Husband and wife relationship clip 1 by qasim ali shah books

Khadijah, Daughter of Khuwaylid, Wife of Prophet Muhammad |

1How to Deal with Jealous or Negative People -By Qasim Ali Shah | In Urdu Descargar 5The 7 Habits Of Highly Effective Teens - Part 1&2 | Urdu Descargar 19Anthony Robbins book Notes from a friend gives the ray of hope & motivation Ali Shah · Descargar Husband And Wife Relation | Syed Sarfraz Shah (Part-1). Qaim Ali Shah is a vegetarian, wears locally-stitched suits, walks frequently and never raises his voice. Talaq Bid'a or irregular divorce is where a husband repudiates his wife by three to the wife in securing Talaq from her husband by returning a part or full amount of Umar) reported that he divorced a wife of his with the pronouncement of one .. I ('Umar) then visited Umm Salama because of my relationship with her and I.

Yet the hands of Divine Providence were already busy paving the path for Islam: The collision between both empires paved the way for the ultimate destruction of the ancient Persian empire and in Islam setting root in that important part of the world. Moreover, Muhammad's and, naturally, Khadijah's offspring came to marry ladies who were born and raised at Persian as well as Roman palaces.

Jazdagerd ruled Persia from A. Having been defeated, he fled for Media in northwestern Iran, homeland of Persian Mede tribesmen, and from there to Merv, an ancient Central Asian city near modern day Mary in Turkmenistan until very recently one of the republics of the Soviet Unionwhere he was killed by a miller.

The slain emperor left two daughters who, during their attempt to escape, following the murder of their father, were caught and sold as slaves. Shah-Zenan was awarded a royal treatment and was given a new name in her own Persian mother tongue: Shahr Banu, which means "mistress of the ladies of the city. The profits Khadijah reaped from that trip were twice as much as she had anticipated.

You see, those trade caravans were the only links contemporary Arabs had with their outside world: They brought them the news of what was going on beyond their drought-ridden and famine-stricken desert and sand dunes. Raising his head, he said to Khadijah, "Such manners are fit only for the messengers of God. Maybe this young man is destined to be one of them.

Yemen, the land that introduced the coffee beans to the rest of the world, the land where the renown Ma'rib irrigation dam was engineered, the land of Saba' and the renown Balqees, the Arabian Queen of Sheba Saba' of Himyar, who married King Solomon Sulayman the wise, peace with himin B. Yemen, at that time, was being ruled by an Ethiopian regent. Unfortunately, historians do not tell us much about this second trip except that it was equally profitable to both employer and employee.

Some historians do not mention this trip at all. Khadijah was by then convinced that she had finally found a man who was worthy of her, so much so that she initiated the marriage proposal herself.

His hair and beard were thick and black, not altogether straight but slightly curled. His hair reached midway between the lobes of his ears and shoulders, and his beard was of a length to match.

He had a noble breadth of forehead and the ovals of his large eyes were wide, with exceptionally long lashes and extensive brows, slightly arched but not joined.

His eyes were said to have been black, but other accounts say they were brown, or light brown. His nose was aquiline and his mouth was finely shaped. Although he let his beard grow, he never allowed the hair of his moustache to protrude over his upper lip. His skin was white but tanned by the sun. And there was a light on his face, a glow, the same light that had shone from his father, but it was more, much more powerful, and it was especially apparent on his broad forehead and in his eyes which were remarkably luminous.

By the time he was gone, Khadijah sought the advice of a friend of hers named Nufaysa daughter of Umayyah. The latter offered to approach him on her behalf and, if possible, arrange a marriage between them. When he came, she said to him: O son of my uncle!

I love you for your kinship with me, and for that you are ever in the center, not being a partisan among the people for this or for that. And I love you for your trustworthiness, and for the beauty of your character and the truth of your speech. If you compare his wealth with that of others, you will not find him a man of wealth, for wealth is a vanishing shadow and a fickle thing.

Nawfal then stood and said, All praise is due to Allah Who has made us just as you have mentioned and preferred us over those whom you have indicated, for we, indeed, are the masters of Arabs and their leaders, and you all are worthy of this bond of marriage. The tribe Quraish does not deny any of your merits, nor does anyone else dispute your lofty status and prestige. And we, furthermore, wish to be joined to your rope; so, bear witness to my words, O people of Quraish! I have given Khadijah daughter of Khuwaylid in marriage to Muhammadibn Abdullah for the dower of four hundred dinars.

Then Nawfal paused, whereupon Abu Talib said to him, "I wished her uncle had joined you in making this statement. The marriage was a very happy one, and it produced a lady who was one of the four perfect women in all the history of mankind: Before her, Qasim and Abdullah were born, but they both died at infancy. By the time Khadijah got married, she was quite a wealthy lady, so wealthy that she felt no need to keep trading and increasing her wealth; instead, she decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making.

Aurat Zaat Ka Mazboot Na Hona | Qasim Ali Shah

He was created to be the savior of mankind from the darkness of ignorance, idol worship, polytheism, misery, poverty, injustice, oppression, and immorality. He very much loved to meditate, though his meditation deepened his grief at seeing his society sunk so low in immorality, lawlessness, and the absence of any sort of protection for those who were weak and oppressed.

They were the first verses of Surat al-Alaq chapter 96and they were revealed during the month of Ramadan 13 years before the Hijra, at the cave of Hira in Jabal al-Noor the mountain of lighthis favorite place for isolation and meditation, a place which is now visited by many pilgrims.

In the Name of your Lord and Cherisher who created everything. He created man of a mere clot of congealed blood. And your Lord is the Most Bountiful Who taught the use of the pen, Who taught man that which he knew not You are diligent, and you seek what others regard as unattainable.

You cool the eyes of your guest, and you lend your support to those who seek justice and redress. Stay firm, O cousin, for by Allah I know that He will not deal with you except most beautifully, and I testify that you are the awaited Prophet in this nation, and your time, if Allah wills, has come. She then accompanied her husband to Waraqah's house to narrate the whole incident. Khadijah did not hesitate to embrace Islam at all, knowing that her husband could not have put forth any false claim.

He hardly started before being joined by a young boy who stood on his right side, then by a woman who stood behind them. When he bowed down, the young boy and the woman bowed, and when he stood up straight, they, too, did likewise.

Khadijah, Daughter of Khuwaylid, Wife of Prophet Muhammad

When he prostrated, they, too, prostrated. Do you know who the young boy is? Do you know who the woman is? And she bore patiently in the face of persecution to which her revered husband and his small band of believers were exposed at the hands of the polytheists and aristocrats of Quraish, sacrificing her vast wealth to promote Islam, seeking Allah's Pleasure.

Among Khadijah's merits was her being one of the four most perfect of all women of mankind, the other three being: But she was only an old woman with red eyes, and Allah has compensated you with a better and younger wife meaning herself. She believed in me when all others disbelieved; she held me truthful when others called me a liar; she sheltered me when others abandoned me; she comforted me when others shunned me; and Allah granted me children by her while depriving me of children by other women.

If You remove the anger of Your Messenger right now, I pledge not to ever speak ill of her as long as I live. Khadijah is bringing you a bowl of food; when she comes to you, tell her that her Lord greets her, and convey my greeting, too, to her. You are the Peace, and is the source of all peace, to you peace returns, Praised and Exalted are You, O One with the Greatness and Honor, and may with Gabriel be peace.

You are the peace; from you is the peace, and to you returns the peace; Praised and Exalted are You, O One with all the Greatness and Honors Khadijah died of an attack of fever on the tenth or eleventh day of the month of Ramadan, ten years after the start of the Prophetic mission in the year A. Funeral prayers salat al janaza had not yet been mandated in Islam. It is reported that by the time she died, her entire wealth had already been spent to promote Islam; she left not a single gold dinar nor a single silver dirham, nor anything more or less Return to your Lord, well-pleased with Himwell-pleasing Himso enter among My servants, and enter into My garden.

This temple was built by Solomon Prophet Sulayman to express his gratitude for what the Almighty had granted him. Solomon had in advance obtained his Lord's permission to erect it. A glimpse of its grandeur is described in the Holy Qur'an in Enter the palace; but when she saw it, she deemed it to be a great expanse of water," that is, its marble floors were clear and reflective like glass, reflecting her image as water does.

This temple was later ordered by Solomon to be demolished in its entirety, and the claim of the Jews that the Aqsa mosque in Jerusalem is built on its very foundations is false and a big lie. The Jews plot to demolish the Aqsa mosque in order to rebuild Solomon's Temple on its foundations.

With the passage of time, even this spacious accommodation fell short of the needs of the ever-increasing number of visiting devotees, with the result that three more guest-houses, a very large Majlis khana and several other buildings were constructed during the period of Hazrat Babuji R. Acelebrated in Golra Sharif from 9 to 11 Rabi-us-Saani, attracts a total attendance of well overpersons.

Other similar functions, such as the Urs of Hazrat himself and of Hazrat Babuji and the like, attract heavy crowds as well. The birthday of the Holy Prophet — Milad-un-Nabi is celebrated with special veneration and fervour on the night between 11 and 12 Rabi-ul-Awwal every year, and attracts a gathering that runs into thousands.

The daily attendance of devotees at the shrine, and in particular the number of participants in the congregation prayers every Friday, has also steadily increased over time. The buildings and allied facilities at the shrine, including the size and scope of the langar have been expanded to cater for these growing needs. Those deserving special mention among this group were: The last named, who was connected with the shrine of Hazrat Nizamuddin Awlia R.

Awas an eminent man of letters, and his beneficiaries belonged to such remote places as Burma and Malaya which now span Malaysia and Indonesia. The initial sitting place of Hazrat In that early period, Hazrat used to hold his sittings on a stone slab of the shape and size of a prayer mat, which was placed outside his hujrah prayer cell under the shade of trees. After completion his morning prayers and recitations, he used to sit on this slab, while those wishing to seek his prayers sat on palm-leaf mats spread around the slab.

The slab was also used for zikr sessions, as well as for qawwali sittings. A were also imparted to some highly distinguished pupils at this very spot. Many of those eminent personalities are now buried around this place. These included some persons who had already completed the elementary stages of the curriculum else where.

They acquired advanced education from Hazrat, and taught the elementary stages to the beginners in the class. Hazrat had been blessed by Allah Almighty with all the attributes of a high class teacher. He possessed the rare gift of explaining the most complex issues in a very easy and convenient manner. With the help of this God-given teaching ability, Hazrat converted many seemingly dull students into noted scholars.

Seekers of spiritual knowledge and cognition came to Golra from far and near to enlighten their hearts. The ambitions of these thirsty souls were fulfilled in different ways and degrees, depending upon their respective capabilities to imbibe and absorb knowledge.

Some attained their goals sooner than the others. The case of two such persons are mentioned below to illustrate this point: Making steady spiritual progress, he eventually became the Khalifa deputy of his Shaikh and carried his message far and wide. In the final stages of his progress, he reached a point which conflicted with the maslak method of his Shaikh.

While the Shaikh was an adherent of Naqshbandia school, and was therefore a believer in Wahdat-ush-Shahud Unity of PerceptionMuhammad Amir started being involuntarily attracted to Wahdat-ul-wajood instead. The Shaikh first tried to bring him back to his point of view through admonition and prayer, but despairing of the success of his efforts declared him to be misguided and lost beyond redemption. On his part, Muhammad Amir found himself caught in a situation beyond his own control.

He therefore set out in search of some means to get out of that plight. Awho was then the reigning head of the shrine, but did not state the purpose of his visit. From there he proceeded to see Hazrat, whom he found engaged in conversation with his father, Hazrat Ajji Sahib. On seeing Muhammad Amir, Hazrat quietly handed to him the book Kashkol-e-Kalimi The Begging Bowl of Musa, Kalimullah which he was then holding in his hands, without saying anything else.

As Faqir Sahib glanced through the book, his problem was instantly solved by its contents. This greatly elated him, and he requested Hazrat to accept him as his disciple.

Hazrat hesitated first, but on his insistence agreed to do so. The immediate aftermath of this episode was that Faqir Muhammad Amir lost many of his erstwhile followers, while his Murshid was furious at his conduct.

He patiently endured all this for about a year, and then returned to Golra Sharif to pay his respects to Hazrat.

Hazrat accorded him permission to enroll disciples on his own, as a result of which his circle of disciples expanded quickly by the grace of Allah.

He also prayed that Allah infuse him with such attention. In another letter, Faqir Sahib confined to Hazrat that when he attained the spiritual station which he was then in, he was overcome by a conceited feeling that perhaps no one else had attained such a high station ever before. Therefore, a downward process had set in until the previous state had completely gone, and he was reduced to the position of a mere mortal with no special distinction at all.

His attention was then diverted to the strict observance of dictates of shariah, rather than to matters of the spirit. In his rejoinder, Hazrat re-assured Faqir Sahib that the feeling mentioned by him was nothing unique, but had been experienced by many other eminent men of God as well.

It could possibly be due to the fact that every man had a special relationship with his Great Creator, which no other human being shared with him. The Faqir Sahib, he added, should therefore accept his experience as inescapable and should continue his spiritual endeavours as best he could.

After attaining a certain spiritual level, he requested his Shaikh to guide him to the Eternal Light of Supreme Being. His Shaikh, however, regretted his inability to do so because he himself had not yet attained that stage.

The Shaikh gave this permission readily enough, adding that if Baba were to succeed in acquiring elsewhere the blessing he was looking for, he should let his Shaikh also know about it, so that he too could benefit from the same source. The gesture of Maulvi Muhammad Abdullah Chishti in releasing Baba Ghulam Farid from his discipleship typified his selflessness and generosity of mind.

A of Ambala to the effect that if a murid disciple happens to attain a spiritual station higher than that of his Pir spiritual guidethe latter should willingly release him so that he can derive further benefit from any other available source — the ultimate objective being to attain nearness to God from whatever source it could be had. Of course, if the Shaikh himself in a position to guide the murid to the station that he is aspiring to, the latter should not look elsewhere for the purpose under any circumstances.

His efforts, however, met with no success. At one time, he even thought of killing himself but on further thought gave up the idea and decided to continue his quest. One night, as he was preparing in a mosque in some city, he met a stranger and fell into conversation with him on the subject of communication with God. Thereupon, the stranger said to him: He therefore set out by train the very next morning, and on arrival on Golra went straight to the mosque.

There he saw Hazrat sitting ready for prayers. To his pleasant surprise, he found Hazrat to be the same person whom he had seen in a dream sometime a go at the shrine of Hazrat Daata Gunj-Bukhsh at Lahore, and to whom Hazrat Daata Sahib had referred his case for spiritual adjudication.

He therefore immediately put his case before Hazrat, and beseeched him to solve his problem. Hazrat asked him to meet him after the Zuhr early afternoon prayers. When he did so, Hazrat recommended some recitations to him for regular observance. At the same time, he cast an electrifying glance on the Baba, which threw the latter into a state of love-lorn agony and kept him in that state for the whole following night. Forty days task accomplished in just two days When Baba Ghulam Farid met Hazrat the next morning, he was in a highly distracted state of mind.

Seeing this, Hazrat reminded him of his admonition the previous day to perform the recitations prescribed by him with patience for a few days in order to achieve some progress towards his objective. When Hazrat found such patience to be beyond Ghulam Farid, he asked him to try and observe a fast for forty days. This the Baba readily agreed to do. After Baba had fasted only two days however, Hazrat sent for him, and, felicitating him, told him that his task had been accomplished and that he should break his fast in his presence.

As he did so, Hazrat also asked Baba to make sincere efforts to guard and preserve the state of honour that had been providentially conferred upon him. The life and state of Baba Ghulam Farid were now completely transformed. On one occasion, for example, as Hazrat was explaining to the students a portion of the Masnavi of Maulana Jalaluddin Rumi pertaining to the concept of tajaddud-e-amthal renewal of images and likenessesBaba Ghulam Farid saw the meaning of the concept translated into a reality in physical terms.

These visions denoted symbolically 1. H tomb in Madina Munawwara. On return from Hajj, Baba told some fellow disciples that wherever he went during the sacred journey, he had a distinct feeling that Hazrat was constantly by his. H tomb, and enquired about his welfare. Unfortunately, however, he happened to spend a few days in his hometown in the company of cunning so-called Sufi who claimed to be spiritually closed to Syedna Ghaus-e-Azam. Since he had not sought the permission of Hazrat to adopt the company of the hypocritical Sufi, an immediate decline occurred in his spiritual state.

As Shaikh, Hazrat was exceptionally jealous of the loyalties of his disciples, with the result that anyone of them who diverted his deferential attention to some one other than Hazrat experienced an immediate setback in his spiritual state. The same happened to Baba Ghulam Farid.

As soon as the unfortunate reality dawned upon him, Baba wasted no time in setting out for Golra in order to tender his apologies to Hazrat. On the intercession of Hazrat Babuji, the only relief that was forth coming was that the old condition did came back to him while he was in Golra but deserted him when he went out of it. He had, however shown no appreciation of this unprecedented divine favour and had not tried to guard his state as it should have been guarded. Despite his decline from the higher spiritual state, Baba continued to be blessed with the elementary states such as the company of pious souls and angels etc.

A Hazrat Babuji used to recall when Baba Ghulam Farid came to him and at high noon and a hot summer day and informed him that Hazrat had directed him to go to Rawalpindi that very moment. He told Babuji later that on his way, he was beckoned by a man who was standing in a cultivated field.

When he went to him, the latter talked to him for a few minutes, recited some verses of the Mathnavi of Maulana Jalaluddin Rumi R. A, asked him to act upon what was stated in those verses, and suddenly disappeared. He had, therefore, concluded that something unusually momentous had happened in Golra, and had immediately set out in that direction. In fact, what Baba had seen with his spiritual eyes was the huge multitude of both human and celestial beings that had assembled to join the funeral prayers of Hazrat R.

An old teacher in his village who was also related to him and had permission from his Murshid to enroll disciples in the Naqshbandia school, once called Faiz Alam away from Golra where he was then engaged in acquiring education as well as initiation from Hazrat. He suggested to Faiz Alam that since he had grown old and had no offspring of his own, the latter should take charge of his shrine and should succeed after his death. He reassured the young man that Hazrat would still continue to be his Shaikh, and that all that he needed to do was to perform certain recitations to be recommended by him.

When he met Hazrat in Golra after two years or so later, he lamented to grave lapse committed by him, and expressed a veiled desire for the restoration of his erstwhile state under which he had been blessed with the capacity to divine secrets of all kinds and other spiritual attributes. This, however, did not happen, and he was left to regret his misfortune for the rest of his life.

He had a good voice himself and enjoyed listening to good musical voice in others.

Hazrat Pir Mehr Ali Shah | Journey of a Seeker Of Sacred Knowledge

His general manner of conversation was so sweet and sincere as to inspire feelings of tenderness in others. In those early years, he often used to go out in uninhabited, quiet places, and recited divine love songs aloud to soothe himself. People of the neighbourhood, including some of his class mates listened to these songs avidly but furtively.

Zikr-o-Fikr remembrance and meditation of Hazrat R. A Hazrat used to hold his sittings on a stone slab of the shape of a prayer mat, which was placed outside his hujrah prayer cell under the shade of trees. Hazrat often spent whole nights including the long and exceedingly cold winter ones of this mountainous region with only one blanket to cover him. He sat here completely motionless in single-minded contemplation until the break of dawn, when he rose to prepare for his morning prayers.

The warmth of the love of Allah so permeated his body that even on the cold nights, he used to dip himself in the near-frozen water of the pond in the valley to soothe his nerves. The local physician prescribed massage and horse-riding during the afternoons in order to obtain relief. Ishq-e-Rasool love of Holy Prophet P. H is a basic element of Awlia-Allah.

Aurat Zaat Ka Mazboot Na Hona | Qasim Ali Shah

A was indeed a figure of Ishq-e-Rasool P. If anyone came to seek prayers from Hazrat on acquiring any wazifa, Hazrat always advised to recite Darud Sharif, as it is the key to the love of Holy Prophet P. H and to every problem. I went to sleep at one end of the caravan. During the sleep I saw in a dream that while I was sitting in a mosque in a praying posture, the Holy Prophet graced the place by his Holy presence, giving me new life with the sight of his perfect beauty.

Coming near me, he remarked that a member of his progeny such as myself should not default in performance of his Sunnat. There upon I immediately caught hold of the silk soft shins of the Prophet P.

H in extreme humility, and started reciting the words: Not fully sure at first that I was in fact in the presence of the Holy Prophet P. H himself, I asked him about his identity three times. Instead of answering my question directly, however, he only repeated his earlier admonishing about defaulting about the performance of the Sunnat prayers.

The sentiments generated by the dream are reflected to some extent in the Punjabi language Naat Eulogy of the Holy Prophet that Hazrat composed during rest of the same journey between the valley of Hamra and Madina Munawwara. It is probably with reference to sentiments such as these that in his book Futuhat-us-Samadiyyah Divine RevelationsHazrat has written as follows: A had boundless love for Hazrat Ghaus-e-Azam R. A in the 25th generation. On the side of his mother, he descended from Hazrat Ghaus-e-Azam R.

A in the 24th generation. A in the Qadriyah Silsila spiritual school. A is universally accepted as the greatest of all Awlia- Allah friends of Allahand occupies the place of surpassing spiritual eminence that has not been vouchsafed to any other personality in the entire Islamic Ummah.

H After Hijrahand passed away in A. H at the age of He himself described the brief background to this development as follows: H, when I was returning bare footed to Baghdad from a journey, I came across an extremely weak and emaciated man who looked really ill.

The man greeted me by name and requested me to help him get up. When I did so, his condition instantly underwent a dramatic change, and he started looking like a completely healthy person.

Seeing my expression of surprise at the sudden transformation he explained that he was in fact a personification of the Din —Islam that was on the verge of Death but had been given a new life by me. A had intense love and reverence for Hazrat Ghaus-e-Azam R. A and called him his Pir spiritual guide. He was popular for his exploitations of the Qaseeda-e-Ghausia to good effect as a vehicle for his activities. This had earned him a modicum of esteem in the area, and people used to rise and kiss his hands as a mark of respect whenever he came to any assemblage.

One day this man came to the mosque at Angah, and everyone rose to him as usual. Hazrat, however, remained seated. Unmoved by this threat Hazrat said: These words produced an inspiring effect on the amil, who immediately apologized to Hazrat.

A was also invited to attend the Darbar and to offer a salaam and pray for the King. The Government decided to take action against the refusal of Hazrat. Around this time a Muslim government official met Hazrat who had never met him before but was nevertheless his devotee at heart.

He informed Hazrat that the Government had decided to deport Hazrat from the sub-continent. Hazrat smiled at this disclosure and said: A As mentioned earlier, Hazrat R. A with special affection during these short visits.

Soon after his return from Aligarh and Saharanpur, having completed his education, he traveled to Sial Sharif and took the Bait pledge of Discipleship at the hands of Hazrat Khwaja in the Chishtia Nizamiyah in the school of Tasawwuf. Hazrat Khwaja Shamsuddin R. A was born at Sial Sharif in A. D and passed away at the same place on 24th Safar, A. H 82 A. D at the age of Hazrat Khwaja Shamsuddin of Sial Sharif, besides being a highly learned scholar, was also a spiritual guide of eminent standing.

A used to pay high tributes to the greatness of his Shaikh and regarded him as a Mujjadid of the science of Tareeqat Spiritual Faith. Hazrat Khwaja Sahib R. A gave particular attention to his spiritual training and advancement, and accorded him a treatment distinct from the common of his disciples and pupils. As a token of his special affection for Hazrat, he once arranged for Hazrat to take the pledge bait from a dervish in Sial Sharif, even though it was against established tradition for a disciple of Sial Sharif Shrine i.