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

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.

Sifatus Salaah: Hanafi Prayer Method In Light Of Sunnah

"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

At The Time Of A Storm

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)

Sunnah's Urgent Importance

"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)

The Language Of The Friday Khutbah

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

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:

1. To adorn oneself according to the Shariah.
2. To have a bath.
3. To use miswaak.
4. To wear the best of clothing which one possesses.
5. To apply perfume.
6. To wake up very early in the morning.
7. To go early to the eid-gaah.
8. To offer the Eid salaat in the eid-gaah. That is, one should not offer Eid salaat in the musjid without any valid reason.
9. 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.
10. 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.)]

The Authority Of Sunnah

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.

• Chapter 1: Sunnah: The Second Source of Islamic Law
• Chapter 2: The Scope of the Prophetic Authority
• Chapter 3: The Authenticity of the Sunnah: Its Historical Aspect
• Conclusion

>> Download the whole Booklet

Difference Between Sahabah And You & Me (#1)

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.

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

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...

Rahmatulil Alameen

Allah Ta'ala is 'Rabbil Alameen', which means Lord of jinns, mankind and everything that exists or 'Cherisher and Sustainer of the world' in the translation of Yousuf Ali, and he has sent our beloved Prophet Muhammad as 'Rahmatulil Alameen', as a mercy to jinns, mankind and everything that exists. So, this is an appeal to the Muslims and a reminder to myself to bring this great quality in our life. As soon as we do so, we will see that people will come to Islam in masses.

Unfortunately, Muslims worldwide are fast to label things as Haram or people as Kafir. Islam teaches us the purposes of both our eyes, one is for seeing the good qualities of others and the second is for seeing your own faults. But we do it the other way around, we only point out faults of others and hide our own faults from ourselves' sight. And what about finding 70 excuses for your brother before judging him? Anyone even practising that? In my opinion this is one of the biggest diseases among the Ummah today. Especially on the Internet it's a trend to shoot with Fatwas to establish reputation and show how wrong others are.

This is not how Allah's Messenger taught us to spread Allah's message. And he has not to be misunderstood as 'Rahmatulil Muslimeen' or 'RahmatulilMomineen', but as 'Rahmatulil Alameen'... as mercy to the whole mankind, jinns and everything that exists. It can't be repeated often enough: 'Rahmatulil Alameen'. Islamic literature is full of stories, in which our beloved Prophet Mohammad sets an example of spreading Islam with soft and forgiving attitude. Yeah, I said forgiving. Didn't he was the one forgiving the people of Ta'eef, although angels were ready to smash the tale between the two mountains? Was it Muhammad or some one else who forgave the murderer of his uncle Hamza (r.a.a.), although he had the chance to punish him? Weren't those people who he forgave the same Jews who gave him poison, which showed effect on his body at his last days? The answers to all of these questions is in the affirmative, now why did he do this? Was it personal advantage he was thinking about when spreading mercy through his whole life or the worry of him how every human could be saved from the fire of Jahannam and enter Jannah? Indeed, it's got to be the latter one.

If you want to read more examples, then check out the eBook by Mufti Shabbir Ahmad Qasmi, which I have already posted before: Post-Emigration Islamic Conduct with the Enemy. On a side note let me say, when Muhammad sent someone as governor of some country or land, he always advised them to be not hard to others instead always spread good new. Like he did it, because he was not just a warner but as well messenger of good news.

Maulana Muhammad Ilyas (r.a.) said, that don't speak against someone's favourite, but give him something he can love more. This is great wisdom by a great scholar of all time. So, from now on we should think about what we say or write before actually doing so. Am I just pointing out faults and sins or am I actually helping someone to get back on the right track? Let's use wisdom instead novel long Fatwas.

This all counts even for the dialogue with non-muslims. It's a big mercy that we are Muslims, but it shouldn't come Takabbur into the game. Because it's not our strength which brought us Iman or the understanding to perfom good deeds, it's only the mercy of Allah. We should feel sorry for them like our Pophet did, he shed tears even for Jews who died, because he knew where there destination would be.

eBooks Written By Deobandi Ulama

These eBooks are really good if you want to expand your knowledge about islamic regulations and they can anwser a few questions, too... if not many. And the authors aren't just your average practising muslims, but they are highly respected ulama from the Darul Uloom Deoband (India) like Maulana Ashraf Ali Thanvi (r.a.), who is still remembered as 'Hakeem-ul-Ummah' even years after his death. By the way if you're interested in more Masail (islamic regulations) lecture, you should get your own copy of his classic work named 'Bahishti Zewar' (Heavenly Ornaments) in Urdu or translated into English.

Now, here are the links to the free eBooks I found on the website of Darul Uloom Deoband:

They are really worth the time to read them. It's very important that we learn our religion, so we can practise it right and show the real Islam to others. Not the Islam that we often see mixed with culture and traditions especially in our islamic countries.

May Allah save us from Jahaliyat and the fire of Hell and grand us entry to the gardens of Paradise. Ameen.