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"Islamic Research Media"

“Salafism in India”

salafism

Indian academician and professor at the Centre for the Study of Developing Societies, Madhu Purnima Kishwar, had noted in 2015 how the prime time TV shows and their celebrated anchors hyperventilated at sundry issues in India while overlooking the matters of paramount importance for the national integrity. Drawing a line of difference between patriotism and ‘hysterical jingoism’, she accused a section of the Indian media, particularly the TV channels, of being heedless to the rapid spread of petrodollar Islam in India and its inevitable consequence — the radicalisation of the gullible Muslim youth, notably in the Kashmir Valley.

Kishwar wrote in her Firstpost article: “The traditional benign Sufi Islam is fast giving way to ultra-conservative and fundamentalist Salafi Islam which is expanding the catchment area for jihadi terror groups… In village after village, new Salafi mosques are mushrooming to overshadow the old Sufi mosques. In fact, Sufi shrines are being systematically targeted as being un-Islamic.  While older generation Kashmiris may still go to the Sufi mosques, the excitable youth are flocking to Salafi mosques which spoon-feed them a highly distorted version of world events to show how Islam is under threat and Muslims an endangered species. The siege mentality thus engendered is helping recruit cadres for jihad.”

What Kishwar had noted in 2015 can be vividly seen today not only in the valleys of Jammu and Kashmir but even in the northern Indian states — Uttar Pradesh and Bihar — where Muslims did not appear to be drawn to the jihadist mentality or Islamist militancy.

Recently, I spent a great deal of time in the two Indian states empirically researching the impact of the divisive religious rhetoric on the radicalisation of the Muslims by visiting a number of Salafist madrasas. The question my extensive research attempted to answer is why growing number of the Indian Muslims are flocking to the Saudi-style Islam leaving behind the age-old history of Indian Sufism. After an extensive literature review and exploration of the Salafi textbooks being taught in various Indian madrasas, it appears that an academically important question has received very little attention in those fiery discussions in media or academia.

While India constitutes the largest population of Muslims in the world after Indonesia, it cannot be denied only a tiny number of those in India are getting lured to the extremist Islamist outfits such as Islamic State, al-Qaeda, Taliban and others. This is precisely because Islam in India has been anchored in syncretism and pluralistic tradition. But now several academics, analysts and even media researchers worry about the growing onslaught the petrodollar Salafism on a more accommodative form of Sufi Islam in India.

Of late, the English news channel NDTV ran a two-part research-based documentary titled, “The Shadow of Salafism”. It visited Salafi Madrasas in Uttar Pradesh and Karnataka and found works of controversial Saudi Salafi scholars as part of their syllabi. Perhaps first time in the Indian media’s history, a national TV channel has extensively researched and debated the curriculum of Salafism which is widely taught in the Indian madrasas. The program seemed concerned with the rise of the puritanical and supremacist strain of Islam, known interchangeably as ‘Wahhabism’ or ‘Salafism’.

NDTV analysed whether the extremist, supremacist, and divisive theology of Ibn Taymiyya and Ibn Abdul Wahhab is opening a gateway into religious extremism in India. In an hour-long part one, the Truth vs Hype show – presented by Sreenivasan Jain – traced foreign funds to the Salafist NGOs in India from donors on terror watchlists. Jain also discussed as to why India has held Salafism as one of the factors behind Kashmir unrest.  Travelling to various Salafist madrasas in Uttar Pradesh and to the state’s eastern border with Nepal, Karnataka, Kerala and other vulnerable states of India, Jain and his colleagues did the story with inputs from various Sufi and Sunni scholars.

It is not the case that NDTV dug a lonely furrow in the Indian media by investigating the mystery of the petrodollar-funded Salafism in India. Many other national TV channels and leading newspapers of the country have shown concern over the trail of Saudi-style Islam, and with great gusto. But Jain and his team did an extensive literature review of the Salafist teachings linked with extremism, in consultation with well-versed Islamic scholars and professors.  For instance, Dr Syed Aleem Ashraf Jaisi, head of the Arabic department in Maulana Azad National Urdu University in Hyderabad, appeared on this show to explain the Mardin fatwa — a 13th-century fatwa authored by Ibn Taymiyyah – which is still being adhered to by the world’s jihadist outfits to justify violent extremism. Dr Jaisi has been quoted as saying:

“Terrorist organisations spread all around the world are based on Ibn Taymiyyah’s principles and traditions. These terrorist organisations rely on references taken from Ibn Taymiyyah’s books and particularly his Mardin Fatwa in which he has mentioned that one can kill anyone to achieve his target or defeat enemies or target anyone.”

Similarly, a few other scholars were approached for an informed analysis of the Salafi curricula replete with the teachings of Taymiyyah and his successor Ibn Abdul Wahhab who misconstrued the Quranic verses in an attempt to coin an anti-pluralism theology. He preached a devised worldview by misreading the Qur’an and coining the concepts like “al Walah  wal  Bara” (loyalty with Muslims and disavowal against all non-Muslims including the non-Wahhabi Muslims).

Truth vs Hype show also assessed the influence of Ibn Abdul Wahhab’s intolerant and supremacist theology spreading in many parts of India. In this context, it aired the dissenting views on the textbooks being taught in the Salafi-Wahhabi madrasas. Remarkably, the madrasa rectors confessed in the show that they teach the controversial books like Taimiya’s Majmua Fatawa (compilation of his fatwas), Ibn Abdul Wahhab’s Kitab al-Tawheed (book of monotheism), along with Taqwiyatul Iman (strengthening of the religion) and Sirat-e-Mustaqeem (the straight path) authored by the hardcore Indian clerics Shah Ismail Dehlvi and Syed Ahmad “Shaheed”.

“All these books contain intolerant texts denouncing the syncretic traditions and pluralistic ethos as antithetical to Islam.”

When the channel spoke to the trustees of Salafi mosques, they fervently supported these books vehemently opposing the Sufi culture and tradition because ‘they are contaminated with the influences of non-Muslims’. “Wrong things if done for thousands of years are wrong,” said the Salafist cleric Abdul Wahid Madni, founder of the Safa Educational Society in Domariaganj, Uttar Pradesh.

Thus, the news channel’s show sought to address that academically important question which is rarely discussed in the mainstream media. In such an ideological discourse analysis, journalism coupled with an academic rigour should be emulated to break away from the stereotypical Indian format of “talking heads” discussion on prime time news television.

However, it was astonishing to note that the two-part investigation did not touch upon the Salafist hardliners and their separatist preachers in Kashmir. It left many in the lurch because the channel basically wanted to assess the Indian government’s ‘concern’ over the rise of Wahhabism/Salafism in Jammu and Kashmir, as the show’s intro unravels:“From time to time, the Indian government has warned of the dangers of the rise of puritanical, Saudi-style Islam in India. Most recently, during the unrest in Kashmir, when it warned it will not allow a ‘Wahhabi theocracy’ to take root in the Valley”.

In fact, there is no dearth of well-known Salafi-Wahhabi preachers and their exclusivist sermons in the Valley. But one wonders why NDTV skipped the portrayal of the Salafist preachers in Kashmir who spew venom and misguide the Muslim youth in the valley using the religious platforms.

Just as the channel examined, in the second part of this show titled “Road To ISIS”, as to how some South Indian Salafist preachers delivered speeches filled with religious bigotry and extremism, it could have cited some instances in the Valley too.

Much like Shamsudheen Fareed, a known Salafist cleric in Malappuram whose extremist sermons are cited in the show, the avowed advocate of Salafi mission in Kashmir, Maulana Mushtaq Veeri is not lesser hate-monger. Maulana Veeri has delivered various speeches — all of them filled with the extremist and exclusivist content — in the Valley’s Salafi mosques. Scores of his divisive speeches have been circulated on social media and are still attracting the imagination of the Kashmiri youth towards separatism. Only a single instance is sufficient and substantial evidence on how the ‘Salafi mission’ is being pursued in the religious rhetoric in Kashmir. In his religious sermon (khutba), Maulana Mushtaq Veeri dwells on “the Salafi Mission in Kashmir”. After a lengthy talk in the local Kashmiri language, he speaks in Urdu in the conclusive part of this video. Note these words in his speech:

“Dekha Salafiyon ka kamal, jab salafi maidan men utarte hain to wapis naam lene ka kabhi sochte hi nahi. Ham Islami hukumat qaim kar ke rahenge. Iraq men dekho Abu Bakr naam ke salafi ki hukumat…..kashmir men anqareeb inshaAllah Islami jhanda gaad diya jaega….”

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(See the achievement of the Salafis! When the Salafis embark on their mission in the battlefield, they do not back out. Look at the state of the Salafist by the name of Abu Bakr Baghdadi in Iraq… God willing, we will be hoisting the Islamic flag soon in Kashmir…)

Courtesy: “http://www.firstpost.com/india/salafism-in-kashmir-why-is-media-silent-on-salafi-wahhabi-preachers-in-the-valley-3034022.html

 

..:: Gems of Wisdom ::.. Hazrat Sayyiduna Zun-Noorain Usman-e-Ghani Radi Allahu Ta’ala Anho.

Astonishing is he who finds death a reality, yet continues to laugh.

Astonishing is he who knows this World will soon perish yet keeps close association with it.

Astonishing is he who knows about fate yet mourns the loss of a thing.

The slip of the tongue is more dangerous than the slip of the feet.

If the eyes are bright and shining daily then it is a Day of Resurrection.

To stop sinning is easier than to seek forgiveness.

Make a purpose for life, then utilize all your strength to achieve it, you would definitely be successful.

I am astonished with that person who recognizes this World as perishable and understands all about fate yet mourns the loss of things. I am astonished with that person who believes in Rewards, Punishment of Hell and Paradise, yet he still commits sins. I am astonished at that person who knows that Allah exists yet remembers others and seeks there assistance.

A family man’s actions are presented together with that of a Mujahid (Muslim soldier) in the court of Allah SubHanuhu wa Ta’ala.

I am astonished with him who regards the reality of the existence of Allah SubHanuhu wa Ta’ala yet remembers others and asks for there assistance.

I am astonished by that person who believes in Hell yet continues to sin.

I am astonished at that person who brings Faith in Paradise yet associates himself to the pleasures of this World.

I am astonished at that person who regards Iblees (Saitan) as his enemy yet continues to follow him.

Squandered is that ‘Aalim (Learned man) to whom a person cannot ask a question. He is likened to that weapon which is not put to use – that wealth which is not utilized in good work – that knowledge without application – that  Masjid which Salaah is not read – that Salaah that is not performed in a  Masjid – that good advise which is not accepted – that book which is not read – that worshiper who keeps in his heart the pleasures of the World and that long life which had not stocked on provisions for the Hereafter.

At times, to forgive or pardon a criminal makes the criminal more dangerous.

O Mankind! Allah SubHanuhu wa Ta’ala has created you so that you may please him, yet you choose to please others.

9/10 of the shares belonging to Peace and Safety are in isolating oneself from the people and the remaining one share lies in meeting with the people.

A person in times of difficulty acts upon his own devices thus depriving himself of the help of Allah SubHanuhu wa Ta’ala. He turns himself away from Allah
SubHanuhu wa Ta’ala, therefore Allah SubHanuhu wa Ta’ala turns His Attention of Divine Grace from him too.

Isolation is most beloved to the beloved of Allah SubHanuhu wa Ta’ala.

Excessive politeness is a sign of Malice.

Do not rely on anyone except Allah SubHanuhu wa Ta’ala and do not fear anything except your sins.

In whichever manner a person recognizes the World, so too, did his inclination occur towards it.
 
To knowingly partake of the pleasure offered by this material World is to reduce the remaining rewards and good deeds.

Test the worldly people in any matter you wish to and you would find them to be no less than snakes and scorpions.

The existence of good things and wealth in abundance is also a medical complaint. (meaning unhealthy)

Knowledge combined with action is profitable and action without knowledge does not benefit anything.

Do not place your burdens on anyone, although it is few or many.

A pious and practicing Muslim Jurist (Faqih) is Superior than thousand worshipers.

“World” is that work which does not serve the purpose of acquiring the Hereafter.

Silence is the best treatment for anger.

To carry the burden of others concludes the respect of a worshiper.

This World has been created a temporary abode by the Almighty Allah SubHanuhu wa Ta’ala, and placed in trust to the travellers of the Hereafter. Take only those provisions which are beneficial and do not lust after that which you are going to leave behind.

The slippery tongue is much more dangerous than the slippery feet.

The one dirham charity of a poor person is better than 10,000 dirham charity given by the rich.

If you are prepared to commit a sin, then search for a place where Almighty Allah SubHanuhu wa Ta’ala does not exist.

O People! If you do not want to worship the one true Lord, then do not utilize that which He has created. It is better that the World regard you as a criminal in relations to Almighty Allah SubHanuhu wa Ta’ala thereby regarding you as a hypocrite.

To see the learned (‘Aalim) and pious keeping the company of the rich and wealthy is a testimony of hypocrisy.

Do not trade or deal with an oppressor or his associates.

To cry in Paradise is surprising, yet more astonishing is to laugh in the World.

When you have no rights on the perfume, you should close your noses to it, for even its scent is forbidden to you.

Save oneself for praising the corrupt wealthy, for the praise of an oppressor reveals the Wrath of Allah SubHanuhu wa Ta’ala.

To publicly give charity with an intention to entice people to be charitable is better than giving charity secretly.

To think that Allah SubHanuhu wa Ta’ala Almighty is present with you at every given moment is the most excellent form of Faith.

A Polite person who wishes for anything in this World or in the Hereafter will definitely get his wishes granted.
 
Those that deal with Almighty Allah SubHanuhu wa Ta’ala with sincerity and honesty hate to deal in any other affairs without sincerity and honesty.

A beast of burden recognizes his master yet people do not recognize their Master (Allah SubHanuhu wa Ta’ala).

Once in the reign (Khilafat) of Sayyidun ‘Uthman Radi Allahu Ta’ala Anho, there was a great drought. People began to sell their valuables and possessions cheaply to supplement their necessities. Sayyiduna ‘Uthman Radi Allahu Ta’ala Anho was informed that a certain orchard was being sold at a very cheap price and he should buy it. So he decided to buy it. On his way to purchase the orchard, he came across many people who were poverty stricken, starving and distressed.

On seeing the condition of these people, he became very perturbed and unhappy. He distributed the entire money he had with him amongst the people. When he returned to his home, he was asked if he had purchased the orchard. He answered, “Yes! I have bought an orchard in Paradise for you all.”

All good deeds are associated with Modesty and all bad deeds are with Immodesty.

Backbiting and malice causes injury to three people. Firstly to oneself, secondly towards whom it is directed to and thirdly to the person who is listening.

To desire the administration of justice, is Paradise of the World.

Whosoever repairs his own shoes, visits an ailing servant, washes his own clothes and also patches it, then that person is free from pride and boastfulness.

People are spies of your vices.

The sword wounds the body while insults hurt the soul.

A person does not become a Faithful servant, until and unless he distances himself from sin and those that praise and respect him (because of his status) become his equal.

The best sanctity for a Muslim male is, when he guards his tongue, his sexual organ and his gaze.

Amongst the sinners, the gravest is he who finds the time, to discuss the faults of others.

The disgrace and disrespect shown to a Muslim is due to him straying from his religion and is not due to lack of gold (wealth).

For a needy and poor person to come to you, is a gift to you from Allah SubHanuhu wa Ta’ala.

The skin of a beloved or favorite person becomes soft just like his heart. His dedication is prominent. The softness of his skin and heart is noticeable and he finds peace only in the Remembrance of his Creator.

To find a person steadfast on Truth are far and few, but many are those with status, dignity and high moral values.

No matter how destitute a person is, he should never feel subjugated.

When a person’s tongue becomes quiet and friendly then his heart becomes pious and clean.

If I sleep at night and awake in the morning repentful, then I find this better in comparison to staying awake the whole night and rising up in confusion.

To do the most disliked of occupations is better than begging.

Sin in any manner would at some time, make ones heart restless.

Remember your kaffan (shroud for covering the dead) instead of beautiful clothes, remember the grave instead of the luxuries of lavish mansions and remember all that delicious foods you feast on shall one day make you a delicious feast for the worms.

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.

 

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

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

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

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

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

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

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

In the same Mishkaat, it is also recorded that

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

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

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

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

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

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

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

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

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

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

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

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

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

Then at another place he says:

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

Hazrat Haji Sahib continues saying:

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

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

“Islamic Standards Of Marriage”

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Saying of renowned Scholars regarding Sufism / Tasawwuf (Purification of the Self)

Imam Abu Hanifa (85 H. – 150 H) “If it were not for two years, I would have perished.” He said, “for two years I accompanied Sayyidina Ja’far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way.” [Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. – 179 H.) “whoever studies Jurisprudence (tafaqaha) and didn’t study Sufism [tasawwuf] will be corrupted; and whoever studied Sufism and didn’t study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth.” [the scholar’Ali al-Adawi , vol. 2, p 195.)

Imam Shafi’i (150 – 205 AH.) “I accompanied the Sufi people and I received from them three knowledges: … how to speak; .. how to treat people withleniency and a soft heart… and they… guided me in the ways of Sufism.” [Kashf al-Khafa, ‘Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 – 241 AH.) “O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power.” [Tanwir al-Qulub p. 405]

Imam Ghazzali (450 – 505 AH.) “I knew verily that Sufis are the seekers in Allah’s Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence.” [al-Munqidh, p. 131].

Fakhr ad-Din ar-Razi (544 – 606 AH) “the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy …. with Dhikrullah, in all their actions and behaviors. [‘Itiqadaat Furaq al-Muslimeen, p. 72, 73]

Imam Nawawi (620 – 676 AH.) “The specifications of the Way of the Sufis are … to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) … to be happy with what Allah gave you…”[in his Letters, (Maqasid at-tawhid), p. 201]

Ibn Khaldun (733 – 808 AH.) “The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi’een of those who followed good guidance…” [Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 – 771 AH.) “May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things havebeen said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. … They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings” [Mu’eed an-Na’am p. 190, the chapter entitled Tasawwufl

Jalaluddin as-Suyuti (849 – 911 AH.) “At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation.” [Ta’yid al-Haqiqat al-‘Aiiyya,p 57]

“Saying of Salafi / Wahabi Scholars”

Ibn Taymiyya (661 – 728 AH) “Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: “(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship.” (an-Nisa’, 69,70)


Introduction of this  speaker in this vedio is Dr. Mohammad Musa Al-Shareef (also a Pilot!) who was born in Jeddah, Saudi Arabia, and graduated from the Faculty of Shari`ah, Imam Muhammad ibn Saud Islamic University, in 1408 A.H. He obtained his M.A. and Ph.D. in the Qur’an and the Sunnah from Faculty of Usul Ad-Din (Theology) — Umm Al-Qura University. He is an assistant professor in the Department of Islamic Studies, King Abdul Aziz University.” Courtesy


“Some people criticized Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah’s obedience [mujtahidin fi ta’at-illahij, as others of Allah’s People strove in Allah’s obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur’an in Surah Waqi’ah], but slower in their progress. And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha’abat wa tanawa’at] has its main line and its branches. (Majmu’a Fatawa Ibn Taymiyya al-Kubra, Vol. 1 1, Book of Tasawwuf, p. 497].

1. Sufiyyat al haqa’iq: the Sufis of Realities, and these are the ones we mentioned above;
2. Sufiyyat al arzaq: the funded Sufis who live on the religious endowments of Sufi guest-houses and schools; it is not necessary for them to be among the people of true realities, as this is a very rare thing
3. Sufiyyat al rasm: the Sufis by appearance only, who are interested in bearing the name and the dress etc.

Interesting… I wonder why I’ve never heard this from those who usually trumpet Ibn Taymiyya?

Obviously, no one disputes that as with most practices, there are those who are the genuine article, those who just do something as a job but whose heart isn’t in their work and those who are only concerned with appearances. Imam Ibn Taymiyya was right on the mark here. However, according to his own words, he clearly didn’t have anything against people who were genuinely and sincerely following the Sufi path.

When Imam Ibn Taymiyya wrote so much about tasawuf (Sufism) and claimed to be a Qadiri himself with only two people between him and the great Sheikh Abdul Qadir al-Jilani, may Allah bless him, why is this Imam so widely cited by those who are otherwise so opposed to Sufism? How can they authentically referrence this scholar of Sufism as their evidence against it? Logically it doesn’t make any sense

“The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Quran has pointed to it in different places, and the Hadith of the Prophet (sallalaho alaihi wasallam) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers.” [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, “what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration. ” [Majmu’a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314].

lbn Qayyim (691 – 751 AH.) “We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufiyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, “If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self… Among the best of people is the Sufi learned in jurisprudence. ” [Manazil as-Sa’ireen. ]

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 – 1201 AH.) “My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it.” [ad-Dia’at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]

Ibn ‘Abidin (1198 – 1252 AH.) “the Seekers in this Sufi Way don’t hear except from the Divine Presence and they don’t love any but Him. If they remember Him they cry, and if they thank Him they are happy; … May Allah bless them.” [Risa’il Ibn’Abidin p. 172 & 173]

Muhammad ‘Abduh (1265 – 1323 AH.) “Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence.” (Majallat al-Muslim, 6th ed. 1378 H, p. 24].

Abul Hasan ‘Ali an-Nadawi (1331 AH b.) “These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah ‘Azza wa Jail. Their guides were encouraging them to move in the way of perfect Love to Allah ‘Azza wa Jail. “…In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. “…by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion.”[Muslit- ns in India, p. 140-146]

Abul ‘Ala Maudoodi (1321 – 1399 AH.) ” Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (sallallaho alaihi wasallam). Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual’s actions.” “The Divine Law and Sufism: “Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge.”[ Mabadi’ al-islam, p. 17]

CONCLUSION: In sum, Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.


Kissing of Mazaar / Maqam is not worshipping


Now a days alots of misguided peoples saying “Kissing mazaar is Worship” which is totally & completely an Wrong Allegation & creating Misconception between Innocent Ahle Sunnah wal Jamaat (Sufi Sunni Followers). Because “Kissing with Love & Respect is differ than doing Sujood in Respect.

Bowing of Malaikas ( Angels ) towards Anbiyas Alaihisalaams is Worship ? or Respect or ? Shirk ?
Are the acts of Respect of  Malaikas ( Angels ) towards Anbiya Alaihis salaam like Prophet Hazrat Syedina Adam Alaihis salaam and  Hazrat Syedina Muhammadur Rasool ullah ( Sal-lal-lahu alaihi wa Sallam ), Can You label the Malaikas as Worshippers of Anbiya Alaihis salaams ? Astaghfirullah

  • Bowing of head or Kissing of Kiswa is  Worship of Kiswa Cloth or Respect ?
    If any Muslim kisses the sacred cloth of Kaaba namely Kiswa then touches his head etc , Can you label him as Worshipper of Kiswa ? Astaghfirullah
  • Bowing of head or Kissing of Hajre Azwat is Worship of Stone or Respect ?
    If any Muslim Kisses the sacred stone in Kaaba namely Hajre Azwat, with his eyes, libs etc Can You label Him as Worshipper of Stone ? Astaghfirullah
  • Bowing of head or Kissing Quran-e-Kareem is Worship of holy Quran or Respect ?
    If any Muslim Kisses the Sacred Holy book with his eyes / forehead etc Can You label Him as Worshipper of Quran ? Astaghfirullah
  • Bowing of your head towards your beloved family members and Kissing them with love is Worship or Respect ?
    If any Muslim Kisses his child or others with love Can You label Him as Worshipper of Ghairullah / Humans ? Astaghfirullah
  • Bowing of head or kissing Mazaar-e-Mubaraks of Aulias ( Saleheens ) is Worship of Saleheens or Respect ?
    If any Muslim kisses the graves of pious personalities of Islam ( Saleheens ), Can You label Him as Worshipper of Graves ? Astaghfirullah

“Worship is only for Allahu Subhaanahu taala and no other creation is worth of Worship except ALLAH”.

Coming to Point :
Sajdah of Worship is complete only under the circumstances / Conditions for Sajdah of Worship :

1) Wazoo is a must . Without Wazoo sajdah cannot happen
2) Neeyah is a must . Neeyah for worship
3) Qibla direction is very very important
4) 8 parts of the body should touch the ground without which sajdah will not be complete
5) Tazbeeh that is Subhaana Rabi al Aala should be recited in Sajdah of worship.

Bowing towards Mazars e Shareefs or Kissing Mazar e shareefs is not Sajdah of Worship for the following reasons :-
1) First of All Mazars of Momins or graves of muslim on this earth head side ( sirra side is not Qibla direction ) is in not towards Qibla direction only the faces face qibla direciton. The Direction of head is not in qibla direction but the face of muslim or momin faces qibla direction in the grave. So how ever bows or kisses the mazar shareef the person doing so is not bending or bowing towards qibla direction. Now the question arises here is when a person not bowing towards qibla direction how this act can become Sajdah or worship. So it is foolishness to say this act of respect as worship etc.
2) Here the neeyah ( intension ) is not for worship
3) There are no Tazbeehs recited here
4) Also Wazoo is not compulsary here.
5) The Kissing of Feets of pious or elders is reffered as Khadam Boosi is urdu. So people near mazars try to take blessing from feet. Feet has importance in islam so bending near muqam e ibrahim is also allowed in Islam. We bend towards muqam e ibrahim in Nafil salah of worship of allah subhaanahu thaalah. if any one doesn’t like to bend near or in front of Maqam e ibrahim ( Alaihis salaam ) his umrah or hajj will be thrown on his face. Worship is only for Allahu subhaanahu taala. So Blaming innocent muslims as worshipper of graves etc is haram and dead sin. Almighty is aware of all the consequences so he has arranged every thing in order and also kept conditions for Sajdah of worship of him ( Sajdah of Ebadaah for allah ) and it is wrong to blame muslims and patch the name of worship for tazeem.

Therefore Bending or Kissing or Bowing towards Mazar-e-Mubarak is not in Qibla Direction ? Then how you can point this act as worship ?
Worship ( Sajdah-e-Ebadaah )  is for allah which is accepted only  when it is done towards Qibla direction only. So first understand the differences of Kissing in Taazeem  & Sajda e Taazeem.

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar radi Allahu anhu was buried in her room, Sayyidah Aishah radi Allahu anhu would go there without Hijab (head Covering), as the Prophet ( (sal-lal-lahu alai hi w) and Sayyiduna Abu Bakr radi Allahu anhu, who were buried there were her Husband and Father. However, when Sayyiduna Umar radi Allahu anhu got buried there, she would only go in the room with Hijab. (check Mishkat al-Masabih: Bab Ziyarat al-Qubur)

This action clearly shows that according to Sayyidah Aishah radi Allahu anhu, the dead can feel and see their visitors and are aware of those who come to them and how they come to them. It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that every person?s grave would be either a garden from the gardens of Paradise or a hole from the holes of hell (Rawda mim Riyad al-Jannah aw Hufrah min Hufar an Naar)

If the Qabr of a normal mu?min is a garden of paradise, what about the Qubur of the Awliya of Allah, subhanaHu wa Ta`ala. Are they not from the Jannah? If yes, then only a fool can claim that there is no Barakah there!

It is narrated in Sahih Muslim (Kitab al-Zuhd) that Nabi Muhammad, sall-Allahu `alayhi wa sallam, was travelling with his Sahabah through the land of Thamud, the land of the people of Nabi Salih, `alayhi-s-salam. While travelling, the Sahabah collected water from the wells in that land. Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered the Sahabah to throw that water away, as those were the wells of the kuffar in the time of Nabi Salih, `alayhi-s-salam. Nabi Muhammad, sall-Allahu `alayhi wa sallam, then permitted them to drink from a certain well that the camel of Nabi Salih, `alayhi-s-salam, drank out of.

Imam al-Nawawi (Sharh Muslim vol.8 p.118) comments on this Hadith that we should try to derive blessings from things connected to pious people (wa min fawaid hazel Hadith, at-Tabarruk bi Aasaar as-Saliheen).

It is important to note here that if Barakah is received from the camel of a pious person (who lived about 4000 years ago), what then about the Qubur of the Awliya of Allah, subhanaHu wa Ta`ala?!

In Sahih Muslim, it is narrated that Sayyidina Utbaan, radi Allahu `anh, always asked Nabi Muhammad, sall-Allahu `alayhi wa sallam, to pray in a certain part of his house, so that he too may pray there and receive blessings in this regard. Imam al-Nawawi says in Sharh Muslim vol.5 p.161 that there are three main things (Fawaid) we learn from this Hadith:

It is permitted to get Barakah from Pious People and objects connected to them.
It is recommended to pray in the places where the pious used to pray.
It is recommended to seek Barakah from the places where the pious people resided

Ibn Hisham RadiAllahanhu narrates that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, had passed away, Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, went to kiss his forehead and said, How blessed and perfumed are you when you are alive, and how blessed and perfumed are you when you have passed away. Was he making Shirk?

These are evidences from the Sahabah. And the same Nabi Muhammad, sall-Allahu `alayhi wa sallam, who instructed us to destroy all the idols also instructed us to kiss the black stone not for worship but because of the stones closeness to Allah, subhana Hu wa Ta`ala. We draw an analogy between this stone and the tombs of the Awliya.

The Kaabah is also a stone building. We pray towards it and tawaf around it. Does imply worship? No! The Kabah represents the presence Allah, subhanaHu wa Ta`ala, just as the shrines of the Awliya are places where Allahs, subhanaHu wa Ta`ala, Rahmah descends.

We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Quran (1:125): And take Maqam Ibrahim as a place of Prayer (wat takhizu min Maqam Ibrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the footprints of Nabi Ibrahim, `alayhi-s-salam. It is thousands of years old, and is not even a grave, nor the physical feet of Nabi Ibrahim, `alayhi-s-salam. Is praying there Shirk or Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and the Awliya of his Ummah?!

Imam al-Dhahabi narrates in Majmu Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, to get the Barakah. Imam Ahmad bin Hanbal replied that there was no problem with that (la basa bihi).

Imam al-Dhahabi went on to explain that:
Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi Muhammad, sall-Allahu `alayhi wa sallam, when he was alive, had close interaction with him, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, and even took his spit and rubbing it over their faces (as in Bukhari in clear words). But those who had not met Nabi Muhammad, sall-Allahu `alayhi wa sallam, express their love by going to his Qabr, and kissing and touching it.

Imam al-Ghazali says in his famous work Minhaj al-Abideen (p.347) that the Wali of Allah reaches such a state that: Allah gives Barakah in his Breath, Speech, Clothes, Company, places where he sat and even the Sand he walked on.

“If the Barakaah is there , what is wrong if we try to get it?Edit??”

“[A Summary of the teachings of Saudi Arabian Sunni Islamic Scholar Shaykh As-Sayyid Muhammad ibn `Alawi al-Maliki of  Makkah al-Mukarramah]”

The issue of kissing is often (deliberately) misunderstood. Kissing is a natural human behaviour. One could kiss someone out of love, respect, honour, desire, or maybe even worship. It depends on your intention – the reason why you do it. However, some individuals insist on interpreting all types of kissing as worship. There is no real basis for this view, as it is not found anywhere in the Quran or the Sunnah. Nabi Muhammad, sall-Allahu `alayhi wa sallam, used to kiss the black stone, and thus, by the Prophet’s action one can clearly see that there is a distinction between merely kissing and worshipping. And even as this stone is the stone from Heaven (as in Nasai, Tirmidhi and Hakim), so are the Prophets, sall-Allahu `alayhi wa sallam, and the saints the People of Heaven.

These individuals then proceed to label Muslims who may kiss them out of veneration or love as Mushriks or Kafir. This labeling is the real act of Kufr.

There is an interesting story about a man who condemned the kissing of the Awliya and the descendants of Nabi Muhammad, sall-Allahu `alayhi wa sallam, as Shirk and Worship of other Humans. When he was seen kissing his own son, he was asked why he was now worshipping his son. He said that he kissed his son out of love. The people responded by saying that they, too, kissed the family of Nabi Muhammad, sall-Allahu `alayhi wa sallam, out of love. The man then kept quiet.

It is for this reason, the reason of love and respect, that visitors to the Qubur of the Ahlul Bayt, Sahabah, and Awliya kiss their respective Qubur.

If individuals insist on holding the view that kissing a Qabr is an act of worship, let them prove it from Qur’an and Sunnah, and not merely give an opinion based on their hawa, or base desire.

There are many Hadith which show that the Sahabah used to kiss the grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam: Ibn Asakir in Tarikh Dimashq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al- Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,radi Allahu `anh, came back to Madinah after many years, he went straight to the Honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and fell down and put his forehead on the Qabr, and kissed it, saying, “Oh my beloved, Rasulullah, sall- Allahu `alayhi wa sallam.”

This was an expression of his love for Nabi Muhammad, sall-Allahu `alayhi wa sallam. No doubt, some of todays “shaykhs” would label Sayyidina Bilal a “Mushrik”, claiming that he was worshipping the Prophet, sall-Allahu `alayhi wa sallam! Astaghfirullah.

Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu `anh, the Great Sahabi, once put his head on the honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and kissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub why he was worshipping the stone. Abu Ayyub replied that he was visiting Nabi Muhammad, sall-Allahu `alayhi wa sallam, and not a stone. Someone then intervened and warned Marwan not to interfere with Abu Ayyub, radi Allahu `anh, as he was one of the Companions of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and Marwan let him be.

Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them.

Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, died, his daughter, Sayyidah Fatimah, radi Allahu `anha’, took sand from His Qabr and put it over her face and wept, saying: “Maza ala man shamma Turbata Ahmadin an laa yashumma madaz Zamaani Ghawaliya (The person who has smelt the dust of the Grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam, does not need to smell any perfume ever again)

In other words, the Dust on the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, has a better fragrance than any perfume in the world. This is what Imam al-Busiri said in his world famous Qasidat al-Burdah and some ignorant ‘shaykhs’ called him a Kafir too.

Would some of todays “shaykhs” also condemn Sayyidah Fatimah’s act of Love, radi Allahu `anha’! Astaghfirullah!

For them, the following Two Hadiths from Bukhari (Kitab al-Janaiz) should suffice:

It is narrated that once a Janazah went pass the Prophet ( (sal-lal-lahu alaihi wasallam), and some of his Companions praised the dead person, so the Prophet ( (sal-lal-lahu alaihi wasallam) said: It has been affirmed to him. They asked What?. He said The Jannah, giving the reason for it as You are the Witnesses of Allah on this Earth (Antum Shuhada Allah fil Ard).

The Prophet, sall-Allahu `alayhi wa sallam, also said: Any Muslim, who is attested by four people to have Good Nature-Allah will enter him into Paradise.

We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be from the Friends of Allah, how can one then still question their Imaan?

How can such an evil thought even occur in a Muslims mind concerning those who are honored by both Allah and his Creation?

To have a bad opinion of an ordinary Human Being is a sin, let alone to question the Imaan of those Saints whose holy lives and examples have inspired generations of True Believers in Allah.

Point: If an accusation is made that people are kissing the Aulia out of worship, it remains the onus of the accusers to prove this, as we are all Muslims who say, La ilaha ill-Allah, Muhammadun Rasul Allah ﷺ .

To brand a Muslim as a Kafir is one of the gravest sins in Islam. We worship Allah, subhanaHu wa Ta`ala, and honour his friends.

Shirk is related to ones internal belief concerning Allah, it is not about kissing and respecting. To consider acts of love and respect as Shirk is a trivialization of the concept of Shirk. In fact, to call Muslims as Mushriks on issues of difference is the real Bidaah that is plaguing the Ummah of Islam.


Seeking Blessings through the Holy Relics of Prophet(صلى الله عليه وآله وسلم) – Reference from Quran & Hadith

sacred-relics

In Today’s era, the degraders of Prophet (صلى الله عليه وآله وسلم) deny the Shifa/Tabarruk (Cure/Blessing) through Prophet (صلى الله عليه وآله وسلم) in different forms. Not only is the Prophet (صلى الله عليه وآله وسلم) source of blessing himself, but also the relics associated with him (صلى الله عليه وآله وسلم) are also source of Shaf’at for Ummah.  The Sahaba(R.A) during his (صلى الله عليه وآله وسلم) lifetime, and also after his Dhahiri passing away did things like washing his cloak to seek cure, considering his hair as most dear to everything that is in the world, touching his pulpit and seeking barakah, wiping his Wudhu water over their faces and chests, even fighting over his left over wudhu water,  etc…

In Light of the Quran

It was usual practice of the Companions to preserve  relics of Prophet(صلى الله عليه وآله وسلم) and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance. Allah Himself has made reference to the relics of the Prophets in the Holy Qur’ān.

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ ٱلْمَلاۤئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنْتُم مُّؤْمِنِينَ

Translation: And (further) their Prophet said to them: “A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith.” [Quran 2:248]

Tafsir al-Jalalayn: And their prophet said to them, after they had demanded a sign of his kingship: ‘The sign of his kingship is that there will come to you the Ark, a chest containing the images of the prophets, which God sent down to Adam, and which was handed down to them [sc. the Israelites], until the Amalekites seized it from them in battle. They used to commence fighting invoking it before their enemy and marching behind it, as well as experience peacefulness in its presence as God says: therein is a Spirit of Peace, reassurance for your hearts, from your Lord, and a remnant of what the folk of Moses and the folk of Aaron left behind, which were Moses’s pair of sandals and his staff, Aaron’s turban, a measure (qafīz) of the manna that used to come down on them, and the pieces of the broken tablets, the angels bearing it (tahmiluhu l-malā’ikatu, the circumstantial qualifier referring to the subject of the verb ya’tiyakum, ‘there will come to’). Surely in that shall be a sign for you, of his kingship, if you are believers’. The angels bore it between the earth and the sky while they gazed at it, until finally they placed it before Saul. They then acknowledged his kingship and hastened to enlist in the [holy] struggle, and he chose seventy thousand of their young men.

Quran states:

ٱذْهَبُواْ بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيراً وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّي لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلاَلِكَ ٱلْقَدِيمِ فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَٱرْتَدَّ بَصِيراً قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّيۤ أَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ

 

Translation: “Go with this my shirt, and cast it over the face of my father: he will come to see (clearly).Then come ye (here) to me together with all your family.” When the caravan left (Egypt), their father said: “I do indeed scent the presence of Joseph: Nay, think me not a dotard.” They said: “By Allah. truly thou art in thine old wandering mind.” Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: “Did I not say to you, ‘I know from Allah that which ye know not?'”[Quran 12:93-96]

 

 

The NEARNESS OF ALLAH’S APOSTLE(MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS)

 

Blessing Through Hair of Prophet(صلى الله عليه وآله وسلم)

Hadith #1
عن ابن سيرين، قال: قلت لعبيدة «عندنا من شعر النبي صلى الله عليه وسلم أصبناه من قبل أنس أو من قبل أهل أنس» فقال: لأن تكون عندي شعرة منه أحب إلي من الدنيا وما فيها
Narrated Ibn Sirrn:

I said to ‘Ablda, “I have some of the hair of the Prophet which I got from Anas or from his family.” ‘Abida replied.”No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it.”

Reference

► Volume 1, Book 4, Number 171: Sahih Bukhari
► Sunan Al Kubra-Imam Bayhaqi, volume 7, Page: 107, Hadith #13410

 

 

Hadith #2

Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, hisCompanions came round him and they eagerly wanted that no hair should fall but in the hand of a person.

Reference

►Book 030, Number 5750: (Sahih Muslim)

Imam Muslim made a whole Baab (Chapter) with the name of

باب قرب النبي عليه السلام من الناس وتبركهم به

Translation: THE NEARNESS OF ALLAH’S APOSTLE (MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS)

►Sahi Muslim-Imam Muslim, Kitab Al Fadail, Chapter : THE NEARNESS OF ALLAH’S APOSTLE (MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS), Volume 4, Page: 1812/4, Hadith No#2325

►Musnad Ahmad Hambal, Volume 19, Page: 363, Hadith No#12363 And  Volume: 19 Page: 393, Hadith No#12400

►Musnad ‘Abd bin Humaid, Volume 1, Page: 380, Hadith No #1273

►Mustakhraj Abu ‘Awanah, Volume 2, Page: 312, Hadith No #3247

►Sunan Al Kubra-Imam Bayhaqi, Volume 7, Page: 108, Hadith No #13411

 

 

Hadith #3

Similarly another tradition is attributed to Anas:

I saw that a barber was shaving the Prophet’s head and the Companions stood around him in the shape of a circle.They wished that each strand of hair falling off the Prophet’s head should fall into the hand of one of them (they did not wish it to fall on the ground)

References

►Muslim narrated it in his as-Sahīh, book of fadā’il (virtues) ch.19 (4:1812#2324)

►Ahmad bin Hambal, Musnad (3:133,137)

►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (1:431)

►Bayhaqī, as-Sunan-ul-kubrā (7:68)

►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:140).

 

 

Hadith #4

Narrated IsraiI:

Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,”

Reference

►Book 72, Number 784: (Sahih Bukhari)

Ibn Hajar ‘Asqalānī says: “This tradition furnishes the proof that it is valid to draw divine blessings from the Prophet’s hair and confirms the permissibility of its acquisition.”

Reference

►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (1:274) 

 

Khalid bin Walid fighting for the Blessed hair of Prophet(Peace be Upon him)

و روي عن صفية بنت نجدة …
و كانت في قلنسوة خالد بن الوليد شعرات صلى الله عليه و سلم ، فسقطت قلنسوته في بعض حروبه ، فشد عليها شدة أنكر عليه أصحاب النبي صلى الله عليه و سلم كثرة من قتل فيها ، فقال : لم أفعلها بسبب القلنسوة ، بل لما تضمنه من شعره صلى الله عليه و سلم لئلا أسلب بركتها و تقع في أيدي المشركين .

Translation: Hadrat Safiya (ra) narrates that the cap (helmet) of Khalid bin Walid contained some (blessed) hair of Prophet (Peace be upon him), When that cap (helmet) fell in some battlefield, he started to search for it, when many Sahaba were martyred in that battle, the people strongly complained about (what he did). At this he replied: I did not try so to find just the cap, actually It contained the (blessed) hair of Prophet (Peace be upon him) and I feared that It might get into the hands of Mushrikeen and I might lose the Barakah of it [Qadhi Iyaadh in Ash-Shifa, Volume No. 1, Page No. 619]

 

 

The Small water bag of leather as a source of Blessing

Hadith #5

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ جَدَّتِهِ كَبْشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ قَائِمًا فَقُمْتُ إِلَى فِيهَا فَقَطَعْتُهُ

‘Abd-ur-Rahmān bin Abū ‘Amrah has attributed it to his grandmother who heard it from Kabshah Ansāriyyah:

Allah’s Messenger (صلى الله عليه وآله وسلم) went over to see her and there was a small water bag of leather hanging there. He drank water from it while standing. Then she cut off the mouth of water bag on account of its blessing because the Prophet’s mouth had touched it.

References

►Ibn Mājah narrated it with a sound chain of transmission in his Sunan, book of ashribah (drinks) ch.21 (2:1132#3423)

►Tirmidhī graded it hasan (fair) sahīh (sound) gharīb (rare or unfamiliar) in his al-Jāmi‘-us-sahīh, book of ashribah, ch.18 (4:306#1892), and in ash-Shamā’il-ul-Muhammadiyyah (p.178#203)

►Ahmad bin Hambal, Musnad (6:434)

►Tabarānī, al-Mu‘jam-ul-kabīr (25:15#8)

►Baghawī in Sharh-us-sunnah (11:379#3042)

►Musnad Humaidhi, Volume: 1, Page: 348, Hadith No #357

►Sahi Ibn e Hibban, Volume:12, Page: 138, Hadith No #5318

►Shu’b Al Eman-Imam Bayhaqi, Volume: 8, Page: 148, Hadith No #5624

►Musnad Shamiyyen-Imam Tabrani, Volume: 1, Page: 369, Hadith No #639

►Ma’rifat As Sahabah-Abu Nu’ym, Volume: 6, Page: 3432, Hadith No #7821

 

 

Hadith #6

عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أُمِّ سُلَيْمٍ وَقِرْبَةٌ مُعَلَّقَةٌ فَشَرِبَ مِنْ فَمِ الْقِرْبَةِ وَهُوَ قَائِمٌ، فَقَامَتْ أُمُّ سُلَيْمٍ إِلَى رَأْسِ الْقِرْبَةِ فَقَطَعَتْهَا

Umm Sulaym cut off the mouth of the water bag from which the Prophet (صلى الله عليه وآله وسلم) had drunk water. Anas says:

That the Prophet (صلى الله عليه وآله وسلم) came over to see Umm Sulaym and there was a small leather bag (of water) hanging in the house. He drank (water) from this leather bag while standing. Anas says that Umm Sulaym cut off the mouth of the leather bag so it is (still) with us

References

►Tirmidhī, ash-Shamā’il-ul-Muhammadiyyah (p.179#205)

►Related by Ahmad bin Hambal in his Musnad (3:119; 6:431)

►Abū Dāwūd Tayālisī, Musnad (p.229#1650)

►Tabarānī in al-Mu‘jam-ul-kabīr (25:127#307) and in al-Mu‘jam-ul-awsat (1:379#658)

►Musnad Al Haarith-Imam Ibn e Abi Usamah, Volume: 2, Page: 586, Hadith No #543

►Tabqaat Al Kubra-Imam Ibn e Sa’d, Volume 8, Page: 315

►Sayyir Al A’lam An Nubala-Imam Zahabi, Volume 3, Page: 432

 

 

Cure through the Prophet’s(صلى الله عليه وآله وسلم) Cloak

Hadith #7
فرجعت إلى أسماء فخبرتها، فقالت: هذه جبة رسول الله صلى الله عليه وسلم، فأخرجت إلي جبة طيالسة كسروانية لها لبنة ديباج، وفرجيها مكفوفين بالديباج، فقالت: هذه كانت عند عائشة حتى قبضت، فلما قبضت قبضتها، وكان النبي صلى الله عليه وسلم يلبسها، فنحن نغسلها للمرضى يستشفى بها

I went back to Asma’ and informed her. whereupon she said: Here is the cloak of Allah’s Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and “WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY”

Reference

►Sahih Muslim Hadith #5149

►Sunan Al Kubra-Imam Bayhaqi, Volume: 2, Page: 594, Hadith No #4210

►Shu’b Al Eman-Imam Bayhaqi, Volume: 8, Page: 207

►Sharh us Sunnah-Imam Baghwi, Volume: 12, Page: 33, Hadith No #3104

►Al Muntaqa-Imam Suliman bin Half Al Baji, Volume: 7, Page: 222

►Sharah At Taqreeb-Imam Zain ud Din Iraqi, Volume:3, Page: 234

►Mirqat Al Mafateeh-Imam Mulla Ali Qari, Volume: 7, Page: 2770

►Tohfatul Ahwazi-Allama Mubarakfuri, Volume: 5, Page: 318

►Jami’ Al Usool-Ibn e Al Atheer, Volume: 10, Page: 688, Hadith No: 8344

 

Prophet(صلى الله عليه وآله وسلم) confirming the act to be right

 

Hadith #8
عن أنس بن مالك، قال: دخل علينا النبي صلى الله عليه وسلم فقال عندنا، فعرق، وجاءت أمي بقارورة، فجعلت تسلت العرق فيها، فاستيقظ النبي صلى الله عليه وسلم فقال: «يا أم سليم ما هذا الذي تصنعين؟» قالت: هذا عرقك نجعله في طيبنا، وهو من أطيب الطيب

Anas b. Malik reported that Allah’s Apostle (may peace be upon him) came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Allah’s Apostle (may peace be upon him) who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah’s Apostle (may peace be upon him) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah’s Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right.

Reference

►Book 030, Number 5762: Sahih Muslim
Notes:
Imam Muslim Narraed this Hadith under the chapter named as

باب طيب عرق النبي صلى الله عليه وسلم والتبرك به

Translation: THE FRAGRANCE OF THE SACRED SWEAT OF ALLAH’S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING BLESSINGS FROM IT.

References:

Sahi Muslim-Imam Muslim, Chapter: THE FRAGRANCE OF THE SACRED SWEAT OF ALLAH’S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING BLESSINGS FROM IT, Volume:4, Page: 1815, Hadith No #2331

Al Musnad-Abu Dawud At Tayalsi, Volume: 3, Page: 551, Hadith No #2391

Al Musnad-Ahmad Bin hambal, Below are the details
Volume: 19, Page: 59, Hadith No #12000
Volume: 19, Page: 378, Hadith No #12396
Volume: 21, Page: 33, Hadith No #13310
Volume: 21, Page: 73, Hadith No #13366
Volume: 21, Page: 98, Hadith No #13409
Volume: 21, Page: 105, Hadith No #13423
Volume: 21, Page 447, Hadith No #14059

► Al Musnad-‘Abd bin Humaid, Volume:1 Page: 378, Hadith No #1268

► Sunan Al Kubra-Imam Nasai, Volume: 8, Page:465, Hadith No #9721

► Sunan Nasai-Imam Nasai, Volume:8, Page: 218, Hadith No #5371

► Al Musnad-Imam Abu Ya’la, Volume:6, Page: 409, Hadith No #3769

► Sahi-Imam Ibn e khuzaimah, Volume:1, Page: 142, Hadith No #281

► Sahi-Imam Ibn e Hibban, Volume:10, Page: 387, Hadith No #4528

► Ma’jam Al Kabeer-Imam Tabrani, Volume:25, Page:119, Hadith No #289

► Hilyat Al Awliya-Imam Abu Nu’ym,Volume:2, Page: 61

► Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 591, Hadith No #4198

► Shu’b Al Iman-Imam Bayhaqi,Volume:3, Page: 23, Hadith No #1361

► Dalail An Nubuwwah-Imam Abu Nu’ym, Volume:1, Page: 442, Hadith No #361

► Dalail An Nubuwwah-Imam Bayhaqi,Volume:1, Page: 258

► Fathul Bari-Imam Ibn e Hajr ‘Asqalani, Volume:6, Page: 573

►khasais Al Kubra-Imam Suyuti, Volume:1, Page: 114

►Mawahib Al laduniya-Imam Qustulani, Volume: 2, Page:89

 

Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) Perspiration

Hadith #9

Umm Sulaim reported that Allah’s Apostle (may peace be upon him) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah’s Apostle (may peace be upon him) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Allah’s Apostle (may peace be upon him) sweated in cold weather when revelation descended upon him.

Reference

►Book 030, Number 5763: Sahih Muslim

 

Hadith #10
عَنْ ثُمَامَةَ، عَنْ أَنَسٍ: «أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِطَعًا، فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ» قَالَ: «فَإِذَا نَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَتْ مِنْ عَرَقِهِ وَشَعَرِهِ، فَجَمَعَتْهُ فِي قَارُورَةٍ، ثُمَّ جَمَعَتْهُ فِي سُكٍّ» قَالَ: فَلَمَّا حَضَرَ أَنَسَ بْنَ مَالِكٍ الوَفَاةُ، أَوْصَى إِلَيَّ أَنْ يُجْعَلَ فِي حَنُوطِهِ مِنْ ذَلِكَ السُّكِّ، قَالَ: فَجُعِلَ فِي حَنُوطِهِ

It is narrated by Thumāmah through Anas: That Umm Sulaym used to spread a leather mattress for the Holy Prophet (صلى الله عليه وآله وسلم) where he enjoyed his midday nap. Anas relates that when the Holy Prophet (صلى الله عليه وآله وسلم) woke up, I collected his perspiration and his hair, put these into a bottle and blended them with perfume. Thumāmah relates that when Anas was on the brink of dying he willed that the scent be applied to his coffin. He relates that the scent was applied to his coffin.

Reference

► Bukhārī in his as-Sahīh, book of isti’dhān (asking permission) ch.41 (5:2316#5925). 

►Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281

►Sharah Mushkil Al Athaar-Imam Tahawi, Volume: 6, Page: 360, Hadith No #2531

 

Order Of Prophet(صلى الله عليه وآله وسلم)

Hadith #11
أبا جحيفة، يقول: خرج علينا رسول الله صلى الله عليه وسلم بالهاجرة، فأتي بوضوء فتوضأ، فجعل الناس يأخذون من فضل وضوئه فيتمسحون به، فصلى النبي صلى الله عليه وسلم الظهر ركعتين، والعصر ركعتين، وبين يديه عنزة

وقال أبو موسى: دعا النبي صلى الله عليه وسلم بقدح فيه ماء، فغسل يديه ووجهه فيه، ومج فيه، ثم قال لهما: اشربا منه، وأفرغا على وجوهكما ونحوركما

Narrated Abu Juhaifa:

Allah’s Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the ‘Asr prayer while an ‘Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), “Drink from the tumbler and pour some of its water on your faces and chests.”

Reference

►Volume 1, Book 4, Number 187: Sahih Bukhari
► Sahi Muslim-Imam Muslim, Volume:1, Page: 360, Hadith No #503

► Sunan Al Kubra-Imam Nasai, Volume:1, Page: 126, Hadith No #135

► Sunan Al Mujtaba(nasai)-Imam Nasai, Volume:1, Page: 78, Hadith No #137

► Al Musnad-Imam Ibn e Ja’d, Volume:1, Page:40, Hadith No #137

► Al Musnad-Imam Ahmad Bin Hambal,
Volume:31, Page:41, Hadith No #18744
Volume:31, Page:51, Hadith No #18757
Volume:31, Page: 54, Hadith No #18760
Volume:31, Page: 58, Hadith No #18767

► Al Musnad-Imam abu Ya’la, Volume:2, Page:190, Hadith No #891

► As Sahi-Imam Ibn e Hibban,
Volume:4, Page:82, Hadith No #1268
Volume:6, Page:143, Hadith No #2382

► Ma’jam Al Kabeer-Imam Tabrani,
Volume:22, Page:101, Hadith No #247
Volume:22, Page:107, Hadith No #267
Volume:22, Page:110, Hadith No #278
Volume:22, Page:115, Hadith No #294
Volume:22, Page:120, Hadith No #307
Volume:22, Page:120, Hadith No #309
Volume:22, Page:121, Hadith No #311
Volume:22, Page:124, Hadith No #320

 

►Sunan Al Kubra-Imam Bayhaqi,
Volume:1, Page:359, Hadith No #1117
Volume:2, Page:382, Hadith No #3463 

 

Blessing through Prophet’s(صلى الله عليه وآله وسلم) Ablution

Hadith #12

محمود بن الربيع، قال «وهو الذي مج رسول الله صلى الله عليه وسلم في وجهه وهو غلام من بئرهم» وقال عروة، عن المسور، وغيره يصدق كل واحد منهما صاحبه «وإذا توضأ النبي صلى الله عليه وسلم كادوا يقتتلون على وضوئه»

Narrated Ibn Shihab:

Mahmud bin Ar-Rabi’ who was the person on whose face the Prophet had ejected a mouthful of water from his family’s well while he was a boy, and ‘Urwa (on the authority of Al-Miswar and others) who testified each other, said,”Whenever the Prophet , performed ablution, his companions were nearly fighting for the remains of the water.”

Reference

►Volume 1, Book 4, Number 188: Sahih Bukhari

► Al Musnad-Ahmad Bin Hambal, Volume:31, Page: 243, Hadith No: #18928

► As Sahi-Imam Ibn e Hibban, Volume:11, Page: 216, Hadith No: #4872

► Ma’jam Al Kabeer-Imam Tabrani, Volume:9, Page: 20, Hadith No: #13

► Sunan Al Kubra-Imam bayhaqi, Volume:9, Page: 366, Hadith No: #18807

► Shu’n Al Iman-Imam Bahyaqi, Volume:3, Page: 104, Hadith No: #1434

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:4, Page: 104

► Mirqat Al Mafateeh-Mulla Ali qari,Volume:6, Page: 2614

► Nayil Al Awtar-Shaukani, Volume:1, Page: 33

► Jami’ Al Usool-Ibn al Atheer, Volume:8, Page: 286, Hadith No: #6108

► Jami’ Al Masaneed Wal sunan-Hafiz Ibn e Katheer,Volume:7 , Page: 415

► Al Bidayah Wan Nihayah-Hafiz Ibn e Katheer, Volume:4, Page: 199

► Taghleeq At Ta’leeq-Imam ibn e Hajr Asqalani, Volume:2, Page: 128

► Khasais Al Kubra-Imam suyuti, Volume:1, Page: 400

► Mawahib Al Laduniya-Imam Qusutulani, Volume:1, Page: 321

► Tareekh Damishq Al Kabeer-Ibn e Asakir, Volume:57, Page: 228

► Sayyir Al A’lam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 33

► Ma’jam As Shuyookh Al Kabeer-Imam Zahabi, Volume:1, Page: 73

► Tareekh Tabari-Imam Tabari, Volume:2, Page: 627

► Al Kaamil-Ibn Al Atheer, Volume:2, Page: 84

 

 

Hadith #13

السائب بن يزيد، يقول: ذهبت بي خالتي إلى النبي صلى الله عليه وسلم فقالت: يا رسول الله، إن ابن أختي وجع فمسح رأسي ودعا لي بالبركة، ثم توضأ، فشربت من وضوئه، ثم قمت خلف ظهره، فنظرت إلى خاتم النبوة بين كتفيه، مثل زر الحجلة

Narrated As-Sa’ib bin Yazid:

My aunt took me to the Prophet and said, “O Allah’s Apostle! This son of my sister has got a disease in his legs.” So he passed his hands on my head and prayed for Allah’s blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the “Zir-al-Hijla” (means the button of a small tent, but some said ‘egg of a partridge.’ etc.)

Reference

►Volume 1, Book 4, Number 189: Sahih Bukhari

► Sahi Muslim-Imam Muslim, Volume:4, Page: 1823, Hadith No #2345

► Sunan Tirmidhi-Imam Tirmidhi, Volume:5, Page: 602, Hadith No #3643

► Sunan Al Kubra-Imam Nasai, Volume:7, Page:64, Hadith No #7476

► Ma’jam Al Kabeer-Imam Tabrani, Volume:7, Page: 156,Hadith No #6680 And Volume:, Page:157/7,Hadith No#6682

► Shamail e Muhammadiyah-Imam Tirmidhi, Volume:1, Page: 42, Hadith No #16

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page: 259

► Ma’rifat As Sahabah-Imam Abu Nu’ym,Volume:3, Page: 1376, Hadith No #3478, And Volume:6, Page: 3589,Hadith No #8088

► Mirqat Al Mafateeh-Mulla Ali Qari, Volume:2, Page: 447, Hadith No #476

► ‘Aun Al ‘Abood Sharah Sunan Abu Dawud-Azeem Abadi, Volume:11, Page: 175

► Al Badaya Wan Nihayah-Hafiz Ibn e Katheer-Volume:6, Page: 30

► Jami’ Al Masaneed Wa Sunan-Hafiz Ibn e Katheer, Volume:3, Page: 249

► Taghleeq Al At Ta’leeq-Imam Ibn e Hajr Asqalani, Volume:4, Page: 48

► Sayyir Al A’laam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 368

 

Hadith #14

Narrated Abu Juhaifa:

Allah’s Apostle came out at midday and offered a two-Rak’at Zuhr and ‘Asr prayers at Al-Batha and an ‘Anza was planted in front of him (as a Sutra). He performed ablution and the people took the remaining water left after his ablution and rubbed their bodies with it.

Reference

►Volume 1, Book 9, Number 480: Sahih Bukhari

 

Prophet(صلى الله عليه وآله وسلم) himself distributing the Blessed hair

Hadith #15

Anas b. Malik (Allah be pleased wish him) reported that Allah’s Messenger (may peace be upon him) came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side.He then gave (these hair) to the people.

Reference

►Book 007, Number 2991: Sahih Muslim
► Sahi Muslim-Imam Muslim, Book: Al Hajj, Chapter : IT IS A SUNNAH THAT ON THE DAY OF NAHR ONE SHOULD THROW PEBBLES, THEN SLAUGHTER ANIMAL THEN GET ONE’S HEAD SHAVED, AND ONE SHOULD START SHAVING ONE’S HEAD FROM THE RIGHT SIDE (56), Volume: 2, Page: 947, Hadith No #1305

► Sahi Bukhari-Imam Bukhari, Kitab Al Wudu,Volume:1, Page: 45, Hadith No#171

► Sunan Abu Dawud-Imam Abu Dawud, Volume:2, Page: 203, Hadith No#1981

► Sunan Tirmidhi-Imam Tirmdhi, Volume:3, Page: 246, Hadith No#912

► Sunan Al Kubra-Imam Nasai, Volume:4, Page: 194, Hadith No#4087 And Volume:4 , Page: 201, Hadith No#4102

► Al Musnad-Imam Abu Ya’la,Volume:5, Page: 210, Hadith No#2827

► Al Musnad-Imam humaidi, Volume:2, Page: 318, Hadith No#1254

► Al Musnad-Imam Ahmad Bin Hambal,
Volume:19, Page:144, Hadith No#12092
Volume:20, Page:403, Hadith No#13164
Volume:20, Page:451, Hadith No#13242

► Al Musnad-Imam Abd bin Humaid, Volume:1, Page:366, Hadith No#1219

► As Sahi-Imam ibn e Khuzaimah, Volume:4, Page:299, Hadith No#2928

► As Sahi-Imam Ibn e Hibban, Volume:9, Page:191, Hadith No#3879

► Al Mustadrak-Imam Haakim, Volume:1, Page:647, Hadith No#1743

► Ma’jam Al Ausath-Imam Tabrani, Volume:4, Page:292, Hadith No#4234

► Sunan As Sagheer-Imam Bayhaqi, Volume:2, Page:191, Hadith No#1690

► Sunan Al Kubra-Imam Bayhaqi,
Volume:1, Page:39, Hadith No#91
Volume:2, Page:599, Hadith No#4232
Volume:2, Page:599, Hadith No#4233
Volume:5, Page:168, Hadith No#9400
Volume:5, Page:219, Hadith No#9580
Volume:7, Page:107, Hadith No#13409

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page:227, Volume:5, Page: 441

 

 

Hadith #16

Abu Bakr reported: (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (Allah be pleased with her). And in the narration of Abu Kuraib (the words are):” He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha.”

Reference

►Book 007, Number 2992: Sahih Muslim

 

Blessed Hair of Prophet MUHAMMAD ﷺ in. UAE under the custodian of Shaykh Ahmad Al Khazraji


Hadith #17

Anas b. Malik (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) threw stones at Jamrat al-‘Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him.

Reference

►Book 007, Number 2993: Sahih Muslim

 

Hadith #18

Anas b. Malik (Allah be pleased with him) reported: When Allah’s Messenger (may peace be upon him) had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.

Reference

►Book 007, Number 2994: Sahih Muslim

 

 

Shroud out of the clothes worn by the Prophet(صلى الله عليه وآله وسلم)

 

Hadith #19

Narrated Abu Hazim:

Sahl bin Sa’d said that a woman brought a Burda (sheet) to the Prophet. Sahl asked the people, “Do you know what is a Burda?” The people replied, “It is a ‘Shamla’, a sheet with a fringe.” That woman said, “O Allah’s Apostle! I have brought it so that you may wear it.” So the Prophet took it because he was in need of it and wore it. A man among his companions, seeing him wearing it, said, “O Allah’s Apostle! Please give it to me to wear.” The Prophet said, “Yes.” (and gave him that sheet). When the Prophet left, the man was blamed by his companions who said, “It was not nice on your part to ask the Prophet for it while you know that he took it because he was in need of it, and you also know that he (the Prophet) never turns down anybody’s request that he might be asked for.” That man said, “I just wanted to have its blessings as the Prophet had put it on, so l hoped that I might be shrouded in it.”

Reference

►Volume 8, Book 73, Number 62: Sahih Bukhari

Hadith #20

When Alī’s mother, Fātimah bint Asad died, her funeral rites were meticulously observed. After the bath, when it was time to dress her up in a shirt, the Prophet (صلى الله عليه وآله وسلم) handed his own shirt to the women and commanded them to dress her up in that shirt and then wrap the coffin round it.

References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (24:351-2#871) and al-Mu‘jam-ul-awsat (1:152-3#191)

►Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (4:380).  

►Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (4:382)

►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Ibn-ul-Jawzī, al-‘Ilal-ul-mutanāhiyyah (1:268-9#433), Sifat-us-safwah (2:38); Ibn-ul-Athīr, Asad-ul-ghābah (7:213)

► Samhūdī, Wafā’-ul-wafā (3:897-8)

 

 

Hadith #21

When the Prophet’s daughter, Zaynab or Umm Kalthūm died, he blessed her with his own trouser-sash to wrap the coffin.

References

►Bukhārī narrated it in his as-Sahīh, book of janā’iz (funerals) ch.8, 17 (1:422-3,425#1195,1204)

►Muslim, as-Sahīh, book of janā’iz, ch.12 (2:648#939)

►Abū Dāwūd, Sunan, b. of janā’iz, (3:200#3157);

►Nasā’ī, Sunan, b. of janā’iz (4:28-33)

►Tirmidhī, al-Jāmi‘-us-sahīh, b. of janā’iz, ch.15 (3:315#990)

►Ibn Mājah, Sunan, b. of janā’iz, ch.8 (1:468-9#1458)

►Mālik bin Anas, al-Muwattā, b. of janā’iz, ch.1 (1:222#2)

►Ahmad bin Hambal, Musnad (5:84, 6:407)

►Humaydī, Musnad (1:175-6#360)

►Ibn Hibbān, as-Sahīh (7:302,304#3032-3)

►Tabarānī, al-Mu‘jam-ul-kabīr (25:45-50#86,88-95,97-99). 

 

Blessings through the Prophet(صلى الله عليه وآله وسلم) Spittle

Hadith #22

Part of the hadith

Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah’s Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet’s companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, “O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet’s companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect.”

Reference

►Volume 3, Book 50, Number 891: Sahih Bukhari

 

 

Hadith #23

Asmā’ bint Abū Bakr says:

I (while in Makkah) was pregnant with ‘Abdullāh bin Zubayr (that is, he was in my belly). The period of pregnancy was near completion that I set out for Medina. I got down at Qubā’ and gave birth to my son (‘Abdullāh bin Zubayr) at Qubā’. Then I took him over to the Holy Prophet (صلى الله عليه وآله وسلم) and placed him in his lap. He sent for a date and chewed it. Then he put his saliva into the child’s mouth, and the first thing that entered his stomach was the Prophet’s saliva. Then he applied the date to his palate, prayed for him and offered his congratulations

References

►Bukhārī narrated it in his as-Sahīh, book of fadā’il-us-sahābah (virtues of the Companions) ch.74 (3:1422-3#3697), b. of ‘aqīqah, ch.1 (5:2081#5152)

►Muslim, as-Sahīh, b. of ādāb (good manners) ch.5 (3:1691#2146)

►Ahmad bin Hambal in Musnad (6:93,347). 

 

Hadith #24

Anas narrates: When ‘Abdullāh, the son of Abū Talhah al-Ansārī, was born, I brought him to the Holy Prophet (صلى الله عليه وآله وسلم). At that time, he was wearing a shawl and rubbing oil on to a camel. He said: have you got any dates? I replied, yes. Then I gave him a few dates, he munched them with his teeth and then he put it into the child’s mouth by opening it. The child started sucking it. He said: the Muslims of Medina love the dates and then he named the child as ‘Abdullāh.

References

►Muslim narrated it in his as-Sahīh, book of ādāb (good manners) ch.5 (3:1689#2144)

►Ahmad bin Hambal in Musnad (3:175,196,212)

 

 

Hadith #25

‘Ā’ishah relates that the Holy Prophet (صلى الله عليه وآله وسلم) used to mention in the context of patients:

In the name of Allah, with the help of the soil of our land and the saliva from the mouth of some of us, our patient shall recover by the will of our God.

References

►Bukhārī transmitted it in his as-Sahīh, book of tibb (medicine) ch.37 (5:2168#5413)

►Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)

►Ahmad bin Hambal, Musnad (6:93)

►Hākim, al-Mustadrak (4:412)

►Baghawī in Sharh-us-sunnah (5:224-5#1414).

 

Ibn Hajar ‘Asqalānī’s comments on the tradition are as follows:

“The Prophet’s words “from the saliva of some of us” prove that he used to apply his saliva while using a protective invocation (ruqyah) over something. Nawawī says: ‘the tradition means that the Holy Prophet (صلى الله عليه وآله وسلم) put his saliva on his forefinger and rubbed it on to the soil, then he froze it and applied it to the patient or the wound and while applying it, he recited the words of the tradition.’ Qurtubī says: ‘this tradition proves that it is valid to treat any disease by using a protective invocation over it, and it also makes it clear that it was a common and popular practice among them.’ He is also of the opinion that the Prophet’s placing of his forefinger on the soil and sprinkling it with earth justifies its relevance while blowing protective invocation through it… And, surely, it describes the mode of receiving blessings through the attributes of the Lord and the relics of the Prophet (صلى الله عليه وآله وسلم). Then blowing breath laden with protective invocation into something and a divinely inspired sense of purpose and determination have amazing implications which simply stun human reason.

Reference

►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (10:208)

 

 

Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) handwash

Hadith #26

Abu Musa reported: I was in the company of Allah’s Apostle (may peace be upon him) as he had been sitting in Ji’rana (a place) between Mecca and Medina and Bilal was also there, that there came to Allah’s Apostle (may peace be upon him) a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Allah’s Messenger (may peace be upon him) said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Allah’s Messenger (may peace be upon him) turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Allah’s Messenger, we have readily accepted them. Then Allah’s Messenger (may peace be upon him) called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves. They took hold of the cup and did as Allah’s Messenger (may peace be upon him) had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her.

Reference

►Book 031, Number 6091: Sahih Muslim

Hadith #27

Narrated Abu Juhaifa:

I came to the Prophet while he was inside a red leather tent, and I saw Bilal taking the remaining water of the ablution of the Prophet, and the people were taking of that water and rubbing it on their faces; and whoever could not get anything of it, would share the moisture of the hand of his companion (and then rub it on his face).

Reference

►Volume 7, Book 72, Number 750: Sahih Bukhari

 

 

Blessing through Prophet(صلى الله عليه وآله وسلم) Sandel

Hadith #28

Narrated ‘Isa bin Tahman:

Anas brought out to us two worn out leather shoes without hair and with pieces of leather straps. Later on Thabit Al-Banani told me that Anas said that they were the shoes of the Prophet.

Reference

►Volume 4, Book 53, Number 339: Sahih Bukhari

Hadith #29

Narrated Isaa bin Tahman: Anas bin Malik brought out for us, two sandals having two straps. Thabit Al-Banani said, “These were the sandals of the Prophet .”

Reference

►Volume 7, Book 72, Number 749: Sahih Bukhari

 

Respect(adaab) for Blessed sandals of Prophet(صلى الله عليه وآله وسلم)

Qastallānī writes in his book al-Mawāhib-ul-laduniyyah (2:118-9) that ‘Abdullāh bin Mas‘ūd was one of the Prophet’s attendants and attended him with a pillow, a tooth-brush, a pair of sandals and water for ablution. When the Prophet (صلى الله عليه وآله وسلم) stood up, he helped him put on the sandals, and when he sat down, ‘Abdullāh bin Mas‘ūd picked up the sandals and tucked them under his arms.


 

Blessing through the Holy Goblet of Prophet(صلى الله عليه وآله وسلم)

Hadith #30

Abū Burdah narrates:

‘Abdullāh bin Salām said to me, “Shouldn’t I serve you (water) in the goblet from which the Prophet (صلى الله عليه وآله وسلم) had drunk.

Reference

►Bukhārī narrated it in his as-Sahīh, book of ashribah (drinks) ch.29 (5:2134) 

Hadith #31

Narrated Anas bin Malik:

When the cup of Allah’s Apostle got broken, he fixed it with a silver wire at the crack. (The sub-narrator, ‘Asim said,”I saw the cup and drank (water) in it.”)

Reference

►Volume 4, Book 53, Number 341: Sahih Bukhair

 

 

Hadith #32

Abū Hāzim from Sahl bin Sa‘d narrates:

One day the Companions had the pleasure of the Prophet’s company at Saqīfah banī Sā‘idah. Then he asked Sahl to get him (some water). Then I brought out this goblet for him and served him (water) in it. Abū Hāzim said: Sahl brought out that goblet for us and we also drank from it. Then ‘Umar bin ‘Abd-ul-‘Azīz requested that he should hand over the goblet to him and Sahl handed it over to him. And the tradition by Abū Bakr bin Ishāq says: he said, O Sahl, get me some water to drink.

Reference

►Muslim, as-Sahīh, book of ashribah (drinks) ch.9 (3:1591#2007)

►Bukhārī, as-Sahīh, book of ashribah, ch.29 (5:2134#5314)

 

 

Hadith #33
Hajjāj bin Hassān relates:
We were with Anas that he sent for a vessel, which had three female iron lizards and an iron ring in it. He took it out of a black cover, which was less than medium size and more than one-eighth of it, and at Anas’s order, water was brought in it for us. We had the water and poured some of it over our heads and faces and sent salutations on the Holy Prophet.

References

►Ahmad bin Hambal, Musnad (3:187)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:370)

 

 

Blessing through the Prophet(صلى الله عليه وآله وسلم) Blanket

Hadith #34

The Mother of Believers, ‘Ā’ishah lovingly guarded a blanket in which the Holy Prophet (صلى الله عليه وآله وسلم) had passed away as is attributed to Abū Hurayrah that ‘Ā’ishah took out a thick blanket and showed it to us. She said:The Holy Prophet (صلى الله عليه وآله وسلم) had breathed his last in this blanket

Reference

►Related by Bukhārī in his as-Sahīh, book of khumus (fifth part) ch.5 (3:1131#2941)

 

 

Hadith #35

Narrated Abu Burda:

‘Aisha brought out to us a patched wool Len garment, and she said, “(It chanced that) the soul of Allah’s Apostle was taken away while he was wearing this.” Abu-Burda added, “Aisha brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al-Mulabbada.”

Reference

►Volume 4, Book 53, Number 340: Sahih Bukhari

 

The Prophet(صلى الله عليه وآله وسلم) ring

Hadith #36

عن ابن عمر، رضي الله عنهما قال: ” اتخذ رسول الله صلى الله عليه وسلم خاتما من ورق، وكان في يده، ثم كان بعد في يد أبي بكر، ثم كان بعد في يد عمر، ثم كان بعد في يد عثمان، حتى وقع بعد في بئر أريس، نقشه: محمد رسول الله

 

‘Abdullāh bin ‘Umar has narrated:
The Messenger of Allah (صلى الله عليه وآله وسلم) had a silver ring made for himself. It was in his hand, then it remained in Abū Bakr’s hand, then it remained in ‘Umar’s hand, then it remained in ‘Uthmān’s hand, then from his hand it fell into a well at Arīs. The following words were engraved on it: Muhammad, the Messenger of Allah

References

►Related by Bukhārī in his as-Sahīh, book of libās (dress) ch.48 (5:2204#5535)

►Muslim, as-Sahīh, book of libās waz-zīnah (dress and embellishment) ch.12 (3:1656#2091)

►Abū Dāwūd in Sunan, book of khātim (ring) 4:88 (#4215)

►Sunan Al Kubra-Imam Nasai, Volume:8, Page: 385, Hadith No#9476, Hadith No#9478

►Sunan Al Mujtaba-Imam Nasai, Volume:8 , Page: 178, Hadith No#5217

►Mustakhraj-Imam Abu ‘Awanah, Volume:5, Page: 262, Hadith No#8655

►As Sahi-Imam Ibn e Hibban, Volume:12, Page: 307, Hadith No#5495

►Ma’jam Al Ausath-Imam Tabrani, Volume:3, Page: 78, Hadith No#2545

►Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 595, Hadith No#4215

►Shu’b Al Iman-Imam Bayhaqi, Volume:8, Page: 351, Hadith No#5929

►Al Musannaf-Imam Ibn e Abi Shaibah, Volume:5, Page: 193, Hadith No#25130

►Al Musnad-Imam Ahmad Bin Hambal, Volume:8, Page:358, Hadith No#4734 And Volume:10, Page: 377,Hadith No #6271

Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) Blessed nail

 

Hadith #37
محمد بن عبد الله بن زيد أخبره، عن أبيه، أنه شهد النبي صلى الله عليه وسلم عند المنحر هو ورجل من الأنصار، فقسم رسول الله صلى الله عليه وسلم ضحايا فلم يصبه ولا صاحبه شيء، وحلق رأسه في ثوبه فأعطاه، وقسم منه على رجال، وقلم أظفاره فأعطاه صاحبه

Muhammad bin ‘Abdullāh bin Zayd has reported it from his father:

The Holy Prophet (صلى الله عليه وآله وسلم) had his hair cut in a piece of cloth and gave it to him, out of which he distributed some among the people, then he had his nails clipped and gave them to him.

This tradition has a sound chain of transmission and its narrators are men of credibility.

Reference

►Related by Ahmad bin Hambal in Musnad (4:42)

► Al Musnad-Imam Ahmad, Volume:26,  Page: 395, Hadith No#16474

► As Sahi-Imam Ibn e Khuzimah, Volume:4,  Page: 300, Hadith No#2931

►Mustakhraj-Imam Abu ‘Awanah, Volume:2,  Page: 312, Hadith No#3248

►Al Mustadrak-Imam Haakim, Volume:1,  Page: 648, Hadith No#1744

►Sunan Al Kubra-Imam Bahyaqi, Volume:1,  Page: 40, Hadith No#92

►Shu’b Al Iman-Imam Bayhaqi, Volume:3,  Page: 111, Hadith No#1441

►Hadith As Siraj-Imam Siraj, Volume:2,  Page: 200, Hadith No#830

►Nayil Al Awtar-Allama Shaukani, Volume:1,  Page: 79

►Majma’ Az Zawaid-Imam Haithami, Volume:4,  Page: 19, Hadith No #5947

►Tabqaat Al Kubra-Imam Ibn e sa’d, Volume:3,  Page: 537

►Tareekh Damishq-Ibn e Asakir, Volume:4,  Page: 340

►Sayyir Al A’lam An Nubala-Imam Zahabi, Volume:2,  Page: 198, And Volume:2, Page: 253

 

Blessings through the Prophet’s(صلى الله عليه وآله وسلم) hands and feet

 

Hadith #38

Anas bin Mālik relates:

After morning prayers, the servants of Medina brought their utensils full of water to the Messenger of Allah (صلى الله عليه وآله وسلم). He dipped his finger into every utensil. Often it happened in the mornings and he dipped his hand in it.

Reference

►Related by Muslim in his as-Sahīh, b. of fadā’il (virtues) ch.19 (4:1812#2324)

 

Hadith #39

Umm Abān bint Wazi‘ bin Zāri‘ has reported from her grandfather Zāri‘ who was a member of the ‘Abd-ul-Qays delegation. He said:

When we went to Medina, we hurried out of our vehicles and started kissing the hands and feet of the beloved Prophet

References

►Abū Dāwūd, Sunan, b. of adab (good manners) 4:357 (#5225)

►Bayhaqī, as-Sunan-ul-kubrā (7:102) 

 

Hadith #40

Bukhārī has added the following words to the tradition narrated by Umm Abān. According to him, her grandfather said:

When we arrived (in Medina), we were told: over there is the Messenger of Allah (صلى الله عليه وآله وسلم). So we grasped his hands and feet and kissed them.

Reference

►Related by Bukhārī in his al-Adab-ul-mufrad (p.339#975)

 

Hadith #41

Safwān bin ‘Assāl has narrated:

A Jewish delegation kissed the hands and the feet of the Holy Prophet (صلى الله عليه وآله وسلم).

References

►Ibn Mājah narrated it in his Sunan, b. of adab (good manners) ch.16 (2:1221#3705)

►Tirmidhī in al-Jāmi‘-us-sahīh, b. of isti’dhān (asking for permission) ch.33 (5:77#2733) and graded it hasan (fair) sahīh (sound)

►Ahmad bin Hambal, Musnad (4:239)

►Ibn Abū Shaybah, al-Musannaf (8:562#6258)

►Abū Dāwūd Tayālisī, Musnad (p.160#1164)

►Hākim in al-Mustadrak (1:9) labelled it as sahīh while Dhahabī endorsed him

►Tabarānī, al-Mu‘jam-ul-kabīr (8:69-70#7396)

►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:97-8)

►Bayhaqī, Dalā’il-un-nubuwwah (6:268).

 

 

Blessing through the Prophet(صلى الله عليه وآله وسلم) Pulpit

Hadith #42

Sitting on the pulpit, the Holy Prophet (صلى الله عليه وآله وسلم) taught religion to his Companions. The lovers of the Prophet (صلى الله عليه وآله وسلم) were extremely fond of this pulpit and preserved it like his other relics to draw blessings from it. Qādī ‘Iyād relates:
Ibn ‘Umar was often seen touching with his hand the part of the pulpit where the Prophet (صلى الله عليه وآله وسلم) used to sit and then rubbing his hand all over his body.

Reference

►Qādī ‘Iyād, ash-Shifā (2:620)

 

Blessing through the Holy Prophet(صلى الله عليه وآله وسلم) Staff

Hadith #43

فلما قدمت على رسول الله صلى الله عليه وسلم فرآني فقال: «أفلح الوجه» قال: قلت: قتلته يا رسول الله، قال: «صدقت» قال: ثم قام معي رسول الله صلى الله عليه وسلم فدخل بي بيته فأعطاني عصا، فقال: «أمسك هذه عندك يا عبد الله بن أنيس» قال: فخرجت بها على الناس فقالوا: ما هذه العصا؟ قال: قلت: أعطانيها رسول الله صلى الله عليه وسلم، وأمرني أن أمسكها، قالوا: أولا ترجع إلى رسول الله صلى الله عليه وسلم فتسأله عن ذلك؟ قال: فرجعت إلى رسول الله صلى الله عليه وسلم، فقلت: يا رسول الله لم أعطيتني هذه العصا؟ قال: «آية بيني وبينك يوم القيامة، إن أقل الناس المتخصرون يومئذ» قال:، «فقرنها عبد الله بسيفه فلم تزل معه حتى إذا مات أمر بها فصبت معه في كفنه» ، ثم دفنا جميعا

‘Abdullāh bin Anīs has reported it from his father:
When I called on the Prophet (صلى الله عليه وآله وسلم) , he said to me as he saw me: “The successful face (the successful man).” He says: I said to him: O Messenger of Allah, I have killed him (Khālid bin Sufyān). He said: You have spoken out the truth. Then the Messenger (صلى الله عليه وآله وسلم) stood up beside me and went to his house and blessed me with his staff and said: O ‘Abdullāh bin Anīs! Keep it with you. When I came out carrying the staff, the people asked me: what is this (staff)? He replied: this has been given to me by the Messenger of Allah (صلى الله عليه وآله وسلم) and he has commanded me to keep it. The people said: won’t you return it to the Messenger (صلى الله عليه وآله وسلم)? Ask the Prophet (صلى الله عليه وآله وسلم) about it. ‘Abdullāh bin Anīs says that I called on the Holy Prophet (صلى الله عليه وآله وسلم) and asked him: O Messenger of Allah! why have you given this staff to me? He replied: on the Day of Judgement this will serve as a mark of recognition between us when few people will cooperate with others. ‘Abdullāh bin Anīs tied the staff to his sword and always kept it with himself until he passed away. He had willed about the staff that it should be placed in his coffin, so we buried them together.

References

►Ahmad bin hambal, Musnad (3:496)

►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (2:50-1)
► Al Musnad-Imam Ahmad Bin Hambal, Volume: 25, Page: 440, Hadith No#16047

► As Sahi-Imam Ibn e Hibban, Volume:16, Page: 114, Hadith No#7160

► Sunan Al Kubra-Imam Bayhaqi, Volume: 3, Page: 364/3, Hadith No#6024

► Dalail An Nubuwwah-Imam Bayhaqi, Volume: 1, Page: 517, Hadith No#445

► Umdatul Qari Sharah Sahi Bukhari-Imam badr ud Din ‘Ayni, Volume: 7, Page: 298

► Jami’ Al Masaneed Was Sunan-Imam Ibn e katheer, Volume: 5, Page: 18, Hadith No #5966

► Seerat An Nabwiyah-Imam Ibn e Katheer, Volume: 3, Page: 368

► Al bidayah Wan Nihayah-Imam ibn e Katheer, Volume: 4, Page: 160

► Majma’ Az Zawaid-Imam Haithami, Volume: 6, Page: 203, Hadith No #10344

► Khasais Al Kubra-Imam Suyuti, Volume: 1, Page: 390

► Seerat Ibn e hishaam-Allama ibn e Hisham,Volume: 2, Page: 260

► Tareekh Al Islam-Imam Zahabi, Volume: 2, Page: 199

 

Hadith #44
Anas bin Mālik has reported:

That he had a short stick given to him by the Holy Prophet (صلى الله عليه وآله وسلم). When he died, it (the stick) was buried with him, between his shirt and the side of his body.

Reference

►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:368)
Hadith #45

Qādī ‘Iyād relates in as-Shifā (2:621):

Jahjāhā al-Ghifārī snatched the Prophet’s staff from ‘Uthmān’s hand, placed it on his knee and made a sacrilegious effort to break it. But people stalled him in his tracks by protesting, but (he was punished by the unknown for this act), a boil broke out on his knee which turned into a running sore. As a result, his leg was amputated and he died the same year.

 

 

Imam Bukhari

 

Ibn Adee Narated and many other have quoted this ” Imam Bukhari Completed his Book by sitting near the Blessed Grave of Prophet(صلى الله عليه وآله وسلم)”

[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]

“Imam Bukhari throught out his life, Used to keep the blessed hair of Prophet(صلى الله عليه وآله وسلم) in his clothes”

[Muqadama Fathul Bari By Imam Hajr Asqalani page 645]