TASSAWWUF (Faize Mufti Muzaffar Ahmed o Mufti NawalurRahman)

Hadees e Paak

2012-01-02T08:42:00.000-06:00

Narrated Wahshi ibn Harb (RadhiAllahu 'anhu):

The Companions of the Prophet (salAllahu alayhi wa sallam) said: Allah's Apostle (salAllahu alayhi wa sallam) we eat but we are not satisfied.

He (salAllahu alayhi wa sallam) said: Perhaps you eat separately.

They replied: Yes.

He (salAllahu alayhi wa sallam) said: If you gather together at your food and mention Allah's name, you will be blessed in it.

[Sunan Abu-Dawud -Book 27: H 3755]

On being asked, "What is the reason that our prayers are not accepted?", Ibrahim bin Adham (a walyullah) answered because: 1 - You recognise the Lord, yet you do not follow and obey his commandments 2 - You study the scriptures yet you do not try to do what you are asked to do. 3 - You enjoy the gifts of your Lord, but you do not offer gratitude to him. 4 - You do not act so to avoid hell and enter heaven. 5 - You know the devil is your enemy, yet you do not deal with him as such. 6 - You know death must overtake you, yet you make no preperations for it. 7 - You consign your dead parents to the grave and yet you do not take lessons from the incident. (and feel as if you are immortal) 8 - You know you have many faults, yet you try to find faults with others

Noor e Mohammad Sallalahu alaihe wasallam

2012-01-01T08:25:00.001-06:00

Hadhrat Abu Hurayrah (radi Allahau anhu) has narrated: "The Holy Prophet (sallallahu alaihi wasallam) once asked Hadhrat Jibreel (alaihi salaam): "How old are you?" Jibreel (alaihi salaam) replied, "I don't have much recollection about the exact age. However, I do remember seeing a star in (meaning behind) the fourth hijab (veil) of Honour. That star would appear once every seventy thousand years, and I have seen the star seventy two thousand times." Upon hearing this, the Holy Prophet (sallallahu alaihi wasallam) replied: "I swear by the honour of my Allah Jalla-Jalaluhu that star was me."
(Source(s): Imam Bukhari in Tarikh-ul-Kabir, Imam an-Nubhani in Jawahirul-Nihar, Imam Ismail al-Haqqi in Tafsir ruhul-Bayan)

Eid Mubarak

2011-08-30T19:55:00.003-05:00

Sunnah of Hazrat Mohammed Mustafa Sallallahu Alaihe Wasallam

Allah’s Messenger (sallallahu ‘alaihi wa sallam) never proceeded (for the prayer) on the Day of Eid-ul-Fitr unless he had eaten some dates. Anas (radiallahu ‘anhu) also narrated: The Prophet (sallallahu ‘alaihi wa sallam) used to eat odd number of dates.

Narrated Abu Sai’d Al-Khudri (radiallahu ‘anhu): The Prophet (sallallahu ‘alaihi wa sallam) used to proceed to the musallah on the days of Eid-ul-Fitr and Eid-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr.

When we reached the musallah, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa’id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our khutba after the prayer, so I delivered the khutbah before the prayer.”

Allah’s Messenger (sallallahu ‘alaihi wa sallam) used to offer the prayer of Eid-ul-Adha and Eid-ul-Fitr and then deliver the Khutba after the prayer.

‘Ata (radiallahu ‘anhu) said, “Jabir bin ‘Abdullah said, ‘The Prophet went out on the Day of Eid-ul-Fitr and offered the prayer before delivering the khutba. ‘Ata told me that during the early days of Ibn Az-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the ‘Id Prayer was never pronounced (in the life time of Allah’s Messenger) and the khutbah used to be delivered after the prayer. ‘Ata told me that Ibn Abbas and Jabir bin ‘Abdullah had said there was no Adhan for the prayer of Eid-ul-Fitr and Eid-ul-Aqha.’ ‘Ata said, “I heard Jabir bin ‘Abdullah saying, ‘The Prophet stood up and started with the prayer, and after it he delivered the khutbah. When the Prophet of Allah (sallallahu ‘alaihi wa sallam) finished (the khutbah), he went to the women and preached to them, while he was leaning on Bilal’s hand. Bilal was spreading his garment and the ladies were putting alms in it.’” I said to Ata, “Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?” ‘Ata’ said, “No doubt it is incumbent on Imams to do so, and why should they not do so?”

On the Day of Eid the Prophet (sallallahu ‘alaihi wa sallam) used to return (after offering the Eid prayer) through a way different from that by which he went.

The Prophet (sallallahu ‘alaihi wa sallam) went out and offered a two Rak’aat prayer on the Day of Eid-ul-Fitr and did not offer any other prayer before or after it and at that time Bilal (radiallahu ‘anhu) was accompanying him.

Blessings & Rewards of Fasting

2011-07-31T10:05:00.000-05:00

Blessings & Rewards of Fasting

Salmaan (RA) reports, “On the last day of Sha-baan Rasulullah (SAW) addressed us and said, ’0 people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraweeh by night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraaidh in any other time.

This is indeed the month of patience, and the reward for true patience is Jannah ( paradise. It is the month of sympathy with one’s fellowmen. It is the month wherein a true believer’s rizq is increased. Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell}, and for such feeder shall be the same reward as the one who Fasted (who he fed) without that persons reward being decreased in the least.”

Thereupon we said, “0 messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast.” Rasulullah (SAW) replied, “Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk.”

“This is a month, the first of which brings Allah’s mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahan-nam.”

“Whosoever lessens the burden of his servants (bonds-men) in this month, Allah will forgive him and free him from the fire of Jahannam.”

“And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite the Kalimah Tayyibah Laa llaaha illallaah) and make much Istighfaar beg Allah’s forgiveness with Astagirfirul-laah).” And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam.”

“And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from My fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah.”

Reported by ibn Khuzaimah in his ‘Saheeh.

COMMENTARY

All the points which this Hadith draws attention have been further emphasized in numerous other Ahaadith on the great virtues of Ramadan. Quite a number of important points are brought to our notice.

Firstly, it should be noted that Rasulullah (SAW) delivered this sermon at the end of the month of Sha-baan the obvious reason being that he intended to put into our minds the great importance of Ramadan so that we could remember and not allow one second of this month to go by without giving it the full importance it deserves. Thereafter attention is drawn to Laylatul Qadr, about which more is said later. Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made sunnah the Taraweeh ‘salaah by night.

From this Hadith it is noted that the command for Taraweeh prayers too comes from Allah Himself. Besides this in all the Ahadith wherein Rasulullah (SAW) says, I have made it sunnah”, is mainly to emphasize its importance. All the authorities of the Ahlus sunnah wal Jamaa’ah are agreed upon the fact that Taraweeh is sunnah. (Bur-haan mentions that only the Rawaafidh deny this.)

Maulana Shaah Abdulhaq Dehlawi wrote in his book: “Maa Thabata Bis sunnah” that should the people of any town fail to perform Taraweeh prayers, the Muslim ruler should make them do so by force.

Written by Shaikhulhadith Maulana Zakariya Kandahlwi in: Dawah & Tabligh,Virtues of Ramadan (Fazail e Aamaal) |

THE NOBLE FEATURES OF RASULULLAH SALLALLAHU ALAIHE WASALLAM

2011-02-13T20:17:00.000-06:00

THE NOBLE FEATURES OF RASULULLAH
(SALLALLAHU ALAIHE WASALLAM)
Shamaa-il Tirmidhi

Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakaria (R.A.) writes in Khasa'Ile Nabawi -- in explanation of SHAMA'ILE TIRMIDHI:-
Imaam Tirmidhi has quoted in this chapter those ahaadith that have been narrated on the noble features of Sayyidina Rasulullah (Sallallahu alaihe wasallam). It is impossible to accurately describe actual beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam).

To draw a pen-picture of his appearance is beyond one's capability, but the Sahabah (Radiallahu anhum) have endeavoured, according to their capabilities, to preserve what little they could, of which some is written here. Qurtubi says: "The full beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) has not been made manifest, otherwise it would not have been possible for man to look at him". The Sahabah (Radiallahu anhum), have done the ummah an immense favour by conveying to them the perfect intrinsic knowledge, as well as the perfect conspicuous elegance and beauty of Sayyidina Rasullullah (Sallallahu alaihe wasallam). When an unfulfilled lover is deprived of meeting the beloved then he stands in front of the beloved's house remembering the features of his beloved, in an attempt to gain some solace. It is from habits and features that the heart is appeased.

Imaam Tirmidhi has collected from these about 400 ahaadith and divided them into fifty five chapters. In the first chapter fourteen ahaadith are quoted.

(1) HADEETH NO. 1.

Anas (Radiallahu Anhu) reports: "Rasulullah (Sallallahu alaihe wasallam) was neither tall nor was he short (like a dwarf--He was of medium stature). In complexion, he was he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full-moon on the 14th night).
The hair of Rasullullah (Sallallahu alaihe wasallam) was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah the Almighty granted him nubuwwah (prophethood).He lived for ten years in Makkah (commentary) and in Madina for ten years. At that time there were not more than twenty white hair on his mubarak (blessed) head and beard." (This will be described in detail in the chapter on white hair of Rasulullah (Sallallahu alaihe wasallam).

COMMENTARY.

Sayyidina Rasullullah (Sallallahu alaihe wasallam) was of a medium stature, but slightly taller. This has been reported in a narration from Sayyidina Hind bin Abi Haalah (Radiallahu Anhu) and others. An objection may arise concerning these two hadeeth, that it is stated in one hadeeth that when Sayyidina Rasullullah (Sallallahu alaihe wasallam) used to stand up in a group, he appeared to be the tallest among them. This was not due to his hight, but was a result of a Mu'jizah (Miracle). In the manner that no one had reached a higher status than Sayyidina Rasullullah (Sallallahu alaihe wasallam) in `Kamalaate Ma'nawiyyah', (super intellectual status) likewise in the `Surah Zaahiri' (outward appearance) no one could excel him.

It is stated in the hadeeth under discussion that Sayyidina Rasullullah (Sallallahu alaihe wasallam) lived for ten years in Makkah Mukarramah after nubuwwah (prophethood). For this reason it is stated that he attained the age of sixty years. This is contrary to what has been reported in the other ahaadith, where it is stated that Sayyidina Rasullullah (Sallallahu alaihe wasallam) lived there for thirteen years and attained the age of sixty three years. In some ahaadith it is stated that Sayyidina Rasullullah (Sallallahu alaihe wasallam) attained the age of sixty five years. At the end of this kitaab all three ahaadith will be quoted. Imaam Bukhari (R.A.) says:

"Most narrations show that Rasullullah (Sallallahu alaihe wasallam) lived for sixty three years." The ulama (scholars) have summed up these ahaadith in two ways. First, that Sayyidina Rasullullah (Sallallahu alaihe wasallam) received nubuwwah (prophethood) at the age of forty and risaalah three years thereafter, and after that he lived for ten years in Makkah Mukaraamah. According to this, the three years between nubuwwah and risaalah have been in the hadeeth under discussion.
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(2) HADEETH NO. 2.

Anas bin Malik (Radiallhu Anhu) reports, "Rasullullah (Sallallahu alaihe wasallam) was of a medium stature, he was neither very tall nor very short. He was very handsome, of medium built and his hair was neither very curly nor very straight (but was slightly wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly".

COMMENTARY.

In this hadeeth Sayyidina Anas (Radiallhu Anhu) states that the complexion of Rasullullah (Sallallahu alaihe wasallam) was wheat coloured. In the previous hadith, also narrated by Sayyidina Anas (Radiallahu Anhu), he states that Sayyidina Rasullullah (Sallallahu alaihe wasallam) did not have a wheat-coloured complexion. This has been mentioned in the translation of the hadeeth. Actually, what is derived from the two hadeeth is that Sayyidina Rasullullah (Sallallahu alaihe wasallam) was not of such a dark complexion that decrease the lightness and beauty of a person, but had a radiant and light colour, which slightly wheat-coloured.

In this hadeeth the word `Yata-kaf-fa-oo' is used regarding the walking of Sayyidina Rasullullah (Sallallahu alaihe wasallam). The scholars interpret this word in several ways. Some say it means to walk at a fast pace. Some are of the opinion that it means to lean a bit forward while walking. Some say it means to lift the leg with force. All three explanations are correct because the walk of Sayyidina Rasullullah (Sallallahu alaihe wasallam) fulfilled all three descriptions and the word also conveys these three meanings. Sayyidina Rasullullah (Sallallahu alaihe wasallam) walked quickly and not like the Romeos of this age who walk like women. It was also the noble habit of Sayyidina Rasullullah (Sallallahu alaihe wasallam) to walk with slight forward inclination of the head and shoulders. He did not walk with chest pushed out with pride. He lifted his legs as men do while walking and did not drag his legs on the ground.
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(3) HADEETH NO. 3.

Baraa bin Aazib (Radiallahu anhu) relates that: "Rasullullah (Sallallahu alaihe wasallam) was a man of a medium build, (slightly tall, as explained before); he had broad shoulders (from which we may gather that he had a wide chest); he had dense hair which reached his ear-lobes; he wore a red striped lungi (a cloth worn around the legs) and shawl. I never saw anybody or anything more handsome than him".

COMMENTARY.

In this hadeeth the word `Rajulun Marbu'un' is used, which if the letter `Jeem' has a dammah (pesh), means a man. This could be correct. This type of word is used in the Arabic language for connecting words, but because no special quality or attribute is derived, some Muhadditheen (scholars of hadeeth) are of the opinion that if the letter `Jeem' has a fatah (zabar) on it, it means something that is between straight and bent. It may also be possible that in this case it refers to the description of the hair of Sayyidina Rasullullah (Sallallahu alaihe wasallam), and as described before, his mubarak (blessed) hair had a slight curl in it. From this hadeeth, some scholars are of the opinion that it is permissible for men to wear red coloured clothing. According to the Hanafis there is a detailed explanation on this subject. Before selecting red clothing, the scholars should be consulted regarding its permissibility.

The scholars have written that in this hadeeth the Sahabi did not see `anything' more handsome and beautiful than Sayyidina Rasullullah (Sallallahu alaihe wasallam). This is said because besides human beings, the moon, sun, etc. are also included.
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(4) HADEETH NO. 4.

Baraa bin Aazib (Radiallahu Anhu) reports: "I never seen someone with long hair and red clothing more handsome than Rasullullah (Sallallahu alaihe wasallam). His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short".

COMMENTARY.
The description of the hair of Sayyidina Rasullullah (Sallallahu alaihe wasallam) in this hadeeth is different one mentioned before. There it is stated that his hair reached his ear-lobes. In reality there is no difference between the two hadeeth, as the hair does not remain the same length but grows. Sometimes the hair was shortened, sometimes longer hair was kept.
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(5) HADEETH NO. 5.
It is reported from Ali (Radiallahu Anhu): "Rasullullah (Sallallahu alaihe wasallam was neither very tall nor very short. The soles of both feet were very fleshed. (This quality is praiseworthy in a man as it denotes strength and courage but is not praiseworthy for a woman). He had a large head. The joints of the bones was also large. The was a thin line of hair from the chest to the navel. When Rasulullah (Sallallahu alaihe wasallam) walked, it appeared that he was descending from a high place". Ali (Radiallahu Anhu) says: "I did not see anyone like him neither before him, nor after him".

COMMENTARY.
The use of a sentence like: "I have not seen anyone like him", is primarily for emphasis. By describing Sayyidina Rasulullah (Sallallahu alaihe wasallam) in this manner, there is however no exaggeration because the complete beauty of appearance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) cannot be fully described. Munaawi wrote that every person is required to believe that with whatever physical qualities and attributes of Sayyidina Rasulullah (Sallallahu alaihe wasallam) is described, no other person can compare with it. This is not merely a belief. Books on Seerah (History of the Prophet peace be upon him) and ahaadeeth are replete with descriptions of his beautiful qualities. Therein it is stated that Allah Ta'aala bestowed fully on the Prophet (peace be upon him) all the inner kamaalat (perfection) and Zaahiri (apparent) beauty. Two verses (couplets) are narrated from Sayyiditina Aa'ishah (Radiallahu Anha), the meaning of which is: "that if the friends of Zulaikha could see the blessed face of Rasulullah (Sallallahu alaihe wasallam), they would have cut their hearts instead of their hands". How true! If you wish to read more about the love of the Sahabah (Radiallahu Anhum---male and female---for Sayyidina Rasulullah (Sallallahu alaihe wasallam) read Chapter Eight of my book `Stories of the Sahabah' (Radiallahu Anhum).
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(6) HADITH NO: 6.
It is related from Ebrahim bin Muhammad (Radiallahu anhu) who is from the sons (grand sons of Ali radiallahu anhu, that whenever Ali radiallahu anhu described the nobel features of Rasulullah (Sallallahu alaihe wasallam), he used to say: "Rasulullah (Sallallahu alaihe wasallam) was neither very tall nor short, but of a medium stature among people. His hair was neither very curly nor very straight, but had a slight wave in it. He did not have a big body nor a round face, but his mubaarak face was slightly round (meaning he did not have a fully round face nor a fully elongated face, bur in between the two). The complexion of Rasulullah (Sallallahu alaihe wasallam) was white with redness in it. The mubaarak eyes of Rasulullah (Sallallahu alaihe wasallam) were extremely black. His eyelashes were long. The joints of the body (e.g. elbows and knees etc.) were large, likewise the portion between the two shoulders was broad and fully fleshed. There was no hair (more than normal) on his body. (Some people have profuse hair on their body. Sayyidina Rasulullah (Sallallahu alaihe wasallam) did not have hair on the parts of his body, besides places like the arms and legs etc.) He had a thin line of hair running from the chest to the navel. The hands and feet of Rasulullah (Sallallahu alaihe wasallam) were fully fleshed. When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place. When he addressed a person he turned his whole body towards that person. (He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it even denotes pride. Sayyidina Rasulullah (Sallallahu alaihe wasallam) faced the person he spoke to, with his chest and body. Some scholars have translated this as, when Sayyidina Rasulullah (Sallallahu alaihe wasallam) addressed someone, he completely turned his face towards that person, and did not give a side glance. This is not a suitable translation). The seal of Prophethood was situated between his shoulders. He was a last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. (It means his character, family back-ground and everything else was of the best). Any person who saw him suddenly would become awe-inspired. Sayyidina Rasulullah (Sallallahu alaihe wasallam) had such a great personality and dignity, that the person who saw him for the first time, because of his awe-inspiring personality, would be overcome with a feeling of profound respect. Firstly, there is a ro`b (awe) for physical beauty, with this when other Kamaalat are added what more could then be said of the ro'b (awe). Besides, the special attributes and qualities granted to Sayyidina Rasulullah (Sallallahu alaihe wasallam) ro'b (awe) is also one of the special qualities granted to him). Anyone who came in close contact with him, and knew his excellent character was smitten with the love of his excellent attributes. Anyone who described his noble features can only say: "I have not seen anyone like Rasulullah (Sallallahu alaihe wasallam) neither before nor after him."

(7) HADITH NO. 7
Hasan bin Ali (Radiallahu anhu) reported: "I inquired from my maternal uncle (Sayyiditina Fatimah Radiallahu anha's step brother) Hind bin Abi Haalah (Radiallahu anhu) about the noble features of the Rasulullah (Sallallahu alaihe wasallam). He had often described the noble features of Rasulullah (Sallallahu alaihe wasallam) in detail. I felt that I should hear from him personally, some of the noble features of Raulullah (Sallallahu alalihe wasallam), so that I could make his discription a proof and testimony for myself and also memorise them, and, if possible, try to emulate and adopt them. (The age of Sayyidna Hasan (Radiallahu anhu) at the time of Rasulullah (Sallallahu alaihe wasallam)'s death was seven years. In view of his age he did not have the opportunity to realise fully the features of Rasulullah (Sallallahu alaihe wasallam). The uncle descirbed the noble features by saying: "He had great qualities and attributes in him, others also held him in high estemm. His mubarak face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person. His mubarak head was moderately large. His mubarak hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle. (This is a more respected transaltion).

A question may arise that Sayyidina Rasulullah (Sallallahu alaihe wasallam) habitually parted his hair as stated in Ahadith. The Ulama say that this was in the early periods where Rasulullah (Sallallahu alaihe wasallam) did not make an effort to do so. According to this humble servant, the answer to this is bit difficult, because it was the principal of Rasulullah (Sallallahu alaihe wasallam) to oppose the ways of the non- beleivers, and agree to the ways of Ahlul Kitab, he did not part his hair in the middle. For this reason, according to some Ulama, the bets translation will be that he only parted his hair in the middle if it could be easily done, and when this could not be done easily, and a comb etc. was needed to do it, then he did not part his hair in the middle. Occasionally he used to part his hair in the middle with a comb etc. When the hair of Rasulullah (Sallallalhu alaihe wasallallam) was abundant, it used to pass over his ear- lobes). Rasulullah (Sallallahu alaihe wasallam) had a very luminous complexion (colour), and a wide forehead. He had dense and fine hair on his eye brows. Both eye brows were seperate and did not meet each other in the middle. There was a vein between them that used to expand when he became angry. His nose was prominemt and had a nur and lustre on it. When one first looked at him, it seemed as if he had a large nose, but looking at it carefully showed that the lustre and beauty made it look large, otherwise in itself the nose was not large."

His beard was full and dense. The pupil of his eye was black. His cheeks were full and full of flesh. The mouth of Rasulullah (Sallallahu alaihe wasallam) was moderately wide. (He did not have a small mouth). His teeth were thin and bright. The front teeth had a slight space between them. There was a thin line of hair from the chest to the navel. His neck was beautiful and thin, like the neck of a statue shaved clean, the colour of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size, and fully fleshed. His body was proportionately jointed. His chest and stomach were in line, but his chest was broad and wide. The space between his shoulders was wide. The bones of his joints were strong and large (denoting strength). When he removed his clothing, his body looked bright and had a lustre (or rather those parts of the body that were not covered by his clothing were also bright and shining, compared with those parts of the body that were covered by his clothing. According to this humble servant the latter translation is more appropriate). Between the chest and navel there was a thin line of hair. Besides this line neither the chest nor the stomach had other hair on it. Both sides, the shoulders and the upper portion of the chest had hair. His forearm was long and palms were wide. The palms and both feet were fully fleshed. The fingers and toes were moderately long. The soles of his feet were a bit deep. His feet were smooth, because of their cleanliness and smoothness the water did not remain there but flowed away quickly. When he walked, he lifted his legs with vigour, leaned slightly forward and placed his feet softly on the ground. He walked at a quick pace and took rather a long step. He did not take small steps. When he walked it seemed as if he was descending to a lower place. When he looked at something he turned his whole body towards it. He always looked down. His sight was focused more to the ground than towards the sky (A question may arise here that it is reported in Abu Daawud that Rasulullah (Sallallahu alaihe wasallam) usually looked towards the sky. Both are reconciled thus: His habit was to look down towards the ground, but he also waited for the wahi (revelation), therefore while waiting he often looked towards the sky. Otherwise he usually looked down towards the ground.

"Here the gaze of the killer hasn't lifted modestly.
There the hand of the lover rest on the heart of the deceased"

His modest habit was to look at something with a light eye,i.e. he looked at a thing, with modesty and bashfulness, hence he did not stare at anything. While walking he asked the Sahabah (Radiallahu anhum) to walk in front, and he himself walked behind. He made salaam to whomsoever he met"

COMMENTARY
The Ulama say that Sayyidina (Sallallahu alaihe wasallam) walked at the back because of his humbleness. According to this humble servant, if this is applied to his journeys it will be more appropriate. It was the noble habit of Sayyidina Rasulullah (Sallallahu alaihe wasallam) are described. Imam Tirmidi has mentioned this Hadith in many chapters where the speech and humility of Sayyidina Rasulullah (Sallallahu alaihe wasallam) are described.
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(8) HADITH NUMBER 8
Jaabir bin Samurah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) had a wide mouth. There were red lines in the whiteness of his eyes. He had little flesh on his heels."

COMMENTARY
It is desirable for Arab men to have wide mouths. According to some a wide mouth means eloquence (fluency of language). The translation adopted in the description of the eyes has been taken from accepted sayings. However in this Hadith, Imam Tirmidi has translated this to mean wide eyes, as a narrator of this hadith has done, which according to the linguists is not correct.

"These intoxicated eyes on which thousands of my kindred be sacrificed.
That endless destroyer remains intoxicated day and night."
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(9) HADITH NUMBER 9
It is related from Jaabir (Radiallahu anhu) that he said: " I once saw Rasulullah (Sallallahu alaihe wasallam) on the night of a full moon. On that night he wore red clothing. At times I looked at the full moon and at times at Rasulullah (Sallallahu alaihe wasallam) . Ultimately I came to the conclusion that Rasulullah (Sallallahu alaihe wasallam) was more handsome, beautiful and more radiant than the full moon."

"If the illumination in the temple and sanctuary is through the sun and moon, so what.
I desire you, what should I do with my sight."

(10) HADITH NUMBER 10
Abu-Ishaaq (Radiallahu anhu) says: "A person once asked Baraa bin Aazib (Radiallahu anhu), "Was the face of Rasulullah (Sallallahu alaihe wasallam) shining like a sword?" He replied: "No but like a full-moon with its roundness."

COMMENTARY
In making a comparison with a sword, it may have meant that Sayyidina Rasulullah (Sallallahu alaihe wasallam) had a long face. However the glitter of a sword has more whiteness than being luminous. For this reason Sayyidina Baraa (Radiallahu anhu) gave the similarity of the full moon, and not that of a sword. All these similarities are approximate descriptions, otherwise even a thousand moons cannot give the brightness of Sayyidina Rasulullah (Sallallahu alaihe wasallam).
An Arab poet says: "If you want to describe a shortcoming of a beloved, then give the beloved a similitude of a full moon. This is enough to insult him."
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(11) HADITH NUMBER 11
Abu Hurayrah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) was so clean, clear, beautiful and handsome, as though his body was covered and moulded in silver. His hair was slightly curled."

COMMENTARY
In the first narration mentioned by Sayyidina Anas (Radiallahu anhu), it is denied that Sayyidina Rasulullah (Sallallahu alaihe wasallam) was very white. From the above hadith, it does not mean that he had white complexion like silver; rather he had a white and reddish complexion, in which the beauty and brightness was overwhelming.
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(12) HADITH NUMBER 12
Jaabir bin Abdullah (Radiallahu anhu) narrates from Rasulullah (Sallallahu alaihe wasallam) that he said: "The Ambiyaa (Prophets) were shown to me. I saw Musa (Alaihis salaam), he had a thin body, like one from among the tribe of Shanu'ah. I saw Esa (Alaihis salaam). From among all those whom I have seen, he somewhat resembled Urwah bin Masud. I saw Ebrahim (Alaihis salaam). From among all those that I have seen,I, more or less, look like him. In the same manner I saw Jibra-eel (Alaihis salaam). From among all those I had seen, he more or less looked like Dihyah Kalbi."

COMMENTARY
This was on the night of mi'raaj or in a dream. Imaam Bukhaari (Rahmatullahi alaihe) has narrated both, on the night of mi'raaj and also in a dream. There is no confusion or difficulty in these differences, because he may have seen them on both occasions. The translation of the description of Sayyidina Musa (Alaihis salaam) as having a light body, in my opinion, is made from more accurate sayings. Some Ulama in the translation of this sentence, have expressed other opinions. These three Ambiyaa (Prophets) were described because Sayyidina Musa (Alaihis salaam) and Sayyidina Esa (Alaihis salaam) are the nabis of the Bani Israel and Sayyidina Ebrahim (Alaihis salaam), besides being the great grandfather of Sayyidina Rsulullah (Sallallahu alaihe wasallam), was also accepted by all Arabs.
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(13) HADITH NUMBER 13
Sa'eed Jariri (Radiallahu anhu) says: "I heard Abu Tufayl (Radiallahu anhu) say: "There is no one left on the face of this Earth, besides me who had seen Rasulullah (Sallallahu alaihe wasallam)." I asked him to describe to me the noble features of Rasulullah (Sallallahu alaihe wasallam). He said: "Rasulullah (Sallallahu alaihe wasallam) had a white complexion, which was slightly reddish, and had a medium sized body."

COMMENTARY
Sayyidina Abu Tufayl (Radiallahu anhu) was the last one among the Sahabah (Radiallahu anhum) to pass away. He died in the year 110 Hijri. That is why he said, that there was no one left besides him who had seen Rasulullah (Sallallahu alaihe wasallam). The ulama say that he used the phrase `face of the earth' because Sayyidina Esa (Alaihis salaam) is also from the ones who had seen Sayyidina Rasulullah (Sallallahu alaihe wasallam), and is present in the skies (heavens).
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(14) HADITH NUMBER 14
Ibn Abbas (Radiallahu anhu) says: "The front teeth of Rasulullah (Sallallahu alaihe wasallam) were a bit wide (spread out). They were spaced out and not close together. When Rasulullah (Sallallahu alaihe wasallam) talked, an illumination emitting from his teeth could be seen."

COMMENTARY.
According to the Ulama, it is a well known fact that it was something similar to nur which emitted from his teeth.
The opinions of Allaamah Munaawi is that it was something sensory, and not a similarity, which emitted miraculously from between the teeth of Rasulullah (Sallallahu alaihe wasallam).

With modesty lower the head and with grace, smile.
How easy it is for the beautiful to strike like lightning.

Everything of his noble features was perfect and beautiful. In the manner that is real and intrinsic beauty had reached its last stage, in the same manner his zaahiri (apparent) beauty had also reached its fullest and proper stage.

Allahumma sali 'alaa Sayyidina Muhammadiw wa 'alaa aalihi biqadri husnihi wa jamaalihi.

DAROOD KI FAZEELAT

2011-01-08T17:06:00.000-06:00

Deactivate Facebook

2010-05-19T21:40:00.001-05:00

Deactivate Facebook
Assalaamualaikum

As most of you have heard, there is a group on facebook called 'Everybody draw Muhammed day' ASTAGFIRULLAH! ! This day is to be the 20th May; thats tomorrow!

An effort has been made to make Facebook ban th is group. However, they have chosen not to. A humble request to all brother and sisters to deactivate your facebook as a form of protest. Even if it is a few days. Every little effort count and Allah is most rewarding.

When you deactivate Facebook please select the reason other and where it says 'what is ur reason for deactivating' say:

THIS IS A PROTEST AGAINST THE GROUP 'EVERYBODY DRAW MUHAMMED DAY'

May Allah accept all your efforts.

SHAIKHUL MASHAAIKH SHAH ABDUL QUDDUS GANGOHI rahmatullah alayh

2009-12-11T07:49:00.001-06:00

SHAIKHUL MASHAAIKH SHAH ABDUL QUDDUS GANGOHI

(rahmatullah alayh)

The author Nuzhah depicts his ancestral tree as follows: Shah Abdul Quddus Bin Ismail Bin Safi Bin Nasirul Hanafi Radoli Gangohi. Some say that his name was Ismail while his title was Shah Abdul Quddus. He is, however, known by only his title. He was apparently born in 860 Hijri. He excelled in both, Uloom-e-Zaahiriyyah and Baatiniyyah. His obedience to the Sunnat was the loftiest standard.

Although he, among the Khulafaa of Hadhrat Shaikh Aarif (rahmatullah alayh), the perfection of his excellences was by the direct Faidh-e-Roohaani (spiritual emanation or spiritual attention) of Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Hadhrat Abdul Quddus Gangohi (rahmatullah alayh) thus writes in his book, Anwaarul Uyoon: "Among the tassarufaat (spiritual actions) of Hadhrat Ahmad Abdul Haq is that 50 years after his demise he attended to the tarbiyat (spiritual training) of this insignificant entity (i.e. Shaikh Abdul Quddus) by means of his Roohaani Faidh."

Hadhrat Abdul Quddus Gangohi's son writes: "It was my father's intention to become bay't somewhere else. However, Hadhrat Shaikh Ahmad Abdul Haq Radoli instructed from Aalam-e-Kashf (the Realm of Spiritual Revelatioin): 'Don't contemplate bay't at any other place. I shall attend to your accomplishment (takmeel)." Since Hadhrat Shah Abdul Quddus cherished the idea of becoming physically bay't, Hadhrat Ahmad Abdul Haq Radoli (rahmatullah alayh) referred him to his grandson, Shaikh Muhammad Bin Shaikh Aarif (rahmatullah alayh).

Thus, Hadhrat Shaikh was initiated into the Silsilah both physical and spiritual bay't, his Roohani Shaikh being Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Beside this Shaikh of his, he had also gained the mantle of khilaafate from Shaikh Qaasim Oodhi (rahmatullah alayh) who was among the Akaabir of the Suharwardiyyah Silsilah.

He was a born wali. He was a Saahib-e-Karaamaat from childhood. In the beginning he did some farming. From the yield of the farm he would first spend on the Fuqaraa. Hadhrat Gangohi's Matubaat (letters) are famous. His Maktubaat brim with Ma'aarif (Divine Knowledge of Subtleties). Since the Maktubaat arein the Farsi language, they are not reproduced here. Those who are versed in Farsi should study these Maktubaat in kitaabs such as Anwaarul Aafireen. They will derive immense benefit there from. Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said: "Whenever I experienced any uncertainty regarding Sulook, I would ascertain the answer by reference to the Maktubaat."

Among the works written by him is Anwaarul Uyoon which is divided into seven chapters in which the realities, subtleties, and mysteries of Sulook have been compiled. The first chapter is predominantly devoted to the excellences of Hadhrat Abdul Haq (rahmatullah alayh). The following too are his works: Ta'leeqaat ala Sharhis Sahaa-if which is in the subject of Ilm-e-Kalaam (Islamic Philosophy) and Haashiyatut Ta'arruf is a voluminous exegesis of Anwaariful Ma'aarif. Much of his life is discussed in Lataa-if-e-Quddusi which is the works of his son and Khalifah, Shaikh Ruknud Deen. Many anecdotes of his life are also recorded in Mir'atul Asraar, Iqtibaasu Anwaar and Anwaarul Aarifeen.

Since this brief treatise lacks the scope for a detailed presentation of Hadhrat Gangohi's life, I shall narrate a few anecdotes..

A waswasah (stray thought) occurred to a Mureed of Hadhrat Shah Abdul Quddus Gangohi. He thought that he had already gained whatever knowledge (of Sulook) there was here (i.e. by Hadhrat Gangohi). He thought that there are also other famous Mashaaikh and there was nothing wrong in seeking divine knowledge elsewhere, hence he should visit the other Mashaaikh as well. But he felt in improper to reveal this thought to his Shaikh. Hadhrat Gangohi (rahmatullah alayh) realised this either by way of kashf or some other signs. Hence, he told the Mureed: "Brother! Allah Ta'ala says: "Travel in the earth...". Therefore, if you for some time wander a bit here and there, you will obtain some relaxation as well as be honored with the ziyaaraat and barakaat of different Mashaaikh and then it will not be wrong to enquire from anyone about Allah's Name (i.e. Divine Knowledge)." In his heart the mureed felt pleased at this coincidence. He took leave and began his visiting spree. Every Shaikh whom he visited, instructed him the same shaghl of Paas Anfaas which he had been given to practice in the very initial stage. He was extremely perplexed, thinking to himself: "Everyone to whom I go, begin me off with Alif, Baa, Taa. Whatever else I had hitherto practiced has become futile." Ultimately, feeling very embarrassed, he returned to Hadhrat Shaikh Gangohi and repented. Hadhrat said: "Brother, are you now satisfied? Now sit in solitude and with undivided attention take Allah's Name."

Muhammad Gauth Gawaaliyaari, the author of Jawaahir-e-Khamsah, was an aamil. He was apparently a contemporary of Hadhrat Abdul Quddus Gangohi. Once he sent some jinns to bring Hadhrat Gangohi to him. Hadhrat Shaikh on this occasion was engrossed (in thikr) in the masjid. The jinns arrived, but could not muster up the courage to go to Hadhrat. When the Shaikh noticed someone, he asked: "who is it?" The jinns replied: "Muhammad Gauth wishes to see you, hence he has sent us. If you consent, we shall take you without causing any inconvenience." Hadhrat said: "I order you to bring Muhammad Gauth here." The jinns obeyed. Taking hold of Muhammad Gauth they set off to Hadhrat Gangohi. Muhammad Gauth said to the jinns: "What is wrong? You were in subjection to me. Why this disobedience?" The jinns responded: "With regard to others, we are obedient to you, but not in regard to the Shaikh. As far as he is concerned, we cannot obey you. They delivered him to Hadhrat Shaikh who said: "Have you no shame?" Hadhrat severely reprimanded him. Finally he became bay't to Hadhrat and attained a lofty sprirtual status of divine proximity (i.e. he became a Saahib-e-Nisbat). His grave is in Gawaaliyar.

Once a wealthy and prominent personality of the community, who was also Hadhrat's khaadim had invited the wealthy and the poor of the city to attend the Walimah of his son. Hadhrat Gangohi (rahmatullah alayh) presented himself in order to test the khaadim. He went incognito. He changed his attire and arrived at night and sat among the poor. Hadhrat Shaikh observed that the khaadim was treating and attending to the rich and poor in the same way. Hadhrat Shaikh remained seated among the poor, but the khaadim did not have the remotest notion of his presence. Afterwards when the khaadim came to Hadhrat (i.e. at the khaanqah), Hadhrat displayed his displeasure. When the khaadim enquired the reason of his displeasure, Hadhrat said: "I was at your gathering of feasting, but you did not recognize me." The khaadim presented the excuse of his inability to have recognized Hadhrat because of the circumstances, which preludes recognition. Hadhrat Shaikh said: "Why did you not perceive my fragrance? If you could have perceived the fragrance, you would certainly have recognized me in spite of the different garb. Since you could not perceive the fragrance, it is clear that you lack love for me." (The spiritual rationale of this attitude may not be comprehensible the those who are barren - bereft of spiritual insight and divine love. The spiritual bond with the Shaikh for the sake of developing the Love of Allah produces Roohani fragrance in the relationship. Such fragrance becomes spiritually perceptible according to the degree of truth in the mutual love of the spiritual partners in this celestial bond.)

Once Hadhrat Gangohi (rahmatullah alayh) came to Delhi. Shaikh Haji Abdul Wahhab Bukhaari who was a descendent of Sayyid Jalaalud Deen Bukhaari, sent the written manuscript of his tafseer to Shaikh Abdul Quddus. When Hadhrat opened the manuscript his eyes fell on the aayat pertaining ot the tahaarat (purity) of the household members of Rasulullah (s.a.a.w). In its tafseer, Shaikh Abdul Wahhab stated that the successful end (Khaatimah bil Khair - death with Imaan) of all descendents of Rasulullah (s.a.a.w.) is assured. Their death will most certainly be beautiful. Shaikh Abdul Quddus wrote in the margin: "This view is in conflict of the view of the Ahlus Sunnah was Jama'at." He then returned the manuscript. Meanwhile, the Ulama of that place deliberated many days on this question. Finally, all accepted the ruling by Shaikh Abdul Quddus Gangohi (rahmatullah alayh).

Once the Imaam of the Musjid did not arrive on time, hence his nephew, Shaikh Abdul Ghani went forward and became the Imaam. He paused slightly beween Lazeenaa and An-umtaa. Hadhrat Shaikh repeated the Salaat and furiously said: "Young men should be prevented from Imamate and invalidating the Salaat of the people. Does he not know even that the mousul and silah (these are terms of Arabic grammer) join to form a single word; hence it is improper to create an interruption between the two. Waqf between them is not permissible.

Hadhrat Maulana Ashraf Ali Thanwi (rahmatullah alayh) narrates several anecdotes of Hadhrat Shaikh Abdul Quddus Gangohi (rahmatullah alayh), in his book, Assunnatul Jaliyyatu fi Chishtiyyatil Ulyah.

Hadhrat Gangohi (rahmatullah alayh) had seven sons who all were men of virtue and excellence. They were educated in Delhi. Whenever they wished to meet their father, he (Hadhrat) would himself go to Delhi to avoid any disruption to their education.

Shaikh Ruknud Deen (rahmatullah alayh) states in Lataa-if-e-Quddusi that Hadhrat Gangohi (rahmatullah alayh) passed away on the 11th Jamadil Ukhraa 977 Hijri. On Sunday, Hadhrat became feverish and started to shiver. On Friday his condition improved, enabling him to perform Salaat comfortably. After Salaat, the fever resumed. Even during his maradhul maut (the last illness) his ibaadat did not undergo any change. He remained fully engrossed in ibaadat despite his illness. At the very end, he signaled for wudhu and he performed two raka'ts Salaat. He made Ruku' and Sajdah by means of signs. On the ninth day, on Monday, while performing Salaat, he passed away. After the demise of Hadhrat Shaikh Abdul Quddus Gangohi, Shaikh Ruknud Deen after completing the ghust, placed his hand on the blessed breast of Hadhrat. He felt the movement of Thikr-e-Qalbi (Thikr of the heart).

Some people record the year of his demise as 945 Hijri. Hadhrat's age was 84 years. For 35 years he had lived in Radoli. In 896 Hijri, he settled in Shahaabad on the request and insistence of Umar Khan Kaahi who was a minister of Sultan Sikander Ludhi. He also lived for 35 years in Shahaabad. In 893 Hijri, during the reign of Zahirud Deen Babaa, Hadhrat Gangohi (rahmatullah alayh) settled in Gangoh and lived 14 years there. Although there are different versions regarding the year of his demise, the most reliable view is 944 Hijri.

Presently, Gangoh is divided into two areas. The one area commonly known as Gangoh is the city. The other area is to the west of the city and is known as Seraa-e. This area at the time of Hadhrat's arrival was a complete forest. It is here where Shaikh Gangohi took up residence. The development of this area commenced about this time. It is here where the three Pillers of the Chishtiyyah Silsilah (Hadhrat Abdul Quddus Gangohi (rahmatullah alayh), Hadhrat Shah Abu Saeed Gangohi (rahmatullah alayh), and Hadhrat Imaam-e-Rabbaani Maulana Rashid Ahmad Gangohi) are lying in rest.

Hadhrat Shah Abdul Quddus Gangohi (rahmatullah alayh) had many khulafaa. The well-known ones are Shaikh Bhooru, Shaikh Umar, Shaikh Abdul Ghafoor A'zampoori, Shaikh Ruknud Deen and Shaikh Abdul Kabeer who is better known as Balaa Peer. The latter two are his sons as well as his spiritual offspiring. Hadhrat Shaikh Jalaalud Deen Thaanesri (rahmatullah alayh) is also his senior khalifaah.

THE STYLE OF RASULULLAH’S GARMENT

2009-12-10T22:21:00.002-06:00

THE STYLE OF RASULULLAH’S GARMENT

By Mujlisul Ulama of South Africa

When a modernist Muslim criticizes the dress style and appearance of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah, we in this age in which kufr preponderates, are not surprised. Immersed in the kufr concepts and liberalism of the western kuffaar, it is just natural and logical for modernists to denigrate every teaching of the Sunnah which conflicts with the tastes and hues of western culture. In fact, even Ulama have become so terribly desensitized with the kufr of the modernists as a consequence of their mutual association and their dubious and baseless policies of ‘hikmat’ and diplomacy, that they (the Ulama) too have become chronic victims of the maladies of kufr and liberalism.

So while we cannot be surprised when modernists criticize, mock and sneer at the dress styles and appearance of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, there is not only surprise but shock when molvis —products of Darul Ulooms - who purport to be followers of the Ulama of the Sunnah, resort to labyrinthal arguments in order to justify styles which are in conflict with not only the practical example of the Nabi, but in diametric opposition to his explicit statements of prohibition pertaining to certain dress styles.

THE TROUSERS

Every molvi is aware or should be aware that ALL the Books of Hadith contain many authentic ahadith clearly explaining the style of Rasulullah’s izaar. There is absolutely no difference of opinion among any of the innumerable authorities of the Shariah from the very inception of Islam that Rasulullah (sallallahu alayhi wasallam) and his Sahaabah always wore their izaar and trousers above their ankles.

In addition to their practical example, Rasulullah (sallallahu alayhi wasallam) and the Sahaabah verbally propagated in explicit terms the prohibition of wearing the trousers below the ankles. This style is completely unrelated to age and time. There was no incumbency of the era to wear the trousers in this manner nor were there any physical or geographic restraints or factors which compelled the adoption of this style. on the contrary, the age and the people of the time demanded that the trousers be worn below the ankles in exactly the same way as modernists, kuffaar and Muslims ashamed of the Sunnah Culture are advocating today.

THE REASON

In order to accomodate the liberal fancies of the western kuffaar, molvis in this age of corruption, have hooked onto a legless and baseless argument to justify, propagate and even praise the kaafir style of wearing the trousers below the ankles—a style which is in clear opposition to the style and command of Rasulullah (sallallahu alayhi wasallam).

The modernist molvis of the liberal cult of westernism are arguing that the reason for the prohibition to wear the trousers below the ankles was pride. Their argument goes that on account of pride, the style was prohibited. But if there is no pride then wearing the trousers below the ankles is permissible, in fact commendable by implication of their baseless and satanic arguments which they voice over their radio channels.

Why is it haraam for a Muslim to wear a crucifix around his neck or arm? Why should it be haraam for a Muslim to keep a small idol of Bhagwan or Buddha in his pocket or display it in his home. Why should this be haraam if the Muslim concerned has no beliefs of shirk or kufr. He simply regards these items as ‘artifacts’ and symbols of ‘history’. He does not believe in these idols. He does not worship them. But we can claim without fear of contradiction that even the modernist molvis have as yet not descended to the level of corruption which will constrain them to say that keeping such idols is permissible if the reason is not shirk/worship. Although this is still the case presently, we know that there will soon come a time when keeping and admiring even these instruments of shirk and kufr will be justified and made legal by the presentation of the argument that the reason for the initial prohibition was the belief of shirk which had not yet been completely eradicated from the hearts of the new converts to Islam.

CATEGORIC PROHIBITION

When the Shariah categorically prohibits an act or practice, the prohibition will endure regardless of the reason for which it was initially prohibited. Reciting the qira’t jahran (aloud) in Zuhr and Asr was prohibited initially on account of a particular reason which soon after the prohibition no longer existed. But inspite of the disappearance of the reason for the prohibition, the hukm of Sirri (silent) recitation will endure until the day of Qiyaamah.

Rasulullah (sallalahu alayhi wasallam) said that he who plays chess is like one who has dipped his fingers in the blood of a swine. Surely there was a cogent reason for this stern prohibition. Now, regardless of whether that reason exists in some cases or not, the prohibition of playing chess will remain until the day of Qiyaamah. In fact, the prohibition has been taken further by the Fuqaha (the Authorities of the Shariah). This prohibition has been extended to all similar games of the kuffaar.

THE AHADITH

We shall now present the relevant authentic Ahadith on the issue of the trousers below and above the ankles and then proceed to further refute and negate the utterly baseless and devious arguments tendered by modernists molvis to beguile the Ummah.

(1) Abu Hurairah (Radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) said: "Whatever of the garment is below the ankles will be in the Fire (of Jahannum).(Bukhaari)

(2) Ibn Umar (Radhiyallahu anhu) narrates: "Verily the Nabi (sallallahu alayhi wasallam) said: Whoever hangs his garment in pride, Allah will not look at him (with mercy) on the day of Qiyaamah." (Bukhaari and Muslim)

(3) Abu Saeed al-Kudri (Radhiyallahu anhu) narrates: "I heard Rasulullah (sallallahu alayhi wasallam) saying: The izaar of the Mu’min is halfway on the forlegs (i.e.midway between the knees and the ankles). There is no sin on him in that which is between it and the ankles. And, whatever is below this is in the Fire (of Jahannum). He (Rasulullah —sallallahu alayhi wasallam) repeated this statement) three times, And, he said: Allah will not look (with mercy) at the person who hangs his izaar in pride." (Abu Dawood and Ibn Maajah)

(4) Ibn Umar (radhiyallahu anhu) narrates: "I passed by Rasulullah (sallallahu alayhi wasallam) while my trousers was hanging (i.e.below the ankles). He then exclaimed: O Abdullah! Raise your izaar. I then raised it (a bit). Then he (Rasulullah- sallallahu alayhi wasallam) said: Raise it more! I then raised it more. Thereafter I was always concious of it." Some people asked: Until where (did you raise it)? He (Ibn Umar) said: Until midway of the forleg." (Muslim)

(5) Ubaid Bin Khaalid (radhiyallahu anhu) narrates: While I was walking in Madinah, (I heard) someone behind me say: "Raise your izaar! Verily it (raising the garment) is better for piety and preservation (of the garment)." I then looked behind and observed that it was Rasulullah (sallallahu alayhi wasallam). I then said: O Rasulullah! It is a simple (of inferior quality and price) garment. Rasulullah (sallallahu alayhi wasallam) commented: "What,is there not for you in me an example (to follow)?" When I looked (at Rasulullah’s garment), his izaar was midway on his forlegs." (Tirmizi)

(6) Salmah Bin Akwa’ (radhiyallahu anhu) narrates: "Uthmaan (radhiyallahu anhu) would wear his trousers midway on his forlegs, and he would say: ‘So was the izaar of my Companion, i.e.Nabi -sallallahu alayhi wasallam)." (Tirmizi)

(7) Huzaifah Bin Yamaan (radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) took hold of the flesh of my forleg (or of his forleg) and said: ‘This is the location for the izaar. If you are not satisfied (with this position), then a bit lower. And if you are still not satisfied, then know that the izaar has no right in the ankles." (Tirmizi)

COMMENT

Commenting on these Hadith narration, Hadhrat Shaikh Muhammad Zakariyya (rahmatullah alayh) writes:

"Severe warnings have been recorded for wearing the lungi, trousers, etc. below the ankles. That section (below the ankles) on which the garment hangs will be burnt in the Fire (of Jahannum). In view of this type (of severe) warnings (of punishment) in the ahadith, special attention should be paid to this matter. But, on the contrary in our age, the garments are specially (i.e.intentionally) worn below the ankles. To Allah does the complainer (register his complaint)."

Inspite of the many unambiguous ahadith explicitly prohibiting the kuffaar style of wearing the trousers below the ankles, molvis in this age are devoting special time on their radio channels to negate what Rasulullah (sallallahu alayhi wasallam) has commanded.

THE THRUST

Any level-headed and unbiased Muslim in search of the truth will understand after a perusal of the aforementioned ahadith that wearing the trousers below the ankles is haraam.

In Hadith No. 5, Ubaid Bin Khaalid (radhiyallahu anhu) was wearing his garment below his ankles. He was walking in the streets of Madinah when Rasulullah (sallallahu alayhi wasallam) ordered him to raise his izaar above the ankles. In this Hadith, Rasulullah (sallallahu alayhi wasallam) presented two reasons for wearing the trousers above the ankles.In this style (of the Sunnah) is greater piety in view of the fact that it firstly is in conflict with the style of the kuffaar. Secondly, when a Muslim conciously abstains from emulating the style of the kuffaar, he rises in rank of taqwa. Following the method of Rasulullah (sallallahu alayhi wasallam) is an incumbent requirement of Taqwa, hence he said that wearing the trousers above the ankles is ‘atqaa’ (more pious). It thus flows from this reasoning presented by Nabi-e-Kareem (sallallahu alayhi wasallam) that wearing the the garment below the ankles is not in conformity with taqwa. Whether we understand the relationship between this style and taqwa is of no significance. Since Rasulullah (sallallahu alayhi wasallam) has offered this explanation, it is the fardh duty of every Mu’min to blindly accept it.

The second argument which Rasulullah (sallallahu alayhi wasallam) presented for his command to wear the garment above the ankles is that this style is ‘abqaa’ for the garment. In other words the garment will be better preserved against the dirt and filth of the road and in this way be better protected. The Mu’min’s trousers should not serve the function of the street-sweeper.

It is significant that in this Hadith, Rasulullah (sallallahu alayhi wasallam) did not tender the argument of pride. Since he was aware that the Sahaabi was not wearing his garment below the ankles on account of pride, he did not mention pride on this occasion. However, when the Sahaabi did not understand the argument, Rasulullah (sallallahu alayhi wasallam) broached the subject from another angle. He asked: Is my example and way not sufficient? In otherwords, for the Mu’min the acts, practices and example of the Rasool are more than adequate. There is no need to search for reasons and wisdoms for the ahkaam (laws of the Deen). The example of Rasulullah (sallallahu alayhi wasallam) is compulsorily imposed on Muslims by the Qur’aan Majeed. There is no need to look elsewhere and further than this. It thus does not behove a Muslim, least of all a learned man, to dig out technicalities and by distortion present these in justification of the endeavour to negate the style and custom of Rasulullah (sallalahu alayhi wasallam).

In Hadith No. 6 Hadhrat Uthmaan (Radhiyallahu anhu), the third Khalifah, long after the demise of Rasulullah (sallallahu alayhi wasallam) commented on the practice of wearing the trousers above the ankles. Everyone knows and accepts that he had no pride. If the order to wear the trousers above the ankles was based on pride, Hadhrat Uthmaan and all the Sahaabah would not have been so meticulous in observing this injunction. They would have worn their trousers below their ankles since they were bereft of pride. They had attained the loftiest heights in the reformation of the nafs. There were no better, no more pious and no humbler community on earth than the Sahaabah who were thoroughly purified of all spiritual maladies by Rasulullah (sallallahu alayhi wasallam). Yet, inspite of their high stage of humility, they adhered meticulously to the style of Rasulullah (sallallahu alayhi wasallam).

Everyone who has studied a bit of the history of the Sahaabah, is aware that Hadhrat Ibn Umar (radhiyallahu anhu) was such a staunch and ardent follower of the minutest details of the Sunnah, that people believed that he would become insane. Pride was never the reason for him having worn his trousers below his ankles. When Rasulullah (sallallahu alayhi wasallam) saw this, he commanded him to raise his garment midway between the knees and the ankles. The issue of pride never featured in his wearing his trousers below his ankles nor in the argument of Rasulullah (sallallahu alayhi wasallam) on the occasion when he issued his instruction to this devotee of the Sunnah.

PRIDE

In some narrations the reason for wearing the trousers below the ankles is stated as pride. While this was the actual reason in those times for this prohibited style, it was not always the case with everyone who would wear his trousers below his ankles. Hence, we find Rasulullah (sallallahu alayhi wasallam) issuing stern warnings and threats of the punishment of the Fire for those who wear their trousers in the fashion of the proud people. So whether one wears the trousers below the ankles for the sake of pride or not, one is undoubtedly, imitating the style of the proud ones and the style of the kuffaar. Imitating the kuffaar by itself is a factor of prohibition.

THE HIDDEN DISEASE

Now the question to be asked is: Why would a molvi advocate a style which Rasulullah (sallallahu alayhi wasallam) had prohibited. He did not only present pride as the reason for the prohibition. So why is there so much concern to negate a Sunnah style? Leaving aside the technical questions and academic rulings, it can be simply understood that the permanent practice and style of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah were to wear their garments above the ankles, not below their ankles.

That wearing the trousers above the ankles is an irrefutable Sunnah practice, will be acknowledged by all Muslims, even the modernists and the liberal molvis. on the assumption that it is not haraam to wear the trousers below the ankles, then too, why should Muslims who claim to love Rasulullah (sallalahu alayhi wasallam) have a desire to scuttle this Sunnah practice and in its place follow the style of the kuffaar? Whose style is it to wear the trousers above the ankles? And, whose style is it to wear it below the ankles? What does the Imaan of a Mu’min demand? Follow the style of Rasulullah (sallalahu alayhi wasallam) or the style of the kuffaar? Why is there such a strong aversion in the ranks of the Muslims for the style of Rasulullah (sallallahu alayhi wasallam)?

What goes on in the heart of a molvi who advocates a style abhorred by Rasulullah (sallallahu alayhi wasallam)? Surely there must be some hidden disease (mardh) lurking somewhere in such a heart. It is inconceivable that a Mu’min of healthy Imaan will ever stoop so low as to scrape the very bottom of the barrel of spiritual corruprion. Remember that to negate a preference of Rasulullah (sallallahu alayhi wasallam), to feel ashamed of the style of Rasulullah (sallallahu alayhi wasallam) and to present devious arguments to distort and deny what Rasulullah (sallallahu alayhi wasallam) had commanded, are worse than consuming liquor, worse than fornication and worse than all the major sins put together. Such attitude is kufr.

HADHRAT ABU BAKR

The solitary narration which the denigrators of Rasulullah’s practice are able to produce as ‘evidence’ is the Hadith in which it is mentioned that Rasulullah (sallallahu alayhi wasallam) allowed Hadhrat Abu Bakr (radhiyallahu anhu) to wear his garment below his ankles. To present this Hadith in substantiation of the claim, the aim of which is to negate the style of Rasulullah (sallalahu alayhi wasallam), is ludicrous and utterly baseless. The Hadith in question is very clear as for the reason of the permission granted to Hadhrat Abu Bakr (radhiyallahu anhu) who was highly perturbed by his inability to maintain his garment above his ankles. He therefore, discussed this matter with Nabi-e-Kareem (sallallahu alayhi wasallam). Hadhrat Abu Bakr (Radhiyallahu anhu) was a man with a big stomach. Inspite of all his efforts to keep his garment in place, he failed. His garment would repeatedly slide down over his ankles. The Hadith in question, explicitly mentions this fact. In view of this condition and his inability to retain his garment in position above his ankles, he was exempted from the prohibition. But he had a valid reason. What valid reason do the modernists and the liberal molvis have? There are always exceptions to general rules. But the exceptions do not cancel out the law or the rule. The rule remains in place. Furthermore, why do the scoffers of Rasulullah’s style cast a blind eye to all the ahadith of prohibition and cling onto this solitary narration which in no way negates the prohibition stated so emphatically in the other narrations?

IMAAM SHAAFI

Like a drowning man, the modernist molvi tries to cling to every floating straw that passes his way. Entirely bereft of proper Shar’i arguments to bolster his corrupt view and enmity for Rasulullah’s dress style, the molvi claims that according to Imaam Shaafi (Rahmatullah alayh) it is permissible to wear the trousers below the ankles.

Let us for a moment assume that what the molvi tendered is correct. The question now is: Why does the Hanafi molvi resort to a view of Imaam Shaafi (Rahmatullah alayh), especially on an issue for which there is absolutely no need to adopt the view of another Math-hab? If it was a critical issue or an emergency or some urgent need, then in terms of the principles of the Hanafi Math-hab, a pious and experienced Mufti will have the right to issue a Fatwa on the basis of one of the other Math-habs among the Four Math-habs. But in this case of wearing the trousers, there is absolutely no such expediency.

When a Hanafi molvi ignores the views and fatwas of the authorities of his own Math-hab and clings to an opinion of another Math-hab, it follows that there is no flexibility for his baseless view in his own Math-hab, hence he had to look elsewhere for aid. His act in itself is sufficient testimony for the claim that according to the Hanafi Fuqaha and Ulama and Auliya, wearing the trousers below the ankles is haraam.

THE ACTUAL POSITION

The liberal molvi claims that according to Imaam Shaafi (rahmatullah alayh) wearing the trousers below the ankles is permissible. His claim is baseless. Imaam Shaafi does not say that "it is permissible". According to the Shaafi Math-hab there are different degrees of prohibition for the style of wearing the trousers below the ankles. Explaining this, Imaam Nawawi (a Shaafi authority) states in his Sharhul Muslim

"It is not permissible to hang the garment below the ankles if it is for pride. If it is for a reason other than pride, it is Makrooh.

The Mustahab requirement is midway of the calfs (the forlegs) as it is stated in the Hadith of Ibn Umar.

Midway of the forlegs is Mustahab. Below this limit until the ankles is permissible without it being Makrooh. What descends below the ankles is Mamnoo’ (prohibited). If it is for pride, then the prohibition is of the haraam category (i.e.Makrooh Tahrimi). And, if it is not for pride, the prohibition is of the tanzihi category (i.e.Makrooh Tanzihi)."

Makrooh Tanzihi does not mean ‘permissible’. It remains a detestable act in the Shariah. In fact, persistence on a Makrooh Tanzihi act transforms it into Makrooh Tahrimi which is sinful and a punishable offence. It makes a man a faasiq. Clutching at straws is not Shar’i evidence for a claim.

THE FACTORS

From the aforegoing explanation it will be understood that there are several factors for the prohibition of wearing the garment below the ankles:

(a) It is the style of the kuffaar. Whoever imitates the kuffaar becomes of them.

(b) It is the way of the mutakabbireen (proud people). So whether one has pride or not, is immaterial. The fact that the mutakabbireen’s style is adopted in itself is a grave sin.

(c) The opposite style (wearing above the ankles) is ‘atqaa’ and abqaa’ according to Rasulullah (sallallahu alayhi wasallam).

(d) Wearing the garment above the ankles is part of the Uswah-e-Hasanah (Beautiful Life Pattern) of Rasulullah (sallallahu alayhi wasallam). The Qur’aan commands adoption of this Sunnah.

(e) The trousers has no haqq (right) on the ankles according to the explicit pronouncement of Rasulullah (sallallahu alayhi wasallam).

(f) What is below the ankles will be in the Fire of Jahannum.

In view of all these factors of prohibition, the arguments of the modernist and liberal molvis have absolutely no validity. These molvis should also understand that in airing their liberal, modernist and baatil views, they do not have the support of a single one of our Akaabir Ulama. Our advice is that they should utilize their radio channels constructively to aid the Deen, not to breakdown Islam and its Culture, for then, there will be absolute justification for branding their organs of transmission as radio shaitaan and channel shaitaan.

THE EXERCISE OF PAAS ANFAAS

2009-12-08T18:55:00.001-06:00

THE EXERCISE OF PAAS ANFAAS
Taken from theMajlis.net

For presence of mind, increase in eagerness and improvement of memory the exercise known as Paas Anfaas is most efficacious while it is the simplest of exercises (ashghaal). This exercise is a breathing exercise and its method is as follows:

Take a deep breadth. While inhaling concentrate on the word اَلله. Exhale vigorously. While exhaling concentrate on هُوْ. Do this repeatedly.

In the beginning practise this exercise in solitude and do it until one feels a warm sensation. Thereafter, this exercise should be carried out at all times while walking, sitting, etc. In all states endeavour to establish this concentration. In the beginning some effort is required. However, after a short while one’s breathing will be so conditioned that it (the breathing) will be along this pattern without one consciously resorting to it.

THE DEVOTIONAL PRACTICES OF THE SAALIK

2009-12-06T13:58:00.004-06:00

THE DEVOTIONAL PRACTICES OF THE SAALIK
by Majlis.net

The ma’mulaat or devotional practices which the Saalik has to adopt are vastly beneficial in this Path. These ma’mulaat are listed hereunder.

TAHAJJUD: The Saalik should perform four, eight or twelve rak’ats in the latter part of the night. If he is unable to do so in the latter part of the night then as the last resort he should perform at least four raka’ts (with the intention of Tahajjud) at the time of Ishaa.

THE THIRTEEN TASBEEH: Either at the time of Tahajjud or after Ishaa Salaat, the following should be recited:

لآ اِلَهَ اِلاَّ الله

a. Laa ilaaha il lal laah (Two Tasbeehs) i.e. 200 times). This is called the Tasbeeh of Nafl (negative) and Ithbaat (positive).

b. Il-lal laahu (Four Tasberhs–400 times) اِلاَّ اللهُ

c. Allaahu Allaah (Six Tasbeehs–600 times) اَللهُ اَللهُ

d. Allaahu (One Tasbeeh - 100 times) اَللهُ

Between the Sunnat and Fardh of Fajr, 41 times Surah Faatifiah, beginning each time with Bismillaah.

AFTER FAJR SALAAT: Surah Yaaseen Shareef, some tilaawat of the Qur’aan Shareef, at ]east a quarter Juz; those who have memorized Surahs should recite all such Surahs (if they are unable to make tilaawat); whenever opportunity affords, one Manzil of Munaajaat-e-Maqbool together with Hizbul Jiryaa; and 41 times the following:

This should also be recited at least three times before making Thikr.

ISHRAAQ: Perform two or four raka’ts Ishraaq Salaat.

CHAASHT: Immediately after Ishraaq or a bit later perform two, four or six raka’ts.

AFTER ZUHR: Recite Surah Innaa Fatahnaa laka (Surah Fatah) and make Thikr of the word, ا لله as much as time permits, or recite اَ للهُ اَلله (Allaahu Allah) five hundred times.

AFTER ASR: Recite Surah Amma Yatasaa aloon (Surah Nabaa) and one Tasbeeh, the Aayat:

AFTER MAGHRIB: Four raka’ts Salaatul Awwaabeen or six raka’ts. If time permits make Thikr of Allaah اَلله. Recite Surah Waaqiah.

AFTER ISHAA: Recite Surah Mulk and Surah Alif Laam Meem Sajdah. Recite Istighfaar in the following way:

Recite the Istighfaar 100 times or 70 times. If one feels very sleepy or tired then recite it 41 times.

MUHAASABAH: i.e. to take stock of one’s deeds: At the time of going to bed reflect about your deeds. When recalling a righteous act, be thankful (make shukr), and when recalling a sinful act, be regretful. Remind your nafs of the rebuke and punishment of Allah Ta’ala for sins and pledge not to approach sin in the future. During the day recall this pledge.

CONSTANT THIKR: While reclining, sitting, walking, etc., always recite the Kalimah. Recite

لآ اِلَهَ اِلاَّ الله

constantly and whenever the breadth breaks, add:

مُحَمَّدٌ رَّسُوْلُ ا للهِ صَلَّى ا للهُ تَعَا لى عَلَيْهِ وَسَلَّمْ

After every Salaat recite Aayatul Kursi and Tasbeeh Faatimah, i.e. Insert Arabic سُبْحَانَ الله 33 times; اَلْحَمْدُ الله 33 times and اَلله اَكْبَرُ 34 times. If time allows, recite the following Tasbeeh a hundred times after Zuhr, Maghrib and Ishaa:

سُبْحَانَ الله وَ اَلْحَمْدُ الله وَ لآ اِلَهَ اِلاَّ اللهُ وَ اَلله اَكْبَرُ

If one has the opportunity it is more efficacious and beneficial to fix one or two times daily for the Thikr of Isme Zaat instead of spreading the Thikr over a period or time. If the Isme Zaat is recited six or twelve thousand times, its beneficial effect will expedited.

2009-11-20T22:02:00.000-06:00

Farmaan e Mustafa Sallallahualihe Wasallam

2009-11-12T22:03:00.000-06:00

Hazrat Rasulullah sall Allaho alaihi wasallam said, “One who climbs over the necks (shoulders) of people on Friday (in the Musjid), has built a bridge to hell for himself.” (Tirmizi Shareef)

Farmaan e Mustafa Sallallahualihe Wasallam

2009-11-05T12:36:00.001-06:00

Hazrat ibn Mas’ood radi Allahu anhu reports that the Huzur Rasoolullah sall Allaho alaihi wasallam said, “A momin is not one who tease, curses and speaks in a vulgar manner and he is not one who is shameless.” (Tirmizi Shareef)

Farmaan e Mustafa Sallallahualihe Wasallam

2009-10-29T21:45:00.001-05:00

Hazrat Anas (RadiAllahuanhu) narrated that the Huzur Rasoolullah Sallallahualihe Wasallam said: 'EVERY person is a sinner, but the BEST amongst you are the ones who repent and are ashamed of their sins.' (Tirmidhi)

The Reality of Peeri Mureedi & Khilaafath

2009-08-30T14:33:00.003-05:00

The Reality of Peeri Mureedi & Khilaafath
Excerpt from Aap Beti (Autobiography)
of
Qutbul Aqtaab Shaikhul Hadith Hazrat Maulana Muhammad Zakariyya Kandhlawi (rahmatullah alayh)

p. 625-628

"Hazrat Hakeemul ummat writes in his kitaab, “Anfaas Eesa’ page 143: “The permission of a Sheikh for one to perform ‘Bay’at’ is no proof of that person’s high status. It is only a proof of that person’s ability to achieve.”

Hazrat writes in another place in ‘Anfaas Eesa’: Just as a certificate is issued at the time of completing a course of studies in a Madressa, the meaning is not this that this person has attained perfection on those subjects. The certificate is merely given with this in mind that there is confidence in him that, should he continue his studies and teaching, there is a good prospect that little by little he may progress towards a degree of perfection.

If, however, out of his own negligence and lack of appreciation, he destroys this ability and talent, the fault will not lie with those who issued the certificate, but with him alone.

Similiarly, when a Sheikh grants permission to anyone, it does not mean that at that moment this person is endowed with all the qualities of virtue. It only means that there is confidence in him, that should he continue with self-rectification and Mujaahadah (striving), there exists a strong possibility of him acquiring the good qualities leading to perfection.”

Hakeemul Ummat goes so far as to say that very often the Sheikhs even grant permission to unsuited ones. He writes in ‘Anfaas Eesa’ “There are times when the Sheikhs on observing the quality of shame and shyness in a person, grant him permission for Bay’at, hoping that when he sets about with the rectification of others, his shame will cause him to be involved with his own self-rectification, so that one day he will emerge successful on the road to perfection.”

He also writes: “Sometimes the Sheikh give permission to an incompetent and unsuitable one with this hope in mind that because of earnest and sincere seeker’s blessings, he too will become rectified. It had happened that a ‘Peer’ is himself incompetent but his ‘mureed’ is very earnest and upright. Allah causes the righteousness of the mureed to favour the Peer, so that when the mureed becomes perfected, the Peer subsequently becomes perfected in qualities. In a case like this, this is the way for perfecting the ways of the Peer.”

Whatever Hakeemul Ummat had written here about the ‘Ijaazat’ of the incompetent one is an extremely delicate point. It does not follow at all that every incompetent one should be granted ‘Ijaazat’. All it means is that such things do happen among some Sheikhs, and that there are times when a Sheikh has become competent due to the effect of his mureed. It has happened and there are many famous examples:

There is the story of a robber who in spite of his own weak character pretended to be a Sheikh. He started admitting people into Bay’at. With Allah Ta’ala sincerity has great weight. This is a fixed law. Allah Ta’ala caused the mureeds to become very well benefitted from him through their own sincerity. One day the mureeds told him: “We have had a look at the qualities of the Sheikhs and their ranks and have realized the ranks of all the Sheikhs, but your rank is so high that we have not been able to realize it.”

(There is no doubt that there are blessings in Allah’s name. This no one can deny. I have already quoted in Ala Hazrat Gangohi’s saying that no matter how unmindfully one mentions Allah’s name, it does not go without any effect.)

This fake ‘Peer’ was beneficially affected by Allah’s name. When he heard this statement by the mureeds, he burst out crying and told them who he really was. He then begged the mureeds to help him.

All of them focused their attentions (Tawajjuh) upon him and he benefitted by these spiritual favours. This is so because when the saintly ones cast their attentions upon anyone spiritually, it does not go without effect. The major thing is sincerity and in the presence of this, the incompetence of the Peer does not affect the mureeds adversely.

I heard a story from my father. There was once a robber and thief. As long as he was young and strong, he continued his robbery and theft, but later when he became old and weak, he consulted his friends as to what work he should now do. They told him that to play as a saint (Peeri-mureedi), it being such a job from which without much hardship and effort, one can earn much. He would then be able to live a life of comfort and ease. (The story is quite long. Perhaps I have already told it somewhere in some of my books.)

He did just that and became such a ‘Peer’. It so happened that a true seeker after spiritual progress, came to him. The Peer continued with this pretended piety but the sincerity and earnestness of the mureed, did not allow him to even think about the Peer Saheb’s evil ways. He hardly saw it. With great sincerity he told the Peer: “I have come to you for the sake of Allah, to learn from you the path towards Allah.”

It so happened that he made a mistake in coming to meet the Peer at a wrong time, with the result that Peer Saheb was very displeased. He replied: “ The path towards Allah is not attained easily at all.”

The Peer gave him a spade and ordered him to go and clean a certain orchard, fix the buckets and repair the water channels. The Mureed immediately took the spade and went off to the orchard and started working on the repairs.

The owner of the orchard was displeased with this interference in his personal affairs. The sincere mureed practically begged the farmer: “Allow me to proceed. I am not coming to take anything from you. My Peer has instructed me to clean and repair this orchard.”

Initially the people were quite suspicious of him and they even beat and scolded him. But they saw that he never asked for anything, not even food. If he found a piece of dry bread, he ate it. He lived like this for three months.

It is famous among the people of Tasawwuf that when an ‘Abdaal’ passes away, his substitute is chosen among the Majlis of the ‘Ghowth’ of the time. It so happened that a certain ‘Abdaal’ passed away and from the Majlis of the Ghowth, the other Abdaals submitted various names of people. The Ghowth listened to all the names and then asked if he could suggest a name from his side.

All of them said: “Certainly.”

He said: “There is a gardener in a certain orchard, who is a most sincere person and who has a sincere desire for spiritual progress. He is busy trying very hard in his efforts.”

All of the Abdaals accepted his suggestion. Thereupon the Ghowth and all his Abdaals cast their attention upon him and immediately he became one of extremely high rank. He gave the spade to the people of the orchard and asked them to deliver it to the Peer Saheb. Before he left them, they asked him to tell them who he really was. He told them nothing, begged them for pardon and went off. This is what is meant by the well-known saying:

“To have complete faith and conviction (in the Sheikh) is all that is needed.”

In other words, it does not matter who and how the Peer (Spiritual guide) is. The main thing is, how is the faith and sincerity of the mureed. There is great value in sincerity by Allah Ta’ala.

Once in reply to a letter of mine, my Spiritual Guide Maulana Khaleel Ahmed wrote: “I may be likened to a tap. As much as is the desire for benefit from the side of the mureed, so much will be granted to him from the Original Reservoir of Grace (Allah Ta’ala). What is however, to be noted is that it will only come through the tap.”

This is another fine and delicate matter to understand. Some people have made objections and raised criticism, as to why certain persons had been made Khalifas of certain Sheikhs. One should not criticize or object against the Khalifas of a true Sheikh, because such criticism and objections are in fact against the Sheikh himself. What do you or I know about the hidden cause or foresight which brought the Sheikh towards selecting him. What you and I can do if we have no faith and confidence in him, is to avoid becoming a mureed of his."

Dua

2009-08-23T16:33:00.002-05:00

Yaa ALLAH, on this day, take me closer towards YOUR pleasure, keep me away from YOUR anger and punishment, grant me the opportunity to recite YOUR verses of the QUR'AN, by YOUR mercy, O the most Merciful. Aameen

Dua

2009-08-23T16:28:00.003-05:00

Yaa ALLAH on this day make my fasts the fasts of those who fast sincerely, and my standing up in prayer of those who stand up in prayer obediently, awaken me in it from the sleep of the heedless, and forgive me my sins, O LORD of the worlds, and forgive me, O one who forgives the sinners. Aameen

Taraweeh Prayer 8 or 20 rakats?

2009-08-23T16:25:00.001-05:00

Al-Albani Unveiled
TARAWEEH PRAYER
8 OR 20 rakats?
by Ahmed ibn Muhammad

_______________________________
In a handout by al-Albani's followers in England, by the title "Some common questions answered" (dated October 1990), there appeared the following question and answer (No. 22):

(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak'aats in taraweeh, so how come nobody disapproves of 20?

(b) Is it true that Umar (Allah be pleased with him) introduced it?

Ans. 22
(a) As regards the taraweeh prayer - people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak'aats. As regards any addition - then this is DISAPPROVED of and DECLARED AS A BID'AH (A bad innovation) by Shaykh al-Albani and by a few earlier scholars - that being reported from Imam Malik, Ibn ul-Arabee and as-San'aanee (see Salat-ut-taraweeh of Shaykh al-Albani).

(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak'aats. Rather he ordered Ubayy ibn Ka'b to lead the people with 11 rak'aats (al-Muwatta 1/137, with a Sahih Isnad).

I do not wish to go into much detail on this issue, but Insha'Allah a separate publication is what is really required, to show which opinion is the most correct. But any way it should be said that the vast MAJORITY of the scholars of hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rakats are the most appropriate, followed by 3 rakats of witr, and this is also the opinion of the Imam of the "Salafiyya", Ahmad ibn Taymiyya!

First, it should be said that the hadith reported from Aisha (Allah be pleased with her) about 11 rakats is not at all to do with taraweeh, according to the majority of scholars, but in fact concerns the number of rakats of TAHAJJUD prayer! The hadith in question is as follows:-

Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'at in Ramadan or in any other month. He used to pray four raka'at - let alone their beauty and length - and then he would pray four - let alone their beauty and length - and then he would pray three rak'aat (witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the witr?' He replied, 'O Aisha, My eyes sleep but my heart does not sleep.'" (Bukhari, 3/230, English edn)

According to the author of "Fatawa Rahimiyyah", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rakats of taraweeh: "The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the hadith (above), the tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the tahajjud.' He adds further: 'If the tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rakats each for two nights, and in the case of such clash the tradition of twenty rakats which is affirmative (muthbit) shall have precedence because according to the principles of hadith, the affirmative takes precedence over the negative (naaf)" (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). I say, does this not mean that people who perform 8 rakats of taraweeh, should pray 20 rakats instead? Since according to the principles of hadith (as affirmed by al-Albani), "The affirmative takes precedence over the negative in certain cases."

A great fact that should also be noted by the reader is that the Imam's of hadith have placed the hadith from Aisha (Allah be pleased with her) under the section of tahajjud prayers, which indicates their belief that the hadith applies to tahajjud only. The Imam al-Muhaddithin al-Bukhari (Rahimahullah) has placed the hadith from Aisha under at least two sections of his Sahih, first under the section of '21: The tahajjud Prayer at Night' (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed'n) and then under the section of '32: The Book of taraweeh Prayers' (see Sahih al-Bukhari, 3/230, pg. 128 English ed'n). This means that Imam Bukhari believed that the prayer mentioned by Aisha was that of tahajjud only, and since the tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same hadith under 'The book of taraweeh prayers', but Allah knows best. Imam Muslim (Rahimahullah) has also placed the hadith from Aisha under the tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed'n). Also Imam Malik (Rahimahullah) has placed Aisha's hadith under the Book of tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed'n). The Imam Abu Dawood (Rahimahullah) has also placed the same hadith under the chapter 'On the number of rakats of the prayer at night (tahajjud)' (see Abu Dawood 1/1336, pg. 351, English version). Even Imam's Tirmidhi and Nisai (Allah's mercy be upon them) placed Aisha's hadith under the tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154). Even one of the most prominent Imams of the 'Salafiyya', Ibn Qayyim al-Jawziyya placed the aforementioned hadith in the section of tahajjud prayers in his book Zaad al Ma'ad (vol. 1, pg. 86)!

Mufti Abdur Rahim said about Aisha's hadith: "And if this tradition may have been quoted in some book under the devotions of Ramadan along with the taraweeh. Like the taraweeh, the tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument. 'When uncertainty creeps in, the argument is falsified.' Moreover, Hafiz al-hadith Imam Qurtubi's (d. 671/1273; Rahimahullah) statement regarding this hadith (of Aisha) should not be overlooked that, 'many a man of knowledge considers the aforesaid hadith mudtarib (i.e. confounded).'" (vide: Imam Ayni in his Sharh Sahih al-Bukhari, vol. 2, pg. 187).

In short, the aforesaid report is in no way a proof for eight rakats of taraweeh. In contradistinction to this, as regards the twenty rakats the Companions Consensus (Ijma-as-Sahaba) has taken place over the approval of Ibn Abbas' hadith (about 20 rakats being performed by the Holy Prophet, peace be upon him) and practically the majority of Ulama have accepted it." (Fatawa Rahimmiyah, vol. 1, pg 276-277).

Although Aisha (Allah be pleased with her) had said: "He did not pray more than 11 Raka'at," we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka'ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdal Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, "He observed 13 Raka'ahs (in the night prayer). He observed 8 raka'ahs and would then observe (three rakats of) witr and then observe two raka'ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka'ahs in between the Adhan and Iqama of the dawn prayer (i.e. fajr)." (See Sahih Muslim 1/1603, pg. 357 and also al-Albani's Sifah Salah an-Nabee, appendix 7, pg. 110). So does this not mean that the 'Salafiyya' should perform 13 Raka'ats of taraweeh in Ramadan?

Now, the statement 'the best way is 11 rak'aats' is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rakats according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik, Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) are in agreement that the taraweeh consists of twenty rakats. The statement that Imam Malik approved of eight rakats needs to be proved, most likely this ascription was made to him because he quoted the hadith which is used to prove eight rakats of taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although Imam Malik (Rahimahullah) quoted this hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary Imam Malik believes in thirty-six rakats of taraweeh (i.e. 20 rakats and 16 rakats of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the hadith which seems to prove 11 rakats of taraweeh (including three rakats of witr) in Imam Malik's Muwatta has been explained away by many other convincing arguments.

Recently I came across a booklet by the title, "Is taraweeh 20 rakats?" (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the hadith quoted from the Muwatta of Imam Malik (Rahimahullah), about 11 rakats of taraweeh (including three witr) was quite eloquently analysed.

The actual hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher Imam Malik, who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, "Umar ibn Khattab (Allah be pleased with him) ordered Ubayy ibn Ka'b and Tamim ad-Dari (Allah be pleased with them) to watch the night in prayer with the people for eleven rakats. The reciter of the Qur'an would recite the Mi'in (a group of medium sized surah's) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (see above reference in al-Muwatta).

It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, "If we analyse the chain (Isnad) of this hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the hadith is different from each student). The five students are:

(1) Imam Malik
(2) Yahya ibn Qattan
(3) Abdul Aziz ibn Muhammad
(4) Ibn Ishaq and
(5) Abdur Razzaq

Their narrations are as follows :

(1) Imam Malik says that Umar ordered Ubayy ibn Ka'b and Tamim Dari to perform 11 rakats. (What practise occurred thereafter is not mentioned, nor is Ramadan mentioned).

(2) Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka'b and Tamim Dari and both of them began performing 11 rakats. (Hadrat Umar's command is not mentioned, nor is any mention of Ramadaan made).

(3) Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka'b or Ramadan mentioned).

(4) Ibn Ishaq says that we used to perform 13 rakats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakats, 13 are mentioned).

(5) Abdur Razzaq says that Umar gave the command of 21 rakats. (In this narration 21 rakats are mentioned instead of 11).

Besides the narration of Imam Malik (Rahimahullah), 11 rakats can not be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rakats) and hence unacceptable.

The above was an analysis of Muhammad ibn Yusuf's narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the Sunan al- Kubra of al-Bayhaqi (vol. 2, pg. 496): Abu Zi'b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakats in the month of Ramadan during the era of Umar.

Imam Nawawi, Iraqi and Suyuti (all three were great scholars of hadith) amongst others have accepted the authenticity of this hadith (see Tuhfatul Akhyaar, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]).

Muhammad ibn Jafar (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi'b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in Sharh Minhaj and Sharh Muwatta respectively that the chain of narrators of this hadith are correct. (Tuhfatul Ahwazee, vol.2, pg 75).

From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar's (Allah be pleased with him) era 20 rakats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently.

In such a situation the correct approach would be to rely on the narration of Yazid ibn Khaseefah. However the Ahl al-hadith (another name for the "Salafiyya") have unjustly discarded this narration and adopted the doubtful one of Muhammad ibn Yusuf, which has differing versions. This goes against the principles of hadith." Here ends the quote .

Another hadith that is used by the protagonists of eight rakats of taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rakats and the witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, 'I feared that the witr may become incumbent on you.'" (related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual hadith)

The above hadith has been analysed by Shaykh Abdur Rahim in his "Fatawa" (vol. 1, pg. 278-9) with the conclusion that the hadith is daeef. The shaykh said: "The strange thing about this hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of hadith are as under:

(1) 'He is weak.' - Hafiz al-Dhahabi (see his Mizanul I'tidal, vol.3, pp. 49-50)
(2) 'He narrates many disowned (munkar ) hadiths.' - Ya'qub ibn Shaybah
(3) 'He is objectionable.' - Imam Bukhari
(4) 'He is a liar.' - Abu Zur'ah
(5) 'I testify that he is a liar.' - Ishaq Kausaj
(6) 'He narrates hadiths about everything; I have not seen a man bolder than him vis-a-vis God.' - Sauleh Jazrah
(7) 'By God! He is a liar.' - Ibn Kharash
(8) 'He is not reliable.' - Imam Nisai

Now, about the second narrator, Ya'qub ibn Abdullah Ash'ari al-Qummi:-

(1) 'He is not strong.' - Daraqutni (see Mizanul I'tidal, vol. 3, pg. 324).

About the third narrator, Isa ibn Jariyah:-

(1) 'He has had disowned (munkar) hadiths.' - Ibn Ma'een
(2) 'His hadiths are disavowed.' - Nisai
(3) 'His hadiths are rejected (matruk ).' - Nisai
(4) 'His hadiths are disavowed.' - Abu Dawood - synopsis
(5) 'He is counted among the weak.' - (see Mizanul-I'tidal, vol. 2, pg. 311, by Hafiz al-Dhahabi)." Here ends the quote.

Hafiz Ibn Hajar al-Asqalani (Rahimahullah) has reported a similar narration to the above hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahimahullah): "Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Apostle (Peace be upon him) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, 'I feared that the witr might be enjoined on you.'" Note the above narration does not even state how many rakats were performed by the Prophet (Peace be upon him)!! The above two hadiths can not be used as justifiable proof in favour of 8 rakats of taraweeh on their own.

Al-Imam Malik (Rahimahullah) has in fact quoted a hadith which proves the performance of 20 rakats of taraweeh in Ramadan; and that is as follows:-

Yahya related to me from Malik that Yazid ibn Ruman said,"The people used to watch the night in prayer during Ramadan for 23 rakats (i.e 20 rakats of taraweeh, followed by 3 rakats of witr) in the time of Umar ibn al-Khattab." (vide: al-Muwatta, 6.2, No. 5, pg. 48, English ed'n)

Although the above hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars (including al-Albani), it never the less has been used as proof. Besides, the hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the Muwatta of Imam Malik!

In fact the latest edition of the English version of al-Muwatta (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. xxxiv): "Ibn Hajar (al-Asqalani) said, 'The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of hadith which have a missing link) and other types of transmission.' Then as-Suyuti followed what Ibn Hajar said here; and said, 'The mursal hadith in it are a proof with him (i.e. ash-Shafi'i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti's commentary on al-Muwatta called Tanwir al-Hawalik). It is absolutely correct to say that the Muwatta is sound without exception.'

Ibn Abdal-Barr collected together all the mursal, munqati and mu'addil hadiths in the Muwatta and said that the total number of hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four hadiths. The erudite scholar of hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in Ida'a al-Halik that he had found witnesses for these four hadith and he then mentioned these witnesses. He said, 'Some of the people of knowledge made these Isnads complete.' He mentioned from Ibn Abdal-Barr that there was no munkar (rejected) hadith in the Muwatta, nor anything fundamentally refuted."

In the light of what the erudite scholars of hadith have said above, we may emphatically state that the apparently 'munqati' hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, "No munkar hadith in the Muwatta nor anything fundamentally rejected." Hence, many scholars of hadith and Fiqh have used the above hadith as a proof in favour of 20 rakats of taraweeh.

The quote from "Some common questions answered," also claimed that, "Rather he (Umar) ordered Ubayy ibn Ka'b to lead the people with 11 rakats." I say, this is half of the truth, since it is clearly stated in al-Muwatta :"Umar ibn Khattab ordered Ubayy ibn Ka'b AND Tamim ad-Dari ....(see Muwatta, 6.2, no. 4, pg. 48)!!

Al-Albani has said that if anyone performs more than 11 rakats of taraweeh, then he or she is basically committing a Bid'ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa'l Jama'ah have been committing a gross innovation (Allah forbid). Al-Albani seems to be implying that the venerable Companions (may Allah be pleased with them and increase their rank), the four great Mujtahid Imams (Allah's mercy be upon them), as well as the foremost scholars of hadith and Fiqh of the last 1400 years have 'innovated' the practise of 20 rakats of taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! What alternative conclusion can one derive, if the "Albani Madhhab" says, "As regards any addition (to 11 rakats) - then this is disapproved of and declared as a bid'ah by 'Shaykh' al-Albani?"

I ask you, are the so called "Salafiyya" in the true path of the original and true Salaf-as-Salihin (the pious predecessors of the first three generations of Islam), when they have declared the practise of 20 rakats to be a bid'ah, even though the Salaf have been reported to have practised 20 rakats?

The actual hadith which states that the Holy Prophet (Peace and blessings be upon him) performed 20 rakats of taraweeh has been reported by Ibn Abbas (Allah be pleased with him). He said, "Verily, the Holy Prophet (Peace be upon him) in the month of Ramadan, used to perform 20 rakats and the witr prayer (afterwards) without congregation." (Reported in al-Sunan al-Bayhaqi, vol.2, pg. 496, Musannaf Ibn Abi Shaybah, Kabiri of Imam al-Tabarani, Ibn Aadi in his Musnad, and by Imam Baghawi in his Majmua-as-Sahabah )

Although some scholars have declared this hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef hadiths, and when they are acceptable to scholars for further elaboration. The hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Masood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the book "Criticism of hadith among Muslims with reference to Sunan Ibn Maja," (pg. 131, by one of the leading "Salafi" Shaykhs in Britain, Suhaib Hasan): "Shafi'i also recognises a weak hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: Ma tamusu ilaihe al-Haja, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic hadith: 'It is being practised by the people of learning (Ahl al-Ilm).' Suyuti deduces: 'It indicates that the hadith is supported by the sayings of the people of learning. More than one scholar has said that a hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta'aqubat, folio 20)."

As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349).

There are many quotes from scholars which prove a near universal juridical acceptance of 20 rakats of taraweeh, but I content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah, as well as the Imam of the "Salafiyya" (when it suits their whims and desires), Ahmad ibn Taymiyya.

1) Hafiz Taqi-ad-Din Ahmad Ibn Taymiyya al-Hanbali (d. 728/1328)

He has said in his Fatawa Ibn Taymiyya (vol.1, pg. 191):

"It has been proven without doubt that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rakats and 3 rakats of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rakats of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"

2) Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.)

The Hafiz of hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i (Allah's mercy be on him):

"For two nights the Holy Prophet (Peace be upon him) led twenty rakats of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, 'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'"

After reproducing this tradition, Hafiz Ibn Hajar said:

"All the traditionalists (Muhaddithin) are unanimous about the soundness of this report." (see Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir, vol. 1, pg. 119, by Hafiz ibn Hajar).

3) Imam al-Azam Abu Hanifah (d. 150 AH; Rahimahullah)

It was stated in Fayd ul-Bari Sharh Sahih al-Bukhari (by Shaykh Anwar Shah Kashmiri):

"Imam Abu Yusuf (Rahimahullah) asked Imam Abu Hanifah (Rahimahullah), 'Did Hadrat Umar (Allah be pleased with him) have any compact from the Holy Prophet (Peace be upon him) for 20 rakats of taraweeh?' The Imam replied, 'Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!'" (also found in Maraqi ul-Falah, pg. 81, by Imam al-Shurunbulali and Bahr ur Ra'iq, vol.2, pg. 66, by Imam ibn Nujaim al-Misri).

4) Imam al-Tirmidhi (d. 279/892; Rahimahullah)

Imam Tirmidhi said:

"Umar, Ali as well as other Companions (Allah be pleased with them all) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi'i (Allah's mercy be upon them), all believed in 20 rakats of taraweeh, and Imam Shafi'i has stated that he had seen the people of Makkah saying 20 rakats (see Sunan al-Tirmidhi, vol.1, pg. 99).

5) Imam Malik ibn Anas (d. 179 AH; Rahimahullah)

It was written in the most authentic book on Maliki Fiqh, al-Mudawwanah (vol.1, pg. 193-94), by Qadi Sahnoon (Rahimahullah):

"Ibn al-Qasim said, 'The rakats (of taraweeh) with witr are 39.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" (For an explanation of why it was 36 rakats see the quote below from Allamah Anwar Shah Kashmiri).

6) Hafiz Ibn Humam (d. 861/1457; Rahimahullah)

Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi'in) used to say twenty rakats of taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa'ib ibn Yazid that, 'during Umar's auspicious time we used to say twenty rakats.' The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see Fath al-Qadir, vol.1, pg. 407 and Nasb-ur-Rayah, vol.1, pg. 294, by Hafiz al-Zaylai). Hafiz Ibn Humam also said in Fath al-Qadir (vol.1, pg. 470):

"At last unanimity was formed on 20 rakats of prayer and this alone is in succession." This last statement has also been said in similar words by Ibn Taymiyya in his Minhaj us-Sunnah (vol.2, pg. 224).

7) Imam Ata ibn Abi Rabah (Rahimahullah)

The august successor (Tabi'in) and Mufti of Makkah in his time said:

"I have seen the Companions, and other people in Makkah saying 23 rakats, including the witr."

This report is Hasan (good). (see Musannaf Ibn Abi Shaybah, pg. 406, Fath al-Bari, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, Qiyam ul-Layl, pg. 91, by Imam Ibn Nasr al-Marwazi).

8) Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A)

The Imam of the Hanbali's in his time, Ibn Qudama al-Maqdisi, said in his book al-Mughni (vol.1, pg 803):

"There has been the Companion's consensus (Ijma-as-Sahaba) on 20 rakats of taraweeh."

9) Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah)

It was stated in his published lecture, Tirmidhi al-ma'ruf ba-Arfa'sh-Shazzi (vol.1 pg. 329) :

"Not even one of the the four Imams believes in less than 20 rakats of taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah's mercy be upon him) believes in more than 20 rakats; he is positive that they are 36. According to Imam Malik's practise only 20 rakats of taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rakats), when the Imam sat down after 4 rakats, they used to perform 4 more rakats. The men who said the taraweeh in the sacred mosque at Makkah, used to circumambulate (Tawaf) the Ka'ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka'ba and hence, instead, they used to perform 16 rakats more (in total) during these brief recesses."

10) Imam al-Ayni (d. 855/1451; Rahimahullah)

Allamah Ayni wrote in his Sharh al-Bukhari:

"The number of rakats in the taraweeh is twenty. Imam Shafi'i and Imam Ahmed (Allah's mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa'ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi'in), used to perform twenty rakats."

Then he said:

"The most excellent and the most advisable course to conform to is that of the Holy Prophet's and his (Peace and blessings be upon him) Companions (practise)." (Umdat ul-Qari Sharh-al-Bukhari, vol. 7, pg. 178).

So please ask yourselves: "Who are the 'Salafiyya'; are they the people who conform to the way of the Holy Prophet (Peace be upon him), his Companions (may Allah be pleased with them all), and their successors (this includes the four Mujtahid Imams, Allah's mercy be upon them) consensus on 20 rakats, or is it the likes of al-Albani and his followers?"

May Allah guide them.

Many of us who are practising Muslims or otherwise, are familiar with the epithet 'Wahhabi'. The founder of this sect was Muhammad ibn Abdal Wahhab (d. 1206 AH), from Najd. He is also known as Shaykh an-Najdi by his opponents and his followers have been labelled as either 'Najdi's' or 'Wahhabi's' by the Ahl al-Sunnah. He claimed to be a Hanbali in Fiqh. It is well known that he fully digested the `aqida and ideas of Ibn Taymiyya. The scholars of his time warned the Muslims to be on their guard from accepting his 'reformatory' ideas; and this work is still existent among the scholars of the Ahl al-Sunnah even today. The neo- 'Salafi's' of today respect Ibn Abdal Wahhab quite highly by bestowing upon him such great titles like 'Shaykh al-Islam'. I do not want to say much about his movement and activities, but a few quotes from three well known scholars should suffice for now.

(1) The foremost Hanafi scholar of his time, Imam Muhammad Amin ibn Abidin (d. 1252/1836 Rahimahullah) said in his celebrated work Hashiyya radd al-Mukhtar (vol. 3, pg. 309): "In our time Ibn Abdal Wahhab (Najdi) appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahl as-Sunnah was permissible, until Allah destroyed them (Wahhabi's) in the year 1233 AH by way of the Muslim army."

(2) Shaykh Zayni Dahlan (Rahimahullah) said in his book Futuhat al-Islamiyya (vol. 2, pg. 268): "The sign of the Khawarij (the first deviant sect that appeared in the time of the Companions) concerning the shaving of the head, was not found in the Khawarij of the past, but only in the Najdi's of our time!"

(3) Shaykh al-Islam Hussain Ahmad al-Madani (Rahimahullah) said in his book ash-Shihab as-saqib (pg. 42): "Ibn Abdal Wahhab arose in the beginning of the thirteenth Islamic century in the Najd. His thinking was false, and his beliefs were corruptional; on these grounds he opened the way for killing the Ahl as-Sunnah."

(4) A more contemporary view on the Wahhabite sect has been expressed by Abdal-Hakim Murad in the journal Islamica (pg. 9): "Ibn Abdal Wahhab, however, went far beyond this (i.e; of Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship (I say: This may be disputed by his supporters). In fact, when his da'wah appeared and became notorious, the scholars and muftis of the day applied to it the famous hadith of Najd: Ibn Umar (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" But he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!" Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitnah) are there, and there shall arise the horn of the devil." (Sahih al-Bukhari). And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.

The Najd-based da'wah of the Wahhabi's, however, began to be heard more loudly following the explosion of Saudi oil wealth. Many, even most, Islamic publishing houses in Cairo and Beirut are now subsidised by Wahhabi organisations, which prevent them from publishing traditional works on Sufism, and remove passages in other works considered unnacceptable to Wahhabist doctrine.

The neo-Kharijite nature of Wahhabism makes it intolerant of all other forms of Islamic expression. However, because it has no coherent fiqh of its own - it rejects the orthodox madhhabs - and has only the most basic and primitively anthropomorphic 'aqidah, it has a fluid, amoebalike tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent madhhab and the Ash'ari 'aqidah (see later). Instead, they are all trying to derive the Shari'ah and the 'aqidah from the Qur'an and the Sunnah by themselves. The result is the appalling state of division and conflict which disfigures the modern salafi condition."

Another person who is a reference for today's neo-"Salafi's", is Muhammad ibn Ali al-Shawkani (d. 1250/1834). He was a leading scholar of the Zaydi (Shi'ah) sect found mainly in the Yemen. He claimed to have departed from his old Shi'ite ways and joined the Ahl al-Sunnah. He was attacked by the scholars of his day for saying Taqleed was completely haram, as well as other important issues. Some scholars had accused him of still holding on to his deviant Zaydiyyah-Mu'tazilite (rationalistic thinking that was propounded by one of the first deviant sects of Islam) thinking, while pretending to be within the fold of orthodox Sunni Islam; but Allah knows best! It is a well known fact that he denied the consensus of the Companions (Ijma as-Sahaba), as well as rejecting the validity of the Fatwa of a Companion! One may refer to Anwar Ahmad Qadri's book Islamic Jurisprudence in the Modern World (pg. 142) for a lengthier discussion.

Many scholars have noticed the extreme tendencies within the "Salafiyya" sect around the world, for its lack of respect for the scholars of the four Madhhabs, its `aqida and some untenable juristic positions it has produced over a short period of Islam's history. The scholars have not been afraid of declaring the neo- "Salafi's" to be neo-Kharijites in their behaviour and attitude to other Muslims. Note, the scholars are not saying that the neo-"Salafi's" are Kharijites, but rather they seem to have certain traits which were only found amongst the Kharijites of the past. One of the most striking things I have noticed amongst these 'neo-Kharijites', is their direction of Qur'anic verses that were revealed specifically for the unbelievers, as referring to the believers who do not seem to have their way of thinking! This was a well known practise of the Kharijites of old; as we shall see below.

A well known scholar of the "Salafiyya", Dr. Yusuf al-Qardawi (who has himself been attacked by other members of the "Salafiyya", especially for holding some untenable positions in his book al-Halal wal Haram fil Islam) said in his book Islamic awakening between Rejection and Extremism (pg. 41-3):

"Imam al-Shatibi (Rahimahullah) wrote (in his book al-I'tisam, 2. 182-4): 'Ibn Abbas (Allah be pleased with him) was right. When a person knows the reason behind a certain verse or surah, he knows how to interpret it and what its objectives are. However, ignorance of that leads people to misinterpret it and to have different opinions, without an insight and knowledge which could lead them to the truth, and prevent them from indulging ignorantly in such matters with no support or evidence from al-Shari'ah, and therefore go astray and lead people astray. This can be demonstrated by what is reported by Ibn Wahab from Bakir who asked Nafi': What does Ibn Umar (Allah be pleased with him) think of al-Haruriyyah (i.e; al-Khawarij who were also called al-Haruriyyah after the place - Harawra - where they gathered and were found by Ali ibn Abu Talib and the Companions of the Prophet [may Allah be pleased with them all] who supported him)? Nafi' answered: He thinks they are the most evil of people. They applied the verses which pertain to the kuffar on the believers.' (NB- Imam al-Bukhari has recorded Ibn Umar as saying in his Sahih [vol.9, pg.50; English edn]: These people (the Khawarij and heretics ) took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers ).

Al-Qardawi also said (pg. 42):

One of the causes of such shallowness is that extremists never listen to people who hold different views (and I can personally testify to that), never accept any dialogue with them or imagine that their own views could be tested in the light of others, and may thereby be either accepted or rejected. Most of them have not been taught by reliable Muslim ulama who are specialised in the field. Rather, they have received semi-knowledge directly from books and newspapers without any opportunity for revision or discussion which could test the learner's understanding and analyze the depth of his knowledge. They simply read, 'understand', then deduce what they wish. However, their reading, understanding, and deduction may well be wrong or deficient. There might be someone somewhere who opposes their opinions on stronger and more valid bases, but they are not aware of that because nobody has drawn their attention to such a possibility. These devout young people have ignored the facts that if they want to study al Shari'ah, they must seek the help of reliable Muslim scholars. They cannot venture into this extensive and entangled discipline without the guidance of reliable Muslim scholars who can interpret and explain obscurities, define terms, and point out the relationships between the parts and the whole and also equate similarities. Those who venture into it alone will meet with the same catastrophic results which could certainly befall the unskilled swimmer who ventures into dangerous waters. Proper knowledge of al-Shari'ah cannot be perfected without practice and close contact with the experts, especially in those areas where opinions diverge, evidences seem to contradict each other, and certain matters seem to be under suspicion. This is why our venerable 'ulama' have warned us not to seek to study and understand al Qur'an al Karim through a person who has only memorized it without any knowledge of its contents, nor to seek knowledge through a person who has acquired his own "knowledge" from reading newspapers and journals only, without being properly instructed by reputable and qualified scholars."

This topic began with a brief discussion on Taqleed and I would like to finish with the following two questions for you to ponder over. (A) Would it not be classified as being Taqleed if one were to accept the classifications of Hadiths, exegesis of the Qur'an etc; by a renowned Islamic scholar, if one was not to go back to the original sources which are used to authenticate the Hadith and so on? (For example, if a scholar claimed that a Hadith found in the Sunan of Imam Abu Dawood was Sahih and you accepted it as being Sahih - since you trust him, then are you not practising Taqleed; if you, yourself do not go back to the original sources used to classify the Hadith in question, since sometimes a Hadith classified to be Sahih by one scholar can be classified as being Da'eef by another!). (B) Is it not true that those who are calling for the abandonment of Taqleed, are calling for the Taqleed of their own books and speeches; hence creating their own little 'Madhhabs'?

Jaza ul A'maal

2009-08-18T23:00:00.000-05:00

What The Scholars Say About Sufism

2009-07-30T10:52:00.001-05:00

What The Scholars Say About Sufism

Sufism (Tasawwuff) is the Heart of Islam

The following quotations of the scholars of Shariah regarding the precedence of the knowledge and science of Tasawwuf, (Purification of the Self)

Imam Abu Hanifa (85 H. - 150 H)

"If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. - 179 H.)

"whoever studies Jurisprudence (tafaqaha) and didn't study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth." [the scholar'Ali al-Adawi , vol. 2, p 195.)

Imam Shafi'i (150 - 205 AH.)

"I accompanied the Sufi people and I received from them three knowledges: ... how to speak; .. how to treat people withleniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 - 241 AH.)

"O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]

Imam Ghazzali (450 - 505 AH.)

"I knew verily that Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh, p. 131].

Fakhr ad-Din ar-Razi (544 - 606 AH)

"the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy .... with Dhikrullah, in all their actions and behaviors. ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]

Imam Nawawi (620 - 676 AH.)

"The specifications of the Way of the Sufis are ... to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) ... to be happy with what Allah gave you..."[in his Letters, (Maqasid at-tawhid), p. 201]

Ibn Khaldun (733 - 808 AH.)

"The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi'een of those who followed good guidance..." [Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 - 771 AH.)

"May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things havebeen said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. ... They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings" [Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl

Jalaluddin as-Suyuti (849 - 911 AH.)

"At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57]

Ibn Taymiyya (661 - 728 AH)

"Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: "(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship." (an-Nisa', 69,70)
"...some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah's obedience [mujtahidin fi ta'at-illahij, as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress.
... And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha'abat wa tanawa'at] has its main line and its branches. (Majmu'a Fatawa Ibn Taymiyya al-Kubra, Vol. 1 1, Book of Tasawwuf, p. 497].
"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers." [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, "what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration. " [Majmu'a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314]
.
lbn Qayyim (691 - 751 AH.)

"We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has beenmentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence. " [Manazil as-Sa'ireen. ]

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 - 1201 AH.)

"My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." [ad-Dia'at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]

Ibn 'Abidin (1198 - 1252 AH.)

"the Seekers in this Sufi Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry, and if they thank Him they are happy; ... May Allah bless them." [Risa'il Ibn'Abidin p. 172 & 173]

Muhammad 'Abduh (1265 - 1323 AH.)

"Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th ed. 1378 H, p. 24].

Abul Hasan 'Ali an-Nadawi (1331-1419 AH )

"These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah 'Azza wa Jal. Their guides were encouraging them to move in the way of perfect Love to Allah 'Azza wa Jail. "...In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. "...by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."[Muslit- ns in India, p. 140-146]

Abul 'Ala Maudoodi (1321 - 1399 AH.)

" Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual's actions." "The Divine Law and Sufism: "Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge."[ Mabadi' al-islam, p. 17]

CONCLUSION: In sum, real Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.

Wassalam

2009-06-30T22:12:00.001-05:00

Chicago

Azaan

2009-05-11T10:58:00.001-05:00

Azaan

Amazing as it sounds, but fortunately for the Muslims of the world, It is an established fact. Have a look at a map of the world and you will find Indonesia on the eastern side of the earth. The major cities of Indonesia are Java, Sumatra, Borneo and Saibil. As soon as dawn breaks on the eastern side of Saibil, at approximately 5:30 am local time, Fajar Azaan begins. Thousands of Muazzins in Indonesia begin reciting the Azaan.

The process advances towards West Indonesia . One and a half hours after the Azaan has been completed in Saibil, it echoes in Jakarta . Sumatra then follows suit and before this auspicious process of calling Azaan ends in Indonesia , it has already begun in Malaysia .

Burma is next in line, and within an hour of its beginning in Jakarta , it reaches Dacca , the capital city of Bangladesh . After Bangladesh , it has already prevailed in western India , from Calcutta to Srinagar . It then advances towards Bombay and the environment of entire India resounds with this proclamation.

Srinagar and Sialkot (a city in north Pakistan ) have the same timing for Azaan.

The time difference between Sialkot , Quetta , and Karachi is forty minutes, and within this time, Fajar Azaan is heard throughout Pakistan . Before it ends there, it has already begun in Afghanistan and Muscat . The time difference between Muscat and Baghdad is one hour. Azaan resounds during this one hour in the environments of Hijaaz-e-Muqaddas (Holy cities of Makkah and Madinah), Yemen , United Arab Emirates , Kuwait and Iraq . The time difference between Baghdad and Alexandria in Egypt is again one hour.

Azaan continues to resound in Syria , Egypt , Somalia and Sudan during this hour. The time difference between eastern and western Turkey is one and a half hours, and during this time it is echoed with the call to prayer.

Alexandria and Tripoli (capital of Libya ) are located at one hour's difference. The process of calling Azaan thus continues throughout. The whole of Africa .

Therefore, the proclamation of the Tawheed and Risaalat that had begun in Indonesia reaches the Eastern Shore of the Atlantic Ocean after nine and half hours.

Prior to the Azaan reaching the shores of The Atlantic, the process of Zohar Azaan has already started in east Indonesia , and before it reaches Dacca , Asar Azaan has started. This has hardly reached Jakarta one and half hours later, the time of Maghrib becomes due, and no sooner has Maghrib time reached Sumatra , the time for calling Isha Azaan has commenced in Saibil!

When the Muazzins of Indonesia are calling out Fajar Azaan , the African Muazzins are calling the Azaan for Isha. If we were to ponder over this

phenomenon thoughtfully, we would conclude the amazing fact that there is not even a single moment when hundreds of thousands of Muazzins

around the world are not reciting the Azaan on the surface of this earth.

Even as you read this material right now, you can be sure there are at least thousands of people who are hearing and reciting the Azaan!!!

What is the secret of the number 7 and its multiples in the Holy Qur’aan and Sunnah?

2009-05-11T10:54:00.001-05:00

What is the secret of the number 7 and its multiples in the Holy Qur’aan and Sunnah?

What is the secret of the number 7 in the Qur’aan and hadeeth?.

Praise be to Allaah.

Undoubtedly the Qur’aan is miraculous, and there are many facets to its miraculous nature, such as linguistic, legislative, and so on. Its challenge to mankind and the jinn to produce something similar to it still stands. Allaah says (interpretation of the meaning):

“Say: If the mankind and the jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another”

[al-Isra’ 17:88].

Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma’aad fi Huda Khayr al-‘Ibaad (4/90) when he discussed the hadeeth in al-Saheehayn: “The one who eats seven dates of al-‘Aaliyah in the morning will not be harmed that day by poison or witchcraft.”

He said: As for specifying the number seven, it has to do with the creation and sahr’i commands of Allaah. Allaah created seven heavens, seven earths and seven days, and man’s creation is completed in seven stages; Allaah has prescribed that His slaves should walk around the Ka’bah seven times (tawaaf) and go back and forth between Safa and Marwah seven times (saa’i), and stone the jamaraat with seven pebbles each, and the takbeeraat of Eid are seven in the first rak’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Instruct your children to pray when they are seven.” When the boy reaches the age of seven he should be given the choice between his parents according to one report, and according to another report, his father has more right to him than his mother; according to a third report his mother has more right to him.

When he was sick, the Prophet (peace and blessings of Allaah be upon him) ordered that water from seven skins be poured on him. Allaah sent the wind against the people of ‘Aad for seven days. The Prophet (peace and blessings of Allaah be upon him) asked Allaah to help him by sending upon his people seven (years) like the seven years of Yoosuf – i.e., seven years of famine. Allaah likened the reward of one who gives charity to a grain that produces seven ears, in each of which are one hundred grains. The number of ears of grain seen by the companion of Yoosuf (in the dream) was seven, the number of years for which they were cultivated was seven, and (the reward for charity) is multiplied seven hundred fold or more. Seventy thousand of this ummah will be admitted to Paradise without being brought to account.

Then Ibn al-Qayyim commented: Undoubtedly this number has some special qualities that are not shared by other numbers. … Allaah knows best about His wisdom, laws and decree in singling out this number. End quote.

Based on this, the correct view is to refrain from indulging in discussion of the reason why this number is singled out for mention, except on the basis of clear, sound evidence.

And Allaah knows best

Guidance from The Prophet (peace be upon him)

2009-05-11T10:47:00.000-05:00

Guidance from The Prophet (peace be upon him)

Hadrat Abul-Juhaim Abdullah bin Al-Harith (r.a.) said: ‘The Messenger of Allah (peace be upon him) said,

"If the person who passes in front of a praying person realizes the enormity of the sinfulness of this act, it will have been better for him to wait forty ‘---‘ than to pass in front of him.``

Related by Al-Bukhari and Muslim.

[The narrator was not sure whether the Prophet (peace be upon him) said forty days, months or years.]

Commentary:

One offering a prayer must strive to place a ‘sutrah’ or mark in front of them. A ‘sutrah’ refers to anything that a praying person sets up in front of them, be it a stick, or even a mere line which one draws on the ground. The distance between the one praying and the ‘sutrah’ should be a little more than the place on the ground where one makes one’s prostration in prayer.

It is categorically prohibited for one to walk between the one who is engaged in offering prayer and his ‘sutra’.

Guidance from The Prophet (peace be upon him)

2009-05-11T10:22:00.001-05:00

Guidance from The Prophet (peace be upon him)

Hadrat Aishah (r.a.), the mother of the believers, reported: ‘The Messenger of Allah (pbuh) said, "The one who is proficient in the recitation of the Quran will be with the honorable scribes (the Angels) and he who recites the Quran and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.``

Related by Al-Bukhari and Muslim.

Commentary:

The one who is fluent in the Arabic language and is proficient in reciting the Glorious Quran perfectly will be honored to be amongst the Honorable Scribes of Paradise (the Angels); but one who is not fluent in the Arabic language, finds it difficult to recite the Glorious Quran but still makes a sincere effort to recite it as best as one possibly can…..such a person will be bestowed by a double reward by the Lord Most Gracious: one for the recitation of the Quran itself, and the other for making a sincere effort in-spite of his shortcomings.

THE BENEFITS OF THE COMPANIONSHIP OF A SHAIKH-e-KAAMIL

2009-03-08T12:49:00.000-05:00

THE BENEFITS OF THE COMPANIONSHIP OF A SHAIKH-e-KAAMIL

The benefits of association with a Shaikh-e-Kaamil are manifold. Among such benefits are:

1. The noble and lofty qualities of the Shaikh slowly devolve into the mureed.

2. Even if one is not totally reformed, one will have gained the ability to discern and recognize one's faults.

3. The mureed follows the Shaikh in character and habit.

4. Attainment of joy and pleasure in Zikr and Ibaadat.

5. Enhancement of courage.

6. The obtainal of clarification and contentment from the Shaikh in the event of a spiritual condition settling over the mureed.

7. The mureed will discern his own spiritual condition which becomes manifest in the talks of the Shaikh, such talks being the essence of the masaa'il (rules).

8. Increase in the desire to practice virtue.

9. The mureed's ability becomes manifest to him.

10. Love for Allah Ta'ala increases.

11. Quick attainment of cure for spiritual ailments.

12. Obtaining the du'a of the Shaikh.

Elimination of doubt and uncertainty as a result of the Noor emanating from the heart of the Shaikh. This Noor has its effect on the mureed. Spiritual darkness is dispelled by this Noor. The reality of all things thus becomes manifest. There are degrees regarding the efficacy of this Noor depending on the degree of fertility of the disposition of the mureed. One of high and noble disposition can attain the full beneficial effect of this Noor by merely looking at such Shaikhs of perfection. In such cases the mureed attains spiritual progress and ranks without even physical association with the Shaikh.

STORY OF THE RABBAI and BAZAYID BUSTAMI

2009-02-09T19:41:00.001-06:00

STORY OF THE RABBAI and BAZAYID BUSTAMI

One day Hazrat Bayazid Bastami while in meditation, saw himself in a
synagogue dressed as a Jew. At first he was confused, but when he kept
on seeing the same vision over and over again, he decided to put it in
to action. So, he dressed himself as a Jew and went to their synagogue.

When the Jews and their scholars were present, their chief Rabbi stood
up to speak. But when he stood up, his tongue became stuck and he could
not talk. After he had been standing quietly for some time, the Jews
started to complain. The Rabbi said, “In this gathering there is a follower
of the Prophet Muhammed and I cannot speak because he has come to examine
us.”
On hearing this, their anger fled like wild fire and they asked the Rabbi
to give them permission to kill this follower of the Prophet Muhammed
The Rabbi replied, “He cannot be killed without proof, so we must talk
to him peacefully and respectfully and then we can decide.”
The Rabbi then said, “Oh Muhammadi. For the sake of your Prophet please
stand up in your place. If you can remove our doubt about Islam then
we shall accept Islam, but if you can't, then we shall kill you.” On
hearing this, Hazrat Bayazid stood up and gave permission for them to
question him.
Rabbi: What is one and not two?
Bayazid: Allah. (God)
Rabbi: What is two and not three?
Bayazid: Night and day.
Qur’aan chapter 17 verse 12:
And we made night and day two examples.
(The darkness of the night and the brightness of the day, sometimes one
and sometimes the other is bigger or smaller. Then in the night, the
increasing and decreasing of the moon, and the cool and soft moonlight.
The sharp hot sunlight in the day, all these are examples of the power
of Allah (God) from which their arrangements are separate and from which
thousands of benefits come.)
Rabbi: What is three and not four?
Bayazid: The Throne, Chair, and the Pen of Allah. (God)
Rabbi: What is four and not five?
Bayazid: The Torah, Bible, Psalms, and the Qur’aan.
Rabbi: What is five and not six?
Bayazid: The five compulsory Prayers.
Rabbi: What is six and not seven?
Bayazid: The six days in which the Earth, the sky, and whatever is in
between them was created.
Qur’aan chapter 50 verse 38:
And we created the Sky and the Earth and whatever is between them in
six days.
(There is a difference of opinion on whether the six days are of this
world or of the next world as Allah (God) says,
Qur’aan chapter 22 verse 47:
And one day of your lord is equal to one thousand years here.
Meaning that one thousand years here is equal to one day in the Hereafter.)

Back to Title
Rabbi: What is seven and not eight?
Bayazid: The seven skies.
Qur’aan chapter 67 verse 3,
Who created the seven skies layer upon layer!
(It comes in narration of the Prophet Mohammed that on top of the first
sky is the second sky, and on top of that is the third, all the way up
to the seventh sky. And the distance from one sky to the other is five
hundred years of travel).
Rabbi: What is eight and not nine?
Bayazid: The bearers of the throne of Allah.
Quraan chapter 69 verse 17:
And they will lift their Lord's throne on themselves on that day, eight
persons.
(Now only four Angels are holding up the Throne, whose piousness or virtue
only Allah (God) knows. But on the day of resurrection another four will
be added to make eight).
Rabbi: What is nine and not ten?
The villagers of Hazrat Salih in which the mischief mongers lived.
Qur’aan chapter 27 Verse 48:
And in that city there were nine persons who created mischief on the
Earth, and they didn’t amend.
(It is possible that those nine persons are like nine groups whose work
was to spread mischief in the kingdom. For correction they never lifted
a foot. In Makkah there was also nine chief who in the time of the beginning
of Islam, endeavored to create more enmity between the Prophet Muhammad
s and his enemies.)
Back to Title
Rabbi: What is ten and not eleven?
Bayazid: The person who performs a minor pilgrimage along with the major
one and doesn't have the capacity to sacrifice an animal, he has to keep
ten fasts.
Qur’aan chapter 2 verse 196:
So keep the three Haj (Pilgrimage) days and seven fasts when you return.

Rabbi: What is eleven, twelve and thirteen things which Allah has mentioned?

Bayazid: Hazrat Yusuf (Joseph) had eleven brothers.
The twelve months in a year,
Qur’aan chapter 9 verse 36:
The number of months, with Allah (God), or twelve months.
Hazrat Yusuf (Joseph) saw thirteen things prostrating to him.
Qur’aan chapter 12 verse 4:
I saw in a dream eleven stars, the sun and the moon, I saw them (for
my sake) prostrating (to me).

Rabbi: Which is that nation which lied and went in to paradise and which
is that nation which said the truth and entered hell?

Bayazid: Hazrat Yusuf ’s brothers lied but they went to paradise.
Qur’aan chapter 12 verse 17:
Oh father! We went out to run and we left Yusuf (Joseph) with our belongings,
then he was eaten by the wolf.
The contradiction between the Christians and the Jews was true but they
went to hell.
Qur’aan chapter 2 verse 113:
And the Jews said that the Christians are not on any path, and the Christians
said that the Jews are not on any path, even though they all read the
book.
(The Jews read the Torah and understand that when the Christians made
Hazrat Isa (Jesus) son of God, then without doubt they became unbelievers,
and the Christians saw clearly in the Bible that when the Jews refused
to accept Hazrat Isa as a Prophet, then they became unbelievers.)

Rabbi: What is the meaning of Qur’aan chapter 51 verse 1-4:

In the name of those flying scattered ships, then weight carrying ships,
then calmly sailing ships, then those angels which share out (with the
order of Allah (God)?
Bayazid: The meaning of flying scattered ships is air, the meaning of
weight carrying ships is a water filled cloud, the meaning of calmly
sailing ships is boat, and the meaning of those angels are the angels
which distribute the sustenance.
Rabbi: What is that thing which has no soul nor any connection with breathing,
yet it breathes?
Bayazid: It is the dawn, it has no soul but it still breathes.
Qur’aan Chapter 81 verse 18:
And the morning, when it breathes.
Rabbi: What are those twenty things that Allah talks with honour?
Bayazid: The seven earth’s and the seven skies,
Quraan chapter 41 verse 11:
Then He said to it and to the Earth, come both of you with happiness
or hardly, They said we will come happily.

Rabbi: Which is that grave which moves the person in it around?

Bayazid: Hazrat Yunus (fish).
Qur’aan chapter 37 verse 142:
Then the fish took him as a morsel.
Rabbi: Which is that water which didn’t come from the earth nor rain
from the sky?
Bayazid: The water which Hazrat Sulaiman sent to Bilqis, Queen of Sheeba,
it was the sweat of a horse.
Rabbi: What are those four things which had no father nor were born from
a mothers stomach?
Bayazid: The sheep of Hazrat Ismail .
The she camel of Hazrat Salih Hazrat Adam and Eve.
Rabbi: Who’s blood flowed first on the Earth?
Bayazid: It was Habil’s (Able) when Qabil (Kane) killed him.

Rabbi: What is that thing which Allah created and then bought?

Bayazid: A believers soul.
Qur’aan chapter 9 verse 11:
Allah bought from the Muslim’s their souls (spirits).
Rabbi: What is that voice which Allah created and then spoke bad about?

Bayazid: The donkeys voice.
Qur’aan chapter 31 verse 19:
Without doubt the worse voice is of a donkey.
(Speak with humbleness. Don’t talk without need. When you speak don’t
go over the limit, and if you want to speak loudly, then remember the
voice of the donkey. It takes its voice out loudly and it is undesirable.)

Rabbi: What is that creation that Allah created and from it greatness
created fear?
Bayazid: Women’s plan.
Qur’aan chapter 12 verse 28:
Certainly your trick is bad.
(It is about the story of Hazrat Yusuf , when the women tried to blame
him of raping her.)

Rabbi: What is that thing that Allah created and then asked about?

Bayazid: The staff of Hazrat Musa .
Qur’aan Chapter 20 verse 18:
And what is that in your right hand, Oh Musa? He said “This is my staff.”

Rabbi: Who was the most pious of the women and what are the blessed rivers?

Bayazid: The most pious women are Hazrat Eve, Hazrat Khadija (The fist
wife of the Prophet Muhammad ), Hazart Aisha (The wife of the Prophet
Muhammad ) and Hazrat Fatima (The daughter of the Prophet Muhammad ).

The most blessed rivers are Oxus, Simwon, Tigris, Euphrates and Nile.

Rabbi: Which is the most blessed mountain and the most blessed animal?

Bayazid: Mount Toor in Makkah and the horse.
Rabbi: Which is the best of all months and the best of all nights?
Bayazid: The month of Ramdhan and the Night of Power.
Qur’aan Chapter 2 verse 185:
The month of Ramdhan in which the Qur’aan was revealed in.
Qur’aan chapter 97 verse 3:
The night of power. It is better than a thousands months.
(To do worship on this night is as if worshipping for a thousand months,
rather, it is even more).

Rabbi: There is a tree which has twelve twigs, each twig has thirty leafs,
and each leaf has five fruits, two in the sun and three in the shade.
What is the meaning of this tree?

Bayazid: The tree means one year, the twigs mean the twelve months, the
leafs means thirty days, and the fruits means the daily prayers. Two
of which are prayed in the day and the remaining three which are prayed
in the morning, at dusk, and at night time.
Rabbi: What is that thing that circled around the Ka’bah (The House of
God) in Makkah even though it had no soul?
Bayazid: The boat of Hazrat Nuh (Noah) in the time of the flood it arrived
in Arabia and circled around the Ka’bah.
Rabbi: How many prophets did Allah send as Apostles?
Bayazid: Only Allah knows, but in narrations it is said that Allah created
126.000 prophets from which 313 were Apostles.
(Apostle: A Prophet who bought a book.)
Rabbi: What are those four things whose roots are one but their colours
and tastes are different?
Bayazid: Eyes, ears, mouth and nose.
Eyes wetness are sour.
Ears wetness is acid.
Noses wetness is acid.
Mouths wetness is sweet.
Rabbi: What is the voice of the donkey called?
Bayazid: It is the curse on the tax takers.

Rabbi: What is the voice of the dog called?

Bayazid: Doom on the dwellers of Hell by the anger of Allah.
Rabbi: What is the remembrance of the ox?
Bayazid: So remember the pure Allah and all praise are for Him.
Rabbi: What is the remembrance of the camel?
Bayazid: Allah is enough for us and as a guardian He is enough for us.

Rabbi: What is the remembrance of the peacock?
Bayazid: He is extremely loving, the one who is sitting on the Throne.

Rabbi: What is the beautiful recitation of the nightingale?
Bayazid: So remember the pure Allah when it is morning and evening.
Rabbi: What is that thing which Allah sent revelation on, but it was
not human, Jinn or Angel?
Bayazid: The honey bee.
Qur’aan chapter 16 verse 68:
And your lord gave order to the honey bee.
After this the Rabbi couldn’t ask anymore questions and became quiet.
Hazrat Bayazid said, “Now you give me the answer to my one question.
What is the key to paradise?” The Rabbi replied, “If I give the answer
to this question, this gathering will kill me.”
The gathering shouted in one voice “We shall not do anything. Now tell
us the true answer!”
The Rabbi then said, “Listen! the key to paradise is: There is no God
worthy of worship except Allah and Muhammad is His Messenger.” On hearing
this the whole gathering accepted Islam and Hazrat Bayazid returned giving
thanks to Allah.

THE ADAAB(ETIQUETTE) OF TILAAWAT ( PART 1 )

2009-02-09T19:37:00.001-06:00

THE ADAAB(ETIQUETTE) OF TILAAWAT ( PART 1 )

The etiquette of reciting the Qur'aan

Recite the Glorious Qur'an with eagerness and fervour and put all one's heart and soul in the recitation.

Engage oneself in the recitation of the Qur'an most of the time and never feel weary of reciting it. Nabi (sallallahu alayhi wa sallam) has affirmed: "Allah has ordained that any man who engages himself in the recitation of Glorious Qur'an so constantly that he finds no time to send prayers to Me, I shall provide him more without asking than those who ask." [At-Tirmithi] Further than this, the Nabi of Allah (sallallahu alayhi wa sallam) observed: "The servant gets nearest to Allah by means of reciting the Glorious Qur'an." [At-Tirmithi] Instructing the people to recite the Qur'an, Nabi (sallallahu 'alayhi wa sallam) also observed: "The man who has studied the Glorious Qur'an and recites it daily can be likened to a basket full of musk whose sweet smell is making the whole atmosphere fragrant. And the man who has studied the Glorious Qur'an but does not recite it may be likened to a bottle full of musk whose mouth has been sealed with a stopper." [at-Tirmithi]

Recite the Glorious Qur'an with the sole motive of seeking guidance. Do not recite the Qur'an for the sake of gaining popularity, or establishing a reputation for good harmonious recitation or making a name for piety. These are base motives and he who recites the Glorious Qur'an with these motives in mind can obtain no guidance from the Qur'an.

Keep in mind the glory and value of the Qur'an and as you observe the etiquette of keeping your person neat and clean while reciting the Glorious Qur'an, so also you must purge your heart of evil thoughts, wicked passions and impure purposes. The heart that is tainted with evil and wicked thoughts and passions cannot appreciate and admire the glory of the Qur'an, nor can the bearer of such an evil heart grasp the meanings and realities of the Qur'an. Hadrat Ikrama (radhiyAllahu anhu), whenever he opened the Glorious Qur'an, he often fainted. He used to say "These are the words of my Creator and Glorious Lord."

Recite the Qur'an with the conviction that on this earth, this Book is the only source of Guidance for mankind. Meditate and reflect deeply over the meanings of the Qur'an from this viewpoint and try to grasp the realities and learn the wisdom contained in this Book. Do not recite it rapidly but form the habit of reading slowly, distinctly, and with careful understanding of the meanings and try to ponder over the message conveyed to us. Hadrat Abdullah bin Abbas (radhiyAllahu anhu) often remarked: "I consider it far better to recite small Surahs like Al-Qari'ah and Al-Qadr with understanding and care than to read through the longer Surahs of Al-Baqarah and 'Ale`-Imran at a rapid pace without careful understanding of the meanings of the words. Nabi (sallallahu 'alayhi wa sallam) once recited this one verse over and over again all through the night: "If Thou punish them, Surely! they are slaves, and if Thou forgive them, Surely! Thou only Thou are the Mighty, the Wise."

Recite the Qur'an with full determination to adapt one's life to the injunctions of the Qur'an and to reform the pattern of your living in the light of the guidance provided by it. Make constant endeavors to order one's life in conformity with the Qur'anic injunctions and purge one's life of all impurities. The Glorious Qur'an like a mirror will clearly reflect each blot and spot on one's character. It is entirely one's own responsibility to wash off these blots and stains from one's life provided by the Guidance within the Qur'an.

Before commencing Tilaawat:

Take care to be completely neat and clean before you sit down for recitation. Do not touch the Glorious Qur'an without performing an ablution (wudhu) and recite it sitting in a clean and tidy place. Perform Wudhu. It is a sin to touch the Qur'aan without Wudhu.
It is permissible to recite the Qur'aan from memory without handling the Qur'aan.
It is not permissible for a person, on whom ghusl is compulsory, to recite the Qur'aan at all even from memory.
Observe proper covering of one's private area when reciting Qur'an. One should wear proper head-dress when reciting the Glorious Qur'an. A male should wear something on his head (turban, koofi, etc.), and a female should cover her hair as if she were to perform Salaat.
Use a Miswaak and ensure that the mouth is thoroughly cleansed of any strong or offensive smell such as garlic, raw onion, cigarettes, cigars, tobacco etc.
Sit in a secluded place(if possible) facing the Qibla in an extremely dignified manner and recite the Qur'an with your head bowed in humility, with utmost care, complete attention, eagerness of heart and in a proper manner. Allah affirms: "(This is) a Book that We have revealed upon you, full of blessing, that you may ponder its revelations, and that men of understanding may get guidance from it." [38 : 29].The respect for the Qur'aan should be regarded as binding on every Muslim at all times.
One should not lean against anything or stretch out one's legs or lie down whilst reciting.
The Qur'aan must be placed on an elevated position such as a rihaal (Qur'aan stand), desk or pillow. Do not place the Qur'aan on the musallah (carpet) or the Mimbar or any place on which people stand or sit. When not reciting Qur'an, the Qur'an should be kept on a high shelf, above all other books and literature. No book should be ever above nor should any book be on top of the Qur'an. Never let the Qur'an touch the ground.
The use of Itr is recommended before recital.
Compiled by Al-Islaah Publications using the following Source references:

1.Waterval Islamic Institute

2.http://www.geocities.com/~abdulwahid/quran/index.htm

Courtesy: AL-ISLAAH PUBLICATIONS

RAZA KHANI (BARELVI) AUR SHIA KE AQAAID EIK JAISA (PHIR AHLE SUNNAH KOUN?)

2008-10-29T20:21:00.006-05:00

QADYANI................MOHAMMADUR RASOOLULLAH SALLALLAHU ALAIHE WASALLAM KE GUSTAAKH

2008-10-29T20:11:00.001-05:00

QAADYAANI...........ALLAH PAAK KE GUSTAAKH

2008-10-29T20:06:00.001-05:00

AQAAID E QADYAANIYAT

2008-10-29T19:59:00.000-05:00

QADIYANISM: A BRIEF SURVEY

2008-10-18T17:23:00.001-05:00

QADIYANISM: A BRIEF SURVEY

(So called, "Ahmadiya Movement in Islam")
The Institute of Islamic Information & Education
Brochure No. 27
Beginning: Begun in India, inspired and actively supported by the British colonial power. In the mid nineteenth century the British thought that Islam as the Deen of Allah was dead, but the War of Independence of 1857 and the leading role of Muslims through the spirit of Jihad, scared the British. They actively sought an alternative to real Islam. Among the many things they did, one was the foundation of a new religion in the name of Islam by the hands of Mirza Ghulam Ahmad Qadiyani. The British gave Mirza full support and an outline; and he filled in the details.

Mirza Ghulam Qadiyani: He said that his name was Ghulam Ahmad, son of Ghulam Murtaza, belonging to the caste of Mughal Barlas who came to India from Samarqand. Later, he changed his origins and claimed to be a Persian. He again had a change of mind and claimed to belong to the progeny of Fatima bint Muhammad(S). He was born in 1839-40 in Qadiyan, District of Gordaspur, Punjab, India in a family who were subservient to the British and played a heroic role in defending the British in the War of 1857. Ghulam remained proud of his and his family's services to the British crown and advised his followers to remain loyal to the British Government and the West. Qadiyanis, the followers of Ghulam Ahmad, established good liaison with the State of Israel immediately after its establishment and Israel gave them full protection.

Steps to the Prophethood: The 1870s was a period of debates between Hindus against Muslims and Christians against Muslims. Muslims did not start those debates but Muslim scholars were winning all of them and winning the hearts of the Muslim masses. Ghulam saw an opening to gain popularity and taught himself the art of debating against Hindus and became popular by 1877. In 1880, he published his first book Baraheen-i-Ahmadiyyah and established himself as a writer. By 1884, he added three more volumes to the same book and in 1885 he claimed himself to be a Mujaddid, a revivalist of Islam. In 1891, he claimed himself to be the Promised Mehdi and a Promised Messiah. During this period he insisted that he was not a prophet declaring that such a claim would make him a kaafir and a liar. Well! In 1901 Ghulam declared, "by Allah in Whose grip is my soul it is He Who commissioned me and named me a prophet" and he declared that Allah gave him "three hundred thousand [miracles]". Note that Allah's true messengers and prophets received their assignment suddenly not step-wise like Ghulam. By Ghulam's own declarations, now he became a Kaafir and a liar.
(Abstract from QADIYANIAT, AN ANALYTICAL SURVEY, by Ehsan Ilahi Zaheer.)

Qadiyaniat in the Contemporary World: Pakistan, the home of the Qadiyani movement, declared the religion of Ghulam Ahmad to be kufr, non-Islam, and other governments followed suit. Saudi Arabia stopped giving visas to Qadianis as Muslims. Recently, a South African court has ruled them to be non-Muslims. However, anti-Islam governments give Qadianis protection and provide facilities for their propagation, among them, the U.S. and the British are major protectors. It is interesting to note that Zulfiqar Ali Bhutto helped declare Qadianism as non-Islam but his daughter Benazir Bhutto and Pakistan People's Party (PPP) are actively embracing all enemies of Islam including Qadianis.

Beware of deceptively Islamic looking functions and gatherings like Seeratun-Nabi, Interfaith Dialogues, serve as bait for simplistic and un-informed Muslims. Attending Qadiani functions under any pretext is helping and promoting their kufr.

Hypocrisy of Pacifism: Mirza Ghulam Ahmad declared that "Jihad", as an instrument of war (defensive or offensive), was forbidden by him. His followers, Qadiyanis, continue to present themselves to the West as pacifists, anti-war "Muslims". As recently as Summer, 1996 in their annual convention in Washington, D.C. area, they presented themselves as peaceful "Muslims" who did not believe in war. The national media in the U.S. took note of it and presented "Ahmadiya Muslims" as pacifists. The truth is that Qadiyanis entered the armed forces of Pakistan from the time of the formation of the country and rose to the highest ranks of officers corp in all branches, namely, army, air force and navy . With the blessings of their "Khalifah" they participated in wars against India. When the "Khalifah" was questioned he defended his position and reiterated that his father, Ghulam Qadiyani, the founder of the cult, was not a pacifist.

Beliefs of Ahmadiya Cult (Qadiyanis): Mirza Ghulam Qadiyani disrespects Allah and His messenger Muhammad(S): Read the following quotes from the writings of the founder of, so called, "Ahmadiyah Movement in Islam" which Muslims address them as Qadiyanis or Mirzais because his full name was Mirza Ghulam Ahmad Baig Qadiyani. All references are from his Urdu writings; some of the quotes were taken from Qadiyani magazines or newspapers published after the death of Mirza.

"I saw in my dream that I am Allah and I believed, no doubt I am the one who created the heaven."; Aina-e-Kamalat, p.564.

"I have been given the attribute of destruction and giving life; this has been given to me from Allah."; Khutba Ilhamiyah #6.

"Every one can rise to the highest status, he can even surpass the status of Muhammad(S), the Messenger of Allah."; Al-Fadl Qadiyan, 17th July 1922.

"Hadrat Muhammad(S) used to eat cheese made by the Christians even though it was well known that lard (pig fat) was mixed in it."; Al-Fadl Qadiyan, 22nd February, 1924.

"It is evident like daylight that the door of prophethood is open after that Hadrat (Muhammad(S))."; Haqiqat an-Nubuwwah, p.329.

"I swear by that God who owns my life that He has sent me, He named me a prophet and He called me the Promised Messiah."; Closing of Haqiqat Al-Wahy, p. 68.

"Allah Ta'ala gave names, Muhammad and Ahmad and established me as the persona of Muhammad."; Ek Ghalati ka Izalah, p.10.

"True God is the One Who sent His messenger in Qadiyan."; Dafeh Al-Bala', p.11.

"So, is there any doubt that Hadrat Promised Messiah is a prophet according to the Quranic meaning as well as literal meaning."; Haqiqat An-Nubuwah, p.116.

The Character of Qadiani: Mirza received his early education from his father and other teachers of the village. Mirza took a humble job in the office of the Deputy Commissioner. During his employment he took exams for legal positions but failed them. After his failures he returned home to take care of the family land.

There are three parts of Mirza's life:

Period as a Muslim,

period of various claims, and

the period of his claim of prophethood.

During the early period Mirza was an ordinary Muslim; he had the aqeedah of Muslims and believed in the finality of the Prophet Muhammad(S). During the period of 1882 to 1890, in sequence, he claimed to be a mujaddid (a revivalist), musleh (a reformer), mehdi (a divinely guided one) and masih maw'oud (the Promised Messiah). In the year 1900, he declared that Jihad had become unlawful and in 1901 he claimed prophethood for himself. And in 1904, he claimed to be Krishna.

In short Mirza spent his life involved in insulting the Prophets and Messengers of Allah, treason against Muslims, loyalty to the British colonial power, lying, cheating, deceiving simple people, declaring false prophecies, trying to turn Muslims into British slaves, spying on Muslims for the British and trying to obtain the most severe punishments for the Muslims. He tried his best to serve the British most by discouraging and eliminating the concept of Jihad from Islam.

Mirza wrote in his books, "I am God, in my vision I am a women, Allah showed his manly power with me and metaphorically I became pregnant." Mirza died on May 26, 1908 in his own hated disease of cholera while vomiting and discharging feces from both ends of his gastro-intestinal system.

The Corruption of Ghulam Ahmad Qadiyani's Writings: Since the death of Ghulam Qadiyani in 1908, his followers have been editing out some of the material written by him but criticized by the opponents and had become sources of embarrasment. If Ghulam was a true prophet, his followers have no authority to delete anything from the writings of the "prophet". Qadiyanis use more recent but edited publications of Ghulam Qadiyani's writings to deceive people that he never wrote any such things as quoted by his opponents. English translations are even worse and they have been edited very heavily. However, Muslim scholars have collected and keep original publications of Ghulam Qadiyani in their libraries and use them as sources in their writings and to reveal the truth to the world.

The Significance of Khatme-Nabuwwat

2008-10-18T17:19:00.001-05:00

The Significance of Khatme-Nabuwwat

Islam enjoins upon the faithful a solid belief in the divine decree of Khatme-Nabuwwat (Finality of Prophethood) in last of the Messengers and the mercy to the Universe, hazrat Muhammad(SAW). This tenant of Islam is so essential that the slightest doubt in its validity may bring one’s faith to ruin. Those who guard their belief in this basic doctrine are surely protecting their faith in the religion of Allah(SWT).
Individuals who believe in the possibility of new Prophets after hazrat Muhammad(SAW) are, in effect, advancing the notion that the religion of Allah(SWT) is not perfect and are attempting to open the door for the possible alteration, corruption, or rejection of the message of Islam. Mirza Ghulam Qadiani of India, for instance, abrogated Jihad, introduced his own novel interpretation of Quranic verses (in defiance to authentic Hadith), and gave birth to a new faith he called ‘Ahmadiyyat’. Hussain Ali (Bahaullah) of Iran modified the entire doctrine of Islam, replaced the Holy Quran with his own book, changed the direction of Qibla from Makkah al Mukarrama to Namka in Israel, and named this new faith ‘Bahaism’.

It should be evident how the mere rejection of the doctrine of Khatme-Nabuwwat enabled misguided or opportunist individuals to challenge the believers from within and divert unsuspecting public from the religion of Allah(SWT).

The Holy Quran has made it abundantly clear, in more than one hundred of its verses, that no new Prophet or prophetic revelation will be sent. Over two hundred hadith (sayings of the holy Prophet(SAW)) further support this injunction of the Quranic Message. The Holy Quran, hadith and Tafseer have been consistent on this point since the advent of Islam. In addition, close companions of the holy Prophet, great scholars, and the entire Ummah have agreed on this basic tenant and consider it Kufr to entertain the possibility of Allah(SWT) commissioning any other Prophet.

The great Imam and founder of the Hanifa School of thought, Imam Abu Hanifa(RA), was so certain of this view that he decreed the very act of questioning a claimant (demanding proof or miracles) to be an act of disbelief in itself. Naturally, this fatwa was issued to stress the importance of an absolute belief in the Finality of Prophethood and to encourage all Muslims to defend this doctrine from corruption for all times.

Any Muslim would shrink from asking a claimant to divinity for proof; that claim very clearly contradicts the teachings of Islam. The very same level of confidence and belief is also required when we are faced with impostor prophets and Messiahs:

There can not be another god besides Allah(SWT) and there can not be another prophet after Muhammad(SAW).
Our duty to defend this basic tenant becomes evident when we review some of the brightest moments in Islamic history. The first rightly guided Caliph, Hazrat Abu Bakr(RA), fought against the army of the impostor prophet Musailma, the Liar, despite the fact that, not only Musailma had recognized the Prophethood of Muhammad(SAW), but also the Muslim state was still in its infancy and without the needed resources. As the result of this war, 22000 soldiers of Musailma were eliminated; however, approximately 1200 precious Muslim lives -- including almost 600 Huffaz, Qaris, distinguished soldiers of Badr, and close Companions of the Holy Prophet(SAW) -- were also lost.

To appreciate these figures and understand the determination of early Muslims to protect the religion of Allah(SWT) from possible corruption, we will need to remember that, during the entire life of Rasool Allah(SAW), only 259 Muslim lives were lost in all the battles against the Kuffar. The non-believers had themselves suffered only 759 casualties. In short, our first Caliph, in unison with all the Companions (Sahaba), decreed that the impostor Prophet and his followers should not be allowed to spread their evil. Indeed, none of the companions rested until the complete elimination of the self proclaimed prophet and his followers. This decision of Hazrat Abu Bakr(RA) was so highly regarded, endorsed and accepted by the companions, that Hazrat Umar(RA) proposed an exchange with Hazrat Abu Bakr(RA). He said:

"I will exchange all good deeds of my life time for your acts of one night and one day. One night from those three nights you spent with Rasool Allah(SAW) in the Cave of Thaur and one day from the days of battles against impostor prophets to guard the Finality of Muhammad(SAW).”
Obviously, defending the Finality of Rasool Allah(SAW) should be of utmost importance for us: we should not even entertain the claims of false Messiahs and prophets who will appear from time to time.

It is a sad turn of events that some of our Muslim brothers, who claim to be liberal and broad minded, trivialize the significance and importance of the Islamic principal of Khatme-Nabuwwat and do not appreciate our duty to protect the Deen of Allah(SWT) from all enemies. We hope that this brief message has helped them realize the true message of Allah(SWT).

With Allah is Success and Peace of Allah be upon his Messenger Muhammad and his Followers and Companions.

Maulana Manzoor Ahmad Chinioti,
President Khatme Nabuwwat University, Chiniot Pakistan,
General Secretary, International Khatme Nabuwwat Movement, and
Member of Punjab Assembly

Dua e Nisf us Shabaan

2008-08-15T22:23:00.000-05:00

Month of Sha'baan

2008-08-09T11:27:00.000-05:00

Sha'baan is the name of the (eighth) month of the Hijri calendar.

Fasting in Sha'baan

'Aa'ishah (may Allaah be pleased with her) said: "The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha'baan."(1)

"He used to fast all of Sha'baan, he used to fast all but a little of Sha'baan."(2)

A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha'baan, but he fasted most of it. This is supported by a report narrated from 'Aa'ishah (may Allaah be pleased with her), who said: "I never knew of him – meaning the Prophet (peace and blessings of Allaah be upon him) – fasting for any entire month apart from Ramadaan."(3)

Ibn 'Abbaas said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) did not fast any entire month apart from Ramadaan."(4)

Usaamah ibn Zayd (may Allaah be pleased with them both) said: "I said, 'O Messenger of Allaah, I do not see you fasting in any other month like you fast in Sha'baan.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (5)

Ibn Rajab (may Allaah have mercy on him) said: "Fasting in Sha'baan is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obliagtory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times.

The phrase "Sha'baan is a month to which people do not pay attention, between Rajab and Ramadaan" indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha'baan. Many people think that fasting in Rajab is better than fasting in Sha'baan, because Rajab is one of the Sacred Months, but this is not the case.

The scholars differed as to the reasons why the Prophet (peace and blessings of Allaah be upon him) fasted so much in Sha'baan. Their various opinions were as follows:

1. That he had been unable to fast three days out of every month because he was travelling or for some other reason, so he made them all up together in Sha'baan. When the Prophet (peace and blessings of Allaah be upon him) began to do some naafil action, he would persist in it, and if he missed it, he would make it up later.

2. It was said that his wives used to make up the days that they missed of Ramadaan in Sha'baan, so he used to fast because of that. This is the opposite of what was reported from 'Aa'ishah, that she used to delay making up days that she had missed in Ramadaan until Sha'baan because she was too busy with the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast.

3. It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: "That is a month to which people do not pay attention, between Rajab and Ramadaan." (6)

'Aa'ishah used to make the most of this opportunity to make up any obligatory Ramadaan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (peace and blessings of Allaah be upon him) to fast.

We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadaan comes. It is not permissible to delay it until after the following Ramadaan except in cases of necessity (such as a valid excuse that continues between the two Ramadaans). Whoever is able to make them up before the (second) Ramadaan and does not do so, has to make them up after the (second) Ramadaan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa'i and Ahmad.

Another benefit of fasting in Sha'baan is that it is a kind of training for the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan starts; if he fasts in Sha'baan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes.

Sha'baan is like an introduction to Ramadaan and it has some things in common with Ramadaan, such as fasting, reciting Qur'aan and giving in charity.

Salamah ibn Suhayl used to say: "The month of Sha'baan is the month of reciters (of the Qur'aan)."

Habeeb ibn Abi Thaabit used to say, when Sha'baan came, "This is the month of reciters (of the Qur'aan)."

When Sha'baan came, 'Amr ibn Qays al-Malaa'i used to close his store and devote his time to reading the Qur'aan.

Fasting at the end of Sha'baan

It is makrooh to observe a voluntary fast one or two days before Ramadaan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha'baan.

It may be asked: why is it makrooh to fast just before Ramadaan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadaan that are not part of it. Fasting on the day of Eid is prohibited for the same reason. For the same reason it is also forbidden to fast on the "day of doubt". 'Ammaar said: whoever fasts on this day has disobeyed Abu'l-Qaasim (peace and blessings of Allaah be upon him).

The "day of doubt" is a day when people are not sure whether it is Ramadaan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the 'ulamaa' said that this was also a 'day of doubt' and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haraam to fast on the day of Eid, and the Prophet (peace and blessings of Allaah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salaam or speaking, especially in the case of the Sunnah prayer performed just before Fajr.

Some ignorant people may think that the reason why we do not fast just before Ramadaan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allaah knows best.

References:

Lataa'if al-Ma'aarif fimaa li Mawaasim al-'Aam min al-Wazaa'if, by Ibn Rajab al-Hanbali

Al-Ilmaan bi shay'in min Ahkaam al-Siyaam, by 'Abd al-'Azeez al-Raajihi

(1) Narrated by al-Bukhaari, 1833; Muslim, 1956.

(2) Report narrated by Muslim (no. 1957).

(3) Saheeh Muslim (no. 1954).

(4) Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157.

(5) Narrated by al-Nasaa'i, see Saheeh al-Targheeb wa'l-Tarheeb, page 425.

(6) Narrated by al-Nasaa'i, see Saheeh al-Targheeb wa'l-Tarheeb, p. 425

Juma'a ke din ke kuch aham Darood

2008-07-04T11:17:00.001-05:00

Darood ke Fazail aur Deeni wa Dunyavi Barakat o Samaraat

2008-07-04T11:10:00.002-05:00

Darood Shareef ke Mawaqay

2008-07-04T10:56:00.003-05:00

Darood ke mamno'o maqamaat

2008-07-04T10:52:00.001-05:00

Mamoolaat

2008-06-13T08:41:00.000-05:00

Muslim Boycott Hurts Denmark"s Economy

2008-04-19T13:12:00.003-05:00

Muslim Boycott Hurts Denmark's Economy(IsraelNN. com)

The Danish Arla Foods Company announced recently that it had suffered serious losses due to a Muslim consumer boycott. If the boycott continues for the entire year, the company could lose $372 million, managers said.

Danish Foreign Minister Per Stig Moller recently spoke to the local daily Boerson and warned that a third printing of the caricatures could cause Denmark serious long-term financial losses.

Source:
http://www.israelna tionalnews. com/News/ Flash.aspx/ 144969

------------ -----

Great news

Hope you all know about the Denmark newspaper who made fun upon our loving Prophet and till now they never regret… let us make them regret for all time…

The Denmark ambassador, prime minister and Denmark channel they all try to do something just to stop the boycott made by Muslims last month, by which their losses has reached to 2 billion Euro. If we continue to boycott Denmark products after 7 months it could reach around 40 billion Euro's destruction.

Dear All, please spread the news to all your friends you know in order to rise up our spirit and warning Denmark and other hostile nations towards Islam, we Muslim are united and not easy to break against any one who think to harm or insult Almighty's message peace be upon him.

Hazrat Moulana Qasim Nanotavi Rahemahullah

2008-04-03T22:04:00.000-05:00

Surtee Masjid in Yangon (Rangoon), Myanmar (Burma)

2008-04-03T12:17:00.002-05:00

Surtee Sunni Jame Mosque

Surtee mosque is situated in Mogul Road and is one of the biggest mosques in Yangon. It was built by Surtees who migrated from India during the World War II. The mosque displays architecture that's similar to the mosques in India. Most people who pray in this mosque are surtees. Most weddings that take place in this mosque are those of the surtees and the chief reason why the surtees have their marriage in this mosque is because the way the mosque is built reflects their own culture. The mosque has constant renovations, but the basic architecture is never changed.

Types of Evil Words

2008-03-30T19:26:00.002-05:00

Types of Evil Words

There are many types of evil words. Any person who refused to declare Shahada and to obey Allah (swt) is kafir. His life is controlled by Satan to say bad words, to do bad deeds and to mistreat other people. The following is a partial list of Evil Words that are the byproducts of kufr:

1. lying
2. cheating
3. stealing
4. back biting
5. spying
6. spreading rumors
7. hypocrisy
8. suspicions
9. jealousy
10. selfishness
11. stingy
12. arrogance
13. injustice
14. absent-minded
15. transgressing limits
16. extravagance
17. others and others

All of the above characteristics are the byproducts of evil words. None of them have any piece of wisdom, or obedience to Allah (swt).

Fulfillment of Rights

2008-03-27T19:19:00.000-05:00

Fulfillment of Rights
Hazrat Thanwi (RA) said:

“Sometimes involvement with the Qu’ran Shareef also becomes unlawful. For example: a man wishes to do Hifz but has the responsibility of providing for his family. It will be unlawful for such a man to involve himself with hifz of the Qur’an which is Mustahab, since it is his obligatory duty fardh-e-ayn to provide for his family.”

NOTE: This prohibition will only apply if involvement in the pursuit of Hifz results in the neglect of the Huqooq of one’s family. If a man possesses the ability to execute both tasks simultaneously, it will not be unlawful.

SubhanAllah. This shows the great status of fulfilment of rights of the fellow slaves and those who are under our guardianship and responsibility. Unfortunately, in our day and age, Deen has become a platform of fulfillment of fantasies, feeling a good vibe, and getting a name.

Many a time you see people whose household situation is such which is in dire need of spiritual, financial, or emotional support. There is no one else to look after the household affairs and be there for the assistance of the family. In that time of dire need you see that a person gets a sudden urge (out of nowhere) to go to study overseas, become the next Imam Ghazali, or go on an adventurous journey to seek out the Shaykh of his dreams who will make him the next Shaykh Abdul Qader Jaylani.

It should be understood well, that these types of sudden bursts of energy are nothing but a deception from shaytan. Shaytan knows that “I can never make the practicing believer drink wine, abandon salah, commit zina, etc. But I can deceive him into other such predicaments by which he becomes deprived of Allah’s mercy and grace, and eventually I make him a “bankrupt destitute” (as far as imaan and a`maal is concerned).

One of the ways shaytan makes a believer a “bankrupt destitute” is through mixing up priorities for him and making him become oblivious of his obligatory duties and magnifying the unnecessary actions. An example of this is a person who prays tahajjud all night and does zikr, and then sleeps through fajr prayer which is an absolute fardh.

He feels very pleased with his great feat of spirituality, but he doesn’t know that shaytan is laughing at him at that moment.

By this, he also becomes deprived of Allah’s mercy and grace and incredibly loses out spiritually, turning into a “bankrupt destitute” as it has mentioned extensively in the ahaadith.

It is mentioned in a famous and known hadith of Sahih Muslim:

Rasulullah (salallahu alaihi wa sallam) said: “Do you know who is the bankrupt destitute?” So the Sahabah (ridhwanullahi alaihim) answered, “He is the one who has no money and possessions.”

The Messenger of Allah (salallahu alaihi wa sallam) then said: “The bankrupt destitute of my Ummah is the one who will come on the Day of Judgmennt with lots of prayer, fasting and charity in his account. But he will come (in such a state) that he had abused a person physically, or slandered someone, or usurped the wealth of someone else, or shed the blood of someone, thus, each person will be given his due right on that Day from his good deeds to make up for the rights of theirs which he had violated. When all of his good deeds will be finished and wiped out before fulfilment of everyone’s due rights (which he had violated), then the people will cast their sins upon him, then he will be thrown headlong into the fire.”

Mullah Ali Qari (rahimahullah) comments on this hadith saying: “From this hadithh it is understood that in the matter of huququl-ibaad (due rights of the slaves), there is no pardon from Allah Ta`ala nor any intercession which will be accepted, unless He wishes to satisfy the opposing party which demands their rights. (Mirqatul Mafatih ; Vol. 9, pg. 314.)

May Allah Ta`ala save us from not fulfilling our rights which are due to others, and save us from oppression and grant us a correct understanding of our priorities in this path. Aameen.

A Symposium on Seeratun Nabi pbuh

2008-03-15T17:54:00.001-05:00

Shari’ah Board of America
A division of Rahmat e Alam Foundation

invites the ummah to

A Symposium on Seeratun Nabi pbuh

an educational event to enlighten adults, youth and children on the life of Holy Prophet pbuh

On: Saturday March 22, 2008

At: 7045 N. Western Ave. Chicago, IL 60645

Time: 2.00 pm sharp - InshaAllah

Hazrat Maulana Mufti Shah Mohammed Navalur Rahman sahib

will preside

Speakers:

Maulana Mufti Abdul Sattar sahib Maulana Mufti Haroon Firdausi sahib

for further information please contact:

773-764-8274 www.shariahboard.org

SISTERS WILL BE SEATED SEPARATELY
Snacks will be served

Shariahboard.org

Ki Mohammed Sallallahu Alaihe Wassalam se Wafa Tu Ne

2008-02-27T21:59:00.001-06:00

ADMONITION IN GENERAL

2008-01-26T11:49:00.000-06:00

ADMONITION IN GENERAL
Ameer-ul Mu'mineen, Imaam-ul Mashaariq-e-wal Maghaarib Hadhrat Ali(Karra-m-allahu Wajhahu) said:

''I have selected from the Tauraat Shareef twelve statements and I daily reflect on these statements thrice."

These twelve statements follow hereunder.

ALLAH TA'ALA SAYS:

1. O man ! Never fear any shaitaan and king as long as My Reign endures.

2. O man ! Never be worried aboutyour food as long as you find My treasures to be filled. My treasures neverdecrease nor will be depleted.

3. O man ! when you become helplessin any affair, call Me, and most certainly, you will find Me. I am thebestower of all things and all goodness.

4. O man ! Be assured that I regardyou as My friend. You therefore, befriend Me.

5. O man ! Do not become fearlessof Me until you have crossed the Bridge (in Qiyaamah).

6. O man ! I have created you outof dust, sperm and a blood-clot. I was not without perfect power when creating you, how then can I be without power in feeding you? Why then do you seekfrom others?

7. O man ! I have created all thingsfor you and, I have created you for My Ibaadat. But you have become trappedin that which has been created for your service and you have drifted awayfrom Me for the sake of others.

8. O man ! All creation desires something for themselves while I desire you for your own sake, but yourun from Me.

9. O man ! You are displeased with Me because of the desires of the nafs, but never did you becomedispleasedwith your nafs for My sake.

10. O man ! My Ibaadat is incumbenton you and upon Me is incumbent your feeding. But, in most cases you are deficient in your duty while I am never deficient in feeding you.

11. O man ! You seek future sustenance even today, but I do not desire from you the Ibaadat of the future.

12. O man ! You will forever remain in peace and comfort if you are contented with what I have given you. If you are not contented with it, I will assert the greed of the world over you. It will then cause you to run from pillar to post, from door to door in utter contempt and then too you will obtain only that which has been predestined for you.

Aashoora

2008-01-19T08:43:00.000-06:00

Wasaya

2007-12-23T10:26:00.000-06:00

Eid ul Adha Problem

2007-12-12T20:18:00.001-06:00

Eid ul Adha Problem

Every year the Saudi Authorities announce the day of Arafat one day earlier than its true day. They never sight the Hilal of Dhul Hijjah in determining the day of Arafat and Eid ul Adha. Many Muslims living in North America have a personal opinion that we should celebrate Eid ul Adha the day after day of Arafat in Mina, Saudi Arabia.

Saudi Alim Asks Muslims in N. America NOT to pray Eid on Day after Arafah.

Famous Saudi Alim and Faqih, the late Shaikh Mohammad Ibn Salih Al-Uthaimeen tells Muslims about the correct date of Eid al-Adha in N. America to be on 10th Zul-Hijjah of North America, and not the day-after Arafah in Makkah, as the ISNA and others claim.

When a question was asked, “ Should we abide by the local sighting in determining the Eid-al-Adha or should we follow the pilgrims' schedule, knowing that North America sighting of crescent may come a day before Saudi Arabia's sighting?”

The learned scholar replied, "You should abide by the city you're living in."

To another question “Should we fast on the 9th day of Zul-Hijjah of North America and pray Eid on the 10th day Zul-Hijjah of North America?”

Again the respected scholar replied "Yes, and this is what you should do without any (Haraj) or mental anxiety."

The Saudi Government never says that other countries should follow them.

Pakistan, Iran, Bangladesh, India and Indonesia are the home to more than half of all the Muslims in the world. How do they celebrate Eid ul Adha? They sight the moon of Dhul Hijjah and on the 10th day they celebrate Eid ul Adha.

PROPHET MUHAMMAD (Sallallaahu Alayhi Wasallam) in HINDU SCRIPTURES

2007-12-07T08:23:00.000-06:00

PROPHET MUHAMMAD (Sallallaahu Alayhi Wasallam) in HINDU SCRIPTURES

Some of The Sound Evidences From The Vedas and Other Books of Hindus About Prophet Mohammed (Pease be upon Him)
------------------------------------------------------------------------------ -- One Hindu research professor,in his stunning book, claims that the description of Avatar found in the holy books of Hindu is in fact that of Prophet Muhammad(Salallah Alaih WaSallim). A little while ago,in India a fact revealing book has been published,which has been the topic of discussions and gossip, all over the country. If the author of this book were a Muslim, he would have been arrested or he could have been murdered and all the copies of this book would have been confiscated.Even a ban would have been extended on its further publications. A riot and violence would have broken out against innocent Muslims and their blood would have been shed. Amazingly the author of this book is a fair-minded famous Professor, who happens to be a Hindu. His name is Pundit Vedaprakash Upadhai and the name of his fact revealing book is Kalki Avatar.The author is a Hindu Brahmin by caste of Bengali origin.,he is a scholar , a seeker of the Truth and a well known Pandit in Allahabad University. After years of research work, he published this book and other eight pundits have endorsed and certified his points of arguments as authentic. According to Hindu belief and their holy books, the description of the guide and the leader, named Kalki Avatar fits only to the Prophet Muhammad (S.A.S).So the Hindus of the whole world should not wait any longer for the arrival of Kalki Avatar (the spirit) and should readily accept Prophet Muhammad (S.A.S) as Kalki Avatar. The facts verified and supported by the eight eminent pundits. What the author and the eight other eminent pundits say is that Hindus who are still anxiously awaiting the arrival of Kalki Avatar are simply subjecting themselves to a never ending pain. Because such a great messenger has come and departed from this world fourteen centuries ago. The author produces following sound evidences from the Vedas and other holy books of Hindu religion in support of his claim. 1. In Purana (a holy book of Hindus) it is stated that Kalki Avatar would be the last messenger (prophet) of God in this world for Guidance of the whole world and all human beings. 2. According to a Hindu religion prediction, the birth of Kalki Avatar, would take place in an isle which again according to Hindu religion is Arab Region. 3. In books of Hindus, the names of the father and the mother of Kalki Avatar are given as VISHNUBHAGAT and SUMAANI respectively . If we examine the meanings of these names we shall come to a very interesting conclusion. Take VISHNUBHAGAT = VISHNU( meaning GOD ) + BHAGAT( meaning SLAVE )= ALLAH + ABD (in Arabic) = Slave of God =ABDULLAH(name of Prophet Muhammad's Father). SUMAANI = PEACE or calmness = Aamenah (in Arabic, name of Prophet Muhammad's Mother). 4. In religious books of Hindus, it is mentioned that the staple food of Kalki Avatar would be dates and olives and he would be the most honest and truthful person in the region.Without any doubt the Prophet Muhammad (S.A.S) is acclaimed to possess these qualities. 5. It is stated in Vedas that the birth of Kalki Avatar would take place in an honorable clan . This perfectly fits the Quraysh where the Prophet Muhammad (S.A.S) belonged to. 6. God would teach Kalki Avatar through His Messenger (angel ) in a cave. Allah taught Prophet Muhammad (S.A.S), through His Messenger Jibrael in a cave known as Ghaar-e-Hiraa. 7. God would avail Kalki Avatar with a very speedy horse to ride and travel the whole world and the seven skies.Indication of Burraaq(horse) and Me'raaj(the night when prophet traveled the seven skies). 8. God would also avail Kalki Avatar with divine help. This was particularly proved in the Battle of Badr. 9. Another dazzling account given about Kalki Avatar was that he would be born on the 12th of a month. Whereas the prophet was born on the 12th of Rabiul Awwal(Islamic Calender). In fact, Holy Qur'aan contains qualities and signs attributed to Kalki Avatar reflecting on the Prophet Muhammad (S.A.S). The author has given numerous arguments in favor of his claim that Kalki Avatar is in fact Prophet Muhammad ( S.A.S ) and those who still await the arrival of Kalki Avatar should think again.

There Never Was A People Without A Warner Verily We have sent thee (Muhammad) in truth as a bearer of glad tidingsand as a warner: And there never was a people without a warner havinglived among them (in the past). Qur'an 35:24 For We assuredly sent amongst every People an apostle (with the Command)"Serve Allah and eshew Evil": Of the people were some whom Allah guidedand some on whom Error became inevitably (established). So travel throughthe earth and see what was the end of those who denied (the Truth). Qur'an16:36 And Messengers (Prophets who received revealed books) We have mentionedunto thee (Muhammad) before And Messengers We have not mentioned untothee; And Allah spake directly unto Moses. Qur'an 4:164 These verses of the Holy Qur'an testify that Allah (the One True God)has sent prophets to every people. Therefore, it is not surprising toMuslims to find prophecies about the Last Prophet, Muhammad (s), in previouslyrevealed scriptures. Moreover, Allah had taken covenant with the Prophetsto believe and help future Prophets of Allah, as indicated by the versequoted below. Allah's Covenant With Prophets Behold! Allah took the covenant of the Prophets saying: "I give you aBook and Wisdom; then comes to you an Apostle confirming what is withyou; do ye believe him and render him help." Allah said: "Do ye agreeand take this My Covenant as binding on you?" They said: "We agree."He said: "Then bear witness and I am with you among the witnesses." Ifany turn back after this they are perverted transgressors. Qur'an 3:81-82 ------------------------- A Brief Introduction To Hindu Scriptures The Vedas, Upanishads, Puranas, and Brahmanas Granth are the four sacredbooks in Hindu religion. The last one is a commentary on the Vedas, butit is considered as a revealed book. These books are in Sanskrit, thesacred language of the Hindus. The Vedas are divided into four books:Rig Veda, Yajur Veda, Sam Veda and Atharva Veda. Of these, the firstthree books are considered the more ancient books, and the Rig Veda isthe oldest of them. The Rig Veda was compiled in three long and differentperiods. Opinions greatly differ as to the date of compilation or revelationof the four Vedas. Swami Daya Nand, founder of the Arya Samaj, holdsthe opinion that the Vedas were revealed 1.3 billion years ago, whileothers (Hindu scholars and orientalists) hold the opinion that they arenot more than four thousand years old. Analysis of the Vedas reveal differencesin the accounts of the places where these books were revealed and theRishis (Prophets) to whom these scriptures were given.! Nevertheless, the Vedas are the most authentic scriptures of the Hindus. The Upanishads are considered next to the Vedas in order of superiorityand authenticity. However, some Pandits consider the Upanishads to besuperior to the Vedas primarily from the internal evidence found in theUpanishads. Next in authenticity to the Upanishads are the Puranas. ThePuranas are the most widely read of all Hindu Scriptures, as these areeasily available (the Vedas are difficult to find). The compiler of thePuranas is Maha Rishi Vyasa, and he arranged the Puranas in eighteenvolumes. These books contain the history of the creation of the universe,the history of the early Aryan people, and life stories of the divinesand deities of the Hindus. The Puranas were either revealed simultaneouslywith the Vedas or some time before. The sanctity and reverence of thePuranas is admitted and recognized in all the authentic books of theHindus. For a long time, the Hindu Scriptures were primarily in the hands ofPandits and a small group of men who had learned Sanskrit (The majorityof the Hindu population knew Hindi and could comprehend only a smatteringof Sanskrit words). Sir William Jones, who was a Judge and founded theAsiatic Society of Bengal, learned Sanskrit in the last decade of theEighteenth century. He was instrumental in generating interest in Sanskritand Hindu Scriptures in Europe, and it was due to his efforts that theHindu scriptures were translated into English. In 1935, Dr. Pran Nath published an article in the Times of India thatshowed that the Rig Veda contains events of the Babylonian and Egyptiankings and their wars. Further, he showed that one-fifth of the Rig Vedais derived from the Babylonian Scriptures. From a Muslim perspective,it is likely that the Hindus were given a revealed book or books thatcontained description and struggles of Allah's Prophets sent previouslyto other peoples. It is also possible that commentaries written aboutthem were incorporated later and became a part of the revealed books. There are a number of examples of these in Hindu scriptures. The AtharvaVeda is also known as 'Brahma Veda' or in its meaning as the Devine Knowledge.An Analysis of the Vedas reveal that 'Brahma' is actually Abraham, wherethe initial letter A in Abraham is moved to the end making it Brahma.This analysis is accurate when one writes the two words in Arabic script,a language close to that spoken by Prophet Abraham. Similarly, Abraham'sfirst wife Sarah is mentioned in the Vedas as Saraswati, and ProphetNuh (Noah of The Flood) is mentioned as Manuh or Manu. Some Pundits considerAtharva Veda as the Book of Abraham. Prophets Ismail (Ishmael) and Ishaq(Isaac) are named Atharva and Angira, respectively, in the Vedas. Table 1 Brahma Abraham Saraswati Sarah Manu, Manuh Nuh
Background To Prophecies
It is well known that the Hindus love hero worship, and it is reasonableto assume that over a long period of time the high regard and reverencefor some Prophets led to some of them considered as god or God. Further,it is likely that the Book of Abraham and those of other Prophets containedprophecies about the Last Prophet, Muhammad (s). Muslim historians ofIndia hold the opinion that the graves of Prophets Sheesh and Ayyub (Job)are in Ayodhya, in the province of Uttar Pradesh, India. In ancient times,Ayodhya was known as Khosla according to Shatpath Brahmanas. Some Pundits have now begun to reject the Puranas simply because theyfind in them many prophecies and vivid signs of the truth of ProphetMuhammad. A case has been made that the present Puranas are not the samecollection that Vedas refer to and the real books were lost. Nevertheless,this contention is not correct. It is impossible that all the Puranaswhich were so widely read and keenly studied, could have fallen in oblivionand totally wiped out, whereas the Vedas, which only a few could readand understand, remained intact until now. Another argument against the prophecies is that these were added to thePuranas at a later date. Nevertheless, this argument is also withouta basis. Such a well-known book, in vast circulation and read at appointedtimes in prayers, cannot be easily tampered with. Moreover, all the Panditsand the learned divines of the Hindus could not have conspired and secretlyadded these prophecies to the Puranas. The most strange thing is thatthe corruption is made in favor of the Prophet and against their ownreligion. All major books of the Hindus prophesy about Prophet Mohammad. In additionto many of his qualities, his life events, Abraham, Ka'bah, Bakkah (Makkah)and Arabia, the prophecies mention his name as Mahamad, Mamah, and Ahmad.The name Mahamad appears in the Puranas, Mamah in Kuntap Sukt (in AtharvaVeda) and Ahmad in Sama Veda. Many different classifications as to thedegree of importance of the Vedas have been made. For example, in Shatpathit is stated that Sama Veda is the essence of all the Vedas. At anotherplace in Taitttriya Brahmana, it is stated that "This world was createdfrom Brahma, the Vaishas were created from the mantras of the Rig Veda,the Kashtriyas were created from Yajur Veda and Brahmans were createdfrom Sama Veda." -------------------------------------- Prophecy In The Puranas The compiler of the Puranas, Mahrishi Vyasa, is highly honored amongthe Hindus as a great rishi and learned person. He was a pious and Godfearing man. He also wrote the Gita and the Maha Bharat. Among the eighteenvolumes of the Puranas is one by the title 'Bhavishya Puran,' literallymeaning future events. The Hindus regard it as the Word of God. The prophecycontaining Prophet Muhammad by name is found in Prati Sarg Parv III:3, 3, Verse 5. Before the English translation is presented, a note on the word Malechhathat appears in the first part of verse 5 is in order. The word Malechhameans a man belonging to a foreign country and speaking foreign language.This word is now used to degrade people meaning unclean or even worse.Its usage varies and depends on who is using it and for whom. Sir WilliamJones had great difficulty in recruiting a Pundit to teach him Sanskritbecause he was considered unclean (Malechha). It was only after the directintervention of Maharaja (King) Shiv Chandra that Pundit Ram Lochna agreedto teach him Sanskrit. It is not known when this word began to be used in the derogatory sense,whether before the advent of Prophet Muhammad (s), after the conversionof Hindu King Chakrawati Farmas (of Malabar, located on the southwestcoast of India) to Islam during the lifetime of the Prophet, soon afterthe arrival of Muslims in India (711 CE) or sometime later. MahrishiVyasa, the compiler of the Puranas, has defined a wise Malechha as "aman of good actions, sharp intellect, spiritual eminence, and showingreverence to the deity (God). Many Sanskrit words have borrowed from Arabic and Hebrew with a slightchange as was shown in the examples of Brahma, Saraswati and Manu, andas indicated in Table 2 below. It appears that this word is derived fromthe Hebrew word Ma-Hekha (), which means thy brethren (e.g., And he (Ishmael)shall dwell in the presence of all his brethren. Genesis 16:12; i.e.,Ismaelites are the brethren of the Israelites). In the context of Biblicalscriptures this word meant a descendant of Prophet Ismail (Ishmael),and it is well known that Muhammad (s) is a descendant of Prophet Ismailthrough his second son Kedar. Those who can read Arabic Script can easilysee that a mistake in separating Ma from Hekha will produce a singleword 'Malhekha,' and when adapted in another tongue like Sanskrit mightsound like Malechha. Table 2 [ refer to site ] The Sanskrit text and translation of Verse 5 of Bhavishya Puran, PratiSarg Parv III: 3, 3 are given below. (The boxed area in the Sanskrittext identifies the word Mahamad or Mohammad). [ refer to site ] A malechha (belonging to a foreign country and speaking foreign language)spiritual teacher will appear with his companions. His name will be Mahamad... The translation of Verses 5-27 (Sanskrit text of the Puranas, Prati SargParv III: 3, 3) is presented below from the work of Dr. Vidyarthi. "A malechha (belonging to a foreign country and speaking foreign language)spiritual teacher will appear with his companions. His name will be Mahamad.Raja (Bhoj) after giving this Mahadev Arab (of angelic disposition) abath in the 'Panchgavya' and the Ganges water, (i.e. purging him of allsins) offered him the presents of his sincere devotion and showing himall reverence said, 'I make obeisance to thee.' 'O Ye! the pride of mankind,the dweller in Arabia, Ye have collected a great force to kill the Deviland you yourself have been protected from the malechha opponents (idolworshipers, pagans).' 'O Ye! the image of the Most Pious God the biggestLord, I am a slave to thee, take me as one lying on thy feet.' "The Malechhas have spoiled the well-known land of the Arabs. Arya Dharmais not to be found in that country. Before also there appeared a misguidedfiend whom I had killed [note: e.g., Abraha Al-Ashram, the Abyssinianviceroy of Yemen, who attacked Mecca]; he has now again appeared beingsent by a powerful enemy. To show these enemies the right path and togive them guidance the well-known Mahamad (Mohammad), who has been givenby me the epithet of Brahma is busy in bringing the Pishachas to theright path. O Raja! You need not go to the land of the foolish Pishachas,you will be purified through my kindness even where you are. At night,he of the angelic disposition, the shrewd man, in the guise of a Pishachasaid to Raja Bhoj, "O Raja! Your Arya Dharma has been made to prevailover all religions, but according to the commandments of 'Ashwar Parmatma(God, Supreme Spirit), I shall enforce the strong creed of the meat-eaters.My follower will be a man circumcised, without a t! ail (on his head), keeping beard, creating a revolution, announcing callfor prayer and will be eating all lawful things. He will eat all sortsof animals except swine. They will not seek purification from the holyshrubs, but will be purified through warfare. Because of their fightingthe irreligious nations, they will be known as Musalmans (Muslims). Ishall be the originator of this religion of the meat-eating nation."
Prophecy In Kuntap Sukt (Atharva Veda) Kuntap Sukt are sections in the twentieth chapter of the Atharva Veda.These are read every year in big assemblies in prayers and where sacrificesare offered. Seventeen leading pandits assemble annually to recite thesemantras (verses) with great devotion. Kuntap Sukt are mentioned in severalmost ancient Hindu books - Aitreya Brahmana, Kaushitki Brahmana, GopathBrahmana, Shankhayana Shraut Sutar, Ashvlayana Shraut Sutar, and VaitanSutar. The word Kuntap means to consume sin and misery, and it is composed fromKuh (sin and misery) and tap (to consume). The word Kuntap also meansthe 'hidden glands in the abdomen,' inferring the true meaning to berevealed only to those who are able to develop sufficient insight. Asa comparison, Makkah (Mecca) is called the mother of towns (Umm al Qura)or the navel of the earth. Dr. Vidyarthi shows that the word Kuntap isderived from Bakkah (Makkah). In the analysis of Sanskrit and Arabicwords having the same meaning such as in the preceding Table, the word'b' in Arabic is used as 'p' in Sanskrit (in our times, one example isthat of soft drink Pepsi; it is written and pronounced as Bebsi in theArab world). A certain 't' in Arabic becomes silent and pronounced ash depending on its position in that word (see Table 3, below). For example,'tun' in Medinatun is replaced by h when pronounced (both t and n aredropped). Further, many Sanskrit words having parallel in Arabic ar! e written backwards (see Table 2, above). Thus one can see the similaritybetween the word Kuntap and Bakkah (each containing letters k, n, t,p). Dr. Vidyarthi further demonstrates from the context of propheciesthat Kuntap in fact refers to Ka'bah and Makkah (Mecca). Interestingly,the words Bakkah and Ka'bah use the same root words. Table 3 Pronounced As Written in Arabic As Meaning or Usage Medinah Medinatun City Bayt Baytun House Bakkah,Bakkatu, Bakkatun Proper Name, City Makkah Makkatu Proper Name, City Jeddah Jeddatu Proper Name, City Muhammad Muhammdun Proper Name Khadijah Khadijatu Proper Name, Female (the ending'n' does not appear in female names) The third Mantra (verse 3) of the Kuntap Sakt is: [ refer site ] Its translation by Pandit Raja Ram is given below: "He gave the Mamah Rishi a hundred gold coins, ten chaplets, three hundredsteeds and ten thousand cows." The root of the word Mamah is Mah which means to esteem highly, honor,revere, to magnify and to exalt. The word "Mohammad" means "the praisedone" in Arabic. In Sanskrit, many Muslim names are used with a slightchange. For Example, 'Mahmud' Ghaznavi, who briefly ruled parts of India,is referred to as 'Mamud' Gajnavi. Therefore, Mamah is synonymous withMohammad when the full meaning of the verse is considered. In Hinduism,the word Rishi means a teacher of mystical knowledge or Prophet, andmay include someone who is divine. It appears that this word has beenderived from Prophet Idris with the initial letter 'I' moved to the endof the word, similar to the case of Abraham and Brahma, and the 'd' droppedas in the case of Mamah (Mohammad, which is derived from root lettersh, m, and d). The hundred gold coins refer to the early companions of Prophet Muhammad,eighty of whom migrated to Abyssinia to escape unbearable persecution.In Shatpath Brahmana, a revealed commentary of the Yajur Veda, the goldis metaphorically used for denoting the high spiritual power of a man. The ten chaplets refer to ten excellent companions of Prophet Muhammad,who were given the good news of Paradise by the Prophet. They are knownto Muslims as 'Ashra-i-Mubbashshara.' Their names are - Abu Bakr (ra),'Umar, 'Uthman, 'Ali, Talha, Zubair, 'Abdur Rahman ibn 'Auf, S'ad binAbi Waqqas, S'ad bin 'Zaid and Abu 'Ubeidah (may Allah be well-pleasedwith them). They are the distinguished personalities about whom the Vedasspeak of as Dash ashrijah - 'ten bouquets from the Paradise.' Three Hundred Good Steeds (horses of Arab Breed) refers to those companionsof Prophet Muhammad who fought at 'Badr.' (Their actual number was 313;however, in many prophecies the numbers are usually rounded up). TheSanskrit word Arvah means a swift Arab horse particularly used by Asuras(non-Aryans). Ten Thousand Cows refer to ten thousand companions who accompanied theProphet when he conquered Mecca. The Sanskrit word 'go' is derived fromgaw meaning to go to war, and it is used for both an ox and a cow. Acow or an ox as described in the Vedas represents both as a symbol ofwar and peace and amity. We find both these qualities in the companionsof Prophet Muhammad. They were saintly men, pious and compassionate likea cow, and they were fierce and strong in establishing peace and justice. "Muhammad is the messenger of Allah. And those with him are hard againstthe disbelievers and merciful among themselves. Thou (O Muhammad) seestthem bowing and falling prostrate (in worship), seeking bounty from Allahand (His) acceptance. The mark of them is on their foreheads from thetraces of prostration. Such is their likeness in the Torah and theirlikeness in the Gospel like as sown corn that sendeth forth its shootand strengtheneth it and riseth firm upon its stalk, delighting the sowersthat He may enrage the disbelievers with (the sight of) them. Allah hathpromised, unto such of them as believe and do good works, forgivenessand immense reward." Qur'an 48:29: "O ye who believe! Whoso of you becometh a renegade from his religion,(know that in his stead) Allah will bring a people whom He loveth andwho love Him, humble toward believers, stern toward disbelievers, strivingin the way of Allah and fearing not the blame of any blamer. Such isthe grace of Allah which He giveth unto whom He will. Allah is All Embracing,All Knowing." Qur'an 5:54 A Hadith of Prophet Muhammad will make this prophecy even more clear.It is narrated in Sahih Al-Bukhari, Vol. 9, number 159 and an additionaldeatil in Saheeh Muslim: Sharh an-Nawawee, Vol. 8. This Hadith refersto a dream of the Prophet while he was in Makkah, i.e., before his migrationto Medina: "Abu Musa related that the Prophet (pbuh) said, "I saw in a dream thatI was migrating from Makkah to a land where there were date palm trees.I thought that it might be the al-Yamamah or Hajar, but it turned outto be Yathrib (Medina). And I saw cows (being slaughtered, as quotedin Sahih Muslim) there - and what is with Allah is better. Eventually,the cows proved to symbolize the believers (who were killed) on the day(of the battle) of Uhud, and the good (which I saw in the dream) wasthe good and reward of truth which Allah bestowed upon us after the battleof Badr."' This Hadith shows that cows in the dream represented the Prophet's companions.The ten thousand cows in the Vedic mantra thus refer to ten thousandsaintly companions of Prophet Muhammad. The English translation of the mantras (verses) 1 through 13 of the KuntapSukt (Atharva Veda) was taken from the work of Pandit Raja Ram and otherHindu translators, and is given below. The text in [ ] is added to elaborateor explain the context of the verses for the reader. 1. Listen to this O people! a praiseworthy shall be praised. O Kauramawe have received among the Rushamas sixty thousand and ninety. [populationof Makkah at the time of Prophet's triumphant entry in Makkah]. 2. Twenty camels draw his carriage, with him being also his wives. Thetop of that carriage or chariot bows down escaping from touching theheaven. 3. He gave the Mamah Rishi a hundred gold coins, ten chaplets, threehundred steeds and ten thousand cows. [100 early companions, 80 of themmigrated to Abyssinia; ten elect companions who were given the good newsof paradise by the Prophet; 313 companions of the battle of Badr; and10,000 companions who accompanied the Prophet in the triumphant entryof Makkah and cleansing of Ka'bah of Idols]. 4. Disseminate the truth, O ye who glorifies [Ahmad], disseminate thetruth, just as a bird sings on a ripe fruited tree. Thy lips and tonguemove swiftly like the sharp blade of a pair of shears. [The Prophet'sstate when he received revelation through Archangel Jibril (Gabriel)]. 5. The praying ones with their prayers hurry on like powerful bulls.Only their children are at home, and at home do they wait for the cows.[Cows refers to companions of the Prophet. Prophet's companions strictadherence to five daily prayers at appointed times. Refers to Battlesof Badr, Uhud, and Ahzab (Ditch or Allies)]. 6. O you who praises (the Lord), hold fast the wisdom, which earns cowsand good things. Disseminate this among the divines, just as an archerplaces his shaft on the right point. [wisdom of the Qur'an]. 7. Sing the high praise of the king of the world or the Light of theUniverse, who is a god and the best among men. He is a guide to all peopleand gives shelter to everyone. [Prophet Muhammad's qualities]. 8. He who affords shelter to everybody, gave peace to the world, as soonas he mounted the throne. Men in Kuru-land are talking of his peace-makingat the time of the building of the house. [Kuru means one who protectsa house in Hebrew and Kore means a house. It refers to the first houseof worship, the Ka'bah. In this sense, Kuru-land means the land of Koreish.This Mantra refers to the rebuilding of the Ka'bah five years beforeMuhammad's prophethood and his role in peace-making when each tribe ofthe Koreish (Quraish) wanted the sole honor to put the Black Stone atits right place and disputed to the point of threats to fight each other.The Black Stone is a celestial material and is the only remaining partof the original building material of the Ka'bah]. 9. In the realm of the King, who gives peace and protection to all, awife asks her husband whether she should set before him curd or someother liquor. [Due to Prophet's protection and commandments, women couldtravel freely long distances without any escort or fear]. 10. The ripe barley springs up from the cleft and rises towards heavens.The people prosper in the reign of the king who gives protection to all.[people rise from the depth of degradation to the height of glory]. 11. Indra awoke the singer of his praises and asked him to go to thepeople in every direction. He was asked to glorify Indra, the mightyand all pious men would appreciate his effort and God would bestow onhim His rewards. [The Prophet sent letters to several kings and rulersin every direction inviting them to Islam]. 12. Cows, horses and men multiply and increase here, because here rulesthe one who is bountiful and splendidly generous who gives thousandsin charity and sacrifice. [qualities of the Last Prophet]. 13. O Indra, let these cows be safe, and let not their master be harmed.And let not an enemy, O Indra, or a robber overpower them. [Indra refersto God and cows to saintly followers of the Prophet]. For comparison, read the Biography of Prophet Muhammad (s) and What Non-MuslimsSay about Prophet Muhammad (s).
More Prophecies In Atharva Veda Atharva Veda X, 2, 28: [On Ka'bah] [ see site ] Whether it is built high, its walls are in a straight line or not, butGod is seen in every corner of it. He who knows the House of God, knowsit because God is remembered there. The Ka'bah is not exactly cubical and its sides are not of the same length.The Holy Sanctuary (Haram) of which Ka'abah is at the center remainsopen day and night throughout the year and it is always filled with peoplepraying to Allah (the One True God). Muslims face toward it during prayerforming circle in the Haram (Holy House) and the circle extends out inthis manner throughout the planet Earth. Atharva Veda X, 2, 31:[On Holy Sanctuary (House) and Ka'bah] [ see site ] This abode of the angels has eight circuits and nine gates. It is unconquerable,there is eternal life in it and it is resplendent with Divine light. The holy sanctuary (Haram) of which Ka'bah is at the center remains openday and night throughout the year and it is always filled with peoplepraying and supplicating to Allah (the One True God). It has remainedunconquerable. Abraha Al-Ashram, the Abbysinian viceroy of Yemen, triedto demolish it in 570 CE with a strong army and hordes of elephants butwas prevented from entering the city (Holy precinct). The people of Makkahhad decided not to defend the Ka'bah, fled the city and took refuge innearby hills overlooking Ka'bah. By Allah's Command, the 'Abaabeel' (flyingcreatures, birds) pelted stones at Abraha's army and decimated it, leavingthem like green crops devoured by cattle. This incident is describedin the Surah (chapter) 105 of the Qur'an. The year 570 CE is popularlyknown by the Arabs as 'The year of the Elephant,' and Prophet Muhammadwas born in that year. Dr. Vidyarthi points out the following facts. The House of God has ninegates - Baab-e-Ibrahim (Abraham) , Baab-al-Wedaa, Baab-as-Safa, Baab-e-Ali,Baab-e-Abbas, Baab-un-Nabi, Baab-as-Salaam, Baab-az-Ziyarat, and Baab-e-Haram.Further, the eight circuits are the natural lines enclosing the areasbetween the surrounding hills, the names of which are: Jabal-e-Khaleej,Jabal-e-Qaiqaon, Jabal-e-Hindi, Jabal-e-Laalaa, Jabal-e-Keda, Jabal-e-AbuHadidah, Jabal-e-Abi Qabees, and Jabal-e-Umar. Atharva Veda X, 2, 33: [On Abraham and more on Holy Sanctuary and Ka'bah] [ s i t e ] Brahma (Abraham) stayed in this abode which is illumined by heavenlylight and covered with Divine blessings. It is the place that gives (spiritual)life to the people and is unconquerable. The Ka'bah was built by Prophets Abraham and Ismail. It has remainedunconquerable as explained in the preceding verse. Many verses of theHoly Qur'an and of the Old Testament in the Bible describe the divineblessings in this Holy house. --------------------------------- Prophecy In Sama Veda The Sama Veda contains many prophecies of the advent of Prophet Mohammad.Here, one of them is presented. It is found in Sama Veda, II:6,8: [ s i t e ] "Ahmad acquired religious law (Shariah) from his Lord. This religiouslaw is full of wisdom. I receive light from him just as from the sun." Prophet Muhammad's other name was Ahmad (both are from root letters h,m and d), both words have the meaning the "praised one" except the latteremphasizes a higher degree to it. The Holy Qur'an states that Prophet'Isa (Jesus, pbuh) mentioned the last Prophet's name as Ahmad. --------------------------------------------- Prophecy In Rig Veda Rig Veda V, 27, 1: [ s i t e ] The wagon-possessor, the truthful and truth-loving, extremely wise, powerfuland generous, Mamah [Mohammad] has favored me with his words. The sonof the All-powerful, possessing all good attributes, the mercy for theworlds has become famous with ten thousand [companions]. It refers to ten thousand companions who accompanied the Prophet in thetriumphant entry of Makkah and cleansing of Ka'bah of Idols and otherprofanities. ------------------------------------------------ More Prophecies In Hindu Scriptures The Vedas contain many prophecies about Prophet Muhammad. Some Europeanand Hindu translators of the Vedas have removed the name referring tothe Prophet, while others have tried to explain away the mantras (verses)on his life events, Ka'bah, Makkah, Medinah, Arabia, and other eventsusing the terminology of the Hindus, such as purification rituals, andlands and rivers in India. Some mantras containing prophecies are inter-mixedwith explanatory phrases, and it may be that these were commentariesand explanatory notes on the prophecies, which later became a part ofthe prophecy. Several prophecies are found in Atharva Veda: (1) XX: 21, Mantras 6,7, and 9, (2) XX: 137, Mantras 7 through 9, and (3) X: 2, Mantras 26,27, 29, 30, and 32. Similarly, in Rig Veda, additional prophecies arefound in: (1) VII: 96, Mantras 13 through 16, and (2) I: 53, Mantras6 and 9. Finally, a prophecy is found in Sama Veda III: 10, Mantra 1.These are a sample of many prophecies. The serious reader may want torefer to scholarly work of Dr. A.H. Vidyarthi, entitled "Mohammad inWorld Scriptures," 1990. This book explains the Hindu terminology usedin the Mantras and the meaning and usage of certain words and phrasesfrom within the Vedas and other Hindu Scriptures. -------------------------------------- No Compulsion In Religion There is no compulsion in religion. The right direction is henceforthdistinct from error. And he who rejecteth false deities and believethin Allah hath grasped a firm handhold which will never break. Allah isHearer, Knower. Qur'an 2:256 Allah: Allah is the proper name of the One True God, creator and sustainerof the universe, who does not have a partner or associate, and He didnot beget nor was He begotten. The word Allah is used by the Arab Christiansand Jews for The God (Eloh-im in Hebrew; 'Allaha' in Aramaic, the mothertongue of Jesus, pbuh). The word Allah does not have a plural or gender. pbuh: Peace Be Upon Him. This expression is used for all Prophets ofAllah. Abreviations derived from Arabic words are (s) and (as). ra: Radiallahu Anhu (May Allah be pleased with him). References: 1. Abdul Haq Vidyarthi, "Muhammad in World Scriptures," Adam Publishers,1990. (includes chapters on Zoroastrian and Hindu Scriptures) 2. A.H.Vidyarthi and U. Ali, "Muhammad in Parsi, Hindu & Buddhist Scriptures,"IB.

Hikayat e Majzoobeen

2007-12-06T08:34:00.000-06:00

Nuskha

2007-11-27T20:03:00.000-06:00

Wazifa

2007-11-26T22:09:00.000-06:00

afzal ul zikr

2007-11-18T14:32:00.000-06:00

HADHRAT HAARITH MUHAASABI (rahmatullah alayh)

2007-11-18T08:59:00.001-06:00

HADHRAT HAARITH MUHAASABI (rahmatullah alayh)

1. Hadhrat Haarith Muhaasabi (rahmatullah alayh) was a contemporary of Hadhrat Hasan Basri (rahmatullah alayh). His abstinence from mushtabah (doubtful) food was of such a high degree that his fingers would become paralysed if he touched such food. Once he visited Hadhrat Junaid Baghdaadi (rahmatullah alayh). A neighbour in whose house a marriage had taken place had sent some of the walimah food to Hadhrat Junaid Baghdaadi. This food was served to Hadhrat Muhaasabi. As he took a morsel of the food, his fingers became limp. Nevertheless, he quickly put the morsel with great difficulty into his mouth, but it would simply not go down his throat. He left the room, spat out the food and went home.
After some days when Hadhrat Junaid Baghdaadi met him, he (Hadhrat Junaid) asked him to explain his abrupt departure of the other day.

Hadhrat Haarith Muhaasabi said:
"Whenever I stretch my hand towards mushtabah food, it is Allah's great favour that my fingers become limp. However, in deference for you I managed to put the morsel of food in my mouth, but it was rejected by my throat. I spat it out and left."

Hadhrat Junaid Baghdaadi again invited Hadhrat Haarith Muhaasabi to his home. This time he served a piece of dry bread which Hadhrat Muhaasabi are with relish. Hadhrat Muhaasabi commented: "This suffices for the durwaish."

2. Hadhrat Haarith Muhaasabi inherited 30,000 dirhams from his father's estate. He handed the whole amount to the Baitul Maal (the state's treasury) and said:
"Rasulullah ( صلى الله عايه وسالم) said: 'The Qadriyyah are the Majoos (fire-worshippers) of this Ummah.' My father was a member of the Qadriyyah sect. The Majoos are not Muslims, hence it is not permissible for me to inherit from my father."

3. He said:
Do not take oaths.
Do not speak a lie.
Do not make promises. If a promise has been made, honour it.
Do not curse anyone, even if the person is an oppressor.
Do not seek compensation for anything from anyone.
Do not testify in a case of kufr, shirk and nifaaq.
Do not intend to commit a sin whether it be a sin of the heart or of the body.
Do not impose on anyone. Rather remove the difficulties of others.
Do not wish for an honoured position in the world and regard all others to be nobler than yourself.
Obedience to the laws of Allah Ta'ala is Sabr.
The understanding that all worldly causes are from Allah and to be grateful for even misfortunes are called Tasleem (complete submission).
Severance of relationship with the enemies of Allah is called Haya (Shame).
Divine Love means to shun the world.
To abandon sin on account of the fear of being apprehended (in the hereafter) is called Khauf.
Fleeing from people is called Uns (i.e. an elevated stage of Divine Love).
A Saadiq (Truthful one) is a person who is pleased when he is criticised. He always seeks Allah's refuge.
He who has adorned his nafs by struggle, has found the straight path.
Allah bestows the ability of following the Sunnah to the one who has ikhlaas (sincerity) and engages in Muraaqabah (contemplation).

Imaan Mufassal ( Imaan elaborated):

2007-11-18T08:41:00.001-06:00

Imaan Mufassal ( Imaan elaborated):

Imaan Mujmal ( Imaan in a nutshell):

DEFINITION OF IMAAN
In terms of the Shari'ah the two words, Imaan and Islam , are inextricably interwoven. The Shar'i meaning of the one is incomplete without the meaning of the other. The two terms are complementary. The one is a necessary corollary of the other. The existence of the one is dependent on the existence of the other. Negation of the one implies the automatic negation of the other. A proper understanding of Imaan is, therefore, possible only by a study of the Shar'i definition of both words and their interrelationship to one another.

Literal Meaning
Imaan literally means:

to verify, to accept, to attest with the heart .

The acceptance by the heart with conviction is termed Imaan in the literal sense. Hence, Imaan is a state or an internal ( Baatini ) condition.

Islaam literally means:

to submit oneself to another; to make oneself lowly in the presence of another .

In the literal meanings of the two words have their share in the Shar'i definition of Imaan and Islaam . Basing the technical (i.e. the Shar'i ) meanings on the literal meanings. Imaam Abu Muhammad Mas'ud Baghawi Rahmatullah Alay says:

?Nabi (SAW) defined Islaam as the name for external acts and Imaan as the name of the internal beliefs.?

Technical ( Shar'i ) Meaning
For all practical purposes, Imaan and Islaam mean one and the same thing. Allamah Taftaazaani Rahmatullah Alay in sharhul Aqaa-id states:

?Imaan and Islaam are on thing.?

Imaam Subki Rahmatullah Alay explaining the interrelationship between Imaan and Islaam , says that although Islaam applies to outward submission inward Imaan is a prerequisite or a condition (shart) for its ( Islaam 's) validity. Similarly, although Imaan applies to inward submission ( inqiyaad baatin ), outward submission is essential for it.

It will now be clear that Islaam minus Imaan and Imaan without Islaam are of no consideration in the Shari'ah . Allamah Zubaidi rahmatullah Alay states that the Ashaa'irah * and Hanafiyah are unanimous on this view.

The unity of the Shar'i conception of the two words is amply borne out by the following statements which appear in Sharhul Aqaa`id :

?In the Shari'ah it is not proper, to proclaim the same person to be a Mu'min but not a Muslim or a Muslim but not a Mu'min.?

?The one is inseparable from the other because of the unity of conception.?

In short Imaan cannot be divorced from Islaam nor Islaam from Imaan .

The accepted and popular definition of Imaan is:

?Acceptance with the heart and the declaration with the tongue.?

Thus, in terms of the Shari'ah , Imaan (viz. that Imaan requisite for proclaiming one a Muslim) consists of two fundamentals:

1. To accept with the heart.

To declare with the tongue what has been accepted with the heart.

Should anyone of these two fundamentals be lacking, one will not be called a Muslim in the terminology of the Shari'ah .

Difference Between The Two Fundamentals
Of the two fundamentals of Imaan or Islaam , acceptance with the heart ( Tasdeeq bil Qalb ) is the primary one, having greater importance, than declaration with the tongue ( Iqraar bil Lissaan ). There is absolutely no possibility of the first fundamental, viz. Tasdeeq bil Qalb , ever being waived whereas the second fundamental, viz. Iqraar bil Lissan , can at times be waived, e.g. the circumstance of torture. Under torture concealing one's Imaan by refraining from declaration with the tongue or by rejecting with the tongue will be permissible on condition that acceptance with the heart remains intact.

The Effect Of The Existence Of Only One Fundamental
One who fulfills the first fundamental of Tasdeeq bil Qalb (acceptance with the heart) but refrains from the second fundamental of Iqraar bil Lisaan (declaration with the tongue) will be a Mu'min by Allah. However, in terms of the Shari'ah and in relation to this world he will not be called a Mu'min or Muslim. On the other hand, one who subscribes to Iqraar bil Lisaan while refraining from Tasdeeq bil Qalb will be a Kaafir by Allah , and in relation to the world he will be a Mu'min in the same category as a Munaafiq .

THE MEANING OF TASDEEQ (ACCEPTANCE)
Tasdeeq literally means firm acceptance and belief with the heart. A person who believes in the existence of a Creator without accepting the specific injunctions, e.g. Aakhirah , Malaa-ikah , Qur'aan, etc., will be devoid of Shar'i Tasdeeq or what is called, Imaan-e-Istilaahi (the technical Imaan envisaged by the Shari'ah ). Such general and undefined acceptance is mere Tasdeeq-e-lughwi (literal acceptance) which does not qualify one to be a Mu'min or Muslim, neither in terms of the Shari'ah as applicable to man on this earth, nor in relation to Allah .

Shar'i Meaning Of Tasdeeq
The Shar'i meaning of the Tasdeeq which is the primary fundamental of Imaan is stated in Sharhul Aqaa-id as follows:

?The acceptance of all that which Muhammad (SAW) brought from Allah .?

Thus Tasdeeq in the Shari'ah is to accept with the heart all and everything conclusively proven to have been delivered to the Ummah by Muhammad (SAW) from Allah .

When this is the meaning of Shar'i Tasdeeq , it will be readily understood that the conception of Istillaahi (technical) Imaan or Shar'i Imaan is not confined to the acceptance of a few beliefs, tenets, laws or injunctions or the acceptance of a part of what has been brought by Muhammad (SAW). Such partial acceptance is not the full Tasdeeq demanded by Shar'i Imaan . Man will discharge his obligation of Shar'i Tasdeeq by acceptance, in a concise (Ijmaali) form, of whatever Rasoolullah (SAW) brought from Allah . A concise acceptance qualifies man to be a Shar'i Mu'min or Muslim.

?Concise? in the context of Imaan 's validity means the acceptance in the heart of all and everything in a single statement without the necessity of outlining or enumerating the multitude of details brought by Rasoolullah (Sallallahu Alayhi Wasallam). In other words, to affirm and believe with the heart:

I accept all and everything brought by Muhammad (Sallallahu Alayhi Wasallam),

is sufficient to obtain discharge from the obligation of Imaan . This single sentence of affirmation by the heart is then the meaning of concise. It has no other meaning ?no other construction or interpretation. It does not at all mean partial acceptance or acceptance of the beliefs, commands and prohibitions in general minus their details. Thus, if someone proclaims the concise formula of Imaan , declaring his Tasdeeeq while at the same time refuting any detail which is conclusively established to be the teaching of Rasoolullah (Sallallahu Alayhi Wasallam), such ?concise? Imaan and Tasdeeq are not valid and the proclaimer of such partial Tasdeeq , will not be a Mu'min nor a Muslim. An example of such incomplete and invalid Tasdeeq or Imaan is of a person rejecting the finality of Rasoolullah 's (Sallallahu Alayhi Wasallam) Risaalat (office of Rasool or Nabi ) while affirming the truth of his Risaalat . Such an acceptance or Tasdeeq does not make one a Muslim or a Mu'min. Similarly, a person who accepts the decree of Salaat , but denies, for example, the posture of Sajdah , will not be a Muslim or a Mu'min.

From this explanation it shall be clear that the concise affirmation and assertion of Imaan are the essence of Imaan , which comprehends each and every detail taught by Rasoolullah (SAW). Another way of putting it is that concise Tasdeeq is in relation to words, the conception of which is comprehensive.

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THE VERBAL ASSERTION OF CONCISE IMAAN
The following is the Shar'i formula of the verbal assertion ( Iqraar-bil-Lisaan ) of Imaan :

There is no God but Allah. Muhammad is the Rasool of Allah.

This is Imaan or Islaam in a nutshell in the concise form. The affirmation by the heart of this concise or brief formula (known as Kalimah Tayyibah ) and its verbal assertion render the person a Mu'min or a Muslim.

Since this brief Kalimah or statement is a comprehensive, allembracing and multidimensional conception and not an undefined and ambiguous concept, the Shari'ah makes imperative the acceptance of Allah and the Rasool ? the two fundamental constituents stated in the concise formula ? in the defined and restricted form elaborated by Rasoolullah (SAW). Any meaning or interpretation short of the Shar'i concept of Tasdeeq is neither Imaan nor Islaam .

NASEEHAT SPECIALLY FOR THOSE INVOLVED IN ZIKR AND SHAGHL

2007-11-18T08:32:00.000-06:00

NASEEHAT SPECIALLY FOR THOSE INVOLVED IN ZIKR AND SHAGHL

Those trodding the Path of Sulook should endeavour to follow the method of Rasulullah Sallallahu alayhi wasallam in everything. Following the Sunnah creates much
Noor in the heart. Have patience when anyone says something which displeases you. Don't say anything in haste, especially while in anger. Be very careful in the
state of anger. Never consider yourself to be perfect or one who possesses excellences. Ponder before speaking. When you are convinced that in what you intend
speaking is no harm and in it is some benefit or need regarding the world or Deen, then only proclaim it. Never speak ill of even an evil person. Do not listen to evil.
Do not criticize any dervish who may be overwhelmed by some ecstatic condition and may be saying something which in your opinion seems to be in conflict with the
Deen. Never despise any Muslim even if he happens to be a sinner. Never yearn nor have greed for wealth and honour. Do not make an occupation of ta'weez and
talisman, for the general public will overwhelm you (by making demands and requests for ta'weez). As far as is possible remain in the company of those who engage
in Zikr. Such association creates Noor, courage and love in the heart.
Do not expand much worldly affairs. Do not meet people unnecessarily. When necessity compels you to meet others, meet them kindly and display good manners.
As soon as the need has been fulfilled withdraw from company. Remain aloof especially from acquaintances. Search for the companionship of the people of Allah
(the pious and saintly ones) or meet with such persons who are not well-known to you. Harm from such people is slight.
If some spiritual condition occurs in your heart or some amazing knowledge enters the heart, inform your Shaikh. Do not request your Shaikh for some specific
Shaghl (devotional practice). Do not inform anyone besides your Shaikh of the effect Zikr produces in you.
Do not be deceiving nor beat about the bush when you have realized your error. Confess immediately. In all circumstances have trust in Allah and present your needs
to Him only. Request Allah to grant you steadfastness on the Deen.

Darood ki Fazilat

2007-11-01T22:03:00.000-05:00

Jumma

2007-11-01T21:59:00.001-05:00

Volume 2, Book 13, Number 1:

Narrated Abu Huraira:

I heard Allah's Apostle (p.b.u.h) saying, "We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)."

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Volume 2, Book 13, Number 2:
Narrated 'Abdullah bin Umar:

Allah's Apostle (p.b.u.h) said, "Anyone of you attending the Friday (prayers) should take a bath."

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Volume 2, Book 13, Number 3:
Narrated Ibn 'Umar:

While Umar bin Al-Khattab was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came. 'Umar said to him, "What is the time now?" He replied, "I was busy and could not go back to my house till I heard the Adhan. I did not perform more than the ablution." Thereupon 'Umar said to him, "Did you perform only the ablution although you know that Allah's Apostle (p.b.u.h) used to order us to take a bath (on Fridays)?"

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Volume 2, Book 13, Number 4:
Narrated Abu Said Al-Khudri:

Allah's Apostle (p.b.u.h) said, "The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty."

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Volume 2, Book 13, Number 5:
Narrated Abu Said:

I testify that Allah's Apostle said, "The taking of a bath on Friday is compulsory for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available." Amr (a sub-narrator) said, "I confirm that the taking of a bath is compulsory, but as for the Siwak and the using of perfume, Allah knows better whether it is obligatory or not, but according to the Hadith it is as above.")

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Volume 2, Book 13, Number 6:
Narrated Abu Huraira:

Allah's Apostle (p.b.u.h) said, "Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah's cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba."

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Volume 2, Book 13, Number 7:
Narrated Abu Huraira:

While 'Umar (bin Al-Khattab) was delivering the Khutba on a Friday, a man entered (the mosque). 'Umar asked him, "What has detained you from the prayer?" The man said, "It was only that when I heard the Adhan I performed ablution (for the prayer)." On that 'Umar said, "Did you not hear the Prophet saying: 'Anyone of you going out for the Jumua prayer should take a bath'?".

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Volume 2, Book 13, Number 8:
Narrated Salman-Al-Farsi:

The Prophet (p.b.u.h) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven

Darood

2007-11-01T21:52:00.001-05:00

Qadiani Mal'oon

2007-10-12T08:34:00.000-05:00

Qadiani Mal'oon

This article draws special attention of the reader to the fact that the Qadianis deem Mirza Ghulam Ahmad as a Prophet incarnate through reincarnation, i.e. rebirth of the holy Prophet of Islam in Mirza Ghulam Ahmad's person. Thus they have rebelled against Islam and seceded from it. They have infective the pretender a place higher than that of the holy Prophet (SAW).

The contents of this text are based on authentic Qadiani literature with references to the relevant book and page. We take full responsibility and do hereby declare that the sources are authentic and correct.

The below-cited incontrovertible proofs indicate beyond the slightest doubt that Qadianism is an entirely different religion Qadiani Mal'oonfrom Islam. The reality of the Qadiani religion is that if you accept the Qadiani Mirza as Prophet then it is all right, otherwise the Religion of Islam is abused as being dead, cursed, satanic and contemptible, and the Prophet hood and Apostleship of Muhammad (SAW) too is denied. May not Almighty Allah deprive anyone of Wisdom and Faith!

To Qadianis Muhammad (SAW) is Mirza Ghulam Ahmad Himself
Mirza Ghulam Ahmad claims that he himself is (na-auzoo-billah) Muhammad (SAW):
Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. (HQ 48.29)
Mirza said, "In this divine revelation (the above verse) I have been named Muhammad as well as the Messenger of Allah". (Ek Ghalti Ka Izala, p.3;Roohani Khazain vol.18, p.207).

The So-Called Two Prophetic Appointments Of Muhammad (SAW)
The reasons why the Qadianis deem Mirza to be Muhammad (SAW) is that according to the Qadiani belief, `Khatam un Nabieen' (the final Prophet (SAW)) had been ordained to be born in Mecca as Muhammad. For the second time, according to the Qadianis, he was reincarnated in Qadian as Mirza Ghulam Ahmad ! In other words, the sprit of Muhammad (SAW) along with his prophetic accomplishments allegedly appeared a second time in the incarnation of Mirza. And we quote:

"And know that just as our holy Prophet (SAW) was born in the 5th century, in the same way he was reborn in the end of 19th century in the incarnation of the Promised Masih" (Mirza). (khutbah-e-Ilhamiah,p.180; Roohani Khazain, vol.16,p270)
"The holy Prophet (SAW) had two births as a Prophet. In other words, we may say that it was promised that the holy Prophet (SAW) would be born in the world once and once more reincarnated and this was fulfilled by the incarnation of the promised Masih and the promised Mahdi" (Mirza). (Tuhfa-e-Golravia, p94; footnote, Roohani Khazian, vol.17,p.249)

Mirza of Qadian Claimed To Be The Same As Muhammad (SAW)
According to Qadiani belief Muhammad (SAW) with all his excellence was reincarnated in Mirza of Qadian. As such the entity of Mirza of Qadian is (na-uzoo-billah)the same as the entity of Muhammad (SAW). Mirza has said:

"And Allah bestowed upon me the bounty of the holy Prophet and made it perfect, and he drew towards me the kindness and generosity of that merciful Prophet, so much so that my entity became his entity. Thus he who joins my Jamaat really becomes one of the Sahaba of my chief who was better then all the Prophets. It is not hidden from those with the ability to think that this is what the words "others of them" mean. The person who makes a difference between me and Mustafa has neither seen me nor recognized me". (Khutbah-e-Ilhamiah, p.171; Roohani Khazain, vol.16, pp.258-259).

Mirza of Qadian Claimed That He Possessed All The Virtues And Excellence Of Muhammad (SAW)
Once the belief had been fabricated that the being of Mirza is exactly the being of Muhammad (SAW) and that it is Muhammad (SAW) himself who was reincarnated in Qadian as Mirza, then it must also be alleged that all the accomplishments and distinctions of Muhammad (SAW) were transferred to Mirza. Mirza has said:
"When I am the holy Prophet incarnate and when all the accomplishments of Muhammad including the prophet hood are reflected in my mirror of my shadiness, then who is the man who has claimed prophet hood in a separate being ?" (Ek Ghalti Ka Izala, p.8; Roohani Khazain, vol.18,p.212)
"The entity of the promised Masih (Mirza), in the sight of Allah is the entity of the holy Prophet (SAW). In other words, in the records of Allah there is no duality or difference between the promised Masih and the holy Prophet (SAW). Rather they both share the same eminence, the same rank, the same status and the same name. Although verbally they are two, yet in reality they are one and the same". (Al-Fazl, Qadian, Vol.3, No.37, dated 16th September 1915, as cited in Qadiani Mazhab page 207, 9th edition, Lahore)

Mirza Of Qadian Claimed That He Was The Final Prophet
According to the Qadiani belief, the "Qadiani based" birth of Muhammad (SAW) as a prophet took place in the incarnate AUTAR, Mirza of Qadian. And as he became incarnate of Muhammad (SAW) then Mirza becomes the "final prophet" too ! Mirza says:
I have told so many times that according to the verse: "And others of them.." I am incarnate the last of the Prophets. Twenty years ago Allah named me in Braheen-e-Ahamadia, Muhammad and AHmad and declared that I am the holy Prophets (SAW) incarnation. (Ek Ghalti Ka Izala, p.8; Roohani Khazain vol.18; p212)
"Blessed is he who has recognized me. Of all the paths to God I am the last path, and of all his Lights, I am the last Light. Unfortunate is he who forsakes me, because without me all is darkness". (Kashti-e-Nooh, p.56; Roohani Khazain, vol.19, p.61).

Mirza of Qadian Claimed He Was The Best Of The Prophets Of Allah
"Many thrones have descended from heaven but thy throne has been placed the highest". (Tazkirah 2nd Ed, p.643)

"The various accomplishments which were bestowed upon all other Prophets were concentrated in a greater degree in the holy Prophet. All those accomplishments have been conferred on me through the holy Prophets reincarnation in me. That is why I bear the names of Adam, Abraham, Moses, Noah, Solomon, Jesus, etc. All the previous Prophets were the incarnations of special attributes of the holy Prophet but I am the the reincarnation of all the attributes of the holy Prophet". (Malfoozat-e-Mirza, Vol.3, P.270)

Mirza of Qadian Claimed That He Was Superior To Muhammad (SAW)
The Qadianis believe that Mirzas reincarnation was superior to the Prophets first birth in Mecca . Mirza says:

One who denies that the orainment of the Prophet (SAW) is related to the 6th thousand as it was related to the 5th thousand, denies the truth and the mandate of the Quran. the truth is that the spirituality of the (reincarnated) holy Prophet at the end of the 6th thousand (i.e. these days), is much more stronger, more complete and severe than in those early years. rather it is like the 14th (moonlit) night". (Khutbah-e-Ilahmiah, p181; Roohani Khazain, vol.16, pp.271-272)

The Simile Of "The New Moon" Used For The Holy Prophet (SAW) And That Of "The Full Moon" Used For Mirza
The superiority of the Qadiani incarnation has been expressed in yet another style: viz. During the Meccan age the holy Prophet (SAW), Islam was like the Crescent in which there is no light but in his so-called Qadiani reincarnation, Islam became lighted and illuminated like the full moon. Mirza said:
"And Islam started like the cescent which was destined ultimately to become in the later ages the full moon by the command of God. Thus Allahs wisdom willed that Islam should asume the form of the full moon in that century which should resemble the full moon by way of counting". (Khutbah-e-Ilahmiah, p181; Roohani Khazain, vol.16, p.275)

"To declare those who denied the holy Prophet in his first birth as unbelievers and outside the fold of Islam, but to regard the deniers of his second birth as Muslim is an insult to the Prophet and a joke against the signs of Allah, although the promised Masih has in Khutbah-e-Ilahmiah, compared the mutual relation between the first and the second births of the holy Prophet to the relationship between the crescent and the full moon". (Akhbar Al-Fazl, Qadian, Vol.3, No.10, dated 15th July 1915 as cited in Qadiani Mazhab p262)

Greater Manifest Victory
In order to express the superiority of Mirza it was claimed that the manifest victory achieved by Mirza was greater then the manifest victory of the holy Prophet (SAW). Thus Mirza said
"It is apparent that the time of the manifest victory of the era of the holy Prophet has expired, and the second victory which was to be much greater and clearer then the first one had yet to be achieved. It was ordained that its time should fall during the times of the promised Masih". (Khutbah-e-Ilahmiah, pp193-194(Khutbah-e-Ilahmiah; Roohani Khazain, vol.16, p.288)

SO-CALLED BEGINNING AND PERFECTION OF MIRZA'S SPIRITUAL EXCELLENCE
It was also claimed that the era of the Makki birth of the holy Prophet (SAW) was only the first step in his progress of spiritual attainments, whereas his Qadiani reincarnation represents the highest pinnacle of his spiritual development. Thus it is said:
"The spirituality of our holy Prophet (SAW) was conceived 5th thousand (i.e. Makki birth) with its precise attributes and that period was not the the climax of his spirituality's development. It was rather the first step to the highest pinnacle of its perfection. Thereafter this spirituality manifested itself in its full glamour during the 6th thousand [his rebirth in Qadian] at the present time". (Khutba-e-llhamiah, p177; Roohani Khazain, Vol.16, p.266)

THE SO CALLED SUPERIOR MENTAL DEVELOPMENT OF MIRZA
It is also claimed that the mental development of Mirza of Qadian was superior to that of the holy Prophet (SAW). Thus it is said:
"The mental development of the promised Masih (i.e. the Mirza of Qadian) was higher than that of the holy Prophet (SAW). And this is only a part of the superiority which the promised Masih has over the holy Prophet. The mental faculties of the holy Prophet could not manifest fully owing to the deficiency of civilization; although the ability existed. They have now manifested themselves fully through the promised Masih by virtue of the advancement of civilization." (Review, May 1929, as cited in Qadiani Mazhab, p.266, ninth edition. Lahore )

QADIANIS TERM REClTERS OF KALIMAH OF MUHAMMAD (SAW) AS KAFIR(!)
When it is admitted, according to the Qadiani belief, that the Qadiani Mirza is (God forbid) superior to Muhammad of Arabia (SAW) in dignity then it must also be necessary to believe that those who recite the Kalimah of Muhammad (SAW) are not Muslims. In other words. the Kalimae Tayyibah, (La Illaha Ill-lah, Muhammadur Rasoolullah), without belief in the Qadiani Mirza becomes false. Thus it is said:

"The point is now quite clear. If it is 'Kufr' to deny the gracious Prophet it must also be 'Kufr' to deny the promised Masih, because the promised Masih is in no way a separate being from the gracious Prophet; rather he is the same (Muhammad incarnate). If anyone is not deemed a Kaflr for denying the promised Masih, then anyone else who denies the gracious Prophet also cannot be considered a Kafir. How is it possible that denying him in his first birth as Prophet should be regarded as Kufr, but denying him in his (reincarnated) second birth as prophet should not be regarded as Kufr, when, as claimed by the promised Masih, his (Mirza's as Muhammad incarnate) spiritual attainment is stronger, complete and severe." (Kalimatul Fasl, pages 146-147, as cited in the Review of Religions, dated March-April 1915).

"Any person who believes in Moses but does not believe in Christ, or believes in Christ but does not believe in Muhammad, or believes in Muhammad but does not believe in the promised Masih, is not only a Kafir, but a 'pakka' (confirmed) Kafir, and (he is) out of the fold of Islam." (Kalimatul Fasl, page 110, by Mirza Bashir Ahmad, M.A.)

"The Ahmadi movement bears the same relationship to Islam as Christianity bears to Judaism." (Muhammad Ali Lahori Qadiani cited from Mubahasah Rawalpindi, page 240).

"All such Muslims as did not swear allegiance to the promised Masih (Mirza Ghulam Ahmad of Qadian), even though they did not hear the name of the promised Masih, are Kafir and debarred from the fold of Islam." (Aiena-e-Sadaqat, page 35, by Mirza Mahmud Ahmad Qadiani).

"It is incumbent upon us that we should not regard non-Ahmadis as Muslims, nor should we offer prayers behind them, because according to our belief they deny one of the prophets of Allah. This is a matter of faith None has any discretion in this." (Anwar-e-Khilafat, page 90, by Mahmud Ahmad Qadiani).

THE SO-CALLED QADIANI KALIMAH
It also became necessary in the Qadiani strategy to include the Qadiani Mirza in the meaning of the Qadiani Kalimah: Thus it is said:

"As a result of the birth of the promised Masih (the Qadiani Mirza) a difference has cropped up (in the meaning of the Kalimah). Before the birth of the promised Masih (the Qadiani Mirza) in the world as a prophet, the words Muhammad ur Rasul Allah) included in their meaning only such prophets as had preceded him; but after the incarnation of the promised Masih (the Qadiani Mirza) in the world as a prophet, one more prophet has been added to the meaning of Muhammad ur Rasul Allah. Therefore on account of the incarnation of the promised Masih the Kalimah, God forbid, does not become abolished; it rather shines more brightly. In short, the same Kalimah is (effective) even now for embracing Islam, with the only difference that the incarnation of the promised Masih (Mirza Qadiani) has added one more prophet to the meaning of Muhammad ur Rasul Allah". (Kalimatul Fasl, page 158, by Mirza Bashir Ahmad Qadiani).

In short, the Qadiani Religion has retained the same words of the Kalimah but the Qadiani belief has changed the meaning of the Kalimah. In the Kalimah of the Muslims Muhammad ur Rasul Allah means Muhammad of Arabia (SAW) but in the Qadiani Kalimah Muhammad ur Rasul Allah means Mirza Qadiani as Muhammad incarnate, reborn in the world as a prophet for the second time. Thus it is said:

"Moreover, even if we accept by supposing the impossible that the sacred name of the gracious Prophet has been included in the sacred Kalimah because he is the last of the Prophets, even then there is no harm and we do not need a new Kalimah because the promised Masih is not a separate entity from the gracious Prophet as he (Mirza) himself says: "My being is exactly the being of Muhammad ur Rasul Allah". Also, "One who discriminates between me and Mustafa has neither recognized me nor seen me". And the reason for this is Allah Almighty's promise that He would reincarnate "Khatam un Nabieen" in this world once more as a prophet as is evident from the verse "And others of them... Thus the promised Masih (Mirza of Qadian) is himself Muhammad ur Rasulullah, who has been incarnated in the world again to spread Islam. We do not, therefore, need any new Kalimah. Albeit, a new Kalimah would have been necessary, if some other person had been reincarnated instead of Muhammad ur Rasul Allah. So contemplate!" (Kalimatul Fasl, page 158).

QADIANI BELIEF: PROPHET HOOD OF MUHAMMAD STANDS ABROGATED AND HIS KALIMAH STANDS CANCELLED
A little thought on the above-cited passages makes it quite clear that not only do the Qadianis consider Mirza Ghulam Ahmad to be a Prophet and Messenger (of Allah) but they also consider Mirza of Qadian a complete incarnation of Muhammad (SAW) and as such recite his (Mirza's) Kalimah. They consider as Kafirs all those who recite the Kalimah of Muhammad of Arabia (SAW). This proves that for the Qadianis the Kalimah of Muhammad of Arabia (SAW) stands cancelled.

If we look more closely into the issue we shall find that according to the Qadiani belief-like that of the Bahais - the period of the Prophet hood and Apostleship of Muhammad of Arabia (SAW) has expired and it stands repealed for all practical purposes, because according to the Qadiani belief the basis of salvation lies in obeying the Qadiani Mirza only. So Mirza said:

"Say to them: if you love God then come and obey me so that God also may love you".
(Mirza Qadiani's "revelation as cited in Haqiqatul Wahi, Page 79/82, Lahore , 1952; Roohani Khazain. Vol. 22, p. 82. Also see pages 46, 62, 81, 182, 205, 277, 360, 363, 378, 395, 495, 630, 634, in Tazkirah, 2nd Edition).

"In Braheen-e-Ahmadia, God has called me by the name of Ibrahim, as He said: "This means: Salutation on Ibrahim (i.e. this humble man [Mirza]). We truly made friends with him and saved him from every sorrow. And O ye who follow, let the place of Ibrahim's footsteps be the place of your prayers. That is, obey completely so that you may attain salvation." (Arbaeen, Vol. 3, pp. 30-31; Roohani Khazain, Vol. 17, p. 420).

"As regards the assertion (verse from Quran regarding Ibraham) this is a verse of the holy Quran. Here it means: Perform your prayers and hold beliefs on the pattern of Ibrahim (i.e. Mirza Qadiani) who has been sent, and mould yourself on his model in every matter". (Arbaeen, Vol. 3, p. 31; Roohani Khazain, Vol. 17, p.42).

"Similar is the verse (same verse quoted above) which contains a hint that at a time when the Ummat-e-Muhammadia will become divided into many sects, then during the last era an Ibrahim (i.e. Mirza Qadiani) will be born and out of all the sects, the sect which follows this Ibrahim, (i.e. Mirza!), will be saved". (Arbaeen, Vol. 3, page 32; Roohani Khazain, Vol. 17, p. 4213.

"My teachings contain orders as well as prohibitions and renovation of important injunctions of the Shari'at. For this reason God has named my teachings and the 'wahi' (revelation) that comes to me as a 'boat. Thus see, God has declared my 'wahi', my teachings and allegiance with me to be Noah's Ark and the basis of salvation for all human beings. Let he who has eyes may see and he who has ears may hear." (Arbaeen, Vol. 4, footnote of page 6; Roohani Khazain, Vol. 17, p. 435).

Thus obedience to Mirza Qadiani's prophet hood, teachings, 'wahi' and his renovated Shari'at is allegedly the only basis for salvation for all mankind. This only means, that the Shari'at of Muhammad of Arabia (SAW), his teachings and 'wahi" are no longer the basis of salvation. In other words, Mirza's incarnation has rendered all these useless, suspended and abolished!

THE PRE MIRZA ISLAM IS THE 'DEAD RELIGION
The above-cited quotations confirm beyond a shadow of doubt that in the opinion of the Qadianis, lslam without the Qadiani Mirza is dead. So it is said:

"Probably in the year 1906, at the proposal of Khwaja Kamaluddin, Moulvi Muhammad Ali entered into an agreement with the Editor of Akhbar-e-Watan to the effect that the Review of Religions would publish no articles about the (Qadiani) sect; it would only publish general articles on Islam and the Editor of the Watan would propagate in his paper for the assistance of the Journal, Review of Religions. The promised Masih disapproved this proposal and it was strongly opposed by the Jamaat also. Hazrat Sahib said: 'Will you present dead Islam before the world by excluding me?"
(Zikr-e-Habib by Mufti Muhammad Sadiq Qadiani page 146, First Edition, Qadian).

"We believe that a religion which does not have the chain of prophet hood (as in Islam-- Compiler) is a dead religion. We call the religions of the Jews, the Christians and the Hindus dead only because now there are no prophets in them. If this were the position in Islam too, we would be no more than mere story-tellers. Why do we regard it superior to other religions? It must have some distinction". (Malfoozat-e-Mirza, Vol. 10, page 127).

"During the lifetime of the promised Masih (Mirza Qadiani), at the proposal of Moulvi Muhammad Ali and Khwaj a Kamaluddin, the Editor of Akhbar-e-Watan started a fund-collecting scheme in 1905 for the purpose of sending copies of the Review of Religions to foreign countries, on the condition that it should not contain the name of the promised Masih (Mirza Qadiani). But 'hazrate aqdas' (Mirza Qadiani) rejected this proposal saying: Will you present dead Islam by excluding me?' Thereupon, the Editor Watan announced the closure of this fund-collecting scheme".
(Al-Fazl, Qadian, Vol. 16, No. 32, dated 19th October, 1928, as cited in Qadiani Mazhab, pages 461-462).

QADIANIS DENOUNCE ISLAM AS THE 'CURSED, SATANIC AND CONTEMIBLE RELIGION
According to the Qadiani belief, the Religion of Islam, without the prophet hood of Mirza Qadiani, is only a 'collection of tales', it is a 'cursed, satanic and contemptible religion'.

"That religion is no religion and that prophet is no prophet by following whom a man does not come so close to God as to be honored with divine conversation (i.e. Prophet hood - Compiler). That religion is cursed and contemptible which teaches that human progress depends only on a few narrated anecdotes (i.e. the Shari'at-e-Muhammadia which is narrated from the holy Prophet (SAW) - Compiler) and that the 'wahi' has lagged behind instead of going ahead ........ Hence such a religion deserves to be called satanic rather than divine." (i.e. Islam of the holy Prophet (SAW) is, God forbid, Satanic - Translator). (Zamima-e-Braheen-e-Ahmadia, Part V, pages 138-139; Roohani Khazain, Vol. 21, p. 306).

QADIANI ARROGANCE
"How absurd and false it is to believe that after the holy Prophet (SAW) the door of the divine 'wahi' has been closed for ever and there i8 no hope of it in the future till the Day of Resurrection - only worship tales. Can a religion having no direct trace of Almighty Allah be called a religion? I say, by Almighty God, that in this age there is no one more disgusted than myself with such a religion. (There is no doubt about this.- Compiler). I name such a religion as satanic religion, not divine (religion)". (Zamima-e-Braheen-e-Ahmadia, Part V, page 183; Roohani Khazain, Vol. 21, p. 354).

The above-cited incontrovertible proofs indicate beyond the slightest doubt that Qadianism is an entirely different religion from Islam. The reality of the Qadiani religion is that if you accept the Qadiani Mirza as Prophet then it is all right, otherwise the Religion of Islam is abused as being dead, cursed, satanic and contemptible, and the Prophet hood and Apostleship of Muhammad (SAW) too is denied. May not Almighty Allah deprive anyone of Wisdom and Faith!

by Maulana Muhammad Yusuf Ludhianvi

Ramadhan ke ikhteytaam par

2007-10-08T19:25:00.000-05:00

Question 12871

2007-09-15T05:08:00.000-05:00

Question 12871
Ibn Arabi said, "or "al-`abd-u rabb-un wa-r-rabb-u `abd-un" (the slave is the lord and the lord is the slave)."Ibn Arabi has also said, " "ar-rabb-u rabb-un fî t-tanazzul-i wa-l-`abd-u `abd-un fî t-taraqqâ" (The lord is a lord in his descent [to his creations] and a slave is a slave in rising)in Fusoos Al-Hikam" and "Al-Ahkaam. Is such aqeedah is right?IF yes then can you explain it shortly?Was he a muslim of ahle sunnat waal jamat? [Germany]

Click Play Button to listen or Download Audio Answer : 12871

Text Answer
Hazrath Mohiuddin Ibne Arabi, who authored “Fusoos-ul-Hikum” hailed from Ahle-Sunnath-wal-Jamaat. A large number of religious scholars and Ulema place him among the Ahle-Allah, the Sufiya and Aulia-Allah. Even Hazrat Mujaddid Alf-Sani (RA) includes him among the great Auliya/Saints. Among the major Aulia Allah of the Ahle-Sunnath-wal-Jamaat, a large number have great faith in him. Though he hailed from the Ahle-Sunnath-wal-Jamaat, his books particularly “Fusoos-ul-Hikam” etc., are books relating to “Ilm-e-Kashf” (Knowledge of Revelation). These persons are those who have acquired knowledge through Kashf (manifestation). In this line, others having instruments of knowledge, which are in common practice of the men in general, cannot acquire this knowledge or Ilm. Unless one has an idea of the “Ilm-e-Kashfi”, one cannot understand it. This is the reason due to which Hazrat Mohiuddin Ibne Arabi (RA), has written in the starting pages of his book “Futoohat-e-Makkiah,” that: “it is not permissible for everyone to read our book. Even it is not permissible for the Ulema to read it. Until and unless these scholars of religion have passed through Sufiya Ulema’s method of “sulook”. When he has said such a thing in respect of the Ulema, we the people, do not even come in the list of any ulemas and, in particular, whoever has put this question, he is not at all in this list. How could he ever be able to understand this subject, when doesn’t even know how to copy two sentences in Arabic. He has wrongly copied the excerpt from the book. So, how can we even expect that he will be able to understand this subject Earlier also, we had answered this question. Probably it is the same person who has got the question repeated. So that your minds need not be in confusion, I will just quote a summary of this quotation. But in future please avoid such questions. Hazrat (RA) wants to say “Allah (SWT), has revealed His names, and characteristics and attributes, based on which He has made all His creations, but these names and attributes of Allah (SWT) cannot be termed to be the Rab (Creator), in the same manner as these creations cannot be termed as Rab (Creator). For further clarification, an example is coming to my mind. “If the mirror is put before the moon, then the moon, which is seen in the mirror by being seen in the mirror, the mirror cannot be the moon, and by being seen in the mirror, the moon cannot be the mirror”. This is what he means. The meaning conveyed by Hazrat Shaikh (RA) that “Al-abdu rabbun war-rabbu abd” or “Ar-rabbu rabbun wa-in tanazzal wal abdu abdun wa-in taraq” I have also corrected the excerpt which you have copied wrongly.

Allah (Subhana Wa Ta'ala) Knows Best

Mufti Naval-ur-Rahman Miftahi

RESPONSIBILITIES OF IMAAM

2007-09-15T05:07:00.001-05:00

RESPONSIBILITIES OF IMAAM

As the month of Ramadhaan approaches, the Huffaz will be selected to lead the people in Taraweeh Salaah. Thus you will be appointed as the Imaam to enable the people to perform the special Ibadah of Taraweeh Salaah.

According to the Ahadith the Imaam enjoys a superior status among the congregation. It is reported in a Hadith that the Imaam who performs Salaah in such a manner that the congregation is pleased with him will have a mound of musk on the day of Qiyamah (Tirmizi vol.2, pg.84).

Rasulullah (Sallallahu Alaihi Wasallam) also made dua for the hidayat (guidance) of the Imaams (Tirmizi vol.1, pg.51). This is indeed an honour – but more than that it is a tremendous responsibility.

Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said: "The Imaam is responsible (for the Salaah of the muqtadies) (Haakim)." If the Imaam performs the Salaah correctly, the Salaah of the congregation will likewise be correct. If the Imaam is negligent, he will bear the burden of the deficiency that occurred in the Salaah of the entire congregation due to his negligence. Furthermore the Imaam should be an Imaam in the Musjid while leading the Salaah, as well as conduct himself as an Imaam when out of the Musjid. This applies even though you may just be an Imaam for the Taraweeh Salaah only.

Hence the Hafiz who will lead the Taraweeh Salaah should at all times possess, among others, the following qualities of an Imaam:

He must be upright and pious
He must be able to recite the Qur'an correctly
He must know the basic masaa'il of Deen pertaining to Taharah, Salaah, etc.
He must be one who knows the Sunnah and practices upon it
He must not be one who openly commits sins
He must at all times be humble

How To Make Our Tilawat More Realistic?

2007-09-15T05:05:00.000-05:00

How To Make Our Tilawat More Realistic?

* Before tilawat, reflect and bear in mind the azmat (exalted nature) of the Qur'an Majid. Imam Ghazali rahmatullahi alayhi has quoted the statement of some elders to show the exalted position of the word of Allah Ta'ala: "Each letter of the word of Allah Ta'ala in the Lowhe Mahfuz (sacred tablet) is higher than a fabulous and magnificent mountain like the mount of Caucasus. If all the angels gather to lift up one letter, they will be unable to do so."

* Make istighfar (repentance) before tilawat.

* Renew your Imaan by saying: O Allah! This is Your word. It is haq (the absolute truth), we believe in it.

* Make du'a thus: O Allah! Grant us true ma'rifat (recognition) and tilawat of the Qur'an Majeed with ikhlas (sincerity). Mould our lives according to its teachings and grant us its blessings.

* Recite the Qur'an Majid with the tongue and make (confirm the truth) of its ahkam (laws) and subject matter with the heart. Reciting with the tongue is a physical (zahir) tilawat and confirming with the heart is a spiritual (batini) tilawat.

Fazail e Ramazan

2007-09-09T20:23:00.001-05:00

Best Deeds

2007-09-03T11:53:00.000-05:00

Once Sheikh Fuzail bin Ayaz Rahemahullah said:

Whoever gets to know about people, whom he is dealing with, with feel at ease. The best kinds of deeds are the ones done in private; and the deeds that are protected from shaitan are the ones that are not done for boasting.

Imam Shafiee

2007-09-03T11:42:00.000-05:00

Once Imam Shafiee said the following:

There are five qualities for leadership:

(1) Saying the truth.

(2) Keeping secret private.

(3) Fulfilling the promise.

(4) Giving advice.

(5) Fulfilling the trust

Shaikhul Hadees Moulana Naeem RH

2007-08-24T17:24:00.000-05:00

From: http://attalib.blogspot.com/2007/08/when-skys-wept-shaykh-al-tafseer.html

Unfortunately, we in the West sometimes remain aloof of the magnificent personalities who surround us and who hold together the fragile threads that bind our communities. The fact that this great scholar lived amongst us for so long in the U.S. and that people remained oblivious of his presence and stature, his merit and academic prowess, baffles the mind.

This was a man who had taught the highest level books of hadith at Darul Uloom Deoband for decades. He was named Shaykh al-Hadith by his own teacher and Ustadh of Bukhari at Darul Uloom Deoband, Mawlana Fakhrul Hasan al-Muradabadi (rh). His twelve-volume tafseer of the Qur'an, Anwar al-Qur'an, is unparalleled in the urdu language. His commentary on Tafseer al-Jalalayn, entitled al-Kamalayn, is a standard reference book for students of tafseer.

He was a close compatriot of Allamah Qari Muhammad Tayyib (rh) and a student of Shaykh al-Islam Husain Ahmad al-Madani (rh). He had a special connection and love for Allamah Shabbir Ahmad 'Uthmani (rh), who he mentioned with so much respect and awe that you would think that all of his knowledge and piety had come through him.

And yet this man lived amongst us in his old age, retired from teaching due to illness and weak health, and no one really knew who he was. When I read his books in Pakistan and became lost in his marvelous tafseer of the Qur'an, I was shocked that this was the very same Abu Jee that I knew lived in Chicago amongst us. Strange, I thought. This man is a giant. How come I have come to know of him and his scholarship only now?!

Within hours of his death, calls from around the globe were received here informing us that the announcement of Hadrat's death had already been made in Deoband, in Bihar, in Lucknow, etc... Not long after, Mufti Rafi 'Uthmani called from Karachi to send his condolences and express his grief. Apparently, they were even distantly related and Mufti Rafi has studied alongside Hadrat's son, Shaykhuna Mawlana Abdullah Saleem (db). Students of his students called in and sent their salams from all over the world.

It is sad that sometimes we don't realize a man's worth until he is separated from us. When I went to wash his body this morning, I couldn't help but notice how much peace and tranquility surrounded him. I have seen many dead bodies and performed countless janazah prayers, and almost always I have felt a strong sense of wahsha, a discomfort and unease, due to the presence of the deceased. And yet this time, even as I handled the mayyit and helped wash his lifeless body, I couldn't help but imagine that he was simply resting. Such was the state of peace that I saw in his face and in the faces of all those who washed him.

As people convened for the janazah prayers, we quickly realized that the building would not be able to handle the vast multitude of people that was flocking towards the masjid to attend the prayer. The parking lot was full, the lawn was covered with vehicles, even the streets were filled in both directions with cars.

After the janazah, a caravan of cars and pedestrians packed the street in their short march towards the graveyard. You could see a look of curious amazement in the eyes of so many non-Muslims who passed us by as they witnessed a spectacle they will probably never see again in their lives. What a scene! Hundreds of men clothed in the dress of their noble Prophet (sallallahu 'alayhi wa sallam) marched towards the graveyard, braving the heat and scorching sun, to attend the burial of the greatest savant Chicago has ever known.

They say that Allah sends signs to people at the time of the death of a wali, as if to indicate the status of that man in the eyes of Allah. It was not five minutes after Hadrat was laid to rest, as we walked out the gates of the graveyard with an emptiness in our hearts, that Allah sent us a sign of acceptance. The heavens began to weep. The skies rumbled in furious complaint. The horizon darkened in sadness. Within a minute of our exit from the graveyard, a vicious storm had unleashed itself on the people of the Earth. Those of us who walked could barely stand in the face of the fierce winds and stinging rain. Most of us were picked up by passer-by's who saved us from the storm outside.

Everybody recognized the sign. It was as if the storm had waited for Hadrat to be laid to rest in his garden before it showered it with the gift of life, before it roared its reprimanding complaint to the people that with this man you have lost more than you can ever know because of your ignorance and neglect. For too long have you disregarded this valuable gem. Now we take him back to us!

Posted by at-Talib

Fatwa (film khuda k liye!!!!!!!!!!)

2007-07-19T20:08:00.000-05:00

Hazrat Farooq e Azam RadhiAllahu Anhu

2007-07-09T19:28:00.000-05:00

Salman Rushdie wajibul qatal

2007-07-09T19:26:00.000-05:00

2007-07-09T19:24:00.000-05:00

The Nisbat of the Shaikh is Attained through Self-Annihilation

2007-07-05T20:14:00.000-05:00

The Nisbat of the Shaikh is Attained through Self-Annihilation

Hazrat Hakeem Akhtar Sahib (DB) said, “This issue is very common that if a donkey falls into a bed of salt, then it turns into salt. The reason for this is that once it falls into a bed of salt, it dies after a while, and then it becomes salt. As long as it is breathing, it remains a donkey. We come in the company and presence of the Shaikh (this means coming into contact with the shaikh by any means, i.e. through letters, emails, over the phone, and obviously physically being in their company, etc.) and we maintain our ego. If we annihilate our ego, then the way our Shaikh is, we too will become like that. All the nisbat of the shaikh will transfer into us (Insha Allah).

-Mawaahib-e-Rabbaaniyah pg. 71

ALLAMA DR. KHALID MAHMOOD SAHEB

2007-06-29T19:59:00.000-05:00

Shariah Board of America
In cooperation with MCC, Jama Masjid & MSI
is pleased to host the programs of

A Renowned Scholar of Islam, Highly Recognized Author & Former Professor
Hazrat Allama Dr. Khalid Mahmood saheb (DB)
Founding Director of Manchester Academy

The entire Muslim community is welcome to benefit from the arrival of ALLAMA and listen to the different scholarly addresses on selective topics at the following locations

Date Time Location Address

Sat. June 30, 2007 After Maghrib MEC 8601 Menard Ave. Morton Grove, ILSun. July 1, 2007 After Zuhr Jama Masjid 6340 N. Campbell Ave, Chicago, ILSun. July 1, 2007 After Maghrib MSI 1785 Bloomingdale Road, Glendale Heights, ILMon. July 2, 2007 After Maghrib MCC 4380 N. Elston, Chicago, IL
For more information contact:
Shariah Board of America
Ph. 773-764-8274, 773-764-8501www.shariahboard.org

The Silsilah of Mufti Shah Muzaffar Ahmed Saheb Rahemahullah

2007-05-06T19:43:00.001-05:00

The Silsilah of Mufti Shah Muzaffar Ahmed Saheb Rahemahullah

The Muzaffaria, Hussenia,Rashidia, Quddusiyya, Chishtiyya - Sabiriyya Lineage

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1. Sayyid al-Mursalina Khatam an-Nabi Ahmad al-Mujtaba Muhammad al-Mustafa (Sallallahu Alihi wa Sallam)

2. Sayyidina Madinatil 'Ilmi Amir al-Mu'mineen 'Ali ibn Abi Talib (Karram allahu wajhahu)

3. Shaikh al-Mashaikh Sayyidina Khwaja Hasan al-Basri (Qaddas allahu sirahul 'aziz)

4. Shaikh al-Mashaikh Sayyidina Abdul Wahid bin Zaid (Qaddas allahu sirahul 'aziz)

5. Shaikh al-Mashaikh Sayyidina Fudayhl bin 'Ayad (Qaddas allahu sirahul 'aziz)

6. Shaikh al-Mashaikh Sayyidina Sultan Ibrahim bin Adham al-Balkhi (Qaddas allahu sirahul 'aziz)

7. Shaikh al-Mashaikh Sayyidina Huzaifah al-Marashi (Qaddas allahu sirahul 'aziz)

8. Shaikh al-Mashaikh Sayyidina Abi Hubayrah al-Basri (Qaddas allahu sirahul 'aziz)

9. Shaikh al-Mashaikh Sayyidina Mamshad 'Alw ad-Dinwari (Qaddas allahu sirahul 'aziz)

10. Shaikh al-Mashaikh Sayyidina Abi Ishaq ash-Shami (Qaddas allahu sirahul 'aziz)

11. Shaikh al-Mashaikh Sayyidina Abi Ahmad al-Abdal al-Chishti (Qaddas allahu sirahul 'aziz)

12. Shaikh al-Mashaikh Sayyidina Abi Muhammad al-Muhtaram al-Chishti (Qaddas allahu sirahul 'aziz)

13. Shaikh al-Mashaikh Sayyidina Abi Yusuf al-Chishti (Qaddas allahu sirahul 'aziz)

14. Shaikh al-Mashaikh Sayyidina Maudood al-Chishti (Qaddas allahu sirahul 'aziz)

15. Shaikh al-Mashaikh Sayyidina al-Haj Sayyid Sharif az-Zindani (Qaddas allahu sirahul 'aziz)

16. Shaikh al-Mashaikh Sayyidina Uthman al-Haruni (Qaddas allahu sirahul 'aziz)

17. Shaikh al-Mashaikh Sayyidina Markaz at-Tariqah Mu 'in uddin Hasan Mu'inuddin Chishti (Qaddas allahu sirahul 'aziz)

18. Shaikh al-Mashaikh Sayyidina Qutb uddin Bakhtiyar al-Kaki (Qaddas allahu sirahul 'aziz)

19. Shaikh al-Mashaikh Sayyidina Farid uddin Shakar Ganj al-Ujudhani (Qaddas allahu sirahul 'aziz)

20. Shaikh al-Mashaikh Sayyidina wa Sayyid al-Arifin 'Ala uddin Ali Ahmad as-Sabir (Qaddas allahu sirahul 'aziz)

21. Shaikh al-Mashaikh Sayyidina Shams uddin at-Turki al-Panipati (Qaddas allahu sirahul 'aziz)

22. Shaikh al-Mashaikh Sayyidina Jalaluddin Kabir al-Awliya al-Panipati (Qaddas allahu sirahul 'aziz)

23. Shaikh al-Mashaikh Sayyidina Ahmed Abdul Haq Radaulawi (Qaddas allahu sirahul 'aziz)

24. Shaikh al-Mashaikh Sayyidina Ahmed 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

25. Shaikh al-Mashaikh Sayyidina Muhammad 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

26. Shaikh al-Mashaikh Sayyidina Qutb al-'Alam al-Shaikh Abdul Quddus al-Gangohi (Qaddas allahu sirahul 'aziz)

27. Shaikh al-Mashaikh Sayyidina Jalaluddin Thanesari (Qaddas allahu sirahul 'aziz)

28. Shaikh al-Mashaikh Sayyidina Nizam uddin al-Balkhi (Qaddas allahu sirahul 'aziz)

29. Shaikh al-Mashaikh Sayyidina Abi Sa 'id al-Gangohi (Qaddas allahu sirahul 'aziz)

30. Shaikh al-Mashaikh Sayyidina Muhibbullah Ilahabadi (Qaddas allahu sirahul 'aziz)

31. Shaikh al-Mashaikh Sayyidina Shah Muhammadi (Qaddas allahu sirahul 'aziz)

32. Shaikh al-Mashaikh Sayyidina al-Shaikh Muhammad al-Makki (Qaddas allahu sirahul 'aziz)

33. Shaikh al-Mashaikh Sayyidina Adh uddin al-Amruhi (Qaddas allahu sirahul 'aziz)

34. Shaikh al-Mashaikh Sayyidina Abdul Hadi al-Amruhi (Qaddas allahu sirahul 'aziz)

35. Shaikh al-Mashaikh Sayyidina Abdul Bari al-Amruhi (Qaddas allahu sirahul 'aziz)

36. Shaikh al-Mashaikh Sayyidina Shah Abdur Rahim al-Shahid (Qaddas allahu sirahul 'aziz)

37. Shaikh al-Mashaikh Sayyidina Nur Muhammad Jhinjhanawi (Qaddas allahu sirahul 'aziz)

38. Shaikh al-Mashaikh Maulana al-Haj al-Hafiz al-Shaikh Imdadullah Muhajir Makki (Qaddas allahu sirahul 'aziz)

39. Shaikh al-Mashaikh Qutub ul Aalam Moulana Rashid Ahmed Gangohi (Qaddas allahu sirahul 'aziz)

40. Shaikh al-Mashaikh Sheikhul Islam Mujahid e Azam Moulana Syed Hussein Ahmed Madni
(Qaddas allahu sirahul 'aziz)

41. Shaikh al-Mashaikh Gouse Waqt Sheikhul Hadees Moulana Peer Khwaja Muzaffar Ahmed Burmi Makki (Qaddas allahu sirahul 'aziz)

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On being asked, "What is the reason that our prayers are not accepted?", Ibrahim bin Adham (a walyullah) answered because: 1 - You recognise the Lord, yet you do not follow and obey his commandments 2 - You study the scriptures yet you do not try to do what you are asked to do. 3 - You enjoy the gifts of your Lord, but you do not offer gratitude to him. 4 - You do not act so to avoid hell and enter heaven. 5 - You know the devil is your enemy, yet you do not deal with him as such. 6 - You know death must overtake you, yet you make no preperations for it. 7 - You consign your dead parents to the grave and yet you do not take lessons from the incident. (and feel as if you are immortal) 8 - You know you have many faults, yet you try to find faults with others