اسماع الاربعین فی شفاعۃ سیدالمحبوبین

رسالہ


اسماع الاربعین فی شفاعۃ سیدالمحبوبین

(محبوبوں کے سردار کی شفاعت کے بارے میں چالیس حدیثیں سنانا)


بسم اللہ الرحمن الرحیم

مسئلہ ۱۶۵ : کیا فرماتے ہیں علماء دین اس مسئلہ میں کہ نبی کریم صلی اللہ تعالٰی علیہ وسلم کا شفیع ہونا کس حدیث سے ثابت ہے؟ بینوا توجروا ( بیان فرمائیے اجردیئے جاؤ گے ۔ت)
Question: What does Scholars of Islam say in the case that,from which hadith it is proved that the prophet is intercessor (on the day of judgement). Answer and earn rewards.

الجوا ب
الحمدﷲ البصیر السمیع والصلوۃ والسلام علی البشیر الشفیع وعلٰی الہ وصحبہ کل مساء وسطیع > سب تعریفیں اﷲ تعالٰی کے لیے جو دیکھنے والا سننے والا ہے، اور درود و سلام نازل ہو بشارت دینے والے شفاعت کرنے والے پر اور اس کے آل و اصحاب پر ہر شام کو اور ہر صبح کو۔(ت)

All praise to Allah, the seer and hearer and peace and blessings upon the bearer of glad tidings and the intercessor, and upon his family and his companions, every dusk and dawn.

سُبحان اﷲ !ایسے سوال سُن کر تعجب آتا ہے کہ مسلمان و مدعیان سنیت اور ایسے واضح عقائد میں تشکیک کی آفت، یہ بھی قُربِ قیامت کی ایک علامت ہے ۔"انّا ﷲ واناّ الیہ راجعون "


Glory to lord, by hearing this question I wonder that a muslim claiming to be sunni and trial of doubt in such clear beliefs, this is also from the sign of nearness of the day of judgement.

احادیثِ شفاعت بھی ایسی چیز ہیں جو کسی طرح چھپ سکیں، بیسیوں صحابہ، صدہا تابعین، ہزار ہا محدثین ان کے راوی ، حدیث کی ہر گو نہ کتابیں صحاح، سُنن، مسانید، معاجیم، جوامع ، مصنفات ان سے مالا مال۔ اہل سنت کا ہر متنفس یہاں تک کہ زنان و اطفال بلکہ دہقانی جہال بھی اس عقیدے سے آگاہ، خدا کا دیدار محمد کی شفاعت ایک ایک بچے کی زبان پر جاری ،صلی اللہ تعالٰی علیہ وسلم و بارک و شرف ومجدوکرم۔

Are prophetic traditions on intercession are such that which can be hidden by anyway? many companions, hundreds of taba'een and thousands of muhadditheen have narrated them. Every book of ahadith from Sihah, Sunan, Masaneed, Mu'aajeem, Jawama'e and Musannifaat are full of them. Every person belonging to Ahlus Sunnah, even women and children, but illiterate villagers, are aware of this belief. Vision of Lord and intercession of Muhammed is on every children's tongue.

فقیر غفرلہ اﷲ تعالٰی لہ نے رسالہ" سمع وطاعۃ الاحادیث الشفاعۃ"میں بہت کثرت سے ان احادیث کی جمع و تلخیص کی، (یہاں ) بہ نہایت اجمال صرف چالیس حدیثوں کی طرف اشارت، اور ان سے پہلے چند آیاتِ قرآنیہ کی تلاوت کرتا ہوں۔

I, the needy (may Allah forgive him), have collected and summarized many ahadith in the book " سمع وطاعۃ الاحادیث الشفاعۃ". Here (in this booklet) I will very concisely hint towards 40 ahadith but before that I would quote few Quranic verses.

الآیات
The Quranic verses

آیتِ اُولٰی : قال اﷲ تعالٰی ( اﷲ تعالٰی نے فرمایا) :عسٰی ان یبعثک ربّک مقاما محموداً ۱ ؎۔قریب ہے کہ تیر ارب تجھے مقامِ محمود میں بھیجے۔
( ۱ ؎ القرآن الکریم ۱۷ /۷۶)
1st verse: Allah, the exalted says:soon will thy Lord raise thee to a Station of Praise and Glory! (17:79)

حدیث شریف میں ہے حضور شفیع المذنبین صلی ا ﷲ تعالٰی علیہ وسلم سے عرض کی گئی ، مقامِ محمود کیا چیز ہے : فرمایا :ھوالشفاعۃ ۲؂۔وہ شفاعت ہے۔
( ۲ ؎ جامع الترمذی ابواب التفسیر سورۃ بنی اسرائیل امین کمپنی دہلی ۲ /۱۴۲)
It is in hadith that, the intercessor of sinners was asked, what is 'Station of praise and glory'? He told : That is intercession.

آیتِ ثانیہ : قال اﷲ تعالٰی ( اﷲ تعالٰی نے فرمایا):ولسوف یعطیک ربّک فترضٰی۳ ؎۔اور قریب تر ہے تجھے تیرا رب اتنا دے گا کہ تُو راضی ہوجائے گا۔
( ۳ ؎ القرآن الکریم ۹۳/ ۵)
2nd verse: Allah, the exalted says: And verily thy Lord will give unto thee so that thou wilt be content. (93:5)

دیلمی مسند الفردوس میں امیر المومنین مولٰی علی کرم اﷲ تعالٰی وجہہ، سے راوی، جب یہ آیت اتری حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم نے فرمایا :اذًا لاارضٰی وواحد من امتی فی النار۴ ؎۔اللھّٰم صلّ وسلم وبارِ ک علیہ۔یعنی جب اﷲ تعالٰی مجھ سے راضی کردینے کا وعدہ فرماتا ہے تو میں راضی نہ ہوں گا اگر میرا ایک امتی بھی دوزخ میں رہا۔ ( ۴ ؎ مفاتیح الغیب (التفسیر الکبیر) تحت آیۃ ۹۳ /۵ المطبعۃ البہیۃ المصریۃ مصر ۳۱ /۲۱۳)
In Musnad ul-Firdous, it is narrated by Ameer ul-Momineen Maula Ali that when this verse was revealed. The Prophet said : When the lord promised my pleasure then I will not be pleased even if my single follower is in hell fire.


طبرانی معجم اوسط اور بزار مسند میں جناب مولٰی المسلمین رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :اشفع الامتی حتی ینادینی ربی قدارضیت یا محمد فاقول ای ربّ قد رضیت۱ ؎میں اپنی امت کی شفاعت کروں گا یہاں تک کہ میرا رب پکارے گا اے محمد! تو راضی ہوا؟ میں عرض کروں گا: اے رب میرے ! میں راضی ہوا۔
In Tibrani Mo'ajjam ul-Ausat and Bazzar Musnad, it narrated by Ameer ul-Momineen that the Prophet said: I will keep interceding for my ummah until my Lord would ask : O Muhammad are you pleased? I would say : O my lord, I'm pleased.


( ۱ ؎ المعجم الاوسط حدیث ۲۰۸۳مکتبۃ المعارف ریاض ۳ /۴۴)
(الترغیب الترہیب کتاب البعث فصل فی الشفاعۃ مصطفٰی البابی مصر ۴ /۴۴۶)
(الدرالمنثور تحت الآیۃ ۹۳/ ۵ مکتبۃ آیۃ اﷲ العظمٰی قسم ایران ۶ /۳۶۱)

آیت ثالثہ ۳: قال اﷲ تعالٰی (اﷲ تعالٰی نے فرمایا) :واستغفرلذنبک وللمؤمنین والمؤمنٰت ۲ ؎۔اے محبوب ! اپنے خاصوں اور عام مسلمان مردوں اور عورتوں کے گناہوں کی معافی مانگی۔
( ۲ ؎ القرآن الکریم ۴۷ /۱۹ )3

3rd verse: Allah, the exalted says: and seek the forgiveness of sins of your close ones and for the common believing men and women. (47:19)


اس آیت میں اﷲ تعالٰی اپنے حبیب کریم علیہ افضل الصلوۃ والتسلیم کو حکم دیتا ہے کہ مسلمان مردوں اور مسلمان عورتوں کے گناہ مجھ سے بخشواؤ، اور شفاعت کا ہے کا نام ہے۔

In this verse, Allah orders his prophet to get muslim men and women forgiven by him. What else is intercession?

آیت رابعہ ۴ : قال اﷲ تعالٰی (اﷲ تعالٰی نے فرمایا) :ولوانھم اذظلموا انفسھم جاء وک فاستغفروا اﷲ واستغفر لہم الرسول لوجد وااﷲ توّاباً رحیما ۳ ؎۔ اور اگر وہ اپنی جانوں پر ظلم کریں، تیرے پاس حاضر ہوں، پھر خدا سے استغفار کریں، اور رسول ان کی بخشش مانگے تو بیشک اﷲ تعالٰی کو توبہ قبول کرنے والا مہربان پائیں۔( ۳ ؎ القرآن الکریم ۴ /۶۴)

4th verse: Allah, the exalted says:and if they, when they have wronged their own souls, come humbly to you (O dear Prophet Mohammed - peace and blessings be upon him) and seek forgiveness from Allah, and the Noble Messenger intercedes for them, they will certainly find Allah as the Most Acceptor Of Repentance, the Most Merciful.(4:64)

اس آیت میں مسلمانوں کو ارشاد فرماتا ہے کہ گناہ کرکے اس نبی کی سرکار میں حاضر ہو اور اُس سے درخواستِ شفاعت کرو، محبوب تمہاری شفاعت فرمائے گا۔ تو ہم یقیناً تمہارے گناہ بخش دیں گے۔

In this verse Allah tell Muslims that after sinning, present yourself at the court of Prophet and request him for intercession. Beloved will intercede for you then I would surely forgive your sins.

آیتِ خمسہ ۵: قال اﷲ تعالٰی (اﷲ تعالٰی نے فرمایا) :واذاقیل لہم تعالوا یستغفر لکم رسول اﷲ لوّوا رء وسھم ۱ ؎۔جب ان منافقوں سے کہا جائے کہ آؤ رسول اﷲ تمہاری مغفرت مانگیں تو اپنے سر پھیر لیتے ہیں۔
( ۱ ؎ القرآن الکریم ۶۳ /۵)4th verse: Allah, the exalted says:And when it is said to them, “Come! Allah’s Noble Messenger may seek forgiveness for you” - they turn their heads away, and you will see them turning away in pride.(63:5)


اس آیت میں منافقوں کا حال بد مآل ارشاد ہوا کہ وہ حضور شفیع المذنبین صلی اﷲ تعالٰی علیہ وسلم سے شفاعت نہیں چاہتے، پھر جو آج نہیں چاہتے وہ کل نہ پائیں گے۔ اﷲ دنیا و آخرت میں ان کی شفاعت سے بہرہ مند فرمائے۔ ؎

حشر میں ہم بھی سیر دیکھیں گے منکر آج ان سے التجا نہ کرے

وصلی اﷲ تعالٰی علٰی شفیع المذنبین واٰلہ وصحبہ وحزبہ اجمعین ۔اﷲ تعالٰی درودنازل فرمائے گنہگاروں کی شفاعت فرمانے والے پر اور ان کی آل، اصحاب اور تمام امت پر۔(ت)


In this verse, the bad condition of hypocrites is told that they dont want intercession of the Prophet. So the one who doesnt want it today, wont get it tomorrow. May Allah benefit us from his intercession in this world and the next.

May Allah send blessings on the intercessor of sinners, on his family, companions and whole ummah.



الاحادیث
Ahadith (Traditions)

شفاعت کُبرٰی کی حدیثیں جن میں صاف صریح ارشاد ہوا کہ عرصاتِ محشر میں وہ طویل دن ہوگا کہ کاٹے نہ کٹے اور سروں پر آفتاب اور دوزخ نزدیک، اُس دن سورج میں دس برس کامل کی گرمی جمع کریں گے اور سروں سے کچھ ہی فاصلہ پر لارکھیں گے، پیاس کی وہ شدت کہ خدا نہ دکھائے، گرمی وہ قیامت کہ اﷲ بچائے، بانسوں پسینہ زمین میں جذب ہو کر اوپر چڑھے گا، یہاں تک کہ گلے گلے سے بھی اونچے ہوگا، جہاز چھوڑیں تو بہنے لگیں ، لوگ اس میں غوطے کھائیں گے ، گھبرا گھبرا کر دل حلق تک آجائیں گے۔

The traditions of Shafa'ate Kubr'a (The greatest intercession) in which it is clearly mentioned that, on the day of judgement, the day will be so long that it wouldn't pass, there will sun directly over head and hell will be near. That day sun will be 10 years hotter and will be placed near to head. The intensity of thirst would be such that, may Allah not show us that. The exterem heatness, that Allah protect.  The sweat after being absorbed by earth would rise up, as high as level of neck and even higher than that even if a ship is placed, it would sail over it. People will dive in that. The extreme anxiety will cause the heart to come to throat.




لوگ ان عظیم آفتوں میں جان سے تنگ آکر شفیع کی تلاش میں جا بجا پھریں گے، آدم و نوح، خلیل وکلیم و مسیح علیہم الصلوۃ والتسلیم کے پاس حاضر ہو کر جواب صاف سنیں گے ، سب انبیاء فرمائیں گے ہمارا یہ مرتبہ نہیں ہم اس لائق نہیں ہم سے یہ کام نہ نکلے گا، نفسی نفسی ، تم اور کسی کے پاس جاؤ، یہاں تک کہ سب کے بعد حضور پُرنور خاتم النبیین ، سیدّالاولین والآخرین، شفیع المذنبین ، رحمۃ للعالمین صلی اللہ تعالٰی علیہ وسلم کی خدمت میں حاضر ہوں گے۔ حضور اقدس صلی اللہ تعالٰی علیہ وسلم" اَنالَہا انالہَا "۲؂فرمائیں گے یعنی میں ہوں شفاعت کے لیے ، میں ہوں شفاعت کے لیے۔

Upset by these extreme calamities, people wander everywhere to search for an intercessor and helper. They would go to Aadam, Nooh, Khaleel (Ibraheem), Kaleem(Moosa) and Maseeh (Isaa) and would not get help. All prophets will say : This is not our status nor we are worthy to do it. I'm concered about myself, you go to someone else until finally they would reach in the service of the Prophet. The Prophet would say : I'm for you, I'm for you!.

( ۲ ؎ البدایۃ والنہایۃ ذکر ثناء اﷲ و رسولہ الکریم علی عبدوخلیلہ ابراہیم مکتبہ المعارف بیروت ۱ /۱۷۱)
(صحیح مسلم کتاب الایمان باب اثبات الشفاعۃ الخقدیمی کتب خانہ کراچی ۱ /۱۱۰)

پھر اپنے رب کریم جلالہ، کی بارگاہ میں حاضر ہو کر سجدہ کریں گے ان کا رب تبارک و تعالٰی ارشاد فرمائے گا :یامحمد ارفع رأسَک وقل تُسمع وسل تعطہ واشفع تشفع ۱ ؎۔اے محمد !اپنا سر اٹھاؤ اور عرض کرو تمہاری بات سنی جائے گی اور مانگو کہ تمہیں عطا ہوگا اورشفاعت کرو کہ تمہاری شفاعت قبول ہے۔

They he would come to the court of his glorious and merciful lord and prostrate. His Lord would say : O Muhammad, raise your head and request, you will be heard,ask so that your are given and interceded as your intercession will be accepted.

( ۱ ؎ صحیح البخاری کتاب الانبیاء باب قول اﷲ تعالٰی ولقدارسلنا نوحاً الخ قدیمی کتب خانہ کراچی ۱ /۴۷۰)
(صحیح البخاری کتاب الرقاق باب صفۃ الجنۃ والنار قدیمی کتب خانہ کراچی ۲ /۹۷۱)
(صحیح البخاری کتاب التوحید باب قول اﷲ تعالٰی لما خلقت بیدی قدیمی کتب خانہ کراچی ۲ /۱۱۰۲)
(صحیح البخاری کتاب التوحید باب قول اﷲ تعالٰی وجوہ یومئذ ناضرۃ الخ قدیمی کتب خانہ کراچی ۲ /۱۱۰۸)
(صحیح البخاری کتاب التوحید باب قول الرب یوم القیمۃ الانبیاء وغیرہم قدیمی کتب خانہ کراچی ۲ /۱۱۱۸)
(صحیح مسلم کتاب الایمان باب اثبات الشفاعۃ الخ قدیمی کتب خانہ کراچی ۱ /۱۰۸ تا ۱۱۱)


یہی مقامِ محمود ہوگا جہاں تمام اولین و آخرین میں حضور کی تعریف و حمد و ثنا کا غُل پڑ جائے گا اور موافق و مخالف سب پر کھل جائے گا۔ بارگاہِ الہٰی میں جو وجاہت ہمارے آقا کی ہے کسی کی نہیں اور مالک عظیم جل جلالہ کے یہاں جو عظمت ہمارے مولےٰ کے لیے ہے کسی کے لیے نہیں والحمدﷲ رب العلمین۔ (اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔ت) اسی لیے اﷲ تعالٰی اپنی حکمتِ کاملہ کے مطابق لوگوں کے دلوں میں ڈالے گا کہ پہلے اور انبیاء کرام علیہم الصلوۃ والسلام کے پاس جائیں اور وہاں سے محروم پھر کر ان کی خدمت میں حاضر آئیں تاکہ سب جان لیں کہ منصب شفاعت اسی سرکار کا خاصہ ہے دوسرے کی مجال نہیں کہ اس کا دروازہ کھول سکے،والحمدﷲ رب العلمین ( اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔ت)

This will be the station of praise and glory, where his praise and glory will be known and all the supporters and opponents will know about his status. No one has the honor which our master has in the court of almighty. No one has the greatness our chief has in the court of almighty.
Hence, as per his wisdom, Allah would let people go to all other prophets and after returning depressed , present at his court so everybody come to know that intercession is only specific to him and no one else is permitted to open its door.




یہ حدیثیں صحیح بخاری و صحیح مسلم تمام کتابوں میں مذکور اور اہلِ اسلام میں معروف و مشہور ہیں، ذکر کی حاجت نہیں کہ بہت طویل ہیں۔ شک لانے والا اگر دو حرف بھی پڑھا ہو تو مشکوۃ شریف کا اردو میں ترجمہ منگاکر دیکھ لے یا کسی مسلمان سے کہے کہ پڑھ کر سُنا دے۔ اور انہیں حدیثوں کے آخر میں یہ بھی ارشاد ہوا ہے کہ شفاعت کرنے کے بعد حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم بخشش گنہگارانِ کے لیے بار بار شفاعت فرمائیں گے اور ہر دفعہ اﷲ تعالٰی وہی کلمات فرمائے گا اور حضور ہر مرتبہ بے شمار بندگانِ خدا کو نجات بخشیں گے۔ بار بار شفاعت فرمائیں گے اور ہر دفعہ اﷲ تعالٰی وہی کلمات فرمائے گا اور حضور ہر مرتبہ بے شمار بندگانِ خدا کو نجات بخشیں گے۔

These traditions are mentioned in Sahih Bukhari, Sahih Muslim and all other books. These are famous and well known by muslims. There is no need of mentioning it here as its very lengthy. The person who has doubt in it, if he is literate, let him look into the translation of Mishkat Shareef or else ask any muslim to read it for him.
It is also mentioned at the end of these traditions that, after intercession the Prophet would intercede for sinners again and again and each time almighty Allah will say the same statement. The Prophet would save innumerous people each time. He will intercede repeatedly and each time the lord would ask him again and the Prophet would save innumerous sinners each time.




میں ان مشہور حدیثون کے سوا ایک اربعین یعنی چالیس حدیثیں اور لکھتا ہوں جو گوش عوام تک کم پہنچی ہوں ، جن سے مسلمانوں کا ایمان ترقی پائے، منکرِ کا دل آتشِ غیظ میں جل جائے، بالخصوص جن سے اس ناپاک تحریف کا رَد شریف ہو جو بعض بددینوں ، خدا ناترسوں، ناحق کوشوں، باطل کیشوں نے معنی شفاعت میں کیں اور انکارِ شفاعت کے چہرہ نجس چھپانے کو ایک جھوٹی صورت نام کی شفاعت دل سے گھڑی ۔


Other than these famous traditions I'm writing 40 more traditions which people wouldnt have heard much, by which the faith of muslims would increase, heart of rejectors would burn in anger, especially of those who get the answer impure distortion which is done by some



ان حدیثوں سے واضح ہوگا یہ حدیثیں ظاہر کریں گی کہ ہمیں خدا اور رسول نے کان کھول کر شفیع کا پیارا نام بتادیا اور صاف فرمایا کہ وہ محمد رسول اﷲ ہیں(صلی اللہ تعالٰی علیہ وسلم) نہ یہ کہ بات گول رکھی ہو جیسے ایک بدبخت کہتا ہے کہ اسی کے اختیار پر چھوڑ دیجئے جس کو وہ چاہے ہمارا شفیع کردے۔

It will be clear by these traditions and these traditions will show that Allah and Prophet has told us about the good name of intercessor and they clearly told us that he is Muhammad, the Prophet of Allah. Its not that statements are not clear, just like one wretched said, leave at the discretion of Allah, let him make our intercessor whomsoever he wish.

یہ حدیثیں مژدہ جانفزا دیں گی کہ حضور کی شفاعت نہ اس کے لیے ہے جس سے اتفاقاً گناہ ہوگیا ہو اور وہ اس پر ہر وقت نادم و پریشان و ترساں ولرزاں ہے جس طرح ایک دُزد باطن کہتا ہے کہ چور پر تو چوری ثابت ہوگئی مگر وہ ہمیشہ کا چور نہیں اور چوری کو اس نے کچھ اپنا پیشہ نہیں ٹھہرایا مگر نفس کی شامت سے قصور ہوگیا سو اس پر شرمندہ ہے اور رات دن ڈرتا ہے۔ نہیں نہیں ان کے رب کی قسم جس نے انہیں شفیع المذنبین کیا۔ اُن کی شفاعت ہم جیسے روسیاہوں ، پُرگناہوں، سیاہ کاروں ستم گاروں کے لیے ہے جن کا بال بال گناہ میں بندھا ہے جن کے نام سے گناہ بھی تنگ وعار رکھتا ہے۔ ع

These tradition will revive glad tidings that the intercession of the Prophet is not only for the only who committed sin by mistake and he remains upset,worried, sorry and trembled all the time like a thief said that theft is proved for a thief but he doent remain thief forever and he hasnt make theft as his profession ,but due to self woe he committed the crime and hence he is sorry for that and he keeps fearing day and night.
No, swear by his lord, who made him the intercessor of sinners that his intercession is for sinners like us whose every hair is tied with sin, by whose name even sin shy.

ترسم آلودہ شود دامنِ عصیاں از من
( میں ڈرتا ہوں کہ گناہوں کا دامن میری وجہ سے آلودہ ہوجائے گا۔ت)


وحسبنا اﷲ تعالٰی و نعم الوکیل و الصلوۃ والسلام علی الشفیع الجمیل وعلٰی اٰلہ وصحبہ بالوف التبجیل والحمد ﷲ ربّ العلمین ربّ العلمین ۔
اور اﷲ تعالٰی ہمارے لیے کافی ہے اور کیا ہی خوب کار ساز ہے، اور درود و سلام نازل ہوجمال والے شفیع پر اور ان کے آل و اصحاب پر ہزاروں تعظیم و تکریم کے ساتھ، اور تمام تعریفیں اﷲ کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔(ت)


حدیث ۱ و۲: امام احمد بسندِ صحیح اپنی مسند میں حضرت عبداﷲ بن عمر رضی اللہ تعالٰی عنہما سے اور ابن ماجہ حضرت ابوموسٰی اشعری رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں : خُیِّرت بین الشفاعۃ وبین ان یدخل نصف امتی الجنۃ فاخترت الشفاعۃ لانھا اعم واکفٰی ترونھا للمتقین لا ولکنھا للمذنبین الخطائین المتلوثین ۔۱؂

اللہ تعالٰی نے مجھے اختیار دیا کہ یا تو شفاعت لو یا یہ کہ تمہاری آدمی امت جنت میں جائے میں نے شفاعت لی کہ وہ زیادہ تمام اور زیادہ کام آنے والی ہے، کیا تم یہ سمجھ لیے ہو کہ میری شفاعت پاکیزہ مسلمانوں کے لیے ہے؟ نہیں بلکہ وہ ان گنہگاروں کے واسطے ہے جو گناہوں میں آلودہ اور سخت خطا کار ہیں۔

Hadith 1-2 : Imam Ahmad in his musnad by sound narration narrate from Abdullah bin Umar and Ibn Majah narrate from Abu Musa Ash'ari that the Prophet said: Allah, the exalted gave me the authority to choose between intercession and that half of my ummah is to enter heavens. So I chose intercession because it is general. Do you think my intercession is for pious muslims? no, it is for those sinners who are

( ۱ ؎سنن ابن ماجہ ابواب الزہد باب ذکر الشفاعۃ ایچ ایم سعید کمپنی کراچی ص۳۲۹)
(مسند احمد بن حنبل عن عبداﷲ بن عمرالمکتب الاسلامی بیروت ۲ /۷۵)
اللّٰھم صل وسلم وبارک علیہ والحمد اﷲ رب العٰلمین ۔
اے اللہ ! درود و سلام اور برکت نازل فرما ان پر، اور تمام تعریفیں اللہ کے لیے ہیں جو سب جہانوں کاپروردگار ہے۔(ت)


حدیث ۳: ابن عدی حضرت ام المومنین ام سلمہ رضی اللہ تعالٰی عنہا سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :شفاعتی للہالکین من اُمتی ۲ ؎۔میری شفاعت میرے ان امتیوں کے لیے ہے جنہیں گناہوں نے ہلاک کر ڈالا۔حق ہے اے شفیع میرے، میں قربان تیرے،صلی اللہ علیک۔

( ۲ ؎الکامل لابن عدی ترجمہ عمرو بن المحرم دارالفکر بیروت ۵ /۱۸۰۱)
(کنزالعمال حدیث ۳۹۰۷۳ مؤسسۃ الرسالہ بیروت ۱۴ /۴۰۱)
 Hadith 3 : Ibn A'di narrate from mother of believers, Umme Salmah, The prophet said : My intercession is for those of my people who are perished by their sins.

حدیث ۴:۸ : حضرت ابوداؤد و ترمذی و ابن حبان و حاکم و بیہقی بافادہ صحیح حضرت انس بن مالک اور ترمذی، ابن ماجہ، ابن حبان، و حاکم حضرت جابر بن عبداللہ اور طبرانی معجم کبیر میں حضرت عبداللہ بن عباس اور خطیبِ بغدادی حضرت عبداﷲ ابن عمر فاروق و حضرت کعب بن عجرہ رضی اللہ تعالٰی عنہم سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :شفاعتی یوم القٰیمۃ لاھل الکبائر من امّتی ۱ ؎۔میری شفاعت میری امت میں ان کے لیے ہے جو کبیرہ گناہ والے ہیں۔صلی اللہ علیک وسلم، والحمد ﷲ رب العلمین ۔اﷲ تعالٰی آپ پر درود و سلام نازل فرمائے اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا رپروردگار ہے۔(ت)



Hadith 4-8 : Abu Dawud, Tirmizi, Ibn Habban, Hakim, Bayhaqi narrate from Anas bin Malik by Sahih hadith.
Tirmizi, Ibn Majah, Ibn Habban and Hakim narrate from Jabir bin Abdullah
Tibrani Moajjam al-Kabir narrate from Abdullah bin Abbas
Khateeb Baghdadi narrate from Abdullah bin Umar Faruq and Ka'ab bin Ujrah.
The Prophet said : My intercession on the day of judgement will be for grave sinners from my ummah.


( ۱ ؎سُنن ابنِ ماجہ ابواب الزہد باب ذکر الشفاعۃ ایچ ایم سعید کمپنی کراچی ص۳۲۹)
(سُنن ابی داؤد کتاب السنۃ باب فی الشفاعۃ آفتاب عالم پریس لاہور ۲ /۲۹۶)
(جامع الترمذی ابواب صفۃ القیمۃ باب ماجاء فی الشفاعۃ امین کمپنی دہلی۲ /۶۶)
(المستدرک للحاکم کتاب الایمان شفاعتی لاہل الکبائر من امتی دارالفکر بیروت ۱ /۶۹)
(السنن الکبرٰی کتاب الجنایات۸ /۱۷ وکتاب الشہادات دارصادر بیروت ۱۰ /۱۹۰)
(المعجم الکبیر حدیث ۱۱۴۵۴ المکتبۃ الفیصلیۃ بیروت ۱۱ /۱۸۹)
(موارد الظمٰان الٰی زوائد ابن حبان حدیث ۲۵۹۶ المطبعۃ السلفیہ ص۳۴۵)
( کنز العمال حدیث ۳۹۰۵۵ مؤسسۃ الرسالہ بیروت ۱۴/ ۳۹۸)

حدیث ۹ : ابوبکر احمد بن بغدادی حضرت ابودرداء رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم نے فرمایا : شفاعتی لاھل الذنوب من امتی ۔میری شفاعت میرے گنہگار امتیوں کے لیے ہے۔ابودرداء رضی اللہ تعالٰی عنہ نے عرض کی :واِن زَنٰی واِن سَرَقَ اگرچہ زانی ہو، اگرچہ چور ہو) فرمایا :وان زنٰی وان سرق علٰی رغم انفِ ابی الدرداء ۲ ؎۔( اگرچہ زانی ہو اگرچہ چور ہو برخلاف خواہش ابودرداء کے)

( ۲ ؎تاریخ بغداد ترجمہ محمد بن ابراہیم الغازی ابن البصری دارالکتاب العربی بیروت ۱ /۴۱۶)
Hadith 9 : Abu Bak'r Ahmad bin Baghdadi narrate from Abu Dardah, The Prophet said : My intercession is for the sinners of my ummah. Abu Dardah asked: Even if he has fornicated and even if he is a thief? He replied: Yes, even if he fornicated and even if he is thief.


حدیث ۱۰ و ۱۱ : طبرانی و بیہقی حضرت بریدہ اور طبرانی معجم اوسط میں حضرت انس رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں : ان اشفع یوم القیمٰۃ لِاکثرمما علٰی وجہ الارض من شجروحجر ومدر ۱ ؎۔یعنی رُوئے زمین پر جتنے پیڑ، پتھر، ڈھیلے ہیں میں قیامت یں ان سب سے زیادہ آدمیوں کی شفاعت فرماؤں گا۔
Hadith 10-11: Tibrani and Bayhaqi narrate from Buraidah
Tibrani in Moa'jjam Ausat narrate from Anas
The prophet said : I will intercede on the day of judgement for the people more than trees, stones and mud on the face of earth.

(۱؂مسند احمد بن حنبل عن بریدہ الاسلمی المکتب الاسلامی بیروت ۵ /۳۴۷)
(المعجم الاوسط حدیث ۵۳۵۶ مکتبۃ المعارف ریاض ۶ /۱۷۲)
(کنزالعمال حدیث ۳۹۰۶۲ مؤسسۃ الرسالہ بیروت ۱۴ /۳۹۹)

حدیث ۱۲ : بخاری، مسلم ، حاکم، بیہقی حضرت ابوہریرہ رضی ا للہ تعالٰی عنہ سے راوی ،واللفظ لھٰذین ( اور لفظ حاکم و بیہقی کے ہیں۔ت) حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :شفاعتی لمن شہدان لا اٰلہ الا اﷲ مخلصاً یصدق قلبہ لسانہ ۲ ؎۔میری شفاعت ہر کلمہ گو کے لیے ہے جو سچے دل سے کلمہ پڑھے کہ زبان کی تصدیق دل کرتا ہو۔
Hadith 12 : Bukari, Muslim, Hakim, Bayhaqi narrate from Abu Hurairah (words are of Hakim and Bayhaqi), The prophet said: My intercession is for those who testified there is no god but Allah, sincerely by heart and truthfully.


( ۲ ؎المستدرک للحاکم کتاب الایمان باب شفاعتی لمن یشھد الخ دارالفکر بیروت ۱ /۷۰)
(مسند احمد بن حنبل عن ابی موسی الاشعری المکتب الاسلامی بیروت ۴/۴۰۴ و ۴۱۵)
(کنزالعمال حدیث ۳۹۰۷۹ و ۳۹۰۸۰ مؤسسۃ الرسالہ بیروت ۱۰/ ۳۶۸ و ۳۶۹)
(مجمع الزوائد کتاب البعث باب ما جآء فی الشفاعۃ دارالکتاب بیروت ۱۰/ ۳۶۸ و۳۶۹)






حدیث ۱۳ : احمد ، طبرانی وبزار حضرت معاذ بن جبل و حضرت ابو موسٰی اشعری رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :انہا اوسع لھم وھی لمن مات ولایشرک باﷲ شیئا ۳ ؎۔شفاعت میں امت کے لیے زیادہ وسعت ہے کہ وہ ہر شخص کے واسطے ہے جو اﷲ تعالٰی کے ساتھ کسی کو شریک نہ ٹھہرائے یعنی جس کا خاتمہ ایمان پر ہو۔

Hadith 13: Ahmad, Tibrani and Bazzar narrate from Muaz bin Jabal and Abu Musa Ash'ari, The prophet said: In intercession there is extention , that is, it is for everyone who doesnt join anyone with Allah, that is, who died  muslim.


حدیث ۱۴ : طبرانی معجم اوسط میں حضرت ابوہریرہ رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :اٰتی جہنم فاضرب بابہا فیفتح لی فادخلھا فاحمداﷲ محامد ما حمدہ احد قبلی مثلہا ولا یحمداحد بعدی ثم اخرج منھا من قال لا الہ الا اللہ ۱؂ ملخصاً ۔میں جہنم کا دروازہ کھلوا کر تشریف لے جاؤں گا وہاں خدا کی تعریف کروں گا، ایسی نہ مجھ سے پہلے کسی نے کیں نہ میرے بعد کوئی کرے، پھر دوزخ سے ہر اس شخص کو نکال لوں گا جس نے خالص دل سے لا الٰہ الا اﷲ کہا۔

Hadith 14: Tibrani in Moajam Ausat narrate from Abu Huraira, The Prophet said: I will go to hell and knock on its door. It will be opened for me and I will enter in it and would praise the lord, the praise which no one did before nor anyone would do after me. Then I will take out all the people who had said No god but Allah sincerely by heart.

( ۱ ؎المعجم الاوسط حدیث ۳۸۵۷ مکتبہ المعارف ریاض ۴ /۵۰۳)

حدیث ۱۵ : حاکم بافادہ تصحیح اور طبرانی و بیہقی حضرت عبداﷲ بن عباس رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :یوضع للانبیاء منابر من ذھب فیجلسون علیھا ویبقٰی منبری لا اجلس علیہ او لا اقعد علیہ قائما بین یدی ربی مخافۃ ان یبعث بی الی الجنۃِ ویبقی اُمّتی بعدی فاقول یارب امتی امتی فیقول اﷲ عزوجل یا محمد ما ترید ان اصنع بامتک فاقول یا رب عجل حسابھم فما ازال اشفع حتی اعطٰی صکاکاً برجال قد بعث بھم الی النار حتی اَنّ مالکاً خازن النار فیقول یا محمد ما ترکت لغضب ربک فی امتک من نقمۃ ۲ ؎۔انبیا کے لیے سونے کے منبر بچھائیں گے وہ ان پر بیٹھیں گے، اور میرا منبر باقی رہے گا کہ میں اس پر جلوس نہ فرماؤں گا بلکہ اپنے رب کے حضور سر وقد کھڑا رہون گا اس ڈر سے کہ کہیں ایسا نہ ہو مجھے جنت میں بھیج دے اور میری امت میرے بعد رہ جائے پھر عرض کروں گا اے رب میرے ! میری امت ، میری امت، اﷲ تعالٰی فرمائے گا اے محمد، تیری کیا مرضی ہے میں تیری امت کے ساتھ کیا کروں؟ عرض کروں گا اے رب میرے ان کا حساب جلد فرمادے، پس میں شفاعت کرتا رہوں گا۔ یہاں تک کہ مجھے ان کی رہائی کی چھٹیاں ملیں گی جنہیں دوزخ بھیج چکے تھے یہاں تک کہ مالک داروغہ دوزخ عرض کرے گا اے محمد ! آپ نے اپنی امت میں رب کا غضب نام کو نہ چھوڑا۔

Hadith 15: Hakim narrate from sound narration, Tibrani and Bayhaqi narrate from Abdullah bin Abbas, The prophet said: Pulpits of gold will be place for prophets and they will sit on them. My pulpit will remain free and I would not sit on it instead I will be standing in the court of Allah, fearing may he send me to Jannah and my ummah stay back. I will say : O my lord! My ummah! my ummah! Allah, the exalted will say: O Muhammad! What is your wish? What should I do with your ummah? I will say: O my lord! do their judgment early so that I intercede for them, I would even free the men who were sent to hell until the guardian of hell would say: O muhammed! you did not leave anyone from your ummah who would face anger of the lord.




( ۲ ؎المستدرک للحاکم کتاب الایمان باب الانبیاء منابرمن ذہب دارالفکر بیروت ۱ /۶۵و ۶۶)
(المعجم الاوسط حدیث ۲۹۵۸ مکتبۃ المعارف ریاض ۳ /۴۴۶ و ۴۴۷)
( الترغیب والترہیب کتاب البعث فصل فی الشفاعۃ مصطفٰی البابی مصر ۴ /۴۴۶)






اللھم صلی وبارک علیہ والحمد اﷲ رب العلمین ۔اے اﷲ ! درود و برکت نازل فرما ان پر ، اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔(ت)


حدیث ۱۶ تا ۲۱ : بخاری و مسلم و نسائی حضرت جابر بن عبداﷲ اور احمد بسندِ حسن اور بخاری تاریخ میں اور بزار اور طبرانی و بیہقی و ابونعیم حضرت عبداﷲ بن عباس، اور احمد بسندِ حسن و بزار بسندِ جیدّ و دارمی و ابن ابی شیبہ و ابویعلٰی وابونعیم وبیہقی حضرت ابوذر، اور طبرانی معجم اوسط میں بسند حضرت ابوسعید خدری، اور کبیر میں حضرت سائب بن زید، اور احمد باسنادِ حسن اور ابن ابی شیبہ و طبرانی حضرت ابوموسٰی اشعری رضی اللہ تعالٰی عنہم سے راوی : واللفظ لجابر قال قال رسول اﷲ صلی اللہ تعالٰی علیہ وسلم اُوعطیت ما لم یعط احد قبلی الٰی قولہ صلی اللہ تعالٰی علیہ وسلم واعطیت الشفاعۃ۱ ؎۔

Hadith 14-21




اور لفظ حضرت جابر رضی اللہ تعالٰی عنہ کے ہیں کہ رسول اﷲ صلی اللہ تعالٰی علیہ وسلم نے فرمایا : " مجھے وہ کچھ عطا ہوا جو مجھ سے پہلے کسی کو نہیں دیا گیا"۔


And words of Jabir are that the Prophet said : I have been given which was not given to anyone before me.



( ۱ ؎ صحیح بخاری کتاب التیم وقولہ تعالٰی فلم تجدواماءً قدیمی کتب خانہ کراچی ۱ /۴۸)

(صحیح بخاری کتاب الصلوۃ باب قولہ النبی صلی اللہ تعالٰی علیہ وسلم جعلت لی الارض مسجداً کراچی ۱ /۶۲)

(صحیح مسلم کتاب المساجد ومواضع الصلوۃقدیمی کتب خانہ کراچی ۱ /۱۹۹)

(سنن النسائی کتاب الغسل والتمیم باب التمیم بالصعید نور محمد کارخانہ تجارت کتب کراچی ۱ /۷۴)

(مسند احمد بن حنبل عن ابن عباس رضی اللہ عنہالمکتب الاسلامی بیروت ۱ /۳۰۱)

(المعجم الکبیرعن ابن عباس رضی اللہ عنہالمکتب الاسلامی بیروت ۱ /۳۰۱)

(المعجم الکبیر عن ابن عباس رضی اللہ عنہ حدیث ۱۱۰۸۵ المکتب الاسلامی بیروت ۱۱ /۷۳)

(مسند احمد بن حنبل عن ابی ذر المکتب الاسلامی بیروت ۵ /۱۶۲)

(الترغیب و الترھیب بحوالہ البزار فصل فی الشفاعۃ مصطفٰے البابی مصر۴ /۴۳۳)

(المعجم الاوسط حدیث ۷۴۳۵ مکتبۃ المعارف ریاض۸ /۲۱۲)

(المعجم الکبیر عن سائب بن زید حدیث ۶۶۷۳ المکتبۃ الفیصلیہ بیروت ۷ /۱۵۵)

(مسند احمد بن حنبل عن ابی موسٰی المکتب الاسلامی بیروت ۴ /۴۰۴)


ان چھیوں حدیثوں میں یہ بیان ہوا ہے کہ حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں میں شفیع مقرر کردیا گیا اور شفاعت خاص مجھی کو عطا ہوگی میرے سوا کسی نبی کو یہ منصب نہ ملا۔

In these 6 ahadith it is told that the Prophet said : I have been appointed the intercessor and special intercession will be given to me and no prophet other than me got this status.

حدیث ۲۲ و ۲۳: ابن عباس وابوسعید وا بو موسٰی سے انہیں حدیثوں میں وہ مضمون بھی ہے جو احمد و بخاری و مسلم نے انس اور شیخین نے ابوہریرہ (رضی اﷲ تعالٰی عنہم اجمعین) سے روایت کیا کہ حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :ان لکل نبی دعوۃ قددعا بہا فی امتہ واستجیب لہ۱؎۔ وھذااللفظ الانس ولفظ ابی سعید لیس من نبی الا وقد اُعطی دعوۃ فتعجّلہا۲ ؎۔ (ولفظ ابن عباس) لم یبق نبی الا اُعطی سؤلہ۳ ؎۔ رجعنا الٰی لفظ انس والفاظ الباقین کمثلہ معنیً قال وانی اختبات دعوتی شفاعۃ لِاُمتی یوم القٰیمۃ ۴ ؎۔(زاد موسٰی) جعلتہا لمن مات من امتی لایشرک باﷲ شیئا ۵ ؎۔
Hadith 22-23 : The ahadith narrated by Ibn Abbas, Abu Sa'eed and Abu Moosa which has the content which is narrated by Ahmad, Bukhari, Muslim on the authority of Shaykhain and Abu Huraira that : The Prophet said :

ہر نبی کے لیے ایک خاص دعا ہے جو وہ اپنی امت کے بارے میں کرچکا ہے اور وہ قبول ہوئی ہے، یہ حضرت انس رضی اللہ تعالٰی عنہ کے لفظ ہیں، اور حضرت ابوسعید رضی اللہ تعالٰی عنہ کے لفظ یوں ہیں کہ نہیں ہے کوئی نبی مگر یہ کہ اُسے ایک خاص دعا عطا ہوئی جسے اس نے دنیا میں مانگ لیا۔ ابن عباس رضی اللہ تعالٰی عنہما کے لفظ ہیں کہ کوئی نبی نہ بچا جس کو خاص دُعا عطا نہ ہوئی ہو، ہم حضرت انس رضی اللہ تعالٰی عنہ کے الفاظ کی طرف رجوع کرتے ہیں، باقی راویوں کے الفاظ معنی کے اعتبار سے اُن ہی کی مثل ہیں۔ سرکار دوعالم صلی اللہ تعالٰی علیہ وسلم نے فرمایا ۔ میں نے اپنی دعا کو قیامت کے دن اپنی امت کی شفاعت کے لیے بچا رکھا ہے۔" ابو موسٰی نے اضافہ کیا کہ میں ہر اُس امتی کے لیے شفاعت کروں گا جو اس حال پر مرا کہ اﷲ تعالٰی کے ساتھ کسی کو شریک نہیں ٹھہراتا تھا۔(ت)

There is a special supplication for each Prophet, which he has done for his ummah and that has been accepted. These are the words of Anas.
The words of Abu Sa'eed are : There no prophet but he is given a special supplication, which he requested in this world itself.
The words of Ibn Abbas are : No Prophet is left, who has not been given a special supplication.
We get back to the words of Anas, words of other narraters are same as his, per meaning. The Prophet said : I have saved my supplication for the day of judgement, for the intercession of my ummah.
Abu Moosa added : I will intercede for my every ummati who died in the state that he didnt join anyone with Almighty Allah.

یعنی انبیاء علیہم الصلٰوۃ والسلام کی اگرچہ ہزاروں دُعائیں قبول ہوتی ہیں مگر ایک دُعا انہیں خاص جناب باری تبارک و تعالٰی سے ملتی ہے کہ جو چاہے مانگ لو بے شک دیا جائے گا تمام انبیاء آدم سے عیسٰی تک ( علیہم الصلوۃ والسلام) سب اپنی اپنی وہ دُعا دنیا میں کرچکے اور میں نے آخرت کے لیے اٹھا رکھی، وہ میری شفاعت ہے میری امت کے لیے قیامت کے دن، میں نے اسے اپنی ساری امت کے لیے رکھا ہے جو ایمان پر دنیا سے اُٹھی۔
It means, even though thousands supplications of Prophet is accepted but one special supplication is given to them from the court of almighty Allah, ask whatever you want and it will indeed be given. All the prophets from Aadam to Isaa have done that special supllication in this world but I have saved for the next world, that is my intercession for my ummah on the day of judgement. I have saved it for my whole ummah who left the world with faith.

( ۱ ؎ صحیح بخاری کتاب الدعوات باب قول اﷲ تعالٰی ادعونی استجب لکم قدیمی کتب خانہ کراچی ۲ /۹۳۲)
( صحیح مسلم کتاب الایمان باب اثبات الشفاعۃ قدیمی کتب خانہ کراچی ۱ /۱۱۳)
(مسند احمد بن حنبل عن انس رضی اللہ تعالٰی عنہ المکتب الاسلامی بیروت ۳ /۲۰۸ )
( ۲ ؎ مسند احمد بن حنبل عن ابی سعید الخذری رضی اللہ عنہ المکتب الاسلامی بیروت ۳ /۲۰)
( ۳ ؎السنن الکبری کتاب الصلوۃ باب اینما ادرکتک الصلوۃ فصل الخ دارصادر بیروت ۲ /۴۳۳)
( ۴ ؎ صحیح مسلم کتاب الایمان باب اثبات الشفاعۃ قدیمی کتب خانہ کراچی ۱ /۱۱۳)
(مسند احمد بن حنبل عن انس رضی اللہ تعالٰی عنہ المکتب الاسلامی بیروت ۳ /۲۰۸)
( ۵ ؎ مسند احمد بن حنبل عن ابی موسٰی الاشعری رضی اللہ عنہ المکتب الاسلامی بیروت ۴ /۴۱۶)

اللّٰھم ارزقنا بجاھہ عندک اٰمین !اے اﷲ ! ہمیں ان کی اس وجاہت کے صدقے میں عطا فرما جو اُن کو تیری بارگاہ میں حاصل ہے۔(ت)


اﷲ اکبر ! اے گنہگار ان اُمّت! کیا تم نے اپنے مالک و مولٰی صلی اللہ تعالٰی علیہ وسلم کی یہ کمال رأفت و رحمت اپنے حال پر نہ دیکھی کہ بارگاہِ الہٰی عزوجلالہ سے تین سوال حضور کو ملے کہ جو چاہو مانگ لو عطا ہوگا۔ حضور نے ان میں کوئی سوال اپنی ذات پاک کے لیے نہ رکھا، سب تمہارے ہی کام میں صرف فرمادیئے دو سوال دنیا میں کیے وہ بھی تمہارے ہی واسطے ، تیسرا آخرت کو اٹھا رکھا، وہ تمہاری اس عظیم حاجت کے واسطے جب اس مہربان مولٰی رؤف و رحیم آقا صلی اللہ تعالٰی علیہ وسلم کے سوا کوئی کام آنے والا، بگڑی بنانے والا نہ ہوگا۔( صلی اللہ تعالٰی علیہ وسلم) حق فرما یا حضرت حق عزوجل نے :عزیز علیہ ماعنتم حریص علیکم بالمؤمنین رؤف رحیم ۱ ؎۔اُن پر تمہارا مشقّت میں پڑنا گراں ہے، تمہاری بھلائی کے نہایت چاہنے والے، مسلمانوں پر کمال مہربان ۔(ت)
Allahu Akbar! O sinners, have not seen the mercy of your leader & saviour on yourselves? Three wishes from the court of Allah was granted to the Prophet that seek whatever you want and it will be fulfilled. The Prophet didnt ask even a single wish for himself, but wished all for you. The prophet seeked 2 wishes in this world and that too for you, left third one for the day of judgement, for your extreme need when other than merciful and compassionate leader will be of any help. Allah, the exalted says : your falling into hardship aggrieves him, most concerned for your well being, for the Muslims most compassionate, most merciful.(9:128)





(۱؂ القرآن الکریم ۹/ ۱۲۸)






واﷲ العظیم !قسم اس کی جس نے انہیں آپ پر مہربان کیا ہر گز ہر گز کوئی ماں اپنے عزیز پیارے اکلوتے بیٹے پر زنہار اتنی مہربان نہیں جس قدر وہ اپنے ایک امتی پر مہربان ہیں۔(صلی اللہ تعالٰی علیہ وسلم)الہٰی ! تو ہمارا عجزو ضعف اور اُن کے حقوقِ عظیمہ کی عظمت جانتا ہے۔ اے قادر ! اے واجد!ہماری طرف سے اُن پر اور اُن کی آل پر وہ برکت والی درودیں نازل فرما جو ان کے حقوق کو وافی ہوں اور ان کی رحمتوں کو مکافی۔

I swear by the Allah, the greatest. I swear by the one who made him compassionate on us. A mother will never ever be compassionate on her only beloved child, more than the compassion the prophet has for his single follower.  O lord, send upon him and on his family, the blessings which suffice his rights and his mercy.

اللھم صلّ وسلم وبارک علیہ وعلٰی الہ وصحبہ قدر رأفتہ و رحمۃ بامتہ وقدرأفتک ورحمتک بہ اٰمین اٰمین الہ الحق امین۔اے اﷲ ! درود و سلام اور برکت نازل فرما آپ پر، آپ کی آل پر اور آپ کے اصحاب پر جتنا کہ وہ اپنی اُمت پر مہربان ہیں اور جس قدر تو ان پر مہربان ہے۔ اے معبود برحق ! ہماری دُعا قبول فرما۔ت

O Allah, send peace and blessings on him,his family and companions like




سبحن اﷲ !امتیوں نے ان کی رحمتوں کا یہ معاوضہ رکھا کہ کوئی افضلیت میں تشکیلیں نکالتا ہے۔ کوئی ان کی تعریف اپنی سی جانتا ہے، کوئی ان کی تعظیم پر بگڑ کر کرّاتاہے۔ افعالِ محبت کا بدعت نام اجلال وادب پر شرک کے احکام،

His followers




انّا ﷲ وانّا الیہ راجعون ، وسیعلم الذین ظلمواایّ منقلب ینقلبون ، ولا حول ولاقوۃ الا باﷲ العلی العظیم۔بے شک ہم اﷲ تعالٰی کے لیے ہیں اور ہم کو اسی کی طرف لوٹنا ہے، عنقریب ظالم جان لیں گے کہ کس کروٹ پر پلٹتے ہیں، اور اﷲ بلند و عظیم کی توفیق کے بغیر نہ تو گناہ سے بچنے کی طاقت ہے اور نہ ہی نیکی کرنے کی قوت ۔(ت)


حدیث ۲۴ : صحیح مسلم میں حضرت ابی بن کعب رضی اللہ تعالٰی عنہ سے مروی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :


اللہ تعالٰی نے مجھے تین سوال عطا فرمائے، میں نے دو بار تو دنیامیں عرض کرلی :اللّٰھم اغفرلامّتی اللھم اغفرلامتی الہی !میری اُمت کی مغفرت فرما، الہٰی میری اُمت کی مغفرت فرما۔الہٰی ! میری اُمت کی مغفرت فرما۔ "






واخّرت الثالثۃ لیوم یرغب الیّ فیہ الخلق حتی ابراہیم۱ ؎۔اور تیسری عرض اس دن کے لیے اٹھا رکھی جس میں مخلوقِ الہٰی میری طرف نیاز مند ہوگی یہاں تک کہ ابراہیم خلیل اﷲ علیہ الصلوۃ والسلام۔






( ۱ ؎ مسند احمد بن حنبل عن ابی بن کعب المکتب الاسلامی بیروت ۵ /۱۲۷)


(صحیح مسلم کتاب فضائل القرآن باب بیان ان القرآن انزل علٰی سبعۃ حرف قدیمی کتب خانہ کراچی ۱ /۲۷۳)






وصل وسلم بارک علیہ والحمد ﷲ رب العلمین۔اور درود و سلام و برکت نازل فرما اُن پر، اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔(ت)






حدیث ۲۵: بیہقی حضرت ابوہریرہ رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم نے شبِ اسرٰی اپنے رب سے عرض کی۔ تُو نے انبیاء علیہم الصلوۃ والسلام کو یہ یہ فضائل بخشے، رب عزمجدہ، نے فرمایا : اعطیتک خیراً من ذلک (الٰی قولہ) خبأت شفاعتک و لم اخبأھالنبی غیرک ۲ ؎۔میں نے تجھے جو عطا فرمایا وہ ان سب سے بہتر ہے، میں نے تیرے لیے شفاعت چھپا رکھی اور تیرے سوا دوسرے کو نہ دی۔

Hadith 25: Bayhaqi narrates from Abu Hura'ira, The Prophet said to his lord on the night Me'raj : You have bestowed Prophets these virtues. Almighty said : What I have bestowed you is better than all of them, I have hidden intercession for you and didn't give it to anyone other than you.
( ۲ ؎ الشفاء بتعریف حقوق المصطفٰی الباب الثالث الفصل الاول المطبعۃ الشرکۃ الصحافیۃ ۱ /۱۳۴)

حدیث ۲۶ : ابن ابی شیبہ و ترمذی بافادہ تحسین وتصحیح اور ابن ماجہ و حاکم بحکم تصحیح حضرت ابی بن کعب رضی اللہ تعالٰی عنہ سے راوی حضور شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں :اذاکان یوم القیمۃ کنت امام النبیین وخطیبھم وصاحب شفاعتھم غیر فخر ۱ ؎۔قیامت کے دن میں انبیاء کا پیشوا اور ان کا خطیب اور ان کا شفاعت والا ہوں اور یہ کچھ فخر کی راہ سے نہیں فرماتا۔

Hadith 26:Ibn Abi She'bah and Tirmzi by sound and correct narrations and Ibn Majah & Hakim by sahih narration, narrate from Abi bin Ka'ab, The Prophet said: On the day of Judgement I will be the leader of Prophets, I will be their speaker and intercessor and I do not boast.

( ۱ ؎جامع الترمذی ابواب المناقب باب منہامین کمپنی دہلی ۲ /۲۰۱)
(سنن ابن ماجہ ابواب الزہد باب ذکرالشفاعۃ ایچ ایم سعید کمپنی کراچی ص۳۳۰)
(المستدرک للحاکم کتاب الایمان باب اذاکان یوم القیمۃ الخ دارالفکربیروت ۱/ ۷۱)

حدیث ۲۷ تا ۴۰ : ابن منیع، حضرت زید بن ارقم وغیرہ چودہ صحابہ کرام رضی اللہ تعالٰی عنہم سے راوی، حضرت شفیع المذنبین صلی اللہ تعالٰی علیہ وسلم فرماتے ہیں : شفاعتی یوم القٰیمۃ حق فمن لم یؤمن بہا لم یکن من اھلہا ۲ ؎۔میری شفاعت روزِ قیامت حق ہے جو اس پر ایمان نہ لائے گا اس کے قابل نہ ہوگا۔
Hadith 27-40:
Ibn Mu'nee narrate from Zaid bin Arqam and 14 other companions, The Prophet said : My intercession the day of judgement is true, one who doesnt believe it woulnt be worthy of it.
( ۲ ؎کنزالعمال بحوالہ ابن منیع عن زید بن ارقم الخ حدیث ۳۹۰۵۹ مؤستہ الرسالہ بیروت ۱۴ /۳۹۹)

منکرمسکین اس حدیثِ متواتر کو دیکھے اور اپنی جان پر رحم کرکے شفاعتِ مصطفٰے صلی اللہ تعالٰی علیہ وسلم پر ایمان
لائے۔

Poor rejectors look at this mutawatir (consecutive) hadith and have mercy on his soul by beleiving in the intercession of the Prophet.


"اللّٰھم انک تعلم ھدیت فٰامنّا بشفاعۃ حبیبک محمد صلی اللہ تعالٰی علیہ وسلم فاجعلنا من اھلہا فی الدنیا والاخرۃ یا اھل التقوٰی واھل المغفرۃ واجعل اشرف صلواتک وانمی برکاتک وازکٰی تحیاتک علٰی ھذاالحبیب المجتبٰی والشفیع المرتضٰی وعلٰی اٰلہ وصحبہ دائماً ابداً امین یا ارحم الرحمین ، والحمدﷲ رب العلمین۔
اے اﷲ ! تُو جانتا ہے، بے شک تُو نے ہدایت عطا فرمائی ہے، تو ہم تیرے حبیب محمد مصطفٰے صلی اﷲ تعالٰی علیہ وسلم کی شفاعت پر ایمان لائے ہیں۔
اے اﷲ! تو میں دُنیا وآخرت میں لائق شفاعت بنادے۔اے تقوٰی ومغفرت والے ! اپنا افضل درود ، اکثر برکات اور پاکیزہ تحیات بھیج اس منتخب محبوب پر جس کی شفاعت کی امید کی جاتی ہے اور آپ کی آل پر اور آپ کے صحابہ پر ہمیشہ ہمیشہ کے لیے، اے بہترین رحم فرمانے والے ! ہماری دُعا کو قبول فرما۔ اور تمام تعریفیں اﷲ تعالٰی کے لیے ہیں جو سب جہانوں کا پروردگار ہے۔(ت)

O Allah, Indeed you know that you guided me, so we believed in the intercession of your beloved.
O Allah, make me worthy of intercession in this world and the next. O the righteous and forgiving send your greatest peace, abundance blessings and pure greetings on the selected beloved whose intercession is hoped for and on his family and his companions forever and ever.
O the most merciful, accept our prayers.
All praise belong to Allah who us creator of whole universe. 

Needy & Poor in Quran

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah ; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing. (Quran:2:83)

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ
Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.(Quran:2:177)

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."(Quran:2:215)

فِي الدُّنْيَا وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.(Quran:2:220)

وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.(Quran:4:8)

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا
Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.(Quran:4:36)

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِن كُنتُمْ آمَنتُم بِاللَّهِ وَمَا أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion - the day when the two armies met. And Allah , over all things, is competent.(Quran:8:41)

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah . And Allah is Knowing and Wise.(Quran:9:60)

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
And [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.(Quran:11:3)

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.(Quran:17:26)

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا
And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.(Quran:17:28)

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.(Quran:22:28)

وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
And the camels and cattle We have appointed for you as among the symbols of Allah ; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful.(Quran:22:36)

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ
And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.(Quran:24:22)

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah , and it is they who will be the successful.(Quran:30:38)

وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ
And from their properties was [given] the right of the [needy] petitioner and the deprived.(Quran:51:19)


مَّا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah ; indeed, Allah is severe in penalty.(Quran:59:7)

أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ
[Saying], "There will surely not enter it today upon you [any] poor person."(Quran:68:24)

لِّلسَّائِلِ وَالْمَحْرُومِ
For the petitioner and the deprived -(Quran:70:25)

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
And they give food in spite of love for it to the needy, the orphan, and the captive,(Quran:76:8)

كَلَّا ۖ بَل لَّا تُكْرِمُونَ الْيَتِيمَ
No! But you do not honor the orphan (Quran:89:17)

يَتِيمًا ذَا مَقْرَبَةٍ
An orphan of near relationship (Quran:90:15)

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ
Or a needy person in misery (Quran:90:16)

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ
Did He not find you an orphan and give [you] refuge?(Quran:93:6)

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ
So as for the orphan, do not oppress [him].(Quran:93:9)

فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ
For that is the one who drives away the orphan(Quran:107:2)

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ
And does not encourage the feeding of the poor.(Quran:107:3)

وأما بنعمة ربك فحدث

تفسير القرطبي

الرابعة : قوله تعالى : وأما بنعمة ربك فحدث أي انشر ما أنعم الله عليك بالشكر والثناء . والتحدث بنعم الله ، والاعتراف بها شكر . وروى ابن أبي نجيح عن مجاهد وأما بنعمة ربك قال بالقرآن . وعنه قال : بالنبوة أي بلغ ما أرسلت به . والخطاب للنبي - صلى الله عليه وسلم - والحكم عام له ولغيره . وعن الحسن بن علي - رضي الله عنهما - قال : إذا أصبت خيرا ، أو عملت خيرا ، فحدث به الثقة من إخوانك . وعن عمرو بن ميمون قال : إذا لقي الرجل من إخوانه من يثق به ، يقول له : رزق الله من الصلاة البارحة وكذا وكذا . وكان أبو فراس عبد الله بن غالب إذا أصبح يقول : لقد رزقني الله البارحة كذا ، قرأت كذا ، وصليت كذا ، وذكرت الله كذا ، وفعلت كذا . فقلنا له : يا أبا فراس ، إن مثلك لا يقول هذا قال يقول الله تعالى : وأما بنعمة ربك فحدث وتقولون أنتم : لا تحدث بنعمة الله ونحوه عن أيوب السختياني وأبي رجاء العطاردي - رضي الله عنهم - . وقال بكر بن عبد الله المزني قال النبي - صلى الله عليه وسلم - : " من أعطي خيرا فلم ير عليه ، سمي بغيض الله ، معاديا لنعم الله " . 

وروى الشعبي عن النعمان بن بشير قال : قال النبي - صلى الله عليه وسلم - : من لم يشكو القليل ، لم يشكر الكثير ، ومن لم يشكر الناس ، لم يشكر الله ، والتحدث بالنعم شكر ، وتركه كفر ، والجماعة رحمة ، والفرقة عذاب . وروى النسائي عن مالك بن نضلة الجشمي قال : كنت عند رسول الله - صلى الله عليه وسلم - جالسا ، فرآني رث الثياب فقال : " ألك مال ؟ " قلت : نعم ، يا رسول الله ، من كل المال . قال : " إذا آتاك الله مالا فلير أثره عليك " . وروى أبو سعيد الخدري عن رسول الله - صلى الله عليه وسلم - أنه قال : إن الله جميل يحب الجمال ، ويحب أن يرى أثر نعمته على عبده . 

فصل : يكبر القارئ في رواية البزي عن ابن كثير - وقد رواه مجاهد عن ابن عباس ، [ ص: 91 ] عن أبي بن كعب ، عن النبي - صلى الله عليه وسلم - : إذا بلغ آخر والضحى كبر بين كل سورة تكبيرة ، إلى أن يختم القرآن ، ولا يصل آخر السورة بتكبيره بل يفصل بينهما بسكتة . وكأن المعنى في ذلك أن الوحي تأخر عن النبي - صلى الله عليه وسلم - أياما ، فقال ناس من المشركين : قد ودعه صاحبه وقلاه فنزلت هذه السورة فقال : " الله أكبر " . قال مجاهد : قرأت على ابن عباس ، فأمرني به ، وأخبرني به عن أبي عن النبي - صلى الله عليه وسلم - ولا يكبر في قراءة الباقين ; لأنها ذريعة إلى الزيادة في القرآن . 

قلت : القرآن ثبت نقلا متواترا سوره وآياته وحروفه لا زيادة فيه ولا نقصان فالتكبير على هذا ليس بقرآن . فإذا كان بسم الله الرحمن الرحيم المكتوب في المصحف بخط المصحف ليس بقرآن ، فكيف بالتكبير الذي هو ليس بمكتوب . أما أنه ثبت سنة بنقل الآحاد ، فاستحبه ابن كثير ، لا أنه أوجبه فخطأ من تركه . ذكر الحاكم أبو عبد الله محمد بن عبد الله الحافظ في كتاب ( المستدرك ) له على البخاري ومسلم : حدثنا أبو يحيى محمد بن عبد الله بن محمد بن عبد الله بن يزيد ، المقرئ الإمام بمكة ، في المسجد الحرام ، قال : حدثنا أبو عبد الله محمد بن علي بن زيد الصائغ ، قال : حدثنا أحمد بن محمد بن القاسم بن أبي بزة : سمعت عكرمة بن سليمان يقول : قرأت على إسماعيل بن عبد الله بن قسطنطين ، فلما بلغت والضحى قال لي كبر عند خاتمة كل سورة حتى تختم ، فإني قرأت على عبد الله بن كثير فلما بلغت والضحى قال : كبر حتى تختم . وأخبره عبد الله بن كثير أنه قرأ على مجاهد ،وأخبره مجاهد أن ابن عباس أمره بذلك ، وأخبره ابن عباس أن أبي بن كعب أمره بذلك ، وأخبره أبي بن كعب أن رسول الله - صلى الله عليه وسلم - أمره بذلك . هذا حديث صحيح ولم يخرجاه . 




Islam is not always wearing plain or shabby clothes, eating simple food or looking poor. When Allah has bestowed you, he wants to see its impression on you! Dress well, eat good and take care of your health. Once in a while go out; treat yourself!!! buy that wonderful dress you have always been longing for or have a lofty dinner at the best restaurant of your city or may be membership at Gold's Gym! and thank Allah for bestowing these blessings on you. Just don't be extravagant and feel proud.
Quran says : But the bounty of the Lord - rehearse and proclaim! (93:11)
The Prophet said : "Allah is beautiful and likes beauty and he likes to to see his favors upon his worshipers" in another hadith Prophet saw a person wearing shabby clothes, he asked if he has money and when he said yes,The Prophet said to him "When Allah gives you money, then it should be be visible on you" [Tafseer Qurtubi]



اسلام کا معنی یہ نہیں کہ بندہ ہمیشہ سادہ اور بوسیدہ کپڑے پہنے, یا ہمیشہ سادہ کھانا کھائے اور غربت کا مارا نظرآئے. اللہ جب نعمت سے نوازے تو اس کا اثر اپنے بندوں پہ دیکھنا پسند فرماتا ہے.اچھا کھائیں , اچھا پہنیں اور اپنی صحت کا خیال رکھیں! کبھی کبھی اپنے آپ کو نوازیں, وہ لباس جو آپ ایک زمانہ سے لینے کے خواہاں تھے اسے کھریدیں, اپنے شہر کے سب سے بڑے ھوٹل مین کھانا کھائں اور جم کی ممبرشپ لے لیں!ہاں اپنے آپ کو تکبر اور غرور سے پاک رکھیں اور اللہ کی نعمتوں پہ اس کا شکر اداء کریں.
نبی کریم علیہ السلام نے فرمایا:اللہ جمیل اور جمال کو پسند فرماتا ہے اور اپنی نعمتوں کا اثر اپنے بندوں پہ دیکھنا پسند فرماتا ہے.
نبی کریم علیہ السلام کے پاس ایک شخص آیا جس نے بوسیدہ لباس پہنا ہوا تھا. نبی کریم نے اس سے پوچھا کےا تمہارے پاس مال ہے? اس نے جواب دیا کہ جی ہے, تو نبی کریم نے ارشاد فرمایا: جب اللہ تمہیں مال دے تع اس کا ثر

O Son : al-Ghazali

O Son
by
Abu Hamid al-Ghazali
Translated into English by
George O' Schraer


THE TRANSLATION
Allah - beginning with the name of - the Most Gracious, the Most Merciful

Praise unto Allah, the lord of the worlds and the good issue to the pious, and peace and blessings upon his prophet Mohammed and all of his family.

Know that a certain advanced student attended zealously to the service of the Shaykh, the Imam, the ornament of religion, the proof of Islam, Abu Hamid Muhammad bin Mohammed al-Ghazali, may Allah sanctify his soul, and labored in the acquisition and reading of sciences until he had assembled the minutes of the sciences and had per­fected the virtues of the soul. Then one day he thought about his condition and he said to himself: Truly I have read varieties of sciences and have spent bloom of my life in learning and assem­bling them and now I ought to know which one will benefits me tomorrow and would cheer me in my grave and which will not benefit me so that I leave it, as the Apostle of Allah () said: “O Allah! I seek your refuge from knowledge which does not benefit". This thought persisted with him until he wrote to the honorable Shaykh, the proof of Islam, Mohammed al-Ghazali (the mercy of Allah upon him) seeking a "fatwa" and asked him questions and desired from him advice and supplications. He said, "Even though the writings of the shaykh like ‘Ihya’ and other works contain the answers to my questions, yet my purpose is that the Shaykh should write my requirements in a leaflet to remain with me whole of my life and I act according to it for my life, if Allah the Exalted wills. So the Shaykh wrote this booklet for him, and Allah knows best.

Allah - beginning with the name of - the Most Gracious, the Most Merciful

Know O Son! the beloved and sincere beau, Allah prolong your life in his obedience and lead you to the path of his loved ones. -that the open letter 2 of advice is written from the mine of the Message (of the apostle), Allah bless him and give him peace; if it has reached you then what is the need of my advice ? and if has not reached, then tell me what you have gained in these past years.

O Son! from all that the Apostle of Allah() has advised his ummah, is his saying: From the signs of Allah's withdrawal from his worship­per is to make him busy into what does not concern him and if a man passes an hour of his life in anything other than for which he is created, then it is certainly fitting that his grief should be prolonged till the day of judgement, and whoever has passed the age of forty and his good deeds does not surpass his evil deeds, then let him prepare for the hell fire".

In this advice there is a sufficiency for the people of knowledge.

O Son! giving advice is easy but it is difficult to accept it, since it is bitter in the taste of the follower of passionate desires as prohibited things are cherished in their hearts; especially whoever is seek­ing formal (just for the sake of) knowledge and is busy in excellence of his soul and the praises of the world, for he thinks that knowledge alone will be a mean of his safety and salvation and that he can get along without deeds and this is the belief of the philosophers. Praise the Great God ! he does not know this that when he acquires knowl­edge and if he does not act according to it then the indictment against him is certain, as the Apostle of Allah() said: "The person most severely punished on the day of resurrection is the learned one whom Allah did benefit it (his knowledge). It is narrated that Junayd () appeared in a dream after his death and he was asked: "What is the news, O Abu Qasim! ?" He replied : "The explanations perished and allusions vanished, nothing benefited us except the prostra­tions which we made in the middle of the night."

O Son! do not be bankrupt of deeds and neither of states, be assured that knowledge alone does not strengthen the hand, like if a man has ten Indian swords with other weapons and the man is brave and a warrior and then a terrifying lion attacked him, what do you think ? would the weapons ward off the evil from him without using them and killing with them. It is obvious that they would not ward (it) off, except by the actions and hitting. Similarly, though a man has studied hundred thousand issues, understood them and taught them, still these will not benefit him except by acting on them.

Another example is that if a man has fever and jaundice, his cure is in oxymel and barley broth, and he will not regain his health except by using them.


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O Son! Though you have studied a hundred years and collected a thousand books, you would not be prepared for the mercy of Allah except by acting on your knowledge, as Allah:

وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ
And that there is not for man except that [good] for which he strives (53:39)

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا
So whoever would hope for the meeting with his Lord - let him do righteous work (18:110)

جَزَاءً بِمَا كَانُوا يَكْسِبُونَ
recompense for what they used to earn.(9:82)

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,(18:107)

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا
Except for those who repent, believe and do righteous work.(25:70)

And what do you say about this hadith: The foundation of Islam is upon five (pillars): the witnessing that there is no God but Allah, and Mohammed is the Apostle of Allah; and the instituting of prayers; and the giving of alms; and the fasts of Ramadan; and the pilgrimage to Mecca for who is able make the journey.

Iman is confession with the tongue, belief with the heart and acting on above stated five pillars.

The value deeds is greater than can be counted; and even though the worshipper will enter heaven only by the favor and grace of Allah the Exalted, but only if he prepares himself for his obedience and worship as the mercy of Allah is near to the doer of good deeds.

And if it said that he will attain heaven by Iman alone, We will reply :Yes, but when will he attain ? how many difficult obstacles he will meet before he arrives (at heaven)?

and the first of these obstacles is the obstacle of Iman, weather he will escape plunder (of his Iman) or not ? and when he arrives at heaven he will be poor.

Hasan Basari said: Allah the Exalted will say to his worshippers on the day of resurrection, "[Oh my worshippers,] enter into the heavens by my mercy and partake of it as per your deeds"

O Son! so long as you do not act, you do not find [a reward]. It is said that a man from bani Isra'eel worshiped Allah for seventy years. Allah desired to show him to the angels, hence Allah sent an angel to him to inform him that, with this worship (what he has been doing) he was not worthy of entering the heavens. When he heard this, the worshiper replied : "We are created for worship only, so we should just worship him."

When the angel returned, Allah asked : " what did my slave said?" The angel said: "O my Lord, You know the best what he said."

Allah said: "Since he did not withdraw from worshiping me, so I will also, by my grace, will not withdraw from him. Bear witness, oh my angels that I have forgiven him."

The Apostle of Allah said:"Reckon yourself (of your deeds) before you are reckoned with and weigh your deeds before you are weighed.''

Ali said: "Whoever thinks that without exertion he shall reach the heavens, is a (vain) Desiree, and whoever thinks that by great exertion he shall attain (heavens) is an acquirer."

Hasan said: "Seeking heavens without deeds is a sin from sins." He also said: "The sign of the real (worship) is in giving up showing of deeds and not in giving up the deed itself."

The Prophet said: "An intelligent man is the one who judges himself and works for what is coming after death and the stupid man is the one who follow his souls desires and (vainly) longs for Allah.

O Son! how many nights you have remained awake repeating subjects of knowledge and studying the books and have denied yourself of sleep? I do not know what was the purpose behind it. If your intention was to attain worldly assets, securing its vanities and acquiring position and surpassing your contemporaries and any other intentions like these. Then woe to you and again (really) woe to you.

But if your intention in doing so was to vitalize the Shariah of the Prophet and the training of your character, and breaking the soul of commanding to evils, then you are blessed and again, you are (really) blessed.

He spoke truly who said the couplet:
Wakefulness of eyes for other than thine own face is no gain
And weeping of eyes for other than thine own loss is all vain.

O Son! live as you wish as you will die one day, love whomsoever you wish as one day you will leave it and do what you wish to as one day you will be rewarded according to it!

O Son!what have you gained from the acquisition of knowledge of kalam (dogmatic theology), disputation, medicine, diwans, poetry, astronomy, prosody, grammatical syntax and morphology except wasting your life in going against the Lord. I have read in Bible that he said: "From the moment dead is placed in the bier until he is placed in the grave, Allah asks him 40 questions. The first one is, he would say: 'O my servant, you used to purified (yourself in) the sight of people for years but you did not purify yourself in my sight. Every day I used to look in your heart and say: why do you adorn yourself for others though you are encompassed by my goodness. Are you deaf that you don't hear?

O Son! knowledge without deeds is insanity and deeds without knowledge doesnt mean anything. Be aware that the knowledge which does not stop you today from sins and doesnt make you obedient, will not be able to remove you from the hell fire tomorrow. If you do not act today and do not rectify your past, Tomorrow, on the day of resurrection, you would be saying: "Send us back, we will do good deeds other than what we were accustomed to do"; and it will be told to you: "O you stupid one, thence thou comest !

O Son! make endevour on your sould and defeat the soul.The death in the body; for your abode is the grave and the people of the graves are awaiting you at every moment. Beware lest you, meet them without provision for the journey.
Abu Bakr said :"These bodies are (like) bird cages or a stable for animals, so think about where you belong? If you are from lofty birds, then when you hear the roll [of the drum] "Return to your Lord" You fly until you sit at the highest towers of the Jannah.
As said the Prophet of Allah said: "The throne of the Compassionate shook at the death of Sa'id bin Mu'adh".
And seek refuge in Allah if you (belong to) the beasts. Allah said: "These are like animals, but more astray." So do not consider yourself safe from removal from a corner of the court (of Paradise) to the depths of the fire.

It is told that Hasan al-Basri was given a drink of cold water, and when he took the cup he became unconcious and the cup fell from his hand. When he recovered he was asked: "What happened, O Abu Said ?" He replied, "I thought of the longing of the people of hell when they would say to the people of the Jannah " Pour upon us from the water (for from what. Allah has bestowed upon you) and they would reply that Allah had forbidden these for the infidels."

O Son!, if knowledge alone was sufficient for you and you did not need to act on it, then would his (Allah's ) summons :"Is there any who asks ? and, is there any who seeks forgiveness ? and, is there any who repents ?" be lost without profit.
It is related that a group of the Companions mentioned `Abdallah bin 'Umar, before the Apostle of Allah. He said, "An excellent man is the one who would pray at night."
He said to one of his companion: "Oh so and so, do not sleep more at night as much sleep will make a person poor on the day of resurrection."

O Son! "and during a part of the night, pray Tahajjud"(17:79) is command, "and in the hours before dawn they would ask forgiveness"(51:18) is praise and "and those who seek forgiveness before dawn"(3:17) is remembrance.
The Prophet said: "Three voices Allah loves are, the voice of the cocks, the voice of Qur'an recitor and voice of those seeking forgiveness in the early morning."
Sufyan al-Thawri said: "Allah has created a breeze which blows at the time of the dawn, which carries the invocations and the petitions for forgiveness to the Supreme Lord." He also said: "When it is the beginning of night, A herald announces from below the throne, "Let the worshipers wake up! pray what Allah wills; then the herald announces at midnight, "Up let the fully devoted wake up! and they arise and pray till dawn; and when it is dawn, the herald announces "Up ! let those asking forgiveness wake up ! and they arise and seek forgiveness; and when the day breaks, the herald announces, "Up! let the heedless wake up and they arise from their beds as the dead are resuscitated from their graves."

O Son!it is narrated in will of Luqman ,the wise, to his son that he said: "O my son, don't let cock more clever than you that he calls for dawn while you are sleeping."

Indeed someone said it well:
The pigeon cooed in the darkness of night
On a branch, in weakness, while I was asleep.

I lied; for I swear that were I (His) loved
Not the pigeons alone, but I too would weep;

I think I am lovesick, excessively lovelorn
For my Lord-but I weep not, though animals weep.

O Son! the summary of knowledge is to learn what are obedience and worship. Know that obedience and worship are conforming to the Islamic laws in commands and prohibitions with words and actions, that is, whatever you say and do and omit in word and deed must be followed as per the Islamic laws. Thus, if you fast on the Eid day and the days of "tashriq"  you are sinner; or (if you) pray salah in a garment unjustly taken (from someone), though it has the form of worship, yet you are sinner.

O Son! so it is essential that your word and deed be in agreement with Shariah, since knowledge and work without emulation of the shariah is a delusion. It is essential that you be not deceived by the ecstatic utterances and vehement cries of the Sufis, because walking this road is by struggle, cutting off the lusts of the soul and killing its desires with the sword of discipline and not by vehement cries and idle words.
Know that the loosened tongue and the veiled heart filled with negligence and lust, is the sign of misery, until you don't kill the soul with sincere struggle, you will not make alive your heart by the lights of knowledge.


And know that certain of your questions which you asked me cannot be answered in writing and in speech; if you attain that state you will know what they are; and if not, knowing them is impossible; for they are known by experience, and whatever is known by experience cannot he described in words, as the sweetness of the sweet or the bitterness of the bitter cannot be known except by tasting.

As it is said that an impotent man wrote to a friend. "Tell me about the delight of sexual intercourse, how it is." And he wrote in answer, "Oh so and so, I have accounted you only impotent, but now I know that you are both impotent and foolish; as this delight is known by experience; if you attain it you will know it, and if not, it cannot be described in writing or speech."


O Son!, certain of your questions are of this sort; but the portion which can be answered we have mentioned in Ihya ul-Uloom and other books. I will mention here a portion of them and point them out.So we say: for the traveler in the way of truth seven things are necessary, the first is, true faith and belief that has in it no heresy; and the second, a sincere repentance, after which you do not return to sin; and third, the satisfaction of adversaries, so that there shall remain to no one a claim against you; and the fourth, the attainment of a knowledge of the Shariah, sufficient that by it you may perform the commands of Allah  then of the sciences of Aakhirah, which is essential for salvation.

It is told that Shibli said: "I served four hundred teachers and read four thousand ahadith; then I selected from them a single hadith on which I acted, and left off the others as I meditated and found my salvation and safety in it, and all the knowledge of the ancients and the moderns was included in it, and I was content with it; and that haidth was, that the Prophet said to one of his companions: "Work for your world according to your position in it, and work for your other world according to the length of your remaining in it; work for Allah according to your need of him and work for the hell fire according to your endurance of it."

O Son! If you understand this hadith, there is no need of further knowledge; and think upon another story, that is, Hatim al-Asam was among the friends of Shaqiq al-Balkhi, he (Shaqiq) asked him one day and said: "These thirty years you have associated with me, what have you gained in them?" He replied, "I have gained eight benefits from knowledge and they suffice me with it, because I hope for my salvation and safety in them." And Shaqiq said, "What are they ?" And Hatim replied

"The first benefit is that I observed mankind and saw that everyone had a loved one and one passionately desired whom he loved and longed for; and certain of those loved accompanied him to the illness of death and others to the border of the tomb, then each returned and left him alone and lonely, and there did not enterwith him into the tomb and comfort him in it ] [one of them; so I considered and said, the most ex­cellent beloved of man is what enters into the tomb and comforts him in it] } 3; and I found it to be nothing else than good works, so I took this as my beloved, [to be] a light for me in my grave, and to comfort me in it and not leave me alone.

"The second benefit is that I saw that mankind were following their lusts and hastening towards the desires of their souls, and I meditated on the saying of the Exalted-"But as for whoever has feared the majesty of his Lord, and has refrained his soul from lust, truly the Garden shall be his dwelling place." 4 And I was convinced that the Qur'an was sincere truth and so I hastened to deny my soul and hurried to combat it and refuse it its passionate desires so that it become trained to obedience to Allah the Exalted, and it became tractable.

"And the third benefit is that I saw that everyone of the people struggled to collect the vanities of the world, then he seized them, closing his hand upon them. So I reflected upon the saying of the Exalted, "What is with you vanishes, but what is with Allah abides." 5 So I gave freely my worldly possessions for the face of Allah 6 the Exalted and distributed them among the poor to be a treasure for me with Allah the Exalted.

"The fourth benefit is that I saw that certain of mankind thought their honor and their glory to be in the multitude of their family and their kinsfolk and they were beguiled by them, while others considered this to be in their wealth of riches and the multitude of children [and property] and they boasted [of this]; and a portion reckoned glory [and honor] to consist in seizing the riches of people by violence and oppressing them and shedding their blood; and a section believed that it lay in squander­ing riches and in dissipating them and in prodigality. And I meditated upon the saying of the Exalted, "The most worthy of you in the sight of Allah is he who fears him most. "7 So I chose reverent fear and was convinced that the Qur'an is sincere truth and their thoughts and reckon­ings were empty and fleeting.

"The fifth benefit is that I saw that certain of the people censured one another and slandered one another and I saw that this arose from envy in the matter of riches and rank and knowledge, and I meditated upon the saying of the Exalted: "It is we who divide their substance among them in this world's life." 8 And I knew that the division was from Allah the Exalted [in eternity, so I did not envy anyone and I was satisfied with the distribution of Allah the Exalted].

"The sixth benefit is that I saw the people treat one another with enmity for a motive or purpose; and so I meditated upon the saying of the Exalted: "Truly Satan is your enemy; for an enemy then hold him." 10 And so I knew that enmity was not permissible to any other than Satan.

"The seventh benefit is that I saw that everyone struggled energet­ically and endeavored excessively to seek provisions and a means of living, from which he fell into doubt and forbidden things and debased himself and diminished his worth. And I meditated upon the saying of the Exalted: "There is no moving thing on earth whose nourishment dependeth not upon Allah." 11 And so I knew that my provision depended on Allah and he had guaranteed it, so I busied myself in worshipping him, and cut off my covetousness of all else than He.

"The eighth benefit is that I saw that everyone relied on some created thing, some on the dinar 12 and dirhem, some on i [wealth and] ] property, some on trade and craft, and some on a similar created thing. And I meditated upon the saying of the Exalted: "Truly whosoever putteth his trust in Allah, He will be suffcient. Truly Allah will attain his purpose. He has made for everything a fixed period." 13 So I relied upon Allah and he is my sufficiency and an excellent guardian. 14

And Shaqiq said, "Allah grant you success; 15 [O Hatim verily I have considered the Torah and the Evangel {new testament} and the Psalms and the Qur'an and I have found that the four books turn upon these eight benefits, and whoever works according to them is working according to these four books."]

O Son! you have perceived from these two stories that you are not in need of multiplying knowledge, and now I will show you what is obligatory for the traveler in the path of truth.

Know that it is indispensable for the traveler to have a shaykh as guide and tutor, to expel from him the evil qualities by his training and to replace them with an excellent character; and the meaning of training resembles the act of the plowman who digs out the thorns and removes the wild plants [from among the sown] to stimulate its growth and make it thrive perfectly, for Allah the Exalted sent to his worshipper his Apostle for guidance to his path and when he, upon him peace, departed from the world he left behind him the Caliphs in his place, in order that they should guide mankind to Allah, because of this function.
And it is necessary for the traveller to have a shaykh to train him and guide him to, the path of Allah. And the sign of the shaykh who is fitted to be the substitute for the Prophet, upon him be blessing and peace, is that be learned, not that every learned one is fitted for it; and I will show you certain indications in a general way so that not every one shall pretend he is, a learned guide. We say, one who removes himself far from love of the world and love of rank, and has succeeded a discerning person who traces his successorship to the Lord of the apostles, and has excelled in disciplining himself in scarcity of food, sleep, speech and in abundance of prayer, alms and fasting, and who, in following the discerning shaykh, is making the good qualities of character his way of life, such, as endurance, thanksgiving, trustfulness, conviction, generosity, contentment, tranquility of soul,  moderation, humility, knowledge, veracity, modesty, trustworthi­ness, gravity, quietness and staidness and similar traits and then he is light from the lights of the Prophet, upon him be blessing and, peace, and he is worthy to be imitated; but the presence of such as he is­ rare, more precious than red sulfur. Whomever fortune aids to find a shaykh such as we have mentioned and the shaykh accepts him, he must- honor him outwardly and inwardly.


Now outward honor is that he should not dispute with him and not labor in argumentation with him in every question even if he knows his (the shaykh's) mistake and should not put down his prayer mat before him except at the time of Salah, and when, he finishes should lift it up. He should not multiply the supererogatory prayers in his presence, and should do what the shaykh commands him according to his capacity and his ability.


Inner honor is that all he hears and accepts from him outwardly he should not deny inwardly, neither in deed nor in word, lest he be branded with hypocrisy; and if this be not possible, that he should desert his companionship until his inner life agrees with his outer; and he should guard against association with the evil man so that he may curtail the province of the devils from Jinns and humans from the court of his heart, and may be purified from the stain of satanic filth; and at all events he will prefer poverty more than wealth.


Then know that becoming a Sufi has two characteristics: uprightness with Allah the Exalted, and quietness with mankind; and whoever is upright, and improves his character among the people, and treats them with forbearance, he is a Sufi. And uprightness is that he offer the pleasures of his soul as a ransom for the sake of his soul; 8 and goodness of conduct among men is that you do not burden people according to your own desire, but burden yourself according to their desire so long as they do not violate the sacred law.


Then you asked me about devotion; it comprises three things; first, the careful observance of the command of the sacred law; second, satisfaction with decree and fate and the lot of Allah the Exalted; and third, forsaking pleasing yourself in order to seek the pleasure of Allah the Exalted.

And you asked me about trust, it is that you seek to fortify your belief in Allah the Exalted as to what he has promised; that is, that you believe that what he has fated for you will come to you without fail, although anyone in the world endeavors to prevent it; and what is not written for you, you shall not attain, though all the world help you. You asked me about sincerity, it is that all your works be done for Allah the Exalted, your heart not resting content with the praise of people nor despairing with their censure. Know that hypocrisy is born from exalting mankind and the cure is that you see them forced to labor under the decree (of Allah) and reckon them like inanimate objects in their inability to attain contentment and misery, in order to escape from hypocrisy in their sight; and as long as you reckon them as possessing power and free will, hypocrisy will not be far from you.


O Son! the remainder of your questions-a portion of them are covered in my (other) writings, so seek them there; and setting down others in writing is forbidden, work by what you know, there will be revealed to you what you do not know.


O Son! after today ask me what is obscure for you (only) by the tongue of the heart. The saying of the Exalted, "and had they waited patiently until you came forth to them, it had been better for them." Accept the admonition of Khidr "And do not ask me about anything until I mention it unto you." Do not be in a hurry to reach the time, when it shall be revealed to you. And have you seen, "I will show you my signs so do not be in a hurry." So do not ask me before the time. And be certain that you will not reach (that time) except by traveling. "Have they not traveled through the earth, and seen? "


O Son! by Allah, if you travel, you shall see the wonders in every station. Give your spirit unsparingly, for the core of this matter is in applying your spirit abundantly; as said Dhu'l-Nun al Masri, to one of the students, "If you are able to give your spirit without reserve, come; and if not, then do not busy yourself with the idle practices of Mysticism."


O Son! verily I admonish you for eight things; receive them from me lest your knowledge become your adversary on the day of resurrection. Perform four of them and avoid four of them.

These you are to avoid are,
first, do not argue with any one in any matter, as far as you are able, for in this is great mischief and its evil is greater than its benefit, as it is the source of every blameworthy quality: such as hypocrisy, envy, pride, malice, enmity, boasting and other such. Of course, if there arises a question between you and an individual or a group and it is your purpose in it that the truth should appear and not be lost, discussion is permissible. But there are two signs of such a desire,
first that it makes no difference whether the truth is revealed by your tongue or the tongue of another; and
second, that discussion in private is preferred by you rather than in public.

Listen! for here I call your attention to a helpful point: know that the question about obscure points is the presenting of the disease of the heart to a physician, and its answer is the attempt to cure his disease.
Know that the ignorant are diseased in their hearts and the learned are the doctors.

The partially learnt cannot perfect the treatment; and the perfectly learned does not treat every sick person, but every one who will, he hopes, accept the treatment and the cure. And if the weakness is chronic or fatal, (and) incurable, then he will not labor to give medicine, for this is a waste of time.


Then know that the sickness of ignorance is of four sorts, one curable and the others incurable. Of these which cannot be cured, [the first] is one whose question or objection arises from envy and hate, [and envy cannot be cured for it is a chronic weakness] and every time you answer him with the best or clearest or plainest answer, that only increases his rage and envy. And the way is not to attempt an answer. One hopes for the removal of every enmity except enmity arising from envy.


So you must depart from him and leave him with his disease. Allah the Exalted said, "Withdraw from whoever turns away from our warning and desires nothing except the present life." And the envious, both in all he says and in all he does, kindles [a fire] in the sowing of his deed as the Prophet said, Allah bless him and grant him peace, "Envy eats up excellences as fire eats up wood." 8


The second, whose weakness arises from stupidity, and he also is incurable. As 'Isa said, upon him be peace, "Indeed I did not fail in bringing the dead to life, but I failed in curing the stupid." 9 And be is the man who has busied himself in seeking knowledge a short time and has learned something of the sciences of the intellect and of the sacred law, and so he asks questions and raises objections in his stupidity before the very learned one who has spent his life in the sciences of the intellect and the sacred law, and so this very stupid fellow does not know, and thinks that what is obscure to him is also obscure to the highly learned; and since lie does not think this much, his question arises from stupidity, and you must not attempt to answer him.


And the third is one who is seeking guidance and whatever he does not understand of the speech of the great ones, he lays to the defects of his own understanding and his question is in order to seek benefit; but he is dull and cannot arrive at the truth of things. You must not attempt to answer him also, as the Prophet, Allah bless him and give him peace, said, "We, the company of the prophets have been commanded that we speak to the people according to their understanding. "10


But the sickness which is curable is that of the intelligent and under­standing seeker of guidance, who is not overcome with envy and anger and the love of worldly vanities and wealth and honor, but is seeking the straight road; and his questions and objections do not arise from envy and a desire to cause trouble and to make trial. And he is curable, and it is permitted to attempt to answer him-nay, it is necessary.


And the second thing to avoid is to guard against and shun becoming a preacher and warner, since its mischief is much unless you practice what you preach first and then preach it to the people; and consider what was said to 'Isa, upon him be peace, "O Son of Maryam, preach to yourself, and when you have preached to yourself, then preach to others; and otherwise, be ashamed before your Lord." If you are impelled to try this work, then guard against two conditions: the first is affectation in speech in explanations and allusions and vehement cries and versi­fication and poetry because Allah the Exalted hates pretension, and the person pretentious beyond bounds gives evidence of inner confusion and a heedless heart. The significance of warning is that the worshipper remember the fire of the future (world) so that he confine himself to the service of the Creator, and that he consider his past life which he dissipated in what did not concern him, and that he consider what is before him of obstacles to the security of faith at the end (of life) and what will be his condition in the grasp of the angel of death and will he be able to reply to Munkar and Nakir and that he be concerned with his condition in the resurrection and its stations, and will he pass across the bridge safely or fall into the pit; and the memory of these things will remain in his heart and disturb his tranquility; and stirring up these fires and lamenting over these afflictions is called "warning"; and giving notice to mankind and calling their attention to these things and warning them about shortcomings and omissions and causing them to see the defects of their souls, so that the heat of these fires touch the people of the assembly, and these afflictions make them impatient to rectify the past years according to their ability, and they feel regret over the days passed in other than obedience to Allah the Exalted-all this carried out in this way is called "preaching".


It is as though you saw that a torrent was rushing suddenly upon the house of someone and he and his family were in it and you cried, "Danger, danger, flee from the flood." Would your heart in such circumstances crave to give your message to the master of the house with pretentious explanations and witticisms and allusions? Certainly not at all. So is the condition of the preacher and he must avoid such things.


And the second condition (to avoid) is that your concern in preach­ing be not that mankind become wrought up in your assembly and show excitement and tear their clothes, so that it be said "What an assembly this was": for all this is an inclination to the things of the world, 16 3 [and is born from heedlessness; but your purpose and concern must be to call the people from this world] } to the future world and from apostasy to obedience, and from cupidity to abstinence, and from stinginess to" generosity, and from vanities to the fear of God, and to cause them to love the future life and to hate the world, and to teach them knowledge of worship and asceticism; because the predominating tendency in their nature is deviation from the plain road of the law and exertion in that in which Allah the Exalted does not take pleasure, and busying themselves with their evil characteristics. Cast fear into their hearts and frighten them and warn them about what they will meet of terrifying things; if perchance the qualities of their inner lives shall be changed and the deeds of their outer lives shall be transformed and there appear a craving and desire for obedience and a return from apostasy. And this is the method of preaching and of admonition, and all preaching which is not of this sort is a pest for both him who speaks and him who hears; nay, it is even said to be a ghul 17 and a satan, which carries off mankind on the road, and destroys them; and they must flee from it, because what this speaker corrupts of their religion, Satan himself is not able to do; and whoever has power and authority must bring him down from the pulpits of the Muslims and forbid him from what he has proclaimed,-on account of the word "enjoining fairness and forbidding evil." 18


And the third thing to avoid is not to mix with the princes and Sultans 19 and not to see them; for seeing them and sitting with them and mixing with them is great mischief; and if you are impelled to do this, avoid praising them and commending them, for Allah the Exalted is angered when an oppressor and an impious man is praised and whoever has called for the lengthening of their lives has delighted that Allah be disobeyed in his land.


And the fourth thing to avoid is not to accept anything of the gifts and presents of princes, 20 though you know it is permissible, because Coveting things from them corrupts religion, since there is born from it flattery and "kotowing" to them and approving of their oppression, and all this is corruption of religion; and the least of its evils is that if you accept their gifts and benefit from their world, you become fond of them; and whoever loves one necessarily loves the prolonging of his life and presence, and in loving the continuance of the life of the oppressor there is a willingness for the oppression of the worshippers of Allah the Exalted and a willingness for the ruination of the learned man. And what is more injurious than this to religion, and the future life ? Have a care­ have a care-lest the fascination of the Satan prove deceptive. Or some one will say to you that it is better and preferable to take the gold and silver from them and distribute it among the poor and needy; for they are disbursing it in profligacy and apostasy, and your spending it upon the weak among the people is better than their spending it; and verily the Cursed One has cut off the necks of many people by this evil whispering; 21 and its mischief is excessive. We have mentioned this in the Vitalizing of the Sciences of Religion, so seek it there.


Now the four things you must do are first: that you make your dealings with Allah the Exalted such that, if your servant acted thus with you, you would be pleased with him and you would not withdraw your good will from him nor become angry; and what you are not pleased with for yourself in your paid servant, Allah the Exalted is not pleased with in you, and He is your true Lord; second, in all your dealings with people, treat them as you would be pleased to he treated by, them, because the faith of a worshipper is not complete until he loves for other people what he loves for himself; third, if you read or study science, it must be a science which corrects your heart and purifies your soul; as if you knew that your life would not be prolonged more than a week, necessarily you would not busy yourself in it in the science of jurisprudence and argu­mentation and rudimentary principles and scholastic theology and such like, because you know these sciences would not enrich you, but you would busy yourself in guarding your heart and in apprehending the attribute of the soul, and removal from the entanglements of the world, and the purification of your soul from the blameworthy moral qualities, and you would busy yourself in the love of Allah the Exalted and his worship, and in being distinguished with good qualities; and not a single day or night passes upon the worshipper but that it is possible his death may occur in it. 22


O Son! hear from me another word and think about it until you find sincerity. If you were informed that within a week the Sultan would come to visit you, I know that in that time you would busy yourself only in the rectification of what you knew the sight of the Sultan would fall upon, in the matter of the clothing and the body and the house and the furnishings and other things.

And now consider to what I refer, for you have understanding and a single word suffices the clever. The Apostle of Allah said: "Verily Allah the Exalted does not look upon your appearance nor upon your deeds, but he looks upon your hearts and your intentions."

If you desire knowledge of the states of the heart, look in Ihya ul-Uloom and other of my writings. This knowledge is obligatory and other knowledge is required of some, except what fulfills the ordinances of Allah ; Allah grant you success that you attain it.


The fourth (thing to do) is that you do not gather from the world more than which is sufficient for a year, as the Apostle of Allah prepared for certain of his houses (of his wives) and he said: "O Allah, make the provision of the family of Mohammed sufficient." And he did not prepare that for every house, but he would prepare it for those in whose heart he knew there was weakness, but for those who were a steadfast companion, he would not prepare for her (except) the necessities of a day and a half.


O Son! I have written in this treatise what you have requested, so you must do what is in it and do not forget to remember me in your righteous supplications.
The supplications you asked from me I copy it from authentic books. Recite this supplication in your time especially at the end of every Salah:


O Allah, truly I seek from thee of grace the most perfect, and of protection the most abiding, and of mercy the most encompassing, and of forgiveness its attainment, and of living the most comforting, and of life the happiest, and of beneficence the most perfect, and of blessing the most general, and of favor the sweetest, and of kindliness the most beneficial.


O Allah, be for us and be not against us.


O Allah, seal with happiness our appointed time and confirm in excess our hopes, and unite in forgiveness our mornings and our evenings, and bring to thy mercy our final state and what is for us, and pour out the gift of thy pardon upon our transgressions, and bestow upon us the correction of our blemishes, and make piety our provision for the journey; in thy religion is our endeavor, and upon thee is our trust and our confidence.

O Allah, make us firm upon the path of uprightness and protect us in this world from acts necessitating regrets on the day of judgment and lighten on us the burden of the sins and bestow upon us the life of the righteous, and avert and dispel from us the evils and set free our necks and the necks of our fathers, our mothers and our teachers from the fire in thy mercy,


O thou Illustrious One, thou Cover-er of sins, thou Gracious One, thou Forgiving One, thou Benevolent One, thou Mighty One,


O Allah,O Allah, O Allah,O Allah, O Compassionate,O Compassionate, thou Most Compassionate of the Compassionate, and in Him we trust.