risalat essay in urdu

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اس رسالے میں آپ پڑھ سکیں گے : فلاح ونجات کا مجرب نسخہ، قیامت کا وقت چھپائے جانے کی حکمت، انکار ِآخرت کے بھیانک نتائج، عقیدۂ آخرت پر عقلی دلائل، عقیدۂ آخرت کے مُحَرِّکات اور بہت کچھ۔

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آپ کا چندہ کسی بھی جائز دینی ، اِصلاحی ، فلاحی ، روحانی ، خیرخواہی اور بھلائی کے کاموں میں خرچ کیا جاسکتاہے۔

دعوت اسلامی عاشقان رسول کی دینی تحریک ہے جو پوری دنیا میں اسلامی تعلیمات عام کرنے کی عملی کوششیں کررہی ہے

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• دینی سرگرمیاں
• اسلامی تعلیمات

موبائل ایپس

• القرآن الکریم
• کلمہ اینڈ دعا

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Belief In Risalat (Prophethood) | Finality Of Prophethood

Introduction:

These commandments and precepts may be in the form of verbal message or practice of a Prophet and these are to be conveyed to people by an Apostle, this is called Risalat or Prophethood. If people from among them shall obey these Prophets then on the Day of Judgment they need not to fear any punishment. It is, therefore, essential that light should be thrown from different angles on the subject of Risalat because without realizing the importance and value of Prophethood it is not possible to obey the dictates of God successfully.

The Distinct Qualities of the prophet:

Allah nominates the prophets Himself. However, the Prophets are quite different from the common people. God when sent Prophets to guide the people, He particularly mentioned and described the distinct qualities which distinguish a Prophet from the followers (common men). He communicated these qualities through his revealed words in the Holy Quran. It is, therefore, thought essential to describe them so that the people may gauge the right standard of conduct and benefit from the same.

This is the first attribute of the Prophets. In their inner nature and significance, they are above all mankind in their times but in spite of this remained beings, they were not angles or Jinns, so that every human aspect of their lives becomes a source of guidance for common people, so that none may think that they (the Prophets) in their natures were different from common people and therefore it is not possible for them to follow them. In this manner, the deceitful nature of man will conjure excuses to escape from following the path of virtue. Side by side this belief also must not be fostered that he (the prophet) is the son of God or transcends human nature, as the Hindus regard their Awtars, who are put on a pedestal, considered super-natural; and have not cared to follow them. The fact is this, that if the slightest hint of divinity is attributed to the Prophets both monotheism and Prophethood become doubtful, this is why every Prophet has explicitly announced, the Holy Prophet (PBUH) has said and Allah through the Holy Quran has made the Holy Prophet (PBUH) announce that: ―I am a man like you.‖

• Bounty of God:

This does not mean that a man can achieve Prophethood by his efforts, but that it is a bounty of Allah, bestowed upon those whom Allah desires to bestow without regard to human efforts and struggles. In the lives of most Prophets, we see this aspect that before being ordained and beginning their mission, they have spent their early life in prayer and meditation like Moses being in the wildness for forty days, similarly, Jesus passed his days in abstinence. In like manner, the Holy Prophet (PBUH) meditated in the cave of Hira. This abstinence was to prepare the soul receive the revelation; in spite of this, Prophethood is not gained by human efforts, it is not an acquired status, it means simply this that justices God has bestowed different qualities of different persons out to attain perfection in it, a person has to combine his own efforts. Similarly, Prophets have the essence of Prophethood in them but they have to prepare themselves to develop the capacity to receive revelations. Now if anyone strives, he will receive the status commensurate with it. But for the office and responsibilities of Prophethood, Allah makes the choice Himself. This choice has been termed Istifa in the Holy Quran, which means selecting the best from many.

• Knowledge Bestowed by Allah:

The third attribute of the Prophets is that whatever they present in the form of faith or law emanates from God. The personal wishes of neither the messenger nor their personal will interfere with their message, and they speak and act according to the commands from Allah. In the Holy Quran, this is made clear in this verse. ―He does not speak according to personal desires but says only what is revealed to him.‖ (An-Najam: 3-4)

• Infallibility:

A prophet does not err in judgment or thought neither is his conduct or morals open to the slightest criticism. Their souls, feelings, thoughts and conducts are our and safe from satanic temptations. This does not mean that they were immune from such evils in their human states. Although possesses of natural desires but Allah protects them. This is the reason that the insight and thinking of Prophets and the degree of perfection. And his moral strength is extremely, secure. On one side, he has the capacity to understand injunctions and to formulate more injunctions through his judgment, and on the other, he has full self-control, because he is under the complete guardianship of his creator. Actually for Prophets to be infallible and free from faults was very necessary for the purpose for what the Prophethood was created. The infallibility of the Prophets and their being free of error in judgment or in conduct of character is the light which belongs to the chosen creature of God. That is why their conducts are the models to be followed and their lives are above criticism. Now according to this revelation of Allah that:

―There is no nation in which a warner (Prophets) has not come.‖ The Status of Prophethood:

There have always been misunderstandings about the Prophets. Some places they have been considered superman or above humanity and somewhere have been considered God, or that they are incarnations of God appearing to us in human form. This was great misunderstanding, and on this basis man sought excuses to claim that such holy lives and natures cannot be emulated and to absolve themselves from emulation declared such person God or partners of God. This has been the trait of mankind in its early stage of history as we learn from the Holy Quran. The Prophet Noah (AS) refuted this before his people in the following words: ―I do not say that I have the treasures of God in my possession, or that I have knowledge of the unknown, neither do I say that I am an angel.‖ (11:31)

Worthy of Obedience:

The Quran says that the complete obedience, allegiance and the example of the Prophets is a condition of faith. Whatever the Prophet may say in regard to faith and creed it is compulsory to follow and there is no room for a murmur here. Although the purport of such actions may not be apparent, but belief in his utterance is virtue and righteousness and is an obligation for the Muslims: The Holy Quran has explicitly stated this:

―We have sent Prophets so that according to the permission of Allah, he should be obeyed.‖

Exegete of the Book of God:

The Shariah of Allah is the Divine law; therefore the Book of Allah covers all principles. Every book of law is like this. Now its explanation, interpretation and application have been made the responsibility of the Holy Prophet (PBUH). The Holy Quran has said this in the following verse: ―We have revealed our words to you so that you may make clear to people the guidance sent down to for them.‖

Teacher and Guide: This responsibility has been in the following verse the Quran:

―Verily it is our favor to the faithful that we sent them a Prophet from amongst them; a Prophet who recites His verses and purifies their soul, and teaches them the Book and its wisdom.‖

Similarly, at other places in the Quran, verses with the same meaning have been revealed in which the common theme is that Allah did not send the Prophet merely for the recital of verses but with three other aims and objectives in minds:

• To teach people the Book
• To import the wisdom necessary for compliance with the dictates of the Book.
• To purify individuals and societies so that their individual and collective failings are removed, and that good qualities and healthy social system are inculcated among them.

Leadership and a Model:

Allah has ordained Prophets to be the Imams-Leaders and guides the purpose is to consecrate the line of the Prophet for leadership and guidance embodies, so that they guide people, prevent them from straying and guide them to their destination. When made a Prophet, he lighted two torches of teaching and guidance, the Book and the Sunnah-which give off a common light. This is why it has been said in the Quran: ―O Prophet say that if you love God then obey me, Allah will love you and forgive your sins and Allah is the Forgiving and Merciful. Say obeys Allah and His Messenger and if they turn their faces, Allah does like infidels.‖

Legislator and Interpreter:

This function has been mentioned by the Quran thus: ―He will enjoin on them that which is right and forbid them that is wrong. He will make lawful for them all good things and prohibit for them only the foul and he will receive them of their burden and the fetters they used to wear.‖ After this clarification of the Holy Quran, we learn that the Holy Prophet (PBUH) was ordained with legislative powers. It means that apart from those deeds explicitly forbidden or allowed by God those injunctions which proceed from the Holy Prophet (PBUH) are equally binding and a part of the Divine Law. This has been reiterated in a different verse. ―And whatever the Messenger gives you take it and whatever he forbids abstain (from it).‖

Arbitrator and Judge

The Holy Quran has in many verses elucidated that the Holy Prophet (PBUH) is a judge and arbitrator. One of such verses is this:

―We have sent this Book to you with the truth so that you may Judge between people in accordance with right way which Allah has shown you.‖ (4:105)

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Nabuwat O Risalat By Allama Syed Ahamd Saeed Kazmi R.a. نبوت و رسالت

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The finality of Prophethood

Date published : 14 December 2021 Topic : Prophet Muhammad ﷺ

THE FINALITY OF PROPHETHOOD-

PROPHETHOOD ENDS WITH PROPHET MUHAMMAD ﷺ

The prophethood ( nabuwwat e risalat ) came to an end with Prophet Muhammad ﷺ. Being the last prophet in the chain of prophethood, no one ever shall now succeed him to that status of dignity.

Allah Ta'ala states in The Holy Quran:

'Muhammad is not the father of any of your men. But he is the Messenger of Allah, and the last of the prophets. And Allah knows of all the things'

(Surah Ahzab. verse 40)

This verse of The Holy Quran is a reply to the objection of the infidels that Prophet ﷺ married Hazrat Zainab (Radi Allaahu Anha) - the wife of his adopted son, Hazrat Zayd (Radi Allaahu Anhu) (after they had divorced). In the Arab custom the adopted son was regarded as one's own son, and marriage to his wife was regarded as unlawful. From this we learn that a minor child cannot be called a man because Prophet Muhammad ﷺ had a few sons, but they passed away in their infancy.

Prophet ﷺ is their father, but they are not men.

The wife of an adopted son is forbidden in your custom, but her becoming lawful is according to the 'Divine Law'. Without doubt, the law of Allah Ta'ala is absolutely correct.

Prophet Muhammad ﷺ is the Messenger of Allah Ta'ala and he is the last of the prophets-the final prophet.

The finality of prophethood is also based on the Divine Law. There can be no other prophet after Prophet Muhammad ﷺ. If anyone now believes in the coming of another prophet or gives the status of prophethood to any other person, then such a person is an apostate. Just as 'LAA ILAAHA ILLAL LAAH' means that none can be worthy of worship besides Allah Ta'ala, similarly 'LA NABIYA BA'DI' signifies that no prophet can come after Prophet Muhammad ﷺ. Because the SEAL OF PROPHETS is one who comes at the end.

In a hadith, Prophet ﷺ spread his palm and showed the distance between two fingers, and said: ' qayamat and myself are like these two fingers. Just as there is nothing in-between the two fingers, the same way there is no Nabi between qiyamat and me .

'And who believe in what has been sent down to you. O Beloved Prophet! And what has been sent down before you are certain of the hereafter'

(Surah Al-Baqara. verse 4)

Allah Ta'ala states 'what has been sent down before you'. If another prophet had to come after Prophet Muhammad ﷺ , then it would have been mentioned here, but Allah Ta'ala states 'before you'. The prophets who came before Prophet ﷺ told of the prophets who were to come after them. Hazrat Isa (alaihis salaam) told of 'Ahmad'- Prophet Muhammad ﷺ coming after him. But Prophet Muhammad ﷺ explicitly told of himself as the final of all the prophets. And this has been recorded in numerous hadith.

It is narrated by Hazrat Thauban (Radi Allaahu Anhu) that Prophet ﷺ has said: 'In my ummah there shall be born thirty liars, each of them will claim that he is a prophet, but I am the last of the Prophets; there shall be no prophet after me'.

(Abu Dawood and Tirmizi)

Hazrat Uqba Ibn Aamir (Radi Allaahu Anhu) narrates that Prophet Muhammad ﷺ has said: 'had there been a Prophet after me then it would have been 'Umar bin Khattab'.' (Sunnan-Tirmizi)

Prophet Muhammad ﷺ said: 'prophets guided the tribe of Bani Israel. When a prophet passed away, another prophet succeeded him. But, no prophet will come after me; only caliphs will succeed me' (Bukhari)

Prophet Muhammad ﷺ has said: 'Abu Bakr (Radi Allaahu Anhu) is the best amongst all people (after me). 'But he is not a prophet'.'

It is proved from this hadith that had there been any prophet after Prophet ﷺ , then the companions (Radi Allaahu Anhum) deserved the best of it, even Hazrat Abu Bakr (Radi Allaahu Anhu) was not a prophet as clearly and explicitly mentioned in this hadith. Then how can Mirza Gulam Ahmad claim to be a prophet.

Before the arrival of Hazrat Adam (alaihis salaam) , nobody had the name 'Adam' and the same is for Hazrat Nuh (alaihis salaam) , Hazrat Ibrahim (alaihis salaam) , Hazrat Musa (aliahis salaam) Hazrat Muhammad (Ahmad) ﷺ. But how many Mirza, Gulam, and Ahmad have passed before Mirza Gulam Ahmad.

Anyone believing someone else to be a prophet after Prophet Muhammad ﷺ is not a Muslim. He/she is out of fold of Islam. Imam, Hazrat Abu Hanifa says if anyone just asks for a proof for Mirza Gulam Ahmad to be a prophet, he/she also becomes out of fold of Islam.

Prophet Muhammad ﷺ has said: 'my position in relation to the prophets who came before me can be explained by the following example: a man constructed a building and decorated this complex with great beauty, but he left an empty niche, in the corner where just one brick was missing. People looked around the building and admired its beauty, but wondered why a brick was missing from that niche? I am like

unto that one missing brick and I am the last in the line of the prophets'

(Bukhari, Muslim, Tirmizi, Musnad Ahmad)

This finality of Prophet Muhammad ﷺ is most dignified, an honour most distinguished and esteem most high. No person after Prophet Muhammad ﷺ can be called a prophet in any meaning or sense and nobody can fix for himself a prophetic stance by his cunning intelligence or guise. Such a person is a dajjal and a liar. He who does or tries to do so or if anybody believes in the prophethood of that claimant, then such a person is a cast from the fold of Islam.

And the ummah of Prophet Muhammad ﷺ have to denounce such liars and their fictitious sects.

This article is an abridged English translation of an Urdu sermon delivered by his eminence, Peer Syed Imroz Dean Saifi, Hanfi, Maturidi of Masjid Anwaar e Madina, Surrey BC Canada

If there is an inaccurate translation, please pardon it and not let it be a means to negatively reflect on the honoured presenter.

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Risalat notes (Islamiyat for Intermediate Students)

by Sajid | Nov 18, 2015 | 11TH ISLAMIYAT

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Showing results for "risaalat"

• divinely ordained prophethood associated with the revelation of a divine book

risaalat-ma'aab

a title of Prophet Muhammad

risaalat-panaah

, the abode or asylum of apostleship, the apostle (Moḥammad).

risaalat pahu.nchaanaa

Risaalat-panaahii, risaalat-e-muhammadiya, risaalat-e-ma.aab.

کا متبادل۔.

diivaan-e-risaalat

Khaatimur-risaalat, sham'-e-risaalat.

light, lamp of Prophethood

tabliiG-e-risaalat

Naa'ra-e-risaalat.

cry of Ya Rasool Allah, Oh! Prophet of Allah

saahib-e-risaalat

Prophet Muhammad

sarkaar-e-risaalat

Naamuus-e-risaalat.

Honor of Holy Prophet Mohammed

KHatm-e-risaalat

Muhr-e-risaalat, zikr-e-risaalat-panaah, mansab-e-risaalat.

prophethood

sarvar-e-kishvar-e-risaalat

Resolutive condition.

قانون: کوئی شرط جس کے پورا ہونے پر معاہدہ ختم ہوجائے ۔.

طب: تحلیل کرنے والا، محلل۔.

resoluteness

پکے ارادے سے

desolateness

Desultoriness.

ثابت قدمی سے

resolution paas karnaa

سلام کا جواب دینا

بطور نتیجہ ، خلاصہ ، انجام یا ما حصل خصوصاً کئی متضاد قوتوں کا حاصل ۔.

آوارہ مَنش ، بد چلن۔.

dissolution

Dissoluteness, russia leather.

کتابوں کی جلد پر چڑھانے کا پائیدار نفیس چمڑا جو درخت غوش یا غان کی چھال کا تیل پلا کر تیار کیا جاتا ہے۔.

rasaa.ilii-tahriik

Darbaar-e-risaalt, meaning of see meaning risaalat in english , hindi & urdu, रिसालत • رِسالَت.

Origin : Arabic

Word Family : r-s-l

English meaning of risaalat

Noun, Feminine

Pictorial Reference

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Sher Examples

risālat kī binā gar jhuuT par rakkhī ga.ī hotī

rasūloñ ko bhī to duniyā ne jhuThlāyā nahīñ hotā

risalat ki bina gar jhuT par rakkhi gai hoti

rasulon ko bhi to duniya ne jhuThlaya nahin hota

shaitanat kyuuñ hai rashk-e-māh-e-munīr

kyuuñ risālat katāñ hai kyā ma.alūm

shaitanat kyun hai rashk-e-mah-e-munir

kyun risalat katan hai kya malum

mere aaqā kī risālat kī gavāhī ke liye

mo.ajize chāñd sitāroñ se nikal aa.e the

mere aaqa ki risalat ki gawahi ke liye

moajize chand sitaron se nikal aae the

रिसालत के हिंदी अर्थ

संज्ञा, स्त्रीलिंग

• रसूल अर्थात् दूत का काम, पद या भाव, संदेश, सँदेसा, खबर, दूतकर्म, सिफ़ारत ईशदूतता, पैगंबरी, ईश्वरीय संदेश वाहक, पैग़ंबरी, इस्लाम में मुहम्मद साहब को ईश्वर का दूत मानने की अवस्था या सिद्धान्त,

رِسالَت کے اردو معانی

• ۱. پیام لیجانے اور پہن٘چانے کا کام ، ایلچی گری ، سفارت.
• خدا تعالیٰ کے احکام بندوں تک پہن٘چانے کا عمل نیز رسول یا نبی کا منصب ، پیغمبری.
• ۳. حضرت محمد مصطفیٰ صلی اللہ علیہ وسلم کے خاتمُ الرُّسُل ہونے کا اعتقاد.

Synonyms of risaalat

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English meaning of risaalat , risaalat meaning in english, risaalat translation and definition in English. risaalat का मतलब (मीनिंग) अंग्रेजी (इंग्लिश) में जाने | Khair meaning in hindi

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Aqeeda e Akhirat in Urdu | عقیدۂ آخرت

Back to: Islamiat Notes For Class 9 & 10 Punjab Board | Chapter wise Notes

• سبق نمبر ۶:

مندرجہ ذیل سوالات کے مختصر جواب تحریر کریں:

سوال۱: فرشتوں پر ایمان لانے کی اہمیت بیان کریں؟.

جواب:ملائکہ ”ملک“ کی جمع ہے جس کا معنی ”فرشتہ“ ہے۔ فرشتے اللہ تعالیٰ کی نوری مخلوق ہیں۔ فرشتوں کی اصل تعداد کا علم صرف اللہ تعالیٰ کو ہے۔ جس طرح اللہ تعالیٰ کی ذات، اس کے رسولوں، آسمانی کتابوں، آخرت کے دن اور تقدیر پر ایمان رکھنا ضروری ہے۔ اسی طرح فرشتوں پر ایمان رکھنا بھی ضروری ہے۔ فرشتے اللہ تعالیٰ کے ہر حکم کی پابندی کرتے ہیں۔ اللہ تعالیٰ کا فرمان ہے: ترجمہ: وہ نافرمانی نہیں کرتے اللہ کی جس کا وہ انھیں حکیم دیتا ہے اور وہی کرتے ہیں جس کا انھیں حکم دیا جاتا ہے۔ (سورۃ التحریم: 6)

سوال۲: فرشتوں پر ایمان کے دو اثرات تحریر کریں؟

جواب:فرشتوں پر ایمان لانے سے انسانی زندگی پر بہت گہرا اثر مرتب ہوتا ہے۔ فرشتوں پر ایمان لانے سے انسان یہ یقین کر لیتا ہے کہ فرشتے اس کے تمام اعمال کو محفوظ کر رہے ہیں اور ایک دن انسان نے اللہ تعالیٰ کے سامنے ان اعمال کا جواب دینا ہے، چنانچہ انسان نیک اعمال شروع کر دیتا ہے۔

اسی طرح فرشتوں پر ایمان لانے سے انسان میں عزت نفس کا احساس پیدا ہوتا ہے، کیونکہ اللہ تعالیٰ نے فرشتوں سے حضرت آدم علیہ السلام کو سجدہ کروایا تھا۔

سوال۳: چار مشہور آسمانی کتابوں کے نام لکھیں۔

جواب:اللہ تعالیٰ نے کئی انبیاء کرام علیہم السلام پر آسمانی صحیفے اور کتابیں نازل فرمائیں، جن میں سے چار کتابیں زیادہ مشہور ہیں: تورات، حضرت موسیٰ علیہ السلام پر نازل ہوئی۔ زبور ،حضرت داؤد علیہ السلام پر نازل ہوئی۔ انجیل، حضرت عیسیٰ علیہ السلام پر نازل ہوئی۔ قرآن مجید، حضرت محمد مصطفیٰ خاتم النبیین صلی اللہ علیہ وعلیٰ آلہ وصحابہ وسلم پر نازل ہوا۔

سوال۴: فرشتوں کی سب سے بڑی خوبی کیا ہے؟

جواب: فرشتے بھی اللہ تعالیٰ کی مخلوق ہیں، جو آسمانوں اور زمین میں بے شمار کاموں پر مقرر ہیں، یعنی آسمان اور زمین کے انتظامات اللہ تعالیٰ نے فرشتوں کے ذمہ کررکھے ہیں اور فرشتے تمام انتظامات اللہ تعالیٰ کے حکم کے مطابق انجام دیتے ہیں۔ مثلاً اللہ تعالیٰ کے احکام کو ابنیائے کرام ؑ تک پہنچانا، اللہ تعالیٰ کے حکم سے لوگوں کی روزی روٹی اور بارش کا انتظام کرنا، لوگوں کی حفاظت کرنا، انسانوں کے ایک ایک لمحہ کے احوال لکھنا اور آخری وقت آنے پر روح قبض کرنا، قبر میں حساب کتاب کے لیے حاضر ہونا۔ اللہ کے حکم پر صور پھونکنا، جس کے بعد قیامت برپا ہوجائیگی۔غرضیکہ ہر فرشتہ اپنی ذمہ داری کو بحسن خوبی انجام دے رہا ہے

سوال۵: آخرت کا معنی و مفہوم بیان کریں۔

جواب:عقیدۂ آخرت پر ایمان لانے کا مطلب یہ ہے کہ دنیا کی زندگی کے بعد بھی ایک زندگی ہے، جو موت کے بعد شروع ہوگی۔ یہ ہمیشہ کی زندگی ہے جو کبھی ختم نہ ہوگی۔ قیامت کے دن اللہ تعالیٰ تمام انسانوں سے ان کے اعمال کا حساب لے گا۔ نیکوکاروں کو جنت میں بھیج دیا جائے گا اور برے لوگوں کا ٹھکانہ جہنم ہوگا۔

درج ذیل سوالات کے تفصیلی جواب تحریر کریں؟

سوال۱: آسمانی کتب اور فرشتوں پر ایمان لانا کیوں ضروری ہے؟ وضاحت کریں۔.

جواب: آسمانی کتب پر ایمان رکھنا بنیادی عقیدہ ہے۔ آسمانی کتب سے مراد وہ کتابیں ہیں جنھیں اللہ تعالیٰ نے انسانوں کی ہدایت کے لیے اپنے رسولوں پر نازل فرمایا۔ یہ کتابیں اللہ تعالیٰ کی طرف سے ہدایت اور راہ نمائی کا ذریعہ ہیں۔ اللہ تعالی نے آسمانی کتابوں پر ایمان لانے کا حکم دیا ہے۔

ان تمام کتابوں میں دین کی بنیادی تعلیمات جیسے توحید، رسالت، آخرت پر ایمان اور اعمال کی جزا و سزا وغیرہ مشترک ہیں، البتہ شریعت کے قوانین ہر کتاب میں الگ ہیں۔

قرآن مجید نے پہلی تمام کتابوں کے احکام کو منسوخ کردیا۔ اب ان کتابوں کے احکام پر عمل کرنا ضروری نہیں، بلکہ صرف قرآن مجید کے احکام و قوانین پر عمل کرنا ہی لاازمی اور ضروری ہے۔

فرشتوں کی اصل تعداد کا علم صرف اللہ تعالیٰ کو ہے۔ جس طرح اللہ تعالیٰ کی ذات، اس کے رسولوں، آسمانی کتابوں، آخرت کے دن اور تقدیر پر ایمان رکھنا ضروری ہے۔ اسی طرح فرشتوں پر ایمان رکھنا بھی ضروری ہے۔ فرشتے اللہ تعالیٰ کے ہر حکم کی پابندی کرتے ہیں۔

فرشتوں پر ایمان لانے سے انسانی زندگی پر بہت گہرا اثر مرتب ہوتا ہے۔ فرشتوں پر ایمان لانے سے انسان یہ یقین کر لیتا ہے کہ فرشتے اس کے تمام اعمال کو محفوظ کر رہے ہیں اور ایک دن انسان نے اللہ تعالیٰ کے سامنے ان اعمال کا جواب دینا ہے، چنانچہ انسان نیک اعمال شروع کر دیتا ہے۔

قرآن مجید کے مطابق فرشتے اللہ تعالیٰ کی نصرت اور مدد لے کر نازل ہوتے ہیں، لہٰذا فرشتوں پر ایمان لانے سے انسان مایوسی کا شکار نہیں ہوتا، کیوں کہ اس کو یقین ہوتا ہے کہ مشکلات کے وقت فرشتے اللہ تعالیٰ کے حکم سے نصرت اور مدد لے کر نازل ہوں گے۔

سوال۲: عقیدۂ آخرت کی اہمیت اور انسانی زندگی پر اس کے اثرات تحریر کریں۔

جواب: عقیدۂ آخرت پر ایمان لانے کا مطلب یہ ہے کہ دنیا کی زندگی کے بعد بھی ایک زندگی ہے، جو موت کے بعد شروع ہوگی۔ یہ ہمیشہ کی زندگی ہے جو کبھی ختم نہ ہوگی۔ قیامت کے دن اللہ تعالیٰ تمام انسانوں سے ان کے اعمال کا حساب لے گا۔ نیکوکاروں کو جنت میں بھیج دیا جائے گا اور برے لوگوں کا ٹھکانہ جہنم ہوگا۔ قرآن مجید میں بار بار عقیدۂ آخرت پر ایمان لانے کی تاکید کی گئی ہے۔

عقیدۂ آخرت پر یقین انسانوں کو درس دیتا ہے کہ یہ دنیا عارضی اور ختم ہونے والی ہے۔ایک دن ایسا آئے گا کہ ساری کائنات فنا ہو جائے گئ، لہٰذا انسان اس دنیا میں جو اعمال کرے گا، ان اعمال کا پورا بدلہ انسان کو آخرت میں مل جائے گا۔

عقیدۂ آخرت پر ایمان زندگی میں اہم کردار ادا کرتا ہے۔ عقیدۂ آخرت جتنا گہرا اور مضبوط ہوگا، انسان کا کردار اور اخلاق اتنا ہی اچھا ہوگا، کیونکہ اسے یقین ہو گا کہ میں نے سب اعمال کا حساب دینا ہے۔

عقیدۂ آخرت پر ایمان رکھنے والا شخص ذمہ دار اور حقوق ادا کرنے والا بن جاتا ہے۔ اس میں ایثار و قربانی جیسی صفات پیدا ہو جاتی ہیں اور اس کے اخلاق و کردار کی درستی ہو جاتی ہے۔

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The concept of namoos-e-risalat or honour of prophet mohammad: the quran, hadith, blasphemy and pakistani ulema.

11 May 2021

The Violent Ideology Of The Protection Of The Honour Of Prophethood Is At The Root Of Sectarian Bloodshed In Pakistan

Main Points:

1.Quran does not prescribe any punishment for blasphemy

2. Islamic scholars of Pakistan promote violence in the name of protection of Namoos-e-Risalat

3. The holy Prophet pbuh pardoned many blasphemers.

4. A Muslim cannot be killed for blasphemy.

5. Dr Tahirul Qadri has distorted the meaning of verses to justify blasphemy killings.

Prophet Mohammad pbuh is the last prophet and was the founder of Islam. The holy Quran was revealed to him. Prophet Mohammad pbuh suffered many humiliations, abuses, physical torture and even death threats during his initial eleven years of Prophethood. He made many sacrifices for the Muslims and Islam. For this, Muslims also love him for his sacrifices, for his guidance and for the pain he went through for his Ummah.

The Quran also praises him a number of times and asks Muslims to send salam to the holy Prophet pbuh as God also sends Darood-O-Salam to him.

"Verily God and His angels send blessings on the Prophet. O believers, send darood-o-salam on him."( Al Ahzab:56)

The Quran asks Muslims again and again to respect their prophet pbuh and obey him and accept him as an arbitrator in all matters concerning them and all disputes arising among them.

"But no, by your Lord, they cannot become true believers until they seek your arbitration in all matters on which they disagree among themselves and then find not the least vexation in their hearts over what you have decided and accept it on willing submission."( Al Nisa:65-66)

Further, the Quran has declared that the holy Prophet pbuh is more important than the believers' own self. No one in a believer’s life is more important than the Prophet pbuh.

"Surely the Prophet pbuh has a greater claim over themselves ."(Al Ahzab:6)

This is because God loves His prophet pbuh and showers His blessings on him. If any one speaks ill of the holy Prophet pbuh, it hurts God and angers Him.

"Indeed those who trouble Allah and His noble messenger upon them is Allah's curse in the whole world and in the Hereafter and Allah has kept prepared a disgraceful punishment for them." (Al Ahzab:57)

However, in spite of all this, the Quran does not prescribe a physical punishment for insults and evil words hurled against the holy Prophet pbuh. The Quran asks Muslims to observe restraint and leave the matter to Allah as He has prepared a grievous punishment for them in the Hereafter.

"Those who cause pain to the messenger of Allah, theirs shall be a painful chastisement."(At Taubah:61)

"And you shall certainly hear much that will grieve you from those who received the Book before you and from those who worship many idols. But if you persevere patiently and guard against evil then that will be a determining factor in all affairs ."(Al-e-Imran:186)

All the above quoted verses make it clear that though God loves prophet Mohammad pbuh dearly and wants believers to send Darood-o-Salam on him as a mark of respect and love and though He is hurt at insults and abuses thrown at him, God does not want violence or bloodshed in the name of protecting his honour. He has prepared a severe torment for those who insult the prophet pbuh in the Hereafter.

So the Quran has produced the concept of the sanctity of the personality of Prophet Mohammad pbuh or Namoos-e-Risalat. A Muslim keeps the holy Prophet pbuh in high esteem and loves him more than his dear ones and his own life and obeys his commandments in all personal or communal issues.

But the concept of Namoos-e-Risalat presented by the Quran is devoid of any violence aimed at the opponents. The Quran advises Muslims to practice restraint in face of insult or blasphemy. To the Quran, protecting the honour of the Prophet pbuh means obeying him and adhering to his teachings of tolerance, forgiveness, submission to the will of God, charity, service to humankind and making sacrifices in the path of God.

But in later years, Islamic scholars explained the concept of Namoos-e-Risalat from the point of view of Hadith according to which a number of Jews and polytheists during the Prophet's life were killed at the order of the holy prophet pbuh or the killing of such people by Muslims was approved by the Prophet pbuh. On the other hand, there are also instances when the holy Prophet pbuh forgave the blasphemers.

Though the Quran does not prescribe any punishment for blasphemy, leave aside death sentence and rather advises restraint, Islamic jurisprudents drew their conclusion in favour of death sentence for blasphemy from the execution of blasphemers during the prophet's life.

The instances in which the prophet pbuh ordered the killing or approved the killing of blasphemers were the worst kind of habitual offenders who spoke or wrote highly abusive or insulting content. To understand the degree of hurtfulness of these abusive and blasphemous writings or speech we need to k ow the fact that in Arab in those times, the poetic genre of hijw (satirical poems) was very popular. These poems were written by people with poetic abilities in order to denigrate or insult or to do character assassination of opponents. Often, the poets mentioned the names of mothers, daughters, sisters or wives of their opponents in the poems and wrote filthy things about them. This would cause grave harm to the dignity of the targeted family or persons. This would often lead to bloodshed and fights. If one goes through the satirical poetry of one of the greatest poets of Abbasid era, Al Mutanabbi Alkindi, one can easily understand how damaging these poems were. Al Mutanabbi himself was killed by a man against whom he had written filthy satirical poetry.

Therefore, some of them who were killed b Muslims for committing blaspbemy against the holy prophet pbuh were poets who continually wrote or sang damaging and abusive poetry against him and his family members. However, there are also instances when the holy Prophet pbuh forgave his blasphemers when they repented. And the number of those forgiven is greater than the number of those killed. One of those forgiven is the poet Kaab bin Zuhair who later wrote the famous Qasida Burdah in praise of the holy prophet pbuh and received a shawl from the holy prophet pbuh as a gift.

This violent concept of the protection of Namoos-e-Risalat was promoted in Pakistan due to sectarian and political reasons. A number of books on Namoos-e-Risalat were written in Urdu justifying the killing of those committing blasphemy. Some of the books are titled " Gustakh-E-Rasool Ki Saza Sar Tan Se Juda" Tahaffuz-e-Namoos-e-Risalat Aur Hamari Zimmedariyan (Protection of the honour of prophet and our responsibility), Namoos-e-Risalat ke Saat Shaheed ( Seven martyrs of the Sanctity of Prophethood) etc. Two important books on the subject are " Namoos-E-Risalat Ki Hifazat Kijye ( Protect the honour of Prophethood) by Mufti Taqi Usmani and Tahaffuz-e-Namoos-e-Risalat ( Protection of the honour of Prophethood) by Dr Tahirul Qadri.

The book by Tahirul Qadri deals with the subject of blasphemy from both historical and ideological points of view. The book gives an insight into how the concept of the protection of the honour of the prophet pbuh evolved over centuries and how the interpretations and personal opinions of muftis, jurisprudents and lesser known Islamic scholars together formed the current violent ideology of Tahaffuz-e-Namoos-e-Risalat in Pakistan.

It becomes clear from the book that Dr Tahirul Qadri who had written a voluminous fatwa against terrorism and suicide bombings himself supports death for blasphemy of any degree. To support his belief, he quotes Ibn-e-Taymiyyah:

"Of course even if the person abusing the prophet pbuh may be a Muslim he will become kafir due to his temerity and in view of the four imams and other imams deserves to be killed."

He quotes Imam Abu Sulaiman al Khatabi:

I do not know even a single Muslim who had disagreed on the permissibility of the killing of the person committing blasphemy against the prophet pbuh even if he is a Muslim."

He quotes Imam Abu Bakr Jasas:

"There is no disagreement anong Muslims on the issue that whoever attempts insult and pain to the holy prophet pbuh is an apostate deserving to be killed even if the person happens to be a Muslim."

He also quotes the statement of Allama Ismail Haqqi from his book Roohul Bayan:

"Let it be known to you that there is unanimity of the Muslim community on that insult to the holy prophet pbuh or any other prophet is Kufr irrespective of whether the person commits it intentionally or unintentionally. Abusing the holy prophet pbuh intentionally or unintentionally is equal because in the event of Kufr, no one will be exempted on the basis of ignorance, nor will the claim that it was a slip of tongue be accepted when his sanity was intact."

The statements of the Islamic jurists, scholars and muftis make it clear that even Muslims can be accused of blasphemy and killed though during the prophet's life only a few polytheists, Jews and Munafiq were killed. A Muslim can never speak ill of or abuse the holy prophet pbuh but from the statements of the Islamic scholars quoted above even Muslims can be held guilty of blasphemy and killed. According to Allama Ismail Haqqi even if some one commits blasphemy unintentionally, he can be killed. This argument is used to frame Muslims in blasphemy charges in Pakistan.

Here are some examples.

1) A Muslim man walks into a police station in Pakistan. He has an altercation with the station-in-charge. During the altercation, the man abuses the officer-in-charge. The officer-in-charge registers a case of blasphemy against the man. The reason: The name of the office-in-charge was Mustafa.

2) A Sunni Muslim medical representative visits a doctor belonging to the Ismaili sect of Shias. The doctor makes him wait for long. The MR is irritated and enters the doctor's chamber without his permission and thrusting his visiting card on his table says: “I don’t have much time. So call me when you are free." Incensed at the arrogance of the MR, the doctor throws his visiting card into the dust bin. The MR registers a case of blasphemy against the Shia doctor because the name on the visiting card contained "Mohammad".

3. According to a latest legislation passed y the Punjab Assembly, saying " Khatamun Nabiyyin" (the last Prophet) with the name of Prophet Mohammad pbuh is mandatory for everyone. If someone forgets to say that he will be accused of blasphemy.

Many examples can be given. A Muslim can never commit blasphemy against the holy prophet pbuh but it is the definition and interpretation of the word Ahanat (blasphemy) by the Islamic scholars that will cover even the Muslims under blasphemy.

Dr Tahirul Qadri goes one step further. He finds a verse that clearly orders the killing of those committing blasphemy. He quotes verse no. 61 of surah Al Ahzab to support his belief that the Quran permits the killing of those committing blasphemy against the holy prophet pbuh. The verse is as follows:

"The accursed ones, wherever they are found and seized they are killed." The verse uses the words " Quttilu Taqteela ". He says:

"According to Quran, who ever commits blasphemy against the prophet pbuh will be killed according to " Quttilu Taqteela ". The jurisprudents of the community have issued similar orders for the protection of the honour of the Prophethood in every age. The moment anyone committed blasphemy against the prophet pbuh, killing order was issued for him so that the disease of blasphemy is rooted out for good."

The fact is that the verse in question is not about blasphemy but about the mischief mongering of the Munafiq and enemies of Muslims of the prophet's time who would falsely accuse Muslim men and women of sins and spread rumours about them and spread mischief of every kind. The verse does not deal specifically about blasphemy against the holy prophet pbuh. The preceding verses are as follows that give a clear picture of the context;

"For those who annoy Allah and His messenger--Allah has cursed them in the world and in the Hereafter and has prepared for them a humiliating punishment ( Azabam Muhina ).(57) And those who cause pain to believing men and women undeservedly bear a calumny and a glaring sin.(58) O Prophet tell thy wives and daughters and the believing women that they should cast their outer garments over their persons; that is most convenient, that they should be known and not molested. And Allah is oft-forgiving most Merciful.(59)

Truly if the hypocrites and those in whose heart is a disease and those who stir up sedition in the city, desist not , We shall certainly stir thee up against them. Then will they not be able to stay in it as thy neighbours for any length of time"(60)They shall have a curse on them: wherever they are found, they shall be seized and slain,"(61)

From the above quoted verses it becomes clear that the mischiefs of the Munafiq against the prophet pbuh and against the believing men and women is being discussed here and not specifically blasphemy. And for blasphemy, a humiliating punishment (Azab-e-Muheen) from God in the Hereafter is mentioned. In the Quran the word Azab means wrath of God either in the world or in the Hereafter. Azab does not mean physical punishment by law of the land. But to prove that the verses quoted above are about blasphemy and God has prescribed death for blasphemy, he says that the phrase Azab-e-Muheen in verse 57 means capital punishment. Here is his argument:

" Azab-e-Muheen means very painful and humiliating punishment which has lessons for others. This is a common word. This word has been used on various occasions in the Quran in relation to various sins and crimes. Its meaning is always determined with reference to the Book and Sunnah . In other words, the word does not have a predetermined meaning so it cannot be used everywhere for the same punishment qualitatively and quantitatively. Its meaning will be determined according to the context and the gravity and degree of the crime will be kept in view.

But it can be definitely said that when this word ( Azab-e-Muheen ) will be used in connection with blasphemy against the Prophet pbuh, it will only mean death sentence, not any other punishment."(Tahaffuz-e-Namoos-e-Risalat: Dr Tahirul Qadri, Page 156)

Such interpretations (rather misinterpretations) of the Quranic verses by reliable Islamic scholars of the Quran have only promoted violence in the name of the protection of the honour of the Prophet. No Muslim was killed for blasphemy during the life of the prophet. There is an incident when Hadhrat Umar wanted to kill a Kharijite because he accused the holy Prophet pbuh of not distributing the war booty among the warriors justly but the holy Prophet pbuh prohibited him from doing so to avoid disturbance and bloodshed.

In Pakistan books written by Dr Tahirul Qadri and other Islamic scholars on Namoos-e-Risalat justifying the killing of Muslims and non-Muslims by the arguments quoted above have complicated the situation. The blasphemy laws of Pakistan provide for punishments from penalty to death sentence. Most of the accused in these blasphemy cases are Muslims. Cases of blasphemy are slapped on members of minority communities on slightest provocation. Even if the courts acquit the accused, they are killed extra judicially and the killer is glorified and made into a saint.

Since 1990, about 77 people have been killed in connection with blasphemy. About 80 convicts are on death row. From 1967 to 2014, over 1300 people have been accused of blasphemy and most of the accused are Muslims. Asia Bibi, a Christian woman was accused of blasphemy but the court acquitted her. Still the extremists threatened to kill her. At last she had to leave her motherland Pakistan and seek asylum in Canada.

Human Rights activists and liberal Islamic scholars have been campaigning for reforms or changes in the current blasphemy laws but radical Islamic groups are against any changes in the laws against blasphemy. In 2011, Governor of Punjab Salman Taseer was killed by his bodyguard Mumtaz Qadri because Salman Taseer demanded reforms in blasphemy laws.

In 2015, Khadim Hussain Rizvi founded Tehreek-e-Labbaik Pakistan on the issue of blasphemy. It is against any changes in the blasphemy laws of the country.

Blasphemy laws have no basis in the Quran but Islamic scholars like Dr Tahirul Qadri have distorted the meanings of the verses of the Quran to justify the killings in the name of protecting the honour of the prophet pbuh. Arguments and opinions of other Islamic scholars have also been accepted to declare even Muslims of opposing sects as kafirs and deserving death. Until these misinterpretations and personal opinions of jurists not supported by the Quran and Hadith are refuted in the light of the Quran and Hadith, bloodshed and persecution of Muslims and non-Muslims will continue and tarnish the image of Islam.

URL:    https://www.newageislam.com/islamic-society/blasphemy-honour-prophet-namoos-e-risalat-ulema-pakistan-quran-hadith-/d/124817

New Age Islam ,  Islam Online ,  Islamic Website ,  African Muslim News ,  Arab World News ,  South Asia News ,  Indian Muslim News ,  World Muslim News ,  Women in Islam ,  Islamic Feminism ,  Arab Women ,  Women In Arab ,  Islamophobia in America ,  Muslim Women in West ,  Islam Women and Feminism

aaj ik aur baras biit gayā us ke baġhair

jis ke hote hue hote the zamāne mere

by Ismat Javed

Urdu par farsi ke lisani asrat.

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Author : Ismat Javed

V4ebook_editionnumber : 001, publisher : ismat javed, year of publication : 1987, language : urdu, categories : language & literature, linguistics, sub categories : language, pages : 334, contributor : kamal ahmad siddiqi.

About The Book

اردو ایک مخلوط زبان ہے ۔جس پر مختلف زبانوں اور بولیوں کے اثرات ہیں۔فارسی ،عربی اور دیگر علاقائی بولیوں کے امتزاج سے اردو زبان وجود میں آئی۔اس شریں زبان پر عربی اور فارسی زبان کے اثرات زیادہ ہے۔اردو نے فارسی اور عربی رسم الخط اور حروف تہجی کو اپنایا۔اس میں کئی الفاظ عربی اور فارسی زبان کے ہو بہ ہو لیے ہیں۔پیش نظر اسی موضوع سے متعلق کتاب "اردو پر فارسی کے لسانی اثرات " ہے۔جس میں فارسی الفاظ کے ساتھ عربی الفاظ سے بھی بحث کی گئی ہے۔ان عربی الفاظ سے بھی بحث کی گئی ہے جو فارسی سے ہوتے ہوئے اردو زبان میں آئے ہیں۔اس کے علاوہ یہ تفصیل بھی بتائی گئی ہے کہ کونسا لفظ عربی سے اردو میں براہ راست آیا اور کون سا فارسی زبان کے توسط سے آیا ہے۔ان تفصیلات کے لیے مصنف نے چند اصول مرتب کیے ہیں۔جس کے تحت اردو پر فارسی کے لسانی اثرات کا مدلل اور تفصیلی جائزہ پیش کیا ہے۔

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