Auliya Allah - Friends of Allah

Auliya Allah - Friends of Allah (Azzo Jal)

TYPES OF Auliya (Friends, Protectors, Helpers, Supporters) According to Quran and Sunnah:
"O you who believe! Take not the Jews and the Christians as 'Auliya' (friends, protectors, helpers etc.), they are but 'Auliya' to one another. And if any amongst you takes them as 'Auliya' then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrongdoers and unjust)." 5:51

"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islâmic Monotheism, this Qur'ân, and Muhammad ), and have driven out the Messenger (Muhammad ) and yourselves (from your homeland) because you believe in Allâh your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path. 60, 1.

"Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve". 60, 2.

"Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allâh). He will judge between you. And Allâh is the All-Seer of what you do". 60, 3.

Indeed there has been an excellent example for you in Ibrâhim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allâh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allâh Alone," except the saying of Ibrâhim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allâh) for you, but I have no power to do anything for you before Allâh ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return, 60, 4.
Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allâh (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allâh is Rich (Free of all wants), Worthy of all Praise. 60, 6.

Perhaps Allâh will make friendship between you and those whom you hold as enemies. And Allâh has power (over all things), and Allâh is Oft-Forgiving, Most Merciful. 60, 7.

Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allâh loves those who deal with equity. 60, 8.

It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allâh forbids you to befriend them. And whosoever will befriend them, then such are the Zâlimûn (wrongdoers those who disobey Allâh). 60,9

O you who believe! Take not as friends the people who incurred the Wrath of Allâh (i.e. the Jews). Surely, they have been in despair to receive any good in the Hereafter, just as the disbelievers have been in despair about those (buried) in graves (that they will not be resurrected on the Day of Resurrection). 60, 13.

Disbelieving Relatives
O you who believe! Take not for 'Auliya' (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimun (wrongdoers, etc.) 9:23 Hypocrites.

Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not 'Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad ). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither 'Auliya' (protectors or friends) nor helpers from them. 4:88-89

Those who take disbelievers for 'Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. 4:139

O you who believe! Take not for 'Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? 4:144

Awliya for Muslims
Muslims Behold! verily on the friends of Allah there is no fear nor shall they grieve. 10.62; Those who believe and (constantly) guard against evil. 10,63.

As to those who turn (for friendship) to Allah His Apostle and the (fellowship of) believers it is the fellowship of Allah that must certainly triumph. 5, 56.

Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all) friends and protectors one of another. As to those who believed but came not into exile ye owe no duty of protection to them until they seek your aid in religion it is your duty to help them except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah seeth all that ye do . 8, 72.
 
Let not the believers take for friends or helpers unbelievers rather than believers; if any do that in nothing will there be help from Allah; except by way of precaution that ye may guard yourselves from. 3, 28.

Verily, your Walî (Protector or Helper) is Allâh, His Messenger, and the believers, - those who perform As-Salât (Iqâmat-as-Salât), and give Zakât, and they bow down (submit themselves with obedience to Allâh in prayer). 5:55 What hadith says about Awliya Allah
The Prophet (s) said, "'ulama ummati ka anbiya'i Bani Isra'il" which means "the scholars of my Nation are like the prophets of the Bani Isra'il." And the Prophet (s) said in another hadith "al-'ulama warithat ul-anbiya," (Ibn Majah and Tirmidhi) which means "the scholars are the inheritors of the prophets." Therefore it is difficult to see a way in Islam which allows one to discard scholars and scholarship.

Abu Hurayra narrated that Rasool Allah (saw) said (hadith Qudsi), " Whoever harms any of my Deputies, I shall declare war on him. The striving of my Servant to please Me does not receive a reward greater than that of fulfilling what I have commanded him to do. My servant volunteers in his perseverance, offering supererogatory devotion to please Me and to earn my Love. Once I cast My love upon him, I become his hearing with which he hears, his sight with which he sees, his hand with which he exacts justice, and his foot that carries him. Should my servant pray for something, I will answer his prayers and should he seek refuge in me, I will protect him. Indeed, there is nothing that I have decreed, which I hesitate to do for the sake of a believer except causing him to experience death. He dislikes it, and I hate to displease him, but I have thus ordained."

`Umar ibn Al-Khattaab once found Mu`adh ibn Jabal (ra) sitting and crying near the Grave of RasuuluLLah (saw). He asked him, " Why are you crying?" Mu`adh said, " I remember something RasuuluLLah said : "The slightest ostentatiousness is Shirk, and whoever harms any of Allah`s Deputies has surely earned Allah`s Wrath."
`Umar ibn Al-Khattaab (ra) said, " Some of Allah blessed servants are neither Prophets nor Martyrs, they are special People, who on the Day of Reckoning, the Prophets and the Martyrs will envy them for their ranks and nearness to their Lord. " Someone asked, " O RasuuluLLah , who are they, and what kind of deeds do they perform so that we may love Them as well?" RasuuluLLah said, " They are People who love one another in Allah, even though they have no consanguineous ties, money to exchange or worldly business to barter with. I swear by Allah on the Reckoning, their faces will be effulgent lights and they will be raised on Pulpits of Light. They will not be subject to fear when the creation is seized by the awesomeness of the Day of Resurrection, nor will they be subjected with sorrow when the rest of creation will be seized by it." He then recited << Surely, Allah`s Deputies are not subject to fear nor shall they grieve>> (Quran 10:62).

No Muslims in Town to be Friends With?
Or have they taken (for worship) Auliyâ' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. 42:9 And whoever takes Shaitân (Satan) as a Walî (protector or helper) instead of Allâh, has surely suffered a manifest loss. 4:119

Shrimps To Go

Shrimps To Go

Maulana Amjad Ali Azmi Al-Qadri (Hanffi) writes in "Bahr e Shariat" Part 15, Vol. 2: There is difference of opinion on shrimps being a fish or not and based on it, is the difference of opinion on it being lawful or unlawful. Apparently it does not look like a fish. It rather looks like a worm. So one should avoid it. ("Radul Mukhtar") [PS: "Rad-ul-Mukhtar is written by Syed Mohammed Amin Ash-Shaheerba Bin Abideen Shammi, may Allah's mercy be upon him (died 1253H.)]

Following is abstracted form "Sufficient Provision for Seekers of the Path of Truth" by Sheikh Abd' Al-Qadir Al-Jilani (Translation: Muhtar Holland) Vol. 2: In the words of Bakr ibn 'Ubaidillah (may Allah bestow His mercy upon him): "A man can not be truly pious [taqi] until he has come to be pious in a way he approaches the dining room.... According to Shahr ibn Hawshab (may Allah bestow His mercy upon him): "The truly devout person [muttaqi] is one who is ready to abstain from something that is quite harmless in itself, as a precaution against slipping over into something else that could be harmful" …. According to Abu Yazid Bastami (may Allah bestow His mercy upon him), true devotion [taqwa] is: "Cautious avoidance [tawarru'] of all things that are of doubtful legality [shubuhat]….

Shrimps (prawns) can also live outside water and no one calls it a fish in regular day to day language. But since the cautious scholars of the past have mentioned the discussions and given no judgment it is up to every individual to decide.

SHRIMPS (prawns) ARE A DOUBTFUL LEGALITY!

To recite Durood before and after Adhan

To recite Durood before and after Adhan

1. Some people say that it is Bid’ah (innovation) to read the Durood Shareef before and after the Azaan.

2. The Ahle Sunnah Wal Jama'at believes that it is permissible to recite the Durood Shareef before and after the Azaan. This is a current practice in many of the Arab countries.

3. The following Quranic verse commands us to send Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam) and no specified time has been set aside for this. Allah Ta'ala says: "O ye who Believe! Send Durood and Salaams upon him in abundance." (Part 22, Ruku 4)

4. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said that when we hear the voice of the Mu'azzin, we should repeat whatever he has said and then send Durood Shareef upon him. He said that the person who sends one Durood upon him, Allah Ta'ala will send ten mercies upon that person. (Sahih Muslim, Al-Qaulul Badi) In this Hadith Shareef, proof is found here that the Holy Prophet (sallal laahu alaihi wasallam) asked us to recite the Durood Shareef after the Azaan.

5. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: "If, when performing any good deed you do not commence with the praise of Allah and send Durood upon me, then that deed is empty of blessings." (Al Jaame Sagheer) Which Muslim is there who does not consider the Azaan to be a good deed?

6. In fact it was Salahud’deen Ayubi (radi Allahu anhu) who gave the command of Durood Shareef to be recited before and after the Azaan. Hazrat Salahud'deen Ayubi (radi Allahu anhu) was a very great and pious King who liberated the Baitul Muqaddas. Great Muhaqiqeen and Muhaditheen made Du'as for him.

7. Hazrat Qaazi Iyaz (radi Allahu anhu) said that it is permissible to read Durood Shareef at the time of Azaan. He says, "And from among the occassions on which Durood should be sent, one of them is at the time of remembering him (Prophet Muhammad sallal laahu alaihi wasallam), when taking or writing his blessed name or at the time of Azaan." (Shifa Shareef)

8. Hazrat Mulla Ali Qaari (radi Allahu anhu) in his book "Fathul Mueen" says that Durood should not only be recited before Azaan, but also before the Iqaamah.

9. Sheikh Kabeer Bakari (radi Allahu anhu) has stated that it is desirable to recite Salaatus Salaam before the Azaan and the Iqaamah.

10. Thus, to recite Durood Shareef before and after the Azaan is totally permissible and those who follow this are the Ahle Sunnah Wal Jama'at.

Quran Khani

Quran Khani

Rendered into English from “Anwar-ul-Hadith” by Mufti Jalaluddin Amjadi

Imam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates that Aa’s son of Vayl had made a will to free 100 slaves on his behalf (after his death). His son Hisham freed 50 slaves, his other son wanted to free 50 slaves but said first let me ask the Prophet of Allah (Sallallaho Alihi Wassallam). So he went to the Prophet (Sallallaho Alihi Wassallam) and asked, “Ya Rasool Allah! (Oh Prophet of Allah!) (Sallallaho Alihi Wassallam) my father had made a will to free 100 slaves and my brother has freed 50 shall I free the other 50” Prophet (Sallallaho Alihi Wassallam) replied, If he (Aa’s bin Vayl) had been Muslim then if you would free them or do charity or perform pilgrimage it would reach him.

Imam Abu Dawood (may Allah be pleased with them both) narrate that Saad son of Ubaddah (may Allah be pleased with him) went on holy wars (gazwaa’t) with the Prophet (Sallallaho Alihi Wassallam) and when he returned to Madina his mother had passed away. He (Saad) asked the Prophet of Allah (Sallallaho Alihi Wassallam), ‘Umm e Saad’ meaning my mother has died which charity [sadqa] is better for her. Prophet (Sallallaho Alihi Wassallam) replied, “Water!” Saad (may Allah be pleased with him) dug a well and said this well is Saad’s mother (that is, may its reward go to Saad’s mother). (Mishkat)

Imam Muslim (d. 261H) narrates from Ayesha (may Allah be well pleased with her) said one man came and said “Ya Rasool Allah! (Oh Prophet of Allah!) (Sallallaho Alihi Wassallam) my mother has suddenly passed away and she has made no will. I suppose if she would have got a chance to talk she would have given charity (sadqa) so if I give charity on her behalf would its reward get to her sprit (Ruh) The Prophet (Sallallaho Alihi Wassallam) replied, Yes it will reach her! Imam Nawawi (d. 676) in his explanation of Muslim (Sharh Muslim) says this means this narration (hadith) proves that if charity is given for the dead body its reward gets to the dead. Scholars have consensus on this.

Imam Nassai (d. 303) narrates from Son of Abbass (may Allah be well pleased with him) said one woman asked the Prophet (Sallallaho Alihi Wassallam), my father has passed away and he did not perform pilgrimage (hajj). Prophet (Sallallaho Alihi Wassallam) replied perform pilgrimage from your father (i.e., on his behalf).

Imam Tibrani (d. 360) and Darul Qatnni (d. 385) narrated that the Prophet of Allah (Sallallaho Alihi Wassallam) said, whoever passes by the grave and recites “Qul ho Wallah-ho Ahd…” (Al-Ikhlas Chapter 112) So the grantor will get the reward equal to the quantity of the dead bodies.

All these hadith mentioned above are in proof of having a Quran Khawani “reciting Quran”. Also remember that benediction [dua’] is accepted when the Quran is completed and so several people recite the Quran in times of calamity and depression and at the end make benediction for peace.

May Allah save us from the satan and his evil traps. May Allah grant us paradise in the neighborhood of our beloved Prophet (Sallallaho Alihi Wassallam), Ameen!

Method of praying Qaza Salahs Quickly

Method of praying Qaza Salahs Quickly

If someone have missed Salahs in their account. Either one time's or of many years, they must pray their Qaza as soon as possible. Salah is a Fard and not forgiven. On the day of judgement Salah will be the first thing asked about.

For the people who have many years of missed Salahs. There is a way to pray them quickly. Following instructions have four exeptions and has all Fards and Wajibs for a complete Salat. Please pray your Qaza as soon as possible. Even of you could pray one days Qaza Salahs every day which are only 20 rakahs (3 wajib witr), please do it. It only takes few mins to perform 20 rakahs according to the following instructions.

1) In Ruku and Sajdah instead of reciting "Subhaana Rabbiyal Azeem" and "Subhaana Rabbiyal A'la" three times, say it only once. But make sure do not leave Ruku poster untill the Meem (M) of Azeem has been said properly. Similarly do not leave the posture of Sajdah until Ala has been said completely. Just make sure to say these Tasbeehaat properly and do not rush.

2) In third and four Rakah of Fard Salah instead of reciting the whole Soorah Fatiha say, "Subhan Allah" three times and go to Ruku, . Make sure "Subhan Allah" has been recited three times properly, do not rush. This exeption is only for Fard. In third rakah of Witr it's a must to recite full Soorah Fatiha followed by at least three ayahs of Quran or a soorah (as we usually do in first and second rakah).

3) In last Qaidah (when we sit for Attahyyat) before Salam, after Attahyyat instead of full Durood and Dua just say, "Allah Humma Salle Ala Sayedena Mohammad Wa Aalihi", then finish the Salat with Salam. Dua is not a must here.

4) In Witr, instead of full Dua-e-Qunoot just say "Rabbigh Fir Lee" one or three times.

(Fatawa Rizvia, Part 3, Page 622)

Wonders of Jama'at

12 Wonders of Jama'at

Jamm’at is when muslims gather to make salah in which one is the Imam who leads and the rest are muqtadee who follow him; there is great reward for jamm’at.

1) Sayeduna Anas (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Whoever reads Salah with Jamm’at for forty days with the first takbeer * ; two salvations will be written for him: one from hell and one from hypocrisy.”

2) Sayeduna Abdullah bin Umar (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Salah with Jamm’at is twenty-seven times greater than salah prayed alone.”

3) Imam Muhammad Gazali (Rahmatullahi Alaih) says, “Salah was so important to our salafsaliheen [pious predecessors] that if they missed the first takbeer they would mourn for three days and if anyone missed jamm’at then they would mourn for seven days.” (Mukashifatol Quloob)

4) Sayeduna Maymoon bin Mahraan (Rahmatullahi Alaih) came to the masjid. He was told that the jamm’at has finished. Upon hearing this, he sadly said, “The fazilat (auspiciousness) of this [jamm’at] is better than ruling over Iraq .” (Mukashifatul Quloob)

5) Sayeduna Abu Hurairah (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “If the people knew what was in the [calling of] Azaan and [being a part of] the first saf [row of jamm’at] then they would not get it without drawing names. So they would draw names [i.e., they would compete for the honor of these two acts]. (Bukhari)

Thoughts and Points

6) Jamm’at is compulsory for every sane and mature man who has the ability to pray salah. It is very important for the people living in the vicinity of the masjid to attend the jamm’at.

7) To move closer to a masjid or madarsa with the intention of getting Jamm’at is a very commendable action. May Allah give us the taufeeq to keep our Masjids and Madarsas filled. In fact, keep this in mind when moving or buying a house.

8) If you live so far that you can not drive or walk to the masjid or madarsa comfortably then make time to come for jamm’at atleast once or twice a day or week or more[based on distance and means of travel] to atleast earn the reward of coming for and praying with jamm’at.

10) One should not think ‘I can’t make it for Jamm’at, I am too busy with school or work and family, this if from the Shaitan or our ill-Consciouss. If you make the intention and effort, Allah-willing, the hardships will go away.

11) Stand in the saf (rows) shoulder to shoulder so that there is no space left imbetween.

12) To wait for Salah has been called “Salah,” so be punctual for the Salah.

* First takbeer which is also called Takbeerul Tahreema

Jewels of Quran

Jewels of Quran

Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakr bin Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy Quran. I asked, "You have died, how are you reciting," upon which he said, "After every Salah and finishing of the Quran, I would pray "O Allah, give me the Taufiq to recite the Quran in my grave" and that is why I am praying." (Faizan-e-Sunnat)

Ahadith

The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when water goes over it. The People asked, "How can they [hearts] be cleaned." The Prophet replied, "To remember death in abundance and to recite the Holy Quran." (Mishkat)
3) That chest which does not have any Quran in it is like an abandoned house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its' Halal to be Halal and its Haram to be Haram [i.e., accepted it commandments of Halal and Haraam], Allah will accept the intercession for such 10 people on from him whom Hell had already become Wajib. (Tirmizi, Ibn-e-Majah)
5) Whoever is an expert in reciting the Holy Quran is with the Kiraman Katebeen and whoever reads the Quran with pauses and it is difficult for him, that is, his tounge does not move easily and he recites with difficutly for him there are two rewards. (Bahar-e-Shariat)
6) The one who has memorized Quran will be told to read and climb and recite with Tarteel (clear and distinct recitation) like you used to read with Tarteel in the Dunya; your place will be where you read your last Ayat. (Bahar-e-Shariat)
7) Allah says, "Whoever was kept busy with the [recitation] of Quran from my Zikr and asking me, I will give him better than those who I give to those who ask" and the excellence of the Word of Allah over all the other words is like the excellence of Allah over all his creation.
8) Learn the Quran and read it because whoever learned the Quran and read it and did Qayam with it is like a bag filled with Musk whose fragrance is spread everywhere and whoever learned the Quran and slept that is he did not do Qiyamul Layl is like a bag which is filled with Musk and its mouth has been closed. (Tirmizi, Ibn-e-Majah, Nisaee)
9) Read the Quran when you heart feels affection and attachment and when your heart becomes bored stand up that is stop reciting the Quran. (Saheeh Bukhari and Muslim)
10) Decorate the Quran with your (good) voices. (Mishkat)
11) O People of the Quran, do not make the Quran a pillow, that is do not be lazy and be careless, and read the Quran in the day and night like it is the Haq of Recitation, and spread it, that is, read with good voices or do not take compensation for it, and whatever is in it, reflect upon itso that you may attain success, and do not hurry in its reward because the reward for it is great (which will be given in the Akhirah). (Bahiqi)

Rewards for certain Surahs and Ayahs

The Holy Prohpet said:
1) Surah Fatiha is a cure from every illness. (Darmi, Bahiqi)
2) Do not make your home a graveyard, the Shaitan runs from the home in which Surah Baqrah is recited. (Sahih Muslim)
3) Whoever memorized the first ten ayahs of Surah Kahf will be saved the Dajjal. (Sahih Muslim)
4) Whoever recites Surah Kahf on the day of Jummah, there will be a Nur brightened for him between two Jummahs.
5) Everything has a heart and the heart of the Quran is Surah Yaseen, whoever read Yaseen, Allah will write the reward of reading the Quran ten times from him. (Tirmizi and Darmi)
6) Whoever reads Surah Yaseen for the pleasure of Allah, his past sins will be forgiven so read this near your deceased. (Bahiqi)
7) (Reading) Qul hu WAllahu Ahad (Surah Ikhlas) is equal to [reading] one third of the Quran.
8) Whoever read Ayatul Kursi after every Fard Salah, he will be under the protection and security of Allah. (Dailmi on the Authority of Sayeduna Ali)
9) (On the Day of Judgement) a caller will say O Recitor of Surah Inaam, come to Jannat for loving Surah Inaam and its recitation.
10) Surah Tabarak (Surah Mulk) saves one from Hell.
11) Whatever task is not begun with Bismillahi Rahamni Raheen remains incomplete and unfinished.

Ettiquteets and Rules of Tilawat:
1) To memorize one Ayah of the Quran is Fard-e-Aeen on every Mukallaf Muslim; to memorize the entire Holy Quran is Fard-e-Kafyah; to memorize Surah Fatiha and a small Surah or something similar like three small Ayahs or one long Ayah is Wajib-e-Aeen. (Durre Mukhtar)
2) To read the Holy Quran while looking at it is better then reading without looking at it because in this case one touches the Holy Quran, sees the Holy Quran, and reads the Holy Quran and all this is Ibadat. (Bahar-e-Shariat)
3) To read the Holy Quran in the restroom and such places of impurity is not allowed (Na-Jaiz)
4) It is Haraam that everybody read the Holy Quran in a gathering loudly at once, however, it is necessary to read loudly enough so that one can hear what he/she is reading, that is, if there is no other distraction like noise. (Bhare-e-Shariat) Also, many children read together at once in a Madrsa loudly for learning purposes and this is okay.
5) It is better to read the Quran loudly that is if somebody praying, sleeping, or somebody ill will not be distracted. (Gunyah)
6) If somebody is reciting the Quran incorrectly then it is Wajib to tell him/her unless if one fears jealousy and hate. (Gunyah)
7) To memorize the Holy Quran and then to forget it is a sin.
8) It is from the ettiqutes of respecting the Holy Quran that one does not put their back towards the Quran or spread their legs towards the Quran or sit in a high place when the Quran is beneath. (Bahare Shariat)
9) During recitation reflect on what you are reading. For example, when reading about punishment, one should repent; when reading about paradise, one should rejoice and pray for Jannah.
10) The way to do Sajdah of Tilwat is as follows: If one hears or reads the Ayat of Sajdah then he should stand with the intention of performing the Sajdah of Tilawat and saying Allahu Akbar should go into Sajdah and should recite the Tasbeeh of Sajdah atleast three times. Then, saying Allahu Akbar, one should stand up. To say Allahu Akbar both times is Sunnah. Similarly, to stand before and after the Sajdah is Mustahab. (Durre Mukhtar)

Lastly, learn how to read the Quran in the company of a Qualified Sunni Alim [and mature sisters must go to a Qualified Sister] who can teach them how to read as this is necessary. At times, while reciting many brothers and sisters unknowingly make mistakes in recitation which change the meaning which breaks their Salah. Likewise, send your children to Madrsas where they may learn how to recite the Quran with correct pronunciation and Qirat. If there is not a Madrsa in your town, then establish one. Knowledge of Islam leads one to Love Allah and helps to build a good moral character within the Muslim community. By learning the Quran, a Muslim saves his Salah, his Iman, and his Akhirah. Learning the Quran is not limited to just learning how to recite the Holy Book, rather, it is a life long process of learning how to recite it and understand what the Quran says. The noble Ulama have worked hard and written volumes of Tafseer which consists of Ahadith, Stories, and important points. After learning the Quran, we must practice it and spread the word into our family and community.

THE SQUEEZING OF THE GRAVE

THE SQUEEZING OF THE GRAVE

It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be he Muslim or non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior and dishonor, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.

Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?

In the Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (radi Allahu anhuma) narrates that a Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment.

From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.

Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (radi Allahu anhu) and "Sharahus Sudur" by Imam Jallaludeen Suyutwi (radi Allahu anhu).

Let us now quote another example from the period of the Taabe'ins. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the Permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."

N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He has narrated Ahadith from Hazrat Anas (radi Allahu anhu) and various other Companions. Shuba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (radi Allahu anhu). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)

Imam Baihaqi (radi Allahu anhu) narrates from Qazi Nishapuri Ebrahim (radi Allahu anhu) who states that, "A pious woman passed away. Among those that were present for her Janazah was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, 'By Allah, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise'. She explained that whosoever took part in her Janazah, Allah would forgive them, and that the coffin thief took part in the Janazah. The thief immediately covered the grave and repented with a true heart."

Indeed this is the greatness of the beloved servants of Allah, that one goes to them as a thief and returns as a Saint himself.

It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated:
"When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."

As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the Mercy and Assistance of Allah. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Almighty Allah Himself has promised them all these gifts?

After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.

Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?

The Holy Prophet (sallal laahu alaihi wasallam) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either!

The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (alaihimus salaam) seeking assistance, when finally they reach the Holy Prophet (sallal laahu alaihi wasallam), he will say, "I am for it (that is, I am that person who will intercede for you)."

He will then go into prostration and Praise the Almighty Allah, after which the Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted."

The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply "rewarded" for their folly.

May the Almighty Allah bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed. Aameen!

IMPORTANT QUESTION

IMPORTANT QUESTION

Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him will be immediately nullified?

ANSWER
This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (sallal laahu alaihi wasallam) has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell.

We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.

So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.

Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.
Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.

THE REASON FOR THE CREATION OF MAN

THE REASON FOR THE CREATION OF MAN

Every creation of the Almighty Allah has been created for some specific reason and purpose, namely, the sun, the trees, water, the wind. Explaining the purpose for the creation of Man, the Almighty Allah states: Wa ma khalaqtul Jinna wal insa illa liya'budun - "I have not created Man and Jinn, but that they worship Me." (Ad Dhaariyat: Verse 56)
Worship can only be performed if there is recognition. In other words, mankind and Jinn have been created to recognize the Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.

From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.

By understanding this, we must examine its connotation, it's results and it's meaning in the light of Islamic Law.

There is a Hadith-e-Qudsi found in the Sahih Bukhari explaining this: The Prophet (sallal laahu alaihi wasallam) has explained that the Almighty Allah has stated: "He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it."
Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of becoming the beloved.

In the following verse, Almighty Allah is explaining how we can achieve His closeness. He states: Kul in kuntum tuhiboonal laaha fattabi'ooni yuh'bibkumul laahu - "Say (O Muhammad to them), if you love Allah follow me, Allah will love you." (Surah Ale Imraan: Verse 31)

In other words, after we have adopted piety and abstinence in following the Holy Prophet (sallal laahu alaihi wasallam), will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only does he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah.

Imam Fakhrudeen Raazi (radi Allahu anhu) in his "Tafseer Kabeer", explains the above Hadith: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Almighty Allah states that He becomes the slaves eye and ear. When the Magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."

We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proved this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator Possesses this Attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.
When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr?

It also seems to be the habit of these "believers" to relate verses meant for the Kufaar towards Muslims, perhaps they are merely following the habit of their forefathers. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar (radi Allahu anhuma) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."

DIVINITY CANNOT BE GIVEN

DIVINITY CANNOT BE GIVEN

Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.

DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK

The Almighty Allah states in the Holy Quran: Man zal lazi yashfa'u indahoo illa bi izni. "Who is it that can intercede with Him, except with His permission." (Surah Baqara: Verse 225)
From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless.

The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (sallal laahu alaihi wasallam) as proven by many authentic sources. Thereafter, the other Prophets, the Martyrs (Shuhada), the Saints, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.

The Holy Quran is evidence of Hazrat 'Isa (alaihis salaam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: Wa ubri'ul akmaha wal abrasa wa uh'yil mawta bi iznillahi - "I heal those who are born blind and the leper and I raise the dead by Allah's permission." (Surah Ale Imraan: Verse 49)

We know that to perform amazing duties as explained by Hazrat 'Isa (alaihis salaam) is indeed the Grace of the Almighty Allah, yet this great Prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed.

When he has said, "these duties are performed through the permission of Allah", immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets and Saints can perform miracles and do so with the Permission of Allah, how can any sensible person call this action as being Shirk. This belief is purely Tauheed.

If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah are explained.

?HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY

?HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY

The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah.

THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE

This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Possesses these Attributes and so does the slave. No one has given these Qualities to Allah, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah. This is, in fact, one of the clear differences between the Almighty Allah and His slave.

THE MEANING OF TAUHEED

THE MEANING OF TAUHEED

The meaning of "Tauheed" is to believe that there is no Partner to Allah in His Being and in His Attributes. In other words, how Almighty Allah is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.

THE DIFFERENCE BETWEEN TAUHEED AND SHIRK

After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge which is one of the Attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?

THE DIFFERENCE

No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allah. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed.

If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.

Tauheed or Shirk

Tauheed or Shirk

by
HAZRAT ALLAMA SYED AHMED SA'EED KAAZMI (RAHMATULLAH ALAIH

PREFACE

This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, in so far as the belief in seeking assistance from great Prophets and Saints is concerned.

Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Alaihi rahma) was a great Aalim, Scholar and a specialist in the Field of Hadith and Tafseer, to which he made a voluminous contribution. He earned the title of "Ghazzali-e-Zamaan" or "The Ghazzali of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tauheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman.

The aim of the writer is not one of trivial argument and discussion based on hearsay, rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims, yet these practices are mocked by a few "enlightened Modern-day" Muslims.

May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.
Bismillahir Rahmaanir Raheem

THE UNITY OF ALLAH

The Being of the Almighty Allah is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is One and is actually Present. Those who are Allah-conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language which is as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."

For example, peace can only be understood and appreciated by that person who has felt and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tauheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed.

The Almighty Allah has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.

Benefits of Duaa

Benefits of Duaa

Numan bin Basheer narrates from Rasool-Allah , "Duaa is ibadat." Then He read this ayat . (Tirmizi, Abu Dawod, and Ibn-e-Majah)

Abu Hurairah narrates from Rasool-Allah , "In the court of Allah, there is no greater thing than duaa" (Ibn-e-Majah)

Abdullah bin Umar narrates from Rasool-Allah ," Among whatever has been descended and whatever has not been descended Duaa is beneficial of all. Oh people of Allah! Assume Duaa a must for yourselves. (Tirmizi)

Abdullah bin Umar from Rasool-Allah , "For whoever the door of duaa opened, for him the doors of mercy are opened. Whatever duaa is asked from Allah the best duaa is for well-being and safety among them." (Tirmizi)

Abu Hurairah narrates from Rasool-Allah , "Allah is extremely displeased with the person who doesn't do duaa to Allah". (Tirmizi)

Salman narrates from Rasool-Allah , "Your Rab is modest and kind. A person raise his hands in HIS court and HE leave them empty, Allah shies from it." (Tirmizi and Abu Dawood)

Jabir narrates from Rasool-Allah , "Whoever does duaa to Allah, Allah fulfills his seeking or in exchange averts misfortune until the duaa is not related to sin or breaking some relation." (Tirmizi)

Abu Hurairah narrates from Rasool-Allah , "Do duaa to Allah with this confidence that HE will accept it and know this well that Allah doesn't accept the duaa done with a negligent and careless heart. (Tirmizi)

Salman Farsi narrates from Rasool-Allah , "Duaa turns away destiny and good deeds lengthen age. (Tirmizi)

Umar narrates that, "Whenever Rasool-Allah raised his hands for duaa He did not put down them down until HE took both hands over his face." (Tirmizi)

Aisha (Radi Allahu Anha) narrates that, "Rasool-Allah liked duaas that were inclusive and he left the rest." (Abu Dawood)

Abdullah bin Umar narrates from Rasool-Allah , "Duaa for a person not present is accepted quickly by Allah." (Tirmizi and Abu Dawood)

Abu Hurairah narrates from Rasool-Allah , "Three duaas are such in which there is no doubt of their acceptance: 1) Father's duaa 2) Traveler's duaa 3) Duaa of the oppressed". (Timizi, Ibne Majah)

Abu Hurairah narrates from Rasool-Allah , "Three types of people's duaas are not rejected: 1) At the time of iftar the person who has fasted 2) Adil ruler's duaa 3) The duaa of the oppressed. Allah raises the duaa of the oppressed on the clouds and the doors of heaven are opened for it and Allah says, "Oath of MY Majesty and Honour! I will help and aid you. Even though if the help is after few days." (Tirmizi)

Abu Hurairah narrates from Rasool-Allah , "When anyone of you does duaa then don't say "Oh Allah! Forgive me if you want", "Have mercy on me if you want", "Give me subsistence if you wish" rather believe completely that HE will do whatever HE wishes. Nobody can force HIM." (Bukhari)

Abu Hurairah narrates from Rasool-Allah , "Allah excepts the duaa of a person till the duaa is not related to sin or breaking of some relation and until he does not haste in that duaa. The people (May Allah be happy with them) asked, "Oh Rasool-Allah! What is meant by haste?" He replied, "That the person say "I did duaa again and again but my duaa wasn't accepted and afterwards he becomes hopeless and leaves the duaa. This is called haste." (Muslim)

Jabir narrates from Rasool-Allah , "Don't do Bad-duaa [against] yourself, your wealth, or for your children. May it be the moment of acceptance in the court of Allah and your Bad-duaa be accepted. (Muslim)

Boraidah narrates that Rasool-Allah heard a man performing duaa like so *1, so He said, "He [the man] has performed duaa with the Ism-e-Azam and when Allah is asked through the Ism-e-Azam, Allah grants and when duaa is performed with it HE accepts it." (Tirmizi and Abu Dawood)

Asma binte Yazeed (Radi Allahu Anha) narrates from Rasool-Allah , "Ism-e-Azam is in these two ayahs and in the beginning of Ale-Imran . " (Tirmizi and Abu Dawood)

Abu Hurairah narrates from Rasool-Allah , "Saying is dearer to me than this world and all that is in it." (Mislim)

Abu Hurairah narrates from Rasool-Allah , "Whoever said hundred times in one day his sins are erased even if they are equal to the foam of the sea." (Muslim and Bukhari)

Abu Hurairah narrates from Rasool-Allah , "Every Prophet had a special duaa which is accepted in the court of Allah. All Prophets were in quick in their duaas. On the day of Judgment, for the intercession of my Ummah, I have saved my duaa. My duaa will reach to every person in my ummah, who did not make any partners with Allah. (Muslim)

*1

Etiquette of Eating

Etiquette of Eating

Zikr of Allah

Zikr of Allah

Abu Darda narrated that Rasool Allah said, “Should I not tell you of such a thinga which are the best and purest deeds in the court of your Lord, high in ranks (darajat), better for you then spending gold and silver (in Allah’s path), and better than slaying the neck of the enemy during war? The Sahaba said, “Yes, Oh Rasool Allah! .” He said, “It is Zikr of Allah.” (Tirmizi)

Abu Huraira narrated that Rasool Allah said, “Any gathering in which people sit and do not do Zikr of Allah and do not send Durood upon their Prophet is of loss for them. If Allah wills, give them azab (punishment) and if wills, forgive them.” (Tirmizi)

Abu Huraira narrated that Rasool Allah said, “Allah Tabaraka wa Ta’ala says when a person moves his lips for Zikr of Allah, I am with him. “ (Bukhari)

Abu Huraira narrated that Rasool Allah said, “Allah Tabaraka wa Ta’ala says I am closer to my slave than his supposition of which he keeps of me. And when he/her does Zikr of Allah, I am with him/her. If he does Zikr in his heart, I do his Zikr near MY proximity (closeness) and if he does Zikr in a gathering, I mention him in a gathering Afdhal (better) than it. (Bukhari)

Abu Musa Ash'ari narrated that Rasool Allah said, “He/She who does Zikr of Allah and he/she who doesn’t, their example is of like an alive and a dead. (Bukhari)

Abu Huraira said that Rasool Allah said, “The angels look for those who do Zikr of Allah on the paths. When they find those who are doing Zikr of Allah then they call each other, “Come, your desired has been found.” Then those angels cover those are doing Zikr of Allah up to the skies of this world with their wings. And Allah Rabbul Izzat says about them to those angels “What are my slave doing?” Though Allah knows more than those angels. The angels say, “Those people are doing your Tasbeeh, Tahmeed, and Tamjeed.” Rab Ta’ala says, “Have they seen me?” The angels say, “We swear by your pure Entity, they have not seen you.” Rab Ta’ala says to them, “If they had seen me then what would be their state?” The angels say, “If they could’ve seen you then they would do your Tamjeed and your Tasbeeh even more."

Rab Ta’ala says, “What slaves are asking from me?” The angels say, “They are asking for Jannat from you.” Rab Ta’ala says, “Have they seen Jannat?” The angels say, “We swear by Your Pure Entity, they have not seen Jannat.” Rab Ta’ala says, “If they had seen Jannat then what would be their state?” The angels say, “If these people had seen jannat then their greed, desire, and inclination for it would increase. Rab Ta’ala says, “What else are they doing?” The angels say, “They are seeking refuge.” Rab Ta’ala says, “From what are they seeking refuge?” The angels say, “They are seeking refuge from Hell.” Rab Ta’ala says, “Have they seen Hell?” The angels say, “Oh Rab, we swear by Your Pure Entity, they have not seen it.” Rab Ta’ala, “If they had seen it then what would be their state?” The angels say, “If they had seen it then they would run even further away from it and fear it even more.

Rab Ta’ala says, “angels, Be witnesses that I have forgiven them.” An angel says, “There is one person amongst them who is not part of those who do Zikr, he is there for some necessity of his/her.” Rab Ta’ala says, “These are such people that even those sitting among them are not deprived.” (Bukhari)

Anas narrated that Rasool Allah said, “When you pass by gardens of paradise, eat fruits of them. The Sahaba said, “What are the gardens of Paradise?” He said, “The gatherings of Zikr.” (Tirmizi)

Abu Huraira narrated Abu Saeed Khudri said that Rasool Allah said, “Whenever a Jama'at (a group of people) sits for Zikr of Allah, the angels surround it. Blessing covers that Jama'at. And peace and calm descends on them. And Allah mentions them to the angels present in HIS court. (Muslim)

Ameer Muaviah narrated that the Rasool Allah passed by a Jama'at and asked them, “Why have you gathered here?” Some people of the Jammat replied, “We have gathered here for the Zikr and Hamd of Allah because by guiding us towards Islam He did favor on us. Rasool Allah said, “By Allah, have you gathered only for this (purpose)?” They said, “By Allah, we have gathered here only for such purpose. Rasool Allah said, “I did not give you oath because of any imputation (doubt) rather it is because Jibraeel came to me and told me that Allah Azzawajal boasts of you in the gathering of the angels. (Muslim)

Abdullah Bin Abbas narrated that Rasool Allah said, “The Shaitan sticks to the heart of the child of Adam. When he does Zikr of Allah, he (the Shaitan) runs away from him. And when the child of Adam becomes careless from the Zikr of Allah, the Shaitan begins to put was-wasah (evil suggestions) into his heart. (Bukhari)

Abdullah Bin Umar narrated that Rasool Allah said, “Don’t have a conversation [without] Zikr of Allah. Because talking too much without Zikr of Allah is the reason for the heart’s hardness and wretchedness. And that person becomes distant from Allah in whose heart there is wretchedness. (Tirmizi)

Abudullah Bin Bisr narrated that one person asked, “Ya Rasool Allah! There are many commands on me of Islam. Tell me of such a thing which I may hold on to steadfast. Rasool Allah replied, “Always keep your tongue wet from Zikr of Allah.” (Tirmizi)

Abdullah Bin Bisr narrated that a villager came to the Holy Court of Rasool Allah and asked, “Which man is the best?” Rasool Allah said, “It is the luck and good-fortune of that person whose life is long and his deeds are good.” He asked, “Ya Rasool Allah! Which deed is the best?” Rasool Allah said, “Your tongue be wet from Zikr of Allah when you part from this world. (Tirmizi)

Muaaz bin Jabal narrated that Rasool Allah said, “The people of Jannat will only regret that moment which had been empty of Zikr of Allah.” (Beheqi)

IMAM SHAAFEE 150 A.H. - 204 A.H

IMAM SHAAFEE (150 A.H. - 204 A.H.) Mohammed bin Idris Al Shaafa'ee (radi Allahu anhu) famously known as Imam Shaafa'ee was born in 150 A.H. and belonged to the Quraish tribe.

EARLY LIFE

When he was 10 years old, he came to Makkatul Mukarramah from Palestine where he grew up. He was very intelligent and had an excellent memory. He memorized the entire Holy Quran at the age of 7. By the age of 15, he had memorized the entire Muwatta of Imam Maalik (radi Allahu anhu). Before the age of 20, he studied Islamic Jurisprudence under the Mufti of Makkatul Mukarramah, Sayyiduna Muslim bin Khalil al Zanji and also Sayyiduna Sufyaan bin Uyayana (radi Allahu anhuma). Imam Maalik bin Anas (radi Allahu anhu) was also his teacher.

IN  IRAQ

When the Governor of Iraq visited Madinatul Munawwarah, he was so impressed by Imam Shaafa'ee (radi Allahu anhu) that he persuaded him to become an Administrator. As Imam Shaafa'ee (radi Allahu anhu) was in conflict with the Government officials, he was deported to Iraq and brought in front of Haroun Rasheed who was very impressed with Imam Shaafa'ee (radi Allahu anhu).

He now studied Islamic Jurisprudence under Imam Mohammed Ash Shaybaani (radi Allahu anhu), who was the student of Imam Abu Yusuf (radi Allahu anhu), who was the student of Imam A'zam Abu Hanifa (radi Allahu anhu). Thus, Imam Shaafa'ee (radi Allahu anhu) became a master of both the Hanafi and Shaafa'ee School of Fiqh.

IN EGYPT

On his way to Egypt, he lectured in Makkatul Mukarramah in the Haram Shareef. Imam Ahmed bin Hambal (radi Allahu anhu), who was studying at the time in Makkatul Mukarramah found great benefit from these lectures. Imam Shaafa'ee (radi Allahu anhu) then went to Baghdad where he spent 3 or 4 years and finally went to Egypt. He was now 50 years old.

In Egypt, scholars from all over the world came to study at his feet. His famous pupils were Sayyiduna Rabi bin Sulayman, Sayyiduna Abu Yacoob Al Ruwayta and Sayyiduna Abu Ebraheem bin Yahya Al Muzani (radi Allahu anhumul ajma'in).

HIS WORKS

Kitaabul Umm and "Ar Risaalah" are the two famous books on Islamic Fiqh written by him.

PASSES AWAY 

Some reports say that he was injured seriously by a person called Fityan, while other reports mention that he passed away through natural illness on the last day of Rajab in the year 204 A.H.in Egypt. Maalik Al Kaamil, the Ayyubid Sultan, built a Mazaar for him in 608 A.H. 

Imam A'zam Abu Hanifa 80 A.H. - 150 A.H

Imam A'zam Abu Hanifa 80 A.H. - 150 A.H

Imam A'zam Abu Hanifa (radi Allahu anhu's) full name was Numan bin Thaabit bin Zuta bin Mah. He was born in Kufa in Iraq in 80 A.H. He belonged to the pious period of the Taabi'ins (Successors of the Sahabas).

DIVINE MISSION

It is stated in a Hadith Shareef which Imam al-Harizmi reported from Sayyiduna Abu Hurayrah (radi Allahu anhumA) that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) said: "Among my Ummah, there will come a man called Abu Hanifa. On the Day of Resurrection, he will be the light of my Ummah." Another Hadith Shareef states: "In every century, a number of my Ummah will attain to high grades. Abu Hanifa will be the highest of his time." These two Ahadith are recorded in "Durr al-Mukhtar."

 EARLY LIFE

While still in his youth, he met great Sahaba like Sayyiduna Anas bin Maalik, Sayyiduna Sahl bin Saad and Sayyiduna Abul Tufail Amir bin Wathilah (radi Allahu anhumul ajma'in). Imam A'zam Abu Hanifa (radi Allahu anhu) was first brought up as a trader, but soon started taking deep interest in Islamic learning.

EDUCATION

He attended the lectures of Sayyiduna Hammad Basri (radi Allah anhu) in Fiqh and then began to study the Hadith. He learnt under great scholars in Kufa. In Basrah he studied under two great Taabi'ie scholars who had learnt Hadith under the Sahaba.

In Makkatul Mukarammah and Madinatul Munawwarah, he learnt under Sayyiduna Ata bin Abi Rabah and Sayyiduna Ikramah (radi Allahu anhuma). In fact, Imam A'zam Abu Hanifa (radi Allahu anhu) had numerous teachers. Some historians say that he learnt Hadith from about 4 000 scholars.

Some of his famous teachers were: Sayyiduna Imam Baaqir, Sayyiduna Imam Jafer Saadiq, Sayyiduna Ali, Sayyiduna Abu Hurayrah, Sayyiduna Abdullah ibn Umar, Sayyiduna Aqabah bin Umar, Sayyiduna Safwaan, Sayyiduna Jabir and Sayyiduna Abu Qatadah (radi Allahu anhumul ajma'in).

AS A TEACHER

When his teacher, Sayyiduna Hammad Basri (radi Allahu anhu) passed away, Imam A'zam Abu Hanifa (radi Allahu anhu) was 40 years old and he began teaching. He became very famous and travelled many places. Students from all over the Muslim world came to him to listen to his lectures, interviews and debates. Imam Maalik (radi Allahu anhu) also learnt under him.

When he was 56 years old, Caliph Mansur came to power after the Ummayad dynasty was overthrown by the Abbasids in 132 A.H. Since Imam Abu Hanifa (radi Allahu anhu) opposed the Caliph's ruthless killing of the Ahle Bait, he was arrested. The Caliph offered the Imam the post of a Qaadi (Judge), but he refused. The Caliph Mansur had him beaten with a stick 30 strokes. His feet bled. Caliph Mansur repented and offered Imam A'zam Abu Hanifa (radi Allahu anhu) 30 000 pieces of silver. The great Imam refused once more. He was imprisoned again and thrashed 10 more strokes every day.

PASSES AWAY

In the Month of Rajab 150 A.H., Imam A'zam Abu Hanifa (radi Allahu anhu) passed away while in Salaah. He had been poisoned by the orders of Caliph Mansur. His Janaza Salaah was performed six times and each time 50 000 people took part. People continued to come and pray for him for 20 days after he was buried. He was 70 years old.

In 459 A.H. a Mazaar (Tomb) was built for him by the Seljuki ruler Alp Arsalan. He lies buried in a Tomb situated near Baghdad in Iraq.

PERSONALITY

Imam A'zam Abu Hanifa (radi Allahu anhu) earned his living by trading. Every Friday, he distributed 20 gold coins to the poor for his parents soul. For 40 years Imam A'zam Abu Hanifa (radi Allahu anhu) performed the Fajr Salaah with the Wudu that he made for the Esha Salaah (ie. he did not sleep after the night prayer). He performed Hajj 55 times. He used to recite the entire Holy Quran once every day and once every night. Imam A'zam Abu Hanifa (radi Allahu anhu) had so much of Taqwa (Piety) that for 30 years he fasted every day (except for the 5 forbidden days). He often read the Holy Quran in one rakaah or two. He did not accept any presents from anyone. He wore clothes like those of the poor. Imam A'zam Abu Hanifa (radi Allahu anhu) once said: "I laughed once in my life and I regret it." He talked little and thought much. It is said that at the place where his soul was taken, he read the Holy Quran 7 000 times.

Introduction of FIQAH

Introduction of FIQAH

Imam A'zam Abu Hanifa, Imam Maalik, Imam Shaafi and Imam Ahmed bin Hambal (radi Allahu anhumul ajma'in)are the leaders of the four schools of Fiqh (Islamic Law).

FIQH  is the Science of Islamic Law or Jurisprudence. It refers to the collection and compilation of Islamic laws based on the Holy Quran and the Sunnah of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). These great Muslims devoted themselves to the task of developing the science of understanding Islamic Law and its practise.

Although they differed from each other, all the four great Imams had great respect for each other. They were all teachers and pupils of each other for the common goal of enhancing their knowledge about Islam. All of them were unanimous on Aqa'ids (Islamic Beliefs). We, as Muslims, must respect the different Sunni schools of thought.

ABSTAINING FROM MISGUIDED GROUPS

ABSTAINING FROM MISGUIDED GROUPS

 The Holy Prophet (sallal laahu alaihi wasallam) clearly warned his Ummah to completely abstain from joining in the gatherings of or listening to the words of any of the other misguided groups that will appear amongst the Muslims, whose beliefs will contradict the beliefs of the largest group of Muslims. 

The beliefs of the largest group of Muslims will be in accordance with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam), the beliefs of the Sahaba and the Salf-e-Saliheen. 

The Holy Prophet (sallal laahu alaihi wasallam) said: "In the period prior to the Day of Judgement, false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers will have ever heard before. Stay away from these deceitful people and do not let them come near you! Do not be misguided by them and do not let them cause strife amongst you!" (Sahih Muslim)

DIVISIONS IN THE UMMAH

 The concept of the Muslim nation separating into 73 sects, is taken from authentic Ahadith such as the following related by Hazrat Abu Hurairah (radi Allahu anhu): "The Messenger of Allah (sallal laahu alaihi wasallam) said: 'The Jews separated into 71 sects, and the Christians into 72, and my nation will divide into 73 sects.'" (Abu Dawud, Tirmidhi, Ibn Majah)

 The Holy Prophet (sallal laahu alaihi wasallam) said: "Seventy-two (of the 73 sects of the Muslim nation) will be in the fire, and only one will be in Paradise; it is the Jama'ah (i.e. Ahle Sunnah Wa Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)

 There is another narration which states: "The Companions asked: 'Which sect will triumph (i.e. achieve salvation)?' The Prophet (sallal laahu alaihi wasallam) replied: 'The sect which adheres to that (set of beliefs and practices) which I and my Companions adhere to.'"

 It should be clear from these Ahadith that the one sect, out of the 73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only segment of the Muslim community which adheres to that which the Holy Prophet (sallal laahu alaihi wasallam) and his Companions (radi Allahu anhum) adhered to.

OPINION OF GREAT SCHOLARS AND SAINTS

 Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (radi allahu anhu) states: "There are 73 groups as foretold by Sayyiduna Rasoolallah (sallal laahu alaihi wasallam) and (bear in mind that), the Ahle Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen) 

Imam Ghazzali (radi Allahu anhu) writes: "The Ahle Sunnat Wal Jammat is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according to the scales of the Holy Quran". (Mujarribaate Imam Ghazal) 

Hazrat Sha Wali'ullah Muhaddith Dehlawi (radi Allahu anhu) states: "As Rasoolallah (sallal laahu alaihi wasallam) has stated, follow this 'Sawad-e-Azam', and when the four Madhabs are within the Sawad-e-Azam then the following of any one of them, is followance of the Sawad-e-Azam. Therefore, refuting any one of them is refuting the Sawad-e-Azam". (Aqdul Jayyad) 

Imam Sufyan Souri (radi Allahu anhu) states: "By Sawad-e-Azam is meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul Qubra) 

Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his book "Fatawa Azeezi" (Vol. 2, pg. 4) that: "The various parts of the Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the Maaturadi, in Fiqh such as the Hanifa, the Shafi'i, the Hambali, in Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the Suhurwardi, this servant considers all of them to be the truth". 

Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the second chapter, page 67 of his "Maktubaat Shareef" that: "The way of salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in their speech, in their actions, laws, for this is the successful group. Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be punished, however, on the Day of Qiyamah this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled."

WHO ARE THE AHLE SUNNAT WAL JAMAAT

WHO ARE THE AHLE SUNNAT WAL JAMAAT

 The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the only group whose beliefs and teachings are truly in accordance with the Holy Quran and Sunnah of the Holy Prophet (sallal laahu alaihi wasallam).

 The beliefs of this group are the same as the beliefs of the Sahaba or noble companions of the Holy Prophet (sallal laahu alaihi wasallam) and the Salf-e-Saliheen (our great pious predecessors).

 In many Ahadith, the Holy Prophet (sallal laahu alaihi wasallam) strongly advised the Muslims to follow his Sunnah and to remain steadfast upon the path of his Sahaba, the Salf-e-Saliheen and the majority of Muslims to remain steadfast upon the way of the Ahle Sunnah.

 The Holy Prophet (sallal laahu alaihi wasallam) said: "I have left two things behind me for you (the Ummah). You will never go astray as long as you follow these two things. One of these two things is Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his Holy Prophet (sallal laahu alaihi wasallam)." (Muwatta Imam Malik)

 The Holy Prophet (sallal laahu alaihi wasallam) said that after he passes away his Ummah should remain firmly steadfast upon his Sunnah and upon the way of his four Muslim Caliphs. He advised us to follow this path alone and to be beware of innovations, which contradict the Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)

 The Holy Prophet (sallal laahu alaihi wasallam) said: "Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!" (Ibn Maja

REMAINING WITH THE AHLE SUNNAT WAL JAMAAT

 The Holy Prophet (sallal laahu alaihi wasallam) advised us to remain firm with the largest group of Muslims and remain steadfast upon their way in beliefs and in actions.

 The Holy Prophet (sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell." (Tirmizi)

 The Holy Prophet (sallal laahu alaihi wasallam) said: "He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam". (Abu Dawud)