Avoiding complaints without conflict

Molana, agla sawal Tariq Badar sahab ne kiya hai Pakistan se, aur unhone aap se pucha hai ke Molana, jo aaj ka aap ka lecture tha shikayat ko le ke, to woh yeh janna chahte hain, woh woh keh rahe hain ke complaints jo hain woh hamesha aati rahengi. lekin kya is tarike se complaints ko avoid kiya ja sakta hai ke woh aisi situations aur challenges jo insan face karta hai, woh is mein jo objective hai, woh is tarike ka na len jo conflict create kare? matlab avoid taking two objectives in a situation where conflict can arise. koi if and but nahin chalenge, aap yad rakhiye, shikayat ke mamle mein main bahut sakht hoon. koi kandishan nahin, koi af and bat nahin. shikayat ke mamle hi ka aap self calling. karasi ke ji, aisi shikayat aur waisi shikayat, yeh sab mere dekh bilkul yani in realistic approach hai, chalne wala nahin,

chalne wala nahin. main aap ko ek misal deta hoon ke rasul allah ne wahan par yani hijrat ke baad ek ladai hui thi, us ko kehte hain ghazva hunain. ghazva hunain mein us zamane mein woh tarika nahin tha, fauj ko siran nahin milti thi. ji,

jang ke baad jo baligh ummat milta tha, wahi bant ke aata tha. to aap batayein ke woh ghazwa hunain hua, is mein muhajir aur ansar ke do guru the, wahan par dono shareek hue, dono ne larr kar ke jang jeeti. lekin rasool Allah ne jo taqseem ki to muhajir ko diya aur ansar ko nahi diya. yani woh musalman jo makka se aaye the, un ko muhajir kaha jata hai, jo madine ke local the, un ko ansar kaha jata hai. to is par cheh magoyan huien, wahan par ansar ke darmiyan cheh magoyan huien ke bhai yeh kya mamla hai ke muzahir ko is ko de diya, yani mujhe mujhe muhajireen ko aur is ko nahi diya. aur ek bohat zabardast taqreer hazrat hazrat rasool Allah ne ki thi wahan par, woh aap padhiye. lekin koi is mein is taqreer mein aap jo rasool Allah ke masterpiece taqreer samani aati hai, woh jo rasool Allah bolay the wahan.

lekin aap sab se aham baat yeh hai is mein ke koi tajziya nahi, koi is ka yani is ka koi tawjeeh nahi ke kyun aisa kiya, aisa nahi hai is mein kuch. is ko yani bypass kar ke is mein rasool Allah sallallahu alaihi wasallam ne bolay the jo jo taqreer hai. to yeh tareeqa hi nahi islam ka shikayaton par jo. baz auqat aisa kare, mere nazdeek woh animal level hai, is ka animal level hai. kyunke insani zindagi mein shikayatein kabhi khatam nahi ho sakti, khatam hi nahi ho sakti kabhi bhi. impaas bolay ke shikayatein khatam hon to aap chahein ke koi wazahat kare to khatam ho jayegi. to aap zindagi ko jante nahi hain. kabhi tareekh mein aisa nahi hua ke wazahatton se zid shikayatein khatam hui hon.

shikayat hi aadmi khud khatam karega, nahi khatam karega. rasool Allah ki ek taqreer ko masterpiece taqreer mana jata hai aur bari ajeeb taqreer hai, woh hunain ke baad ki thi. lekin sab se aham baat is mein yeh hai ke aap nahi bata sakte ke rasool Allah ne is mein in shikayaton ka tajziya kiya, shikayaton ka yeh wazahat ki, kuch bhi nahi hai. shikayaton ko bypass kar ke aap ne ek taqreer ki hai. islam ka ek tareeqa yeh nahi ke shikayaton ko le kar baatein ki jayen aur wazahat ki jaye. arey bhai yeh nahi hai, woh nahi hai, woh yeh nahi hai, woh yeh nahi hai, woh yeh tareeqa nahi. yak tarfa hota hai, yani unilateral tor par aap ko shikayat ko kill karna padega, nahi to islam se yani islam ke siwa ek aur deen aap ikhtiyar kar li jiye.

islam mein to yahi hai. jis ko shakk ho, woh dobara ja kar ke padhe is taqreer ko. har kitab mein seerat ki har kitab maujood hoti hai. jab ansar ke darmiyan jab cheh magoyan huien ke yeh kya mamla hai ke muhajir ko de diya aur ansar ko diya nahi, bari cheh magoyan is mein huien thi. wahan par is par rasool Allah sallallahu alaihi wasallam ne bohat zabardast taqreer ki thi. is taqreer mein mujhe koi bataye ke in shikayaton ka koi rasool Allah sallallahu alaihi wasallam ne koi woh tajziya kiya hai shikayaton ko door karne ke liye, koi is mein koi explain kiya hai, is ko kuch bhi nahi.

is ke is ko bypass kar ke aap ne taqreer ki thi. woh jin ko shakk ho, woh ja ke padhe aur agle sunday mein mujhe bataye. jin ko shakk ho is baat par, woh is taqreer ko ja kar padhe aur agle sunday mein mujhe bataye ke rasool Allah ne aap kaise kehte hain, rasool Allah ne shikayaton ki wazahat ki, shikayaton ka tajziya kiya, analysis kiya, is ko aisa kuch bhi nahi. shikayaton ko bypass kiya rasool Allah ne aur ek usooli baat kahi is mein. jis ko shakk ho, mujhe agle sunday mein is ka bataye, mujhe is ka reference . to behal main aql ki roshni mein, apne tajrube ki roshni mein aur quran o hadees ki roshni mein yeh samjha hoon ke shikayat ko khud hi khud kill kijiye.

shikayat ki pooch bas pooch gach mat kijiye, wazahat mat mangiye. wazahat kyunke wazahat se kabhi shikayat khatam nahi hoti. apne iman ki hifazat ke liye, apne iman ki hifazat ke liye aap shikayat ko khud khatam kijiye, nahi to aap ka iman hi mujtaba ho jayega Allah ke nazdeek. agar kisi ko shakk ho to mujhe bataye ke ke is ke siwa tareeqa tha rasool Allah ka, yani shikayaton ko le kar wazahat karna, use behas karna. arey yeh nahi, woh yeh nahi, woh yeh nahi, woh mujhe koi waqea bataya jaye, kuch nahi. shikayat ka wahi wal qazi balghiz, andar andar andar idhar kill karna.

wa alqazi bilghaiẓ, wlafīn alnās, do lafzon mein sari baat hai, yaani insān ki nisbat se isko, yaani isko koi masla hi na banānā. aafīn alnās ke ma'ni, isko isko koi ishu na banānā, insān ki nisbat se isko ishu na banānā aur apnī nisbat se khud hi khud isko, yaani andar andar isko manage kar len. yeh yeh do tukṛe jo hain is āyat ke hain, bahut aham hain. Waqazi bilghaiẓ, wlafīn alnās, kyunkē lafẓī tarjumā yeh hai ke ghusse ko pī jānē wālē aur logon ko maaf kar dēnē wālē.

is ka matlab kya hua? matlab yeh hua ke ke in ka rawaiyya apnē bārē mein yeh hotā hai ke ghusse ko andar hi andar manage kartē hain. Woh ghusse ko discussion ka mauzū' nahin banātē, andar andar manage kar ke diffuse kar dētē hain, diffuse kar dētē hain. aur dūsrā tukṛe ka matlab yeh hai ke in ki taraf repress nahin kartē, dūsrē par ḍāltē nahin, balkē balkē is ko woh kartē hain, yaani ignore kartē hain.

dūsrōn ki nisbat se repress na karnā, apnī nisbat se self management, yeh yeh main ne pāyā hai Qur'ān o ḥadīth mein. aur jo shikāyaton ke bārē mein chāhtā hai ke shikāyaton ke ke bas kyā jāē, is ko explain kyā jāē, is ka analysis kyā jāē, main samajhtā hoon ke woh na zindagī ko jāntā hai, na Qur'ān ko, na kisi chīz ko jāntā hai. Woh na zindagī ko jāntā, na Qur'ān ko jāntā, na hān, na Rasūl Allāh ko, aṣḥāb ko se wāqif hai. woh bilkul bekhabar hai. Merā apnā apnē muta'alliq roshnī mein yahī ehsās hai.

Maulānā, ek comment paṛhnā chāhēṅ gē jo Maulānā Abdul Bāsiṭ 'Umarī ne bhejā hai, Dūḥa, Qaṭar se, aur unhon ne likhā hai: "Maulānā, main kal kal yahī bāt soch rahā thā ke AlRisāla mission samajhnē ke bād rūḥānī taur par bahut ajīb ajīb tajrubaat mujhe milē aur mil rahē hain, jaisē inspiration ka masla. Yeh bāt main ne pahlī bār AlRisāla mission ko jānnē ke bād jānnā. mislan naī naī bātēñ darayāft honā, Qur'ān aur ḥadīth ki koi bāt samajh mein ānā, is ko lē kar jab hum sōchtē hain to humēñ naī naī bātēñ samajh mein ātī hain, hamārā zehn khultā hai waghaireh.

Allāh ka sab se baṛā ehsān hai ke is ne mujhe AlRisāla mission ki daryāft karā dī." Maulānā, aglā sawāl Ḍākṭar Iqbāl Pardhān ne pūchā hai Dilī se, aur unhon ne pūchā hai āp se ke: "Maulānā, please guide us, how should we manage things, if these are against the spirit of CPS mission?" Bhaī sōchiyē, bas sōchiyē, hal ho jāēgā.