Explanation of Allah and angels in rows

hai. Allah taala hamein mazeed rahin khole, hamare liye. agla sawal ah Maulana Fayyaz Umri ka hai, Gulbergah se. unhon ne likha hai: "Surah Al Fajr mein aaya hai ke Allah aur malaika saf dar saf aayenge. is ki wazahat karein." ab zahir hai ke actual taur par kya hoga, yeh to koi janta nahi hai. lekin bazahir is ka matlab yahi hai ke abhi hum nazar nahi aate, hum ko hum Allah ko dekhte nahi.

sab kuch ghayb mein hai. to qayamat had-e-fasal hai. qayamat ke baad kuch kuch ghayb mein nahi rahegi, sab kuch khul jayega. yeh woh haqiqatein hain jo aaj ghaybi bani hui hain: Allah ka wajood, farishton ka wajood, jahannum ka wajood, jannat ka wajood. yeh aaj jo hai ghaybi haqiqatein bani hui hain, aaj woh hamare liye aqeeday ka darja rakhti hain. lekin qayamat ke baad parda hat jayega, parda hat jayega. sab kuch aaina khule taur par dikhai dene lagega.

jaise quran majeed mein hai, yahi baat quran majeed mein in alfaaz mein kahi gayi hai ke fakshaf anka ghitaa wa asraka al hadeed to ghitaa ma'ni parda, yani parda hata diya jayega to sab kuch dikhai dega. to farishte jo hain, jook dar jook aayenge aur Allah taala ka bhi zahoor hoga. lekin fi waqe kya hoga, us ko koi insaan nahi janta a. hum us ko mujmal taur par samajh sakte hain ke aisa hoga. Maulana Asrar Umri ne Tamil Nadu se likha hai. insaan apni mahdoodiyat ko kaise daryaft kare? Maulana us ke bare mein batayein.

woh to har lamha mahdoodiyat jaan sakta hai. aadmi abhi dekhiye, aap ka aaj raat ko arth aur tha, sarhe aath se sarhe nau tak. aaj hi raat ki baat hai, arth aur to arth aur mein kya tha ke light band karna tha. yani ek ghante tak raat light band kar rakhna tha. to hum ne apne haan sarhe aath se sarhe nau tak light band rakhi. to achaanak kya mehsoos hua ke ab aankh hai, main dekh nahin sakta. jab tak jal rahi thi to main dekh pata tha.

ab jo light nahin hai to main aankh hai, main dekh nahin sakta. yeh to hai tajurba apne mahdoodiyat ka. yahi to tajurba hai. aap pani peete hain to aap sochiye ke aap pani bana sakte hain. to yeh bhi tajurba mahdoodiyat ka hai ke main yani pani nahin bana sakta. agarche mujhe pani ki zaroorat hai, yani meri meri yahan had aa jati hai ke main khud pani banaun. bol raha hun, main ek lamhe mein mere bolna band ho sakta hai.

apni zindagi mein main ne aise log dekhe hain ke khoob achhe the, tandrust, un ki bol band ho gayi, bol nahin sakte the. woh aise hi bas dekhte rehte the. aise log the ke memory bohat achhi thi, achaanak chali gayi. ab kuch kisi ko pehchante nahin the. woh to lamahdoodiyat ka tajurba hai. to har lamha, har har cheez mein ho sakta hai. sirf yeh hai ke shaoor bedar ho, aap hassas hon. har lamha, har lamha. is mein koi kisi yani banawati taur par kisi course ki zaroorat nahin hai.

jo har lamha jo aap ki zindagi hai, is mein har waqt aap ko is ka tajurba hota rehta hai. main to har second mein tajurba karta hun, har minute tajurba karta hun, har lamha tajurba karta hun apni mahdoodiyat ka. to cheez kya hai? shaoor ki bedari, soch ki bedari, mind ko activate karna. bas aur kuch nahin.

warna sartaapa hum yani yani hum ek ek aisa aisa wajood hain jo sartaapa mahdood wajood hai. to har waqt is ke tajurbaat saamne aate rehte hain. agar zinda shaoor ho hamare andar, soch jaagi hui ho to har waqt hamein mehsoos hoga ke dekho, yahan main aaj sabit hua. dekho, yahan mahdoodiyat aa gayi. jaise main ek martaba gaya ek kalbar ahmedabad mein, ek factory ek saamne lagai thi. nayi, woh engineer the to woh nayi factory thi, woh le gaye us ko.

to unhon ne kaha, baat cheet karte hue, mere paas koi manager nahin hai. yani MBA ka jo course hota hai, is course ko kar ke management sikhau. aisa aadmi mere paas nahin, main engineer hun. in to technology ke aitbaar se main factory ko dekh bhaal kar sakta hun. to is ko batate hue unhon ne kaha ke yeh jumla bole the woh ke apni to limit aa jati hai management side par. apni to limit aa jati hai management side par.

to yeh yeh insaan ka haal hai ke apni to limit aa jati hai management side par. to apni to limit aa jati hai is par. is par har waqt aap hi abhi to limit aa jati hai bolne ke had par, pani ke is par, har cheez par, aankh dekhne par. kyunke kyunke koi bhi cheez aisi nahi jahan aap hum yaani mehdoodiyat ke sh kar na hon. Cheez yeh hai ke hum sochte nahi hain, daryaft nahi kar paate. Warna har lamha hamara har tajurba yaad dilata hai hum ko apni limitations ka.

Maulana Inayatullah Umri ne Bengaluru se likha hai. Qayamat, jannat aur jahannum ki mukammal tafseelat sirf Quran mein hain ya aur koi mazhabi kitab mein bhi hain? Is ke bare mein aap batayein. Main samajhta hoon ke har mazhab mein hai, lekin zahir hai ke authentic tor par to sirf Quran Hadees hi mein hai. Aur jitne mazhab hain, sab mein kahin na kahin tareeqe se woh cheez hai maujood. Kahin bohat hi halke andaaz mein hai, kahin taqatwar andaaz mein hai, kahin bigre hue andaaz mein hai. To kisi na kisi aitbaar se is ka tasawwur maujood hai.

Mislan jo mazhab reincarnation ko manta hai, wahan bhi swarg aur narak ka tasawwur maujood hai. Lekin zyada yaqini shakal mein, mustanad shakal mein, authentic shakal mein agar aap ko janna hai to woh Quran mein milega aur Hadees mein milega, kyunke woh mehfooz kitab hai. Maulana Abdul Basit Umri ne Doha, Qatar se likha hai. Maulana, scientific framework aur traditional framework ka matlab kya hai? Is ke bare mein batayein. Main is bare mein hamari kitabein padhi hain, aap se bohat zyada is pe likha gaya hai.

Khulasa yeh hai ke traditional framework yeh tha pehle ke mufradat par hua karta tha, assumption par. Mislan pehle maan liya gaya tha ke yeh pani jo hai, yeh devta ki jatta se niklta hai. Aap log padhte the ke devta koi hai, koi jatta hai us ki, to us se pani nikal ke aa raha hai, nadiyon mein beh raha hai. To yeh ek mufrada tha, us se kisi ne tehqeeq nahi ki thi. Ab science ne tehqeeq ki, maloom hua ke is ka kisi devta se taluq nahi hai, is ka ek process hai. To pehle zamane mein mufradat hua karte the,

In mufradat par bana rakh kar ke log maan lete the. Mislan main apne zamane mein dekha hai, main ne bachpan mein ke chechak log chechak ka ilaaj nahi karte the, kyunke samajhte the ke chechak ka ilaaj nahi karna hai. Chechak devta ke waise aati hai, devta ko khush karo, ilaaj karoge to devta ghussa ho jayega aur chechak badh jayegi. Apne bachpan mein dekha hai main ne, To yeh aaj tak chala ja raha hai ke log yaani scrutiny nahi karte, cheezon ki mufradat par rai bana lete hain.

Scientific framework yeh hai ke aap haqaiq par rai banayein, proof fact par rai banayein, sabit shuda haqaiq par rai banayein. To Ek hai, aye yaani ek yaani mazi se chala hua, maa baap, baap dada se suna hua ek mufrada hai, usi par rai banate chale ja rahe hain aap. Aur yeh ke hai ke haqaiq ki chhanbeen karein, jab woh sabit ho jaye to us us par bana rakh kar ke apni rai qaim karein. To khulasa yeh hai ke ek tareeqe mein mufradat par rai qaim kiya kar jati hai, aur doosre tareeqe mein sabit shuda haqaiq par rai qaim ki jati hai.

Yeh farq hai dono mein. Maulana ka ek aur sawal hai, unhon ne likha hai: "What is the significance of tasbeeh after namaz?" Haan, dekhiye, is mein bohat sari riwayatein hain.