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Golden Words of Sheikh Abdul Qadir Jilani RadiAllahanhu

  • Though I be in the west and my disciple in the East, if a world goes to attack him, I know. I will save him.
  • Look towards that person who looks towards you. Love that person that loves you, listen to that person that listens to you and give your hands in his hands that are prepared to grasp it.
  • A mans position in life is such that though he is mortal he is reborn with pleasure in the winds of afflictions. It is that very same life whose consequence is not death. It is that very same comfort which has no extreme anguish.
  • That person who has enmity against a well to do companion, he totally rejects the wisdom and foresight of the sustainers.
  • Many wealthy people because of greed are poor and needy, in reality the brave person is he who wrestles and defeats the devil of greed and thereafter becomes independent and without want of need from this material World.
  • The person who backbites and speaks ill of us are actually our success because they pay homage to us by writing their good deeds into our deed books.
  • Look carefully at the previous graves lying in ruin. How the sands of beautiful people are turning bad.
  • If you do not find the sweetness of doing a good deed then be aware that you have not done that deed.
  • Disrespect earns the displeasure of the creator and the creation.
  • To please the enemies of Allah SubHanuhu wa Ta’ala is beyond comprehension and wisdom.
  • O! Gifts do not imprison me so that I become unmindful to the benefactor.
  • O! Doers of good deeds giving birth to sincerity in your deeds can never be a wasted effort.
  • Among the creation, silence is not bravery but rather impatience.
  • The person who cannot educate his own soul, then how is he going to educate others.
  • The love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined in poverty and starvation.
  • The love of the World generally blinded the eyes, those eyes which should have been used to identify the specialties of the Almighty Creator.
  • The person who becomes aware of Allah SubHanuhu wa Ta’ala then he becomes hospitable towards the creation.
  • Preach only in accordance to religion otherwise remaining dumb is better.
  • To adopt anonymity and unwholesomeness relative to it is peaceful.
  • As long as there remains on this earth one person in your heart whom you fear or have high expectations of, then until then your Faith is not complete.
  • Until you still possess arrogance and anger you cannot classify yourself amongst the learned.
  • That sustenance whose extent is expansive but no thanks is given for it and that means of livelihood which is difficult but no patience is shown for it become a source of revolt and mischief.
  • Always hold the best opinions about others and think ill of yourself.
  • O! ‘Alim do not soil your knowledge by sitting in the company of Worldly people.
  • Your speech will tell what is in your heart.
  • An oppressor destroys the World of the oppressed, and his own in the hereafter.
  • To start something good is your job and to see it completed is the work of your creator.
  • A wise person first question his heart thereafter speaks with his mouth.
  • To remain alone is protection and safety and to every sin there is a period of execution.
  • Except for the needs of your children and family do not leave the house unnecessarily.
  • Endeavor not to start a conversation and your speaking becomes necessary only to answer a question.
  • Keep your mouth closed from answering unnecessary questions so that you can remain safe from unnecessary talk.
  • That person who is never distressed, has no virtue.
  • Material people chase the World while the World chases the friends of Allah SubHanuhu wa Ta’ala .
  • This World is a World of exertion for a Mo’min while the hereafter is a World of relaxation.
  • Suspicion closes all the benefits to be accrued.
  • An understanding person finds no joy in anything, for it has accountability, for being lawful or a punishment for it being unlawful.
  • To make the soul receive the truth is its existence while making it receive failures, errors, falsehood and wrongdoings is its annihilation.
  • Those who belong to Allah SubHanuhu wa Ta’ala carry out his commands and even their hearts are reinforced by it. You carry on committing sin then to you have no fear. This is obvious evidence of betrayal. Beware; safeguard yourself for you may be caught out unawares when your allotted time is up.
  • A disrespectful becomes the object of displeasure and wrath of both the creator and the creation.
  • Iman (Faith) is the root while deeds and actions are its branches. Therefore stay away from associating with your Iman and sin with your actions.
  • First there is ignorance, thereafter knowledge, then follows practice upon your knowledge, thereafter sincerity upon that action and finally comes understanding and wisdom in the heart.
  • If you do not have patience then poverty and sicknesses become a misfortune and if you adopt patience then it becomes nobility and graciousness.
  • To gain the happiness of Allah SubHanuhu wa Ta’ala is impossible if you cannot make a poor person happy. The treatment for afflictions upon oneself is to gain the happiness and pleasure of the poor.
  • Whosoever asks of the creation is blind to the doors of the creator.
  • You are busy in fulfilling the desires and wishes of the soul (nafs) while the nafs is busy in destroying you.
  • That person is close to Allah SubHanuhu wa Ta’ala who is kind and affectionate towards the creation.
  • Rejection (kufr) of the divine blessings and providence is contrary to achieving closeness to the truth.
  • Hundreds of thousands of people just like you have been fattened and then swallowed by this World.
  • Do not be fooled by your youthful appearance for very soon it would be taken away from you.
  • Poverty saves one from sin and wealth is a trap for sins regard poverty as your protector.
  • To make a poor person happy makes one the inheritor of and undisclosed amount of reward.
  • What are you going to do by taking the bounties? Take the merciful and compassionate one. Every pious person is from the progeny and following of Muhammad SallAllaho Alaihi wa Sallam.
  • He whose fate is ultimately death then what is the need for happiness.
  • People do not regard you with respect because you are proud and vain but rather they look up to you when you are polite and hospitable.
  • Keep your hearts open only for Allah SubHanuhu wa Ta’ala and to busy yourself in earning a means of livelihood for your family is also following the commands.
  • To remember death is the best treatment for all ailments.
  • Worship and prayers breaks unwanted habits and should not be but a habit only.
  • The person who wishes to tame his soul should bridle it with silence and good etiquettes.
  • Allah SubHanuhu wa Ta’ala asks a loan of his servants and the messengers of this are the beggars.
  • For the whole period I spent in the companionship of my sheikh (spiritual guide) I have never seen the whiteness of his teeth.
  • Whenever it is possible reform each morsel for the foundations of good deeds lies in it.
  • The creation are like children in relation to the saints of Allah SubHanuhu wa Ta’ala .
  • It is a lie if one says by sitting in the company of those women with whom relationships are lawful and young boys; one has absolutely no inclination towards them. Islamic principles (Shari‘ah) is neither definitely not in agreement nor does a sound mind allow for such conformities and this is total rejection of Shariat for Shari‘ah has never given anyone exemption from this.
  • When the angels do not enter a house in which there are images pictures then how do you expect Allah SubHanuhu wa Ta’ala to enter your heart which is full of thousands of statues and idols. Anything else besides Allah SubHanuhu wa Ta’ala presence in the heart is images and idols.
  • A visit to the pious person communicates the condition of the person.
  • The key to the closeness to the truth is in private consultations and journeys.
  • Do not become subservient to the gifts in such a manner that you forget the bestowal of the gifts.
  • The provisions and luggage undoubtedly is modesty, such that, because of it, the doors of sovereignty and reality seem closed.
  • It is not becoming of a mo’min to sleep until he has kept his will and testimony ready.
  • The obedience of Allah SubHanuhu wa Ta’ala is by asking and not by desiring.
  • You are busy in building mansions and palaces for others to stay in while; its accountability rests entirely on you.
  • O! Children of Adam Alaihis Salaam be modest towards Allah SubHanuhu wa Ta’ala as you would be modest towards your religious neighbor.
  • When a person commits a sin, he closes the doors, draws the veils and hides from the creation and goes against the commands of the creator in private, and then the creator says, O! Son of Adam Alaihis Salaam you have regarded me the least amongst those that can see you because you found it necessary to hide yourself from the creation yet you have not shown modesty and shame even equivalent to that of the creation towards me.
  • It is not beneficial to be a master at speech when you are immature at heart.
  • Be obedient with a direction; don’t become obedient to the masses.
  • Do not become a polytheist by regarding your wealth as absolute and total power of assistance.
  • O! You who make fun of others very soon you will know the answer to your own fate.
  • O! Munafiqa (Hypocrites) very soon you will see the punishment of Allah SubHanuhu wa Ta’ala descending upon you in this World and the hereafter. The times are pregnant and very soon you will see what it gives birth to.
  • Your actions are proof of your belief and your exterior appearance is a sign of your interior condition.
  • To turn your face towards the creation is to turn your back towards Allah SubHanuhu wa Ta’ala .
  • Empty desires are the jungle of stupidity and folly and only the foolish hustle and bustle aimlessly within it.
  • Make silence your habit, anonymity you clothing, escape from the creation your aim and if it is possible then dig the hole and sit down in it. This habit should stay with you until such time that you Iman (Faith) has reached an age of maturity and is unquestionable.
  • Those that wish the approval of the creation should show patience of the oppression of the created.
  • Do not turn away from the creator because of some misfortune, because he may be testing you with it.
  • Moderation is half of one’s sustenance (livelihood) and good manners is half of religion (Deen).
  • O Doers of good deeds! Adopt sincerity otherwise it is wasted effort.
  • If you are afraid of your destination then whichever way or wherever you look at, you will find that you are surrounded by ferocious beasts.
  • Good deeds are done in privacy and not in public except that which is Fard (compulsory) which is performed in exposure.
  • Everything that you rely on, every person you afraid of or you keep that trust in, becomes your God.
  • 1. Special testimony 2. Making the commands of Allah SubHanuhu wa Ta’ala compulsory upon yourself 3. Not to fear or trust anyone 4. To make all your needs aware only to Allah SubHanuhu wa Ta’ala and put your Faith in him, To ask of him alone and never put your trust in anyone except Allah SubHanuhu wa Ta’ala .
  • A seeker is not truthful until he places the needs of sustenance of his companions over and above the sustenance of his soul and desires.
  • Remain honourable among the people, for by revealing your poverty you will fall in status in their eyes.
  • Meet the wealthy and rich with dignity ad prevalence and the poor with humility and humbleness.
  • Your keeping the company of careless and negligent people is a sigh of your carelessness and negligence.
  • To love of the creations is in its well wishing.
  • To give is better than to receive.
  • That person who is generous with the creation then he is close to Allah SubHanuhu wa Ta’ala .
  • A residence that is fit to be called a house, clothes that cover the body, a stomach full of sustenance and a wife is not regarded as Worldly but to face towards the Worldly while showing your back to your creator is Worldly.
  • Even if you have said Allah SubHanuhu wa Ta’ala aloud, then even then you would be interrogated whether it was said in sincerity or in show.
  • When the remembrance of Allah SubHanuhu wa Ta’ala finds a place in the heart then for servant to remember Allah SubHanuhu wa Ta’ala continuously becomes continuous and everlasting even though the lips are closed.
  • Carry out the rights that the ruler has upon you and do not question that which is obligatory upon you.
  • There is greater dignity in the remembrance of Allah SubHanuhu wa Ta’ala than in death; at the time of cutting someone short by razing them to the ground and thereafter realising it was fruitless to sow the seeds of hate.
  • Hide your troubles and you will receive closeness to Allah SubHanuhu wa Ta’ala .
  • A mo’min leaves his family in the care of the creator while a munaafiq leaves his family in the care of his dirham and dinaars (wealth).
  • There are 3 types of creation 1. Angels 2. The Devil 3. Man. The Angels are entirely good and the devil is entirely bad. Man is a mixture of good and bad. Whoever is overcome with good he can be likened to an Angel and whoever is overcome with evil he can be likened to the devil.
  • Do not laugh with those that are laughing but cry with those that are crying.
  • If your thoughts are with the creator then you are subservient to the creator. If your thoughts are with the creation then you are subservient to the creation.
  • Give priority to the hereafter over the World and you will benefit in both, but priority is given to the World over the hereafter then you would suffer losses in both.
  • Do not spend even one night in the hate and malice of anybody.
  • The sign of your sincerity is that you praise the creation and you do not turn your attention towards derogatory remarks nor do you show greed and avarice towards their wealth but you give your lord his right and your deeds are for your benefactor and not for the gifts, for the king and not for the kingdom and for the truth and not for falsehood.
  • As long as the doors of good health are open to you then regard it as a blessing for very soon it will be closed upon you. So as long as you have the strength and power to do good deeds regard it as a blessing.
  • It is wrong to claim respect towards your creator as long as you have no respect whatsoever for his creation.
  • When an ‘Alim is not an ascetic then, he is a punishment upon those that follow him.
  • A Mu’min, as he grows older Faith becomes stronger.
  • To search for good fortune is an unnecessary trouble and to search for that which is not your destiny is to anger Allah SubHanuhu wa Ta’ala and disgraceful.
  • You do not concern yourself in making the creator angry by pleasing the creation. In exchange for Worldly mansions and building you destroy your hereafter. Very soon you will be caught. He will definitely catch you whose imprisonment is very, very fearful.
  • What, you do not become ashamed ordering him to change your fate? Are your more commanding, more just and merciful than him? You and the entire creation are his servants. It becomes compulsory upon you to adopt, peace, solitude and silence.
  • Saying without deeds and deeds without sincerity are not worthy of acceptance.
  • A person once came to the Prophet SallAllaho Alaihi wa Sallam and said that he loves him (SallAllaho Alaihi wa Sallam) very much. The Prophet SallAllaho Alaihi wa Sallam said to him “lay down a cloth or spread a cloth for Poverty.” Another person said that he loves Allah SubHanuhu wa Ta’ala , The Prophet SallAllaho Alaihi wa Sallam said “spread a cloth for misfortune, for the love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined with poverty and misfortunes.”
  • You are busy accumulating that which you would not be able to eat. You desire for that which you cannot attain. Construct those buildings in which you will not stay. All this makes you blind to the status of your creator.
  • Be happy in the changes and choices that the creator made for you. If you stay in this manner with him then he will definitely change your fears and horrors.
  • Adopt patience for this World is an assembly of troubles and calamities.
  • When somebody approaches carrying tales or gossiping or informing you about what another has said to him about you then admonish him and tell him that he is worst than that person that was gossiping about you for that person spoke behind your back while he is telling it straight to your face. That person has not made you listen yet he made you listen to it.
  • What an unfortunate person is he who had not been given the habit of being merciful in his heart for all living things?
  • Your biggest enemies are those that are your biggest supporters.
  • The sum total of all the essence of good is to seek knowledge, practice upon it and teaching it to somebody.

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

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

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

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He picks and chooses which to follow from Shariah,

He enjoys the company of women mostly.

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

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

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

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

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

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

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

He also believes in reincarnation.

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

“Salafism in India”

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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

 

“Salafi Forgery Caught in Tafsir Ibne Kathir new edition”

As I have often exposed Salafis in their forgeries to classical Islamic literature but I wonder why they really have some deep concerns in regards to Tafsir Ibn Kathir which they love to forge and tamper.  

This time I am going to hunt two preys with one arrow. Wahabis are extremely stubborn on the issue of “Qir’at Khalf-ul-Imam (Reciting behind the Imam during prayer) in imitation of their Shi’ite brothers just like on issue of Raful Yaddain where Albani Bidati even tried to prove Raful Yaddain in between Sujood”

They propagate Tafsir Ibn Kathir to the masses assuming that general masses would be easily misguided due to their forgeries. But with the Izn of Allah, this servant from Ahlus Sunnah keeps on stumbling upon forgeries upon forgeries done to Tafsir Ibn Kathir by these fanatic Wahabi propagandists (including their big guru translators)

 

When they see Ibn Kathir shattering their aqaid or major Fiqhi viewpoints they are left with no option but to forge the beautiful analysis of Imam Ibn Kathir (rah) in his Tafsir al Qur’an al Azeem. Ordinary people do not realize that these pseudo claiments of Haqq are actually propagating their own forgeries not wording of Hafidh Ibn Kathir (rah)

 

Now let us look at beautiful analysis of Imam Ibn Kathir under this clear verse of Qur’an which states:

 

When the Qur’an is being recited then “LISTEN ATTENTIVELY AND REMAIN SILENT” so that mercy will be showered upon you”.(7:204)

 

This verse is a Salafi backbone breaker because directly from the order of Allah azza Wajjal it stands proven that Muqtadi should not recite behind the Imam (debates can go on and on but Qur’an has put forward a decider on this issue)

 

Imam Ibn Kathir (rah) said under this verse:

وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح

 

Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi “WHETHER IN SILENT OR LOUD PRAYER” because it has come in hadith that whosoever has an Imam then his recitation is your recitation, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE MORE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

When I looked up both the English and Urdu Translations of Ibn Kathir published by Wahabis I saw some important parts of this statement being removed. The English one has removed many many hadiths which Imam Ibn Kathir (rah) showed to prove that the verse was revealed in regards to obligatory Prayers and also in regards to not reciting behind the Imam let alone the above quote in which Imam Ibn Kathir (rah) is proving the Hanafi stance to be correct.

However the Urdu one says:

 

 

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Roman Urdu: Imam Abu Hanifa Rahimahullah aur Imam Ahmed bin Hanbal Rahimahullah kehtay hain kay Muqtadi hargiz Qiraat na karay na Siri Namaaz main na Jahri main kyoonkay Hadees main Warid hai kay Imam ki Qirat tumhari Qirat hai.[Wahabi Deletion] “YAHI ZIYADAH SAHIH HAI” 

Translation in English: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Muqtadi should never do Qirat  “NEITHER IN SILENT PRAYER NOR IN LOUD”because it has come in hadith that whosoever has an Imam then his recitation is your recitation  [WAHABI DELETION]  “THIS IS MORE CORRECT ” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

– End Quote –

 

Many people would not realize the forgery of Wahabis here whereas Imam Ibn Kathir (rah) has said after narrating the hadith: “Imaam ki Qiraat tumhari Qiraat hai”

 

وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً،

 

Translation in Roman Urdu: Yeh Hadith Imam Ahmed nay Apni Musnad may “MARFU” riwayat ki Hadrat Jabir (RA) say aur yehi Muwatta main Imam Malik nay Wahb bin Kaysan say Mawqoof riwayat ki Jabr (RA) say. [Tafsir Ibn Kathir under 7:204]

 

Translation in English: This hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. [ibid]

 

Now why Wahabis removed this explanation of Ibn Kathir? Because the hadith of Musnad Ahmed is “SAHIH LI GHAYRI” whereas the hadith in Muwatta Imam Malik is “SAHIH BI DHATIHI”

 

The Wahabis pseudo Muhaqiqeen said in Takhreej of Ibn Kathir: “WEAK“.. Imam Ibn Hajr said: All the chains of this narration are weak [Talkhees al Habeer (1/420)] Shaykh Mustafa as-Syed, Shaykh Rishaad, Shaykh Ajmai, Shaykh Ali Ahmed and Shaykh Hassan Abbas say that It’s sanad is weak because it contains Jabir Ja’afi who is “DA’EEF RAFIDHI” “HOWEVER SHAYKH ALBANI HAS CALLED IT HASSAN” (Irwa al Ghaleel (#850). Allama Mubashar Ahmed Rabbani has called it Da’eef.

 

First of all this Jarh is not on the Mawqoof hadith from Jabir (RA) in Muwatta Imam Malik nor is it on the Sanad shown by Imam Ahmed which does not include Jabir Ja’afi in chain. This is precisely why Wahabis cleverly forged the explanation of Ibn Kathir (rah)

 

Secondly, except for Imam Ibn Hajr al Asqalani (rah) who was a great scholar, the remaining people shown by Wahabis are not even worth a penny according to Ahlus Sunnah. Rather all names mentioned are unknown names in field of hadiths except for Wahabi Albani who is considered their biggest champion over hadith and Alhamdolillah he had to accept this hadith as “HASAN”…ALLAH HU AKBAR!

 

Although I will prove this hadith as “SAHIH” both in Marfu and Mawqoof form but do not forget that the point is Wahabi fabrication to Ibn Kathir’s quote.

 

Authentication of the “Mawqoof” hadith first (Note: This is a totally different hadith than the one in Musnad Ahmed)

 

Imam Malik in Muwatta narrates:

وحدَّثني عَنْ مَالِكٍ ، عَنْ أَبِي نُعَيْمٍ وَهْبِ بْنِ كَيْسَانَ ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدَ اللَّهِ ، يَقُولُ: مَنْ صَلَّى رَكْعَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَلَمْ يُصَلِّ إِلاَّ وَرَاءَ الإِمَامِ .

 

Translation: Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, “Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam.” [Book 3, Number 3.9.40: (Muwatta Imam Malik)]

 

This is a totally different narration but proves that Muqtadi does not have to recite behind the Imam whereas recitation is only necessary when praying alone.

The chain of this report is absolutely Sahih without any Ghubaar over it.

First narrator is: Yahya Ibn Salaam who has narrated Muwatta Imam Malik. The Wahabis accuse this narrator wrongly because then whole of Muwatta Imam Malik will cease to be authentic.

 

Second narrator is Imam Malik himself who requires no introduction.

 

Third narrator is Wahb bin Kaysan who was a Tab’i regarding him Muhaditheen said:

 

 

روى عن: أنس بن مالك، وجابر بن عبد الله

قال النَّسائي : ثقة

وذكره ابنُ حِبَّـان فـي كتاب «الثِّقات».

 

Translation: He narrated from Anas bin Malik and Jabir bin Abdullah (Ridhwan Allaho Ajmain)…

Imam Nasai’i said of him: He is “THIQA”

Ibn Hibaan mentioned him “THIQAAT” [See Tahdhib ul Kamaal #8306]

 

Fourth narrator is great Sahabi Jabir bin Abdullah (RA) himself who again requires no introduction.

 

Hence it is lie of Wahabis that this hadith mentioned by Imam Ibn Kathir (rah) is also Da’eef. 

 

The interesting thing is that this hadith of Muwatta is also proven to be “Marfu” with Sahih Sanad in Sharh al Ma’ani al Athaar of Imam at-Tahawi which states:

 

حدّثنا بحر بن نصر، قال: ثنا يحيى بن سلام، قال: ثنا مالك، عن وهب بن كيسان، عن جابر بن عبد اللّه، عن النبيّ، أنه قال: «من صلى ركعة، فلم يقرأ فيها بأم القرآن، فلم يصل إلا وراء الإمام».

 

Translation: Bahr bin Nasr >> Yahya bin Salaam >> Imam Malik >> Wahb bin Kaysan >> Jabir bin Abdullah >> FROM PROPHET (PEACE BE UPON HIM) WHO SAID: Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam [Sharh al Ma’aani al Athaar (1/217)]

 

Let us now come towards the Marfu Hadith in Musnad Ahmed bin Hanbal.

حدثنا عبد الله حدثني أبي ثنا أسود بن عامر أنا حسن بن صالح عن أبي الزبير عن جابر عن النبيّ صلى الله عليه وسلّم قال: «مَنْ كَانَ لَهُ إمامٌ فَقِرَاءَتُهُ لَهُ قِرَاءَةٌ».

 

Translation with Sanad and Matn: Narrated Abdullah >> from his Father >> From Aswad bin Aamir >> From Hasan bin Salih >> from Abi al-Zubayr >> From Jabir >> From Prophet (Peace be upon him) who said: Whosoever has an Imam then his Qirat for (Muqtadi) is enough [Musnad Ahmed bin Hanbal (4/295) Hadith # 14354]

 

First of all there is no narrator called “Jabir Ja’afi” in this sanad. We know that Jabir Ja’afi is present in hadiths mentioned in other books but Imam Ahmed and also Imam Ibn Abi Shaybah have narrated this hadith without Jabir Ja’afi and this proves that the hadith comes without Ja’afi for sure.

 

This is why Wahabis forged the explanation of Ibn Kathir to put dust in eyes of people. We know that some hadith books do mention Jabir Ja’afi in chain but this has no effect on the sanad presented by Imam Ahmed and Imam Ibn Abi Shaybah in his Musannaf.

 

Now the point arises why Imam Ahmed narrated this hadith without Jabir Ja’afi? The answer is that direct Sam’aat of Imam Hasan bin Salih is proven from Abi al-Zubayr hence there is no need for having Jabir Ja’afi. Imam Ibn Turkamani (rah) a great Muhadith and Hanafi Faqih has clarified this in his magnificent Jawhr al Naqi.

 

Imam Ibn Turkamani (rah) said regarding the hadith in Musannaf Ibn Abi Shaybah:

وهذا سند صحيح وكذا رواه أبو نعيم عن الحسن بن صالح عن ابى الزبير ولم يذكر الجعفي كذا في اطراف المزى وتوفى أبو الزبير سنة ثمان وعشرين ومائة ذكره الترمذي وعمرو بن على والحسن بن صالح ولد سنة مائة وتوفى سنة سبع وستين ومائة وسماعه من ابى الزبير ممكمن

Translation: “THIS SANAD IS SAHIH” and Abu Nu’aym narrates from Hasan bin Salih from Abi al-Zubayr “WITHOUT MENTIONING JA’AFI”.. Abi al-Zubayr died in 128 AH as mentioned by Imam at-Tirmidhi whereas.. Hasan bin Salih was born in 100 AH and and died in 176 AH “AND SAMAAT FROM ABI AL-ZUBAYR IS POSSIBLE” [Imam Ibn Turkamani in Jawhr al Naqi in chapter of “NOT RECITING BEHIND THE IMAM”]

 

Even if assuming for argument’s sake that Jabir Ja’afi is to be considered in chain then still this hadith is “SAHIH DUE TO SHAWAHID”

 

Shu’ayb al Ara’noot says after this hadith in his Tehqeeq over Musnad Ahmed:

حسن بطرقه وشواهده وهذا إسناد ضعيف لانقطاعه حسن بن صالح – وهو حسن بن صالح بن صالح بن حي – لم يسمعه من أبي الزبير بينهما فيه جابر بن يزيد الجعفي

 

Translation: “IT IS HASAN DUE TO ROUTES AND SHAWAHID” whereas this Isnaad is “Da’eef” due to Inqita between Hasan bin Salih who is Hasan bin Salih bin Salih bin Hayy – He did not hear from Abi al-Zubayr and in between is present Jabir bin Yazid al-Ja’afi. [Musnad Ahmed with Tehqeeq of Shuyab al Ar’anoot, Hadith # 14684]

 

Shaykh Shu’ayb has proven the Sanad as Hasan due to routes and “SHAWAHID” and that is enough to make Hujjat Tamaam, however he has stumbled to say that Hasan bin Salih did not hear from Abi al-Zubayr as we have already proven above that Samaat between them is possible due to they being of same era.

 

Let us now see the Shawahid of this hadith. Imam at-Tahawi (rah) the great Hanafi Muhadith has written in detail over this issue in his Sharh al Ma’aani al Athaar which is one of the greatest books of Hadith written in Fiqh style.

He quotes many hadiths from which I shall present some.

Hadith # 1 & 2

حدّثنا أحمد بن عبد الرَّحمن قال: ثنا عمي عبد اللّه بن وهب قال: أخبرني الليث، عن يعقوب، عن النعمان، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد، عن جابر بن عبد اللّه أن النبيّ قال: «من كان له إمام فقراءة الإمام له قراءة».

 

Translation: Hadrat Jabir bin Abdullah (RA) narrates from the Prophet (Peace be upon him) who said: Whosoever has an Imam then recitation of Imam is your recitation [Sharh al Ma’ani al Athaar, (1/446 Urdu Translation Version Published by Hamid and Company)]

 

حدّثنا أبو بكرة قال: ثنا أَبو أحمد، قال: ثنا سفيان الثوري، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد عن النبيّ نحوه، ولم يذكر جابراً

 

Translation: Abdullah bin Shadaad (rah) narrates from the Prophet (Peace be upon him) similar to this but did not mention Jabir (RA) [ibid]

 

Note: Abdullah bin Shadaad (rah) was a great Tab’i and he cannot be accused for attributing lies to the Prophet. Plus according to majority of Fuqaha and Muhaditheen like Imam Abu Hanifa, Imam Malik and many others the Mursal of Thiqa Tab’i is accepted.

 

Hadith # 3 

حدّثنا ابن أَبي داود قال: ثنا الحسين بن عبد الأول الأحول قال: ثنا أَبو خالد سليمان بن حيّان، قال: ثنا ابن عجلان عن زيد بن أسلم، عن أَبي صالح، عن أَبي هريرة رضي الله عنه قال: قال رسول الله: «إِنَّمَا جُعِلَ الإِمَامُ ليُؤْتَمَّ بِهِ، فَإِذَا قَرَأَ فَأَنْصِتُوا».

 

Translation: Hadrat Abu Hurraira (RA) narrates that the Prophet (Peace be upon him) said: The Imam is appointed upon you “SO THAT HE IS FOLLOWED, HENCE WHEN HE RECITES YOU SHOULD REMAIN SILENT” 

 

Hadith # 4:

حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».

 

Translation: Hadrat Anas (RA) narrates that the Prophet (Peace be upon him) led us in prayer and then turned towards us and said: Do you recite when the Imam is reciting? The Sahaba remained quiet, then Prophet asked it “THREE TIMES” and then we (Sahaba) replied: “YES” at this the Prophet said: “DO NOT DO THIS ACT” [Sharh al Ma’aani al Athaar, Urdu Version 1/448]

 

There are many more hadiths from Prophet and Sahaba, hence no doubt is left behind that not reciting behind Imam is in correspondence with Quran (7:204) and Jumhoor Sahih hadiths.

 

May Allah save the Ummah from Fitnah of Wahabiyyah who try to misguide young people on such issues. I have written in detail over this issue to reveal the Salafi fabrications to their own highly revered Tafsir Ibn Kathir.

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

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


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

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What does HOLY QURAN says

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

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

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

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

What does Ahadith-e-Nabawi says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

What Does SAHABA-E-KIRAM Believe?

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

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



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

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

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

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

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

What the Great Scholars of ISLAM says?

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

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

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

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

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

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

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

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

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

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

10. and in his book, (“Hama-at”):

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

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

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

“ACT of those who declare this as SHIRK”

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

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

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

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


5. Above photo Maulana Tariq Jamil visited Dargah recently.

Courtesy: Xpose video channel


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

Chelum aur Fatiha ki Dalil

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

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

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

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

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

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

 

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

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

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

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

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

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

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

At another place in the some book it is said,
 

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

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

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

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

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

Imam al-Nawawi Alaihir rahma has said:

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

Hazrat Hakeem Ibn Utbah says that:

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

It is also reported by Hazrat Mujahid on reliable authority that

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

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

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

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

It is said in the Shaami:

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

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

It is said in the Fatawa Aziziyah:

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

In the same Mishkaat, it is also recorded that

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

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

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

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

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

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

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

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

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

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

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

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

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

Then at another place he says:

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

Hazrat Haji Sahib continues saying:

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

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

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

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

Translator: Abu Ja`far al-Hanbali

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

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

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

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

2. Ibn Abidin al Hanafi (Rh ) writes :

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

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

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

5.

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

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

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

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

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

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

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

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

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

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

119 120 121

 

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.

Let’s Understand SHiRK in the light of Quran & Hadith.

shrkusLiterally: In Arabic SHIRK means Partnership, Sharing or Associating

Islamic Terminology: Assigning partners with Allah  Subhana Wa Taala  in whatever form it may take

shrik

Major Shirk

(1)

(1)

[16:36] We have sent a messenger to every community, saying, “You shall worship Allah, and avoid idolatry.” Subsequently, some were guided by Allah, while others were committed to straying. Roam the earth and note the consequences for the rejecters.

shirk_3

(2)

[51:56] I did not create the jins and the humans except to worship Me alone.

shirk_4

(3)

(31:13) And (remember) when Luqmaan said to his son when he was advising him: “O my son! Do no join others in worship with Allah. Surely, joining others with Allah in worship is a great injustice”.

4) The prophet of Allah (peace be upon him said): ” the most and greatest of the sin is to commit shirk with Allah”. (Bukhari, Muslim)

5)  When Messenger  (Choicest blessing and peace be upon him) was asked what is the greatest sin. He replied the most severe sin is that you set up deities besides Allah while He has created you.

BOOK-(Bukhari, Muslim)

Other evidences from the Holy Qur’an

(ch4 v38) (ch4 v48) (ch5 v72) (ch18 v26) (ch18 v110) (ch22 v31) (ch7 v190)
(ch7 v191)

Minor Shirk

1) The Messenger of Allah (Peace be upon him) said:

i) The thing I fear for you the most is al- shirk al- asghar (minor shirk). The companions asked “O messenger of Allah, what is minor shirk?” He replied (peace be upon him) “showing off    (Riya)”

ii) He (peace be upon him) said: “When a person gets up to pray and strives to beautify his prayer because people are looking at him, that is secret shirk”.

Imam al-Hafidh al-Bayhaqi said in his book, Al-Asma’u was-Sifat, on page 400 [Kawthari edition]:

والذي روي في اّخر هذا الحديث إشارة إلى نفي المكان عن الله تعالى، وأن العبد أينما كان فهو في القرب والبعد من الله تعالى سواء، وأنه الظاهر فيصح إدراكه بالأدلة، الباطن فلا يصح إدراكه بالكون في مكان. واستدل بعض أصحابنا في نفي المكان عنه بقول النبي صلّى الله عليه و سلّم أنت الظاهر فليس فوقك شىء، وأنت الباطن فليس دونك شىء، وإذا لم يكن فوقه شىء ولا دونه شىء لم يكن في مكان

“…. What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was, in proximity or remoteness. Allah, the Exalted, is adh-Dhahir–hence, it is valid to know about Him by proofs. Allah is al-Batin–hence, it is invalid that He would be in a place.”

He also said:

“Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ‘alayhi wa sallam : ‘You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.’ Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place.”

Similarly, regarding this same hadith [from Sahih Muslim]:

O Allah, You are the first: there is nothing before You; and You are the last: there is nothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You.

Al-Raghib al-Isfahani (d. 425 hegira) in his Mufradat al-Qur`an explained that Allah is the Manifest because His existence is intuitively evident to us through everything we see in the creation, while He is the Hidden because we can not comprehend the nature of His existence.

Mufradat al-Qur`an, (Damascus, Dar al-Qalam; and Beirut, Dar al Shamiyyah, 1992), p.131.

Imam Zayn ul-Abidin said:

وروى الحافظ اللغوي محمد مرتضى الزَّبيديُّ في شرح الإحياء بالإسناد المتصل أن الإمام عليًّا زين العابدين كان يقول: “سبحانك لا يحويك مكان” اهـ، وزين العابدين كان أفضل أهل البيت في زمانه

“glory be to you who has no place”

[documented in Imam Murtada Zabidis’s sharh al ihya ulum ud deen, with a mutasil isnad]

In Al-Farq Bayn al-Firaq under the chapter heading:

في بيان الاصول التى اجتمعت عليها اهل السنة

Imam Abd al-Qahir al-Baghdadi says:

واجمعوا على انه لا يحويه مكان ولا يجرى عليه زمان خلاف قول من زعم من الشهامية والكرامية انه مماس لعرشه وقد قال امير المؤمنين على رضي الله عنه ان الله تعالى خلق العرش اظهارا لقدرته لا مكانا لذاته وقال ايضا قد كان ولا مكان وهو الآن على ما كان

rough translation:

“Allah created al-‘arsh as an indication of His Power and did not take it as a place for Himself. Allah existed eternally without a place, and He now is as He ever was” [i.e. without a place]

Imam Ali [RA] is reported to have said:

تفسير مدارك التنزيل وحقائق التأويل/ النسفي
قول علي رضي الله عنه: الاستواء غير مجهول والتكييف غير معقول والإيمان به واجب والسؤال عنه بدعة لأنه تعالى كان ولا مكان فهو على ما كان قبل خلق المكان لم يتغير عما كان.

[rough translation]

“al-Istiwa is not unknown, and the modality is altogether inconceivable. To affirm it is obligatory and to ask questions about it is an innovation, this is because Allah was, when there was nothing, and He created place before there was a place, and He is in no need for a place”.

[Reported in Tafsir Madaarik al-Tanzeel wa Haqaa’iq al-Ta’weel by an-Nasafi, under surah Taha (20) ayat (5)]

قال الإمام علي بن أبي طالب رضي الله عنه :-” من زعم أن إلهنا محدود فقد جهل الخالق المعبود” ا.هـ رواه أبو نعيم في حلية الأولياء

Ali bin Abi Talib RA is also attributed by Hafidh Abu Nu’aym in his Hilyatul Awliya as saying:

[rough translation]

“He who a claims that our Lord is limited is ignorant about the Creator who is worshipped.”

Imam Ash-Shaafi’i stated,

” إنه تعالى كان ولا مكان فخلق المكان وهو على صفة الأزلية كما كان قبل خلقه المكان لا يجوز عليه التغيير في ذاته ولا التبديل في صفاته ” اهـ. [إتحاف السادة المتقين (2/ 24 ]

“Verily, He the exalted was, without makaan (station or place). He created Makaan and He was upon His attribute of eternality just as He was before he created makaan. It is not permitted upon Him to change his essence or to change in His attributes.”

[It-Haaf As-Saadah Al Muttaqeen 2/24]

Imaam Ibn Hibbaan in his Thiqaat says,

“الحمد لله الذي ليس له حد محدود فيحتوى، ولا له أجل معدود فيفنى، ولا يحيط به جوامع المكان ولا يشتمل عليه تواتر الزمان”. الثقات (1/ 1)

He also stated in his Saheeh,

“كان- الله- ولا زمان ولا مكان”

“Allah was – without time and without makaan (station).”

وقال الشيخ الإمام أبو منصور عبد القاهر بن طاهر التميمي البغدادي الإسفراييني (429 هـ) ما نصه : “وأجمعوا- أي أهل السنة- على أنه- أي الله- لا يحويه مكان ولا يجري عليه زمان ” اهـ.

Ash-Shaykh Al Imaam Abu Mansur Abdul Qaahir ibn Taahir At-Tameemi Al Baghdaadi Al-Isfaraa-ini (died 429 AH) said, “They have consensus – meaning Ahlus Sunnah – upon the fact that Allah is not contained in a place (makaan) and time does not run upon him.”

الفرق بين الفرق (ص/ 333)

وقال أبو محمد علي بن أحمد المعروف بابن حزم الأندلسي (456 هـ) : ” وأنه تعالى لا في مكان ولا في زمان، بل هو تعالى خالق الأزمنة والأمكنة، قال تعالى: (وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيراً)(سورة الفرقان/2)، وقال (خلقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا)(سورة الفرقان/59)، والزمان والمكان هما مخلوقان، قد كان تعالى دونهما، والمكان إنما هو للاجسام”

Ibn Hazm Al Andalusi said, “And He ta’alaa is not in a place and is not in time…”

[كتابه علم الكلام: مسألة في نفي المكان عن الله تعالى (ص/ 65)]

Al Qaadhi Ash-Shaykh Abul Waleed Muhammad ibn Ahmad Qaadhi Al Jama’ah in Qurtubah (cordoba), well known as Ibn Rushd Al Jadd (the grandfather – this is not the author of Bidaayatul Mujtahid – it is his grandfather) Al Maaliki stated,

“ليس- الله- في مكان، فقد كان قبل أن يخلق المكان

“Allah is not in a place. He is as he was before he created ‘place’. ”

[This is mentioned by Ibn Al Haaj Al Maaliki in his Madkhal.]

قال ابن حزم (وهو ممن يتكلم باسم السلف) قول تعالى يجب حمله على ظاهره ما لم يمنع من حمله على
ظاهره نصّ آخر أو إجماع أو ضرورة حس, وقد علمنا أن كل ما كان في مكان, فإنه شاغل لذلك المكان
ومالئ له ومتشكل بشلكه, ولا بدّ من أحد الأمرين ضرورة, وعلمنا أن ما كان في مكان فإنه متناه بتناهي
مكانه وهو ذو جهات ست أو خمس متناهية في مكانه وهذه صفات الجسم اه ثم قال:إن الأمة أجمعت على
أنه لا يدعو أحد فيقول يا مستو ارحمني, ولا يسمى ابنه عبد المستوي اه ثم قال إن معنى قوله تعالى على
العرش استوى أنه فعل فعله في العرش وهو انتهاء خلقه إليه, فليس بعد العرش شيء, والعرش نهاية جرم
المخلوقات الذي ليس خلفه خلاء ولا ملاء, ومن أنكر أن يكون للعالم نهاية من المساحة والزمان والمكان
لحق بقول الدهرية, وفارق الإسلام اه ثم ردّ على القائلين بالمكان وختم كلامه بقوله فإنه لا يكون في
مكان إلا ما كان جسما أو عرضا في جسم, هذا الذي لا يجوز سواه, ولا يتشكل في العقل والوهن غيره
ألبتة, وإذا انتهى أن يكون الله عز وجل جسما أو عرضا, فقد انتهى أن يكون في مكان أصلا وبالله نتأيد اه
فليعتبر بقول ابن حزم هذا أدعياء السلف من مشبّهة العصر. 3

Imam al-Kawthari RH says regarding Imam Ibn Hazm RH:

Ibn Hazm (who was a person wont to speak in the name of the salaf) said:

“One is required to take Allah’s word, exalted is He, literally as long as there is no text, or consensus, or empirical necessity, stops us from doing that. We know that everything that is in a place occupies that space and fills it and assumes its shape. One of the two things has to be. We know that whatever is in a place has to be limited by the limits of that place, as it has to be in limited by a finite limit in the six or five directions in its space, and these are the attributes of bodies.”

Then he said: “The ummah is agreed that no one should say ‘O, He who has ascended, have mercy on me’! just as no one should name his son ‘Slave of the One Who Ascended.’”

Then he said: “Truly, the meaning of His saying, exalted is He, ‘He made istiwà on the Throne’ is that He acted in some way on the Throne; namely, He ended His creation with it, for there is nothing after the Throne which is the end of creation; there is nothing after it, neither space, nor void. Anybody who denies that the creation has a finite limit in distance and time and space joins the materialists and leaves Islam.”

Then he refuted those who insist that Allah occupies space and he ended his discourse saying: “Nothing can be in space except what is a body or an accident [what occurs in a substance like heat, color and so on] in a body; there is no other possibility, for neither reason nor imagination can conceive of another possibility at all. Since it is concluded that Allah is neither a body nor an accident, it is concluded that He cannot occupy space absolutely. And Allah is our help.”

So let those claim to follow the salaf in our times likening Allah to His creatures consider carefully this proclamation of Ibn Hazm.

Reference:

الأسماء والصفات, ص 516 , تعليق رقم ( 1

Point No. 1.
There will be No Shirk in My ummah I fear only you will fell in duniya , these are words of beloved Prophet Hazrat Syedina Muhammadar-rasool Allah ( Sal-lal-lahu alaihi wa sallam ) given in the Kutbah Mubarak after the ziyarat of martyrs of Uhud.

Point No.2
Also note there was pulpit ( Mimber ) which was carried and there was speech biyan given by Huzoor e kareem ( Sal-lal-lahu alaihi wa sallam ) and many Sahaba-e-Ikhram Rizwan allahi thaalah alaiheem ajmaeens were present in this mubarak occasion.

Point No.3
From these hadiths mubaraks of muslim shareef and bukhari Shareef it is clear that the urs e shareef of awliyas of the ummah which is also celebrated every year and biyans kept in the urs e shareef and people gathering etc is the sunnah of  beloved prophet Hazrat Syedina Muhammadur Rasool Allah ( Sal-lal-lahu alaihi wa sallam ) and sahabas.
Also point to be noted is that the mazar e shareefs of  martyrs were visited every year on the particular day of martyrdom. Thus Urs e shareef of awliyas is the sunnah. Lastly Huzoor e kareem Sallallahu alaihi wa sallam also

Point No.4
The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, “I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth).

Now the Question arises here and Important Conclusion :
When beloved prophet hazrat syedina muhammadur rasool allah ( sal-lal-lahu alaihi wa sallam ) had announced and declared that there will be no shirk in my ummah and I fear only my ummah may fall in duniya. Is it right that now in the ummah muslims are blaming other muslims brothers as shirk doers. From here we can conclude that these people who are blaming other people as shirk doers are going agains the declaration and the wordings of the beloved prophet hazrat Syedina Muhammadur Rasool Allah ( Sal-lal-lahu alaihi wa sallam ). It is a gravesin and haram to patch any muslim as shirk doer from these hadith e mubaraks of Kutbas of Uhud.

Below are the hadith e shareefs Quotations from Sahih Muslims and Sahih Bukhari Shareef.

Reference:
Sahih Bukhari book:maghaazi chapter:battle of uhud
Sahih Muslim book:fazail
Sunan Abu Daud book:kitab-al-janaiz
Musnad Ahmed bin hanbal

Narrator: uqbah bin aamir(RadiAllahu anhu)

Prophet(صلى الله عليه وآله وسلم) prayed salah for martyres of uhud as he is saying farewell
to both dead and live ones.then he appeared in MIMBAR and said: i am your
leader,and i am witness over you,our place for meeting is HAUZ-E-KAUTHAR
and i am seeing hauz-e-kauthar from here and i have no fear about you
that after me you will fall in SHIRK but i fear you will fall in
WORLDLY LOVE.uqbah(RadiAllahu anhu) furthur said that day i saw prophet for last
time.

Sahih muslim book: fazail

Narrator: Uqbah bin aami(RadiAllahu anhu)

Prophet صلى الله عليه وآله وسلم said : i have no fear that you people will fall in SHIRK but
i fear that you will be surrender yourself in love of WORLD and will
fight among yourselves and die like it has done by people before you.

Narrated ‘Uqba bin ‘Amir:
The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, “I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world.”

(Bukhari :: Book 8 :: Volume 76 :: Hadith 434 )

Now a days People call respecting graves as worship while Prophet صلی اللہ علیھ وآلھ وسلم had clearly stated that He صلی اللہ علیھ وآلھ وسلم has no fear of Shirk from this ummah:


حضرت عقبہ بن عامر رضی اللہ عنہ سے روایت ہے کہ حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم نے شہداءِ اُحد پر (دوبارہ) آٹھ سال بعد اس طرح نماز پڑھی گویا زندوں اور مُردوں کو الوداع کہہ رہے ہوں۔ پھر آپ صلی اللہ علیہ وآلہ وسلم منبر پر جلوہ افروز ہوئے اور فرمایا : میں تمہارا پیش رو ہوں، میں تمہارے اُوپر گواہ ہوں، ہماری ملاقات کی جگہ حوضِ کوثر ہے اور میں اس جگہ سے حوضِ کوثر کو دیکھ رہا ہوں اور مجھے تمہارے متعلق اس بات کا ڈر نہیں ہے کہ تم (میرے بعد) شرک میں مبتلا ہو جاؤ گے بلکہ تمہارے متعلق مجھے دنیاداری کی محبت میں مبتلا ہو جانے کا اندیشہ ہے۔ حضرت عقبہ فرماتے ہیں کہ یہ میرا حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم کا آخری دیدار تھا (یعنی اس کے بعد جلد ہی آپ صلی اللہ علیہ وآلہ وسلم کا وصال ہو گیا)۔ ˜

Reference:
البخاري في الصحيح، کتاب : المغازي، باب : غزوة أحد، 4 / 1486، الرقم : 3816،

This hadith is very important, Prophet صلی اللہ علیھ وآلھ وسلم knew that some fitna creator will

come in this ummah and they will declare visiting respecting Graves and Shrines as

worship and shirk, that is why Prophet صلی اللہ علیھ وآلھ وسلم while standing near graves and Shrines of Shuhada-e-Uhad made it clear that He صلی اللہ علیھ وآلھ وسلم has no fear of shirk

from this Ummah.

حضرت عقبہ بن عامر رضی اللہ عنہ سے مروی ہے کہ حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم نے فرمایا : بے شک میں تمہارا پیش رو

اور تم پر گواہ ہوں۔ بیشک خدا کی قسم! میں اپنے حوض (کوثر) کو اس وقت بھی دیکھ رہا ہوں اور بیشک مجھے زمین کے خزانوں کی

کنجیاں (یا فرمایا : زمین کی کنجیاں) عطا کر دی گئی ہیں اور خدا کی قسم! مجھے یہ ڈر نہیں کہ میرے بعد تم شرک کرنے لگو گے بلکہ

مجھے ڈر اس بات کا ہے کہ تم دنیا کی محبت میں مبتلا ہو جاؤ گے۔ ˜

أخرجه البخاري في الصحيح، کتاب : المناقب، باب : علامات النَّبُوَّةِ فِي الإِسلام، 3 / 1317، الرقم : 3401.


Click this :- To be Continued…..

Proof of Visiting Graves and Shrines of Ambia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien)

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

“Here is proof from QUR’AN, 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.”

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 Hadith-e-Nabavi ﷺ says:


1. Syyeduna Rasoolullah ﷺ said:

“Wallahu Yu’ti wa anal QASIMU Rizqihi”
“ALLAH gives and I (Muhammad ﷺ ) 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 ﷺ use to visit Baqee Shareef and pray standing beside their graves ‘I ask comfort for you people and ourselves”. (Muslim)
4. Syyeduna 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 Wasallam 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 ﷺ said: “when ever some on send salam to saahib-e-Qabr then He / She replies, and if He / She 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)

What the Great Scholars of ISLAM says?


1. Imam Shaa’faiee 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’zoob” said: “Do visit the graves of your relatives and beloved and do recite Fatiha and Yaseen at their graves, so that they should pray for you.”
12. “Gaining spritual reflections from Mashaikh and thier attention from thier life and from their graves are no doubt true”. (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18 )

May peace upon them all

ACT of those who declare this as SHIRK:


1. When Ahraf 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 Lucknow, 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)

“By the Divine Grace of Almighty Allah, this brief but informative answer will sufficient to remove doubts from the hearts and minds of the Muslims created by the notorious Wahabi / Salafi.”