Significance of post-prayer tasbih

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. To log samajhte hain ke woh jo mashhoor ek hai, 33 baar, 33 baar, 33 baar, 34 baar, wahi ek riwayat nahi hai. Aur bohat si riwayatein hain, doosre alfaaz hain. To is par ghor karne se samajh mein aata hai ke asal cheez dana shumari nahi hai, kuch alfaaz ko ginna nahi hai. Asal cheez yeh hai ke namaz ke baad kuch der tak aap par namaz kaifiyat taari rahe, yani Allah ki tasbeeh, Allah ki badai, Allah ki hamd, yeh sab aap sochte rahen baith kar ke. To ek bohat hi yani illustrative waqea hai ke Hazrat Umar Rasool Allah ke zamane ka waqea hai ke Rasool Allah ne namaz padhai,

jaise salam phera, aap ne ek aadmi foran khara ho gaya sunnat parhne ke liye. to Rasool Allah ne to Hazrat Umar ne us ke us ke kandhe ko aise kar ke aap baitho bithaa diya, us ko aijlas, aijlas baitho. to unhon ne yeh Rasool Allah ke zamane ka waqea yeh hai ke salam pherne ke baad foran khara ho gaya sunnat parhne ke liye. To Hazrat Umar ne kaha ke aijlas baith. to us waqt Hazrat Umar ne farmaya tha ke pichli qaumein is liye halak huin ke un ke do namazon ke beech mein farz nahi hota tha. Ek namaz khatam ki, dhar se doosri namaz shuru kar di.

pichli qaumein is liye halak huin ke un ki do namazon ke beech mein farz nahi hota tha. Yani ek namaz aap ne padhi, us ke baad aap ko sochna chahiye ke hum ne kya padha. hum ne Alhamdulillah padha, hum ne Assalamu Alaikum Wa Rahmatullahi padha, hum ne yeh padha, hum ne woh padha. Is ko sochte rahiyey, Allah ki badai, Allah ki tasbeeh karte rahey. koi zaroori nahi ke aap in alfaaz ko le ke ginein, is ko in alfaaz ke baghair bhi aap soch sakte hain. To maqsad yeh hai ke namaz ke khatme par woh namaz ki spirit kuch der tak aap par taari rahe. to pichli qaum ne kaha tha, unhon ne form ko namaz samajh liya tha. Form pichli qaumon mein jo bigaad aaya, form yani shakal ko namaz samajh liya.

yeh chaar rakat namaz padhi, dhar se phir doosre do rakat sunnat shuru kar di. Yeh bhi ek form, woh bhi ek form yani spirited salat aap parhein ge, aap rooh se bhari hui salat aap parhein ge. to mumkin nahi ke aap jaldi jaldi uthein doosri rakat parhne ke liye. Aap sochen ge, sochen ge, sochen ge. jo aap Allah ke aage jhuke hain, Allah ki hamd bayan ki hai, aur log insanon par salamat bhejhi hai waghera waghera, to bas sochte rahen ge, sochte rahen ge, sochte rahen ge. to yeh is tasbeeh ka ke rooh yeh hai ke ek namaz ke baad doosri namaz dhar se mat shuru kar do,

balkey yaad karte raho rooh salat ko jo namaz mein tum ne padha hai, us ko, us ko, us ko tajdeed karte, us ko revive karte raho. aur it is but natural, agar aap rooh se, agar aap namaz parhein ge rooh wali namaz, to kabhi aisa nahi hoga ke dhar se uth kar ke lagayein ke jab aap form wali namaz parhte ho, aisa hota hai. aur jo namaz ko form samajhte hain, samajhte hain ke chaar rakat yeh ho gaya, do rakat aur parh lo dhar dhar. to Hazrat Umar ne ka matlab yeh tha ke jab namaz sirf form ka, jab jab form ko namaz samajh lete hain, to yeh hota hai. Aur jab rooh ke saath namaz padhi jaye, to yeh aisa kabhi nahi hoga.

to baith ke kuch der aap yani Allah ki tasbeeh karein ge, Allah ko yaad karein ge, Allah ki badai aap ke daman be maun ho jayegi. Kuch der baithe rahen ge, aap woh kaifiyat salat kuch der tak aur mazeed taari rahe gi. yeh matlab hai in riwayaton ka. Maulana Musheer Ahmed ne Tamil Nadu se likha hai: "Saari duniya mein Musalman duniya ki zindagi ke liye ihtijaji hain, akhirat ki nijaat ke liye ihtijaj kyun nahi is ka sabab kya hai?" Is ke baray mein bataein. akhirat ke liye ihtijaj nahi kiya jata, akhirat ke liye introspection kiya jata hai. Ihtijaj to siyasat hai, qaumi siyasat hai.

agar akhirat ka ihtijaj hone lage to woh bhi, woh kuch nahi rahe ga, woh bhi, woh bhi siyasat ban jayegi. Woh akhirat ke liye agar protest hone lage, ihtijaj hone lage, demonstration hone lage to woh akhirat nahi hogi. woh, woh to ek aur siyasat ho jayegi. Yeh jo Musalman kar rahe hain, woh to qaumi siyasat hai. Musalman apne qaumi mazhab par hain, Islam se koi taalluq nahi un ka. woh qaumi siyasat un ki hai, us ke liye woh protest karte rehte hain, ihtijaj karte rehte hain. Aur akhirat to aap ko chup kar deti hai, aap ko introspection, muhasiba ada karti hai aap ke andar. apne apne aap ko le kar sochte hain, aap apni zimmedari ko le kar sochte hain. Aap to ihtijaj ka lafz jo hai, woh akhirat ke liye sahi nahi hai,

woh sirf qaumi shahadat ke liye sahi hai, akhirat ke liye bilkul irrelevant hai. woh Mr. Muhammad Asjad Tasleem ne Dilli se likha hai: "What are the main differences between Sunni and Shia sects?" According to a wide spread notion, people belonging to Shia sect are not considered or treated as Muslims. Is it true according to Islamic perspective? What is your comment?" Dekhiye, is mein ghalu ki wajah se aisa hua hai. Shia Sunni mein koi itna bara farq nahi tha pehle, ghalu ki wajah se ab aisa ho gaya ke woh unko samajhte hain ke woh ek Muslim nahi hain, woh unko samajhte hain ke Muslim nahi hain.

Woh aap jaate hain ke ladaiyan ho rahi hain Pakistan mein, to baqayda ladaiyan ho rahi hain. Yeh sab ghalu ki wajah se hota hai. Basically kuch bhi farq nahi tha, wahi Quran, wahi Hadees, sab kuch tha. Sirf yeh farq tha ke Rasool Allah ke baad khilafat ka haq kaun hai, haqdaraar kaun hai. Bas to Shia jo giroh tha, woh samajhte thay ke khilafat ka haqdaraar Ahl-e-Bait hain, aur Sunni giroh jis ko hum kehte hain, us waqt Sunni ka lafz nahi tha. To woh samajhte hain ke nahi, is tarah se faisla kaisa hoga? Basically yahi farq tha, bas aur kuch nahi.

Ab ghalu karte karte, ghalu karte karte, idhar se bhi ghalu, idhar se dono taraf ghalu hua. Ab ek poora mazhab ban gaya hai. To haq haqeeqatan kuch bhi farq aaj bhi Quran wahi siyon ka bhi hai, wahi jo Musalmanon ka hai, Sunnion ka. Yeh jo mashhoor hai ke inka Quran doosra hai, galat hai bilkul. Shia ka Shia Quran bhi wahi hai jo Sunnion ka jo Quran hai, koi farq nahi is mein. To khulasa yahi hai ke moajza Shiaat jo hai, woh ghalu ke nateejay mein bani

hai, aur is mein ghalu mein Shion hi ka dakhil nahi hai, Sunnion ka bhi dakhil hai. Unhon ne fatwe diye aur bahtein keen, ek daawa khara kiya Shion ke khilaaf, to unhon ne is ka radd-e-amal bhi hua, un ki taraf se hua. To dono ke amal aur radd-e-amal se itna zyada doori ho gayi, warna haqeeqatan koi aisi doori nahi thi. mister gps bhalwa ne delhi se likha hai: "مولانا، after the establishment of paradise, as you have mentioned, will it remain permanent, or the man's tendency

to unfold nature, will after a considerable time, bring the paradise also to the same stage as da world az today? yeh bohat interesting question hai. Dekhiye, jahan tak mein samjha hoon, woh yeh hai ke teesra koi duniya banni wali nahi hai, yahi do hi duniya hain: ek present world, doosra world hereafter,

aur nature unfolding, chuki unlimited to ab jaai nahi gi, kyunke woh itni zyada hai, itni zyada hai ke woh kabhi khatam hi na ho. Quran mein ek wahi to nematullah la tuhsa, ginti mein nahi aata, woh maani faqat kalimaat Allah. To jo world of nature hai, woh unlimited hai, is mein to kyunke unfolding bhi unlimited tor par jaari rahe gi, to paradise ki koi had nahi hai. Paradise jo hai, eternity ka doosra naam hai. Paradise ke sath eternity juri hui hai, bilkul koi teesra world nahi hai.

Dr. Owais Siddiqui ne Nayi Dilli se likha hai: "Please explain how does believing in God help in developing positive thinking?" Dekhiye, Allah par aqeedah rakhna aisa nahi hai jaise hum is cover par aqeedah rakhte hain. Is se humein hamari personality mein koi shaq nahi lage ga, lekin Allah par aqeedah ke maani hain ke aap aise hasti ko maanna jiske samne aap accountable hain, aap jo aap ka hisab lega, jo aap ko jannat mein aur jahannum mein daalne ki taqat rakhta hai. Yeh cheez to aap ko criticize kar deti hai. Jo aadmi criticize ho jaye, wahi to positive thinker hai.

Positive thinking jo hai, do tareeqay se aati hai: ya to aap bohat zyada aap ke andar scientific thinking ho, bohat aap objective hon, aap bohat zyada, agarche itna objective koi hota nahi, poori tarah complex free hoon, to poori tarah complex free hoon, bohat objective hoon, tab aata hai positive thinking. aur doosra yeh ke Allah ka khauf bohat ziyada ho. koi Allah ka khauf bohat ziyada ho to aap tamam bias nikal jaate hain, subjective thinking khatam ho jaati hai, as it is thinking aati hai.

doosri ka naam hai positive thinking. to main samajhta hoon ke objective thinking ya scientific thinking se jo aati hai positivity, uski to ek had hai, lekin Khuda ke khauf se jo aati hai positivity, Khuda ka aqeedah ke mani Khuda ka khauf se juda hua hai, bilkul is se jo positive thinking aati hai, woh uski koi limit nahi hai. Doctor Farida Khanam ne Delhi se likha hai: "Why is it that becoming grateful is the most difficult thing? That is why man has failed in this test.

Now it seems to be too late to reform our self s. Please comment." asal mein insaan ke andar dekhiye, ego ki tarah bohat ziyada barha hua hai, bohat ziyada. is se pride aata hai, self respect aata hai, main aata hai, ananiyat. to is ki wajah se kya hai?

yani acknowledge karne ke mani hain ke ek cheez jo hai, doosre ke khaane mein daalna. jab aap kisi ka iqraar karte hain to is ka matlab yeh hai ke aap ne is ko doosre khaane mein daal diya. jaise mujhe koi cheez de, koi aadmi ek laptop de, to main jab is ka dhoom se iqraar karunga to mani ke maine is ko doosre khaane mein daal diya. jo log kya karte hain? pitch up kar lete hain, ghuma phira kar bolte hain.

to apne fakhr ko bahar rakhne ke liye, apne so called self respect ko bahar rakhne ke liye, yeh sab kiya jaata hai. aur Allah ka darr agar sahi maano mein aa jaye to yeh sab khatam ho jaati hain. yeh sab cheezein aadmi criticize ho jaata hai. yeh yeh jo question hai ji, Miss Naghma Siddiqui ne Delhi se likha hai:

"Many people are saying these natural calamities as cause and effect result. How can we make them realize the divine hand in these incidents?" nahi, dekhiye, scientist to aisa kehte hain nahi. aam log kehte honge, scientist is ko cause and effect nahi batate kyunke yeh har us ko paar kar chuka hai. abhi jo aa raha hai, har had ko paar kar chuka hai. yeh jo cheez had na paar kare, wahan to aap keh sakte hain aisa, haalanke wahan bhi yani cause and effect jo hai, woh kaafi hai. khud cause and effect kis ne paida kiya?

cause and effect kis ne paida kiya? wahi to koi is ko paida karne wala hai. zameen ke andar jo lava hai, woh jo active hota hai, to kis ne is ko active kiya? yeh bhi to sawal paida hota hai. ek to yeh sawal, doosra yeh ke ab jo is waqt jo aa raha hai, woh is is normal limit se zyada hai. normal limit jo hua karti thi, us se bohat zyada hai. to yeh to khud science-daan hairaan hain ke aakhir yeh normal limit se zyada kyun aisa ho raha hai? kya maamla hai yeh? to is ki main samajhta hoon ke is ko explain nahi kiya ja sakta jab tak yeh na maane ke is mein divine intervention ka maamla hai.

yeh doctor Fareeda Khanam ne Dilli se likha hai: "a number of programs were held in honor of Imam Haram. The Imam as well as other speakers lavish praises of the companions, but they did not tell how we should follow the companions and what role we have to play in the guidance of the companions in present times. what is your comment on this?" pehli baat yeh hai ke companion ne kya? is tarah ke stage khada kiya tha? kabhi is tarah stage to bidat hai. bataiye ke kab Sahaba ne is stage bana kar ke tareefein keen aur Abu Bakr ki Umar ki tareefein mein taqreerein karne lage?

yeh to yeh to khitab bidat hai. yeh yeh khud yeh tareeqa stage banana aur fakhr bayan karna, tareefein karna, bare bare alfaaz bolna, yeh khud apne aap mein bidat hai. Sahaba ke tareeqa khilaf hai. Sahaba ka tareeqa jo hai introspection hai. introspection woh to koi karta nahi. is ko is ko is ko main kaha karta hoon stage activism. aaj kal zamane mein tarah tarah ke activism nikle hain: judicial activism aur media activism aur kya kya activism?

bohat saare isi mein se ek yeh hai stage activism. is ka taluq na Islam se hai, na is ka koi faida hai. Millat ki islaah se koi faida is ka nahi hai. ek aadmi bhi is se is ki islaah nahi hogi. yaani ek aadmi bhi aisa nahi hai, aap dhoond ke nikaliye jo is stage activism ke baad yeh kahe ke aaj se maine Sahaba ke model ko apna liya, apni zindagi ko badal liya, maine falan falan ghalti jo mere andar thi, Sahaba ke khilaf, woh theek kar liya. ek aadmi mujhe jhoot ke bataiye, yeh stage activism hai. is ka koi faida na duniya mein hai, na aakhirat mein hai. yeh to sirf media mein chand din ka tamasha hai. is ke baad qissa khatam.

Miss Saadia Khan ne Dilli se likha hai: "will man play any role in the making, sustaining and developing of the next world?" please comment. ab main to yahi samajhta hoon ke woh Allah taala ka maamla hai. koi duniya ko banana Allah taala ka maamla hai. hum to sirf yeh hain ke deserving content ban saken, wahan settle hone ke liye. khud is duniya ko banana, wohi unhone kaha: "paradigm in the making". to is duniya ko banana to sar ta pa Allah taala ka maamla hai.

humein jo karna hai, woh yeh hai ke hum apne ko is ka deserving content bana saken. bas hamare bas mein yahi hai.