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2007-03-02T00:59:00.000+01:00

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Tafseer: Da'wat ki Fazeelat

2007-02-15T12:46:00.000+01:00

Darsequran.com brings you the latest Tafseer-e-Qur'an by Maulana Muhammad Aslam Shaikhpuri (db). This time Shaikhpuri Sahab gives an excellent insight of Surah Al-Imran's Ayaat 110:

"Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors."

All around the globe the message of this Ayaat gets announced, but when will this Ummah realize and accept it's responsibility?

Part 1:
Save | Listen | 29:14 min.

Part 2:
Save | Listen | 29:05 min.

To Love For The Sake Of Allah

2007-02-14T15:13:00.000+01:00

Hadhrat Justice Mufti Muhammad Taqi Usmani (db) writes in "Easy Good Deeds":

To have love for someone for the sake of Allah's pleasure is also a grand act for which much merit and many rewards have been promised. "To love for the sake of Allah" means loving someone, not for any worldly gain, but because he is more religious and pious or he is very learned in Deen or is busy in serving he cause of Deen or because loving him or her is commanded by Allah, e.g. one's parents.

Such love has been called "love for Allah" in ahadith. One hadith says:

Allah shall ask on the Day of Judgment, "Where are those who loved for the sake of My Greatness? Today when there is no shade save Mine, I shall have them in My Shade." [Sahih Muslim: Kitab al-Birr wa al-Silah]

Another tells us that "On the Day of Judgment. Those who had mutual love for the sake of Allah's Greatness shall be on pulpit of light and all shall envy them." [Jami' Tirmidhi, Kitab al-Zuhd]

Abu Idris Khulani, one of the famous tabi'in says that once he visited Mu'adh ibn Jabal in the mosque of Damascus and told him that "By Allah I love you for the sake of Allah". He repeatedly asked me to swear if it was so and when I answered in affirmative every time he pulled me by my shawl and said, "Hear the good news! I have heard the exalted and blessed Messenger of Allah saying that "My love shall certainly be for those who love each other for my sake, who sit in each other's company for my sake, who go to meet each other for my sake and spend money on each other for my sake." [Muwatta Imam Malik, Kitab-al-Shi'r]

Having love for Allah's pious and good bondsmen is actually an outcome of one's love for Allah, so it earns the same rewards and merits as the latter; because of this love, Allah includes His lover in His beloved people. According to a hadith, someone asked out blessed and exalted Prophet". When shall come the Day of Judgement" Our Prophet asked him "What preparation have you made for the Day?" The man said "Nothing, but I have love for Allah and his Messenger". The Prophet said "You shall be (on that Day) with whom you love."

The above hadith has been quoted by Anas. He says that these words of the Holy Prophet mere so pleased us as nothing els had ever done. He further said "I have great love for the Holy Prophet - may he eternally blessed - and with Abu Bakr and Umar, may Allah be pleased with them, and because of this love I hope I shall be in their company, even though my deeds are not equal to theirs." [Sahih Bukhari, kitab-al-Adab, chapter Alamah al-Hubb fi Allah]

There are many ahadith of the same import showing that having love for someone for the sake of Allah is an act of great merit, which grants one the opportunity of doing good in this world and being in exalted company in the Hereafter.

Hence one should love good people for the sake of Allah and with the intent of becoming good oneself and earning Allah's pleasure, as the poet says:

"I love good people (and) although I am not one of them, may Allah grant me goodness too."

Hadith tells us that when one loves his brother in faith, he must tell him of hs love. [Abu Dawud: Kitab-al-Adab; Tirmidhi: kitab-al-Zud]

Anas has recounted that someone was sitting with out Holy Prophet when another one passed. The sitting one said "O Messenger of Allah! I love this man". The Prophet said "Have you told him?" The man said "No". The Prophet said "Tell him!" The man rose to his feet and went to the man who was passing and said "I love you for the sake of Allah". He said "May Allah Whom you love, love you in return!"

Difference Between Sahabah And You & Me (#3)

2007-02-14T09:57:00.000+01:00

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (Sallallahu Alayhi Wasallam) said, "The world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Allah; and the religious scholars and seekers of knowledge." [At-Tirmidhi]

Ulama write in the commentary of this Hadith: "It does not mean that this world, and whatever is in it, is really cursed. What it in fact means is that such things of this world are cursed which make a person negligent of the remembrance of Allah; or it is cursed for those who in their whole life do not remember Allah." The following famous saying by Maulana Yusuf Kandhalwi (r.a.) highlights the importance of not neglecting Zikr nor Ilm:

"Ilm without Dhikr is darkness and Dhikr wihtout Ilm is the door of Fitnah."

That's why it of utmost impotance that we daily spend some time for the remembrance of Allah Subhanahu Wa Ta'ala and as well the learning and/or teaching of sacred knowledge.

Seeking & Acquiring Ilm (Knowledge)
In order to seek benefit directly from Allah the Almighty, Allah Subhanahu wa Ta'ala himself has made it obligatory on every single Muslim to acquire divine knowledge. In other words to make effort in acquiring knowledge is required to obey and act upon the commands of Allah under the directives of the Prophet (Sallallahu Alayhi Wasallam). On top of that in many Ahadith great virtues have been ascribed to the seeking of divine knowledge for the sake of Allah Ta'ala.

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (Sallallahu Alayhi Wasallam) said, "Allah makes the way to Jannah easy for him who treads the path in search of knowledge." [Muslim]

The Sahabah (r.a.a.) were so eager to learn, that they wished they could learn from Rasulullah (Sallallahu Alayhi Wasallam) throughout the whole day and night. They were really in the possession of vast of knowledge.

Hadhrat Abu Dharr (r.a.a.) said, "Rasulullah (Sallallahu Alayhi Wasallam) left us with so much knowledge that even when a bird fluttered it's wings in the sky, it would remind us of something he had taught us." [Ahmad]

Hadhrat Mu'adh bin Jabal (r.a.a.), one of the most learned amongst the Sahabah, expressed his love towards knowledge in the following: "Acquire (divine) knowledge because learning it is fear of Allah, going out in search of it is Ibaadah, rehearsing it is Tasbeeh, discussing it is Jihad, teaching it to those who do not know is Sadaqah and spending it on those worthy of receiving it promotes nearness to Allah. This is so because knowledge highlights what is Halal and what is Haram, it is a beacon for people on the road to Jannah, it is a companion in loneliness, a friend in the wilderniss, a partner to talk to in solitude and a guide in prosperity and in adversity. Knowledge is also a weapon against the enemy and makes one shine out when amongst friends. Allah elevates nations by virtue of this knowledge, making them leaders in virtue so that people follow in their footsteps, emulate their actions and always adopt their opinions. In addition to this, the angels are eager to be with them and rub their wings against them. Everything on land and water seek forgiveness for them, even the fish and other creatures in the oceans and the wild and tame animals on land. This is all because (divine) knowledge brings life to hearts (that have died after suffering) from ignorance, it is a lantern of the eyes against darkness and by virtue of this knowledge, a person reaches the ranks of the chosen ones (of Allah) and elevated stages in this world as well as in the Akhirah. Thinking deeply about such knowledge equals fasting while learning and teaching equals standing in Salaah. It is because of this knowledge that family ties are maintained and the lawful is distinguished from the unlawful. This knowledge is the leader of deeds and all deeds follow from it. It is only the fortunate who are inspired with it, while those deprived of it are most unfortunate." [Abu Nu'aym in his Hilya]

Even on his deathbed Mu'adh bin Jabal (r.a.a.) was remembering his "good friend". When he was on his deathbed, he asked the people to see wether dawn had broken. When they reported that it had not yet come, he again sent them to see. After this happened several times, they eventually reported to him that dawn had broken. To this, he said, "I seek Allah's protection from the night followed by a morning that takes one to Jahannam. I welcome death with open arms. It is that long absent visitor and a friend in need. Oh Allah! While I had always been afraid of You, today I long to meet You. Oh Allah! You know well that I never loved this world or to live long here to dig canals or to plant trees. I loved it only for the thirst in the extreme afternoon heat (when fasting), for enduring times of hardship and to sit on my knees when associating with the Ulema in gatherings of knowledge." [Abu Nu'aym in his Hilya]

Acting upon Ilm
It's not so hard to find a 12 year old Hafiz-ul-Qur'an nowadays. But why took it Hadhrat Umar Farooq (r.a.a.) then around 12 yers to complete the memorization of Surah Al-Baqarah alone? His Ustad was our eternally blessed Prophet Muhammad (Sallallahu Alayhi Wasallam) and the classroom was Baitullah and later Masjid-Nabwi - can any Madrassa, Darul Uloom or any other facility on the world keep up with that? And Hadhrat Umar (r.a.a.) wasn't of the un-intelligent sort either. Remember, it's the one about who Prophet Muhammad (Sallallahu Alayhi Wasallam) said, that if there was coming another Prophet it would be him. Maybe he had Tajweed problems? Well, I don't think so. The right anwser is, that it took him almost 13 years, because he wouldn't proceed to the next Ayaat before practicing on the Ayaat before.

The Sahabah (r.a.a.) were fully aware of the fact, that without practicig upon the learned knowledge brings nothing good. When we hear about so and so walked for months to just gain a single Hadith, do you seriously think their intention was just to learn it by heart and not to practice upon it? When we read Bukhari Shareef, Muslim, Mawata Malik or Tirmidhi we're actually reading the same Ahadith, that the Sahabah (r.a.a.) heard. But what's the difference except that they learned from the best teach ever? They acted upon it and through that their whole life changed.

There was a Sahabi (r.a.a.) and he asked Rasulullah (Sallallahu Alayhi Wasallam) for an advice. Rasulallah (Sallallahu Alayhi Wasallam) told him to never lie. Now, always when the time for prayers, fasting or other obligations came and it felt hard him, he told himself: "Rasulallah (Sallallahu Alayhi Wasallam) told me not to lie, so what will I tell him when he asks me if I prayed?!" So, at the end he was fulfilling his duties and this single advice changed his life and made it easy for him to follow the commands of Allah Subhanahu wa Ta'ala. Now, who of us doesn't know how evil it is to lie? Even in the eyes of non-Muslim civilization lying is a blameworthy act. We read one Hadith book after the other, but if we would actually act upon some of the Hadith and divine knowledge we acquire, we fould get the taste of what made the Sahabah love Ilm.

Spreading Ilm
The purposes of divine knowledge are of three: (1) Acquiring, (2) Practicing and (3) Spreading. So, remains only the third undiscussed: Spreading acquired knowledge to fellow Muslims and as well non-Muslims. In the following Ahadith the learned one's duty of teaching others is being made very clear.

Sahl bin Sa`d (May Allah be pleased with him) reported: The Prophet (Sallallahu Alayhi Wasallam) said to `Ali (May Allah be pleased with him), "By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim]

Abu Hurairah (r.a.a.) narrates that the Prophet (Sallallahu Alayhi Wasallam) said: "He who obtains knowledge and then does not teach it, is like that who amasses a treasure then does not spend it out." [Al-Targhib: 122/1]

Abu Hurairah (r.a.a.) narrates that the Prophet (Sallallahu Alayhi Wasallam) said: "Who was asked about something pertaining to religious knowledge and he knowingly concealed it, Allah will bridle him with the fire on the Day of Resurrection." [Abu Dawud: 3658]

That's why there were always Halqah of teaching and learning alive in the Prophet's Mosque. Of course this obligation has to be taken very serious by the Ulema, but the rest of the Ummah shouldn't neglect it either. If you know only one Ayah, then pass it on.

And no slave will pass the Day of Judgement without being asked about the Knowledge that Allah Subhanahu wa Ta'ala granted him and how he made use of it. What better anwser can there be than: "Oh Allah! I practiced upon it myself and taught it to others only for Your sake."?

Importance of Dhikr
It's crystal clear, that if a person is engaged in learning and teaching, that the cursed Shaytan will try to gain something even from that. He'll try to plant Kibr in your heart for example. You'll start liking being called "Shaikh" by others and when you enter the room everyone will stand up for you. To abstain from this danger, we've as well to spent energy and time for the remembrance of Allah Subhanahu wa Ta'ala - Zikrullah.

There exist different forms of Zikr: Talking about Allah's attributes can be Zikr, making Astaghfar or Tauba can be Zikr, Tasbeeh can be Zikr, listening to Hamds can be Zikr, reading Qur'an can be Zikr... In other words everything that engages you in the remembrance of Zikr counts as a form of Zikr. The thoughts and attention should be attached to Allah Ta'ala, there's no value of Zikr by the tongue without concentration towards Allah (tawajjud) in Allah Ta'ala's sight.

Hadhrat Urwa bin Zubayr (r.a.a.) says, "We were performing Tawaaf when I extended to Hadhrat Abdullah bin Umar (r.a.a.) my proposal to marry his daughter, he remained silent and offered no reply. 'Had he been happy,' I said to myself, 'he would have certainly given me a reply. By Allah! I shall never speak to him about it ever again.' It so happened that he reached Madinah before me and when I returned, I first went to the Masjid of Rasulullah (Sallallahu Alayhi Wasallam) and fulfilled the rights owed to him. I then went to Hadhrat Abdullah bin Umar (r.a.a.). He welcomed me most warmly and asked me when I had arrived. "Were you asking me about Sauda bint Abdullah (my daughter) at a time when we were performing Tawaaf and could think of Allah Ta'ala before our very eyes? Were you unable to meet me on another occasion?' 'It just happened to take place at that time.', I replied. 'Well,' he asked, 'what have you to say tpday (are you still willing to marry her)?' 'I am now even more eager,' I replied. Hadhrat Abdullah bin Umar (r.a.a.) then called his two sons Salim and Abdullah and married me to his daughter.

In numerous Ahadith the virtue of Zikr-Ilahi are pointed out. The Prophet (Sallallahu Alayhi Wasallam) even advices to be engaged so much with Zikr, that the non-believers think you're are insane and the munafiq (hypocrites) think you're showing off. Again the Sahabah (r.a.a.) in general loved to make their time useful by engaging in Zikr.

Hadhrat Mu'adh bin Abdullah bin Rafi (r.a.a.) reports that he was once present in a gathering with Hadhrat Abdullah bin Umar (r.a.a.), Hadhrat Abdullah bin Ja'far (r.a.a.) and Hadhrat Abdullah bin Abu Umayrah (r.a.a.). Hadhrat Abdullah ib Abu Umayrah (r.a.a.) related to them that he had heard Hadhrat Mu'adh bin Jabal (r.a.a.) say that he heard Rasulullah (Sallallahu Alayhi Wasallam) say, "There are two phrases, one of which rises no less than the height of Allah's throne, while the other fills the atmosphere between the heavens and the earth. They are 'La Ilaha Illallah' and 'Allahu Akbar'."

Hadhrat Abdullah ibn Umar (r.a.a.) then confirmed with Hadhrat Abdullah ibn Abu Umayrah (r.a.a.) saying, "Did you really hear him say that?" "Yes", came the reply. Hadhrat Abdullah ibn Umar (r.a.a.) then started weeping so much that his beard was drenched in his tears. Thereafter, he said, "These are two phrases that are very dear to me and which I recite very often." [Tabrani]

Gatherings of Zikr

Once Rasulullah (Sallallahu Alayhi Wasallam) went to a group of Sahabah (r.a.a.) and said to them, "What for are you sitting here?" They replied, "We are engaged in the Zikr of Almighty Allah, and are glorifying Him for His extreme kindness to us in that He has blessed us with the wealth of Islam." Rasulullah (Sallallahu Alayhi Wasallam) said, "By Allah, are you here only for this reason?" "By Allah!", replied the Sahabah (r.a.a.), "We are sitting here only for this reason." Rasulullah (Sallallahu Alayhi Wasallam) then said, "I asked you to swear not out of any misunderstanding, but because Jibraeel (a.s.) came to me and informed me just now that Almighty Allah was speaking high about you before angels."

Subhan'Allah, wouldn't we all love to get in our local newspaper or being mentioned in the radio? But there's Allah Subhanahu wa Ta'ala, creator of this universe with just one order, ready to talk high of us infront of the Angels, who praise Allah Ta'ala day in and out. The commentary by Mulla Ali Qari (r.a.) gives a nice view on this Hadith, he interprets the pride on the part of Almighty Allah to mean that He wants the angels to realize, "Despite the fact these humans are full of temptations, the Devil is after them, desires are inside them, the worldly needs chase them, and yet they are engaged in glorifying Almighty Allah, and so many deterrents cannot prevent them from doing Zikr; and therefore your Zikr and glorification, in the abscene of any such handicaps is omparatively insignificant."

Tilawat-e-Qur'an
The best way of remembering, praising and glorifying Allah Subhanahu wa Ta'ala is the recitation of the Qur'an Shareef. It's obvious because how can praise Allah better than he did it himself? The superiority of the Qur'an over all other words is like the superiority of Allah over all creations. Not only is the Qur'an a miracle this Ummah has been granted, but it's as well a guidance for the once who think about the meaning and content.

Hadhrat Hasan says, "Ameerul Mu'mineen Hadhrat Uthman bin Affan (r.a.a.) said, 'Had our hearts be pure, we would never get enough of the speech of Allah Ta'ala and I would not like a single day pass by without looking int the Qur'an.' When Hadhrat Uthman (r.a.a.) passed away, the pages of his Qur'an were in tatters because he was always looking into it so often."

That was a praiseworthy characteristic of Hadhrat Uthman (r.a.a.) which he is known for. But as well other Sahabah (r.a.a.)'s fevour of reciting the holy Qur'an was big.

Hadhrat Habeeb bin Shaheed narrates that when Hadhrat Naafi was asked about what Hadhrat Abdullah bin Umar (r.a.a.) used to do at home, he replied, "Something that others would not manage. He would perform wudhu for every salaah and recite from the Qur'an between every two salaahs."

Sincerity Illustrated

2007-02-12T15:16:00.000+01:00

A certain saintly man says: "I went for haj and while making Tawaaf I saw a man making dua so earnestly, crying out so loudly, that the other people who were making Tawaaf became quite distressed, but his heart was not turned to Allah at all. Then in Mina I saw a man selling a thousand dinars worth of material but throughout the sale, his heart was not for one moment negligent of Allah."

This is how it is with us. All our Salaahs, Duas and Ibaadat are mere rituals without any inner reality. With wailing and crying, we utter words like parrots and we do not even know what we are saying. With Allah sincerity is of utmost importance. Noise and shouting is of no sequence.

[Shaikul Hadith Hadhrat Maulana Muhammad Zakariya Kandhlawi Sahab (r.a.) in Aap Beti Part V, p. 565]

Maulana Zakariya (r.a.) On The Ahle Hadith

2007-02-12T14:35:00.000+01:00

In Volume V of his autobiography "Aap Beti" Qutbul Aqtab Shaikhul Hadith Hadhrat Maulana Muhammad Zakariya Kandhlawi (r.a.) himself writes:

[...] In both Deoband and Saharanpur, there were many Ahlul-Hadith students, but they never disclosed their adherence to the Ahlul-Hadith.

I told them not to hide their mazhab from me. They could come to my house at any time to discuss their problems. Some students (may Allah reward them) came to me to be connected in bay'at.

Some of them even suggested that I should demand of them, they would stop 'raf-ul-yadayn', 'ameen-bil-jahr' etc., but I told them: "You people are doing those thing in your earnest desire to implement Rasulullah Sallallahu Alayhi Wasallam's commands and practices. How can I ever prohibit you from doing so?"

Subhan'Allah, our Akabirs in general were so moderate and didn't condemn people for interpreting Islam a different way. Indeed as long as someone is trying to satisfy Allah Subhanahu wa Ta'ala through his actions, he shouldn't be stopped or criticised as long as his action aren't against Shari'ah, harm other people or fall in the category of bidas (innovations).

A few pages later Shaikhul Hadith Maulana Zakariya Sahab (r.a.) writes down his thoughts in general abut "the Ahlul Hadith and us".

I have no enmity with any Ahul Hadith scholars, so long as they do not use any insulting or degrading words against our Imams. In my mind 'Shari'at' is only that which is contained in Allah's word and the words and practices of His Messenger Sallallahu Alayhi Wasallam. But in acting on the Hadith and in cross examining the Hadith, the research of the Imams is much more preferable to the research of a novice like myself. Then also, the era of the Imams was nearer to the era of the scholars of Hadith. For this reason the verdict of the Imams are more acceptable in the rejection and acceptance of Hadith than even the verdict of Muhadditheen and our research.

Imam Ahmed Hanbal is Imam Bukhari's most noted teacher and Ustad, while Imam Ahmad is Imam Shafi'ee's most prominent student. Imam Shafi'ee agan is the most famous student of Imam Malik. Imam Shafi'ee is on record as having said that he became a Jurist after studying the kitabs of Imam Muhammad the famous student of Imam Abu Hanifa. Furthermore there are twenty two chains of transmissions of Hadith in Bukhari Shareef, each consisting of three persons only, leading up to Rasulullah Sallallahu Alayhi Wasallam. Of these twenty two, twenty of them contains transmitters, who are either students of Abu Hanifa or students of his students. As for us of this era, we are like a monkey who sits down with a piece of ginger and then calls himself a green-grocer.

Khulafa-e-Rashideen

2007-02-06T12:54:00.000+01:00

Indeed, it's like Hadhrat Ji (r.a.) once said, today's leaders don't represent the likes of the Khulafa-e-Rashideen, allthough there's so much we can gain from their Seerahs. Read the biographies of Hadhrat Abu Bakr Siddique (r.a.a.), Hadhrat Umar Farooq (r.a.a.), Hadhrat Uthman Ghani (r.a.a.) and Hadhrat Ali (r.a.a.). Purpose of this additional thread is to offer some Bayanats (speeches) on the mentionen four Khulafa-e-Rashideen (r.a.a.).

Shaikh Muhammad Makki Al-Hijazi Sahab (db):

Khulafay-a-Rashaydeen Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20

Maulana Tariq Jamil Sahab (db):

Hazarat Umar Farooq (r.a.a.) Ka Dora-E-Khilafat Part 1 | Part 2
Hazrat Umar (r.a.a.) Se Qabar Main Sawal Part 1 | Part 2

Hadhrat Maulana Yousuf Ludhyanvi Shahid (r.a.):

Huzrat Umar Farooq (r.a.a.)
Khutbat Usman Ghani (r.a.a.)
Huzrat Ali (r.a.a.) Ki Naseehat Part 1 | Part 2

Hadhrat Ali (r.a.a.)

2007-02-06T12:41:00.000+01:00

In the year 35 Hijri after the shahaadat of Hadhrat Uthman (radhiyallahu anhu) the reigns of the khilaafat were taken up by Hadhrat Ali (karramallahu wajhah). Since he is the external dimension of Rasulullah’s spiritual munificence (faidh) in the Chishtiyyah Chains, discussion on him is of pivotal importance.

His name is Ali and his nicknames were Abu Turab and Abul Hasan. His title is Asadullah (The Lion of Allah). The following is his ancestral tree:
Ali the son of Abi Talib, the son of Abdul Muttalib, the son of Hashim, the son of Abd Manaf. His lineage links up with Rasulullah (صلى الله عايه وسالم) in the third ancestral generation, i.e. Abdul Muttalib. It is indeed a wonderful coincidence that the one furthest in ancestral ties (i.e. Abu Bakr) was the closest regarding Khilaafate and the one whose ancestry was closest (i.e. to Nabi-e-Akram) was furthest in the matter of the Khilaafate.

According to Hafiz Bin Hajr who wrote in Isabah, the correct view is that he was born ten years prior to Nubuwwat. He was in fact brought up in the lap of Rasulullah (صلى الله عايه وسالم). He therefore enjoyed an exceptionally high degree of resemblance, close relationship and affinity with the morals, habits and attitudes of Rasulullah (صلى الله عايه وسالم). All agree that Hadhrat Ali is among those fortunate ones who was blessed with Islam since childhood. However there are differences regarding the age when he had accepted Islam. There are three versions, viz. 8, 9 and 10 years. He would say:

“I commenced Salaat seven years before others.”

According to Hadhrat Imaam Ahmad Bin Hambal (rahmatullah alayh) there is no other Sahaabi whose excellences and virtues are narrated in such abundance as those of Hadhrat Ali (karramallahu wajhah). It is the view of some Masha-ikh that on account of the hatred for Hadhrat Ali during the era of Banu Umayyah, the Ulama-e-Haqq would make it a point to profusely narrate his excellence in a bid to counter and refute the opposition. Imaam Nisai and others have in fact complied treatises on the excellences and virtues of Hadhrat Ali (radhiyallahu anhu).

Courage, bravery and dare in the battlefield are among his special qualities while his special occupation was the dissemination of Uloom-e-Zaahiriyyah and Uloom-e-Baatiniyyah.

During the Battle of Khaibar, he received the honour of Hubbullah (Love of Allah) and Hubbur Rasool (Love of the Rasool) from Rasulullah (صلى الله عايه وسالم). Rasulullah (صلى الله عايه وسالم) said: “Tomorrow the flag will be given to the one who loves Allah and His Rasool and Allah and His Rasool too love him.”

Inspite of Hadhrat Ali’s eyes paining, Nabi-e-Akram (صلى الله عايه وسالم) handed him the flag. He rubbed his mubaarak saliva on Hadhrat Ali’s eyes and the pain miraculously disappeared.

His Fear
The fear which overwhelmed him in his acts of Ibaadat and obedience was unique. Numerous episodes of this kind are narrated of Hadhrat Ali (karramallahu wajhah) in the books of history. When it was time for Salaat his body would shiver and his face would become pale. When asked about this state, he said:

“It is the time for the execution of that trust (Amaanat) which the heavens, the earth and mountains were unable to bear when Allah Ta’ala presented it to them. But I have accepted to bear this responsibility.”

Kumail narrates that once he accompanied Hadhrat Ali to the qabrustaan. Turning his attention to one grave he said:

“O inmate of the grave! O decomposed one! O one of fear and solitude! What is your condition? It is in our knowledge that your wealth has already been distributed. Children have been rendered orphans and wives have married other husbands. This is what we know. Now inform us of your condition.”

He then turned to Hadhrat Kumail and said:

“If he (inmate of the grave) had permission to speak, he would have said:
‘The best provision is taqwa.’ ”

So saying, Hadhrat Ali (karramallahu wajhah) broke down crying and said:

“O Kumail! The grave is a container of deeds. At the time of maut one will become aware of one’s deeds and misdeeds.”

His Demise
Hadhrat Ali (karramallahu wajhah) was appointed the Khailfah in the year 35 Hijri. He occupied this post for five years minus three days. On 18th Ramadhaan in the year 40 Hijri, Abdur Rahman Ibn Muljim martyred him in Kufa.

After the Battle of Nahrwaan, three members of the Khaarji sect gathered in Makkah Muazzamah. They were Abdur Rahman Bin Muljim, Amr Bin Bukair and Bark Bin Abdullah. These three evil elements plotted to kill Hadhrat Ali (karramallahu wajhah), Hadhrat Muawiyah Bin Sufyan (radhiyallahu anhu) and Hadhrat Amr Bin ‘Aas (radhiyallahu anhu). Ibn Muljim undertook to kill Hadhrat Ali. Amr Bin Bukair agreed to assassinate Hadhrat Amr Bin ‘Aas and Bark assumed the task of killing Hadhrat Muawiyyah. Ibn Muljim succeeded in his evil plot thereby coming within the scope of the aayat:

“He has lost this world and the Aakhirah.”

The other two failed in their evil missions.

Hadhrat Ali’s practise was to proceed very early to the Musjid. On the way to the Musjid he would arouse sleepers by announcing: ‘As-Salaah! As-Salaah!’ One night Ibn Muljim hid himself along the road leading to the Musjid. As Hadhrat Ali (karramallahu wajhah) passed near to him, Ibn Muljim struck his forehead with his sword which penetrated Hadhrat Ali’s brain. His beard was drenched with blood. People having witnessed the attack rushed forward and arrested Ibn Muljim. Hadhrat Ali forbade them from killing him. However, he issued the following instruction: Should I survive, I shall do with him as I please. If I die, strike him a single blow as he had done to me. After Hadhrat Ali’s death, Ibn Muljim was executed.

Nabi-e-Akram (صلى الله عايه وسالم) had already predicted this evil event. Once he said to Hadhrat Ali:

“O Ali! Among the former Ummats the vilest man was the one who had cut the legs of Nabi Salih’s camel. The vilest man of later times will be the one who will colour your beard red with your own blood.”

Miscellaneous Anecdotes
1) Hadhrat Ali (karramallahu wajhah) said:
“Several days would pass without us having anything to eat nor would Rasulullah (صلى الله عايه وسالم) have anything.

I was walking along the road when I saw a dinar laying on the ground. I was uncertain whether to pick it up or leave it. Finally I picked it up because we were in dire straits of want. I brought some flour and presented it to Fatimah, telling her to bake some bread. She began to knee the dough. Her weakness was so much that the hair from her forehead was drooping into the basin. Finally, she baked the bread. I went to Rasulullah (صلى الله عايه وسالم) and explained this incident to him. He said:
“Eat it, for it is rizq which Allah has bestowed to you.”

2) Hadhrat Qais Bin Abi Hatim narrates that Hadhrat Ali said:
“If there is taqwa, no act is insignificant. How can an accepted deed be insignificant?”

3) He would say:
“Whoever is contented with the taqdeer (decree) of Allah will be rewarded for his contentment even though the decree will come to pass (as Allah Ta’ala wills whether one is pleased or displeased). Whoever is discontented with Allah’s taqdeer, his deeds will be destroyed (go unrewarded) while his discontent will not change taqdeer.”
(It is, therefore, futile to be displeased. Man’s displeasure or pleasure cannot change Allah’s Decrees. But, Man’s contentment will be rewarded and his discontent punished although such discontent cannot change taqdeer – Translator).

4) Hadhrat Ali said:
“The world is carrion and its lovers are dogs. Whoever loves to take anything from this world, should therefore associate with dogs.”

Explaining this statement, Allamah Sha’rani (rahmatullah alayh) said that the meaning of the world in this context is a reference to things in excess of needs.

5) Hadhrat Ali (karramallahu wajhah) narrates:
“Once Rasulullah (صلى الله عايه وسالم) emphasised to me:
‘O Ali! Regarding you, two groups will be destroyed. The one group will be those who will become extreme and fanatical in your love and they will praise you for such things which are not in you. The other group will be those who will harbour malice for you. On account of their malice they will slander you.”

[Masha'ikh-e-Chisht, Hadhrat Maulana Muhammad Zakariya (r.a.)]

Hadhrat Uthman Ghani (r.a.a.)

2007-02-06T12:37:00.000+01:00

Hadhrat Uthman (radhiyallahu anhu) is the third Khalifah. He assumed the reigns of the khilaafate on a Saturday in Muharram 24 Hijri. He was appointed by the decision of the Ahl-e-Shْra (the senior Sahaabah who constituted the Shْra committee).

According to Hafiz who wrote in Isabah, Hadhrat Uthman was born 6 years after the Episode of the Elephants. He accepted Islam as a result of Hadhrat Abu Bakr’s efforts. When he accepted Islam, Rasulullah (صلى الله عايه وسالم) gave his daughter, Ruqayyah in marriage to him.

His blessed name is Uthman and his title is Thun-Nurain (the one with two lights). He was thus titled because Rasulullah’s two daughter’s, Ruqayyah and Umm-e-Kulthoom came into his Nikah one after the other. There is no man besides Hadhrat Uthman who had the good fortune of marrying two daughters of a Nabi. After the demise of Hadhrat Ruqayyah, Rasulullah (صلى الله عايه وسالم) said that he had been commanded by Allah to perform Umm-e-Kulthoom’s nikah to Hadhrat Uthman. When Hadhrat Umm-e-Kulthoom too died in the year 9 Hijri, Rasulullah (صلى الله عايه وسالم) observed that if he had another daughter, he would have given her in marriage to Hadhrat Uthman.

His genealogy is as follows:
Uthman the son of Affan, the son of Abil ‘Aas, the son of Umayyah, the son of Abdush Shams. His ancestry links up with Rasulullah (صلى الله عايه وسالم) in Abdu Manaf who had two sons. Rasulullah (صلى الله عايه وسالم) was of the progeny of the one son while Hadhrat Uthman (radhiyallahu anhu) was of the progeny of the other son.

Hadhrat Uthman (radhiyallahu anhu) was an embodiment and a treasurehouse of modesty and shame. Even when taking a bath in an enclosed bathroom, his modesty did not permit him to be in the nude. In the presence of Hadhrat Abu Bakr and Hadhrat Umar, Nabi-e-Akram (صلى الله عايه وسالم) would appear with his dress in any state. But, he would take care of correctly arranging his attire when Hadhrat Uthman came into his presence.

Tilaawat and Ibaadat in abundance were his special characteristics. He perpetually fasted. Even on the day he was martyred he was fasting. He would sleep a short while in the early part of the night and spend the rest of the night making tilaawat of the Qur’aan Shareef. He would complete the recitation of the entire Qur’aan in a night.

Inspite of being extremely wealthy, his dress was generally of a very cheap and inferior kind. But, he was very generous in charity. It was his practice to emancipate a slave every Friday. When sometimes he failed to observe this Friday practice, he would compensate the omission by emancipating two slaves on the next Friday.

In view of the extreme difficulties which Nabi-e-Akram (صلى الله عايه وسالم) and the Sahaabah experienced on the occasion of the Tabْk campaign, the name Jaishul Usrah (the Army of Hardship) is famous for this expedition. Exhorting the Sahaabah to contribute, Rasulullah (صلى الله عايه وسالم) said:

“He who contributes for this army will receive Jannat.”

Hadhrat Uthman (radhiyallahu anhu) presented ten thousand gold coins. Seated on the mimbar, Rasulullah (صلى الله عايه وسالم) transferring the coins from one hand to the other, said:

“After today, it does not matter if Uthman does not render any act of virtue.”

Rasulullah (صلى الله عايه وسالم) said of Hadhrat Uthman:

“Every Nabi had a close companion. My close companion in Jannat will be Uthman.”

“After Nabi Ibrahim (alayhis salaam) and Nabi Lْt (alayhis salaam), Uthman is the first person who had migrated with his entire family.”

Once Hadhrat Uthman (radhiyallahu anhu) had contributed substantially for the army. His contribution was loaded on several camels. On this occasion Rasulullah (صلى الله عايه وسالم) raising both hands towards the heavens, supplicated:

“O Allah! I am pleased with Uthman (He repeated this thrice). You too be pleased with him.”

The Sahaabah too repeated this dua.

His Demise
The duration of Hadhrat Uthman’s khilaafat was 12 years minus 12 days. He was brutally martyred on 18th Thil Hajj, 35 Hijri. When he was martyred, he was reciting the Qur’aan Majeed. His blood fell on the aayat:

Allah will suffice for you against them. And He is The One Who Hears, The One Who knows.

Long ago Rasulullah (صلى الله عايه وسالم) had predicted Hadhrat Uthman’s brutal assassination. According to the narration of Tirmizi, once while explaining to the Sahaabah about a great anarchy (fitnah), Rasulullah (صلى الله عايه وسالم) pointed to Hadhrat Uthman and said: “He will be slain unjustly in that fitnah.”

In another Hadith also in Tirmizi, Hadhrat Huzaifah narrates that Rasulullah (صلى الله عايه وسالم) said:

“I take oath by That Being in Whose control is my life! Qiyaamah will only come when you have killed your Imaam and shed each other’s blood.”

Miscellaneous Anecdotes
1) Once Hadhrat Uthman (radhiyallahu anhu) said to his slave:

“I had twisted your ear. I want you to extract compensation.”

The slave then twisted Hadhrat Uthman’s ear. Thereupon Hadhrat Uthman said:

“Twist it strongly. The compensation extracted here on earth is best. After such compensation, there is no apprehension in the Aakhirah.”

2) Once Nabi-e-Akram (صلى الله عايه وسالم) said:
“Who will purchase the Well of Zire for the benefit of the Muslims? In return Allah Ta’ala will quench his thirst on the Day of Qiyaamah.”

Hadhrat Uthman (radhiyallahu anhu) then purchased the well for 35,000 dirhams and declared it as waqf for the benefit of all Muslims.

3) Hadhrat Hasan Basri (rahmatullah alayh) says that during the era of khilaafate he saw Hadhrat Uthman (radhiyallahu anhu) sleeping in the Musjid. His body bore the marks of the pebbles on the ground on which he was sleeping. People said: “He is the Amirul Mu’mineen, but look at his condition.”

4) Abdullah Bin Shaddaad (rahmatullah alayh) says that he saw Hadhrat Uthman during the time of his khilaafate on the mimbar delivering the Jumuah Khutbah. The value of the garments on his body on this occasion was not more than 4 or 5 dirhams.

5) Once a man who had gazed at a woman in the street came into the gathering of Hadhrat Uthman (radhiyallahu anhu) who said:
“Some people come to me with the effects of zina (fornication) in their eyes.”
Someone remarked:
“Does Wahi descend even after Rasulullah (صلى الله عايه وسالم)?”
Hadhrat Uthman (radhiyallahu anhu) responded that this awareness is the effect of firaasat (the inner spiritual faculty of the purified spiritual heart capable of discerning such things – Translator).

6) He would say:
“Worship is to safeguard the commands of Allah, to fulfil the promise made with anyone, to be contented with whatever is obtained and to be patient when things are unobtainable.”

“Worldly concern produces spiritual darkness. Concern of the Aakhirah produces spiritual Lightness.”

“The sign of piety is that one considers all others to be saved and oneself to be doomed.”

“The greatest destruction is old-age accompanied by indifference for the Aakhirah.”

“The grave will be a comfort for the one for whom this world is a prison.”

“If your hearts are purified, you will never tire of reciting the Qur’aan and listening to its recitation.”

7) Imaam Maalik (rahmatullah alayh) narrates that one day Hadhrat Uthman (radhiyallahu anhu) passed by a place called Hash Kaukab. While standing there, he said:
“Soon a pious man will be buried here.”
The first person who was buried there was Hadhrat Uthman (radhiyallahu anhu).

8) Hadhrat Uthman (radhiyallahu anhu) would feed guests from the Baitul Maal. However, he would not join them in eating. Rather he would eat his simple food at home.

9) He would cry much when passing the Qabrustaan. His beard would be soaked with his tears. Once someone asked:
“You do not cry as much when Jannat and Jahannum are discussed.”

He responded:

“I heard Rasulullah (صلى الله عايه وسالم) say:

‘The grave is the first station of the stations of the Aakhirah.’

Therefore, whoever is successful in the grave will traverse all stations successfully. If he fails here, ahead is only hardship.”

Rasulullah (صلى الله عايه وسالم) said:

“I have not seen any more dreadful scene than the qabr.”

[Masha'ikh-e-Chisht, Hadhrat Maulana Muhammad Zakariya (r.a.)]

Hadhrat Umar Farooq (r.a.a.)

2007-02-06T12:27:00.000+01:00

After the demise of Hadhrat Abu Bakr (radhiyallahu anhu), the new khalifah Hadhrat Umar (radhiyallahu anhu) assumed the reigns of the khilaafate by the appointment of his predecessor. The reigns of both the worldly and spiritual leadership came into his hands. His appointment as the khalifah is indeed an interesting episode.

When Hadhrat Abu Bakr’s illness took a turn for the worse and his demise seemed imminent, he summoned Hadhrat Ali, Hadhrat Uthman, some Muhaajireen and Ansaar. He addressed them thus:

“You are observing my deteriorating condition. It has, therefore, become necessary to appoint someone to take care of your affairs after me. If you wish, you may by mutual consultation nominate a man or if you wish, I shall select a man.”

They requested him to appoint a successor.

Hadhrat Abu Bakr then instructed Hadhrat Uthman to prepare a document in which Hadhrat Umar was appointed the Khalifah. Hadhrat Umar said: “I cannot bear this responsibility.” Hadhrat Abu Bakr: ‘Bring my sword. He has disobeyed the order of Rasulullah’s Khalifah.’

He then severely reprimanded Hadhrat Umar who was compelled to accept the khilaafat against his wishes. Soon thereafter, Hadhrat Talhah entered and objected to this appointment. Hadhrat Abu Bakr said:

“By Allah! Umar is the best man for you and you are the worst for him.”

He then proceeded to severely rebuke Hadhrat Talhah and expelled him. He then ordered Hadhrat Uthman to write as follows:

“This directive is being written by Abu Bakr, the Khalifah of Rasulullah at the juncture of his departure from earth and the commencement of his sojourn to the Aakhirah. I appoint after me for you Umar Bin Khattaab as the Khalifah. If he remains pious and just, then this is exactly what I am convinced of (in regard to him). If he changes, then I (have to say that I) lack the knowledge of the unknown. In my opinion I have done the best for you (by this appointment). The burden of a sin is on the one committing it. (He then cited the following aayat).
‘And soon will the transgressors know the direction towards which they are turning.”

His name is Umar and his title is Farooq. His other lesser known title is Abu Hafs. Both these titles were conferred upon him by Rasulullah (صلى الله عايه وسالم). His genealogical tree is as follows: Umar the son of Khattaab, the son of Nufail, the son of Abdul Uzza, the son of Riyah, the son of Abdullah, the son of Qirt, the son of Razah, the son of Adi, the son of Ka’b, the son of Luway, the son of Ghalib Al-Qurshil Adawi. His lineage links up with Nabi-e-Akram (صلى الله عايه وسالم) in Ka’b Bin Luway.

Hadhrat Umar was born 13 years after the event of the Elephants (i.e. Abraha’s march into Makkah to destroy the Ka’bah). He embraced Islam at the age 27. Before him 40 men and 11 women had already entered the fold of Islam.

His Acceptance of Islam
His acceptance of Islam is a wonderful episode. One day at a meeting of the kuffaar the question arose: ‘Who will kill Muhammad?’ Umar volunteered to execute this task. He picked up his sword and set off. Along the way he met Sa’d Bin Abi Waqqas who asked:

“Umar, where are you off to?”

Umar replied: “To slay Muhammad.”
Sa’d: ‘Banu Hashim, Banu Zahrah and Banu Abd Manaaf will kill you.’

Enraged by this statement, Umar remarked:
“It appears that you too have become a renegade (i.e. a Muslim). Let me first settle with you.”

Thus he drew his sword. Hadhrat Sa’d proclaiming defiantly his Imaan, also drew his sword. As they clashed, Hadhrat Sa’d said:

“Umar, first tend to your own home. Both your sister and brother-in-law have accepted Islam.”

Now, Umar’s rage was beyond bounds. He hastened to his sister’s home. The door was closed, but he heard Hadhrat Khabbab (his brother-in-law) and his sister reciting the Qur’aan. On hearing Umar’s voice, Hadhrat Khabbab concealed himself inside the house. In his haste to hide, he forgot the manuscript on which the Qur’aan was written. When his sister opened the door, Umar who was holding an object in his hand, struck her with full force on the head and blood gushed forth. He shouted:

“Enemy of your life, you too have become a renegade.”

Entering the house, he interrogated her.

“What were you doing? What were you reading?”

Hadhrat Khabbab, emerging from concealment said that they were engaged in conversation. Umar said: “You have reneged from your religion and adopted another religion.”
Hadhrat Khabbab: “If that religion is the truth, then what is wrong?”

Umar ferociously attacking him, dropped him to the ground and mercilessly assaulted him.

When his sister intervened in a bid to shield her husband, Umar struck her on the mouth with a stone drawing blood in profusion. After all, she was of the same mettle as Umar. She blurted out:

“Are you assaulting us because we have accepted Islam. Most certainly, we have embraced Islam. Do whatever you can.”

Umar’s gaze fell on the Qur’aanic manuscript and he said: “Show me what is written in it.”
His sister said: “You are impure. An impure person is not allowed to touch it.”

Although he demanded to handle the manuscript, his sister was adamant in her refusal. She constrained on him to take ghusl. After having purified himself, he took the manuscript in his hands and his eyes fell on the following aayat of Surah Ta Ha :

“Verily, I am Allah. There is no deity, but I. Therefore, worship Me and perform Salaat for My Remembrance.”

This aayat penetrated his heart and his whole being was transformed. He asked to be taken to Muhammad (صلى الله عايه وسالم). Hadhrat Khabbaab exclaimed:

“O Umar! Yesterday – Thursday night – Rasulullah (صلى الله عايه وسالم) prayed: ‘O Allah! Grant the taufeeq of Imaan to either Umar or Abu Jahl.’ It appears as if Rasulullah’s dua has been accepted in your favour.”

Hadhrat Umar then presented himself to Nabi-e-Akram (صلى الله عايه وسالم) and embraced Islam in the morning on Friday. Hadhrat Abdullah Bin Mas’ْd would say that Umar’s acceptance of Islam was a victory for the Muslims; his migration an aid for the Muslims and his khilaafate a mercy.

Umar’s Hijrat (Migration)
Even his migration is an interesting anecdote which gives a good picture of his courage and bravery. Hadhrat Ali (karramallahu wajhah) said that in the beginning people migrated by stealth. When Hadhrat Umar (radhiyallahu anhu) migrated, he strung his sword around his neck and held his bow in his hand. He took along a big supply of arrows. Firstly, he went to the Musjid and calmly performed the tawaaf, then the Salaat. He then confronted the gathering of kuffaar and addressed them as follows:

“Whoever desires that his mother wails for him, that his children be rendered orphans and his wife a widow, should come out of Makkah to combat Umar.”

He then departed. No one dared to oppose him.

His excellences are unanimous. There are numerous issues on which there is unanimity among Muslims. But, there are very few such issues on which there is the consensus of both Muslims and Kuffaar. However, among the exploits of Hadhrat Umar (radhiyallahu anhu) there are many examples on which there exists such consensus.

Even enemies concede his wisdom, intelligence, alertness, political foresight, political administration, awe and justice. Besides his immense awe, there are numerous incidents of his zuhd (abstinence) and poverty. I shall cite a few examples, since it is impossible to enumerate all such episodes.

Inspite of the awe and splendour of his life, he lived a life of extreme abstinence. His garments had several patches. Once someone counted 14 patches on his kurtah. Frequently he could not find a piece of cloth to mend his kurtah. He would then use even a piece of leather to effect the patch. Hadhrat Zaid Bin Thbit (radhiyallahu anhu) once counted 17 patches on his dress.

Two varieties of food would never be served at one time. Once his daughter, Hadhrat Safiyyah, poured some butter on the food. He became displeased, saying that she had added two varieties in a single dish.

Once he was a bit late for Jumuah Salaat. The reason for the delay was the lack of another kurtah to wear. He was waiting for his one kurtah to dry.

Once he said:
“If there was not the fear of Hisaab (Reckoning in the Aakhirah) I would have eaten roasted meat.”

Everyone who has performed Hajj in summer is aware of the extreme heat. But never was a tent or shade erected for Hadhrat Umar (radhiyallahu anhu) on any stage of his journey from Madinah Tayyibah to Makkah Mukarramah. A piece of leather would be spread in the shade of a cactus tree. He would rest thereon.

Once during a severe famine which endured for 9 months he abandoned eating of butter and meat in sympathy and solidarity with the fuqara (poor). He took an oath that he would not eat bread with anything besides olive oil. During this famine he made dua: “O Allah! Do not destroy the Ummah by my hands.”

He would visit people in their homes to ascertain their needs. He would stress that they refer their requirements to him.

His constant and abundant crying formed two dark stripes down his cheeks. He would cry so much in Salaat for the fear of Allah, that his sobbing could be heard by three rows of musallis. At times while engaged in tilaawat of the Qur’aan Shareef he would cry so profusely that his breathing would become difficult. Sometimes he would fall down. Sometimes he would lament:

“I wish I was a goat which could be slaughtered and eaten.”
Sometimes he would hold in hand a blade of grass and sigh:“I wish I was this grass.”
Sometimes he said: “I wish my mother had not given birth to me.”
He would say to people:
“Better than your life in the Aakhirat be suffering is that your worldly life suffers.”

In the beginning there was considerable harshness in him. Precisely for this reason did people avoid coming out of their homes in the initial period of Hadhrat Umar’s khilaafat. Observing this, he delivered a lengthy khutbah in which he said:

“People! I was hard until there were among you kind and beneficent men such as Rasulullah (صلى الله عايه وسالم) and Abu Bakr (radhiyallahu anhu). The combination of my hardness and their softness has brought about moderation. But, now I shall not be harsh on you. My hardness will be for only the oppressors. O People! If I oppose the Sunnat of Rasulullah (صلى الله عايه وسالم) and the way of Abu Bakr (radhiyallahu anhu), what will you do?”

After he posed this question several times, a man stood up brandishing a sword and indicated with it that he would sever his (Umar’s) neck. This audacity did not anger him in the least. On the contrary, this answer pleased him.

When he journied to the land of Shaam, he was clad in worn-out garments which had a number of patches. It was said to him that high-ranking priests of the Yahood and Nasaara would be visiting him. What will they think of the Muslims’ leader clad so shabbily? Hadhrat Umar (radhiyallahu anhu) responded:

“We are a people whom Allah elevated by means of Islam.”

In other words, our honour and respect are not by means of garments.

Inspite of him having been given the glad tidings of Jannat, the degree of his fear was overwhelming. And, despite his piety and so much fear for Allah he would ask Hadhrat Huzaifah (radhiyallahu anhu), whether Rasulullah (صلى الله عايه وسالم) had not perhaps mentioned his name too in the list of the Munaafiqeen whose names Rasulullah (صلى الله عايه وسالم) had revealed to Hadhrat Huzaifah (radhiyallahu anhu).

Hadhrat Umar’s Demise
Abu Lu’lu’, the Majْsi (fire-worshipper) had attacked Hadhrat Umar (radhiyallahu anhu) in the Fajr Salaat. The wound was fatal. Although blood flowed unabated and he would occasionally lapse into unconsciousness, he would perform Salaat in that very condition when the time for Salaat was announced. He said, while in this state:

“He who abandons Salaat has no share in Islam.”

On 1st Muharram 24 Hijri, Hadhrat Umar (radhiyallahu anhu) crossed the frontiers of this earthly abode. At the time of his demise, his head was resting on the thigh of his son, Hadhrat Abdullah (radhiyallahu anhu). In these last moments he said: “Put my head on the ground.” Although his son said that there was nothing wrong in having his head on his (Abdullah’s) thigh, Hadhrat Umar insisted that his head be put on the ground. After this was done, he said:

“If my Rabb has no mercy on me, then I am destroyed.”

Hadhrat Suhaib (radhiyallahu anhu) led the Janaazah Salaat and he was buried alongside Hadhrat Abu Bakr (radhiyallahu anhu).

His khilaafate was for a period of 10 years, 6 months and 5 days.

Miscellaneous Anecdotes
1) The human mind is unable to assess the exceptionally high degree of Hadhrat Umar’s humility. Inspite of being the Emperor of emperors and the king of Arab and Ajam, he was unparalleled in his attribute of tawaadhu’ (humility).

When he mounted the mimbar to deliver the khutbah, he sat on the step on which Hadhrat Abu Bakr (radhiyallahu anhu) would stand. When it was said to him to sit higher on the mimbar, he replied:
“It suffices for me to sit on that place whereon stood the feet of Abu Bakr (radhiyallahu anhu).”

2) One day during the khutbah he said:
“O People! Do not increase the mehr of women. If the mehr is fixed more than the mehr of Rasulullah’s wives and daughters, I shall confiscate the extra amount and hand it to the Baitul Maal.”

An old woman immediately challenged him, saying:
“What right do you have to do so when Allah Ta’ala says (in the Qur’aan):
‘If you (men) have given them mounds of wealth, then do not take back anything of it.’

On hearing this, Hadhrat Umar (radhiyallahu anhu) came down from the mimbar and exclaimed:
“All people have more knowledge than Umar, even the old lady.”

3) The food he ate was such that not even a poor person would be inclined to eat it. Once he had some guests from Iraq among whom was Hadhrat Jareer Bin Abdullah (radhiyallahu anhu). They were unable to eat the simple food of Hadhrat Umar (radhiyallahu anhu).

4) In a year he would acquire only two sets of garments from the Baitul Maal. The cloth too was of a coarse type. Whenever it would become torn, he would patch it. Sometime the patch was of leather and sometimes of sackcloth.

5) During his stay at Baitul Maqdis his kurtah was torn at the back. He gave it to someone to wash and mend. When the washed and patched kurtah was brought to him a new kurtah was also presented. This was specially made for him. Both these kurtahs were put before Hadhrat Umar (radhiyallahu anhu). Stroking the new kurtah with his hand, he commented: “This cloth is very soft.” So saying, he returned it and added:
“That kurtah (his own one) is better. It absorbs perspiration well.”

6) One day approximately 50 Muhaajir Sahaabah gathered in the Musjid. They were discussing Hadhrat Umar’s zuhd (abstinence, worldly renunciation, abstention form worldly comforts and pleasures for Allah’s sake – Translator).

It was said:
“Look at Umar in whose control is the empire of Kaisar and Kisraa! His orders operate in the east and west. The delegations of Arab and Ajam visit him. They all see him with a kurtah of a dozen patches. He should be advised to change his dress. He should wear better garments. Garments do create an impression. He should make better arrangements for his food. There should be some elaborate daily arrangement for both meals. The Muhaajireen and Ansaar coming to meet him, should join him in meals.”

Although it was resolved to offer this advice to Hadhrat Umar (radhiyallahu anhu), no one could muster up the courage to tell him. Finally they decided to ask Hadhrat Ali who being Hadhrat Umar’s father-in-law would be able to advise him. When they approached Hadhrat Ali (radhiyallahu anhu) he declined and suggested that they approach Ummahaatul Mu’mineen (The Mothers of the Mu’mineen, viz. Rasulullah’s wives).

Ahnaf Bin Qais (radhiyallahu anhu) says that they then went to Hadhrat Aishah and Hadhrat Hafsah. Both were at the same place. Hadhrat Aishah (radhiyallahu anha) agreed to tell Hadhrat Umar (radhiyallahu anhu). But Hadhrat Hafsah (radhiyallahu anha) said that she would not go. But in view of the insistence of this group of Sahaabah both finally went to Hadhrat Umar. They presented an eloquent introductory speech in this matter. He patiently listened to their advice and broke down crying profusely. He recounted the austerity and poverty of Rasulullah (صلى الله عايه وسالم) and both wives cried as well. He then commented:
“Listen! I had two companions. If I should adopt a way which differs from their way which I had observed, I will not be blessed with their companionship (in the Aakhirah).”

This condition of Hadhrat Umar (radhiyallahu anhu) endured to the end. Not the slightest change was admitted in his life-style.

7) Once while Hadhrat Abu Mْsa Ash’aari (radhiyallahu anhu) was sweeping the premises of the Baitul Maal, he found a dirham (silver coin). He gave it to one of Hadhrat Umar’s grandsons who was a little child. When Hadhrat Umar saw the dirham in the child’s hand he enquired about it. When the child informed him that it was given to him by Hadhrat Abu Mْsa, Hadhrat Umar became very displeased. He took the dirham from the child and reprimanded Hadhrat Abu Mْsa as follows:
“O Abu Mْsa! Could you not find a home more contemptible than my home?”

8) Towards the end of his life, Hadhrat Umar (radhiyallahu anhu) started to fast in abundance. He would fast the whole year excluding the 5 days on which it is not permissible to fast. He adhered rigidly to this practise of fasting day after day in succession.

9) In 13 Hijri, the first year of his khilaafate, he appointed Hadhrat Abdur Rahmaan Bin Auf (radhiyallahu anhu) as the Amir of Hajj. Thereafter he went himself every year for Hajj. During his khilaafate he performed ten Hajj. In 23 Hijri which was the last year of his khilaafate, he took along the Azwaaj-e-Mutahhaaraat (The Holy Wives of Rasulullah) as well.

10) His fear for Allah was unparalleled. One day he was reciting . As he recited the aayat (And when the books will be scattered), he fell down unconscious. He remained ill for several days.

11) One day he passed by a house where the owner was reciting Surah Tْr. When he heard the man reciting the aayat: (Verily, the punishment of your Rabb will most certainly occur.)
Hadhrat Umar (radhiyallahu anhu) dismounted and leaned against a wall for a long while. On returning home he fell ill for a month. People visiting him could not fathom his sickness.

12) Hadhrat Umar (radhiyallahu anhu) once despatched the army under the command of Saariya (radhiyallahu anhu). The enemy had concealed a group of their men behind a mountain. When the Muslim army was about to be entrapped, Saariya heard Hadhrat Umar’s voice commanding:
“O Saariya! Be alert of the mountain pass. O Saariya! Be alert of the mountain pass.”

Hearing this command, Saariya was alerted and he took the necessary precautions to advert what would have been a disaster for the Muslim army.

Hadhrat Umar (radhiyallahu anhu) while delivering the Jumuah Khutbah was divinely apprized of the state of the Muslim army, hence he called out to Saariya, commanding him even while hundreds of miles away. By the permission of Allah, the voice of Hadhrat Umar reached the ears of Hadhrat Saariya.

13) It was his practise to go on nocturnal excursions in the streets of Madinah Tayyibah. One night, after considerable trudging, he sat down tired, leaning against a wall. He heard a woman instructing her daughter to add water to the milk. The daughter responded:
“Amirul Mu’mineen has issued an instruction prohibiting the mixture of water with milk.”

The mother ordered the daughter to add water to the milk saying that neither Amirul Mu’mineen nor his announcer is present to see. The daughter said:
“Wallah! I shall never do so.”

14) Hadhrat Abdullah Bin Imran Bin Hafs (radhiyallahu anhu) narrates that once Hadhrat Umar loaded onto his back a goatskin waterbag full of water. When people made some comments in this regard, Hadhrat Umar said:
“My nafs appeared pleasing to me, I, therefore, desired to disgrace it.”

15) Once his son donning beautiful dress came to him. Hadhrat Umar (radhiyallahu anhu) struck him with his whip and the boy cried. When Hadhrat Hafsah asked the reason for beating him, Hadhrat Umar said:
“He was proud of himself. I desired him to understand that his nafs is contemptible.”

16) Hadhrat Abbas (radhiyallahu anhu) narrates:
“A year after Umar’s demise, I supplicated to Allah for him (Umar) to appear in my dream. Thus, after a year I saw him in a dream wiping the perspiration from his forehead. I said:

‘May my mother and father be sacrificed for you! O Amirul Mu’mineen! What is this condition?’ He replied: ‘I have just now been released (from the Reckoning). I was close to destruction, but I found Allah Ta’ala Most Merciful.’ ”

17) Once when he saw an intoxicated man, he desired to punish him, but the man insulted him. Thereupon Hadhrat Umar came away. When he was asked for the reason for allowing the man to go free inspite of the insults, he said:
“His insults angered me. If I had punished him, my nafs too would have had its share therein. I do not approve of punishing any Muslim for the sake of the desires of my nafs.”

18) When Hadhrat Umar would see a male dressed in fine garments, he would punish him with his whip and say: “Leave fine garments for females.”

19) His famous dua was:
“O Allah! Grant me maut in the pure city of Your Rasool and grant me shahaadat in Your path.”

How would he attain martyrdom in Allah’s Path while residing in Madinah Tayyibah, the capital of Islam, was a mystery. However, it was not difficult for Allah Ta’ala, The Cause of all causes, to fulfil a dua which emanated from the innermost recesses of the heart. Hadhrat Umar (radhiyallahu anhu) attained shahaadat while performing Salaat and in the midst of his devoted companions.

20) Once when Rasulullah (صلى الله عايه وسالم) permitted Hadhrat Umar (radhiyallahu anhu) to go on Umrah, he (Nabi-e-Kareem) said:
“O my brother! Remember me too in your dua.”

21) It was Hadhrat Umar’s practise to visit the abattoir with whip in hand. When he saw someone purchasing meat on two consecutive days, he would whip him and say:
“Can’t you keep your stomach empty for the sake of your neighbours and relatives?”

By this statement, he implied that one should tend to the needs of neighbours and not be selfishly concerned with only one’s own comforts.

22) Many a time when he desired to eat something, he would delay it for a year.

23) When he passed by a dump, he would say:
“This is your world for whose greed and desire you are perishing.”

[Masha'ikh-e-Chisht, Hadhrat Maulana Muhammad Zakariya Sahab (r.a.)]

Hadhrat Abu Bakr Siddique (r.a.a.)

2007-02-06T12:14:00.000+01:00

After the demise of Rasulullah (صلى الله عايه وسالم) his vicegerency in every respect devolved to Hadhrat Abu Bakr Siddique (radhiyallahu anhu). By virtue of the Bay’t (Oath of Allegiance) of the Muhaajireen and Ansaar, he was appointed the Khalifah. While Qur’aanic verses allude to Hadhrat Abu Bakr’s khilaafat, the Ahaadith of Rasulullah (صلى الله عايه وسالم) in this regard are explicit.

The Hadith,

“Allah and the Mu’mineen refuse to accept (anyone) but Abu Bakr.”,is explicit on the issue of Abu Bark’s succession. The most important consideration in this regard is the total accord between the hearts of Rasulullah (صلى الله عايه وسالم) and Hadhrat Abu Bakr (radhiyallahu anhu). This has been stated clearly by Hafiz Ibn Hajr (rahmatullah alayh). – Laami’, Vol. 2, page 452. Numerous incidents bear testimony to the mutual accord and unity of their hearts, e.g. the anecdote of Abul Hatheem’s invitation which has already been explained a few pages earlier. Also on the occasion of Hudaibiyyah, the answers which Hadhrat Abu Bakr gave to the questions of Hadhrat Umar were the same as those given by Rasulullah (صلى الله عايه وسالم) although he (Abu Bakr) was not aware thereof. Regarding the captives of Badr, the opinion of Hadhrat Abu Bakr conformed to the opinion of Rasulullah (صلى الله عايه وسالم).

The description of Hadhrat Abu Bakr (radhiyallahu anhu) given by Ibn Daghna conforms to the description of Rasulullah (صلى الله عايه وسالم) given by Hadhrat Khadijah (radhiyallahu anha).

In addition to these clear indications of his succession, Hadhrat Abu Bakr’s khilaafat was established by the popular Bay’t of the Sahaabah after the demise of Nabi-e-Akram (صلى الله عايه وسالم).

According to the most authoritative version, his name was Abdullah. During the time of Jaahiliyyah his name was Abdul Ka’bah. Some say that his name was Ateeq. However, the reliable version is that Ateeq was his title.

His genealogical tree is:

Abdullah the son of Abu Quhafah, the son of Amir, the son of Amr, the son of Ka’b, the son of Tameem, the son of Murrah, the son of Ka’b, the son of Luway, the son of Ghalibil Qurshi Taimi.

The lineage of Hadhrat Abu Bakr (radhiyallahu anhu) meets with that of Rasulullah (صلى الله عايه وسالم) in Murrah Bin Ka’b.

The name of his father, Abu Quhafah was Uthman who embraced Islam in the 8th year of Nubuwwat at the age of 90 years.

Hadhrat Abu Bakr (radhiyallahu anhu) is known by a variety of titles. According to Hadhrat Aishah (radhiyallahu anha), while house-folk would call him Abdullah, he was generally known by the title, Ateeq. Some say that he was called Ateeq because of his handsomeness. Others say that on account of his eagerness for virtue he was named Ateeq. Another view is that he is called so because his lineage was free from the slightest blemish. According to the narration of Tirmizi, the reason for the title of Ateeq is the announcement of his salvation from Jahannam.

His famous title, however, is Siddique. There is difference of opinion regarding the occasion when he was awarded this title. According to some, he was known by this blessed title even during the time of Jaahiliyyah because of his outstanding quality of truthfulness. However, the well-known version is that on the occasion of Mir’aaj, Rasulullah (صلى الله عايه وسالم) was apprehensive about people acknowledging the truth of this miraculous journey. Jibraeel (alayhis salaam) assured Nabi-e-Akram (صلى الله عايه وسالم) that Abu Bakr will acknowledge its truth because he is a Siddique.

In Taafikhul Khulafa is recorded the narration of Mustadrak in which Nazal Bin Subrah said:

“We asked Ali regarding Abu Bakr. He said: ‘He is a man who was given the title of Siddique by Allah via the agency of Jibraeel (alayhis salaam) and Muhammad (صلى الله عايه وسالم); in Salaat he was the representative of Rasulullah (صلى الله عايه وسالم). The man whom Rasulullah (صلى الله عايه وسالم) chose for our Deen (i.e. Salaat), we chose for our Dunya (Khilaafat).”

According to Tibrani, Hakeem Bin Sa’d narrated that Hadhrat Ali (radhiyallahu anhu) took an oath that the title Siddique was revealed by Allah from the heavens for Abu Bakr.

Abu Bakr's Acceptance of Islam

Among the first persons to accept Islam was Hadhrat Abu Bakr Siddique (radhiyallahu anhu). When he presented himself to Nabi-e-Akram (صلى الله عايه وسالم) for accepting Islam, he did not request for any miracle to be displayed. He only asked about the Prophethood and immediately accepted Islam. According to Nabi-e-Akram (صلى الله عايه وسالم), he had discerned a degree of uncertainty in everyone to whom he had presented Islam, save Abu Bakr who accepted Islam without the slightest hesitation.

In the inceptional stage of Islam, the Sahaabah-e-Kiraam concealed their Deen because of the oppression and persecution of the kuffaar. When the Muslims numbered 39, Hadhrat Abu Bakr requested permission to propagate Islam publicly. After persisting in his request, Nabi-e-Akram (صلى الله عايه وسالم) consented. Taking a small group with him, Hadhrat Abu Bakr went to Baitullaah and delivered a Khutbah. This was the very first khutbah of Islam. Although his prominence and honour were accepted in the community, as he commenced the khutbah, he was so severely assaulted that his face was dyed red with his blood. His nose, ears, etc. were badly wounded. It was difficult to recognise him. He was beaten, pushed and kicked. They did with him whatever they had desired. The severity of the assault rendered him unconscious. His tribesmen brought him home where he revived during the evening. The first words which came to his lips were:

“How is Muhammad (صلى الله عايه وسالم)?”

On hearing these words, those who were caring for him, left. They were astonished and angered because of his devotion for a man who was indirectly the cause of the calamity which he had suffered.

His mother, Umm-e-Khair insisted that he partakes of some food and drink, but he took an oath that as long as he has not seen Rasulullah (صلى الله عايه وسالم), he will neither eat nor drink. After the greater part of the night had passed and all was quiet, he went to Rasulullah (صلى الله عايه وسالم). He cried profusely and so did Nabi-e-Akram (صلى الله عايه وسالم). The Sahaabah too broke down with grief and were in tears. In this meeting, Hadhrat Abu Bakr requested Rasulullah (صلى الله عايه وسالم) to make dua for the guidance of his mother. The dua was made, and she embraced Islam the same day.

A separate volume is required to record the life-story of Hadhrat Abu Bakr Siddique-e-Akbar (radhiyallahu anhu) irrespective of the brevity of the biography one wishes to write. How then is it possible to write comprehensively on even one aspect in these few pages? The fact of him being the first to accept Islam is of the greatest significance. This act of his requires considerable elaboration. Then there is the episode of his contemplated migration to Abyssinia. He set out with this intention, but was met along the way by Ibn Daghnah who persuaded him to return. Ibn Daghnah said:

“A man of your calibre can neither be expelled not leave (of his own accord). You are the source of livelihood of the destitute. You are kind to family members. You lift the burden of people. You are hospitable and you aid others in their affairs.”

Referring to Hadhrat Abu Bakr, the Qur’aan says:

“…the second of the two, when both were in the cave (and he) said to his friend (Abu Bakr): ‘Do not grieve. Verily, Allah is with us.”

The companionship of Hadhrat Abu Bakr with Rasulullah (صلى الله عايه وسالم) is confirmed absolutely by this Qur’aanic aayat. Every word of this Qur’aanic statement attests to the lofty status of Hadhrat Abu Bakr Siddique (radhiyallahu anhu). There are numerous conspicuous evidences confirming his love and devotion for Rasulullah (صلى الله عايه وسالم). His migration to Madinah Tayyibah in the company of Nabi-e-Akram (صلى الله عايه وسالم) is very significant. What then can one say and write of his excellencies?

In Surah Al-Lail are the praises of the one who spends in the Path of Allah. This pertains to Hadhrat Siddique who rendered his acts of charity for the pleasure of Allah Ta’ala. He also is given the glad tidings of the happiness of Jannat.

He is the very zenith of Sulook, having attained the pinnacle of Divine Proximity and Association. In the beginning of Hijrat he received this absolute announcement. Thereafter, for ten years he remained in the companionship of Nabi-e-Akram (صلى الله عايه وسالم) acting at times as his vicegerent and representative. What can a humble man such as myself (i.e. the noble author) in this fourteenth century write of Hadhrat Abu Bakr’s excellences and lofty status? Never can any pen render justice to this subject.

In his attributes and character he was unique. On the occasion of the irtidaad (reneging from Islam) of certain tribes, he displayed unparalleled courage which stunned even the brave Umar (radhiyallahu anhu) who had cautioned against immediate action. Rejecting the proffered advice of caution, Hadhrat Abu Bakr (radhiyallahu anhu) taunted Hadhrat Umar (radhiyallahu anhu) for his indecisiveness in dealing with the murtaddeen. He thus said:

أَجَبَّارٌ فى الجاهليّة وَ خوّادٌ فى الاسلام

“What! You were powerful in the time of Jahiliyyah and (now behave) cowardly in Islam!”

Hadhrat Umar’s testimony is ample evidence for the lofty status of Hadhrat Abu Bakr’s knowledge, virtues, generosity, munificence, piety, forbearance, patience, humility, intelligence, expertise in the interpretation of dreams, knowledge of genealogy, prose, eloquence, etc.

Hadhrat Ali (radhiyallahu anhu) said that whoever narrates a hadith to him, he would as a precautionary measure put the narrator under oath, except Hadhrat Abu Bakr (radhiyallahu anhu). He was far above this measure.

This true and devoted companion and successor of Rasulullah (صلى الله عايه وسالم) embodied in him every excellence and qualification to the degree of perfection.

A few anecdotes pertaining to the abundance of his ibaadat and the force of his Imaan which in fact are the basis of the Chishtiyyah, will now be presented.

Ibn Asakir records the narration of Ibn Sireen in which it appears that Abdur Rahman (the son of Abu Bakr), who had not yet embraced Islam, had joined the kuffaar in the Battle of Badr. One day after he had embraced Islam, he said to his father:

“In Badr you were in my line of action. However, being my father, I turned away from you.”

In other words, although he was in position to slay his father, Hadhrat Abu Bakr, he did not do so due to paternal consideration. Hadhrat Abu Bakr replied:

“If you had come in front of me, I would not have hesitated to slay you.”

Hadhrat Abu Bakr (radhiyallahu anhu) was originally a trader. According to historians he possessed 40,000 dinars (gold coins) at the time of entering the fold of Islam. He continued to spend his wealth for the sake of Islam until finally he brought whatever was left to Rasulullah (صلى الله عايه وسالم) for use in a Jihaad campaign. When Nabi-e-Akram (صلى الله عايه وسالم) enquired of the provisions he had left for his family, he replied:

“I have left for them Allah and His Rasool.”

Hadhrat Umar (radhiyallahu anhu) was always awaiting an opportunity to surpass Hadhrat Abu Bakr (radhiyallahu anhu) in an act of virtue. On this particular day he had brought along considerable wealth. When Rasulullah (صلى الله عايه وسالم) asked him:

“What have you left for your family?”

Hadhrat Umar replied that he had left half of what he had owned for his family. The other half was his contribution towards the Jihaad effort. He was under the impression that he would surpass Hadhrat Abu Bakr on this day. But, when he learnt of Hadhrat Abu Bakr’s answer, he understood that he would never be able to surpass him in virtue.

Precisely on account of these manifold excellencies of Hadhrat Abu Bakr (radhiyallahu anhu) did Rasulullah (صلى الله عايه وسالم) say that besides Abu Bakr, he had compensated the favours of everyone else. On the Day of Qiyaamah, Allah Ta’ala will compensate him.

The Strength of His Imaan
Ismaili narrates that Hadhrat Umar (radhiyallahu anhu) said:

“When Rasulullah (صلى الله عايه وسالم) passed away, the episode of irtidaad occurred in Arabia and people of defective faith refused to pay Zakaat, I went to Abu Bakr and said:
‘O Khalifah of Rasulullah! Be tender with the people and win over their hearts. Terror has struck them.’
Abu Bakr said: ‘I was hoping for your aid. During the time of Jahiliyyah you were very strong and hard. But in Islam you have become weak. In which matter should I win over their hearts? Should I win them over by means of fabricating poetry or by bewitching them? Alas! Alas! Rasulullah (صلى الله عايه وسالم) has passed away. Wahi has ceased. I swear by Allah that I shall wage Jihaad against them as long as I have in my hand the strength to bear a sword. If they withhold from me even a string which they used to present to Rasulullah (صلى الله عايه وسالم), I shall fight them.”

Hadhrat Umar (radhiyallahu anhu) commented:

“I found Abu Bakr firmer and stronger than myself. He had paved the path and this simplified for me the affairs during my khilaafat.”

The Khalifah’s Wages

Ibn Sa’d narrates that Ata Bin As-Saib said that after Hadhrat Abu Bakr (radhiyallahu anhu) was appointed the Khalifah, he was going to the market-place with some sheets on his arm. When Hadhrat Umar (radhiyallahu anhu) questioned him, he said: “I have been harnessed into the affairs of the Muslims. I am now going to the market-place to obtain food for the family.”

Hadhrat Umar said: “Let us go to Abu Ubaidah. He will arrange a wage for you.”

Abu Ubaidah was in-charge of the Baitul Maal. Both went to Abu Ubaidah. A sum which sufficed for a middle class Muhaajir was fixed as the Khalifah’s wage. According to some narrations the wage was insufficient for his needs because of his large family, hence it was increased.

Tibrani narrates that Hadhrat Hasan (radhiyallahu anhu) said that Hadhrat Abu Bakr (radhiyallahu anhu) during his last illness, instructed Hadhrat Aishah (radhiyallahu anha):

“After my death hand over to Umar this milk-camel and dish which were given to me on account of my khilaafat.”

Thus, after his demise these items were assigned to the custody of Hadhrat Umar (radhiyallahu anhu). Thereupon Hadhrat Umar lamented:

“Abu Bakr! May Allah have mercy on you. You have imposed a great difficulty on the khulafa who will follow you.”

Hadhrat Umar meant that others will not be able to exercise this high degree of caution.

Abu Bakr’s Death

He was born two years and some months after Rasulullah (صلى الله عايه وسالم). It appears from some narrations that he was older than Rasulullah (صلى الله عايه وسالم). However, the Ulama say that this latter view is not correct. When he reached the age of Rasulullah (صلى الله عايه وسالم) – 63 years – he died.

Regarding his last illness, there is difference of opinion. According to Hadhrat Umar’s narration in Hakim, a spiritual grief overtook Abu Bakr after Rasulullah’s demise. This increased by the day until he passed away.

According to Zuhri, Hadhrat Abu Bakr (radhiyallahu anhu) was given some poisoned food which he and Harith Bin Kaldah (radhiyallahu anhu) ate partly. Both remained ill for a year and died on the same day. Hadhrat Sha’bi (radhiyallahu anhu) said:

“What can one expect from this despicable world? Rasulullah (صلى الله عايه وسالم) was poisoned and so was Abu Bakr (radhiyallahu anhu).”

Hadhrat Aishah (radhiyallahu anha) says that the 7th Jamadith Thaani, a Monday, was an extremely cold day. Hadhrat Abu Bakr (radhiyallahu anhu) after taking a bath became feverish. On account of the cold the fever was severe for 15 days. He was unable to attend the Musjid for Salaat. He died on Tuesday 21st Jamadith Thaani during the night. According to some narrations, he had asked Aishah what day it was. When he was told that it was Monday, he said:

“When I die, do not delay my burial.”

Another narration states that he had asked to be told the day on which Rasulullah (صلى الله عايه وسالم) had died. When he was informed that it was on a Tuesday, he said:

“I too hope to die tonight.”

The duration of Hadhrat Abu Bakr’s khilaafate was two years, three months and nine days.

Miscellaneous Anecdotes

1) Once when his wife expressed the desire for something sweet to eat, Hadhrat Abu Bakr (radhiyallahu anhu) said that he had no money with which to buy anything. His wife suggested that they should save something from their daily food allowance. Within a few days the amount saved will be sufficient to buy something sweet. Hadhrat Abu Bakr (radhiyallahu anhu) consented. She began saving a small sum daily. After a few days, Hadhrat Abu Bakr (radhiyallahu anhu) said: “It is apparent that this amount (which was being saved daily from the food allowance) we are receiving from the Baitul Maal is in excess of our needs.” He then took the savings and handed it to the Baitul Maal. He further issued instructions for his wages in future to be decreased by this amount.

2) Once Hadhrat Abu Bakr (radhiyallahu anhu) went to the orchard where he saw a bird sitting in the shade of a tree. He heaved a sigh and said:

“O bird! How fortunate are you! You eat the fruit of trees; you sit in their shade and you will attain salvation in the Hereafter without having to give an account. I wish Abu Bakr too was like you.”

Frequently he would exclaim to himself:

“I wish I was the property of a Muslim servant of Allah.”

“I wish I was a tree that could be cut and eaten.”

“I wish I was grass which animals could eat.”

3) Asma’i said: “When Abu Bakr was praised, he would say:

“O Allah! You know my condition better than me and I know my condition more than these people who are praising me. O Allah! Make me better than what they are thinking of me and forgive my evil of which they are not aware. Do not apprehend me on what they are saying.”

4) Once during his khilaafat he was seeing off the army which was proceeding to the land of Shaam. He accompanied the army for a very long distance. His companions said:

“O Khalifah of Rasulullah! You are walking on foot while we are riding.”

Hadhrat Abu Bakr (radhiyallahu anhu) responded:

“With these steps I am seeking forgiveness for my sins. These steps of mine are in the Path of Allah.”

5) He said:

“Glory to That Being Who has left no avenue of His Ma’rifat for His servants except their inability of acquiring His Ma’rifat.” (i.e. This inability becomes the avenue. Despite effort, man is unable to acquire Ma’rifat of Allah. Allah Ta’ala ultimately, opens up the way for the acquisition of His Ma’rifat.)

(The inner, deeper and spiritual recognition by the baatini heart of Allah Ta’ala is termed ma’rifat. The bandah cannever acquire divine Ma’rifat by his efforts and worship. The created and finite mind and heart of man are wholly incapable of mounting the Platform of Ma’rifat of the Uncreated, Infinite and Eternal Being. But when this weak bandah yearns for his Beloved Creator and Master and he moves his weak hands and legs in the direction of his Rabb, then Allah Ta’ala taking pity on His struggling servant opens up the avenue of His Ma’rifat. This is the meaning of the afore-mentioned statement of Hadhrat Abu Bakr (radhiyallahu anhu), the greatest Sufi after Rasulullah (Saws) — Translator)

6) He said:

“Once a man has tasted Divine Love, he will have no time for this world and he will feel claustrophobic in the company of people.”

7) During his maradhul maut (last illness) people coming to visit him, said:

“O Khalifah of Rasulullah! Should we call a physician for you?”

Hadhrat Abu Bakr (radhiyallahu anhu) responded:

“The physician has already seen me.”

They asked: “What did he say?”

Abu Bakr said: The physician said:

“Verily, He does as He pleases.”

8) Once when a hunter was brought into his presence, Hadhrat Abu Bakr (radhiyallahu anhu) said:

“An animal is killed and a tree is cut when their term of Thirkullah ends.”

9) Sometimes when the camel’s rein slipped from his hand, he would make the camel sit down, alight and pick up the rein himself. The companions would query: “Why do you not order us?” He would reply: “My Beloved (صلى الله عايه وسالم) ordered me to refrain from asking people.”

10) Hadhrat Anas (radhiyallahu anhu) narrates that sometimes when Hadhrat Abu Bakr (radhiyallahu anhu) would speak of man’s creation during his khutbah, he would say that man emerged twice from the place of najaasat (impurity): once from the father’s private organ (in the form of a sperm drop) and once from his mother’s private organ (at birth). This reminder of the reality of man’s lowly origin would exercise a profound effect on the audience. Realising their lowly origin, the people truly understood their insignificance. In fact, they felt themselves to be physically and spiritually impure and contaminated.

11) He would say:

“O people! Cry in fear of Allah. If you are unable to cry, simulate crying.”

12) Once in his khutbah, Hadhrat Abu Bakr (radhiyallahu anhu) said:

“Where has gone the handsome one whose face was beautiful; who was proud of his youth? Where is the king who had established cities? Where is the brave soldier who conquered in the battlefield? Maut has destroyed them. They are lying in the darkness of graves.”

13) Among his numerous saying are:

 “Beware! Never despise any Muslim. Even a Muslim of low rank is great by Allah.”
 “I found holiness in taqwa (abstention from transgression); wealth in yaqeen and honour in tawaadhu’ (humility).”
 “I heard your Nabi (صلى الله عايه وسالم) saying: ‘Seek from Allah Forgiveness for sins and safety in the Aakhirat.”
 “O Allah! Show me the truth and grant me the taufeeq to follow the truth. Let me recognise falsehood and give me the taufeeq to abstain from falsehood. Do not confuse truth and falsehood for me. Do not enslave me to passion.”
 “Whoever becomes displeased with his nafs for the sake of Allah, Allah will keep him safe from His displeasure.”
 “The greatest understanding is taqwa and the greatest ignorance is transgression and immorality. The greatest truth is observance of trust and the greatest falsehood is misappropriation of trust (amaanat).”
 “If you accept my advice, then of the unseen things love death the most because it will come to you most assuredly.”
 “When a person becomes proud on account of some worldly adornment, Allah becomes displeased with him (and remains displeased) as long as he does not completely dissociate from that adornment.”

14) Once when Hadhrat Aishah (radhiyallahu anha) recited some heart-rending poetry, Hadhrat Abu Bakr (radhiyallahu anhu) said:

“Don’t say this. Rather recite this aayat:

“The pangs of death have arrived in truth. This is it from which you would flee.”

[Ma'shaikh-e-Chisht, Hadhrat Maulana Muhammad Zakariya (r.a.)]

I Really Like These Qaris

2007-02-04T01:07:00.000+01:00

This is just a post featuring some of my favourite Qaris or Qur'an reciters with some chosen Surahs and a link to more by each reciter. You can find translation in various languages and transliteration here. Obviously this post is a subject to change. Now, just click on the read more link to see the list.

Imam-e-Haram Sharif Shaikh Abdur Rahman As-Sudais:

Imam-e-Haram Sharif Shaikh Sa'ud Ash-Shuraim:

Imam-e-Masjid-e-Nabwi Shaikh Ali Abdur Rahman Al-Huthaify:

Qari Abdul Basit Abdus Samad (r.a.):

Qari Tawfiq As-Sayegh:

Shaikh Abdullah Al-Jahony:

Shaikh Ibrahim Al-Jibreen:

Shaikh Mishary Rashid Al-Efasy:

Shaikh Muhammad Mohasni:

Merit Of Spending On Family

2007-02-03T02:48:00.000+01:00

Mufti Justice Hadhrat Muhammad Taqi Usmani (db) writes in "Easy Good Deeds" ("Asan-Nikiyan"):

Barring a few insensitive and selfish persons, there is none in this world who does not spend money on his family; the only purpose of the struggle for earning a living is to provide one's family with their needs and to make their life easy and comfortable. Few know, however, that this effort too is an act of great merit in the eyes of Allah.

According to Abu Hurairah (r.a.a.), our Holy Prophet (s.a.w.) said that, "There is one dinar which you spend in the way of Allah (for jihad), another is tha you spend on freeing a slave, another is that which you give a poor man by way of charity, and there is another dinar which you spend on your family (wife and children): the dinar that you spend on your wife and children has the highest merit." (Sahih Bukhari)

The reason why spending on one's own family is superior to other spendings is that providing for one's family is a duty (fard), while other are by way of nafl in nature; obviously fard earns more merit than nafl. It also makes the point that spending on one's family has more merit when the family is needy, but when their needs are fulfilled in the proper way, then it is more meritorious to spend on others.

Umme Salmah (r.a.a.) once asked our eternally blessed Prophet (s.a.w.), "O Messenger of Allah! Do I earn merit even when I spend on my sons from my previous husband Abu Salmah? They are after all my sons and I cannot abandon them." The Holy Prophet (s.a.w.) replied, "Yes you shall get merit for it."

Sa'ad ibn Waqas (r.a.a.) relates, that our eternally blessed Prophet (s.a.w.) said that: "Whatever you spend for the sake of earning Pleasure of Allah - even for the food you put in your wife's mouth - earns merit." (Bukhari, Muslim)

All these ahadith clearly prove that if one spends money to fulfil the lawful needs of his family with the intent of giving them their Divinely ordained rights as commanded by Allah and of pleasing Allah, then every expenditure earns him the same merit as sadaqah.

Behold how infinitely kind and gracious is Allah that what one does solely to satisfy his own inner urges has been changed by a slight change of intent into an act of such merit that it has become superior to all other sadaqah and expenditures. Hence to please Allah, one should openly spend to fulfill the lawful needs of one's family and should never regret it.

Sifatus Salaah: Hanafi Prayer Method In Light Of Sunnah

2007-02-03T02:16:00.000+01:00

"Sifatus Salaah" is an excellent booklet originally written in Urdu by Shaikh Muhammad Ilyas Faisal dealing with the aspects of Salaah according to Hanafi Madhab and the evidences used by Hanafi scholars. Unfortunately, other brothers often criticise performing the prayers the Hanafi method and even leave us with doubts in the back of our mind, because we simply don't know. Now, you don't have to learn all these evidences by heart, but at least be convinced that there's nothing wrong with performing Salaat the Hanafi way - or matter fact as described by the other three great Imams.

Introduction
Very often the following question is posed to many people: "Do you follow the Deen of Imaam Abu Hanifa (R.A.) or the Deen of Rasulullah (sallallahu alaihi wasallam)?" "Obviously the Deen of Rasulullah (sallallahu alaihi wasallam)," comes the instant reply. The second question is then posed: "Why then do you call yourself a Hanafi?" The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i.e. following one of the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).

By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a Hanafi, you are following the Deen of Imaam Abu Hanifa (R.A.), NOT the Deen of Muhammad (sallallahu alaihi wasallam). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and the other Imaams did not invent any Deen of their own. They strictly followed the one and only Deen — the Deen of Islam brought by Rasulullah (sallallahu alaihi wasallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wasallam).

Sifatus Salaah

The Method of Salaah in the Light of Authentic Ahadith
by Shaikh Muhammad Ilyas Faisal, Madina al-Munawwara

Shi'aism Exposed

2007-02-01T15:52:00.000+01:00

The sub-title "Spare a minute - Read - Save your Imaan" fits very well. Go here to read a list set up by Mufti Afzal Hoosen Elias exposing the non-sense in Shi'a belief and their fabrications. This is not a sunni scholar just in blind rage, rather there's reference attached to every single point. Let me just quote this part:

Fatawa by Rasulullah (s.a.w.)
There is a specific Hadith about Rafida: "A sect is going to emerge who will be known by a bad connotation. They will be called Rafida. They will come neither on Friday nor in the congregational prayers. They will vilify the first generation (of Ummah). You should neither keep their company nor dine with them, nor have matrimonial relationship with them. If they fall ill do not go to greet them and if they die do not participate in their funeral prayers."

Other Prophets (a.s.)

2007-02-01T14:45:00.000+01:00

Idris (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Hud (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Saleh (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Lut (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Ismail (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Ishaq (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Yaqub (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Yusuf (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Ayoub (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Shoaib (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Harun (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Dhul-Kifl (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Dawud (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Sulayman (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Ilyas (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Prophet Ilyas" by Al Huda Foundation

Al-Yasa (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Prophet Al-Yasa" by Al Huda Foundation

Yunus (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Zakariya (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Yahya (a.s.)

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

There will be added more soon, just to want to make sure that just quality stuff gets in and the rest stays out. Suggestions are welcome...

Isa Ruhullah (a.s.)

2007-02-01T14:39:00.000+01:00

"La Ilaha Illallah - Isa Ruhullah."

In many verses of the Glorious Qur'an Allah the Exalted denied the claim of the Christians that He has a son. A delegation from Nagran came to the Prophet Muhammad (pbuh). They began to talk about their claim about the Trinity, which is that Allah is three in one, the Father, the Son, and the Holy Spirit, with some disagreement among their sects. That is why Allah affirmed in many verses of the Qur'an that Isa is a slave of Allah, whom He molded in the womb of his mother like any other of His creatures, and that He created him without a father, as He created Adam without a father or a mother.

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)

Adam Safiullah (a.s.)

2007-02-01T14:31:00.000+01:00

"La Ilaha Illallah - Adam Safiullah."

Allah the Almighty revealed: Remember when your Lord said to the angels: 'Verily, I am going to place mankind generations after generations on earth.' They said: 'Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks (exalted be You above all that they associate with You as partners) and sanctify You.' Allah said: 'I know that which you do not know.'

Allah taught Adam all the names of everything, then He showed them to the angels and said: "Tell Me the names of these if you are truthful." They (angels) said: "Glory be to You, we have no knowledge except what You have taught us. Verily, it is You, the All-Knower, the All-Wise." He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "Did I not tell you that I know the unseen in the heavens and the earth, and I know what you reveal and what you have been hiding?"

"Qasas al-Anbiyaa" by Ibn Katheer

Musa Kalimullah (a.s.)

2007-02-01T14:25:00.000+01:00

"La Ilaha Illallah - Musa Kalimullah."

The pharaoh who ruled Egypt was a tyrant who oppressed the descendants of Jacob , known as the children of Israel (Bani Israel). He used every means to demean and disgrace them. They were kept in bondage and forced to work for him for small wages or nothing. Under this system the people obeyed and worshipped the pharaoh, and the ruling class carried out his orders, thereby authorizing his tyranny and crazy whims.

The pharaoh wanted the people to obey him only, and to believe in the gods of his invention. Perhaps, during that time, there were many classes of people who did not believe in or practice polytheism; however, they kept this to themselves and outwardly did as they were expected to do, without revolting or revealing themselves to anyone. Thus, successive dynasties came to Egypt and assumed that they were gods or their representatives or spokesmen.

"Qasas al-Anbiyaa" by Ibn Katheer

Nuh Najiullah (a.s.)

2007-02-01T14:11:00.000+01:00

"La Ilaha Illallah - Nuh Najiullah."

He was Noah Ibn Lamik, Ibn Mitoshilkh, Ibn Enoch, Ibn Yard, Ibn Mahlabeel, Ibn Qinan, Ibn Anoush, Ibn Seth, Ibn Adam the Father of Mankind (peace be upon him).

According to the history of the People of the Book, (refers to the Jews, and Christians), the period between the birth of Noah and the death of Adam was 146 years. (According to Genesis 5 (new Revised Standard Version), Noah was born one hundred and twenty six years after the death of Adam. Ibn Abbas narrated that the Prophet Muhammad (saas) said: "The period between Adam and Noah was ten centuries." (Sahih Bukhari, Noah was born 1056 years after Adam's creation (or after he left the Garden of Eden). Thus, this hadith does not contradict the previous statement from the People of the Book as it may first appear to do. (The reader should keep in mind, however that any statement or narratives taken from the People of the Book are not necessarily credible. This was taken from Genesis 5).

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Ibrahim Khalilullah (a.s.)

2007-02-01T14:00:00.000+01:00

"La Ilaha Illallah - Ibrahim Khalilullah."

Some of the People of the Book stated that his name was Ibrahim Ibn Tarikh, Ibn Nahur, Ibn Sarough, Ibn Raghu, Ibn Phaligh, Ibn Aher, Ibn Shalih, Ibn Arfghshand, Ibn Sam, Ibn Noah.

They said that when Tarikh was seventy five years old, he had Ibrahim, Nahor (Nohour) and Haran. Haran had a son named Lot. They also said that Ibrahim was the middle child and that Haran died in the lifetime of his father in the land where he was born, the land of the Chaldeans (Al Kaldanieen), also known as Babylonia. At that time some people worshipped idols of stone and wood; others worshipped the planets, stars, sun and moon; still others worshipped their kings and rulers.

"Qasas al-Anbiyaa" by Ibn Katheer (r.a.)
"Stories of the Messengers" by Sheikh Hifzur Rahmaan Sewharwi

Description Of Jannah

2007-02-01T13:44:00.000+01:00

The idea and estimate of Heaven, and at that the Paradise which will be given to the Chief of the Prophets, the Pride of the Two Worlds can be had from this that the lowest man amongst the occupants of Paradise will get a garden ten times bigger than that of this world. Entering Paradise he will glance right and left and seeing the gardens will ask: "For whom are these"? He will be told that they are for him. When he will proceed further, a red ruby or a green emerald will be brought before him in which there will be seventy houses, each having seventy rooms and each room having seventy doors. He will be told: "Go on reciting and climbing," until he reaches his masnad (throne) on which he will sit and recline. Then his houris will come to him. Their condition will be such that one of them will come and sit down before him on the throne. She will be wearing seventy suits of clothes, each of a different colour, and she will be so beautiful that in spite of those clothes her flesh and blood and bones, even bone-marrow, will be visible. This lowly occupant of Paradise will ask her: "Who are you"? She will say: "I am the houri who had been preserved for you till now. Then he will continue making amorous glances at her for forty years and will not withdraw his eves from her.

Hazrat Abu Huraira reports: "We said: O Apostle of Allah! Describe to us how will be the construction of Paradise?” He said: "There will be bricks of gold and silver and the mortar will be of musk and its gravel will be of garnet and pearls and its dust of saffron.”

Hazrat Abu Huraira reports that there is a tree in Paradise, the trunk of which is of gold and its branches are of emerald and pearl. When the wind blows such a melodious sound is produced that the hearers have not heard a more melodious sound. Similarly, the Holy Prophet described the trees, canals, fruits, walls, doors, in brief, everything of the Paradise - things which neither any eye has seen nor any ear has heard about nor the thought thereof has passed any mind.

When such wonderful bounties are there for an ordinary occupant of Paradise, what must be there for the near ones, the favourites and the Chief of the Prophets Wrongdoers like us, through slave-hood to the Holy Prophet may receive the greatest bounty of his companionship and at that, with such bounties what can be a greater reward than this? May Allah Most High bestow upon us the ability to appreciate these bounties and create room in our hearts for his holiness's auspicious methods! Amen!

A hundred pities that action on these methods, in spite of such great promises, even the greatness of these methods has today departed from the Muslims' hearts! A hundred pities that action on these methods, in spite of such great promises, even the greatness of these methods has today departed from the Muslims' hearts!

[Ita'at-Ur-Rasul by Shaikh Yusuf Motala (db)]

General Advice

2007-02-01T13:35:00.000+01:00

When someone once asked Hadhrat Mufti Mahmood Hasan Gangohi (r.a.) to kindly favour him some advice, Faqiul Ummah Hadhrat Gangohi Sahab (r.a.) replied:

Respected brother
As Salaamu Alaikum Warahmatullahi Wabarakaatuh

Hereunder is some advice as requested:

Regard yourself as the lowest of all people (in status) and worse than every Muslim (In spiritual gratitude).
Constantly express gratitude to Allah Taa'la for his bounties and favours.
Maintain your focus towards acquiring the pleasure of Allah Taa'la in everything you do.
Refrain from the disobedience of Allah Taa'la.
Keep the love of Rasullullah Sallallahu Alayhi Wassallam dominant over the love of all the creation.
Refrain from hurting the feeling of anyone.

(Tarbiyatut Taalibeen-pg.181)

May Allah Ta'ala grant you and me the ability to practice upon his advice.

This is MOHAMMAD (s.a.w.)

2007-01-23T03:39:00.000+01:00

A fantastic effort has been made by the brothers over at IslamWay.com and the result is "This is MOHAMMAD" (s.a.w.). The visitors learn about the Seerah (life) of our beloved Prophet Muhammad (s.a.w.), find out what non-Muslim said about him and get to know his great miracles. The website is certainly not just interesting for non-Muslims or new reverted ones.

The whole dynamic website is available in 10 different languages already: English Francais, Deutsch (German), Italiano, Espanol (Spanish), Dansk (Danish), Nederlands (Dutch), Russian, Svenska (Swedish), Norsk (Norwegan) and more to come soon, Insha'Allah Ta'ala. The content can be downloaded as PDF files, too.

At The Time Of A Storm

2007-01-23T02:41:00.000+01:00

Even if you don't track back what happens around the globe, you'll definitly have heard about the latest storm - Kyrill. It caused widespread damage across Western Europe, especially in the United Kingdom and here in Germany. 47 fatalities have been reported as of January 19 as well as extensive disruptions of public transport, power outages to over one hundred thousand homes, severe damages to public and private buildings and major forest damage through windthrow.

"According to the BBC, at least 58 people have been killed so far, with more deaths expected. Reports of numbers currently vary as the damage is assessed.", Wikipedia adds.

But even - or especially - in such a situation we've to look at the best role model that ever walked over Allah Subhanahu Wa Ta'ala's earth. Do you really thought I would waste an entire entry on this Blog to just inform you about Kyrill? Click on the read more link to find out about the great Sunnah at the times of a storm...

Prophet Muhammad (s.a.w.)'s Apprehensions

Hadhrat Aishah (Radhiyallaho anha) relates that whenever a strong wind bringing dense clouds started blowing, the Prophet's (Sallallaho alaihe wasallam] face turned pale with the fear of Allah. He became restive and would go in and out with perturbation, and would recite the following prayer: "0, my Allah! I ask of Thee the good out of this wind, the good out of that which is in this wind, and the good out of that which is the outcome of this wind. I seek refuge in Thee from the evil of this wind, from the evil out of that which is in this wind, and from the evil out of that which is the outcome of this wind."

She says: "And further when it began to rain, signs of delight appeared on his face. I said to him once, '0, Prophet of Allah when clouds appear everybody is happy as they foretell rain, but why is it that I see you so much perturbed at that time?' He replied, '0, 'Aishah! How can I feel secure that this wind does not portend Allah's wrath? The people of A'ad were punished with the wind. They were happy when they beheld the gathering dense clouds, believing that they brought rain; but actually those clouds brought no rain but utter destruction to 'A'ad."

The Prophet (Sallallaho alaihe wasallam) was, obviously, referring to the following verses of the Qur'an:

"Then, when they (A'ad) beheld a dense cloud coming toward their valleys, they said: "Here is a cloud bringing us rain." Nay, but it is that very calamity which you did seek to hasten, a wind wherein is grievous penalty, destroying all things by commandment of its Lord. And morning found them so that naught could be seen, save their dwellings. Thus we treat the guilty folk." (XL VI: 24 & 25)

Look at the fear of Allah in the heart of a person who is the best of all creation (Sallallahu alaihe wasallam). In spite of a clear verse in the Qur'an that Allah would not punish the people so long as the Prophet (Sallallaho alaihe wasallam) was with them (Al-Qur'an VIII: 33), he has so much fear of Allah in him that a strong wind reminds him of the punishment awarded to the people in the past. Now let us peep into our own hearts for a moment. Although we are fully saturated with sins, yet none of the unusual phenomena viz: earthquake, lightning, etc., arouses the least fear of Allah in our hearts and, instead of resorting to Istighfaar or Salaat at such times, we only indulge in absurd investigations.

(Maulana Zakariya Kandhalvi in Fazail-e-Amal)

The Sahabah
Maybe we can not be so cautious like Prophet Muhammad (s.a.w.) or Prophets in general, but take a look at the Sahabah. They immediatly applied this Sunnah of Rasulullah (s.a.w.) in their own life.

Hadhrat Nadhr-bin-Abdullah relates: "One day while Hadhrat Anas (Radhiyallahu anhu) was alive, it became very dark during the day time. I went to him and said, "Did you ever see much a thing in the Prophet's time?" He replied, "I seek refuge in Allah! In those days if the breeze grew a little stronger than normal, we would hasten towards the musjid, fearing the approach of the Last Day."

Hadhrat Abu Darda (Radhiyallahu anhu) narrates: "Whenever there was a storm, the Prophet (Sallallahu alaihe wasallam) would get perturbed and would go to the musjid."

Who thinks of going to musjid, now-a-days, even at the time of the worst of calamities? Leave aside the common people, even those who regard themselves as good and practising Muslims do not practise this Sunnat. What a deterioration!

(Maulana Zakariya Kandhalvi in Fazail-e-Amal)

Beware Of Kibr/Takabbur (Pride)

2007-01-04T23:06:00.000+01:00

The following definition of Kibr or Takabbur (Pride) has been given by Hadhrat Maseehul Ummat Maulana Mohammed Maseehullah Khan Sahab (r.a.), a companion of Hadhrat Maulana Muhammad Ilyas (r.a.), student of Hadhrat Mufti Saeed Ahmad Lucknowi (r.a.) and Khalifa of Hakeemul Ummat Maulana Ashraf Ali Thanvi (r.a.).

Takabbur is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur. Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil which can discern such hidden forms of takabbur. In this matter even the Ulama-e-Zaahir (those Ulama who concern themselves with only the external Law of the Shariah) are constrained to follow an expert in the Path of Tasawwuf.

In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellences in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients, viz.,

1. The feeling of superiority–considering oneself to be great.

2. Contempt for others.

Further in the same book "Tasawwuf and Shariah" he points out the serious evilness of this charasteristic.

It was takabbur which made shaitaan a deviate. The Hadith Shareef therefore sounds dire warnings in regard to takabbur. Allah Ta’ala has warned that the abode of the proud ones will indeed be vile. Pride is the exclusive prerogative of Allah Ta’ala. Allah Ta’ala will destroy all those who desire to participate in this exclusive Attribute of greatness. Rasulullah (saws) said that the mutakabbireen (the proud ones) will be encased in trunks of fire of Jahannam.

That's why I've heard on various occassions from elders already, that a Mushrik compared to a Mutakabbir associates someone else with Allah Subhanahu Wa Ta'ala while the latter associates himself with Allah Subhanahu Wa Ta'ala. Maulana Ashraf Ali Thanawi (r.a.) quoted from 'Quwatul Quloob' that a true momin considers himself to be worse than a kafir-e-farangi. And without a doubt this is one of the first requirements for a successful journey on the path of islah-e-nafs (one's own reformation).

In the last bit below Maseehul Ummat Sahab (r.a.) explains the remedy of Kibr and Takabbur.

This malady is remedies by reflecting on the Splendour, Glory and Majesty of Allah Ta’ala. This reflection will produce in one a realization of one’s own lowly position. Your own excellences will then recede into nothingness. Also, humble yourself in the presence of those whom you regard as your inferior. Be respectful to them so that you become imbued with humility.

May Allah Subhanahu Wa Ta'ala keep our heart pure from Kibr and all other evil characteristics. Ameen.

Sunnah's Urgent Importance

2007-01-03T05:16:00.000+01:00

"Whatever the Messenger gives you, then grasp it (implement it) and whatever he prohibits you then stay away from it." (59:7)

"Say (Oh Muhammad (Salla Allahu alayhi wa salam) if you love Allah follow me, then Allah will love you and forgive your sins." (3:31)

"Indeed in the messenger of Allah is a beautiful lifestyle for you, if you have hope for (meeting) Allah and for the last day." (33:21)

"One must affirm that there can be absolutely no doubt in the fact that each and every Sunnah of our beloved Nabi Sallallahu alayhi wa sallam is considered supreme and well worthy of emulation by a true believer of and follower of his esteemed lifestyle. In fact a true lover of Nabi Sallallahu alayhi wa sallam would be prepared to give his life for the practical preservation of even one Sunnah. A true Ummati of Nabi Sallallahu alayhi wa sallam is one who endeavors to emulate every Sunnah, whether it is connected to the Ibaadat (worship) of Nabi Sallallahu alayhi wa sallam or his habit or lifestyle (the manner of his eating, walking, dressing etc.)

In conclusion let us understand that complete success lies in following and emulating every aspect of the blessed lifestyle of our beloved Nabi Sallallahu alayhi wa sallam. The Sahaba Radhiallahu anhum understood this. Therefore their emulation knew no bounds. The eating, drinking, sleeping and dressing of Nabi Sallallahu alayhi wa sallam became theirs. Let us also follow in their footsteps. May Allah Ta’âla grant the entire Ummat the ability to revive all the Sunnah practices of Nabi Sallallahu alayhi wa sallam. (Âmîn)", writes Shaikh-ul-Hadith Hadhrat Moulana Fadhl-ur-Rahman Sahab (r.a.).

Read What Others Said...

Hadhrat Junayd al-Baghdadi (r.a.) said:
"All avenues to obtaining the pleasure of Allah (wusul) that were rationally possible, have been closed to the creation except following the Aathaar (narrations) of Rasulullah (Sallalahu alyhi wa Sallam). Without following Rasulullah no one can gain closeness (Qurb) of Allah and the one who claims to have done so, is a liar" (Madarij pg464 vol 1)

Hadhrat Zunnoon al- Misri (r.a.) said:
"The sign of Haq Ta'ala's love is that His Habib (most beloved - Sallalahu alyhi wa Sallam) be followed in manners and acts and in every order and practice." (Risaalat ul Qasheeriyah pg.9)

Hadhrat Abu Yazeed al-Bistaami (r.a.) said:
"For thirty years I made exertions (Mujahidaat - for the purification of self) but I found no exertion greater than that of gaining and acting upon Knowledge. And "Acting upon knowledge" (ittiba' ul 'ilm) is the name of acting upon only the Sunnah"

All three narrations above have been taken from Hikaayaat-ul-Awliyaa.

Is it an option to follow Sunnah? by Mufti Ebrahim Desai (db)
Declaration about the Sunnah by Imam Ash-Shaafi'ee (r.a.)
Sunnah - the Proof of Love
Sunnah - Renew your efforts

Listen to our pious traditional sunni scholars...

Ittaba-e-Sunnat by Hadhrat Muhammad Hakeem Akhtar Sahab (db)
Sunnat Ki Ahimiat Part I | Part II by Hadhrat Mufti Muhammad Rafi Usmani Sahab (db)
Ittaba-e-Sunnat by Hadhrat Mufti Justice Muhammad Taqi Usmani (db)
Success in Sunnat by Maulana Mir Ilyas Ali Qasmi (db)
The Benefits of Sunnah by Maulana Rafiq Sufi Sahab (db)

A Non-Muslim's Rights

2007-01-02T11:01:00.000+01:00

This chapter is taken from Hazrat Maulana Muhammad Ashraf Ali Thanvi (r.a.)'s "The Rights of Others in Islam". The eBook is a little brief, but deals with most aspects of Huqooq-ul-Ibad in general.

"As a great deal of rights have been ordained in Islam, due to a person being close to you or due to having the same religion, so too some rights are ordained due to us being from the same species. That is, due to being human it is necessary to be considerate of them, even though they may not be Muslims. Their rights are:

i.Without reason do not give trouble to or harm anyone, neither in his person nor in his wealth.
ii.Without any Shari' reason do not speak evil or insult anyone.
iii.If you see someone afflicted with difficulty, poverty or sickness, then help him, give him food and drink, and give him medical treatment.
iv.Even in those cases where Shari'at has given permission to punish someone, do not be cruel or excessive, nor should you threaten him unjustly."

Hajj & Eid Mubarak: The Sacrifice Of Ibrahim (a.s.)

2007-01-01T01:06:00.000+01:00

Someone asked Mufti Ibrahim Desai (db) once how to celebrate Eid. He replied, "Eid-ul-Adha is to slaughter an animal to show and signify solidarity upon the sacrifices of Ibraahim [a.s.] and his submission to Allah. By slaughtering an animal, to inculcate is the quality of sacrifice for the Deen of Allah, like Ibraahim [a.s.] willingness to sacrifice his household in a barren land upon the order of Allah, his eagerness to sacrifice his son to fulfil the order of Allah, his eagerness to sacrifice himself so that the Oneness of Allah may prevail and idolatory may be abolished. The celebration of Eid-ul-Adha should have the spirit of these sacrifices behind it."

"And he [Ibrahim (a.s.)] said, "I am going to my Lord. He will show me the way. O my Lord, bless me with a righteous son." So We gave him the good news of a forebearing son. Thereafter, when he reached an age in which he could work with him, he said, "O my little son, I've seen in a dream that I am slaughtering you, so consider, what do you think?" He said, "O my dear father, do what you have been ordered to do. You will find me, insha'Allah, as one of those endure patiently." So, (it was a great episode) when both of them submitted themselves (to Allah's will), and he laid him on his forehead, then we called out to him, "O Ibrahim, you made the dream come true." This is how We reward those who are good in deeds. This was indeed a trial that clearly demonstrated (their obedience). And We ransomed him with a great sacrifice. And We left for him (a word of praise) among the later people, (that is,) "Salam be on Ibrahim" This is how We reward those that are good in deeds. Surely, he is among Our believing servants. And We gave him the good news of Ishaq, a prophet from among the righteous. And We did bless him and Ishaq - and among the progeny of both of them, some are good and some are utterly unjust to their own selves." (37:99-113)

Al Hamdu Lillah. Allah Ta'ala gave us the chance of witnessig another Eid. I can't believe how fast the time is running, it's like we just celebrated Eid-ul-Fitr last week. This is really a sign of Qiyamah. We should take this oppertunity to make not just ourselves happy but as well Allah Subhanahu Wa Ta'ala by making sincere tauba (repentance), a lot of Istighfar (seeking Allah's forgiveness), Dhikr (remembrance of Allah), Qur'an recitation and the intention of never again neglecting or acting in contradiction to the Divine Law of Allah Subhanahu Wa Ta'ala and the Sunnah of our beloved Prophet Muhammad (s.a.w.).

Eid Mubarak to all brother and sisters and special congratulations to this years Hajjis. May Allah accept their sacrifice to take this journey of a lifetime and reward them with Jannah. Ameen.

The Language Of The Friday Khutbah

2006-12-29T15:35:00.000+01:00

Today, in our local mosque I think a young man led the Jumu'ah prayer the first time and it was a debut for me, too. Because I always heard about Jumu'ah Khutbahs in other languages than Arabic, but I never witnessed it live so to speak - until some hours ago. I don't think my Jumu'ah Salah is now invalid, since it isn't even invalid if you completely miss the Khutbahs. Never the less I want to clear this point: Jumu'ah Khutbahs have to be in Arabic language - if the crowd understands Arabic or not doesn't matter. He did it exactly in the fashion explained below by Hadhrat Mufti Taqi Usmani (db) in his booklet "The Language of The Friday Khutbah":

It is sometimes argued that even if the Khutbah is delivered in a local language, it is always started by some Arabic words containing Hamd (praise to Allah Subhanahu) and Salah (prayer for Allah's blessing) for the Holy Prophet صلى الله عليه و سلم and at least one verse from the Holy Qur'an. This much is enough for fulfilling the necessary requirements of a valid Arabic Khutbah. After this necessary requirements, the rest of the Khutbah may be delivered in any language.

But this argument overlooks the point that it is a Sunnah that the Arabic Khutbah is followed by the Jumu'ah prayer immediately without considerable gap between the two. Therefore, this practice, too, is not in harmony with the masnoon way of delivering a Khutbah.

Our brothers who insist that the Friday Khutbah must be delivered in a local language are requested to consider the following points in the light of the foregoing discussion:

1. The consistent practice of the Ummah throughout centuries has been to deliver the Friday Khutbah in Arabic even in the non-Arab countries. Why should the contemporary Muslims deviate from the consistent practice?

2. Khutbah is a part of the Jumu`ah prayer, hence a mode of worship. The modes of worship are not open to our rational opinion. They have certain prescribed forms which must permanent act and should never be changed through our rational arguments. Once this door is opened in one form of worship, there is no reason why other forms are not subjected to similar changes. The argument in favor of an Urdu or English Khutbah may open the door for an Urdu or English Adhan and Salah also on the same analogy. The ways of worship are meant for creating a sense of obedience and submission. A Muslim is supposed to perform these acts as an obedient slave of Allah, without questioning the rationality of these acts, otherwise throwing stones on the Jamarat of Mina or rushing across Safa and Marwah are all apparently irrational acts; but, being the slaves of Allah, we have to perform these acts as modes of worship. This is exactly what the word 'Ibadah' means. Any alteration in these ways on the basis of one's opinion is contrary to the very sense and philosophy of 'Ibadah' or worship.

3. All the recognized schools of Islamic jurisprudence are unanimous on the point that delivering Friday Khutbah in Arabic is obligatory. Most of the jurists have gone to the extent that in case the Khutbah is delivered in any other language, no Jumu`ah prayer offered after it is valid. Some others (like Imam Abu Hanifah) hold the non-Arabic Khutbah as valid in the sense that the Jumu'ah, prayers offered after it is- not void, yet at the same time they hold this practice to be impermissible, which means that the impermissibility of a non-Arabic Khutbah is a point of consensus between all the recognized schools of Islamic Fiqh.

A deviation from such a consensus can hardly render a service to the Muslim community except to create differences and disputes between them. It may be seen that practically, this deviation has divided Muslims and their mosques into two groups. Even if it is accepted for the sake of argument that the non-Arabic Khutbah is permissible, it is at the most permissible and not obligatory, and if a permissible act may cause disunity among the Muslims, the greater interest of the Muslim Ummah requires that it should be abandoned. The Holy Prophet صلى الله عليه و سلم , dropped the idea of rebuilding the kabah on Abrahamic foundation merely because it might have created disputes, even though the proposed construction of the kabah was not only permissible, but also advisable. If such a pious act may be avoided for the sake of unity, the newly invented custom of delivering Khutbah in a non-Arabic language deserves all the more to be avoided for maintaining unity.

4. Those who believe that the Khutbah may be delivered in a non-Arabic language do not believe that the Arabic Khutbah is not permissible, while the followers of the four recognized schools of Islamic Fiqh believe that a non-Arabic Khutbah is not permissible. It means that an Arabic Khutbah is permissible according to all, while a non-Arabic Khutbah is not permissible . according to the majority of the Muslims in the world. Obviously, in such a situation, the preferable practice would be the one which is permissible according to all the Muslims, so that every individual may be satisfied that he is performing the required worship in a permissible manner.

Instead of making it a matter of prestige we should mould our ways in accordance with the interest of the Ummah as a whole. May Allah grant us Taufiq to act according to His pleasure.

Ameen.

Read the whole Booklet

Preparation For Eid-ul-Adha

2006-12-28T22:56:00.000+01:00

Eid-ul-Adha is just a few days away and to make this day of joy a complete success, we should learn about this days' Sunnahs and how the Eid Salah has to be performed.

Sunnahs of Eid-ul-Adha
The following ten Sunnahs count for both Eids of the year:

To adorn oneself according to the Shariah.
To have a bath.
To use miswaak.
To wear the best of clothing which one possesses.
To apply perfume.
To wake up very early in the morning.
To go early to the eid-gaah.
To offer the Eid salaat in the eid-gaah. That is, one should not offer Eid salaat in the musjid without any valid reason.
To return from the eid-gaah taking a route that is different from the one that he had taken when going towards the eid-gaah.
To go to the eid-gaah on foot.

But still there are some differences: Before going to the eid-gaah it is preferable to eat something on Eid ul-Fitr. But this is not the case in Eid ul-Ad'haa. On Eid ul-Fitr, it is sunnah to say the takbeers softly while going towards the eid-gaah. But on Eid ul-Ad'haa the takbeers should be said in a loud voice. It is preferable to offer the salaat of Eid ul-Fitr a little late. But for Eid ul-Ad'haa it should be offered early. For Eid ul-Ad'haa there is no sadaqatul fitr. Instead, there is the sacrificing of animals for those who can afford it.

Takbeer-e-Tashreek
Takbeer-e-tashreeq is wajib after every fard salaat. It is wajib to recite this takbeer in a loud voice. However, women should recite it in a soft voice. The takbeer-e-tashreeq is as follows:

Allahu-Akbar, Allahu-Akbar. La ila-ha ill-lal-lah. Allahu-Akbar, Allahu-Akbar. Wa-lilahill hamd.
(Allah is greater, Allah is greater. There is no god but Allah. Allah is greater, Allah is greater. And all praises are for Allah.)

This takbeer will be wajib on the condition that the fard salaat has been offered with jama'at and the place is a city. This takbeer is not wajib on a woman and a musafir. But if they are muqtadis of a person on whom this takbeer is wajib, then it will be wajib on them as well. However, if a munfarid, a woman or a musafir recites this takbeer, it will be better for them because according to Imam Muhammad and Imam Abu Yusuf rahmatullahi alayhima it is wajib on them as well. If the imam forgets to recite the takbeer, the muqtadis should immediately commence reciting it. They should not wait for the imam to commence.

This takbeer should be recited after the fajr salaat of the ninth of Zil Hijjah till after the asr salaat of the thirteenth of Zil Hijjah. This totals 23 salaats after which this takbeer is wajib. The takbeer should be recited immediately after the salaat. According to some ulama, it is also wajib to say this takbeer after the salaat of Eid ul-Ad'haa.

Performance of the Eid Salah
On this day of festivity and celebration it is wajib to offer two rakaats of salaat as a form of gratitude. The method of offering Eid ul-Adha salaat is as follows:

The following intention should be made: "I intend offering two rakaats wajib of Eid ul-Adha salaat with six wajib takbeers." After making this intention, he should commence his salaat. He must recite the thanaa' and then say Allahu Akbar three times. Each time that he says Allahu Akbar, he should raise his hands to his ears just as he does for the takbeer-e-tahreemah. After making the takbeer, he should let his hands rest at his sides. In-between each takbeer, he should pause to such an extent that he can read Sub'haanallah three times. After the third takbeer, he should not rest his hands but tie them. He should then read the ta'awwudh and bismillah, Surah Fatihah and another Surah. Thereafter, he should make his ruku and sajdahs and stand up as he normally does. In the second rakaat, he should first recite Surah Faatihah and another Surah. Thereafter, he should make three takbeers but after the third takbeer he should not tie his hands but leave them at his sides. He should then make one more takbeer and go into ruku.

It is makruh to offer any other salaat on that day at the place where eid salaat is offered - not before the salaat nor after it. However, it is not makruh to offer any salaat after the Eid salaat at home. But to do so before the Eid salaat is makruh at home as well. It is makruh for women and those people who do not offer Eid salaat to offer any nafl salaat before the Eid salaat. If a person misses his Eid salaat and all the other people have already completed their salaat, this person cannot offer his salaat alone. This is because jama'at is a prerequisite for the Eid salaats. In the same way, if a person joins the jama'at but for some reason or the other his salaat becomes invalid, then he cannot make qada of it nor will qada be wajib on him. However, if a few other people also join him, qada will become wajib. If for some reason the Eid salaat is not offered on the first day, then Eid ul-Fitr salaat could be offered on the second day. And Eid ul-Ad'haa salaat could be offered till the twelfth of Zil Hijjah. If the Eid ul-Ad'haa salaat is delayed till the twelfth without any excuse, it will still be valid. But it is makruh to do so. If the Eid ul-Fitr salaat is delayed without any excuse, the salaat will not be valid at all. Examples of excuses:

(i) the imam does not come to perform the salaat for some reason or the other, (ii) it is raining heavily, (iii) the date of the moon has not been established and it only becomes established after mid-day when the time for the salaat has already expired, (iv) salaat was offered on a cloudy day, and after the disappearance of the clouds it is realized that the salaat was not offered in its correct time.

If a person joins the Eid salaat at a time when the imam has already completed saying the takbeers, then if he joined the jama'at while they were still in the standing posture, he should immediately make the takbeers even if the imam is busy with his qira'at. If he joins the salaat while the imam is in ruku, he should make his takbeers only if he feels that he will be able to catch up with the imam in his ruku. But if he fears that he will not be able to catch up with the imam, he should go straight into ruku. Instead of reading the tasbeehs in the ruku, he should recite the takbeers. However, when he makes the takbeers in his ruku, he should not raise his hands. If the imam stands up from the ruku before he can complete his takbeers, he should not try to complete them. Instead, he should stand up with the imam. The takbeers which he missed will be forgiven.

If a person misses the first rakaat of Eid salaat, when he stands up to complete it, he should first recite Surah Faatihah, another Surah and then make the takbeers. Although, according to the rule, he ought to have made the takbeers first, he should not do this. Because if he does this, then the takbeers of both the rakaats will come one after the other. And this is not the method of any Sahabi. Therefore, the rule has been given contrary to this. If the imam forgets to say the takbeers and only remembers this while in ruku, he should say the takbeers in his ruku and should not return to the standing posture. But if he returns to the standing posture, it will still be permissible, i.e. the salaat will not become invalid. However, because of the large crowd, sajdah-e-sahw should not be made.

The Eid-ul-Adha Khutbah
The prerequisites and conditions that apply for the validity and compulsion for jumu'ah, apply for the Eid salaat as well. With the exception that for the jumu'ah salaat the khutbah is a prerequisite and fard, while for the Eid salaats it is not fard but sunnah. Furthermore, the jumu'ah khutbah is delivered before the salaat while for the Eid salaats, the khutbah is delivered after the salaat. However, listening to the khutbah of Eid is wajib just as it is wajib for the khutbah of jumu'ah, i.e. while the khutbah is being delivered, it is haraam to talk, walk about or offer salaat.

The khutbahs of Eid should commence with the takbeers. The takbeer should be said nine times in the first khutbah and seven times in the second khutbah. The rules related to qurbaani and takbeer-e-tashreeq should be mentioned in the khutbah of Eid ul-Ad'haa.

Du'a
Dua should be made after the Eid salaat, or even after the khutbah. Although this dua has not been established from the life of Rasulullah sallallahu alayhi wa sallam, the Sahabah, Taabi'een and even the Tabe Taabi'een, but because it is sunnah to make a dua after every salaat, it will be preferable to make it after the Eid salaat as well.

[Information taken from "Juma and Eid Salahs" by Maulana Ashraf Ali Thanvi (r.a.)]

Light Of The Heavens & The Earth

2006-12-27T21:48:00.000+01:00

"Allah is the Light of the heavens and the earth. The parable of His light is, as it were, that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! Allah guides unto His light him that wills [to be guided]; and [to this end] Allah propounds parables unto men, since Allah [alone] has full knowledge of all things." (24:35)

Subhan'Allah. No doubt, Allah (Subhanahu Wa Ta'ala) speaks nothing but the truth. Sometimes we should take the time to ponder over Allah Ta'ala's great attributes. This reminds me of the following story, that gets told by many people:

A man always came to his local Imam and said: "What are you always talking about Allah?! What Allah?! Who Allah?!" Auzubillah (I seek refuge with Allah Ta'ala). Once the Imam took the man by his hand to the nearest beach, where he gave him a big spade and told him to start digging a hole in the sand. The man asked the Imam what the point of it is supposed to be, but after the Imam told him just to do it, he started. Hours of hard work passed and with the time the hole got quite large. As the sunset almost passed too, the Imam told him, that he could stop now. After he climbed out of the hole, the Imam ordered him to put all the water from the sea into his hole. Immediately the man's head turned red and he said: "Are you totally crazy now? How can all the water fit in this small hole?" The Imam explained, "Look, just like that the greatness of Allah Subhanahu wa Ta'ala exceeds our head's capacity."

To understand even an atom particle of the Creator's (Khaliq's) superiority over His creations (makhluqat), we have to improve our observations of the latter. Allah Subhanahu wa Ta'ala created all we can see and all that has been hidden from our sight by a veil. He created this earth we walk on every day - and in the same solar system even planets of multiple size exist. Scientists found out that if someone wants to count just the stars which we know about, it would take him about 130 billion years - yes, 130,000,000,000,000 years. Now, there exist black holes again which can take the size of whole galaxies - and that's just what scientists found out so far about this universe. Allah knows best how far away from the boundaries we are, but it's sure that we can never reach them.

Now, Allah Subhanahu wa Ta'ala created as well the unseen (ghaib) including angels (malaikah) for example. Just take Israfeel: Since Allah Ta'ala has created him he stands stable straight on his feet without moving his sight and when he once blows into the trumpet it will destroy the whole universe. Or let's take Jibraeel (a.s.), who can not even unfold one of his 600 wings in this world. But at the end Allah Ta'ala can't even be compared to His creations:

'Abdullah ibn 'Abbas (r.a.a.) narrates that the Prophet (s.a.w.) said: "The angel Israfeel is stable straight on his feet since Allah has created him without moving his sight. There are seventy curtains of light (Noor) laying between him and Allah, each one of them is enough to burn him (Israfeel) if he comes closer." (Masabeeh-al-Sunnah: 31/4)

Zurarah ibn Aufa (r.a.a.) narrates that the Prophet (s.a.w.) asked Jibraeel (Gabriel): "Have you ever seen your Lord?" Jibraeel moulted his wings in awe and said: "Oh Muhammad (s.a.w.)! There are seventy curtains of Noor between me and Allah. If I would come closer to any one, I would be burnt." (Masabeeh-al-Sunnah: 30/4)

Aw kama qala salatu 'alaihi wa salam!

Making Pakistan Safe for Rapists

2006-12-26T22:36:00.000+01:00

In November 2006, Pakistan’s military ruler steamrolled the Protection of Women Bill 2006 into law claiming to end injustices against women. It was promptly rubber stamped by the National Assembly. In reality, this bill makes it much more difficult to punish crimes against women and provides all kinds of protection to rapists and fornicators. In this blatant attempt to make Pakistan safe for rapists, one can see the true face of “Enlightened Islam” that General Musharraf has been tasked to introduce in Pakistan.

The account is important not just for the people of Pakistan; Muslim women everywhere can expect similar treatment from their “moderate” rulers.

This article on AlBalagh.net is based on an article in Urdu and an interview by Hadhrat Mufti Justic Muhammad Taqi Usmani (damate barakatuhu).

From Riyaa To Ibaadat

2006-12-22T21:36:00.000+01:00

This is a wisdom (hikma) my father always tells. He says, our elders give the advice not to stop someone from his acts of goodness, even if you know he is doing it for showing (riyaa). Here is the complete wisdom behind it explained by Hadhrat Hajji Imdaadullah Muhaajir-e-Makki (r.a.):

"Even if you are doing an act (of goodness) for the sake of riyaa (show), don’t abandon it. While initially it will be riyaa, later (by constancy) it will be transformed into aadat (habit). Ultimately, the aadat will become ibaadat." [The Mashaikh Of Chisht by Shaikhul Hadith Muhammad Zakariyya Kandhalwi (r.a.)]

First Ten Days Of Dhul Hijjah

2006-12-22T00:49:00.000+01:00

Verily, the praise belongs to Allah Most High, and may the blessings of Allah and Peace be upon His Messenger Muhammad (sallallaahu 'alaihi wa sallam), and his family and companions, all of them.

Ibn Abbas (radhiAllaahu 'anhumaa) narrated that the Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "There are not any days in which righteousdeeds done in them are more beloved to Allah than these days, i.e. the ten days (of Dhul-Hijjah)." They said, "O, Messenger of Allah, not even Jihad in the path of Allah?" He said, "Not even Jihad in the path of Allah Most High, except if a man goes out (for Jihad) with his self and his wealth, then he doesn't return with anything from that." [Bukhari]

Imam Ahmad narrated from Ibn 'Umar (radhiAllaahu 'anhumaa) that the Messenger of Allah Muhammad (sallallaahu 'alaihi wa sallam) said, "There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah Most High, than these ten days (of Dhul-Hijjah). So, increase saying Tahlil (Laailaaha illallaah), and Takbir (Allahuakkbar) and Tahmid (alhumdulillaah) in them."

Read the rest of this Article...

More Useful Links:

Article: First Ten Days of Dhul Hijjah: Days of Virtue And Righteous Deeds
Article: Significance of the First Ten Days of Zil Hijjah
Article: Virtues of the Ten Days of Dhul Hijjah
Bayan: Hajj & Eid-ul-Adha by Mufti Justice Muhammad Taqi Usmani (db)

Kaaba: Brief History

2006-12-22T00:08:00.000+01:00

The Kaaba with respect to the inhabited parts of the world is like the centre of a circle with respect to the circle itself. All regions face the Kaaba, surrounding it as a circle surrounds its centre; and each region faces a particular part of the Kaaba. Rasulullah (sallallahu alayhi wasallam) adopted the Kaaba as a physical focus in prayer as well for other acts of worship such as burial of the dead, recitation of the Qur'an, announcing the call of prayer, the ritual slaughter of animals, etc. Thus, Muslims have been spiritually and physically oriented towards the Kaaba and the holy city of Makkah in their daily lives.

"And now verily We shall make you turn (in prayer) toward a Qibla which is dear to you. So turn your face toward the Inviolable Place of Worship (the Kaaba of Makkah)." (2:144)

The legend of this purely Islamic development of a sacred stone structure dates back to the fall of Hadhrat Adam (alayhis salaam) from Paradise onto earth at Makkah. It has been reported by Al-tabari that Hadhrat Jibraeel (alayhis salaam) flapped his wings to uncover a foundation laid in the seventh fold of the earth. Angels paved this foundation with stones and Hazrat Adam went round this structure following the example of the Angels. Therefore it stands to reason that Allah Ta'ala contemplated and designated the Ka'aba before the creation of the earth. It is said that the Kaaba is a prototype of Baitul Mamoor, a house in the seventh Heaven situated immediately over the Kaaba.

It is definitely known that it was Ibrahim al-Khalil, peace and blessings be upon him, who re-built the Ka`bah. The residents around it at that time were his son, Isma`il, and the tribe of Jurhum (originally from Yemen). It is an almost square building whose sides face the cardinal points of the compass; the winds, no matter how strong, lose their force when they strike it - without doing it any harm.

The construction of Ibrahim stood intact, until it was rebuilt by al-'Amaliqah, and later by the tribe of Jurhum (or vice versa).

When the management of the Ka`bah came into the hands of Qusayy Ibn Kilab - an ancestor of the Prophet - in the second century before Hijrah, he demolished and rebuilt it on firm foundation, putting a roof of doom palm timber and date-palm trunk on it. He also built 'Daru 'n-Nadwah' (Council House) on one side. It was the place from where he ruled and where he held counsel with his colleagues. Then he divided various sides of the Ka`bah. Among different clans of the Quraysh and each clan built their houses at the side allotted to them; and they opened their doors towards the Ka`bah.

Five years before the start of the Prophet's mission, there came a flood which destroyed the Ka`bah's building. The Quraysh divided among themselves the various responsibilities connected with its reconstruction. They hired a Roman builder to build it and an Egyptian carpenter to help him with the woodwork. When the time came to fix the Black Stone, a dispute erupted as to which clan should be accorded the honor of putting the Black Stone in its place. Then they agreed to leave the decision to Muhammad, peace and blessings be upon him, who at that time was thirty-five years old, because they had full faith in his deep wisdom and sound judgment. He got his robe, and putting the Stone on it, told all the clans to hold the sides of the robe and raise it together. When the Stone reached the required height (on the eastern corner), he took it in his hands and fixed it in its proper place.

But the Quraysh found their funds exhausted. So they reduced the size on one side - as it is today; thus a part of the original foundation was left out, and that is the portion known as 'Hijr Isma`il' (the Enclosure of Isma`il).

The building remained in that condition until `Abdullah Ibn Az-Zubair established his rule over Hijaz during the reign of Yazid Ibn Mu`awiyah. Husain Ibn Numair, the commander of Yazid's army, besieged him at Makkah and struck the Ka`bah with catapult. The Ka`bah was demolished, the 'Al-Kiswah' (covering of the Ka`bah) and some roof timbers were burnt down. The siege was lifted when news came of Yazid's death. Ibn Az-Zubair decided to demolish the Ka`bah completely and rebuild it on its original foundation. He got good mortar from Yemen and constructed the new building. Hijr Isma`il was re-included in the Ka`bah; the door was fixed at the level of the ground; another door was fixed on the opposite side, so that people might enter from one door and go out from the other. He fixed the height of the House at twenty-seven arms. When the building was ready, he covered the whole building with musk and perfume inside out, and put silken Kiswah on it. The construction was completed on 17th Rajab, 64 A.H.

When `Abdul-Malik Ibn Marwan came to power in Damascus, he sent his commander, Hajjaj Ibn Yusuf, who defeated Ibn Az-Zubair and killed him. Entering the Sacred Mosque, he saw what Ibn Az-Zubair had done regarding the Ka`bah. He wrote to `Abdul-Malik about it who ordered him to return it to its previous shape. Hajjaj, therefore, demolished six and a half arms from the northern side and rebuilt it according to the plan of the Quraysh; he raised the eastern door and closed the western one; he also filled the inside with the stones that could not be re-used (thus raising the inside floor to the new level of the door).

When the Ottoman Sultan Sulaiman ascended the throne in 960 A.H., he changed the roof of the Ka`bah. Sultan Ahmad (who came to power in 1021 A.H.) made some other repairs and alterations. Then came the great flood of 1039 A.H. which demolished parts of its northern, eastern and western walls. Therefore, the Ottoman Sultan Murad IV got it repaired. And the same building continues till this day and it is the year 1375 by lunar Hijri calendar, and 1338 according to the solar one.

Du'a By Mufti Husain (db)

2006-12-19T23:33:00.000+01:00

I know it's already the third post today and there's already enough to read for today, but this is just something I had to listen to a couple of times today. Mufti Husain (db) from the Darul Uloom Al Madania starts the Du'a in Arabic and then continues in Urdu after some minutes. The reason I'm posting this is that it reminds me of something that Maulana Tariq Jamil Sahab (db) once said. He said, that Du'as are not supposed to be recited but rather begged from Allah Subhanahu Wa Ta'ala. I think we all - first of all me of course - can learn a little from what and how to beg from Allah Ta'ala from this Du'a by Mufti Husain Sahab (db).

Salvation Of This Ummah

2006-12-19T21:57:00.000+01:00

I swear by the Time, [1] man is in a state of loss indeed, [2] except those who believed and did righteous deeds, and advised each other of truth, and advised each other for patience. [3] Surah Al-'Asr

In Ma'ariful Qur'an Mufti Muhammad Shafi Usmani (r.a.) commentates on the in italic written part of this short Surah with the following words:

Need To Salvage the Entire Muslim Society

This Surah lays down the important principle of guidance for the Muslims that inviting other Muslims to keep to the true faith and good deeds is a much necessary as their own submission to the Holy Qur'an and Sunnah. Without sincere efforts, to the best of one's ability, to invite others to the right path, one's own good deeds are not enough for one's salvation. Especially, if a person does not take care of the spiritual and moral welfare of his wife, children and family and turns a blind eye to their unrighteous deeds, he is blocking his way to salvation - no matter how pious he himself might be. Therefore, the Qur'an and Sunnah make it obligatory on upon every Muslim to do his best to invite other to the good deeds, and warn them against the evil acts. Unfortunately, let alone the general public, many learned people are lax in this matter. They think it is sufficient to be concerned about their own moral and spiritual well-being. They are not concerned about the well-being of their family and children. May Allah grant us the ability to act upon this verse.

[English Ma'ariful Qur'an, Volume 8, p. 872-873]

Ameen! This tafseer from one of the greatest scholars of our time speaks a very clear language. Still some of our own brother and sisters, which even include some scholars, question the act of Muslims reminding Muslims of the right path. Some go even so far to condemn fellow Muslims for spending their own time, their own wealth and themselves to take care of their own moral and spiritual well-being and that of others. How can it be an innovation (bid'ah) to help eachother to gain more Yaqin on Allah Subhanahu Wa Ta'ala and the Sunnah of Muhammad (s.a.w.), gain more concentration and devotion in all kind of their Ibaadats, gain more Knowledge (Ilm) about what Allah Ta'ala requests from His servants, gain more consciousness about fulfilling the rights of others, gain more Purity (Ikhlas) in all their actions and gain more awareness about the duty, which has been clearly explained above by Mufti Muhammad Shafi Usmani Sahab (r.a.)?

Instead we all should support this great effort, which revived the Oneness of Allah Ta'ala in many minds and the Sunnah of our beloved Prophet Muhammad (s.a.w.) in many lives of fellow members of this Ummah. And I'm not talking about a special group or sect, because there doesn't exist a group that people like to label as "Tablighi Jama'at". Unfortunately, even many brother and sisters engaged in this effort aren't aware of that. And which many people in their blind rage like to call innovations (bid'ah) are just administrative actions, that have been taken by our Ulama to revive this effort as a congregational (ijtimay) struggle in this Ummah, which every Muslim can take part in - and all of them are permissible according to Shari'ah.

May Allah Subhanahu Wa Ta'ala give us all the tawfiq (ability) to acquire and practice upon the four qualities mentioned in the Surah above.

The Authority Of Sunnah

2006-12-19T20:18:00.000+01:00

This is a small booklet written by Mufti Justice Maulana Muhammad Taqi Usmani Sahab (db) published in the year 1991. Mufti Taqi Usmani Sahab (db) himself writes the following in the Foreword:

In October 1989, I was invited to present a paper on the “Authority of Sunnah” in an international conference held in Chicago by an international Islamic organization.

Since long, I had felt the need of a brief English booklet containing basic information on “The Sunnah of the Holy Prophet (s.a.w.),” its general features, the nature of its authority and the standard of its authenticity.

I took the opportunity to fulfil this need and wrote on the subject a little more detail than was required in a conference of this type.

The present work is the result of the above endeavor. This book is meant for the general reader who wants to know what the “Sunnah of the Holy Prophet (s.a.w.)” is, how does it have a binding authority over all the Muslims for all times to come, what status has the Holy Qur’ân given to it and what measures has the Ummah adopted to preserve it for the coming generations.

I hope that this humble effort will provide brief, yet clear, answers to questions of similar nature and will help understanding the true status of the “Sunnah” as a source of Islamic Law and as a source of guidance for all Muslims in their practical lives. It will also assist, I hope, in removing certain doubts inculcated by a few contemporary writers in respect of the authority of the Sunnah.

May Almighty Allâh approve of this humble effort, adorn it with His pleasure and make it beneficial to the readers.

>> Download the whole Booklet

Real Maqsad Of Tasawwuf

2006-12-18T23:35:00.000+01:00

Hadhrat Maulana Ashraf Ali Thanvi (r.a.) said: "In every group when customs become overwhelming, truths (haqaaiq) are overshadowed. The aim (maqsad) of Sulook or Tasawwuf is not auraad and ashghaal (special forms of dhikr and spiritual exercises). Although auraad and ashghaal facilitate in the acquisition of the aim, the actual objective is Islaah-e-Baatin (moral reformation). As long as islaah-e-nafs has not been achieved, the efficacy of ashghaal and auraad will not be fully realised. In fact, sometimes because of ujub (self esteem) and kibr (pride), the auraad and ashghaal constitute dangers."

Hadhrat Ji (r.a.) On Political Affairs

2006-12-17T20:47:00.000+01:00

Hadhrat Ji Maulana Inaamul Hasan Kandhalwi Sahab (r.a.) said, "It is erroneous to think that the acquisition of authority and wealth will cause Islam to prosper. In fact, political authority and wealth is causing much harm to Islam. Today's political leaders are no longer the representatives of Hadhrat Abu Bakr (r.a.a.) and Umar (r.a.a.). They represent Qaisar, Kisra, Shaddad and Namrud. There remains no hope in them for the revival of Islam. The condition of Islam under their rule has caused the heart to cry out, "How will Allah Azza Wa Jal revive this dead corpse." (Surah Baqarah)

Further, in some discourse, he said: "Honour and disgrace is not in the planning of Russia and America, but in the control of Allah Azza Wa Jal. Allah Ta'ala has blessed honour and disgrace on certain principles. Whichever individual or nation or family adheres to the principles of success, Allah Ta'ala will make him successful. On the other hand, whoever chooses the actions of failure, Allah Ta'ala will destroy him."

The following words reveal the Yaqeen of Hadhrat Ji (r.a.) on Amal: "Allah Azza Wa Jal has made the Amal produced by Sayyidina Rasulullah (s.a.w.) more powerful than the atom bomb. Each and every Amal of his is a means of causing a complete change in the universe. (Remember) Salatul Istisqa is a means of changing the conditions (of drought) on earth."

(Foreword of English Translation of Hayatus Sahabah Edited By Mufti Afzal Hoosen Elias (Hafizullah), Vol-1 p. 42/43)

May Allah Subhanahu Wa Ta'ala give us the tawfiq to build our Yaqeen on these things Hadhrat Ji (r.a.) nicely pointed out.

Mufti Taqi Usmani (db) On The Hudood Ordinance

2006-12-16T19:32:00.000+01:00

Lately there have been new amendments in the Hudood Ordinance of Pakistan shocking the whole Ummah. After Darsequran.com published some pages of Mufti Justice Muhammad Taqi Usmani (db)'s views on these new amendments, there's now as well an interview given by him on ARYOne World - again explaining the problem of the new amendments under the light of Qur'an and Sunnah.

Hadhrat Mufti Justice Muhammad Taqi Uthmani Sahab (db)'s Audio Interview & Written Article.

Difference Between Sahabah And You & Me (#2)

2006-12-14T22:19:00.000+01:00

It's told that Karun was so rich, that he needed seventy camels to carry only the keys to his vaults. Can you imagine the amount of keys? But still he died without the most precious key in this world. If you still don't know what I'm talking about, here you go:

Jabir ibn Abdullah (r.a.a.) narrates that the Prophet (s.a.w.) said: "The key of Jannah is Salat and the key of Salat is Islamic cleanliness." (Musnad Ahmad)

Allah Ta'ala has made it obligatory for every believer to regularly worship him in form of the five daily prayers. Iblis has been cursed by Allah Ta'ala, because he refused to prostrate to a Makhluq (creation) - so, I should ask myself what will be my destination, if I refuse to prostrate to the Khaliq (creator)? May Allah Ta'ala give me and you the tawfeeq to never miss a single Salat again.

A Gift, Not A Burden

Our beloved Prophet (s.a.w.) personally had been given the Salat by Allah Subhanahu Wa Ta'ala at the night of Miraj. This fact alone should make us realize that the five obligatory prayers hadn't been given as a burden to the believers, but rather as a present. Otherwise Allah Ta'ala could've as well just sent Jibraeel (a.s.) with His order of prayers to Prophet Muhammad (s.a.w.).

The Sahabah (r.a.a.) understood the worth of Salat. And they saw Salat as a chance to get in direct contact with Allah Ta'ala, to directly ask from Allah Ta'ala, to solve their problems through Salat and get all their minor sins forgiven by Allah Ta'ala. If you look at the Ummahs before, you should notice the difference here: The Ummatis of Musa (a.s.) had to ask their Prophet to supplicate to Allah Ta'ala for them.

Not only reminded Allah's Messenger (s.a.w.) his Ummah of Salat at the time of his death, but in many other traditions the virtues ascribed to the right performance of Salat had been highlighted by our beloved Prophet (s.a.w.), too.

How To Perform Salat

Prophet Muhammad (s.a.w.) told his whole Ummah to pray exactly like he did and when someone took the Shahadah Salat was the first thing he taught the person. But what attributes did his prayers carry? He definitly was devoted and concentrated and would weep so much, that once even the ground around him became soaked, while engaged in Salat. If we could establish Salat like Abu Bakr (r.a.a.) or Umar (r.a.a.) we would be successful in this life and the hereafter without a doubt.

Hadhrat Sahl bin Sa'd says that Hadhrat Abu Bakr (r.a.a.) could not be distracted when performing salaah.

Hadhrat Mujaahid says, "Hadhrat Abdullah bin Zubayr (r.a.a.) would stand still like a stick in salaah, which was exactly as Hadhrat Abu Bakr (r.a.a.) used to do. That is what devotion in salaah means."

Hadhrat Abdullaah bin Shaddad bin Al Haad says, "I was standing in one of the last rows during the Fajr salaah and I could hear Hadhrat Umar (r.a.a.) cry aloud as he recited Surah Yusuf and reached the verse: "I complain of my sorrow and my grief only to Allah." (Surah Yusuf: 86)

Importance The Sahabah Gave To Salat

Hadhrat Miswar (r.a.a.) narrates that after Hadhrat Umar (r.a.a.) was stabbed, he fell into coma. Someone said, "If he is still alive, you will not be able to rouse him with anything more effective in jolting him than with salaah." Someone then said, "Salaah, O Ameerul Mu'mineen! The time for salaah has already set in!" Hadhrat Umar (r.a.a.) regained consciousness and said, "What! Salaah?! By Allah! I will then have have to perform it. There is no part in Islaam for the person who does not perform his salaah."

Hadhrat Muhammad bin Miskeen narrates that when the rebels surrounded the house of Hadhrat Uthman (r.a.a.), his wife said to them, "You wish to assassinate him?! Whether you kill him or leave him, he spends the whole night reciting the entire Qur'aan in a single Rakaah of salaah."

We struggle to stand up for Fajr prayers, but Hadhrat Umar ibn al-Khattab (r.a.a.) even regained consciousness from coma after hearing the call. We complain that our Imams pray so long Raka'ats and struggle to listen to the entireQur'an during a whole month, but Hadhrat Uthman (r.a.a.) recited the entire Qur'an in one Raka'at. Is there anyone among us, who gives such an importance to Salat like the noble companions of our beloved Prophet Muhammad (s.a.w.) did? I doubt it.

Errors Often Commited By Pilgrims

2006-12-12T14:40:00.000+01:00

This is one chapter of the small booklet written by 'The Agency of Islamic Enlightement in Hajj' with the name "A Guide To Hajj, Umra, And Visiting the Prophet's Mosque". The guide is approved by the Permanent Committee of Islamic Research and Fatwa and Shaikh Muhammad Bin Saleh Al-Uthaimin (Hafizullah) and printed & distributed by the Ministry of Islamic Affairs, Endowments, Da'awah and Guidance (Kingdom of Saudi Arabia).

First: Errors Related to Ihram

Some pilgrims cross the designated stations of ihram (miqat) on their route without being in ihram or entering into ihram there. They wait till they reach Jeddah or some other place that is after the miqat at which they enter into ihram. This is against the command of the Messenger of Allah (s.a.w.) which stipulates that every pilgrim should enter into ihram at the station of ihram that lies on his route.

The one who crosses the miqat without going into ihram must go back to the miqat that lies on his route, and enter into ihram there. Otherwise he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor. This applies to all pilgrims, regarless of whether one passes the station of ihram by air, by sea, or by land.

If one's route does not pass through one of the five designated stations of ihram, he should enter into ihram at a point that is nearest to the station of ihram on his route.

Second: Errors Related To Tawaf

1. Starting the twaf before the Black Stone, while it is obligatory to begin tawaf from the Black Stone.

2. Doing the twaf inside the Hijr, which means going round only a portion of the Ka'aba rather than the whole of it, since the Hijr is a part of the Ka'aba. The circuit of the tawaf that he does going through the Hijr is invalid.

3. Doing raml (taking quick short steps) during all the circuits, while raml is to be done only during the first three circuits of the tawaf al qudoom.

4. Struggling violently to kiss the Black Stone, and sometimes even hitting or abusing people. Such actis, which are injurious to Muslims, are not permissible. It is not permissible to abuse or hit his muslim brother without a just cause.

It should be noted that the tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient to simply point to it, saying: Allahu Akbar, when he comes parallel to it, even if he may be a a disctance from it.

5. Touching the Black Stone with the intention of seeking blessings (barakah) from it is an innovation (bid'ah) with no basis in the Shari'ah of Islam. The sunnah is to touch it or kiss it as an act of obedience to Allah, the Most High.

6. Touching the four corners of the Ka'aba or its walls, and wipiing the face with the hands. The Prophet (s.a.w.) did not touch any part of the Ka'aba except the Black Stone and the Yamani corner.

7. Saying specific formulas of supplications for each circuit. The Prophet (s.a.w.) did not specify any supplications except the saying of Allahu Akbar when he reached the Black Stone, and at the end of each circuit between the Yamani corner and the Black Stone he used to say:

"Rabbana atina fid dunya hasatan wa fil akhirati hasanatan wa qina adhaban nar".

"Our Lord give us good in this world, and good in the Hereafter, and save us frm the torment of the Fire".

8. Raising one's voice above the voices of othersm which is done by some of the people doing tawaf or leading others to tawaf, as it causes confusion to the worshippers.

9. Struggling to pray at the station of Ibrahim. This is contrary to the sunnah, besides being injurious to other worshippers. It is sufficient to pray the two raka'ats of tawaf after completing one's tawaf anywhere within the Sacred Mosque.

Third: Errors Related To Sa'y

1. When climbing upon the mounts of Safa and Marwah, some pilgrims face the Ka'aba pointing towards it with their hands while saying: Allahu Akbar as if they were saying the takbir for salah. The sunnah is to raise the hands in the way you do when making du'a.

2. Accelerating one's pace throughout the entire distance between the two hills. The sunnah is to accelerate one's pace only between the two green posts, and walk at a normal pace for the remainder of the way.

Fourth: Errors Related To Arafat

1. Some pilgrims camp outside the boundaries of Arafat, and remain there until the sun has set, then they depart for Muzdakufah without actually standing at Arafat. This is a serious error, which invalidates their Hajj since standing in Arafat is the essence of Hajj, and itis obligatory to be within the boundaries and not outside. If it is not easy to do that, they may enter before sunset and remain the re until sunset. It is also acceptable to stand in Arafat specifically during the night of sacrifice.

2. Departing from Arafat before the sun has set is not permissible, because the Messenger of Allah (s.a.w.) stayed at Arafat until the sun had set completely.

3. Struggling through crowds in order to climb Mount Arafat is not permissible, because it causes much harm and injury to others. The entire plan of Arafat is a place of standing, and neither climbing Mount Arafat, nor making salah on it is recommended.

4. Making supplications facing Mount Arafat is incorrect, because the sunnah is to face the qiblah while making supplication.

5. Making heaps of earth or pebbles during the day of Arafat at particular places, by some people has no basis in the Shari'ah of Allah.

Fifth: Errors Related To Muzdalifah

Some pilgrims start collecting pebbles to throw at the stone pillars (the Jamarat) as soon as they arrive in Muzdalifah prior to even praying the Maghrib and 'Isha prayers. This is not right. It is also not right to hold the belief that the pebbles must be collected at Muzdalifah.

The correct thing is that the pebbles can be collected anywhere within the boundaries of al Haram (the Sacred precincts of Makkah). It is know that the Prophet (s.a.w.) did not ask that the pebbles for throwing the Jamratul 'Aqabah be picked for him from Muzdalifah, and on entering Mina. The rest of the pebbles were picked up for him from Mina too.

Some pilgrims wash the pebbles, but this is not prescribed in the Shari'ah.

Sixth: Errors Related To Throwing The Pebbles

1. Some pilgrims are under the impression that when they are throwing pebbles at the stone pillars, they are actually throwing the Satans (devils), hence they hurl them with rage and a shower of curses and abuses. No! The throwing of the pebbles was only prescribed for the remembrance of Allah the Most High.

2. Some people throw big stones, shoes or pieces of wood. This is an act of transgression in matters of religion which the Prophet (s.a.w.) prohibited, and doing that will not suffice for the throwing.

3. Jostling and fighting with others at the pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.

4. Throwing all the pebbles at one time is an error. The scholars have said that this would be counted as only one throw. The Shari'ah prescribes that the throwing of the pebbles be done one pebble after another, saying: Allahu Akbar with each throw.

5. Delegating someone to throw the pebbles simply due to fear of the crowds or of hardship, while one is capable of doing it him or herself. Only the sick, or weak individuals are permitted to delegate someone to do the throwing for them.

Seventh: Errors Related To The Farewell Tawaf

1. On the day of their departure some pilgrims go to Makkah to perform their Farewell tawaf before throwing the pebbles at the Pillars, and then they return to Mino to throw the pebbles and depart from Mina for their respective countries. Thus their final rite becomes that of throwing the pebbles at the Pillars, and not of the tawaf round the Ka'aba. This is an error as the Prophet (s.a.w.) said: "No one should depart without his last visit being to the House (the Ka'aba)".

Accordingly, the Farewell tawaf must be done after one has completed all the rites of Hajj (and before starting his journes home). After his tawaf one should not stay in Makkah except for the time it takes to prepare departure.

2. After finishing the Farewell tawaf some people walk backwards, facing the Ka'aba when going out of the Sacred Mosque, with the impression that this is a veneration of the Ka'aba. This act in an innovation (bid'ah) in the religion and has no basis.

3. After finishing the Farewell tawaf some pilgrims stop at the door of the Sacred Mosque to make supplications. This is also an innovation with no basis in the Shari'ah of Islam.

Eighth: Errors Related To The Visit To The Prophet's Mosque

1. Rubbing one's hands on the walls and the iron grills, or tying threads and other acts of this sort while visiting the grave of the Prophet (s.a.w.) intending to receive blessings (barakah) from that, all these are innovations (bid'ah). Blessings come from following what Allah and His Messenger (s.a.w.) have prescribed, and not from following innovations.

2. Going to the caves of Mount Uhud, or to the caves of Hira or Thaur near Makkah, and hanging pieces of cloth, or making supplications there, which are not prescribed by Allah, and bearing unnecessary hardships are all innovations in the religion, and have no basis in the Shari'ah.

3. Likewise, visiting certain sites under the impression that these constitute relics of the Prophet (s.a.w.) for example the place where his camel knelt down (when he first arrived at Madinah), and the well of Uthman (r.a.a.), or the well of the ring and taking the soil of these places to obtain blessings are all innovations.

4. Calling upon the dead while visiting the graves at the Baqi' cemetery, or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place, or the people buried there is a grievous error. In fact it is shirk (ascribing partners to Allah, the Most High), as has been pointed out by scholars, and is also clear from the Book of Allah and the sunnah of His Messenger (s.a.w.). This is because all forms of worship are for Allah alone, and it is not permissible to associate other than Allah in any of them, like invoking another besides Allah, or offering sacrifices or giving vows; or any other form of ibadah except for Allah alone. Allah, the Most High says:

"And they were commanded nothing except to worship Allah (only) purifying the religion for Him alone."

And He also says:

"Verily, the places of worship are for Allah (alone), so do not invoke anyone along with Allah."

We ask Allah, the Most High to improve the condition of the Muslims, and to give them understanding of the religion, and to turn all of us away from errors and deviations. Indeed He is the Hearing, the Responding.

Speeches Of Raiwind Ijtima

2006-12-01T19:04:00.000+01:00

From the 7th Shawwal 1427 (9th November 2006) on, around 1.8 Million Muslims from all over the world gathered in Raiwind near Lahore, Pakistan with the purposes of seeking Allah Ta'ala's pleasure, learning Deen, improving their Ibadah, coming closer to divine guidance and spreading the true message of Islam.

Hajji Abdul Wahab (db) opened the Ijtima on Thursday night. Next to him other of our pious scholars took the chance to speak to the masses, too: Maulana Muhammad Ahmed Bahawalpuri (db), Maulana Saad Kandhalvi (db), Maulana Ehsan-ul-Haq (db), Maulana Ahmed Laat (db), Maulana Ibraheem Deula (db) and Maulana Ismail (db).

Maulana Zubairul Hassan (db) led the half-an-hour dua for the spread of Islam’s message of peace, love and affection to the world and for dispelling the wrong impression from the minds of the non-Muslims that violence and militancy was its creed. The congregation sought forgiveness for the sins and pledged to follow the teachings of the religion in letter and spirit.

A record gathering joined on Sunday morning the grand du'a, which was also attended by the chief ministers, federal and provincial ministers, legislators, nazims, councillors and government officers.

>> Speeches Of Raiwind Ijtima & Grand Du'a (from www.DarseQuran.com)

My Thoughts On Ikhtilaf

2006-12-01T18:17:00.000+01:00

I wanted to post about this for some time now, but didn't really knew how to word it without offending someone. But now I read brother Omar's comment on someone's Blog and he probably said it better than I could, "The way of taqwa is avoiding differences of opinion and going with the safer opinion".

You can literally watch Muslims going forth and back in endless debates about issues like listening to music, shaking hands of women, taking or giving interest, taking pictures, participating in lotteries and the list goes on and on and on. But my questions is, when both sides make a good point and are based on Qur'an and Sunnah, then why not going with the safer opinion? In my opinion that's what taqwa requires from us to at least try.

Let's not conclude this post with my irrelevant opinion, but rather with the saying of our beloved Prophet Muhammad (s.a.w.), "Ikhtilaf in my Ummah is a Rahma for people" ("Ifkhtilafu ummati rahmatun li al-nas").

Hajj/Umrah's Ahkam According To Your Madhab

2006-11-28T13:28:00.000+01:00

Here are two lists. The first is about what should be avoided during the Ihram and the larger second one is about the things you are supposed to do during the Ihram. And just as the title already unveiled it's according to all four Madhahib. But first I want to give you two very interesting links corncerning Hajj, Umrah and visiting Medinah.

>> Journey of a Lifetime: Fisabilillah.org put together a Hajj Pack consisting of over 120 printable pages. This guide covers many aspects corncering "Before Hajj", "The Hajj", "In Madinah", "After Hajj" and it's all illustrated with text and images.
>> HajUmrah.co.uk: A non-profit site geared to provide a local independent directory of Hajj and Umrah Tour Operators, Travel Tips, Hajj and Umrah Books, Hotels, Visa information, News, Weather and a wealth of outstanding resources dedicated to Hajj & Umrah.

Now, we can start with the main part of this post. You just need to do another click, if you haven't yet.

1.) Wearing sewn clothes:

All Madhahib: Requires sacrificing a sheep.

2.) Male pilgrim covering the head or female pilgrim covering her face with Niqab:

Hanafiya: Requires sacrificing a sheep.
Shafi'iya: Doing so intentionally requires sacrificing a sheep. If done unintentionally or being forced to do so, then there's no Kaffarah.
Malikiya: Requires sacrificing a sheep.
Hanbaliya: Doing so intentionally requires sacrificing a sheep. If done unintentionally or being forced to do so, then there's no Kaffarah.

3.) Intentionally pulling out or removing body-hair:

All Madhahib: When less than twelve hairs have been pulled out or removed, a handfull of wheat (or other appropriate food) has to be donated. But if more hairs have been removed, then a sheep has to be sacrificed.

4.) Cutting of finger- or toenails:

All Madhahib: When one or two nails have been cut, accordingly one or two times food in the measure of Mudd (the amount that can be drawn with both hands put-together) has to be donated. But when more nails have been cut, a sheep has to be sacrificed.

5.) Use of perfume:

All Madhahib: Requires sacrificing an animal (at least a sheep).

6.) Hunting a wild animal or hunting and killing a wild animal:

All Madhahib: As Kaffarah (1) a sheep or a small livestock animal in the size of the killed animal has to be given or (2) feeding every of the amount of poor prescribed for Kaffarah a 1/2 Sa' (i.e. so much, that a person can eat full) or (3) instead of feeding, it can be fasted a day for every single of the poor.

7.) Burning down, killing or chopping off living plants in the area of the Haram:

All Madhahib: Requires sacrificing an animal (at least a sheep).

8.) Sexual intercourse or stimulation with your partner:

Hanafiya: Makes the Hajj or Umrah invalid and batil.
Shafi'iya: Makes the Hajj or Umrah invalid and batil - as long as the person hasn't been forced or did it unintentionally (i.e. without taking under consideration that one's in the state of Ihram).
Malikiya: Makes the Hajj or Umrah invalid and batil.
Hanbaliya: Makes the Hajj or Umrah invalid and batil.

That's it with the most important forbidden acts during the state of Ihram and the Kaffarah of all four Madhahib. The following list is (a little) larger and gives you the look at what importance the school of thoughts gave the different acts you are supposed to do. To make it easier I gave every Madhab an own color: Hanafiya is green, Shafi'iya is brown, Malikiya is blue and Hanbaliya is red.

The Hajj itself

Fardh* | Fardh** | Fardh* | Fardh*
* has to be performed immediately
** can be delayed

The Ihram for Hajj

Shart/Rukn | Rukn | Rukn | Rukn

The Umrah

Sunnah mu'akadda | Fardh** | Sunnah mu'akadda | Fardh*
* has to be performed immediately
** can be delayed

The Ihram for Umrah

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda* | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda
*(According to some Scholars of this Madhab: Wajib)

The reciting of the Talbiya during the Ihram

Shart* | Rukn | Rukn | Rukn
*(According to some Scholars of this Madhab: Rukn)

Enter Ihram at the Miqat

Wajib | Wajib | Wajib | Wajib

Ghusl on the occasion of the Ihram

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Mustahabb

The Talbiya

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Sunnah ghair mu'akadda

Tawaf al-Qudum

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Sunnah ghair mu'akadda

The Niyyat for Tawaf

Shart | Shart | Wajib | Shart

To start the Tawaf at the black stone (al-Hajar al-aswad)

Wajib | Shart | Wajib | Shart

Always having the Ka'ba at your left side during Tawaf

Wajib | Shart | Shart | Shart

Not being in the state of Hadath during Tawaf

Wajib | Shart | Shart | Shart

To perform the Tawaf in form of seven rounds (Ashwat)

Wajib | Shart | Shart | Shart

The two Rak'a on the occasion of the Tawaf

Wajib | Sunnah ghair mu'akadda* | Wajib | Sunnah ghair mu'akadda
*(According to some Scholars of this Madhab: Wajib)

The Tawaf at the Umrah

Rukn | Rukn | Rukn | Rukn

The Sa'y between as-Safa and al-Marwa at Hajj and Umrah

Wajib | Rukn | Rukn | Rukn

To perform the Sa'y after the Tawaf

Wajib | Shart | Wajib | Shart

To make a Niyyat for the Sa'y, to begin the Sa'y at as-Safa and finish it at al-Marwa

Wajib | Shart | Shart | Shart

To perform the Sa'y - if possible - walking

Wajib | Sunnah ghair mu'akadda | Wajib | Shart

To walk during all 7 rounds (Ashwat)

Wajib | Shart | Shart | Shart

To let the 7 rounds (Ashwat) of the Sa'y continuously follow eachother (Muwalat)

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Shart

To let the Sa'y follow directly after the Tawaf without an interruption (Muwalat)

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Sunnah ghair mu'akadda

Shaving or trimming the hair on the head at the Umrah

Wajib | Wajib | Wajib | Wajib

To spend the night of 'Arafat at Mina

Wajib | Sunnah ghair mu'akadda | Wajib | Mustahabb

The standing at 'Arafat (Wuquf 'Arafat)

Rukn | Rukn | Rukn | Rukn

The (permissible) time for standing at 'Arafat (Wuquf 'Arafat)

From the begin of Zuhr till the Fajr of the day of sacrifices (Yaum an-Nahr)

To perform the Wuquf before the sunset on the day of 'Arafat

Wajib | Wajib | Rukn | Wajib

To connect in real Jam'-form at Muzdalifa between the Maghrib prayer and the 'Isha' prayer

Wajib | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda

To spend the night at Muzdalifa

Wajib | Wajib | Wajib | Wajib

To set off on time from Muzdalifa to al-Mash'ar al-haram

Wajib | Wajib | Sunnah ghair mu'akadda / Mustahabb | Wajib

To stone the big pillar (Jamrat al-'Aqaba) at the day of sacrifice (Yaum an-Nahr)

Wajib | Wajib | Wajib | Wajib

Shaving or trimming the hair on the head at the Hajj

Wajib | Rukn | Wajib | Wajib

To keep the order (Tartib) of stoning the big pillar, sacrificing an animal and shaving the head

Wajib | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda

That the shaving of the head takes place inside the Haram (the Ka'ba area) and at the permissible days of sacrificing (Ayyam an-Nahr)

Wajib | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Sunnah ghair mu'akadda

The Tawaf al-Ifada

Rukn | Rukn | Rukn | Rukn

To perform the Tawaf al-Ifada during the permissible days of sacrificing (Ayyam an-Nahr)

Wajib | Rukn | Wajib (at Hajj) | Sunnah ghair mu'akadda (on the day of celebration)

To perform the Tawaf al-Ifada after the stoning of the big pillar

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Sunnah ghair mu'akadda

The stoning of all three pillars (al-Jamarat) at the days of Tashriq

Wajib | Wajib | Wajib | Wajib

Not to delay the stoning of all three pillars (al-Jamarat) till the night

Sunnah ghair mu'akadda | Sunnah ghair mu'akadda | Wajib | Sunnah ghair mu'akadda

To spend the night at Mina during the days of Tashriq

Sunnah ghair mu'akadda | Wajib | Wajib | Wajib

The Tawaf al-Wada'

Wajib | Wajib | Mustahabb | Wajib

That's it! Insha'Allah that was helpful to some of you. There will follow a couple of other posts concerning Hajj in the next few days: Definitly a history of the Ka'ba and a post about errors often commited by pilgrims. And part 2 of the "Difference between Sahabah and Me & You" is in the makings, too. So, stay tuned.

3 Methods Of Dhikr

2006-11-27T14:57:00.000+01:00

"And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful." (Al-Ar'aaf 205)

Mufti Shaafi (r.a.) writes in the commentary of this verse that Allah Ta'ala has shown us three methods of Dhikr:

a) Dhikr Qalbi: The tongue doesn't move but the heart and mind are involved in the remembrance of Allah

b) With the Dhikr of the heart, the tongue also engages in Dhikr but softly so that only the reciter hears. Both these meanings are incorporated in 'And remember your Lord within yourself'.

c) Dhikr is made audibly but in a moderate tone. This method is taken from 'without loudness'. Note: 'without loudness' negates Dhikr made in loud tones, not Dhikr in an audible manner.

28th Annual Conference

2006-11-26T17:54:00.000+01:00

At saturday I attended the 28th Annual Conference. The Islamische Gemeinde in Deutschland e.V. (Islamic Community in Germany) organized the event this year in my hometown under the title of "Muhammad (s.a.w.) - Rahmatulil Alameen". Next to guests like Dr. Ayyub Axel Köhler, Ali Kizilkaya and Dr. Issam al-Attar, Amr Khaled and Shaikh Omar Abdul-Kafi were invited, too. Unfortunately, the latter couldn't make it, but still the speech of Amr Khaled was definitely the highlight of the whole event. He was already receiving standing ovations before he had the chance to say a single word.

A brother opened the conference by reciting some Ayaats from the Holy Qur'an. First he recites from Surah Al-Ahzab and then ends with Surah Al-Anbiya. [listen to it here...]

Later on Shaikh Fathi Id (db) held a speech in arabic language. He's Germany's Head of Imams and Ulema and Imam of a masjid in another big city. Ahmad Khalifa introduced him as a trustworthy person, who he always annoys with his calls and asking of guiding advices. [listen to him here...]

Last but definitely not least was the amazing Bayan of the well-known Amr Khaled. He told the story of Imam Shafi'i (r.a.) and his journey of bringing people together. To achieve this goal Imam Shafi'i (r.a.) acquired knowledge of Deen by any means necessary and at the same time was good in sports and knew many poems by heart. [listen to him here...]

A must for arabic speaking brother and sisters. The simultaneous translation on the headphones wasn't that good, but still better than nothing.

Most Influential Person in History

2006-11-24T23:39:00.000+01:00

First read what Ahmed Deedat has to say on this issue:

"To every Muslim on this planet, irrespective of cultural, geographical and political differences, Muhummed (PBUH), is Allah's greatest creation and was sent as a mercy for all mankind. A thousand million Muslims however, do not require any surveys, lists or research to arrive at this conclusion. It is a non-negotiable article of faith that Muhummed (PBUH) is the greatest.

BUT WHAT OF THE NON-MUSLIMS?

Surprisingly, over the centuries many an eminent non-Muslim has rated Muhummed (PBUH) most highly and given due recognition to his greatness. A selection of their quotations appear on page?* 10 and 11.

Michael H. Hart, a Christian American, astronomer, mathematician, lawyer, chessmaster and scientist, after extensive research, published an incisive biography of the 100 most influential people of all time. The biographical rankings with explanations describes the careers of religious and political leaders, inventors, writers, philosophers, scientists and artists.

From this research, which included illustrious personalities such as Jesus Christ, Moses, Caesar, the Wright brothers, Napoleon, Shakespeare, Columbus and Michelangelo; Michael Hart rated Muhummed (PBUH), as number one. He concluded the biography with the words "It is this unparalleled combination of secular and religious influence which I feel entitles Muhummed to be considered the most influential single figure in human history."

By special arrangement, we are privileged to present to sou the entire chapter on Muhummed (PBUH) from Michael Hart's "The 100". We have also included a summary of the Holy Prophet's (PBUH) farewell sermon delivered at Mount Arafat in the 10th year after Hijra (632 CE).

In an era when the world was awash in rivers of blind prejudices and nonsensical ignorance's, the Prophets (PBUH) divine message and glorious teachings became the purging torrents of spiritual enlightenment. The farewell sermon is an embodiment of the dynamics of Islam.

May Allah bless Muhummed (PBUH), his family, his companions and all the believers. Insha-Allah!"

>> Michael H. Hart's chapter on Muhammad (s.a.w.)
>> Non-Muslim verdict on Muhammad (s.a.w.)

Send Blessings On The Prophet (s.a.w.)

2006-11-24T23:19:00.000+01:00

"Undoubtedly Allah and His Angels send blessings on the Prophet. O' you who believe! Send upon Him Blessings and salute Him with all respect." (33:56)

Allahumma Salli 'alaa Muhammad-in wa 'alaa aali Muhammad-in Kamaa Sallayta 'alaa Ibrahima wa 'alaa aali Ibrahima Innaka Hameedun Majeed. Allahumma Baarik 'alaa Muhammad-in wa 'alaa aali Muhammad-in Kamaa Baarakta 'alaa Ibrahima wa 'alaa aali Ibrahima Innaka Hameedun Majeed.
(O Allah! Shower blessings upon Sayyidina Muhammad and on the family of Sayyidina Muhammad as You showered blessings upon Sayyidina Ibrahim and on the family of Sayyidina Ibrahim. Surely, You are the Praiseworthy, Glorious. O Allah! Bestow favours upon Sayyidina Muhammad and on the family of Sayyidina Muhammad as You bestowed favours upon Sayyidina Ibrahim and on the family of Sayyidina Ibrahim. Surely, You are the Praiseworthy, Glorious.)

(1) "The one who recites Salawat (Durood) once Allah sends ten blessings upon him, eradicates ten of his sins and inproves ten of his grades." (Mishkat)

(2) "On the Day of Judgement the nearest person to me, from amongst the people, would be the one who would have recited Salawat the most in this (mortal) world". (Tirmidhi)

(3) "(Truly) a miserly person is he who (when) heard my name being mentioned did not recite Salawat in my favour." (Mishkat)

(4) "You decorate your meetings by reciting salawat on me because your salawat would (turn out to) be the Divine Light for yourself on the Day of Judgement" (Jamih us-Sahih)

(5) "Recite salawat on Friday in abundance because it is the "Day of presence of angels (for witness)." On this day Angels present themselves (in my court). And undoubtedly when any one from amongst you recites salawat in my favour then before he has finished his recitation of salawat in my favour, his salawat reaches my court." (Jamih us-Sahih)

(6) "In the magnificent night of Friday (i.e. the night between Thursday and Friday) and the luminous day of Friday recite salawat in my favour abundantly, because your recited salawat is presented to me (by the Angels)." (Jamih us-Sahih)

(7) "Recite salawat on the day of "Friday" and the "Friday Night" (The night between Thursday and Friday) excessively because who-so-ever does that, I shall stand witness to him and would be his advocate on the Day of Judgement." (Jamih us-Sahih)

Difference Between Sahabah And You & Me (#1)

2006-11-24T00:34:00.000+01:00

Of course the huge gap between the Sahabah (r.a.a.) and us someone like me and you will never be able to cross: They were pleased with Allah Ta'ala and Allah Ta'ala was pleased with them. But still this series is an attempt to enlighten some spots of this dark ravine, because the Messanger of Allah (s.a.w.) told us, that his Sahabi are like the stars and if you follow a single one of them you'll be successful.

Let me ask you: Don't we see the same sun, moon, sky, universe and stars which they saw? Don't we walk on the same earth, that they walked on? Don't we read and study the same Ahadeeth and Qur'an, which they read and studied? Don't we make Hajj to the same sacred place, they made Hajj to? Don't we worship the same Lord they worshipped? Everyone who claims a little intellect will have to answer all these questions in the affirmative. But what makes the difference then? Well, neither our Iman nor our Amaal can be compared to the Iman or Amaal of our pious predecessors.

Our beloved Prophet Muhammad (s.a.w.) taught his companions in one day how to offer their Salah, in one day how to fast and in five days how to perform Hajj. But in the 13 year long life in Makkah he strengthened their Iman in "La Ilaha Illallah, Muhammadur Rasulullah". They were 100% convinced, that Allah is the only Creator and everything else are His creation. That creation can't do anything without the permission and help of Allah. That Allah can do anything and everything without help of creation. And that Success in this world (before death) and Akhirat (life after death) is only in following the Orders of Allah according to the way shown by Prophet Muhammad (s.a.w.).

We are not allowed to harbour any doubt in this Kalimah Tayyibah. All aspiring parents on the world hope that their children come to this world without anything missing. But is there any child that comes to the world with one eye, arm, hand, finger, foot or ear missing and can say, "Hey, I jump back into my mother's womb and complete my body"? Probably not. Just like that Allah Ta'ala expects us to complete our Iman in Allah Ta'ala himself, all the Prophets and Messengers (peace be upon them), the Books sent by Allah Ta'ala, the Angels, the Day of Judgement/Resurrection and Destiny before death hits us. After the Angel of Death has taken our soul there is no chance to go back and complete our belief or book of deeds.

"The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful." (49:14)

In this ayaat Allah Ta'ala clarifies that there are different stages of Iman. Hadhrat Maulana Muhammad Yousuf Kandhalvi Sahab (r.a.) writes, "Beautification of life with Islam is interpreted as, the heart be enlightened with Noor of Iman and the body, be subjected to obey the command of Allah." The Iman of the Sahabi definitely reached such a stage, that they obeyed Allah's commands in every aspect of life. They didn't just recite the Kalimah from their tongue, but further more their mind was always attached to the thought of how to obey to Allah's command and how to make Muhammad (s.a.w.)'s Sunnah alive.

Once a Sahabi entered the mosque with his left foot and immediately after realizing, that he acted against a Sunnah of Muhammad (s.a.w.) he fell unconscious. Now, we today say it's just a small Sunnah. But the Sahabi saw their success of this world and the hereafter in every single Sunnah. There are tons of traditions supporting the view, that the Sahabi followed Rasulallah (s.a.w.) blindly.

Talha ibn Ubaidullah (r.a.a.) narrates from Rasulallah (s.a.w.) that he said, "I know a Kalimah, if a person recites it at the time of death, surely his soul would get relief till it departs the body and the Kalimah would turn a light (for him) on the Day of Resurrection." (That Kalimah is Lailaaha illallah). (Majma-al-Zawaid: 67/3)

The problem is that at the time of death, what's in your mind will not leave your mouth, but instead what is in your heart will leave your mouth. So, if the love for Makhluq (creations) and this Dunya are in your heart, then your family, your money, your vehicle, your house etc. will be on your lips, but if the inhabitant of your heart is the love for the Khaliq (creator) of the whole universe, than the Kalimah Tayyibah will relief your soul just as the Hadith above states.

We all should aim to increase our Iman, but unfortunately this won't happen in front of the computer or by learning Sahih Bukhari by heart. Our Ulemma say that Iman increases only through Mujahida. Put the sword down young warrior, I'm talking about Mujahida in the sense of doing good deeds, that the Nafs doesn't like, and participating in the gatherings, which refresh your Iman, just like the Sahabi did.

Hadhrat Ataa bin Yasaar narrates that Hadhrat Abdullah bin Rawaaha (r.a.a.) once said to one of his companions, "Come here so that we may believe for a while." "Are we not already believers?" the other asked. "Certainly," Hadhrat Abdullah bin Rawaaha (r.a.a.) replied, "but let us talk about Allah so that our Iman can be increased."

I know this is very brief and I could write way more, but the purpose is to convey a message, that reminds first off all myself, and not to win the award '06 in the novel's category. If I left out any important points tell me and Insha'Allah I can complete this subject in the second article of this series. May Allah grant us the Iman, which makes us recite the Kalimah at our time of death and which makes it possible to obey Allah and his Rasul in every aspect of life, too.

Torah describing this Ummah

2006-11-20T13:23:00.000+01:00

Hadhrat Abdullah bin Amr (r.a.a.) once asked Hadhrat Ka'b (r.a.a.) to describe Rasulullah (s.a.w.) and his Ummah to him. Hadhrat Ka'b (r.a.a.) said, "I have found them (described as follows) in Allah Ta'ala's book (the Torah): 'Verily Ahmad (s.a.w.) and his Ummah shall praise Allah Ta'ala abundantly who will praise Allah Ta'ala (by saying "Al Hamdu Lillah") during favourable and adverse conditions. They will exalt Allah Ta'ala (by saying "Allahu Akbar") when ascending an incline and glorify Him (by saying "Subhan'Allah") when descending from a raised place. Their call (the Adhan) shall resound in the skies and during their salaah they will communicate (with Allah Ta'ala) with humming (whispering) sounds like the sound of bees against a rock. They will form rows in their (congregational) salaah just as the angels form rows and will form rows in battle as they do in salaah. When they go to battle in the path of Allah Ta'ala (for Allah Ta'ala's pleasure), the angels will be before them and behind them with powerful spears. When they present themselves for battle in Allah Ta'ala's path, Allah Ta'ala shall shade (shelter) them just as a vulture shades her nest (while saying this, Hadhrat Ka'b (r.a.a.) demonstrated with his hand how a vulture protects her nest by spreadng her wings on it). They shall never flee from the battlefield." [Abu Nu'aym in his Hilya Vol. 5 Pg. 386.]

According to another narration, Hadhrat Ka'b (r.a.a.) said, "(The Ummah of Rasulullah (s.a.w.) were described in the Torah as) People who shall praise Allah Ta'ala abundantly, who will praise Allah Ta'ala (by saying "Al Hamdu Lillah") during all conditions. They exalt Allah Ta'ala (by saying "Allahu Akbar") when ascending an incline. They will keep track of the sun (to ascertain the correct times of salaah). They shall perform their five daily salaah on time even though it be at a dusty place. They will tie their loincloths at their waists and wash their limbs (when performing wudhu)." [Abu Nu'aym in is Hilya. Another long narration has also been reported from Hadhrat Ka'b (r.a.a.) in the same book.]

[Hayatus Sahabah, Vol-1, pg. 84-85]

The Great Challenge

2006-11-17T15:58:00.000+01:00

"And if you are in doubt about what We have revealed (the Quran) to Our worshiper (Muhammad ), then produce a chapter like it, and call your witnesses (supporters and helpers) besides God if you are truthful. And if you do not do it, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones. It has been prepared for disbelievers. And give good news (O Muhammad) to those who believe and do good deeds, that for them are gardens (Paradise) in which rivers flow...." (2:23-25)

Ever since the Quran was revealed, fourteen centuries ago, no one has been able to produce a single chapter like the chapters of the Quran in their beauty, eloquence, splendor, wise legislation, true information, true prophecy, and other perfect attributes. Also, note that the smallest chapter in the Quran (Chapter 108) is only ten words, yet no one has ever been able to meet this challenge, then or today.

Some of the disbelieving Arabs who were enemies of the Prophet Muhammad tried to meet this challenge to prove that Muhammad was not a true prophet, but they failed to do so. This failure was despite the fact that the Quran was revealed in their own language and dialect and that the Arabs at the time of Muhammad were a very eloquent people who used to compose beautiful and excellent poetry, still read and appreciated today.

["A Brief Illustrated Guide To Understanding Islam" published by Darussalam Houston]

Seerah of Prophet Muhammad (s.a.w.)

2006-11-16T16:30:00.000+01:00

So much literature and other material about the Seerah of our beloved Messanger of Allah Ta'ala Muhammad (s.a.w.) is out there, that I'll only bring you here a list of links to biographies, e-Books and audios. It would've just felt wrong, if I would've posted anyone else's biographies before his - so, at the end I'm happy I made this decision.

e-Books:

Ar-Raheeq Al-Makhtum (The Sealed Nectar) | PDF by Saifur Rahman al-Mubarakpuri
Life of Prophet (s.a.w.) by Maulana Ashraf Ali Thanvi (r.a.)
The Biography of the Prophet and the Orientalists Part I | Part II by Muhammad Mohar Ali

Audios:

Seerat-e-Do Alam Part I | Part II by Maulana Tariq Jamil (db)
Sirat-un-Nabi Part I | Part II by Justice Mufti Taqi Usmani (db)
The Prophet's Seerah Part I | Part II by Abdur-Rehman Sheikhpuri

That's not all I found, but I'm trying to bring you only the quality stuff. Maybe I'll add more to this later...

Indications Of An Accepted Hajj

2006-11-15T12:42:00.000+01:00

Someone asked "What are the indications if Allah has blessed someone with an accepted hajj (hajj mabrur)?" on SunniPath.com. Here's what Faraz Rabbani anwsered:

The central and most significant sign of an accepted hajj (hajj mabrur) is that "one return better than one was before," as Ibn al-Humam explains in Fath al-Qadir. [3.182] The same is mentioned by Mawardi in Adab al-Dunya wa'l Din, and by Ibn Abidin in Radd al-Muhtar.

This helps one understand why the Messenger of Allah (peace and blessings be upon him) said, "The accepted hajj has no reward but Paradise." [Ahmad, and Tabarani in his Awsat, with a sound chain, and others]

And Allah alone gives success.

The Virtues of Hajj

2006-11-15T12:33:00.000+01:00

Maulana Hakeem-ul-Ummah Ashraf Ali Thanvi Sahab (r.a.) highlights in his notorious work Bahishti Zewar a few Virtues of Hajj. To read the rest you need to click on the link at the bottom of this post.

"1. It is mentioned in a Hadith that the angels shake the hands of those hajis who go for hajj by some means of transport, and they embrace those who go for hajj on foot.

2. It is mentioned in a Hadith that when a person goes for hajj on a camel, for every step that the camel takes the person will receive 70 rewards. And the person who goes for hajj on foot will receive 700 rewards for every step that he takes. Although the Hadith mentions "camel", the same will apply to other forms of transportation as well.

3. It is mentioned in a Hadith that the person who goes for hajj and the person who is waging jihad are actually the guests of Allah Ta'ala. If they make any dua to Him, He accepts it. If they seek forgiveness from Him, He grants it.

4. It is mentioned in a Hadith that the person who performs his hajj will intercede on behalf of 400 family members on the day of judgement. Apart from this, he will be purified of all his sins just as he was pure of sins when his mother had given birth to him. This is on the condition that his hajj is accepted. It is therefore incumbent on a person to ensure that this great ibaadah be accomplished through halaal earnings and that all the rites are fulfilled in the best manner possible. O Allah! Bless me with such a hajj as well. Aameen.

The forgiveness of sins as mentioned in the above Hadith does not apply to huquq (duties and obligations) such as those forms of ibaadah which one has to make qada of or debts which one has to fulfil. Ibaadaat which one has to make qada of or debts which one has to pay have to be fulfilled because these are not sins but huquq (rights).

5. It is mentioned in a Hadith that the person who goes on hajj with haraam wealth, and then recites the following dua:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Translation: O Allah! I have presented myself over here in obedience to Your command.

(which is among the duas that have to be recited during hajj) Allah Ta'ala replies to this dua by saying:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Translation: "I do not accept your labbayk nor your sa'dayk. And your hajj has been flung back onto your face."

In other words, you have not presented yourself over here in obedience to My command. For, if you had presented yourself in obedience to My command, you would have spent your halaal wealth and come. Your hajj is not accepted because you have come to this great and pure place of Mine with your filthy wealth. You will not be fully rewarded although you will be absolved of your fard duty.

6. It is mentioned in a Hadith that when you meet a haji, make salaam to him, shake his hands, and ask him to make dua for forgiveness on your behalf. You should do this before he can even enter his house, i.e. the moment he returns from his hajj. You should ask him to make this dua for you because his sins have been forgiven. The person who returns from hajj is an accepted person in the sight of Allah Ta'ala. There is, therefore, great hope in his duas being accepted. Inform him of whatever dua you wish him to make on your behalf irrespective of whether it be for this world or for the hereafter. However, you should do this before he can reach his house."

Hajj: Merits and Precepts

2006-11-15T12:08:00.000+01:00

"If a person has wealth which is over and above his basic necessities and which will be sufficient for him to make the onward and return journey for hajj, then hajj becomes fard upon him. There are great virtues in performing hajj. Rasulullah sallallahu alayhi wa sallam said: "There is nothing in return for a hajj that is free of sins and evils except paradise." Similarly, great rewards have been mentioned for performing umrah. Rasulullah sallallahu alayhi wa sallam said: "Hajj and umrah wipe out sins just as a furnace removes the rust that has settled on steel."

Severe warnings have been mentioned with regard to the one who does not perform his hajj despite it being fard upon him. Rasulullah sallallahu alayhi wa sallam said: "The person who has food, drink, and the means of transportation in order to undertake the journey of hajj and still does not go - Allah Ta'ala has no concern if the person dies as a Jew or a Christian." He has also said that the abandoning of hajj is not the way of Islam." (Bahishti Zewar, p. 278)

Since Hajj is coming nearer and nearer, I'm planning to post a series on it. An eBook written by Justice Mufti Muhammad Taqi Usmani Sahab (db) titled as "Hajj: Merits and Precepts" makes the start. In an easy language and comprehensive ways this book covers large parts of the Fiqh and Masa'il concering Hajj, Umrah and visiting Medina Munawwarah.

>> "Hajj: Merits and Precepts" by Justice Mufti Taqi Usmani Sahab (db)
>> PDF File

Review: Faza'il-e-A'maal

2006-11-14T13:14:00.000+01:00

The Faza'il-e-A'maal was written by the world famous Shaikhul Hadith Maulana Muhammad Zakariya Kandhalvi (r.a.). An English translation of the title is Virtuous Deeds. The text consists of selected verses of the Qur'an, Ahadith, commentary thereon, and other material. It was originally written in Urdu but has been translated into English, Arabic, Persian, Bengali, and many other languages. It is particularly popular in Pakistan and India.

Faza'il-e-A'maal is a compilation of seven books and each book has been divided into several Chapters. The first part is 'Stories of Sahabah' which presents an account of the Companions of the Holy Prophet (s.a.w.). In the foreword Shaikhul Hadith Sahab (r.a.) writes:

"The main idea underlying this behest was that Muslim mothers, while going to bed at night, instead of telling myths and fables to their children, may narrate to them such real and true tales of the golden age of Islam that would create in them an Islamic spirit of love and esteem for Sahabah, and thereby improve their 'Imaan'; and the proposed book may, thus, be a useful substitute for the current story books."

He concludes the book with a epilogue about the 'Sahabah's Virtues and Privileges'.

Other parts are about the 'Virtues of The Holy Qur'an', 'Virtues of Salaat' (prayers), 'Virtues of Zikr' (rememberance), 'Virtues of Tableegh' (calling to Islam) & 'Virtues of Ramadhan' (fasting). Qur'anic verses, selected Ahadith and intelligent still simple to understand commentary point out the great rewards of worships, which seek the pleasure of Allah, and are supposed to seed the love for good and righteous deeds in the heart of the reader.

The last book is a reasonable analysis of Maulana Ehtesham-ul-Hassan Kandhalvi (r.a.) titled as "Muslim degeneration and Its only Remedy". He writes not only a detailed diagnosis of the Ummah's disease but as well supplies the solution. Maulana Ehtesham-ul-Hassan Sahab (r.a.) concludes the summary with the following words:

"In these few pages, an analysis of the present situation and a practical solution for improving it has been given; in fact the solution is nothing else than the actual Islamic way of life, which belonged to our forefathers and early Muslims."

Different people often critisize this book for containing weak Ahadith, but most of today's Ulemas (scholars) agree upon that weak hadith naaration is allowed for teaching virtues of already establised practices in Islam. Overall this book is not only the perfect compilation for Taleem at your local mosque but as well at home. It's a reminder of the Islamic obligations and encourages every single Muslim to seek the pleasure of Allah Ta'ala through righteous deeds.

Best Islamic Site Bronze Award

2006-11-13T16:44:00.000+01:00

Before I left 2 Jumu'ahs (Fridays) ago I received this e-Mail, but hadn't the chance to post this. Basically this Blog has been given the bronze award by 2Muslims.com.

This Blog is not the result of my work nor my strength. All credit for this recognition goes to Allah Ta'ala. Because not a single leaf falls from a tree without the command of Allah Ta'ala. So, how can I claim any credit for this?

Here's a snippet from the e-Mail:

The sites are judged on content, functionality, graphics and usefulness to the general public. We spend a lot of time reviewing sites and not all make the grade. [...] We Ask Allah to reward you for your work presenting Islam online.

Ameen!

Open Letter To The Pope

2006-11-13T16:12:00.000+01:00

On October 12th 38 highly respected and theologically diverse clerics from the Muslim world wrote what is widely considered a respectful and engaging “Open Letter” to the Pope in response to his controversial comments about Islam made during his Regensburg address in September. Not only was the letter of historical significance, but it also represented an articulate and reasoned invitation to dialogue from Muslims with the Papacy on matters of theology and faith. The signatories included top scholars from Bosnia, Croatia, Egypt, the United States, the United Kingdom, Jordan, Kosovo, Oman, Russia, Turkey, Pakistan, Uzbekistan and Iran.

>> PDF File

Press Release:

Open Letter to His Holiness Pope Benedict XVI by 38 Leading Muslim Scholars and Leaders.

In an unprecedented move, an open letter signed by 38 leading Muslim religious scholars and leaders around the world was sent to Pope Benedict XVI on Oct. 12, 2006. The letter, which is the outcome of a joint effort, was signed by top religious authorities such as Shaykh Ali Jumu‘ah (the Grand Mufti of Egypt), Shakyh Abdullah bin Bayyah (former Vice President of Mauritania, and leading religious scholar), and Shaykh Sa‘id Ramadan Al-Buti (from Syria), in addition to the Grand Muftis of Russia, Bosnia, Croatia, Kosovo, Slovenia, Istanbul, Uzbekistan, and Oman, as well as leading figures from the Shi‘a community such as Ayatollah Muhammad Ali Taskhiri of Iran. The letter was also signed by HRH Prince Ghazi bin Muhammad bin Talal of Jordan and by Muslim scholars in the West such as Shaykh Hamza Yusuf from California, Professor Seyyed Hossein Nasr of George Washington University in Washington, D.C., and Professor Tim Winter of the University of Cambridge.

All the eight schools of thought and jurisprudence in Islam are represented by the signatories, including a woman scholar. In this respect the letter is unique in the history of interfaith relations.

The letter was sent, in a spirit of goodwill, to respond to some of the remarks made by the Pope during his lecture at the University of Regensburg on Sept. 12, 2006. The letter tackles the main substantive issues raised in his treatment of a debate between the medieval Emperor Manuel II Paleologus and an “educated Persian”, including reason and faith; forced conversion; “jihad” vs. “holy war”; and the relationship between Christianity and Islam. They engage the Pope on an intellectual level concerning these crucial topics—which go well beyond the controversial quotation of the emperor—pointing out what they see as mistakes and oversimplifications in the Pope’s own remarks about Islamic belief and practice.

The Muslim signatories appreciate the Pope's personal expression of sorrow at the Muslim reaction and his assurance that the words of the Byzantine emperor he quoted did not reflect his personal opinion. By following the Quranic precept of debating “in the fairest way”, they hope to reach out so as to increase mutual understanding, reestablish trust, calm the situation for the sake of peace, and preserve Muslim dignity.

Christianity and Islam make up more than half of humankind in an increasingly interconnected world, the letter states, and it is imperative that both sides share responsibility for peace and move the debate towards a frank and sincere dialogue of hearts and minds which furthers mutual understanding and respect between the two religious traditions. Indeed, the scholars point out, both religions teach what Christianity calls “the two greatest commandments”. The commandment that “the Lord our God is one Lord” and that we shall love Him with all we are is enshrined in the first testimony of faith in Islam, “There is no god but God.” The second commandment “to love thy neighbor as thyself” is also found in the words of the Prophet, “None of you believes until he desires for his neighbor (in another version, his brother) what he desires for himself.” The signatories also point out the positive contacts the Vatican has had with the Islamic world in the past, with a hope that they will continue and even grow in the future.

SIGNED
(listed in alphabetical order)

1. H.E. Allamah AbdAllah bin Mahfuz bin Bayyah
Professor, King AbdAl-Aziz University, Saudi Arabia
Former Vice President; Minister of Justice; Minister of Education and Minister of Religious Affairs, Mauritania

2. Professor Dr. Allamah Muhammad Sa‘id Ramadan Al-Buti
Dean of Department of Religion, University of Damascus, Syria

3. Prof. Dr. Mustafa Çagˇrıcı
Grand Mufti of Istanbul

4. H.E. Shaykh Professor Dr.Mustafa Ceric
Grand Mufti and Head of Ulema of Bosnia and Herzegovina

5. H.E. Shaykh Ravil Gainutdin
Grand Mufti of Russia

6. H.E. Shaykh Nedžad Grabus
Grand Mufti of Slovenia

7. Shaykh Al-Habib Ali Mashhour bin Muhammad bin Salim bin Hafeez
Imam of the Tarim Mosque and Head of Fatwa Council, Tarim, Yemen

8. Shaykh Al-Habib Umar bin Muhammad bin Salim bin Hafeez
Dean, Dar Al-Mustafa, Tarim, Yemen

9. Professor Dr. Farouq Hamadah
Professor of the Sciences of Tradition, Mohammad V University, Morocco

10. Shaykh Hamza Yusuf Hanson
Founder and Director, Zaytuna Institute, California, USA

11. H.E. Shaykh Dr.Ahmad Badr Al-Din Hassoun
Grand Mufti of the Republic of Syria

12. Dr. Shaykh Izz Al-Din Ibrahim
Advisor for Cultural Affairs, Prime Ministry, United Arab Emirates

13. H.E. Professor Dr. Omar Jah
Secretary of the Muslim Scholars Council, Gambia
Professor of Islamic Civilization and Thought, University of Gambia

14. Shaykh Al-Habib Ali Zain Al-Abideen Al-Jifri
Founder and Director, Taba Institute, United Arab Emirates

15. H.E. Shaykh Professor Dr.Ali Jumu‘ah
Grand Mufti of the Republic of Egypt

16. Professor Dr.Abla Mohammed Kahlawi
Dean of Islamic andArabic Studies, Al-AzharUniversity (Women’s College), Egypt

17. Professor Dr.Mohammad Hashim Kamali
Dean, International Institute of Islamic Thought and Civilization (ISTAC), Malaysia
Professor of Islamic Law and Jurisprudence, International Islamic University, Malaysia

18. Shaykh Nuh Ha Mim Keller
Shaykh in the Shadhili Order and Senior Fellow of Aal al-Bayt Institute for Islamic Thought (Jordan), U.S.A.

19. H.E. Shaykh Ahmad Al-Khalili
Grand Mufti of the Sultanate of Oman

20. Shaykh Dr. Ahmad Kubaisi
Founder of the Ulema Organization, Iraq

21. Allamah Shaykh Muhammad bin Muhammad Al-Mansouri
High Authority (Marja’) of Zeidi Muslims, Yemen

22. Shaykh Abu Bakr Ahmad Al-Milibari
Secretary-General of the Ahl Al-Sunna Association, India

23. H.E. Dr. Moulay Abd Al-Kabir Al-Alawi Al-Mudghari
Director-General of the Bayt Mal Al-Qods Al-Sharif Agency,
Former Minister of Religious Affairs, Morocco

24. H.E. Shaykh Ahmad Hasyim Muzadi
General Chairman of the Nahdat al-Ulema, Indonesia

25. H.E. Professor Dr. Seyyed Hossein Nasr
University Professor of Islamic Studies, George Washington University, Washington D.C, U.S.A.

26. H.E. Shaykh Sevki Omerbasic
Grand Mufti of Croatia

27. H.E. Dr.Mohammad Abd Al-Ghaffar Al-Sharif
Secretary-General of the Ministry of Religious Affairs, Kuwait

28. Dr. Muhammad Alwani Al-Sharif
Head of the European Academy of Islamic Culture and Sciences, Brussels, Belgium

29. Shaykh M. Iqbal Sullam
Vice General-Secretary, Nahdat al-Ulema, Indonesia

30. Shaykh Dr.Tariq Sweidan
Director-General of the Risalah Satellite Channel

31. Professor Dr. H. R. H. Prince Ghazi bin Muhammad bin Talal
Chairman of the Board of the Aal al-Bayt Institute for Islamic Thought, Jordan

32. H.E. Ayotollah Muhammad Ali Taskhiri
Secretary General of the World Assembly for Proximity of Islamic Schools of Thoughts (WAPIST), Iran

33. H.E. Shaykh Naim Trnava
Grand Mufti of Kosovo

34. H.E. Dr. Abd Al-Aziz Uthman Al-Tweijri
Director-General of the Islamic Educational, Scientific and Cultural Organization (ISESCO), Morocco

35. H.H. Justice Mufti Muhammad Taqi Uthmani
Vice President, Dar Al-Ulum, Karachi, Pakistan

36. H.E. Shaykh Muhammad Al-Sadiq Muhammad Yusuf
Grand Mufti of Uzbekistan

37. Shaykh Abd Al-Hakim Murad Winter
Shaykh Zayed Lecturer in Islamic Studies, Divinity School, University of Cambridge, U.K.
Director of the Muslim Academic Trust, U.K.

38. H.E. Shaykh Muamer Zukorli
Mufti of Sanjak, Bosnia

Ya Jibal Al Haram Volume 1

2006-11-03T16:52:00.000+01:00

Hafiz Mohammad Ishfaq (Hafizullah)
Release Date: July, 2006
Genre: Hamad, Naat

Tracklist:
1 Ya Jibal Al Haram 06:07
2 Mubarak Muhammad (S.A.W) Ka Naqsh-e-Qadam 09:31
3 Sarkae-e-Do Alam (S.A.W) Key Rukh per 0:16
4 Ya Khuda Ya Khuda 05:42
5 Tujh Saa Koi Nahi 13:00
6 Allah Ho Allah Ho 4:34
7 Kaun Hai Jo Azmat-e-Islam 10:36

>> Preview (Real Player)

Read the entire Post to see the embedded Flash Player.

Kiya Hum Muselman Hain?

2006-11-02T00:20:00.000+01:00

I found this old tape of a nice Bayan, recorded it on my mobile, load it on the computer, converted it to mp3 and uploaded it on Odeo - so, the quality can be bad and the file sizes are a little huge, too.None the less, this speech is worth listening to it.

The brother talking is Abdullah, an Italian revert who went to Raiwind, Pakistan to learn Islam and Urdu. The whole speech I would say is based on 3 big points. First off all the importance of being convinced that Islam is the only truth. Then second point is the importance is adopting the Sunnah of Muhammad (s.a.w.). And the last but not least point would be to spread Islam.

Part 1: Download MP3

Part 2: Download MP3

May Allah give us tawfiq to benefit from these heart-felt words! Ameen.

Get True Life's Blog Toolbar!

2006-10-31T23:39:00.000+01:00

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Salah: Protector Of Iman

2006-10-31T19:00:00.000+01:00

Dr. Abdul Hai Arfi (r.a.), the late khalifah of Maulana Ashraf Ali Thanvi (r.a.), narrates the words of advice by a great wali-ullah in Urdu language. Then a poem about the importance of Salah follows.

>> Listen | Download (1.59 MB)
(RealPlayer needed)

Six Fasts In The Month Of Shawwal

2006-10-31T18:44:00.000+01:00

Sayyidi wa sanadi Hadhrat Maulana Mohammad Taqi Usmani (db) wrote the following...

"It is commendable to keep six fasts in the month of Shawwal.

The Prophet, Sall-Allahu alayhi wa sallam, has said: "Whoever completes fasts of Ramadan then adds to them the fast of six days in the month of Shawwal, it will carry the thawab of fasting for the whole year." (Sahih Muslim)

This hadith had described the great thawab of six fasts of this month. Therefore, the Muslims should take this opportunity of acquiring such an enormous reward from Allah. It is more preferable to start these fasts from the 2nd of Shawwal and keep fasting up to the 7th of it. However, if, they are kept in other days, it is hoped that the requirement of the above hadith may also be fulfilled."

Aqaa'idul Islam

2006-10-29T17:46:00.000+01:00

"Islamic Beliefs" is an english translation of Shaykhut Tafseer Allama Muhammad Idris Saheb Kandhlavi (r.a.)'s "Aqaa'idul Islam" translated and prepared by Madrassa In'aamiyyah Camperdown, South Africa. The forward of Mufti H. Elias gives you a better insight of the great content then I possibly could.

In this age of trials and tribulations, every so often, one hears and reads about a new unheard of fabricated belief floating around or denial of a standard belief of the Ahle Sunnat Wal Jamaat.

Furthermore, due to our world becoming a global village because of the latest advanced communications system at large, there erroneous and fallacious beliefs circulate viciously and rapidly. We have translated, "Aqaaidul Islaam", of Hadhrat Moulana Idris Khandhelvi (A.R), who was a senior authority in Darul Uloom Deoband for many years. He wrote extensively on most aspects of Islaam. Later he migrated to Lahore.

Thus in this book, the original (Beliefs) of the Ahle Sunnat Wal Jamaat have been listed and explained. It is essential for every Muslim to have valid, reliable and authentic beliefs in conformity to the Ahle Sunnat Wal Jamaat.

>> Read this eBook! (PDF)

The Method Of Supplicating

2006-10-29T17:37:00.000+01:00

Hakeemul Ummat Ashraf Ali Thanvi (r.a.) writes, "Supplicate to Allah in such a way that your whole heart is attentive and your heart is full of pain. If you feel it is not in your control to induce this pain, focusing your attention is in your control. And there should at least be this much attention as when you are giving an appeal in a big Court. Gentlemen, that dua which is made attentively is often times accepted. There is no doubt of the doctor's presense but if there is no pain, then what can the doctor do? There are different ways to supplicate. One is to supplicate after every prayer. Another is that everyone come together and meet in a desolate area and from there supplicate to Allah Ta'ala, where you have peace of mind. Which ever appears easier adopt that one; this is the way rather than that which people have popularized these days. Whichever task you take on, begin from His door. And the door for every task is the same." (Translated from Khutbaat e Hakeemul Ummat: Volume 19)

Source: Mawaiz-e-Ashrafia.com

Half Of Knowledge

2006-10-26T21:51:00.000+02:00

At this years Ijtima in Berlin the Mashaikh gathered the students upstairs. There they gave a little special Bayan and explained to us, that to admit that you don't know something is half of knowledge.

Unfortunately, we use these words - "I don't know" - very rarely. Often we give anwsers without having a clue. It's just like in this Hadith:

Narrated 'Abdullah bin 'Amr bin Al' As (r.a.a.): I heard Allah's Apostle saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." (Sahih Bukhari, Volume 1, Book 3, Number 100)

May Allah give us the tawfiq to create a humble mind, humble way of living and humble way of talking.

Over 150 Masnoon Du'ain

2006-10-25T00:35:00.000+02:00

Good for remembering Masnoon Du'ain. You can listen to the recitation of the Dua'in followed by the translation into Urdu.

>> From Aswat Al-Islam
>> From Jamia Alashrafia Lahore, Pakistan

Jamia Darul Uloom Karachi

2006-10-25T00:27:00.000+02:00

The Establishment of Darul-'Uloom at Karachi: After his migration to Pakistan, Hadrat Maulana Mufti Muhammad Shafi Sahib had made two objectives the sole purpose of his life. The first was to struggle for the implementation of the Shari'ah of Islam in Pakistan while the second objective was to establish a Darul-'Uloom at Karachi which was to be a befitting institution of higher Islamic learning in a metropolis.

The first two years were consumed in formulating the Objectives Resolution that now forms part of the Constitution of Pakistan and in striving for an Islamic constitution of the state. The struggle was laced with grave handicaps and the essential support needed in the effort was meager. But, the aim was so important that he remained preoccupied with it in a degree that nothing effective could be done to establish the projected Darul-'Uloom.

At the time Pakistan was established as a sovereign state, Karachi had two distinctions. It was the capital of Pakistan, and the city of millions of Muslims. But, it had no central institution that could take care of the religious needs of its enormous population. Therefore, it was necessary to establish such an institution. For this reason, Mufti-e-A'zam Pakistan Hadrat Maulana Mufti Muhammad Shafi Sahib, placing his total trust in Allah and ignoring the lack of advance support for the project, went ahead and established an Islamic Madrasah in an old school building located in Nanakwarah. He had two teachers and a few students there. The name given to the project was Darul-'Uloom, Karachi. It was established in Shawwal, 1370 corresponding to June1951.

Once Darul-'Uloom was established, students started converging in from all provinces and districts of Pakistan. In addition to that, students from India, Burma, Indonesia, Malaysia, Afghanistan, Iran, Turkey and other Islamic countries also started coming here. Alhamdulillah, from this modest start, it was within a very short span of time that Darul-'Uloom, Karachi turned into a fortified fortress of Faith in the Muslim world. It became the home of the seekers of the knowledge bequeathed by the Holy Prophet (Sallaho Alaihi Wassalam), a virtual pivot for those who would carry the call of Islam universally. Such was the rush of students that the fairly large school building became too small. At that time, something turned up as sheer grace from Allah Ta'ala. The constant prayers of Hadrat Mufti Sahib were answered. And his true concern for this center of Islamic learning found its base. A 56-acre plot of land located in Korangi, along with a two-storied building, cemented well and diesel engine, was donated to `Darul-'Uloom for the good pleasure of Allah by Janab Haji Ibrahim Dadabhoy of South Africa. May Allah accept his gesture and reward him in the best possible manner here in this world and in the Hereafter.

On this donated property, another concerned Muslim, Haji Abdul-Latif Bawany Marhum spent a sum of one hundred thousand rupees personally and on behalf of his family as well as fifty eight thousand rupees collected from his friends. This helped to raise the necessary structures for the institution. May Allah bless him with the best of rewards in both the worlds. So, it was on the fifteenth of Sha'ban 1376 corresponding to March 17, 1957 that the Darul-'Uloom shifted to the present buildings in Korangi. Left behind in the old Nanakwarah building there were departments of Hifz, Nazirah, Tajweed and Qira'ah.

Darul-'Uloom, Karachi is a great center of education and training in religious sciences. This is the Darul-'Uloom that has produced thousands of scholars, Hadith masters, Qur'an commentators, jurists, writers, judges, Fatwa authorities, men of Allah, mujahids in the way of Islam and the carriers of its message. Thus, the contribution made by Darul-'Uloom to the preservation and dissemination of Deen consistently is significant. In a world consumed by material concerns, this home of knowledge and wisdom is a tower of light for all those who need it. And praised is Allah for that.

Muhammad Rafi Usmani
President, Darul-'Uloom Karachi