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1. SAYED MURAD ALI SH Member, *National Assembly/Provincial policies and jewellery, other than specified herein below, is held by me, my spouse(s) and THE GAZETTE OF PAKISTAN, EXTRA., FEBRUARY 09, [Part II . Syed Qasim Ali Shah (Minor) S/O Syed Hasan Ali Shah Parsas School Kandiaro. qasim ali shah Gardening and Horticulture · Make Money Online · Marriage and Love Advice · Music Learning & Training · Personal Transformation Plan · Self. Qaim Ali Shah is a vegetarian, wears locally-stitched suits, walks frequently and never raises his voice.

Suddenly a greenish writing appeared among the leaves of the tree, and after remaining there long enough for Hazrat to commit it to memory, vanished as suddenly as it had appeared. Hazrat immediately went back to his teacher and read the passage out to him.

There upon the teacher sought out an un-mutilated addition of the book in question from Rawalpindi, and was astonished to find that the related passage tallied completely with that with Hazrat had read out to him.

Hazrat completed his intermediate level religious education here. After the Eid prayers Hazrat decided to proceed for higher studies and for this he chose Angah, which is about miles away from Sargodha.

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A also becoming a disciple of Hazrat Khwaja Shamsuddin R. Quest for higher education After completing his education at Angah at the age of 15 years, he decided to continue further studies in the United Provinces of India U. H set out his quest for higher education, to different parts of India such as Lucknow, Deoband, Rampur, Kanpur, Aligarh, Delhi and Saharanpurwhich were the then known major centers of religious education.

Hazrat got education from the best of the religious scholars of that time. During this period of time, he earned the admiration and the respect of both his teachers and his classmates because of his ability, beauty of character and explanatory conduct. The money was to be diverted to the college at Aligarh. As a part of this project, Sir Syed suggested to Maulana Lutfullah to conduct an annual examination at his madressah, with a view to both testing the standard of education and providing an incentive for hard work among the students.

Since a large number of students at the madressah were Punjabis or Pathans, and were not well versed in writingMaulana Sahib was somewhat reluctant to accept this suggestion. So Maulana Lutfullah gained some confidence and accepted the proposal. A day before the exam, the Maulana himself gave a proficiency test to the students in Euclidean Geometry in order to judge their ability in that subject.

In his answer to the question prescribed in the test paper ,Hazrat first wrote down the solution that was contained in the Euclidean text. He followed this up by raising certain objections and reservations about the solution given in the text, and answering the same objections himself. When Sir Syed was informed of this, he intimated that the examiner had gone back home during the night, and had left a note to effect that he found himself unable to give a test to students who had the ability to raise objections to the views of Euclid.

Combination of strong physique with mental and spiritual excellence Allah Almighty blessed Hazrat with a strong physique and a highly cognitive and spiritual excellence. Most of his time was spent in the pursuit of education, and he took no exercise other than horse riding. His health remained as strong as those taking regular exercise, even at the advanced age of 60 years. Charity and Munificence The money, which Hazrat received from home as monthly subsistence, used to be distributed by him among the poor and needy school-mates, with himself either fasting or otherwise going without food.

In moments of extreme hunger, he collected and ate crumbs left over by fellow students. These expressions of charity, self sacrifice, and voluntary hardships deeply impressed everyone around and many of them became his admirers and devotees.

Aversion to sport and petty amusements Due to his serious and sober outlook on life, Hazrat never developed any real interest in sport or petty entertainment. Fairs and exhibitions of different kinds held in Saharanpur from time to time had no attraction for him. Hazrat did, however enjoy listening to good devotional music, which struck a responsive chord in his spiritually inclined heart. A was awarded certificates by Maulana Lutfullah of Aligarh.

These certificates certified the completion in the following branches of Islamic learning, along with permission to teach these subjects to others and to otherwise make use of them for scholastic and exposition purposes as and when required. Passing away of Ajji Sahib R. A and Hazrat Fazal Din R. A singular eminence as a teacher After the death of his father and his uncle, Hazrat R. A commenced his teachings. Accordingly, when he was divinely assigned the task of providing spiritual and religious guidance to others, he is reported to have prayed to Allah as follows: Be Gracious enough to provide for the comfort and peace of mind of those whom thou directest to come to me for guidance, by Thy own Grace.

For I shall have neither the resources nor the time for this purpose. Accomplished scholars, for example, were spontaneously attracted to Golra Sharif to assist Hazrat in the task of teaching, and became his life-long devotees and associates. The subjects of Quranic commentary, hadith, and tasawwuf Islamic mysticism were taught by Hazrat himself. Qari Abdul Rahman of Jawnpur U. Maulvi Muhammad Ali of Bandi, Maulvi Mir Abdullah of Makkan, Syed Chanan Shah of Jabah, and Mahboob Alam of Hazara — all these gentlemen were among the first to join this institution of religious and spiritual education, and took up different tasks in connection with its development and running.

Besides performing their teachings and duties, they worked along with their students as manual labour in the construction of the mosque and other buildings of the complex.

Meher Ali Shah

They also helped in digging a deep well in the stony soil to serve as a source of water supply for drinking as well as construction purposes. The first structures to be built were: Some other huts were added later for the use of students and their teachers.

With these inputs, the first part of this stone, clay and mortar structure was completed in Between anda large guest-house, and buildings for the madressah and library, were constructed and donated to the shrine by Haji Karim Bukhsh and Haji Abdul Rahim, two devotees of Hazrat from Peshawar. The guest-house comprised about forty 40 rooms for visitors, flanked by verandahs and corridors, and a spacious hall to serve as Majlis-khana. With the passage of time, even this spacious accommodation fell short of the needs of the ever-increasing number of visiting devotees, with the result that three more guest-houses, a very large Majlis khana and several other buildings were constructed during the period of Hazrat Babuji R.

Acelebrated in Golra Sharif from 9 to 11 Rabi-us-Saani, attracts a total attendance of well overpersons. Other similar functions, such as the Urs of Hazrat himself and of Hazrat Babuji and the like, attract heavy crowds as well. The birthday of the Holy Prophet — Milad-un-Nabi is celebrated with special veneration and fervour on the night between 11 and 12 Rabi-ul-Awwal every year, and attracts a gathering that runs into thousands.

The daily attendance of devotees at the shrine, and in particular the number of participants in the congregation prayers every Friday, has also steadily increased over time. The buildings and allied facilities at the shrine, including the size and scope of the langar have been expanded to cater for these growing needs. Those deserving special mention among this group were: The last named, who was connected with the shrine of Hazrat Nizamuddin Awlia R. Awas an eminent man of letters, and his beneficiaries belonged to such remote places as Burma and Malaya which now span Malaysia and Indonesia.

The initial sitting place of Hazrat In that early period, Hazrat used to hold his sittings on a stone slab of the shape and size of a prayer mat, which was placed outside his hujrah prayer cell under the shade of trees. After completion his morning prayers and recitations, he used to sit on this slab, while those wishing to seek his prayers sat on palm-leaf mats spread around the slab.

The slab was also used for zikr sessions, as well as for qawwali sittings. A were also imparted to some highly distinguished pupils at this very spot. Many of those eminent personalities are now buried around this place. These included some persons who had already completed the elementary stages of the curriculum else where. They acquired advanced education from Hazrat, and taught the elementary stages to the beginners in the class. Hazrat had been blessed by Allah Almighty with all the attributes of a high class teacher.

He possessed the rare gift of explaining the most complex issues in a very easy and convenient manner. With the help of this God-given teaching ability, Hazrat converted many seemingly dull students into noted scholars. Seekers of spiritual knowledge and cognition came to Golra from far and near to enlighten their hearts. The ambitions of these thirsty souls were fulfilled in different ways and degrees, depending upon their respective capabilities to imbibe and absorb knowledge.

Some attained their goals sooner than the others. The case of two such persons are mentioned below to illustrate this point: Making steady spiritual progress, he eventually became the Khalifa deputy of his Shaikh and carried his message far and wide.

In the final stages of his progress, he reached a point which conflicted with the maslak method of his Shaikh. While the Shaikh was an adherent of Naqshbandia school, and was therefore a believer in Wahdat-ush-Shahud Unity of PerceptionMuhammad Amir started being involuntarily attracted to Wahdat-ul-wajood instead.

The Shaikh first tried to bring him back to his point of view through admonition and prayer, but despairing of the success of his efforts declared him to be misguided and lost beyond redemption. On his part, Muhammad Amir found himself caught in a situation beyond his own control.

He therefore set out in search of some means to get out of that plight. Awho was then the reigning head of the shrine, but did not state the purpose of his visit. From there he proceeded to see Hazrat, whom he found engaged in conversation with his father, Hazrat Ajji Sahib.

On seeing Muhammad Amir, Hazrat quietly handed to him the book Kashkol-e-Kalimi The Begging Bowl of Musa, Kalimullah which he was then holding in his hands, without saying anything else. As Faqir Sahib glanced through the book, his problem was instantly solved by its contents. This greatly elated him, and he requested Hazrat to accept him as his disciple. Hazrat hesitated first, but on his insistence agreed to do so. The immediate aftermath of this episode was that Faqir Muhammad Amir lost many of his erstwhile followers, while his Murshid was furious at his conduct.

He patiently endured all this for about a year, and then returned to Golra Sharif to pay his respects to Hazrat. Hazrat accorded him permission to enroll disciples on his own, as a result of which his circle of disciples expanded quickly by the grace of Allah.

He also prayed that Allah infuse him with such attention. In another letter, Faqir Sahib confined to Hazrat that when he attained the spiritual station which he was then in, he was overcome by a conceited feeling that perhaps no one else had attained such a high station ever before. Therefore, a downward process had set in until the previous state had completely gone, and he was reduced to the position of a mere mortal with no special distinction at all. His attention was then diverted to the strict observance of dictates of shariah, rather than to matters of the spirit.

In his rejoinder, Hazrat re-assured Faqir Sahib that the feeling mentioned by him was nothing unique, but had been experienced by many other eminent men of God as well. It could possibly be due to the fact that every man had a special relationship with his Great Creator, which no other human being shared with him.

The Faqir Sahib, he added, should therefore accept his experience as inescapable and should continue his spiritual endeavours as best he could. After attaining a certain spiritual level, he requested his Shaikh to guide him to the Eternal Light of Supreme Being.

His Shaikh, however, regretted his inability to do so because he himself had not yet attained that stage. The Shaikh gave this permission readily enough, adding that if Baba were to succeed in acquiring elsewhere the blessing he was looking for, he should let his Shaikh also know about it, so that he too could benefit from the same source.

The gesture of Maulvi Muhammad Abdullah Chishti in releasing Baba Ghulam Farid from his discipleship typified his selflessness and generosity of mind. A of Ambala to the effect that if a murid disciple happens to attain a spiritual station higher than that of his Pir spiritual guidethe latter should willingly release him so that he can derive further benefit from any other available source — the ultimate objective being to attain nearness to God from whatever source it could be had.

Of course, if the Shaikh himself in a position to guide the murid to the station that he is aspiring to, the latter should not look elsewhere for the purpose under any circumstances. His efforts, however, met with no success. At one time, he even thought of killing himself but on further thought gave up the idea and decided to continue his quest. One night, as he was preparing in a mosque in some city, he met a stranger and fell into conversation with him on the subject of communication with God.

Thereupon, the stranger said to him: He therefore set out by train the very next morning, and on arrival on Golra went straight to the mosque. There he saw Hazrat sitting ready for prayers. To his pleasant surprise, he found Hazrat to be the same person whom he had seen in a dream sometime a go at the shrine of Hazrat Daata Gunj-Bukhsh at Lahore, and to whom Hazrat Daata Sahib had referred his case for spiritual adjudication. He therefore immediately put his case before Hazrat, and beseeched him to solve his problem.

Hazrat asked him to meet him after the Zuhr early afternoon prayers. When he did so, Hazrat recommended some recitations to him for regular observance. At the same time, he cast an electrifying glance on the Baba, which threw the latter into a state of love-lorn agony and kept him in that state for the whole following night.

Forty days task accomplished in just two days When Baba Ghulam Farid met Hazrat the next morning, he was in a highly distracted state of mind. Seeing this, Hazrat reminded him of his admonition the previous day to perform the recitations prescribed by him with patience for a few days in order to achieve some progress towards his objective. When Hazrat found such patience to be beyond Ghulam Farid, he asked him to try and observe a fast for forty days.

This the Baba readily agreed to do.

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After Baba had fasted only two days however, Hazrat sent for him, and, felicitating him, told him that his task had been accomplished and that he should break his fast in his presence. As he did so, Hazrat also asked Baba to make sincere efforts to guard and preserve the state of honour that had been providentially conferred upon him. The life and state of Baba Ghulam Farid were now completely transformed. On one occasion, for example, as Hazrat was explaining to the students a portion of the Masnavi of Maulana Jalaluddin Rumi pertaining to the concept of tajaddud-e-amthal renewal of images and likenessesBaba Ghulam Farid saw the meaning of the concept translated into a reality in physical terms.

These visions denoted symbolically 1. H tomb in Madina Munawwara. On return from Hajj, Baba told some fellow disciples that wherever he went during the sacred journey, he had a distinct feeling that Hazrat was constantly by his. H tomb, and enquired about his welfare. Unfortunately, however, he happened to spend a few days in his hometown in the company of cunning so-called Sufi who claimed to be spiritually closed to Syedna Ghaus-e-Azam.

Since he had not sought the permission of Hazrat to adopt the company of the hypocritical Sufi, an immediate decline occurred in his spiritual state. As Shaikh, Hazrat was exceptionally jealous of the loyalties of his disciples, with the result that anyone of them who diverted his deferential attention to some one other than Hazrat experienced an immediate setback in his spiritual state.

The same happened to Baba Ghulam Farid. As soon as the unfortunate reality dawned upon him, Baba wasted no time in setting out for Golra in order to tender his apologies to Hazrat. On the intercession of Hazrat Babuji, the only relief that was forth coming was that the old condition did came back to him while he was in Golra but deserted him when he went out of it.

He had, however shown no appreciation of this unprecedented divine favour and had not tried to guard his state as it should have been guarded. Despite his decline from the higher spiritual state, Baba continued to be blessed with the elementary states such as the company of pious souls and angels etc. A Hazrat Babuji used to recall when Baba Ghulam Farid came to him and at high noon and a hot summer day and informed him that Hazrat had directed him to go to Rawalpindi that very moment.

He told Babuji later that on his way, he was beckoned by a man who was standing in a cultivated field.

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When he went to him, the latter talked to him for a few minutes, recited some verses of the Mathnavi of Maulana Jalaluddin Rumi R.

A, asked him to act upon what was stated in those verses, and suddenly disappeared. He had, therefore, concluded that something unusually momentous had happened in Golra, and had immediately set out in that direction. In fact, what Baba had seen with his spiritual eyes was the huge multitude of both human and celestial beings that had assembled to join the funeral prayers of Hazrat R.

An old teacher in his village who was also related to him and had permission from his Murshid to enroll disciples in the Naqshbandia school, once called Faiz Alam away from Golra where he was then engaged in acquiring education as well as initiation from Hazrat.

He suggested to Faiz Alam that since he had grown old and had no offspring of his own, the latter should take charge of his shrine and should succeed after his death. He reassured the young man that Hazrat would still continue to be his Shaikh, and that all that he needed to do was to perform certain recitations to be recommended by him.

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When he met Hazrat in Golra after two years or so later, he lamented to grave lapse committed by him, and expressed a veiled desire for the restoration of his erstwhile state under which he had been blessed with the capacity to divine secrets of all kinds and other spiritual attributes. This, however, did not happen, and he was left to regret his misfortune for the rest of his life.

He had a good voice himself and enjoyed listening to good musical voice in others. His general manner of conversation was so sweet and sincere as to inspire feelings of tenderness in others. In those early years, he often used to go out in uninhabited, quiet places, and recited divine love songs aloud to soothe himself.

People of the neighbourhood, including some of his class mates listened to these songs avidly but furtively. Zikr-o-Fikr remembrance and meditation of Hazrat R. A Hazrat used to hold his sittings on a stone slab of the shape of a prayer mat, which was placed outside his hujrah prayer cell under the shade of trees. Hazrat often spent whole nights including the long and exceedingly cold winter ones of this mountainous region with only one blanket to cover him.

He sat here completely motionless in single-minded contemplation until the break of dawn, when he rose to prepare for his morning prayers. The warmth of the love of Allah so permeated his body that even on the cold nights, he used to dip himself in the near-frozen water of the pond in the valley to soothe his nerves. The local physician prescribed massage and horse-riding during the afternoons in order to obtain relief.

Ishq-e-Rasool love of Holy Prophet P. H is a basic element of Awlia-Allah. A was indeed a figure of Ishq-e-Rasool P. If anyone came to seek prayers from Hazrat on acquiring any wazifa, Hazrat always advised to recite Darud Sharif, as it is the key to the love of Holy Prophet P.

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