Ismaili.NET - Heritage F.I.E.L.D.

khush khabaree dee-o aap jeev, jab saburee keetee;
jees ba(n)dene sabar kee-aa, teese fateh rabane deetee;
khaalak-kee sab khalkat jaanee, koee dukh deve to sabar karanaa;
to usathee tu(n) sahee jeete, aysaa maname(n) dharanaa..........207

Give glad tidings to your soul, when you have exercised patience. The creature that has been patient, has been granted success by the Lord. Knowing the Creator's entire creation, if anyone does harm, be patient. Then through that, you will truly win over him. Keep this in your mind.

saburee teree tuj fateh deve, jeese keesee upar aave balaa;

Waez by Babul Al Waez
Language: Hindi (Indian Language)
Sound quality: Good
Waez topic: Pir: Sadruddin: how he convered us from hinduism to Ismaili, importance of bol and Baitulkhayal
How the deeds you do will lead your last moment of your life(death)
Interruption around 9:19 to 9:32
Interruption around 31:29 to 31:49
Interruption around 1:02:37 till the end

This file cannot be listened to online. Please use the download link in order to listen to it on your computer.

This file cannot be listened to online. Please use the download link in order to listen to it on your computer.

The reform introduced by Islam into the rules relating to inheritance is twofold; it makes the female a co-sharer with the male, and divides the property of the deceased person among his heirs on a democratic basis, instead of handling it all over to the eldest son, as is done by the law of primogeniture. The Arabs had a very strong tradition that he alone could inherit who smites with the spear, and therefore they did not give any portion of inheritance to such of the heirs as were not capable of meeting the enemy and fighting in battles.

"The Arabic word for angel is malak (pl. mala'ika), which is derived from alk or alaka, meaning the bearing of messages. Another view traces its root from malk or milk, meaning power. It is also stated that it is derived from uluqatun, means messenger. In Arabic the person whom the message is assigned to convey is also called uluqat. The word malak and mala'ika occur 68 times in the Koran.

The soul is the principle of life, which leaves the body at the moment of death. Human life is not the individual's property but a divine gift to be used in God's service or to be dedicated to a divine cause or to God Himself. Death is no longer the end of life, but only the end of the appointed period (ajal) in which humans are tested in the world. Death in this perspective is simply the end of a testing period and a threshold, which must necessarily passed.

When the soul departs from the body at the moment of death, and that which is left behind is nothing but an empty shell. The mortal remains are treated with dignity, love and respect. In Islam, the disposal of the dead body and funerary rites normally include: washing the body, shrouding and prompt burial.

The state between death and resurrection is called barzakh, which literally means a thing that intervenes between two things, isthmus or an obstacle or a hindrance. A. Jeffery suggests that it is a loan word of Persian, farsakh or parasang means a measure of land that fits the description of a physical barrier. The word barzakh occurs thrice in the Koran (23:100, 25:53, 55:20). It is used (25:53 and 55:20) in the sense, where a barrier between two seas is spoken of as barzakh.

The word aswad derived from swd means black, occurring seven times in the Koran (2:187, 3:106, 35:27). In the sense of an original black colour, the word aswad occurs only twice: "When you can tell a white thread from a black on in the light of the approaching dawn" (2:187) and "black mountains" (35:27). The word muswadd (dark-faced) is used in 16:58 and its parallel (43:17) to suggest the darkening of the face in the light of bad news as reflection of grief.

(Seeking mercy from the pain of exiting from the body)

None of us knows when our life will come to an end. When our time is up, the soul has to exit from the body. The more a person is attached to this world, the more difficult it is for the soul to come out. This process has been compared to being squeezed out. Depending on a persons attachments, this process can be very painful to the soul. This Chanta is taken to seek mercy from this pain and to ease this passage. This Chanta also reminds us that death is certain and it can strike us at any moment.

Taariye tu taaran haar khudaavand
avar na taare dujaa koi Ali tunhi tunhi tunhi

Khann me kinaa ravi ras bhaannaa
dhandhukaar na hoy Ali tunhi tunhi tunhi 1

Eji Maai kisiki ne baap kisikaa
jivdde sang na koi Ali tunhi tunhi tunhi 2

Eji Dhiya kisiki ne putra kisikaa
maayaa mokh na hoy Ali tunhi tunhi tunhi 3
.
Eji Sachejo samarath aago saami
hathe dinu fal sohi Ali tunhi tunhi tunhi 4

Eji Dul dul ghodde sacho saami raajo chaddshe
paagdde ratan jaddaae Ali tunhi tunhi tunhi. 5

Eji Marnaa hai re jarur
jug maanhe chetine chaalo...marnaa - (dodh)

Eji Kaayaare gaddh taaro khukh banyo hai
paanch tantav enu mull..jug maanhe 1

Eji Kaayaa nagri maanhe hai man raajaa
chaitan noor maanhe noor...jug maanhe 2

Eji Noor svarupi chaitan kari jaanno
kaayaa maayaa sarve kudd...jug maanhe 3

Eji Kaayaa nagri maanhe paanch chor vase chhe
tame cheti chaalo man mudd...jug maanhe 4

Eji Kaayaa nagari me ek bhae chhe bhaari
ek din kaal kare chakchur...jug maanhe 5