Unfortunately, I can't seem to find the verse in question in 1st 5 volumes of sharh hadaiq-e-bakhshish. I understand that the sharh by Allama Owaisi runs into 18 volumes, of which I possess only the first 5. I would be keen to know if Allama Owaisi's explanation of the verse discusses the aspect that I brought up. I would be grateful if anyone in possession of the sharh can post the full explanation of the verse.
indeed alaHazrat's verses are deep and have references to sunnah and kitab, but the explanation below for the verse is a bit far-fetched in my opinion. and i don't think alaHazrat would even approve of such an explanation. because it entails a few serious objections which would be difficult to answer and certainly alaHazrat has nothing to do with it. occam's razor is a useful device when used sensibly. Allah ta'ala knows best.
I am reposting my earlier post below to explain the link between "returning of the sun" and "sajde ko dil hai beqarar". The link is not very obvious. peshe nazar woh nau bahaar sajde ko dil hai be qaraar rokiye sar ko rokiye haan yahi imtihaan hai I feel that brother Aqdas' first explanation of the context of the verse is more pertinent. But each verse written by Ala'Hazrat (azim-ul-barkat) is so profound that it hides a number of Quranic and hadith references. It requires knowledge and hubb-e-Rasul on the part of the reader/listener to peel different layers of meanings! ============================== Maulana Ghulam Yaseen (damat barkatahu), the Imam of Sunni Razvi Mosque, Jersey City (US), explained the following couplet very eloquently in one of his regular dars. peshe nazar woh nau bahaar sajde ko dil hai be qaraar rokiye sar ko rokiye haaN yahi imtihaan hai The inspiration for the above couplet is partially derived from the following Quranic Ayat and Hadith Sharif: Surahe Al-Baqarah(2) Ayat 258 O Beloved (Prophet)! Had you not seen him who quarrelled with Ibrahim about his Lord because Allah gave him Kingdom? When Ibrahim said, my Lord is He who gives life and causes death, said he, 'I give life and cause death'. Ibrahim said, 'Well, Allah brings sun from East: bring it you from the West. 'Thereupon the infidels were confounded and Allah guides not the unjust people. Here Prophet Ibrahim (alaihi-salam) challenged Nimrud to raise the sun from the west. This explicitly implies that only Allah (azza wa’jal) has the authority to raise the sun from the east or the west. Prostration is, therefore, due to the One who has the authority to raise the sun from wherever He wishes. Now compare this Quranic Ayat to the narration of the Hadith Sharif which relates the incident when Prophet (sallalahu alaihi wa aalihi wa-sallam) ‘commanded’ the sun to return after it had set. The Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) fell asleep keeping his head on the lap of Ali (Radiallahu anhu). In the meantime, the time for the `Asr (late afternoon) prayer passed but `Ali (Radiallahu anhu) did not wake the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam). When the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) awoke, he asked Ali (Radiallahu anhu) if he had offered his prayer. Ali (Radiallahu anhu) replied in the negative. The Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) raised his hands and supplicated to Allah (Almighty and Glorious is He): "Allâhumma! innahû kâna fî Tâ`atiqa wa Tâ `ati rasûlika" "O Allah! He was in your obedience and the obedience of Your Prophet." As a result, the sun came back and `Ali (Radiallahu anhu) was able to perform his `Asr prayers. Some muhadditheen have commented that the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) merely beckoned the sun with a gesture of the finger, without uttering any prayer specifically for the sun to turn back. By the token of Prophet Ibrahim’s (alaihi-salam) argument, Nimrud could have proven his status as the God had he been able to raise the sun from the west. By the extension of the same argument, should one not prostrate before the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) who raised the sun from the west? Ala’ Hazrat (azim-ul-barkat) raises the same argument for prostrating before the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam), but then he remembers another Hadith Sharif of the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam) where he expressly disliked any prostration to him. peshe nazar woh nau bahaar sajde ko dil hai be qaraar rokiye sar ko rokiye haaN yahi imtihaan hai The “imtihaan” refers to the dilemma between 'aql' or logic which dictates that Prophet be prostrated to (as described above), while the 'sha'oor' requires that the prostration be stopped. ============================== May Allah (azza wa-‘jal) grant Ala’Hazrat His infinite mercy for penning the most profound naats ever written in the praise of the Holy Prophet (sallalahu alaihi wa aalihi wa-sallam).
is your understanding thus: peshe nazar woh nau bahaar sajde ko dil hai be qaraar rokiye sar ko rokiye haan yahi imtihaan hai sayyiduna 'ali karramAllahu ta'ala wajhahu'l kareem wa radiyAllahu ta'ala anhu is before the master sallAllahu 'alaihi wasallam - so peshe nazar woh nau bahaar sajde ko dil hai be qaraar - 'ali wants to offer 'asr rokiye sar ko rokiye haaN yahi imtihaan hai - but 'ali must stop his sajda and not wake the messenger sallAllahu 'alaihi wasallam and this is the test. hmmm...
as i understood it, this couplet is about alaHazrat being at the grave of the master sallAllahu 'alayhi wasallam. the shrine is before him and the heart wants to prostrate but the test is that we must stop our heads from doing so please give me your understanding of the verse if you believe it is to do with raj'at e shams; which reminds me of another verse of alaHazrat: SaHib e raj'at e shams o shaqqul qamar nayib e dast e qudrat pe lakhoN salam
Apparently the incident of the "returning of the sun" is also the inspiration for another verse by Ala'Hazrat peshe nazar woh nau bahaar sajde ko dil hai be qaraar rokiye sar ko rokiye haan yahi imtihaan hai Please see the last post on the following thread: http://www.sunniport.com/masabih/showthread.php?t=2629 Another couplet (in rustic Urdu/Hindi) that used to be very popularly recited in India during early eighties comes to my mind. Does anyone know if this naat was written by Allama Ejaz Kamptee, Nagpur? chanda kare tumka salaam, mere pyaare Nabi tare gagan lein tera naam, mere pyaare Nabi ik jai ke lauta, do tukde hoi gawa shams-o-qamar tumre ghulam, mere pyaare Nabi Qari Rizwan has sung this beautifully in one of his very early recordings.
teri marzi paa gaya suraj phira ulTe qadam teri ungli uTh gayi mah ka kaleja chir gaya suraj ulTe pauN palTe chaand ishaare se ho chaak andhe najdi dekh le qudrat rasulullah ki [alaHazrat]
Ishaare se chaand cheer diya doobe huwe khur ko pher liya Gaye huwe din ko 'asr kiya yeh taab o tawaan tumhare liye It is in Sahih Bukhari, Volume 4, Hadith 353: Narrated Abu Huraira: The Prophet said, "A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, 'Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or she camels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the 'Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order. O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious. Shaykh al-Hadith 'Allama Abdul Mustafa A'zmi has mentioned various books in which the miracle of the returning of the Sun is mentioned in his 'Seeratul Mustafa'. They are: Mushkil al-Aathaar by Imam at-Tahawi Mustadrik by Imam al-Hakim Mu'jam al-Kabeer Tabarani ibn Marduwiyya in his riwayahs Al-Dhurriya al-Tahira of Hafidh Abu'l Bashar Kitabu'sh Shifa of Qadi Iyad Talkhees al-Mutashabih by Khateeb Baghdadi Al-Zahratu'l Basim by Hafidh Mughaltai Umdatu'l Qari by Badruddin `Ayni Kashf al-Labis as-Suyuti Mazeel al-Labis ibn Yusuf ad-Damishqi Izalah al-Khafa by Shah Waliyullah Dihlawi Madarij an-Nubuwwah Shaykh Abdul Haq Dihlawi (Sharh Mawahib) by Muhammad ibn Abdul Baqi az-Zarqani Mawahib al-Laduniyyah by al-Qastalani ibn al-Jawzi opposed the hadith but `Ayni answered him in his Umdatu'l Qari. Tahawi writes that both narrations have 'thiqa' narrators. Shaykh Abdul Haq also refuted ibn al-Jawzi. Note: This incident is different to the incident where the Sun was stopped which occurred when the Kuffar of Makka asked for proof of the Mi'raj. Jalalayn and Jamal also have that Prophet Yusha' bin Noon 'alaihis salam also performed a similar miracle due to the Sabbath. It is seen from the narration of Bukhari and the tafaseer that at least one previous Prophet 'alaihis salam also performed a similar miracle to our dear Prophet sallallahu 'alaihi wasallam. What a beautiful miracle and why cannot it be performed as he sallallahu 'alaihi wasallam himself said: U'teetu mafateeh al-ard I have been given the keys to the world.
