Organized ​Biggest Rally On 14th August 2018 of Minhaj Youth League Karachi

اگست 14، کے موقعے پر منہاج یوتھ لیگ کی پاکستان یوتھ ریلی میں شرکت

IMG-20180814-WA0108

اللہ و اسکے رسول صلی اللہ علیہ والہ وسلم کا جتنا شکر ادا کروں کم ہے کہ رب تبارک و تعالی نے مجھے بھی خدمت دین کے لیے چنا اور منہاج القرآن کا ایک ادنی سا سپاہی بنایا اور سب سے بڑھ کر اس بات کا جتنا شکر ادا کروں کم ہے کہ اللہ تعالیٰ نے مجھے منہاج یوتھ لیگ کراچی کی ایک نوکری ایک ذمہ دارای کے لئے بھی منتخب کیا, میں زندگی بھر بھی اگر رات دن مسلسل خدمت کرتا رہوں تو بھی اسکا حق ادا نہیں کرسکتا مگر رب تبارک و تعالٰی کی رحمت و اسکے رسول صلی اللہ علیہ والہ وسلم کی نظر کرم کے طفیل ابھی ذمہ داری ملے چند ماہ ہی ہوئے تھے کہ منہاج یوتھ لیگ کی کراچی میں موجود 44صوبائی حلقاجات میں سے 30 صوبائی حلقہ جات میں تنظیمات بن گئی, ابھی تنظیمات بنانے کی مصروفیات میں ہی لگے تھے کہ پے در پے ایونٹس بھی آنا شروع ہوگئے جس میں سے بڑے ایونٹس میں سب سے پہلے مجدد رواں صدی قائد انقلاب حضور شیخ الاسلام ڈاکٹر محمد طاہر القادری صاحب کی سالگرہ کا موقع آیا تو کراچی میں یوتھ لیگ کے تحت ایک مرکزی اور 6ڈسٹرکٹ میں شاندار پروگرام کا انعقاد کیا گیا, مرکزی یوتھ پارلیمنٹ لاہور میں کراچی سے پہلی بار 6 ذمہ داران نے شرکت کی. پھر شہر اعتکاف کا موقع آیا تو منہاج یوتھ لیگ کراچی کے 53 ذمہ داران نے شہراعتکاف میں شرکت کی, کراچی میں بہت عرصے بعد زونل اور صوبائی سطح پر دعوتی اور تنظیمی ٹرننگ ورکشاپ کا باقاعدہ ہر ماہ انعقاد ہونے لگا, ریگولر رفاقتوں کے ساتھ لائف ممبرز کی بھی ہر ماہ تعداد بڑھنے لگی, باقاعدگی کے ساتھ صوبائی سطح پر ہفتہ وار حلقہ درود کا انعقاد ہونے لگا, 14 اگست کا موقع آیا تو شہر کراچی “جیوے پاکستان یوتھ بائک ریلی کا انعقاد کیا گیا جس میں کراچی بھر کے منہاج یوتھ لیگ کے ذمہ داران اور کارکنان نے بھرپور شرکت کی, یہ سب میرے رب کی رحمتیں اور حضور نبی اکرم صلی اللہ علیہ والہ وسلم کی خاص نظر کرم ہی کی بدولت ممکن ہوا ہے کہ ان 6 سے 7 ماہ میں منہاج یوتھ لیگ کراچی کے نئے دور کا آغاز ہوگیا اور اس کی وجہ ایک مظبوط ٹیم ورک اور تحریک منہاج القرآن کراچی کی سرپرستی ہے, تمام ٹیم ممبرز, ڈسٹرکٹ کے ذمہ داران اور صوبائی ذمہ داران کا بھی شکریہ ادا کرتا ہوں جنہوں ہر لمحہ میرا میری ٹیم کا ساتھ دیا اور امید کرتا ہوں کہ آگے بھی اسی طرح منہاج القرآن کا پیغام, قرآن کا پیغام, قائد انقلاب کا پیغام کراچی کے ہر گھر ہر نوجوان تک پہنچانے میں ہمارا دست و بازو بنیں گے. انشاءاللہ

Advertisements

Ek Alim e Deen Imamat ki Nokri se Baizaar Kiu?

ایک عالمِ دین امامت کی نوکری سے بیزار کیوں؟

IMG_20180930_120554.jpg

ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ 44 ﺳﺎﻝ ﺳﮯ ﺍﺱ ﻣﺴﺠﺪ ﻣﯿﮟ ﺍﻣﺎﻣﺖ ﮐﮯ ﻓﺮ ﺍ ﺋﺾ ﺍﻧﺠﺎﻡ ﺩﮮ ﺭﻫﮯ ﺗﮭﮯ ،

ﺍﺱ ﺳﮯ ﭘﮩﻠﮯ ﺍﻥ ﮐﮯ ﻭﺍﻟﺪ ﯾﮧ ﻓﺮﺍئض 27 ﺳﺎﻝ ﺍﻧﺠﺎﻡ ﺩﯾﺘﮯ ﺭﻫﮯ ﺍﻭﺭ ﭘﮭﺮ ﺍﭘﻨﯽ ﺣﯿﺎﺕ ﻣﯿﮟ ﮨﯽ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﮐﻮ ﺟﻮ ﺗﻌﻠﯿﻢ ﺳﮯ ﻓﺎﺭﻍ ﮨﻮﮰ ﺗﻮ ﺍﭘﻨﯽ ﻣﺴﺠﺪ ﮐﯽ ﺫﻣﮧ ﺩﺍﺭﯼ ﺳﻮﻧﭗ ﮐﺮ ﮐﭽﮫ ﻋﺮﺻﮧ ﺑﯿﻤﺎﺭ ﺭﮦ ﮐﺮ ﺩﺍﻋﯽ ﺍﺟﻞ ﮨﻮﮰ ،

ﺍﺏ ﭘﮭﺮ ﺍﯾﮏ ﺑﺎﺭ ﻭﮨﯽ ﺻﻮﺭﺗﺤﺎﻝ ﮬﮯ ﻣﮕﺮ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﻣﺴﺠﺪ ﺍﻭﺭ ﻣﻌﺎﻣﻼﺕ ﻣﺴﺠﺪ ﺳﮯ ﮐﻮﺳﻮﮞ ﺩﻭﺭ ﺭﮨﻨﺎ ﭼﺎﮨﺘﮯ ﮨﯿﮟ ،

ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﮐﻮ ﺍﭘﻨﯽ ﺻﺤﺖ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺍﭘﻨﯽ ﺯﻧﺪﮔﯽ ﺳﮯ ﮐﻮﺋﯽ ﺍﻣﯿﺪ ﺑﺎﻗﯽ ﻧﮩﯿﮟ ﺭﮨﻨﮯ ﻟﮕﯽ ،
ﻣﮕﺮ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﮐﻮ ﺩﻧﯿﺎ ﺳﮯ ﺟﺎﻧﮯ ﺳﮯ ﺯﯾﺎﺩﮦ ﺍﭘﻨﮯ ﺣﺎﻓﻆ ﺑﯿﭩﮯ ﮐﮯ ﻣﺴﺠﺪ ﮐﮯ ﻣﻌﺎﻣﻼﺕ ﺳﮯﺩﻭﺭﯼ ﺍﻭﺭ ﺍﻧﮑﺎﺭ ﭘﺮ ﻏﻢ ﮐﮭﺎ ﺋﮯ ﺟﺎ ﺭﮨﺎﺗﮭﺎ ،

ﺍﯾﮏ ﺩﻥ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﻧﮯ ﺗﮩﯿﮧ ﮐﺮ ﻟﯿﺎ ﮐﮧ ﺁﺝ ﺟﯿﺴﮯ ﺑﮭﯽ ﮨﻮﺍ ،
ﻣﯿﮟ ﺍﭘﻨﮯ ﺑﯿﭩﮯ ﮐﻮ ،ﺍﺱ ﺗﯿﺴﺮﯼ ﭘﯿﮍھیﻧﺴﻞ ﮐﻮ ﺩﯾﻦ ﮐﯽ ﺫﻣﮧ ﺩﺍﺭﯼ ،ﻣﺴﺠﺪ ﮐﯽ ﺫﻣﮧ ﺩﺍﺭﯼ ﭘﺮ ﺭﺍﺿﯽ ﮐﺮ ﮐﮯھی ﭼﮭﻮﮌﻭﮞ ﮔﺎ ،

ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺳﮯ ﺑﯿﭩﺎ ﺑﯿﻤﺎﺭ ﺍﺑﻮ ﮐﮯ ﻟﯿﮯ ﺁﺝ ﻣﻌﻤﻮﻝ ﺳﮯ ﺯﯾﺎﺩﮦ ﻓﺮﻭﭦ ﺍﻭﺭ ﺟﻮﺱ ﻟﮯﮐﺮ ﮔﮭﺮ ﺁﺗﺎ ﮬﮯ ،
ﮔﮭﺮ ﭘﮩﻨﭻ ﮐﺮ ﺣﺎﻓﻆﺻﺎﺣﺐ ﻧﮯ ﻓﺮﻭﭦ ﮐﻮ ﺩﮬﻮ ﮐﺮ ﺍﭘﻨﮯ ﮨﺎﺗﮭﻮﮞ ﺳﮯ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﮐﻮ ﮐﮭﻼﯾﺎ ،
ﺩﻭﺍ ﺋﯽ ﺑﮭﯽ ﺣﺴﺐ ﺭﻭﭨﯿﻦ ﺩﯼ ،
ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﻧﮯ ﺑﮭﯽ ﺣﺴﺐ ﺭﻭﭨﯿﻦ ﺣﺎﻓﻆ ﺻﺎﺣﺐ(بیٹے) ﮐﻮ ﺩﻋﺎﺋﯿﮟ ﺩﯼ،
ﻋﺼﺮ ﺳﮯ ﺭﺍﺕ ﺑﻌﺪ ﻧﻤﺎﺯ ﻋک ﺗﮏ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﻧﮯ ﺟﯿﺴﮯ ﺗﯿﺴﮯ ﻭﻗﺖ ﮔﺰﺍﺭﺍ ،

ﻣﮕﺮ ﺟﻮﮞ ﮨﯽ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﺳﻮﻧﮯ ﮐﮯ ﻟﯿﮯ ﺑﺴﺘﺮ ﭘﺮ ﻟﯿﭩﮯ ،
ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﺧﻼﻑ ﺗﻮﻗﻊ ﺑﯿﭩﮯ ﮐﯽ ﭼﺎﺭﭘﺎﺋﯽ ﭘﺮ ﺟﺎ ﺑﯿﭩﮭﮯ ﺟﻮ ﭘﺎﺱ ﮨﯽ ﺗﮭﯽ ،

ﺟﯽ ﺍﺑﻮ ؟
ﮐﯿﺎﺑﺎﺕ ﮬﮯ ؟
ﻣﺠﮭﮯ ﮐﯿﻮﮞ ﻧﮩﯿﮟ ﺑﻼﯾﺎ ؟
ﺧﻮﺩ ﮐﯿﻮﮞ ﺗﮑﻠﯿﻒ ﮐﯽ ؟
ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﻧﮯ ﺳﻮﺍﻻﺕ ﮐﯽ ﺑوﭽﮭﺎﮌ ﮐﺮ ﺩﯼ ﺑﺴﺘﺮ ﺳﮯ ﺍﭨﮭﺘﮯ ﺍﭨﮭﺘﮯ ﺣﯿﺮﺕ ﺯﺩﮦ ﮨﻮﺗﮯ ﮨﻮﮰ ..

ﺑﯿﭩﺎ ﮐﺎﻡ ﮨﯽ ﮐﭽﮫ ﺍﯾﺴﺎ ﺗﮭﺎ
ﺍﻭﺭ ﻣﯿﺮﯼ ﺧﻮﺍﯾﺶ ﮨﯽ ﮐﭽﮫ ﺍﯾﺴﯽ ﺗﮭﯽ ﮐﮧ ﻣﺠﮭﮯ ﺧﻮﺩ ﺗﯿﺮﮮ ﭘﺎﺱ ﺁﻧﺎ ﺍﭼﮭﺎ ﻟﮕﺎ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﻧﮯ ﺗﺮﮐﯽ ﺑﺎ ﺗﺮﮐﯽ ﺟﻮﺍﺏ ﺩﯾﺎ
ﺑﯿﭩﺎ ﺗﻢ ﻣﺴﺠﺪ ﺍﻭﺭ ﺍﻣﺎﻣﺖ ﻣﺴﺠﺪﺳﮯ ﮐﯿﻮﮞ ﺑﮭﺎﮔﺘﮯ ﮨﻮ ؟

ﺧﻮﺩ ﻧﻤﺎﺯ ﭘﺎﺑﻨﺪﯼ ﺳﮯ ﭘﮍﮬﺘﮯ ﮨﻮ ﻣﮕﺮ ﻧﻤﺎﺯ ﮐﯽ ﺍﻣﺎﻣﺖ ﺳﮯ ﮐﯿﻮﮞ ﮐﺘﺮﺍﺗﮯ ﮨﻮ ؟
ﺩﻧﯿﺎ ﮐﮯ ﺑﺎﺯﺍﺭ ﮐﯽ ﻣﺸﮑﻞ ﻧﻮﮐﺮﯼ ﺍﻭﺭ ﺳﯿﭩﮫ ﻣﺎﻟﮑﻮﮞ ﮐﮯ ﻧﺎﺯ ﻧﺨﺮﮮ ﮐﯿﺴﮯ ﺟﮭﯿﻞ ﻟﯿﺘﮯ ﮨﻮ ؟

ﺟﺐ ﮐﮧ ﺍﻟﻠّﻪ ﮐﮯ ﮔﮭﺮ ﮐﯽ ﺁﺳﺎﻥ ﺫﻣﮧ ﺩﺍﺭﯼ ﺳﮯ ﺍﻧﮑﺎﺭﯼ ﮐﯿﻮﮞ ﮨﻮ ؟
ﭨﮭﯿﮏ ﮬﮯ ﻣﺴﺠﺪ ﮐﯽ ﮈﯾﻮﭨﯽ ﻣﯿﮟ ﺁﻣﺪنیﮐﻢ ﮬﮯ ﻣﮕﺮ ﮔﺰﺭ ﺑﺴﺮ ﮨﻮﮨﯽ ﺟﺎﺗﯽ ﮬﮯ ،
ﺳﺐ ﺳﮯ ﺑﮍﮪ ﮐﺮ ﺯﻧﺪﮔﯽ ﻣﯿﮟ ﺑﺮﮐﺖ ﺳﮑﻮﻥ ﮨﻮﺗﺎ ﮬﮯ ،

ﺍﻭﺭ ﭘﮭﺮ ﻣﯿﺮﯼ ﺁﺧﺮﯼ ﺧﻮﺍھﺶ ﺑﮭﯽ ﮬﮯﮐﮧ ﻣﯿﺮﺍ ﺑﯿﭩﺎ ﯾﮩﯽ ﮐﺎﻡ ﮐﺮﮮ ﺍﻭﺭ ﺩﯾﻦ ﺳﮯ ﺟﮍ ﮐﺮ ﺭﻫﮯ ،
ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﻧﮯ ﺳﻮﺍﻻﺕ ﮐﯽ ﺑوﭽﮭﺎﮌ ﮐﺮ ﺩﯼ ،

ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﺳﻨﺘﮯ ﺭﻫﮯ ﺍﻭﺭ ﺧﺎﻣﻮﺷﯽ ﺳﮯ ﺑﯿﭩﮭﮯ ﺭﻫﮯ ،
ﮐﻮﺋﯽ ﺟﻮﺍﺏ ﻧﺎ ﭘﺎ ﮐﺮ ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﮐﮯ ﺳﺎﻣﻨﮯ ﺍﭘﻨﯽ ﺁﺧﺮﯼ ﺧﻮﺍﯾﺶ ﮐﯽ ﺁﺧﺮﯼ ﺍﻣﯿﺪ ﭨﻮﭨﺘﯽ ﺩﯾﮑﮫ ﮐﺮ ﺣﻮﺻﻠﮧ ﮐﮭﻮ ﺑﯿﭩﮭﮯ ،

ﺯﺍﺭ ﻭ ﻗﻄﺎﺭ ﺭﻭﻧﮯ ﻟﮓ ﮔﮱ ﮐﺴﯽ ﻣﻌﺼﻮﻡ ﺑﭽﮯﮐﯽ ﻃﺮﺡ ﺳﻔﯿﺪ ﺩﺍﮌﮬﯽ ﺳﮯ ﺍﻧﺪﮬﯿﺮﮮ ﻣﯿﮟ ﺑﮭﯽ ﺁﻧﺴﻮ ﻣﻮﺗﯿﻮﮞ ﮐﯽ ﻃﺮﺡ ﭼﻤﮏ ﻣﺎﺭﮐﺮ ﺑﮩﺘﮯ ﺩﯾﮑﮫ ﮐﺮ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﮐﮯ ﺍﻭﺳﺎﻥ ﺧﻄﺎ ﮬﻮﮮ

ﺍﺑﻮ ﺍﺑﻮ ﮐﯿﺎ ﮨﻮﺍ ﮐﯿﺎ ﮨﻮﺍ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﺑﻮﻟﮯ ،
ﺍﺑﻮ ﺍﭖ ﮐﯽ ﺧﻮﺍﯾﺶ ﮐﯽ ﺩﻝ ﺳﮯ ﻗﺪﺭ ﮐﺮﺗﺎ ﮨﻮﮞ ،
ﻣﺠﮭﮯﺑﮭﯽ ﺩﻝ ﮐﺮﺗﺎ ﮨﮯ ﮐﮧ ﻣﯿﮟ ﺩﺍﺩﺍ ﺍﺑﻮ ﺍﻭﺭ ﺍﭖ ﮐﯽ ﻃﺮﺡ ﻣﺴﺠﺪ ﮐﯽ ﺍﻣﺎﻣﺖ ﮐﺮﻭﮞ
ﻟﻮﮔﻮﮞ ﮐﻮ ﻗﺮﺁﻥ ﭘﮍﮬﺎﺅں
ﻣﺤﺒﺖ ﮐﺎ ﺩﺭﺱ ﺩﻭﮞ ،
ﺍﺑﻮ ﺍﭖ ﮐﻮ ﻣﯿﮟ ﻧﮯ ﺑﺘﺎﯾﺎ ﻧﮩﯿﮟ ﻣﮕﺮ ﻣﺠﮫ ﺳﮯ ﺍﻣﺎﻣﺖ ﻧﮩﯿﮟ ﮨﻮﮔﯽ ،

ﮐﯿﻮﮞ ﺑﯿﭩﺎ ؟

ﻗﺮﺁﻥ ﺗﺠﮭﮯ ﭘﮑﺎ ﯾﺎﺩ ﮬﮯ ،
ﺗﻮﮞ ﮐﭽﮫ ﺟﻤﻌﮧ ﮐﮯ ﻭﺍﻋﻆ ﺑﮭﯽ ﮐﺮ ﭼﮑﺎ ﮬﮯ ،
ﮐﭽﮫ ﻣﮩﯿﻨﮯ ﺑﺴﺘﯽ ﮐﮯ ﺑﭽﻮﮞ ﮐﻮ ﻗﺮﺁﻥ ﺑﮭﯽ ﭘﮍﮬﺎ ﭼﮑﺎ ﮬﮯ ﺗﺮﺍﻭﯾﺢ ﻭﻏﯿﺮﮦ ﻭﻏﯿﺮﮦ ،
ﺍﺏ ﮐﯿﻮﮞ ﻧﮩﯿﮟ ؟؟؟
ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﺟﺐ ﺳﻮﺍﻻﺕ ﮐﯽ ﺑوﭽﮭﺎﮌ ﮐﺮ ﮐﮯ ﭼﭗ ﮨﻮﮰ ﺗﻮ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﺑﻮﻟﮯ

ﺍﺑﻮ مجھے ﻗﺮﺁﻥ ﺑﮭﯽ ﯾﺎﺩ ﮬﮯ ،
ﺟﻤﻌﮧ ﮐﺎ ﻭﺍﻋﻆ ﺑﮭﯽ ﮐﺮ ﺳﮑﺘﺎ ﮨﻮﮞ ،
ﺍﻣﺎﻣﺖ ﺑﮭﯽ ﮐﺮ ﺳﮑﺘﺎ ﮨﻮﮞ ،
ﺟﻨﺎﺯﮦ ﺑﮭﯽ ﭘﮍﮬﺎﻧﺎ ﺁﺗﺎ ﮬﮯ ،
ﻣﮕﺮ …..
ﻣﮕﺮ ﮐﯿﻮﮞ ؟
ﻣﻮﻟﻮﯼ ﺻﺎﺣﺐ ﺑﮯ ﺻﺒﺮﯼ ﺳﮯ ﺑﻮﻟﮯ ،
ﺍﺑﻮ ﺟﯽ ،ﻣﯿﺮﮮ ﺍﻧﮑﺎﺭ ﮐﯽ ﻭﺟﮧ ﯾﮧ ﮬﮯ ﮐﮧ ﺍﺱ ﺷﻌﺒﮯ ﻣﯿﮟ ﺍﺏ ﻋﺰﺕ ﻧﻔﺲ ﻧﮩﯿﮟ ﺭﮨﯽ
ﭘﮩﻠﮯ ﺟﺐ ﺍﭖ ﮐﺎ ﻭﻗﺖ ﺗﮭﺎ ﺗﻮ ﻏﯿﺮ ﻣﺴﻠﻢ ﺻﺮﻑ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﺎ ﻣﺬﺍﻕ ﺍﮌﺍﺗﮯ ﺗﮭﮯ ﻣﮕﺮ ﺍﺏ ﺟﺲ ﺑﭽﮯ ﮐﻮ ﮨﻢ ﻗﺮﺁﻥ ﭘﮍﮬﺎﺗﮯ ﮨﯿﮟ ﺍﺱ ﮐﺎ ﺑﺎﭖ ﺑﮭﯽ ﻣﺬﺍﻕ ﻣﯿﮟ ﻋﺰﺕ ﻧﻔﺲ ﮐﻮ ﮐﭽﻮﮐﮧ ﺩﮮ ﺩﯾﺘﺎ ﮬﮯ

ﺟﺲ ﻧﻤﺎﺯﯼ ﮐﻮ ﮐﭽﮫ ﺩﯾﺮ ﭘﮩﻠﮯ ﻧﻤﺎﺯ ﭘﮍﮬﺎﺋﯽ ﮨﻮﺗﯽ ﮬﮯ ﻭﮨﯽ ﺟﺎﻧﻤﺎﺯ ﭘﺮ ﺫﻟﯿﻞ ﮐﺮ ﺭﮨﺎ ﮨﻮﺗﺎ ﮬﮯ

ﮐﺴﯽ ﮐﯽ ﺷﺪﯾﺪ ﺧﻮﺍھﺶ ﭘﺮ ﻓﻮﺗﮕﯽ ﭘﺮ ﺩﯼ ﺟﺎﻧﮯ ﻭﺍﻟﯽ ﺍﯾﺼﺎﻝ ﺛﻮﺍﺏ ﮐﯽ ﻧﯿﺖ ﺳﮯ ﺭﻭﭨﯽ ﮐﮭﺎ ﻟﯿﮟ ﺗﻮ ﺩﻭ ﺩﻥ ﺑﻌﺪ ﻣﺮﺣﻮﻡ ﮐﮯ ﻭﺭﺛﺎ ﺀ ﮐﺴﯽ ﻣﺠﻠﺲ ﻣﯿﮟ ﺟﮕﺖ ﻣﺎﺭ ﺭﻫﮯ ﮨﻮﺗﮯﮨﯿﮟ،
ﺟﻨﺎﺯ ﮦ ﮔﺎﮦ ﻣﯿﮟ ﭘﮩﻠﯽ ﺻﻒ ﺳﮯ ﺑﮭﯽ ﭘﮩﻠﮯ ﮐﮭﮍﺍ ﮨﻮﮐﺮ ﺍﻣﺎﻡ ﺩﻭﻣﻨﭧ ﻟﻮﮔﻮﮞ ﮐﯽ ﺷﺮﮐﺖ ﮐﺎ ﺧﯿﺎﻝ ﮐﺮﺗﮯ ﮨﻮﮰ ﺭﮎ ﺟﺎﺋﮯ ﺗﻮ ﻟﻮﮒ ﺩﺍﺩ ﺩﯾﻨﮯ ﮐﮯ ﺑﺠﺎ ﺋﮯ ﮔﮭﻮﺭﺗﮯ ﮨﯿﮟ ،
مصلی امامت پر آگر چندسکنڈ کی تاخیر ھوجائے تو لوگ الٹے سیدھے طعن وتشنیع کرتے ھیں

ﺍﻭﺭ ﺗﻮ ﺍﻭﺭ ﺟﺲ ﺩﻭﻟﮩﺎ ﮐﺎ ﻧﮑﺎﺡ ﭘﮍﮬﺎﯾﺎ ﮔﯿﺎ ﮨﻮ ﻭﮦ ﺑﮭﯽ ﺳﺮ ﻣﺤﻔﻞ ﺟﮕﺖ ﻣﺎﺭ ﮐﺮ ﮐﮩﮧ ﺭﮨﺎ ﮨﻮﺗﺎ ﮬﮯ ،
یا تو کھانے کو پوچھتا نہیں یا پھر انداز ایسا ھوتا ھے جیسے بھکاری کو کھلا رہا ھو

ﻣﮩﯿﻨﻮﮞ ﺳﺎﻟﻮﮞ ﮐﯽ ﻣﺤﻨﺖ ﮐﮯﺑﻌﺪ ﺍﮔﺮ ﮐﺴﯽ ﺑﭽﮯ ﮐﺎ ﺳﺨﯽ ﺑﺎﭖ ﮐﻮﺋﯽ ﺗﺤﻔﮯ ﻣﯿﮟ ﻣﻼ ﮨﻮﺍ ﺑﯿﮑﺎﺭ ﺟﻮﮌﺍ ﮔﮭﺮ ﻣﯿﮟ ﭘﮍﺍ ﮨﻮ ﺗﻮ ﺍﭨﮭﺎ ﮐﺮ ﺩﯾﺘﮯ ﻭﻗﺖ ﮐﺮﻧﮉﯼ ﺍﻭﺭ ﺑﻮﺳﮑﯽ ﺟﯿﺴﺎ ﺍﺣﺴﺎﻥ ﺟﺘﺎﺗﺎ ﮬﮯ ،

ﺍﭘﻨﮯ ﭘﯿﺴﻮﮞ ﺳﮯ ﺧﺮﯾﺪ ﮐﺮ ﭘﮩﻨﻨﮯ ﻭﺍﻟﮯ ﮐﭙﮍﻭﮞ ﭘﺮ ﺑﮭﯽ ﻣﻔﺖ ﮐﺎ ﻣﺎﻝ ﮬﮯ ﮐﮯ ﺭﻭﺡ ﺳﻮﺯ ﺍﻭﺭ ﺩﻝ ﭼﯿﺮ ﺟﻤﻠﮯ ﺑﻮﻟﮯ ﺟﺎﺗﮯ ﮨﯿﮟ ،

ﺍﮔﺮ ﺳﺎﺩﮔﯽ ﮐﺎ ﭘﯿﮑﺮ ﮨﻮﺗﮯ ﮨﻮﮰ ﺳﺎﺩﮦ ﭼﯿﺰ ﯾﮟ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﮮ ﺗﻮ ” ﻣﻮﻟﻮﯼ کا ﮐﻮﺋﯽ ﺣﺎﻝ ﻧﺌﯿﮟ ”
ﺍﻭﺭ ﺍﮔﺮ ﻭﻗﺖ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﭘﮩﻨﺎﻭا ﭘﮩﻨﮯ ﺗﻮ ” ﻟﻮ ﻣﻮﻟﻮﯼ ﻓﯿﺸﻨﯽ ﮨﻮ ﮔﯿﺎ ﺍﮮ ” ﺳﻨﻨﮯ ﮐﻮ ﻣﻠﺘﺎ ﮬﮯ ،

ﺧﻮﺷﯽ ﮐﮯ ﻣﻮﻗﻊ ﭘﺮ ﮨﺰﺍﺭﻭﮞ ﺭﻭﭘﮯ ﻧﺎﭺ ﮈﺍﻧﺲ ﭘﺮ ﻟﭩﺎ ﺩﯾﮟ ﮔﮯ ﻣﮕﺮ ﻣﻮﻟﻮﯼ ﮐﻮ ﻧﮑﺎﺡ ﮐﯽ ﭼﺎﺭ ﭘﯿﺴﮯ ﮐﯽ ﻓﯿﺲ ﭘﺮ ﺑﮭﯽ ﺑﺤﺚ ﻭ ﺗﮑﺮﺍﺭ ﮐﺮﯾﮟ ﮔﮯ ﻭﻏﯿﺮﮦ ﻭﻏﯿﺮﮦ ،

ﺍﺑﻮ ﺍﺏ ﺁﭖ ﮨﯽ ﺑﺘﺎ ﺩﯾﮟ ﮐﻮﺋﯽ ﮐﯿﺴﮯ ﺩﯾﻦ ﮐﯽ ﻣﺤﻨﺖ ﮐﺮﮮ ؟

ﺧﯿﺮﮐﻢ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻤﮧ

ﮐﯽ ﺗﻔﺴﯿﺮﺑﻨﮯ ؟
ﮐﯿﺴﮯ ﮐﻮﺋﯽ ﻋﺎﻟﻢ ﺩﯾﻦ ﺑﻨﻨﮯ ﮐﯽ ﺧﻮﺍﯾﺶ ﮐﺮﮮ ﮔﺎ ؟
ﺣﺎﻓﻆ ﺑﻨﻨﮯ ﮐﯽ ﻣﺸﮑﻞ ﻣﺤﻨﺖ ﮐﯽ ﺣﺎﻣﯽ ﺑﮭﺮﮮ ؟
ﻭﻏﯿﺮﮦ ﻭﻏﯿﺮﮦ

ﻣﺠﮭﮯ ﺩﮐﺎﻥ ﮐﯽ ﻧﻮﮐﺮﯼ ﻣﯿﮟ صرف اکیلے ﺳﯿﭩﮫ ﮐﯽ ﮔﺎﻟﯽ ،ﻧﺨﺮﮦ ،ﮈﺍﻧﭧ ،ﺑﮯ ﻋﺰﺗﯽ ﺗﻮﮨﯿﻦ ﺍﻭﺭ ﮐﺴﺮ ﺷﺎﻥ ﺑﮭﯽ ﭼﺒﮭﺘﯽ ﮬﮯ
ﻣﮕﺮ ﺍﺗﻨﯽ ﻧﮩﯿﮟ ﺟﺘﻨﯽ ﺍﭘﻨﮯ ﺷﺎﮔﺮﺩ ﮐﮯ ﺑﺎﭖ ﺑﮭﺎﺋﯽ ﮐﯽ ﺑﺎﺕ ﺳﮯ
ﺍﺗﻨﯽ ﻧﮩﯿﮟ ﺟﺘﻨﯽ ﻣﺼﻠﮯ ﭘﺮ ﺍﭘﻨﮯ ﻧﻤﺎﺯﯼ ﺳﮯ
ﺍﺗﻨﯽ ﻧﮩﯿﮟ ﺟﺘﻨﯽ ﻣﺮﺣﻮﻡ ﮐﮯ ﻭﺭﺛﺎ ﮐﮯ ﺩﻭ ﺯﮨﺮ ﻧﻤﺎ ﺭﻭﭨﯽ ﮐﮯ ﻧﻮﺍﻟﻮﮞ ﺳﮯ
ﻭﻏﯿﺮﮦ ﻭﻏﯿﺮﮦ

ﺍﺑﻮ ﺍﺏ ﺁﭖ ﺑﺘﺎﺋﯿﮟ ﻣﯿﮟ ﮐﯿﺎ ﮐﺮﻭﮞ ؟؟؟
ﺍﺑﻮ ﻭ ﻭ …. ﺍﺑﻮ ﻭ ﻭ …
ﺍﺑﻮ ﺧﺎﮎ ﺟﻮﺍﺏ ﺩﯾﺘﮯ ﺣﺎﻓﻆ ﺻﺎﺣﺐ ﺟﯿﺴﮯ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭ ﺑﯿﭩﮯ ﮐﻮ ﺍﮔﺮ ﺯﻧﺪﮦ ﮨﻮﺗﮯ ﺑﮭﯽ ﺗﻮ ؟؟؟

ﺳﻮﭼﯿﮯ ﮔﺎ ﺿﺮﻭﺭ ،
ﮐﮩﯿﮟ ﺗﻤﮩﺎﺭﺍ ﺭﻭﯾﮧ ﺑﮭﯽ مسجد کےامام عالم دین مدرس وغیرہ سے ﺍﯾﺴﺎ ﮨﯽ ﺗﻮ ﻧﮩﯿﮟ ؟
ﮐﻮﺋﯽ ﻋﺎﻟﻢ ﺗﻤﮩﺎﺭﯼ ﻭﺟﮧ ﺳﮯ ﮐﺴﯽ ﻓﯿﮑﭩﺮﯼ ﻣﻞ ﯾﺎ ﺩﮐﺎﻥ ﮐﺎ ﻣﻼﺯﻡ ﺗﻮ ﻧﮩﯿﮟ ؟

سوچنا ضرور کل بروز قیامت جواب کیلئے تیار رہیں..!!

Book Review: Qurani Falsafa e Inqalab

Book Review

1460369799_falsafa-inqilab-Tahir-ul-Qadri

Qurani Falsafa e Inqilab – 1

Qurani Falsafa e Inqilab – 2

Author: Prof. Dr. Tahir-Ul-Qadri

Reviewer: Sheikh Nadeem Ahmed

Since the inception of human life in the world, God Almighty revealed Messengers for the salvation and amelioration of Human beings. Their teachings were meant to lead human beings to the righteous path and guide them for attaining better life. With the emergence of Holy Prophet and revelations of the Quran the religion of Islam ascended to its zenith. He too conveyed the message of God just like His predecessors and vowed about ensuring the welfare of Human beings. The Quran emphatically asserts that those who adhere to the teachings of God and Messengers earn enviable place here and here-after and those who fail to capitalize upon, are destined to be ruined. Today, the Ummah of the Holy Prophet (PBUH) has been passing through a critical time. The perpetual decline in the Muslim world is attributed to social, economic injustices, despotism and above all deviation from the established principles of the Quran and Hadith. Tahir-ul-Qadri has contemplated over the appalling conditions of the Muslim Ummah and voiced about bringing a revolution in the light of the Quran and Hadith. He thinks that the only remedy for all prevalent ills lies in bringing revolution on the basis of the Quran and Hadith. In order to animate the sordid sculpture of the Muslims, this book has been brought out with meaningful connotations. The book has been written in Urdu language. It comprises two volumes. At the end of each volume, the author has provided a primary source from his personal diary in which he wrote about the idea of Qurani Falsaf-e-Inaqilab (revolution). The first volume is divided into nine chapters. The first chapter of the first volume begins with the conceptual frame of revolution. He has presented Quranic perspective over philosophy of revolution comprehensively. He quotes a Quranic verse expressively ‘Issi Trha Hum Na Tumhary Andar Sa Apna Rasool Bheja Jo Tum Per Humari Aayatain Talawat Frmata Ha aur Tumhain Pak Saaf Karta aur Tumhain Kitab Ki Taleem Data Ha or Hikmat-o-Danai Sikhata Ha aur Tumhain vo Sikhata ha Jo Tum Na Janty Thay (Translation) “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know”. Those who remained submissive and followed Messengers were successful and those who flouted their teachings were reduced to nothing. He writes in a prolific manner and impressively justifies the theoretical construction of Quranic Falsafa-e- Inqilab. The author convincingly proceeds to describe the historical decline of Ummah in the second chapter. The author has classified the struggle of the Holy Prophet in three phases. i) Period before Revolution, ii) Period of Revolution, iii) Period after Revolution. He contends that when the Muslims turned away from the real teachings of the Holy Prophet and the Quran, they fell to deplorable plight. The socio-economic and political chaos crept in. The impact was highly catastrophic in nature. Third chapter relates to ‘Changes in Political Thought’. Here concepts like elections, representation, political parties and political structure have been illuminated. The fourth chapter ‘Changes in Economic Thought’ covers historical underpinnings of economic matters, fiscal policies and monetary plans developed by the Muslim rulers. It encapsulates eleven principles of distributing wealth in the Muslim society. Thus develops a very interesting analysis of economic discourse. He has narrated Changes in ‘Jurisprudence & Legal Thought’ in the fifth chapter, here the author cogitates over various aspects of Fiqqah and also advances discussion on the concept of Ijtihad and its practicability. The ‘Changes in Social Thought’ has been highlighted in the sixth chapter in which the author broods over ethical bias and enlists prejudices on the basis of caste system in the society. Here he proposes remedies like restructuring family, Mosques, seminaries, and state etc. READ MORE>>>

Sarim Noor Visited Lahore Fort

IMG_20180911_165700.jpg

The Lahore Fort (Punjabi and Urdu: شاہی قلعہ‬‎: Shahi Qila, or “Royal Fort”), is a citadel in the city of Lahore, Pakistan. The fortress is located at the northern end of Lahore’s Walled City, and spreads over an area greater than 20 hectares. It contains 21 notable monuments, some of which date to the era of Emperor Akbar. The Lahore Fort is notable for having been almost entirely rebuilt in the 17th century, when the Mughal Empire was at the height of its splendour and opulence.

Though the site of the Lahore Fort has been inhabited for millennia, the first record of a fortified structure at the site was in regard to an 11th-century mud-brick fort. The foundations of the modern Lahore Fort date to 1566 during the reign of Emperor Akbar, who bestowed the fort with a syncretic architectural style that featured both Islamic and Hindu motifs. Additions from the Shah Jahan period are characterized by luxurious marble with inlaid Persian floral designs, while the fort’s grand and iconic Alamgiri Gate was constructed by the last of the great Mughal Emperors, Aurangzeb, and faces the renowned Badshahi Mosque.

After the fall of the Mughal Empire, the Lahore Fort was used as the residence of Ranjit Singh, founder of the Sikh Empire. The fort then passed to British colonialists after they annexed Punjab following their victory over the Sikhs at the Battle of Gujrat in February 1849. In 1981, the fort was inscribed as a UNESCO World Heritage Site for its “outstanding repertoire” of Mughal monuments dating from the era when the empire was at its artistic and aesthetic zenith.

The first historical reference to a fort at the site is from the 11th century during the rule of Mahmud of Ghazni. The fort was made of mud, and was destroyed in 1241 by the Mongols during their invasion of Lahore. A new fort was constructed in 1267 at the site by Sultan Balban of the Turkic Mamluk dynasty of the Delhi Sultanate. The re-built fort was destroyed in 1398 by the invading forces of Timur, only to be rebuilt by Mubarak Shah Sayyid in 1421, In the 1430s, the fort was occupied by Shaikh Ali of Kabul. and remained under the control of the Pashtun sultans of the Lodi dynasty until Lahore was captured by the Mughal Emperor Babur in 1526.

The present design and structure of the fort traces its origins to 1575, when the Mughal Emperor Akbar occupied the site as a post to guard the northwest frontier of the empire. The strategic location of Lahore, between the Mughal territories and the strongholds of Kabul, Multan, and Kashmir necessitated the dismantling of the old mud-fort and fortification with solid brick masonry. Lofty palaces were built over time, along with lush gardens. Notable Akbar period structures included the Doulat Khana-e-Khas-o-Am, Jharoka-e-Darshan, and Akbari Gate. Many Akbari structures were modified or replaced by subsequent rulers.

Emperor Jahangir first mentions his alterations to the fort in 1612 when describing the Maktab Khana. Jahangir also added the Kala Burj pavilion, which features European-inspired angels on its vaulted ceiling. British visitors to the fort noted Christian iconography during the Jahangir period, with paintings of the Madonna and Jesus found in the fort complex. In 1606, Guru Arjan of the Sikh faith was imprisoned at the fort before his death.

Jahangir bestowed the massive Picture Wall, a 1,450 feet (440 m) by 50 feet (15 m) wall which is exquisitely decorated with a vibrant array of glazed tile, faience mosaics, and frescoes. The Mosque of Mariyam Zamani Begum was built adjacent to the forts of eastern walls during the reign of Jahangir. While the mosque likely served as a Friday congregational mosque for members of the Royal Court, it was not financed by Jahangir, although it likely required his approval.

Shah Jahan’s first contribution to the fort commenced in the year of his coronation, 1628, and continued until 1645. Shah Jahan first ordered the construction of the Diwan-i-Aam in the style of a Chehel Sotoun – a Persian style 40-pillar public audience hall. Though construction of the Shah Burj commenced under Jahangir, Shah Jahan was displeased with its design and appointed Asif Khan to oversee reconstruction. Shah Jahan’s Shah Burj forms a quadrangle with the famous Sheesh Mahal, and Naulakha Pavilion. Both are attributed to Shah Jahan, although the Naulakha Pavilion may be a later addition possibly from the Sikh era. The white marble Moti Masjid, or Pearl Mosque, also dates from the Shah Jahan period.

Emperor Aurangzeb, built the Alamgiri Gate, whose semi-circular towers and domed pavilions are a widely recognised symbol of Lahore that was once featured on Pakistani currency.

The Mughals lost the fort to the Afghan Durranis, who in turn briefly lost the fort to Maratha forces before being recaptured by the Durranis. The fort was then captured by the Bhangi Misl – one of the 12 Sikh Misls of Punjab that ruled Lahore from 1767 until 1799. The fort fell to the army of Ranjit Singh, who took Lahore from the Bhangi Misl in 1799. Maharaja Duleep Singh was born at the fort’s Jind Kaur Haveli in 1838. Duleep Singh had signed the Treaty of Bhyroval in 1847 that brought the Sikh empire to an effective end. The fort and the city had remained under the control of Ranjit Singh’s family until the fall of the Sikh empire in 1849.

During their occupation of the fort, the Sikhs repurposed portions of the fort for their own use. The fort’s famous Moti Masjid was forcibly converted into a Sikh gurdwara, while Ranjit Singh used the fort’s Summer Palace as his own residence.[24] The Sehdari pavilion, or “Three-doored” pavilion, was added to the fort during Sikh rule. The fort’s Naag Temple was also constructed during Sikh rule, while the Mai Jindan Haveli was extensively modified during Sikh rule. The fort’s Diwan-i-Aam was destroyed in 1841 when the son of Ranjit Singh, Sher Singh bombarded the fort in his fight against Chand Kaur.

Excavations in 1959 in front of Diwan-i-Am led to the discovery of a gold coin dated 1025 CE belonging to Mahmud Ghaznavi. The coin was unearthed at the depth of 25 feet (7.6 m) from the lawn. The cultural layers were continuous to the depth of 15 feet (4.6 m) indicating that the fort was inhabited by people even before his conquest.

While relaying the deteriorated floor of Akbari Gate in April 2007, three floors in the fort were unearthed belonging to the British, Sikh and Mughal period. The floor of the British, Sikh and Mughal periods were constructed with bricks, burnt bricks and pebbles respectively. The latter either built during Jahangir’s or Shah Jahan’s era was the hallmark of Mughals.