Amliat ka ek zabta he ek tariqa e kar he, jab amil uskay mutabiq amal karta he to kuch din bad taseer zahir hoti he or jab amal khatm ho ta he to uska asar bhi mulahiza ho jata he, aksar oqat amal me taseer zahir nahi hoti, halanke tamam tar qawanin or sharait ki perwi se amal kia jata he, koi bhi wazifa ya amal jo qurani ho dar asal Allah se hajat rawai ki dua hoti he, baz oqat Allah hi ki taraf se dair hoti he ya kam esa hota he jo shariyat ke manafi hota he, to jahan amal nakam hota he wahan sath sath amil bhi gunah gar hota he. Zamin o asman ke tamam khazanon ki kunjiyan Allah hi ke paas hain jisay chahta he ataa karta he jisay chahta he mehroom rakhta he, lekin koshish karna hamra farz he Allah ne farmaya
لیس للانسان الا ما سعیٰ
Beshak insan keliy wahi kuch he jiski woh koshish karta he, saher or jadoo ka hona quran se sabit he magar quran me ye bhi wazeh kia gya sura baqra me ke jaddo ke asar ka hona bhi Allah hi ke hukm se he jab woh chahta he jadoo ka asrar hota he jab woh nahin chahta jadoo ka asar nahin hota. Isliy chahy ap koi qurani amal karain chahy koi sifli amal, kamyabi tabhi hoti he jab Allah ka hukm ho, ham dua mangtay hain agar qabool nahin hoti to wesay hi qurani amal se agar apka maqsad hasil nahin hota to phir karain.
Amilin ke nazdik taseer kisi ism e ilahi ya ayat e qurani ki tabhi zahir hoti he jab amil sharai ehkam ki baja awri kary or musalsal vird rakhy to ek din esa ata he he ke us ism ya ayat ka muakil amil se manoos ho jata he, usky bad jab bhi woh ism ya ayat ka wird kisi maqsad keliy karta he to maqsad baht jald hath ata he. ab zahir he har ism ya har ayat ki zakwat ada karna mumkin nahi, to uskeliy amilin ka nazriya he ke haroof e tahiji ki zakawt ada kar di jay to mazid kisi ism ya ayat ki zakat ada karny ki zaroorat nahi rehti kiuke har ayat ya har ism inhi 28 haroof se bana he. ab jin logon ne hamzad ka qurani amal karna he to woh agar koi bhi zakat adaa na karain to agar taseer zahir nahi hoti to doosry ya teesray chily me lazim maqsad hath ay ga hamzad hazir hoga, or jo shakhs jis ism ya ayat ka pehly hi se amil he uski zakat ada kar chuka he agar woh usi ism ya ayat se hamzad ka amal kary ga to natija bahot jald samny ay ga. is tarah jin logon ne haroof e tahaji ki zakwat ada ki ho unhain bhi taseer jald mulhiza ho gi unkay har amal me chahy woh jo bhi amal karain. Har shakhs ye chahta he ke amal asan ho, kam se kam dino ka ho or kamyabi bhi yaqini ho to uskeliy do batain zehn me rakhain ke ya to zakawt e haroof e tahaji ada karain pehly ya phir usi ayat ya ism se amal karain jis ke ap amil hain, or agar ye bhi ap se nahi hota to phir yaqeen or wasooq se amal e hamzad e qurani karain or agar hamzad hazir na ho to doosra or teesra chila bhi karain. ye waqiatan haqiqt he ke aksar pehly chila me hi manzil mil jati he amal ka poora na kar pana ek alag bat he lekin kabhi kabhar taseer zahir nahi hoti to uski sirf do hi wajoohat hoti hain ya to amil gher sharai afal se gurez nahi karta tark e namaz karta he waghera waghera ya zakwat ada nahi ki hoti.
لیس للانسان الا ما سعیٰ
Beshak insan keliy wahi kuch he jiski woh koshish karta he, saher or jadoo ka hona quran se sabit he magar quran me ye bhi wazeh kia gya sura baqra me ke jaddo ke asar ka hona bhi Allah hi ke hukm se he jab woh chahta he jadoo ka asrar hota he jab woh nahin chahta jadoo ka asar nahin hota. Isliy chahy ap koi qurani amal karain chahy koi sifli amal, kamyabi tabhi hoti he jab Allah ka hukm ho, ham dua mangtay hain agar qabool nahin hoti to wesay hi qurani amal se agar apka maqsad hasil nahin hota to phir karain.
Amilin ke nazdik taseer kisi ism e ilahi ya ayat e qurani ki tabhi zahir hoti he jab amil sharai ehkam ki baja awri kary or musalsal vird rakhy to ek din esa ata he he ke us ism ya ayat ka muakil amil se manoos ho jata he, usky bad jab bhi woh ism ya ayat ka wird kisi maqsad keliy karta he to maqsad baht jald hath ata he. ab zahir he har ism ya har ayat ki zakwat ada karna mumkin nahi, to uskeliy amilin ka nazriya he ke haroof e tahiji ki zakawt ada kar di jay to mazid kisi ism ya ayat ki zakat ada karny ki zaroorat nahi rehti kiuke har ayat ya har ism inhi 28 haroof se bana he. ab jin logon ne hamzad ka qurani amal karna he to woh agar koi bhi zakat adaa na karain to agar taseer zahir nahi hoti to doosry ya teesray chily me lazim maqsad hath ay ga hamzad hazir hoga, or jo shakhs jis ism ya ayat ka pehly hi se amil he uski zakat ada kar chuka he agar woh usi ism ya ayat se hamzad ka amal kary ga to natija bahot jald samny ay ga. is tarah jin logon ne haroof e tahaji ki zakwat ada ki ho unhain bhi taseer jald mulhiza ho gi unkay har amal me chahy woh jo bhi amal karain. Har shakhs ye chahta he ke amal asan ho, kam se kam dino ka ho or kamyabi bhi yaqini ho to uskeliy do batain zehn me rakhain ke ya to zakawt e haroof e tahaji ada karain pehly ya phir usi ayat ya ism se amal karain jis ke ap amil hain, or agar ye bhi ap se nahi hota to phir yaqeen or wasooq se amal e hamzad e qurani karain or agar hamzad hazir na ho to doosra or teesra chila bhi karain. ye waqiatan haqiqt he ke aksar pehly chila me hi manzil mil jati he amal ka poora na kar pana ek alag bat he lekin kabhi kabhar taseer zahir nahi hoti to uski sirf do hi wajoohat hoti hain ya to amil gher sharai afal se gurez nahi karta tark e namaz karta he waghera waghera ya zakwat ada nahi ki hoti.
Jis tarah se qurani amal keliy ap keliy lazim he ke tamam shetani kamon se ijtinab bartain wesay hi shetani amliat me ap neki or bhalai se door rahain, quran majid ki tilawat, som o salwat wghera ki matliqan ijazat nahi hoti, hata ke aksar shetani amliat kiy hi nijas, napak or halat e junab me reh kar jaty hain. Jo log be deen hain ibadat se jinka door ka bhi wasta nahin ya woh log jo siray se Allah ke wajood ke hi munkir hain esay log esay amliat me jald kamyab hoty hain lekin jab bhi koi muslman esa amal karta he to usky andar ka iman usky amal ki taseer me kami waqia karta he or baz oqat nakami bhi hoti he. Isliy muslman hazrat ko esay amal se door rehny ki talqin ki jati he qk qasdan na sahi magar sehwan unky mu se koi esa kalma nikal hi jata he or bas wahi ek lamha jab usky mu se koi esa kalma nikalta he amal zaya ho jata he qk dil se to woh pehly bhi saheb e iman hota he or ab zuban ne bhi tasdiq kar di, lekin jo log be deen hain unky mu se agar koi esa kalma nikal bhi jay to choonke unky dil ki tasdiq sath nahi hoti unka amal zaya nahi hota.
jafr ke amliat sab se asan hoty hain or sab se ziyada nakam bhi yahi hoty hain, me ne pehly bhi wazeh kia ke jab bhi ap jafr ka koi amal karain chahy hamzad ka ho chahy koi deegar amal apko mizaj or najoom ke deegar tamam qawanin pe amal pera hona pary ga or isi me hi ghalti ka imkan sab se ziada hpta he aksar oqat ek tajrba kar amail se bhi ghalti ho jati he, lihaza jafri amaal aksar wahi log karty hain jo najoom or jafr se ba qaida taluq rakhty hain.
Koi bhi amal karny se pehly dekhain ke amal kesa he? qurani he, sifli he shetani he ya phir jadoo ka makoos ayat ka amal. jis qism ka amal ho ap ko wesay hi rehna hoga, wesi hi pa bandiyan hon gi ap par. me ek bar phir wazeh kar doon ke jo hazrat qurani amal karain un pe najoom or jafar ki kisi qaidi ki pervi ki koi zaroorat nahi, or jahan pe parhez e jilali ya jamali ho to agar ap na karna chahain to raoza rakhain apko parhez karny ki zaroorat nahin rahy gi. balke parhez e jilali me to kuch amilin esi chizen bhi shamil karty hain jin ka karna wajib he har muslman par magar parhez e jilali ki waja se ap nahi kar sakty, maslan under arm shaving ya pubic hair removing. jabke amlin ka ek tabqa kehta he ke nahi ye to zaroori he ap kar sakty hain, or meri zati ray ye he ke lazmi karain qk agar qurani amal ho or ek shakhs sari rat to quran ka wird kary or 40 din is alam me guzar day ke us ne pubic hair bhi remove na kiy hon to ap khood sochain uska khana pina kia makrooh nahin hoga? kia uski dua me asar hoga? yad rakhain qurani amal khawa koi bhi ho Shariyat e Islami hi apki guide or rehnuma he, ap apny aqiday or apny maslak ke mutabiq chalen, kisi amail ke kehny pe koi esi chiz na karain jo ap ko shariyat se door le jay, quran k amliat me kamyabi chahty hain to quran pe amal karain. parhez e jilali jamali mehz zabt e nafs keliy he iska sirf yahi maqsad he jab ke roza zabt e nafs bhi he or sawab or qurb e ilahi ka zaria bhi, isliy mery nazdik rozadar rehna parhez e jilali ya jamali karny se afzal he. or me ne hamesha isi pe amal kia or jab bhi is pe amal kia kabhi mayoos nahi hua.
