Taj Mahal

کفر کے سب کام

شمشاد صاحب کی گذارش پر ایک کلام پیش خدمت ہے، حالات کے تحت یہی لکھا جاسکا ہے،

آپ سب کی رائے کی منتظر رہوں گی۔

نام اسلام کا لو کفر کے سب کام کرو

وہ جو ہے رحمت عالم اسے بدنام کرو

دینی بھائی تمہیں کہتے ہوئے شرم آتی ہے

سوچتے سوچتے چھاتی یہ پھٹی جاتی ہے

قتل معصوموں کا جس نے بھی سکھایا ہے تمہیں

کاش تم سمجھو کہ شیطان بنایا ہے تمہیں

حیف صد حیف کہ تم خود کو مسلمان کہو

خود کشی کو بھی شہادت کہو ایمان کہو

جس نے خوں ریزی کو ایمان بنایا ہوگا

اس نے اپنا کوئی قرآن بنایا ہوگا

میرا قرآن سکھاتا ہے محبت کرنا

کوئی دشمن بھی جو نادم ہو تو شفقت کرنا

لوگ کہتے ہیں کہ تم لوگ مسلمان نہیں

میں یہ کہتی ہوں کہ دراصل تم انسان نہیں

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بہت اچھے اشعار ہیں فرزانہ نیناں صاحبہ، بہت داد قبول کیجیئے

جس نے خوں ریزی کو ایمان بنایا ہوگا

اس نے اپنا کوئی قرآن بنایا ہوگا

واہ واہ واہ، سبحان اللہ۔

الف عین, حسن علوی , دوست , سارہ خان , سیدہ شگفتہ ,

شاکرالقادری , شمشاد , فاتح , قیصرانی , محب علوی , محمد

وارث , ڈاکٹر عباس

فرزانہ ، لاجواب کلام کیا ہے ۔ مجھے الفاظ نہیں مل رہے کہ کچھ لکھ سکوں ۔ اللہ کرے کہ آپ کے الفاظ ، آپ کی سوچ ایسے سفاک اور قاتل لوگوں کی ہدایت کا سبب بن جائے ۔ آمین۔سیدہ شگفتہ

بہت زبردست لکھا ہے سسٹر ۔سارہ خان

بہت خوب۔۔۔۔۔۔۔ ضبط

بروقت اور برمحل کلام ہے اور اس طرح کی شاعری کی ضرورت بھی ہے۔

شمشاد کی فرمائش اور فرزانہ کے فرمائش پوری کرنے کا شکریہ۔محب علوی

بہت خوب آپا میں نے آج ہی آپ کا یہ خوبصورت کلام پڑا۔ بہت اچھا لگا۔ حسن علوی

بہت شکریہ نیناں جی۔
موجودہ حالات کو مدِ نظر رکھتے ہوئے بہت ہی اچھے اشعار ہیں۔ شمشاد

آپ تمام کی حوصلہ افزائی پر ممنون ہوں، یہ تو فقط جذبات ہیں
اللہ تعالی ان لفظوں میں تاثیر بھی ڈال سکتے ہیں جس کا ہر محب وطن پاکستانی منتظر ہے،
میں کیا میری بساط کیا، ہم وطن سے دور ہیں لیکن دل اسی کے نام پر دھڑکتا ہے،
خمیر تو اسی مٹی کا ہوں، اس کی مہک اپنی جانب کھینچتی ہے،
خدا ہماری ارض پاک کو تباہی و بربادی سے نکالے اور عوام کو عقل سلیم عطا فرمائے۔ آمین
بس یہی میرے دل کی خواہش و دعا ہے۔

اہل محفل بہت شکریہ۔فرزانہ نیناں

 

Taj Mahal

In 1631 Shah Jahan, emperor during the Mughal’s period of greatest
prosperity, was griefstricken when his second wife, Mumtaz Mahal, died during the birth of their daughter Gauhara Begum, their fourteenth child. Contemporary court chronicles concerning Shah Jahan’s grief form the basis of the love story traditionally held as the inspiration for the Taj Mahal. Construction of the Taj Mahal was begun soon after Mumtaz’s death. The principal mausoleum was completed in 1648, and the surrounding buildings and garden were finished five years later. Visiting Agra in 1663, the French traveller François Bernier wrote the following: I shall finish this letter with a description of the two wonderful mausoleums which constitute the chief superiority of Agra over Delhi . One was erected by Jehan-guyre [sic] in honor of his father Ekbar; and Chah-Jehan raised the other to the memory of his wife Tage Mehale, that extraordinary and celebrated beauty, of whom her husband was so enamoured it is said that he was constant to her during life, and at her death was so affected as nearly to follow her to the grave.

The Taj Mahal incorporates and expands on many design traditions, particularly Persian and earlier Mughal architecture. Specific inspiration came from a number of successful Timurid and Mughal buildings. These include the Gur-e Amir (the tomb of Timur, progenitor of the Mughal dynasty, in Samarkand), Humayun’s Tomb, Itmad-Ud-Daulah’s Tomb (sometimes called the Baby Taj), and Shah Jahan’s own Jama Masjid in Delhi. Under his patronage, Mughal building reached new levels of refinement. While previous Mughal building had primarily been constructed of red sandstone, Shah Jahan promoted the use of white marble inlaid with semi-precious stones. The complex is set in and around a large charbagh (a formal Mughal garden divided into four parts). Measuring 300 meters Ã- 300 meters, the garden uses raised pathways which divide each quarter of the garden into 16 sunken parterres or flowerbeds. A raised marble water tank at the center of the garden, halfway between the tomb and the gateway, and a linear reflecting pool on the North-South axis reflect the Taj Mahal. Elsewhere the garden is laid out with avenues of trees and fountains.

The charbagh garden was introduced to India by the first Mughal emperor Babur, a design inspired by Persian gardens. The charbagh is meant to reflect the gardens of Paradise (from the Persian paridaeza — a walled garden). In mystic Islamic texts of the Mughal period, paradise is described as an ideal garden, filled with abundance. Water plays a key role in these descriptions: In Paradise, these text say, four rivers source at a central spring or mountain, and separate the garden into north, west, south and east. Walkways beside reflecting pool Most Mughal charbaghs are rectangular in form, with a tomb or pavilion in the center of the garden. The Taj Mahal garden is unusual in that the main element, the tomb, is located at the end rather than at the center of the garden. But the existence of the newly discovered Mahtab Bagh or “Moonlight Garden” on the other side of the Yamuna provides a different interpretation — that the Yamuna itself was incorporated into the garden’s design, and was meant to be seen as one of the rivers of Paradise.

The Taj Mahal complex is bounded by a crenellated red sandstone wall on three sides. The river-facing side is unwalled. Outside the wall are several additional mausoleums, including those of many of Shah Jahan’s other wives, and a larger tomb for Mumtaz’s favorite servant. These structures, composed primarily of red sandstone, are typical of smaller Mughal tombs of the era. On the inner (garden) side, the wall is fronted by columned arcades, a feature typical of Hindu temples later incorporated into Mughal mosques. The wall is interspersed with domed kiosks (chattris), and small buildings which may have been viewing areas or watch towers, such as the so-called Music House, now used as a museum. The main gateway (darwaza) is a monumental structure built primarily of marble. The style is reminiscent of that of Mughal architecture of earlier emperors. Its archways mirror the shape of the tomb’s archways, and its pishtaq arches incorporate the calligraphy that decorates the tomb. It utilises bas-relief and pietra dura (inlaid) decorations with floral motifs. The vaulted ceilings and walls have elaborate geometric designs, like those found in the other sandstone buildings of the complex.

ANKARA

The city of Ankara lies in the center of Anatolia on the eastern edge of the great, high Anatolian Plateau, at an altitude of 850 meters. It is the center of the province of the same name, which Is a predominantly fertile wheat steppeland with forested areas in its northeast region. It is bordered by the provinces of Cankiri and Bolu to the north, Eskisehir to the west, Konya and Aksaray to the south, and Kirikkale and Kirsehir to the east. The region’s history goes back to the Bronze Age, Hatti Civilization, which was succeeded in the 2nd millennium BC by the Hittites, then the Phrygians (10th century BC); Lydians and Persians followed. After these came the Galatians, a Celtic race who were the first to make Ankara their capital (3rd century BC). It was then known as Ancyra, meaning anchor. The town subsequently fell to the Romans, Byzantines, and Selcuks under Alpaslan in 1073, and then to the Ottomans under Yildirim Beyazit in 1402, who remained in control until the First World War. The town, once an important trading center on the caravan route to the east, had declined in importance by the nineteenth century. It became an important center again when Kemal Atat?ose it as the base from which to direct the War of Liberation. In consequence of its role in the war and its strategic position, it was declared the capital of the new Turkish Republic on the 13th October,1923.

 

We Have To Wait

A man went to a shop, picked up a beautiful cup and said ” My God ! this cup is so beautiful.”Suddenly the cup started talking to the man.”oh, man, I am beautiful right now, but what was the state of my being before the pot maker made me so beautiful ?’

I was sheer mud when the potter pulled me out from mother earth. I felt wreathed in tremendous pain while being separated from mother earth. But the potter said , ‘JUST WAIT ‘. Then he churned me. I felt giddy when I was churned, and asked him ‘Why are you so cruel ? ‘ The potter said ‘ JUST WAIT ‘.Then he put me into an oven and heated me up. I felt completely burnt. There was tremendous pain and I asked him again ‘ Why are you so cruel ? ‘ He said ‘ JUST WAIT ‘
After that he poured hot paint on me n I felt the fumes and irritation.I again asked him ‘Why are you so cruel ? ‘ He said again ‘ JUST WAIT ‘. he put me into an oven and heated me to make me strong, I felt life was so pain ful hence pleaded with the potter to leave me free. he said ‘JUST WAIT ‘. And finally he took me to a mirror and said ‘ Now look at yourself”. Lo, What a change ! I found myself so beautiful. “
We have to wait ; our struggles have a cosmic purpose. When pur agenda is not fulfilled, it gives us pain. But universe has its own plans.

We have to wait and make our struggles sacred.Greatness lies not in being strong but in the right use of scared strength.

6 Kalimah

6 Kalimah

Sheikh Abdul Qadir Jilani

Sheikh Abdul Qadir Jilani

Hazrat-e-Bishr Qarazi narrates that I was travelling with a group of traders along with fourteen camels carrying sugar. We stopped for the night in a dangerous jungle. In the early hours of the night my four loaded camels disappeared, which were not found even after a lot of search. The group also departed. The camel driver stayed back with me . In the morning I suddenly remembered that my Mentor, The King of Baghdad Huzoor Ghous-e-Pak had told me that whenever you get stuck in any problem then call me (my name), Allah willing that problem will be solved, hence I requested this way: YA SHAIKH ABDUL QADIR! MY CAMELS ARE LOST. All of sudden I saw a saintly man dressed in white clothes on a sand dune towards east, who was signaling me to come to him. As soon as I along with my camel driver reached over there the saintly Man disappeared from vision. We were strangely looking here and there when we suddenly spotted those four lost camels sitting under the sand dune. Then what happened was that we caught the camels and re-joined the group. When Sayyed-e-na Shaikh Ab-ul-Hasan Ali Khabbaz was told the incident of the lost camels He said that Hazrat-e-Shaikh Ab-ul- Qassim has said that I have heard Sayyed-e-na Shaikh Muhi-ud-Din Abdul Qadir Jilani saying:

“THE ONE WHO CRIES OUT FOR MY HELP DURING SOME PROBLEM, THE PROBLEM GETS SOLVED, THE ONE WHO CALLS OUT MY NAME IN ANY HARDSHIP, THAT HARDSHIP; GETS DISMISSED, THE ONE WHO USED ME AS A SOURCE TO ASK ALLAH FOR SOME NEED, IT WILL BE FUFILLED. THE PERSON WHO PRAYES TWO RAK’AT OF NAFL AND IN EACH RAK’AT AFTER SURAH FATIHA RECITIES SURAH IKHLAS ELEVEN TIMES, AFTER SAYING SALAAM i.e AFTER FINISHING THE PRAYER, SENDS DUROOD-O-SALAAM ON THE KING OF MADEENAH AND THEN WALKS A DISTANCE OF ELEVEN STEPS TOWARDS BAGHDAD SHAREEF AND CALLS OUT MY NAME AND PRESENTS HIS NEED, ALLAH WILLING, THAT NEED WILL BE FULFILLED’.

Why should I go from door to door when I have a mentor like You. I received every thing from you ‘O, Ghous-e-Azam Dastgir.

Dear Islamic Brother! It is possible that in someone’s mind a thought may arise that we should only ask Allah for any help and no one else, because when Allah is the One who helps then why should we ask anyone else for help? The answer to this is that this is the way he makes an unknown number of people go astray. When Allah has not refrained from asking for help from someone else then how can someone get the right of saying that don’t ask for help from anyone but Allah. Look in the Holy Quran, where Allah has in various verses allowed asking for help from someone else, but even though being the Omnipotent in every way,. He has asked for help from His beings. Therefore it is stated:

Translation: If you will help the religion of Allah, Allah will help you. (Part-26, Sura: Muhammad)

THE KING OF JINNSBushair bin Mahfooz states that once my daughter, Fatima, all of a sudden vanished from the roof of my house. I got worried and want to the blessed presence of Sayyed-e-na Ghouse-e-Pak and requested for help. He told me to go to Karkh, and during the night sit in a deserted place forming a fort (Hisar) around myself. Over there think about em and say:” Bismillah” During the darkness of night groups of Jinns will pass by you, their faces will be very strange, do not get scared by looking at them, at the time of sahari the KING OF JINNS will come to you and will ask you about your requirement. Tell him, “Sheikh Abdul Qadir Jilani has sent me from Baghdad (my requirement is that) you search my daughter.”

Hence, I went to the ruins of KARKH and followed the instructions of Huzoor Ghous-e-Azam. During the silence of night, horrifying Jinns kept on passing outside my hisar. The faces of the Jinns were so horrifying that I could not look at them. At the time of sahari, the KING OF JINNS came on a horse back, there were Jinns surrounding him. He asked my demand from outside the hisar. I told him that Huzoor Ghous-e-Azam has sent me to you. As soon as he beard this, he got down the horse and sat on the ground. The other Jinns too sat outside the hisar.

I narrated the incident of the disappearance of my daughter. He announced amongst all the Jinns, “Who has taken the girl?” Within moments the Jinns caught a Chinese Jinn and presented him as the culprit. The King of the Jinns asked him why did you pick the girl up from the city of the Highest Cadre in Spiritual Pivot (Qutub) of the time? He said, while shivering, Your Highness! After looking at her I fell in love with her. The King ordered the Chinese Jinn to be beheaded and returned my wonderful daughter to me. I thanked the King of the Jinns and said, as Allah will! You are an ardent lover of Sayyed-e-na Ghouse-e-Pak. He then replied, I SWEAR UPON ALLAH WHEN HUZOOR GHOUS-E-PAK LOOKS TOWARDS US, ALL THE JINNS START TREMBLING. WHEN ALL NOMINATES AS QUTUB OF TIME THEN ALL THE JINNS AND HUMANS ARE ORDERED TO FOLLOW HIM. (Bahjaa-tul- Asraar)
All the Jinns start trembling (with fear) on hearing your name. Your Have that majestic awe ‘O, Ghous-e-Azam Dastgir.

About Gous Pak: Sheikh Abdul Qadir Jelani was a noted Hanbali preacher, Sufi sheikh and the eponymous founder of the Qadiri Sufi order (selsela). He was born in Ramadan AH 470 (about AD 1077) in the Persian province of Gilan (Iran) south of the Caspian sea. His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the “Supreme Helper” or the “Mightiest Succor”). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.

Parents and Early Life
Abdul Qadir Jilani was a Sufi master and Syed (descendant of the Prophet Muhammad) from both his father and mother. His father Abu Saleh Jangidost, was an illustrious and God-fearing man. Once while engrossed in meditation by the bank of a river he saw an apple floating down the river. He picked it up and ate it. It struck to him that he ate the apple without paying for it so he set out in search of the owner, on the bank of the river and at last reached the owner of the apple orchard “Abdullah Somai” whom he requested to tell him the price of the apple, Abdullah Somai replied that it was an expensive thing. Syed Abu Saleh replied that he had not much by way of worldly material but he, could serve him for compensation. Abdullah Somai then asked him to work for a year in the orchard. In course of time the duration was extended several times. In the end Abdullah Somai admitted that he had served him in excess of the price and desired to reward him. Abu Saleh hesitated in accepting it but when Abdullah Somai persisted, he relented. He said he had a daughter, blind of eyes, handicapped of hands and feet and wanted to give her in marriage to him. In this way Abu Saleh was married to Abdullah Somai’s daughter, Syeda Fatimah. To his astonishment found her wondrously beautiful and wholesome. He complained to his father-in-law that he found her exactly the opposite to what he had described her. Abdullah Somai insisted on the truthfulness of his statement. She was blind because she had not seen any Ghair Mehram (a man who could marry her). She was mute because she had not uttered a word repugnant to the Shariah (Islamic law). She was deaf because she had not heard anything inconsistent with the Shariah. She was handicapped of hand and feet because she had never moved in the direction of evil.

Abdul Qadir Jilani’s father died soon after and the young orphan was reared up by his mother and his grandfather, Abdullah Somai.

Adult life
At the age of 18 he went to Baghdad on AH 488 (1095 AD), where he pursued the study of Hanbalite law under several teachers. His mother sewed 40 gold coins in his quilt so that he might spend them when needed. The dacoits struck the caravan on the way, and looted all the travelers of their belongings. They asked him what he had. He replied that he had 40 gold coins. The dacoits took his reply for a joke and took him to their chief, who asked him the same question and he again replied that he had 40 gold coins. He demanded him to show, upon whom he tore away, the quilt and produced the gold coins. He was surprised and asked him why he had given the hidden gold coins when he could have kept them hidden. Young Abdul Qadir Jilani replied that he was travelling to Baghdad to receive education and his mother had instructed him to speak the truth. This left a deep effect on the chief of the dacoits and he gave up looting.

Abdul Qadir received lessons on Islamic Jurisprudence from Abu Said Ali al-Mukharrimi, Hadith from Abu-Bakra-bin- Muzaffar, and commentary (tafseer) from the renowned commentator, Abu Muhammad Jafar.

In Sufism, his spiritual instructor was Shaikh Abu’l-Khair Hammad. From him, he received his basic training, and with his help he set out on the spiritual journey. Abu Shuja’ was also a disciple of Shaikh Hammad, once he said: “Shaikh Abdul Qadir was in the company of Shaikh Hammad, so he came and sat in front of him, observing the best of good manners, until he stood up and took his leave. I heard Shaikh Hammad say, as soon as Shaikh Abdul Qadir had left: ‘This non-Arab has a foot that will be raised, when the proper time comes, and placed upon the necks of the saints of that time. He will surely be commanded to say: This foot of mine is upon the neck of every saint of Allah. He will surely say it, and the necks of all the saints of his age will surely be bent at his disposal.’” Hazrat Junayd Baghdadi (died AD 910), who died about 167 years before the birth of Shaikh Abdul Qadir Jilani, predicted about him on one occasion, when he was performing meditation & during that he said: “His foot will be over all Saints’ necks.” After finishing meditation, his disciples asked him about his words, he replied: “One Sufi would be born in the future, who would be greater than all saints.” Thus, Shaikh Hammad proved the words of Hazrat Junayd as right. The historians says that, later Shaikh Abdul Qadir Jilani also repeated the same words on many occasion by himself.Spiritual Lineage, Shajra Mubarik
Prophet Muhammad (SW)
The Caliph Ali ibn Abi Talib
Sheikh Hasan Basri
Sheikh Habib Ajami
Sheikh Dawood Taiee
Sheikh Ma’ruf Karkhi
Sheikh Sari Saqati
Sheikh Junayd al-Baghdadi
Sheikh Abu Bakr Shibli
Sheikh Abdul Aziz al-Tam?m?
Sheikh Abu al-Fadl Abu al-Wahid al-Tam?m?
Sheikh Abu al-Farah Tartusi
Sheikh Abu al-Hasan Hakari
Sheikh Abu Sa’id al-Mubarak Mukharrami
Sheikh Abdul Qadir Jilani

Popular Sufi Sheikh
After completion of education, Hazrat Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.[2] He was over fifty years old by the time he returned to Baghdad, in AH 521 (AD 1127), and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. Not only Muslims, but also Jews and Christians, not only caliphs and viziers but also farmers, merchants and traders allegedly altered their lives in response to Abdul Qadir’s perorations. [3] He moved into the school belonging to his old teacher al-Mukharrimii, there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafseer, and in the afternoon held discourse on mysticism and the virtues of the Qur’an. The number of students increased so much that the seminary could no more contain them. He, therefore, decided to extend the premises of the seminary. The students and the people willingly came forward with their wholehearted contributions. The campus buildings were ready in AH 528 and thereafter it came to be known as Madarsai-e-Qadriya.Hazrat Abdul Qadir Jilani was a Non-Arab (ajami), so he wasn’t fluent in Arabic and was having some difficulties because of it. Once The Prophet Muhammad came to him in a dream, before the time of the midday prayer (Zuhr), and he said to him: “O my dear son, why do you not speak out?” He replied: “O dear father, I am a Non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?” Holy Prophet said: “Just open your mouth!” He opened his mouth, and The Holy Prophet put his saliva seven times in his mouth. A few moments later, Hazrat Ali ibn Abi Talib also came & did the same to him six times. And from that time, Hazrat Abdul Qadir Jilani spoke classical Arabic language with fluency, his memory increased and he felt some great positive spiritual changes in him.

Once some one asked Shaikh Abdul Qadir Jilani about Mansur Al-Hallaj, he replied: “His claim extended too far, so the scissors of the Sacred Law (Shari’a) were empowered to clip it.”

He busied himself for forty years in the service of the Islam from AH 521 to 561. During this period hundreds embraced Islam because of him and organized several teams to go abroad for the purpose. He arrived in Indian sub-continent in AD 1128, and stayed at Multan (Pakistan). He died in AH 561 (AD 1166) at the age of 91 years, and was buried in Baghdad.

“My Foot is on the Neck of All Walis”
Sheikh Abdul Qadir Jilani uttered these words from the pulpit in Baghdad. All awliya, present and non-present, bowed their heads in submission. Unlike shatahat of some awliya, these words of Shaikh Abdul Qadir Jilani were uttered in a state of sobreity, sahw. With the exception of Sahaba and the Imams of Ahle Bait, Sheikh Abdul Qadir Jilani’s foot is on the neck of all awliya.