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"Islamic Research Media"

“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 Celebrating Urs in Islam ::..

Meaning of the word “URS” from Sahih Hadith

The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’.

Word Urs in Sahih Hadith

The date of demise of the Friends of Allahعزوجل and Buzurgs is called Urs because, whih the angels who question in the grave (Nakeerain) test the deceased and find him to be successful,they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.”

Reference : [Mishkaat, Baabu Ithbaatil-Qabr]

Because these angels have called them ‘Uroos’ on that date, it therefore becomes the day of ‘Urs’,

Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, “What did you say about this man?” He will reply, “He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him.” Meeting the beloved is the day of ‘Urs’, and it is for this reason that the day is called Urs.

Celebration of Urs proven from Sahih hadith and Sunnah of Prophet (صلى الله عليه وسلم)

Let me quote the arabic hadiths again From tafseer ibn e khateer
,
فيدخل فيسلم ثم ينصرف، رواه ابن جرير. ورواه ابن أبي حاتم من حديث إسماعيل بن عياش، عن أرطاة بن المنذر عن أبي الحجاج يوسف الألهاني قال: سمعت أبا أمامة، فذكر نحوه. وقد جاء في الحديث أن رسول الله صلى الله عليه وسلم كان يزور قبور الشهداء في رأس كل حول، فيقول لهم: { سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَىٰ ٱلدَّارِ } وكذلك أبو بكر وعمر وعثمان

Translation : The Prophet Muhammad (صلى الله عليه وسلم) used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad (صلى الله عليه وسلم) used to pray for them. When the beloved Prophet Muhammad (صلى الله عليه وسلم) passed away himself, the Khalifs, Abu-Bakr (رضي الله عنه), Umar (رضي الله عنه), Usman (رضي الله عنه) used to do the same thing.

Reference :

►Tafsir Tabari,

►Tafsir Ibn-Kathir for Quran 13:20

►and Tafsir Qurtabi by Imam Tabari, Imam Qurtabi commentary of Surah Ra’d Verse 20.]

► Shaami states and quotes same hadith in Vol. 1, Baabu Ziyaaratil-Quboor

For Online Source of Tafsir ibn kathir ( Click Here )

So from Above Sahih hadith we conclude that

1) On the day of the passing away of a Saint or on a specific date, his admirers, disciples, followers and relatives assemble together at the grave of the Saint to obtain spiritual benefit and celebrate the anniversary with rejoice.

2) It is also very worthy to recite the Quran Shareef and pass on the Sawaab (reward) to their soul and to recite Fateha and distribute sweetmeat among those present.To Recite Naats or do other forms of Zikr of Allah is also done on such a blessed day.

For proofs on Ishal e Thawab [sending blessing to deceased by good acts ] (Click here )

3) Or to give lectures and remember the work done by Awliyas [rahimullah] and how they acted on Quran and sunnah and spread Islam around the world.

View point of Classical scholars of Al Islam

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ

writes, “Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living.”

[Fataawa Azeezia, Pg. 45]

Shah Abdul-Azeez Muhaddith Dehlwi

Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “This taunt is because people are unaware of conditions.
No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barkat from the graves of the pious, reciting the Holy Quraa and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good,” –

[Zubdatun-Nasaaih fi Masaailiz-Zabaaih]

Hadrat Shaikh Abdul Qudoos Gangoohi رضی اللہ تعالٰی عنہ

writes to Maulana Jalaaluddin, “The Urs of Peers, according to their method with Samaa wl cleanliness, should be practiced,”

[ Maktoob. Letter no. 182]

Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ

the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi [deoband founders ], notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی عنہ writes, “The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Quran is recited, and if there is enough time, Moulood Sharif is read.
Thereafter the reward of this is conveyed.” –

Deobandi founder Rashid Aluned Gangohi

also accepts Urs to originally be permissible. He writes, “

It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ.
Whose grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل “

[Fataawa Rashidia, Vol.1, Pg. 92]

PLACING OF GHILAF [cloth] ON THE GRAVE

Cloth on the grave is placed for respect. There is nothing wrong in it just as Cloth on Kaaba sharif is place to increase its respect.

1) Ghilaf or Chadar (cloth) is placed on the grave of a Wali or pious Muslim for the benefit of the visitors so that they may understand and realise the status of the deceased Muslim.

2) It is allowed to put on a Ghilaf on the graves of Awliya and Ulema when it is recognised that the majority respect the person in the grave. People are also aware of the holy person’s status and gain auspiciousness from the holy person who is resting in the grave.

3) In the famous Hanafi fiqh book, “Raddul Mukhtaar”, it is stated: “It is permissible to place a cloth on the Qabar of a Wali or pious Muslim so that visitors be more respectful when visiting the grave. We should also realise that the basis of action is upon the intention”.

THE BURNING OF INCENSE STICKS, LOBAAN, ETC.

To light incense sticks (agarbatti) and lobaan in the Mazaar of the Awliya (or the gatherings of Khatams) and for the benefit of the visitors is permissible.

One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment.

The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living. In the end this is an act done to create freshness in the air only.

PLACING OF FLOWERS OF THE GRAVE

The placing of flowers on the grave of an ordinary or a pious Muslim is permissible.

Objection: Putting flowers on the graves
Sahih Al Bukhari – Volume 1, Book 4, Number 215
Narrated Ibn ‘Abbas: Once the Prophet (Sallalahu Alaihi Wasallam), while passing through one of the grave-yards of MADINA or MAKKAH heard the voices of two persons who were being tortured in their graves. The Prophet ( said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, “I hope that their torture might be lessened, till these get dried.”

 

so putting flowers or petals on a grave is a established Sunnah.

Allama Tahtawi (radi Allahu anhu) states: “Some among our preceeding Ulama have given a legal verdict that the action of placing flowers or fresh branches is Sunnat and is proven from Hadith”.

Wet grass should not be removed from the grave because the wet grass prays the Tasbih of Allah Taala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased.

On the issue of – > click this link: Kissing a Shrine/grave Or putting head on Grave

PROOF 1

It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir

PROOF: 2

Dawud ibn Salih said: “[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.,

► Ibn Hibban in his Sahih,

►Ahmad (5:422),

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet ” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”),

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa’ al-siqam (p. 126)

►and Ibn Taymiyya in al-Muntaqa (2:261f.)

Seeking / Asking Help from Aulia

..::: Hazrat Umar Farooq Radi Allah Ta’ala Anhu :::..

“If there were to be a Prophet after me,
he would have been Umar.”(Tirmidhi)

“Amongst the nations before your time, there have been inspired people (who were not Prophets), and if there is one amongst my Ummah, he is Umar”
– Rasulallah (SallallahoalaihiwasallaM)

Introduction

Hazrat Umar (R.A) belonged to the Adi family of Quraish tribe. In the 8th generation, his lineage joins with Rasulallah (s.a.w).He was born in 583 A.C., about forty years before the great Hijrah. The early life of Hazrat Umar is not known in detail. In his youth he was a famous wrestler and orator, and a spirited person. He was one among the few people in Makkah who knew how to read and write. His main occupation was business.When the Rasulallah (s.a.w) recieved the revelation and invited people to Islam, Hazrat Umar initially became the sworn enemy of Islam and Rasulallah (s.a.w), and did not hesitate to harm the Muslims at every opportunity.

Hazrat Umar’s acceptance of Islam

It was the sixth year of Rasulallah (s.a.w)’s mission when the leaders of Quraish called a meeting and asked for volunteers for the assassination of Rasulallah (s.a.w). Hazrat Umar offered himself for this job and everybody in the meeting exclaimed that he was the right person for it. While he was on his way, with a sword in his hand, he met Hazrat Sa’d bin Abi Waqqas who enquired of him about where he was going. Hazrat Umar told him that he was going to murder Rasulallah (s.a.w). After some discussion Hazrat Sa’d said, “You had better take care of your own family first. Your sister and brother-in-law both have accepted Islam”.

Hearing this, Hazrat Umar changed his direction and went straight to his sister’s house. When Hazrat Umar knocked at the door, they were being taught the Holy Qur’anby Hazrat Khabbab (R.A). His sister Fatima was frightened on hearing Hazrat Umar’s voice and tried to hide the portion of the Holy Qur’an she was reciting. When Hazrat Umar entered the house he enquired about their Islam and on finding that they had accepted Islam, he first fell upon his brother-in-law and beat him severely. When his sister intervened he smote her so violently on her face that it bled profusely. On this his sister burst out: “Do whatever you like, we are determined to die as Muslims”.

When Hazrat Umar saw his sister bleeding, he cooled down and felt ashamed. He loved Fatima very much but could not tolerate her conversion to Islam. However, deeply moved, Hazrat Umar asked her to show the pages on which the Holy Qur’an was written. But she was, after all, Hazrat Umar’s sister and told him straight, “You can not touch it unless you take a bath and make yourself clean”.

He then took a bath and read the scripts. It was the beginning of Surah Ta Ha (Chapter 20 of the Holy Qur’an). Finally he came to the verse:

“Lo! I even I, am Allah, there is no god save Me. So serve Me and establish Salat for My remembrance.”(Holy Quran – 20:14)

At this, Hazrat Umar exclaimed, “Surely this is the Word of Allah. Take me to Muhammad (s.a.w)”.

On hearing this Hazrat Khabbab (R.A), who had hidden himself in the house, came out from inside and said, “O Umar! Glad tidings for you. It seems that the prayer of the Rasulallah (s.a.w) which he said last night has been answered in your favour. He prayed to Allah: “O Allah, strengthen Islam with either Umar b. Khattab or Umar b. Hisham, whomsoever Thou pleaseth”.
Hazrat Umar then went to Rasulallah (s.a.w). On seeing him, Rasulallah (s.a.w) asked him, “Umar! what brings you here”? He said, “I am here to accept Islam”.
Hearing this the Muslims shouted with joy, “Allahu Akbar! (Allah is the Greatest)” and the sound echoed though the air of Makkah.

As a matter of fact, Umar’s conversion to Islam was a terrible blow to the morale of the disbelieves. Hazrat Abdullah bin Mas’ud, a great Companion, says, “Hazrat Umar’s conversion to Islam was a great triumph, his emigration to Madinah a tremendous reinforcement and his accession to Caliphate a great blessing for the Muslims”.

Hazrat Umar gets the title of Al-Farooq (RAu)

The conversion of Hazrat Umar (R.A) strengthened Islam.Before this, Muslims had lived in constant fear of the disbelievers, and most of them were concealing their faith. The Muslims were now able to offer their Salat publicly. When Hazrat Umar (R.A) became a Muslim, he declared his faith openly before the Quraish chiefs. Though they stared at him, they could not do any harm to him. Then once he had been granted permission from Rasulallah (s.a.w), he led a party of the Muslims to the Kabah to offer Salaat. Hazrat Hamza, who had accepted Islam a few days before Hazrat Umar (R.A), carried another party of the Muslims to Kabah.

When all the Muslims gathered in the Kabah, they offered their Salat in congregation. Rasulallah (s.a.w) led this, and it was the first public Salat in the history of Islam. For this courageous and bold action of Hazrat Umar (R.A), Rasulallah (s.a.w) gave him the title of al-Farooq i.e., the one who makes a distinction between the right (haqq) and the wrong (batil).

Migration to Madinah

When the Muslims were ordered to migrate to Madinah, most of them left Makkah quietly and in secret, but Hazrat Umar (R.A) declared it openly.He put on his armour and first went to the Kabah. After performing the Salat, he announced loudly: “I am migrating to Madinah. If anyone wants to check me, let him come out. I am sure that his mother would cry for his life”.There was no man in Makkah to accept the challenge of Hazrat Umar (R.A). Then he migrated to Madinah boldly.

Hazrat Umar’s services to Islam

Hazrat Umar (R.A) had great love for Allah and Rasulallah (s.a.w). He participated in almost all the big battles: Badr, Uhud, Ahzab, Khaibar, Hunain etc. In the expedition of Tabuk, he gave half of his wealth in the path of Allah.He was next to Hazrat Abu Bakr (R.A) in the sacrifice of his belongings for the cause of Allah.

Rasulallah (s.a.w) also had a deep love for him. Once he remarked, “Were a prophet to come after me, he would have been Umar”.
In another Hadith mentioned in Bukhari, Hazrat Abu Hurairah (R.A) narrated that Rasulallah (s.a.w) said, “In Bani Isra’il (Israelites), there were people who were not prophets but talked to Allah. Were anyone in my Ummah like those persons, he would be Umar”.

The death of Rasulallah (s.a.w) was a great shock to him, and he could not believe it until Hazrat Abu Bakr (R.A) reminded him of a clear verse of the Holy Qur’an on the subject. He then went to the Council Hall along with Hazrat Abu Bakr (R.A) where the people of Madinah had assembled to select the First Caliph. Hazrat Umar (R.A) was the first person to pledge loyalty (Bai’at) at the hand of Hazrat Abu Bakr(R.A), and then helped him throughout the duration of his rule.

Hazrat Umar Farooq – the second Khalifa of Islam

During Hazrat Abu Bakr’s illness he consulted the people about the next Khalifah, and then gave his decision in favour of Hazrat Umar (R.A) who took the charge of Khilafat after the death of Hazrat Abu Bakr (R.A) on 22nd of Jamadius Thani 13 A.H. (23rd August 634 AC).
Umar (R.A.) followed fully the ways of Rasulallah (s.a.w) and the policy of his predecessor, Hazrat Abu Bakr Siddique, with his characteristic zeal and vigour. It was his strict adherence to the Sunnah of Rasulallah (s.a.w) which helped him to subdue the mighty empires of Persia and Byzantine.

The period of Hazrat Umar’s Khilafat undoubtedly is the Golden Age of Islam in every respect.
He was a man of extraordinary genius who not only moulded the destiny of the nation but made history of his own.

He followed the footsteps of Rasulallah (s.a.w) to the fullest extent. It was Hazrat Umar under whose rule Islam became an international power and the mighty empires of Persia and Byzantine crumbled before the army of Islam.Within ten years of his glorious rule, the whole of the Persian Empire, Syria, Palestine, Egypt and a part of Turkey came under the banner of Islam and the nations entered the fold of Islam.

Martyrdom of Hazrat Farooq-e-Azam (R.A)

In 23 A.H., when Hazrat Umar returned to Madinah from Hajj, he raised his hands and prayed:

“O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!”

Some time later, when Hazrat Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against Hazrat Umar on a personal matter, attacked him with a dagger and stabbed him several times. Hazrat Umar reeled and fell to the ground.
When he learned that the assassin was a Magian, he said, “Thank God he is not a Muslim.”

The injuries were so serious that the great Khalifa died the next morning.

Before his death, the Muslims asked him about his successor and he appointed a panel of six persons; Hadrat Uthma Zubair, Talha, Sa’d bin Waqqas and Abdur Rahman bin ‘Auf (R.A) to select a Khalifah from amongst them within three days after him.

He requested Hazrat Aisha (R.A) for permission for his burial beside Rasulallah (s.a.w), just as Hazrat Abu Bakr Siddique expressed the same wish. Though she had reserved that place for herself, on Umar’s request she gave it to him and that is where he was buried.

Wives and Children

Wives:

1. Hazrat Zainab (R.A) accepted Islam but died in Makkah. She was sister of Uthman bin Maz’un. She gave birth to Hazrat Abdullah Abdur Rahman and Hazrat Hafsah (wife of Rasulallah (s.a.w)) were the children she bore to Hazrat Umar.

2. Malkiah bint Jarwal, she did not accept Islam and was divorced in 6 A.H. according to Islamic law. She gave birth to Ubaidullah.

3. Quraibah bint Abi Ummiyah, she also did not accept Islam and was divorced in 6 A.H.

The above three marriages had taken place before Hazrat Umar (R.A.) accepted Islam. After accepting Islam he contracted marriages with the following:

4. Ummi Hakim bint-ul-Harith, she gave birth to a girl named Fatimah.

5. Jamilah bint Asim, she gave birth to a son who was named Asim. She was a Muslim but was divorced for some other reason.

6. Umm Kulthum bint Hazrat Ali (R.A). She was married in the year 17 A.H. She gave birth to Ruqayyah and Zaid.

7. Atikah (R.A)

Children:

Daughters
1. Ummul Mumineen Hazrat Hafsah (R.A) – the chaste wife of Rasulallah (s.a.w).
2. Ruqayyah – the youngest daughter of Hazrat Umar.

Sons
3. Abdullah
4. Ubaidullah
5. Asim
6. Abu Shahmah
7. Abd-ur-Rahman
8. Zaid

His Works

He added the phrase â prayer is better than sleep to the Fajr azaan,

The taravih prayers were formally initiated during his rule,

He instituted punishment for the consumption of liquor,

Started the Hijri system of accounting for dates,

Gave the concept of the jail,

Fixed salaries for the muezzins, arranged for light in the masjids,

Formed the department of the police, laid the foundations for a complete system for the delivery of justice,

Got the irrigation system implemented and established military cantonments and the formal army.

Hazrat Umar (Radiallahu Taala Anhu), for the first time ever in the world, granted stipends for the infants, the
handicapped, widows and the helpless.

He was the first ever to give the concept of the declaration of assets by the rulers, the government officials and the rich.

He established the institution of punishing the judges who misdelivered justice.

He, for the first time, made the rulers accountable. He used to protect the trade caravans at night.

He used to say that rulers who deliver justice, sleep fearlessly at night.

His saying is that the leader of the nation is actually its servant.

His stamp read Hazrat Umar Radiallahu Taala Anhu, death is enough of an admonition.

He never had two dishes on his table.

He used to go to sleep with a brick as a pillow.

While traveling, he would just stretch a sheet on a tree to make a shadow and go to sleep whenever sleepy.

He used to sleep on bare ground at night. His shirt had 14 patches, among them one of red leather.

He used to wear thick coarse cloth and hated soft fine one.

Whenever he appointed someone on a government position, he would get an estimate of his wealth and keep it with himself. If the wealth of that person increased during his tenure, he would be held accountable. Whenever he appointed anyone as a governor, he would advise him to never to ride a Turkish horse, wear fine cloth, consume fine flour, have a gatekeeper or close his doors to
the distressed.

He used to say that pardoning a tyrant is injustice to the oppressed.

His sentence mothers give birth to free children, since when have you enslaved them
is still considered the charter of human rights.

Seeking help ,Visiting Shrine of Ambiya ,Auliya & Pious people with Quran & Hadith references.

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and unsuspecting Muslims.”


“Here is proof from QURAN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID’AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.”

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What does HOLY QURAN says

1. Holy Quran says: “And when they impose on their lives (sin), they must come to your (the Nabi’s) presence, then seek repentance from ALLAH and the Rasool(Peace Be Upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate.” (An-Nisa:61)

2. Holy Quran says (summary is): “No Doubt ALLAH and his Prophet and those who offer prayers, zakat are helpers”. (Al-Maaidah:55)

3. Holy Quran says (summary is): “Verily, ALLAH helps them and Jibril and Saaleh Mumineen and then angels are helpers”. (Al-Tehreem:4)

4. Holy Quran says: “Lo! Verily, the friends of ALLAH are (those) on whom fear (cometh) not, nor do they grieve.” (Surah Younus:61)

What does Ahadith-e-Nabawi says:

1. Syedana Rasoolullah said: “Wallahu Yu’ti wa anal QASIMU Rizqihi”

“ALLAH gives and I (Muhammad) distribute”. (Bukhari, Muslim)

2. Hazrat Aaisha narrates: “Rasoolullah Sallallaho Alaihi Wasallam use to visit Baqee Shareef on late nights and Sarkar Sallallaho Alaihi Wasallam prayed there three times raising his Blessed Hands” (Muslim)

3. Allama Nabalsi states: “Sarkar use to visit Baqee Shareef and pray standing beside their graves ‘I ask comfort for you people and ourselves”. (Muslim)

4. Syedana Rasulullah Sallallaho Alaihi Wasallam said: “Recite Sura Yaseen for your died ones” (Abu Dawud, Ibn-e-Maaja, Mishkaat – Kitaabul Janaiz)

5. According to Imam Baheeqi: “Rasoolullah Sallallaho Alaihi Wasallam regularly visits the grave of Shuhda-e-Ahud every year. And Hazrat Abu Bakar Siddiq, Hazrat Umer, Hazat Usman and Hazrat Fatima (Ridwanulla Alaihim Ajamain) use to go there and praying there”. (Baheeqi)

6. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who visits my grave, my Shafa’at will be necessary (wajib) upon him”. (Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima)

7. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who perform HAJJ after me and then visits my grave, that means he visits me in my life”. (Daar Qutni, Baheeqi, Mishkaat, Tibrani Fiss Sageeril Ausat, Majma’ al zawaid)

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: “I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)”
(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat – Baab Ziaratul Quboor, Sarhus Sudoor – Page No: 28, Ziaul Hadeeth – Page No: 96)

9. Hazrat Muhammad Bin Noman Radi ALLAH Anho narrates that Holy Prophet (Peace Be Upon Him) said: “ALLAH
forgives the sins of those , who on fridays regularly visits the grave of his mother and father or any one of them and his name will be recorded amongst those who exercise kindness with parents”. (Baheeqi, Mishkaat, Ziaul Hadeeth – Page No: 108)

10. Hazrat Aaisha Radi ALLAH Anha narrates that Holy Prophet (Peace Be Upon Him) said: “When ever a person visits the grave of his Muslim brother and sits besides him; then his Muslim brother feels comfort, and this condition remain until the visitor left the grave” (Hayatul Amwaat Page No: 47, Ibn-e-Ibid dunya)

11. When Nabi Kareem Sallallahu Alaihi passed near graveyard of Madina Munawwarah then he said: “Assalam O Aalaikum Ya Ahlul Quboor Yagfirullahu Lana Walakum wa antum salfuna wa nahnu bil asari” (Mishkaat – Baab Ziaratul Quboor, Tirmizi)

12. Syyeduna Rasoolullah said: “When ever some on send salaam to saahib-e-Qabr then he replies, and if he know him in his life then he do know him after death” (Baheeqi Fee Su’Bil Iman, Ibn-e-Abi Dunya)

13. Imam Bukhari states Hadeeth-e-Qudsi in his Sahi: “One who hates my WALI (freind), I declear Battle with him”. (Sahih Bukhari, Mishakaat Bab Ziktullah Wat Taqrib Ilahiyyah)

 

What Does SAHABA-E-KIRAM Believe?

1. “When ever Hazrat Anas Radi ALLAH Anho use to visit the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wasallam, He use to stand in a way that he is offering prayer (in real he was not offering the prayer)” (Kitubus Shifa, Vol2)

2. “Hazrat Abu Al-Jawaz Radi ALLAH Anho narrates that once there was no rain for long time in MADINA then the dwellers of MADINA came to Hazrat Aaisha Radi ALLAH Anha and ask her for help, She replied ‘Turn to Holy Prophet Peace Be Upon Him and make hole in a roof towards sky so that there should no hurdle between Roza-e-Mubarak (Blessed Grave) and Sky’, When people did the same; sky started raining and produce greenery and the camels were fead as well.” (Mishkaat Shareef, Ziaul Hadeeth – Page No: 58)



3. “Hazrat Saad Bin Abi Waqas use to visit Shuhda-e-Ahud with his companions and asked them to send salam upon them who answers your salam.” (Sharhus Sudoor – Page 193, Jazbul Quloob – Page 202)

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain): “When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels.” (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

5. Hazrat Ibn-e-Umer states:“There are some believers of ALLAH, whome ALLAH have awarded the quality of Helping the people and people turns to them for the solution of their problems” (Al-Jamiul Sageer, Vol 1, Page 93)

6. Dawud ibn Salih says: ” Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”

Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa’ al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa’id (4:2).

What the Great Scholars of ISLAM says?

1. Imam Shaa’fi states: “I gain the blessings from the grave Imam Abu Hanifa and whenever I get into trouble, then I offer two rakats and then I visit his grave, and pray their for the solution, and ALHAMDO LILLAH my needs are always fulfilled.” (Al-Khairatul Hassan Vol 1 Page 38, Tareekh Khateeb-e-Baghdadi Vol 1 Page 123, Raddul Mukhrat Vol 1 Page 38)

2. Imam Ibn-e-Hajar Makki Shaafai states: “It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs”.

3. Imam Ahmed Bin Hunble states: “When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves”. (Mirqaat Sharha Mishkaat, Vol 4, Page 81)

4. Imam Gazali Radi ALLAH Anho said: “If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death”. (Buhjatul Asraar)

5. Imam Ghazzali states: “This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day” (Minhajul Aabideen Ma’a Sharha Sirajus Saalikin, Page 529)

6. Allama Abdul Ghani Afandi Nabalsi said: “once i heared with my ears when I visited the grave of Arsalan Damishqi that a man said ‘Why you visit sand, this is foolish act’, I was amazed that a Muslim cannot say this” (Kashfun Noor – Page 19)

7. Allama Shahabuddin Khafaji states in his commentry: “Visitng the graves of Aulia ALLAH and seeking waseela from them towards ALLAH is proved and All Muslim Ummah accept this belief. But their are some mulhideen who do not believe this. May ALLAH save us from their evil beliefs”

8. Shah Abdul Aziz Dehlvi states: “The souls of Aulia gain more power and spirituality after their death”. (Fatawa Azizia, Vol 2, Page 102)

9. Shah Waliullah Dehlvi in his book (“Faizul Haramain”, Page No: 57):

“If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention”

10. and in his book, (“Hama-at”):

“This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions.”

11. Hazrat Daata Gunj Buksh in his Famous Book “Kashful Ma’joob” said: “Do visit the graves of your relatives and beloved and do recite Surah Fatiha and Surah Yasin at their graves, so that they should pray for you.”

12. “Gaining spiritual reflections from Mashaikh and thier attention from their life and from their graves are no doubt true”. (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18)

“ACT of those who declare this as SHIRK”

1. When Ashraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said “He is a Great Personality, He is still controlling the happenings”. (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore).

2. Ahraf Ali Thanvi said for Sultanul Hind: “India is the emperor of Chishti’s because of Khwaja Gharib Nawaz” (Al-Afazaatul Youmia, Vol 1, Page 309).

3. He further said about an English man: “One English man went England from India and said ‘A Late in Ajmer (Khwaja Gharib Nawaz) is ruling entire India” (Al-Afazaatul Youmia, Vol 1, Page 309).

4. “Prime Minister and Doctor Israar Ahmed are reciting Fatiha for the Late brother of Doctor Asrar” (Daily Iman – Karachi, Dated 20th July 2004).


5. Above photo Maulana Tariq Jamil visited Dargah recently.

Courtesy: Xpose video channel


By the Divine Grace of Almighty Allah, this brief but informative answer will suffice to remove doubts from the hearts and minds of the Muslims created by the notorious WAHHABi”.

Chelum aur Fatiha ki Dalil

“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!

“Ibne Abdul Wahab Najdi Exposed Commits Shirk & Shirk factory”

Page 15, divine text by Imam Mustafa ibn Ahmad ash-Shatti ( Rh)

Translator: Abu Ja`far al-Hanbali

1. Imam Mustafa ibn Ahmed ash – Shatti writes about Ibn Abdul Wahab al Najdi al Tamimi

Some of the major doctrinal positions propounded at variance with Muslim Orthodoxy were as follows

(5) The vast majority of Muslims down through the ages, since the first three generations have slipped into idolatry.

Foot note: Muhammad ibn Abdul Wahab said the following: ‘ The best spoken word that could be said was the cause of a Bedouin coming to us one day saying he had heard something about Islam. He said,’ I bear witness that we were kuffar ( he meant all the desert Arabs) and I bear witness that the guard who came to tell us about things is of the people of Islam’. So the man bore witness that he was an unbeliever.’ Sharah Sittah Mawali’min as Sirah,pp 25-26. This indeed shows that this creed was taught to the people. Further could be said by his son and first successor, Abdullah Ala sheikh who stated: ‘Indeed major shirk has become the norm for most of these people due to ignorance spreading and knowledge disappearing.” Al –Kalimat un Nafi atu fil Mukaffirat il Waqi’ah,pp. 15-16.

2. Ibn Abidin al Hanafi (Rh ) writes :

His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818] (Hashiya radd al-muhtar, 4.262).

3. The Shafi‘i mufti of Mecca, Ahmad ibn Zayni Dahlan (d. 1304/1886), a historian as well as a scholar, recorded the story of the Wahhabis’ takeover of the holy places in a number of books, one of which, his two-volume history al-Futuhat al-Islamiyya [The Islamic conquests], gives the following description of what became perhaps their most famous, and certainly their most lethal ijtihad; namely, that the sunna of tawassul or ‘supplicating Allah through an intermediary’ was shirk:
Muhammad ibn ‘Abd al-Wahhab claimed that his aim in this school of thought he innovated was to make sincere the belief in Allah’s unity (tawhid), and to abjure worshiping false gods (shirk), and that Muslims had been worshipping false gods for six hundred years, and that he had revived their religion for them. He interpreted Qur’anic verses revealed about worshippers of false gods (mushrikin) as referring to those who worship Allah alone…

4. `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa’iq al-Ilahiyya fi al-radd ‘ala al-Wahhabiyya [“Divine Lightnings in Answering the Wahhabis] also writes that ibn Andul Wahab was misguided and considered the muslim population to be involved in “ shirk”.

5.

Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” — Jalal al-Din al-Mahalli 1459 CE(d. 864 AH) and his pupil Jalal al-Din al-Suyuti 1505 CE (d. 911 AH).

Famous Maliki Scholar Ahmad Sawi 1825 CE ( 1241 AH) wrote a commentary ( hashiya) on the above work. This commentary is called Hashiya al-Sawi ‘ ala al-Jalalayn.

Quran 35: 6 ( verse 6 of sura Faatir) states

Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze

In explaining this verse, the great scholar Ahmad sawi writes in his commentary

“It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and sunna, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called “Wahhabis,” who “think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers“ (Qur’an 58:18–19 We ask Allah Most Generous to extirpate them completely”

This is found in 1930 edition , printed in Cairo [‘Isa al-Babi al-Halabi edition, Vol 3 . page 255]

Ibn Abdul Wahab Najdi Al Tamimi and his book “Ahkam tamanni al mawt”.He becomes mushrik as per his false faith defined in Kitab ul Touheed

Ibn Abdul Wahan Najdi al Tamimi has mentioned a very interesting narration in his book Ahkam tamanni al mawt. During the time of Umar (rd) there was a very pious young man. Once this young man was about to commit a grave sin, but Allah saved him. This young man realised his mistake, felt felt very bad and died. When Umar (rd) came to know this , he visited the grave of this young man and asked “ do you have two gardens “ ( 55:46) and this young man replied from the grave that he has been given the blessings of two gardens”….

Here is the scan from Ibn Abdul Wahab najdi al Tamimi’s work.

119 120 121

 

“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.

Marvels and Excellence of Sayyiduna Uthman al-Ghani (Radi Allahu Anhu)

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On the 18th of Dhul Hijjah, 35th year of the Hijrah, the companion of our beloved Prophet (SallAllahu Alayhi wa Sallam), Sayyiduna Usman Al-Ghani (Radi Allahu Anhu) was ruthlessly martyred. He was the third Khalifah (caliph) amongst those known as the Khulafah al-Rashideen. His patronymic (Kunyah) is Abu Amr. He is also known as Zun-Nurayn (i.e. Possessor of two Lights), because the Noble Prophet gave two of his honorable daughters’ hands in marriage one after the other to the Honorable Usman Al-Ghani (Radi Allahu Anhu).

He embraced Islam at the very advent . He is also known as “Sahib al-Hijratayn” (the one who migrated twice) because firstly he migrated to Habshah (Ethiopia) and then to Madinatul Munawwarah.

Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was an ardent follower of the Beloved Prophet (SallAllahu Alayhi wa Sallam). He was, in fact, the embodiment of love of the Holy Prophet (SallAllahu Alayhi wa Sallam). Absolute submission to the Sunnah manifests in his words and deeds.

One day Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) sat by the entrance of the Masjid and asked for the meat of the limb of goat and consumed it. He, then, offered Salah without redoing the Wudu and explained that the Noble Prophet (SallAllahu Alayhi wa Sallam) also consumed the same sitting on the same place, and did in the same way. [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 137, Hadith 441]

★ Once Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) smiled whilst performing Wudu. The people asked the reason, to which he replied, “Once I saw that the Holy Prophet (SallAllahu Alayhi wa Sallam) smiled having performed Wudu at this very place.” [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 130, Hadith 415]

★ Sayyiduna Abu Hurairah (Radi Allahu Anhu) narrates, “Uthman bought Jannah twice from the Prophet. Firstly, on day of ‘The Well of Ruma’ and secondly, when the Muslims were in a very poor state.” [Al-Mustadrak li al-Hakim, Vol. 3, Page 107; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Al-Kamil li Ibn Adi, Vol. 2, Page 464]

★ When the migrants came to the blessed city of Madina Munawwarah, they did not like the taste of the water. A man from the tribe of Bani Ghaffar possessed a well, named Ruma, full of sweet water. He used to sell this water to the people. The Prophet (SallAllahu Alayhi wa Sallam) asked him if he would sell his well for a spring in paradise. The man replied, “O Prophet of Allah! This is my only income.” Hearing this, Syyiduna Uthman (Radi Allahu Anhu) came and bought the well for thirty-one thousand. He then came to the Prophet (SallAllahu Alayhi wa Sallam) and asked, “Will I be able to get the spring of Paradise like you said, if i would buy the well from him?” The Prophet (SallAllahu Alayhi wa Sallam) said, “Yes.” Thus, Sayyiduna Uthman (Radi Allahu Anhu) stated, “I have bought the well of Ruma and given it to the Muslims.” [Al-Mu’jam al-Kabir, Vol. 2, Page 41-42, Hadith 1226; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Kanz al-Ummal, , Vol. 13, Page 35-36, Hadith 36183]

★ When the Prophet (SallAllahu Alayhi wa Sallam) was preparing for the battle of Tabuk, the Muslims were in need of some financial support. At this moment the Prophet (SallAllahu Alayhi wa Sallam) sought the help of Sayyiduna Uthman Radi Allahu Anhu. Hadrat Uthman (Radi Allahu Anhu) gave 10,000 Dinars, thereafter the Prophet said, “O Uthman! May Allah forgive your outer and inner mistakes and forgive all that which you commit till the Day of Judgement. Uthman can do whatever he wills.” [Kanz al-Ummal, Vol. 13, Page 38, Hadith 36189]

★ Sayyiduna Abdullah bin Umar (Radi Allahu Anhuma) has stated that Uthman bin Affan’s (Radi Allahu Anhu) absence from the battle of Badr was because the daughter of the Prophet of Allah (Ruqayyah), who was his wife, fell ill. Allah’s Prophet (SallAllahu Alayhi wa Sallam) said to him, “You will receive the same reward and share (of the booty – Maal-e-Ghaneemat) as anyone of those who participated in the battle of Badr (if you stay with her).” [Sahih al-Bukhari, Vol. 1, Page 523; Musnad Ahmad ibn Hanbal, Vol. 2, Page 101; Jaami’ Tirmidhi, Vol. 5, Page 395, Hadith 3726]

★ This was the specialty of Sayyiduna Uthman (Radi Allahu Anhu) as whosoever does not attend the battle does not get his share of the booty (Maal-e-Ghaneemat). Hadrat Abdullah bin Umar (Radi Allahu Anhuma) has said, “The Prophet (SallAllahu Alayhi wa Sallam) allocated for him his share and did not do so for anyone else who was absent.” [Sunan Abi Dawud, Vol. 2, Page 18]

★ Sayyiduna Shurhabil bin Muslim (Radi Allahu Anhu)  has reported, “Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) would feed the people with lavish food, and he himself would go home and remain contented with vinegar and olive only.” [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 684]

★ He was known for his modesty, generosity and braveness. The beloved Messenger of Allah (SallAllahu Alayhi wa Sallam) said, “Should I not show modesty to one whom even the Angels show modesty.” [Sahih Muslim, Hadith 2402]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, ‘The hand by which I committed Bay’ah (spiritual bond) in the blessed hands of the Most Noble Prophet (SallAllahu Alayhi wa Sallam), I have never touched my genital organ with that (i.e. right hand) thereafter.’ [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 685]

★ Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, “I swear by Allah! I never committed fornication during the pre-Islamic era of ignorance nor have I committed it after embracing Islam.” [Sunan Ibn Majah, Vol. 1, Page 99]

★ Sayyiduna Hasan al-Basri (Radi Allahu Anhu) has mentioned explaining the extreme modesty of Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu), “If he had been in some room with the door properly shut, even then he would not put off his clothes for taking the bath nor would he straighten his back out of modesty.” [Hilyat al-Awliya, Vol. 1, Page 94, Hadith 159]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would always observe Nafl (supererogatory) Fasts. Having taken rest during the initial part of the night, he would stand vigil (for worship) for the rest of the night. [Musannaf Ibn Abi Shaybah, Vol. 2, Page 173]

★ Whenever Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would get up for offering the Salah of Tahajjud at night, he would himself arrange water for performing the Wudu. When it was asked, ‘Why do you bother yourself; let your servant do it for you’, He replied, “No, the night is theirs; it is for their rest.” [Ibn Asakir, Vol. 39, Page 236]

★ Sayyiduna ‘Abdullah bin ‘Umar (Radi Allahu Anhuma) has reported that the beloved Prophet (SallAllahu Alayhi wa Sallam) prophesized a heretical event and informed Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) that he will be wickedly martyred in that. [Tirmidhi, Vol. 5, Page 395, Hadith 3728]

★ Sayyiduna Abdullah bin Salam (Radi Allahu Anhu) has stated: When the rebels had laid siege to the sanctified house of Uthman Al-Ghani (Radi Allahu Anhu) even a single drop of water was not allowed to supply his blessed home. Sayyiduna Uthman Al-Ghani would feel restless due to severe thirst. He was observing fast during the day and I went to see him. He looked at me and said, ‘O! Abdullah bin Salam, I beheld the Noble Prophet (SallAllahu Alayhi wa Sallam) through this skylight. The Most Merciful Prophet (SallAllahu Alayhi wa Sallam) said in a very sympathetic manner, ‘O Uthman! These people have made you restless by thirst blocking the water?’ I respectfully replied, ‘Yes.’ So, the Noble Prophet (SallAllahu Alayhi wa Sallam) immediately lowered a bucket towards me that was filled with water. I quenched my thirst. I can still feel the soothing effect of that water between both of my breasts and both of my shoulders.

The Prophet (SallAllahu Alayhi wa Sallam) then said, ‘O Uthman! If you wish, I’ll help you against these people; or if you like you may come to me and break your fast in my company.’ I respectfully replied, ‘Ya RasoolAllah (SallAllahu Alayka wa Sallam); breaking my fast in your graceful court is dearer to me.’ Sayyiduna Abdullah bin Salam stated that he returned that day and Sayyiduna Uthman was martyred on that same day by the rebels. [Kitab al-Manamat, Vol. 3, Page 74, Hadith 109]

★ Imam Jalal al-Din Suyuti (Alayhir Rahmah) has narrated that Shaykh Ibn Batish (Alayhir Rahmah) deduced that this event (of the sighting of the Noble Prophet SallAllahu Alayhi wa Sallam) was not a dream, rather it took place whilst awake. [Al-Hawi lil Fatawi, Vol. 1, Page 151]

★ Sayyiduna ‘Adi bin Hatim has stated that on the day when Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was martyred, I heard with my ears that someone was saying aloud, “Give Uthman Al-Ghani the glad tidings of comfort and fragrance; tell him the delightful news about meeting with Rab (Azza wa Jal). Who is not displeased; also give him the glad tidings of forgiveness and the pleasure of his Rab (Azza wa Jal).”

Shaykh ‘Adi bin Hatim has further stated that he looked around, but he did not see anyone. [Ibn Asakir, Vol. 37, Page 355; Shawahid al-Nubuwwah, Page 209]

★ It has been reported that some of the close companions of Uthman Al-Ghani (Radi Allahu Anhu) took his body to Jannat-ul-Baqi’ at night taking advantage of the darkness. They were digging the grave when suddenly a large number of riders entered Jannat-ul-Baqi’. The devotees got frightened. The riders said loudly, ‘Do not fear; we are here to take part in his burial.’ Hearing this, people’s fear abated and Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was buried in peace. After returning from the graveyard the Sahaba al-Kiram (Alayhim ar-Ridwan) swore to the people that the riders were in fact angels. [Shawahid al-Nabuwwah, Page 209]


Haazir-o-Naazir used for Holy Prophet MUHAMMAD (Salallaho Alaihi Wasallam) with Quran & Hadith references.

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Some people believe that Allah Ta’ala is “Omnipresent“, that is, Allah Taala is Present and Over-looking at every time and at every place. They believe Allah Ta?ala to be “Haazir” and “Naazir“.
 
his is not true, as Allah Ta’ala is not bound by time and space. Allah Ta’ala is Present and Seeing from eternity without time and without space.
 
Allah Taala’s Attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Ta’ala other attributes. Allah Taala’s Attributes always exists and will continue to exist till eternity.
 
There is a great difference between Allah Ta’ala being Present and the souls of His creation being present. No one is present like Allah Ta’ala being Present.
 
The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place.
 
Now that we have explained the concept of Allah Ta’ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Holy Prophet (sallal laahu alaihi wasallam).
 
It is the belief of the Ahle Sunnah Wal Jamaat that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is given power by Allah Ta’ala to be Haazir and Naazir.
 
Some persons say that the Ahle Sunnat Wa Jamaat believes that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is present like Allah Ta?ala is Present. This is totally false because the Ahle Sunnah Wal Jama’at does not have such a belief.
 
The Ulema have used the words “Haazir-o-Naazir” for Rasoolullah (sallal laahu alaihi wasallam).
 
Allah Ta’ala states in the Holy Quran: “How then if I brought from each people a Witness and brought you (O Muhammad ﷺ ) as a Witness against these people”. (Sura al-Nisa: 41) This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta’ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta’ala will bring the Final Messenger (sallal laahu alaihi wasallam) as a Witness and he will testify because he was present there when they were practising evil. 

 
Imam Khaazin (radi Allahu anhu) states, “To be a witness means to be ‘Haazir’ or present.” (Tafseer Khaazin)
 
Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes: “Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar)
 
Allah Ta’ala states in the Holy Quran: “O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner”. (Sura al-Ahzab: 45) Here Allah Ta’ala says that the Holy Prophet (sallal laahu alaihi wasallam) is a witness sent by Him concerning men’s doings and how they receive Allah Ta’ala’s Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, “Did you see the incident taking place?”
 
Allah Ta’ala states in the Holy Quran: “And the Apostle is a Witness over yourselves.” (Sura al-Baqarah: 144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: “The Prophet (sallal laahu alaihi wasallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress.” (Tafsir Azizi)
 
Allah Ta’ala states in the Holy Quran: “And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them.” (Sura Kahaf: 28) In this verse Allah Ta’ala is asking Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed – “observe them during your life and after you assume a veil of departure”. This is another proof that the Prophet (sallal laahu alaihi wasallam) is watching us 24 hours a day!
 
Allah Ta’ala states in the Holy Quran: “The Prophet (sallal laahu alaihi wasallam) is closer to the Believers than their own selves”. (Sura al-Ahzab: 6) Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is with every Muslim. (N.B. Not every Muslim, but every “Mu’min” among the Muslims). That is the reason why the non-Mu’mins feel that Sayyiduna Rasoolullah – sallal laahu alaihi wasallam – is far from them. But it is they who are far from the beloved of Allah (sallal laahu alaihi wasallam). Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Ta?ala gives this power to him.
 
It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand”. (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahle Sunnah wal jamaat that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is Haazir and Naazir.
 
Hazrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his “Shifa” that Hazrat Amr bin Dinar (radi Allahu anhu), a Taba’in and Faqih of Makkatul Mukarramah, said: “If you enter a house and find that there is nobody there, say ‘May Peace and Blessings of Allah be upon the Holy Prophet (sallal laahu alaihi wasallam)'”. Writing a commentary on this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says: “This is so because the soul of the Prophet (sallal laahu alaihi wasallam) is present in every Muslim home”.
 
Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “If any of you enters the  Masjid, send Salaams to me, followed by this Du’a: ‘O Allah! Open your Door of Blessing for me'”. (Abu Dawud, Ibne Majah, Baihaqi).

This Hadith proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is present in every  Masjid of this world and according to Islam, the entire earth is a  Masjid for the Muslims, as reported by Hazrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “The entire earth has been made a  Masjid for me”. (Bukhari Shareef) Thus, the Prophet (sallal laahu alaihi wasallam) is present everywhere on earth!
 
The Holy Prophet (sallal laahu alaihi wasallam) has stated, “Whosoever sees me in his dream then he will soon see me while awake.” (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: “This is glad tidings for those who see the Holy Prophet (sallal laahu alaihi wasallam) in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Holy Prophet (sallal laahu alaihi wasallam) while awake.” (Ash Atul Lam’aat)
 
The Holy Prophet (sallal laahu alaihi wasallam) said, “I have been sent towards all the creation of Almighty Allah.” (Sahih Muslim Sharif; Mishkaat Sharif) This Hadith Shareef proves that the Prophet (sallal laahu alaihi wasallam) is being a witness for those towards whom he was sent as a Prophet.
 
It is written in an authentic Kitaab: “Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Holy Prophet (sallal laahu alaihi wasallam) is continuosly alive and he is Haazir and Naazir in the A’mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them.” (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)
 
Hazrat Haji Imdaadullah Muhaajir Makki (radi Allahu anhu) writes: “Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah – sallal laahu alaihi wasallam – is born now). The possibility of the arrival of Rasoolullah (sallal laahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam) is not far from being possible”. (Shamaime Imdaadiya)
 
Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa’eed Qazmi (radi Allahu anhu) states: “When the word Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallal laahu alaihi wasallam) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds (sallal laahu alaihi wasallam) exist in every atom of the worlds. Based on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (sallal laahu alaihi wasallam) in a state of wakefulness with their physical eyes”. (Taskeenul Khawatir fi Mas’alatil Haazir wan Naazir)
 
Thus we have learnt that Hazrat Muhammad (sallal laahu alaihi wasallam), through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful’s spiritual advancement. The Holy Prophet (sallal laahu alaihi wasallam) knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah.
 
The Soul of Hazrat Muhammad (sallal laahu alaihi wasallam) observes all the souls and living beings. The deeds of the Ummah are presented to Hazrat Muhammad (sallal laahu alaihi wasallam) every morning and every evening and the Holy Prophet (sallal laahu alaihi wasallam) recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hazrat Muhammad (sallal laahu alaihi wasallam) is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character.
 
There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallal laahu alaihi wasallam) has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases.
 
Allah Ta’ala sent all the Prophets to our Prophet (sallal laahu alaihi wasallam) on the Mi’raj night. He became the Imaam, and they performed two rak’ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallal laahu alaihi wasallam) being the Imaam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Mi’raj an-Nabi which occured long after the Wisaal of the other Prophets.
 
Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states: “Allah Ta’ala has given the Holy Prophet (sallal laahu alaihi wasallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet’s (sallal laahu alaihi wasallam) connection stays with his own shrine.” (Madarijun Nabuwat)
 
Imam Jalaaluddeen as-Suyuti (radi Allahu anhu) says, “To keep watch of his own followers’ work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (sallal laahu alaihi wasallam)”. (Intibahul Azkiyya)
 
It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty-six miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta’ala’s Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallal laahu alaihi wasallam) is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds!
 
Besides Shaitaan, even Angels have this ability. The Holy Qur’aan says: “…when death comes to any of you, Our Angels take his soul and they do not fail ” (Surah al-Anaam: 61). Relating to this it is written that, “For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !” (Tafseer Kabir Khazeen; Ruh-ul-Bayaan)
 
The speed of Jibra’eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra’eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra’eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.
 
The above events relate to an Angel and it’s abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya’s taking the throne of Bilqis (the Queen of Sheba) to Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, (Surah Naml, Verses 39 and 40).
 
It is written in the book “Wahhabiyya”: “Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya’. It is Waajib to believe in this.”
 
Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: “The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many.”
 
Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, “Ma kunta taqulu fi haqqi hazar rajul” (meaning : “What did you have to say about this person?” (i.e. the Prophet (sallal laahu alaihi wasallam) When this question is asked the veil is removed from the dead person’s eyes so that he can see the Holy Prophet (sallal laahu alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Sharif; Sahih Bukhari) From this Hadith we learn that the Prophet (sallal laahu alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word “rajul” that is used in the question, in Arabic grammar refers to a real person made of flesh and bones.
 
So ,it is established that every person that dies sees the Holy Prophet (sallal laahu alaihi wasallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (sallal laahu alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallal laahu alaihi wasallam) by the Grace of Allah Ta’ala can present himself in many places at the same time. All the ‘Ulama of Ahl as-Sunna agree with this.

 

RASOOLALLAH صلى الله عليه وسلمIS HAAZIR AND NAAZIR
Proof from the Hadith and Awliya Allah

Following the article concerning the undisputable proof from the Holy Quran, the proof
presented here from the Ahadith and the Awliya Allah, would Insha Allah further reinforce the
belief that Rasoolullah (Sallallahu Alaihi Wasallam) is indeed Haazir and Naazir.

Rasoolullah (Sallallahu Alaihi Wasallam) has stated, “I see the entire world just as how I see the
palm of my hand.” [Jaa’al Haqqu Wazahaqal Baathil]

It is stated in the Hadith that Munkar and Nakeer ask the deceased in the grave, What did you
used to say about this man (Muhammad Sallallahu Alaihi Wasallam)? [Mishkaat Shareef]
The marginal notes of Mishkaat state regarding this Hadith, “It has been said that the veils are
lifted for the deceased until he sees the Holy Prophet (Sallallahu Alaihi Wasallam). This is indeed
a grand glad-tiding.

Hazrat Shaikh Abdul Haqq Muhaddith Dehlwi (Rahmatullah Alaih) writes in its annotation, By
haazar rajulâ it is meant the praised being of Rasoolullah (Sallallahu Alaihi Wasallam). [Ashiatul
Lamaat ]

Some people are of the opinion that haazar rajulâ (this man) points to the person in the deceased
person as mind i.e. What did you used to say about the person who is present in your mind?
However, this is incorrect because if that truly was the case, a deceased kaafir would not be asked
this question because his mind is free from Rasoolullah (Sallallahu Alaihi Wasallam). Also, a
kaafir would not reply ,I don’t know to this question, but ask, Who are you referring to? By
him saying Laa Adri❠(I don’t know) proves that he sees Rasoolullah (Sallallahu Alaihi Wasallam)
with his eyes but does not recognize him.

This proves that Rasoolullah (Sallallahu Alaihi Wasallam) is present in the grave during the
questioning by Munkar and Nakeer. That is why the Awliya Allah and lovers of Rasoolullah
(Sallallahu Alaihi Wasallam) cherish death, so that they may see their beloved.

Thousands of deceased people are buried at one time throughout the world. So if Rasoolullah
(Sallallahu Alaihi Wasallam) is not Haazir and Naazir, how can he be present in all of these
places? It is now proven that there are veils on our vision which will be removed when we leave
this mundane world.

Once, Hazrat Umar Farooq (Radiallahu Taala Anh) sent Hazrat Saariya (Radiallahu Taala Anh) to
Nawaehind as the commander of an army. While performing a Khutba in Madina Shareef, he
began to proclaim, Sariyaah! Take the mountain! After some time, a messenger from that army
arrived and said, The enemies were just about to defeat us when we heard a voice say, Sariyaah!
Take the mountain!” So we put our backs towards the mountain and Allah Taala gave them
defeat.[Mishkaat Shareef]

If that is the state of the blessed companion of Rasoolullah (Sallallahu Alaihi Wasallam) that he
can be at Madinatul Munawwarah and help Hazrat Saariya (Radiallahu Taala Anh) and his army
in Nawaehind, is it so difficult to accept that our Master Muhammad Mustafa (Sallallahu Alaihi
Wasallam) can be at several places at once, assisting his Ummah in times of need and difficulty?
Imam Ahmad Qastalaani (Rahmatullah Alaih) states, There is no difference between the life and
demise of Rasoolullah (Sallallahu Alaihi Wasallam). He sees his Ummah and knows their
conditions, intentions and secrets at heart. All this is manifest for him with no obscurity.
[Mawaahibul Ladunniyya]

Hazrat Qaazi Ayaaz (Rahmatullah Alaih) writes, Whenever there is nobody in the house to make
Salaam to, say, Salaam be upon you, Ya Rasoolullah (Sallallahu Alaihi Wasallam) and the Mercy
and Blessings of Allah Taala. [Shifa Sharif ]

In the explanation of this extract, Mulla Ali Qaari (Rahmatullah Alaih) states,This is because the
soul (rooh) of Rasoolullah (Sallallahu Alaihi Wasallam) is Haazir in the homes of Muslims.
[Sharha Shifa]

Hujjatul Islam Hazrat Imam Ghazzali (Rahmatullah Alaih) writes,When you go into a  Masjid
then send Salaam to the Holy Prophet (Sallallahu Alaihi Wasallam) because Rasoolullah
(Sallallahu Alaihi Wasallam) is present (Haazir) in the mosques. [Mirqaat]
Discussing the internal conditions of Namaaz, during Tashahud, Hazrat Imam Ghazzali
(Rahmatullah Alaih) states, Deem the Noble Messenger (Sallallahu Alaihi Wasallam) present and
his being Haazir in your heart and say, As-Salaamu Alaika Ayuhan Nabiyu wa Rahmatullahi wa
Barakaatuh. [Ihya-ul-Uloom, Vol. 1]

Hazrat Imam Jalaaluddin Suyuti (Rahmatullah Alaih) writes, It is proven from the Ahadith and
traditions that Rasoolullah (Sallallahu Alaihi Wasallam) keeps an eye on his Ummah’s actions
throughout the earth, makes Astighfaar for their sins, and Dua for their afflictions to be removed.
He grants them Barkat and attends the Janaazah of a virtuous person who dies from his Ummah.
[Intibaahul Azkiya]

Imam-e-Azam Imam Abu Hanifa (Radiallahu Taala Anh) states, Ya Rasoolullah (Sallallahu
Alaihi Wasallam), whenever I listen, I hear only your remembrance, and when I look, I am able
to see nothing besides you. [Qaseeda Numaan] Subhaanallah! While living in Kufa Hazrat Imam
Abu Hanifa (Radiallahu Taala Anh) sees Rasoolullah (Sallallahu Alaihi Wasallam) everywhere.
Commenting on the Verse, And He is the Dominant over His bondmen and He sends guardians
over you, until when death comes to any of you, Our angels take his soul and they do not fail
[Surah 6, Verse 61], Allama Ismail Haqqi (Rahmatullah Alaih) states,Extracting souls is not
difficult for the Angel of Death, even if there is an extensive amount of souls which are spread
over several places. [Tafseer Roohul Bayaan] Tafseer Khaazin further states,There is no person
in a home or tent not visited by the Malakal Maut twice everyday. If this is the condition of
Malakal Maut, that he can be present at so many places at the same time, then what can be said
about our Master Muhammad Mustafa (Sallallahu Alaihi Wasallam), who is the highest creation
of Allah Taala?

Huzoor Ghaus-e-Azam Shaikh Sayyid Abdul Qadir Jilani (Radiallahu Taala Anh) states,The soul
of the Holy Prophet (Sallallahu Alaihi Wasallam), is watching you. He is pained, at seeing your
state.[Sirral Asraar wa Mazharal Anwaar]

With proof from the Glorious Quran, Ahadith as well as consensus of the Awliya Allah, only a
person who is heedless of the truth could deny the fact that Rasoolullah (Sallallahu Alaihi
Wasallam) is Haazir and Naazir. If one still does not believe, then it is one’s responsibility to
search for the truth, because after one dies and realizes in the grave, when Rasoolullah (Sallallahu
Alaihi Wasallam) will be visibly present in front of you, then it will be too late.

May Allah Taala grant us the Taufeeq to recognise the truth and to keep away from falsehood and
those who spread falsehood, Ameen.

Love the Prophet ﷺ

Shaykh Mehmet Adil Al-Haqqani, Sohbet of the 10th of September, 2016.

As-salāmu ‘alaykum wa raḥmatu Llāhi wa barakatuhu.

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A‘ūdhu biLlāhi mina sh-shayṭāni rrajīm. Bismi Llāhi r-Raḥmāni r-Raḥīm. Aṣ-ṣalātu wa s-salāmu ‘alá Rasūlinā Muḥammadin Sayyidi l-awwalīna wa l-ākhirīn. Madad yā Rasūla Llāh, madad yā Sādāti Aṣḥābi Rasūli Llāh, madad yā Mashāyikhinā, dastūr yā Shaykh ‘Abdu Llāh al-Fā’iz ad-Dāghistāni, Shaykh Muḥammad Nāẓim al-Ḥaqqānī. Madad. Ṭarīqatunā ṣ-ṣuḥbah wa l-khayru fi l-jam‘iyyah.

Our Prophet (saw) is the biggest gift, biggest favour of Allāh (jj). we have beeen honored to be from his (ﷺ) nation. Thousands of thanks to Allāh (jj). To be from the nation of the Prophet (ﷺ) is something that other prophets wished. The prophets (as) prayed: “we wish were from his (ﷺ) nation, it is ok even if we aren’t prophets”. They all lived with his (ﷺ) love, with his (ﷺ) affection. Because he (ﷺ) is the servant, Allāh ‘Azza wa Jalla loves. Whoever Allāh loves, good people love him.

Love of the Prophet (ﷺ) is farḍ on Muslims. The Prophet (ﷺ) says: “Who doesn’t love me more than his mother, father, children – they aren’t real believers”. There is Imān, there is Islām. Imān means to strongly believe in Allāh (jj). That’s a very high degree. Its reward is big here and hereafter. Once you get that taste of belief you can’t enjoy the other tastes of this world. The companions loved our Prophet (ﷺ) with such love. Awliyā’, Tābi‘īn coming after the companions taught that love of the Prophet (ﷺ) to everyone. Allāh helped with that love. Because if you love who Allāh loves, Allāh loves you.

Allāh (jj) created our Prophet (ﷺ) in the most perfect way. He (ﷺ) has the best attributes, also physically. Physically nobody had his beauty. When people sweat, they stink. Our Prophet’s (ﷺ) sweat smelled like rose. Once that smell touched, it wouldn’t go away. Real rose scents now they disappear in 5 minutes. Fake ones stay for 2 days, even if you wash your hand – that’s something else. We want the real one. Because the Prophet’s (ﷺ) was real, the most real one, it wouldn’t go away. His voice, beauty, peace had no equal.

Thanks to Allāh some people still see the Prophet (ﷺ) in their dreams. Some people are delusional and say that they saw the Prophet (ﷺ) in their dreams often. He (ﷺ) rarely appears. Normally you can see him (ﷺ) once or twice. Some people tell as if they saw their friend. They see something else. Because when you see the Prophet (ﷺ) in your dream, that’s happiness. No need even to interpret that dream. He gets the best thing, that’s Allāh’s (jj) gift. Once you see him (ﷺ) no need for anything else. Even interpreting is leaving good manners. You thank Allāh for seeing him (ﷺ), that this blessing, divine gift comes to you. These are holy days.

For the sake of the Prophet (ﷺ), these are beautiful days, that he (ﷺ) showed. Yawmu tTarwiyah. Our Prophet (ﷺ) went to last ḥajj today, to mount ‘Arafāt. First he (ﷺ) went to Muzdalifah, second day in the morning went up to ‘Arafāt, after stopping on ‘Arafāt in the evening, he (ﷺ) gave the khuṭbah the last khuṭbah.

Then he (saw) did the other ḥajj duties. He went down to Muzdalifah, from there to Minā, in Minā he (ﷺ) used to sacrifice an animal. They used to distribute it. They slaughtered a lot. They used to keep some, they didn’t waste it like today. They dried the meat on hot stones, it dried in couple of days. Then they completed the ḥajj, they did Ṭawāf and left. His (ﷺ) sunnah should be practiced but now in this crowd it is impossible to do them. You make intention on the Prophet’s (ﷺ) intention, may Allāh accept it in shā’a Llāh, he (ﷺ) accepts it. Because keeping sunnah equals the reward of 100 martyrs in the end of times. Some say sunnah isn’t necessary, if you like you do it, if not don’t. But people will be rewarded in the eternal life for doing it. Who don’t do it will regret it in the eternal life, saying: “I wish I did it, etc”. It is good to follow each step of our Prophet (ﷺ). May Allāh make it possible for all of us in shā’a Llāh.

Today we are al-ḥamdu liLlāh in very good, very holy day, day of what Prophet (ﷺ), the Beloved one for Allāh, he show us the best things Allāh give us, give us how to be from nation of Prophet (ﷺ). Muḥammad (ﷺ), he’s seal of prophets and he is the Beloved one for Allāh, most Beloved one for Allāh. And Allāh He create everything for his love. And Allāh, He love somebody, make good people to love him. All angels, all believers from jinn and ’ins [men] and angels, other all creatures even animals, everything, they love Prophet (ﷺ). They know about Prophet (ﷺ).

Who not love Prophet (saw)? Shayṭān and his followers, because they are cursed one. Allāh He not like. He didn’t, He did not love them. If love them, they must love Prophet (ﷺ). So who are not happy with Prophet, he is cursed one. Even who will not respect him, he is unlucky. Lucky one who are following Prophet (ﷺ). Because even prophets before Prophet (ﷺ), they were wishing to be one of nation of Prophet (ﷺ) instead to be a prophet. Like this they were loving Prophet (ﷺ) and wishing to be from his nation. So al-ḥamdu liLlāh we are very lucky. And we must appreciate this – thanking for Allāh 1,000 times, 10,000 times, 100,000 times to we are created from nation of Prophet (ﷺ).

And to love Prophet (ﷺ), it is obligatory for believers because Prophet (ﷺ) said “No one can be real believer until he loves me more than his father, mother, family, or even for himself.” We must love Prophet (ﷺ) more than ourself even, more than everything. The most precious thing, mother, father, family, himself. So Prophet is more precious treasure. And it is not bad to love Prophet (ﷺ) because Allāh He create him in most perfect. Most perfect creation for Prophet (ﷺ), spiritual and bodily. Because he’s maybe if say to you love somebody he’s ugly or he is not good behaved, it is difficult to love him. But Prophet (ﷺ), very easy to love him. His everything, he was want for his nation. From his creation until his death, every time he said “O my Lord, forgive my nation. Allāh, guide them to right way.” This is his wish. He not looking for his nation to get benefit from them, to get anything from them. No. Everything he get, Allāh give him the most perfect. Very easy to love him. And it is even his sweat smelling like rose, real rose, not this ḥajjī who are cheating people for putting one and not…, making headache. When it touching, going forever.

Even in dreams sometimes people they dream and smelling his smell. And to dream for Prophet (ﷺ), it is the most reward from Allāh for anybody to be. And it is very rare to get it, may once in life or twice, sometimes it even cannot be like this. Some people, they even for this they dreaming and they seeing another thing, they thought Prophet. It is Prophet (ﷺ) not so cheap to he come for you or for me every day. No, it’s very rare. And no need to ask for meaning for dream if you see Prophet (ﷺ). You must make two raka‘āt shukr. Because this is the most big present from Allāh for you to see Prophet (ﷺ) in your dream.

And he is help who love him. All ṣaḥābah were loving him. All prophets they were loving him. After ṣaḥābah, tabi‘īn, awliyā’, ‘ulamā’, all they were loving him and praising him and teaching people to encourage people to not forget, to not be not care for Prophet (ﷺ). This all time real ‘ulamā’, they are praising and making poems, making good things, all time showing and teaching people love of Prophet (ﷺ). But shayṭān he also not sitting with with not doing anything. Because once they bring him for Prophet (ﷺ). And he must ask him. Prophet (ﷺ) ask shayṭān. And he cannot lie that time. He said “Who is your most enemy for you and you most one you hate him?” He couldn’t say anything. He said “You” for Prophet (ﷺ). Shayṭān this saying. And he is still doing this even for Muslim people. They are not happy with people who are praising Prophet (ﷺ). They say “Too much. You cannot do this. This is shirk. This is that and that”. But it is real.

Awliyā’u Llāh, they are who are teaching people to love Prophet (ﷺ). Al-ḥamdu liLlāh we are in days of his showing us – today tarwiyah for his last ḥajj, Prophet (ﷺ) Ḥajju l-Akbar, meaning when ‘Arafat in Jum‘ah day, Friday. And he is Thursday went by his camel to Muzdalifah and Yawmu t-Tarwiyah they are going like this and a day of sleeping there. Next day they are by camel going to ‘Arafāt. Until maghrib make waqfah. And he make Khuṭbatu l-Wadā‘ and after coming to Muzdalifah. After Muzdalifah – Minā, to cutting, slaughter. And after this he is doing everything. But these days you cannot do everything he done in ḥajj because it is sunnah. And now people by millions and not everybody can do what Prophet (ﷺ).

We are asking forgiveness. We like to do his sunnah. We must do his sunnah because to do his sunnah, it is also they said it is not obligatory. No. “Don’t care for this. Do, only do what enough for ḥajj.” But no we said “Ok, you are free to do sunnah”. It is also for you, Allāh not punishing for sunnah. But when you are in real life and end, forever you will be in jannah you will be very regret to not do anything you can do in this world. Who do this, he will see his benefit from what he done in jannah, in paradise. He wish to have done everything from Prophet (ﷺ) done. Because to do sunnah, it is hundred shahīd. Martyr for each sunnah you do. And al-ḥamdu liLlāh we are thanking Allāh again to be from his nation. Allāh help us to do everything he done from sunnah and farḍ and everything in shā’a Llāh. This is our intention. Allāh accept our intention.

Wa min Allāhi t-tawfīq, al-Fātiḥah.

Video link: http://saltanat.org/videopage.php?id=16167&name=2016-0910