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Parents & Children


Honor your Parents, the Second Commandment:The commandment to honor our parents often is listed in the Quran after the commandment to worship God Alone (the first commandment in all the scriptures). Honoring one's parents is thus commonly referred to as the "second commandment" in the Quran.
The Bible, in the ten commandments, tells us: "Honor your father and your mother, so that you may live long in the land the Lord your God is giving you." (Exodus 20:12). The commandment is reiterated in the New Testament (e.g., Matthew 19:19, Mark 10:19, etc.).

والد ین  کا مقام اور رتبہ

Under the influence of Western culture and materialistic desires, the Muslims are ignoring the Islamic cultural and social values, the basis of Islamic society. This is  affecting the very fabric of society. There is need to remind the Muslims their cherished Islamic teachings on this subject:
Allah says:
"Your Lord has commanded that you should worship none but Him, and show kindness to your parents. If either or both of them attain old age with you, say no word of contempt to them and do not rebuke them, but always speak gently to them  and treat them with humility and tenderness and say, "Lord, be merciful to them both, as they raised me up when I was little." Your Lord knows best what is in your hearts; if you are righteous, He is most forgiving to those who constantly turn to Him." (Quran;17:23-25)
God enjoins that after Allah’s right, the greatest of all the human rights is the right of parents. Therefore, the children should obey and serve and respect their parents. The collective morality of society should make it incumbent on children to be grateful and respectful to their parents, they should serve them as they nursed and brought them up in their childhood. Above all, this verse is not merely a moral recommendation but is the basis of the rights and powers of parents the details of which we find in the Books of Hadith and Fiqh. Moreover, respectful behavior and obedience to and observance of the rights of parents comprise the most important element of the material education and moral training in the Islamic society and civilization. Incidentally, all these things have determined forever the principle that the Islamic state shall make the family life sound and secure by laws, administrative regulations and educational policy and prevent its disintegration.

Keep reading: Surah Bani Israel 17:22-25, English, Muarif Quran by Mufti Shafi Usmani, page 478 -487 : http://islamicstudies.info/quran/maarif/maarif.php?sura=17&verse=22

Quran in several verse has advised people to treat their parents with respect and kindness. Here are the list of verses in which Quran has explained how to treat parents:

and we have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: my lord! grant me that i may give thanks for thy favor which thou hast bestowed on me and on my parents, and that i may do good which pleases thee and do good to me in respect of my offspring; surely i turn to thee, and surely i am of those who submit
and we have enjoined man in respect of his parents-- his mother bears him with faintings upon faintings and his weaning takes two years-- saying: be grateful to me and to both your parents; to me is the eventual coming
and we have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with me, of which you have no knowledge, do not obey them, to me is your return, so i will inform you of what you did
and serve allah and do not associate any thing with him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely allah does not love him who is proud, boastful;
and your lord has commanded that you shall not serve (any) but him, and goodness to your parents. if either or both of them reach old age with you, say not to them (so much as) "ugh" nor chide them, and speak to them a generous word
and when we made a covenant with the children of israel: you shall not serve any but allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. then you turned back except a few of you and (now too) you turn aside
say: come i will recite what your lord has forbidden to you-- (remember) that you do not associate anything with him and show kindness to your parents, and do not slay your children for (fear of) poverty-- we provide for you and for them-- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which allah has forbidden except for the requirements of justice; this he has enjoined you with that you may understand

Verse About Respecting Parents In Quran with Translation ...

Mar 26, 2009 - Uploaded by islamicvideos123
Verse About Respecting Parents In Quran with Translation ... May Allah make me from someone who is ...

Dars e Quran Respect Parents by Maulana Tariq Jameel ...

May 1, 2015 - Uploaded by Learn Everything
Dars e Quran Respect Parents by Maulana Tariq Jameel ... Dars e Quran - Sura Al Nisa 27 - 33 (8 ...

 جدید طرز زندگی جو مغربی معا شرہ کی خوبیوں کو چھوڑ کر ان کی زوال پذیر اقدار کو اپنانا ایک فشن سمجھتا ہے ہمارے اسلامی مشرقی خاندانی طرز زندگی پر منفی اثرات مراتب کر رہا ہے . اسلام خاندان کی اہمیت پر زور دیتا ہے مادر پدر آزادی کا قائل نہیں .مادہ پرستیی ا و ر دولت کی حوس انسان کو جانور بنا دیتی ہے . لوگ اپنے والدین کے احترام کو نظر انداز کر رہے ہیں جو  قرآن و سنت کی تعلیمات کے خلاف ہے . ضروری :ہے کہ ہم والدین کے حقوق جو قرآن و سنت نے احکام کی صورت میں دیے ہیں ان سے اگاہ ہوں ، گناہ عظیم سے بچیں .

والدین کا مقام اور احترم 

قرآن سوره بنی اسرائیل ١٧ آیات ٢٢-٢٥

تفسیر مولانا مفتی اعظم پاکستان محمّد شفیح عثمانی "معارف قرآن"

 خلاصہ :

والدین سے ادب ، دھیمے لہجے میں بات کرو .

مسلمان والدین کے لیے الله سے رحم کی دعا کرو ، غیر مسلم والدین کی خدمات کرو اور ایمان کی دعا  کرو .

ظا لم والدین سے بدلہ ممنوع 

والدین پر نگاہ شفقت حج کا ثواب 

والدین سے بد سلوکی کی سزا آخرت سے پہلے دنیا میں 

الله سے توبہ کرو 
برائی اور نیکی میں حصہ داری دوسروں کو والدین کے ادب کی تلقین کرو 

اپنے آپ اور اہل خانہ کو جہنم کی آگ سے بچاؤ الله کے احکام پر عمل کرو

Children's rights in Islam:
Children, according to Islam, are entitled to various rights. The foremost of these rights is the right to be properly raised and educated. This means that children should be given suitable, sufficient, sound and adequate religious, ethical and moral guidance to last them for their entire lives. In addition to that he must be given worldly education as much as child want to attain. 

:اس آیت میں یہ بتایا

گیا ہے کہ اللہ کے بعد انسانوں میں سب سے مقدم حق والدین کا ہے۔ اولاد کو والدین کا مطیع، خدمت

 گزار اور ادب شناس ہونا چاہیے۔ معاشرے کا اجتماعی اخلاق ایسا ہونا چاہیے جو اولاد کو والدین سے بے نیاز بنانے والا نہ ہو بلکہ ان کا احسان مند اور ان کے احترام کا پابند بنائے، اور بڑھاپے میں اُسی طرح ان کی خدمت کرنا سکھائے جس طرح بچپن میں وہ اس کی پرورش اور ناز بر داری کر چکے ہیں ۔ یہ آیت بھی صرف ایک اخلاقی سفارش نہیں ہے بلکہ اسی کی بنیاد پر بعد میں والدین کے وہ شرعی حقوق و اختیارات مقرر کیے گئے  جن کی تفصیلات ہم کو حدیث اور فقہ میں ملتی ہیں۔ نیز اسلامی معاشرے کی ذہنی و اخلاقی تربیت میں اور مسلمانوں کے آدابِ تہذیب میں والدین کے ادب اور اطاعت اور ان کے حقوق کی نگہداشت کو ایک اہم عنصر کی حیثیت سے شامل کی گیا۔ ان چیزوں نے ہمیشہ ہمیشہ کے لیے یہ اصول طے کر دیا کہ اسلامی ریاست اپنے قوانین اور انتظامی احکام اور تعلیمی پالیسی کے ذیعہ سے خاندان کے ادارے کو مضبوط اور محفوظ کرنے کی کوشش کرے گی نہ کہ اسے کمزور بنانے کی۔ 

 تفہیم القرآن از سید ابواعلیٰ مودودی  : 


✨باپ کی شفقت✨

ﺍﯾﮏ ﺻﺎﺣﺐ ﻧﮯ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﺳﮯ ﺍﭘﻨﮯﺑﺎﭖ ﮐﯽ ﺷﮑﺎﯾﺖ ﮐﯽﮐﮧﯾﺎ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ! ﻣﯿﺮﺍ ﺑﺎﭖ ﻣﺠﮫ ﺳﮯﭘﻮﭼﮭﺘﺎ ﻧﯿﮩﮟ ﺍﻭﺭ ﻣﯿﺮﺍ ﺳﺎﺭﺍ ﻣﺎﻝ ﺧﺮﭺ ﮐﺮ ﺩﯾﺘﺎ ﮬﮯ
ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯ ﻓﺮﻣﺎﯾﺎ ﮐﮧﺑﻼﻭ ﺍﻥ ﮐﮯ ﺑﺎﭖ ﮐﻮ
ﺟﺐ ﺍﻥ ﮐﮯ ﻭﺍﻟﺪ ﮐﻮ ﭘﺘﺎ ﭼﻼ ﮐﮧ ﻣﯿﺮﮮ ﺑﯿﭩﮯ ﻧﮯ ﺭﺳﻮﻝﺍﻟﻠﮧ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﺳﮯ ﻣﯿﺮﯼ ﺷﮑﺎﯾﺖ ﮐﯽ ﮬﮯ ﺗﻮﺩﻝ ﻣﯿﮟ ﺭﻧﺠﯿﺪﮦ ﮬﻮﺋﮯ
ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﯽ ﺧﺪﻣﺖ ﻣﯿﮟﺣﺎﺿﺮﯼ ﮐﮯ ﻟﺌﮯ ﭼﻠﮯ...

ﭼﻮﻧﮑﮧ ﻋﺮﺏ ﮐﯽ ﮔﮭﭩﯽ ﻣﯿﮟ ﺷﺎﻋﺮﯼ ﺗﮭﯽ
ﺗﻮ ﺭﺍﺳﺘﮯ ﻣﯿﮟ ﮐﺠﮫ ﺍﺷﻌﺎﺭ ﺫﮨﻦ ﻣﯿﮟ ﮨﻮﺍ ﮐﮯ ﺟﮭﻮﻧﮑﮯ ﮐﯽﻃﺮﺡ ﺁﺋﮯ ﺍﻭﺭ ﭼﻠﮯ ﮔﺌﮯ

ﺍﺩﮬﺮ ﺑﺎﺭﮔﺎﮦ ﺭﺳﺎﻟﺖ ﻣﯿﮟ ﭘﮩﻨﭽﻨﮯ ﺳﮯ ﭘﮩﻠﮯﺣﻀﺮﺕ ﺟﺒﺮﺍﺋﻞ ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﯽ ﺧﺪﻣﺖ
ﻣﯿﮟ ﺣﺎﺿﺮ ﮬﻮﺋﮯ ﺍﻭﺭ ﻓﺮﻣﺎﯾﺎ
ﮐﮧﺍﻟﻠﮧ ﺳﺒﺤﺎﻧﮧ ﻭ ﺗﻌﺎﻟﮧ ﻧﮯ ﻓﺮﻣﺎﯾﺎ ﮬﮯ ﮐﮧ ﺍﻥ ﮐﺎ ﮐﯿﺲ ﺑﻌﺪﻣﯿﮟ ﺳﻨﺌﯿﮯ ﮔﺎ ﭘﮩﻠﮯ ﻭﮦ ﺍﺷﻌﺎﺭ ﺳﻨﯿﮟ ﺟﻮ ﻭﮦ ﺳﻮﭼﺘﮯ ﮨﻮﮮﺁ ﺭﮨﮯ ﮬﯿﮟ
ﺟﺐ ﻭﮦ ﺣﺎﺿﺮ ﮨﻮﮮ ﺗﻮ ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯﻓﺮﻣﺎﯾﺎ
ﮐﮧﺁﭖ ﮐﺎ ﻣﺴﺌﻠﮧ ﺑﻌﺪ ﻣﯿﻦ ﺳﻨﺎ ﺟﺎﺋﮯ ﮔﺎ ﭘﮩﻠﮯ ﻭﮦ ﺍﺷﻌﺎﺭﺳﻨﺎﺋﯿﮯ ﺟﻮ ﺁﭖ ﺳﻮﭼﺘﮯ ﮬﻮﮮ ﺁﺋﮯ ﮬﯿﮟ

ﻭﮦ ﻣﺨﻠﺺ ﺻﺤﺎﺑﯽ ﺗﮭﮯ
ﯾﮧ ﺳﻦ ﮐﺮ ﻭﮦ ﺭﻭﻧﮯ ﻟﮕﮯﮐﮧ
ﺟﻮ ﺍﺷﻌﺎﺭ ﺍﺑﮭﯽ ﻣﯿﺮﯼ ﺯﺑﺎﻥ ﺳﮯ ﺍﺩﺍ ﻧﮩﯿﮟ ﮬﻮﮮ ﻣﯿﺮﮮﮐﺎﻧﻮﮞ ﻧﮯ ﻧﮩﯿﮟ ﺳﻨﮯ

ﺁﭖ کے ﺭﺏ ﻧﮯ ﻭﮦ ﺑﮭﯽ ﺳﻦ ﻟﺌﯿﮯ
اور آپ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ کو بتا بهی دیا. ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯ ﻓﺮﻣﺎﯾﺎ ﮐﮧ ﻭﮦ ﮐﯿﺎ ﺍﺷﻌﺎﺭ ﺗﮭﮯ
ﮨﻤﯿﮟ ﺳﻨﺎﺋﯿﮟ
ﺍﻥ ﺻﺤﺎﺑﯽ ﻧﮯ ﺍﺷﻌﺎﺭ ﭘﮍﮬﻨﺎ ﺷﺮﻭﻉ ﮐﯿﮯ

( ﺁﭖ ﮐﻮ ﺍﻥ ﮐﺎ ﺗﺮﺟﻤﮧ ﺑﺘﺎﺗﺎ ﮨﻮﮞ )

ﺍﮮ ﻣﯿﺮﮮ ﺑﯿﭩﮯ ! ﺟﺲ ﺩﻥ ﺗﻮ ﭘﯿﺪﺍ ﮬﻮﺍ
ﮨﻤﺎﺭﯼ ﮐﻤﺒﺨﺘﯽ ﮐﮯ ﺩﻥ ﺗﺒﮭﯽ ﺳﮯ ﺷﺮﻭﻉ ﮬﻮﮔﺌﮯ ﺗﮭﮯ
ﺗﻮ ﺭﻭﺗﺎ ﺗﮭﺎ ، ﮨﻢ ﺳﻮ ﻧﮩﯿﮟﺳﮑﺘﮯﺗﮭﮯ
ﺗﻮ ﻧﮩﯿﮟ ﮐﮭﺎﺗﺎ ﺗﻮ ﮨﻢ ﮐﮭﺎ ﻧﮩﯿﮟ ﺳﮑﺘﮯ ﺗﮭﮯ
ﺗﻮ ﺑﯿﻤﺎﺭ ﮬﻮ ﺟﺎﺗﺎ ﺗﻮ ﺗﺠﮭﮯ ﻟﯿﺌﮯ ﻟﯿﺌﮯ ﮐﺒﮭﯽ ﮐﺴﯽ ﻃﺒﯿﺐﮐﮯ ﭘﺎﺱ ،
ﮐﺒﮭﯽ ﮐﺴﯽ ﺩﻡ کرنے ﻭﺍﻟﮯ ﮐﮯ ﭘﺎﺱ ﺑﮭﺎﮔﺘﺎﮐﮧ ﮐﮩﯿﮟ ﻣﺮ ﻧﮧ ﺟﺎﺋﮯ
ﮐﮩﯿﮟ ﻣﺮ ﻧﮧ ﺟﺎﺋﮯ
ﺣﻼﻧﮑﮧ ﻣﻮﺕ ﺍﻟﮓ ﭼﯿﺰ ﮬﮯ ﺍﻭﺭ ﺑﯿﻤﺎﺭﯼ ﺍﻟﮓ ﭼﯿﺰ ﮬﮯ
ﭘﮭﺮ ﺗﺠﮭﮯ ﮔﺮﻣﯽ ﺳﮯ ﺑﭽﺎﻧﮯ ﮐﮯ ﻟﺌﮯ ﻣﯿﮟ ﺩﻥ ﺭﺍﺕ ﮐﺎﻡ ﮐﺮﺗﺎﺭﮨﺎ
ﮐﮧﻣﯿﺮﮮ ﺑﯿﭩﮯ ﮐﻮ ﭨﮭﻨﮉﯼ ﭼﮭﺎؤﮞ ﻣﻞ ﺟﺎﮮ
ﭨﮭﻨﮉ ﺳﮯ ﺑﭽﺎﻧﮯ ﮐﮯ ﻟﺌﮯ ﻣﯿﮟ ﻧﮯ ﭘﺘﮭﺮ ﺗﻮﮌﮮ
ﺗﻐﺎﺭﯾﺎﮞ ﺍﭨﮭﺎﺋﯿﮟ ﮐﮧ ﻣﯿﺮﮮ ﺑﭽﮯ ﮐﻮ ﮔﺮمی ﻣﻞ ﺟﺎﮮ
ﺟﻮ ﮐﻤﺎﯾﺎ ﺗﯿﺮﮮ ﻟﯿﺌﮯ
ﺟﻮ ﺑﭽﺎﯾﺎ ﺗﯿﺮﮮ ﻟﯿﺌﮯ
ﺗﯿﺮﯼ ﺟﻮﺍﻧﯽ ﮐﮯ ﺧﻮﺍﺏ ﺩﯾﮑﮭﻨﮯ ﮐﮯ ﻟﯿﺌﮯ ﻣﯿﮟ ﻧﮯ ﺩﻥ ﺭﺍﺕﺍﺗﻨﯽ ﻣﺤﻨﺖ ﮐﯽ ﮐﮧ ﻣﯿﺮﯼ ﮨﮉﯾﺎﮞ ﺑﮭﯽ ﺳﻮﺧﺘﮧ ﮨﻮ ﮔﯿﺌﮟ

ﻣﺠﮫ ﭘﺮ ﺧﺰﺍﮞ ﻧﮯ ﮈﯾﺮﮮ ﺩﺍﻝ ﻟﺌﮯ
ﺗﺠﮫ ﭘﺮ ﺑﮩﺎﺭ ﺁﮔﺌﯽ
ﻣﯿﮟ ﺟﮭﮏ ﮔﯿﺎ
ﺗﻮ ﺳﯿﺪﮬﺎ ﮨﻮ ﮔﯿﺎ
ﺍﺏ ﻣﺠﮯ ﺍﻣﯿﺪ ﮬﻮﺉ
ﮐﮧ ﺍﺏ ﺗﻮ ﮨﺮﺍ ﺑﮭﺮﺍ ﮬﻮ ﮔﯿﺎ ﮬﮯ
ﭼﻞﺍﺏ ﺯﻧﺪﮔﯽ ﮐﯽ ﺁﺧﺮﯼ ﺳﺎﻧﺴﯿﮟ ﺗﯿﺮﯼ ﭼﮭﺎﻭﮞ ﻣﯿﮟ ﺑﯿﭩﮫ ﮐﺮ
ﮔﺰﺍﺭﻭﮞ ﮔﺎ
ﻣﮕﺮﯾﮧ ﮐﯿﺎ ﮐﮧ ﺟﻮﺍﻧﯽ ﺁﺗﮯ ﮬﯽ
ﺗﯿﺮﮮ ﺗﯿﻮﺭ ﺑﺪﻝ ﮔﺌﮯ
ﺗﯿﺮﯼ ﺁﻧﮑﮭﯿﮟ ﻣﺎﺗﮭﮯ ﭘﺮ ﭼﮍﮪ ﮔﺌﯿﮟ
ﺗﻮ ﺍﯾﺴﮯ ﺑﺎﺕ ﮐﺮﺗﺎ ﮐﮧ ﻣﯿﺮﺍ ﺳﯿﻨﮧ ﭘﮭﺎﮌ ﮐﺮ ﺭﮐﮫ ﺩﯾﺘﺎ
ﺗﻮ ﺍﯾﺴﮯ ﺑﺎﺕ ﮐﺮﺗﺎ ﮐﮧ ﮐوئی ﻧﻮﮐﺮ ﺳﮯ ﺑﮭﯽ ﺍﯾﺴﮯ ﻧﮩﯿﮟﺑﻮﻟﺘﺎ

ﻣﯿﮟ ﻧﮯ ﺍﭘﻨﯽ 30 ﺳﺎﻟﮧ ﻣﺤﻨﺖ ﮐﻮ ﺟﮭﭩﻼ ﺩﯾﺎﮐﮧ 
ﻣﯿﮟ ﺗﯿﺮﺍ ﺑﺎﭖ ﻧﮩﯿﮟ ﻧﻮﮐﺮ ﮬﻮﮞ
ﻧﻮﮐﺮ ﮐﻮ ﺑﮭﯽ ﮐﻮئی ﺍﯾﮏ ﻭﻗﺖ ﮐﯽ ﺭﻭﭨﯽ ﺩﮮ ﮨﯽ ﺩﯾﺘﺎ ﮬﮯ
ﺗﻮ ﻧﻮﮐﺮ ﺳﻤﺠﮫ ﮐﺮ ﮨﯽ ﻣﺠﮭﮯﺭﻭﭨﯽ ﺩﮮ ﺩﯾﺎ ﮐﺮ.

ﯾﮧ ﺍﺷﻌﺎﺭ ﺳﻨﺎﺗﮯ ﺳﻨﺎﺗﮯ ﺍﻥ ﮐﯽ ﻧﻈﺮ ﺍﻟﻠﮧ ﮐﮯ ﺭﺳﻮﻝ ﭘﺮ ﭘﮍﮔﺌﯽ

ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﺍﺗﻨﺎ ﺭﻭﺋﮯ ﮐﮧ ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧﻭﺳﻠﻢ ﮐﯽ ﺩﺍﮌﮬﯽ ﻣﺒﺎﺭﮎ ﺗﺮ ﮨﻮ ﮔﺌﯽ

ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻏﺼﮯ ﻣﯿﮟ ﺍﭘﻨﯽ ﺟﮕﮧ ﺳﮯ ﺍﭨﮭﮯﺍﻭﺭ

ﺑﯿﭩﮯ ﺳﮯ ﻓﺮﻣﺎﯾﺎ ﮐﮧ
ﺁﺋﻨﺪﮦ ﻣﯿﺮﯼ ﻧﻈﺮﻭﮞ ﮐﮯ ﺳﺎﻣﻨﮯ ﻣﺖ ﺁﻧﺎ
ﺍﻭﺭ ﺳﻦ ﻟﻮ
ﺗﻮ ﺍﻭﺭ ﺗﯿﺮﺍ ﺳﺐ ﮐﭽﮫ ﺗﯿﺮﮮ ﺑﺎﭖ ﮐﺎ ﮨﮯ
ﺗﻮ ﺍﻭﺭ ﺗﯿﺮﺍ ﺳﺐ ﮐﭽﮫ ﺗﯿﺮﮮ ﺑﺎﭖ ﮐﺎ ﮨﮯ
ﺗﻮ ﺍﻭﺭ ﺗﯿﺮﺍ ﺳﺐ ﮐﭽﮫ ﺗﯿﺮﮮ ﺑﺎﭖ ﮐﺎ ﮨﮯ

ﺍﻟﻠﮧ ﺍﮐﺒﺮ

الله پاک ہمیں والدین کی قدر دانی کی توفیق عطا فرمائے..

اے الله ...ہمارے والدین کو بهترین جزائے خیر عطا فرما..

ہر مسلمان کا فرض ہے کہ جو کوئی والدین کی نہ فرمانی کر رہا ہے اس کو اس گناہ سے روکے سمجھا یے ، اس کا ساتھ دینے کا مطلب ہے کہ گناہ میں حصہ دار بن جانا اور اس سے دشمنی کے برابر ہے جو آگ میں گر رہا ہے اس کو نہ روکنا دشمنی نہیں تو اور کیا ہے ؟

Surah Bani Israel 17:22-25, Muarif Quran by Mufti Shafi Usmani Urdu Volume 5,  Page 459-469:
تفسیر مولانا مفتی اعظم پاکستان محمّد شفیح عثمانی "معارف قرآن" قرآن سوره بنی اسرائیل ١٧ آیات ٢٢-٢٥
Surah Bani Israel 17:22-25, English, Muarif Quran by Mufti Shafi Usmani, page 478 -487 : http://islamicstudies.info/quran/maarif/maarif.php?sura=17&verse=22

What Quran says about Respecting Parents - Nouman Ali ...


Jan 11, 2011 - Uploaded by omerkha
Quran chapter 17 (Surah Al - Isra) Quran.com 17:23 And your Lord has decreed that you worship ...

Children's rights in Islam:
Children, according to Islam, are entitled to various rights. The foremost of these rights is the right to be properly raised and educated. This means that children should be given suitable, sufficient, sound and adequate religious, ethical and moral guidance to last them for their entire lives. In addition to that he must be given worldly education as much as child want to attain. Read more >> http://www.islamicislamic.com/parents.htm#2. _CHILDREN_RIGHTS_IN_ISLAM_

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Birmingham's ancient Koran [ Quran ] history revealed

When the University of Birmingham revealed that it had fragments from one of the world's oldest Korans, it made headlines around the world. In terms of discoveries, it seemed as unlikely as it was remarkable. But it raised even bigger questions about the origins of this ancient manuscript. 
And there are now suggestions from the Middle East that the discovery could be even more spectacularly significant than had been initially realised. There are claims that these could be fragments from the very first complete version of the Koran, commissioned by Abu Bakr, a companion of the Prophet Muhammad - and that it is "the most important discovery ever for the Muslim world".

This is a global jigsaw puzzle.

But some of the pieces have fallen into place. It seems likely the fragments in Birmingham, at least 1,370 years old, were once held in Egypt's oldest mosque, the Mosque of Amr ibn al-As in Fustat.
Mosque of Amr ibn al-As in Fustat
The Mosque of Amr ibn al-As in Egypt, where Birmingham's Koran seems to have orginated

Paris match

This is because academics are increasingly confident the Birmingham manuscript has an exact match in the National Library of France, the Bibliotheque Nationale de France. The library points to the expertise of Francois Deroche, historian of the Koran and academic at the College de France, and he confirms the pages in Paris are part of the same Koran as Birmingham's. Alba Fedeli, the researcher who first identified the manuscript in Birmingham, is also sure it is the same as the fragments in Paris. The significance is that the origin of the manuscript in Paris is known to have been the Mosque of Amr ibn al-As in Fustat.

'Spirited away'

The French part of this manuscript was brought to Europe by Asselin de Cherville, who served as a vice consul in Egypt when the country was under the control of Napoleon's armies in the early 19th Century.

Prof Deroche says Asselin de Cherville's widow seemed to have tried to sell this and other ancient Islamic manuscripts to the British Library in the 1820s, but they ended up in the national library in Paris, where they have remained ever since.

But if some of this Koran went to Paris, what happened to the pages now in Birmingham?

Prof Deroche says later in the 19th Century manuscripts were transferred from the mosque in Fustat to the national library in Cairo. Along the way, "some folios must have been spirited away" and entered the antiquities market.
These were presumably sold and re-sold, until in the 1920s they were acquired by Alphonse Mingana and brought to Birmingham. Mingana was an Assyrian, from what is now modern-day Iraq, whose collecting trips to the Middle East were funded by the Cadbury family.

"Of course, no official traces of this episode were left, but it should explain how Mingana got some leaves from the Fustat trove," says Prof Deroche, who holds the legion of honour for his academic work. And tantalisingly, he says other similar material, sold to western collectors could, still come to light.
Map of ancient Koran
1: In summer 2015 two leaves of an ancient Koran at the University of Birmingham were identified and dated as being much earlier than anyone had anticipated and among the oldest in the world. 2: The National Library of France, Paris has leaves from the same Koran, brought from Egypt by a vice consul under Napoleon. 3: The Mosque of Amr ibn al-As in Fustat, Egypt. The fragments of the Koran in Birmingham are believed to have come from this ancient mosque. 4: Alphonse Mingana was born near Zakho in modern-day Iraq in 1878. He brought the manuscript to Birmingham from the Middle East on a collecting trip in the 1920s funded by the Cadbury family.

Disputed date

But what remains much more contentious is the dating of the manuscript in Birmingham. What was really startling about the Birmingham discovery was its early date, with radiocarbon testing putting it between 568 and 645.

The latest date in the range is 13 years after the death of the Prophet Muhammad in 632. David Thomas, Birmingham University's professor of Christianity and Islam, explained how much this puts the manuscript into the earliest years of Islam: "The person who actually wrote it could well have known the Prophet Muhammad."

But the early date contradicts the findings of academics who have based their analysis on the style of the text. Mustafa Shah, from the Islamic studies department at the School of Oriental and African Studies in London, says the "graphical evidence", such as how the verses are separated and the grammatical marks, show this is from a later date.

In this early form of Arabic, writing styles developed and grammatical rules changed, and Dr Shah says the Birmingham manuscript is simply inconsistent with such an early date.

Prof Deroche also says he has "reservations" about radiocarbon dating and there have been cases where manuscripts with known dates have been tested and the results have been incorrect.

'Confident' dates are accurate

But staff at Oxford University's Radiocarbon Accelerator Unit, which dated the parchment, are convinced their findings are correct, no matter how inconvenient. Researcher David Chivall says the accuracy of dating has improved in recent years, with a much more reliable approach to removing contamination from samples.

In the case of the Birmingham Koran, Mr Chivall says the latter half of the age range is more likely, but the overall range is accurate to a probability of 95%.  It is the same level of confidence given to the dating of the bones of Richard III, also tested at the Oxford laboratory.

"We're as confident as we can be that the dates are accurate."

And academic opinions can change. Dr Shah says until the 1990s the dominant academic view in the West was that there was no complete written version of the Koran until the 8th Century.

But researchers have since overturned this consensus, proving it "completely wrong" and providing more support for the traditional Muslim account of the history of the Koran. The corresponding manuscript in Paris, which could help to settle the argument about dates, has not been radiocarbon tested.
Napoleon in Egypt

The first Koran?

But if the dating of the Birmingham manuscript is correct what does it mean?

There are only two leaves in Birmingham, but Prof Thomas says the complete collection would have been about 200 separate leaves.

"It would have been a monumental piece of work," he said.

And it raises questions about who would have commissioned the Koran and been able to mobilise the resources to produce it. 
Jamal bin Huwareib, managing director of the Mohammed bin Rashid Al Maktoum Foundation, an education foundation set up by the ruler of the UAE, says the evidence points to an even more remarkable conclusion.

He believes the manuscript in Birmingham is part of the first comprehensive written version of the Koran assembled by Abu Bakr, the Muslim caliph who ruled between 632 and 634.

"It's the most important discovery ever for the Muslim world," says Mr bin Huwareib, who has visited Birmingham to examine the manuscript.

Ancient Koran in Birmingham

"I believe this is the Koran of Abu Bakr."

He says the high quality of the hand writing and the parchment show this was a prestigious work created for someone important - and the radiocarbon dating shows it is from the earliest days of Islam.

"This version, this collection, this manuscript is the root of Islam, it's the root of the Koran," says Mr bin Huwareib.

"This will be a revolution in studying Islam."

This would be an unprecedented find. Prof Thomas says the dating fits this theory but "it's a very big leap indeed".

Media captionThe university's academics were "startled" by the results of radiocarbon dating

'Priceless manuscript'

There are other possibilities. The radiocarbon dating is based on the death of the animal whose skin was used for the parchment, not when the writing was completed, which means the manuscript could be a few years later than the age range ending in 645, with Prof Thomas suggesting possible dates of 650 to 655.

This would overlap with the production of copies of the Koran during the rule of the caliph Uthman, between 644 and 656, which were intended to produce an accurate, standardised version to be sent to Muslim communities.

If the Birmingham manuscript was a fragment of one of these copies it would also be a spectacular outcome.

It's not possible to definitively prove or disprove such theories.

But Joseph Lumbard, professor in the department of Arabic and translation studies at the American University of Sharjah, says if the early dating is correct then nothing should be ruled out. 

"I would not discount that it could be a fragment from the codex collected by Zayd ibn Thabit under Abu Bakr.

"I would not discount that it could be a copy of the Uthmanic codex.

"I would not discount Deroche's argument either, he is such a leader in this field," says Prof Lumbard.

He also warns of evidence being cherry-picked to support experts' preferred views.

BBC iWonder: The Quran

A timeline of how the Quran became part of British life

Prof Thomas says there could also have been copies made from copies and perhaps the Birmingham manuscript is from a copy made specially for the mosque in Fustat.

Jamal bin Huwaireb sees the discovery of such a "priceless manuscript" in the UK, rather than a Muslim country, as sending a message of mutual tolerance between religions.

"We need to respect each other, work together, we don't need conflict."

But don't expect any end to the arguments over this ancient document.

More stories from the BBC's Knowledge economy series looking at education from a global perspective and how to get in touch.
By Sean Coughlan, www.bbc.com 

Quran Fragments, Said to Date From Time of Prophet Muhammad (pbuh), Are Found in Britain

برمنگھم یونیورسٹی سے ’قدیم ترین‘ قرآنی نسخہ برآمد
The ancient fragments of the Quran are believed to be at least 1,370 years old, potentially placing its writing within a few years of the founding of Islam. Photo by: Birmingham University

LONDON — Fragments of what researchers say are part of one of the world’s oldest manuscripts of the Quran have been found at the University of Birmingham, the school said on Wednesday.

The global significance of the ancient fragments, which sat in the university’s library for about a century, became apparent after a Ph.D. student noticed their particular calligraphy. The university sent a small piece of the manuscript, written on sheep or goat skin, to Oxford University for radiocarbon dating.
David Thomas, a professor of Christianity and Islam at the University of Birmingham, said that when the results had come back, he and other researchers had been stunned to discover that the manuscript was probably at least 1,370 years old, which would place its writing within a few years of the founding of Islam. He said the author of the text may well have known the Prophet Muhammad.
“We were bowled over, startled indeed,” Professor Thomas said in an interview. The period when the manuscript was produced, he added, “could well take us back to within a few years of the actual founding of Islam.”
Professor Thomas said that, according to Muslim tradition, Muhammad received the revelations that form the Quran, the scripture of Islam, between 610 and 632, the year of his death. Tests by the Oxford Radiocarbon Accelerator Unit provided a range of dates and showed, with a probability of more than 94 percent, that the parchment dated from 568 to 645.
Consisting of two parchment leaves, the manuscript contains parts of suras, or chapters, 18 to 20. For many years, the manuscript had been mistakenly bound with leaves of a similar Quran manuscript.
During the time of Muhammad, Professor Thomas said, the divine message was not compiled into the book form in which it appears today. Rather, the revelations were preserved in the “memories of men,” and parts of it were written on parchment, stone, palm leaves and the shoulder blades of camels.
Professor Thomas said the discovery could help resolve a longstanding debate between Muslims who believe that the Quran was completed by the time Muhammad died and some scholars who contend that the Quran was changed or expanded in the century after his death.
He said the text of the two folio pages discovered in Birmingham corresponded closely to today’s Quran, supporting the more traditionalist view of the holy book’s inception.
The manuscript is in Hijazi script, an early form of written Arabic, and researchers said the fragments could be among the earliest textual evidence of the Islamic holy book known to survive. Susan Worrall, the director of special collections at the Cadbury Research Library of the university, said the discovery was significant for Muslim heritage and for the study of Islam.
Professor Thomas said the manuscript would be put on public display, although the fragments were organic and extremely delicate. He said the university had no intention of parting with the manuscript.
The manuscript is part of a collection of more than 3,000 documents from the Middle East amassed in the 1920s by Alphonse Mingana, a theologian and historian who was born in what is now Iraq. His document-gathering expeditions to the Middle East were funded by Edward Cadbury, a member of the famous chocolate-making family.
In Birmingham, which has a large Muslim population, the discovery of the ancient manuscript was greeted with joy.
Appearing moved, Mohammad Afzal, chairman of the Birmingham Central Mosque, said he had been granted access to the manuscript. “I am honored to see this manuscript, which is unique,” he said. “This goes back to the very early stages of Islam. All the Muslims in the world would love to see this manuscript.”
Muhammad Isa Waley, curator for the Persian and Turkish Section at the British Library in London, said it was an “exciting” discovery.
“We know now that these two folios, in a beautiful and surprisingly legible Hijazi hand, almost certainly date from the time of the first three caliphs,” he said. He added that, according to classic accounts, it was under the third caliph, Uthman ibn Affan, that the Quranic text was compiled and the suras edited into the order familiar today.
Professor Thomas predicted that the discovery would make Birmingham a draw for Muslims and scholars. But he noted that Muslims did not require a physical manifestation such as a manuscript to feel close to the Quran, because for many, it was essentially an oral experience to be recited, memorized and revered.
“The Quran,” he said, “is already present in the minds of Muslims.”
Quran Fragments, Said to Date From Time of Muhammad, Are Found in Britain
by DAN BILEFSKY, mobile.nytimes.com
برمنگھم یونیورسٹی سے ’قدیم ترین‘ قرآنی نسخہ برآمد

پروفیسر ڈیوڈ تھامس کا کہنا ہے کہ ’اس تاریخ سے یہ کہا جا سکتا ہے کہ اسلام کے چند سال بعد کا نسخہ ہے۔‘
برطانیہ کی برمنگھم یونیورسٹی کی لائبریری سے ممکنہ طور پر قرآن کا قدیم ترین نسخہ برآمد ہوا ہے۔
یونیورسٹی کے مطابق ریڈیو کاربن ٹیسٹ سے یہ معلوم ہوا ہے کہ یہ نسخہ کم از کم 1370 سال پرانا ہے اور اگر یہ دعویٰ درست ہے تو یہ نسخہ قدیم ترین قرآنی نسخہ ہے۔
قرآن کا یہ نسخہ یونیورسٹی کی لائبریری میں تقریباً ایک صدی سے پڑا ہوا تھا۔
برٹش لائبریری میں ایسے نسخوں کے ماہر ڈاکٹر محمد عیسیٰ کا کہنا ہے کہ یہ بہت ’دلچسپ دریافت‘ ہے اور ’مسلمان بہت خوش‘ ہوں گے۔
یہ نسخہ مشرق وسطیٰ کی کتابوں اور دیگر دستاویزات کے ساتھ پڑا ہوا تھا اور کسی نے اس کی پہچان نہیں کی۔
اس نسخے کو ایک پی ایچ ڈی کرنے والے طالب علم نے دیکھا اور پھر فیصلہ کیا گیا کہ اس کا ریڈیو کاربن ٹیسٹ کرایا جائے اور اس ٹیسٹ کے نتیجے نے سب کو حیران کردیا۔
یونیورسٹی کی ڈائریکٹر سوزن وورل کا کہنا ہے کہ تحقیق دانوں کو اندازہ بھی نہ تھا کہ یہ دستاویز اتنی قدیم ہو گی۔ انھوں نے کہا کہ ’یہ معلوم ہونا کہ ہمارے پاس قرآن کا دنیا میں قدیم ترین نسخہ موجود ہے بہت خاص ہے۔‘
آکسفرڈ یونیورسٹی کے ریڈیو کاربن ایکسلیریٹر یونٹ میں کیے گئے ٹیسٹ سے یہ بات سامنے آئی ہے کہ یہ نسخہ بھیڑ یا بکری کی کھال پر لکھا گیا ہے۔ یہ قدیم ترین نسخوں میں سے ایک ہے۔

یونیورسٹی کی ڈایریکٹر سوزن وورل کا کہنا ہے کہ تحقیق دانوں کو اندازہ بھی نہ تھا کہ یہ دستاویز اتنی قدیم ہو گی
اس ٹیسٹ کے مطابق یہ سنہ 568 اور سنہ 645 کے درمیان کا نسخہ ہے۔
برمنگھم یونیورسٹی کے عیسائیت اور اسلام کے پروفیسر ڈیوڈ تھامس کا کہنا ہے کہ ’اس تاریخ سے یہ کہا جا سکتا ہے کہ اسلام کے چند سال بعد کا نسخہ ہے۔‘
پروفیسر تھامس کا کہنا ہے کہ اس بات کے بھی قوی امکانات ہیں کہ جس نے بھی یہ لکھا وہ شخص پیغمبر اسلام کے وقت حیات تھا۔
’جس نے یہ لکھا ہے ممکن ہے کہ وہ پیغمبر اسلام کے قریب تھے۔ ممکنہ طور پر انھوں نے پیغمبر کو دیکھا ہو گا اور ان کو تبلیغ کرتے ہوئے سنا ہو گا۔ ہو سکتا ہے کہ وہ پیغمبر کو قریب سے جانتے ہوں گے۔ اور یہ ایک اہم بات ہے۔‘
پروفیسر تھامس کا کہنا ہے کہ قرآن کو کتاب کی صورت میں 650 میں مکمل کیا گیا۔
ان کا کہنا ہے کہ ’یہ کافی اعتماد سے کہا جا سکتا ہے کہ قرآن کا جو حصہ اس چمڑے پر لکھا گیا ہے کہ وہ پیغمبر اسلام کے گزر جانے کے دو دہائیوں کے بعد کا ہے۔‘
’جو نسخہ ملا ہے وہ موجودہ قرآن کے قریب تر ہے جس سے اس بات کو تقویت ملتی ہے کہ قرآن میں کوئی تبدیلی نہیں کی گئی اور وہ ویسا ہی جیسے کہ نازل ہوا۔‘
قرآن کا یہ نسخہ ’حجازی لکھائی‘ میں لکھا گیا ہے جس طرح عربی پہلے لکھی جاتی تھی۔ جس کے باعث اس بات کو تقویت ملتی ہے کہ یہ قدیم ترین نسخہ ہے۔
ریڈیو کاربن ٹیسٹ سے مختلف تاریخیں سامنے آتی ہیں۔ کچھ لوگوں کے پاس بھی قدیم نسخے موجود ہیں جس کے باعث یہ کہا جا سکتا ہے کہ ان نسخوں میں سے کوئی بھی قدیم ترین ہو سکتا ہے۔

قرآن کا یہ نسخہ ’حجازی لکھائی‘ میں لکھا گیا ہے جس طرح عربی پہلے لکھی جاتی تھی۔ جس کے باعث اس بات کو تقویت ملتی ہے کہ یہ قدیم ترین نسخہ ہے: پروفیسر تھامس
تاہم یونیورسٹی کے کیے گئے ٹیسٹ سے 645 کی تاریخ سامنے آئی ہے جس سے یہ بات ثابت ہوتی ہے کہ یہی قدیم ترین نسخہ ہے۔
برٹش لائبریری کے ڈاکٹر محمد عیسیٰ کا کہنا ہے کہ ’خوبصورت اور واضح حجازی لکھائی میں لکھے گئے یہ نسخے یقینی طور پر پہلے تین خلفا کے زمانے کے ہیں یعنی 632 اور 656 کے عرصے کے۔‘
ڈاکٹر محمد عیسیٰ کا کہنا ہے کہ تیسرے خلیفہ کے زمانے میں قرآن کا حتمی نسخہ منظر عام پر لایا گیا۔
ان کا کہنا ہے کہ مسلمان اس وقت اتنے امیر نہیں تھے کہ وہ دہائیوں تک کھالوں کو محفوظ کر کے رکھتے اور قرآن کی ایک مکمل نسخے کے لیے کھالوں کی بڑی تعداد درکار تھی۔
ڈاکٹر محمد عیسیٰ کا کہنا ہے کہ یونیورسٹی سے ملنے والا یہ نسخہ یا تو اس زمانے کا ہے یا اس سے بھی پہلے کا۔
’بہرحال اس نسخے کا ملنا اور اس پر خوبصورت حجازی لکھائی سے مسلمان بہت خوش ہوں گے۔‘
یہ نسخہ 3000 سے زیادہ مشرق وسطیٰ کے دستاویزات کے ’منگانا مجموعے‘ کا حصہ ہے جو 1920 کی دہائی میں جدید عراق کے شہر موصل سے پادری الفونسے منگانا لائے تھے۔
ان کو چاکلیٹ بنانے والی کمپنی کے ایڈورڈ کیڈبری نے سپانسر کیا تھا کہ وہ مشرق وسطیٰ جائیں اور دستاویزات اکٹھی کریں۔
برمنگھم کی مقامی مسلمان آبادی نے اس نسخے کی دریافت پر خوشی کا اظہار کیا ہے۔ یونیورسٹی کا کہنا ہے کہ اس نسخے کی نمائش کی جائے گی۔

Read more Quran :


Intellect vs Love: Aql vs Ishq

ONE of the lively intellectual engagements in the Muslim (as well as in other) societies has been the debate between aql (often translated as intellect/reason) and ishq (love or intense/crazy love). There have been enough proponents in each camp, generating a heated debate.

The debate is: which one — aql or ishq — is more reliable as a source of guidance and salvation, knowledge and wisdom. According to Prof Annemarie Schimmel (a well-known scholar on Sufism), this debate is known by ‘virtually all religions’, but we focus here on the way the debate has been framed in Muslim societies. Very often, Muslim thinkers and Sufis have juxtaposed the two (aql and ishq) as mutually exclusive ways of being and knowing, while some integrate the two as symbiotic forces that human beings are blessed with.

Philosophers see aql as the main source of generating reliable knowledge for constructing a better human society and leading to the fulfilment of the human soul. On the other hand, the Sufis, led by Rumi (d. 1173), the most eloquent spokesman of this school, argue that human intellect is not a leader, but a misleader; it gives false pretence of the capacity of knowing reality, and creates barriers between partial intellect (aql-i juzwi) and that of the Universal Intellect (aql-i kuli).

Some see ‘aql’ and ‘ishq’ as complementing each other.
Rumi, however, has metaphorised aql with the role of a father, and ishq with that of a mother. Iqbal primarily followed Rumi in this regard while overall rejecting some forms of Sufism that he thought were at variance with the Islamic spirit.

Some scholars argue that the downfall of Muslims since the 13th century is not necessarily due to the Mongol invasion and destruction of Muslim lands, but mainly due to many Sufi ideas, like the alleged anti-intellectualism, that were seen as detrimental to human intellectual development. Whether it is Sufism or not, it seems that in many Muslim societies, some sections of society have tended to ignore or even downgrade the role of reason in understanding faith and shown complete lack of trust in its fruits vis-à-vis revelation on the assumption that revelation rejects human reason — an assumption that is quite some distance from the Quranic perspective.

The fact of the matter is that the Quran is replete with the invitation to think, to ponder, to reflect; but often interpreters of religions have ignored the very intellectual side of sacred texts, and focused on the ritual and ceremonial, daily routines and visible practices. They ignored the less public, but equally or more important dimensions of our religious life, like the reflection on and understanding of the faith, the world around us, as the locus full of the aayaat of God.

In between these contending camps, there have been those who have tried to see both as complementing each other by arguing that both have a place in human life and they should be understood in their own ways, rather than seeing them as mutually exclusive forces. Both have an indispensable place in human life, like the metaphor of Rumi of father and mother. Forsaking this life — claiming that one is devoted to ishq or worship — leads to apathy, neglect, and undervaluing of life.

If this world, as the Prophet (PBUH) tells us, is mazra’a al-aakhira, ie, the ‘cultivation field’ for the coming world, then it assumes a prime place. Islam teaches us to seek the best in this as well as in the next world (Quran, 2:201). Hazrat Ali is reported to have said that when you work (for this world), work as if you are going to live here eternally; and when you pray, pray (with so such humility) as if you are going to die tomorrow.

The study of intellectual traditions in Islam (see for example Intellectual Traditions in Islam by Dr Farhad Daftary), and Sufi traditions (Mystical Dimensions of Islam by Prof Schimmel) show that both have immensely contributed to Muslim cultures/civilisations. The intellectual traditions in Islam have expressed themselves in many shapes and shades, and helped us develop and interpret many disciplines of Islamic/Muslim sciences, including theology, philosophy, jurisprudence, art and architecture, governance, philology, calligraphy, history, ilm al-rijal, medicine, and what have you.

Similarly, the Sufi and other traditions of spirituality have also evolved in different forms and expressions that have enriched our life and contributed to human civilisations in so many areas such as symbolism, spirituality, poetry, stories, apart from spreading the message of love, unity of humanity and transcendental unity of religions, thus leading to religious pluralism.

Today, we need both — the proverbial ‘Sufi love’ to bind various peoples as God’s creatures (ayaal) or His signs (aayaat) and intellect — to improve the quality of life for all, seeing them both as synergistic forces.

By JAN-E-ALAM KHAKI, an educationist, with an interest in the study of religion and philosophy.
Published in Dawn, July 17th, 2015: http://www.dawn.com/news/1194926

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