Jahan Me Juz Tere Jalwon Ke Chaar Su Kya Hai Lyrics

Jahan Me Juz Tere Jalwon Ke Chaar Su Kya Hai Lyrics

 

Jahan Me Juz Tere Jalwon Ke Chaar Su Kya Hai Lyrics

Artist: Mufti Abdulla Bin Abbas
Lyrics: Mufti Taqi Usmani

हिन्दी के लिए यहां टच करें
Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

Nazar Nazar Me Faroza Hein Tabishein Teri
Magar Ye Raaz Na Ab Tak Khula Ke Tu Kya Hai

 

Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

Raza e Dost Ke Aage Ye Khwahishein Kaisi
Khuloos e Ishq Ka Maqtal Hai, Aur Arzu Kya Hai

 

Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

Kahan Ki Izzat o Shoukat Kahan Ka Jaah o Hasham
Siwaye Unki Ghulami Ke Aabroo Kya Hai

 

Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

Wo Jaan Kya Hai Jo Na Ho Kharch Tere Raste Me
Jo Tere Dar Pe Na Bahjaaye Wo Lahu Kya Hai

 

Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

Ye Haad’saat Hein Tere Waqyaat Ka Aks
Ik Aaina Hai Taqi Tere Roo-Baroo Kya Hai

 

Jaha.n Me Juz Tere Jalwon Ke Chaar Su Kya Hai
Ye Bazm e Shams o Qamar Kya? Rang O Bu Kya Hai?

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है

ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

नज़र नज़र में फ़रोज़ा हैं ताबिशें तेरी
मगर ये राज़ ना अब तक खुला के तू क्या है

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है
ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

रज़ा ए दोस्त के आगे ये ख़्वाहिशें कैसी
खूलूस ए इ़श्क़ का मक़तल है और आरज़ू क्या है

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है
ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

कहाँ की इ़ज्जत ओ शौकत कहाँ का जाह ओ हशम
सिवाए उनकी ग़ुलामी के आबरू क्या है

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है
ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

वो जान क्या है जो ना हो खर्च तेरे रस्ते में
जो तेरे दर पे ना बहजाये वो लहू क्या है

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है
ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

ये हादसात हैं खुद तेरे वाक़्यात का अ़क्स
इक आईना है तक़ी तेरे रुबरु क्या है

 

जहाँ में जुज़ तेरे जल्वों के चार सू क्या है
ये बज़्म ए शम्स ओ क़मर क्या है, रंग ओ बू क्या है

 

 

“O you who Believe! If a transgressor (sinful person) comes to you with any
information (news), then scrutinize it thoroughly, so that you may not cause
harm to any nation unknowingly; then thereafter becoming regretful for
that which you have done.” [Surah 49 Verse 6]
Law: If you sent your employee or bondsman, even though he may
be a majoosi (fire-worshipper) or Hindu to purchase meat, and he
returns with the meat and says that he purchased it from a Muslim
or from a Kitaabi1
, then this meat can be consumed; and if he says
that the meat he brought has been purchased from a mushrik2
(polytheist), such as from a majoosi or Hindu, then to consume such
meat is Haraam, because buying and selling is related to Mu’amilat3
and in Mu’amilat, the khabar of a kaafir is regarded as reliable, even
though the issue of Hillat (lawfulness) and Hurmat (unlawfulness) is
related to Diyaanat4
and in Diyanaat, the khabar of a kaafir is not
regarded as being unacceptable, but since the actual khabar was
related to purchasing (the meat), and the issue of Hillat and Hurmat
is only an implicit matter (in this case). Thus, when the said khabar
(information or news) is reliable, then inclusively this too will be
confirmed. If the actual khabar would have been pertaining to
lawfulness and unlawfulness, then it would have been regarded as
unacceptable. [Hidaya, Durr-e-Mukhtar]


  1. A Kitaabi is one who is truly from amongst the People of the Book
  2. A mushrik refers to a polytheist (i.e. pagan) or idol worshipper
  3. Mu’amilat: refers to issues related to worldly or business matters etc.
  4. Diyanaat: refers to Issues of Faith (i.e. Religious Issues)
    105
    Law: The khabar of a kaafir is only regarded as reliable (i.e.
    acceptable) in the issues of Mu’amilat when there is [Ghaalib
    Gumaan] predominant likelihood that he is telling the truth. If there
    is predominant likelihood that he is being deceitful, then one should
    not act upon it (the information he gives). [Jawhara]

Law: Meat was purchased and later it was ascertained that the
person from whom the meat was purchased from is a mushrik. If the
meat was taken back so that it can be returned and he (the mushrik)
mentions that the meat is from an animal that was slaughtered by a
Muslim, it is still prohibited to eat the meat. [Raddul Muhtar]
Law: Regarding the gift presented by a slave-girl, slave or a child,
the information (given by them) is regarded as reliable. An example,
if a child brings something to someone and says that my father sent
this to you as a gift; that person is allowed to accept it and make use
of it and if it is something to eat, then he may even eat from it. In the
same way, if a slave-girl or slave gave him something saying, my
master has sent this as a gift to you, and actually if both of them give
this khabar regarding themselves, that our master has presented us
both to you, then even this khabar is regarded as being acceptable.
Hypothetically, even if the slave-girl gives this khabar regarding
herself, then that person may also make ‘Watee’ with her (i.e. bed
her). [Zail’i]
Law: If they (i.e. the slave-girl or slave) gave this khabar that Our
Master or Guardian has granted permission for you to buy us, then
even this khabar will be regarded as reliable, on condition that there
is predominant likelihood regarding them telling the truth.
Accordingly, if a child purchased something such as salt, chillies,
tumeric or coriander and he gives khabar that he has the permission
to purchase these things, then to sell these things to him is allowed;
106
and if there is a predominant likelihood that he is lying, then his
word should not be accepted. An example of this is that he wishes to
buy some sweetmeats or fruit etc. for a few cents and he says, ‘I have
been given permission for this.’ Do not give credence to this,
whereas in the said case it seems apparent that he was not given the
money to purchase sweets etc. to eat. [Durr-e-Mukhtar, Raddul Muhtar]
In other words, when there is a predominant likelihood that he does
not have permission to purchase these things, such as when you feel
that there is probability that he has hid the money and brought it
with him, and is now using it to purchase the sweets. (In such a case,
the doubt arises) why his family members have given money to
(such young child) to purchase sweets (instead of purchasing it for
him). Thus, in such a case, to even sell the sweetmeats to him is Na
Jaa’iz (impermissible).
Law: A kaafir (unbeliever) or fasiq (open transgressor) gave khabar
saying, ‘I have been appointed as the agent (representative) of a
certain person, to sell a certain item for him.’ His information
(Khabar) can be regarded as being reliable and the item may be
purchased. Similarly, the information given by him will be regarded
as acceptable in other issues pertaining to Mu’amilat, on condition
that there is predominant likelihood that he is telling the truth.
[Durr-e-Mukhtar]
Law: In the issues of Diyanaat, it is necessary for the Mukhbir1 to be
Aadil2
.


  1. The Mukhbir is the one presenting the information
  2. An Aadil is a just and righteous person
    107
    Diyanaat here refers to those issues which are between the servant
    and the Creator (i.e. regarding that which Allah has Commanded His
    servants), such as lawfulness, unlawfulness, impurities and
    purification (etc.). If with the issues of Diyaanat, there is also the
    case of Termination of Association; for example, if someone gives
    information regarding a husband and wife (wherein he mentions or
    claims) that both of them are foster brother and sister, then in
    evidence for this, simply being Aadil is not sufficient. However, the
    condition of being Aadil and number of witnesses are also necessary.
    In other words, those giving such information should either be two
    (adult) males or one (adult) male and two (adult) females, and all of
    them should be Aadil. [Durr-e-Mukhtar, Raddul Muhtar]
    Law: If an Aadil Muslim gives khabar regarding water wherein he
    says that the water is Najis (impure or contaminated with impurity),
    one should then not perform Wudu with it. On the contrary, if there
    is no other water, then Tayam’mum (dry ablution) should be
    performed. If a fasiq or a Mastoor1 gives information that the water
    is impure, one should then apply (the principles of) Tahar’ri2
    . If the
    heart is positively content that he is telling the truth, then the water
    should be thrown away and Tayam’mum should be performed. Do
    not make wudu (in such a case). However, if there is predominant
    likelihood that he is being untruthful, then one should perform
    Wudu (with this water) and as a precautionary measure it is also best
    to perform Tayam’mum. If a kaafir gives khabar of it (the water)
    being impure, and there is predominant likelihood that he is telling
    the truth, it is still best to discard the water and then perform
    Tayam’mum. [Durr-e-Mukhtar]

  1. A Mastoor is one whose outer appearance is in accordance with the Shariah
  2. Tahar’ri means to make a decision based on deliberation and positive intuition
    108
    Law: If a single just person (Aadil) gave khabar that it (the water) is
    pure and another just person gave khabar that the water is impure,
    or if one just person gave khabar that, this animal was slaughtered
    by a Muslim and another just person gave khabar that it was
    slaughtered by a mushrik (polytheist). Then even in such a case, one
    should apply Tahar’ri and act on that regarding which there is a
    predominant likelihood (of it being correct). [Raddul Muhtar]

 

Law: To tie loose teeth with gold wire is permissible and if
someone’s nose has been severed, then he may have a golden nose
made and attached. In both conditions, gold has been regarded as
permissible due to necessity, as by having the teeth tied with silver
wire or attaching a silver nose, would cause mouldiness. [Alamgiri]
Law: If a tooth falls, it can be tied with gold or silver wire. The teeth
belonging to another person cannot be used in your mouth.
[Alamgiri]

Law: To adorn boys in gold and silver jewellery is Haraam, and the
one who adorns them in it is a sinner. Similarly, it is impermissible
to put mehndi on the hands and feet of children without reason. A
woman is allowed to apply mehndi on her own hands and feet, but if
she applies it onto a boy, she will be regarded as being sinful. [Durr-eMukhtar, Raddul Muhtar]

 

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