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In the Name of God بسم الله

The Lizard Hole


Ali bin Hussein

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Examples of Judeo-Christian Influence in Muslim Belief and Practice

By The Imam ar-Rassi Society 

 

In the Name of Allah, the Most Gracious the Most Merciful…
All praise is due to Allah, the Exalted and Majestic; the One who has no partners or associates; the 
One who provides the light of guidance to His slaves so that they may attain spiritual perfection and 
illumination by means of it. May Allah send His choicest blessings upon His slave and seal of the 
Messengers, Muhammad bin 'Abdullah. May Allah bless his pure Progeny, righteous Companions, and 
those that follow them in excellence until the Day of Judgment. As to what follows…
Ever since the emergence of Islam, the fledging Muslim community had the cumbersome duty to 
distinguish itself from the other two Monotheist faiths on the Arabian Peninsula. Pre-Islamic Arabia had 
vestiges of Jewish and Christian communities amongst its population. There were numerous tribes who 
adhered to the Jewish or Christian faith. Various researches have been done regarding the presence of these 
two faith communities in Arabia. 
When the revelation of the Qur‟ān reached the shepherd, Muhammad bin „Abdullah, peace and 
blessings be upon him and his progeny, the Divine message seemed akin to that of the pre-existing faiths. 
The Prophet, peace and blessings be upon him and his progeny, spoke of the Divine Oneness of Allah and 
preached to his people the obligation of wilful submission to this reality. 
While in his hometown Mecca, he was met by opposition from the Qurayshi idolaters. They 
chided him that his new-fangled faith was the same as those People of the Book. They told him that he 
followed {“tales of the ancients”} (Q. 68:15). They also opted to remain upon their idolatry as the Exalted 
quotes their statement: {“Verily we found our forefathers upon a religion and we follow their footsteps”} 
(Q 43:23). The short-sighted Meccan idolaters were not about to exchange their pantheon of iconography 
for an unseen Deity. 
They saw that the religion preached by their kinsman was a potential danger to the social 
hierarchical system they had in place. For example, their Black and Persian slaves declared their belief in 
the Oneness of Allah and saw themselves as equal to their Arab owners. This became a problem to the 
idolatrous Meccan aristocracy, so they ousted this Prophet, peace and blessings be upon him and his 
progeny, and his early followers from their home city. 
When the Prophet, peace and blessings be upon him and his progeny, and the nascent believers 
fled, they were welcomed by the tribes of Medina who rejoiced at the coming of a Prophet from amongst 
them with a message similar to that of their Christian and Jewish neighbours.

Upon arriving to Medina, the Prophet, peace and blessings be upon him and his progeny, began to establish a state with him as its political, social, and religious leader. He had assumed the role of his

brother-prophet Moses, upon him be peace, in that he was to take the group of scattered peoples and

assemble them to form a community built upon common belief and practice. Laws were established,

punitive measures were taken, and this new community of faith was to be the vanguard of the Divine

Message to man. Indeed, this community consisted of Arabs, non-Arabs, Black Africans, Persians,

Romans, Hebrews, and other groups.

This movement did not go unnoticed by the Jewish and Christian communities surrounding them.

Indeed, many of these groups amongst the People of the Book saw this new religious community as a

threat. Although the Prophet and the believers allowed these communities to maintain their own religious

beliefs and practices under the agreement of a paid protection tax (jizya), the threat of the Muslim

community was more so ideological than financial.

The Muslims represented everything that they were to be, an existent conduit through whom the

call to Divine Oneness will be issued forth. The Christians were not successful in converting the masses of

Bedouins and Arab city-dwellers to their religion. The Jews, although not a proselytizing faith, saw that

their own identity could possibly be at threat. The call of Islam seemed to be an unstoppable juggernaut that

would eventually encompass the Arabian Peninsula.

The Qur‟ān is rife with examples of the attempts of the People of the Book to challenge the

Prophet, peace and blessings be upon him and his progeny. They felt that if they could outwit the

Messenger of Allah, peace and blessings be upon him and his progeny, they could easily demoralize him

and stop the influence of this emerging faith. One example is instructive.

We relate an account narrated in the book Tanbīh al-Ghāfilīn ‘an Fadā`il at-Ťalibiyīn. In this

book, Hākim al-Jashmi related the incident in which a delegation of Christians from Najrān agreed to meet

the Prophet, peace and blessings be upon him and his progeny. Al-Hākim al-Jashmi reported:

They came to the Prophet, peace and blessings be upon him and his progeny, and kneeled

down in front of him. The bishop came in front of him and said: “O Abul-Qāsim, who

was Moses‟ father?” He replied: ((„Imrān)). He then asked: “Who was Joseph‟s father?”

He replied: ((Jacob)). He then asked: “Who is your father?” He replied: ((„Abdullah bin

„Abdul-Muŧŧalib)). He then asked: “So, who was Jesus‟ father?” The Prophet, peace and

blessings be upon him and his progeny, became silent and waited upon the divine

inspiration. Then Gabriel descended and revealed this verse: {Verily, the likeness of

Jesus to Allah is like that of Adam. He created him from clay and said to him: “Be!” And

he was. This is the truth from your Lord so do not be amongst the doubters} (Q. 3:59-60).

He recited it to them. The bishop became agitated and looked down. He lifted his head

and said: “You claim that Allah has inspired you to say that Jesus was created from dust.

You may find that in what was inspired to you, but we do not find that in what was

inspired to us. Neither do these Jews find that in what was inspired to them!” Then

Gabriel descended and revealed this verse: {And if anyone should argue with thee about

this [truth] after all the knowledge that has come to you, say: “Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves; and 
then let us pray [together] humbly and ardently, and let us invoke Allah‟s curse upon the 
liars.”} 
According to the import of this narration, the Christians of Najrān sought to challenge the Prophet, 
peace and blessings be upon him and his progeny, by debate. They sought to defame him by having him 
admit that Jesus‟ father must have been Allah since he affirmed the supernatural nature of his birth. The 
Prophet, peace and blessings be upon him and his progeny, met this challenge with help from above.
There are also examples of the Jews challenging the Prophet, peace and blessings be upon him and 
his progeny. In the book Yanābī’ an-Nasīha fil-Aqīdat as-Šahiha, Amīr Badr ad-Dīn bin al-Hussein, upon 
him be peace, related an account on the authority of Imam „Ali bin Abi Ťalib, may Allah ennoble his face. 
The report is as follows: 
Some Jews came to the Prophet, peace and blessings be upon him and his progeny, and 
said: “Describe your Lord to us.” The Prophet, peace and blessings be upon him and his 
progeny, became silent because he was amazed at what they said and because he wanted 
to wait until the command of Allah came. They then said: “We describe our Lord with 
greatness! Our Lord, Allah, holds the heavens on His Finger on the Day of Judgment, as 
well as the seas on one Finger, the rest of things on one Finger. His other Hand is free.” 
He [i.e. the Prophet] belied them and then Allah revealed the verse: {They have not made 
for Allah a just appraisal…} (i.e. they did not magnify Him in what He is deserving to be 
magnified). {…the whole earth will be in His Grasp on the Day of Judgment} (this 
means His Dominion). {The heavens will be folded in His Right Hand} (this refers to His 
Rule). {He is Glorified and Exalted above all of what they say} (i.e. this refers to 
describing Him with limbs and imagery) (Q. 39:67). 
A similar report exists in Šahih al-Bukhāri with a slight variation. It is narrated on the authority of 
Abdullah bin Mas‟ūd and it says: 
A Jew [and in other narrations, “a rabbi from amongst the Jews” and “a man from the 
People of the Book”] came to the Prophet, peace and blessings be upon him and his 
progeny, and asked said: “O Muhammad, we find that Allah holds the heavens on one 
Finger, the earth on one Finger, the mountains on one Finger, the trees on one Finger, and 
the rest of creation on one Finger. I am the king!” The Prophet, peace and blessings be 
upon him and his progeny, laughed until his molars showed--confirming what he said1

He then recited: (({They have not made for Allah a just appraisal…})) 
In this example, the challengers [or challenger, depending on the narration] ascribed corporeality to Allah 
by his assertion. The Prophet, peace and blessings be upon him and his progeny, denied such and counteredwith a verse of the Qur‟ān revealed to him. 
This in no way implies that world Jewry ascribes to the belief of Allah‟s corporeality. The Jewish 
religion denies the possibility that Allah has a body, as is evident in their books. Rather, this is an example 
of a person or group amongst the Jews in Arabia who held such belief. 
There are many more examples of exchanges between the Prophet Muhammad, peace and 
blessings be upon him and his progeny, and the People of the Book. One can see these examples in the 
Qur‟ān and Prophetic hadīths. As long as the Prophet, peace and blessings be upon him and his progeny, 
was alive, the designs of those People of the Book who sought to undermine the Messenger of Allah and 
his community, was met by the Messenger of Allah himself. 
Realizing the inefficacy of their engaging the Prophet, peace and blessings be upon him and his 
progeny, into theological debate, some of the People of the Book sought military confrontation with him 
and the Muslims. For example, some of the Jews aligned themselves with the pagan Meccan opposition and 
desired to wipe this new faith out by means of physical force. However, they and their allies were defeated.
After suffering defeat at the hands of the Muslims, they decided to regroup their efforts. Some of 
them decided to join this new faith. Former rabbis and clergymen embraced the faith of Islam. Although 
some of them became Muslims out of sincerity and strong conviction, others of them pretended Islam to 
infiltrate this new faith from within. Many of them saw the opportunity to corrupt the faith of the people by 
introducing new ideas and practices to the fledging community. 
However, there were others who might have been sincere but felt that their knowledge of the 
previous revealed scripture enabled them to direct the ideology of the Muslims. After all, the Arabs did not 
possess a Holy Book to refer to and did not have the luxury of belonging to the People of the Book. The 
former rabbis and priests became consulted regarding the affairs of the religion and matters of the Unseen 
especially. They believed that their previous knowledge of the Holy Scripture gave them the permission to 
answer the questions of the unlettered Muslims. 
It is for this reason that the Israeli narrations (Isrā`iliyyat) and Christian narrations (Masīhiyyat) 
began to develop. Some of these narrations even found themselves being attributed to the Prophet, peace 
and blessings be upon him and his progeny! Many of these narrations contained fantastic accounts and 
descriptions of the Unseen. No doubt, many of the Muslims were captivated by the expertise of the former 
rabbis and priests!
The Prophet, peace and blessings be upon him and his progeny, was not unmindful of the 
influence of the People of Book upon the Muslims. It is even recorded that when he saw one of his 
Companions studying a book in Hebrew, he censured him from doing so. The Messenger of Allah, peace 
and blessings be upon him and his progeny, probably realized the effect that the former People of the Book 
could have upon the Muslims. This is why he would take advantage of any opportunity to differentiate the 
practices and beliefs of the Muslims from that of the Jews and Christians.

......More to come ......

Edited by Ali bin Hussein

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  • Advanced Member

Examples of the Prophet Distinguishing the Muslims from the People of the Book 

There are numerous examples in Islamic history in which Allah and His Prophet ((صلى الله عليه وآله وسلم)) legislated matters to differentiate the Muslims from the People of the Book.

One example of this is the changing of the qibla from Jerusalem to Mecca. As we know, the  

qibla, or direction one faces to pray, is a central part of any religious faith. The qibla is a distinguishing

factor that connects the believer geographically to the place considered most holy. The Jews face

Jerusalem, the Muslims face Mecca, the Sikhs face the Punjab, and so forth. Originally, Christian churches

in the Western world were built to face the east. This is the origin of the word “orientation.” The word

“orient” means “east.” So many Christian churches in the Occident faced the qibla of Jerusalem, as well.

At an early stage of revelation, the Prophet, peace and blessings be upon him and his progeny, and

the Muslims faced Jerusalem to pray. This is an example of one of those actions in which the Prophet

followed the People of the Book until he heard revelation commanding him otherwise. While the Muslims

faced Jerusalem to pray, they enjoyed the feeling of solidarity with the People of the Book in their location.

Of course, the Jews were enamoured by the fact that this community of Unitarians faced the location of

their former Temple to address the Lord of the Worlds. Ideologically, this posited that the Muslims were to

take direction from the People of the Book--those whom they shared a qibla.

However, in the verse {The fools among the people say: “What has turned them from the qibla

that they used to [face]?!”} (Q. 2:142), the Muslims were told change their direction of qibla from

Jerusalem to the Sanctified House in Mecca. Such action, as Allah says, was a test to determine where the

Muslims‟ allegiances lie. Some of the hypocrites who pretended Islam benefited greatly from the Jews

whom they had established trade relations with. These Jews were happy with the Muslims while they

prayed towards their qibla. However, once the direction came to change the qibla, these Jews sought to

break trade relations with these hypocrites. The hypocrites, in turn, sought to salvage their economic

interests by questioning the directives of Allah--thereby identifying themselves as hypocrites.

In addition to exposing hypocrisy, another thing that the changing of the qibla accomplished was

that the Muslims were to now be considered a distinct community by their own qibla--one that was the

original qibla for mankind. Symbolically, this meant that the Muslims were to be independent from the

People of the Book. In this way, Allah was emphasizing to the Muslim that despite perceived financial and

ideological setbacks, they were to adhere solely to the Messenger of Allah, peace and blessings be upon

him and his progeny, for direction and not the People of the Book.

Another example is the fast of „Ashūra. The fast of „Ashūra refers to fasting on the 10th day of

Muharram. It is narrated in Šahih Muslim on the authority of Ibn al-„Abbās:

The Messenger of Allah, peace and blessings be upon him and his progeny, used to fast

on the day of „Ashūra and commanded others to fast. They said to him: “O Messenger of

Allah, it is this day that is held in high esteem by the Jews and the Christians!” The

Messenger of Allah, peace and blessings be upon him and his progeny, said: ((Next year,

if Allah wills, we shall fast on the 9th)). The next year did not come except that the

Messenger of Allah, peace and blessings be upon him and his progeny, had passed away.

In this example, the Messenger of Allah, peace and blessings be upon him and his progeny, was so

keen to differentiate the Muslims from the People of the Book in that he designated a fast day other than

that of the Jews and Christians. Although Muslims still fast on the 10th, they are encouraged to fast on the

9

th or 11th to be different from the People of the Book.

Indeed, the Prophet of Allah, peace and blessings be upon him and his progeny, knew that the

majority of Muslims would eventually begin to adhere to the practices and beliefs of the People of the

Book. The books of hadīth narrate a famous statement in which Prophet Muhammad, peace and blessings

be upon him and his progeny, prophesied that his community would adapt Jewish and Christian practices.

Imam Muslim records in his Šahih on the authority of Abu Sa‟īd al-Khudri:

The Messenger of Allah, peace and blessings be upon him and his progeny, said: ((You

will follow the ways (sunan) of those before you inch by inch and step by step. Insomuch

as if they were to enter a lizard hole, you would follow them!)) We said: “O Messenger

of Allah, the Jews and Christians?” He replied: ((Who else?!))

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      Our self definitely contains this fundamental idea of god and that is the reason it will be a proof against us finally. Also, Imam Ali (عليه السلام) states, "The one who recognized his self, recognized his lord" implying that ultimately our self consists all those fundamentals we need to understand the idea of God in its entirety. So, now let us go further to address what is left with us.
      We see that ultimately we now have to see what can be the possible reality of God. And we shall only use the most basic rational ways to reach the results inshallah. We can easily think of some possiblilities. Either God is one or more than one. Within these two broad categories of reality of God lies a long list of classifications. We are not going to mention them as it is not at all necessary to ponder on each and every speculation regarding these categories. Definition of more than one gods is followed in the polytheistic systems. This is a possibility but let us match this idea with what our self testifies. It doesn't matter for us over here whether Gods are two, three or more than that but the fact of the matter is that does our pure and perfect self which is the essence of our being accept it? Our self contains the innate idea of God which must be an ultimate inspiration. Can we have more than one ultimate inspiration? If we have many inspirations within our idea of God, those inspirations should either be absolutely equal or they should differ from each other. If they are equal then why are they having multiple forms? There multiple forms is a proof of the fact that they are different. Even if there forms are identical in a way that they are exactly a replica of each other then they cannot be absolute or independent. Because a replica needs to have an original version which means it depends on it's original form and that implies that it is not absolute but rather relative to the existence of the original version. Another proof is there similarlity which itself testifies that they are not unique.
      So, absoluteness with exact equality is impossible and hence we are left with another option that they are different. Now, being different is itself a proof that one inspiration is better than another and one is best of all of them. So, again the multiplicity of the inspiration will finally melt down into a single inspiration which is best of all of them. We see this in the polythiestic faiths where one god is better than other and one of them is best of all. Because establishing such an idea is possible but it will not sustain. It will finally break into a hierarchy. This defeats the argument of multiple gods. As the gods which are different, comparative and have a hierarchy can be an inspiration but not ultimate inspiration. Our soul is traversing on a path which should end up on the absolute, the ultimate inspiration and objective rather than a passer-by-checkpoint or a short term goal. A doctor will never settle alone with a medical science degree. He/she will explore more unless and until he reaches a point where he doesn't need to strive further.
      The Holy Quran challenges the idea of multiple gods or even a lower form of god by stating:
      Do not associate with Allah any other god, lest you sit down despised, neglected. Al Isra (17:22)
      This verse is not neglecting the possibility of a human being to accept multiple gods but rather it is clarifying that one would not achieve and would be finally neglected and despised if they do so. Because, naturally it means lowering the bar of the objective and inspiration which will be problematic for none but the self of the person as his soul will loose the ability to explore, think and ascend further. Finally, submitting to something less than the ultimate inspiration actually means submitting to someone who carries it's own inspiration. As Quran says:
      "Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of." Al Isra (17:57)
      So, we notice how beautifully these verses state which is extremely fundamental to our souls. How these verses convert the fundamentals of every being into words and negate the reality of polythiestic ideologies. The verses of Quran are definitely speaking the voice of our self here which we don't listen. Concluding the above argument, we stand clear that atheism is impossible and an athiest has a god which he submits but is unaware of his own submission. And polytheism which might be a possible inclination will vanish if we deeply ponder upon the fundamentals of our self. We will understand if we ponder carefully that all the entities that we accidently thought of as gods were short of being an ultimate inspiration.
      Now, if we enter into the realm of monotheism, we again need to deal with several questions. Now, the focus of discussion has shifted from 'what is the suitable idea of god?' to 'how should we define a single inspiration/God?' There can be a few possibilities. But those possibilties are not what we are looking to identify but rather what our soul will find to be the best. We need to understand that we are not forcing our conscience to accept something which is not asked for and is inferior. The concept of a single inspiration is proven but that inspiration should fit into the exact criteria of what our conscience fundamentally wants. It was stated in the above discussion that there must be atleast one ultimate inspiration above all that should suffice the requirement of our final destiny or objective on this journey of our soul. Further, we also stated while having an argument on polytheism that inspiration can be comparative and different but such inspiration cannot be considered ultimate inspiration. It might be the best among all but if it is comparable then it is not unique. Our ultimate inspiration should be one, unique, independent and above everything while being the origin of everything. Can an entity within the realm of creation fulfill such a criteria? Can we call a creation, an origin of other creation? Even if this creation is not known to us or it is something really amazing and out of the box? The problem over here is that, whatever it might be, it is still a creation and hence it doesn't fulfills the criteria of being above all. Because, it lies withing the realm of creation and is remotely comparable to something even if the comparison is not that close. A star we see in the sky might be a million light years apart but the distance is still finite and it can be compared to other stars because it is has all the features of a star. So, this short example shows that our conscience will never settle with an ultimate inspiration which is not unique in all aspects and has nothing remotely similar. One might say, what about this universe as a single entity? Well, this universe is a system which is dependent upon several physical forces and natural phenomenas and if we contemplate the origin of these forces we are left with a question mark. It doesn't suffice the criteria of the self that the inspiration should be independent. So, whatsoever we might imagine and regardless of how much we move ahead, our self searches for more.
      We our left with nothing but to take an option of this ultimate inspiration which is away from all bounds. This process of reasoning to reach the final conclusion is quite clear in the Holy Book (Qur'an) where Prophet Ibrahim (عليه السلام) says:
      So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, he said: I do not love the setting ones.
      Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly be of the erring people.
      Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people! surely I am clear of what you set up (with Allah).
      Al Anaam (6:76-78)
      As Imam Ali (عليه السلام) states the definition of that one god, the ultimate inspiration below:
      Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks......
      He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
      (excerpts of Nahj ul Balagha sermon 1)
      As Amir al Mumineen (عليه السلام) defines, this is the ultimate destiny and inspiration our self is looking for and this is the only inspiration which can set pure moral standards for our conscience. Hence, this is the best and most beautiful definition of monotheism as it is testified by the soul and it is fundamental and intrinsic within ourselves.
      Concluding this entire discussion now, we reach a conclusion which is solely given to us by our pure soul and our conscience. Similar to this, as described in the above verses, every particle in this entire universe is in complete servitude to Allah (سُبْحَانَهُ وَ تَعَالَى) (the ultimate inspiration). Hence, while setting up moral principles, they should be derived from this inspiration and nothing else. Such should be the fundamental of the religion of our conscience. Therefore, monotheism in theory and in action is our fundamental principle whether we accept it or deny it. As the verse below says:
      "Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray...." Al Isra (17:15)
      At last, the acting upon this principle just means pure servitude. We end on where we started. Serving the commandment of Allah (سُبْحَانَهُ وَ تَعَالَى) is the only way to act upon the principle of monotheism and for this Allah (سُبْحَانَهُ وَ تَعَالَى) has given commandments in his book of principles i.e Quran. Along with this he has brought the guiding inspirations which are not the ultimate inspirations but just the checkpoints on the path. Not the destiny but the bridge that connects to destiny. These are the prophets and Ahlulbayt (عليه السلام). This is just a brief Islamic point of view to elaborate the principle of monotheism and not necessarily the scope of our discussion for now. In this way we conclude our discussion by claiming from the purity of our soul that:
      "Verily, we belong to Allah (سُبْحَانَهُ وَ تَعَالَى) and verily to him do we return."
      [Al Baqarah (2:156)]
    • By Muntazir e Mahdi in Bayaan e Muntazir
         0
      کتنی بار تو انسانیت کو مارے گا بتا؟
      کب تک تو کائینات کو رلائے گا بتا؟

      کعبة سے تو کرارؑ کو کرپایا نہ ختم
      کب تک تو دیواروں سے مٹائے گا بتا؟

      نامِ حق سے باطل تیرا کام ہے منافق
      کب تک تو حق کو جھٹلائے گا بتا؟

      تیری سیاہ روح، نہ کوئلہ، ہے جہنم کا ایندھن
      کب تک تو جلتے در سے منہ موڑے کا بتا؟

      آتا ہے بقية اللّٰهؑ اور دَورِ عدل و انصاف
      کب تک تو اپنے انجام سے بھاگے گا بتا؟

      تو  نے بہایا نہ صرف آب تو نے بہایا ہے لہو
      کب تک تو منتظر کو اس سے لکھوائے گا بتا؟
    • By Muntazir e Mahdi in Bayaan e Muntazir
         0
      حوائج

      آؤ ذرا لہر و ہوا دیکھنے چلیں
      ساحل سے ذرا کچھ لینے چلیں
      جیب میں اشیاء نہ کہیں ملیں
      بس آس کا علم ساتھ لے کے چلیں
      آؤ اس راہ پر قدم تو رکھیں
      باب الحوئج سے ذرا ملنے چلیں
      ہاتھوں سے تڑپتی آنکھوں کو ملیں
      کچھ اشک ذرا کوثر تک چھوڑنے چلیں
      دل کھول کر اس کریم کو مخاتب کریں
      واسطہِ عظیم پھر دیتے چلیں
      بےبازو سے ہاتھ جوڑ کے کہیں
      اس چھپے کو سامنے رکھ کے چلیں
      سانسِ سکون لے کر اب آگے بڑھیں
      آؤ منتظر اب سفر طے کر کے چلیں
    • By peace4alltheworld in Book blog
         0
      Hello.First book I would to anyone who is looking to fight with his Nafs is to read book Self Building by Ayatullah Ibrahim Amini.It is published in urdu as well.
      A few words about my experience.I found this book tough to get through.I stopped in the middle two times before finally finishing it.Well worth the time spent.
      The author develops his arguments by going through material and immaterial aspects of our existence.
      After this short introduction the book is divided into three parts namely self refinement, self perfection and finally means of perfection.
      I would prefer you go through it slowly highlighting parts and rereading them at times. Here is link to english edition.
      https://www.al-islam.org/self-building-ibrahim-amini/translators-foreword
    • By ShiaLuma in My Feelings and Emotions About Myself
         9
      Salaam everyone.
      I am very nervous about who's going to win. Trump is slightly edging out Hillary Clinton. I fear for the Muslims living in the US. I fear that something bad might happen. I really hope they are ready for when Trump starts his plan of banning Muslims, they need to find a safe place to reside. Luckily, I am in Canada which is a very safe home where I was born. I am fine with Justin Trudeau as prime minister succeeding Stephen Harper (who was going to make things worse for Muslims). Justin Trudeau is not that racist towards Muslims like Trump is, he is actually nice when compared to the racist garbage that Trump spews out. Canada is a good home for Muslims.  I am really worried as I am writing this. I really do not want Trump to win.
    • By ShiaLuma in My Feelings and Emotions About Myself
         11
      It's been a while since I last posted a blog but I would like to share my thoughts on Joe Biden's first day as president.
      Words cannot describe how great it is to see Donald Trump leave. Donald Trump was one of the worst presidents in American history. He caused nothing but trouble to America. He is the one who resulted in Qassim Soleimani and Abu Mahdi al-Muhandis (both men who were responsible for removing terrorism) getting killed which happened early last year. His policies on the Covid-19 disaster were horrible. Joe Biden addressed the Covid-19 matters very nicely on Day 1 and getting rid of the issues Trump caused since he became president. He is going to make America recover from the issues that Trump caused in the last 4 years.
      Edit: I've changed my stance on Biden. He is not that much better than Trump after all. He has caused more trouble than Trump has in the Middle East, in Syria with his strikes. He only has better Covid-19 policies and he is only stopping Trump's racist policies and his border wall for Mexicans.
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