The Divine Light of Quran

قَالَّ اَلّنَبِی ﷺ
اَلْخَمْرُ جُمَّاعُ الْإِثْمِ•
"شراب خوری تمام گناہوں کا مجموعہ ہے"
"Alcohol constitutes many sins" (Razin).

Commentary:

A narration in Sunan al-Bayhagi from 'Abdulläh Ibn 'Umar a states, "Alcohol is the mother of all obscenities and the gravest of sins. Whoever consumes alcohol abandons prayer and commits adultery with his mother and with his paternal and maternal aunts." There is a saying that a person was once called to prostrate before an idol, but refused. He was then asked to commit murder, but refused. He was then invited to commit adultery, but refused. However, when he was offered alcohol he accepted and he then committed all of the other sins (Mirgāt al-mafătih 9:65).

عبد اللہ ابن عمر کا سنن البیہگی میں ایک روایت ہے کہ ، "شراب تمام فحاشیوں اور نماز کی کشمکش کی ماں ہے اور اپنی ماں اور اس کی پھوپھی اور خالہ کے ساتھ زنا کرتی ہے۔" ایک قول یہ ہے کہ ایک بار ایک شخص کو بت کے سامنے سجدہ کرنے کے لئے بلایا گیا ، لیکن انکار کردیا۔ اس کے بعد اسے قتل کرنے کا کہا گیا ، لیکن انکار کردیا۔ پھر اسے زنا کرنے کی دعوت دی گئی ، لیکن انکار کردیا۔ تاہم ، الکحل کی پیش کش کی جس کو اس نے قبول کرلیا اور پھر اس نے دوسرے سارے گناہوں کا ارتکاب کیا (میرجیت المفتیح 9:65)۔

قَالَّ اَلّنَبِی ﷺ
اَلْحَيَاءُ شُعْبَةٌ مٍّنَ الْإِيْمَانِ•
"Modesty is a branch of faith"
(Bukhari, Muslim).
"حیا ایمان کا حصہ ہے"
Commentary:

Hadith narrations mention that there are more than seventy branches of faith. Of these, haya' (modesty, bashfulness, shyness) is specifically mentioned, affirming it as one of the most important branches. Haya' is an important means of restraining oneself from sin, and restraint from sin is one of the most important obligations of faith. The type of haya' referred to in this hadith is the modesty that comes from faith and not the natural shyness in a person. It has been explained the saying, "Your Lord to not find you from where He has prohibited you," which is also part of ihsăn, or "per- fection of faith" (for the meaning of ihsän, see chapter 3, hadith 1; for branches of faith, see Mirqăt al-mafătih 1:141). Abdulläh ibn Mas'ud relates that one day the Messenger of Alläh a said, "Be shy of Alläh Most High as much as is His due." The Companions present said, "All praise toAlläh, we are shy of Him." The Messenger said, "That is not the point. Whoever is shy of Alläh much he should protect his head and that which it comprises [i.e., mind, mouth, ears], his stomach and that which adjoining [i.e., preserve it from unlawful wealth and protect the private parts from the unlawful], and he should remember death and that which it; and whoever desires the Hereafter should abandon the adornments of this world. Whoever fulfills these duties has been shy of Alläh as much as is His due" (Ahmad).

حدیث مبارکہ میں ذکر ہے کہ ایمان کی ستر سے زیادہ شاخیں ہیں۔ ان میں سے حیا کا خاص طور پر تذکرہ کیا گیا ہے ، جس نے اس کی ایک اہم شاخ کی حیثیت سے تصدیق کی ہے۔ حیا اپنے آپ کو گناہ سے روکنے کا ایک اہم ذریعہ ہے ، اور گناہ سے روکنا ایمان کی سب سے اہم ذمہ داری ہے۔ اس حدیث میں حیا کی جس قسم کا حوالہ دیا گیا ہے وہ اعتدال ہے جو ایمان سے آتی ہے نہ کہ انسان میں فطری شرمندگی۔ اس قول کی وضاحت کی گئی ہے ، "آپ کے رب نے آپ کو وہاں سے نہیں ڈھونڈنا جہاں سے اس نے آپ کو منع کیا ہے ،" جو احسن کا بھی ایک حصہ ہے ، یا "عقیدہ عقیدہ" (احسن کے معنی کے لئے ، باب 3 ، حدیث 1 ملاحظہ کریں) faith عقیدہ کی شاخوں کے لئے ، میرقط al المفتح 1: 141 ملاحظہ کریں)۔ عبد اللہ ابن مسعود بیان کرتے ہیں کہ ایک دن رسول اللہ. نے فرمایا ، "اللہ سب سے زیادہ شرم کرو جتنا اس کا حق ہے۔" صحابہ کرام نے عرض کیا ، تمام تعریف اللہ کے لئے ہے.، ہم اس سے شرماتے ہیں۔ "رسول نے کہا ،" یہ بات نہیں ہے۔ جو شخص اللہ سے زیادہ شرمندہ ہے اسے اپنے سر اور اس میں شامل چیزوں کی حفاظت کرنی چاہئے [یعنی دماغ ، منہ ، کان] ، اس کے پیٹ اور اس سے ملحقہ [یعنی اس کو غیر قانونی دولت سے محفوظ رکھے اور نجی حصوں کو غیر قانونی سے بچائے] اور اسے موت اور اس کی یاد رکھنا چاہئے۔ اور جو آخرت کی خواہش کرے اسے دنیا کی زینت چھوڑنا چاہئے۔ جو شخص ان فرائض کی تکمیل کرتا ہے وہ اللہ کا شرمندہ ہے جتنا اس کا واجب ہے "(احمد)

قَالَّ اَلّنَبِی ﷺ
اَلْمَجَالِسُ بِالْاَٴ مَانَةِ•
"Gatherings are to be kept in confidence" (Abü Dăwüd).
What a person hears or sees in a meeting must be kept confidential and should not be disclosed to others. However, as the remainder of the narration states, three things are exempted from this. These are plans to murder, plans to r**e a woman, or plans to usurp someone's wealth (Mazād al-råghibin 8).

قَال اَلنَبِيﷺ

"اَلْاَٴَنَاةُ مِنَ اَللّٰهِ وَالْعَجَلَةُ مِنَ الْشَّيْطَانِ"

"Calmness and patient deliberation is from Allah and haste Satan" (Tirmidhi).

Commentary:

This hadith refers to everyday activities and not to acts of worship. A person is en- couraged to his daily activities with calmness and patience, as acting in haste often leads to spoiling one's actions. However, when it comes to worship, a person is encouraged to hasten toward good, i.e., embark upon good acts with determination and eagerness, and then complete them with calmness, concentration, and devotion (Mirgāt al-mafătih 8:786). For example, it is disliked for one to run to join the prayer, but it is commendable to perform the ablution (wudu") at home and set out for the prayer early.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

"اَلْمَرْءُ مَعَ مَنْ أَحَبَّ "
"A person will be with whom he loves" (Bukhar!,Muslim).

Commentary:

This statement of the Messenger came and inquired, "O Messenger of Allah, what do you say about someone who loves a group of people, join them?" What is meant by "a group of people" is the learned or righteous people, and what is meant by, "was unable to join them," is person who was unable to gain their company or achieve the same status as them in knowledge and action. To this the Messenger of Allah replied, "A person will be with whom he loves," i.e., he will be gathered with them on the Day of Judgment. Allah Most High says, "Whosoever obeys Allah and the Messenger, they will be with those unto whom Allah has shown favor, of the Prophets and the saints and the martyrs and the righteous. The best of company are they" (Qur'an 4:69-70). This hadith could also be applied more generally to those who aspire to be with evil people and sinners and secretly admire their actions, even though they may not have perpetrated those evil actions themselves. They will be gathered with the sinners on the Day of Judgment (Mirqāt al-mafātīḥ 8:740).

قَالَ اَّلْنَبِّیﷺ:

اَلدِّیْنُ نَصِیْحَةُ•
"The religion (Islam) is to act with sincerity" (Muslim)

Commentary:

The Arabic word al-nașiha, used in the hadith above, is a comprehensive and unique term and is difficult to translate precisely into English. Even in Arabic, sincerity" has been adopted here as a broad explanation for meanings could be-giving good advice, directing toward good, acting sincerely or honestly, or being benevolent and desiring good (see Lane, Arabic English Lexicon). The s of the hadith, as narrated Muslim on the authority of Tamim al-Dārī , is: "We inquired from the Messenger of Allah, "Toward whom?' He replied, 'For Allah, His Book, His Messenger, the leaders of the Muslims, and the common people" The hadith makes clear that one of the most important aspects of true faith give good counsel, to wish well, and to act toward everything with honesty and sincerity. This is further explained as follows: In relation to Allah, "sincerity" means to have faith in His essence and attributes, to obey His each and every command, to express gratitude for His blessings, and to fulfill His rights of Lordship in every possible way. In terms of the Book of Allah, it means to accepting it as the word of Allah, honoring it and reciting it correctly, and practicing its injunctions. For the Messenger of Allah 3, it means to fulfill his rights, confirm that he is the Messenger of Allah, practice his Sunnah, honor him and his family, and hold everything that he has said to be true. For the leaders of the Muslims, it means to assist them in virtue, obey them and exhort others to do the same, remind them of their responsibilities and correct them in a polite, reformative, and wise manner. The same applies for the scholars of Islam. For the masses, it is to guide them aright and prevent them from wrong, assist them in their needs and support them, protect them from harm, and deal with them in the best possible manner. Similarly, as regards every other aspect of life, the religious obligation of nașiha is fulfilled by performing everything in the most beneficial and correct manner possible. (Jāmi al-ulüm wa 'l-hikam, Mirqāt al-mafătih)

اَلدُّعَاءُ مُخُّ الّعِبَادَۃِ•
"Supplication is the essence of worship" (Muslim)

Commentary:

Supplication (du'a) has been called the essence of worship for two main reasons. First, by supplicating to Allah SWT, a person fulfills his obligation of calling on Allah, which is understood from the verse: "And your Lord says,' Call on Me, I will answer you (your
prayer)"' (Qur'an40:60). This is worship in its purest form. Second, by invoking Allah,
one realizes that only Allah SWT can fulfill one's needs. The servant who calls up on his Lord abandons hope in everything else and turns his full attention to Allah, humbling himself in front of Allah SWT. This is the essence of worship. Another desired result of worship is to attain reward from Allah. Because there is such great reward in supplication, it has been called the essence of worship.(Mazad-al-raghibin 7)

This Dua was made by Hazrat Musa AS when He AS traveled to Madian and has nothing with Him AS.

This Dua was made by Hazrat Musa (Moses) AS when the messenger of Allah SWT was going to give Dawah to Phahroh....!!