Ali Maula Ali – Nusrat Fateh Ali (Best Performance)

Eid Milad un Nabi Mubarak to Everyone!

Hum Jashan Manayain Gay

Urs Shareef of Data Ganj Baksh Ali Hajweri (AS)

 

966th URS Shareef Is On 3 Feb 2010 Inshallah
966 Urs Mubarak Of Hazrat Data Ganj Bakhsh Ali Hajveri Will Held On 19 Safar al Muzaffar And 4 February 2010 (Approx) At Data Darbar , Near Bhatti Gate, Lahore. Pakistan

Maula Ali Ke Dewani !

Meaning behind the sword Zulfiqaar!

Zulfiqaar is the double-edged sword of Hazrat Haider e Karaar, Imam Ali al Murtaza (AS). The two edged shape has a very special and specific meaning attatched to it which has been interpreted as “sharp distinction between right and wrong” or “the one who distinguishes between right and wrong”.

The Ghadir Declaration

Imām Rāzī comment s on the mode of r evelation of this verse:

(O (honoured) Messenger! Whatever
has been revealed to you from your Lord,
convey (it all to the people). (5:464)

“This verse has been revealed to str ess ‘Ali’ s excellence, and when the verse was revealed, the Prophet (Pbuh) caught hold of ‘Alī’ s hand and said:

Man Kunto Maula, Fahaza Ali Un Maula

One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him, and be his enemy who is his enemy. (Soon) after this, ‘Umar (AS) met him (‘Ali A.S) and said: O I bn Abi Talib! I congratulate you, now you are my (master) and the master of every male and female believer .

(Soon) after this, ‘Umar (AS) met him (‘Alī AS) and said: O I bn Abī Tālib! I congr atulate you, now you are my (master) and the master of every male and f emale believer .

Ya Hussain Ibn Ali ! – Rare Kalam

Surah Al-Kauthar and Hazrat Bibi Fatimah (AS)

Bismillahir Rahmanir Raheem

Assalamu ‘Alaykum wa Rahmatullahi wa Barakatuhu

ASALATU WASALAMU ALAYKA YA RASULLALLAH

You should never think that you have more than someone else, because there might come a time when that person has more than you. Remember it is through the blessing of Allah that you have what you have.

Bibi Fatimah Zahra ( Radi Allahu anha) was born to Bibi Khadija ( Radi Allahu anha) and the Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam). Before her birth, the Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam) had had two sons, Qasim Radi Allahu anhu and Ibrahim Radi Allahu anhu, but both boys had died when they were babies.

The Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam) had started teaching the message of Islam and had made many enemies. As a result, some of the unbelievers began to make fun of him at the death of his sons, calling him “Abtar”.

The word Abtar means an animal that has no tail – and was meant to say that the Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam) was tail-less because he had no children to carry on his family.

Thus, when Bibi Fatimah ( Radi Allahu anhu) was born, the following Sura of the Holy Qur’an was revealed:”In the Name of Allah Subhanahu wa Ta’ala, the most Kind, the most Merciful. Verily (O Muhammad Salla Allahu ta’ala ‘alayhi wa Sallam),We have given you Kauthar. So pray to your Lord and give sacrifice. Verily, your enemies will be Abtar.” Surah al-Kauthar, (108:1-3)

When the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) ( Salla Allahu ta’ala ‘alayhi wa Sallam) was asked what Kauthar meant, he replied that it was a stream in heaven and the man who would give water from that stream to the believers was Imam Ali ( alayhis ‘salam). He then said that Kauthar also meant abundance, and the birth of Bibi Fatimah ( Radi Allahu anhu) signified that, through her, his descendants would be in abundance.

The promise of Allah Subhanahu wa Ta’ala was certainly true because today, there are countless descendants of the Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam), (Sayyids) while there is nobody who claims to be a descendant of the Quraish. Thus the enemies of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) ( Salla Allahu ta’ala ‘alayhi wa Sallam) were those who became truly “Abtar”.

This Surah in the Holy Qur’an is thus a reference to Bibi Fatimah ( Radi Allahu anhu).

Sama/Qawwali – Mystical Music

Sama falls into that legal classification of acts which are technically called ‘Mubah’, which mean that they are Permitted by the Shariah, but have no religious value or significance. For a good purpose it is legally permissible, but if it is used for an undesirable or an evil purpose, then it becomes forbidden.

In other words, Sama or Qawwali falls under the neutral category. There are four situations of sama:

1. First is the situation where Sama/Qawwali is held only for the sake of entertainment and pleasure. It is not correct, legally speaking, according to the Shariah or otherwise to hold that Sama is haram or forbidden only because it pleases the heart and one gets pleasure and happiness from it, for the reason that not all pleasant and pleasurable things are made haram, forbidden. Only those pleasurable things which contain hidden potential for evil are the ones that are made haram. Pleasant songs and voices of the birds, tasty foods, pleasant sights of natural panoramas and gardens and enticing fragrance of flowers are all permissible. So it is that it is not haram to watch entertaining dance and listen to melodious songs to please our hearts. I refer to two sound Traditions of the Prophet (pbuh) i.e., Sahih Ahadith to make this point clear.

Once, on an Eid day, some Abyssinians were giving a song and dance performance right on the premises of the Prophet’s Mosque in Medinah. Bibi Aisha . r.a. narrates that the Prophet asked her if she would like to watch it. She agreed and both she and the holy Prophet watched it for quite a while.

Another hadith, also by Haz. Bibi Aisha, r.a. — on the Day of Eid, two slave girls were singing with the accompaniment of duff drums, right in front of her and in her own apartment, when the Prophet (pbuh) entered the house, passed by them and laid down on his bed with his face turned the other way. Haz. Abu Bakr r.a. also happened to enter later and chided them for doing such devilish things in the Prophet’s own house. Whereupon the holy Prophet urged Abu Bakr r.a. to let them do it because after all it was the Eid day.

2. The second situation is where the listener of Sama has some undesirable thoughts on his mind or evil passions in his heart eg. love of some beautiful woman to whom he is not married and listens to sama music in front of her, or in her company. It is obvious that this would only increase the pangs of his love or the passions for the carnal desires for her. With the mind occupied with such thoughts in such a manner, such a Sama would be haram.

3. The third situation is the reverse of the second.

Here, in this third situation, the heart and mind of the listener is not polluted with evil thoughts and passions. Instead good and praiseworthy thoughts and intentions for doing good prevails. In such a case Sama would enhance the good qualities of his heart and influence him to pursue his intented course of good actions e.g. (1) going for Hajj or for Jihad or fulfilling any other obligatory duties such as Salat, etc. or (2) It could be for the purpose of enhancing the consciousness and acute awareness of the regrets of one’s own sins and transgressions so that the melancholy feelings will bring tears to his eyes and cause him to ask for forgiveness of the sins; or (3) hold Sama on festive or pleasant occasions such as weddings, walima feasts, Aqiqah or to celebrate occasions of return from journeys, etc. Sama would enhance the joys and further increase the enjoyment of such pleasures, resulting from the blessings and favours of Allah ta’ala. The best authority or precedent is that on occasions of the Holy Prophet’s return to Medinah from journeys, people of Medinah used to welcome him by singing songs with the accompaniment of Duff drums. So it is that Sama is permissible on occasions of Eid and other festive occasions or just for friends and relatives to get together out of mutual love and affection and comradeship, share food and eat together in order to enhance the happy moment and make the happy moments even happier, more pleasant and more enjoyable in the company of the dear ones.

4. The fourth kind of Sama/Qawwali actually deserves to be termed the real Sama/Qawwali. This relates to the situation where love of Allah Ta’ala has reached the point of an ardent love (Ishq).

In this case, Sama is not only permissible, but it becomes extremely necessary for such a person.

Every thing or act that increases the friendship or love of Allah Ta’ala obviously becomes the object of a plenitude of spiritual recompense and this is why the Sufis’ attach so much importance to it.

Sama/Qawwali is, in reality a means of increasing the brightening light of the burning flame of the love of Allah and it has a tremendous spiritual effect on the listeners. Many a Sufi undergoes a state of unveiling of spiritual divine mysteries. When such states coming from the world of the unseen thus become overwhelming, the Sufis experience a particular kind of spiritual state of transformation which is called ‘wajd’ or spiritual ecstasy.

Man, or rather man’s spirit has a special connection and affinity with the celestial world of spirits. This connection and relationship is a mystery. It is the Sama which moves and activates this mystical element in man in such a way that it makes the listener totally unaware of his surroundings in this phenomenal world to some other reality. The man thus becomes completely unaware of this world, its surroundings and the effects of the corporeal universe. Sometimes the effect of Sama becomes so intense and severe that all the energy and strength of the listener’s limbs becomes suspended and he loses his consciousness. One who remains intact and manages to stay on his original position even after passing through such a state of deep ecstasy reaches and attains to very high spiritual positions indeed!

SAMA – Sufi Poetry

It is said that the very essence of Sufism is poetry and the Sufi’s are never tired of speaking or writing at great length on the ‘Ishq’, or ‘love of Allah’.

The Mathnawi of Maulana Rumi teaches in the sweetest strains that all nature abounds with love divine. The works of the celebrated Jami and the lyric odes of Hafiz are so full of ecstatic rapture that these works together with the moral lessons of Sa’di may be termed the scriptures of the Sufis in the Persian language.

In their poetry, the Sufi’s often exchange the external features of all things for the internal, the corporeal for the spiritual, and thus give an imaginary significance to outward forms. They behold objects of a precious nature in their natural character and for this reason, the greater part of their words have a spiritual and figurative meaning.

For instance, when, like Hafiz, they mention wine, they mean a knowledge of God, which figuratively considered, is the love of God; wine, figuratively viewed, is also love.

The tavern or the wine-shop, with them, means the murshidul Kamil, or spiritual director, for his heart is said to be the depository of the love of God.

The wine-cup (Jam) is the TALQIN, or the pronunciation of the name of God in a declaration of faith, as “There is no God but Allah” or it signifies the words which flow from the Murshid’s mouth respecting divine Knowledge, and which, when heard by the disciple or salik (one who pursues the true path), intoxicates his soul, and divests his heart of passions, giving him pure spiritual delights.

The sweetheart/beloved means the excellent preceptor, because when anyone sees his beloved, he admires her perfect proportions, with a heart full of love. The sweetheart is the object of a worldly affection, but the preceptor of a spiritual attachment.

The salik/disciple beholds the secret knowledge of God which fills the heart of his spiritual preceptor, or Murshid, and through it receives a similar inspiration, and acquires a full perception of all that he possesses, just as the pupil learns from his master. As the lover delights in the presence of his sweetheart, so the salik rejoices in the company of his beloved Murshid, or preceptor.

The curls or ringlets of the beloved are the grateful praises of the preceptor, tending to bind the affections of the disciple.

The mole on her face signify that when the pupil, at times, beholds the total absence of all worldly want on the part of the preceptor, he also abandons all the desires of both worlds — he perhaps even goes so far as to desire nothing else in life than his preceptor.

The furrows on the brow of the beloved one, which they compare to verses of the Qur’an, mean the light of the heart of the Murshid. They are compared to the verses of the Qur’an, because the attributes of God, in accordance with the injunction of the Prophet: “Be ye endued with divine qualities” are possessed by the Murshid.

SAMA – Rules of Etiquette

It is necessary to bear in mind that three things are essential for Sama/Qawwali gatherings: —

1. Time: It is not appropriate to hold sama at a time when salat/namaz is to be offered or when food is usually served. If sama is held at a time when the heart is occupied with other things and other thoughts, sama would be ineffective and useless.

2. Place: Should not be held on a street or thoroughfare where people usually pass through or travel. It should not be held in any dark or unpleasant place, nor should it be held in the house of a person who is known to be a cruel and unjust person.

3. People: It should be held in the company of people who are sophisticated and capable of observing the importance of the rules of good conduct and etiquette. If people who object to or believe that holding Sama is not permissible under the Law, or people of proud nature and worldly pomp and show are allowed to attend, then the Sama sessions are likely to be tainted by frequent hypocritical ecstatic outbursts and showy dance performances of such undesirable people.

Similes of Hadrat Ali

Hadrat Ali had the peculiar skill to explain things by giving appropriate similes. In his various addresses and sermons, we come across many instances of his brilliance of expression that brings home the truth through these interesting examples.

The world: The world is like a serpent which is outwardly very soft skinned but poisonous within.

Falsehood: Like the feathers of a peacock, falsehood might look very attractive, but is as ugly as [as are the] feet of a peacock. Falsehood has no legs to stand upon.

The unbelievers: Unbelievers are like bats who can see in the dark, but who are blinded by daylight and [so] cannot see.

The people who did not respond to his call: When Hadrat Ali exhorted the people of Iraq to respond to his call for war against Muawiyah, they did not respond to his call. He said, “You are like a pregnant woman who undergoes the ordeal of childbirth, but gives birth to a dead child.”

The people of Basra: When the people of Basra, who had originally taken the oath of allegiance to him, [yet] later chose to fight against him, Hadrat Ali said that these people were near the water but far from the sky.

People of the age of ignorance: Referring to the people of the age of ignorance in the pre-Islamic era, Hadrat Ali said that they were like an egg which has broken in the nest.

The people of Kufa: Addressing the people of Kufa, Hadrat Ali said: “When I invite you to fight, your eyes begin to move in their sockets as if you [were] in the agony of death. You are like camels whose herdsmen have disappeared, and when these animals are collected on one side, they scatter on the other side.”

Mughira b. Shu’aba: Mughira was regarded by the Quraish as a wise man. When Mughira favoured Muawiyah, Hadrat Ali said, “Mughira has profited from Islam only to the extent of seeking worldly gain. He is oblivious to the Hereafter.”

The people who run after the world: About the people who run after the world, Hadrat Ali said, “Those people who chase after the world are like beasts who lunge at one another, with the strong oppressing the weak.”

The people who are not deceived by the world: About the people who are not deceived by the world, Hadrat Ali said, “Those who have understood the deceptive character of the world, do not feel distressed on death. They are like the people who migrate from a famine-struck land to a land of plenty.”

Hadrat Ali’s complaint against the Umayyads: During the caliphate of Hadrat Uthman, Hadrat Ali had a complaint that the Umayyadds were was holding from him what was due to him. He said, “The Umayyads are withholding what is due to me, just like the camelman who milks the she camel withholds milk from the young one of the camel.

Falsehood of Muawiyah: Referring to the falsehood of Muawiyah, Hadrat Ali said that falsehood had appeared in his case like the horns on the head of a young goat.

Shedding of sins through prayer: In a sermon, Hadrat Ali said that through prayer the sins of men were shed just [like] a tree sheds its leaves.

Cleanliness and prayers: In another sermon, Hadrat Ali said, “Prayer is like a hot spring of water which flows at your door and provides you with the wherewithal for cleanliness.”

Crumbs after meals: In a sermon, Hadrat Ali said that the world had run its course, and nothing had been left of it except the crumbs after the meals.

The people who did not respond to his call: Hadrat Ali compared the people who did not respond to his call to a camel who ran away from the herd shrieking with pains in its belly.

Hearts of the people: Hadrat Ali prayed for the hearts of the people to melt at the mention of the God’s words, just like salt [is] dissolved in water.

Ignorant persons: Hadrat Ali said that ignorant persons were like persons riding on beasts of burden who could not see. He deplored that such ignorant people dealt with the injunctions of Islam as wind scattered straw.

Ashas b. Qais: Hadrat Ali said that among his companions, Ashas b. Qais was what Abdullah b. Abi Sahi was in the time of the holy Prophet.

Patience and faith: Patience and faith bear the same relation in a human being. Like a head is attached to the body (and a body cannot be without a head) so there can be no faith without patience.

Disease and sins: Disease sheds sin just [like a] tree sheds its dead leaves.

Death of the virtuous: Hadrat Ali compared the death of the virtuous to the migration journey of the people from a famine-struck land to a land of plenty.

Days of life: The days of life pass like clouds in the sky.

Devotion to the world: Those who are devoted to the world are like barking dogs and ferocious animals who lunge at one another and where the strong devour the weak.

Seekers of the world: Those who seek the world are like a loose camel roaming about causing mischief.

Virtue of silence: Hadrat Ali advocated the virtue of silence by advancing the simile that water can be preserved in a waterskin only when its mouth is tied.

Thirsty camels on a water pond: When the people flocked to him and urged him to accept their allegiance, Hadrat Ali compared them to thirsty camels who flocked to a water pond when their harnesses were untied.

The caliphate of Hadrat Umar: When Hadrat Abu Bakr died, Hadrat Umar became the Caliph. Hadrat Ali held that the second Caliph was like a person riding a camel, whose reins, if tightened would injure the camel, and if loosened would endanger the rider.

Umayyad use of the Bait-ul-Mai: Referring to the appropriation of the funds of the Bait-ul-Mai by the Umayyads for personal ends during the caliphate of Hadrat Uthman, Hadrat Ali held that they ate away the public funds, just as the camel eats away the grass.

Withholding the milk of the she camel from its young: Hadrat Ali had the complaint that during the caliphate of the Hadrat Uthman, the Umayyads withheld from him what was his right, just like the camelman who, while milking the she camel, withholds its milk from its young one.

Handle of the grinding stone: When Hadrat Abu Bakr became the Caliph, Hadrat Ali held that Hadrat Abu Bakr had assumed the mantle of the caliphate forcibly while he knew that he (Hadrat Ali) was as essential for the caliphate as a handle was necessary for turning the grinding stone.

The simile of a sinner: A sinner is like a person riding on an animal [of] which he had no control, and which is running fast to hurl him into a precipice.

Drops of rain: The injunctions of God descend like drops of rain.

Summer clouds: When the people of Kufa did not respond to the call of Hadrat Ali to meet the challenge off Muawiyah, Hadrat Ali said that he longed for warriors who in their action and speed would be like summer clouds.

The goat and the lion: Addressing the people of Kufa, Hadrat Ali said, “I want you to tread the path of the truth, but you run from it like a goat runs away when hearing the roar of the lion.”

Taking the thorn out of the foot with a thorn: On another occasion Hadrat Ali said that the people of Kufa were like a person who picked out [a] thorn from his foot with a thorn.

Solution of salt in water: With reference to the people of Kufa, Hadrat Ali prayed “O God, melt their hearts like salt dissolves in water.”

Bull with crooked horns:When Talha defected after taking the oath of the allegiance to him, Hadrat Ali compared him to a bull with crooked horns.

Shaking plants: Referring to the piety of the Companions of the holy Prophet, Hadrat Ali said that they shuddered at the mention of the Hereafter [like] plants shake when a strong wind blows.

Pregnant woman separating from the child: Addressing the people of Kufa, Hadrat Ali said that they were not dependable and that they were likely to leave him like a pregnant woman is separated from [her] child at childbirth.

Households of the holy Prophet: Hadrat Ali described the household of the holy Prophet to be like stars, in that if one star sets another star rises.

Foaming waves of the sea: While addressing Hadrat Uthman, Hadrat Ali said that treason was likely to rage like the foaming waves of the sea.

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