IMAM BUKHARI, ANNA AUR BHARTIYA MUSALMAN

beke cq[kkjh] vUuk vkSj Hkkjrh; eqlyeku

beke cq[kkjh dk c;ku ;k rks fdlh cq[kkj dh ctg ls ekufld fnokfy;kiu gS ;k viuh ‘kkgh beke dh in~oh dks cpkus dh tqxr gS ;k fQj ljdkj ds lkFk oQknkjh n’kkZus dh ea’kk ;k fQj vUuk }kjk uk cqyk;s tkus dk na’k A

cq[kkjh dk c;ku yxrk rks fdlh ekfy;j[kksfy;k cq[kkj dh ctg ls gS A vxj ,slk gS rks mUgs viuk lgh bykt djkuk pkfg;s vkSj pqi jguk pkfg;s rFkk csdkj esa ,sls c;ku nsdj bLyke vkSj fgUnqLrkuh eqfLyeksa dks ns’k ds vkanksyu ls vyx Fkyx fn[kkus dk iz;kl dnkfi ugh djuk pkfg;s A

beke cq[kkjh ‘kkgh beke gSa mUgs ;g Hkze vHkh rd gS fd eqfLye lekt muds ihNs [kM+k gS vkSj muds csrqds Qroksa vkSj mudh NksVh lksp dk xqyke gS A muds vkns’kksa ls izHkfor vkSj mudh ikyuk djus okyk gS A beke lkgc ! uhUn ls tkfx;s] oks oDr tk pqdk gS A lekt ifjiDo gks jgk gS A ;qok le>nkj gks x;s gSa D;ksfd mues f’k{kk dk izpkj izlkj gks jgk gS A vc oks vius fnekx ls lkspus yxs gS A vkids Qroksa vkSj bLyke ds uke ij vkids }kjk fd;s tk jgs fn[kkoksa vkSj iziapksa ds ihNs dk lp Hkh le>us vkSj tkuus dh lykfg;r muesa fodflr gksrh tk jgh gS A gkyakfd vki yksxksa us bLyke dh nqgkbZ ns nsdj eqfLye cPpksa vkSj [k+klrkSj ij cfPp;ksa dks Ldwy tkus] tnhn rkyhe gkfly djus vkSj MkWDVj] bathfu;j] vkfdZVsDV vkfn cuus ls jksdk] njvly vki tSls yksx pkgrs gh ugha fd nhuh rkyhe ds lkFk&lkFk cPps tnhn bYe gkfly dj vkxs c<+sa] muds t+gu [kqysa] muds Kku esa bt+kQk gks] mudh lksp vkSj le> dh ijokt+ cqyan gks lds D;ksafd vxj ,slk gqvk] lekt dk ;qok lkspus] le>us dh lykfg;r ik x;k rks vkidh nqdkjnkjh ftls dbZ cjlksa ls vki pykrs jgs gSa [krjs esa iM+ tk;sxh A exj oDr cny x;k tukc lekt ds pqok tku x;s gSa vkidk ;g Qrok egt ml ljdkj dks [kq’k djus ds fy;s gS ftldh tjkZuokth ls vki ‘kkgh beke gSa A vkidks viuh in~oh cpkus dh tqxr Fkh] vkidks ljdkj dks [k’k j[kus dh fQdz Fkh rHkh rks vkius ,sls vkanksyu dks xSj bLykeh djkj fn;k tks ml Hkz”Vkpkj :ih chekjh ds f[kykQ ‘kkafriwoZd Bax ls yM+k tk jgk gS ftl chekjh dk bLyke ls cM+k eq[kkfyQ dksbZ gks gh ugh ldrk A [kSj beke lkgc us ljdkj dks crk fn;k fd eS vkids izfr fdruk oQknkj gwa vkSj bl in~oh dks cjdjkj j[kus ds fy;s eS fdlh Hkh gn rd tk ldrk gwa A ;s ckr Hkh dkfcys xkSj gS fd ;s c;ku ßiz/kkuea=h dh ljdkjh b¶rkj ikVhZ ls ,d fnu igys vk;k gS vkSj ;g egt+ bRrsQkd ugha gks ldrk AÞ

gks ldrk gS mUgksus ;s c;ku blfy;s fn;k gks fd os lksp jgs Fks fd eqfLye dkSe ds Bsdsnkj dh gSfl;r ls vUuk fo’ks”k :i ls muls vkanksyu ls tqM+us dk vkxzg djsaxs ;k mUgsa U;kSrk nsaxsa A exj tc vUuk ds vu’ku dks ,d g¶rs ls vf/kd xqtj x;k vkSj vUuk us mUgs iwNk rd ugha rks mUgksus ckS[kykgV esa ;s c;ku fn;k A D;ksafd ;fn ,slk ugha gksrk vkSj vkanksyu bruk xSjbLykeh gksrk rks mUgs ;s ?kks”k.kk vkanksyu ds izFke fnu gh djuh pkfg;s Fkh vkf[kj oks ,d g¶rs rd [kkeks’k D;ksa jgs] D;k oks vUuk ds lkFk eap ij cSBdj yksdfiz;rk ikus dh egRokdka{kk ugha ikys Fks \ jgh ckr tks mUgksus vius c;ku esa QjekbZ fd vUuk us eqlykekuksa dks lkFk ugha fy;k vkSj muls ugha iwNk rks ;s dksbZ nkor ugha gS tukc beke lkgc ! ;gka rks Lor% LQwrZ Hkz”Vkpkj ls =Lr Hkkjrh; ;qok] cw<+s] cPps] vkSjrsa ?kjksa ls fudy iM+s gSaA uk mez dk Hksn gS uk jax dk QdZ vkSj uk /keZ dk vgadkj A

lfn;ksa ckn rks okLrfod Hkkjr dks fo’o ns[k jgk gS ml Hkkjr dks tks /keZ fujis{k vkSj fo’kky ân; okyk gS ftlesa /keZ] tkr] jax] uLy vkSj mez dk Hksn ugha A vktknh dh yM+kbZ ds ckn ;g fu’p; gh Hkkjr dk xkSjo’kkyh izFke xkSjo’kkyh le; gS tc Hkkjr] Hkkjr ds :i esa lkeus vk;k gS A vkSj fganq] eqfLye] fl[k] bZlkbZ ,d lesfdr y{; ds fy;s ?kjksa ls fudy iMs gSa A vUuk Bhd dgrs gSa ;g vktknh dh nwljh yM+kbZ gS exj dqN yksxksa dks ;g ,drk vkSj isze QwVh vka[k ugha lqgkrk A igyh taxs vktknh esa Hkh xksMls vkSj ftUuk Fks vkSj bl nwljh yM+kbZ esa lkekftd ,drk ns[k dj beke cq[kkjh ckS[kyk x;s gSa vkSj ftUuk cuus dh jkg ij gSa A

beke lkgc dk rdZ ;g Hkh gS fd yksx ßoUns ekrjeß xk jgs gSaA exj tukc us ;s ugha lquk fd yksx ßbUdykc ftUnkcknß Hkh fpYyk jgs gSa A vkSj ;gka ck/;rk Hkh ugha gSa fd vUuk ds vu’ku dks liksVZ djuk gS rks dksbZ fo’ks”k ukjk gh yxkuk iMsxk A blhfy;s eqlyekuksa ds bZeku nqgkbZ er nhft;s A oks tkurs gS muds bZeku dh vgfe;r D;k gS A vkSj oks ;s Hkh le> x;s gSa fd lkjk [ksy nqdkunkjh dk gS A

Hkkjr dk ,d&,d eqlyeku vUuk ds lkFk gSA Hkz”Vkpkj ds f[kykQA vUuk eap ij miokl dj jgs gSa vkSj ge vius ?kjksa esa miokljr gSa A gekjs miokl ¼jksts½ ml vYykg ds fy;s gSa tks Hkz”Vkpkj dk ?kksj fojks/kh gS A vkSj vUuk dk miokl Hkh Hkz”Vkpkj ds f[kykQ gS A vr% gekjs miokl ¼jksts½ Hkh gj ml cqjkbZ ds f[kykQ gSa tks lekt] ns’k vkSj bUlkfu;r ds fgr es augha gSa A vkSj jksts dk vFkZ Hkh ß:ds jgukß gh rks gSa A vFkkZr cqjkbZ;ksa ls :ds jgus dh izsfDVl A ge vius vkidks reke cqjkbZ;ksa ls jksds j[kus dh vknr Mkyus dh riL;k esa jr gSa A vFkkZr miokl ij gSa A ftlesa Hkz”Vkpkj Hkh ‘kkfey gSa A ßvUuk rqe la|”kZ djks] eqlyeku Hkh rqEgkjs lkFk gSa Aß vkSj eqfLye lekt] gj ml O;fDr ds lkFk gSa A tks fdlh Hkh cqjkbZ ds f[kykQ yM+us dks rRij gS D;ksafd ;gh rks bLyke gS vkSj ;gh bLyke dk mÌs’; A cqjkbZ ds f[kykQ la|”kZ dnkfi xSj bLykeh ugha gks ldrkA

bl rF; dks Hkh utjvankt ugha fd;k tkuk pkfg;s fd ehfM;k dks viuh ftEesnkjh dk vglkl gksuk pkfg;s A ,sls c;kukr dks tkucw>dj izFke iz”B ij luluh cukdj Nkiuk vkSj mUgsa vgfe;r nsuk xyr gS A beke cq[kkjh dk dgk gqvk gj dFku Qrok ugha gksrk gSa A ehfM;k dks Qros vkSj LVsVesUV esa vUrj djuk Hkh lh[kuk pkfg;s A vkSj dqN Hkh Nkius ;k fn[kkus ls igys ;g r; dj ysuk pkfg;s fd tks oks fn[kk ;k Nki jgs gSa oks jk”Vªfgr esa gS ;k ugha A

vdey ubZe

ftyk leUo;d]

enjlk o vYila[;d f’k{kk

loZ f’k{kk vfHk;ku]

eaxy Vkoj]jkrkukMk tks?kiqj

eks- 9413844624

Power of “Istighfar” (A moving story)

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This story about “Istighfar” is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the "Sheikh ul-Islam" or the "Imam of Ahl al-Sunnah."

During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.

Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.

On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. [Summarized from Al Jumuah magazine, vol 19, issue 7]

This story is a reminder of the power of saying Istighfar (seeking forgiveness) frequently. Let’s remember that the prophet used to say Istighfar frequently during the day. Tafseer Al-Qurtubi states:

A man complained to Al-Hasan about a drought, and he said to him: “Pray to Allah for forgiveness.”

Another man complained to him of poverty and he said to him: “Pray to Allah to forgive you.”

Another man said to him: “Pray to Allah to bless me with a child.” He said: “Pray to Allah for forgiveness.”

Another complained to him that his garden was dry. He said to him: “Pray to Allah for forgiveness.”

He was asked about it and he said: “This is not my personal opinion, for Allah says in Surah Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” Tafseer Al-Qurtubi (18/301-302)

One of the narrators of a Hadith was asked about the manner in which forgiveness is to be sought, to which he answered: "The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say: ‘Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)’.” [Sahih Muslim].

Achieving “Khushu” and a Positive State of Mind

Achieving “Khushu” and a Positive State of Mind

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We have all heard about the importance of inculcating Khushu in our prayers. It refers to a state of mind when we stand in front of Allah and fully direct our minds and hearts towards Him. Ibn al-Qayyim defined Khushu as a state “. . . when the heart feels aware and humble before the greatness and glory of Allah, and is filled with awe, fear and shyness . . .” (Al-Rooh, p. 314).

Anything less not only diminishes the rewards of our worship and Ibadah but we should consider it as a sign of our disregard for our creator, as well as a lost opportunity for our spiritual rejuvenation. After all, what good is being in front of anyone – let alone our creator and sustainer – when our minds and hearts are not focused on “the moment”?

Khushu – A Positive State of Mind

In psychological terms, we can liken this state of mind to a single-minded immersion of oneself with deep focus on the activity at hand and one that leads to maximum performance. We know that our state of mind, directly or indirectly, impacts almost everything that we do in life. A bad state of mind can have a debilitating effect on our overall performance, shows its effects on our outward appearances, and in general becomes a hindrance to bringing out the best in us. On the other hand, we also know the good feelings associated with being in a good state of mind. It makes us feel livelier and more productive, and life generally seems more fulfilling.
Needless to say, we must find ways to get in the right states of minds to maximize our performance for any given activity or else we can expect subpar results. The activity of “Prayers” or salat is no exception to that rule. The Prophet (peace and blessings of Allah be upon him) alluded to something similar in that we get only a portion of the reward for our prayers depending on the level of our efforts. He said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half” (Reported by Imaam Ahmad; Saheeh al-Jaami’, 1626).

The Tendency to Get Distracted

However, voluntarily getting in a focused state of mind and staying there is easier said than done. Many a time we tend to get sidetracked by our own thoughts. As for prayers, the reality is that as soon as we enter the state of prayers, various thoughts rush into our minds distracting us from the state of worship. These distractions also include satanic whispers, also referred to as “waswaas” (insinuating thoughts from Shaytaan) and sometimes reach to a level where the act of worship fails to deliver any notable spiritual value.
Sadly, this lack of control on our thoughts and states of our minds not only deprives us from establishing a relationship with our creator but also prevents us from bringing calm to our jittery nerves and lives in general. Among other things, Prophet Muhammad (peace and blessings be upon him) relied on prayers to provide him comfort and mental calm. He once said, “The source of my delight is the prayer” (authenticated by Al-Albani). He also used to ask Bilal to give the Adhan for the prayer by saying: “Give us comfort by it, O Bilal.”

Stepping towards Khushu and a Positive State of Mind

Inculcating Khushu in our prayers, therefore, is about getting in the right state of mind where we are fully guarding our thoughts from any distractions and focused on Allah and the various prayer invocations. Besides spiritual rejuvenation, the practice of Khushu also teaches us to induce a positive state of mind for any other moment or activity by teaching us to keep distracting thoughts at bay and enabling us to focus on the task at hand with the heart and mind fully immersed.

So, what can we do to get in the right state of mind to help us perform optimally? The following are some tips that can come in handy:
Get passionate about the activity: One way to get in a positive state of mind so you may excel at a task is to ensure that you develop a passion for it. The more passionate you feel about doing something, the less likelihood there is to get distracted from that activity. We know this from our hypnotic interest in the many TV shows, movies, and numerous other entertainment episodes that occupy our minds on a daily basis. So, if you complain about reduced khushu levels in your prayers, you ought to assess your passion and level of interest in prayers and your relationship with your creator. How does it compare with your life’s other passions and interests? A reduced interest drives you to rush through prayers so that you can get back to your other activities of interest. The reason behind your poor khushu levels, therefore, may be rooted in your lack of interest to pray in the first place.
For some of us, this may be a harsh reality check but until our behavior proves otherwise, our priorities may be skewed.
You can get over this problem by spending time (when you are not praying) to learn and internalize the merits and rewards of prayer. That can help you go a long way in raising your passion for prayers and other forms of worship, thus minimizing the likelihood of getting distracted. In this context, we should remind ourselves of what Allah said about developing the right khushu in prayers. He said in the Quran (interpretation of the meaning),

“Successful indeed are the believers, those who offer their salah (prayers) with all solemnity and full submissiveness” [Surah al-Mu’minoon 23:1-2]”.

Remember, the more passion you fill in your mind and heart about anything, the less vacuum you leave for the distracting thoughts to fill the void when you are involved in that activity.
Prepare for the activity before the activity: Another sure method to help one perform optimally in any activity is to get mentally ready for that activity beforehand. Athletes do it regularly. We do it too before getting ready for any challenging activity (taking an exam, for example). This preparation before the actual event helps clear the clutter from our minds that maybe lingering from previous activities. As far as prayers are concerned, performing ablution, the high value associated with making dua before obligatory prayers in congregation, sunnah prayers, and so on are some of the things that can get us in the right state of mind before we start the obligatory prayers.
Be mindful of the activity: To ward off distracting and negative thoughts, psychologists and psychotherapists also recommend the use of “mindfulness”. Mindfulness helps in directing your consciousness to what you really want at the moment rather than letting negative thoughts pull your mind from one distraction to another. Being mindful in prayers can help you consciously guard your state of mind from being poisoned by negative thoughts as well as satanic whispers (waswas). While praying, be mindful of the meanings of the invocations of your prayers. Done repetitively, this voluntary control can gradually help you control your state of mind and achieve high levels of Khushu.

In Summary…

Khushu, therefore, is an ideal practice to help you increase the quality of your prayers that, as the prophet told us, can bring delight and calm to your lives and help bond with your creator and sustainer. The psychological underpinnings of this practice can also help you master the art of getting in the right state of mind for other activities too. It can also help keep unpleasant thoughts from the past at bay and also to stop related feelings of anxiety. That can come in quite handy in your relationships, at work, and in other aspects of your lives.
Feel free to share other steps that may be helpful in achieving Khushu and a positive state of mind.

– The IqraSense.com Blogger

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