PRECIOUS RELIGIOUS GEMS – 2

Curse be upon him who mutilates animals .

(PROPHET MUHAMMAD ) 

PRECIOUS RELIGIOUS GEMS – 1

All creatures are part of GOD’S family .  GOD loves him most who is kind to His creatures .

( PROPHET MUHAMMAD )

PRECIOUS PEARLS OF RELIGION – 3

Someone asked the Prophet ( peace be upon him ) whether he should tie his camel or let it loose , entrusting it to GOD’S care . He directed him to tie it first securely and then entrust it to GOD’S protection .

                                                                                       ( PROPHET MUHAMMAD )

PRECIOUS PEARLS OF RELIGION – 2

While all other human beings would be roasting in the scorching heat of the Day of

Judgement ,  the following persons would be seated on the Day of Judgement beneath

GOD ‘ S throne ,  enjoying shade and comfort  :

(i)   A fair and just ruler .

(ii)  The youth who spent his time on acts of worship .

(iii)  He who was keen on visiting mosque for offering Prayers .

(iv)  He who loved and met others only for GOD ‘ S sake .

(v)  He who was seduced by a woman of beauty and rank yet he spurned her out of the fear of GOD .

(vi)  He who gave in charity secretly , without bringing it to anyone’s knowledge .

(vii)  He who remembered GOD in private and cried out of the fear of GOD .

(  PROPHET MUHAMMAD  )

Healing of Weak Iman – Think & Understand Meanings of the Glorious Quran

1 – Think & try to understand meanings of the Glorious Quran, which Allah has sent down for His slaves to clarify all things and as a Light that He gives to whom He wills among His slaves. Quran contains tremendous medicine for all ills of the heart, as Allah said, what translated means, “And We sent down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism).” [17:82]

…The Quran contains Islamic Monotheism; Allah’s promises, warnings and Commandments; stores of previous nations; and codes of the best conduct and behavior. These various subjects in the Quran have different effects on the heart. Some Surahs (chapters) of the Quran are more frightening than others. The Messenger of Allah said, what translated means, “Hud (chapter 11) and its sisters (chapters 56, 77, 78 and 81) have brought me white hairs before their due time.” [As-Silsilah As-Sahihah]. Hud and its sisters brought white hairs to the Messenger of Allah because of what they contain of matters of Iman. These Surahs, and the rest of the Quran, showed their effect on the Messenger of Allah and his companions, exactly as they were ordered in the Quran, “So stand (ask Allah to make) you (Mohammad) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allah) with you.” [11:112]

The companions would also be deeply moved with emotions when they recited the Quran. Abu Bakr, for example, who was a soft-hearted man, used to cry while reciting the Quran when leading Muslims in prayer. Once, Umar became ill as a result of his reciting the Ayah, “Verily, the Torment of your Lord will surely come to pass. There is none that can avert it.” [2:7-8]

On another occasion, Umar wept when he was reciting the Ayah, “I (Prophet Jacob) only complain of my grief and sorrow to Allah.” [12:86], and he was clearly heard by those who were standing behind him. Furthermore, Uthman ibn `Affan said, “If our hearts were pure, they will never have enough from reciting Allah’s Speech (the Quran).”

As for later generations, Ayyub said, “I heard Sa`d ibn Jubayr recite the Ayah, “And be afraid of a Day when you shall be brought back to Allah.” [2:281], repeating it more than twenty times.” This is the last Ayah that was revealed to the Messenger of Allah, and it ends with, “Then every person shall be paid what he earned, and they shall not be dealt with unjustly.” [2:281].

Also, Ibrahim ibn Bashshar said, “If you could but see where they will be held over the (Hell) Fire! They will say, ‘Would that we were but sent back (to the world).’” [6:27], was the Ayah that Ali ibn al-Fudhayl died while reciting. I was among those who prayed the Janazah (funeral) prayer on him, may Allah grant him His Mercy.” Furthermore, when our Salaf would reach a portion of the Quran were Sujud (bowing down) is warranted, they treated this incident different than ordinary people. A man once recited, “And they fall down on their faces weeping and it adds to their humility.” [17:109], and then fell in Sujud. Then, he said to himself, “Here you are, you do the Sujud, so where is the crying?”

…..Ibn Al-Qayyim said with regards to what one should do to cure his weak Iman using the Quran, “First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Quran, and try to comprehend and understand them and what they were sent down to accomplish. Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing.”

About Namaaz (sala’at)

Prophet Muhammad (Sallallaahu alaihi wa sallam) said…
The one who disdains the prayers will receive 15 punishments from Allah.

Six punishments in his lifetime
Three while dying
Three in the grave &
Three on the Day of Judgment.

The Six Punishments of Life: 

1. Allah takes away blessings from his age (makes his life misfortunate)
2. Allah does not accept his plea (Dua’s)
3. Allah erases the features of good people from his face.
4. He will be detested by all creatures on earth.
5. Allah does not award him for his good deeds. (No thawab)
6. He will not be included in the Dua’s of good people.

The Three Punishments while Dying   (Alam-e-Naza’a):

1. He dies humiliated.
2. He dies hungry.
3. He dies thirsty. Even if he drinks the water of all seas he will still be thirsty.

The Three Punishments in the Grave   (Azab-e-Qabr):

1. Allah tightens his grave until his chest ribs come over each other.
2. Allah pours on him fire with embers.
3. Allah sets on him a snake called ‘the brave’, ‘the bold’ which hits Him from morning until afternoon for leaving Fajr prayer, from the afternoon until Asr for leaving Dhuhr prayer and so on. With each strike he sinks 70 yards under the ground.

The Three Punishments on the Day of Judgement   (Qiyamat):

1. Allah sends who would accompany him to hell pulling him on the face.
2. Allah gives him an angry look that makes the flesh of his face fall down.
3. Allah judges him strictly and orders him to be thrown in hell.

  Additional penalty for those who don’t say their prayer of: 

Fajar: the glow of their face is taken away.
Zohar: the blessing of their income is taken away.
Asar: the strength of their body is taken away.
Maghrib: they are not benefited by their children.
Isha: the peace of their sleep is taken away.

  Obligatory Prayers and their Timings:
According to the instructions and practice of Prophet Muhammed (SAWS), following periods have been fixed for offering Namaaz:

• Fajar: From dawn to just before sunrise.
• Zuhar: After noon. From the time the sun starts declining till the time the shadow of everything is twice its own size.
• Asar: After Zuhar till just before sun set.
• Maghrab: After sun set till the light in the sky disappears.
• Isha: After Maghrib till just before dawn. It should preferably be offered before mid-night.
• Namaz Jumaa (Friday Noon Prayer): Same as Zuhar. (as Jamat)

  Non-Obligatory Prayers and their Timings 

• Ashraq (Shuruq or early forenoon prayer): Ishraq Prayer is a nafl prayer which is performed about 12 minutes after sunrise. It has only 2 rakaats, which will take you less than 2 minutes, are equivalent to 360 good deeds. The best way to perform Ishraq prayer is to sit in place after fajr prayer and do dhikir and then leave after performing Ishraq prayers when the sun has risen.
• Chaasht (later forenoon prayer): The former takes place when the sun is nearly in the mid-eastern sky and the second a little before noon. The Chasht prayer has 2 to 12 rak’ats. This prayer has great merit, though it is not Farz, Wajeb or Sunnat. In order to gain excellence and high divine morals, this prayer has been recommended. Nearly all the Prophets used to observed this prayer Adam, Noah, Abraham, Moses, Jesus and others. Great rewards for this prayer have been promised in the traditions.
• Salat Al-Awwabin: Awwabin is the plural of Awwab and this refers to the one who is obedient, or one who turns to obedience. Salat al-Awwabin refers to optional prayer after Maghrib and before Isha, consists of 6 rak’ahs. Prophet (peace and blessings be upon him) said, “He who performs 6 Rak`has after Maghrib while not supplicating against others, it will be as if he has worshipped Allah for twelve consecutive years.
• Tahajjud: After the Isha Namaz till just before dawn. It should preferably be offered after mid night, getting up from sleep. Normally one should offer Namaz-i-Isha and sleep without offering Namaz-i-wajibul vittar which should be offered after Tahajjud after getting up from sleep late at night.
• Namaz Istakharah (prayer for seeking counsel): Istikharah prayer is a two-rak’ah non-obligatory prayer by which one seeks Allah’s guidance when he is confused or can’t choose between permissible alternatives. In this case, the Muslim should pray to Allah the Almighty to guide him to whatever He sees fit for him and make his heart satisfied with the decision. In the Prayer, one asks Allah to facilitate the matter if it is good and turn it away if it is not.
• Namaaz Istisqa (prayer for rain): Namaz-e-Istisqa is Mustahab (recommended) and to be prayed when we need rain, i.e. when rain is required. Istisqa means the request of water and rain. Namaz-e-Istisqa is a two Rakat Namaz. But Namaz-e-Estisqa has got an exception that we can pray it in a gathering i.e. Jamaat Namaaz.
• Salat Al-Tasbih (Prayer for forgiveness of all sins): This salaat (namaz) is offered in four rakat at a time and can be read in any part of the day and night but is preferred before Zuhr. Hazrat Muhammad (SAW) said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime.

  Other Optional Prayers 

• Eid-ul-Fitr Prayer: Once a year on 1st Shawwal after completion of 29/30 fasts of Ramdhan. Offering time is from sunrise till Zuhar. It is better to offer it earlier.
• Eid-ul-Azha Prayer: Once a year on 10th of Zill Hajjah. Offering time is from sunrise till Zuhar. It is better to offer it earlier. Muslims offered “Qurbani” after the prayer.
• Salat Al-Janaza (funeral prayer): To be offered for the maghfirat of a deceased Muslim (either sex) before funeral. Muslim men and women are urged to pray the janaazah prayer, as it is the right of the dead person.
• Namaz Kasuf: To be prayed when the solar or lunar eclipse occurred.
• Salat Al-Hajah: To be prayed when we have a special need to be completed
• Salat At-Tawbah: Two rakats prayer for repentance of the past bad deeds
• Salat Al-Taraweeh: A special 20 rakats prayer offered in the month of Ramdhan.

It is better to offer Namaz as soon as the time for that particular Namaz starts. If due to unavoidable circumstances one is unable to offer a particular Namaz during the prescribed time, he or she should offer it later (Qaza Namaz), If one is regular at offering Namaz five times a day and unfortunately if the Asar Namaz could not be offered in time, then Asar Namaz should be offered before offering the Maghrib Namaz and so on for all other prayers.

 Forbidden periods for Namaaz: 

1. Immediately before sun rise for about 5 to 7 minutes.

2. Just at noon for about 5 to 7 minutes.

3. Immediately after sun set about 5 to 7 minutes.

  Different Categories of Namaaz:
In general there are four categories of Namaz:
Farz, Wajib, Sunnath and Nafil.

1. Farz means duty. It is compulsory and should not be avoided. It has two sub-divisions:

i) Farz-i-ayn; which is compulsory on all Muslims, for example offering Namaz five times a day, fasting during the month of Ramadan etc. One who performs it gets the reward but one who does not perform it is a sinner, liable to be punished. One who rejects it altogether is a kafir (Unbeliever).

ii) Farz-i-kifayah; which is not compulsory on all Muslims and even if a group of Muslims perform it the responsibility of all Muslims would be fulfilled, for example Namaz-i-janazah (Namaz for the dead).

2. Wajib: means essential or necessary. It is next to Farz in importance., for example Namaz-i-Idd. One who performs it gets the reward but one who does not perform it is a sinner liable to be punished.

3. Sunnah: means that which Prophet Muhammed (SAWS) did. There are two types of sunnaths: a) Sunnath-i-muakkadah: that which Prophet Muhammed (SAWS) always did and ordered his followers to do. One who does it gets the reward and one who does not do, is a sinner liable to be questioned. Sunnath-i-ghair muakkadah ; that which Prophet Muhammed (SAWS) did occasionally and which is optional on his followers. One who does it gets a reward.

4. Nafil: means extra. One who does it gets a reward but one who does not do/ is not liable to be punished.

TODAY IS THE MARTYRDOM DAY OF SRI GURU ARJAN DEV JI MAHARAJ

Guru Arjan Dev Ji’s Shaheedi – No Parallel in Mankind History . 

Chandu informed the Emperor that Sri Guru Arjan Dev Ji Maharaj had blessed Khusro and promised him that he should become Emperor. Chandu also represented to the Emperor that, if he did not have Khasro quickly arrested, the pretender would recieve great military assistance from the followers of the Guru. The people of Punjab, he said, were all highway robbers. The pandits and the qazis also thought it a favourable opportunity to institute new proceedings against the Guru on the old charge of having compiled a book which blasphemed the worship and rules of the Hindus and the prayers and fastings of the Muhammadans. By such accusations Chandu induced the Emperor to summon Guru Arjan Dev Ji Maharaj. Chandu’s heart was not gratifiied, for he knew he had at last secured his revenge.

Before Guru Ji’s depature for Lahore HE appointed His son, Har Gobind as His succesor. Guru Ji then addressed His wife, Mata Ganga Ji, ‘This body does not exist forever. Wherefore a wise person should not love it. Whatever is born shall perish, and whatever is high will fall sooner or later. This is the law of nature. To love the body is a grievous error. All bodies daily grow old and they do not preserve their original strength. From a child one grows to be a man, and then when old age comes and seizes the body it causes the body to waste and waste away until it falls into its final sleep. Live when I am gone, do not mourn for me and make no effort to seperate yourself to seperate your soul from your body’.

Guru Ji, took with Him Bhai Bidhi Chand, Bhai Langaha, Bhai Paira, Bhai Jetha, and Bhai Pirana. The Emperor Jahangir was at first disposed to treat Guru Ji with respect, but Chandu reminded him of Guru Ji’s pecuniary assistance to Khusro. The Emperor then addressed Guru Ji, ‘You are a saint, a great teacher, and holy man; you look on all, rich and poor alike. It was therefore not proper for you to give money to my enemy Khusro.’

Guru Ji replied, ‘I regard all people, whether, Hindu or Muslim, rich or poor, friend or foe. without love or hate; and it is on this account that I gave your son some money for his journey, and not because he is in opposition to you. If I had not assisted him in his forlorn condition, and so shown some regard for the kindness of your father, the Emperor Akbar to myself, all men would despise me for My heartlessness and ingratitude, or they would say that I was afraid of you. This would have been unworthy of a follower of Sri Guru Nanak Dev Ji, the Guru of the World.’

The conclusion of this speech was not calculated to soothe the Emperor’s feelings. He ordered Guru Ji to pay a fine of two lakhs, and also erase the hymns in His Granth which were opposed to the Hindu and Muslim religions. Guru Ji replied, ‘Whatever money I have is for the poor, the friendless, and the stranger. If you ask for it by way of fine I shall not give you even a kauri, for a fine is imposed in wicked worldly persons and not on priests and anchorets. And as to what you have said regarding erasure of the hymns in the Granth Sahib, I cannot erase or alter an iota. I am a worshipper of the Immortal Lord, the Supreme Soul of the World. There is no monarch save Him; and what HE revealed to the Gurus, from Guru Nanak Dev Ji to Guru Ram Das Ji, and afterwards to myself, is written in the Holy Granth Sahib.

The hymns which find a place in it are not disrespectful to any Hindu incarnation or any Muslim prophet. It is certainly stated that prophets , priests, and incarnations are the handiwork of the Immortal God, whose limit none can find. My main object is the spread of truth and the destruction of falsehood; and if, in pursuance of this object, this perishable body must depart, I shall account it great good fortune.’
The Emperor made no reply, but rose and left the hall of audience. After this a magistrate informed the Guru that He must either pay the fine or by imprisoned in default. When the Sikhs of Lahore heard this decision, they proposed to unite and raise a subscription to discharge Guru Jis obligation. Guru Ji however, did not agree and sent them word, that whoever contributed to pay the fine imposed on Him would imperil his future salvation. Men devoted to religion, Guru Ji said, ‘never pay fines. Fines are for thieves, adulterers, slanderes, and robbers.’

As Guru Ji would not allow the fine to be paid, HE was placed under the surveillance of Chandu. The qazis and Brahmans offered Guru Ji the alternative of being put to death or of expunging the alleged objectionable passages in the Granth Sahib and inserting praises of Muhammad and of the Hindu Deities.

Guru Ji, replied, ‘The Granth Sahib has been compiled to confer men happiness and not misery in this world and in the next. It is impossible to write anew, and make omissions and alternations as you require.’ On hearing this Guru jis enemies concluded that HE would yield to no ordinary threats, so they put fetters on Him and began to torture Him in various ways.

They poured burning sand on Him, seated Him in red hot caldrons, and bathed Him in boiling water. Guru Ji bore all this torture with equanimity and never uttered a sigh or groan. HE was given another opportunity to recant and comply to the demands of His enemies. HE replied, ‘O fools, I shall never fear this treatment of yours. It is all according to God’s will, wherefore this torture can only give Me pleasure.’

Several Jogis and religious men who had met Guru Ji and appreciated His sincerity and exalted doctrines, went to condole with Him in His afflictions. Mian Mir, the Muslim saint of Lahore, also went and contributed his sympathetic tears. He found Guru Jis body all blistered and suppurated, and requested His permission to appeal to the Emperor for His release and the punishment of His torturers. Guru Ji requested him to cast his eyes towards the heavens. On doing so, Mian Mir saw angels begging Guru Jis permission to destroy the wicked and the proud. Mian Mir on beholding this supernatural vision asked Guru Ji, why when He possessed supernatural power, HE consented to endure suffering at the hands of such vile sinners.

Guru Ji replied, ‘I bear all this torture to set an example to the teachers of the true name, that they may not lose patience or rail at God in affliction. The true test of faith is in the hour of misery. Without examples to guide them ordinary persons’ minds quail in the midst of suffering. In the second place, if he who possesseth power within him defend not his religion by the open profession thereof, the man who possesses no such power when put to the torture abjure his faith. The sin will light on the head of him who has the power but does not show it; and GOD will deem him an enemy of religion. In the third place, the body is naturally subjected to woe and weal, but not the spirit. The body is perishable, the soul is imperishable. To set aside by the exercise of supernatural power the law of nature which applies to all things perishable. and thereby to, engender pride in the heart, would be supreme folly.’

Mian Mir on hearing this departed commending Guru Jis fortitude and singing His praises. Upon this Guru Jis enemies again applied themselves to His torture. They kept Him for three hours in a caldron heated by a blazing fire.

DHAN DHAN SATGURU SRI GURU ARJAN DEV JI MAHARAJ, THE KING OF KINGS, AND THE SAINT OF SAINTS

A daughter in law of Chandu, daughter of a pious Sikh, who had heard of Guru Jis torture, considered what she could do to save him, whom her father had ever reverencedm and from whom he had ever obtained the object of his desires. She said to herself, ‘Guru Ji has not eaten anything, and not drunk water or slept in several days. Accursed is my life in this house that I hear of Guru Jis torture, and still see the light of day!’.

She prepared some sharbat and took it in the dead of the night secretly to Guru Jis prison. When stopped by the sentry on guard, she drew forth a piece of jewellery and gave it to him. He allowed her to pass with strict injunctions to return quickly. She told Guru Ji who she was, ‘Recognise me the daughter of a Sikh of yours. I am the wife of the sinner’s (chandu’s) son, but I ought never to have been married to him. I must have committed some great sin in a previous existence, and this is the result of it. Hence I desire to live no longer. Take this Sharbat and also eat something. Look on me as your slave, and have pity on me.’

Guru Ji replied, ‘Hail to you who has so much devotion! You have not but few days to live and you may accompany Me. Keep your secret to yourself. I cannot take food or drink from Chandu’s house.’ On hearing this the lady begged Him to take her as His companion to the unknown world.

Chandu was all night meditating further torture for the Guru. He said to himself, ‘The Guru manifest no pain under ordinary torture, therefore I will cause Him further suffering.’ Not withstanding all the tortures employed the Guru would not abate a jot of His determination.

For Five days Guru Ji suffered severe torture and then asked permission to bathe in the Raavi and take His five sikh companions with Him. Chandu might afterwards order what he thought fit. Chandu was very pleased at Guru Ji’s proposal. He accordingly granted Guru Ji’s request and said, ‘Your life will be saved, if you hearken to my words.’

Chandu sent with his prisoner an escort of soldiers armed with swords and matchlocks. He ordered them to keep a close watch on the Guru. They were not to speak to any one on the way lest they should reveal the sufferings of Guru ji. They also recieved orders not to allow Guru ji to make any detour, but proceed straight on, and not halt before He had arrived at the bank of the river. While Guru Ji, was bathing and subsequently drying Himself, the soldiers were not to address Him or interrupt Him in any way. They were then to return with Him and keep Him in front of them so that HE might not escape.

Guru Ji enveloped Himself in a long sheet and set forth. The whole of His body was blistered and the soles of His feet sore and festered. Guru Ji proceeded very slowly. Several people bowed before the king of kings as HE passed. The bystanders were astonished on seeing Him weak from hunger and suffering, and said, ‘in what state is Guru Ji travelling’. His mind however, was collected and fixed on divine meditation. His devotion like a mountain which cannot be moved was in no way affected by His bodily pain.

On arriving very slow and painful steps at the Raavi HE took up some of its cold water, recently melted from himalayan ice and bathed His feet and hands with it. HE then went into the water and bathed His whole body. Meanwhile HE recited with great devotion Jap Ji sahib. His sikhs who were halo round Him, followed His example. Guru Ji then bowed at the end of His devotions and thus addressed His sikhs,’I have succeeded in effecting the object of my life. Go to My son the holy Har Gobind and five Him from me ample consolation. Let Him also restrain from grief the other members of My family. Let Him sit fully armed on His throne, and maintain an army to the best of His ability. Let Him hold Bhai Budha in honour and wearing of His arms hereby enjoined, adopt the practises of the preceding gurus. Do not cremate My body, but let it flow on the bosom of this river.’

Having this spoken Guru Ji observed a minstrel approach with a two stringed instrument, and invited him to take a seat on a pleasant spot near the river, sing the Guru’s hymns and accompany himself on his instrument. The minstrel accordingly began to sing with great feeling and expression, whereupon the heavenly hosts thronged to listen, to witness Guru Jis departure, and to congratulate Him on His victory over torture and tyranny. Some recounted Guru Jis deeds, while others listened with admiration.

They vowed that the earth itself had not such patience as the Guru. There was nothing animate or inanimate to be compared with Him. ‘HE has shown extreme patience and endurance, though had HE chosen to exercise His miraculous power, HE might have averted His sufferings. HE had never mediated retaliation on His enemy; His praise suits none but Himself for having endured suffering and heeded it not. HE now comes to us to abide in glory and bliss after this earthly misery’.

When Chandus daughter in law heard of Guru Jis Martyrdom , she too abandoned her body as if it was a worthless blade of grass. Her corpse remained concealed in her chamber and none knew that her spirit had accompanied Guru ji in its heavenly flight.

HOW TO IDENTIFY A TRUE HOLY SAINT ( SAADHU )

A True Saint / Saadhu shall have the following SIX QUALITIES :

1. . Their  MANTRA is the NAME of  the GOD and through this Mantra they meditate on the GOD ,  see HIM prevailing everywhere – in all the beings &  things .

2. They have the wisdom ( GYAN ) to look alike upon pleasure and pain ( Sukh & Dukh ) , live the immaculate lifestyle , free of vengeance .

3 .  They are kind to all beings and they have overpowered the Five Thieves ( Lust , Anger , Greed , Attachment and Ego ) .

4 . They take the Kirtan of the GOD’S Praise as their food and they remain untouched by Maya , like the Lotus in the water .

5 . They share the Teachings ( Updesh ) with friend and enemy alike and they love the devotional worship of GOD .

6 . They do not listen to slander  ( Par Ninda ) ;  renouncing self conceit , they become the dust of all .

Whosoever has these SIX qualities is a True Holy Saint ( Saadhu ) .

( SRI GURU ARJAN SAHIB JI  IN SRI GURU GRANTH SAHIB JI MAHARAJ ) .