaal se daansta bhi alfaaz me kuch tagaiyur kiya gaya hai, kiyuke maulana marhoom ki ílmi zubaan aur makhsoos

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tarze ada ko basa awqaat qareeb rahene wale khawaas hi samajh sakte the’

(2) aksar aesa hota tha ke maulana ka silsilaye kalaam jaari hota tha, lekin mai us waqt likhne ki taraf tawajjha karna munasib nahi samajhta tha, aur ye khiyaal kar leta tha ke insha Allah baad me hafiza se likkhunga, lekin yaad nahi aata tha ke phir kabhi us ki nawbat aayi ho, is liye ye waqi’a hai ke is ’aajiz ne yaad rakhne aur likhne ke qabil hazrat ke jo irshadaat sune ye malfuzaat jo is choti si kitaab me murattab kar ke peesh kiye ja rahe hai ye shayad un ka daswa hissa bhi nahi hai.

(3) Hazrat maulana ne musalmaano me deeni zindagi aur imaani roh paeda karne ki jo koshish ek khaas tarz par shuru ki thi aur jis me aap ne bil aakhir apni jaan khapadi, maulana ka asli kaarnama wahi deeni da’wat hai. Aur Alhamdulillah ke maulana marhoom ke baad bhi wo silsila kam az kam miqdaar aur kammiyat me daso gune izafa aur taraqqi ke saath jaari hai, albatta da’wat ke usool aur us ki ruh (imaan wa ehtesaab) ke tahaffuz ke taraf is tahreek se khaas ta’alluq rakhne walo ko ziyada se ziyada tawajjha ki zarurat hai aur is silsile me bahot kuch rahenumai aur nishaandahi is majmu’e malfuzaat se bhi ham hasil kar sakte hai aur dar asal yahi is ki isha’at ka khaas maqsad hai.

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واهلل يقول الحق وىو يهدى السبيل والحمد هلل أوال وأخرا

Muhammad Manzoor Nomani﷫

Irshadaate hazrat Maulana Muhammad Muhammad Ilyaas﷫ Qist nambar ek

(Ye qist hazrat ki hayaat me balke marzul wafaat shuru hone se bhi sha’e ho chuki hai)

Farmaya_ Ambiya ki ummato ki ‘aam halat ye rahi ke ju ju zamanae nabuwat se un ko bu’d hota tha, deeni umoor(‘ibadaat wagaera) apni roh aur haqeqat se khali hokar un ke yahaa mahaz ‘’rusoom’’ ki haisiyat ikhtiyaar kar lete the aur un ki adaegi bas ek pari huwi rasm ke taor par hoti thi. Is gumrahi aur be rahe rawi ki islaah ke liye phir doosre paegambar mab’oos hote the jo us rasmi haisiyat ko mita kar ummato ko’’umoore deen’’ ki asli haqiqato aur haqiqi ruhe shari’at se aashna karte the---sab se mab’oos huwe to us waqt ki jinﷺ aakhir me jab rasool qawmo ka ta’allaq kisi samawi deen se tha un ki halat bhi yahi thi ke un ke paegambaro ki laai huwi shari’at ka jo hissa un ke paas baqi bhi tha to us ki haisiyat bhi bas chand be ruhe rusoom ke majmu’a ki thi un hi rusoom ko asal den

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ne un ‘’rusoom’’ ko ﷺ wa shari’at samajhte the. Rasool mitaya aur asal deeni haqaaiq aur ahkaam ki ta’leem di.

Ummate Muhammadi bhi ab is bimari me mubtala ho chuki hai. Is ki ‘ibadat tak me rasmiyat aa chuki hai hatta ke deen ki ta’leem bhi jo is qisam ki saari kharabiyo ki islaah ka zari’a honi chahiye thi wo bhi bahot si jagha ek’’rasm’ si hi ban gai hai—lekin chuke silsilay nabuwat ab khatam ho chuka hai aur is qisam ki zimmadari ummat ke ‘ulama’’ par rakh di gai hai jo naibine nabi hai, to un hi ka ye farz hai ke wo is dalaal aur fasaade haal ki islaah ki taraf khaas taor se mutawajjah ho aur us ka zari’a hai tashihe niyat, kiyuke ‘aamaal me rasmiyat’’ jab hi aati hai jabke un me lillahiyat aur shaane ‘abdiyat nahi rahiti aur niyat ki tashih se ‘amaal ka rukh sahih hokar Allah hi ki taraf phir jata hai. Aur ‘’rasmiyat’’ ke bajaye un me ‘’haqiqat’’ paeda ho jati hai aur har kaam ‘abdiyat aur khuda parasti ke jazbe se hota hai----algarz logo ko tashihe niyat ki taraf mutawajjah karke un ke ‘aamaal me lillahiyat aur haqiqat paeda karne ki koshish karna ‘ulamaye ummat aur haamilane deen ka is waqt ek khaas fariza hai.

Farmaya-Qur-aan wa hadith me bari ahmiyat ke saath is haqiqat ka ‘elaan kiya gaya hai ke deen ‘’yusr’’ hai, yani wo sarasar sahulat aur aasani hai lihaza jo cheez deen me jis darja zaruri hogi wo usi darja me sahal aur aasaan honi chahiye. Pas tashihe niyat aur ikhlaas lillah chuke deen

MALFUZAAT ------18

nihayat zaruri hai balke wahi saare umoore deen ki ruh hai is liye wo behad sahl hai. Aur yahi ‘’ikhlaase lillah’’ chuke saare’’sulook’’aur’’tareeq’’ hasil hai is liye ma’loom huwa ke sulook bhi bahot aasaan cheez hai. Magar yaad rahena chahiye ke har cheez apne usool aur apne tariqa se sahal hoti hai.galat tareeqa se to aasaan se aasaan kaam bhi dushwaar ho jata hai. Ab logo ki galti ye hai ke wo usool ki pabandi hi ko mushkil samajhte hai aur us se guraez karte hai. Halaake dunya me koi ma’muli se ma’muli kaam bhi usool ki pabandi aur munasib tariqe kaar ikhtiyaar kiye bagaer anjaam nahi pata. Jahaz , kishti,rail, motor sab usool hi se chalte hai hatta ke handiya roti tak bhi usool hi se pakti hai.

Farmaya_ tariqat ki khaas gayat hai Allah ta-ala ke ahkaam wa awaamir ka margube tab’ee aur nawahi ka makruhe tab’ee ho jana(yani aesi kaifiyat paeda ho jana ke ahkaam wa awaamire elaahi ke baja lane me lazzat wa farhat hasil ho aur nawahi yani mamnu’aat ke paas jaane se aziyat aur karahat hone lage) ye to hai tariqat ki gayat baqi jo kuch hai(yani khaas azkaar wa ishtigaal aur makhsoos qisam ki riyazaat wagaera) saw wo us tahseel ke zara’e hai lekin ab bahot se log un zara’e hi ko asal tareeq samajhne lage halaake baaz to un me se bid’at hai—bahar haal chuke un chezo ki haisiyat sirf zara’e ki hai aur ye bazaate khud maqsood nahi hai is liye ahwaal wa muqtazayaat ke

MALFUZAAT ------19

ikhtilaaf ke saath un par nazre sani aur hasbe maslihat wa tabdeel zaruri hai albatta jo cheez shair’at me mansoos hai wo har zamane me yaksa taor par wajibul ‘amal rahegi.

Farmaya- faraiz ka maqaam nawafil se bahot buland tar hai. Balke samajhna chahiye ke nawafil se maqsood faraaiz ki takmeel ya un ki kotahiyo ki talafi hoti hai. Garz faraiz asal me aur nawafil un ke tawabe aur foru hai magar baaz logo ka haal ye hai ke wo faraaiz se to gaflat baratte hai aur nawaafil me mashgool rahene ka us se badarja ziyada ehtemaam karte hai. Maslan aap sab hazraat jaante hai ke da’wat ilal khaer amar bil ma’roof aur nahi anil munkar garz tableegh deen ke ya tamaam shobe aham faraaiz me se hai magar kitne hai jo in faraaiz ko ada karte hai lekin azkaare nafliya me ishtigaal wa inhimaak rakhne walo ki etne kami nahi.

Farmaya_ baaz ahle deen aur ashaabe ‘ilmi ko istigna ke baab me bara sakht mugalata hai. Wo samajhte hai ke istigna ka muqtaza ye hai ke agniyaa aur ahle sarawwat se mutlaqan mila hi na jaye aur un ke ikhtilaat se kulli parheez kiya jaye –halaake istigna ka mansha sirf ye hai ke ham un ki dawlat ke hajat mand ban kar un ke paas na jaye aur taalib jaa wa maal ke liye un se na mile lekin un ki islaah ke liye aur deeni maqaasid ke liye un se milna aur ikhtilaat

MALFUZAAT ------20

rakhna hargiz istigna ke munafi nahi balke ye to apni darja me zaruri hai. Haa us cheez se bahot hooshyaar rahena chahiye ke un ke is ikhtilaat se hamari andar hubbe maal wa jaa dawlat ki hirs paeda na hojaye.

Farmaya_jab koi Allah ka banda kisi amre khaer ki taraf qadam barhana chahta hai to shaitaan tarah tarah se us ki mazahimat karta hai aur us ki raah me mushkilaat aur rokawate daalta hai lekin agar us ki ye mazahimate aur rokawate na kam rahete hai aur wo bandaye khuda un sab ko uboor kar ke us kare khaer ko shuru kar hi deta hai to phir shaitaan ki doosri koshish ye hoti hai wo us ke ikhlaas aur us ki niyat me kharabi daal ke ya doosri tareqo se us kaare khaer me jo hissa daar banna chahta hai, yani kabhi us me riya wa sum’aa (dikhawe aur shorat ki khawaaish) ko shamil karne ki koshish karta hai aur kabhi doosre agraaz ki ameezish aur milawat se us ki lillahiyat ko barbaad karna chahta hai aur us me wo basa awqaat kaamyaab ho jata hai. Is liye deeni kaam karne walo ko chahiye ke wo us khatra se har waqt chokanne rahe aur us qisam ke shaitaani wasawis se har waqt apne dil ki hifazat karte rahe aur apni niyato ke barabar jaeza lete rahe kiyuke jis kaam me rizaye ilahi ke ‘elawa koi doosre garz kisi waqt bhi shamil ho jaye gi phir wo Allah ke yaha qabool nahi.

MALFUZAAT ------21

Farmaya_ aksar deeni madaaris me ye bari gaflat aur kotahi hoti hai ke talaba ko pardha to diya jata hai lekin us ke koi khaas koshish nahi ki jati ke us pardhne pardhane ka jo asal maqsad (yani khidmate deen aur da’wate ilallah) wo pardhne ke baad usi me lage—us gaflat ka natija ye hota hai ke un madraso ke bahot ne honiyaar fazil faragat ke baad mahaz tahseel ko apna matmahe nazar bana kar ya to tibb pardhne me lag jaate hai aur ya sarkaari university ke imtihaan dekar angrezi schoolo teachari ka peesha ikhtiyaar kar lete hai aur un ke deeni ta’leem par jo waqt aur rupiya kharch huwa tha aur jo mahnat ki gai thi wo natija ke lihaaz se us tarah sab gaarat ho jate hai balke basa awqaat wo dushmanane deen ke kaam aati hai lihaza pardhane se ziyada ham ko is ki fikar aur koshish karni chahiye ke jo talaba pardh kar faarig ho wo deen ki khidmat hi me lage aur ‘ilme deen ke huqooq ada kare apni kheeti me kuch paeda na ho to ye bhi khasara hai lekin agar paeda hokar hamari dushmano ke kaam aaye to ye aur ziyada khasare ki baat hai.

Farmaya_sarkaari universityo ke jo imtihanaat molwi fazil wagaera diye jaate hai ham logo ko un ki qabahat aur un ke zarare deeni ka pura andaaza aur ehsaas nahi. Ye imtihanaat amooman isi liye to diye jaate hai ke angrezi schoolo me nawkri mil sake. Goya hukomate kaafira ne

MALFUZAAT ------22

apne masaleh jo nizaami ta’leem raahij kiya hai aur us se us ke jo maqasid me un imtihanaat(molowi fazil wagaera) ke dene se goya maqsad ye hota hai ke un maqasid ki takmeel ke liye us kafirana nizaam ke mu’aawin balke us ke ujrati aalaye kaar banne ka istihqaaq paeda kiya ja sake. Gaor farmaya jaye ;ilme deen par is se bara ilzaam aur us ka is se galat istimaal kiya hoga ke ‘aadaay deen ke ta’lime nizaam ki khidmat ka kaam is se liya jaye---goya samajhye ke un imtihanaat ke zari’a ‘ilme deen ki nisbat Allah wa rasool ke bajaye kaafiro aur hukoomate kaafira ki taraf ki jaati hai is liye bare khatarnaak cheez hai.

9 farmaya_ ‘ilm ka sab se pahela aur aham taqaza ye hai ke aadmi apni zindagi ka ehtesaab kare apne faraaiz aur apne kotahiyo ko samjhe aur un ki adayegi ki fikar karne lage lekin agar us ke bajaye wo apne ‘ilm se doosro hi ke ‘ilm ka ehtesaab aur un ke kotahiyo ke shumaar ka kaam leta hai to phir ‘ilme kibr wa guroor hai aur jo ahle ‘ilm ke liye bara muhlika hai. ‘’’kaare khud kun kare begana makeen’’ 10 is sawaal par kalaam karte huwe ke musalmaano ko hukomat wa iqtidaar kiyu nahi bakhsha jata ? farmaya-

Allah ke ahkaam aur awaamir wa nawahi ki hifazat wa ri’aayat jab ke tum apne zaat aur apne manzile zindagi me

MALFUZAAT ------23

nahi kar rahe(jis par tumhe ikhtiyaar hasil hai aur koi majbori nahi hai)to dunya ka nizaam wa nasaq kaesi tumhari hawala kar diya jaye

Imaan walo ko hukomate arzi dene se to manshaye ilahi yahi hota hai ke wo Allah ki marziyaat aur us ke ahkaam ko dunya me nifaaz kare to tum jab apne hudood ikhtiyaar me aaj nahi kar rahe to hukomat tumhari sapurd kar ke kal ke liye tum se uski kiya ummeed ki ja sakti hai?

Farmaya_ jo log gorvenment ke wafadar aur hami samjhe jate hai dar haqiqat wo kisi ke bhi wafadaar aur hami nahi hai balke sirf apne agraaz ke wafadaar hai albatta aaj chuke un ki wo deeni agraaz maujooda gornamant se puri hoti hai is liye wo un ke hami aur wafadaar bane huwe hai lekin agar kal hi ko un ki agraaz gornamant ke dushmano se puri hone lage to wo usi darja me un ke bhi haami aur wafadaar ho jayenge warna haqiqi taor par to aesi garz parast log apni baap ke bhi wafadaar nahi hote hai. To un logo ki islaah ka tareeqa ye nahi hai ke un ko bura bhala kaha jaye ya bas gornamant ki mukhalifat par un ko aamaada kiya jaye un ki asli bimari garz parasti hai aur jab tak ye un me maujood rahe gi agar gornamant ki himayat unho ne chora bhi di to apni agraaz ke liye wo kisi aur aesi taqat ke aese hi wafadaar banenge .is liye karne ka kaam ye hai ke un me garz parasti ke bajaye khuda parasti paeda ki jaye aur Allah

MALFUZAAT ------24

aur us ke deen ka unhe saccha wafadaar banane ki koshish ki jaye us ke bagaer un ki bimari ka ‘elaaj nahi ho sakta .

Farmaya_ ye qaeda kulliya hai ke har aadmi ko chaen us cheez ke husool se milta hai jis ki use ragbat aur chahat ho. Maslan ek shakhs ko amerana zindagi besh qimat khano aur kapro se hi ragbat hai to us ko un cheezo ke bagaer chaen wa aaraam naseeb nahi ho sakta lekin jis ko chatai par baethna bori par sona sada libaas aur sada khana ziyada margoob ho go zahir hai ke us ko isi me ziyada chaen aur ke ittiba meﷺsukh mahsoos hoga pas jin logo ko rasool sada ma’ashrat margoob ho jaye aur un ko isi me lazzat aur chaen milne lage un par Allah ta-ala ka bara in’aam hai ke un ka chaen aesi cheezo se wabasta farma diya jo be had sasti me aur jin ka husool har gareeb wa faqeer ke liye bahot aasaan hai agar bilfarz hamari gurbat un besh qimat cheezo me rakh di jati jo dawlat mando hi ko mayassar uaasakti hai to shayad umar bhar ham be chaen hi rahete.

Farmaya_ ham ko hukom hai ke jo maal tum ko is dunya me diya jaye us ko mat rook yani bukhul mat karo balke kharch karte raho lekin is shart ki pabandi ke saath ke ye kharch be jagha bhi na ho aur be salika bhi na ho yani ye

MALFUZAAT ------25

sirf sahih mahal wa masraf me ho aur Allah ke batlaye huwe tareeqa par aur us ke muqarrar ki huwi hudood ke andar ho.

Ek waqt aesa huwa ke shayad barish wagaera ki wajha se maulana ke yahaa gosht nahi aasaka aur us din mehmaano me mere ek mohtaram buzrug (jo hazrat maulana ke khaas azeez bhi ) wo bhi the gosht se jin ki ragbat hazrat maulana ko ma’loom thi ye aajiz bhi hazir tha mai ne dekha ke maulana par is ka bahot asar hai ke aaj dastarkhaan par gosht nahi hai--- mujhe us par ek gaonaye ta’ajjub huwa ke ye kaon se ta-assur ki baat hai?

Thori deer ke baad usi par qalk wa afsoos karte huwe farmaya hadith shareef me hai

من كان يؤمن باهلل واليوم األخر فليكرم ضيفو (jo shakhs Allah aur yaume aakhirat par imaan rakhta ho us ko chahiye ke wo mahemaan ka ikraam kare) aur ikrame zaif me se ye bhi hai ke us ki ragbat ki cheez agar muhaiya ho sakti ho to muhaiya ki jaye.---us ke baad ek khaas dard ke saath farmaya

فكيف بأضياف اهلل وأضياف رسولو (jis ka matalib ye hai ke jab kisi ke yaha aesi mahemaan ki wajha se aur unhi ke ﷺ aaye jo sirf Allah wa Rasool

MALFUZAAT ------26

ta’alluq aur unhi ke kaam se aati hai to un ka haqq to aur bhi ziyada ho jata hai)

Farmaya_jannat huqooq ka badla hai yani apne huqooq, apna chaen aur apna aaraam Allah ke liye mitaya jaye aur apne par takleef bardaasht kar ke doosre ke huqooq ada kiye jaye(jin me huqooqullah bhi shamil hai)to isi ka badla jannat hai(isi silsile me farmaya )hadith me irshaad huwa hai;

ارحموا من في األرض يرحمكم من في السماء tum zameen walo par raham khao rabbus sama tum par rahmat farmaye ga

Hadith me do aorato ke do waqi’e bayaan kiye hai jo aam taor se ma’loom aur mashoor hai .ek ye hai ke kisi badkaar aur fahisha aorat ne kutte ki khabar giri ki aur us ki piyaas par taras kha kar kuwe se pani nikaal ke us ko pilaya to Allah ta-ala ne us ke is fe’l ke ‘ewaz us ke liye jannat ka faesla farma diya aur ek doosri aorat ne jo badkaar nahi thi ek billi ko bhuka rakh kar tarpa tarpa kar maar dala to wo jahannam me daaldi gai.

(makka mu’azzama me(qable hijratﷺFarmaya_rasoolullah jo kaam karte the yani chal phir kar logo ko da’wate haqq

MALFUZAAT ------27

dena aur is maqsad ke liye khud un ke paas jana, bazahir madina taiyiba pahonch kar ye kaam aap ka nahi raha balke waha aap apna ek mustaqir bana kar baethe, lekin ye aap ne us waqt kiya jabke makki da’wat ko sambhalne walo aur us kaam ko ba khubi ke saath anjaam dene walo ki ek khaas jama’at aap ne taiyaar kardi. Aur phir is kaam hi ka taqaza huwa ke aap ek markaz me baeth ke is kaam ko nazm ke saath chalaye aur kaar kuno se kaam le. ‘ala haza hazrat umar ko madina taiyiba hi ke markaz me muqeem rahena us waqt durust huwa jabke iraan wa rome ke ‘elaqo me Allah ke kalima ko sar buland karne ke liye jihaad karne wale Allah ke hazaaro bande paeda ho chuke the aur zarurat thi ke hazrat umar markaz hi me rah kar is da’wate haqq aur jihaad fi sabilillah ke nizaam ko istihkaam ke saath chalaye

Farmaya_hadith me hai ke rasoolullah ne hazrat siddiqe akbar ko ta’leem di ke wo namaaz ke aakhir me Allah ta-ala se yu ‘arz kiya kare:.

اللهم انى ظلمت نفسي ظلما كثيرا واليغفر الذنوب اال انت فاغفرلي مغفرة من عندك وارحمني إنك انت الغفور الحيم yani ae Allah ta-ala mai ne apne par bara zulm kiya hai, aur tere siwa koi gunaho aur khataho ko bakshne wala nahi, pas tu mahaz apne fazal wa karam se(jis me goya mere istihqaaq ko koi dakhal nahi hai) mujhe baksh de aur mujh

MALFUZAAT ------28

par raham farma, bakshne wala aur raham karne wala yaqinan tu hi hai.

ne ye dua hazrat abu bakar siddeeqﷺZara sochiye huzoor ko talqeen farmai hai jo is saari ummat me akmal aur afzal ke ﷺhai aur bil khusoos un ki namaaz khud rasoolullah nazdeek aesi kamil hoti thi ke aap ne un ko khud imam banaya, ba wajood is ke un ko bhi ye ta’leem farmaya ke namaaz ke aakhir me Allah ta-ala ke huzoor apni kotahi aur ‘ibadat ka haqq ada naho sakne ka ;eteraaf is tarah kiya karo, aur is tarah mahaz us ke fazal wa karam se maghfirat wa rahmat ki darkhaast kiya karo!------phir?

Farmaya_ insaan ka qiyaam zameen ke upar bahot kam hai(yani ziyada se ziyada umare tab’ee ki miqdaar) aur zameen niche us ko is se bahot ziyada qiyaam karna hai. Ya yu samjho ke dunya me to tumhara qiyaam hai bahot mukhtasar, aur is ke baad jin jin maqamaat par taherna hai maslan marne baad nafkhaye ula tak qabar me, is ke baad nafkhaye sani tak, us halat me jis ko Allah hi jaanta hai(aur ye muddat bhi hazaarha baras ki hogi)aur phir hazaarha baras hi ‘arsaye mahshar me, is ke baad aakhirat me jis thikane ka faesla ho------garz dunya se guzarne ke baad har manzil aur maqaam ka qiyaam dunya se saekaro hi gunaho ziyada hota hai---phir insaan ki kaisi gaflat hai ke dunya ke chand rozae qiyaam ke liye wo jetna kuch karta hai un ko doosre maqamaat ke liye etna bhi nahi karta.

MALFUZAAT ------29

Farmaya_ haiqiqi zikrullah ye hai ke aadmi jis mauqa par aur jis haal aur jis mashgala me ho aur us ke muta’alliq Allah ke jo ahkaam wa awaamir ho un ki nighedaasht rakkhe aur mai apne doosto ko isi ‘’zikr’’ ki ziyada takeed karta hu.

Farmaya_insaan ko apne ma siwa par jo imtiyaaz wa tafawwuq hasil hai us me zubaan ko khaas dakhal hai. Ab agar zubaan se aadmi acchi hi bate karta hai aur khaer hi me us ko isti’maal karta hai to ye imtiyaaz aur tafawwuq us khaer me hasil hoga, aur agar zubaan ko us ne aalaye shar bana rakkha hai, maslan buri baate bakta hai aur na haqq logo ko eza deta hai to phir isi zubaan ki badawlat wo shar me mumtaaz aur bala tar hoga, hatta ke kabhi kabhi yahi zubaan aadmi ko kutte aur khinzeer se bhi badtar kardegi.

Hadith shareef me hai:

وىل يكب الناس في النار على مناخرىم اال حصائد السنتهم (yani aadmiyo ko jahannam me undhe muh un ki bakwaas hi dale gi).

اللهم احفطنا

MALFUZAAT ------30

Qist nambar do

Ek din subh ki namaaz ke baad khidmate deen aur nusrate deen ki targeeb dete huwe silsilaye kalaam is tarah shuru farmaya

Dekho sab jaante hai aur maante hai ke khuda gaaib nahi balke shahid hai aur har aan shahid hai,to us ke hazir wa nazir hote huwe bando ka us me na lagna aur us ko gaero me laga rahena yani us se ‘eraaz aur us ke ma siwa me ishtigaal wa inhamaak socho ke kaesi be naseebi aur ketni bari mahrumi hai.aur qiyaas karo ke ye cheez khuda ko kis qadar gazab naak karne wali hogi?—aur khuda ke deen ki kaam se gafil rahena aur us ke awamir wa ahkaam ka lihaaz na rakhte huwe dunya me laga rahena hi us se ‘eraaz aur uske ma siwa me ishtigaal wa inhimaak hai. Aur us ke bar’aks Allah me laga rahena ye hai ke us ki deen ki nusrat me laga rahe aur us ke ahkaam ki farma bardaari karta rahe magar us ka lihaaz rakhna pare ga ke jo baat jetni ziyada aham aur jetni ziyada zaruri hai us ki taraf usi qadar tawajjhu di jaye. Aur ye cheez ma’loom hogi rasoolullah ke uswaye hasana se aur ma’loom hai ke aap ne jis kaam ke liye sab se ziyada mahnat ki aur sab se ziyada taklife bardaasht kiye wo kaam tha kalima ka phaelana, yani bando ko khuda ki bandagi ke liye taiyaar karna aur us ki rah par

MALFUZAAT ------31

lagana, to yahi kaam sab se ziyada aham rahe ga aur is kaam me lagna aa’la darja ka khuda me lagna hai.

Ek suhbat me farmaya—logo ne Allah ta-ala ki ‘abdiyat aur bandagi ko insaano ki gulami aur naukri se bhi kam darja de rakkha hai.gulaamo aur naukro ka ‘aam haal ye hota hai ke wo hama waqt apne aaqa ke kaam me laga rahena hi apna mansab samajhte hai aur un ke beech me daurte bhaagte jo kuch haath lag jata kha pi lete hai. Lekin Allah paak ke saath bando ka ye ma’amla rah gaya hai ke mustaqil taor se to wo apne aur bilkul apne kaamo aur apne margubaat wa lazaaiz me apne hi liye lage rahete hai aur kabhi kabhi apne us zaati mashaagil wa margubaat se nikaal kar khuda ka koi kaam bhi kar lete hai. Maslan namaaz pardh lete hai ya khaer ke kaamo me chanda de dete hai aur samajhte hai ke bas khuda aur deen ka mutalaba ham se ada hogaya. Halaake haqqe bandagi ye hai ke isalatan aur mustaqilan to ho deen ka kaam aur khana pina is ke liye samaan karna ho zimnan aur tab’an (is ka matlab ye nahi ke sab log apne apne zaraye ma’aash aur karobaar choor de nahi balke matlab ye hai ke jo kuch ho us ke bandagi ke tahat ho aur us ke deen ki khidmat aur nusrat sab me malhooz ho, aur khane pine wagaera ki haisiyat sirf zimani ho jis tarah ek gulaam ki apne aaqa ke karobaar me hoti hai).

MALFUZAAT ------32

Ek din kisi waqt ki namaaz ek sahab ne pardhai, bade namaaz ye dua bhi ki (jo hazrat maulana bhi kasrat se kiya karte the)

اللهم انصر من نصر دين محمد ﷺ واخذل من خذل دين محمد ﷺ

ke deen ki jo log madad kare to unﷺay Allah Muhammad) ki madad farma aur jo us ki deen ki madad na kare un ki tu bhi koi madad na farma)

Hazrat maulana ne is par teen baar ba awaaze buland ek khaas darad ke saath farmaya

اللهم التجعلنا منهم اللهم التجعلنا منهم اللهم التجعلنا منهم, phir hazireen ko mukhatab karte huwe farmaya: Bhaiyo! Is dua par gaor karo aur is ka wazan samjho ye wo dua hai aur baddua hai jis ko qareban har zamana me Allah ke khaas bande karte chale aaye hai. Ye bari bhari dua hai, is me deen ki madad karne walo aur is rah me jaddo jihad karne walo ke liye to rahmat aur nusrat ki dua hai lekin deen ki madad na karne walo ke haqq me bari sangeen dua hai ke khuda un ko apni rahmat wa nusrat se mahroom karde-ab har shakhs is dua ko apni upar muntabiq kar ke dekhe ke wo is ki acchi dua ka misdaaq hai ya baddua ka nishana. Ye bhi khiyaal rahe ke apni apni namaaze pardhna, roze rakhna, agarche aa’la darja ki ‘ibadat hai lekin ye deen ki nusrat ke kaam nahi hai, deen ki nusrat to wahi hai jis ko qur-aan

MALFUZAAT ------33

paak aur rasoolullah ne ‘’nusrat’’ batlaya hai aur us ka asli neﷺaur maqbool tareen tariqa bhi wahi hai jis ko aa hazrat riwaaj diya---is waqt is tareeqa aur is riwaaj ko taza karne ke liye aur phir se us ko jari karne ki sa’ee karna hi deen ki sab se bari nusrat hai. Allah paak ham sab ko us ki tawfeeq de.

Qist nambar teen

Is qist ke tamaam malfuzaat is deeni tahreek wa da’wat hi se muta’alliq jis me hazrat maulana fana the is da’wat ke kaarkuno ko bahot gaor se in malfuzaat ko pardhna chahiye.

Ek sohbat me farmaya_hamari is tahreek ka asal maqsad hai ke musalmaano ko ‘

جميع ما جاء بو النبي ﷺ ’ sikhana (yani islaam ke pure ‘ilmi wa ‘amli nizaam se ummat ko wabasta kar dena) ye to hai hamara asal maqsad rahi qafilo ki ye chalat phirat aur tableeghi gasht, so ye us maqsad ke liye ibtidayi zari’a hai, aur kalima wa namaaz ki talqeen goya hamare pure nisaab ki ‘’alif, be, te’’ hai. Ye bhi zahir hai ke hamare qafile pure kaam nahi kar sakte, un se to bas etna hi ho sakta hai ke har jagha pahonch kar apni jaddo jihad se ek harkat paeda karde aur gaafilo ko

MALFUZAAT ------34

mutawajjah karke waha ke muqami ahle deen se wabasta karne ki aur us jagha ke deen ki fikar rakhne walo(‘ulama wa sulaha ko bechare ‘awaam ki islaah par laga dene ki koshish kare, har jagha par asli kaam to wahi ke kaar kun kar sakenge, aur ‘awaam ko ziyada faeda apni jagha ke ahle deen se istifada karne me hoga. Albatta is ka tariqa hamare un aadmiyo se sikha jaye jo ek arsa se efada wa istifada aur ta’leem wa ta’allum ke is tariqa par ‘aamil hai aur is par bari had tak qabo pa chuke hai. 25 Ek sohbat me farmaya_hamare kaarkun is baat ko mazbuti se yaad rakkhe ke agar un ki da’wat wa tableegh kahi qabool na ki jawe aur ulta unko bura bhala kaha jaye ilzamaat lagaya jaye to wo mayoos aur malool na ho aur aese mauqa par ye yaad karle ke ye ambiya ﷨aur bil ﷺ khusoos saiyidul ambiya ki khaas sunnat aur warasat hai, raahe khuda me zaleel hona har ek ko kaha naseeb hota hai aur jaha un ka istiqbaal ezaaz wa ikraam se kiya jaye un ki da’wat wa tableegh ki qadar ki jaye aur talab ke saath saath un ki baate suni jaye to us ko Allah paak ka faqat in’aam samjhe aur hargiz uski naqadri na kare,un talibo ki khidmat aur ta-leem ko Allah ke is ehsaan ka khaas shukriya samjhe agarche ye chote se chote tabqe ke log ho, qur-aan paak ki aayaat عبس وتولي أن جاءه األعمى me ham ko yahi sabaq diya gaya hai. Ha is surat me apne nafs ke fareeb se bhi darta rahe, nafs us qaboliyat wa matlubiyat ko apna na samjhne lage, nez us me’’peer parasti

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’’ ke fitne ka bhi sakht andesha hai lihaza us se khaas taor se khabar daar rahe .

26 Ek sohbat me farmaya_ sab kaarkuno ko samjhado ke is rah me bala aur taklifo ko khuda se maange to har giz nahi(banda ko Allah ta-ala se hamesha ‘aafiyat hi maangni chahiye) lekin agar Allah paak agar is rah me ye musibate bhej de to phir un ko khuda ki rahmat aur zari’aye kaffaraye saiyiaat wa raf’ate darjaat samjha jaye. Rahe khuda me is qisam ki musibate to ambiya aur siddiqeen wa muqarrabeen ki khaas gizaye hai.

Ek sohbat me farmaya_ tableegh wa da’wat ke waqt bil khusoos apne batin ka rukh Allah paak hi ki taraf rakhna chahiye na ke mukhatibeen ki taraf,goya us waqt hamara dhiyaan ye hona chahiye ke ham apni kisi kaam apni zaati raye se nahi balke Allah ke hukom se aur us ke kaam ke liye nikle hai, mukhatibeen ki tawfeeq bhi usi ke qabze me hai. Jab us waqt ye dhiyaan hoga to insha Allah mukhatibeen ke galat bartao se na to gussa aye ga aur na himmat tute gi.

Farmaya_ kaesa galat riwaaj ho gaya hai, doosre log hamari baat maan le to ham usko apni kaamyabi samajhte hai aur na mane to us ko hamari nakaami samjha jata hai halaake is

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rah me ye khayaal karna bilkul hi galat hai. Doosro ka manna ya na maanna to un ka fe’l hai, un ke kisi fe’l se ham kaamyaab aur nakaam kiyu kiye jaye, hamari kaamyaabi yahi hai ke ham apna kaam pura karde ab agar doosro ne na mana to ye unki nakaami hai,ham un ke na maanne se na kaamyaab kiyu hogaye,wo manwadene ko(jo darhaqiqat khuda ka kaam hai)apna kaam aur apna zimmadaari samajhne lage, halake hamari zimmadaari sirf batariqe hasan koshish laga dena hai, manwane ka kaam to paegambaro ke sapurd bhi nahi kiya gaya. Haa na maanne se ye sabaq lena chahiye ke shayad hamari koshish me kami rahi aur ham se haqq ada na ho saka jis ki wajha se Allah paak ne ye natija hame dikhlaya. Aur us ke baad apni koshish ki miqdaar ko barha dene aur dua wa tawfiqe talabi me bhi kamman wa kaifan ezafa karne ka azam kar lena chahiye. 29

Farmaya-hamare ‘aam kaarkun jaha bhi jaye waha ke haqqani ‘ulama wa sulaha ki khidmat me haziri ki koshish kare. Lekin ye haziri sirf istifada ki niyat se ho aur un hazraat ko baraheraast is kaam ki da’wat na de. Wo hazraat jin deeni mashagil me lage huwe hai un ko to wo khoob jaante hai aur un ke manafe ka wo tajurba rakhte hai aur tum un ko apni ye baat acchi tarah samjha na sako ge; yani tum unko apni baato se yaqeen nahi dila sako ge ke ye kaam un ke doosre mashagil se ziyada deen ke liye mufeed aur ziyada manfa’at bakhsh hai. Natija ye hoga ke wo tumhari

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baato ko manenge nahi, aur jab ek dafa unke taraf se ‘’na’’ hojaye gi to phir us ‘’na’’ ka kabhi bhi ‘’ha’’ se badalna mushkil ho jaye ga. Phir is ka ek bura natija ye ho sakta hai ke un ki ‘aqidatmand ‘awaam bhi phir tumhari baat na sune, aur ye bhi mumkin hai ke khud tumhare andar tazabzab paeda ho jaye. Is liye un ki khidmat me bas istifada ke kiye hi jaya jaye.lekin unke mahool me nihayat mahenat se kaam kiya jaye aur usoolo ki ziyada se ziyada ri’aayat ki koshish jaye. Is tarah ummeed hai ke tumhare kaam aur us ki nataaij ki itttila’ee khud bakhud unko pahonche gi aur wo unke liye daa’e aur tawajjah ki jalib ho jayengi. Phir agar us ke baad wo khud tumhari taraf aur tumhare kaam ki taraf mutawajjah ho to un se sarparasti aur khabar giri ki darkhaast ki jaye aur un ke deeni adab wa ehteraam ko malhooz rakhte huwe apni baat un se ki jaye.

Farmaya-agar kahi dekha jaye ke waha ke ‘ulama aur sulaha is kaam ki taraf hamdardana taor se mutawajjah nahi hote to unki taraf se badgumaniyo ko dil me jagha na di jaye, balke ye samajh liya jaye ke in hazraat par is kaam ki puri haqiqat khuli nahi, nez ye samajh liya jay eke chunke ye deen ke khaas khadim hai is liye shaitaan in ka ham se ziyada gahera dushman hai(chor maya hi par to aata hai) ‘elawa uske ye bhi samjhne ki baat hai ke dunya jo haqeer wa zaleel cheez hai jab uske giriftaar apne deeni mashagil par is kaam ko tarjeeh nahi de sakte aur apne mashagil wa

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inhimaak ko chor kar is kaam me nahi lag sakte to ahle deen apne ‘aala deeni mashagil ko is kaam ke liye kaese aasani se chor sakte hai. ‘urafaa ne kaha hai ke’’ hijabaate noraani hijabaate zulmani se badarjaha ziyada shadeed hoti hai’’.

Ek sohbat me farmaya_ tableegh ke usoolo me se ek ye bhi hai ke ‘umoomi khitaab me puri sakhti ho aur khusoosi khitaab me narmi, balke hattal wasa khusoosi islaah ke liye khaas ﷺbhi ‘umoomi khitaab hi kiya jaye. Aa hazrat يب ببل ‘ afraad ka bhi koi jurum ma’loom hota to bhi aksar aap .kah kar khitaab wa ‘etaab farmate’أقىاو

Ek sohbat me farmaya-baato se khush ho lena hamari ‘aadat ho gai hai. Aur acche kaam ki bate kar lene ko ham asal kaam ke qaim maqaam samajh lete hai. Is ‘aadat ko choro! Kaam karo kaam.

Ek sohbat me farmaya-waqt chalti huwi ek rail hai, ghante minute aur lamhe goya us ke dabbe hai, aur hamare mashagil usme baithne wali sawariya hai. Ab hamari dunyawi aur maaddi zaleel mashagil ne hamari zindagi ki rail ke un dibbo par aesa qabza kar liya hai ke wo shareef ukhrawi mashagil ko aane nahi dete. Hamara kaam ye hai ke ‘azimat se kaam le ke un zaleel aur dunyawi mashagil ki

MALFUZAAT ------39

jagha un shareef aur ‘aala mashagil ko qabiz karde jo khuda ko razi karne wale aur hamari aakhirat ko banana wale hai.

Ek sohbat me farmaya-jetna bhi acche se accha kaam karne ki Allah tawfeeq de hamesha us ka khatima istigfaar par hi kiya jaye. Garz hamare har kaam ka juze aakhir istigfaar ho.yani ye samajh kar ke mujh se yaqinan is ki adaigi me kotahi huwi hai, un kotahiyo ke liye Allah ta-ala se mafi namaaz ke khatam par Allahﷺ maangi jaye.rasoolullah ta-ala se istigfaar kiya karte the. Lihaza tableegh ka kaam bhi hamesha istigfaar hi par khatam kiya jaye. Banda se kisi tarah bhi Allah ke kaam ka haqq ada nahi ho sakta, nez ek kaam me mashguliyat bahot se doosre kaamo ke na ho sakne ka ba’is ban jati hai, to is qisam ki chezo ki talafi ke liye bhi har acche kaam ke khatam par istigfaar karna chahiye.

Ek din bade namaaze fajar is tahreek me ‘amli hissa lene walo ka nizamuddeen ki masjid me bara majma tha aur hazrat maulana ki tabi’at is qadar kamzoor thi ke bistar par lete lete bhi do chaar lafz ba awaaz nahi farma sakte the to ihtimaam se ek khaas khadim ko talab farmaya aur us ke waaste se us puri jama’at ko khahelwaya ke------aap logo ki ye saari chalat phirat aur saari jaddu jihad bekaar hogi agar is ke saath ‘ilme deen aur zikrullah ka pura ihtimaam aap ne

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nahi kiya(goya ‘ilm wa zikar do bazu hai jin ke bagaer is fiza me parwaaz nahi ki ja sakti)balke sakht khatra aur qawi andeesha hai ke agar in do cheezo ki taraf se tagaful barta gaya to ye jaddu jihad mubada fitna aur zalalat ka ek khaas naya darwaza ban jaye. Deen ka agar ‘ilm hi naho to islaam wa imaan mahaz rasmi aur ismi hai, aur Allah ke zikar ke bagaer agar ‘ilm ho bhi to wo sarasar zulmat hai aur ‘ala haza agar deen ke bagaer zikarullah ki kasrat bhi ho to is me bhi bara khatra hai. Algarz ‘ilm me noor zikar se aata hai aur bagaer ‘ilm ke zikar ke haqiqi barkaat wa samaraat hasil nahi hote, balke basa awqaat aese jahil sufiyo ko shaitaan apna aalae kaar banaleta hai. Lihaza ‘ilm aur zikar ki ahmiyat ko is silsile me kabhi faramoosh na kiya jaye aur is ka hamesha khaas ihtimaam rakkha jaye, warna ap ki ye tablighi tahreek bhi bas ek aawara gardi hokar rah jaye gi, aur khuda na karda aap log sakht khasara me rahenge.

(hazrat maulana ka matlab is hidayat se ye tha ke is rah me kaam karne wale tableegh wa da’wat ke silsile ke mahnat wa mashaqqat, safar wa hijrat aur esaar wa qurbani hi ko asal kaam na samjhe, jaesa ke aaj kal ki ‘aam hawa hai balke deen ko apna aham fariza samjhe, ba alfaaze digar un ko sirf’’sipahi’’ aur ‘’walnetar’ banna nahi hai balke talib ‘ilme deen aur Allah ka yaad karne wala banda’’ bhi banna hai).

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Qist nambar chaar

Is qist ke tamaam malfuzaat hazrat maulana zafar ahmad sahab thanwi ke murattab farmaye huwe hai.

Aakhri dafa jab mai waaste june me hazir huwa to dekhte hi farmaya.

Mujh par etna asar huwa ke aab deda hogaya. Phir farmaya ke wada bhi yaad hai? (mai ne wada kiya tha ke kuch din tableegh me dunga) ‘arz kiya yaad hai lekin is waqt to dehli me garami bahot hai ramzaan me tateel hogi to bade ramzaan ke waqt dunga. Farmaya

‘’tum ramzaan ki bate karte ho yaha sha’baan ki bhi ummeed nahi’’Chunanche sha’baan aane me abhi ek ’ashra baqi tha ke ekkees rajab tera saw taresath san hijri ki subh ko rafeeqe ‘’ala se ja mile.

Mai ne arz kiya ‘’bahot accha ab mai taher gaya, aap dil bura na kare, mai abhi tableegh me waqt dunga’’.ye sunkar chahera khushi se chamak utha, mere gale me bahe daal diye aur peshani ko bosa diya aur deer tak sina se laptaye rakkha aur bahot duaye di. Phir farmaya----tum ne meri taraf rukh to kiya hai, bahot se ‘ulama to door door hi se mere maqsad samajhna chahte hai. Phir ek bare ‘aalim ka naam liya jo ke aaj tableegh me bahot hissa le rahe hai magar mujh se pucho to ab tak bhi wo mere mansha ko nahi

MALFUZAAT ------42

samjhe kiyuke mujh se aaj tak bila waasta guftagu nahi ki, wasait se guftagu ki, ab mai wasait se apne mansha ko kiyukar samjhadu, khususan jabke wasaait bhi naqis ho, is liye mai chahta hu ke tum kuch dino mere paas raho to meri mansha ko samjho ge door rah kar nahi samajh sakte, ye mai jaanta hu ke tum tableegh me hissa lete ho, jalso me taqreer karte ho, tumhari taqreer se nafa bhi hota hai, magar ye tableegh wo nahi jo mai chahta hu. رحمة اهلل تعالي رحمة االبرار الصالحين 37

Ek sohbat me farmaya---hadith me hai

الدنيا سجن المؤمن وجنة الكافر is ka matlab ye hai ke ham dunya me nafs ki himayat aurc nafsani khahishaat ke mutabiq chalne ke liye nahi bheje gaye, jis se ye dunya aadmi ke liye jannat banjati hai balke ham nafs ki mukhalifat aur ahkaame ilahi ki ita’at ke liye bheje gaye hai jis se ye dunya’’momin’’ ke liye ‘’sijn’’(jail khana) ban jati hai, pas agar ham bhi kuffar ki tarah nafs ki himayat wa muwafiqat karke dunya ko apne liye jannat banayenge to jannate kuffaar ke gasib honge aur is surat me nusrate haqq gasib ke saath na hogi. Farmaya is me acchi tarah gaor karo.

Farmaya—log mere tableegh ki barakaat dekhkar ye samajhte hai ke kaam ho raha hai, halake kaam aur cheez

MALFUZAAT ------43

hai aur barakaat aur cheez hai, dekho rasoolullah ki wiladat shareef hi se barakaat ka to zuhoor hone laga tha magar kaam bahot baad me shuru huwa, isi tarah yaha samjho. Mai sach kaheta hu ke abhi tak asli kaam shuru nahi huwa, jis din kaam shuru ho jaye ga to musalmaan saat saw baras pahele ki halat ki taraf laot jayenge, aur agar kaam shuru na huwa balke isi halat par raha jo ab tak hai aur logo ne is ko minjumla tahrikaat ke ek tahreek samajh liya aur kaam karne wale is rah me bichal gaye to jo fitne sadyo me aata hai wo mahino me aajayenge, is liye is ko samajhne ki zarurat hai.

Ek juma ko masjid assembly me qabal namaaze juma mera bayaan huwa maulana hi ki tajweez thi ke waha bayaan hona chahiye. Namaaz ke baad mai usi din nizamuddeen wapas na huwa, apne a’izza ke paas raat ko rah gaya, agle din nizamuddeen pahuncha aur mazirat ki ke a’izza ke israar ki wajha se raat ko dehli rah gay tha. Farmaya are maulana is ma’zirat ki zarurat nahi, kaam me lagne walo ko aese ‘aazaar peeesh aya hi karte hai, is ki parwa nahi, accha ye batlao masjide assembly me waz huwa tha? Arz ki ji ha huwa tha. Bahot khushi huwe aur farmaya dekho ye log khud apni talab se hamko nahi bulate. Un ko dunya hi se fursat nahi, un ke paas hamko bila talab khud ja kar tableegh karna chahiye.

MALFUZAAT ------44

Phir daryaaft farmaya kiya bayaan huwa tha? Arz kiya ke aayat إن في خلق السموات واألرض واختالف الليل والنهار اليات ألولى األلباب الذين يذكرون اهلل قياما وقعودا وعلي جنوبهم Se sabit karke ke ‘uqala wo hai jo nizame ‘aalam me gaor karke us ke khaliq ko pahechante aur har waqt us ki yaad me rahete hai na wo jo zameen aaftaab ki gardish hi ke chakkar me rah jaye aur khaliqe tak na pahonche. Zikrullah ki zarurat aur us ki haqiqat waze ki, phir tableegh ki zarurat par zor diya tha. Farmaya ye mazmoon bahot uncha tha us majma ke munasib na tha, us mazmoon ke ahal yaha par jama hai, us ko yaha kisi waqt bayaan karna chahiye. Us majma ke munasib doosri aayat thi’

والذين اجتنبوا الطاعوت ان يعبدوىا وانابوا إلي اهلل لهم البشرى فبشر عبادى الذين يستمعون القول فيتبعون أحسنو اولئك الذين ىداىم اهلل و اولئك ىم اولوا األلباب ىداىم ‘ farmaya ye tabqa niche ke darje ka hai jis par lafz daal hai. Arz kiya sach hai, phir phir mauqa huwa to’اهلل waha isi ko bayaan karunga.

Ek sohbat me farmaya----hamari tableegh ka asal maqsad tagoot se hatna aur Allah ki taraf ruju karna hai. Aur ye bedone qurbani ke nahi ho sakta. Deen me jaan ki bhi qurbani hai aur maal ki bhi. So tableegh me jaan ki qurbani ye hai ke Allah ke waaste apne watan ko chore aur Allah ke

MALFUZAAT ------45

kalima ko phaylaye. Deen me isha’at kare. Maal ki qurbani ye hai ke safre tableegh ka kharch khud bardaasht kare aur jo kisi majburi ki wajha se kisi zamana me khud na nikal sake wo khususiyat se is zamana me doosro ko tableegh me nikalne ki targeeb de, auro ko bhejne ki koshish kare. Is tarah

الدال علي الخير كفاعلو ki bina par jetno ko ye bheje ga un sab ki koshisho ka sawaab is ko bhi mile ga.aur agar nikalne walo ki imdaade mali bhi kare ga to mali qurbani ka bhi us ko sawaab milega. Phir in jane walo ko apna muhsin samajhna chahiye ke jo kaam hamare karne ka tha magar ham kisi uzar ki wajha se is waqt nahi kar sake to ye hazraat hamare farz ko ada kar rahe hai. Deen yahi hai ke qa’ideen wa ma’zureen, mujahideen ko apna muhsin samjhe.

Ek baar farmaya, maulana hamari tableegh me ‘ilm wa zikar ki bari ahmiyat hai. Bidone ‘ilm ke na ‘amal ho sake na ‘amal ki ma’rifat, aur bidone zikar ke ‘ilm zulmat hi zulmat hai isme noor nahi hosakta, magar hamare kaam karne walo me is ki kami hai. Mai ne ‘arz kiya ke tableegh khud bahot aham fariza hai is ki wajha se zikar me kami hona waesa hi hai jaesa hazrat saiyad sahab barelwi qaddasa sirruhu ne jis waqt jihaad ki taiyari ke liye apne khuddam ko bajaye zikar

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wa shugal ke nishana bazi aur ghoro ki sawari me mashgool kar diya to baz ne ye shikayat ki ke is waqt pahele jaese anwaar nahi hai. To hazrat saiyad sahab ne farmaya ke ha zikar ke anwaar nahi hai, jihaad ke anwaar hai aur is waqt isi ki zarurat hai, farmaya, magar mujhe ‘ilm wa zikar ki kami ka qaql hai aur ye kami is waaste hai ke ab tak ahle ‘ilm aur ahle zikar is me nahi lage hai. Agar ye hazraat apne haath me kaam le le to ye kami bhi puri ho jaye magar ‘ulama aur ahle zikar to abhi is me bahot kam aaye hai.

(tashreeh) ab tak jo jama’ate tableegh ke liye rawana ki jati hai un me ahle ‘ilm aur ahle nisbat ki kami hai jis ka hazrat ko qalq tha, kaash ahle ‘ilm aur ahle nisbat bhi in jama’ato me shamil hokar kaam kare to ye kami puri ho jaye. Alhamdulillah markaze tableegh me ahle ‘ilm aur ahle nisbat maujood hai magar wo chand ginti ke aadmi hai, agar wo har jama’at ke saath jaya kare to markaz ka kaam kaun saranjaam de.

Ek khat me maulana saiyad abul hasan ala nadwi ka ye faqra tha ke musalmaan do hi qisam ke ho sakte hai, tesri koi qisam nahi, ya Allah ke raaste me khud nikalne wale ho ya nikalne walo ki madad karne wale ho. Farmaya bahot khoob samjhe hai, phir farmaya ke nikalne walo ki madad me bhi dakhil hai ke logo ko nikalne par aamada kare, aur unko batlaye ke tumhare nikalne se fala ‘aalim ki darse bukhari ya darse qur-aan ka haraj na hoga to tum ko bhi us

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ke dars ka sawaab mile ga. Is qisam niyato se logo ko aagah karna chahiye aur sawaab ke raaste batlane chahiye.

Ek baar farmaya_maulana hamari tableegh ka hasil ye hai ke ‘aam deen daar musalmaan apne upar walo se deen ko le aur apne niche walo ko de.magar niche walo ko apna muhsin samjhe, kiyuke jetna ham kalima ko pahonchayenge phaylayenge is se khud hamara kalima bhi kamil aur munawwar hoga aur jetno ko ham namazi banayenge is se khud hamari namaaz bhi kamil hogi(tableegh ka ye bara gur hai ke is se muballig ko apni takmeel maqsood ho, doosro ke liye apne ko hadi na samjhe kiyuke hadi Allah ta-ala ke siwa koi nahi)

Ek baar farmaya_hadith me hai’

من لم يرحم اليرحم ارحموا من في األرض يرحمكم من في السماء ’magar afsoos’! logo ne is hadith ko bhook aur faqe walo par raham ke saath maklhsoos kar liya hai is liye un ko un shakhs par to raham aata hai jo bhoka ho, piyasa ho, nanga ho, magar musalmaano ki deen se mahrumi par raham nahi aata, goya dunya ke nuqsaan ko nuqsaan samjha jata, phir ham par aasmaan wala kiyu raham kare, jab hame musalmaano ki deeni haalat ke abtar hone par raham nahi. Farmaya_hamari is tableegh ki bunyaad isi raham par hai, is liye ye kaam shafqat aur raham hi ke saath hona chahiye.

MALFUZAAT ------48

Agar muballig is liye tableegh kar raha hai ke us ko apne bhaiyo ki deeni haalat ke abtar hone ka sadma hai to yaqinan wo raham aur shafqat ke saath apne fariza ko anjaam dega,lekin agar ye mansha nahi kuch aur mansha hai to phir takabbur aur ‘ujub me mubtala hoga, jis se nafa ki ummeed nahi, nez jo shakhs is hadith ko peeshe nazar rakh kar tableegh kare ga us me khuloos bhi hoga, us ki nazar apne uyoob par bhi hogi aur doosro ke ‘uyoob par nazar ke saath un ki islami khubiyo par bhi nazar hogi to ye shakhs apne nafa ka haami na hoga balke shaki hoga.aur is tableegh ka gur yahi hai ke himayate nafs se alag hokar shikayate nafs ka sabaq hamesha peeshe nazar rahe. 45

Ek baar farmaya_maulana ahkaame ilahiya ka tafaqqud lazim hai, barabar tafaqqud me laga rahena chahiye, maslan kisi kaam me mashgool hone se pahele sochna chahiye ke ishtigaal do cheezo ko hota hai. Ek us kaam par tawajjha ko jis me mashgool hona chahta hai, doosre aur kaamo se us waqt gaflat ko, to ab sochna chahiye ke jin kaamo se us waqt gaflat hogai un me koi is kaam se to aham nahi jis me ishtigaal hoga, aur ye bedone tafaqqud ke nahi ho sakta.

Ek baar farmaya-namaaz se pahele kuch deer namaaz ka muraqaba karna chahiye jo namaaz bila intizaar ho wo phus phusi hai, to namaaz se pahele namaaz ko sochna chahiye.

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Faida- shari’at ne isi waaste faraiz se pahele sunan wa nawafil wa iqamat wagaera mashru’ kiye hai taake namaaz ka muraqaba acchi tarah ho jaye phir faraiz ada kiya jaye. Magar ham to sunan wa nawafil aur iqamat wagaera ke in fawaid aur masaleh ko samajhte hai aur na is se faeda hasil karte hai is liye hamari faraiz bhi naqis ada hote hai. اللهم إني أسئلك تمام الوضوء وتمام الصالة وتمام رضوانك امين 47

Ek baar farmaya- tableegh me kaam karne walo ko apne qalb me was’at paeda karna chahiye, jo Allah ki was’ate rahmat par nazar kar ke paeda hogi, is liye ba’de tarbiyat ka ihtimaam karna chahiye.

ibtidai islaam ke ﷺ Ek bar farmaya_saiyidana rasoolullah zamana me(jab deen za’eef tha aur dunya qawi thi) be talab logo ke paas ja ja kar un ki majaalis me bila talab pahonch kar da’wat dete the, talab ke muntazir nahi rahe,baaz maqamaat par hazraate sahaba ko khud se bheja hai, ke fala jagha tableegh karo. Is waqt wahi zuf fi haalat hai ab to ham ko bhi be talab logo ke paas khud jana chahiye,mulhado, fasiqo ke majme me pahonchana chahiye aur kalimaye haqq buland karna chahiye(phir khushki gaib hogai aur baat na kar sake to farmaya) maulana mere paas bahot deer me pahonche, ab mai tafseel se kuch nahi kahe sakta, bas jo kuch kahediya usi me gaor karte rahiye.

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Ek baar farmaya_mai ibtida me is tarah zikar ki taleem deta hu har namaaz ke baad tasbeeh Fatima aur teesra kalima

( سبحاناهلل والحمد هلل وال الو اال اهلل واهلل اكبر والحول وال قوة اال باهلل ) aur subh wa sham saw saw baar darood shareef wa istigfaar wa tilawate qur-aan ma’a tashihe qiraat aur nawafil me tahajjud ki takeed aur ahle zikar ke paas jana. ’ilm bedone zikar ke zulmat hai aur zikar bedone ‘ilm ke bahot se fitno ka darwaza hai.

Ek baar farmaya_khaab nabuwat ka chayaleeswa hissa hai baaz logo ko khaab me aesi taraqqi hoti hai ke riyazaat wa mujahida se nahi hoti, kiyuke unko khaab me ‘uloome sahiha ilqa hote hai jo nabuwat ka hissa hai, phir taraqqi kiyu na hogi,(‘ilm se ma’rifat barhti hai aur ma’rifat se qurb barhta hai)isi liye irshaad farmaya. Phir farmaya_aaj kal khaab me mujh par ‘uloome sahiha ka ilqa hota hai, is liye koshish karo ke mujhe neend ziyada aaye(khushki ki wajha se neend kam hone lagi thi to mai ne hakim sahab aur daaktar ke mashware se sar me tel ki malish karai jis se neend me taraqqi hogai) aap ne farmaya ke is tableegh ka tariqa bhi mujh par khaab me munkashif huwa. Allah ta-ala ka irshaad; كنتم خير اخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون باهلل أمة

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Ki tafseer me ilqa huwi ke tum (yani ummate muslima) misle ambiya ﷨ke logo ke waaste zahir kiye gaye ho(aur is se ta’beer karne me is tarf bhi ishara hai kاخزجت matlab ko eek jagha jam kar kaam na ho ga balke darbadar nikalne ki zarurat hogi)timhara kaam amar bil ma’roof aur nahi anil munkar hai. Is liye ke baade ‘

تؤمنون باهلل ’farma kar ye batlaya gaya hai ke amar bil ma’roof se khud tumhara imaan me taraqqi hogi(warna nafse imaan ka hi se ma’loom ho chuka hai) pas’ كنتى خيز أيت’husool to doosro ki hidayat ka qasd na karo, apne nafa ki niyat karo. se muraad arab nahi hai, kiyuke اننبص me ’اخزجت نهنبص’Aur arab ke muta’alliq to ‘

لست عليهم بمصيطروما انت عليهم بوكيل ’ farma kar batla diya gaya tha ke unke muta’alliq hidayat ka irada ho chuka hai aap un ki ziyada fikar na kare. Haa se muraad ’اننبص’ke khitaab ahle arab hai. Aur ’كنتى خيز أيت ‘ doosre log hai jo arab nahi, chunanche is ke baad farmaya’

ولو امن اىل الكتب لكان خير لهم نكبٌ خيز ‘ farmaya’نكبٌ خيز نهى‘ is par qarina hai , aur yaha ’ nahi farmaya, kiyuke muballig ko to tableegh hi se imaan’نكى ki takmeel ka faeda hasil ho jata hai kha mukhatab kare ya na kare. Agar mukhatab tableegh ka asar qabool kar le

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imaan le aaye to us ka apne bhi faeda hoga, muballig ka faeda is par mauqoof nahi.

Ek baar farmaya__zakaat ka darja hadya se kamtar hai. Yahi par sadqa haram tha, hadyaﷺ wajha hai ke rasoolullah haraam na tha. Aur agarche zakat farz hai aur hadya mustahab hai magar baaz dafa mustahab ka ajar farz se barh jata jata hai jaese ibtida-an salaam karna sunnat hai aur jawaab dena farz hai, magar ibtidaye salaam jawaab se bahetar hai. Isi tarah zakat go farz hai magar is ka samra tathire maal hai aur hadya go mustahab hai ,magar is ka samra tatyibe qalbe muslim hai. To samra ke lihaaz se ye afzal hai kiyuke tathire maal se tatyibe qalbe muslim ka darja bara huwa hai, aur zakat se bhi agarche musalmaan hajatmand ki tatyibe qalb ho jati hai magar maqsood nahi balke tab’an hasil ho jati hai, aur hadya se asal maqsood hi tatyibe qalbe muslim hai, phir farmaya ke zakat dene walo par tafaqqude masraf lazim hai, jaese namaaz pardhne wale par paak pani ka talaash karna lazim hai, aur sahih masrafe zakat wo hai jis me zakat ka rupiya lene se tam’e maal paeda naho. shari’at ka zakat farz karne se ye hargiz maqsood nahi ke arab musalmaano me maal ki hirs wa tam’a paeda ho jaye ke logo ki khairaat wa zakat ke muntazir raha kare. Pas jo shakhs Allah par bharosa kar ke sabar ikhtiyaar karta hai jis qadar wo sabar wa tawakkal

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karega usi qadar ahle amwaal par baqadr us ke sabar ke us ki imdaad lazim hoti hai. Chunanche irshaad farmaya’ للفقراء الذين احصروا فى سبيل اهلل اليستطيعون ضربا في األرض يحسبهم الجاىل أغنياء من التعفف To sahih masrafe zakat wo log hai jo Allah ke kaam me lage huwe hai aur sabar se Allah par bharosa kiye huwe hai, kisi se sawaal nahi karte na kisi se tam’a rakhte hai. Magar aaj kal ke ahle amwaal pasha wa rasaailo ko zakat dekar samajh lete hai ke zakat ada ho gai, halaake wo to pahili zakat ko bhi kho deti hai. Yahi wajha hai kea j kal zakat ada karne ke baad bhi amwaal me barkat nahi, halaake qat’ee wada hai ke zakat se maal me barkat hoti hai. Pas jo log zakat ke baad apne maal me barkat ka mushahida na kare un ko samajh lena chahiye ke zakat masraf me nahi di gai aur unho ne masraf ka tafaqqud nahi kiya.

Ek baar farmaya ke_ musalmaano ko ‘ulama ki khidmat chaar niyato se karna chahiye. (1) Islaam ki jihat se. chunanche mahaz islaam ki wajha se koi musalmaan kisi musalmaan ki ziyarat ko jaye yani mahaz hasbatan lillah mulaqaat kare to sattar hazaar farishte us ke pao tale apne par aur bazu bicha dete hai to jab mutlaqan musalmaan ki ziyarat me ye fazilat hai to ‘ulama ki ziyarat me bhi ye fazilat zaruri hai.

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(2) Ye ke un ke quloob wa ajsaam hamile ‘uloome nabuwat hai, is jihat se bhi wo qabile tazeem aur laaiqe khidmat hai. (3) Ye ke wo hamare deeni kaamo ki nigrani karne wale hai. (4) Un ki zaruriyaat ke tafaqqud ke liye. Kiyuke agar doosre musalmaan un ki dunyawi zarurato ka tafaqqud kar ke un zarurato ko pura karde jin ko ahle amwaal pura kar sakte hai to ‘ulama apni zarurato me waqt sarf karne se bach jayenge aur wo waqt bhi khidmate ‘ilm wa deen me kharch karenge to ahle amwaal ko un ke in ‘aamaal ka sawaab mile ga.

Farmaya-musalmaan dua se bahot gafil hai. Aur jo karte bhi hai un ko dua ki haqiqat ma’loom nahi. Musalmaano ke saamne dua ki haqiqat ko wazeh karna chahiye. ‘’dua ki haqiqat hai apni hajato ko buland baargha me peesh karna, pas jetni buland wo baargha hai otna hi duao ke waqt dil ko mutawajjha karna aur alfaaze dua ko tazarru wazari se ada karna chahiye aur yaqeen wa az’aan ke saath dua karna chahiye ke zaroor qabool hogi, kiyuke jis se maanga ja raha hai wo bahot sakhi aur kareem hai, apne bando par raheem hai. Zameen wa aasmaan ke khazane sab usi ke qabzae qudrat me hai’’.

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Ek baar farmaya ke__jo wofood Saharanpur, deoband wagaera tableegh ke liye ja rahe hai un ke hamraah tujjaare delhi ke khutoot kar diye jaye jin me niyaaz mandaana lehja me hazraate ‘ulama se arz kiya jaye ke ye wofood awaam me tableegh ke liye hazir ho rahe hai aap hazraat ke awqaat bahot qimti hai agar un me se khuch waqt is qafila ki sarparasti me de sake jis me aap ka aur tulaba ka harj na ho to is ki sarparasti farmaye, aur tulaba ko is kaam me apni nigrani me saath le. Tulaba ko khud se bedone asaatiza ki nigrani ke is kaam me hissa na lena chahiye, aur qafila walo ko yani wofoode tableegh ko nasihat ki jaye ke agar hazraate ‘ulama tawajjha me kami kare to un ke dilo me ‘ulama par ‘eeteraaz na aane paye balke ye samajh le ke ‘ulama ham se ziyada aham kaam me mashgool hai, wo raato ko bhi khidmat ‘ilm me mashgool rahete hai jabke doosre aaraam ki neend sote hai, aur unki ‘adme tawajjha ko apni kotahi par mahmool kare ke ham ne un ke paas aamdraft kam ki hai is liye wo ham se ziyada un logo par mutawajjha hai jo saal hasaal ke liye unke paas aapare hai. Phir farmaya ke:.

Ek ‘aami musalmaan ki taraf se bhi bila wajha badgumani halakat me daalne waali hai, aur ‘ulama par ‘eeteraaz to bahot sakht cheez hai.

Phir farmaya_hamare tariqaye tableegh me ‘izzate muslim aur ehteraame ‘ulama bunyadi cheez hai, har musalmaan ki

MALFUZAAT ------56

bawajha islaam ke ‘izzat karna chahiye, aur ‘ulama ka bawajha ‘ilme deen ke bahot ehteraam karna chahiye.phir farmaya ke:.

‘ilm aur zikar ka kaam abhi tak hamare muballigeen ke qabze me nahi aaya is ki mujhe bari fikar hai, aur is ka tariqa yahi hai ke un logo ko ahle ‘ilm aur ahle zikar ke paas bheja jaye ke un ki sarparasti me tableegh bhi kare aur un ke ‘ilm wa sohbat se bhi mustafeed ho.

Ek din mai aane wale mahemano se guftagu me ziyada mashgool raha, maulana ki khidmat me ziyada na baetha, zuhar ke baad haazire khidmat huwa to farmaya;.

‘’tum ko ziyada mere paas rahena chahiye’’.

Arz kiya ke aaj aane walo ka ziyada hujoom tha, mai ne un ko apne paas rakkha aur tableegh par un se bate karta raha take aap ke paas ziyada hujoom naho aur aap ko ziyada bolna na pare.farmaya

‘’is ki bhi yahi surat thi ke tum mere paas rahete, mai tum se dil ki baat karta raheta , tum doosro ko pahoncha dete, is tarah mere dil ka kaanta to nikal jata. Tum mere paas raho, meri baato ko sunte raho aur doosro ko pahonchao take mujhe kisi se khitaab na karna pare. Baaz log mujh se kahete hai ke ham tujh ko bolne na denge, magar jab tak

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mere dil ka kaanta na nikal jaye mai kaese chup ho jao, mai hargiz chup na honga, chahe marjao’’.

Ek baar farmaya___hazrat maulana thanwi ﷫ne bahot bara kaam kiya hai, bas mera dil chahta hai ke taleem to un ki ho aur tariqae tableegh mera ho ke is tarah un ki taleem ‘aam ho jayegi, farmaya

Waaz me ahkaame shari’a ki masaleh wa ‘elal bayaan na karo,bas teen chezo ko madde nazar rakhne ki logo ko taleem ki jaye. Ek ye ke har ‘amal me razai haqq ka qasd kare. Aur aakhirat ka yaqeen rakkhe. Jo ‘amal bhi razai haqq ke liye aur yaqine aakhirat ke saath ho ke ye aakhirat me mufeed hoga. Waha is se sawaab mile ga ya azaab dafa hoga. Us ke saath kisi aese nafa ka qasd na ho jo maot se pahele dunya hi me hasil hone wala hai. Wo to rawangi ke taor par khud hi hasil ho jate hai, go un ka hosool yaqini hai aur us ka yaqeen rakhna bhi lazim hai magar ‘amal se un ka qasd na kiya jaye. Phir farmaya ha jis jagha us ki zarurat ho asraar wa masaleh ke bayaan ka bhi mazaiqa nahi magar har jagha bayaan na kiya jaye.

57 Ek baar farmaya_hazrat maulana thanwi﷫ke logo ki mujhe bahot qadar hai kiyuke wo qareebul ‘ahad hai, isi wajha se tum meri bate jaldi samajh jate ho ke maulana ki bate sun chuke ho aur taza suni huwi hai. Phir farmaya

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tumhari wajha se mere kaam me bahot barkat huwi, mera bahot ji khush huwa. Phir bahot duaae diye aur farmaya tum khud bhi ro ro kar is ni’mat ka shukur karo. اللهم ما أصبحت بى أو أمست بى من نعمة أو بأحد من خلقك فمنك وحدك الشريك لك لك الحمد ولك الشكر 58 Farmaya_tableegh ke kaam ke liye sadaat ko ziyada koshish تزكت فيكى ’’ke saath uthaya jaye aur aage barha jaye. Hadith ka yahi muqtaza hai. Un buzurgo se pahele bhi bahot’أيزيٍ deen ka kaam huwa hai aur aainda bhi unhi se ummeed hai.

Ek din farmaya_kisi musalmaan ko kisi se Allah ke liye mohobbat ho ya us se kisi musalmaan ko Allah ke liye sacchi mohobbat ho to ye mohobbat aur husne zan hi aakhirat ke liye zakhira hai. Musalmaano ko jo mujh se mohobbat hai us se kuch ummeed hoti hai ke insha Allah waha bhi parda poshi ho jaye gi. Phir farmaya_apni tahi dasti ka yaqeen hi kaamyabi hai, koi bhi apne ‘amal se kaamyaab na hoga. Mahaz Allah ke fazal se kaamyaab hoga. Rasoolullah farmate the;. لن يدخل الجنة أحد بعملو قالوا وال انت يا رسول اهلل ﷺ قال وال انا إال ان يتغمدنى اهلل برحمتو Ye hadith pardh kar maulana khud bhi roe aur doosro ko bhi rulaya.

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60 Ek baar farmaya_ maulana! ‘ulama is taraf nahi aate, mai kiya karu? Haaye Allah mai kiya karu? Arz kiya sab aajayenge aap dua kare. Farmaya mai to dua bhi nahi kar sakta, tum hi dua karo, phir ye ash’aar pardhe;. استغفر اهلل من قول بال عمل لقد نسبت بو نسال لذى عقم ظلمت سنة من احى الظالم الى إن اشتكيت قدماه الضر من ودرم Is ke baad aabdida hogaye aur farmaya qasidaye bar wo hamare yaha nisaabe ‘ulama me dakhil hai magar adabiyat ke lihaaz se nahi balke riqqate qalb aur ziyadate mohobbate nabawiya ke liye dakhil kiya gaya hai.

Farmaya_islaam me ek to was’at ka darja hai, ye was’at to etni hai ke musalmaan ke ghar paeda ho jana dare islaam me paeda hona, khaer abwain ka tabe hona bhi musalmaan shumaar kiye jane ke liye kaafi hai. Aur is was’at ke saath makhlooq ko is me dakhil karne ke baad phir hattal wasa usko nikalne bhi nahi dete ke agar kisi ke kalaam me ninanawwe wojohe kufur maujood ho aur ek wajha islaam ki ho to us ko musalmaan hi kaha jaye ga.magar ye haqiqiq islaam nahi balke rasmi hai. Haqiqi islaam ye hai ke musalmaan me الالو اال اهلل ki haqiqat pai jaye. Aur us ki haqiqat ye hai ke is ka ‘eteqaad karne ke baad Allah ta-ala ki bandgi ka azam wa

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irada dil me paeda ho, ma’bood ke razi karne ki fikar dil ko lag jaye, har waqt ye dhun rahe ke haaye wo mujh se razi hai ya nahi? 62 Farmaya_do cheezo ka mujhe bara fikar hai un ka ihtimaam kiya jaye, ek zikar ka ke apni jama’at me is ki kami paraha hu un ko zikar batlaya jaye, doosre ahle amwaal ko masrafe zakat samjha jaye.unki zakat aksar barbaad ja rahi hai, masraf me kharch nahi hote. Mai ne aese chalees aadmiyo ke naam likhwaye hai jo tame aur hares nahi, agar un ko zakat di jaye to unme hirs wa tam’a paeda na hogi aur wo tawakkalan ‘alallah tableegh ke kaam me lage huwe hai, un ki imdaad bahot zaruri hai. Ahle amwaal ko aese logo ka tafaqqud karna chahiye ke kis ko ketni zarurit hai. Ye jo pesha war saailo ko aur ‘aam chanda maangne walo ko zakaat dete hai basa awqaat is se un ki zakaate masraf par nahi huwa karte.

63 Farmaya_’ilm se ‘amal paeda hona chahiye, aur ‘amal se zikar paeda hona chahiye, jabhi ‘ilm ‘ilm hai aur ‘amal ‘amal hai. Agar ‘ilm se ‘amal paeda naho to sarasar zulmat hai. Aur ‘amal se Allah ki yaad dil me na paeda huwi to phus phusa hai aur zikar bila ‘ilm bhi fitna hai. 64 Farmaya---logo ko hadya, sadqa aur qarz ke fazail wa waqi’aate sahaba se batlana chahiye. Sahaba mazduri karke sadqa karte the. Un me sirf agniya hi sadqa nahi karte the,

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gareeb bhi mazduri karke kuch na kuch sadqa kiya karte the kiyuke sadqe ke fazail un ki nazar me the, aur jab sadqa ka ye darja hai to hadya to is se bhi afzal hai. Isi tarah qarz dene ke bahot se fazail hai, maslan jis waqt qarz ki muddat puri ho jaye us ke baad tang dast maqrooz ko agar muhlat di gai, taqaza na kiya gaya to har din sadqe ka sawaab milta hai. 65 Farmaya_mujhe apne upar istidraaj ka khaof hai. Mai ne arz kiya ke ye khof ‘aayne imaan hai(imam hasan basri ka irshaad hai ke apne upar nifaaq ka khaof momin hi ko hota hai)magar jawani me khaof ka galba accha hai. Farmaya, ha sahih hai.

Qist nambar paanch

Hazrat maulana ne wisaal se theek ek saal pahele rajab san terasaw baasath hijri me lakhnao aur kaanpur ka ek tablighi safar farmaya tha, ye ‘aajiz us safar me ham rikaab tha. Qist haza ke malfuzaat usi safar ke hai.

Farmaya-hamari tablighi kaam me hissa lene walo ko chahiye ke qur-aan wa hadith me deen ki da’wat wa tableegh par ajar wa sawaab ke jo wade kiye gaye hai aur jin in,aamaat ki basharat sunai gai hai un par kamil yaqeen karte huwe un hi ki tam’a wa ummeed me is kaam me

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lage—aur is ka bhi dhiyaan kiya kare ke hamari in haqeer koshisho ke zari’a Allah pak jitno ko deen par lagadenge aur phir is silsile se jo log qiyamat tak deen par parenge aur wo jo bhi nek ‘amal karenge to un ke ‘aamale hasana ka jetna sawaab un ko mile ga insha Allah ta-ala un tamaam sawaabo ke majmu’a ki barabar Allah paak apne wada ke mutabiq ham ko bhi ata farmayenge, bashart ye ke hamari niyat khalis aur hamara kaam qabile qabool ho.

Farmaya_logo ko jab is tablighi kaam ke liye aamada karna ho to wazahat ke saath is kaam me lagne ke mafaad aur is ka ukhrawi ajar wa sawaab bhi khoob tafseel se un ko batlao(aur is tarah bayaan karne ki koshish karo ke thori deer ke liye to jannat ka kuch samaa un ke aankho ke saamne aajaye, jaesa ke qur-aane majeed ka tariqa hai)is ke baad insha Allah un ke liye ye aasaan hoga ke is kaam me mashguli ki wajha se thore bahot dunyawi kaamo ke harj aur nuqsaan ka jo andesha unhe hoga wo is ko nazre andaaz kar sakenge.

Farmaya_tablighi gasht ke waqt me aur khaas taor se kisi mukhataba ke waqt bhi zikar wa fikar me mashguli ke liye jama’at ko jo takeed ki jati hai to us ka khaas mansha ye hai ke jis waqt ek haqiqat kisi ko samjhane aur manwane ki koshish ki jaye to bahot se dilo me us waqt us ki haqiqat aur

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us ka yaqeen wa az’aan ho, is ka asar doosre ke qalb par pardhta hai. Allah ta-ala ne insaani quloob me bari taaqate rakkhi hai log un se waqif nahi hai.

Farmaya_zikrullah sharre shayateen se bachne ke liye qil’aa aur ‘’ hisne haseen’’ hai . lihaza jis qadar galat aur bure mahool me tableegh ke liye jaya jata hai, shayateene jin wa ins ke bure asraat se apni hifazat ke liye usi qadar ziyada zikrullah ka ihtimaam kiya jaye.

Ek deeni madrasa ke talaba ki ek jama’at se khitaab ka aagaaz is sawaal se kiya;.

‘’batlao tum kaon ho?’’(phir khud hi farmaya)

‘’tum mahemaane khuda wa rasool ho, mahemaan agar mezbaan ko eza pahonchaye to us ki eza doosro ki eza se bahot ziyada takleef deh hoti hai, pas agar tum ‘’talibe ‘ilm’’ hokar khuda aur rasool ki riza ke kaam na karo aur galat raho par chalo to samajh lo ke tum Allah wa rasool ke satane wale un ke mahemaan ho’’.

Unhi talaba se khitaab karte huwe farmaya:

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‘’dekho shaitaan bara chalaak aur ‘aiyaar hai, wo taak kar maya par girta hai aap log ‘ilme deen sikhne ke liye gharo se nikal pare to shaitaan is se to mayoos ho gaya ke aap nire jahil rahe. Is liye us ne jahil rakhne ki koshish chor ke ab ye tay kar liya ke un ko pardhne do magar kaam me apne lagane ki koshish karo—meri ye tahreek shaitaan ki ke muqaabla me ‘’jarre saqeel’’ hai jis ka mansha ye hai ke khuda ke bando ko shaitaan ki raah se utha kar Allah ki rah par daal du, aur Allah ke kaam me laga du, batao kiya faesala hai?.

Isi khitaab ke silsile me farmaya;.

‘’jin logo ke huqooqe khidmat tum par hai aur jin ki ita’at karna tumhare liye zaruri hai un ki khidmat wa rahat ka intizaam kar ke aur un ko mutmain kar ke is kaam me niklo aur apna ruwaiya aesa rakkho ke tumhare ‘ilm wa silaah ke zaoq me taraqqi dekh kar tumhare sarparast is mashgala me tumhare lagne se na sirf ye ke mutmain ho balke khahaa aur raagib ho jaye.

Farmaya-deen ke kaamo me asal matloob aur maqsood to hona chahiye sirf razaye ilahi aur ajre ukhrawi. Aur dunya me jin in’aamaat wa barakaat ka wada kiya gaya hai, maslan chaen ki aur izzat ki zindagi, ya maslan istikhlaaf aur tamkeen fil-ard, so ye matloob nahi balke mao’ood hai,

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yani ham ko jo kuch karna hai wo to chahiye sirf rizayr ilahi aur falahe ukhrawi ke liye, magar yaqeen rakhna chahiye Allah ke un mawa’eed par bhi(balke un ke liye duaye bhi karni chahiye, magar unko apni ebadat wa eta’at ka asal maqsood nahi banana chahiye) Mao’ood aur matloob ke is farq ko aap log is misaal se shayad acchi tarah samajh sakenge ke nikah wa shadi se maqsood to biwi ka hosool aur us se tamatta’ hota hai magar us ke saath aata hai jaheez wagaera bhi jo goya urfan mao,ood hota hai, lekin basa awqaat bewaqoof dunya me shayad hi koi ho jo shadi hi sirf jaheez hasil karne ke liye kare---aur agar bil farz koi aesa kare aur biwi ko ma’loom ho jaye ke is ne shadi mere liye nahi ki balke mere saath aane wale jaheez ke liye ki to socho ke biwi ke dil me us ke liye ketni jagha rahe gi. 74

Farmaya-insaan ka imtiyaaz apne ma siwa doosre makhlooqat se zubaan ki wajha se hai. Hona to chahiye ye imtiyaaz khaer hi me lekin hota hai ye shar me bhi yani jis tarah insaan zubaan ke sahih iste’maal aur us se Allah ka aur deen ka kaam lene ki wajha se khaer wa sa’aadat me farishto se bhi barh jata hai isi tarah is zubaan ko beja istimaal karne se khinzeer aur kutte jaese jaanwaro se bhi battar ho jata hai

وىل يكب الناس في النار على مناخرىم اال حصائد السنتهم

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Chand roz pahele hakimul ummat hazrat maulana thanwi ka wisaal huwa tha. Hazrat mamdoh se ta’alluqe bae’at rakhne wale ek sahab ziyarat ke liye tashreef laaye.aur raaqime sutoor ne unka ta’aruf karaya. Us par hazrat ne farmaya. ‘’ jin hazraat ka halqaye mohobbat wa ta’alluq etna wasee’ ho jetna ke hamare hazrat thanwi ﷫ka tha , chahiye ke unki ta’ziyate ‘aammah ka fikar kiya jaye, mera je chahta hai ke is waqt hazrat ke tamaam ta’alluq rakhne walo ki ta’ziyat ki jaye aur khaas taor se ye mazmoon aaj kal phayelaya jaye, ke hazrat se ta’alluq barhane, hazrat ki barkaat se istifada karne aur saath hi hazrat ke taraqqiye darajaat ki koshisho me hissa lene aur hazrat ki ruh ki masarrato ko barhane ka sab se ‘aala aur muhkam zariya ye hai ke hazrat ki talimaate haqqa aur hidayaat par istiqamat ki jaye aur unko ziyada se ziyada phayelane ki koshish ki jaye. Jetna jetna hazrat ki hidayat par koi chale ga otna hi baqaeda’ من دعى الي حسنة فلو أجرىا وأجر من عمل بها

hazrat ﷫ ke sarmaya hasanaat aur darajaate ‘aaliya me’ taraqqi hogi’’. Phir farmaya ke;. ‘’esaale sawaab ka ‘aala tariqa hai’’. 76

Farmaya_agar koi shakhs apne ko tableegh ka ahal nahi samajhta hai to us ko baetha rahena hargiz nahi chahiye,

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balke us ko to kaam me lagne aur doosro ko uthane ki aur ziyada koshish karna chahiye. Baaz dafa aesa hota hai ke koi bara khaer , chand na ahlo ke silsile se kisi ahal tak pahonch jata hai aur phir wo phalta phulta hai aur phir us ka ajar baqaeda

من دعى الي حسنة فلو أجرىا وأجر من عمل بها ومن سن في اإلسالم سنة حسنة فلو أجرىا وأجر من عمل بها Un na ahlo ko bhi pura pahonch jata hai jo is kaam ke us ahal tak pahonchne ka zari’a bane. Pas jo na ahal ho usko to is kaam me aur ziyada zor se lagna zaruri hai----mai bhi apne ko chuke na ahal samajhta hu is liye is me munhamik hu ke shayad Allah meri is koshish se kaam ko is ke kisi ahal tak pahoncha de aur phir jo ‘aala ajar Allah paak ke yaha ho wo bhi mujhe ata farma diya jaye.

Farmaya-hazrat abu saeed khudri ki mashoor hadith

من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانو فإن لم يستطع فبقلبو ka ek darja aur is ki ek surat ye bhi hai’فبقهبه‘ ke aakhiri juz ke izalaye munkar ke liye ashaabe quloob apni qalbi quwato ko istimaal kare, yani himmat wa tawajjha ko kaam me laye.

Phir isi zel me farmaya___imaam abdul wahaab sherani ne maqaame qutbiyat hasil karne ki ek tadbeer likkhi hai, jis ka

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hasil ye hai ke Allah ki zameen me jaha jaha jo jo marufaat mite huwe hai aur wo murda ho gaye hai un ka tasawwor kare phir dil me un ke mitne ka ek dard mahsoos kare aur pure ilhaah aur tazarru ke saath un ke zinda aur raaij karne ke liye Allah ta-ala se dua kare aur apni qalbi quwat ko bhi un ke ahyaa ke liye bhi istimaal kare—isi tarah jaha jo munkaratt phayle huwe hai unka bhi dhiyaan kare aur phir unke furoog ki wajha se apne andar ek sozish aur dukh mahsoos kare phir pure tazarru ke saath Allah ta-ala se unko mita dene ke liye dua kare aur apni himmat wa tawajjha ko bhi unke istisaal ke liye istimaal kare. Imaam abdul wahhaab sherani ne likkha hai ke’’ jo shakhs aesa karta rahe ga insha Allah wo qutube asar hoga.’ 78

Farmaya—har maoqa ka asli aur ‘aala zikar khaas us mauqe ke muta’alliq ahkaame khudawandi ki ri’aayat hai ‘

التلهكم أموالكم وال كمأوالد عن ذكر اهلل ’pas jo shakhs awlaad ke saath bartao me aur khareed wa farookht me jaese ma’aamlaat me ahkaame khudawandi ki ita’at aur hudoodullah ki ri’aayat karta hai wo is mashagil me mashgool hote huwe bhi Allah ka zakir hai.

Farmaya_jannat mutawazi’een hi ke liye hai. Insaan me agar kibar ka koi hissa hai to pahele usko jahannam me daal kar phunka jaye ga. Jab khalis tawazo rah jaye ga tab wo

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jannat me bheja jaye ga. Bahar haal kibar ke saath koi aadmi jannat me nahi jaye ga.

Farmaya-Hamare buzurgo ne gaere salikeen ko sufiya ki kitabo ke mutale’ se mana kiya hai. Haa jo salik kisi muhqqiq shaekh ke zere tarbiyat ho wo mutala’ kare to mazaiqa nahi.

Maulana marhoom ne is lakhnao ke safar me ek mashoor aalime deen ko bhi jama’at ke saath lakhnao tashreef laani ki da’wat dilwai thi. Wo sahab tashreef le aaye .maulana ne un se ek mauqa par farmaya. ‘’hazrat! Mai ne aap ko waz kahelwane ke liye takleef nahi di hai.hamare is kaam me waaz wa taqreer to mahaz ek zimani cheez hai.aap hazraat ko safar ki takleef mai sirf is liye deta hu ke apni jagha par aur apne mashagil me rahete huwe to mere is kaam ko samajhne aur is par gaor karne ke liye aap hazraat ko muhlat nahi milti lekin jab safar ki wajha se aap apne mashagil aur apne mahool se alag kar liye jate hai to phir itminaan se meri sun bhi sakte hai aur jama’at ke kaam ko bhi ba chashme khud dekh sakte hai aur is ke bare me gaor wa fikar bhi kar sakte hai. 82

Farmaya—logo ko targeeb do ke wo deen sikhne sikhane aur deen ko phaylane ke waaste apne kharch par gharo se

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nikle. Agar unme is ki bilkul istita’at na ho ya wo etne esaar par aamada na ho to phir hattal wasa un hi ke mahool se is ka intizaam karo. Aur agar ye bhi na ho sake to phir doosri jagha se hi intizaam kardo, lekin ye bahar haal malhooz rahe ke un ke ashraafe nafs paeda na ho jaye. Ye cheez(yani apni hajaat me bajaye Allah ke bando par nazar hona jis ka naam ashraaf hai)imaan ki jaro ko khokla kardene wali hai.

Nez un nikalne walo ko ye bhi acchi tarah samjha diya jaye ke is rah ki taklifo, bhook piyaas wagaera ko bhi Allah ki rahmat samjhe, is raasta me ye takaleef to ambiya aur siddiqeen aur muqarrabeen ki gizaye hai.

Farmaya-doosto!abhi kaam ka waqt baqi hai. Anqareeb deen ke liye do zabardast khatre peesh aayenge. Ek tahreek shudhi ki tarah kufr ki tableeghi koshish, jo jahil ‘awaam me hogi. Aur doosra khatra hai ilhaad wa dahriyat ka jo magribi hukomat wa siyasat ke saath saath aa raha hai. Ye dono gumrahiya saylaab ki tarah aayengi, jo kuch karna hai un ke aane se pahele pahele karlo.

Farmaya-deen ki ‘umoomi taleem wa tarbiyat ka jo tariqa ham apni is tahreek ke zari’a raaij karna chahte hai sirf wahi tariqa huzoor ke zamane me raaij tha aur isi tarz se waha aam taor par deen sikha aur sikhaya jata tha baad me jo aur tariqe is silsile me ejaad huwe maslan tasneef wa taleef aur

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kitabi taleem wagaera, so un ko zarurate hadisa ne paeda kiya, magar ab logo ne sirf usi ko asal samajh liya hai aur huzoor ke zamana ke tariqa ko bilkul bhula diya gaya hai, halaake asal wahi hai aur umoomi paemana par taleem wa tarbiyat sirf isi tariqa se di ja sakti hai.’

Farmaya-mujhe jab bhi mewaat jana hota hai to hamesha ahle khaer aur zikar ke saath jata hu, phir bhi umoomi ikhtilaat se qalb ke halat is qadar mutagaiyur ho jati hai ke jab tak ‘etekaaf ke zari’a us ko gusul na du ya chand roz ke liye ‘’saharanpur’’ ya ‘’rayepur’’’ ke khaas majma aur khaas mahool me jakar na rahu qalb apni halat par nahi aata.

Doosro se bhi kabhi kabhi farmaya karte the ke—deen ke kaam karne walo ko chahiye ke gasht aur chalat phirat ke tab’ee asraat ko khalwato ke zikar wa fikar ke zari’e dhoya kare.

Farmaya—hamari tableegh me kaam karne walo ko teen tabqo me teen hi maqasid se khususiyat ke liye jana chahiye.

(1) ‘ulama aur sulaha ki khidmat me deen sikhne aur deen ke acche asaraat lene ke liye.

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(2) Apne se kam darja ke logo me deeni baat phaylane ke zari’a apni takmeel aur apne deen me rusookh hasil karne ke liye. (3) Mukhtalif giruhu me un ki mutafarriq khubiya jazb karne ke liye

Ek din dua karte huwe farmaya’.

Ay Allah, kafiro par tere bande hone ki haisiyat se jo shafqat aur jo tarahhum hona chahiye aur is ki wajha se un ke jo huqooq ham par ‘aaid hote ho unki adaygi ki tawfeeq ke saath un ke kufr se hamare qalb me puri puri nafrat aur karahat paeda kar.

Farmaya---ahle deen(‘ulama wa sulaha) ko is kaam (tablighi wa islaahi) jaddu jihad me shareek karne aur un ko razi wa mutmain karne ki fikar ziyada se ziyada karni chahiye aur jaha un ka ikhtilaaf aur na gawari maloom ho waha un ko mazoor qaraar dene ke liye un ke haqq me acchi taweel karni chahiye aur un ki khidmato me deeni istifada aur husoole barakaat ki niyat se hazir hote rahena chahiye.

Farmaya_nafse islaam ki bhi Allah ta-ala ke yahaa qadar wa qimat hai agarche wo fisq wa fujoor ke saath mila huwa ho,

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isi waaste fasiq wa fajir momin bhi ek na ek waqt bakhsh diya jaye ga, pas hame chahiye ke jis me islaam adna darja me bhi maujood ho us ki bhi nisbate islaam ki qadar kare aur us ko apna deeni bhai samjhe aur usi haisiyat se us se ma’aamla kare aur us ke andar jo fisq wa ‘asya maujood ho us ke liye apne aap ko bhi zimmadaar gardaane ke hamari gaflat ka bhi us me dakhal hai aur deen ki koshish na karne hi ka ye natija hai. 90

Farmaya_hamara kaam deen ka bunyadi kaam hai aur hamari tahreek dar haqiqat imaani tahreek hai.aaj kal ‘aam taor se jo ijtima’ee kaam hote hai un ke karne wale imaan ki bunyaad ko qaaim farz kare ke ummat ki upar ki ta’meer karte hai aur upar ke darje ki zaruriyaat ki fikar karte hai. Aur hamare nazdeek ummat ki awwal zarurat yahi hai ke un ke quloob me pahele sahih imaan ki rawshni pahonch jaye.

91 Farmaya_hamare nazdeek is waqt ummat ki asal bimari deen ki talab wa qadar se un ke dilo ka khali hona hai.agar deen ki fikar wa talab un ke andar paeda hojaye aur deen ki ahmiyat ka shu’oor wa ehsaas un ke andar zinda hojaye to un ki islamiyat dekhte dekhte sar sabz hojaye.hamari is tahreek ka asal maqsad is waqt bas deen ki talab wa qadar paeda karne ki koshish karna hai na ke sirf namaaz wagaera ki tashih wa talqeen.

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92 Farmaya_hamare tariqaye kaar me deen ke waaste jama-ato ki shakal me gharo se door nikalne ki bahot ziyada ahmiyat hai. Is ka khaas faeda ye hai ke aadmi is ke zari’a apni daymi aur jamid mahool se nikal ek nay salih aur mutaharrik mahool me aajata hai jis me us ke deeni jazbaat ke nushunama ka bahot kuch samaan hota hai. Nez is safar wa hijrat ki wajha se jo tarah tarah ki taklifee mashaqqate peesh aati hai aur dar badar phirne me jo lazzate Allah ke liye bardaasht karni hoti hai un ki wajha se Allah ki rahmat khaas taor se mutawajjha ho jati hai. (والذين جاىدوا فينا لنهدينهم سبلنا ) Isi waaste is safar wa hijrat ka zamana jis qadar taweel hoga usi qadar mufeed hoga.. 93 Farmaya_ye safar gazwaat hi ke safar ke khasaais apne andar rakhta hai aur is liye ummeed bhi waese hi ajar ki hai.ye agarche qitaal nahi hai magar jihaad hi ka ek fard zaroor hai, jo baaz haisiyat se agarche qitaal se kamtar hai lekin baaz haisiyaat se us se bhi ‘aala hai. Maslan qitaal me shifaye gaiz atfaaye shu’laye gazab ki surat bhi hai aur yaha Allah ke liye sirf gaiz hai aur us ke deen ke liye logo ke qadmo me parke aur un ki minnate khushaamde kar ke bas zaleel hona hai. 94 Farmaya_ye tahreek dar haqiqat apne bahot bare darje ki riyazat hai. Afsoos! Log is ki haqiqat ko samajhte nahi.

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Farmaya_jo log hamari is tableegh ka kaam aur tariqa sikhne ke liye nizaamuddeen aana chahe un ko chand baate zaroor pahele hi se acchi tarah zahen nasheen kara di jaye (1) ziyada se ziyada waqt nikaal kar aaye. (2) Ek do hi dafa ki aamad ko kafi na samjhe balke aate raha kare. (3) Ye irada kar ke aaye ke ‘’nizaamuddeen’’ me para rahena nahi hoga balke hidayat ke mutabiq ja bajaa phirna hoga, ha is asna me kabhi kabhi nizaamuddeen rahena hoga. (4) Ye bhi acchi tarah un ke zahen nasheen kara diya jaye ke jis waqt un ke kuch rufaqa waapsi aur un ki dekha dekhi un ke dilo me bhi waapsi ki khahish paeda hone lage to aese waqt me apni khahish par na chale aur himmat wa ‘azimat ke saath kaam me lage rahene ka ajar be had wa hisaab hai aur un wapas na hone wale ashaabe ‘azimat ki misaal un mujahideen fi sabilillah ki si hai jo aese waqt me maidaane jihaad me date rahe jabke un ke daaye baaye ke log bhaag khare huwe ho. (5) Ye bhi bata diya jaye ke is rah me bahot se makara (takaleef wa masaaib aur khilafe mizaaj umoor) peesh aayenge aur aakhirat me ajar us makara hi ki nisbat se milega.

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Qist nambar che

Farmaya_ kabhi kabhi baeth kar ye sochna chahiye ke hamara asar wa rusookh kaha kaha hai? Aur kaha kaha hamari deeni koshishe natija khaez ho sakti hai?phir gaor karna chahiye ke waha is deeni da’wat ke phayelane ki tadabeer kiya hai?aur kiya raasta hame ikhtiyaar karna chahiye aur waha hamara nizame ‘amal kiya hona chahiye? Phir usi soche huwe naqshe ke mutabiq mutawakkalan ‘alallah kaam shuru kar dena chahiye. 97

Farmaya_jin jin hazraat ke muta’alliq ye andaza ho ke ham us ko is deeni kaam ki taraf bagaer us ke mutawajjha nahi kar sakte ke pahele ek ‘arsa tak un ki khidmat kar ke un ke mizaaj se qurb aur munasibat paeda kare, to phir pahele unki khidmat hi karna chahiye lekin is khidmat me bhi Allah ke kaam me un ko lagane hi ki niyat rakhna chahiye aur ummeed ke saath Allah se duaye bhi karte rahena chahiye.

Farmaya_baaz hazraat ko hamare is da’wate imaan ki gaherai ma’loom na hone ki wajha se is se lagao nahi hai aur is ke bajaye deen ke baaz un ahkaam wa masaail ki

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tarweej ki koshish ko ziyada aham samajhte hai jin me musalmaano se kotahiya ho rahi hai. Maslan …….sahab aur un ke ahle khana ke nazar me khaas taor se shari’at ke fala fala ahkaam ki tarweej aur rusoome bad ki islaah bahot ziyada ahmiyat rakhti hai to aese hazraat ke saath tariqaye ‘amal ye hona chahiye ke mewaat me un ke ahkaam wa masaail ki koshish aur islaahe rusoom ki sa’ee ke waaste hi un ko uthaya jaye.abhi tak mewaat me tarka taqseem karne ka riwaaj bahot kam ho saka hai, aesi hi aur bhi bahot si buri rasme abhi raaij hai maslan abhi tak gooth me shadi karne ka riwaaj nahi huwa hai.

To……sahab aur un ke muttabi’een ko mewaat me hi ahkaam ke phayelane ke waaste uthaya jaye aur un ko ye batlaya jaye ke ye mewati log is tableeghi da’wat se ek darja manoos ho chuke hai aur kisi darja me is ko apna chuke hai, pas agar aap un ke is tablighi kaam ki thori si bhi sar parasti farmayenge to phir insha Allah aap ke un makhsoos islahi maqasid aur islahi rusoom ke kaam me in se aap ko bahot madad milegi aur in ke zari’a aap mewaat me un ahkaam wa masaail ki tarweej aur rusoomaate jahiliyat ki islaah ka kaam aasaani se kar sakenge.

Is tarah un hazraat ko tumhari tablighi muhim ki gaheraiyo aur was’ato ko samajhne aur us ke asraat wa nataaij ka mushahida karne ka bhi mauqa mil jaye ga aur phir insha Allah un ko is taraf bhi tawajjha ho jayegi.

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Farmaya_mai agar kisi tabeeb ko bhi elaaj ke liye bulata hu to dar asal tablighi kaam ko peeshe nazar rakh ke bulata hu aur us ko apna ‘elaaj karane ko us ko Allah ke kaam me lagane ka bahana banana chahta hu, jin se is deeni da’wat ke silsile me koi tawaqqa aur gunjaaish ho.

100

Farmaya_mai apni sehhat aur baqaye ke liye khare hokar namaaz pardhne ke bajaye baeth kar namaaz pardhna to jaaiz samajhta hu lekin is deeni kaam ke qiyaam wa baqa par zindagi ke khiyaal ko muqaddam nahi samajhta.

101

Farmaya_hamari is da’wat tableegh ka ek aham usool ye hai ke khitaabe ‘aam me to sakhti barti jaye lekin khitaabe khaas me intihai narmi, balke jaha tak ho sake logo ki islaah ke liye khitaabe ‘aam hi kiya jaye, hatta ke agar apne kisi khaas saathi ki koi galti dekhi jaye to hattal wasa us ki islaah ki koshish bhi khitaabe ‘aam hi ki ziman me ki jaye, yahi huzoor ka ‘aam tariqa tha ke khaas logo ki galtiyo par ke ‘umoomi ‘unwaan se ’‘ يب ببل أقىاو ’‘ tambeeh bhi aap farmate the-----aur khitaabe khaas hi ki zarurat samjhi jawe to elawa mohobbat aur narmi ke is baat ka bhi lihaaz rah eke fawran us ko na toka jaye, phir doosre munasib waqt me khuloos wa mohobbat ke saath us ki galti par us ko mutanabbe kiya jaye.

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102

Farmaya_apni is tahreek ke zari’a ham har jagha ke ‘ulama aur ahle deen aur dunya daaro me mel milaap aur sulah wa aashiti bhi karana chahte hai, nez khud ‘ulama aur ahle deen ke mukhtalif halqo me ulfat wa mohobbat aur ta’aawun wegaangat ka paeda karna is silsile me hamare peeshe nazar, balke hamara aham maqsad hai aur ye deeni da’wat hi insha Allah is ka zari’a wa wasila banegi. Afraad aur jama’ato me ikhtilafaate agraaz hi ke ikhtilafaat se to paeda hote aur taraqqi karte hai. Ham musalmaano ke giruho ko deen ke kaam me lagane aur khidmate deen ko un ka sab se ‘aala maqsood banane ki is tarah koshish karna chahte hai ke un ke jazbaat aur tariqaye ‘amal me muwafiqat ho jaye. Sirf yahi cheez nafrato ko mohobbato se badal sakti hai---do shakhso me sulah karane ka zara socho ke ketna bara ajar hai. Phir ummat ke mukhtalif tabqo aur giruho me masalihat ki koshish ka jo ajar hoga us ka koi kiya andaza kar sakta hai.

103

Farmaya_hamare is kaam ko samajhne aur sikhne ke liye sahih tarteeb ye hai ke pahele yahaa aakar chand roz qiyaam kiya jaye aur yahaa ke rahene walo (tableegh ke purane kaarkuno) se baate ki jaye aur sirf meri mulaqaat aur mujh se hi baate karne ke dar pe na huwa jaye. Haa jis waqt mai khud kuch kahu sun liya jaye, aur yahaa ke ird gird kaam karne ke liye bhi nikla jaye, yani roze marra ki gasht me

MALFUZAAT ------80

shirkat ki jaye, phir kuch dino ke liye mewaat ja kar kaam ki mashq ki jaye. Is ke baad apni jagha par ja kar kaam kiya jaye.

104

Ek zarurat ye hai ke tableegh se ta’alluq rakhne walo ka yaha aesa makhloot majma rahe jis me har tabqa aur har tarah ke kog ho.’ulama bhi ho, ahle zikar bhi ho, angrezi taleem yaafta bhi ho, tajir bhi ho, gareeb ‘awaam bhi ho,is se hamare tariqaye kaar ke samajhne aur ‘amalan us par qabu pane me bari madad milegi aur ham jo mukhtalif tabqaat ka baaham ikhtilaat aur ta’aawun chahte hai us ki bunyaad bhi insha Allah is se par jaye gi.

105

Hamari is tahreek me tashihe niyat ke ihtimaam ki bari ahmiyat hai. Hamare kaam karne walo ke peeshe nazar bas Allah ke hukom ki ita’at aur us ki raza joi honi chahiye. Jis qadar ye pahelu khalis aur qawi hoga usi qadar ajar ziyada mile ga. Isi liye ye ‘aam kanoon hai ke jab deen ke liye qurbaniya karne ke masaleh aur munafe’ khul kar aankho ke saamne aajaye to ajar ghat jata hai kiyuke phir qudrati taor par wo masaleh bhi fil jumla maqsood ho jate hai. Dekho fatah makka se pahele jaani aur maali qurbaniyo ka ajar tha baad me wo nahi raha, kiyuke fatah makka ho jaane ke baad galba aur hukumat ki surat nazro ke saamne aagai.

MALFUZAAT ------81

اليستوى من أنفق من قبل الفتح وقاتل اولئك أعظم درجة من الذين امنوامن بعد وقاتلوا وكال وعد اهلل الحسى 106

Da’wate tableegh ke silsile me shuru tahreek se kaam karne wale do mukhlis mewatiyo ki taraf ishra karte huwe ek din farmaya;

Is tablighi kaam ki nisbat bawajha da’wat meri taraf hogai hai, warna dar asal is ke karne wale ye log hai, mai chahta hu ke jo log is kaam hi ki wajha se mujh se mohobbat rakhte hai wo un logo ki taraf apni mohobbat ka rukh kare agarche is ke waaste unhe apne dilo par jabar pare, in se mohobbat aur in ki khidmat qaboliyat ka zari’a hai.

107

Isi silsile me farmaya_ un logo ko mujh par bare huqooq hai, mai in ke huqooq ada nahi kar saka hu, mere ahle mohobbat in ke huqooq ko pahechane.

108

Farmaya_ deen ki jaddu jihad me mukhliseen aur saadiqeen ka hissa bas Allah wa rasool aur un ki raza ka husool hota hai. Aur futuhaat aur maal wa dawlat jab haath aaye us me zu’afa aur mu-allifatul quloob ka pahele khiyaal kiya jata hai.isi usool par mai kaheta hu ke jin logo ne hamare kaam ki haqiqat ko abhi nahi samjha hai aur is liye unhe is se

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lagao paeda nahi huwa hai.unnko bulaya jaye aur un ke kiraya ki bhi fikar ki jaye aur un ki khidmat aur madaraat ka bhi apne imkaan phar ihtimaam kiya jaye.aur jo mukhliseen kaam ki haqiqat ko samajh kar is me lag gaye hai un ke liye in cheezo ki fikar na uthai jaye.

109

Farmaya_aaj kal deen ke ahbaab me galat fahmi ‘aam ho gai hai ke mubadi ko gayaat ka aur zaraye ko maqaasid ka darja diya jata hai. Agar gaor karo ge to ma’loom hoga ke deen ke tamaam shobo me ye galti ghus gai aur hazaro kharabiyo ki ye jar hai.

110

Farmaya’’ إن للسائل عليك حقا وإن جاء فرسا Ye ek hadith hai, is ka tarjuma ye hai ke ‘’saail ka tum par haqq hai agarche wo ghore par sawaar hokar aaye. ka matlab samajhne me ‘aam taor se ek mugalata hota hai. Samjha jata hai ke saail kha kaesa hi aur kisi haal ka ho us ka mas-ool (yani jo wo maange dena hi chahiye)halake ye galat hai. Balke hadith ka mafaad sirf ye hai ke us ka tum par haqq hai ke us ke saath munasibat aur khaer khahaana wa hamdardaana mu’aamla karo, takabbur aur tahqeer ke saath peesh na aao أما السائل فال تنهر

MALFUZAAT ------83

Ab ye khaer khahi kabhi is tarah hogi ke us ki maang puri kar di jaye aur kabhi khaer aandeshi wa hamdardi ka taqaza ye hoga ke us ko sawaal ki zillat se bachne ki nasihat ki jaye aur ma’eeshat ki kisi munasib tadbeer ki taraf us ki rahnumai ki jaye. Aur is me hasbe mauqa us ko sahulat pahonchai jaye. Jaesa ke rasoolullah ne baaz saailo ke saath kiya ke un ke khane ka piyala tak nilaam karke us ki qimat se kulhari kharidwa di aur farmaya ke ‘’ jangal se lakriya kaat kar laao aur becho aur apna guzara karo’’. Pas agar sail ma’zoor wa majboor nahi hai balke aesa hai jo apne guzare ke liye kuch kar dhar sakta hai to us ka haqq yahi hai ke hikmat ke saath us ko sawaal se bachaya jaye aur kisi kaam se lagane ki koshish ki jaye. Isi silsile me farmaya—nusoos ke mana agar huzoor ke tariqe ‘amal ki rawshni me samajhne ki koshish ki jaye to kabhi insha Allah galat fahemi naho.

Qist nambar saat

111

Farmaya_ambiya bawajood ye ke ma’soom aur mahfooz hai aur ‘uloom wa hidayat barahe raast Allah ta-ala se hasil karte hai, lekin jab in talimaat wa hidaayaat ki tableegh me har tarah ke logo se milna julna aur un ke paas aana jaana hota hai to un ke Mubarak aur munawwar quloob par bhi un ‘awamunnaas kadurto ka asar parta hai Maulana ke is khiyaal ki ta-eed is hadith se bhi hoti hai ke ek din

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ko subh ki namaaz me mutashaba laga to ﷺ rasoolullah baade faraage namaaz aap ne farmaya’’ muqtadiyo me kuch wo log hai jo wazo wa taharat acchi tarah nahi karte hai, unhi ke asar se hamari qir-aat me garbar parti hai..

. Aur phir tanhai ke zikar wa ebadat ke zari’a wo us gard wa gubaar ko dhote hai.

ﷺFarmaya—sura muzzammil me huzoor ko qiyaame lail (tahajjud) ka hokum dete huwe farmaya إن لك في النهار سبحا طويال‘ gaya hai ke ( ay rasool! Din me tum ko bahot chalna phirna raheta hai ) to us me is taraf bhi ishara hai ke saiyidul ambiya ko bhi din ki daor dhoop aur chalat phirat ki wajha se raat ki andheri aur tanhai me yaksoi ke saath ibadat ki zarurat thi.phir is aayat se agli aayat me jo muttasilan farmaya gaya ‘’

واذكر اسم ربك وتبتل اليو تبتيال ’(aur apne rabb ke naam ki yaad kar aur yaksoi se hamatan us ki taraf mutawajjha ho) to us se bhi is mazmoon ki mazeed ta-eed hoti hai ke tableeghi daor dhoop karne walo ko zikar wa fikar aur yaksoi ke saath Allah ki ebadat ki khusiyat se zarurat hoti hai.pas ham ko bhi is ke mutabiq ‘amal karna chahiye---balke ham us ke bahot ziyada muhtaaj hai, kiyuke awwalan to ham khud kacche aur zulmato se bhare huwe hai phir apne jin baro se ham fuyooz aur hidayaat hasil karte hai wo bhi hamari hi tarah gaer

MALFUZAAT ------85

ma’soom hai, aur jin me tableegh ke liye jate hai wo ‘aam insaan hi hai. Garz ham me khud bhi kadurte hai, jin ka ham par asar parna laazmi hai ke raat ki andheriyo aur tanhaiyo me Allah ke zikar wa ebadat ka ihtimaam aur iltizaam kare. Qalb par pare huwe bure asraat ka yahi elaaj hai. Isi silsile me farmaya_ye bhi zaruri hai ke apne jin baro se ham deeni fuyooz akhaz kare un se apna ta’alluq sirf Allah ki janib ka rakkhe aur sirf isi lain ke un aqwaal wa af’aal aur ahwaal se sarokaar rakkhe, baqi doosri laaino ki un ki zati aur khangi bato se be ta’alluq balke be khabar rahene ki koshish kare, kiyuke ye un ka apna bashri hissa hai. La mahala us me kuch kadurte ho gi. Aur jab aadmi apni tawajjha un ki taraf ko chalawe ga to wo us ke andar bhi aayengi. Nez basa awqaat eteraaz paeda hoga jo bud aur mahrumi ka baa’is ho jayega isi liye mashaikh ki kitabo me salik ko shaekh ke khaangi ahwaal par nazar na karne ki takeed ki gai hai. 112

Farmaya_ ahle ‘ilm aur ahle asar hazraat ek silsila ye shuru kare ke har juma ke liye pahele se soch kar tay kar liya kare ke ham ye jumu’a fala mahalla ki masjid me pardhenge aur is intikhaab me gareeb pasmaanda aur jahal zada aabaadiyo ka lihaaz rakkhe.maslan jin halqo me dhobi, saqqe, taanga gari chalane wale, quli aur sabzi faroosh jaese log baste ho (jin me deen se jahalat aur gaflat agarche bahot ziyada hai lekin tamarrud aur inkaar ki kaifiyat paeda nahi huwi hai)to aese logo ki kisi aabaadi ki masjid pahele se tajweez karle

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aur apne ahle ta’alluq aur milne julne wale logo ko bhi is ki ittila de de, aur saath chalne ki bhi unhe targeeb de.phir waha pahonch kar namaaze jumu’a se pahele mahalla me tablighi gasht karke logo ko namaaz ke liye aamaada kar ke masjid me laye. Phir thori deer ke liye un ko rok kar deen ki ahmiyat aur us ke sikhne ki zarurat un ko samjha kar deen sikhne ke waaste tablighi jama’ato me nikalne ki da’wat de aur un ko samjhaye ke is tariqa par chand wo roz me deen ka zaruri ‘ilm wa ‘amal sikh sakte hai. Phir is da’wat par agar thore se thore aadmi bhi taiyaar ho jaye to kisi munasib jama’at ke saath un ko bhejne ka bandobast kare.

113

Isi silsile me farmaya______agar kisi jagha ke kuch guraba tablighi jama’at ke saath nikalne par aamaada ho jaye aur kharch se laachaar ho to koshish kar ke hattal wasa unhi ke mahool se kuch umara ko bhi un ke saath uthaya jaye aur unhe bhi ye bataya jaye ke Allah ki raah me nikalne wale guraba aur zu’afa ki imdaad ka Allah ke yaha kiya darja hai. Lekin saath hi puri ahmiyat se ye baat bhi un ke zahen nasheen ki jaye ke agar wo apne kisi gareeb saathi ki madad karna chahe to us ke usool aur us ka tariqa is raah ke purane tajurba kaar kuno se zaroor ma’loom kare. Aur un ke mashware se hi ye kaam kare. Khilafe usool aur galat tariqa par kisi ki madad karne se basa awqaat bahot si kharabiya paeda ho jati hai.

MALFUZAAT ------87

(phir is infaaq yani deen ke liye nikalne wale gareeb aur gaer mustati’ logo par kharch karne ke mindarja zel chand usool hazrat maulana ne bayaan farmaye aur galiban is ‘aajiz se ye bhi irshaad farmaya ke in ko likh lo)

(1) Gaere mustati’ ko is tarah hikmat se diya jaye ke wo is ko koi mustaqil silsila na samjhne lage aur un me ishraaf paeda na hone paye. (2) Dena’’talif’’ ke liye ho (yani deen se munasibat aur uns paeda karne ke waaste ho) lihaza sirf baqadre zarurat talif hi ho, phir jaese jaese un me deen ki qadar wa talab aur is kaam se uns wa munasibat barhti jaye usi qadar maali imdaad se haath khenchna jaye, aur sohbat wa guftaguwo wagaera ke zari’a ye jazba un me paeda kiya jaye ke wo mahnat aur mazdoori kar kar ke ye kaam kare, ya jis tarah apni aur zarurato ke liye qarz lete hai, us ko bhi ek aham zarurat samjhte huwe hasbe mawqa is ke liye qarz le.is raah me gaer ka mamnoon na hona ‘’’azeemat’’ hai. Hijrat ke waqt siddeqe akbar jaese fidayi ne rasoolullah ko ootni peesh ki thi to huzoor ne qimat taye kar ke qarz li. Lekin jab tak ragbat ka ye darja aur ye jazba wa zaiqa paeda naho us waqt tak baqadre munasib un ki mada ki jati rahe. (3) Maali imdaad ke aadaab me se ek ye bhi hai ke nihayat makhfi taor par aur ‘izzat wa ehteraam ke saath diya jaye aur dene wale umaraye khidmate

MALFUZAAT ------88

deen me mashgool guraba ke qabool kar lene ko un ka ehsaan samhje aur un ko apne se afzal samjhe ke bawajood gurbat wa ‘asrat ke wo deen ke liye ghar se nikle hai.deen ke liye ghar se nikalna sifate hijrat hai, aur un ki madad karna sifate nusrat hai. Aur ‘’ansaar’’ kabhi ‘’muhajireen’’ ke barabar nahi ho sakte. (4) Is raah me kaam karne walo ki madad zakaat wa sadqaat se ziyada hadya ki surat me ki jaye. Zakaat wa sadqaat ki missal haandi ki mael ki si hai ke us ko nikaalna zaruri hai warna saari handiya kharaab rahe gi. Aur hadya ki misaal aese samjho jaese ke taiyaar khane me khushbo daali jaye, aur us par chaandi sone ke warq laga diye jaye. (5) Deen ke liye ghar se nikalne walo ki madad ki ek ‘aala surat ye bhi hai ke un ke ghar walo ke paas jaakar un ke sawda sulf aur un ki zarurato ki fikar kare.aur un ko aaraam pahochane ki koshish kare aur unhe bataye ke tumhare ghar ke log kaese azeemushaan kaam ke liye nikle huwe hai, aur wo kis qadar khush naseeb hai, garz ye ke khidmat aur targeeb se un ko etna mutma-in kare ke wo khud apne ghar ke nikle huwe logo ko likkhe’’ham log yaha har tarah aaraam se hai’’tum itminaan ke saath deen ke kaam me lage raho’’. (6) Maali madad ke silsile me tafaqqude ahwaal ki bhi zarurat hai(yani deen ke kaam me lage rahene walo ke halaat par gaor kare, aur bala bala toh lagaye ke

MALFUZAAT ------89

un ki kiya zaruriyat hai, aur un ki guzar basar kaisi hai). (7) Tafaqqude ahwaal ki ek surat jis ko khaas taor se riwaaaj dena chahiye ye hai ke bare log apni masturaat ko deen ke waaste nikalne wale guraba ke ghar me bheja kare. Is se un guraba ke ahle khana ki dildari aur hausla afzaai bhi hogi aur ke androni halaat ka bhi kuch ‘ilm hoga.

114

Isi silsile me farmaya-infaaq fi sabilillah (rahe khuda me kharch kare) par nusoos me dunyawi barkaat ka jo wada kiya gaya hai wo is ka‘’ajar’’ nahi hai. Nikiyo ke asal ajar to Aalam tahammul hi nahi kar sakta. Waha ki khusoosi nemato ki bardaasht yaha kaha? Is dunya me to pahaar jaesi sakht makhlooq hazrat musa jaese jalilul qadar paegambar bhi ek tajalli ki taab na laa sake. فلما تجلى ربو للجبل جعلو دكا وخر موسى صعقا Farmaya_jannat ki nemate agar yaha bhej di jaye to khushi se maot waqe ho jaye. yahi haal waha ke azaab ka hai. Agar dozakh ka ek bicchu is dunya ki taraf rukh kare to sari dunya us ke zahar ki teezi se sokht ho jaye.

115

Isi silsile me farmaya__rahe khuda me kharch karne walo ki misaal qur-aane paak me jo is shakhs se di gai hai jis ne ek dana boya aur us se saat saw dane paeda huwe

MALFUZAAT ------90

مثل الذين ينفقون أموالهم في سبيل اهلل كمثل حبة أنبتت سبع سنابل في كل سنبلة مائة حبة واهلل يضاعف لمن يشاء واهلل واسع عليم to ye tamseel dunyawi barkaat hi ki hai.aakhirat me is infaaq ka jo ajar mile ga wo to bahot hi wara-ul wara hoga, aur is ki taraf ishara is ki agli aayat me hai الذين ينفقون أموالهم في سبيل اهلل ثم اليتبعون ما أنفقوا منا وال أذى لهم أجرىم عند ربهم والخوف عليهم والىم يحزنون ka ishara usi asli ajar ki taraf hai jo لهم أجرىم عند ربهم is me maot ke baad ‘aalame aakhirat me milne wala hai.

116

Isi silsile me farmaya_asal to yahi hai ke rizaye ilahi aur ajre ukhrawi hi ke liye deeni kaam kiya jaye, lekin targeeb me hasbe maoqa dunyawi barkaat ka bhi zikar karna chahiye. Baz aadmi aese hote hai ke ibtida-an dunyawi barkaat hi ki ummeed par kaam me lagte hai,aur phir isi kaam ki barkaat se Allah ta-ala unhe haqiqi ikhlaas bhi ‘ata farma deta hai. Farmaya_dunyawi barkaat hamare liye mao’ood hai, un ko maqsood aur matloob nahi banana chahiye, lekin un ke liye du’aaye khoob karna chahiye Allah ki taraf se aane wali har ne’mat ka banda bahot ziyada muhtaaj hai. رب إني لما أنزلت إلي من خير فقير 117

Farmaya_Allah ta-ala ne jo wa’de farmaye hai bila shuba wo bilkul yaqeeni hai, aur aadmi apni samajh bhooj aur

MALFUZAAT ------91

apne tajarrubaat ki rawshni me jo kuch soochta hai aur jo mansube qaaim karta hai wo mahaz zanni aur wahami baate hai magar aaj ka ‘aam haal ye hai ke apne mansubo aur apne tajweez kiye huwe wasaail wa asbaab aur apni soochi huwi tadabeer par yaqeen wa ‘etemaad karke log unke mutabiq jetni mahnate aur koshishe karte hai Allah ta-ala ke wado ki sharte puri karke unka mustahiq banne ke liye utna nahi karte, jis se ma’loom hota hai ke apne khiyali asbaab par unko jetna ‘etemaad hai utna Allah ke wado par nahi hai, aur ye haal sirf hamare ‘awaam ka hi nahi hai balke sab ‘awaam wa khawaas إال من شاء اهلل ilahi wado wale yaqeen aur rawshan raasta ko choor kar apni zanni aur wahami tadbiro hi me uljhe huwe hai, pas hamari is tahreek ka khaas maqsad ye hai ke musalmaano ki zindagi se is usooli aur bunyadi kharabi ko nikaalne ki koshish ki jaye aur un ki zindagiyo aur sargarmiyo ko zunoon wa awhaam ki lain ke bajaye ilahi wado ke yaqini raasta par dala jaye. Ambiya ﷨ ka yahi tariqa hai aur unho ne apni ummatiyo ko yahi da’wat di hai ke wo Allah ke wado par yaqeen karke aur bharosa karke unki sharto ko pura karne me apni saari koshishe sarf karke unke mustahiq bane. Allah ta-ala ke wado ke bare me jaesa tumhara yaqeen hoga waesa hi tumhare saath Allah ka mu’aamla hoga.hadithe qudsi hai انا عند ظن عبدى بي

MALFUZAAT ------92

Hazrat maulana ka ye malfooz mukhtasar alfaaz me tha. ’aam nazireen ko is ka samajhna mushkil hota nacheez murattib ne kisi qadar wazahat wa tashreeh ke saath ’ebarat me hazrat ke matlab ko ada kiya hai, goya is malfooz ke alfaaz wa ’ebarat ki zimmadari khususiyat se is ’aajiz par agarche doosre malfuzaat me bhi tawzeeh wa tashsel ke liye ta’beer aur tarze ada me kuch juzwi raddo badal kiya gaya hai.

118

Farmaya_is rah me kaam karne ki sahih tarteeb yu hai ke jab koi qadam uthana ho, maslan khud tableegh ke liye jana ho ya tableeghi qafila kahi bhejna ho, ya shukook wa shobhaat rakhne wale kisi shakhs ko mutmain karne ke liye us se mukhatib hone ka irada ho to sab se pahele apni na ahliyat aur be basi aur sail wa asbaab se apni tahi dasti ka tasawwur kar ke Allah ko hazir wa nazir aur qadire mutlaq yaqeen karte huwe pure ilhaah wa zaari ke saath us se arz kare ke khuda wanda! Tu ne baar ha bagaer asbaab ke bhi mahaz apni qudrate kaamila se bare bare kaam kar diye hai. Ilahi bani Israel ke liye tu ne mahaz apni qudrat hi se samandar me khushk raasta paeda kar diya tha.hazrat Ibrahim ke liye tu ne apni rahmat aur qudrat hi se aag ko gulegulzaar bana diya tha aur ay Allah tu ne apne haqeer haqeer makhluqaat se bhi bare bare kaam liye hai. Ababeel se tu ne abraha ke haathiyo wale lashkar ko shikast dilwai aur apne ghar ki hifazat karayi. Arab ke oont charane wale

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ummiyo se tu ne deen ko saari dunya me chamkaya aur qaesar wa kisra ki saltanato ko tukre tukre kara diya.pas ay Allah! Apni usi sunnate qadima ke mutabiq mujh nikamme, nakara aur ‘aajiz wa bebas banda se bhi kaam lele. Aur mai tere deen ke jis kaam ka irada kar raha hu us ke liye jo tariqe tere nazdeek sahih hai mujhe us ki taraf rahnumai farma, aur jin asbaab ki zarurat ho wo mahaz apni qudrat se muhaiya farmade. Bas Allah se ye dua maang kar phir kaam me lag jaye, jo asbaab Allah ki taraf se milte rahe un se kaam leta rahe aur sirf Allah hi ki qudrat wa nusrat par kamil bharosa rakhte huwe apni koshish bhi pura karta rahe aur ro ro kar us se nusrat aur ‘’ anjaaze wada ki taraf ishara hai .’ ki كان حقا علينا نصر المؤمنين Wada qur-aani iltijaye bhi karta rahe balke Allah ki madad hi ko asal samjhe aur apni koshish ko is ke liye shart aur parda samjhe.

119

Farmaya_khud kaam karne se bhi ziyada tawajjha aur mafenat doosro ko is kaam me lagane aur unhe kaam sikhane ke liye karni chahiye, shaitaan jab kisi ke muta’alliq ye samajh leta hai ke ye to kaam ke liye khara ho hi gaya aur ab mere baethaye baethne wala nahi to phir us ki koshish ye hoti hai ke ye khud to laga rahe magar doosro ko lagane ki koshish na kare , aur is liye wo us par razi ho jata hai ke ye shakhs is kaare khaer me hamatan is qadar

MALFUZAAT ------94

inhimaak se lag jaye ke doosro ko da’wat dene aur lagane ka is ko koshish hi na ho. pas shaitaan ko shikast yu di ja sakti hai ke doosro ko uthane aur unhe kaam par lagane aur kaam sikhane ki taraf ziyada se ziyada tawajjha di jaye aur da’wat ilal khaer aur dalalat ‘alal khaer ke kaam par ajar wa sawaab ke jo wade qur-aan wa hadith me farmaye gaye hai un ka tasawwur aur dhiyaan karte huwe aur usi ko apni taraqqi aur taqarrub ka ‘ala zari’a samajhte huwe us ke liye koshish ki jaye.

120

Farmaya_deen me thaerao nahi. Ya to aadmi deen me taraqqi kar raha hota hai aur ya to niche girne lagta hai. Is ki misaal yu samjho ke baag ko jab pani aur hawa muwafiq ho to wo sar sabzi aur shadaabi me taraqqi hi karta raheta hai aur jab mawsam na muwafiq ho ya pani na mile to aesa nahi hota ke wo sarsabzi aur shadabi apni jagha par thaeri rahe balke us me inhitaat shuru ho jata hai. Yahi halat aadmi ke deen ki hoti hai.

121

Farmaya_logo ko deen ki taraf lane aur deen ke kaam me lagane ki tadabeer socha karo(jaese dunya wale apne maqasid ke liye tadbeere soochte hai) aur jis ko jis tarah se mutawajjha kar sakte ho us ke saath usi raasta se koshish karo وأتوا البيوت من أبوابها

MALFUZAAT ------95

122

Farmaya_tabi’at mayusi ki taraf ziyada chalti hai, kiyuke mayoos ho jane ke baad aadmi apne ko ‘amal ka zimmadaar nahi samajhta aur phir use kuch karna nahi parta.khoob samajh lo ye nafs aur shaitaan ka bara kaid hai.

123

Farmaya_asbaab ki kami par nazar daal kar mayoos ho jana is baat ki nishani hai ke tum asbaab parast ho aur Allah ke wado aur us ke gaebi taqato par tumhara yaqeen bahot kam hai, Allah par ‘etemaad karke aur himmat karke utho to Allah ta-ala hi asbaab muhaiya kar deta hai, warna aadmi khud kiya kar sakta hai. Magar himmat aur istita’at bhar jhud shart hai.

Qist nambar aath

124

Jo log zindagi ke infiradi ma’aamlaat ya ijtima’e umoor me Europe ki maseeh aqwaam ki taor tariqo ki taqleed kar rahe hai aur usi ko is zamana me sahih tariqa kaar samajhte hai un ki ruwaiya par ranj wa afsoos karte huwe ek sohbat me farmaya:. Zara soocho to! Jis qaom ke asmaani ‘uloom (yani Hazrat maseeh ke laye huwe ‘uloom) ka chiraag, ‘uloome

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muhammadi (qur-aan wa sunnat) ke saamne gul ho gaya balke min janibillah mansookh qaraar de diya gaya aur barahe raast us se rawshni hasil karne ki saaf mumani’at farma di gai, usi qaom ki ahwaah wa amaani (yani un europion maseeh aqwaam ke apne khud saakhta nazriyo) ko is hamile qur-aan wa sunnate muhammadiya ka ikhtiyaar kar lena aur is ko sahih tariqa kaar samajhna Allah ta-ala ke nazdeek ketna qabeeh aur kis qadar maujibe gazab hoga?aur aqlan bhi ye baat kerni galat hai ke muhammadi wahi ke mahfooz hote huwe (jis me zindagi ke tamaam infiradi aur ijtima’e sho’bo ke muta-alliq kamil hidayat maujood hai)’eesai qaomo ke taor wa tariqo ki paerwi ki jaye, kiya ye ‘uloom muhammadi ki sakht na qadri nahi hai?

125

Farmaya_ham jis deeni kaam ki da’wat dete hai bazahir to ye bara sada sa kaam hai. Lekin fil haqiqat bara nazuk hai. Kiyuke yaha maqsood sirf karna karana nahi hai balke apni sa’e karke apni ‘aajzi ka yaqeen aur Allah ta-ala ki qudrat wa nusrat par ‘etemaad karna hai. Sunnatullah yahi hai ke agar Allah ta-ala ki madad ke bharosa par apni koshish ham kare to Allah ta-ala hamari koshish aur harkat hi me apni madad ko shamil kar dete hai.qur-aane majeed ki aayat’ ويزدكم قوة إلى قوتكم ’me isi taraf ishara hai apne ko bilkul bekaar samajh kar baethe rahena to ‘’ jabriyat’’ hai aur apni hi quwat par ‘etemaad karna ‘’qadriyat ‘’ hai(aur ye dono gumrahiya

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hai.aur sahih islaam in dono ke darmiyaan hai. Yani Allah ta-ala ne jaddo jihad aur koshish ki jo haqeer si quwat aur salahiyat ham ko bakhsh rakkhi hai, Allah ke hukom ki ta’meel me to us ko pura pura laga de aur is me koi kasar na utha rakkhe. Lekin nataij ko paeda karne me apne ko bilkul ‘aajiz aur be bas yaqeen kare aur sirf Allah ta-ala ki madad hi par ‘etemaad kare aur sirf usi ko kaar farma samjhe. Farmaya_uswaye nabawi se us ki puri tafseel ma’loom ki ja sakti hai musalmaano ko hamari da’wat bas yahi hai.

126

Farmaya_mai chahta hu ke ab mewaat me faraaiz(yani taqsime miraas ki shar’ee tareeq) ko zinda karne aur riwaaj dene ki taraf khaas tawajjha ki jaye aur ab jo tableeghi wufood waha jaye wo faraaiz ke baad ke wado aur wa’eedo ko khoob yaad karke jaye.

127

Isi silsilaye kalaam me farmaya:.

‘amal ki kotahi par khulod finnaar nahi hai balke khulood hai ‘adame yaqeen aur takzeeb par’’.

128

Farmaya_har ‘amal ka juzwe aakhir ‘eteraafe taqseer aur khashiyaye ,Yani ’amal ke qabool na hone ka khatra .

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radd hona chahiye (yani har nek ‘amal ko apni fitrat se bahetar se bahetar ada karne ki koshish kare lekin phir uske khatima par ye ehsaas hona chahiye ke jaesa Allah ta-ala ka haqq tha, aur jaesa karna chahiye tha waesa nahi ho saka aur is ki bina par dil me ye khof aur khatra hona chahiye ke kahi hamara ye ‘amal naqis aur kharaab hone ki wajha se mardood qaraar dekar qiyamat me hamare muh par na maar diya jaye aur phir isi ehsaas aur isi khof wa khatar ki bina par Allah ta-ala ke saamne roya jaye aur baar baar istigfaar kiya jaye. 129

Farmaya_’eteqadaat ke bare me bhi usool ye hai ke apni taraf se to ‘eteqaad ko wasiq aur mazboot rakhne ki puri koshish kare aur us ke khilaaf wasaawis ko bhi na aane de, lekin phir bhi darta rahe ke kama haqqahu yaqeen mujhe hasil hai ya nahi. Farmaya_sahih bukhari shareef me jo ibne abi mulaika ka jo irshaad naqal kiya gaya hai ke لقيت ثلثين من أصحاب النبي ﷺ كلهم يخشى علي نفسو النفاق أو كما قال (tarjuma) Ibne abi Mulaika tabi’ee farmate hai ke mai ne tes sahabiyo se mulaqaat ki mai ne un me se har ek ko apne nafs ke bare me nifaaq se darta huwa paya. to us ki haqiqat yahi hai. Farmaya_ ‘eteqaad aur yaqeen ki zarurat is liye bhi hai ke Allah wa rasool ne jo kuch farmaya hai dil ki taraf se haibat

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aur tawqeer aur ezaaz ke saath us ka istiqbaal ho, is surat me ‘amal bhi hoga aur ‘amal me jaan bhi hogi.

130

Ek deeni madrasa ke ek mashoor ustaad ka zikar karte huwe farmaya:.

‘’mai ne un se kaha ke aap logo ke, Allah ki nazar se girne aur phir isi natije me dunya ki nazro se bhi gir jane ki ek khaas wajha ye hai Allah wa rasool ke rishte se jo ta’alluqaat hai un ki tawqeer aap logo me nahi rahi. Aur dunyawi aur maaddi ta’alluqaat ke dabao ko aap ziyada qabool karne lage. Dekho! Mera tumhara ta’alluq sirf Allah wa rasool ke waaste hai. Mai ne tumhe bulaya tum nahi aaye lekin ……..ke ek khat ne tumhe bula liya (halaake un me hayi baat to ziyada hai ke wo dawlat mand hai aur un se aur un ke asar se chanda milta hai) to hamari bunyadi bimari hai_Allah wa rasool ke waaste se aur un ki taraf se kahene walo ki na sunna aur na manna’’.

Isi silsile me farmaya:. ‘’ mai ab mewaat me ye baat paeda karna chahta hu ke wo apne naza’at ka faesla Allah wa rasool se ta’alluq rakkhne walo se aur shari’at ke mutabiq karaye aur un ka jazba ye ho ke Allah wa rasool se ta’alluq rakkhne walo ke faesla se agar aadha bhi mile to wo sarasar rahmat aur barkat hai. Aur khilafe shari’at faesla karne wale sara bhi dilwaye to wo sarasar wabaal aur be barkat hai.’’.

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Farmaya-

فالوربك اليؤمنون حتى يحكموك فيما شجر بينهم ثم اليجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما ’ka mudda’a yahi hai lekin ye baat ek dam paeda nahi ho sakti, balke us ki surat ye hai ke pahele unme Allah wa rasool ki ita’at aur ahkaame shari’at ki paerwi ka shaoq paeda kiya jaye aur is cheez ko unki tabi’ato par galib kiya jaye aur phir hikmat aur tadreej ke saath ye baat unme paeda ki jaye ke Allah wa rasool ki ita’at ki ‘amli surat yahi hai ke Allah wa rasool se sahih ta’alluq rakhne wale deen ki jo baate bataye un ko ‘azmat wa tawqeer se mana jaye, aur zaoq wa shaoq se un par ‘amal kiya jaye. Yahi tariqa zindagiyo ke rukh ko palatne ka hai.

131

Farmaya_mere nazdeek haqiqi deen ye hai ke is ‘aalam ke asbaab ko Allah ta-ala ke amre takwini ka parda samajhne lage, aur ye yaqeen karne lage ke is parde me karne wala koi aur hai aur is ka fe’l wa hukom haqiqi sabab hai. Goya bajaye zahiri asbaab ke Alah ta-ala ke gaebi hukom hi ko haqiqi samajhne lage (aur zahiri asbaab me koshish karne se bhi ziyada koshish is ki kare ke Allah ta-ala mujh se razi hokar mera kaam pura karde). Farmaya_ qur-aan majeed ki aayat ومن يتق اهلل يجعلو مخرجا ويرزقو من حيث اليحتسب me gaor karo.

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132 Panjaab ka ek deen daar musalmaan ka zikar karte huwe farmaya:. ‘’wo jab paheli dafa yaha aaye to ittifaq se mai us waqt ibne maja shareef ka sabaq pardha raha tha, unho ne salaam kiya, mai ne hadith ke dars me mashguliyat ki wajha se jawaab nahi diya.phir wo wahi baeth gaye aur thori deer ke baad (sabaq hi ke dawraan me) unho ne kaha mai fala jagha se aaya hu.mai ne us ka bhi koi jawaab nahi diya. Kuch deer ke baad wo uth kar chalne lage. Ab mai ne un se pucha ke aap kiyu aaye the? Unho ne kaha’’ ziyarat ke liye’’. Mai ne kaha jis ‘’ziyarat ‘’ ki haditho me targeeb aur fazilat aayi hai wo ye nahi hai ke kisi ki sirf surat dekh li jaye to ye aesa hi hai jaese ke kisi ki tasweer dekh li----shar’ee ziyarat ye hai ke us ki baat puchi jaye .aur aap ne to na apni kuch kahi aur na meri kuch suni----unho ne kaha kiya mai thaeru?----mai ne kaha zaroor---chunanche wo thaer gaye aur phir jab unho ne meri baat ko suna aur samjha aur yaha ke kaam ko dekha to apne bare bhai…….ko bulaya---agar mai us waqt isi taor par mukhtasar baat un se kar leta to jo kuch baad me huwa kuch bhi na hota aur wo bas’’ ziyarat’’ hi karke chale jate. Farmaya_zamana ke badalne se deeni istilahaat ke ma’na bhi badal gaye aur unki ruhe nikal gai. Deen me muslim ki muslim se mulaqaat’’ ki fazilat is liye hai ke us me deen ki baate ho jis mulaqaat me deen ka koi zikar wa fikar na ho wo be ruh hai.

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133 Farmaya_ hamare nazdeek islaah ki tarteeb yu hai ke(kalima taiyiba ke zari’a emaani mu’aahida ki tajdeed ke baad)sab se pahele namaazo ki durusti aur takmeel ki fikar ki jaye, namaaz ki barkaat baqi puri zindagi ko sudhare gi. Namaaz ki durusti hi saari zindagi par salahiyat aur kamaal ka fayzaan hota hai Is ijmaal ki kuch tafseer khaaksare murattib ne malfuzaat ke risala namaaz ki fazilat se ma’loom ho sakti hai jo chap kar sha’e ho chuka hai.

. 134

Farmaya_ hamari is deeni da’wat me kaam karne wale sab logo ko ye baat acchi tarah samjha deni chahiye ke tableeghi jama’ato ke nikalne ka maqsad sirf doosro ko pahochana aur batana hi nahi hai balke is zari’a se apni islaah aur apni ta’leem wa tarbiyat bhi maqsood hai, lihaza nikalne ke zamana me ‘ilm aur zikar me mashguliyat ka bahot ziyada ihtimaam kiya jaye. ‘ilme deen aur zikrullah ke ihtimaam ke bagaer nikalna kuch bhi nahi hai—phir ye bhi zaruri hai ke ‘ilm wa zikar me mashguliyat is rah ke apne baro se wabastagi rakhte huwe aur un ke zere hidayat wa nigrani ho. Ambiya ka ‘ilm wa zikar Allah ta-ala ke zere hidayat tha aur sahaba kiraam huzoor se ‘ilm wa zikar lete the aur huzoor unko puri puri nigrani farmate the. Isi tarah har zamana ke logo ne apne baro se ‘ilm wa zikar liya aur un ki nigrani aur rahenumai me takmeel ki. Aese hi aaj bhi

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ham apne baro ki nigrani ke muhtaaj hai, warna shaitaan ke jaal me phans jane ka bara andesha hai.

Qist nambar no

135

Farmaya_hamari ye tableeghi tahreek , deeni ta’leem wa tarbiyat phaelane aur deeni zindagi ko ‘aam karne ki tahreek hai. Aur is ke jo usool hai bas unhi ki ri’ayat aur nighadaasht me is ki kaamyabi ka raaz muzmar hai. Un usoolo me se ek aham usool ye hai ke musalmaano ke jis tabqa ka jo haqq Allah ta-ala ne rakkha hai us ko ada karte huwe us ki da’wat ko us ke saamne peesh kiya jaye. Musalmaano ke teen tabqe hai:. 1) Pasmaanda (gurabaa) 2) Ahle waqaar 3) ‘Ulamaaye deen

In sab ke saath jo ma’amla hona chahiye us ko ye hadith jame’ hai:.

من لم يرحم صغيرنا و لم يؤقر كبيرنا ولم يبجل علمائنا فليس منا Pas qaom me jo chote ho un ka haqq (raham wa khidmat) aur jo ashaabe waqaar aur ahle jaahat ho un ka haqq (tawqeer) aur ‘ulamaaye deen ka haqq (ta’zeem) ada kar ke un ko ye da’wat di jaye’’

وأتوا البيوت من أبوابها

MALFUZAAT ------104

136

Delhi ke ek tajir ek tableeghi jama’at ke saath kaam kar ke Sindh se wapas aaye the, waha ke kaam ki report un se kar hazrat ne farmaya:.

‘’ doosto! Hamara ye kaam (islaahi wa tableeghi jaddu jihad) ek tarah ka ‘amle taskheer hai (yani jo koi is kaam me lage ga aur us ko apni dhun bana lega Allah ta-ala us ke kaam banata rahe ga)

من كان هلل ك ن ااهلل لو agar tum Allah ke kaam me lago ge to zameen wa aasmaan aur fiza ki hawaye tumhare kaam anjaam dengi------tum Allah ke kaam me ghar aur karobaar chor kar nikalte the, ab aankho se dekh lena ke tumhare karobaar me ketni barkat hoti hai------Allah ki nusrat karke jo uski nusrat wa rahmat ki ummeed na rakkhe wo fasiq aur be naseeb hai.’’murattib ‘arz karta hai ke aakhri fiqra aap ne aese andaaz aur etne josh se kaha ke hazireene majlis ke dil hil gaye.

137

Farmaya_hamare is kaam ki sahih tarteeb to yahi hai ke pahele qareeb qareeb jaya jaye aur apne mahool me kaam karte huwe aage barha jaye. Maslan yaha se jama’ate pahele karnaal, pani patt wagaera jaye, phir waha se panjaab aur riyasat Bahawalpur ke ‘elaqo me kaam karti huwi Sindh jaye----lekin kabhi kabhi kaarkuno me ‘azam aur pukhtagi

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paeda karne ke liye door door bhejh diya jata hai---is waqt Sindh , Mumbai wagaera jama’ate bhejne se yahi maqsad hai. Un taweel safro se ‘azam aur kaam ka ‘eshq paeda hoga.

138

Farmaya_hamare is kaam me phaelao se ziyada rusookh aham hai lekin is kaam ka tariqa aesa hai ke rusookh ke saath hi phaelao bhi hota jayega kiyuke rusookh bagaer is ke paeda hi nahi hoga ke is da’wat ko le kar shahero shahero aur mulko mulko phira jaye.

139

Ek niyaaz mand se (jin ko maulana ke tableeghi kaam se bhi ta’alluq tha aur us ke ‘elawa tahreer wa tasnef un ka khaas mashgala tha) ek din farmaya:.

‘’mai ab tak is ko pasand nahi karta tha ke is tableeghi kaam ke silsile me kuch ziyada likkha pardha jaye aur tahrer ke zari’a is ki da’wat de jaye, balke mai is ko mana karta raha-- ---lekin ab mai kaheta hu ke likkha jaye aur tum bhi khoob likkho. Magar yaha ke fala fala kaam karne walo ko meri ye baat pahocha kar un ki raye bhi le lo(chunanche un naam zad hazraat ko hazrat maulana ki ye baat pahoncha kar mashwara talab kiya gaya, un sahibaan ne apni ye raay zahir ki ke is bare me ab tak jo tarze ‘amal raha hai wahi ab bhi rahe, hamare nazdeek yahi bahetar hai)----hazrat maulana ko jab un hazraat ki ye raay pahonchai gai to farmaya ke

MALFUZAAT ------106

pahele ham bilkul kis maprasi ki halat me the, koi hamari baat sunta nahi tha aur kisi ki samajh me hamari baat aati nahi thi, us waqt yahi zaruri tha ke ham khud hi chal phir kar logo me talab paeda kare aur ‘amal se apni baat samjhaye. Us waqt agar tahreer ke zari’a ‘aam da’wat di jati to log kuch ka kuch samjhte aur samajhne ke mutabiq hi raye qaaim karte, aur agar baat kuch dil ko lagti to apni samajh ke mutabiq kuch sidhi kuch ulti is ki ‘amli tashkeel karte aur phir nataaij galat nikalte to hamari iskeem ko naqis kahete. Is liye ham ye bahetar nahi samajhte the ke logo ke paas tahreer ke zari’a hamari da’wat pahonche------lekin Alllah ta’ala ke fazal wa karam aur us ki madad se ab halaat badal chuke hai, hamari bahot si jama’ate mulk ke atraaf me nikal kar kaam ka tariqa dikhla chuki hai, aur ab log hamare kaam ke talib ban kar khud hamare paas aate hai, aur Alllah ta-ala ne ham ko etne aadmi de diye hai ke agar mukhtalif atraaf me talab paeda ho, aur kaam sikhane ke liye jama’ato ki zarurat ho to jama’ate bheji ja sakti hai-----to ab halaat me bhi kis maprasi wale ibtidai zamana hi ke tariqaye kaar ke har har juz par jame rahena thek nahi hai, is liye mai kaheta hu ke tahreer ke zari’a bhi da’wat deni chahiye’’…

140

Farmaya_ab ye kahena chor do ke teen din do ya paanch din do, ya saat din do bas ye kaho ke raasta ye hai, jo jetna kare ga utna pawe ga. Is ki koi had aur koi sira nahi hai. Rasoolullah ka kaam sab nabiyo se aage hai. Aur hazrat abu

MALFUZAAT ------107

bakar ki ek din aur ek raat ke kaam ko hazrat umar nahi pa sake, phir is ki gayat hi kiya hai. Ye to sone chaandi ki kaan hai, jetna khodo ge utna nikalo ge’’.

141

Maaddi manafe ke liye dushmanane islaam ka aalaye kaar banne wale musalmaano ka zikar karte huwe farmaya:. ‘’ agar tum un me shikam parasti aur garz parasti ke bajaye khudaye parasti ka jazba paeda kar sako ge to phir wo peet aur doosri agraaz ke khatir dushmano ke aalaye kaar kiyu banenge, jazbaat aur dil ka rukh badle bagaer zindagi ke ishgaal badalwane ki koshish galat hai, sahih tariqa yahi hai ke logo ke dilo ko Allah ki taraf pheer do phir unki puri zindagi Allah ke hukmo ke matahat ho jaye gi

الالو اال اهلل ka yahi maqsad hai, aur hamari tahreek ki yahi bunyaad hai.

142

Ye din hazrat ne galiban ye bayaan farmate huwe ke hamare is kaam ka bunyaadi usool ye hai ke logo me pahele imaan yani Allah wa rasool ki bato haqiqi yaqeen aur deen ki qadar paeda karne ki koshish ki jaye. Is ke bagaer deen ki tafsili ahkaam peesh karna sahih nahi hai. Balke is se logo ke andar aur dhatai paeda hogi. Ek talibe ‘ilm ka qissa is tarah bayaan farmaya:.

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‘’ kisi talibe ‘ilm ko us ke buzrug ustaad ne ye yaqeen dila rakkha tha ke dunya me sab se ziyada beesh qimat cheez ‘ilme deen hai aur is ka ek ek masala hazaro laakho rupiya se ziyada qimti hai.ek din us talibe ‘ilm ko apna tuta huwa jota ghatwane ki zaruyrat pari, wo chamaar ke paas gaya, jab mazdoori ki baat cheet huwi to us talibe ‘ilm ne kaha ke mai tujh ko deen ka ek mas-ala batladunga. Us ne pahele to mazaaq samjha lekin jab use andaza huwa ke ye mazaaq nahi kahe raha hai to us ne apni dukaan se utha diya__wo apne ustaad ke paas aaya aur kaha ke aap to kahete the ke deen ka ek mas-ala hazaaro laakho se ziyada qimat ka hota hai aur chamaar to us ke badle juta ghatne par bhi taiyaar na huwa. Un buzrug ne kaha (jo us shaher ke mashoor shaekh aur marje’ akhlaaq the) talibe ‘ilm ko ek hira diya aur us se kaha ke tarkaari bazar me jakar is ki qimat jachwaao wo phele ek baer wali ke paas gaya aur us se pucha ke ye patthar tum ketne me legi? Us ne kaha ke ye mere kis kaam ka hai. Chataank bhar ka bhi to nahi ke chatanki banalu, khaer agar tu dewe hi hai to paanch baer mai is ke badle me tujhe dedungi mera baccha is se kheel liya kare ga. Us ke baad ek doosre baeri wali se unho ne baat ki, us ne bhi yahi kaha ke ye mere kisi kaam ka nahi hai. Ye apne ustaad ke paas wapas aaye aur batlaya ke waha to usko bekaar batlaya gaya aur ek baer wali mushkil se paanch baero ke badle me taiyaar huwi. Unho ne kaha ab isko lekar jawhari bazaar jao aur waha jawhari se qimat jachwao, magar dena kisi ko nahi.

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Ye gaye aur ek jawhari ke dukaan par ja kar unho ne wo hira dekhaya dukaandaar ne us talibe ‘ilm ki surat dekh kar pahele to usko choor samjha lekin us ko jab ma’loom huwa ke fala buzrug ka bheja huwa hai to kaha ke ye hira ham nahi khareed sakte is ko to koi baadsha hi khareed sakta hai- --unho ne aakar apne ustaad ko is ki khabar di. Unho ne kaha jis tarah baeri wali is hire ki qimat ko nahi jaanti thi aur is liye wo isko ek paese me bhi lene ko taiyaar nahi thi isi tarah wo chamaar bhi nahi jaanta tha ke deen ki mas-ala ki kiya qimat hoti hai.galti tumhari hai ke tum ne naqadardaan ko qadardaan samjh liya’’. Is ke baad isi silsile me deen ki jaanne wale ek baadsha ka waqi’a is tarah bayaan farmaya:. ‘’ ek deen daar aur deen ke qadar shanaas baadsha ne apna larka ek molwi sahab ke hawala kiya ke is ko ‘ilme deen pardhao. Ittifaaq se wo larka barahi ko deen aur be deen samajhta tha. Molwi sahab ne baar baar baadsha ko ittila’ di ke ye pardhne ke qabil nahi hai, lekin baadsha ka hukom yahi aata raha ke iski bilkul parwa na karo, agar wo apni kam samjhi ki wajha se akhz nahi kar sakta hai to tum ‘uboor hi kara do, chunanche bas ‘uboor hi hota raha.jab ye ‘uboor pura huwa to baadsha ne bari khushi manai aur larke se farmaaish ki ke deen ki koi baat karo. Us ne kaha mujhe to kuch yaad nahi. Baadsha ne kaha jo bhi mas-ala tumhe yaad hai wahi bayaan karo. Larke us waqt haiz ke muta’alliq ek mas-ala bayaan kiya. Baadsha ne barsare majlis se kaha ke agar meri saari saltanat sarf hokar bhi tumhe yahi ek mas-ala aajata to bhi nafa hi nafa tha.

MALFUZAAT ------110

Bhaiyo! Logo se deen par ‘amal karane ke liye pahele unme haqiqi imaan, aakhirat ki fikar aur deen ki qadar paeda karo. Allah ki dhesh bahot hai magar us ke yaha gaerat bhi hai. Wo na qadro ko nahi deta---tum bhi apne baro se deen ko qadar ke saath lo---aur is qadar ka muqtaza ye bhi hai ke unko apna bahot bara muhsin samjho aur puri tarah unki ta’zeem wa tawqeer karo. Yahi mansha hai is hadith ka jis me farmaya gaya hai:. من لم يشكر الناس لم يشكر اهلل (Jis ne apne muhsin aadmiyo ka shukar ada na kiya us ne Allah ka bhi shukar ada nahi kiya)

143

Isi silsile me farmaya_is silsile ka ek usool ye hai ke azaadrawi aur khud raai na ho, balke apne ko un baro ke mashwaro ka paband rakkho jin par deen ke bare me un akaabir marhumeen ne ‘etemaad zahir kiya. Jin ka Allah ke saath khaas ta’alluq ma’loom wa musallam hai. Rasoolullah ke baad sahaba kiraam ka ‘aam me’yaar yahi tha ke wo unhi akaabir par ziyada ‘etemaad karte the jin par huzoor khaas ‘etemaad farmate the. Aur phir baad me wo hazraat ziyada qabile ‘etemaad samjhe gaye jin hazraat par hazrat abu bakar aur hazrat ‘umar ne ‘etemaad farmaya tha. Deen me ‘etemaad ke liye bahot tayaqquz ke saath intikhaab zaruri hai, warna bari gumrahiyo ka bhi khatra hai.

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144

Farmaya_Akbar ki gumrahi ka khaas sabab yahi tha ke ibtida me us ne ‘ulama par bahot ‘etemaad kiya, aur yaha tak kiya ke apni baag hi majlise ‘ulama ke haath me de di, aur ‘ulama ki intikhaab wa salahiyat wa qabilyat thi nahi. Natija ye huwa ke talibane dunya aur mutanafiseen ka jhamgata ho gaya, jab Akbar ko unki bad niyati aur garz parasti aur dunya talbi ka tajurba howa to ‘ulama se sakht mutanaffir ho gaya aur phir yaha tak pahonch gai ke ‘ulama se us ne kulli ijtinaab ikhtiyaar kar liya aur doosre mazahib ke peeshwa us par qabu yaafta ho gaye, phir islaam ki jagha ‘’deene ilahi’’ banne laga Imam rabbani hazrat Mujaddide alfe sani ne bhi apne baaz makatib me bilkul yahi cheez bayaan farmai hai aur ’ulamaye dunya hi ko is ki zalalat ka sabab batlaya hai .

145

Farmaya_meri is bimaari aur kamzori ki wajha se ‘ulama aur tulaba ka mustaqil faesla hai ke mai baat cheet bilkul na karu, hatta ke salaam wa musafaha bhi na karu. Mai is muttafiqa faesla ki khilaaf warzi sirf is deeni fariza (islaah wa tableegh) ke ahyaa ke liye karta hu, jis ke muta’alliq mujhe ma’loom hai ke agar mai is ko na karu to phir ye fariza is waqt zinda na ho sake ga. Sura tawba ki is aayat se mai ne ye samjha hai.

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ما كان ألىل المدينة ومن حولهم من األعراب ان يتخلفوا عن رسول اهلل واليرغبوا بأنفسهم عن نفسو Is aayat se ma’loom hota hai ke agar kisi waqt deen ka kaam kuch logo par mawqoof ho to phir un ko apni jaan ki parwa karna jaaiz nahi.

146

Farmaya_’aam taor se kaam karne wale log bare aadmiyo aur numaya hastiyo ke piche lagte hai, aur Allah ke gareeb aur khasta haal bande agar khud bhi aa jaye to un ki taraf mutawajjha nahi hote. Ye maaddiyat hai khoob samajh lo, jo khud ba khud tumhare paas aagaya wo Allah ka ‘atiya aur us ka bheja huwa hai, aur jis ke piche lag ke tum use laye wo tumhari kamaai hai jo Allah ko khalis ‘ata ho us ki qadar apni kamai se ziyada honi chahiye. Ye shikasta haal gareeeb mewati jo yaha pare rahete hai unnki qadar karo. Zara socho to rasoolullah ne dua ki thi:.

اللهم احيني مسكينا وا متني مسكينا واحشرني في زمرة المساكين Ay Allah mujhe miskini ki halat me zinda rakh aur miskini ki halat me mujhe maot de aur baroze qiyamat miskini ki halat me mujhe utha)

147

Farmaya_hazrat gangohi is daor ke qutbe irshaad aur mujaddid the, lekin mujaddid ke liye zaruri nahi hai ke sara

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tajdeedi kaam usi ke haat zahir ho, balke uske aadmiyo ke zari’a jo kaam ho wo sab bhi bilwaasta usi ka hai, jis tarah khulafaye rashideen bilmakhsoos hazraate shaekhaen ka kaam fil haqiqat Rasoolullah ka hi kaam hai. 148 Farmaya_deen ki nemat jin wasaait se ham tak pahonchi un ka shukur wa ‘eteraaf aur un ki mohobbat na karna mahrumi hai. من لم يشكر الناس لم يشكر اهلل Aur isi tarah unhi ko asal ki jagha samajh lena shirk aur mardudiyat ka sabab hai. Wo tafreet hai aur ye ifraat hai, aur siraate mustaqeem un dono ke darmiyaan hai. 149 Farmaya_Allah ta-ala ne apni sifaat wa ‘adaat jo qur-aane paak me bayaan ki hai un par isi tarah imaan rakkhna chahiye, kisi ka bayaan bhi Allah ke apne bayaan ko nahi pahonch sakta, khud rasoolullah ka irshaad hai:.

اللهم النحصى ثناء عليك انت كما اثنيت علي نفسك 150

Hazrat gangohi ke nawase hazrat hafiz Muhammad ya’qoob sahab gangohi ziyarat wa ‘eyadat ke liye tashreef laye un ke saath unhi ki gharane ki koi khatoon bhi thi(galiban unki sahabzadi hi thi) wo bhi hazrat malana ki ‘eyadat ke liye tashreef layi thi, hazrat ne unko pase parda hujra hi me bulwa liya. Unko khitaab karte huwe jo kuch hazrat ne us

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waqt farmaya tha us ke chand faqre qalam band kar liye gaye the jo darje zeal hai:. mujhe deen ki nemat’’من لم يشكر الناس لم يشكر اهلل_Farmaya aap ke gharane se mili hai, mai aap ke ghar ka gulaam hu gulaam ke paas agar koi acchi cheez aa jawe to use chahiye ke tuhfa me apne aqa ke samne peesh karde. Mujh gulaam ke paas aap hi ke ghar se hasil kiya huwa ‘’ wirasate nabuwat’’ ka tuhfa hai, is ke siwa aur is se bahetar mere paas koi sawgaat nahi hai jo mai peesh kar saku. Deen kiya hai? Har mauqa par Allah ke awaamir ko talaash karte huwe aur un ka dhiyaan karte huwe, aur apne nafs ke taqaze ki aazmaaish se bachte huwe unki ta’meel me lage rahena aur Allah ke hukmo ki talaash aur dhiyaan ke bagaer kaamo me lagna hi dunya hai . Is tariqa se chand roz me wo baat hasil ho sakti hai jo doosre tariqo se pacchees (25) saal me bhi hasil nahi hoti. Mai masturaat se kaheta hu ke deeni kaam me apne ghar walo ki madad gaar ban jao. Unhe itminaan ke saath deen ke kaam me lagne ka mauqa do, aur gharelu kaamo ka un ka boojh halka kardo, taake wo befikar hokar deen ka kaam kare.agar masturaat aesa na karegi to’’habalatush shaittaan’’ Yani shaitaan ke jaal aur phande jin me phans ke wo aadmiyo ko deen ki raah se rokta hai. Ye mazmon ek hadith ka hai. ho jaye gi. Deen ki haqiqat hai ke jazbaat ko Allah ke awaamir ka paband karna, sirf deeni masaail ke jaanne ka naam deen nahi hai, ‘ulamaye yahood deen ki baate aur apne shari’at ke masaail ko bahot jaante the lekin apne jazbaat ko unho ne

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awaamire ilahiya ka paband nahi kiya tha, is liye magdoob aur mardood ho gaye. Isi guftagu ke asna me kisi khaas mu’aamla ke muta’alliq hazrat se dua ki darkhaast ki gai to farmaya:.. Jo koi Allah ka taqwa ikhtiyaar kare, yani jazbaat ko awaamire ilahiya ke tabe’ karde to phir Allah ta-ala us ki tamaam mushkile pardaye wo gaeb se hal karte hai aur aese tariqo se us ki madad karte hai ke khud use waham wa gumaan bhi nahi hota. ومن يتق اهلل يجعلو مخرجا ويرزقو من حيث اليحتسب Allah ki khaas madad hasil karne ki yaqini shartiya tadbeer ye hai ke us ke deen ki madad ki jaye. إن تنصروا اهلل ينصركم Agar tum Allah ki deen ki madad karo to halaak karne wali cheeze tumhare liye zindagi aur rahat ka samaan ban jaye. Hazrat Ibrahim ne jaan se Allah ke deen ki madad ki to Allah ne aag ko un ke haqq me gulzaar bana diya. Aese hi hazrat musa aur un ki qaom ko us darya ne jis ki khasiyat dubona hai salamati ke saath sahil tak pahoncha diya.

151

Aaj batareekh jamadil ula san tera saw taresat hijri baroze chaar shomba raat me Darul uloom deoband ke tulaba ki ek jama’at aayi hai. Raat bawaqte ‘esha hazrat ko ishaal ka ek dawra ho gaya tha jis se zuf intiha ko pahoncha huwa hai, baat karne ki taqat nahi hai, baade namaaze fajar khaaksaar murattib huwa aur irshaad farmaya:.

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‘’ kaan bilkul mere labo se lagado aur suno! Ye tulaba Allah ki amanat hai aur us ka ‘atiya hai. Is ki qadar aur is nemat ka shukriya ye hai ke in ka waqt inki haisiyat ke munasib pure ihtimaam se kaam me lagaya jaye aur zara sa waqt bhi zaa’e na jaye, ye bahot kam waqt ke liye aaye hai pahele meri do teen bate unhe pahoncha do. 1 ) apne tamaam asatiza ki tawqeer aur un sab ka adab wa ehteraam aap ka khususi aur imtiyazi fariza hai, aap ko unki aesi tazeem karni chahiye jaesi ki a-immaye deen ki ki jati hai wo aap logo ke liye ‘ilme nabawi ke husool ka zari’a hai aur jis ne kisi ko deen ki ek baat bhi batlai wo us ka mawla ho jata hai.phir ‘ilme deen ka mustaqil asatiza ka jo haqq hai wo samjha ja sakta hai. Balke agar unke darmiyaan kuch naza’at bhi ho tab bhi adab wa tazeem ka ta’aluq sab ke saath yaksa rahena chahiye, kha mohobbat wa ‘aqidat kisi ke saath kam aur kisi ke saath ziyada ho lekin ‘azmat me faraq na aana chahiye. Qur-aan majeed ne to har momin ka haqq bataya hai ke un ki taraf se apne dilo ke saaf rahene ki Allah ta-ala se dua ki jaya kare, farmaya:.

والتجعل في قلوبنا غال للذين امنوا (aur ana rakh dilo me imaan walo ka kina) .:farmaya karte the ﷺ Aur Rasoolullah اليبلغني أحد عن أحد شيئا فإني احب أن أخرج اليكم وانا سليم الصدر (tum me se koi mujhe ek doosre ki na pahonchaya kare, mai chahta hu ke mai jab tumhare paas aao to mera sina sab ki tarf se saaf ho)

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Aur baaz riwayat se ma’loom hota hai ke aap ne apni wafaat ki dua us waqt maangi jab ke ummat bahot phaelne lagi, aur aap ko khatra huwa ke kahi na waqifi ki wajha se kisi ke dil me meri taraf se koi mael na aa jawe aur mubada phir wo barbaad ho jawe.(isi silsila me farmaya:.) Un cheezo ka ajar (yani baro, choto ke huqooq ki ri’aayat ka ajar jis ka wase’naam islaahe zaatul bain hai) Arkaan se kam nahi hai balke ziyada hi hai. Abu da-ud sharef kitabul adab me ek sareeh hadith is mazmoon ki marwi hai ke islaah zatul bain ka darja namaaz, roza wagaera ’ebadat se ziyada hai. Arkaan ki rukniyat ka matlab ye hai ke Allah ta-ala ham se jo zindagi chahte hai wo un arkaan se paeda ho sakti hai nez is islaahe zaatul bain ka ta’alluq huhooqul ibaad se hai aur Allah ta-ala to apne bando ke haqq me shafeeq wa kareem hai aur ra-oofur raheem hai, us ki karam se to ma’afi hi ki ziyada ummeed hai, lekin bande to aese hi hai jaese khud ho, lihaza un ke huqooq ki adaygi ka ma’aamla nihayat aham hai, aur phir is shoba me ‘ilme deen ke asatiza ke huqooq ka mu’aamla aur bhi ziyada nazuk hai, to un talaba ko mera ek paegaam to ye pahonchao ke apne zindagi ke is pahelu ke islaah ki ye khaas taor se fikar kare. 2) aur doosri baat ye hai ke wo hamesha is fikar me lage rahe aur is fikar ke boojh ke saath zindagi guzare ke jo kuch pardha hai aur jo pardhenge us ke mutabiq zindagi guzre ‘ilme deen ka ye pahela lazim haqq hai. Deen koi fan aur falsafa nahi hai balke zindagi guzaarne ka wo tariqa hai jo ambiya le kar aaye hai. Allah ke rasool ne

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علم ال ينفع se (yani is ‘ilm se ‘amal pe na dale) panah maangi hai, aur is ke ‘elawa bhi ‘aalim be ‘amal ke liye jo sakht wa’eede qur-aan wa hadith me aayi hai wo aap ke ‘ilm me hai. Ye bhi samajh lena chahiye ke ‘aalim ki be ‘amli namaaz na pardhna aur roza na rakhna, sharaab pina ya zina karna nahi hai, ye to ‘aamiyo ke aam gunah hai, ‘aalim ka gunah ye hai ke wo ‘ilm par ‘amal na kare aur us ka haqq ada na kare. Qur-aan majeed me ‘ulama ahle kitaab ke muta’alliq farmaya gaya hai فبما نقضهم ميثاقهم لعناىم وجعلنا قلوبهم قاسية (unki ‘ahad shakni ki wajha se ham ne un par la’nat ki aur unki dilo ko sakht kar diya) 3) teesri baat un talaba se ye kahi jaye ke unka waqt bara qimti hai aur wo bahot thora waqt lekar aaye hai, lihaza us ka ek lamha bhi yaha zaa’e na kare, balke yaha ke usoolo ke mutabiq taleem wa muzakara ke kaamo lage rahe, purano se baate kare aur un ke saath rahe aur un hi ki ma’eyat me shaher (delhi) ke ‘arbi madraso me jakar kaam kare… 152

Deoband se talaba ki jo jama’at raat ko aayi hai pahele to us ko mindarjaye bala paegaam diya.us ke baad jab chaa pine ke liye mahemaan hazraat hasbe dastoor hazrat ke qareeb aakar baethe to hazrat ne un talaba se khud banafse nafees guftagu farmani chahi aur nihayat khafeef aawaaz me farmaya:.

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‘’ aap log yaha kiyu aaye? Deoband jaese bare madrase ke shafeeq asatiza, shandaar ‘imarato wale iqamat khane aur apna manoos mahol chor ke aap yaha kis waaste aaye hai (phir khud hi apne is sawaal ka jawaab diya) ‘’ is liye ke Allah ki bato ko furog dene ki koshisho me jaan dene ke shaoq ko zinda kare aur is ka tariqa sikhe aur is par Allah ta-ala ki taraf se jo wade hai yaqeen ke saath un se ummeede lagate huwe aur us ke gaer se bilkul ummeede na lagate huwe balke gaero se ummeede munqate karte huwe kaam karna sikhe. جاىدوا في اهلل حق جهاده ىواجتبكم وما جعل عليكم في الدين من حرج Phir isi silsile me farmaya:. Jetni zarurat is ki hai ke Allah hi se ummeed rakkhi jaye, etni hi zarurat is koshish ki hai ke gaerullah se ummeed na rakkhi jaye, balke ma siwa Allah se bilkul sarfe nazar kar ke kaam karne ki mashq ki jaye إن أجري إال علي اهلل Hadith me hai jo log gaero se kuch ummeede rakh kar acche kaam karenge, qiyamat me un se kahe diya jaye ga ke jao unhi se ja kar apna ajar lo. 153

إقامة صالة.:Inhi talaba se khitaab karte huwe farmaya ‘ iqamate salaat saari zindagi ko durust karne wali cheez hai. Lekin iqamate salaat ki takmeel hogi in awsaaf ke paeda karne se jin ka zikar namaaz ke silsile me qur-aane majeed me mutafarriq taor par kiya gaya hai, maslan farmaya gaya:.

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قد أفلح المؤمنون الذين في صالتهم خاشعون Aur sura baqara ke pahele ruku me ‘ :الذين يؤمنؤن بالغيب ويقيمون الصالة ’ ke baad farmaya:. اولئك ىم المفلحون In dono aayato ko milane se saaf maloom hota hai ke khushu fis salaat bhi iqamate salaat me dakhil hai, aur bagaer khushu ke namaaz pardhne wale ‘’

nahi ____aur namaazo me khushu paeda karne يقيًيٍ صالة ki tarkeeb wa tadbeer ki taraf doosri aayat me ishara kiya gaya hai ke Allah ta-ala ke saamne huzoori ke saath yaqeen ko ziyada se ziyada barhaya jaye.

وإنها لكبيرة إال علي الخاشعين الذين يظنون أنهم ملقوا ربهم وأنهم اليو راجعون ko aakhirat se makhsoos karne ki koi يهقىا ربهى _Farmaya wajha nahi, Allah ke bando ko namaaz ki jaesi halat me jo huzoori naseeb hoti hai wo bhi us ki misdaaq hai.

154

me jisاونئك هى انًفهحىٌ aur قذ أفهح انًؤينىٌ_Isi silsile me farmaya falah aur kaamyabi ka wada hai us ko sirf falahe ukhrawi hi me munhasir karne ki koi wajha nahi balke dunya me kaamyabi wa kaamrani bhi is me dakhil hai, aur matlab ye hai ke jin logo me ye imaani awsaaf ho, hamari gaibi madad

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dunya me bhi un ka raasta saaf karne aur falah aur kaamrani tak un ko pahonchane ki zimma daar hai.

155

Isi silsile me farmaya_ gaebi aur gaebi taqat jis cheez ka naam hai wo pahele se hawala nahi ki jati, balke ‘aene waqt par saath kar di jaya karti hai, goya Allah ke khazane me jama hai aur imaan wa tawakkul ki shart ye hai ke us par etemaad apne haath ki maksuba (hasil ki huwi) taqat se ziyada hona chahiye.

156

ko sirf maal wa ويًب رسقنهى ينفقىٌ_Isi silsile me farmaya dawlat se makhsoos karne ki koi wajha nahi, balke Allah ta- ala ne zahir wa batin ki jo quwate hame di hai maslan fikar wa raay aur haath paao ye sab bhi Allah ta-ala ka ‘atiya hai aur Allah ta-ala ke kaamo me aur us ke deen ke liye un cheezo ka istimaal karna bhi is me shamil hai…

157

In talaba se farmaya_tum apni qadar wa qimat to samjho, dunya bhar ke khazane bhi tumhare qimat nahi. Allah ta-ala ke siwa koi bhi tumhari qimat nahi laga sakta, tum ambiya ke na-ebeen ho jo sari dunya se kahe dete hai’

إن أجري إال علي اهلل

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tumhara kaam ye hai ke sab se ummeedo ko munqate karte huwe aur sirf Allah ke ajar par yaqeen wa ‘etemaad rakhte huwe tawazu aur tazalzul se momineen ki khidmat karo, isi se ‘abdiyat ki takmeel wa tazyeen hogi.

158

Ek mashoor deeni jama’at ke mumtaaz kaarkun aur rahenuma ‘eyadat aur ziyarat ke liye tashreef laye, hazrat ne un se guftagu karte huwe farmaya:

Hamare yaha hisaab kitaab nahi raheta, deeni kaam karne walo ko bhi hisaab kitaab ki zarurat is liye hogai hai ke wo etemaad aur itminaan baqi nahi raha jis ke baad kisi hisaab kitaab ki zarurat nahi raheti, agar apne tarze ‘amal se wahi etemaad phir paeda kar liya jaye to hisaab kitaab me jo waqt sarf hota hai wo khalis deeni kaamo hi ke liye bach rahe.

159

‘’ Hindustaan ki ek mashoor siyasi wa mazhabi majlis ke ek bare rahenuma (jo hindustaan ke bahot bare aur sahre bayaan khateeb bhi hai) ‘eyadat aur ziyarat ko tashreef laye.do din pahele hazrat par nihayat sakht dawra par chuka tha jis ki wajha se is qadar zuf hogaya tha ke aksar awqaat labo par kaan rakh ke baat suni ja sakti thi.jab un sahab ki aamad ki ittila di gai to is nacheez (murattibe malfuzaat) ko talab farmaya aur irshaad farmaya ke mujhe us se baat karna

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zaruri hai, lekin surat ye hogi ke apna kaan mere muh ke qareeb kar dena aur jo kuch mai kahu wo un se tum kahete jana. Chunanche wo sahab jab andar tashreef laye to baat shuru to mere hi zari’a se farmai lekin do teen minute hi baad Allah ta-ala ne etni quwat ‘ata farmadi ke qariban aadha ghante tak musalsal taqreer farmate rahe.us majlis ke jo irshadaat qalamband kiye ja sake the wo zael me darj kiye jate hai:. Farmaya_muslim ka muslim se milna bas islaam ke furog ke liye hai warna muslimo aur gaer muslimo ki mulaqaat me kiya faraq hai? Aap yaha kuch din rah kar hamare kaam ka mutala’a kare, is ke bagaer hamari baat ka samajh me aana aur hamare maqsad ko pana mushkil hai. Asal baat ye hai ke ta’alluqate muhammadiya murda ho chuke hai un ko zinda karna hai aur bas isi ki koshisho me mar rahena hai. Mai ne shuru me madrasa pardhaya (yani madrasa me daras diya) to tulaba ka hujoom huwa aur acche acche sahibe istidaad tulaba kasrat se aane lage.mai ne socha ke un ke saath meri mahnat ka natija is ke siwa aur kiya hoga ke jo log ‘aalim banne hi ke liye madraso me aate hai, mujh se pardhne ke baad bhi wo ‘aalim molowi hi ban jayenge aur phir un ke mashagil bhi wahi honge jo aaj kal ‘aam taor se ikhtiyaar kiye jate hai. Koi tibb pardh kar matab karega, koi university ka imtihaan dekar school college me nawkari karega, is se ziyada aur kuch na hoga. Ye sochkar madrase me pardhane se mera dil hat gaya. Is ke baad ek waqt aaya jab mere hazrat ne mujh ko ijazat dedi thi to mai ne talibeen ko zikar ki talqeen shuru ki, aur idhar meri tawajjha ziyada

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huwi Allah ka karna, aane walo par etni jaldi kaifiyaat aur ahwaal ka wurood shuru huwa aur etni tezi se halaat me taraqqi huwi ke khud mujhe haerat huwi, aur mai sochne laga ke ye kiya ho raha hai aur is kaam me lage rahene ka natija kiya nikle ga? Ziyada se ziyada yahi ke kuch ashabe ahwaal aur zikar shagil log paeda ho jaye, phir logo me un ki shorat ho jaye to koi muqaddama jitne ki dua ke liye aaye, koi awlaad ke liye taweez ki darkhaast kare, koi tijarat aur karobaar me taraqqi ki dua karaye, aur ziyada se ziyada ye ke un ke zari’a bhi aage ko chand talibeen me zikar wa talqeen ka silsila chale, ye soch kar idhar se bhi meri tawajjha gai aur mai ne ye tay kiya ke Allah ta-ala ne zahir wa batin ki quwate ata farmai hai un ka sahih masraf ye hai ke un ko usi kaam me Lagaya jaye jis me huzoor ne apni quwate sarf farmai aur wo kaam hai Allah ke bando ko aur khaas kar gafilo aur be talbo ko Allah ki taraf lana aur Allah ki bato ko furoog dene ke liye jaan ko be qimat karne ka riwaaj dena. Bas yahi hamari tahreek hai aur yahi ham sab se kahete hai. Ye kaam agar hone lage to ab se hazaro gune ziyada madrase aur hazaro gune hi ziyada khankaye qaim ho jaye, balke har musalmaan madrasa aur khankah ho jayenge aur huzoor ki layi huwi nemat is ‘umoomi andaaz se batne lage jo us ki shayaane shaan hai.’ Hazraat! Allah ta-ala ne aap ko ek quwat di hai is se mera matlab bayaan wa taqreer ki quwat nahi hai balke mera maqsad ye hai ke aap ek jama’at ke bare aur us ke muta’ hai, hazaro aadmi aap ki baat maante hai, aap un ko mutawajjha ki jiye hamare aadmiyo ke saath kuch dino rah

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kar wo hamare kaam ko samjhe aur sikhe aur phir apne halqo me ye kaam kare, is se insha Allah wo bahot kaam ke ban jayenge. Hazraat!imaan ke do bazu hai, ek Allah wa rasool ke dushmano par gilzat wa shiddat aur doosre Allah wa rasool ke maanne walo aur muhibbo par shafqat wa rahmat, aur un ke muqabla me farotni aur zillat.

أذلة علي المؤمنين أعزة علي الكفرين أشداء علي الكفار رحماء بينهم Imaan walo ki taraqqi wa parwaaz ke liye ye dono bazu zaruri hai, ek bazu se koi jaanwar urh bhi nahi sakta. Un sahab ne jo hazrat se ’aqidat aur niyaaz mandi ka bhi ta’alluq rakhte hai, hazrat ke irshadaat sun kar ’arz kiya ke jawani aur taqat ka sara zamana to doosre kaamo me sarf ho gaya, us waqt kisi buzrug ne na khencha, ab mai burha ho gaya aur kisi naye kaam ki himmat wa taqat nahi rahi to hazrat mujh se apna kaam lena chahte hai, ab mai kisi kaam ka nahi raha hu. Hazrat ne irshaad farmaya_agar fil haqiqat aap pahele ye samajhte the ke aap me kuch taqat wa quwat hai aur aap kar sakte hai to us waqt aap Allah ke kaam ke qabil na the, aur agar ab aap ko ye yaqeen ho gaya hai ke aap me koi taqat wa quwat nahi hai, aur aap kuch bhi nahi kar sakte hai to ab hi aap Allah ke kaam ke qabil huwe hai. Allah ka kaam karne aur us ki madad ke mustahiq hone ke sharait me se ye hai ke aadmi apne aap ko bilkul ’aajiz wa lachar samjhe aur

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sirf Allah hi ko kaarsaaz yaqeen kare, us ke bagaer madad nahi hoti. Hadithe qudsi me hai ke’’ mai unhi ke saath hu jin ke dil tute huwe hai’’. Farmaya_mai siyasi kaam karne walo ka bhi mamnoon hu, unhe ne gorvenment ko apni taraf mutawajjhe kiye rakkha jis ki wajha se mai itminaan se etne dino apna kaam kar saka. Aakhir me rukhsat hote waqt un sahab ne dua ki darkhaast ki to us par farmaya:. ‘’hazrat!har musalmaan ke liye us ki gaebat me dua karna dar haqiqat apne liye dua karna hai. Hadith me hai ke jab koi musalmaan apne kisi musalmaan bhai ke liye khaer wa falaah ki koi dua karta hai to Allah ta-ala ke farishte kahete hai ولك مثل ذلك yani ay Allah ke bande yahi cheez Allah tujhe bhi de. Pas har musalmaan ke liye kisi bahetari ki dua dar haqiqat farishto se apne liye dua karane ki ek yaqini tadbeer hai’’.

Qist nambar das

160

Is deeni da’wat ke silsile me har tabqa ke musalmaano se milna aur un sab ko is ki taraf lane ki sa’ee karna zaruri hai_mai apna ek waqi’a sunata hu (is ke baad maulana ne ek mashoor ‘aalime deen ki ke muta’alliq jo is ‘asar ke bare ‘aalim aur shaekhul hind hazrat maulana mahmood sahab ke mumtaaz shagirdo me se hai bataya)unho ne ek dafa bar

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sare ‘aam hazrat maulana_____ke muta’alliq bahot hi kharaab aur bilkul hi galat baaz baate kahi jis se mera dil dukha. Aur meri haalat ye ho gai ke mai un ki surat nahi dekhna chahta tha,…..kuch dino ke baad jab mai is kaam me laga hu to ek din mere dil me aaya ke un sahab ke muta’alliq mera ye tarze ‘amal theek nahi hai, aakhir woh momin wa muslim hai,hazrat shaekhul hind ke fuyooz bhi un ke andar zaroor honge,qur-aan majeed ke ‘ilmi anwaar bhi un ke paas hai, jis shakhs me khaer ke etne pahelu ho us se etni doori ikhtiyaar kar lena khud apna nuqsaan karna hai, lihaza khud mujhe jaa kar unki ziyarat karni chahiye, aur un ki un deeni kamalaat ki wajha se mujhe uska ikraam karna chahiye, aur un ki jis baat se mera dil dukha us me bhi ye ehtemaal hai ke ye baate un se kisi doosre shakhs ne isi tarah kahi ho aur un ki galti sirf etni hi ho ke unho ne uu ko sach samajh ke us ‘aam mauqa par nakal kar diya ho ya isi tarah ki koi aur ijtihaadi galti is ma’amla me un se huwi ho. Bahar haal ye galti aesi nahi hai jis ki wajha se un ko is tarah choor dena mere liye durust ho. Farmaya_ ye baate mai ne apne nafs ko tanhaiyo me baeth baeth kar samjhaye aur meri in baato ke jawaab me mere nafs ne jo hujjate pesh kiye, mai ne un sab ko dalilo se rad kiya aur’’ziyarate muslim’’aur’’ikraame muslim’’ par jin jin ajro ki basharate nusoos me warid huwi hai mai ne un ko yaad dilaya, aur bil aakhir khud unke paas jaane ka irada kar liya. Phir mujhe is me taraddud huwa ke mujhe is waqt us ke paas sirf shar’ee ziyarat hi ki niyat se jana chahiye ya deeni

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da’wat peesh karne ka qasd karna chahiye(yani un dono surato me se kaun si awla aur ahabb ilallah hai )…bil aakhir mai ne taye kiya ke’’ ziyarat’’ aur ‘’da’wat’’ ki mustaqil niyat karke mujhe un ki khidmat me haazir hona chahiye. Is me insha Allah dono cheezo ka sawaab mile ga. Chunanche mai ne aesa hi kiya, aur ye milaqaat par bahot si barkato aur bahot se faedo ka zari’a bani.

161

Isi silsile me kalaam farmaya_ hamare baaz khaas hazraat mere is madwiya se naraaz hai ke mai is deeni kaam ke silsile me har tarah aur har waza’ ke logo aur musalmaano ke har giroh ke aadmiyo se milta hu aur milna chahta hu aur apne logo ko bhi un ke saath milne julne ko kaheta hu,lekin mai apne hazraat ki is narazi ko sahena aur un ko ma’zoor qaraar dete huwe un ko bhi isi taraf lane ki puri sa’ee karte rahena shukre wajib ka ek juz samajhta hu.Un hazraat ka khiyaal ye hai ke tarze ‘amal hamare hazrat nawwarallahu marqadahu ke tariqa aur mizaaq ke khilaaf hai, lekin mera kahena ye hai ke jis cheez ka deen ke liye nafe aur nuhayat mufeed hona dalaail aur tajurba se ma’loom ho gaya us ko sirf is liye ikhtiyaar na karna ke hamare shaekh ne ye nahi kiya, bari galti hai, shaekh shaekh hi to hai, khuda to nahi hai.

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162

Farmaya_ is deeni kaam(tableeghe deen aur islahe ummat ki ‘awaami tahreek ) ki taraf mutawajjah karna Allah ta-ala ki ek khaas taaid hai, Allah ta-ala ke fazal wa karam se mujhe kuch aesi khususiyaat hasil the ke jin baaz akaabir ko mere is kaam ke muta’alliq puri ma’lumaat na hone ki wajha se kabhi kuch shokook bhi huwe to unho ne bhi meri wajha se sukoot ikhtiyaar kiya aur apne ikhtilaafe raay ko zahir nahi farmaya. Meri woh khususiyaat ye hai:. 1) Ek to meri ye niyaaz mandi ka ta’alluq apne zamana ke sab hi buzurgo se raha aur alham dulillah sab ki ‘enayaat aur sab ka ‘etemaad mujhe hasil raha. 2) Doosre ye ke mere walid maajid ek ‘aali martaba aur muttafiq ‘alai buzrug the aur baham bahot se ikhtilafaat rakhne wale ahle deen ke mukhtalif tabqe un par muttafiq the. 3) Teesre ye ke mera khaandaan ek khaas asar aur ‘izzat wa jahat rakhne wala khaandaan tha.

163

Farmaya_’ulamae haqq ko mera ye paegaam adab wa ehteraam ke saath pahonchao ke aap logo ko meri is tahreek ke muta’alliq jo husne zan ya kuch tawajjah huwi hai to woh un bechaare anpardh mewatiyo ke bayaan karne ya un me kuch islaahi tagaiyur ke mushahide se huwi hai, jo pahele gobar tak poojte the aur is liye agle mushriko se bhi ghatya the,(kiyuke woh to khoob surat murtiyo aur

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chamakdaar pattharo hi ko pooja karte the)to aese gire huwe logo ki khabar rasani ya mushahida se kaam ka sahih andaza kiyukar ho sakta hai, aap jaese hazraat agar barahe raast mujh se mil kar is kaam ko samjhe to asal qadr wa qimat ma’loom ho.

164

Farmaya_hamari is tahreek ka ek khaas maqsad ye hai ke musalmaano ke saare jazbaat par deen ke jazbe ko galib kar ke aur is raaste se maqsad ki wahdat paeda kar ke aur’’ ikraame muslim’’ ke usool ko riwaaj de ke puri qaom ko is hadith ka misdaaq banaaye;.

(المسلمون كجسد واحد) 165

Farmaya_hamare is kaam me ikhlaas aur sidqe dile ke saath ijtima’eyat aur

شوري بينهم ki(yani mil jul kar aur baahami mashwara se kaam karne ki)bari zarurat hai, aur is ke bagaer bara khatra hai.

166

Baaz khuddaam ko mukhatab karte huwe farma:. ‘’hazrate farooqe ‘azam , hazrat abu ‘ubaida aur hazrat mu’aaz se farmate the ke ‘’mai tumhari nigrani se mustagni

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nahi hu’’. Mai bhi aap logo se yahi kaheta hu ke mere ahwaal par nazar rakkhiye aur jo baat tookne ki ho, us par toke. 167

Farmaya_hazrat farooqe ‘azam ke ‘aamilo se jab koi qasid aate to aap un se ‘aamilo ki khaeriyat puchte aur un ke halaat daryaaft farmate, lekin us ka matlab deeni khaeriyat aur deeni haal puchna hota tha na ke aaj kal ki murawwajah mizaaj pursi chunanche ek ‘aamil ke paas se aane waale qasid se jab aap ne ‘aamil ki khaeriyat puchi to us ne kaha:.

‘’waha khaeriyat kaha hai, mai ne to un ke dastarkhaan par do do salan jama dekhe’’.

jis tarze zindagi par sahaba kiraam ﷺ Goya Rasoolullah ko choor gaye the bas us par qaaim rahena hi un hazraat ke nazdeek khaeriyat ka me’yaar tha.

168

Farmaya_Allah se us ka fazal aur rizq wagaera maangna to farz hai aur apni ‘ibadat wa khidmat wagaera ka dunya hi me mu’aawaza chahna haraam hai.

169 Farmaya_kisi musalmaan ko us ki be rah rawi ki wajha se wali takfeer karnaخهىد في اننبر qat’ei taor se kafir kahena, aur ,ka usool sahih hai ’كفزدوٌ كفز’’bara bhari kaam hai. Haa

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tamaam ma’aasi kufur hi ke furu’ aur us ki awlaad hai aur isi tarah tamaam ma’rufaat imaan ki aal awlaad hai, pas hamari ye tahreek dar haqiqat tajdide imaan ki tahreek hai.

170

deeni kaamo ko be maqsad ya.إتخذوا دينهى نهىا ونعبب_Farmaya ita’ate amar wa rizae khuda wandi aur sawabe ukhrawi ke siwa aur maqasid ke liye karna bhi deen lahu wa la’ab banana hai. 171

ka hukom ’‘إٌ حسٍ انظٍ يٍ انعببد aurظنىا ببنًؤينيٍ خيزا_Farmaya is halat me hai ke jab kisi se koi ma’amla karna naho to us ka hukom muhamil aur’‘انحشو سىء انظٍ’‘ waqt ke liye mawaqe’ ka farq na samajhne se nusoos me bari galat fahmiya hoti hai.

172

Farmaya_ hamare sab kaam karne walo ko ye baat acchi tarah zaheen nasheen kar leni chahiye ke tableegh ke liye bahar jane ke zamane me bilkhusoos ‘ilm aur zikar ki taraf bahot ziyada tawajjah kare, ‘ilm aur zikar me taraqqi ke bagaer deeni taraqqi mumkin nahi , nez ilm aur zikar ki tahseel wa takmeel is rah ke apne baro se wa bastgi rakhte huwe aur un ke zere hidayat aur un ki nigrani me ho.

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Ambiya ka ‘ilm wa zikar Allah ta-ala ki zeere hidayat aur us ke hukom ke matahat hota tha, aur hazraate sahaba kiraam ka ‘ilm wa zikar rasoolullah ki hidayat ke matahat aur aap ki nigrani me hota tha, phir har zamana ke logo ke liye is qur- aan ahle ‘ilm aur ahle zikar goya rasoolullah ke khulafa hai, lihaza ‘ilm wa zikar me apne baro ki nigrani se istigna nahi. Ye bhi zaruri hai ke khaas kar bahar nikalne ke zamana me sirf apne khaas mashagil me ishtigaal rahe aur doosre tamaam mashagil se yaksu raha jaye aur woh khaas mashaagil ye hai;. 1-tableeghi gasht 2-‘ilm 3-zikar 4-deen ke liye ghar choor kar nikalne wale apne saathiyo ki khususan aur ‘aam khalqullah ki ‘umoomi khidmat ki mashq. 5-tashihe niyat aur ikhlaas aur ihtisaab ka ihtimaam. Aur ittihaame nafs ke saath baar baar is ikhlaas wa ihtisaab ki tajdeed Yani is kaam ke liye nikalte waqt bhi ye tasawwor karna aur asnaye safar me bhi baar baar is tasawwor ko taza karte rahena ke hamara ye nikalna sirf Allah ke liye aur un nu’amaaye aakhirat ki tam’a me hai jin ka wada deen ki nusrat wa khidmat karne aur is rah ki takleef uthane par farmaya gaya hai, yani baar baar is dhiyaan ko dil me jamaya jaye ke agar mera ye nikalna khalisan aur mukhlisan ho gaya aur Allah ta-ala ki taraf se wo ne’mate zaroor mile gi jin ka wada is kaam par qur-aane paak aur ahadith me farmaya gaya hai aur wo ye ye hongi. Bahar haal un ilahi wado par yaqeen aur un ki ummeed ke dhiyaan ko baar baar taza kiya jaye’ aur apne saare ’amal ko usi yaqeen aur isi dhiyaan se baandha jaye, bas isi ka naam

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‘’ imaan wa ehtesaab ‘’ hai aur yahi hamare ’amaal ki ruh hai. 173

Farmaya_haye, Allah ke wado par yaqeen na raha, Allah ke wado par yaqeen aur etemaad paeda karo aur phir us yaqeen wa etemaad hi ki bunyaad par kaam karne ki mashq karo, aur Allah ke wado ke mana bhi khud na gharo, tumhara ’ilm wa tajurba bahot mahdood hai, us ki wado ka matlab us ki shaan ke mutabiq samjho aur us se yu hi maango ke apni qudrat ke shayaan un wado ko pura farma. Ukhrawi nemato ki ma’nawiyat aur asal haqiqat ka tum is dunya me kiya andaza kar sakte ho aur kiyukar wo andaza ho sakta hai jabke hadithe qudsi me un nemato ki sifat hi bayaan ki gai hai:.

العين رأت والأذن سمعت والخطر علي قلب بشر (yani jannat me aesi nemate hai jo na to kisi aankho ne dekhi hai aur na kisi kaan ne un ka haal suna hai aur na kisi insaan ke dil me kabhi un ka khiyaal aaya hai) Afsoos ham ne us ki mao’uud nemato ko apne ’ilm wa faham aur is dunya ke apne mushahada aur tajurba ke mutabiq samajh kar aur is ki ummeed baandh ke bara ghata ki is ’ata aur is daad wa dhesh to us لقد حجرجم واسعا .kar liya ke shayaane shaan hogi. 174

وماخلقث الجن واإلسن لال ليعددو Farmaya_tum ne Ke muqtaza se jis qadar inhiraaf kiya usi qadar

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خلقنالكم ما في السموات واالرض Ka zuhoor kam hogaya .yani jis nisbat se tumhari ’abdiyat me kami aayi usi nisbat se zameen wa aasmaan ki kaaynaat se tumhara tamattu’ (nafa hasil karna) kam hogaya. Kaaynaat ko tumhara khadim isi liye banaya gaya tha ke tum Allah ta-ala ka kaam karo aur us ki ita’at wa bandage aur us ki marziyaat se furoog me lage raho.jab tum ne apna ye fariza choor diya to zameen wa aasmaan bhi tum se phir gaye.

Qist nambar giyara

175

ne jano ki bazi laga ﷺ Farmaya_ jin maqamaat ko Huzoor ke,balke us jaan baazi aur shaoq wa ‘ishq se hasil karna batlaya tha aur sahaba kiraam ne deen ki rah me apne ko mita ke jo kuch hasil kiya tha tum log us ko aaraam se lete lete kitabo se hasil kar lena chahte ho’’.

176

Farmaya_jo ‘in’aamaat aur samraat khoon se wabasta the un ke liye kam az kam pasina girana to chahiye.

177

Farmaya_waha haal ye tha ke hazrat abu bakar, wa hazrat umar bhi deen ki rah me apne aap ko fana kar dene ke

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ki khuli huwi aur yaqeeni ﷺ bawajood aur huzoor aqdas basharato ke bawajood is dunya se rote huwe gaye.

178

Farmaya_pasand ko mubasharat ke qaem mukaam samajhna bara dhoka hai aur shaitaan yahi karta hai ke aadmi ko pasand hi par qane’ bana de.

(is irshaad ka matlab ye hai ke kisi acche kaam ko sirf accha samajh lene se us kaam me shirkat nahi hoti, balke us me lagne aur us ke karne hi se us ka haq ada hota hai. Lekin bahot se logo ko shaitaan ye fareeb deta hai ke woh kaam se muttafiq ho jane ko kaam me lag jana aur shareek hona samajhne laghte hai, ye shaitaan ka bara dhoka hai)

179

Farmaya_hamari ye tahreek dushman nawaaz dost kush hai, aa jaye jis ka ji chahe.

180

Farmaya_bhai! Is waqt kufur wa ilhaad bahot taqatwar hai, aesi halat me muntashir aur infiradi islahi koshisho se kaam nahi chal sakta lihaza puri quwat ke saath ijtimaa’i jaddo (واعتصموابحبل اهلل حميعا).jihad honi chahiye 181

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Farmaya_ ‘ilm wa zikar ko mazbuti se thaamne ki ziyada se ziyada zarurat hai, magar ‘ilm wa zikar ki hakikat acchi tarah samajh leni chahiye. Zikar ki hakikat ye hai ‘adme gaflat aur faraize deeni ki adaegi me laga rahena ‘aala darja ka zikar hai. Is liye deen ki nusrat aur us ke furog ki jaddo jihad me mashgool rahena zikar ka uncha darja hai bashart ye ke Allah ke awaamir aur mawa’ed ka khiyaal rakhte huwe ho. Aur zikare nafli is waaste hai ke aadmi ke jo awqaat faraiz me mashgool na ho woh la yani me na guzre, shaitaan ye chahta hai ke faraiz me lagne se jo raushni paeda hoti hai woh la yani me laga kar use bar baad karde. Pas us ke hifazat ke liye zikre nafli hai. Algarz faraiz se waqt farig ho use zikre nafli se ma’moor rakkha jaye taake shaitaan la yani me mashgool karke hame nuqsaan na pahoncha sake(neez zikre nafli ka ek khaas aham faeda ye bhi hai ke is se ‘aam deeni kaamo me zikar ki shaan paeda hoti hai aur Allah ke awaamir ki ta’meel me aur us ke mawa-ed ke shaoq me kaam karne ka malika paeda hota hai) Isi silsila me farmaya_faraiz me lagna hatta ke namaaz pardhna bhi agarv Allah ke awaamir aur mawa’ed ke dhiyaan ke saath nah o to asli zikar nahi balke sirf jawareh ka ziklar hai aur qalb ki gaflat hai, aur hadith me qalb hi muta’alliq hai

(إذا صلح صلح الجسد كلو وإذا فسد فسد الجسد كلو)

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(ke insaan ke wujood me yahi woh markaz hai ke agar woh theek ho to sab theek hai aur agar wo kharaab ho to phior sab kharaab hai) To asli cheez hai bas Allah ke awaamir aur us ke mawa’ed ke dhiyaan ke saath Allah ke kamo me laga rahena. Yahi hamare nazdeek zikar ka hasil hai. Aur ‘ilm se muraad deeni masail aur deeni ‘uloom ka sirf jaanna nahi hai dekho yahood apne shari’at aur apni ke ﷺaasmani ‘uloom ke kaese ‘aalim the ke Rasoolullah naaibo ke naaibo tak ke hulye aur naqshe, hatta ke un ke jismo ke til ke muta’alliq bhi un ko ‘ilm tha ,Baaz riwayat me hai ke baaz ’ulamaye yahood ne Farooqe ’azam ke jism ke kisi khaas hissa par til ya til ka koi nishaan dekh kar unke muta’alliq batla diya tha ke ye shakhs nabi aakhiruz zamaan ka khalifa hai aur baitul maqdis is ke daor me fatah hoga. Is qisam ki muta’addid riwayaat ‘’ izalatul khafa ‘’ me hazrat shah wali yullah ne naqal farmai hai..lekin kiya un baato ke sirf jaanne ne un ko faeda diya?

182

Isi sillisa me farmaya_’ilm ke jo waz’e muhammadi thi(yani talab aur azmat ke saath sohbat wa ikhtilaat se ‘ilm hasil karna aur zindagi se zindagi seekhna)us ki khususiyat ye thi ke us ke zari’a jetna ‘ilm barhta tha usi qadar apni jahal aur ‘ilmi darmaandgi ka ehsaas taraqqi karta tha_aur ‘ilm hasil karne ka jo tarika ab raaij ho gaya hai us ka natija ye hai ke ‘ilm jetna aata hai za’am us se ziyada hota hai, phir za’am

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se kibir paeda hota hai aur kibir jannat me nahi jaye ga_’elawa aze ‘ilm ke za’am ke baad tahsile ‘ilm ki tarap nahi raheti jis ki wajha se ‘ilmi taraqqi khatam ho jati hai.

183

Ek sahab jo tableeghi jama’at me jane ke liye apne ko peesh kar chuke the, unho ne hazrat ki khidmat me saw rupiye bhi peesh kiye, hazrat ne un ko qabool farma liya aur farmaya ‘’ mera ji chahta hai ke jo log deen ke liye jism wa jaan ka hissa nahi dete mai un ka maal na lene ki qasam kha lu. Phir isi silsile me farmaya_ infaaqe maal jo ‘ibadat hai to ye maqsood bizzaat nahi hai, balke us ki mashru’eyat is waaste se hai ke maal se dil bastgi na paeda ho. 184

Farmaya_ ‘ahde farooq ummul momineen hazrat Zainab ﷝ ke yaha jab maale ganimat me se un ka hissa pahoncha (jo galiban miqdaar me ziyada hoga aur us se un ko dil bastgi ka andesha huwa hoga)to bekal hokar dua farmai ke ay Allah is ghar me ye phir na aaye, chunanche aesa hi huwa(yani un ki wafaat ho gai)

185

Farmaya_ emaan ye hai ke Allah aur us ke rasool ko jis cheez se khushi aur rahat ho banda ko bhi us se khushi aur rahat ho, aur jis cheez se Allah wa rasool ko na gawari aur takleef ho banda ko bhi us se na gawari aur takleef ho, aur takleef jis tarah talwaar se hoti usi tarah sui se bhi hoti hai.

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Pas Allah wa rasool ko na gawari aur takleef kufur wa shirk se bhi hoti hai aur ma’asi se bhi lihaza ham ko bhi ma’asi se na gawari aur takleef honi chahiye.

186

Ek roz ye ‘aajiz (murattibe malfuzaat) aese waqt hazrat ke hujre me pahoncha ke baz mewati khuddaam hazrat ko namaaze zuhar ke liye wazu kara rahe the (marzul wafaat ke aakhri ayyaam me shiddate zu’f ki wajha se hazrat ko lete lete wazu karaya jata tha)

Mere pahonchne par hazrat ne irshaad farmaya;.

‘’hazrat ‘abdullah bin ‘abbaas bawajood ye ke ‘ilme deen me un ka ye darja tha ke hazrat farooqe ‘azam un ko akaabire sahaba ke saath baethate the aur bawajood ye ke ko wazu karte dekha tha aur ﷺ unho ne khud Rasoolullah us ke baad muddato hazrat abu bakar aur hazrat ‘umar ka wazu bhi dekha hoga, phir bhi hazrat ‘ali ko wazu karate the aur us ka maqsad ta’allum bhi hota tha’’.

187

Jo mewati khuddaam hazrat ko us waqt wazu kara rahe the un ki taraf eshara karte huwe phir is ‘aajiz se irshaad farmaya; ‘’mai abhi in logo se ye kahe raha tha ke tum ye samajhte ho ke meri namaaz acchi hoti hai, lihaza tum mujhe wazu karate waqt bimaar ki khidmat ki niyat ke ‘elawa ye niyat

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bhi kiya karo ke ay Allah ham ye samajhte hai ke tere is bande ki namaaz ham se acchi hoti hai to ham is ko is liye wazu wazu karate hai ke is ki namaaz ke sawab me hamara hissa ho jaye’’. Phir farmaya_ ye mai un logo ko batlata hu, lekin mai khud agar ye samajhne lagu ke meri namaaz in logo se acchi hoti hai to mardood ho jaunga, is liye mai apne Allah se ye dua karta hu ke ay Allah tere ye sada dil bande mere muta’alliq ye gumaan rakhte hai ke meri namaaz acchi hoti hai aur isi liye ye bichare mujhe wazu karate hai tu mahaz apne karam se in ki gumaan ki laaj rakhle aur meri namaaz ko qabool farma le aur is ke sawab me apne bando ko bhi hissa de.

Farmaya_

Tum log un ‘ulama ki khidmat karo jo abhi tak tumhari qaom ko deen sikhane ki taraf mutawajjah nahi huwe hai. Mera kiya hai, mai to tumhari mulk me jata hi hu, tum na bulao jab bhi jaonga, jo ‘ulama abhi tumhari taraf muwajjah nahi hai un ki khidmat karo ge woh bhi tumhari qaom ki deeni khidmat karne lagenge’’.

188

Farmaya_shaekh ki khidmat is liye aur is niyat aur is irada se karni chahiye ke us ke zari’a ‘aadat aur mashq ho jaye Allah ke bando ki khidmat ki. Phir farmaya_niyat ke saath ‘ebade momineen ki khidmat sirhi hai ‘abdiyat ki.

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189

Mashwara ki takeed karte huwe ek dafa irshaad farmaya; ‘’mashwara bari cheez hai, Allah ka wa’da hai ke tum mashwara ke liye Allah par ‘eetemaad kar ke jam baetho ge to uthne se pahele tum ko rushd ki tawfeeq mil jaye gi’’, Phir farmaya_ ye mazmoon kisi hadith me aaya hai, is waqt asal hadith yaad nahi.

190

Hazrate Farooqe ‘azam aur isi tarah doosre sahabaye kiraam ki aamdniya bahot thi aur apne upar kharch karne me bhi woh bare jazris waqe’ huwe the. Un ka khana pina bahot hi ma’muli tha aur nihayat sada balke faqirana zindagi guzaarte the. Us ke bawajood un me bahot se dunya se maqrooz gaye, kiyuke woh apni saari aamdni deen ki rah me kharch kar dete the dar asal momin ka rupiya isi liye hai ke woh Allah ke kaam aaye.

191

Hujre me biche huwe ek palank ki taraf ishara karte huwe is (murattib) se farmaya: ‘’ye palank meri walida ka dada ka hai aur barabar isti’maal me raheta hai’’.(baad me hisaab lagaya gaya to ma’loom huwa ke qareeban assi baras us par guzar chuki hai) Phir farmaya_barkat yahi hai ke koi cheez ‘aadatan jis waqt aur jis halat me khatam ho jani chahiye woh us me khatam naho aur baqi rahe.

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Farmaya_ huzoor ki dua se baaz awqaat khane wagaera me barkat ke jo waqi’aat huwe hai un ki naw’eyat yahi thi ke asal cheez khatam nahi hoti thi.

192

ka matlab ye hai ke jo kuch aur (كم يىو هى في شأٌ)_Farmaya jaese jaese ‘azeemusshaan aur muhaiyirul ‘uqool kaam Allah paak pahele kar chuke hai un se hazaara hazaar darje bare kaam woh har aan kar sakte hai aur un ki qudrate kaamila barabar apni kaam karti raheti hai.

193

Mumbai ke mashoor urdu roz nama ‘’alhilaal’’ ke malik wa editor hafiz ‘ali bahadur khan B A hazrat ki marzul wafaat hi me ek din hazrat ki ziyarat ke liye tashreef laaye, hazrat ne intihai zo’f aur naatawani ke bawajood qariban aadh jhanta un se guftagu farmai woh us guftagu se bahot hi mutaassir huwe aur Mumbai pahonch kar us ne ‘’alhilaal’’ ki chand isha’ato me hazrat ki shaekhiyat aur deeni islaah wa tableeg ki ‘azmat wa ahmiyat aur us ki sanjidgi ka ‘eteraaf is tarah kiya ke jis ki tawaqqa’ aaj kal ke kisi editor aur leader se nahi ki ja sakti.

Alhilaal ke woh parche mujhe kisi jagha se mil gaye, hafiz sahab ke woh mazameen pardh kar mujhe bari kushi huwi aur mai ne irada kiya ke mai hazrat ko bhi sunaonga,

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chunanche woh parche haath me liye kisi munasib waqt me is ummeed ke saath hazire khidmat huwa ke hazrat haath me parche deekh kar khud hi daryaaft farmaenge ke haath me kiya hai, to mujhe kuch ‘arz karne ka un mazameen ke sunane ka mawqa mil jaye ga. Lekin meri tawaqqa’ aur aarzo ke khilaaf hazrat ne kuch pucha hi nahi . deer tak intizaar ke baad mujh se raha na gaya aur mai ne khud hi arz kiya ke hazrat! Fala din Mumbai ke hafiz ‘ali bahadur sahab jo tashreef laaye the woh Alhamdulillah bahot hi mutaassir ho kar gaye aur unho ne apne akhbaar me hamare kaam ke muta-alliq chand mazameen likkhe hai jin me kaam ki ‘azmat aur ahmiyat ka unho ne bahot hi e’teraaf kiya hai aur ma’loom hota hai ke khoob samjha hai, agar irshaad ho to un me se ek aad mazmoon sona du? Farmaya_ molowi sahab jo kaam ho chuka hai us ka kiya zikar karna hai bas ye dekho ke jo kuch ham ko karna tha us me se kiya rah gaya,aur jo kuch kiya us me ketni aur kaisi kaisi kotahiya huwi, ikhlaas me kenti kami rahi, Allah ta’ala ke amar ki ‘azmat ke dhiyaan me ketna qusoor raha? Molowi sahab! In umoor ke bagaer pichle kaam ka zikar muzakara aur us par khush hona bas aesa hai jaesa raasta chalne wala musafir khara hokar piche ki janib dekhne lage aur khush hone lage. Pichle kaam ki sirf kotahiya talaash karo aur un ki talafi ki fikar karo aur aainda ke liye socho ke kiya karna hai? Ye mat dekho ke ek shakhs ne hamari baat samajh li aur ‘eteraaf kar liya balke us par gaor karo ke aese ketne laakh

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aur ketne karoor baqi hai jin ko ham abhi Allah ki baat pahoncha bhi nahi sake hai aur ketne hai jo waqifiyat aur ‘eteraaf ke baad bhi hamari koshisho ki kami ki wajha se ‘amal par nahi pare hai. 194

deen ka)(عًبد انذيٍ)’‘ Farmaya_ namaaz ko hadith me sutoon) farmaya gaya hai.is ka ye matlab hai ke namaaz par baqi deen mu’allaq hai, aur woh namaaz hi se milta hai, namaaz me deen ka tafaqqho bhi milta hai aur tawfeqe ‘amal bhi ‘ata hoti hai, phir jaisi kisi ki namaaz hogi waesi hi uske haqq me ye ‘ata bhi hogi, is liye namaaz ki da’wat dena aur logo ki namaazo me khushu’ wa khuzu’ paeda karne ki koshish karna bilwasta puri deen le liye sa’ee karna hai. 195 Farmaya_jo kaam ‘awaam mukhliseen se liya ja sakta ho aur us se un mukhliseen ke darja aur ajar me taraqqi ki tawaqqa’ ho, woh un se na lena aur us ko khud karna, un mukhliso ke saath hamdardi nahi hai balke un par ek tarah ka zulm hai aur Allah ki nihayat karimana qanoon .ki na qadri hai(انذال عهي انخيز كفبعهه)’’ Farmaya_bhai, deen par ‘amal bare tafaqqho ko chahta hai.

196

Farmaya_ ye nihayat aham usool hai ke har tabqa ko da’wat usi cheez ki di jaye jis ka haqq hona zaruri hona woh khud

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bhi manta aur ‘amal me kotahi ko apni kotahi samajhta ho, jab woh tabqa un chizo par ‘amal karne lage ga to agli cheezo ka ehsaas insha Allah us me khud ba khud paeda hoga, aur un ki adaaygi ki iste’daad bhi paeda hogi.

197

Farmaya_ jo jetne ziyada ahle haqq hai un me utni hi ziyada kaam aur koshish ki zarurat hai. Un ka deen ke waaste uthna bahot zaruri hai kiyuke wahi asal aur gar ho sakte hai.

198

Farmaya_afsoos! Jo log deen ke liye kuch bhi nahi kar rahe hai aur deen ke mu’amla me bilkul hi gafil hai aur pasmaanda hai, ham un ko dekh dekh ke apni zara si sa’ee wa harkat par qane’ aur mutmain ho jate hai aur samajhne lagte hai ke ham apna haqq ada kar rahe hai. Halaake chahiye ye ke Allah ke jin bando ne deen ke liye apne ko bilkul mitaya tha ham unke namuno ko nazar ke saamne rakh ke hamesha apne ko muqassar samajhte rahe aur jetna kar rahe us se ziyada karne ke liye har waqt hares aur muztarab rahe. Hazrat umar ko hamesha is ki hirs raheti thi ke kisi tarah deen ki khidmat me woh hazrat abu bakar ka maqaam pale.

199

Farmaya_ tableegh ke aadaab me se ye hai ke baat bahot lambi na ho aur shuru me logo se sirf otne ‘amal ka

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mutalaba kiya jaye jis ko woh bahot mushkil aur bara bojh na samjhe kabhi kabhi lambi baat aur lamba mutalaba logo ke ‘eraaz ka ba’es ban jata hai.

200

Farmaya_bahot se log ye samajhte hai ke bas pahoncha dena tableegh hai, ye bari galat fahemi hai, tableegh ye hai ke apni salahiyat aur istita’at ki had tak logo ko deen ki baat is tarah pahonchai jaye, jis tarah pahonchane se logo ke .maanne ki ummeed ho, ambiya ﷨ yahi tableegh laaye hai 201

Farmaya_fazail ka darja masail se pahele hai, fazail se a’maal ke ajar par yaqeen hota hai jo imaan ka maqaam hai aur usi se aadmi a’mal ke liye aamada hota hai, masail ma’loom karni ki zarurat ka ehsaas to tab hi hoga jab woh ‘amal par taiyaar hoga, is liye hamari nazdeek fazail ki ahmiyat ziyada hai.

202

Farmaya_ tablighi jama’ato ke nisaab ta’leem ka ek aham juz, tajweed bhi hai, qur-aan shareef acchi tarah pardhna bahot zaruri hai.

ما إذن اهلل لشيي ما إذن لنبي يتغني بالقرإن tajweed dar asal wahi taganna bil qur-aan hai jo Rasoolullah .se manqool hokar ham tak pahonchi hai ﷺ

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Lekin tajweed ki ta’leem ke liye jetna waqt darkaar hai jama’at me otna waqt nahi mil sakta. Is liye in ayyaam me to sirf us ki koshish ki jaye ke logo ko us ki zarurat ka ehsaas ho jaye aur phir us ko seekhne ke liye wo mustaqil waqt sarf karne par aamada ho jaye.

203

Farmaya_doosro ko deen ki da’wat aur targeeb dena sirri e’badat hai, kiyuke aam log isko e’badat nahi samajhte. Aur is me aa’la darje ka ta’diya ye bhi hai jo jaheri e’badato me khaer ka khaas pahelu hota hai.

204

Farmaya_buzurgo ki khidmat ka maqsad dar asal ye hota hai ke un ke jo umoomi aur ma’muli kaam doosre log anjaam de sakte ho woh un ko apne zimma le taake un ke awqaat aur un ki quwate un bare kaamo ke liye farig rahe jo wahi akabir anjaam de sakte hai. Maslan kisi shaekhe waqt ya aa’lim wa mufti ke wo umoomi kaam apne zimma le le jo aap ke bas me hai, aur un ko in ki taraf se farig aur be fikar karde. To who hazraat deen ke jo bare bare kaam karte hai ,(maslan islaah wa irshaad aur dars wa ifta wagaera)to woh ziyada itminaan aur yaksui se un ko anjaam de sakenge aur is tarah ye khuddaam unke un bare kaamo ke ajar me hissa daar ho jayenge, to dar asal baro ki khidmat un ke bare kaamo me shareek hone ka ek zari’a hai.

205

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Farmaya_haqiqi mohobbat ka iqtiza ye hota hai ke muhib aur mahboob ke jazbaat aur khahishaat tak me kamil ittihaad ho jata hai. Mere bhai maulana yahya sahab﷫ka ye haal tha ke bawajood ye ke woh khanka se door rahete the lekin baarha aesa hota tha ke achanak unke dil me khanka jane ka takaza paeda hota aur who fawran chal dete aur jab darwaza kholte to hazrat Gangohi ﷫ ko intizaar me baetha pate.

Farmaya ke Allah ta’ala se jab kisi banda ko sacchi mohobbat ho jati to phir yahi ma’amla Allah ta’ala ke saath ho jata hai ke us ki marziyaat bande ki marziyaat ho jati hai aur jo baate Allah ko na pasand hoti hai banda ko bhi un se nafrat ho jati hai. Aur us mohobbat ke paeda karne ka tareka ka ittiba ﷺ hai uswaye Muhammad (قل إن كنتم تحبون اهلل فاتبعوني يحببكم اهلل) 206

Jo log deen daar aur deen daa hone ke bawajood deen ke furoog ke liye aur ummat ke islaah ke liye woh jaddo jahad nahi kar rahe jo rasoolullah ki niyabat ka taqaza hai un ke bare me ek roz hazrat ki zubaan se nikal gaya’’ un logo par bara raham aata hai’’ ___us ke ba’d deer tak aur musalsal istigfaar farmate rahe----phir is aa’jiz se mukhatab hokar irshaad farmaya:.

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‘’mai ne ye istigfaar is par kiya hai ke meri zubaan se ye da’we ka kalima nikal gaya tha ke’’ mujhe un logo par raham aata hai. 207

Farmaya_masjide, masjide nabawi ki betiya hai, is liye ki masjid ﷺ unme woh sab kaam honi chahiye jo Huzoor ki masjid me namaaz ke elawa ﷺ me hote the. Huzoor ta’leem wa tarbiyat ka kaam bhi hota tha aur deen ki da’wat ke silsila ke sab kaam bhi masjid hi se hote the. Deen ki tableegh ya ta’leem ke liye wufood ki rawaangi bhi masjid hi se hoti thi. Yahaa takke ‘asakir ka nazam bhi masjid hi se hota tha. Ham chahte hai ke hamari masjido me bhi usi tarika par ye sab kaam hone lage.

208

Farmaya_sahih tariqe kaar ye hai ke jo kaam nazil darja ke logo se liya ja sakta ho woh unhi se liya jaye, un se mafooq ke logo ka us me lagna jabke nazil darja ke kaam karne wale bhi naseeb ho bari galti hai. Balke ek tarah ka kufrane ne’mat aur niche darje walo par zulm hai.

209

Farmaya_ deen ki da’wat ka ehtemaam mere nazdeek is waqt etna zaruri hai ke agar ek shakhs namaaz me mashgool ho aur ek aadmi aaye aur wapas jane lage aur phir us ki haath aane ki tawaqqa’ na ho, to mere nazdeek namaaz ko darmiyaan me toor ke us se deeni baat kar leni chahiye aur

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us se baat karke ya us ko rok ke apni namaaz phir se pardhni chahiye.

210

Isi silsile me farmaya_meri haisiyat ek ‘aam momin se unchi na samjhi jaye, sirf mere kahene par ‘amal karna bad deeni hai, mai jo kuch kahu us ko kitaab wa sunnat par peesh kar ke aur khud gaor wa fikar karke apni zimma daari par ‘amal karo, mai to bas mashwara deta hu.

Farmaya_hazrat Umar ﷫ apne saathiyo se kaha karte the ke’’ tum ne mere sar par bahot bari zimma daari daal di hai, tum sab mere ‘amaal ki nigrani kiya karo’. Meri bhi apni doosto se bari israar aur ilhaah se ye darkhaast hai ke woh meri nigrani kare, jaha galti karu waha toke aur mere rushd wa sadaad ke liye dua bhi kare.

211

Farmaya_ kisi kaam me ishtigaal us ke elawa bahot si chizoo se ee’raaz ko mustalzam hota hai, yani jab ishtigaal fi shai hoga to ishtigaal ‘an ashyaa zaruri hoga, aur phir jis darja ka ishtigaal fi shai hoga to doosri chizo ke ihtimaam me usi darja ki kami bhi hogi, shari’at me jo ta’leem di gai hai ke har acche se acche kaam ke khatam par bhi istigfaar kiya jaye, mere nazdeek is me ek raaz ye bhi hai ke shayad is acche kaam me mashguli aur inhimaak ki wajha se kisi doosre amar ki ta’meel me kotahi ho gai ho, khaas kar jab kisi kaam ki lagan me dil lag jata hai aur dil wa dimaag par

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woh kaam cha jata hai to phir us ke ma siwa doosre kaamo me basa awqaat taqseer ho jati hai , is liye hamare is kaam me lagne walo ko khususan kaam ke zamane me aur kaam ke khatima par istigfaar ki kasrat apne upar lazim kar leni chahiye.

212

Farmaya_ ‘ulama se kahena ke in tableeghi jama’at ki chalet phirat aur mahnat wa koshish se ‘awaam me deen ki sirf talab aur qadar hi paeda ki ja sakti hai aur un ko deen seekhne par aamada hi kiya ja sakta hai. Aage deen ki ta’leem wa tarbiyat ka kaam ‘ulama aur sulaha ki tawajja farmai hi se ho sakta hai. Is liye aap hazraat ki tawajjuhaat ki bari zarurat hai.

213

Kisi silsile se ‘ahde hazir ke ek mashoor sahibe ‘ilm aur sahibe qalam khadime deen ka zikar aa gaya , jin ki baaz amli kamzoriyo ki bina par khaas deen daar halko ko un par ‘eteraaz hai to farmaya ke:. ‘’mai to un ka qadar daan hu, agar un me koi kamzori ho to mai us ka ‘ilm bhi hasil karna nahi chahta, ye mu’amla Allah ka hai, shayad un ke paas is koi uzar ho, ham ko _(ال تجعل في قلوبنا غال للذين امنوا)’’hokum ye hai ke du’aay karo

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214

Panjaab ke ek bare mashoor ’alim aur buzrug (jin se ’aajiz murattabe malfuzaat ko bhi sharfe niyaaz hasil hai) delhi tashreef laaye huwe the, ye ’aajiz un ki khidmat me hazir huwa aur hazrat maulana ki deeni da’wat ka aur us ke usool aur tariqe kaar ka kuch tafseel se tazkira kiya, aur apne qadeem niyaaz mandana ta’alluqaat ki bina par un ko targeeb di, aur istid’aa ki ke wo is deeni da’wat ke muta’alliq mazeed waqifiyat hasil karne ke liye kuch waqt is kaam ke markaz nizaamuddeen me guzare da’wat usool aur tariqe kaar aur kaam ki raftaar ke muta’alliq meri guzarish sunne ke baad unho ne bare ta-assur ka izhaar kiya aur farmaya is waqt to mai qiyaam nahi kar sakta sirf teen chaar din ke liye aaya hu aur hazrat maulana bhi bimaar hai.lihaza is waqt to mai sirf ziyarat ke liye hazir hunga, lekin mai ne niyat karli hai ke jab maulana ko sihhat ho jayegi aur wo koi aham tableegh dawra farmayenge to mai insha Allah us me saath rah kar dekhunga

Ye ’aajiz jab delhi shaher se basti nizaamuddeen wapas aaya aur hazrat ko puri guftagu sunai to irshaad farmaya:.

‘’shaitaan ka ye bahot bara dhoka aur fareeb hai ke wo mustaqbil me bare kaam ki ummeed bandha kar us chote khaer ke kaam se rok deta hai jo filhaal mumkin hota hai. Wo chahta hai ke banda is waqt jo khaer kar sakta hai kisi

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hila se us ko is se hata de.aur is dao me wo aksar kaamyaab ho jata hai.phir mustaqbil me aadmi jis bare kaam ki ummeed baandhta hai basa awqaat us ka waqt hi nahi aata. Bare kaamo ki ummeede aksar zaya hi ho jati hai. Aur is ke barkhilaaf jo khaer fil haal mumkin ho, agarche wo chote se chota hi ho, us me lagna aksar bare kaam tak pahonchne ka sabab aur zari’a ban jata hai. Is liye áqalmandi yahi hai ke jo khaer jis waqt jetna muyassar hosake us ko usi waqt ’amal kar liya jaye aur fursat se fawri fayeda utha liya jaye.-----un sahab ko chahiye ke wo phir par na rakkhe is waqt jetna mumkin ho waqt de de. Aur meri bimari ka bilkul khiyaal na kare kisi ko kiya khabar is bimari me sehhat se badarjaha ziyada kaam ho raha hai. Yaha aane ka yahi khaas waqt hai’’. Allah ka karna aesa hi huwa ke wo buzrug us waqt qiyaam na farma sake, aur mustaqbil ke mutabiq unho ne jo irada kiya tha wo bhi pura na huwa, aur chand hi roz baad hazrat malana ka wisaal ho gaya.

رحمة اهلل تعالي رحمة االبرار الصالحين ٭٭٭٭٭٭٭٭٭٭٭ ٭٭٭٭٭٭ ٭٭٭ ٭

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MOHTARAM USTAAD HAZRAT MAULANA MUFTI RAFIQ AMJAD SAHAB QASMI KI DIGAR TASNEEFAAT

(1) Hayatus-Salihaat: Jild Awwal Aur Jild Sani Aur Jild Salis (Arbic) (2) Hayatus-Salihaat: (Urdu by: Mufti Muhammad Ansar Maulana Abdus Subhaan Nausori Fiji (3) Hayatus-Salihaat: (English by: Mufti Abdul Kareem Ibn Abdul Jabbar) (4) Hayatus-Salihaat: (Hindi by: Mufti Faiyaz Hussain Ibn Imaam Hussain Labasa Fiji (5) Hayatus-Salihaat: Bangla By: Mufti Farooq Uz Zabaan Qasimi Sahib Bangla-desh) (6) Awa Laisa Fi Sabilil-Lahi Il-La Man Qutil? (Arbic) (7) Awa Laisa Fi Sabilil-Lahi Il-La Man Qutil? (Urdu by:Mufti Muhammad Ansar Maulana Abdus Subhaan Nausori Fiji (8) Kitaabul Arbain Fi Usulud Dawati Wat Tableeg (Arbic) (9) Kitaabul Arbain: (English by: Mufti Abdul Kareem Ibn Abdul Jabbar) (10) Kitaabul Arbain: (Urdu by: Mufti Iftikhaar Alam Qasimi Sahib Bangla-desh) (11) Kitaabul Arbain: (Bangla By: Mutarjim Musannif Ki Ahliya Mohtarama) (12) Kitaabul Arbain: (Hindi by: Muhammad Ifroz Muhammad Firoz Suva (13) Usoolud Dawti Wat-Tableeg Fi Zao’il Ahadith-o- Nabwiyati (Arbic) (14) Usoolud Dawti Wat-Tableeg: (Urdu by: Mufti Iftikhaar Alam Qasimi Sahib Bangla-desh) (15) Usoolud Dawti Wat-Tableeg: (Hindi by: Mufti Faiyaz Hussain Muhammad Ifroz Muhammad Firoz Fiji (16)Usoolud Dawti Wat-Tableeg: (Bangla By: Mutarjim Musannif Ki Ahliya Mohtarama)

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(17) Ah-Waalul Mawta Wal Quboor (Arbic) (18)Ah-Waalul Mawta Wal Quboor: (Urdu by: Hafiz Muhammad Bilal Asif Pakistaani (19) Ah-Waalul Mawta Wal Quboor: (English by:Muhammad Moshin,Suva Fiji (20)Ah-Waalul Mawta Wal Quboor: Roman English by: Muhammad Aruf Hanif Saeqaqa, Fiji (21) Ah-Waalul Mawta Wal Quboor: (Bangla By: Mutarjim Musannif Ki Ahliya Mohtarama) (22) Ah-Waalul Mawta Wal Quboor: (Hindi by: Mufti Faiyaz Hussain Ibn Imaam Hussain Labasa Fiji (23) Huququn Nisaa Alal Rijaal: (Arbic) (24) Huququn Nisaa Alal Rijaal: (Urdu by: Mufti Juber Sahib Bangla-deshi (25) Huququn Nisaa Alal Rijaal: (English by: Mufti Muhammad Ansar Maulana Muhammad Subaan Nasori (26) Huququn Nisaa Alal Rijaal: (Bangla by: Mufti Ahsan Habeeb Amjad bangle-deshi (27) Huququn Nisaa Alal Rijaal: Roman English by: Muhammad Aruf Hanif Saeqaqa, Fiji

TAKHREEJ WA TAHQEEQ (28)Fazaailud Dawati Wat Tableeg Lish-Shekh Muhammad Zakriya Al-Kaan-dah-lawi (Arbic)

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MOHTARAM USTAAD HAZRAT MAULANA MUFTI RAFIQ AMJAD SAHAB QASMI KI ZER NIGRANI TASNEEFAAT

(29) MOBILE PHONES IN THE LIGHT OF QURAAN & SUNNAH: ENGLISH (30) RAMADHAN IN THE LIGHT OF QURAAN & SUNNAH: ENGLISH (31) QURBANI IN THE LIGHT OF QURAAN & SUNNAH: ENGLISH (32) MEERATH IN THE LIGHT OF QURAAN & SUNNAH: ENGLISH (33) AHKAM-E-MEERAATH: URDU, HINDI (34) QURAAN WA AHADITH KI ROSHNI ME CHE SIFAAT: URDU, HINDI, ENGLISH, ROMAN ENGLISH MALFUZAATE HAZRAT JI MAULANA ILYAAS SAHAB﷫ (35) :ROMAN ENGLISH. (36) FITNAE DAJJAL: URDU BY MAULANA ALQAMAH HUSSAIN, ENGLISH & ROMAN BY ABDUL WARIS.

۩۩۩

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