Interview with Maulana Sayyed Hamid ul-Hasan

Interview with Maulana Sayyed Hamid ul-Hasan

By Yoginder Sikand

Maulana Sayyed Hamid ul-Hasan is the principal of the Jami’a Nazmia, Lucknow, amaulana_hamidul_hasan.jpg madrasa catering to the Ithna ‘Ashari Shi’a community. He is one of the leading Shi’a ulama of India, having been educated at Najaf Ashraf under the well-known Shi’a mujtahid, Ayatollah Agha Khui.
YS: What do you have to say about the current propaganda against the madrasas as ‘dens of terror”?

MSH: The madrasa system, as such, is devoted simply to the preservation and promotion of the Islamic tradition. There has been no radical change in the madrasa syllabus in India for decades, if not centuries. So how and why is it that suddenly people have started branding the madrasas as ‘dens of terror? If at all there was any truth in these allegations then how come no one made such allegations ten years ago or before?

YS: Shi’a-Sunni conflicts are still acute in several places, including Lucknow. How can this be solved?

MSH: As I see it, the ‘ulama, both Shi’a as well as Sunni, ought to be in the forefront of efforts to
improve Shi’a-Sunni relations, by promoting serious and peaceful dialogue so that we can understand each other. I strongly feel the need for unity and understanding between followers of the different groups among the Muslims, but I regret to say that the ulama in general have not made any major moves in this regard so far they seem too scared or reluctant to come out of their narrow confines. Now, here at the Jami’a Nazmia, we have tried to reach out to the Sunni ‘ulama, by inviting some of them to come and meet with us and discuss various issues, and I must say that we have registered some success in this regard, although not as much as we would have wished.

YS: How have madrasas responded to the demands being voiced from several quarters for the ‘modernisation’ of their curriculum? In particular, how have they reacted to government offers of financial assistance in return for including modern subjects in their syllabus?

MSH: I cannot speak for other madrasas, but as for the Jami’a Nazmia, we are now teaching both religious as well as modern subjects. We follow the syllabus prescribed by the government-run Allahabad Madrasa Board, which includes both types of subjects. We teach all the modern subjects taught in the regular school system till the sixth grade level. The Board pays for the salaries of some of our teachers. We do not feel that this leaves us open to government interference we at least have not experienced this. Now, as far modernisation is concerned, we have a policy of encouraging our students to simultaneously enrol in regular universities. Almost all the students of our madrasa at the final level have done or are doing a graduation course from Lucknow University, mostly in the Urdu, Persian, Arabic and Islamic Studies Departments. Some of our graduates are now teaching at the Aligarh Muslim University, and others are even working in Islamic centres abroad, including Sweden, Norway and America. Some ‘ulama may think that teaching modern subjects would negatively impact on the faith of the students or trap them in the snares of the world, but I must say that this fear is completely misplaced. Unlike in several other madrasas, we actively encourage our students to regularly read newspapers and magazines so that they know what is happening in the world around them. If they remain ignorant of the world and of contemporary issues, how can they provide proper leadership to the community?

YS: It is often argued that in their teaching of Islamic jurisprudence (fiqh) madrasas generally focus on issues that are of little contemporary relevance. What do you have to say about this?

MSH: At the Jami’a Nazmia we do use traditional books of fiqh so that the students get a good grounding in traditional methods of dealing with various issues, learning how the ‘ulama of the past interpreted and understood the shari’ah. But we also teach books on modern issues, mostly written by modern Iranian ‘ulama and mujtahids. In the Ja’fari school of fiqh which we follow, the doors of ijtihad have never been closed, and so we insist on the continuing necessity of ijtihad, performed by a qualified mujtahid. Our students are also encouraged to read books written by modern ‘ulama scholars such as ‘Ali Shari’ati and Allama Murtaza Muttahari and so on in order to understand how Islam can be understood and expressed in modern terms. We don’t stick just to old books, as many people wrongly imagine.

YS: What role do you think madrasas and their ‘ulama should play in promoting inter-faith dialogue?

MSH: I feel that religious leaders of all communities have a vital role to play in this regard, particularly since relations between Hindus and Muslims are so strained in our country today. We in India have a purpose and use for every sort of rubbish, but we neglect our most precious resource religion and use it, for the most part, for destructive, instead of constructive, purposes. Now, India is not like Pakistan or Iran, where almost all people follow one religion. We have so many religions here, so we must actively seek to understand our own religions in such a way as to promote inter-communal amity. It is the duty of religious leaders to take a lead in promoting inter-faith dialogue. As for myself, I try in my own small way to do this when I address gatherings.

Recently, in the month of Muharrum, I addressed a ten-day majlis specifically on the issue of jihad, in which several non-Muslims, including the Vice-Chancellor of Lucknow University, participated. I stressed the true meaning of jihad, which is striving in the path of God. Jihad does not mean killing innocent people, as is wrongly supposed. I quoted the Qur’an, which says that if a non-Muslim comes to you and seeks shelter, it is your duty to protect him. You should convey God’s message to him and then send him to a safe place. The Qur’an also says that Muslims should struggle for the rights of all persecuted people, not just of Muslims alone. I gave the example of Hatim Tai’s daughter. When, after a battle, she was arrested and brought before the Prophet, she told him that her father, who had died before the Prophet had declared his prophethood, used to help the poor and distressed, although, of course, he was not a Muslim. This so touched the Prophet that he ordered that she be immediately released. Then again, I quoted the story of the Christian priests of Najran, who came to Medina to debate with the Prophet. If the Prophet had ordered all non-Muslims to be killed, I asked, how come the Christian delegation came to Medina? The Christians debated with the Prophet on various religious matters, but in the end did not accept Islam, and they returned home safe and sound. If Islam really insisted on killing all non-Muslims how and why did the Prophet allow them to return?

In the majlis sessions I insisted that the greatest power in the world is love, not brute physical power. I commented that although religions have their doctrinal differences, their basic message is one and the same that is, there must be no bloodshed of innocents in the name of religion. If at all this happens, you can be sure that the person who such an act is not really religious. I made much the same argument in another meeting I recently addressed, at the Christian College in Lucknow, at a conference on religion and terrorism. I feel that religious leaders must go out and address such mixed gatherings so that the message gets across to a wider audience. We can’t afford to stay cocooned in our madrasas and temples any more, hoping that the world will change on its own.

As I see it, the greatest barrier to inter-faith dialogue is ignorance of each other, which then leads to hatred and misunderstandings. I recently suggested at a meeting held to discuss the communal problem that the government and the mass media must play a pro-active role in promoting mutual understanding between different religious communities. When a religious festival of a certain community is being celebrated, I suggested, television and radio companies must invite leaders from all religious groups and get them to say a few words on the occasion, after, of course, passing this through a censorship board to weed out anything objectionable. We have the National Integration Council which should be doing this sort of work, but actually it’s proved to be worse than useless some sahib on the Council gets a fancy car with a red light on it and the only thing he does is say a few seemingly comforting words after people have been massacred in a riot.

YS: Are any efforts being made in the madrasas themselves to encourage their students to play a role in promoting inter-communal harmony?

MSH: There don’t seem to be any organised efforts as such, but some individual madrasa teachers do play a role in such activities in their own personal capacity, and this naturally impacts on their students. I feel that we must train our students so that they learn how to interact with people of other faiths not simply for the sake of telling them about Islam, but also so that they can work together for a better and more peaceful society. I feel that dialogue is important for its own sake to clear up misunderstandings that people have about each other and their religions, and it should not be motivated by any hidden missionary agenda. So, when I interact with people of other faiths I don’t do so with the intention of converting them or denigrating their religion. Rather, I interact with them in order to learn from them, to look at, their good points. After all, everyone has the choice to follow the religion of his own choice. That’s his own business and his affairs are with God.

I feel that we need to study other religions, because this will go a long way in promoting inter-communal harmony. Thus, when I say that I have studied some of the Hindu scriptures, and on the basis of that have come to the conclusion that Hinduism does stress moral values, I can come closer to my Hindu friends. But if I say that such values are found only in ‘ Islam, not only am I wrong, but I would also provoke hatred and conflict. So, I feel that there is a crucial need for us to study comparative religions, but this should be for the sake of promoting better relations with others, and not for refuting people of other faiths or creating conflicts with them. It is only through decent behaviour and good morals (ikhlaq) and not through heated debates (munazara) that we can actually resolve our differences. When you study other faiths you must first cleanse your mind of preconceived notions, or else you will not really learn anything at all.

Adult education in islam part one


 In this chapter we will first talk about marriage at the age of puberty, then we will examine the possible ways of handling sexual urges if one decides not to marry soon after puberty, and finally we will discuss comprehensively about marriage procedure and sexual techniques.


Sexual desire is aroused in human beings at the age of puberty. In Islamic legal definition, puberty (bulugh) is determined by one of the followings:

1. age: fifteen lunar years for boys and nine for girls;
2. internal changes:
In boys: The first nocturnal emission. Semen accumulates in the testicles from puberty onwards and more semen may be formed than the system can assimilate; when this happens, semen is expelled during the sleep. This is known as nocturnal emission and wet dream or ihtlam in Arabic. In girls: Menstruation. Right from their birth, the girls’ ovaries contains about 400,000 immature eggs; at puberty, the eggs start maturing, usually one ovum each month. If no egg is fertilized, the egg together with the lining of the womb is discarded in form of what is known as menstruation and monthly period or hayz in Arabic.
3. physical change
Growth of coarse hair on lower part of abdomen. Since sexual urge begins at puberty and as Islam says that sexual urge should be fulfilled only through marriage, therefore, it has allowed marriage as soon as the boy and the girl reach the age of puberty. In case of girls, it not only allows them to be married as soon as they become mature, but also recommends such marriage. It is based on such teachings that Islam discourages girls from postponing their marriage because of education; instead, it says that girls should get married and then continue their education if they wish to do so.

But just physical maturity by itself is not enough for a married life, rushed (maturity of mind) is equally important. On the other hand, however, our present way of life has become so much complicated that there has appeared a considerable gap between puberty and maturity -both in financial and social affairs. A recent article on the American youths says, “[Y]oung Americans entering the 21st century are far less mature than their ancestors were at the beginning of the 20th. The difference is evident in all areas of youthful development: sex, love, marriage, education and work. Physically, today’s youths are maturing earlier than previous generations, but emotionally they are taking much longer to develop adult attachments.”1 Consequently, it is not easy for boys and girls of our atomic age to marry as they become physically mature.

So what how should the youths handle their sexual urge? What can the Muslims do about their next generation? In spite of the problem mentioned above, I believe there are ways by which Muslim youths in their late teens can get married without worrying about the financial aspect. Here I can suggest three possibilities::
1. If the parents are well to do and can support their young married children till they are financially independent, then I would strongly suggest that they encourage their children to marry and support them till they can stand on their own. While talking about the contract of freedom made between a slave and his master, the Qur’an says, “… and give them of the wealth of Allah which He has given you …” (24:33) If Islam puts so much emphasis on financially supporting one’s freed slave (so that he may stand on his own feet), it is needless to say how virtuous it would be to help one’s own children to stand on their feet!
On a broader level, the Muslim organizations should create funds (e.g., long term interest-free loans) to support the young Muslims who want to get married but lack financial resources. Once a person guilty of indecent sexual behaviour was brought to Imam ‘Ali. After punishing him, the Imam arranged for his marriage at the expenses of the government. The Imam set an example of how the society can help the youths in starting a family life. By looking at the situation in the Western world, the Muslim organizations should at least morally feel obliged to provide such support for their youths. This is not a matter of charity, it is a matter of surviving as a Muslim community in a hostile environment.
2. The boy and the girl can do their ‘aqd (marriage contract) but postpone the marriage ceremony till after they have finished their education. In other words, they would be married but still staying with their parents. They can meet each other without any shari’ah objection; and if they decide to have relations, then they should use permissible contraceptive means to delay the child-bearing process. In this way, they would be able to fulfill their sexual desire and be free from financial responsibilities.

3. The boy and girl can do their ‘aqd and even the marriage ceremony but delay the child-bearing process AND adopt a very simple life-style. Thus they will be able to fulfill their sexual desire and also be free from heavy financial burden.
However, I cannot overemphasize the importance of the role played by parents in supervision of all such arrangements. I would not at all support the idea that a boy and a girl decide such matters on their own without the parents’ input or without registering such arrangements at the community center. This will protect the reputation of the girl in case things do not work out properly. Moreover, what I have suggested above also means that parents and youngsters both will have to radically change their outlook towards the materialistic aspect of life. They will have to adopt a very simple life-style. If today’s youths intend to have a ‘standard’ financial footing before getting into marriage, then it will not be possible in the late teens; they will have to wait till they are above thirties! The article mentioned above says that the youths “are marrying later than their parents did -partly for economic reason- and many college graduates are postponing marriage beyond age 30.”1
One important benefit of these suggestions is that a youngsters of college age will be free from sexual anxieties and will be able to concentrate fully on his or her studies. On the other hand, if a Muslim youth raised in the Western society without any religious upbringing is not provided with financial and moral support by his parents, then he will most probably melt in the permissive culture that tolerates teenage sex outside marriage And if this happens, God forbid, the youth will not longer regard sexual relationship as a matter of value or commitment. “Most of us got one-night stands out of our system in college,” writes Nancy Smith, 25, in a recent essay for The Washington Post on her generation’s struggle with adulthood. “Sex outside a relationship is not so much a matter of right or wrong as: Is it really worth the hassle?”2 And this type of sexual behaviour has serious social consequences: abortions; unwanted babies; increase in divorce ratio and single-parent families. Add to this the emotional suffering the people in general and the children in particular go through in such crisis.


Marriage & Sex




By syed Mohammad Rizvi


Q) Do parents have any right over the marriage of their children?

Ans: The father and paternal grandfather have full authority over the children who have not yet reached the age of puberty. When a child reaches the age of puberty, then there are three different situations:—-

  1. a child who is baligh but not mentally mature: in this case, the father and the grandfather still have their authority over him or her. Such a child cannot take a decision on marriage without the approval of the father or the grandfather.
  2. a male child is baligh and also mentally mature: in this case, he has full right to decide about his own marriage.
    (c) a girl who is baligha and mentally mature: There are four different opinions on this issue. But the majority of the present mujtahids say that in her first marrige, a baligha and mentally girl cannot marry without the permission of her father or grandfather.. And if such a girl had already married before, then she has full right to decide for herself in case of her second marriage.

This law is in place to act as an extra protection to the honour of a teenage girl. On the other hand, if the father or grandfather refuses to give his consent to a proposal of a suitable man, then the girl can approach a religious judge whose decision will supersede that of her father.

 Q 2) By considering the issue of hijab in Islam, is a boy permitted to look at the girl before marrying her?

Man is allowed to see without hijab the woman whom he intends to marry. However, this permission is just for the man or the woman to see the perspective spous once; it is not a perpetual license to go out together! I strongly recommend that this should be done in supervision of the parents or the guardians.

Sharaya’, p.493; Sharh Lum’ah, vol.2, p.67; ‘Urwah, p.625; Minhaj, vol.2, p.253; Tahrir, vol.2, p.254; Tazkirah, vol.2, p.572; an-Nihayah, p.484.

But if two persons who are engaged with to meet each other and go out, then there is a way to legalize that Islamically. This can be done by performing mut’ah marriage between the fiance and the fiancee. They can even put a condition in the mut’ah that there will be no sexual relations. This way, they will be able to meet each other without any objection from the shari’ah. This method can also be adopted by those who wish to go through the engagement ceremony.
However, as mentioned earlier, a girl who has not married before, will need her father’s or grandfather’s approval even in such a mut’ah marriage.

Q 3) Are there any special days in the Islamic calendar when marriage is encouraged or discouraged? Basically marriage is allowed at all times?

However, there are some days on which marriage is not recommended; some of these are based on ahadith and some on cultural, historical reasons. Generally, we can categorize these days into three:
(a) There are some ahadith which say that it is makruh (not recommended) to have marriage ceremony on the days when the moon is in the direction of the Scorpio (this is known as al-qamar fi aqrab or qamar dar aqrab), during the last two or three days of the lunar months, and on Wednesdays.
(b) There are some ahadith which says that certain days of each month are ill-omen days (nahas); these days are the 3rd, 5th, 16th, 21st, 24th and 25th of lunar months.

However, the ahadith for both the above categories would not stand the scrutiny of the scholars of hadith. Our mujtahids do not normally apply their full expertise in matters not related to obligatory or prohibitive commands. They relax the criteria for acceptability of ahadith in matters related to sunnat and makruh acts. This is known in usulu ‘l-fiqh as “qa’idatu ‘t-tasamuh,” that is, the rule of leniency (in ascertaining the acceptability of hadith) This has been mentioned very clearly by Ayatullah al-Khu’i in his manual of fatwas. He says, “Most of the mustahab acts mentioned in the chapters of this book are based on the qa’idatu ‘t-tasamuh in sources of the sunnat acts. Therefore, whatever has not been proved sunnat in our view should be done with intention of raja’il matlubiyyah. The same applies to the makruh acts; these should be abstained from with the intention of raja’il matlubiyyah.
As far as the two categories for marriage days are concerned, it will suffice to quote Ayatullah Gulpayegani, one of the leading mujtahids of our time who says: “One may follow these mustahab and makruh acts with the intention of raja’il matlubiyyah, because there is no clear evidence for some of these things.”

There are certain days of the Islamic calendar which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of the Prophet’s death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremony on such days.


The Wedding Night:

I must explain why I have written wedding ‘night’ and not ‘day’. Wasa’il, vol.14, p.62. The hadith says, ‘Take the bridge to her new home during the night,”1 Based on this saying, it is recommended that wedding should take place at night. After all, Allah has made the night “so that you may rest in it.” (10:67)
After the bride has entered the room, the groom is recommended to take off the bride’s shoes, was her feet (in a washbowl) and then sprinkle the water around the room.

Then the groom should be wuzu and pray two rak’at sunnat prayer and then recite the following du’a:

 Allahummar zuqni ulfataha wa wuddaha wa rizaha bi; war zini biha, wajma’ baynana bi ahsani ijtima’in wa anfasu i’tlafin; fa innaka tuhibbul halal wa tukrihul haram

(O Allah! bless me with her affection, love and her acceptance of me; and make me pleased with her, and bring us together in the best form of a union and in absolute harmony; surely You like lawful things and dislike unlawful things.)

Then he should ask the bride to do wuzu and pray two rak’at sunnat prayer.

When they are ready to go to bed, the groom should put his hand on the bride’s forehead and pray the following du’a while facing the qiblah. (So those going on honey moon in a foreign country, don’t forget your qiblah compass!)

 Allahumma bi amanatika akhaztuha wa bi kalimatika ‘s-tahaltuha. Fa in qazayta li minha waladan, faj’alhu mubarakan taqiyyah min Shi’ati Al-i muhammad (sal-lal-lahu alayhi wa alihi wa sallam) wa la taj-’al lish shaytani fihi shirkan wa la nasiba.

(O Allah! I have taken her as Your trust and have made her lawful for myself by Your words. Therefore, if you have decreed for me a son from her, then make him blessed and pious from among the followers of the Family of Muhammad [peace be upon him and them]; and do not let the Satan have any part in him.) al-’Urwah, p.624

“They ask you about menstruation. Say: Menstruation is a discomfort (for women). Do not establish sexual relations with them during the menses and do not approach them (sexually) until the blood stops. Then when they have cleansed themselves, you go into them as Allah has commanded you.” (2:222)

According to the shari’ah, the duration of the monthly period is more than three and less than ten days. If the bleeding was for less than three days, it is menstruation; if it is for more than ten days, then it was menstruation for ten days and then it is counted as istihazah, irregular bleeding during which sex is permitted The prohibition of sex during the period is limited strictly to sexual intercourse; other intimate contact (with the exception of the vagina and anus) is allowed. However, it is better not to play with her body between the naval and the knees.
If a person who is engaged in sexual intercourse with his wife discovers that her periods has begun, then he should immediately withdraw from her.
It is clear from the verse mentioned above (until the blood stops) that once the blood was stopped, intercourse becomes lawful even if the woman has not performed the major ritual ablution (ghusl). But on the basis of the subsequent sentence (then when they have cleansed themselves …), most mujtahids say that it is better to refrain from intercourse till she performs the ghusl or, at least, washes her private parts Wasa’il, vol.1, p.576.

Sexual intercourse is also not allowed during the post-natal bleeding (10 days), during daytime in the month of Ramadhan, and when a person is in ihram during the pilgrimage to Mecca.
At all other times, sexual intercourse is allowed.


Q )Is it discouraged (makruh) to have sex at any time or on any day?

There are certain ahadith which say that sexual intercourse during some days and at some times is makruh, but not haram. These days and times are as follows:
i. during frightful natural occurences, e.g., eclipse, hurricane, earthquake;
ii. from sunset till maghrib;
iii. from dawn till sunrise;
iv. the last three nights of lunar months;
v. eve of the 15th of every lunar month;
vi. eve of 10th Zil-hijjah;
vii. after becoming junub.
Some of these are self-explanatory: I don’t think any one would be in the mood for sexual intercourse during a hurricane or earthquake. The second and third example are of the prayer times; obviously, a Muslim is expected to spend that time in meditation and prayer. But remember, it is makruh, not haram to have sexual intercourse at these time. Moreover, the hadith for the such issues have been accepted on basis of the qa’idatu ‘t-tasamuh mentioned earlier. Thirdly, the reasons given for this karahat are mostly about possible deformity of a child conceived at that time. By looking at these reasons, I am inclined to restrict this karahat only in cases of couples who plan to have children, and not extend it to those who practise birth control. I would therefore advise the readers to be considerate to each other and not to put your spouse in unnecessary tension; if your spouse is very sensitive about these makruh days, then try to accommodate your likes and dislikes accordingly. Mutual understanding is the key.

Q ) Are there days and times when sexual intercourse is recommended?

Yes, we have certain ahadith which say that it is better to have sexual intercourse at these times:
i. Sunday night;
ii. Monday night;
iii. Wednesday night;
iv. Thursday noon;
v. Thursday night;
vi. Friday evening;
vii. whenever the wife wants to have sex.
Thursday & Friday are weekends in Islamic calendar!

* Are there times when it is obligatory (wajib) to have sexual intercourse?
Yes! It is wajib on man to have sex with his wife at least once in every four months; this is considered as one of the conjugal rights of the wife. This obligation stays in force unless there is a valid excuse or the wife waives her right.



Before I start writing anything about sexual techniques, it is necessary to stay that there exist no rules and laws either in foreplay or in intercourse. The only laws and rules are the ones reached by the lovers by mutual, and often unspoken, understanding. Whatever is pleasing and satisfying to both the husband and the wife is right and proper; and whatever is mutually displeasing is wrong. The only limitation to this general rule would be any shari’ah rule which goes against the wishes of the husband or the wife.

* Fore-play:
Man often forgets that woman also has been created with the same desires as man. Asbagh bin Nubatah quotes Imam ‘Ali that, “Almighty God created sexual desires in ten parts: then He gave nine parts to women and one to men.” But then Allah also gave them “equal parts of shyness. . Wasa’il, vol.14, p.40.

” Many times this shyness makes the man ignore the desires of his wife.
Based on this reality, Islam emphasizes on fore-play. Imam ‘Ali says, “When you intend to have sex with your wife, do not rush because the woman (also) have needs (which should be fulfilled).” Ibid, p.83

Sex without fore-play has been equated to cruelty. The Prophet said, “Three people are cruel: … a person who has sex with his wife without foreplay3. Ibid.

Another hadith equates sex without foreplay to animal behaviour; “When anyone of you has sex with his wife, then he should not go to them like birds; instead he should be slow and delaying.” 4. Ibid, p.82.


The Prophet said, “No one among you should have sex with his wife like animals; rather there should be a messenger between them.” When asked about the messenger, he said, “It means kissing and talking.” . Tahzibu ‘l-Ihya’, vol.3, p.110.

Imam Ja’far as-Sadiq has been quoted as follows: “… there should be mutual foreplay between them because it is better for sex.” . Wasa’il, p.82.

The Prophet said, “… every play of a believer is void except in three cases: horse-riding, archery and mutual foreplay with his wife -these are haqq.” Ishaq bin ‘Ammar asked Imam Ja’far as-Sadiq whether a person can look at his wife while she is naked? The Imam said, “There is no problem in that. Is enjoyment other than that?!” Ibid, p.85.

As for the role of woman in sexual foreplay, the Imam have praised a wife who discards shyness when she is with her husband. A hadith was quoted earlier from Imam ‘Ali which said that woman have been given nine-tenth of the sexual desire but Allah has also given them nine-tenth of shyness.

I had promised in chapter two to explain the rationale behind this hadith. There might seem a contradiction in this act of God, but it is not so. Both the sexual desire and the shyness have been placed for very specific purpose. The sexual desire is to be unleashed, yes unleashed, when a woman is with her husband, but it must be shielded with shyness when she is with other people.

This has been very eloquently explained by Imam Muhammad al-Baqir when he said, “The best woman among you is the one who discards the armour of shyness when she undresses for her husband, and puts on the armour of shyness when she dresses up again.” Ibid, p.14-16.

These sayings clearly show that the husband and the wife should feel completely free when they are engaged in mutual stimulation which is known as foreplay. There is nothing wrong, according to Islam, for a woman to be active and responsive during sex. This is diametrically opposed to the sexual morality of the Christian West world during the pre-sexual revolution era. Russell says, Western women of a generation or two ago can recall being warned by their mothers that sexual intercourse was an unpleasant duty which they owned to their husbands, and that they were ‘to lie still and think of England’.”1 What else but a sexual revolt could such a morality breed?

As for the Islamic shari’ah, all the mujtahids are unanimous in saying that the act of sexual foreplay in itself is mustahab (recommended). Likewise, it is recommended not to rush into sexual intercourse. The operative word is mutual pleasure and satisfaction.

* Techniques of Foreplay:
As far as the methods of mutual stimulation in foreplay are connected, the shari’ah allows the husband and the wife to see, kiss, touch, smell and stimulate any part of each other’s body. Therefore, oral sex, as it is known in this part of the world is allowed.


Imam Musa al-Kazim was onced asked, “Can a person kiss his wife’s vagina?” The Imam said, “No problem.”1 The only restriction is that no foreign object should be used. And this restriction is quite understandable: nothing can really substitute the things Allah has created in our bodies!
The restriction I am placing on the use of foreign objects is based on the following hadith. ‘Ubaydullah bin Zurarah says that he had an old neighbour who owned a young slave-girl. Because of his old age, he could not fully satisfy the young slave-girl during sexual intercourse. She would therefore ask him to place his fingers in her vagina as she liked it. The old man complied her wishes even though he did not like this idea. So he requested ‘Ubaydullah to ask Imam ‘Ali ar-Riza about it. When ‘Ubaydullah asked the Imam about it, the Imam said, “There is no problem as long as he uses any part of his own body upon her, but he should not use any thing other than his body on her.” Wasa’il, vol.14, p.77.

In earlier discussion, we said that masturbation (i.e., self-stimulation of one’s own sexual organ till emission of semen or orgasm) is not allowed. However, in case of married persons, there is no problem if the wife stimulates her husband’s penis till the emission of semen or the husband stimulates his wife’s vagina till orgasm. This is allowed because it does not come under “self-stimulation;” it is stimulation by a lawful partner.

The Qur’an clearly says that, “The believers are … those who protect their sexual organs by a lawful partner surely comes under the definition of protecting one’s organs “except from their spouses.”

* Sexual Intercourse:
Is there any particular position for sexual intercourse which is forbidden in Islam? No! As far as the basic coital positions are concerned, there is no restrictions. I am using the term ‘basic coital positions’ for the positions known as the man above, face to face; woman above face to face; side position, face to face; rear-entry position in which the husband penetrates the vagina from the rear. Actually, the shari’ah has left it on the husband and the wife to explore and experiment as they wish.
In the early Islamic period, an event took place which clarified this issue for all. The people of Medina, influenced by the Jews, used man-above face to face position during sexual intercourse; whereas the Meccans liked to experiment various positions. After the migration of Muslims to Medina, a Meccan married a Medinese woman and wanted to have sex with her in his own way. The woman refused and said that he can have sex only in one position. The case was reported to the Prophet; so Allah revealed the verse saying “Your women are a tilth for you, so go into your tilth as you like.” (2:223) That is, in any position. al-Mizan, vol.3 (English translation) p.319.


However, it is makruh to adopt a standing position, or to face the qiblah or keep it on the backside during the intercourse.
It is advisable to refrain from the acrobatic positions given by some sexologists of the East and the West which might even cause physical harm. Remember, the basic rule is mutual pleasure and flexibility. If one partner does not like a particular position, then the other should yield to his or her feelings.

* Anal Intercourse:
The opinions of our mujtahids vary on the permissibility of anal intercourse. This variance in fatwas is because of the difference in the ahadith we have on this issue.
There is a hadith, for example, from Imam Ja’far as-Sadiq quoting the Prophet that “The anus of women is haram for my community.” Wasa’il, vol.14, p.104.

Now this hadith categorically forbids anal intercourse. But the chain of narrators of this hadith is not completely flawless. See Tazkirah, vol.2, p.576-7; Shahid’s Masalik, vol.3, p.303


On the other hand, we have an authentic hadith in which ‘Abdullah bin Abi Ya’fur asked Imam Ja’far as-Sadiq about a man who had had intercourse in the anus of his wife.

The Imam said, “There is no problem in it if she agrees.”

‘Abudllah, “Then what do you say about the statement of Allah that ‘Then go into them as Allah has commanded you’?” The Imam replied, “This command is about seeking children, it means seek children as Allah has commanded you. But he also says, ‘Your women are a tilth for you, therefore go to your tilth as you like Wasa’il,, vol.14, p.103.

When a mujtahid is faced which such conflicting ahadith, he has to see whether he can bring them together or not. In our case, the mujtahids have taken the more authentic hadith which approve anal intercourse as a qualifier for the ahadith which totally forbid such sex. Especially so with the reference to the Qur’anic verses found in the approving ahadith. And in conclusion, they say that the prohibition in the above mentioned ahadith is not on the level of haram, instead it is on the level of makruh Sharh Lum’ah, vol.2, p.68; Shahid’s Masalik, vol.1, p.438-9.

This conclusion is supported by a third category of the ahadith in which the Imams have clearly discouraged their followers from anal intercourse.
Safwan al-Jammal said to Imam ar-Riza that, “One of your followers has requested me to ask you a question which he himself feels embarrassed to ask you.” The Imam said, “What is it?” Safwan, “It is about a man having sex in his wife’s anus.” The Imam said, “Yes, he can do it.” Then Safwan, who was a close companion, asked, “Do you do it?” The Imam said, “NO! We do not do it.” Wasa’il, vol.14, p.102-3.


Therefore the majority of the Shi’ah mujtahids say that anal intercourse is not haram but strongly disliked (karahatan shadidan) provided the wife agrees to it.

And if she does not agree to it, then all mujtahids say that it is precautionarily wajib to refrain from it. al-’Urwah, p.628.

However, according to Ayatullah al-Khu’i, it is precautionarily wajib to abstain from anal intercourse no matter whether the wife agrees to it or not. Minhaj, vol.1, p.64.
I would strongly advise against anal intercourse because it can be painful and it can cause injury as the area was not designed for that! Moreover, the scientists say that if you engage in anal intercourse, do not mix it with vaginal intercourse because this will lead to infections in some people with yeasts and other organisms which belong in the anus, not in the vagina or the male organ. I like to end this section with the sayings of Imam Ja’far as-Sadiq and Imam ‘Ali ar-Riza about anal intercourse: “Woman is a means of your pleasure, therefore do not harm her. Wasa’il, vol.14, p.101-2.


* Decency & Privacy:
There was a time when people need not be reminded of some of the basic moral and ethical values, but now we are living in an era where moral values are changing with the change of the worn-out car tires!
One of such issues is decency in dress at home and privacy at the time of sexual intercourse or intimate contact between husband and wife. There are some people in the West (of course, in minority) who think that it is okay, nay healthy, to stay naked in presence of their children! Ona collective basis, they also organize nude camps. Why? So that the children will not think negatively about their own sexuality. Such parents also feel that there is nothing wrong in sexual intercourse in presence of their children. This behaviour is an example of the extreme reaction to the rigid Christian morality. To protect their children from associating sex with evil, some of these parents go to the extent of completely opening up to their children!
Such behavior is not only condemned by those who still abide by religious moral systems, it is equally condemned by those who are familiar with child psychology. A sexual manual read by millions of Westerners says, “Never involve children in adult sexual activities: militant and exhibitionist liberals who try to acclimatize children to the naturalness of sex by letting them in any level of their own sex lives probably do at least as much harm as was ever done by the prohibitive sex-is-dirty generation.”
We have quite a few ahadith in which the Prophet and the Imams have emphasized that when you engage in sexual intercourse, make sure that no child (or, for that matter, any other person) sees you or hears you.

Abu Basir quotes Imam Ja’far as-Sadiq as follows, “Be careful not to have sex with your wife while a child can see you. The Prophet used to dislike this (attitude) very strongly.” . Wasa’il, vol.14, p.94-5.

If a child sees and hears the parents engaged in sexual intercourse, he or she might go through a shocking psychological experience. It might also create problem in his or her own adult life.

The manual quoted earlier says, “Most young children are biologically programmed to interpret the sight or sound of adult coition as evidence of a violent assault (they are aware of it earlier than you would expect, so don’t keep babies in the bedroom), and the awareness of mother-father sexual relations is on all counts for too explosive a matter to be monkeyed with in the interest of Reichian experiments.”

Islam has laid down cler guide-lines about the privacy of adults. Referring to the children who have not yet reached the age of puberty (bulugh), the Qur’an say:

O you who believe! … Those of you who have not yet reached puberty should ask you for permission (before entering your bedroom during) three times: before the dawn prayer, when you put off your garments at midday (for siesta), and after the night prayer -these are three times of privacy for you. Besides (these three times), there is no blame on you or them if you go to one another (without announcing yourselves). Thus God makes clear to you the signs, and God is All-Knowing, Wise (24:58)

Then referring into the children who have reached the age of puberty, the Qur’an says:

When your children reach puberty, they should ask your permission (at all times before entering your bedrooms) just as those who were before them had asked permission. Thus God makes clear to you the signs, and God is All-Knowing, Wise (24:59)

These two verses give us the following rules about privacy within and without the family circles:
1. There are three times in a day -night, early morning and afternoon- which are considered as times of privacy.

2. The minor children should be taught that during times of privacy they are not allowed to enter into the bedroom of their parents or adults without first asking their permission. Obviously, by minor we do not mean infants; we mean the children who can understand what is right and what is wrong. I would put that at age five and above. The parents will have to ingrain this teaching to their minor children gradually.

3. At other times, the children are free to come and go into the bedroom of their parents without asking for their permission. In retrospect, this means that the parents should be decently dressed at those other times.

4. As for the mature children and adults, the Qur’an is clear that they may enter the bedroom of their parents or other adults at all times only after asking their permission.

(A web From Students Howza Iran

Visit to save your selves from Misguidence)

Ariza e hajat Imam mahdi (a.s)



Ariza can be written to Imam-e-Zaman (a.s) whenever you feel a need or you are into a problem. No matter how big is your problem Imam-e-Zamana is the Imam of our time & HE is a Hujjat from Allah (s.w.t). Allah has granted him the power & because of his exsistence this entire universe is in to exsistence

You can write in any Language or your own too.

Our beleif is that Imam (a.s) knows about all our affairs and is always ready to help us. He is aware of our action & he helps us even if we don’t ask or seek His (a.t.f.s) help.
“We are never neglectful of your guardianship nor are we ever unmindful of your remembrance”. (Behaarul Anwar, V. 53, pg. 176)

But if we write Ariza to Imam (a.s) then or belief comes to our action.

In morning of 15th shabaan ( The time of birth of Imam mehdi (a.j) is the best time to send ARIZA to imam e zaman (a.s)). He read our wishes and also solves our problems.


We can also send this ARIZA on any juma also.

When you decide to send Ariza ( Drop your Ariza In sea, river, well, ect)



Recite after

Bismillah Hir Rahmanir Raheem.

LOUDLY…Ya husain Bin e Rauh

Then in normal tone…

Salamun alika ashahado anna wafateka fi sabilillahe wa annaka

Haeyyun indallahe marzooqun wa qad qa tab toka fi hayatekal latee

Laka indallahe azza wa jalla wahaadehi ruk atee wa hajatee ela maulana

sahibal asr e alaihislam fa sallim ha aelaihe fa antas fiqetul ameen.

And Drop your Ariza In sea, river, well, ect


We Should inculcate the habbit to write to Imam (a.s) whenever we are in difficulty rather than approaching someone who doesn’t has the power on any thing. Rather than writing a letter to a Minister or President we should write to our Master who has the control of our all affairs.

It always goes to Allah (swt). But unlike us, Imam (a.s) are infallibles and they hold a MUCH greater position infront of Allah (swt) and if we ask them to put forth our request in front of Allah (swt), if we go through them then Allah (swt) is going to accept our prayers faster. As has being said many times, tawassul is not wajib. You can pray directly too

Your basic intention should be to ask the Imam to interceed on your behalf Inshallah Imam (a.s) will heed your call.

 Scanned Ariza e hajat


Ayyaam ul Bayz,Shab e Baraat – The Bright Days Amaal

Request for sura e fateha ..Names..

Below is the Answer by Moulana Sayyid Muhammad Rizvi on Ariza.

Ariza is basically a du`a which, instead of saying, you write it down on a piece of paper. There are ahadiths where the Imams have told us that we can write down our prayer (du`a) in a paper and put it in a well or a river. See for example, a similar hadith in the last section of Mafatihu ‘l-Jinan under the section “ruq`a-e hajat”.

How it reaches how is not our concern. The God who can hear our voice, surely has the power to know the du`a we have put in writing. As for the curiosity of your brother; I would strongly advise against opening up the ariza or ruq`a-e hajat. If he believes in it, then he should not touch it; if he does not believe in it, then he does not have to write an ariza–it is not wajib.
Moulana Sayyid Muhammad Rizvi…k/msg00282.html

Request:-Plz Recite Sura e Fateha for my father

Marhoom Syed Mohamad Zainuddin Abidi s/o late syed mohamad masoom and my sister syeda

Yasmeen Zehra D/o Late syed MOhamad Zainuddin Abidi.

Ariza e hajat Imam mahdi (a.s)

Request for sura e fateha ..Names..

Ayyaam ul Bayz,Shab e Baraat – The Bright Days Amaal

Ayyaam ul Bayz / Shab e Baraat

Pray for Early re-appearence of IMAM -E -ZAMAN(AS)

Ariza e Hajat- Letter to the Imam(a.j) of our time Images

Syed Mohammad Masoom

Karbala by Mir Babar Ali Anees 1803-1874


Jab ran mein sarbaland Ali ka alam hua”

mir aneesKarbala by Mir Babar Ali Anees


Visit for Marsiya Videos

Jab qata ki masafat e shab aaftaab ne
Jalwa kiya sahar ke rukhe behijaab ne

Dekha suwe falaq Shahe gardoon rakaab ne
Mudh kar sada rafeeqo ko di us janaab ne

Aakhir hai raat hamd o sanaye Khuda karo
Utho fareezaye sahri ko ada karo

Haan ghaaziyon ye din hai jidaal o qitaal ka
Yaan khoon bahega aaj Mohammad ki aal ka

Chehra khushi se surkh hai Zahra ke laal ka
Guzri shabe firaaq din aaya visaal ka

Hum wo hain gham karenge malak jin ke waastey
Raatein tadap ke kaati hai is din ke waastey

Ye sunke bistaron se uthe wo Khuda shinaas
Ek ek ne zebe jism kiya fakhira libaas

Shane muhasino mein kiye sab ne be hiraas
Baandhe amame aaye imame zaman ke paas

Rangeen abaayein dosh pe kamre kasey huwe
Muskh o zibaad o itr mein kapde basey huwe

Khaime se nikle Shay ke azeezaane khush khisaal
Jin mein kayi thay Hazrate Khairun nisa ke laal

Qasim sa gul badan Ali Akbar sa khush jamaal
Ek jaa Aqeel o Muslim o Jafar ke nau nihaal

Sab ke rukhon ka noor sipahre bareen pa tha
Athara aaftaabon ka ghuncha zameen pa tha

Nagaah charkh par khate abyaz huwa ayaan
Tashreef jaanemaaz pe laaye Shahe zamaan

Sajjade bich gaye aqabe Shahe ins o jaan
Saute Hasan se Akbar e Mahrooh ne di azaan

Har ek ki chashm aansuon se dab daba gayi
Goya sada Rasool ki kaano mein aagayi

Namoose Shaah rotey thay khaime mein zaar zaar
Chupke khadi thi sahn mein bano e naamdaar

Zainab balayein leke ye kahti thi baar baar
Sadqe namaziyoon ke muazzin ke main nisaar

Karte hain yoon sana o sifat Zul Jalaal ki
Logon azaan suno meri yousuf jamaal ki

Ye husn e saut aur ye qirat ye shad o madd
Haqqa ke afsahul fusuha thay inhi ke jadd

Goya hai lahn e Hazrat e Dawoode ba khiradd
Ya Rabb rakh is sada ko zamane mein taa abadd

Shu’be sada mein pankhadiyaan jaise phool mein
Bul bul chahak raha hai riyaaz e Rasool mein

Saf mein huwa jo naraye qad qaamatis salaat
Qaim huwi namaaz uthey Shahe qainaat

Wo noor ki safein wo musalli falak sifaat
Sardaar ke qadam ke taley thi rahe nijaat

Jalwa tha ta ba arshe mu’alla Hussain ka
Mus haf ki lauh thi ke musalla Hussain ka

Quraan khula huwa ke jama’at ki thi namaaz
Bismillah aagey jaise ho yoon thay Shahe hijaaz

Satrein thi ya safein aqab e Shahe sarfaraaz
Karti thi khud namaaz bhi inki adaa pe naaz

Sadqe sahar bayaaz pe bainas sutoor ki
Sab aayatein thi mus hafe naatikh ki noor ki

Dunya se uth gaya wo qayaam aur wo qaood
Inke liye thi bandagi wajibul wujood

Wo ajz wo taweel ruku aur wo sujood
Ta’at mein neest jaantey thay apni hast o bood

Taqat na chalne phirne ki thi haath paon mein
Gir gir ke sajde karte thay taghoon ki chaon mein

Farigh huwe namaaz se jab qibla o anaam
Aaye musafahe ko jawaanan e tashnakaam

Chume kise ne dast e Shahinshaah e khaas o aam
Aakhein miley kisi ne qadam par ba ehteraam

Kya dil thay kya sipaah e rasheed o sayeed thi
Ba ham mu’anaqe thay ke marne ki eid thi

Zaari thi ilteja thi munajaat thi idhar
Waan sar kashi o zulm o ta’addi o shor o shar

Kahta tha ibne saad ye jaa jaa ke nahr par
Ghatoon se hoshiyaar tarayi se ba khabar

Do roz se hai tashna dahani Hussain ko
Haan martey dam bhi deejiyo na pani Hussain ko

Baithey thay jaanemaaz pe Shahe falak sareer
Nagaah qareeb aake girey teen chaar teer

Dekha har ek ne mudhke suwe lashkar e kaseer
Abbas uthey tol ke shamsheer be nazeer

Parwane thay siraaj e imamat ke noor par
Rokey sipar huzoor karamat zahoor par

Akbar se mudhke kahne lage Sarware zamaan
Baandhe hai sarkashi pa kamar lashkare giraan

Tum jaake kahdo khaime mein ye ay pidar ki jaan
Bachon ko leke sahn se hatt jaaye bibiyaan

Ghaflat mein teer se koi bacha talaf na ho
Darr hai mujhe ke gardane Asghar hadaf na ho

Kahte thay ye pisar se Shahe aasmaan sareer
Fizza pukari deordhi se ay khalq ke ameer

Hai hai Ali ki betiyaan kis jaa ho goshgeer
Asghar ke gahware tak aakar girey hain teer

Garmi se saari raat ye ghut ghut ke roye hain
Bachey abhi tou sard hawa paake soye hain

Baqir kahin parha hai Sakina kahin hai ghash
Garmi ki fasl ye tab o taab aur ye atash

Ro ro ke sogaye hain sagheerane maahwash
Bachon ko leke yaan se kahan jaaye faqa kash

Ye kis khata pe teer piya pe barastey hain
Thandi hawa ke waastey bachey tarastey hain

Uthey ye shor sunke Imame falaq viqaar
Deordhi tak aaye dhaloon ko roke rafiq o yaar

Farmaya mudhke chaltey hain ab bahre kaarzaar
Kamre kasoo jihaad pe mangwao raahwaar

Dekhein fizaa behisht ki dil baagh baagh ho
Ummat ke kaam se kahin jaldi firaagh ho

Khaime mein jaake Shay ne ye dekha haram ka haal
Chahre tou faqq hai aur…

Zainab ki ye dua thi ke ay Rabbe Zuljalaal
Bach jaaye is fasaad se khairun nisa ka laal

Bano e naik naam ki khaiti hari rahey
Sanndal se maang bachon se godhi bhari rahey

Boley qareeb jaake Shahe aasmaan janaab
Muztar na ho dua’en hain tum sab ki mustajaab

Maghroor hain khata pe ye sab khanuma kharaab
Khud jaake mein dikhata hoon inko rahe sawaab

Mauqa nahi bahan abhi faryaad o aah ka
Laao tabarrukaat Risaalat panaah ka

Meraaj mei Rasool ne pahna tha jo libaas
Kashti mein laayi Zainab usey Shahe deen ke paas

Sar par rakha amamae Sardare haq shinaas
Pahni qabaye paak Rasoole falaq asaas

Bar mei durust o chust tha jama Rasool ka
Rumaal Fatima ka amama Rasool ka

Kapdoon se aarahi thi Rasoole zaman ki bu
Dulha ne sunghi hogi na aisi dulhan ki bu

Hyder ki Fatima ki Hussain o Hasan ki bu
Pheli huwi thi chaar taraf Panjetan ki bu

Lut ta tha itr waadi ambar sarisht mein
Gul jhumtey thay baagh mein Rizwaan behisht mein

Poshaak sab pahan chukey jis dam Shahe zaman
Lekar balaein bhai ki ronay lagi bahan

Kehti thi hai aaj nahi Hyder o Hasan
Amma kahan se laye tumhe ab ye be watan

Rukhsat hai ab Rasool ke yusuf jamaal ki
Sadqe gayi balein tou lo apne laal ki

Hathyaar idhar laga chuke Moula e khaas o aam
Tayyar udhar huwa alam e Sayyide anaam

Duaaein maangti gird thi saidaniyaan tamaam
Roti thi thaamey chobe alam khwahare imaam

Teghein kamar mei dosh pe shamley padey huwe
Zainab ke laal zere alam aa khade huwe

Gah maa ko dekhte thay kabhi jaanibe alam
Na’ra kabhi ye tha ke nisaar e Shahe umam

Karte thay dono bhai kabhi mashware baham
Aahista poochtey kabhi ma se wo zee hasham

Kya qasd hai Alliye wali ke nishaan ka
Amma kise milega alam nana jaan ka

In nanhe nanhe haathon se uthega ye alam
Chotey qadoon mein sabse sinoo mein sabho se kam

Nikle tanoo se sibte Nabi ke qadam pe dam
Ohda yahi hai bas yahi mansab yahi hasham

Rukhsat talab agar ho tou ye mera kaam hai
Maa sadqe jaaye aaj tou marne mein naam hai

Phir tum ko kya buzurg thay jo fakhre roz gaar
Zeba nahi hai wasf e izafi pe iftekhaar

Johar wo hai jo taegh karey aap aashkaar
Dikhlado aaj Hyder o Jafar ki kaarzaar

Tum kyon kaho ke laal Khuda ke wali ke hain
Faujein pukare khud ke nawase Ali ka hain

Ab jisko tum kaho usey dein fouj ka alam
Ki arz jo salaah Shahe aasmaan hasham

Farmaya jabse uthgayi Zahra e ba karam
Us din se tumko maa ki jagah jaantey hain hum

Malik ho tum buzurg koi ho ke khurd ho
Jisko kaho usiko ye ohda sipard ho

Boli bahan ke aap bhi tou lein kisi ka naam
Hai kis taraf tawajjo e Sardar o khaas o aam

Gar mujhse poochtay hain Shahe aasmaan maqaam
Quran ke baad hai tou Ali hi ka kuch kalaam

Shaukat mein qadd mein shaan mein humsar nahi koi
Abbas e naamdaar se behtar nahi koi

Aashiq ghulaam khadim e dereena jaan nisaar
Farzand bhai zeenate pehlu wafa shi’aar

Jarrar yaadgaar e pidar fakhre rozgaar
Rahat rasaa mutee o namudaar o naamdaar

Safdar hai sher dil hai bahadur hai naik hai
Bemisl saekdon mein hazaroon mein aik hai

Aakhon mein ashk bhar ke ye boley Shahe zaman
Haan thi yahi Ali ki wasiyyat bhi ay bahan

Acha bulayein aap kidhar hai wo saff shikan
Akbar chacha ke paas gaye sunke ye sukhan

Ki arz intezaar hai Shahe ghuyoor ko
Chaliye phuphi ne yaad kiya hai huzoor ko

Abbas aaye haathon ko jordhe huzoor e Shaah
Jao bahan ke paas ye bola wo deen panaah

Zainab wahin alam liye aayi ba izzo jaah
Boley nishaan ko leke Shahe arsh baargaah

Inki khushi wo hai jo riza Panjetan ki hai
Lo bhai lo alam ye inayat bahan ki hai

Munh karke suwe qabre Ali phir kiya khitaab
Zarre ko aaj kardiya Moula ne aaftaab

Ye arz khaaksaar ki hai Ya Abu Turaab
Aaqa ke aagey hoon mein shadath se bahre yaab

Sar tan se ibne Fatima ke ru baru girey
Shabbir ke paseene pe mera lahu girey

Ye sunke aayi zaojaye Abbas e naamwar
Shohar ki simpt pehle kinkhiyoon se ki nazar

Lee sibte Mustafa ki balayein ba chashme tar
Zainab ke gird phirke ye boli wo nauhagar

Faiz aap ka hai aur tasadduq Imaam ka
Izzat badi kaneez ki rutba ghulaam ka

Sar ko laga ke chathi se Zainab ne ye kaha
Tu apni maang kookh se thandi rakhe sada

Ki arz mujhse laakh kaneezein hoon tou fida
Bano e naamwar ko suhaagan rakhe Khuda

Bachey jiye taraqqiy e iqbal o jaah ho
Saaye mein aap ke Ali Akbar ka byaah ho

Naagaah aakey bali Sakina ne ye kaha
Kaisa hai ye hujoom kidhar hai mere chacha

Ohda alam ka unko mubarak karey Khuda
Logoon mujhe balayein tou lene do ek zara

Shaukat Khuda badhaye mere ammu jaan ki
Mein bhi tou dekhoon shaan Ali ke nishaan ki

Abbas muskura ke pukarey ka aao aao
Ammu nisaar pyaas se kya haal hai batao

Boli lipat ke wo ke meri mashq lete jaao
Ab tou alam mila tumhein pani mujhe pilaao

Tohfa na koi deejiye na in’aam deejiye
Qurbaan jaaon pani ka ek jaam deejiye

Nagaah badhey alam liye Abbas e ba wafa

dauRe sab Ahle Bayt khule sAr, barahna pa
Hazrat ne haath utha ke ye ik eik se kaha
Lo Alwida ay haram e paak e Mustafa

Subhe shab e firaaq hai pyaaron ko dekh lo
Sab mil ki doobte huwe taaron ko dekh lo

Shay ke qadam pe Zainab e zaar o hazeen giri
Bano pachaad kha ke pisar ke kareen giri

Kulsoom thar thara ke baruhe zameen giri
Baqir kahin gira tou Sakina kaheen giri

Ujda chaman har ek gul taza nikal gaya
Nikla alam ke ghar se janaza nikal gaya

Nagaah udhar se teer chale janibe Imaam
Ghoda bada ke aap ne hujjat bhi ki tamaam

Nikle idhar se Shay ke rafiqaan e tashnakaam
Be sar huwe paroon mein saraan e sipaah e shaam

Bala kabhi thi taegh kabhi zer e tang thi
Ek ek ki jang maalik e ashtar ki jang thi

Allah re Ali ke nawasoon ki kaarzaar
Dono ke nichey thay ke chalti thi zulfiqaar

Shana kata kisi ne jo roka sipar pe waar
Ginti thi zakhmiyoon ki na kishtoon ka tha shumaar

Utney sawaar qatl kiye thodi daer mein
Dono ke ghodey chup gaye laasho ke dhaer mein

Kis husn se Hasan ka jawane haseen lada
Ghir ghir ke surate asad e khushmgeen lada

Do din ki bhook pyaas mein wo mahjabeen lada
Sahra ulat ke yoon koi dulha nahi lada

Hamle dikha diye asad e kirdgaar ke
Maqtal mein sooye arzak e shaami ko maar ke

Chamki jo taegh Hazrate Abbas e arsh jaah
Roohul ameen pukarey ke Allah ki panaah

Dhaloon mein chup gaya pisar e saad ru siyaah
Kushtoon se band ho gayi aman o amaan ki raah

Jhapta jo sher shoakh mein darya ki saer ke
Le li tarayi taeghon ki moujoon ko phaer ke

Be sar huwe muwakkil e sar chashma e furaat
Hal chal mein misl e mouj safoon ko na tha sabaat

Darya mein girke fout huwe kitne bad sifaat
Goya habaab hogaye thay nuqta e hayaat

Abbas bhar ke mashk ko yoon tashnalab laday
Jis tarah naharwaan mein ameer e arab laday

Aafat thi harb o zarb e Ali Akbar e diler
Ghusse mein jhapte ser pe jaise garsina sher

Sab sar buland past zabardast sab thay zer
Jangal mein chaar simpt huwe zakhmiyoon ke dher

Siraan ke utre tan se jo thay rann chadhey huwe
Abbas se bhi jang mein kuch thay badhey huwe

Talwaarein barsi subh se nusfun nihaar tak
Hilti rahi zameen laraztey rahey falak

Kaampa kiye paroon ko simte huwe malak
Na’rey na phir wo thay na wo taeghon ki thi chamak

Dhaalon ka daur barchiyoon ka auj ho gaya
Hangaam e zuhr khatema e fauj ho gaya

Lashe sabho ke sibte Nabi khud uthake laye
Qatil kisi shaheed ka sar kaatne na paye

Dushman ko bhi na dost ki furqat Khuda dikhaye
Farmatey thay bichad gaye sab hum se hai haye

Itney pahaad gir padey jis par wo kham na ho
Gar sou baras jiyoon tou ye majma baham na ho

Kham hogaye ye daagh uthake Imame deen
Jhuk kar bana hilaal e Nabi ka mahe jabeen

Yoon dard mein tadap ke kiya nalaye hazeen
Hilne lage pahaad larazne lagi zameen

Aayi jigar ko taab na is waaredaat ki
Khushki mein lagi doobne kashti hayaat ki

Jab saff kashi ki dhoom huwi qatl gaah mein
Tasweer e marg phir gayi sab ki nigaah mein

Doobe rafiq e yusuf e deen haq ki chaah mein
Daftar khula ajal ka Hussaini sipaah mein

Jaanbaaziyaan dikhake jari naam kar gaye
Khaake shifa pa noor ke daane bikhar gaye

Jis waqt aamad aamade saif e Khuda huwi
Hal chal padi har ek ke dar pe qaza huwi

Nabood zindagi huwi hasti fana huwi
Himmat dilon ke jism se quwwat juda huwi

Labrez hokey umr ke saaghar chhalak gaye
Kaampi zameen pahaad jagah se sarak gaye

Maidaan mein jab riyaaze Hussaini khizaan huwa
Dunya se kaarwaan Shahe deen ka rawaan huwa

Darya e khoon mein gharq har ek naujawaan huwa
Hamshakle Mustafa bhi shaheedey sinaan huwa

Rotey thay Shaah lasho mein tanha khade huwe
Thay khaak par kaleje ke tukde padey huwe

Garmi ka roz jang ki kyon kar karoon bayaan
Darr hai ke misl e shama na jalne lage zabaan

Wo loo ke al hazar wo hararath ke al amaan
Rann ki zameen tou surkh thi aur zard aasmaan

Aab e khunukh ko khalq tarasti thi khaak par
Goya hawa se aag barasti thi khaak par

Wo loo wo aaftaab ki hiddat wo taab o tab
Kala tha rang dhoop se din ka misaal e shab

Khud nahr e alqama ke bhi sukhey huwe thay lab
Khaime jo thay hibaabon ke tap te thay sab ke sab

Udhti thi khaak khushk tha chashma hayaat ka
Khoula huwa tha dhoop se pani furaat ka

Jheelon se chaar paaye na uthte thay taaba shaam
Maskan mein machliyoon ke samandar ka tha maqaam

Aahu jo kahile thay tou cheetey siyaah faam
Patthar bhi sab pigal gaye thay misl e moum khaam

Surkhi udhi thi phoolon se sabzi gayaah se
Pani kuwein mein utra tha saaye ki chaah se

koson kisi shajar mein na gul thhe na barg o baar
ek ek nakhal jal rahaa thaa suurat e chinaar

hanstaa thaa koi gul na lahakataa thaa sabzaraar
kaantaa hui thi suukh ke har shaakh e baar daar

garmi ye thi ki zeest se dil sab ke sard thhe
patte bhi masle e cheharaa e madquuq zard thhe

girdaab par thaa shola e javaalaa kaa gumaan
angaare thhe habaab to paani sharar fishaan

muunh se nikal parhi thi har ek mauj ki zabaan
tah par thhe sab nihang magar thi labon pe jaan

paani tha aag garmi e roz hisaab thi
maahi jo seekh e mauj tak aayi kabaab thi

aainaa e falak ko na thi taab o tab ki taab
chhipane ko barq chaahati thi daaman e sahaab

sab ke sivaa thaa garm mizaajon ko iztiraab
kaafuur e subah Dhuundhtaa phirtaa thaa aaftaab

bhadaki thi aag gumbad e charkh e asiir mein
baadal chhipe thhe sab kurrah e zamharir mein

Sher uthte thay na dhoop ke maarey kachaad se
Aahu na munh nikaalte thay sabz zaar se

Aaina mahr ka tha mukaddar ghubaar se
Gardoon ko tapp chadi thi zameen ke bukhaar se

Garmi se muztarib tha zamana zameen par
Bhun jata tha jo girta tha dana zameen par

Aabe rawaan se munh na uthate thay jaanwar
Jangal mein cheetey phirtey thay ta’ir idhar udhar

Mardam thay saath pardon ke andar araq mein tar
Jis khana e mizaa se nikalti na thi nazar

Gar chashm se nikal ke tahar jaaye raah mein
PaRh jaaye laakh aabley paaye nigaah mein

Is dhoop mein khade thay akayle Shahe umam
Na daaman e Rasool tha na saaya e alam

Oudi thi lab zabaan mein kaante kamar mein kham
Sholay jigar se aah ke uthti thi dam badam

Be aab teesra tha jo din mehmaan ko
Hoti thi baat baat mein miknat zabaan ko

Kahta tha ibne saad ke ay aasmaan janaab
Bayyat jo keejiye ab bhi tou hAazir hai jaame aab

Farmatey thay Hussain ke ay khanuma kharaab
Darya ko khaak jaanta hai ibne Bu Turaab

Faasiq hai paas kuch tujhe Islaam ka nahi
Aab e taba ho ye tou mere kaam ka nahi

Garjum ka naam loon tou abhi jaam leke aaye
Kausar yaheen Rasool ka ehkaam leke aaye

Roohul ameen zameen pa mera naam leke aaye
Lashkar malak ka fatah ka paighaam leke aaye

Chahoon jo inqilaab tou dunya tamaam ho
Ulte zameen yoon ke na koofa na shaam ho

Farmake ye nigaah jo ki suwwe zulfiqaar
Tharrake pichley paaon hata wo sitam shi’aar

Mazloom par safoon se chaley teer beshumaar
Awaaz e kous harb huwi aasmaan ke paar

Naize uthake jang par aswaar tul gaye
Kaaley nishaan sipaah e saeron mein khul gaye

Jab rann mein taegh toul ke Sultaan e deen badhey
Geethi ke thaam lene ko roohul ameen badhey

Manind sher e haq kahin tahre kahin badhey
Goya Ali ulat te huwe aasteen badhey

Jalwa diya jari ne uroose musaaf ko
Mushkil kusha ki taegh ne chorda ghilaaf ko

Allah re taezi o barsh is shola rang ki
Chamki sawaar par tou khabar laayi tang ki

Pyasi faqat lahu ki talabgaar jang ki
Hajat usey na saan ki thi aur na sang ki

Khoon se falak ko laashon se maqtal ko bharti thi
Sou baar dam mein charkh pe chadhti utarti thi

Seene pe chal gayi tou kaleja lahu huwa
Goya jigar mein maut ka nakhan faru huwa

Chamki tou al amaan ka ghul chaar su huwa
Jo iske munh pa aagaya be aabru huwa

Rukta tha ek waar na das se na paanch se
Chehre siyaah hogaye thay is ki aanch se

Bichh bichh gayeen safon pe safein wo jahaan chali
Chamki tou is taraf idhar aayi wahaan chali

Dono taraf ki fouj pukari kahaan chali
Is ne kaha idhar wo pukara yahaan chali

Munh kis taraf hai taegh zanon ko khabar na thi
Sar gir rahe thay aur tanon ko khabar na thi

Allah re khauf taegh e Shahe kainaat ka
Zehr ah tha aab khauf ke maarey furaat ka

Darya mein haal ye tha har ek bad sifaat ka
Chara faraar ka tha na yaara sabaat ka

Ghul tha ke barq girti hai har dar’a posh par
Bhago Khuda ke kahr ka darya hai josh par

Har chand machliyaan thi zira posh sar basar
Munh kholey chipti phirti thi lekin idhar udhar

Bhagi thi mauj chordh ke girdaab ki sipar
Thay tah nasheen nahang ubhartey na thay magar

Darya na tham ta khauf se is barq o taab ke
Lekin padey thay paaon mein chhaley hubaab ke

Phir tou ye ghul huwa ke duhayi Hussain ki
Allah ka ghazab hai ladayi Hussain ki

Darya Hussain ka hai tarayi Hussain ki
Dunya Hussain ki hai Khudayi Hussain ki

Beda bachaya aap ne toofan se Nooh ka
Ab rahm waasta Ali Akbar ki rooh ka

Akbar ka naam sunke jigar par lagi sinaa
Aansoo bhar aaye rok li rahwaar ki ‘inaa

Mudh kar pukarey laashe pisar ko Shahe zamaa
Tum ne na dekhi jang meri ay pidar ki jaa

Qasmein tumhari rooh ki ye log dete hain
Lo ab tou zulfiqaar ko hum rok dete hain

Aayi nidaye ghaib ke Shabbeer marhaba
Is haath ke liye thi ye shamsheer marhaba

Ye aabru ye jang ye tauqeer marhaba
Dikhlaadi maa ke doodh ki taaseer marhaba

Ghalib kiya Khuda ne tujhe kainaat par
Bas khatima jihaad ka hai teri zaat par

Bas ab na kar wigha ki hawas ay Hussain bas
Dam le hawa mein chand nafas ay Hussain bas

Garmi se haampta hai faras ay Hussain bas
Waqte namaz e asr hai bas ay Hussain bas

Pyasa lada nahi koi yoon isdehaam mein
Ab ehtemaam chahiye ummat ke kaam mein

Labbaik kahke taegh rakhi Shay ne miyaan mein
Palti sipaah aayi qayamat jahaan mein

Phir sarkasho ne teer milaye kamaan mein
Phir khul gaye lipat ke pharere nishaan mein

Bekas Hussain zulm shi’aroon mein ghir gaye
Moula tumharey laakh sawaroon mein ghir gaye

Seene pe saamne se chaley das hazaar teer
Chhaathi pe lag gaye kayi sou ek baar teer

Pahlu ke paar barchiyaan seene ke paar teer
Padhtey thay das jo khainchte thay tan se chaar teer

Yoon thay khudang Zille Ilahi ke jism par
Jis tarha khaar hoti hai sahi ke jism par

Chaltey thay chaar simpt se bhaley Hussain par
Toote huwe thay barchiyoon waley Hussain par

Qatil thay khanjaroon ko nikaley Hussain par
Ye dukh Nabi ki godh ke paley Hussain par

Teer e sitam nikaalne wala koi nahin
Girtey thay aur sambhaalne wala koi nahin

Zakhmo se chur chur huwa Fatima ka laal
Sarde riyaaz Ahmad o Hyder huwa nidhaal

Chehre pa khoon mal ke basad hasrat o malaal
Ki arz Shay ne shukr hai ay Rabb e Zuljalaal

Bachpan se roz o shab thi yahi aarzu mujhe
Ya Rabb tere karam ne kiya surkhuru mujhe

Is haal se jo saif ki shiddat huwi siwa
Sadma huwa juda ta’ab tashnagi juda

Aashista rahwaar se Hazrat ne ye kaha
Ab waqt hai wida ka ay asb e ba wafa

Jangal mein ghar Batool ka lut ta hai Zuljanaah
Ab saath ek umr ka chut ta ha Zuljanaah

Ay khush kharaam ab na bachega tera sawaar
Ab ye gulu e khushk hai aur taegh e aabdaar

Ab laash par ghareeb ke daudeinge rahwaar
Pamaal hoga ab Shahe mardoon ka gul’ezaar

Baithega seena e pisar e Bu Turaab par
Qatil dharega paaon Khuda ki kitaab par

Zalim mere galey pa jo khanjar phiraega
Tujh se ye haal qahr ka dekha na jaaega

Naala haram ka hashr zamane mein laaega
Farte gham o alam se jigar thar tharaega

Ab hoga saamna qalaq o izteraar ka
Naize pe sar chadhega tere shahsawaar ka

Laakhon mein ek bekas o dilgeer hai hai
Farzand e Fatima ki ye tauqeer hai hai

Bhaaley wo aur pahlu e Shabbeer hai hai
Wo zahr mein bhujaye huwe teer hai hai

Ghussey mein thay jo fauj ke sarkash bharey huwe
Khali kiye Hussain pe tarkash bharey huwe

Wo gard thi jo bhaagtey phirtey thay waqt e jang
Ek sangdil ne paas se mara jabeen pa sang

Sadme se zard hogaya sibt e Nabi ka rang
Mathey pa haath tha ke galey par laga khudang

Thama gala janaab ne mathey ko chordh ke
Nikla woh teer halq e mubarak ko todh ke

Likha hai teen bhaal ka tha naawake sitam
Munh khul gaya ulat gayi gardan ruka jo dam

Khainchi sari galey ki taraf se ba chashme nam
Bhalein nikaley pusht ki jaanib se hokey kham

Ubla jo khoon nikalta huwa dam tahar gaya
Chullu rakha jo zakhm ke nichey tou bhar gaya

Girtey hain ab Hussain faras par se hai ghazab
Nikli rikaab paaye mutahhar se hai ghazab

Pahlu shigaafta huwa khanjar se hai ghazab
Ghash mein jhukey amama gira sar se hai ghazab

Qura’an rahle zeen se sar e farsh gir padha
Dewaar e Ka’ba baith gayi arsh gir padha

Gir kar kabhi uthey kabhi rakha zamee pa sar
Ugla kabhi lahu tou sambhala kabhi jigar

Hasrat se ki khayaam ki janib kabhi nazar
Karwat kabhi tadap ke idhar li kabhi udhar

Uth baithey jab tou zakhm se barchi ke phal girey
Teer aur tan mein gadd gaye jab munh ke bhal girey

Jangal mein aayi Fatima Zahra ki ye sada
Ummat ne mujhko loot liya wa Mohammada

Is waqt kon haqq e mohabbat karey ada
Hai hai ye zulm aur dou aalam ka muqtara

Unnees sou hai zakhm taney chaak chaak par
Zainab nikal Hussain tadapta hai khaak par

Zahra idhar tadap ke giri aur haram udhar
Qatil ne taegh phaer di Sayyad ke halq par

Haatif ne aasmaan se sada di pukaar kar
Faryaad kat gaya pisar e Fatima ka sar

Be jaan lab e furaat e Shahe tashna lab huwa
Mara gaya Imame zamaan tou ghazab huwa

Dekha jo Ahlebait e Nabi ne utha ke sar
Naizey pe aaftaab e Imamat pada nazar

Daude saroon pa khaak udhatey ba chashme tar
Dekha ye haal jab sarey baleen huwa guzar

Taza lahu rawaan hai taney paash paash se
Takbeer ki sada chali aati hai laash se

Pardah ulat ke binte Ali nikli ba chashm e tar
Larzaan qadam khameeda kamar gharke khoon jigar

Charoon taraf pukaarti thi sar ko peet kar
Ay Karbala bata tera mehmaan hai kidhar

Amma qadam ab uthte nahi tashnakaam ke
Pahuncha dou laash par mere bazu ko thaam ke

Bhayya mein ab kahan se tumhein laaon kya karoon
Kya kahke apne dil ko mein samjhaaon kya karoon

Kiski duhayi doon kisey chillaaon kya karoon
Basti parayi hai mein kidhar jaaon kya karoon

Dunya tamaam ujad gayi veerana ho gaya
Baithoon kahan ke ghar tou azakhana ho gaya

Hai hai tumharey aagey na khwahar guzar gayi
Bhayya batao kya tahey khanjar guzar gayi

Aayi sada na pooch jo hum par guzar gayi
Sad shukr jo guzar gayi behtar guzar gayi

Sar kat gaya hamey tou alam se firaagh hai
Gar hai tou bas tumhari judayi ka daagh hai

Haan aashiqon Hussain ke aah o buka karo
Zahra ka saath do madad e Mustafa karo

Haqq e mohabbat e Shahe wala ada karo
Be sar huwe Hussain qayamat bapa karo

Samjho shareek e majlis e matam Rasool ko
Sab milke dou Hussain ka pursa Batool ko

Bas ay Anees za’uf se larzaan hai band band
Aalam mein yaadgaar raheinge ye chand band

Tapke qalam se za’uf mein kya kya buland band
Aalam pasand lafzein hain sultaan pasand band

Ye fasl aur ye bazm e aza yaadgaar hai
Peeri ke walwale hain khiza ki bahaar hai

Ay Momino! Hussain ka matam akheer hai

by Mir Babar Ali Anees

Bazm e azaa e qibla e alam akheer hai

Shi’yo! Shahe anaam ka matam akheer hai
Hain majlis e tamaam Moharram akheer hai

Uryaan sar hai fatah e badr o hunayn ka
De lo Batool e paak ko pursa Hussain ka

Haan aashiqaan e Shahe umam! Peeto apna sar
Ashra hai aaj aur ye qayamat ki hai sahar

Aalam ke baadshaah ka dunya se hai safar
Uth te hain taaziye ke chaley Shahe bahrobar

Rukhsat hai Shay ki ahle azaa behawaas hain
Dekho tou kaise ta’ziya khane udaas hain

Wa hasrata Imam e gharibaan ka kooch hai
Afsoos hai ke deen ke Sultaan ka kooch hai

Roanakh ke din chaley Shahe zeeshaan ka kooch hai
Rukhsat karo Hussain se mehmaan ka kooch hai

Sadma ajab tarah ka hai dil par hai jaan par
Kaisi udaasi phaeli huwi hai jahaan par

Ay noor e chashm e Ahmad e Muqtaar alwida
Ay Sayyed Ay Batool ke dildaar alwida

Ay ummat e Rasool ke ghamkhwaar alwida
Ay hum se bekasoon ke madadgaar alwida

Aah o buka se hum kabhi ghafil na hoinge
Jab tak jeeyenge aap ki ghurbat pe roinge

Ay be dayaar o be sar o samaan alwida
Ay binte Mustafa ke dil o jaan alwida

Ahmad ke baagh ke gul rehaan alwida
Das din ke mo’mineen ke mehmaan alwida

Shi’yo nisaar tere tan e paash paash ke
Ay be kafan Hussain! Fida teri laash ke

Ay jism o jaan e Hyder e karrar alwida
Ay shi’yaan e deen ke sardar alwida

Sayyad ghareeb bekas o naachaar alwida
Be khoish o be biradar o be yaar alwida

Hai hai imaam baadhon ko sunsaan kar chaley
Aqaa tamaam hind ko veraan kar chaley

Lo Shahe deen ke taziya daaro! Karo buka
Maatam ke din tamaam huwe wa musibata

Yaaro! Wida hota hai mazloom e karbala
Mehmaan dou pehar ka hai wo Shahe dou saraa

Ab maut le chali Shahe aali maqaam ko
Rukhsat karo Hussain alaihis salaam ko

Peeto mohibbo! Hind se aaqa ka kooch hai
Ro’o ke aaj Sayyed e waala ka kooch hai

Afsoos hai ke bekas o tanha ka kooch hai
Haan shi’yoon! Khaak udhao ke Moula ka kooch hai

Jee bhar ke ronay paaye na matam huwa akheer
Aashur ka bhi rozay moharram huwa akheer

Kis tarha aaye ta’ziya daaron ke dil ko chain
Har simpt roohe Fatima roti hai karke bain

Ahle azaa! Ye nauha padho ab ba shor o shain
Qurbaan teri laash ke Zahra ke noor e ain

Mohtaaj gor garm zameen par padha raha
Chalees roz dasht mein be sar padha raha

Dou din ki dhoop raat ki wo aaus hai sitam
Wo kankaroon ka farsh wo maidaan e dard o gham

Aur garm garm jhonkoon ka chalna wo dam badam
Is dukh pe saarbaan ne kiye haath bhi qalam

Sadmey guzar gaye ye tan e chaak chaak par
Hai hai ye aasmaan na gira phat ke khaak par

Lo yaaro! Ab Hussain ki rukhsat ka roz hai
Hyder ke noor e ain ki rukhsat ka roz hai

Zahra ke dil ke chain ki rukhsat ka roz hai
Sultaan e mashraqain ki rukhsat ka roz hai

Phir karbala ki simpt Shahe karbala chala
Hadi chala Imaam chala peshwa chala

Sibt e Nabi ki majlis o matam tamaam hai
Ibne Ali ki majlis o matam tamaam hai

Haq ke wali ki majlis o matam tamaam hai
Roo e sakhi ki majlis o matam tamaam hai

Aainda saal tak jo koi zinda hoyega
Phir wo shareek hokay moharram mein royega

Bas ye zareeh hogi na hoinge ye alam
Ye majlisein ye sohbatein ghar ghar se hogi kam

Mimbar ko khali dekh ke hoyega dil ko gham
Ye din wo hain ke qatl huwe hain Shahe umam

Abh taaziya uth ta hai har ik khaak udhayega
Abh tou imam baarhoon mein jaya na jaayega

Ro’o mohibbo! Aaj ke riqqat ka roz hai
Sibte Nabi ki aaj shahadath ka roz hai

Mazloom o tashnalab pa musibat ka roz hai
Sar par udhao khaak qayamat ka roz hai

Maatam tumharey aaqa ka yaaro tamaam hai
Mehmaan koi dam koi saa’at Imaam hai

Ashray ka din hai aaj mohibbaan e bawafa
Khanjar se zibhh hogaye Sultaan e karbala

Laazim ka aaj tum ko karo girya o buka
Jalti zameen par tan e uryaan parhaa raha

Ghusl o kafan diya na tan e paash paash ko
Gaada kisi ne aakey na Sayyed ki laash ko

Ay momino! Hussain ki rahlat ka waqt hai
Ay yaaro! Tumse Shaah ki rukhsat ka waqt hai

Lutne ka Fatima ki riyazat ka waqt hai
Aaqa ki ye tumharey shahadath ka waqt hai

Turbat mein jaakey zar e zameen gar na soyenge
Phir aglay saal ashray mein Hazrat ko royenge

Ro lo azizo! Phir kahan tum aur ye din kahaan
Aglay baras jo zinda thay hain khaak mein nahaan

Kya ai’temad zeesth ka dunya ke darmiyaan
Paik e ajal se dahr mein milti hai kab amaan

Kahe ko is sawaab ko haatho se kho o tum
Aainda saal ho ke na ho khoob ro o tum

Ya Rabb! Jahan e nazm e riyazat hara rahe
Gulshan ye hum jiloon se phoola phala rahe

Ahle azaa pe saaya e mushkil kusha rahe
Daamaan gul e ummeed se har dam bhara rahe

Is nazm ka Anees tujhe phir sila miley
Sadqe se Panjetan ke jo ho muddu’a miley

Nasr meiN Janab Zartab Saheb, Masoom Sahab Aur Mona Saheba bahot kuch likh chuke haiN,

page-1.jpg maiN Mir Anees* ke teen bUnd pesh kar raha hooN jismein maidan’e

Karbala mein Hazrat Abbas (A. S.) ki shuja’at ka bayaan hai:

naara tha ke haan aey sipah’e Sha’m, khabardaar
Abbas e dilaawar hai mera naam, khabardaar
hai qahr’e ilaahi meri samsaam, khabardaar
naizah hai mera maut ka paighaam, khabardaar

maiN lakhT e jigar saaheb’e shamsheer’e do-sar hooN

hoshyaar ke maiN sheir e ilaahi ka pisar hooN

farma ke yeh li teigh, bahaadur ne miyaaN se
ghoaRe ko jo cheiRa, na ruka laakh jawaan se

hAr waar meiN sAr girn’e lagey barg e khizaaN se
chaln’e mein ziyaada thi rawaaN, aab’e rawaaN se

jis par paRi, naazil hua qahr uss pa raza ka
thi teigh ki zarbat ke tamaaNcha tha qaza ka

hangaam e wegha bAnd thi rah amn o amaaN ki
jaaN choaRti thi na woh kisi, peer o jawaan ki

humdum thi yadullah ki teigh e do zabaaN ki
thi qatey umid uss se hAr ek dushman e jaan ki

hAr fArd ko iss teigh ka jauhar nazar aaya
saaya bhi paRa jis pa woh be-sAr nazar aaya


 Aakhir meiN Josh* Malihabaadi ki eik rubaai mulaheza ho:

seeney pa mere naqsh e qadam kiska hai
rindi meiN yeh ijlaal o hasham kiska hai
zahid, mere iss haath ke saaghar ko na deikh
yeh deikh ke iss sAr pa alam kiska hai


Jis Dum Yazid Shaam Mein Masnad-Nashin Hua

MIr Anees











































Hazrat Abbas (A. S.) ki shuja’at ka bayaan By Mir Anees

for english translation of some part of this marsiya please visit.

For urdu marsia josh e mawaddat and yaadgaar e anis please visit..


Syed Mohamad Masoom Abidi