Farishte Jis Ke Zaair Hain Madine Me Woh Turbat He Lyrics
Farishte Jis Ke Zaa-ir Haiñ Madine Me Woh Turbat He
Ye Woh Turbat He Jis Ko Arsh e Azam Par Fazilat He
Bhala Dasht e Madina Se Chaman Ko Ko-ee Nisbat He
Madine Ki Faza Rashk e Bahaar e Baagh e Jannat He
Madina Gar Salaamat He To Phir Sab Kuch Salaamat He
Khuda Rakhe Madine Ko Usi Ka Dam Ghaneemat He
Madina Aisa Gulshan He Jo Har Gulshan Ki Zeenat He
Bahaar e Baagh e Jannat Bhi Madine Ki Ba-Dawlat He
Madina Chorh Kar Seyr e Jinaañ Ki Kya Zaroorat He
Ye Jannat Se Bhi Bahtar He Ye Jeete Jee Ki Jannat He
Humeñ Kya Haq Ta’aala Ko Madine Se Muhabbat He
Madine Se Muhabbat Un Se Ulfat Ki Alaamat He
Gadaagar He Jo Us Ghar Ka Wahi Sultaan e Qismat He
Gadaa-i Us Dar e Waala Ki Rashk e Baadshaahat He
Jo Mustaghni Huwa Un Se Muqad’dar Us Ka Khaibat He
Khaleelullah Ko Hangaam e Mahshar Un Ki Haajat He
Ilaahi! Woh Madina Kaisi Basti He Dikha Dena
Jahaañ Rahmat Barasti He Jahaañ Rahmat Hee Rahmat He
Madinah Chorh Kar Jannat Ki Khushboo Mil Nahiñ Sakti
Madine Se Muhabbat He To Jannat Ki Zamaanat He
Zameen Par Woh Muhammad Haiñ Woh Ahmad Aasmaanoñ Me
Yahaañ Bhi Un Ka Charcha He Wahaañ Bhi Un Ki Mid-hat He
Yahaañ Bhi Un Ki Chalti He Wahaañ Bhi Un Ki Chalti He
Madina Rajdhani He Do Aalam Par Hukoomat He
Ghazab Hi Kardiya Akhtar Madine Se Chale Aa-e
Ye Woh Jannat He Jis Ki Arsh Waaloñ Ko Bhi Hasrat He
Madina Chorh Kar Akhtar Bhala Kyuñ Jaa-eñ Jannat Ko
Ye Jannat Kya Har Ek Ne’mat Madine Ki Ba-Dawlat He
KARAM JO AAPKA AYE SAYYAD E ABRAR NAAT LYRICS
Ae Ri Sakhi More Piya Ghar Aaye Lyrics
KI KI NA KITA YAAR NEY EIK YAAR WASTE NAAT LYRICS
Nabi e Muazzam Habib e Mukrram Lyrics
HAJIYO AAWO SHAHENSHAH KA ROZA DEKHO NAAT LYRICS
EK AJAB LUTF IS TARAH JEENE MEIN HAI NAAT LYRICS
LIKH RAHA HOON NAAT E-SARWAR NAAT LYRICS
Sabse Aula O Aala Hamara Nabi Lyrics
Banayi Mujh Benawa Ki Bigdi Lyrics in Hindi and English
Aisa Tujhe Khaliq Ne Tarah Daar Banaya Naat Lyrics
Waajib-e-E’tiqaadi (Explicit Compulsory Act): is that which
is proven as essential through Daleel-e-Zan’ni (a tradition reliably
transmitted by one or a few people). Fard-e-Amali and Waajib-e-Amali are
the two categories of this and it is enclosed within these two.
Waajib-e-Amali (Implicit Compulsory Act): is that Waajib-eE’tiqaadi that even though one does not fulfill it, there is the probability
that one will be absolved of his responsibility. However, its necessity (to be
fulfilled) is given precedence. If the Waajib-e-‘Amali is omitted in any
Ibaadat (worship) where it is regarded as necessary to be fulfilled (in other
words it is an essential part of that Ibaadat) then without it being done,
such Ibaadat will be regarded as defective but valid. A Mujtahid has the
right to disagree with (differ regarding) the rules of a Waajib, based on
evidence in the light of the Shariah. To intentionally omit even a single
Waajib is a minor sin (Gunah-e-Sagheera) and to do so more than once (i.e.
a few times) is a major sin (Gunah-e-Kabeera).
Sunnat-e-Mu’akkadah (Regular Emphasised Practice
of The Holy Prophet صلى الله عليه وسلم(: It is a practice which was always
(regularly) practiced by the Holy Prophet صلى الله عليه وسلم but he occasionally omitted it
to show it as permitted (i.e. so that it is not regarded as Fard). It (can also be
understood) in the sense of it being an importantly emphasised practice, to
which he صلى الله عليه وسلم did not completely close off the part of it being omitted. To
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leave it out is Isa’at (bad but less than abhorrent) and to practice it is
Thawaab (deserving of reward). To miss it on the odd occasion is deserving
of a warning of serious consequences and to leave it out habitually is
deserving of punishment.
Sunnat-e-Ghair-Mu’akkadah (Not A Regular Practice But
Deserving Of Reward): It is that desired action in the light of Shariah, that
leaving it out is regarded as undesirable but it is not regarded as
undesirable to the extent where (one who omits it) has been warned of
receiving punishment for doing so, even if the Holy Prophet صلى الله عليه وسلم regularly
practiced it or not. To practice it is to attain reward and to omit it even
habitually does not incur warning of serious consequences.
Mustahab (Desirable Action): This refers to that practice, which
in the view of the Shariah is desirable and omitting it is not regarded to be
undesirable, even though it was practiced by the Holy Prophet صلى الله عليه وسلم himself
and it was something that was encouraged; or even if the Learned Scholars
of Islam (Ulama) were pleased with it (being practiced) even though it may
not have been mentioned in the Ahadith. It is worthy of reward if it is done
and if it is not done then there is absolutely no accountability.
Mubah (Lawful): The law regarding this is alike, either if it is done or
not (In other words either doing it or not doing it, are both lawful).
Haraam-e-Qat’ai (Explicitly prohibited): This is comparable to Fard. To
intentionally carry out such an action is a major sin and transgression (of
the law) and to abstain from (such an action) is Fard (an obligation) and
deserving of reward.
Makrooh-e-Tahreemi (Disapproved to the Point of
Being Forbidden): This is comparable to Waajib. By committing such
an action, the Ibaadat becomes defective and one who commits such an
action is regarded as sinful, even though the sin of such an action is less
than that of committing a Haraam (Forbidden / Prohibited) offence; the
committing of such an offence on a few occasions’ amounts to it being
regarded a major sin (Kabeera).
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Isa’at (Bad Action): The committing of such an action is bad and one
who commits it occasionally deserves chastisement, whereas making it a
habitual action causes one to be culpable of punishment. This (Isa’at) is
comparable to Sunnat-e-Mu’akkadah.
Makrooh-e-Tanzeehi (Undesirable Action): That action
which is regarded as undesirable in the Shariat but it is not to the extent
where there is warning of any punishment for committing it. This is
comparable to Sunnat-e-Ghair Mu’akkadah.
Khilaaf-e-Ula (Contrary to what is best): This means to do
something which was best not done. However, if it is done, then there is no
harm or any chastisement for it. This is comparable to Mustahab.
One will find numerous discussions regarding these technical terms of
Shariat, but this (which has been presented) is the essence of the research
done.