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Muttaqi Aal e Nabi Nahi Hota !

Kya yeh kehna durust hai ke har Muttaqi aur Parhezgar Aap ke Aal me se hai??

Jawab Mulahza Farmayen :

Hadhrath Anas bin Mālik ( Radi Allahu anhu ) se riwayat hai ke Rasūlullah ne Surat ul barāt ke Aylan ke sāth Hadhrath Abu Baqr as-Siddique ( Radi Allahu anhu ) ko Makkah bheja aur Phir Wāpis bulaya ayr Farmaya : Kisike Liye Munasib nahi ke Mere Ahle Bayt me se koi aur is Surat pohochaye, to Aap ne Hadhrath Ali ( Radi Allahu anhu ) ko bulaya aur unko wo Surat ata farmadi.

[ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth number 72, Muhaqqiq ne Farmaya ke Is Hadīth ki Sanad Sahīh hai ].

[ Sunan at-Tirmidhi, Hadīth 3090, Shaykh albāni ne Farmaya ke iski sanad Hasan ( Fair ) hai ].

Hadhrath Ali ( Radi Allahu anhu ) se riwayat ke aakhir Nisf hissa ye hai :

Hadhrath Ali unse Ja mile aur Unse Kitab leli to Hadhrath Abu Baqr as-Siddique afsarda’ halat me Rasūlullah ke pas wapis laute aur arz kiya Ya Rasūl Allah kya mere muta`liq koi wahi nāzil huwi hai?? Aap ne farmaya : Nahi mujhe hukm diya gaya hai ke is zimmedari ko mai khud ada karun ya mere Ahle Bayt me se koi isko pohochaye.

[ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth number 73, Muhaqqiq ne Farmaya ke Is Hadīth ki Sanad Sahīh hai ].

Sahīh Bukhāri, Hadīth Number 1622, Kitab ul Hajj

Rasūlullah bhejte hain Hadhrath Abu Baqr as-Siddique ( Radi Allahu anhu ) ko Amīre Hajj banakar, ye 9va Saale Hijrat hai Madina Tayyaba Ke Kuch Mīlo ke fāsle Par Zul hulefa hai Jaha par log Ihram Baandhte hain.

Imam Badruddin Ayni al-hanafi is maqam par likhte hain ke Hadhrath Siddiqe Akbar ( Radi Allahu anhu ) waha par Pohoche pīchey se Sarkar ne Maulae Qaynat Ali ( Radi Allahu anhu ) ko apni ūthni dekar bheja, Maula Murtudha Jab samne huwe to unse Pucha gaya ke Amīre Hajj bankar aaye ho ya Māmūr banke? Unhone Kaha Māmūr Banke Aaya hun pīchey Chalne ke Irade se Aaya hun Amīr banne ke Irade se Nahi aaya. Pucha ke fir aaye kyun ho? Kaha ke Sarkar ne mujhe bheja hai kaha mere bāre me Koi aayat to nahi nazil huwi?? Kaha aayat ka Pata to Sarkar ko hi ho sakta hai mujhe Iske Muta`liq pata nahi. Pucha fir aye kyun ho? Kaha ke Mujhe Chalkar Ke Maidane `Arfāt me Jo kuffar ke sath kiye huwe Mo`ayde hain Unke Todne ka Aylan karna hai. Unhone kaha ke ye kaam to Mai bhi Kar sakta hun apki Aane ki kya zarurat hai? Maulae Qaynat ( Radi Allahu anhu ) ne Kaha Chalo Fir Sarkar se hi puchlen.

Siddiqe Akbar ( Radi Allahu anhu ) wapis gaye aur Farmaya Ya Rasūl Allah mere bāre me koi aayat nāzil huwi hai?? Kaha ke Koi nazil nahi huwi. Farmaya ke Fir Ali ko kyun bheja hai. Kaha aylan karne ke Liye. Sayyiduna Siddiqe Akbar ( Radi Allahu anhu ) ne kaha aylan to mai bhi kar sakta tha Sarkar ne Farmaya :

Aye Ali Aylan ya Mai kar Sakta hun ya Meri Ahle Bayt me se Koi Aylan Kar sakta hai Ye Mo`ayda aysa hai ke Iska Aylan ya mai khud kar sakta hun ya Meri Ahle Bayt ka koi Fard iska Aylan kar sakta hai.

[ Umdat ul Qari Sharh Sahīh Bukhāri Jild 9 Safah 380, Imam Badruddin Ayni al-hanafi ].

In Roshan tarīn Tasrīhāt ke baad ahbāb khud jawab Faraham karen ke Jab Taqwe aur Parhezgari ki wajah se Sayyiduna Abu baqr as-Siddiqui ( Radi Allahu anhu ) Ahle Bayt me Shāmil na ho sake to Aaj kal ke dawedar Kaise shāmil ho sakte hain Jabke Siddique Akbar ( Radi Allahu anhu ) se bada koi muttaqi aur parhezgar ho sakta hai??

Isse ye kehna Bātil Sabit huwa ke Har Muttaqi aur parhezgar Aap ke Aal se hai.

“Sign’s of Fake Peer or Pir / Murshid / Sufi Shaykh”

“Now a days alots of empty vessels claimed as a Sufi Shaykh. But in reality they are curse on society”

“Some signs of fake peers which are common in today’s Society”

fake-stamp

He picks and chooses which to follow from Shariah,

He enjoys the company of women mostly.

He asks for money under the pretext of using it for good purposes which in reality is for his own purposes.

He makes people whom he has trapped to swear on the Qur’an Shareef that they will continue to support him financially, whatever be the condition.

He goes further in lying about dreaming of Sayyidinah Rasoolullah Sallal Laahu Ta’ala Alayhi Wa Sallam telling him to tell so and so to swear on the Qur’an Shareef that they will continue to give money to him to help the poor.

He always earning fame by using social media ,living luxurious & lavish life with fashionable look & style.

Despite knowing that a person is already Mureed to a Shaykh, he compells that person to take bai’at from him and further says to the person that his peer is fake and his bai’at is null.

He shamelessly boast about his blood lineage and qualifies other Shaykh as inferior.

He lies and says that one can safely lie without condition for the sake of Islam.

He also believes in reincarnation.

“Fake Aalims also dangerous like fake peers in this ummah ,Fake Aalims also want all publicity , name and fame and money. So, Save yourself & others innocent”

“Permissibility of Faatiha Teeja, Daswaan and Chaliswaan(Chehellum) from Quran & Hadith”

The reward (Sawab) of physical and financial good deeds is conveyed and received in favour of the other Muslim and it is permissible, in support of which there are many proofs provided by the verses of the Holy Qur’an, AHadith of the Holy Prophet (Peace Be Upon Him) and the sayings (statements) of the religious scholars. The Holy Qur’an has stressed upon Muslims to pray for the welfare of other Muslims as brothers and well wishers in the Islamic fraternity; funeral prayer of deceased Muslim is a glaring example in this behalf. In the Mishkaat, Babul Fitan, Babul Malaahim, Chapter Two, there is a saying of Hazrat Abu Huraira:

    يضمن لي منكم أن أصلي في مسجد العشاء ، يعني بالأيلة ركعتين أو أربعة ، يقول هذه عن أبي هريرة
    Is there any of you who will undertake to pray two or four rak’ahs on my behalf in the  Masjid of al-Ashshar, stating, “they are on behalf of Abu Hurayrah”

Sunan Abi Dawood, Kitab al-Malaahim, Vol 2, Page 244, Hadith 3754
Shau’ab al-Iman lil Bayhaqi, Bab al Fadail al-Hajj wa al-Umrah, Vol. 9, Page 152, Hadith 3960

From the above narration three clear problems and their solutions can be deduced namely:

     1). To offer physical act of worship (Namaz) with the intention of conveying the thawab of that Namaz to any other person is permissible.
    2). To utter by the tongue praying Almighty Allah to convey the thawab to so and so (by Name) is much better than simple intention.
    3). To offer the Namaz in the Masjid of some righteous saintly person with the intention of receiving more thawab is also permissible.

 

Fatiha, Teeja (Fatiha made on the 3rd day after a person’s death), Daswaan (the 10th day after) and Chaliswaan (on the 40th day after) etc. pertain to the exclusive category of Eesal-e-Sawab and not for receiving any benefit for one’s own self! On these occasions Fatiha (recitation of Qur’an a kind of physical deed of goodness) and Sadqah (a mode of financial involvement) are done mainly, rather exclusively for conveying the reward (Eesal-e-Sawab), in favour of the deceased persons whether near and dear ones or some spiritual dignitaries (Awliya Allah) who are in themselves the fountain heads of blessing and beneficence for their devotees.

In Tafsir Ruh al-Bayan, it is said while commenting on the verse 155 of Surah An’aam:

    وعن حميد الاعرج قال من قرء القران و ختمه ثم دعا امن علي دعائه اربعة الاف ملک ثم لايزالون يدعون له و يستغفرون و يصلون عليه الي المساء او الي الصباح
    It is reported from Hazrat Aa’raj that the person who completes the recitation of the Holy Qur’an from beginning (at a stretch or with intermittent intervals) then prays for its acceptance along with the fulfillment of his desires in the Presence of Almighty Allah, on that occasion four thousand angels say Aameen and they (the angels) remain engaged in the prayer (Dua) for the betterment and forgiveness of that person from morning to evening or from evening to morning. [Tafsir Rooh al-Bayan, Vol. 3, Page 156/157, Under Verse 155 of Surah al-An’aam]

This very subject has also been mentioned in the book of Imam Nawawi’s Kitab al Azkaar, Chapter relating to the Tilawat (recitation of the Holy Quran).

It is evident from the above presented reference that the prayer begged from Almighty Allah on the conclusion of the Completion of recitation of the Qur’an (known as Khatm-e-Quran), is granted by Almighty Allah. The deed of Eesal-e-Sawab is also a dua (invocation) in the Presence of Almighty Allah. This means that if the Eesal-e-Sawab is done when the Tilawat of the Quran has been done in full, it shall be most beneficial both for the person for whom the Eesal-e-Sawab is intended and the person or persons who help completing the reciting of the Quran for that purpose.

In the book Ash’atul Lam’at it is said in the chapter Ziyaratil Qubur (visiting the graves ),

    وتصدق کردہ شوداز میت بعد رفتن اداز عالمتا ہفت روز
    “After the death of the deceased, the sadqah should be given for seven days”. [Ashiat al-Lam’at, Vol. 1, Page 716]

At another place in the some book it is said,
 

    وبعض روایات آمدہ است کہ روح میت مے آید خانہ خورا شب جمعہ پس نظرمی کند کہ تصدق کنند از دے یا نہ
    “The soul of the deceased visits its home in the night of Friday to see whether the inmates (relatives) are offering sadqah or not.” [Ashiat al-Lam’at, Vol. 1, Page 716]

From this it is seen that at places where breads are distributed for seven days continuously (daily) after the demise of the relative and offer Fatiha regularly on each Thursday, the ceremony has this origin as to its admissibility.

In the book Anwar-e-Sati’aah and Hashiyah Khazanat ar-Riwayaat it is written that

    Holy Prophet (Peace and Blessings of Allah be Upon Him) offered sadqah on the third, seventh and fortieth day of the martyrdom of Sayyiduna Hamzah and repeated the same at every sixth months and at the end of the year. [Anwaar-e-Sati’ah, Page 145]

This is the origin and reality of the generally known Teeja, Chaaleewan, Shash Mahi (sixth monthly) and Barsi (yearly) Fatiha among the Sunni Muslims.

Imam al-Nawawi Alaihir rahma has said:

    Hazrat Anas bin Malik used to gather his family members on the occasion of Khatm al-Quran and offered Fatiha, in the Presence of Allah for the welfare of all. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

Hazrat Hakeem Ibn Utbah says that:

    Once Ibn Abi Lubabah invited a group of the people and told them that he had invited them at his home because he was completing the Khatm al-Qur’an on that day so that they might benefit thereby as the dua on that auspicious occasion receives the acceptance from the Almighty Allah. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

It is also reported by Hazrat Mujahid on reliable authority that

    Some righteous persons used to gather the people on the occasion of the Khatm al-Qur’an and told them that on this occasion, the Mercy (Rahmat) from Allah descends upon those present there. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

This provides sanction from holding the gathering on the occasions of Teejah, and Cheh’lam (Chaliswan) is a practice among the saintly persons of the Ahlus Sunnah, which is in a sense their sunnah.

In Raddul Muhtar it is said that according to a Hadith:

    من قرأ الإِخلاص أحد عشر مرة ثم وهب أجرها للأموات أعطي من الأجرِ بعدد الأموات
    If a person recites Surah Ikhlas eleven times and conveys its sawab to the deceased Muslims, then he himself shall receive the Sawab equal to the total reward given to the souls of the deceased Muslims. [Raddul Muhtar, Qir’at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]

It is said in the Shaami:

    و يقرء من القران ماتيسرله من الفاتحة و اول البقرة و اية الکرسي و امن الرسول و سورة يس و تبارک الملک و سوره التکاثر و الاخلاص اثني عشر مرة او احدي عشر او سبعا او ثلاثا ثم يقول اللهم اوصل ثواب ماقرئناه الي فلان او اليهم
    One may recite the Holy Qur’an by way of Fatiha, on any particular occasion in the following manner: In the beginning Surah Fatiha, then the first there verses of the Surah Baqrah then Ayat-ul-Kursi, the last three verses of the Surah Baqrah, then Surah Yasin, Surah Mulk, Surah Takathur and in the end Surah Ikhlas the last one recited Twelve times or Eleven times or Seven times or Three time then pray to Almighty Allah for the Eesal-e-Sawab in favour of so and so person or persons. [Raddul Muhtar, Qir’at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]

In the above passages full procedure of the known offering of Fatiha has been outlined, which in short is that the man offering Fatiha should recite the Holy Qur’an from different places and finally pray to Almighty Allah to grant the reward of the recitation in favour of or persons concerned. Since it is sunnah to raise hand at the time of final prayer of Eesal-e-Sawab, the man should raise both palms joined together up to the shoulders. Thus the proof of the Fatiha is established.

It is said in the Fatawa Aziziyah:

    طعامیکہ ثواب آن نیاز حضرت امامین نمایند برآں قل و فاتحہ ودرود خواندن متبرک می شود وخوردن بسیار خوب است
    “The Fatiha which is intended for Hazrat Imam Hasan and Hazrat Imam Hussain on the food prepared for the occasion should be offerred with the recitation of the Surah Fatiha accompanied by four Quls and the Durood which is the source of blessing and eating the food prepared for the occasion is also blissful.” [Fatawa Aziziyah, Page 75]

In the Fatawa-e-Azizia, at page 41 it is said:

    اگر مالیدہ و شیر برائے فاتحہ بزرگے بقصد ایصال ثواب بروح ایشاں پختہ بخوراند جائز است مضائقہ نیست
    “If the Fatiha for the thawab of the Awliya Allah is offered on the food prepared with the milk and the bread meshed together (known as Maleedah) is also permissible and there is no harm in doing so.” [Fatawa Aziziyah, Vol. 1 , Page 41]

ؑEven the Teeja of Shah Waliullah (who the opposition accepts as their leader) took place. It is recorded in Malfoozat-e-Abdul Aziz:

    روز سوم کثرت ہجوم مردم آں قدر بود کہ بیروں از حساب است ہشتادویک کلام اللہ بہ شمار آمدہ و زیادہ ہم شدہ باشد و کلمہ را حصریست
    In the Teeja (3rd after the demise) of Shah Waliyullah there was a huge crowd of persons who could not be counted easily and number of the Khat’m-e-Qur’an was no less then eighty one or more and the repetition of the Kalima-e-Tayyabah was literally beyond numbers. [Malfoozat-e-Abdul Aziz, Page 80]

This justifies the ceremony of the Fatiha and Teeja and the recitation of the Holy Qur’an as much as it is convenient preferably the Khatm-e-Qur’an.

 

dua-supplication-photos-beautiful-islamic-wallpapers-desktop-wallpaper-free

“Qasim Nanotvi of Madrissa Deoband, writes in his book Tehzeer an-Naas”

جنید کے کسی مرید کا رنگ یکایک متغیر ہوگیا۔ آپ نے سبب پوچھا تو بروے مکاشفہ اس سے یہ کہا کہ اپنی ماں کو دوزخ میں دیکھتا ہوں حضرت جنید نے ایک لاکھ پانچ ہزار بار کلمہ پڑھا تھا یوں سمجھ کر بعض روایات میں اس قدر کلمہ کے ثواب پر وعدہ مغفرت ہے، آپ نے جی ہی جی میں اس مرید کی ماں کو بخش دیا اور اس کی اطلاع نہ دی۔ بخشتے ہی کیا دیکھتے ہیں کہ وہ جوان ہشاش بشاش ہے۔ آپ نے سبب پوچھا۔ اس نے عرض کیا کہ اپنی ماں کو جنت میں دیکھتا ہوں۔ آپ نے اس پر یہ فرمایا کہ اس جوان کے مکاشفہ کی صحت تو مجھ کو حدیث سے معلوم ہوئی۔ اور حدیث کی تصحیح اس کے مکاشفہ سے ہوگئی۔
    “In a meeting, the colour of the face of one Murid of Hazrat Junaid changed suddenly (due to fear). Hadrat Junaid asked him the reason for this sudden fear, the murid explained through mukashifah that he has seen his mother in the hell. Hazrat Junaid had previously recited the Kalima one Lac and five thousand times. Believing that as he had come to know according to certain traditions (riwayat) that by reciting the Kalima for one Lac and five thousand times and the Eesal-e-Sawab thereof in favour of certain deceased there is hope that the deceased shall be granted forgiveness by Almighty Allah, Hazrat Junaid offered the thawab of the said Kalima to the mother of his murid, secretly and silently in his heart without informing the murid. Within a few moments the murid was seen bursting with delight and happiness. On being asked the reason of this sudden change he said that he was seeing his mother joyfully admitted in the Paradise Then Hazrat Junaid explained the situation and said that he had come to know the Mukashifah correctness of the young man through the Hadith and the correctness of the Hadith was confirmed by the Mukashifa of that man.” [Tehzeer al-Naas, Page 24]

From this passage it is observed that through the recitation of the Kalima Tayyaba one lac and five thousand times, and on being given reward to him, it is hoped that the deceased Muslim shall be forgiven of his short comings in the world. This tradition of Esal-e-Thawab has been accepted as the part of the Teeja.

The only  aspect for consideration is whether the food should be kept in front and then offers the Fatiha, by raising hands. There are many Ahadith concerning this point. It is recorded in Mishkaat Sharif, Chapter of Miracles (Al-Mu’jizaat). It is reported by Hadrat Abu Huraira that once he brought some dates in the presence of the Holy Prophet (Peace Be Upon Him) and requested him to pray for its abundant growth

    فضمهن ثم دعا لي فيهن بالبرکة
    The Holy Prophet (Peace Be Upon Him) mixed these dates together and prayed for increased growth of the dates (dry fruit). [Tirmidhi, Bab al-Manaqib, Vol 12, Page 327, Hadith 3774]

It is recorded in the Mishkaat, Babul Mujizat that in the Battle of Tabuk,

    At one stage of the battle a shortage of food was felt in the Islamic army. The Holy Prophet (Peace Be Upon Him) asked every man present there to bring whatever was with him. Every one brought whatever was with him and presented it to the Holy Prophet (Peace Be Upon Him). The tablecloth was spread. The Holy Prophet (Peace Be Upon Him) prayed for the blessing over the food so spread. After this he asked the men to put back the food in the utensils (pots) as a reserve for eating at the food time. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

In the same Mishkaat, it is also recorded that

    On the wedding of the Holy Prophet (peace be upno him) with Hadrat Zainab, Hadrat Umm-e-Saleem prepared a small quantity of valima in celebration of the wedding. But the Holy Prophet (Peace Be Upon Him) invited a large number of Companions to attend the Valima. The food was obviously short. The Holy Prophet (Peace Be Upon Him) recited some prayer on the food and passed his Holy hand over the food. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

There is yet another incident of praying over the food for the blessing in the food which is recorded in the same Mishkaat and it is that

    On the occasion of the battle of Trench (Ghazwa-e-Khandaq), the Companion Hazrat Jabir prepared some small quantity of food for the Holy Prophet (Peace Be Upon Him). When the Holy Prophet (Peace Be Upon Him) came to Hazrat Jabir, He brought some kneaded flour with intent for prayer for its sufficiency to feed the number of guest-companions whom the Holy Prophet (Peace Be Upon Him) had brought with them to participate in taking the food. The Holy Prophet (Peace Be Upon Him) offered Dua for the barkaah in the food and mixed his blessed saliva (lu’ab) as a token of blessing. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

However, it suffices to prove that necessary stages of the Fatiha described in these lines, prove the Fatiha as a permissible offering for the purpose of Eesal-e-Sawab. It is now clear that Fatiha is the combination of the above mentioned two things namely, the recitation of the Quran and Sadqah which are obviously permissible as well as the means and medium of blessing (barkat) in their own way. Then why should the combination of these two in the offering of Fatiha be considered as Haram, when the intent has no mundane or worldly gain in the offering of Fatiha?

For obvious reasons when the ingredients of many eatables are halaal, then on what grounds the combination of these ingredients be declared as unlawful or haraam when the prepared combination does not produce any objectionable result which is not permissible in the laws of the shariah. The other point to observe in this regard is that the thing for which fatiha or dua for blessing is sought, should be placed before the person doing the dua. This is sunnah and the tradition of the Holy Prophet (Peace Be Upon Him) as we have seen that in the cases mentioned in these lines the things for which blessing was prayed were placed before the Holy Prophet (Peace Be Upon Him). The funeral pier (Janaza) of the deceased is placed in front of the Imam who leads the funeral prayer and offers the Dua forgiveness in the Presence of Allah. Just in the same way the foodstuff on which blessing is sought is placed before the person offering the dua. There appears no valid justification for objecting this gesture of seeking Blessings from Almighty Allah. It is said that the Syeduna Rasoolullah Sallallaho Alaihi Wa Sallam while sacrificing the animal of Qurbani prayed for the blessings in favour of the Ummah while the animal of sacrifice lay before him, he recited he following dua on that occasion:

    اللهم هذا من امة محمد
    O Allah! Accept this Qurbani (Sacrifice) on behalf of my Ummah. [Sunan Abi Dawood, Vol. 2, Page 30]

The Dua on the occasion of Aqiqa is also recited over the sacrificial animal that remains before the sight. Reciting Bismillah before eating the food kept in front is the command of the Shariagh. Bismillah, as we all know, is the verse of the Holy Qur’an. Fatiha for Eesal-e-Sawab or blessing is the process on a larger scale but not different in any way!

The leader of the prohibitors of the Fatiha is also in favour of the Fatiha in the current manner. Shah Waliyullah in his book Kitabul Intibah fi Salassil Auliya writes as under.

    پس دہ مرتبہ درود خوانند ختم تمام کنند بر قدرے شیرینی فاتحہ بنام خواجگان چشت عموماً بخواند و حاجت از خدا سوال نمایند
    “Then recite the Durood ten times and after completing it offer the Fatiha in the name and on behalf of the Khwajgan-e-Chisht on some sweets and then pray to Allah for His Blessing.” [Kitabul Intibah fi Salassil Auliya, Page 114]

Shah Waliyullah in his other book ‘Zubdatun Nasaaiq’ writes while replying to a question addressed to him:

    وشیر برنج بر فاتحہ بزرگے بقصد ایصال ثواب بروح الیشاں یزند و بخورند مضائقہ نیست و اگر فاتحہ بنام بزرگے وادہ شود اغنیا راہم خوردن جائز است
    “Offer Fatiha on the food cooked with the mixture of rice and milk for the Eesal-e-Sawab of some Wali Allah and eat some of this yourself besides offering to the poor and the needy, If the Fatiha is offered in the name of some mystic great personality. Then this can be taken even by rich and the well to do persons.” [Zubdat an-Nasaiq, Page 132]

“Hazrat Haji Imdadullah, the Murshid of Ashraf Ali Thanwi and Rashid Ahmad Gangohi has written in his book ‘Faisla Haft Mas’ala”

“No one has any objection and it is acceptable to all that the issue of Eesal-e-Thawab by itself for the blessings of the deceased persons is justifiable; however if the Fatiha or Eesal-e-Sawab is done in the name of some chosen person and restrict in the blessing thereof exclusively to that personality, believing it as Fard or Waajib, then such a course is prohibited except that this exclusive offering is on account of some specific reason without believing as Fard and Waajib, then such an offering can be allowed. This may be taken as or suggesting recitation of certain part of the Holy Qur’an in the offering of some Nawafils or other suggested prayers. The latter course has the approval and consent of the religious scholars, for example, practice of some Mashaikh in the Namaz of Tahajjud.” [Faisla Haft Mas’alah]

Then at another place he says:

    “Though the intent in the heart for offering any namaz is permissible, but in order to have a kind of union between the heart and the tongue, it is advisable if the intent (Niyat) of the Namaz may also be uttered by tongue. Apropos of this holy intent in respect of the Namaz, if a few words O Allah! Grant the Sawab of this Fatiha to some deceased. It should be taken as something permissible, This in other words, justifies the offering of the Fatiha or Eisale Sawab, as is usually done by devotees of the Sunnat wal Jama’at, especially some portion of the Holy Qur’an is also recited in the latter occasions in which the sawab of the Quran will be added to the offering of Fatiha. The most striking feature of this admissibility of the Nazar-o-Niyaz as the high ideals expressed by the great scholar” [Faisla Haft Mas’alah]

Hazrat Haji Sahib continues saying:

    “The Giyarhween of Ghaus Pak, Daswan, Beeswan, Chehlam, Shashmahi and Salan (The fatiha ceremonies of the day, twentieth day, fortieth day, the Sixth montly and the Annual Fatihas), Tosha of Hadrat Shaikh Abdul Haq and Barsini of Hadrat Shah Bu Ali Qalander, the Halwa of Shab-e-Bra’at and other modes of fatiha etc come within the purview of this general admissibility.” [Faisla Haft Mas’alah]

The broad hearted words of the great Pir Sahib have settled the problem of Fatiha as a great and worth while decision in this behalf, on the moral logical, philosophical, religious, and spiritual grounds, leaving no justifiable excuse or objection in this behalf and if any such things crop up by way of objection or denial then it will not be difficult to answer them effectively!

“Islamic Standards Of Marriage”

Islam has declared piety and good character as the standard for matrimony.  There is a Hadith in both Sahih Bukhari and Sahih Muslim:

Translation of Hadith: Women are married for 4 things: First, their wealth.  Second, their family.  Third, their beauty.  Fourth, for their piety.  So, you select the pious one, otherwise you will be deprived of blessings.

The Holy Prophet (Sallallahu alaihi wa sallam) declared piety as the standard, as neither wealth is permanent nor beauty.  Beauty is a fleeting shadow and wealth can be lost in a moment.  In reality, piety and character is the only permanent wealth, which benefits and provides relief and succor in this world and the hereafter.  If the parents are religious, then they will raise their children also in the same manner and their entire lives become blessed.

The Hadith does not mean that parentage, wealth and beauty should not be considered and that matches with these should be rejected, but that the final deciding standard should be piety and character.  It is fine if along with piety, the girl is of a high, wealthy family and beautiful as well.

The primary reason for the deterioration in married life at present is that we have ignored piety and taken wealth and mere physical beauty as the standards, due to which many girls are facing many problems.  We should try to solve these problems so that life becomes blissful and the problems of the Ummah are solved.

There is a Hadith in Sunan Ibn Majah: The Holy Prophet (Sallallahu alaihi wa sallam) said: For a Momin, the best thing after Taqwa (piety) from which a man draws benefit is a pious wife.  When he orders her, she obeys him, when he sees her, she makes him happy, when he gives her an oath (with an order), she fulfills it and when he goes away (for some work, journey, etc.), she desires good for him through her person and his wealth.

There are strict warnings about those who take only physical beauty, parentage, and wealth as the standard for marriage.  There is a Hadith in Mojam Tabarani that the Holy Prophet (Sallallahu alaihi wa sallam) said: Whoever marries a women for her status, Allah Ta’ala increases his humiliation and debasement and whoever marries a lady for her wealth, Allah Ta’ala increases his poverty and whoever marries a lady for her parentage (ignoring her piety and character), then Allah Ta’ala increases his shame and disgrace and whoever marries a lady only to guard his eyes from doing wrong and protect his chastity and treat her relatives, made from this association, nicely, then Allah Ta’ala grants Barakaah (blessings) in the woman for the man and grants Barakaah in the man for the lady.

There is a Hadith in Sahih Muslim that, this world is a place to draw benefit from and the best thing from which benefit can be drawn is a pious woman.

The way the standard for selecting a bride is piety and good character, in the same way, the standard for selecting a bridegroom is also piety and good character.  There is a Hadith in Jame’ Tirmidhi:

When such a person sends a proposal to you whose piety and character is well liked by you, then accept it otherwise there will be corruption on the land and there will be great disturbances.

Because of these commandments, the Sahabah would not feel any hesitation or embarrassment in marrying off their girls even to pious Abyssinian slaves and Allah Ta’ala has granted Barakaah in their lineage as well.

The result of not making piety and character the standard for marriage is that both boys and girls are simply waiting for marriage.  For girls, dowry is an issue and for boys, the expenses of Valima remain an issue, the gateways of immorality have been opened wide and indecency is rampant, which invites new diseases.  There is a Hadith in Sunan Ibn Majah:

Translation of Hadith: The Holy Prophet (Sallallahu alaihi wa sallam) said: When indecency and immorality happens openly in a nation, then plague and other new diseases will come, about which the earlier had not even heard of.

The difference between Sufi Shaykhs and Islamic Scholars ?

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Question :- What are the requirements of a Shaykh?

Answer :- “The Shaykh  should be capable of fulfilling the objective and purpose of the Bai`at’.  He should be aware of Quranic imperatives and Prophets ( sal-lal-lahu alaihi wa sallam) traditions and necessary Islamic Jurisprudence (rules) and most importantly should have been blessed with the companionship of an experienced Shaykh.  The distinction of a good Shaykh is that when you think about him or look at his picture or see him personally, your evil considerations (wasaawis) and useless thoughts stop and you are reminded of Allah  Subhana Wa Taala  and Prophet Mohammad ( sal-lal-lahu alai hi wa sallam).

The difference between  Sufi Shaykhs and  Islamic Scholars

A Sufi Shaykh-e-Kaamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet’s ( sal-lal-lahu alaihi wasallam) subordination and often enthroned with the legacy of unveiling (kashf – spiritual vision) and immanence ( meaning Allah’s –  Subhana wa taaala signs are clearly visible to him in the Cosmos).

The Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning.  He exposes the wrong beliefs of people  with logical explanations and conclusive evidence from  Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are very popular among masses. They enjoy large followings because of their religious rhetoric and media coverage.    

All Sufi Shaykhs are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them try to keep away from public glare.   Whereas most of the Islamic Scholars are not Sufi Shaykhs, though they prefer to be called  ” Shaykh or Murshid or Peer or Hazrat”.

Sufi Shaykhs practically traverse  spiritual stages ( Sharia – Tareeqah – Haqeeqah – Ma’arefa ) which cannot be visualized by Islamic Scholars.

Islamic scholars teach Islamic theory, whereas Sufi Shaykhs cleans people’s hearts with which their understanding capacity and wisdom in knowing Islam increase manifold.

Proofs from The Holy Quraan regarding BAI’AT

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Bai’at literally means “to promise” and derives from the root word meaning “to sell”. In English the term Bai’at is often translated as “Oath of Allegiance” or “Pledge”.
Taking Bai’at is Sunnah as our Holy Prophet Hazrat Syedina Rasool Allah ( sal-lal-lahu alaihi wa sallam ) took Bai’at from the Sahaba on many occasions. In one narration our Holy Prophet Hazrat Syedina Rasool Allah ( sal-lal-lahu alaihi wa sallam )  said:

‘Will you not make bai’at to the Rasul of Allah?’ We stretched our hands and enquired: On what shall we make Bai’at to you, O Rasul of Allah? He  (sal-lal-lahu alai hi wa sallam) said. ‘That you make the Ibaadat of Allah,- that you associate nothing with Him,- that you perform the five Salaat; that you hear and obey.”
(Muslim, Abu Daawood, Nisaai)

In the Qur’an, Allah  Subhana Wa Taala  says about Bai’at:

“Verily, those who Swear Allegiance unto thee, O Beloved Muhammad (sal-lal-lahu alaihi wa sallam ), in truth Swear Allegiance to Allah: The Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward.”
Qur’an (Surah 48: Verse 10)

After the demise of the Holy Prophet Hazrat Syedina Rasool Allah ( sal-lal-lahu alaihi wa sallam )  this Sunnah was assumed and practised by many elite Sahabah, on the authority of our Holy Prophet  (sal-lal-lahu alai hi wa sallam). These eminent Sahabah included Hadhrat Abu-bakr Siddiq (razi allahu anhu ) & Hadhrat Ali (karam allahu wajhu) and before they departed they also nominated their successful students to carry on this Sunnah. Thus this tradition has been passed down from one generation to the next through an authentic chain of Friends of Allah  Subhana Wa Taala ..This chain is known as a Silsilah and these vary according to the Sufi Order.

To enter a Sufi order one must do Bai’at to a Kamil Sheikh.

There are two types of Bai’ah that one can perform:

Bai’ah al Barakah: This is where one initiates oneself into a spiritual order merely for the blessings of being part of the spiritual order of which has a direct link with the Holy Prophet (sallalahu alaihi wasallam) without a break in sequence. This Bai’ah is beneficial and brings one in the bank of those who have a link with the beloved ones of Allah.

Bai’ah al Iradah / Bai’ah al Salikeen: This is where one “sells” one’s self and surrenders completely to to the Friend of Allah  Subhana Wa Taala . Similar to how the corpse is left in the hands of the ghassal’ (washer). This Bai’ah leads one to receive both deen and dunya Spiritual Faiz. It is this very type of Bai’ah that was undertaken by the Sahaba upon the hands of the Prophet (sallallahu alaihi wasallam) and is also injuctioned in the Quran as it leads one to Allah  Subhana Wa Taala :

“O you who believe, fear Allah and seek a means of approach unto him, and strive in His path so that you may attain success”
Qur’an (Surah 4: Verse 38)

1.Those who swear allegiance to you,swears allegiance to ALLAH.The hand of ALLAH is over their hands so whosoever breaks his oath,he breaks it to own loss and whosoever fufils the covenant which he made with ALLAH then ALLAH shall soon give him great reward.
(sura fath verse 10)

2.Surely ALLAH was pleased with the believer when they were swearing allegiance to you under the tree,and ALLAH knew what were in their hearts so he sent down on them tranquility and rewarded them with a near victory.
(sura fath verse 18)

3.O Prophet!When believing women come to you for taking oath of allegiance at your hands,that they will not associate anything with ALLAH,and they will not commit theft,and will not commit adultery and nor kill their children and nor will bring a calumny forging it between their hands and feet,and will not disobey you in anything good.then accept their allegiance and beg ALLAH to forgive them.Undoubtely ALLAH is all forgiving,merciful.
(surah mumtahinah verse 12). 
As per this its cleared that Women also takes a Bai’at.

What is Sufism – A Complete Explanation

There are several branches of knowledge or sciences in Islam. All of which have been derived from the Quran, Hadith and Sunnah. Some of these branches of science include Science of Fiqh, Science of Hadith, Science of Tafseer, Science of Tajweed etc.

Sufism, also known as Tasawwuf, is also a science in Islam and one who seeks to acquire this knowledge is called a Salik, Mureed, Disciple. We will often use the word “Mureed” on our site.

Sufism is a spiritual path in Islam which one travels in order to recognize and attain closeness to Allah  Subhana Wa Taala . Commonly known as Marifut and Qurb of Allah  Subhana Wa Taala . Treading this path develops the spiritual faculties of man for realization of Divine Realities, the truth. Ultimately, one becomes a Friend of Allah  Subhana Wa Taala .

To fulfill this objective one begins by taking Bai’ah or Ba’it meaning “Oath of Allegiance” from one who has already traveled this path i.e a Friend of Allah  Subhana Wa Taala . They are also known by titles such as Murshid, Pir, Sheikh, Sufi Master, Saint, Sage etc .We will often use“Sheikh” or “Hadhrat / Hazrat” on our site.

After taking the oath of allegiance, in the hands of a Shaikh, there are many variations as to how the Shaikh will guide his Mureed to Allah  Subhana Wa Taala . These varying methods are known as Tariqahs or Sufi Orders.

The following four principles, however, are emphasized and form the basis of all legitimate Tariqahs:

1. Full adherence to Shariah: The Islamic Law
2. Observance of all Sunnah.
3. Remembrance of Allah  Subhana Wa Taala .
4. Code of Love & Discipline

The following diagram illustrates the science of Sufism in a nutshell:

Sufism Steps

IN A NUTSHELL:

Sufism is confined within the boundary of Shariah, Islamic Law. This has ten stations. From the introduction one will have learnt that the first enclosure a Mureed must enter is Shariat. Shariat, or Islamic law, is the centerpiece and backbone of Islam. It’s principles are based on the Qur’an & Sunnah. Shariat comprises of 10 stations. These are as follows:

Stations of Shariat:
First Station: Faith
Believe in Allah, His angels, His Books, His Prophets & Messengers, the Day of Judgement and that fate, good and bad, is destined and comes from Allah. Furthermore Faith (Iman) is accentuated by affirming belief in resurrection after death. To hold this belief with certainty is one of the imperatives of faith.

Second Station: Salaat
Offer the 5 times daily prayers on time with due care & attention to all its pre-requisites.

Third Station: Zakah
Pay the Zakah (poor due), which is obligatory on those who have adequate financial resources and material requisites.

Fourth Station: Fasting
Fast in the month of Ramadhan.

Fifth Station: Hajj
Perform Hajj i.e. Pilgrimage to Ka’ba (House of Allah) once in life time (subject to affordability)

Sixth Station: Lawful Earnings
Exert physical / mental effort to earn one’s lawful livelihood and sustenance.

Seventh Station: Abstinence from Sins & Unlawful Sustenance
Abstain from committing major sins, indulging in minor sins and from using Haram (Unlawfully earned) sustenance as these blacken the heart and harden it like a stone, rather even harder than that.

Eighth Station: Observance of all Shariah Guidelines
Observe all Shariah injunctions, thus showing obedience and submission to Divine Command and abstinence / continence with regard to forbidden things. One should be careful never to exceed the limits of Haram & Halal as laid down in the Shariah.

Ninth Station: Recitation of the Holy Quran.
Recite the Quran regularly and affirm the truth by translating its teachings into action and spirit.

Tenth Station: Tabligh
Enjoin the good and forbid the practise of evil deeds.

Stations of Tariqat:
The path towards Allah  Subhana Wa Taala  is called Tariqah. This also has Ten Stations.

Tariqat is the pathway to Allah. To travel on this path the successful Mureed is required to adorn and adopt certain qualities/stations. Tariqat also comprises of 10 stations. These are as follows:

First Station: Repentance
The first station is Tauba (repentance) which requires the seeker to keep turning to his Lord (Allah) for forgiveness of the sins and acts of transgression.

Second Station: Virtue
Next to Tauba are the acts of virtue and piety. The soul of which is good conduct and morality embracing all praise-worthy practices and attributes, because goodness of conduct and morality magnifies the virtues and good deeds.

Third Station: Endearment
Following virtue is Mujahida (endeavour), Taqwa (Fear of Allah) and Piety. These are the traits which endear the devout Mureed to the holy Prophet  (sal-lal-lahu alai hi wa sallam). It is an established fact that the man who endeavored and improved his standing with Allah and His Prophet  (sal-lal-lahu alai hi wa sallam) set himself on the path of righteousness. He who failed, in this respect, remained roaming in the wilderness of despair without vision and hope.

Fourth Station: Fear & Hope
Apprehensiveness and optimism generate fear and hope. Fear and hope are interconnected and together they protect the seeker from despair of Allah’s Mercy and resolve against falling indifferent to the fear of Allah.

Fifth Station: Renunciation of Sensual Desire
Renounce and abandon all sensual desires stemming from sexual urges, longings and cravings of mundane nature. The pursuit of these blackens and hardens the heart.

Sixth Station: Safeguard
Abstain from using anything that causes you doubts and suspicions. These include food, clothing and wealth in which the line of distinction with regard to Halal and Haram cannot be drawn. Regarding this, a serious, strict and scrupulous stance should be taken to avoid every thing doubtful.

Seventh Station: Dedication
To devote, meditate and supplicate before almighty Allah with tearful eyes. Turning to Him in repentance and asking for His forgiveness of all sins with humility, submissiveness and self-negation. This should entail sincerity of heart and earnest desire for seeking shelter in Allah from the sinister designs and manoeuvrings of Shaitan (Satan).

Eighth Station: Appeasement
Win the pleasure and satisfaction of your Murshid in every matter. This state, of Murshid’s satisfaction and pleasure, can be achieved by virtue of obeying him in word and deed without wavering of mind or sceptism.

Ninth Station: Pleasant Focus
Give patient ear for listening to the sermon delivered by one’s Murshid. Aiming thereby to act upon the advice administered. When the Mureed goes out for this purpose, it is important to exercise the utmost courtesy, cheerfulness, amiability, politeness and chastity.

Tenth Station: Reliance
Forsake every thing save Allah Almighty. This state calls for the heart to completely disengage from all the reliance of creation because indulging in them harms the proximity and nearness to God and erects an impenetrable curtain before his eyes.

The speed at which one travels the path of tariqat which results in purification of the heart is based on one’s commitment & adherence to

i) Following the Sunnah fervently
ii) Performing Zikr & Meditation regularly
iii) Sitting in the company of one’s Sheikh often.

When one has been purified from all spiritual and character blemishes one will have arrived at Haqiqat. Haqiqat also has ten stations. Once this has been gained true, sincere and complete love of Allah  Subhana Wa Taala  & His Rasul  (sal-lal-lahu alai hi wa sallam) will be realised and one will have been blessed with the Qurb (nearness) and Marifat (recognition) of Allah  Subhana Wa Taala . You will understand you have gained Marifat because it also has ten stations.

At this point you will have fulfilled your purpose of life!

This site has been configured to introduce you to the theoretical and practical aspects of Sufism & to encourage you to take a step in this direction. Please use the menu on the left to learn more about all the various stations & aspects of Sufism.