Jameel Ahmed Milansaar

Jameel Ahmed Milansaar

Writer | Author | Columnist | Realtor | Printing Services Owner

Assalamu Alaikum wa Rahmatullahi wa Barakatuh!

I am Jameel Ahmed Milansaar, a dedicated writer, author, and columnist based in Bangalore with over 30 years of active engagement in social welfare. Passionate about uplifting communities, I help address needs through informative booklets authored in English, Urdu, and Kannada—plus seamless translations of works by fellow authors across these languages.

A regular blogger, realtor, and owner of my own printing services firm, I blend creativity with entrepreneurship to make a meaningful impact.

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Broken Promises and Broken Leaders: Davanagere’s Bitter Aftermath

 Broken Promises and Broken Leaders: Davanagere’s Bitter Aftermath

By : Jameel Aahmed Milansaar

The Davanagere South bypoll has turned into an emotional reckoning for the Karnataka Congress, especially for its minority leaders. What began as a tussle over who should contest the seat has ended in the resignation of MLC K Abdul Jabbar, the party’s Minority Department chairman, and the quiet removal of MLC Naseer Ahmed from Chief Minister Siddaramaiah’s inner circle. The episode is less about strategy and more about who is allowed to speak, and who is expected to quietly disappear.

At the centre of the storm is the high command’s decision to impose Samarth Shamanuru as the candidate, overriding strong local support for Jabbar. Muslim leaders, including Housing Minister Zameer Ahmed Khan, had backed Jabbar, arguing that community sentiment and local opinion deserved greater weight. The party, however, chose yet again to fall back on the “deceased leader’s son” formula that worked politically in Bagalkot, treating minority concerns as something to be managed rather than respected.

The way Jabbar’s resignation was handled speaks volumes. He had submitted it on April 3, but the leadership asked him to keep it under wraps until after polling, so that the party’s image didn’t take a hit in the eyes of voters. On paper, it looks like cold‑blooded political calculation. On the ground, it felt like a betrayal: a senior leader, respected in minority circles, was expected to quietly disappear so others could pretend nothing had gone wrong.

The sidelining of Jabbar and Naseer Ahmed sends a clear message to everyone in the party: if you go against the high command’s candidate‑selection call, you pay the price. It doesn’t matter how long you’ve walked with the party or how many campaigns you’ve fought. The equation is simple—loyalty to the top comes first; loyalty to the community comes second.

At the same time, minority leaders are now demanding accountability from those at the top. They accuse Zameer Ahmed Khan of half‑hearted campaigning and slam Horticulture Minister SS Mallikarjun for publicly insulting a key Muslim leader, which only deepened the sense of alienation among Muslim workers. The discontent isn’t just about Davanagere South; it’s about the feeling that minority voices are being treated as tactical noise rather than essential conscience‑keepers.

Behind the political posturing lies a raw truth: for many Muslim Congress workers in Davanagere, the party now feels like a distant relative who comes calling only when there’s an election. They’ve campaigned, knocked on doors, and delivered votes in the past, but this time they were told their choice didn’t matter. Their trust has been handed over to a formula that favours family legacy over community trust.

Davanagere is not an isolated incident. It’s a warning sign. As the party tightens its grip from the top, more and more names will follow—minority leaders, grassroots workers, and mid‑level functionaries—who will either resign out of principle or be quietly edged out for asking inconvenient questions.

ایک فیصلہ جو حساب مانگتا ہے

 -ایک فیصلہ جو حساب مانگتا ہے-

ستنکولم کسٹوڈیل قتل اور احتساب کی نایاب فتح

از قلم : جمیل احمد ملنسارچھ سال گزر چکے ہیں جب تامل ناڈو کے ایک چھوٹے سے پولیس تھانے میں دو عام تاجروں کو بے رحمی سے تشدد کا نشانہ بنا کر موت کے گھاٹ اتار دیا گیا۔ اب انصاف نے آخر کار اس زبان میں آواز اٹھائی ہے جسے نظام شاذ و نادر ہی سنتا ہے۔ 6 اپریل 2026 کو مادورئی کی فرسٹ ایڈیشنل ڈسٹرکٹ اینڈ سیشنز کورٹ نے ستھنکولم پولیس سٹیشن کے نو اہلکاروں کو جے راج اور ان کے بیٹے جے بینکس کے وحشیانہ کسٹوڈیل قتل کے جرم میں سزائے موت سنائی۔ جج جی مٹھو کمارن نے اسے ’نایاب ترین کیس‘ قرار دیا—ایک ایسا کیس جہاں وہ لوگ جو قانون کی حفاظت کا حلف اٹھاتے ہیں، خود قانون کے سب سے بڑے شکنجے بن گئے۔ عدالت نے مجرموں پر متاثرین کے خاندان کو مجموعی طور پر ایک کروڑ چالیس لاکھ روپے کا ہرجانہ بھی عائد کیا۔ ایک ریاست جو پولیس کی زیادتیوں کی داستانوں سے مدتوں زخمی رہی ہے، اس فیصلے نے اسے ایک بجلی کی طرح جھنجھوڑ دیا۔جے راج، اڑسٹھ سالہ، ستھنکولم میں ایک سادہ سا موبائل فون کا شوشروم چلاتے تھے۔ ان کے بیٹے بینکس، اکتیس سالہ، قریب ہی ایک چھوٹا سا اسٹال سنبھالتے تھے۔ دونوں کے خلاف کوئی پچھلا کیس نہ تھا۔ 19 جون 2020 کو، کورونا لاک ڈاؤن کے عروج پر، انسپکٹر ایس سری دھر کی قیادت میں پولیس کی ایک ٹیم نے جے راج کو دکان سے گھسیٹ لیا—بس اس لیے کہ دکان بند کرنے کے وقت کی خلاف ورزی کا الزام لگا دیا گیا، جو بعد میں سی بی آئی نے جھوٹا ثابت کر دیا۔ جب بینکس اپنے والد کی خبر لینے تھانے پہنچے تو انہیں بھی اندر کھینچ لیا گیا۔ وہاں جو ہوا، وہ تفتیش نہیں، انتقام کی ایک رات بھر کی رسم تھی۔ستھنکولم تھانے کی چار دیواری کے اندر باپ بیٹے کو کپڑے اتار کر بے دردی سے پیٹا گیا۔ وہ اپنے ہی خون کو فرش اور دیواروں سے صاف کرنے پر مجبور کیے گئے۔ گواہوں نے بعد میں بتایا کہ چیخیں سنائی دیتی تھیں اور طعنے لگتے تھے: ’پولیس کے خلاف بولنے کی جرأت کیسے ہوئی؟‘ صبح ہوتے ہوتے دونوں کے جسم لہولہان تھے، اندرونی اور بیرونی زخموں سے بھرے۔ پھر بھی مقامی سرکاری ہسپتال کا ڈاکٹر انہیں ’ریمنڈ کے قابل‘ قرار دے کر بھیج دیا۔ مجسٹریٹ نے کورونا پروٹوکول کا حوالہ دے کر دور سے ریمنڈ کر دیا—بغیر زخموں کو قریب سے دیکھے۔ دو دن بعد بینکس شدید اندرونی خونریزی سے جیل میں ہی دم توڑ گئے۔ اگلے دن جے راج سینے کے درد سے تڑپتے ہوئے چل بسے۔ پوسٹ مارٹم نے صاف بتا دیا: موت کا سبب بار بار کا تشدد تھا، کوئی قدرتی بیماری نہیں۔یہ وحشت چھپی نہ رہ سکی۔ پورے تامل ناڈو اور ملک بھر میں احتجاج کی لہر اٹھی۔ مادورئی بینچ آف مدراس ہائی کورٹ نے خود نوٹس لیا، پولیس کی شواہد تباہی—خون آلود کپڑے ڈسٹ بن میں پھینکے، سی سی ٹی وی ’غائب‘—کی سخت مذمت کی اور کیس سی بی آئی کے حوالے کر دیا۔ تفتیش مکمل تھی: فورنسک ٹیموں نے تھانے کی چھان بین کی، ڈی این اے سے خون کے دھبے متاثرین سے ملے، ایک صفائی کار نے گواہی دی کہ اسے جرم کے نشانات مٹانے کا حکم دیا گیا تھا۔ دس اہلکاروں پر مقدمہ چلا؛ ایک، اسپیشل سب انسپکٹر پالدورائی، تفتیش کے دوران کورونا سے چل بسا۔ باقی نو—انسپکٹر ایس سری دھر، سب انسپکٹرز پی راگو گنیش اور کے بالاکرشنن، ہیڈ کانسٹیبلز ایس مروگن اور اے سامیدورائی، اور کانسٹیبلز ایم مٹھوراج، ایس چیلا درائی، ایکس تھامس فرانسس اور ایس ویلومٹھو—ایک ساتھ مقدمے کی زد میں آئے۔خاندان نے پانچ لمبی سال تک انتظار کیا۔ جے راج کی بیوی سیلورانی اور بیٹی پرسیس روزانہ کے درد کے ساتھ جیتے رہے، اس نظام کو دیکھتے رہے جس پر وہ بھروسا کرتے تھے اور جو اب سست روی سے چل رہا تھا۔ 23 مارچ کو عدالت نے نووں کو قتل، سازش، غلط قید اور شواہد مٹانے کا مجرم قرار دیا۔ پچھلے پیر کو، سزا کے مقدار پر بحث کے بعد، جج مٹھو کمارن نے زیادہ سے زیادہ سزا سنائی۔ انہوں نے اہلکاروں کے اختیارات کے ناجائز استعمال، متاثرین کی مکمل بے گناہی اور اس سوچے سمجھے ظلم کو اجاگر کیا جس نے ایک لاک ڈاؤن چیک کو موت کی سزا میں بدل دیا۔ فیصلہ سناتے ہوئے جج نے قلم کا نب ٹوٹنے کا ایک خاموش، تقریباً علامتی اشارہ کیا۔خاندان نے اس فیصلے کو ہر اس یونیفارم والے کے لیے ایک تنبیہ قرار دیا جو سمجھتا ہے کہ وہ بے سزا رہ سکتا ہے۔ سیلورانی نے کہا، ’جو لوگ طاقت کا ناجائز استعمال کرتے ہیں اور انسانیت کے خلاف وحشیانہ خلاف ورزی کرتے ہیں، اب انہیں تھوڑا خوف ضرور ہونا چاہیے۔‘ انسانی حقوق کے کارکنوں کے لیے یہ تاریخی فیصلہ ہے۔ ہندوستان میں کسٹوڈیل اموات افسوسناک حد تک عام ہیں—ہر سال سینکڑوں، جن میں سے زیادہ تر ’قدرتی موت‘ کے سرٹیفکیٹس اور ملی بھگت والی انکوائریوں کے نیچے دفن ہو جاتی ہیں۔ مکمل سزائیں نادر ہیں؛ سزائے موت تو اور بھی نایاب۔ یہ کیس کامیاب ہوا کیونکہ عام شہریوں نے خاموش رہنے سے انکار کر دیا، کیونکہ ہائی کورٹ نے آنکھیں بند کرنے سے انکار کیا، اور کیونکہ سی بی آئی نے شواہد کا لوہے جیسا مضبوط کیس تیار کیا۔اب بھی جنگ ختم نہیں ہوئی۔ نو مجرم اب مادورئی سنٹرل جیل میں ہیں اور مدراس ہائی کورٹ میں اپیل دائر کریں گے۔ حتمی تصدیق کا راستہ کئی سال لمبا ہو سکتا ہے۔ پھر بھی، کچھ بنیادی بات بدل چکی ہے۔ پہلی بار ریاست نے عدالت میں کھلے عام تسلیم کیا کہ اس کے محافظ ہی درندے بن گئے تھے۔ ہرجانے کا حکم—جسے مجرموں کی تنخواہوں اور جائیدادوں سے وصول کیا جا سکتا ہے—حقیقت پسندانہ تلافی کا پہلو بھی رکھتا ہے۔آخر میں، ستھنکولم کا یہ فیصلہ محض نو افراد کی سزا نہیں۔ یہ اس سڑاند کا عوامی احتساب ہے جو تھانوں کی دیواروں کے پیچھے تشدد کو کھلنے دیتا ہے۔ یہ ہر پولیس اہلکار، ہر مجسٹریٹ اور ہر شہری کو یاد دلاتا ہے کہ آئین کا وعدہِ عزت ہتھکڑیاں پڑتے ہی ختم نہیں ہو جاتا۔ چھ سال دیر سے آیا، مگر بہت دیر نہیں ہوئی۔ نظام نے دکھا دیا ہے کہ جب چاہے تو انصاف دے سکتا ہے۔ اب سوال یہ ہے کہ یہ ایک اکیلا ہمت کا عمل قاعدہ بنے گا—یا پھر دل دہلا دینے والا استثناء ہی رہے گا۔

Rarest of Rare Judgement for Rarest of Rare Case.

A Verdict That Demands Reckoning
The Sathankulam Custodial Killings and the Rare Triumph of Accountability.

by Jameel Aahmed Milansaar.

Six years after two ordinary traders were tortured to death inside a Tamil Nadu police station, justice has finally spoken in a language the system rarely uses. On April 6, 2026, the First Additional District and Sessions Court in Madurai sentenced nine policemen to death for the brutal custodial murders of P. Jayaraj and his son J. Bennicks. Judge G. Muthukumaran called it a “rarest of rare” case—one in which the very people sworn to protect the law became its most savage violators. The court also ordered the convicts to pay the victims’ family a collective ₹1.40 crore in compensation. For a state long scarred by stories of police excess, this verdict lands like a thunderclap.

Jayaraj, 58, ran a modest mobile-phone showroom in Sathankulam, near Thoothukudi. His son Bennicks, 31, helped at a nearby stand. Neither man had a criminal record. On the evening of June 19, 2020, at the height of the Covid lockdown, a police team led by Inspector S. Sridhar dragged Jayaraj from his shop on the flimsiest of pretexts: an alleged violation of closing-hour rules that the CBI would later prove never happened. When Bennicks rushed to the station to check on his father, he too was pulled inside. What followed was not interrogation but a night-long ritual of vengeance.

Locked inside the Sathankulam station, the father and son were stripped, beaten mercilessly, and forced to clean their own blood from the floors and walls. Witnesses later described hearing screams and taunts: “How dare you speak against the police?” The men were kicked, slapped, and assaulted in ways that left them bleeding internally and rectally. By morning they could barely stand. Yet a doctor at the local government hospital declared them fit for remand. A magistrate, citing pandemic protocols, sent them to Kovilpatti sub-jail without ever seeing their injuries up close. Two days later, Bennicks collapsed and died of massive internal haemorrhage. Jayaraj followed the next morning, succumbing to a punctured lung. Post-mortems left no doubt: the deaths were the direct result of repeated custodial assault.

The horror did not stay hidden. Protests erupted across Tamil Nadu and beyond. The Madurai Bench of the Madras High Court stepped in suo motu, slammed the police for evidence tampering—blood-stained clothes dumped in dustbins, CCTV mysteriously “missing”—and handed the case to the CBI. The investigation was thorough: forensic teams scoured the station, DNA matched blood splatters to the victims, and a sanitation worker testified to being ordered to scrub the crime scene. Ten officers were charged; one, Special Sub-Inspector Pauldurai, died of Covid before trial. The remaining nine—Inspector S. Sridhar, Sub-Inspectors P. Raghu Ganesh and K. Balakrishnan, Head Constables S. Murugan and A. Saamidurai, and Constables M. Muthuraj, S. Chelladurai, X. Thomas Francis, and S. Veilumuthu—stood trial together.

For five long years the family waited. Jayaraj’s wife Selvarani and daughter Persis lived with the daily ache of loss while watching the system they once trusted drag its feet. On March 23 this year, the court convicted all nine of murder, conspiracy, wrongful confinement, and destruction of evidence. Last Monday, after hearing arguments on quantum of sentence, Judge Muthukumaran delivered the maximum punishment. He noted the officers’ abuse of authority, the victims’ complete innocence, and the calculated cruelty that turned a lockdown check into a death sentence. In a quiet, almost symbolic gesture, the judge reportedly broke the nib of his pen after pronouncing the words.

The family has called the verdict a warning to every uniform that believes it can act with impunity. “Those who abuse power and commit barbaric violations should be a little scared now,” Selvarani said. For human-rights activists, the ruling is historic. Custodial deaths in India are depressingly common—hundreds every year, most swept under the carpet by “natural causes” certificates and collusive inquiries. Full convictions are rare; death sentences rarer still. This case succeeded because ordinary citizens refused to stay silent, because the High Court refused to look away, and because the CBI built an iron-clad forensic case.

Yet even now the fight is not over. The nine convicts, currently in Madurai Central Prison, will appeal to the Madras High Court. The road to final confirmation may stretch years longer. Still, something fundamental has shifted. For once, the state has acknowledged in open court that its own protectors turned predators. The compensation order—payable from the officers’ salaries and properties if necessary—adds a measure of tangible restitution.

In the end, the Sathankulam verdict is more than punishment for nine individuals. It is a public reckoning with the rot that allows torture to flourish behind station walls. It reminds every police officer, every magistrate, and every citizen that the Constitution’s promise of dignity does not evaporate the moment handcuffs click shut. Six years late, but not too late, the system has shown it can still deliver justice when it chooses to. The question now is whether this singular act of courage will become the rule—or remain the heartbreaking exception.

A Friend of the Quran Departs: In Memory of Shaykh Syed Iqbal Zaheer

Zainab Aliyah

Yesterday, late Wednesday afternoon, I was aggrieved to find out that Shaykh Syed Iqbal Zaheer was breathing his last. With a heart bracing for loss imminent, I sat in long silence as tears flowed, contemplating the life of the man who would soon leave us heartbroken and bereft at his departure that would darken our lives in more ways than could be counted.

He was not a man of many words, almost as if his silence itself was a reminder of the adaab of the learned men of the Islamic Golden Age that he had modelled his life upon: speak when spoken to; speak well or remain silent. I’m reminded of how he sat while listening, his head bent low, his wrinkled hands clasped in each other as he gave the matter deep thought before responding. His words when he finally spoke were concise, intentional, thorough, lucid in their meaning and profound in their effect.

Hence, students of ilm, who have pursued knowledge that is not diminished by fame, when they stumbled upon his persistent efforts, have recognised that he was a rare one of a kind scholar whose scholarship predates an age where knowledge became internet content and speech became lectures with URLs. Silent though he was, his pen spoke volumes quite literally. His colossal legacy of erudite literature is unmatched in the precision of its research, authenticity, and its ability to challenge modern writing. His unparalleled style spoke to the reader like a companion, with wit, subtle sarcasm, warmth, and a clarity that made room for even complex topics to be understood effortlessly, making the reader contemplate long after the book was closed.

He was not the scholar of men with a penchant for loud, chaotic speeches that would leave one temporarily fuelled to change the world by all means only to find that drive empty before the week was over. He was a thinking man’s scholar, who compelled one to reflect, to ponder extensively, to not silence the doubts of the mind but to pursue the truth that would quell them. He is a scholar who challenged a person to change within first and foremost, bringing about cataclysmic change in society and its systems. His companionship would not leave you content and reassured at the state of your deeds, but rather perplexed at how little has been accomplished in such a lot of time.

I smile now when I reminisce how it irritated him to speak in a microphone, lest he be heard far and wide. That was the level of his fear that pride may indeed take over his heart and his conviction that a single moment of riya could wash away his life’s work in the eyes of his Lord, the Most High. As he so often said, “Praise is one of the greatest attacks on one’s intentions and can harm the reward one seeks.” Therefore he remained, not easily accessible but always there for those who genuinely benefited from his presence and perseverance.

He was most importantly, a man of the Quran, who allowed himself to be moved by it, who pursued it, befriended it and embraced it. As he continued to dive deeper into its treasures, he embodied it, like a man besotted, he introduced his Quran, to the world, exhaustively explaining it, meticulously defending it and as of today, rightly so, dying upon it.

His personality, shaped by spending decades and decades surrounded by towering piles of books and sky high libraries, was one that reflected a life lived in fear that the beloved Messenger peace and blessings be upon him would one day complain "'O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned.'" (25:30)

Today, the world has lost not just an extraordinary scholar, it has been deprived of one of probably the last few men whose lives were reminiscent of another time, another world, where angels descended with answers no sooner than the hands were raised. Today a longtime friend of the Quran, the Criterion, The Message, The Revelation has departed for his eternal home leaving behind his life’s work as a witness to testify for where he spent his life.

Ya Allah a companion of the Quran has returned to you today having fulfilled his covenant. Ya Allah have mercy upon him, forgive him his shortcomings, embrace him in your mercy, perfume him with your rida, enlighten his grave with the Quran just like You enlightened his life because of it, expand his resting place for him, grant him the company of those that you have been pleased with and allow him to rest content, after a long tireless journey that began and ended in the service of the Oneness of Your Name.

Ya Allah give his family the strength to bear this irreplaceable, unequalled loss. Indeed You are the best of Providers. Indeed your promise is true.




Inna lillahi wa inna ilaihi rajiun.

Indeed from Allah we come and to Allah we return.

Miracles in the Sacred Chambers: Eyewitness Accounts from Masjid al-Nabawi

by Jameel Aahmed Milansaar

Miracles in the Sacred Chambers: Eyewitness Accounts from Masjid al-Nabawi

In the heart of Madinah stands Masjid al-Nabawi, forever hallowed by the presence of Rasulallah ﷺ. During the 1880s, its imam was the revered Shaykh Shawkat Pasha, surrounded by the aghwat—devoted men granted the profound honor of entering the Prophet's noble chambers. These were no ordinary custodians; they were stewards of sanctity, touching what few ever could.

Fast-forward to the 1970s, when one such aghwat received a divine assignment: changing the cloths within those blessed rooms. This man, who relied on thick glasses to see clearly, shared astonishing experiences that defy the ordinary. In the enveloping darkness of the chambers, he effortlessly threaded a needle—his vision miraculously sharpened, unhindered by his usual limitations. A passionate collector of the world's finest scents, he declared by Allah's oath that no perfume could rival the ethereal fragrance permeating the space. It was a heavenly aroma, pure and unmatched.

Age weighed on him, yet inside those walls, his body surged with the vigor of youth. Plagued by severe dust allergies, he found instant relief; the air itself healed him. When a massive curtain piece required removal, he hoisted it effortlessly onto his shoulder. Later, five robust young men strained in vain to lift the same burden—powerless against what he had managed with ease.

Tears streamed down his face as he recounted these events, his voice trembling with awe. Shaykh Samir al-Nass later met the man's grandson, who echoed these marvels, preserving the legacy of barakah in vivid detail.

These testimonies remind us of the living spirituality in Rasulallah's ﷺ chambers. They stand as unfiltered witnesses to Allah's favors, where the impossible unfolds for the faithful. In an era of skepticism, such accounts from Masjid al-Nabawi urge us to seek the unseen blessings still guarding the Prophet's sanctuary.

🏡 Real Estate Negotiation Mastery Turning Conversations into Closures

by Jameel Aahmed Milansaar

x.com/

wwwjameel

🏡 Real Estate Negotiation Mastery
Turning Conversations into Closures

In today’s fast-moving property market—whether dealing in villas, apartments, or commercial spaces—deals are not won by pressure, but by perception. The best brokers don’t push—they guide.

Let’s translate these negotiation principles into practical, on-ground real estate tactics.
1. 🔁 The Mirror Trick (Repeat to Reveal)
When a client says:
“The price feels too high for this area.”
You respond:
“Too high?”
This does three things:
Encourages them to explain deeper (budget, comparison, or hidden concern)
Makes them feel heard
Buys you time to think strategically
Many buyers compare options silently. Mirroring helps uncover whether hesitation is financial—or just informational.
2. 🏷️ Labeling (Call Out Emotions)

Real estate is emotional—security, status, and fear of making the wrong decision.

Say:
“It seems like you’re concerned about overpaying in this market.”

or
“It feels like you're unsure about the builder’s credibility.”

This lowers resistance instantly.
Often, buyers hide fear behind “price objections.” Label it, and you unlock honesty.
3. 🤝 Tactical Empathy (Acknowledge, Don’t Agree)

You’re not agreeing—you’re validating.

Say:
“I understand why committing such a large amount feels like a big step.”

This builds trust without weakening your position.
In high-value deals, empathy closes more deals than discounts.
4. ✅ “That’s Right” Trigger (Win Their Agreement)

Your goal is not “You’re right.”
Your goal is “That’s right.”

Example:
“So your main concern is resale value and long-term appreciation in this area?”

Client:
“That’s right.”

Now they feel understood—and become open to your guidance.
Once a buyer says “That’s right,” they move from defensive to collaborative.
5. 🎭 The Illusion of Control (Let Them Feel in Charge)

Never corner a client. Instead, give controlled choices.

Instead of:
“You should book today.”

Say:
“Would you prefer to block this unit now or revisit after seeing the other option?”

They feel in control—but you’re guiding the decision.
Buyers resist pressure, but respond to autonomy.
6. 🧠 Find the Black Swan (Hidden Deal-Changer)

Every deal has unknown hidden drivers:

A sudden job relocation


Family pressure


Urgency due to schooling or timelines


An investor needing quick exit

Your job is to discover what’s not being said.

Ask:
“What’s most important for you in this decision?”
“What happens if you don’t buy now?”

One hidden factor can collapse or close the deal instantly.
7. 🎯 Putting It All Together (Real Scenario)

Client: “This project seems expensive.”

You:

Mirror → “Expensive?”


Label → “Sounds like you're worried about value for money.”


Empathy → “That makes sense, it’s a big investment.”


Summarize → “So you're looking for strong appreciation and low risk?”


Trigger → “That’s right.”


Control → “Would you like to compare with a similar project nearby or explore payment options here?”


Black Swan → “Is there a timeline you're working with?”

Now you’re not selling—you’re leading.
🔑 Final Coaching Insight

In real estate:

Information is everywhere


Inventory is plenty


Trust is rare

The agent who listens more than speaks, understands more than assumes, and guides more than pushes—wins consistently.

A Brokeman blames his Income while a Wise man.....

 

Trump’s 48-Hour Ultimatum Isn’t Bold Leadership—It’s a Dangerous Game of Russian Roulette with the World’s Oil Lifeline

Jameel Aahmed Milansaar

Day 23 of the US-Israel-Iran war has already shattered every norm of restraint. Now President Donald Trump has thrown gasoline on the fire with a midnight Truth Social post that reads like a Hollywood script: reopen the Strait of Hormuz completely, no threats, no exceptions—or America will start bombing Iran’s power plants, “beginning with the biggest one first.” The deadline lands Monday night. Forty-eight hours. That’s all.

Let’s be brutally honest: this is not strategy. This is escalation dressed up as resolve.The Strait of Hormuz has never been “just” a shipping lane. It is the jugular of the global economy. One-fifth of the planet’s traded oil passes through those narrow waters every single day. Iran’s missile barrages and subsequent blockade didn’t merely inconvenience tanker captains; they slammed the brakes on energy markets, sent Brent crude screaming past $105 a barrel, and left entire economies—Japan’s especially—staring at empty pipelines and rising inflation. The Revolutionary Guard’s promise to keep the strait sealed until every bombed power plant is rebuilt is not bluster; it is a credible threat to turn a regional war into a global energy shock.Yet Tehran’s defiance is matched by Washington’s willingness to gamble. Threatening to plunge millions of Iranians into darkness is not precision diplomacy; it is collective punishment with nuclear-adjacent risks. One stray missile near Natanz, one misread radar blip, and we cross from conventional strikes into something the world has spent decades trying to avoid. Rafael Grossi, the UN nuclear chief, is not exaggerating when he begs for calm. The last thing a region already bleeding needs is glowing rubble at Iran’s most sensitive sites.The allies Trump has rallied—Britain, France, Germany, Japan, even Gulf partners—are not cheering from the sidelines. They are quietly horrified. Their joint statement calling the closure a “de facto blockade” is polite language for panic. Japan preparing minesweepers? That is the sound of a country that imports 90 percent of its oil through those waters realising it may soon have to fight its way to the pump.

Here is the uncomfortable truth neither side wants to hear: both Trump and the Iranian leadership are playing to domestic galleries while the rest of the planet pays the price. Iran believes it can weaponise energy and survive the backlash. Trump believes maximum pressure will finally force Tehran to fold. History suggests both calculations are delusional. Sanctions, missiles, assassinations—none have bent Iran’s strategic spine before. And bombing power grids has never produced a compliant regime; it has only produced blackouts, resentment, and longer wars.The clock is merciless. Markets are already twitching. Tankers sit idle. Families in Europe and Asia brace for another energy price spike that will hit the poorest hardest. This is no longer about Dimona or Dimona-adjacent sites. It is about whether two proud nations will drag the entire world into an energy and environmental catastrophe simply because neither will blink first.Diplomacy is not weakness; at this hour, it is the only adult in the room. The United States has the leverage. Iran has the geography. Both have the responsibility to step back from the edge. Because if Day 23 ends with the first American bomb falling on an Iranian power station, we will not be talking about who “won” the exchange. We will be measuring the cost in blacked-out cities, empty supermarket shelves, and a Middle East that may never again know anything resembling peace.The world is not watching a reality show. It is watching a fuse burn down in real time. Someone—anyone—must find the courage to cut it before the explosion is measured in billions of barrels and millions of lives.

Before We Panic About Food, Let’s Understand the Real Risks

Friends, the question that’s now doing rounds on social media—with a video clip attached—goes like this: “After LPG, CNG, fuel shortage due to the war crisis, is food shortage the next step?” It’s no surprise that this line is triggering anxiety. In times of geopolitical tension, people naturally connect one crisis to the next. But at this stage, that logic is still a hypothetical chain reaction, not a confirmed reality—especially in the Indian context.

Right now, the real pressure is on energy and cost, not on the basic availability of food. We are seeing LPG and CNG shortages, and fuel prices are rising, mainly because of war‑related disruptions in West Asia and the Strait of Hormuz. But the government and oil companies have clearly stated that they are prioritising domestic cooking gas for households, so that ordinary kitchens don’t go cold. That means the main impact is on restaurants, hotels, small businesses, and everyone’s monthly bills, not on a complete cutoff of cooking fuel for the common person.

When we shift to food, India is still a major producer of staples like rice, wheat, sugar, and dairy. We also have a fairly robust food‑security ecosystem—NFSA ration shops, buffer stocks of grains, PM‑POSHAN for school‑meal schemes, and targeted programmes for pulses and oilseeds. Structurally, this makes a full‑scale famine‑style food shortage very unlikely in the short term, unless we layer on additional shocks such as major climate disasters, a global trade collapse, or serious policy failures.

The risks we should actually be cautious about are more nuanced:


Food inflation: edible oils, pulses, and some imported items could become more expensive if global supplies are disrupted.


Localised trouble: in some cities, higher transport costs and logistics issues might cause temporary shortages or delays, but not a nationwide famine situation.


Stress on restaurants and small eateries: if LPG keeps getting diverted or becomes very costly, many eateries will either shut down or push prices up, which affects people’s convenience and budgets, not the overall food supply.

So, in a simple WhatsApp‑style line for the group:
“Yes, the war can push fuel prices and food costs higher and may create some supply‑chain chaos, but saying that ‘food shortage is the next automatic step’ is jumping ahead of the facts. In India, at this stage, it remains a serious hypothetical concern, not a confirmed next chapter.”

If you’d like to explore deeper analysis, broader context, and more long‑form discussions on this and related issues, feel free to join my channel:

https://whatsapp.com/channel/0029VbBtiaH30LKTFW8gzU2e

بنگلور کے بادل کا پہلا شرارتی بوسہ (رمضان ایڈیشن)

 بنگلور کے بادل کا پہلا شرارتی بوسہ (رمضان ایڈیشن)

از جمیل احمد ملنسار

ارے واہ، سترہ مارچ کا وہ نٹکھٹا، جو رمضان کی مقدس خاموشی میں دو ماہ پہلے ہی مون سون سے عشق کر بیٹھا! نہ تو وہ گرجتے بادل، نہ سیلاب کی دھوم—بس ایک پیشگی شرارتی پھوار، جو افطار کی دعوت میں ناجائز مہمان کی طرح چپکے سے اندر گھس آئی، اور کہا، "سرپرائز!" جبکہ ہم چاندنی راتوں میں خجور توڑ رہے تھے۔

تصور کیجیے: شہر کا کنکریٹ کا جنگل، سورج کی تپش میں سنہرا بھونا، اچانک دھندلی چادر اوڑھ لے۔ آؤٹر رِنگ روڈ پر ہارنوں کا بیلے، پانی کی لھیر میں پھسلن—لیکن رمضانی موڑ کے ساتھ! ڈرائیور مغرب کی اذان پر بریک مارتے، وائپر تسبیح کی طرح گھومتے۔ وہ شاندار ایس وی یو والا، جو اپنے ٹنٹڈ شیشوں اور انا کے ساتھ، سوہور کے سموسوں سے بچنے والے نشے میں پھسلتا۔ "بیٹا، آہستہ—افطار تو انتظار نہیں کرتا!" ہم رِک شوں سے چیختے، جو گڑھوں کے تالابوں میں جیتے کاغذی جہازوں کی طرح لہراتے، ہارن اذان کی بازگشت بن جاتے۔ مزہ تو یہ ہے نا، بارش سب کو برابر کر دیتی—تمہاری مارچ ملتی ہے میرے کیچڑ آلود چپلوں سے، رحمان کے حضور میں سر جھکائے۔

خوشبوئیں؟ زمین کا راز کھلتا، آموں کی مالگوا شرماتی، مساجد کی گلیوں سے شیر خورمہ کی مہک۔ چائے والے مسکراتے، جیسے لاؤٹری جیت لی: "ایک کٹنگ، انّا—سحری کے لیے الائچی والی!" چھتریاں مشروم کی طرح اُبھرتیں، عید سے بھولی، اب جنوں کی طرح الٹ پھیر کھاتیں۔ عبا میں ملبوس خواتین دعوت کے دسترخوان کی طرف پھسلتیں؛ پاجامے گھٹنے تک لپیٹے مردوں کے جوراب چیختے، "تراویح کا زندہ بچا!"

اور تراویح؟ واہ، پانی بھرے گڑھوں میں شاعری! مساجد لبریز، حصیر بھیگے، قاری حضرات سورۃ کی تلاوت میں ڈوبے—بارش ٹن کی چھتیں پر دست拍ش کی طرح بھڑکتی، عابدان لہراتے، بھیگے بھی آسمان چھوتے۔ کوئی چچا رکوع میں پھسلے، "شیطان کا گڑھا!"؛ خالہ ہنستی، "اللہ اکبر—جن بھی بھیگ جاتے ہیں!" ہنسی گرج سے بڑھ جائے، ایمان کی چھتری ناقابلِ توڑ۔

بنگلور کی یہ شرارتی محبت، روزے دار دلوں کو ٹھنڈک دیتی، برکت کے سیلاب کا وعدہ کرتی۔ آسمان وضو میں آنکھ مارتا: "ابھی نہیں، پیارو، جیسے جنت کے دروازے!" مغرب کے بعد سورج شرماتا، قوسِ قزح دعاؤں کی قبولیت کی طرح موڑھا لیتا۔ مقدس مہینے میں پیشگی شرارت؟ الہی مزاح! اب پکوڑے تو دو—افطار کا گرجتا اینکور منتظر ہے۔

Bangalore's Sneaky First Kiss from the Clouds

Here's the updated piece, infused with those soul-stirring Ramadan vibes—think iftar anticipation, suhoor nostalgia, and the spiritual glow amid the rain's playful chaos, all while keeping the witty, rhythmic flair intact.

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Bangalore's Sneaky First Kiss from the Clouds (Ramadan Remix)

Ah, March 17th, that cheeky rebel of a day, when Bangalore decided to flirt with the monsoon a full two months early—right in the heart of Ramadan's holy hush. Not the thunderous roar we crave, no sir— just a pre-monsoon tease, a shy drizzle slipping in like an uninvited guest at an iftar feast, whispering "surprise!" while we savored our last dates under the crescent moon.

Picture this: the city, our concrete jungle baked golden under relentless sun, suddenly dons a misty veil. Outer Ring Road traffic? A ballet of honks and hydroplanes, but with a Ramadan twist—drivers breaking for maghrib prayers mid-slide, wipers swishing like tasbih beads. That swanky SUV guy with tinted windows and ego? Fishtails like a drunk uncle dodging suhoor samosas. "Beta, slow down—iftar won't wait!" we yell from rickshaws bobbing like victorious paper boats in pothole puddles, their horns echoing adhan calls. Witty, isn't it? Rain levels the field—your Merc meets my mud-splattered chappals, both humbled before the Merciful.

The aroma? Earth unleashes perfume, mingling malgova mangoes with wafting sheer khurma from mosque lanes. Chaiwallahs grin like lottery winners: "Ek cutting, anna—with extra elaichi for sehri vibes!" Umbrellas sprout like mushrooms, forgotten since last Eid, now battling inside-out like defeated jinn. Ladies in abayas tiptoe-dance across invisible lakes toward iftar dastarkhwans; gents roll trousers to knee, socks screaming "I survived taraweeh in the downpour!"

This rain, Bangalore's witty lover, teases our AC-craving souls with Ramadan rhythm—cooling the fasted heart, promising barakah floods. It reminds why we adore this mad city: sky winks during wudu, "Not yet, darlings, but soon—like Jannah's gates." Sun peeks post-maghrib, smug, leaving rainbows arching like dua-accepted hopes. Pre-monsoon mischief in sacred month? Divine comedy. Now pass the pakoras—iftar's calling with thunderous applause.

Pehla Ramadan Bina Sheikh Ke: Ek Khamosh Kami Aur Roshan Yaad

 Yeh mukhtasar MAZMOON duniya bhar ke un be-shumar talib-e-haq afrad ke naam mansoob hai jin ke dilon ko

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki nasihaton, duaon aur roohani tawajjoh ne zindagi ki nayi samt ata ki.
Bahut se logon ke liye woh sirf ek khateeb ya aalim-e-deen nahi thay, balkeh aise mare beh thay jin hone dilon ko dobara us zubaan se aashna kiya jisay hum aksar bhool jatay hain —
Ujbi ki zubaan, zikr-e-Ilahi ki zubaan aur ikhlas ke saath Allah ki taraf ruju karne ki zubaan.
Allah Ta'ala kare keh yeh yaad dahani un ki taleemaat ki khushboo ko zinda rakhe aur aanay wali nasaloon ko us raastay par chalne ki taufeeq de jisay unhone apni poori zindagi mein roshan kiya.
Duniya mein baaz ulema aise hotay hain jin ki tasaneef kitab khan'on ki zeenat ban jati hain, aur baaz roohani asatiza aise hotay hain jin ki asal meeras logon ke dilon mein zinda rehti hai.
Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ka shumar inhi doosri qism ke buzurgon mein hota tha.

Kai dahaiyon tak unhone logon ko nafs ki islah, dil ki safai aur Allah ke huzoor sache bande ki tarah jeene ka tareeqa sikhaya. Un ki majalis sirf dars ya khutbaat nahi hoti thin; woh aisi roohani nashistain hoti thin jahan sunne walay apne hi dil ki awaz sunne lagte thay.
Aaj jab ummat-e-Muslima un ke wisaal ke baad pehli martaba Ramadan Mubarak ka isteqbal kar rahi hai to bahut se dilon mein ek khamosh si kami mehsoos ho rahi hai.
Ramadan ki baraktaein aaj bhi waisi hi hain.
Masajid aaj bhi Quran ki tilawat se goonj rahi hain.
Tarawih ki safain aaj bhi aabad hain.
Magar is sab ke darmiyan ek aisi shakhsiyat maujood nahi jo in babarkat raaton mein dilon ko jhanjhor kar unhein Allah ki taraf mutawajjah karti thi.
Yeh kitabeh isi ehsas ke tahat tahreer kiya gaya hai —
Taakeh hum un ki zindagi ko yaad karein, un ki taleemaat par ghaur karein, aur samajh sakein keh Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ke baghair pehla Ramadan kaisa mehsoos hota hai.

Ek Khamosh Kami Ke Saath Aanay Wala Ramadan

Har Ramadan apni ek alag dastaan chhor jata hai. Kuch Ramadan aise hotay hain jo kisi insaan ki zindagi badal detay hain. Kuch aise hotay hain jin mein tauba ki ek ghari poore mustaqbil ko badal deti hai.
Aur kuch Ramadan aise hotay hain jo hamein un logon ki wajah se yaad rehtay hain jin ki sohbat ne in raaton ko noor se bhar diya tha.
Is saal ka Ramadan bahut se Musalmanon ke liye ek khaas ehsas liye hue hai.
Yeh woh pehla Ramadan hai jis mein Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – hamare darmiyan maujood nahi. Kai barson tak Ramadan ki raatein un ki nasihaton ke saath guzarti rahin.
Un ki guftugu mein na khateebana josh hota tha aur na tasannu; balkeh ek aisi sadgi aur ikhlas hota tha jo dil ke andar tak utar jata tha.
Aaj Ramadan phir aaya hai, magar woh awaz khamosh ho chuki hai. Tahaam haqeeqat yeh hai keh Allah ke raastay ke musafir duniya se rukhsat ho jatay hain, lekin un ki taleemaat logon ke dilon mein zinda rehti hain.

Jhang Se Aalmi Roohani Safar Tak

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki zindagi ka safar Punjab ke tareekhi shehr Jhang se shuru hua, jo sadiyon se ilm-o-roohanat ki sarzamin ke tor par pehchana jata raha hai. Is shehr ki fiza mein ek khaas tarah ki deeni sanjeedgi aur roohani riwayat hamesha se maujood rahi hai, aur yahi mahaul un ki ibtidayi shakhsiyat سازی mein ahem kirdar ada karta nazar aata hai.

Ibtidayi umar hi se un ki tabiyat mein waqar, sanjeedgi aur ghaur-o-fikr ki jhalak numayan thi. Woh ilm ko sirf maloomat haasil karne ka zariya nahi samajhtay thay, balkeh usay insaan ke baatin ki islah aur zindagi ke haqeeqi maqsad ko samajhne ka raasta qarar detay thay. Yahi soch unhein deeni uloom ki taraf le gayi, jahan unhone riwayati Islami taleemaat mein gehri dilchaspi ke saath apni ilmi bunyaad mazboot ki.
Lekin un ki shakhsiyat ka asal imtiyaz sirf ilmi maidan tak mehdood nahi tha. Jald hi unhein yeh ehsas ho gaya keh ilm agar dil ki islah ke saath na ho to woh apni haqeeqi ta'seer kho deta hai. Isi ehsas ne unhein roohanat aur tazkiya-e-nafs ke raastay ki taraf mutawajjah kiya.
Yahi woh marhala tha jahan se un ki zindagi ka ek naya baab shuru hua. Unhone silsila-e-Naqshbandiya ki roohani tarbiyat mein dakhil hokar is raastay ki sakht magar babarkat riyazaton ko ikhtiyar kiya. Is safar mein sabr, ujbi aur musalsal khud-e-htsabi un ke liye bunyadi usool ban gaye.
Waqt ke saath saath un ki shakhsiyat mein ilm aur roohanat ka aisa haseen imtezaaj paida hua keh log fitri tor par un ki taraf mutawajjah hone lage. Un ki majalis ibtida mein mehdood halqon tak thin, magar jald hi un ki awaz sarhadon se nikal kar mukhtalif mamlakon tak pahunchne lagi.
Yun Jhang ke ek khamosh talib-e-ilm ka safar aahista aahista ek aise roohani rahnuma mein tabdeel ho gaya jis ki rahnumai se duniya ke mukhtalif hisson mein hazaron dilon ko sukoon aur samt nasib hui.

Silsila-e-Naqshbandiya Aur Roohani Tarbiyat

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki roohani zindagi ka asal rang us waqt numayan hua jab woh silsila-e-Naqshbandiya ke roohani mahaul se wabasta hue. Silsila-e-Naqshbandiya Islami tasawwuf ki un azeem riwayaton mein se hai jin ki bunyad zahiri aur baatini dono pehluon mein Sunnat-e-Nabwi (S.A.W.) ki pairvi par rakhi gayi hai. Is silsile ki khaas pehchan khamosh zikr, dil ki bedari aur zindagi ke har lamhe mein Allah ki yaad ko taza rakhne ki koshish hai.
Is roohani raastay mein dakhil hona sirf ek rasmi ta'alluq qaaim kar lena nahi hota, balkeh yeh ek baqaida tarbiyati safar hota hai jis mein insaan apne nafs ka muhasaba karna seekhta hai. Insaan ki khwahishat, us ki kamzoriyan aur us ke andar chhupi hui roohani bimariyan aahista aahista samne aati hain, aur phir unhein sabr, zikr aur mujahida ke zariye durust karne ki koshish ki jati hai.
Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ne isi roohani tarbiyat ko nihayat sanjeedgi ke saath ikhtiyar kiya. Unhone apne asaatiza ki rahnumai mein musalsal mujahida aur riyazat ke zariye apne baatin ko sanwarne ki koshish ki. Is safar mein na shohrat ki khwahish thi aur na hi koi zahiri imtiyaz haasil karne ki fikr; balkeh maqsad sirf Allah ki raza aur dil ki islah tha.
Waqt guzarne ke saath saath un ke asaatiza ne un ki ikhlas, isteqamat aur roohani baseerat ko mehsoos kiya. Yahi wajah thi keh unhein logon ki rahnumai aur islah ki ijazat ata ki gayi. Yeh darasal ek bari zimmedari thi, kyunkeh roohani rahnumai sirf alfaaz ka mamla nahi hoti balkeh is ke liye kirdaar, ikhlas aur musalsal Allah ki taraf ruju zaroori hota hai.
Chunancheh jab unhone logon se khitab karna shuru kiya to un ki guftugu mein sirf nazariyat nahi balkeh tajurba aur sachai ki jhalak mehsoos hoti thi. Yahi ikhlas tha jis ne rifta rifta duniya ke mukhtalif ilaqon mein logon ke dilon ko un ki taraf mutawajjah kar diya.

Paigham Ka Markaz: Tazkiya-e-Nafs

Un ki taleemaat ka bunyadi mauzu tazkiya-e-nafs tha. Woh baar baar yeh baat samjhate thay keh insaan ki sab se bari jang bahar nahi balkeh apne hi andar hoti hai. Dil woh jagah hai jahan takabbur janam leta hai.
Yahin hasad panapta hai. Aur yahi woh maqam hai jahan ikhlas aur khushu paida hotay hain.
Apni guftugu mein woh aksar dil ki bimariyon ka zikr karte thay: un ke mutabiq agar insaan in bimariyon ko pehchan na sake to woh aahista aahista us ki roohani zindagi ko khokhla kar deti hain.
Magar un ka andaz mayoosi paida karne wala nahi hota tha. Woh hamesha umeed dilate thay keh Allah ki taraf sahi ruju, zikr aur tauba ke zariye dil dobara paak ho sakta hai.

Ramadan: Baatini Islah Ka Mahina

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – Ramadan Mubarak ko roohani tarbiyat ka sab se ahem mausam qarar detay thay. Un ke nazdeek yeh mahina sirf ibadat ki kasrat ka nahi balkeh dil ki islah aur baatin ki taameer ka mahina hai.
Woh aksar farmate thay keh roza insaan ke nafs ko kamzor aur ruh ko mazboot banata hai. Jab insaan din bhar bhook aur pyaas bardasht karta hai to usay apni kamzori aur Allah par apne inhisaar ka ehsas zyada gehrayi ke saath hota hai.
Lekin woh is baat par bhi zor detay thay keh roza sirf khanay peenay se rukne ka naam nahi hai. Agar insaan apni zubaan ko gheebat aur befaida guftugu se na bachaaye, apni aankhon ko gunaah se na roke aur apne dil ko keena-o-hasad se paak na kare to rozay ki ruh mukammal tor par haasil nahi ho sakti.
Un ke nazdeek Ramadan darasal ek roohani tarbiyati camp ki tarah hai jahan insaan apni aadat ko durust karne aur apne dil ko saaf karne ki koshish karta hai.
Woh logon ko yeh bhi yaad dilate thay keh Ramadan ke dino mein Quran ke saath ta'alluq mazboot karna chahiye, kyunkeh yahi kitab insaan ke dil ko zinda karne ka sab se muassar zariya hai.
Isi tarah woh zikr-e-Ilahi ki kasrat aur raat ki ibadat ko bhi is mahine ka ahem hissa qarar detay thay. Un ke mutabiq agar koi shakhs Ramadan ko sache dil ke saath guzar le to us ke andar ek aisa roohani inqilab paida ho sakta hai jo poore saal us ki zindagi ko badal de.

Guftugu Mein Baar Baar Nafs Ka Zikr

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki taleemaat mein nafs ki islah ko ghair mamuli ahmiyat haasil thi. Woh is baat ko baar baar wazeh karte thay keh insaan ki asal jaddo-jehad bahar ki duniya ke saath nahi balkeh apne hi nafs ke saath hoti hai. Yahi nafs kabhi insaan ko ghuroor ki taraf le jata hai, kabhi jald baazi par amadah karta hai aur kabhi duniya ki aarzi lazzaton ko zindagi ka asal maqsad bana deta hai.
Un ke nazdeek Ramadan Mubarak darasal isi nafs ki tarbiyat ka sab se muassar zamana hai. Roza insaan ko zabt-e-nafs sikhata hai. Jab ek insaan din bhar bhook aur pyaas bardasht karta hai to woh apne andar sabr ki ek nayi quwat mehsoos karta hai. Yahi sabr rifta rifta insaan ke kirdaar ka hissa ban jata hai. Sheikh Sahib aksar apni majalis mein yeh samjhate thay keh roza insaan ko do ahem sifaat ata karta hai: sabr aur tawakkul. Sabr is liye keh insaan apni khwahishat ko qaboo mein rakhna seekhta hai, aur tawakkul is liye keh woh har haal mein Allah ki raza ko muqaddam rakhna seekhta hai. Woh yeh bhi farmate thay keh nafs ki islah ek din ya ek mahine mein mukammal nahi hoti, balkeh yeh ek musalsal safar hai.
Ramadan is safar ka ek mazboot marhala zaroor hai, lekin asal kamyabi yeh hai keh insaan Ramadan ke baad bhi apni zindagi mein is tarbiyat ko barqarar rakhe. Isi liye woh logon ko nasihat karte thay keh Ramadan ko sirf ibadat ki ek aarzi lehhar na banaya jaye balkeh usay ek aise roohani aaghaz mein tabdeel kiya jaye jo insaan ki poori zindagi ko badal de.

Ramadan Ki Raatein: Ibadat Aur Qurb-e-Ilahi

Ramadan ki raaton ke bare mein Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ka andaz nihayat dilkash aur par-asar hota tha. Woh kehte thay keh Ramadan ki raatein Allah Ta'ala ki khaas rehmaton ke nazool ka waqt hoti hain, aur yeh woh ghariyan hain jab banda apne Rab ke sab se qareeb hota hai.
Khususan Tarawih aur Tahajjud ki ibadat ko woh ek roohani nemat qarar detay thay. Un ke nazdeek yeh ibadat sirf rasmi amal nahi balkeh insaan ke dil ko Allah ke saath jorne ka zariya hain. Jab ek Muslim raat ke sanaate mein Allah ke huzoor khada hota hai to us ka dil duniya ki fikrein bhool kar apne Khalique ki taraf mutawajjah ho jata hai.
Un ki majalis mein aksar yeh baat sunne ko milti thi keh raat ki tanhaai mein ki janay wali dua insaan ke dil ki gehraaiyon se nikalti hai, aur yahi dua Allah ke huzoor sab se zyada qabooliyat ke qareeb hoti hai.
Woh logon ko yeh bhi yaad dilate thay keh Ramadan ki raatein bahut qeemti hoti hain aur unhein ghaflat mein guzar dena ek bari mehroomi hai. Un ke nazdeek ek momin ko chahiye keh woh is mahine ki har raat ko ibadat, dua aur zikr se bharne ki koshish kare.
Isi liye un ke shagird aur sameeen Ramadan ki raaton ko ek khaas roohani kaifiyat ke saath guzarne ki koshish karte thay. In raaton mein Quran ki tilawat, zikr ki mahflein aur dua ki fiza aisi hoti thi keh insaan khud ko ek mukhtalif hi roohani duniya mein mehsoos karta tha.

Africa Mein E'tikaf Ki Aalmi Roohani Majalis

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki khidmaat ka ek numayan pehlu duniya ke mukhtalif hisson mein mun'aqqad honay walay Ramadan ke e'tikaf thay. Khususan Africa ke kai mamlakon mein un ki sarparasti mein mun'aqqad honay walay e'tikaf hazaron logon ke liye roohani tarbiyat ka zariya ban gaye. In e'tikaf ki mahfilon ka mahaul nihayat ruh parwar hota tha. Din aur raat Quran ki tilawat, zikr-e-Ilahi aur islahai bayaanaat se masajid goonjti rehti thin. Log duniyavi masroofiyaat se alag hokar das din ke liye Allah ki taraf mukammal tawajjoh ke saath mutawajjah ho jatay thay.
In majalis mein mukhtalif mamlakon aur saqafaton se ta'alluq rakhne walay afrad shamil hotay thay, magar sab ka maqsad ek hi hota tha — dil ki islah aur Allah se qurbat haasil karna. Khususan Afriqi mamlakon mein mun'aqqad honay walay e'tikaf mein ek ajeeb roohani jazba mehsoos kiya jata tha. Log door daraz ilaqon se safar kar ke in majalis mein shamil hotay thay taakeh Sheikh ki sohbat se faiz haasil kar sakein.
Aaj jab yeh pehla Ramadan hai jis mein woh jismani tor par maujood nahi hain, to in e'tikaf ki yaadein bahut se logon ke dilon mein taza ho rahi hain. In majalis ki roohani fiza ko yaad karte hue bahut se shagird yahi mehsoos karte hain keh goya Ramadan ki raaton mein ek khamosh si kami mehsoos ho rahi hai.

Quran Aur Zikr: Dil Ki Zindagi Ka Sar Chashma

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki taleemaat mein Quran Majeed ko markazi maqam haasil tha. Woh farmate thay keh Ramadan darasal Quran ka mahina hai, aur is mahine mein Quran ke saath ta'alluq ko mazboot karna har Muslim ki zimmedari hai. Un ke nazdeek Quran sirf tilawat karne ki kitab nahi balkeh zindagi ko samajhne aur dil ko zinda karne ka zariya hai. Woh apne sameeen ko ta'kid karte thay keh Quran ko ghaur-o-fikr ke saath parhna chahiye taakeh us ke paigham ko dil mein utara ja sake.
Isi ke saath woh zikr-e-Ilahi ki kasrat ko bhi roohani zindagi ka bunyadi sutun qarar detay thay. Un ke mutabiq zikr insaan ke dil ko narm karta hai aur usay Allah ki yaad ke saath jorta hai. Un ki majalis mein zikr ki mahflein ek khaas roohani kaifiyat paida karti thin. Log khamoshi ke saath Allah ka naam lete thay aur yun mehsoos hota tha keh dilon ki duniya mein ek sukoon aur roshni phail rahi hai.

Ramadan Aur Ijtimai Khair

Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ke nazdeek Ramadan sirf infiradi ibadat ka mahina nahi balkeh ijimai khair aur hamdardi ka bhi mausam hai. Woh aksar farmate thay keh roza insaan ko doosron ke dard ko mehsoos karne ki salahiyat ata karta hai. Jab insaan khud bhook aur pyaas ka tajurba karta hai to usay ghareebon aur zaroorat mandon ki haalat ka zyada gehra ehsas hota hai. Isi wajah se un ke idaron mein Ramadan ke dauran ijimai iftar aur khidmat-e-khalq ke mukhtalif programe mun'aqqad kiye jatay thay. Yeh mahflein na sirf ibadat ka mahaul paida karti thin balkeh Musalmanon ke darmiyan mohabbat aur bhai charay ko bhi mazboot banati thin.

Khawateen Ki Roohani Tarbiyat

Un ki khidmaat ka ek ahem pehlu khawateen ki deeni tarbiyat bhi tha. Ramadan ke e'tikaf ke dauran khawateen ke liye alag dars aur islahai majalis mun'aqqad ki jati thin.
In programon ne bahut si khawateen ko Quran aur roohanat ke saath gehra ta'alluq qaaim karne ka moqa faraham kiya.

Internet Ke Dor Mein Aalmi Asar

Guzishta barson mein un ke dars aur bayaanaat internet ke zariye duniya bhar mein phail gaye. Aaj bhi hazaron log Ramadan ke dauran un ki purani taqreerein sun kar roohani rahnumai haasil karte hain. Yun un ki awaz un ke wisaal ke baad bhi dilon ko mutasir kar rahi hai.

Is Ramadan Mein Un Ki Yaad

Is saal duniya ke mukhtalif maqamaat par log un ke liye duaen kar rahe hain. Khaas tor par Badshahi Masjid jaisi tareekhi masajid mein bhi un ki yaad taza ki gayi. Mere liye bhi un ki yaad ek khaas zaati tajurbe se wabasta hai. Allah ke fazl se mujhe yeh sa'adat haasil hui keh maine Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ke wahid Bangalore daure ke dauran 2011 mein mulaqaat ki.
Woh mulaqaat mukhtasar thi, magar is ka asar mere dil par gehra naqsh chhor gaya. Un ki shakhsiyat mein ek ajeeb tawazun tha. Zahiri tor par sadgi, waqar aur sanjeedgi numayan thi, jabkeh baatini tor par ek aisi roohani sukoon ki kaifiyat mehsoos hoti thi jo insaan ko be-ikhtiyar Allah ki yaad ki taraf mutawajjah kar deti thi.
Aisi mulaqatein alfaaz mein poori tarah bayan nahi ki ja sakti, magar dil mein hamesha ek roshan yaad ki tarah baqi rehti hain.

Ek Chiragh Jo Dilon Mein Roshan Raha

Insaani tareekh mein baaz shakhsiyaat aisi hoti hain jin ki zindagi ba-zahir sadah hoti hai magar un ke asraat bahut door tak mehsoos kiye jatay hain. Woh baray da'way nahi karte, na apni shakhsiyat ko numayan karne ki koshish karte hain, lekin un ki khamosh khidmat aur ikhlas aahista aahista hazaron dilon ko mutasir kar deta hai.
Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – bhi aisi hi shakhsiyaat mein se ek thay. Un ki guftugu mein na khitabat ka masnui josh hota tha aur na kisi qism ki zahiri numayish. Un ke alfaaz sadah hotay thay, magar un mein ek aisi sachai aur ikhlas shamil hota tha jo sunne walay ke dil ko chhu leta tha.
Woh insaan ko kisi peechidah falsafe ki taraf nahi le jatay thay balkeh usay us ki apni asal ki taraf mutawajjah karte thay — Allah ki taraf. Un ki majalis mein baithne walay aksar yeh mehsoos karte thay keh woh kisi khateeb ki taqreer nahi sun rahe balkeh ek aise mare beh ki nasihat sun rahe hain jo insaan ke dil ki kaifiyat ko samajhta hai. Un ki zindagi ki sab se bari khusoosiyat yahi thi keh unhone deen ko sirf ilm ke tor par pesh nahi kiya balkeh usay zindagi ke amli tajurbe ke tor par samjhaya.
Aaj jab woh is duniya mein maujood nahi hain to un ki yaad mazid gehri mehsoos hoti hai. Magar haqeeqat yeh hai keh Allah ke liye ki janay wali khidmat kabhi khatam nahi hoti. Woh dilon mein baqi rehti hai, naslon tak munqool hoti hai aur logon ki zindagiyon ko mutasir karti rehti hai. Yeh kitabeh isi ehsas-e-mohabbat aur uqeedat ka izhar hai.

Iqtibasat-e-Sheikh

Chand rehnuma afkar Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki guftugu mein sadgi aur gehrayi dono maujood thin. Zeel mein un ki taleemaat ke chand bunyadi nuqaat paish kiye ja rahay hain jo un ke paigham ka khulasa samjhe ja sakte hain:

1. Dil ki islah sab se bari kamyabi hai. Un ke nazdeek agar insaan ka dil durust ho jaye to baqi amal khud ba khud behtar hone lagte hain.

2. Zikr-e-Ilahi dil ko zinda karta hai. Woh aksar farmate thay keh insaan ke dil ki asal ghiza Allah ka zikr hai.

3. Jald baazi imaan ki raah mein rukaawat hai. Un ke mutabiq roohani safar sabr aur isteqamat ka talaab karta hai.

4. Ramadan khud-htsabi ka mahina hai. Yeh woh waqt hai jab insaan ko apni zindagi ka jaiza lena chahiye.

5. Tawakkul insaan ko sukoon deta hai. Jo shakhs Allah par bharosa karna seekh leta hai woh duniya ki bahut si pareshaniyon se azaad ho jata hai. Yeh taleemaat ba-zahir sadah nazarti hain magar agar insaan unhein apni zindagi ka hissa bana le to us ke andar ek gehri roohani tabdeeli paida ho sakti hai.

Ikhtitamia

Judaai ka dard aur mulaqaat ki umeed Jab koi roohani rahnuma is duniya se rukhsat hota hai to us ki kami sirf ilmi ya zahiri nahi hoti balkeh ek gehra roohani khala mehsoos hota hai. Aisa hi ehsas bahut se logon ke dilon mein is Ramadan ke dauran paida hua hai. Yeh pehla Ramadan hai jis mein Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – hamare darmiyan maujood nahi hain. Un ki awaz, un ki nasihatein aur un ki roohani tawajjoh ab barah-e-raast sunne ko nahi milti. Magar un ki yaadein aur un ki taleemaat aaj bhi dilon mein zinda hain. Islam hamein yeh haqeeqat bhi yaad dilata hai keh duniya ki judaai hamesha ke liye nahi hoti. Jo rishtay Allah ke liye qaaim hotay hain woh aakhirat mein dobara zinda ho jatay hain.
Rasool Allah (S.A.W.) ne farmaya keh insaan qiyamat ke din inhi logon ke saath hoga jin se woh mohabbat karta tha. Yeh hadees hamein umeed deti hai keh agar hum ne kisi nek insaan se sahi mohabbat ki hai aur us ki taleemaat par chalne ki koshish ki hai to Allah Ta'ala qiyamat ke din hamein us ke saath jama farma sakta hai. Is liye is Ramadan mein hamein sirf un ki judaai par afsos nahi karna chahiye balkeh un ki taleemaat ko apni zindagi mein zinda rakhne ki koshish karni chahiye. Un ki sab se bari meeras un ke alfaaz nahi balkeh woh dil hain jo un ki sohbat se badal gaye. Aur shayad yahi ek sache roohani rahnuma ki sab se bari kamyabi hoti hai.

Dua

Ae Allah!
Sheikh Zulfiqar Ahmad Naqshbandi – rahmatullah alaih – ki maghfirat farma. Un ke darjaat ko buland farma. Un ki qabr ko noor aur rehmat se bhar de. Un ke zariye hidayat paane walay har dil ko un ke liye sadaqa-e-jariya bana de. Aur qiyamat ke din hamein un logon ke saath utha jin hone nek logon se mohabbat ki aur un ki sohbat se faida uthaya.