Validity of Khwaja Ajmeri's kalma in Fawa'id al-Salikin

woh in ka aik aur sawal hai, maulana unhon ne likha hai: "fawaid us salikeen mein khwaja ajmeri ne apna kalma parhwaya. aise aisa karna kahan tak theek hai?" dekhein, yeh sab jo kitabein hain, is mein haqiqatein bhi hain aur kahaniyan bhi hain. woh koi research ke andaaz mein nahin likhi gayi hain. kitabein to un ko parhte hue aap ko sochna chahiye ke mazeed tehqeeq karna chahiye. yeh itni bhi kitabein likhi gayi hain, woh sab mein yahi baat hai ke is mein haqaaq bhi hain aur kahaniyan bhi hain.

tu khud ba safaa dam qadr ka husool ikhtiyar kijiye. mus najma siddiqui ne dilli se likha hai: "is it islamically correct to go to such mazar where lot of bidats are propagating ? to what extent the concept of nazrana ya chadar is correct or not correct?" dekhein, yeh controversial cheez hai. mein khud to jata nahin kabhi jis ko samajh mein aaye theek ho jaye. mein zahiri taur par is sab se door rehta hoon, to mein to is ka just jo hai is ko leta hoon.

just jo hai is ki spirituality hai. zahiri aitbaar se to har jagah kuch na kuch aisi baatein hoti hain jo qabil qabil e ghaur hoti hain. to mein zahiri taur par mizaj hai ke mein is ke just ko leta hoon, just ko is ke cracks ko leta hoon. cracks jo hai woh spirituality hai aur woh mujhe pasand hai. maulana sharq hussain ne dilli se likha hai: "mein aik musalman ke sath aik discussion mein shareek tha. yahan discussion ka subject khuda ki marifat tha.

discussion ke douran mazkoora musalman ne kaha ke discussion ka topic bohat boring topic hai. maulana, is ki kya wajah hai ke log marifat aur spirituality ke topic mein interest nahin lete?" woh to hadith mein aaya hai ke aik zamana aaye ga jab sab se bari cheez maal ban jaye gi. log maal ki taraf dorein ge. wohi hai baat yeh ke dekhein, pehle zamane mein woh hua karta tha jo kehte hain dafina, yani log zameen neeche paisa dafan kar dete thay. ab kon dafan karta hai? hamare bachpan ke zamane mein bhi dafine niklte the, kahin khoda to kahin wahan koi sona chandi nikal aaye zameen ke neeche se. to kyun pehle paise ka istemal nahin tha?

yeh consumers ka daur aaya nahin tha. ab koi pahunche ka istemal itna barh gaya, itna barh gaya ke kisi ko dafan karne ki zaroorat nahin hai. kam paisa aata hai to aap cycle khareediye, ziyada paisa aata hai to motor car khareediye, aur paisa aaya hai to hawajat khareediye. to koi had hi nahin hai. to log toote par rahe hain paise ki taraf. yeh hai woh culture jis ka consumers pe aaya tha, is ka nateeja hai. to chounke is paas dayen aur taraf dekh rahe hain ke paisa beh raha hai, to chahte hain ke hum dor kar ke paisa laein. to paisa hi maabood ban gaya hai.

zamane mein, pehle zamane mein paisa maabood is tareeqe se nahin bana tha kyunke paise ka istemal nahin tha. koi mere apne bachpan mein paise ka koi khaas istemal nahin tha. paisa ho bhi to kare ga aadmi. ab to paisa aap ke paas hai, to aap aap billion dollar bhi naqis hain kharch karna chahein. aap to to paise ki ke paise ke istemal ke jo naye mawaqe khule hain, is ne logon ko aakhri had tak madi bana diya hai. materialist.

ab yeh hai masla. ab kya kiya jaye? in ko samjhana parega, in ke zehan ko in ko decondition karni paregi. jab tak decondition na kar lein, aap ko in ki baat samajh mein nahi ayegi. in ka ek aur sawal hai, Maulana. unhon ne likha hai: "soofiyon ke peaceful character aur un ki religious ideology jaise monism, kya aap dono ke beech mein farq karte hain ya dono ko yeksana taur par qabil-e-ittiba hai?" dekhein, monism ko zahiri taur par mein sahi nahi samajhta. yeh woh hai ke wajood ko

mein tawheed ko manta hoon, lekin is waqt masla jo mere zehan mein tha, woh yeh hai ke musalmanon ka jo sara rukh chala gaya hai, us ki taraf political method ki taraf laro aur jihad karo aur qabza karo, hukumat qaim karo. yeh jo ban gaya hai, to is ka yeh bilkul irrelevant hai. yeh kaise is ko toda jaye? is zehan ko toda kaise jaye? is zehan ko kaise toda jaye? sab se bara, sab se bari museebat jo is waqt musalmanon ke upar hai, woh yeh hai ke woh isi mein koi aur tareeqa samajh mein nahi ata. un ke ke larai, larai, larai, larai, larai, l

rai, har jagah larai, larai. yahan tak kuch society bombing karte hain. society bombing jo hai, woh to yani tabahi ki aakhri had hai. woh bhi kar rahe hain kyunke in ke zehan mein woh chhaya hua hai ke tashaddud mein taqat hai. is ko kaise toda jaye? is ko todne ke liye mein samajhta hoon ke is ke jo baatein mein ne is waqt kahin, is isi zehan ko todne ke liye. isi par aap dekhiye meri baat ko ke ek aalami, ek aalami, ek gumrahi hai musalmanon ki ke tashaddud mein taqat hai, gun mein taqat hai, bomb mein taqat hai, society bombing mein taqat hai. chhaya hua hai logon ke upar. aap dekhein, mere siwa kaun hai jo condemn karta ho? ek bhi musalman nahi hai jo in ko condemn karta ho. bura kehte hain kis ko?

doosron ko. doosron ko bura kehte hain. khud jo karte hain yeh kaam musalman, un ko koi bura nahi kehta. aisa chhaya hua hai logon ke dimagh par. yeh ek pur-tashaddud, yani tashaddud wala tareeqa, is ki azmat itni chhayi hui hai. wohi hath asraat insan tanfeen. to is zehan ko todne ke liye mein ne yeh baat kahi hai. isi par aap is ko dekhiye. Mr Arshad ne Delhi se sawal kiya

hai. unhon ne likha hai: "soofiyon ki tehreek ek rohani tehreek thi jo us waqt bhi kamyab thi, aaj bhi kamyab hai, jabke is se pehle musalmanon ki tehreek siyasi tehreek thi jo aaj poori tarah nakaam hai. jab nateejay ke aitbar se baat bilkul saaf hai, to phir kyun musalman aaj bhi rohani dabdabe ke bajaye siyasi dabdaba qaim karna chahte hain? itni moti baat kyun un ki samajh mein nahi ati?" ab maze ki sari duniya mein mein yeh baat bol raha hoon. hazaron hazar bolne wale hain, sab ulti boli bol rahe hain, doosri boli bol rahe hain. kya kiya jaye? har akhbar mein, har radio mein, har TV mein, har jalse mein, har jagah log wohi baatein bol rahe hain. aap Delhi mein bhi, ab mere paas ek sahab telephone aaye jo Makkah Madinah mein hain.

us waqt, us waqt Makkah Madinah mein hain, yani Haramain ki taqreerein sun rahe hain aur logon ke kahin ke yahan siwa koi koi baat hi doosre paas nahi. sazish aur aur dushman, yeh yeh sab baatein hain logon ke paas hain. hamare khilaf sazish ki ja rahi hai, hum sab dushman bane hue hain, hum hum ko mitana chahte hain. yahi baatein hain wahan pe Makkah Madinah mein. yeh baatein hain to sab log wohi boli bol rahe hain. to musalmanon ko woh is woh sunne mein aa raha hai, to isi ki isi zehan banega. un ka is zehan ko todne ke liye hum hamare yeh mission

, kyunke abhi to yeh mein nahin samajhta ke koi qabil-e-zikr aadmi mere siwa hai Muslim dunya mein jo yeh baatein bolta ho. To inshallah mustaqbil mein yahi yahi zehan chha jayega, yeh CPS ka zehan chha jayega mustaqbil mein. Inshallah, abhi hamein iski koshish karna hai iske liye. Maulana Zakwan Nadvi ne Dilli se likha hai: "Hadees mein aaya hai ke jis aadmi ke dil mein rai ke daane ke barabar bhi apni badai ka ehsas hoga, yaani kibr, woh jannat mein entry na pa sakega. Yeh kibr kya cheez hai aur iska ilaaj kya hai?" Yeh to hadees bohat hi zyada tadpaney wali hai.

La yadhkhol al-jannata man kan fi qalbi mithqala habbati khardalin min kibr yaani kis qadar zyada yeh tadpaney wali hadees hai ke jis aadmi ke dil mein rai ke daane ke barabar bhi kibr hoga, yaani kibr kehte hain arrogance, woh jannat dakhil nahin jayega. Kya jayega? To sab se zyada aadmi ko isi par sochna hai. Dekhein, ek hota hai kibr khafi, ek hota hai kibr jali, yaani arrogance jo hai, ek khula khula hota hai, ek hidden type ka arrogance hota hai. To khula khula to log jaan lete hain, hidden arrogance ko log nahin jaan paate.

Matlab hai ke dil mein to ehsas hai, badai hai. Abu se bol rahe hain, naram naram baatein. Main aise bohat se logon se mila hoon is tarah ka ke woh log samajhte hain ke bohat mutawazin hai, bohat naram boli. Lekin unke jab maine un par tanqeed ki to bhadak uthe woh. Wahi insaan bhadak utha to baaz auqat andar kibr tha, munh se naram boli bol rahe the tab tak jab tak ke log unki haan mein haan mila rahe the. Aur maine tanqeed kardi to bhadak uthe woh. To main samajhta hoon ke pehchan jo hai kibr ki, kibr hai ya nahin ke aap tanqeed ko sun saken. Hindi ka ek maqoola hai ke "chot seh jo shabd ki, waaye guru mein daas".

To thoda sa badal ke main kahunga ke "chot seh jo shabd ki" wahi sabit karta hai ke mere andar kibr nahin hai. Tanqeed chuki jo bhadak uthe to yaqeeni proof hai ke uske andar kibr hai, aur kibr hai to jannat ka gate uska nahin khulega. To yeh to sab se badi badi cheez hai jiska hamein introspection karna hai. Sochte rehna hai, sochte rehna hai, sochte rehna hai. Ab yeh to aadmi khud hi soch sakta hai ke yeh doosre ke, yeh doosre ka domain nahin hai. Yeh har aadmi ka apna domain hai.

yeh main sirf iska definition bata sakta hoon. Definition, definition yahi hai ke jab aap ko, jab aap ko tanqeed buri na lage aur tareef par aap khush na hon, tab samjhiye ke aap sache momin hain. Yaani imaan ki aur ikhlas ki definition yahi main kar sakta hoon ke aap ke samne aap ki tareef ki jaye to aap ko acha na lage,

aap ka dil khush na ho us par, aur aap ko tanqeed ki jaye to aap ko bura na lage, aap offend na hon. Jo offend hota hai, samajh lein ke uske andar zaroor kibr hai. To main yahi bata sakta hoon ke iske aage to har aadmi ka apna kaam hai ke woh apna self-hembring kare, apna introspection kare. Kyunke marne ke baad jo hai, marne ke baad koi introspection nahin hoga, marne ke baad koi islaah nahin hogi.

Yeh jo, yeh jo, jo tazkiya hai, jo islaah hai, jo introspection hai, yeh isi dunya mein hona hai. Mare to sab khatam, marne ke baad to bhugtna hai. to bas to har aadmi ko isi crucial jo test hai, isi par sochna chahiye ke ke tareef se is ko khushi na ho aur tanqeed is ko buri na lagay. tab samjhiye ke woh is is burai se bacha hua hai. maulana, un ka aik aur sawal hai.

unhon ne likha hai: "dawati mission ke logon ke liye mutale ki ahmiyat kya hai? kya un ko al risala mission ki kitabon ke ilawa doosre literature ka bhi mutala karna chahiye? misalan hayat us sahaba, etc." bhai, mutala to zaroori hai, lekin har aadmi ke lehaz se is ka faisla hota hai. hum koi is ka aik rule nahi bana sakte, koi aik rule is ka nahi hai. har aadmi apne lehaz se samjhe ke main kya cheez parhoon, kya cheez na parhoon. har aadmi khud apne baray mein kisi se pooche, apne kisi aalim se ke dekho,

mere baray mein kya mashwara aap ka hai? to yeh har aadmi pe, yani har har aadmi ka aik individual case hai. yeh h m koi is ko qulli usool nahi bata sakte is ka, lekin behal as a principle study zaroori hai. is se aadmi ke imaan mein izafa hota hai. miss aisha ne delhi se likha hai: "maulana, please explain the chapter 33, verse number 69 of quran, where it is mentioned: 'believers do not behave like those who slandered moses.' god cleared him of their allegations."

hazrat musa yahood ke darmiyan aaye thay, kyun ke woh yahood ka zamana zawal ka zamana tha. hazrat musa ke zamane mein misr mein kafi yahoodi thay, unhi mein woh paida hue. to woh zamana yahood ke zawal ka zamana tha, yani degeneration ka zamana tha. woh to jab bhi kisi ka degeneration hota hai to us ko tanqeed bohat buri lagti hai. yahan jab bible mein hai ke yahood ne kaha ke hum ko, yani hum ko naseehat mat karo, hum ko lori sunao,

to kaha hum par tanqeed mat mat karo, hamare upar hamein tanqeed nahi sunna hai. to hazrat musa ne jab un ki naseehat ki, un ke point out kiya, un ki kamzoriyon ko, to hazrat musa ke khilaf ho gaye woh. to khilaf wali qanoon kya hain? jo woh bohat se waqiat aap dekh sakte hain kitabon mein ke un par allegation lagane lagay. allegation

to yeh allegation ki zuban, yani aib aib lagana, ilzam lagana, yeh jo zuban hai, yeh yeh is zamane ke zawal yafta yahoodiyon ki zuban thi. to musalmanon ko yeh kaam nahi karna hai. karna kya hai? musalman bhi is ka matlab hai ke musalman bhi daur zawal mein pohnchay gay, un mein bhi yeh phenomena zahir hoga to is se yahood ki misal se apni naseehat lo aur is se bachao apne aap ko. lekin aaj ke musalman to bilkul isi mubtala hain, yahood se bhi zyada bura haal hai musalmanon ka. jahan ikhtilaf paida hua, foran aib zani, foran ilzam tarashi, foran bura bura kahengay.

sare musalmanon ka yeh haal hai, mera to tajurba yahi hai. main musalmanon mein aise afraad nahi pata, ulma ya ghair ulma, jo bilkul wohi baat keh rahe hain jo haqeeqatan hai. jahan ikhtilaf hua, foran ilzam lagayeng, foran ilzaam lagayen ge. yeh dushmanon ke agent hain aur yeh yeh aisa ya waisa, tarah tarah ke ilzaam lagayen ge. yaani khalis ilmi andaz mein tanqeed karna musalmanon ko aata hi nahin. musalman jante hi nahin ke scientific andaz mein tanqeed kiya cheez hai. scientific criticism jo hai, musalmanon ko aata hi nahin. yeh daur-e-zawal ke alamaat hain, yeh musalman kar rahe hain.

jaise hi ikhtilaf paida hua, foran bas ilzaam ki aur allegation ki zuban shuru kar di unhon ne. to is ayat mein goya warning di gayi thi ke tum is se bachna. lekin warning ke bawajood musalman bache nahin, aur aaj ka musalman jo hai, aaj ka bilkul isi mubtala hai. jahan pe koi differences aaye, jahan pe ikhtilaf hua, foran wohi bolne lagte hain, wohi zuban, allegation ki zuban. yeh bohat hi bari picture hai, yeh main khud is ka shikar hoon. mere khilaf bohat chupta hai, lekin sab ka sab jhoot hota hai. jhoot is tarah ke aib-zeni hoti hai, ilzaam-tarashi hoti hai. koi bhi nahin karta ke meri baaton ka quran ki roshni mein, hadith ki roshni mein tajziya kare, analysis kare.

jhoote ilzamat, jhoote yaani aib lagate hain, koi sar dubta hai jin baaton ko. to bohat hi buri halat hai musalmanon ki is aitbar se. Allah dua hai ke Allah bachaye logon ko is burai se. doctor najma siddiqui ne Dilli se likha hai: "kindly again explain the concept of empire and hukumat." haan, dekhen, ek zamana tha pehle jab empire hua karti thi, ab woh daur khatm

ho gaya. national hukumatain ab hoti hain. empire ka matlab hai ke ek bare area mein ek hi shehanshah hukumat kar raha ho. to misaal ke taur par Roman the, woh Africa, Asia se le kar Europe tak hukumat qaim thi. un ki aisi badshahat thi, un ke bare mein kaha jata hai ke un ke saltanat mein suraj gharoob nahin hota. kai continent phaili hui thi, un ki hukumat musalmanon ka role bhi musalmanon ka empire tha. hum hi chaye hue the sharq se ta gharb dunya mein. to ek bare raqbe mein, yaani woh bhi hukumat hoti hai,

lekin agar bare raqbe mein hukumat qaim ho to use kehte hain empire, aur ek chote raqbe mein jo hoti hai, us ko hukumat kaha jata hai. to us waqt bhi musalmanon ki 57 hukumatain hain, empire nahin hai. to empire kiska dunya mein raha? imam sahib khatm ho gaye, jaise empire bane the, yaani Roman empire khatm, British empire khatm. to empire nahin khatm hoga. quran mein ek woh, woh jo jo cheez, yaani daur ko le kar jo cheez khatm hoti hai, na woh phir revive nahin hua karti.

kingship khatm ho gayi to kingship revive hogi. empire khatm hoga to empire phir banega. ke mein musalman is ko bhi nahin samajhte ke kuch cheezain woh hoti hain jo ke daur khatm ho jata hai. jaise ek glass hai, main ne apne bachpan mein woh zamana dekha jab ke mitti ke bartan hua tha pani peene ke liye. to woh daur khatm ho gaya. ab koi mitti ka bartan le ke bazaar mein beche to koi kharedega us ko? yaani mitti ka bana kar ke pehle zamane mein aata tha ke wahan to khareedte the log us ko. aaj kal aur kharedega kyunke ab to sheeshe glass bik raha hai.

to kuch cheezain aisi hain jo ke daur khatm ho jata hai. daur daur khatm ho jata hai, us ko aap revive nahin kar sakte. lekin musalman yeh bhi nahin jante, us ko angrezi mein kehte hain "anachronism". sare musalmanon ka haal yahi hai. ab kya kiya jaye musalmanon ko? yaani aqal bhi nahin hai, deen bhi nahin hai. musalmanon ka haal yeh hai aaj kal ke zamane mein ke aqal bhi nahin hai, deen bhi nahin hai. bas kuch paisa kama liya, is ke magar hain. to hamara mission jo hai, musalmanon ko sirf deen nahi, aql bhi dena chahta hai, wisdom bhi dena chahta hai.

sachi deeni spirit bhi hum revive karna chahte hain, wisdom bhi chahte hain ke logon ko aaye. aur is ko Allah ki madad se yeh kaam aage badhe to inshallah ek waqt aayega ke jab musalmanon ko aql bhi hogi aur deen bhi hoga un ke andar. miss naghma siddiqui ne dili se likha hai: "what is the concept of wahdat al-wujood? is it part of sufism?" part of sufism kahiye, part of theism kahiye. yani ek hai theism, ek hai atheism. atheism mein hai ke Khuda ko na manna, theism mein hai Khuda ko manna.

to part of theism hai woh. yani Khuda ke kai concept hain. ek hai jo kehte hain "polytheism", yani kai Khuda manna. monism jo hai, is ka matlab hai ke yani Khuda ek person nahi hai, personal God ko nahi mante. monist log woh samajhte hain ke supreme spirit ek hai

jo har har cheez mein woh spirit phaili hui hai. to theism, yani woh polytheism mein kai Khuda mana jata hai jo hum shirk kehte hain. monism mein Khuda ko personal God ke taur par nahi mante, supreme spirit ke taur par mante hain. aur monotheism jo hai, is mein Khuda ko personal ke taur par mante hain. to Islam mein, Yahudiyat mein wazeh taur par monotheism hai. Masih log bhi mante hain, lekin unhon ne is ko ajeeb o ghareeb kar rakha hai ke taslees bana rakha hai. un ke haan jo hai, yani "three in one, one in three" yeh ajeeb o ghareeb un ka nazariya hai ke ek bhi hai aur teen bhi hain. jo trinity hai, trinity jo hai, qawaneen hain ke teen Khuda woh hain: "one in one",

teen bhi hain aur ek bhi hai, yani "three in one, one in three". to behal is ko aap samajhte hain kis mein dala jaye, kis khane mein. lekin Islam aur Yahudiyat to wazeh taur par monotheism ka aqeedah rakhte hain. do to aur bhi kai, yani theism mein aur bhi kai shakhain hain. basically yahi teen hain, yani monism, monotheism aur polytheism.

yani polytheism mein bhi dekhiye, shirk jo hai, kya hai? shirk bhi Khuda ko manta hai, ek ek bade Khuda ko mankar ke is ke tehat kai Khuda mante hain. to Khuda wahi mante hain. to ek atheism hai, ek theism hai. to yeh jo hai, theism ka hissa hai monism jis ko hum kehte hain. miss satohi malhotra ne dili se sawal kiya hai, unhon ne likha hai: "sufism focuses on meditation.