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Nahjul Balagha

NAHJUL BALAGHA QUTBA NO. 2

BISMILLAHI AR RAHMAN AR RAHEEM

Siffeen se palat ne ke baad farmaya;

Allah ki hamd o san’aa karta hoon, is ki nematoun ki takmeel chahiye, is ki izzat wa jalaal ke aagay sar jhukaane aur us ki maasiyat (na farmani) se hifazat haasil karne ke liye aur us se madad maangta hoon us ki kifayat aur dastageeri ka mohtaaj hone ki wajah se jise wo hidayat kare wo gumaraah nahi hoya jise wo dushman rakhe usey kahin thikana nahin milta jis ka wo kafeel ho wo kisi ka mohtaaj nahin rehta ye (hamd aur talab e imdaad) wo hai jis ka har wazan mein aane wali cheez se pallah bhaari hai aur ganj garaan maaye se behtar wa bartar hai. Main gawahi deta hoon ke Allah ke alawa koi mabood nahin jo yakta wa la-shareek hai. Aisi gawahi jis ka khuloos parkha jaa chukka hai. Zindagi bhar hum isi se wabasta raheinge aur isi ko pesh aane wale qatraat le liye zaqeera bana kar rakheinge, yehi gawahi imaan ki mazboot buniyaad aur husn e amal ka pehla qadam aur Allah ki khushnoodi ka zariya aur Shaitaan ki doori sabab hai aur ye bhi gawahi deta hoon ke Mohammad saws is ke abd aur rasool hain jinhein shohratyaafta deen manqoolshuda nishaaniaan likhi hui kitaab zoofishaan nor chamakti hui roshni aur faisla kun amr ke saath bheja taake shukook wa shubahaat ka izaala kiya jaaye aur dalael (ke zaiye se) se hujjat tamaam ki jaaye. Ayatoun ke zariye se daraya jaaye aur uqoobatoun (azaab) se khauf dilaya jaaye. (is waqt haalat ye thi ke) log aise fitnoun mein mubtela the jahaan deen ke bandhan shakasta, yaqeen ke sutoon mutazalzal, usool muqtalif aur halaat paragandha the. Nikalne ki raahein tang wa tareek thi. Hidayat gumnaam aur zalalat humgeer thi.

Allah ki muqalefat aur Shaitaan ko madad di jaa rahi thi, imaan be sahara tha chunanche is ke sutoon girgaye aur shahraahein ujad gayi wo Shaitaan ke peeche lag kar is ki raahoun par chalne lage aur is ke ghaat par utar padhe.in hi ki wajah se is ke pharere har taraf lehrane lage the aise fitoun mein jo inhein apne samoun se roundte aur apne khuroun se kuchalte the. Aur apne nachboun ke bal mazbooti se khade hue the  toh wo log in mein har aan wa sar gardaan,jaahil wa fareibqor wo the. Ek aise ghar mein jo khud achcha magar us ke bas ne walay bure the, jahaan neend ke bajaay bedaari aur surme ki jagah aansoo the, is sarzameen par aalim ke muh mein lagaam thi aur jaahil moazziz aur sarfaraaz tha.

Isi qutbe ka ek hissa jo Ahlebait e Nabi saws se muta-allaq hai ;

Wo sir e khuda ke amen aur is ke deen ki panaahgah hai, ilm e Ilahi ke maghzan (khazane) aur hikmatoun ke marjah hain. Kutub e aasmani ki ghaadiyaan aur deen ke pahaad hain, inhi ke zariye Allah ne is ki pusht ka qam (jhukaw) seedha kiya aur is ke pahluoun se zauf (kamzoori) ki kapkapi door ki.

Doosroun ke muta-allaq ; Inhoun ne fasq (jhoot) wa fujoor ki kaasht (cultivate) ki ghaflat wa fareib ke paani se, is ummat mein kisi ko Aal e Mohammad saws par qiyaas nahi kiya jaa sakta. Jin logoun par in ke ahsaanaat humesha jaari rahe hoo wo in ke barabar nahi ho sakte. Wo deen ki buniyaad aur yaqeen ke sutoon hain. Aage badh jaane walay ko in taraf palat kar aana hai aur peeche rah jaane walay ko in se aakar milna hai. Haq e Vilayat ki khususiat in hi ke liye hai aur in hi ke baare mein Paighambar saws ki wasiat aur in hi ke liye wirasat hai. Ab ye waqt wo hai ke Haq apne ahal ki taraf palat aaya aur apni sahih jagah par muntaqil hogaya.

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Nahjul Balagha

NAHJUL BALAGHA QUTBA NO. 1

              BISMILLAHI AR RAHMAN AR RAHEEM

                            NAHJUL BALAGHA 

                                        Part 1

Ameer ul Momineen A.S. ke muntaqib khutbaat aur ahkaam ka baab (chapter)

Is baab mein Aap ki wo guftaguein bhi darj hai jinhein muqtalif majlisoun ma-arkoun aur pesh aane wale haadsoun mein khutbaoun ke andaaz par irshaad farmaya hai.

QUTBA NO. 1

(is mein ibteda e aafreinish zameen aur aasmaan aur paidaish e Adam a.s. ka zikr farmaya hai)

Tamaam hamd is Allah ke liye hai jis ki madah (tareef) tak bol ne waloun ki rasaaie (pohonch) nahin, jis ki nematoun ko gin-ne wale gin nahi sakte. Na koshish karne wale is ka haq ada karsakte hain, Na baland parwaaz himmatein us-e- paa sakti hai na aql aur fahem ki gahraiyaan is ki tah tak pohonch sakti hai. Us ki kamala e zaat ki koi had muaiyyan nahin. Na us ke liye tauseefi (sifaati) alfaaz hain na us ki ibteda (shuru-aat) ke liye koi waqt hai, jise shumaar mein laya jaa sake, na uski koi muddat hai jo kahin par khatm ho jaye. Us ne maqlooq ko apni qudrat se paida kiya, apni rahmat se hawaoun ko chalaya, thar tharaati hui zameen par pahadoun ki meqein (pillars) gaadh di. Deen ki ibteda is ki Ma-arefat hai, kamaal e ma-arefat is ki tasdeeq hai, kamaal e tasdeeq TAUHEED hai, kamaal e Tauheed tannazia aur Ikhlaas hai aur ikhlaas ye hai ke us se sifatoun  ki nafi ( substract ) ki jaaye. Kyon ki har Sifat shahid (gawah ) hai ke wo apne mausoof ki ghair hai aur har mausoof shahid hai ke wo sifat ke alawa koi cheez hai. Lihaza jis ne zaat e Ilahi ke alawa sifaat maane, us ne zaat kaa ek doosra saathi maan liya aur jis ne is ki zaat ka koi doosra saathi maana us ne duiee (do maan na ) paida ki jis ne duiee  paida ki us ne is ke liye juz bana daala aur jo is ke liye ajza ( parts ) ka qa-el hua wo us se be-qabar raha aur jo is se be-qabar raha us ne usey qaabil e ishaara samajh liya aur jis ne usey qaabil e ishara sanajh liya us ne is ki had bandi kardi aur jo usey mahdood samjha wo usey doosri cheezoun hi ki qataar mein le aaya jis ne ye kaha ke wo kisi cheez mein hai us ne usey kisi shay ( matter ) ke ziman mein farz kar liya aur jis ne ye kaha ke wo kisi cheez par hai us ne aur jagahoun ko is se khaali samajh li. Wo hai hua nahi. Maujood hai magar adam (nowhere) se wajood mein nahin aaya. Wo har shay ke saath hai, na jismani ittesaal ki tarha, wo har cheez se alaihdah hai, na jismani doori ke taur par, wo faa-el (kaam karne wala) hai, lekin harkaat aur aalaat ka mohtaaj nahin, wo is waqt bhi dekhne wala tha jab ke maqlooqaat mein koi cheez dekhne wali na thi. Wo yagana (ek) hai is liye ke iska koi saathi hi nahin hai ke jis se wo manoos hua aur usey khokar pareshaan ho jaaye. Is ne pehle pahel khalq (creation) ko ijaad (invent) kiya. Baghair kisi fikr ki julani ke aur baghair kisi tajrube ke jis se faayda uthane ki usey zaroorat padhi ho aur baghair kisi harkat ke jise usne paida kiya ho aur baghair kisi walwale aur josh ke jis se wo betaab hua ho. Har cheez ko us ke waqt ke hawale kiya. Be jood cheezoun mein tawazan wahem aahangi paida ki. Har cheez ko judagaana tabiat wa mizaaj ka haamil banaya aur tabiat ke liye munasib sooratein zaroori qaraar di. Wo in cheezoun ko in ke wajood mein aane se pehle jaanta tha. In ki had aur nahiat (neiyyatoun) par ahaata kiye hue tha aur in ke nufoos (nafsoun) aur aaza (organs) ko pehchaanta tha. Phir ye us ne kushaada faza,waseeh atraaf aur aknaaf aur qala (vacuum) ki wasatein khalq ki aur in mein aisa pani bahaya jis ke darya e mawaej ki lehren toofani aur bahr e  zaqaar ki maujein tah ba tah thi ise tez hawa aur tund aandhi ki pusht par laada. Phir usey paani ke paltaane ka hukm diya aur usey is ke paaband rakhne par qaabu diya aur usey is ki sarhad se mila diya. Is ke neeche hawa door tak phaili hui thi aur upar paani thaatein maarta tha. Phir Allah Subhanahu ne is paani ke andar ek hawa khalq ki, jis ka chalna baanjh tha aur isey is ke markaz(center) par qaraar rakha. Is ke jhoonke tez kardiye aur iske chalne ki jagah door wa daraaz tak phailadi phir is hawa ko mamoor (hukm diya) kiya ke wo paani ke zaqeere ko thapede de aur bahr e be karaan ki maujoon ko uchaale is hawa ne paani ko youn mathh diya jis tarha dahi ke mashkize ko matha jaata hai aur isey dhakelti hui tezi se chali. Jis tarha qaali fazaein chalti hain aur paani ke ibtedaai hisse par aur thehre hue ko chalte hue paani par paltaane lagi yahaan tak ke is mastalatum paani ki sateh baland hogayi aur wo tah bat tah paani jhaag dene laga Allah ne wo jhaag khuli hawa aur kushaada faza ki taraf uthai aur is se saatoun aasmaan paida kiye. Neeche wale aasmaan ko ruki hui mauj ki tarha banaya aur upar walay aasmaan ko mahfooz chath aur balanad imaarat ki soorat mein is tarha qayam kiya ke na sutoonoun (pillars) ke sahare ke sahare ki haajat thi na bandhanoun se jood ne ki zaroorat phir un sitaroun ki subah wa bhaj aur raushan taaroun ki chamak damak se aaraasta (sajaya) ki aur un mein zuu paash chiraagh aur jagmagata chaand rawaan kiya jo ghoomne walay falak chalti phirti chath aur jumbish khaane wali loh mein hai. Phir Khuda wand e Aalam ne baland aasmanoun ke darmiyaan shigaaf paida kiye aur in ki wasatoun (spaces) ko tarha tarha ke farishtoun se bhar diya. Kuch un mein sar ba sujood hain jo rukuh nahin karte, kuch rukuh mein hain jo seedhe nahin hote, kuch safein baandhe hue hain jo apni jagah nahin chodhte aur kuch pakeezgi bayaan kar rahe hain jo uktaate nahin, na un ki aankhoun mein neend aati hai na unki aqloun mein bhool chook paida hoti hai na unke badanoun mein susti wa kaaheli aati hai na un par nisyaan (bhool) ki ghaflat taari hoti hai, in mein kuch toh wahi e Ilahi ke ameen, us ke Rasooloun ki taraf paighaam rasaani ke liye zabaan e Haq aur us ke Qataie faisloun aur farmanoun ko le kar aane jaane walay hain, kuch us ke bandoun ke nigehbaan aur jannat ke darwaazoun ke paasbaan hain, kuch wo hain jin ke qadam zameen ki tah mein jame hue hain aur un ke pahloo atraaf e aalam se bhi aagay badhe hue hain. In ke shaane arsh ke paayoun se mael khaatey hain. Arsh ke saamne un ki aankhein jhuki hui hain aur us ke neeche apne paroun mein lipte hue hain aur in mein aur doosri maqlooq mein izzat ke hijaab aur qudrat ke saraa parde hael hain.Wo shakl wa soorat ke saath apne Rab ke tasawwur ko aakhri tasawwur nahin karte na usey mahal aur makaan mein ghira hua samajhte hain na ashbah aur nazroun se us ki taraf ishaara kate hain.

(Adam a.s. li taqleeq ke bare mein farmaya)

Phir Allah ne saqt wa narm aur shereen wa shoura zaar zameen se mitti jama ki usey paani se itna bhigoya ke wo saaf hokar nithar gayi aur tari se itna goondha ke us mein lass paida hogaya. Us se ek aisi soorat banaie jis mein moodhein aur joodh aazaein aur muqtalif hisse usey yahaan tak sikhaya ke wo khud tham saki aur itna sakht kiya ke wo khankhana ne lagi. Ek waqt e muayyin aur muddat e maloom tak usey youn hi rahne diya. Phir us mein Rooh phoonki, toh wo aise Insaan ki soorat mien khadi hogayi jo quwah e zahni (mind power) ko harkat dene wala fikri harkaat se tasarruf (action) karne wala. Aazah wa jawaareh se qidmat lene wala aur haath pairoun ko chalane wala hai aur aisi shinaqat ka maalik hai jis se haq wa baatil mein tameez  karta hai aur muqtalif mazoun (tastes), buoun, rangoun aur jinsoun (species) mein farq karta hai. Quood ranga rang ki mitti aur milti julti hui muafaq cheezoun aur muqalif zidoun (opposites) aur mutaazaad khatoun (different lines) se uska qameer (material,ingredients) hua hai.

Yaani garmi,sardi,tariee,khushki ka paikar hai. Phir Allah ne farishtoun se chaha ke wo us ki sounpi hui dauliat ada karein aur us ke paimaan wasiat ko poora karein. Jo sajda e Adam ke hukm ko tasleem karne aur us ki buzurgi ke saamne tawazeh wa farootni ke liye tha. Is liye Allah ne kaha ke Adam ko sajda karo.

Iblees ke siwa sab ne sajda kiya. Usey asbiyat (takabbur) ne ghair liya. Badbaqti us par chagayi. Aag se paida hone ki wajah se apne ko buzurg wa bar-tar samjha aur khankhanati hui mitti ki maqlooq ko zaleel jana. Allah ne usey mohlat di taa ke wo poore taur par ghazab ka mustaheq ban jaaye aur Bani Adam ki aazmaish paa e takmeel tak pohonche aur vaadah poora hojaye. Chunanche Allah ne us se kaha ke tujhe waqt e muayyin ke din tak mohlat hai. Phir Allah ne Adam ko aise ghar mein thairaya jahaan unki zindagi ko khushgawar rakha. Inhein Shaitaan aur uski adawat se bhi hoshiyaar kardiya. Lekin un ke dushman ne un ke jannat mein thaher ne aur nekokaaroun mein mil jhul kar rahne mein hasad kiya aur aakhir kaar inhein fareib de diya. Adam ne yaqeen ko shak aur iraade ke istehkaam ko kamzori ke haathoun bech daala. Masarrt ko khauf se badal liya aur fareib qurdagi ki wajah se nadamat uthaiee. Phir Allah ne Adam ke liye tauba ki gunjaesh rakhkhi.inhein rahmat ke kalme sikhae, jannat mein dobara pohonchane ka un se vaadah kiya aur inhein daar e ibtela aur mahal e aafzaaesh e nasl mein utaar diya.

Allah Subhanahu ne unki aulad se ambiya chune. Wahih par un se ahad wa paimaan liya. Tableegh e Risaalat ka inhein amen banaya, jab ke aksar logoun ne Allah ka ahad badal diya tha. Chunanche wo us ke Haq se beqabar hogaye. Auroun ko us ka shareek bana dala. Shayateen ne is ki Ma-arefat se inhein rugardaan (door) aur us ki ibaadat se alag kardiya.

Allah ne un mein apne Rasool maboos kiye aur lagataar Ambiya bhehe taa ke un se fitrat ke ahad wa paimaan poore kara-e-. us ki bhooli hui nematein yaad dilaye. Aur inhein qudrat ki nishaaniaan dikhaye. Ye saroun par baland baam aasmaa, un ke neeche bicha hua farsh e zameen, zinda rakhne wala samaan e maashiat. Fana karne wali ajlein, budha kar dene wali beemariaan aur pay dar pay aane wale haadse. Allah subhanahu ne apni maqlooq ko baghai kisi farsatadah

Paighambar ya aasmani kitaab ya daleel qataee ya tareeq e raushan ke kabhi youn hi nahin chodha. Aise Rasool jinhein tadaad ki kami aur jhutlane waloun ki kasrat darmaninda wa aajiz nahin karti thi. Un mein koi sabeq tha jo baad mein aane wala ka naam wa nishaan bataya. Koi baad mein aaya jise pehla pohonchwa chuka tha. Isi tarha muddatein guzargayi, zamane beet gaye,baap dadaoun ki jagah par un ki auladein bas gayi, yahaan tak ke Allah subhanahu ne aeifaa e ahad wa itmaam e nubuat ke Mohammad saws ko maboos kiya, jin ke mutaalaq Nabioun se ahad wa paimaan liya ja chuka tha, jinki alamat e zahoor mashoor mahal zahoor Mubarak wa masood tha.

Is waqt zameen par basne waloun ke maslak juda juda, khwahishien mutafarriq wa paragandha aur raay alag alag thi. Youn ke kuch Allah ko maqlooq se tashbeeh dete the, kuch is ke naamoun ko bigaadh dete the, kuch usey chodh kar auroun ki taraf ishaara karte the. Khuda wand e aalam ne Aap saws ki wajah se inhein gumrahi se hidayat ki raah par lagaya aur Aap saws ke wajood se inhein jehalat se chudhaya.

Phir Allah subhanahu ne Mohammad saws ko apne liqa (mulaqaat) wa qurb ke liye ke liye chuna, apne khaas inaamaat Aap saws ke liye pasand farmaay daar e duniya ki bood wa baash se Aap saws ko balandtar samjha aur zahmatoun se ghiri hui jagah se Aap saws ke ruq ko moodha aur duniya se ba-izzat Aap saws ko uthaliya. Hazrath saws tum mein us tarha ki cheezein chodh gaye jo Ambiya apni ummatoun mein chodh tea aye the. Is liye ke wo tareeq e waazeh wa nishaan e mohkam qayam kiye baghair hi be qaid wa band inhein nahin paighaam Rabbani pohoncha ke hujjat tamaam karein. Aql ke dafeenoun ko ubhaare chodhte the. Paighambar saws ne tumhari parwardigaar ki kitaab tum mein chodhi hai. Is haalat mein ke inhein kitaab ke haraam wa halaal, waajib wa mustaheb, naseq wa mansooq, raqs wa azaaem, khaas wa aam, ibrad wa misaal, muqaiyad wa mutlaq, mohkam wa mutashaabe ko waazeh taur par baayaan kardiya, majmal aayatoun ki tafseer kardi. Us ki guththioun ko suljha diya is mein kuch aayatein wo hai jin ke jaan ne ki pabandi aayad ki gayi hai aur kuch wo hai ke agar us ke bande un se nawaqif rahein toh muzaeqa nahin. Kuch ahkaam aise hain jin ka wajoob kitaab se saabit hai aur hadees se un ke mansooq hone ka pata chalta hai aur kuch ahkaam aise hain jin par amal karna hadees ki ruu se wajib hai lekin kitaab mein un ke tark ki ijaazat hai. Is kitaab mein baaz wajibaat aise hain jin ka wujoob waqt se wabasta hai aur aur zamane aainda mein unka wujoob bartafaf hojata hai.

Quraan ke mahramaat (haraam) mein bhi tafreeq (difference), kuch kabirah hain jin ke lye aatish e jahannum ki dhamkiaan hain aur kuch saghira hain jin ke liye maghferat ke tawaqqoaat paida kiye hai. Kuch aamaal aise hain jin ka thoda se hissa bhi maqbool hai aur ziyada se ziyada izaafeh ki gunjaaesh rakhi hai. Hajj ke silsile mein Farmaya a.s., Allah ne apne ghar ka Hajj tum par wajib kiya, jise logoun ka Qibla banaya hai, jahaan log is tarha khich kar aate hain jis tarha pyaase haiwaan paani ki taraf aur is tarha waraftagee se badhte hain jis tarha kabootar apne aashiaanoun ki jaanib, Allah jalle shanahu ne is ko apni azmat ke saamne in ki firotani wa aajizi aur apni izzat ke aitraaf ka nishaana banaya hai, us ne apni maqlooq mein se sunne walay log chun liye jinhoun ne is ki awaaz par labbaik kahi aur us ke kalaam ki tasdeeq ki wo Ambiyaoun ki jagah par khade. Arsh par tawaaf karne farishtoun se shabahat iqtiyaar ki. Wo apni ibaadat ki tijaarat gaah mein munaafoun ko sameit te hain, aur is waadagah maghferat ki taraf badhte hai. Allah subahnahu ne Quraan mein farmaya ke Allah ka wajib alawa haq logoun par ye hai ke wo khana e kaaba ka hajj karein jinhein wahaan tak pohonch ne ki istetaat ho aur jis ne kufr kiya toh jaan le ke Allah saare se beniyaaz hai.

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Qur Rabbi Zidni Ilman – Quraan Majeed

Ana Madinatul Ilm wa Aliun Babuha – Rasool Allah saws

Ilm ki ahmiat aur zaroorat ke baare mein zyaada tabsera karne ki ehtiyaaj nahi hai kyun ke na sirf Quraan aur Hadees e Masoomeen balke zindgi ke har pehloo mein jo hum rozana karte hain koi na koi ilm ka usse waasta hota hai, maslan jab bachcha paida hota hai toh apni zarooriaat ko zaahir karne ke liye awaazein nikaalta hai jis se uski zaroorat poori hoti hai yahaan kaha jaa sakta hai ke ye pehli cheez hai jo us ne seekhi toh pata chala ke seekhne ka yani ke ilm haasil karne ke silsile ka aaghaaz kahaan se hota hai, ghour talab baat hai ke ek bachcha jise duniya mein aaye hue chand lamhe guzre usko kis ne sikhaya ke apni zaroorat ka izhaar kaise kare toh bolna hoga ke ye uski fitrat mein hai aur ye fitrat is mein kis ne wadiat ki to kehna hoga ke Allah ne, ab  ye baat sabit hoti hai ke insaan ki fitrat mein seekhna hai, jaan-na hai, talab e ilm hai, Rasool e Akram saws ka ye qaul ke “ har bachcha fitrat e Islam par paida hota hai bas us ke paalne wale usey apne jaisa bana dete hain ” is hadees ke alfaaz fitrat e Islam bata rahe hain ke insaan mein tasleem karne ki fitrat hai koi baat us waqt tak tasleem karne se taalluq nahi rakhti jab tak ke us ka ilm na ho, baghair e ilm kisi baat ka tasleem karna bhi jehalat hai aur inkar karna bhi. Qatmi martabat saws ne farmaya ke “ mahed se lekar lahed tak ilm haasil karo ”  yun to duniya mein muqtalif uloom hain aur har ek par ilm ka itlaaq hota hai lekin ye baat taishuda hai duniya ke tamaam uloom ka faayda duniya hi  mein hoga to ab aql ka ye fareeza hai ke us ilm ko talaash kare ke jis se duniya aur aakherat dono mein faayda ho, kyun ki fitrat e insaan mein tehqeeq hai, toh ab jis ne insaan ki fitrat mein Islam ko rakha us par ye wajib tha ke tasleem karne ki daleelein bhi insaan tak pohonchaye aur usne ye kaam apne Habeeb saws se liya jo kehta hua nazar aaya ke “ Main tumhare beech do garahqadr cheezein chodhe jaa raha hoon Allah ki kitaab aur Meri Itrat jo in se mutammassik rahe who hargiz gumraah na hoga yahaan tak mujh se houz par mile” yani ke najaat ka zariya bas ye do cheezein hain aur kuch nahi aur ye dono aaj Quraan aur Hadees e Masoomeen ki shakl mein hamare beech maujood hain jis ke zariye se ilm haasil hota hai, ilm jis ki bina par maarefat hoti hai aur maarefat ki bina par mohabbat aur mohabbat ki bina par qurbat, toh buniyaad hui ilm, irshaad e Masoom hai ke “Ilm bas wohi hai jo hamare dar se nikle”, toh laazim hua ke ilm haasil karne ke liye inhi ki taraf rujuh karna chahiye, chunanche Allah ki kitaab ho ke Hadees e Masoomeen dono hi Arabi zabaan mein hain apni zabaan mein inko samajhne ke liye muqtalif tarjume kiye gaye, aaj duniya mein shioun ki aksariat jo zabaan bolti hai wo Urdu hai, isiliye zyada se zyada jo Ahadees wa Quraan ki tafseer ka tarjuma kiya gaya wo Urdu zabaan hi mein maujood hai iski ek khaas wajah ye bhi hai ke Arabi ka qareebtar tarjuma Urdu hi mein mumkin, lekin dekha ye jaa raha hai ke aaj ke mahool mein jo education system chala hai is mein aksar log Urdu se na balad hain aur in logoun ka mazhabi ilm haasil karne ka zariya ho ke likhne ya padhne zarooriaat ne ek nayee zabaan ko wajood mein laya jise hum aaj “Roman English” ya “Roman Urdu” ke naam se jaante hain, bas jab humne chaha ke Ilm E Ilahi aur Ilm E Mohammad wa Aale Mohammad saws ko is zabaan ke zariye se pohonchaya jaaye logoun tak toh jo pehli kitaab humare zahen mein aaye wo wo kitaab hai jise do Qabil e Ehteraam Ulema Syed Razi r.a. aur Syed Murtaza r.a ne murattab kiya aur Urdu mein iska qareebtar tarjuma Mufti Jaffer Hussain Sahab ne kiya jo mashoor o maroof hai Nahjul Balagha ke naam se, iske padhne waloun se adaban guzarish hai ke is kitaab se istefaada karein aur hamare haq mein dua karein ke Allah hamari is koshish ko kamyaab kare aur mazeed kaam karne ka mauqa ata kare.

Nahjul Balagha teen (3) hissoun mein munqasim pehle hum aap ki khidmat mein is ka pehla hissa pesh kar rahe hain deegar Inshallah jald hi pesh kiya jayega.

Roman Transliteration: Mir Akbar Ali Baquri

Supported by: Syed Abbas Hyder Naqvi                   

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