The Greatest Love Story

The Greatest Love Story

On Valentine's Day, I'm reminded of what true love is by remembering the marriage of the Prophet Muhammad and Khadijah.
She was one of the noblest women around and came from a very prominent family. She also was a prominent business women with a considerable amount of wealth, and quite beautiful on top of all that. To marry her would have been a great feat for any man--and indeed, many important and wealthy men had asked for her hand. But she rejected them all. A widow, she had lost the desire to marry again.

Until he came into her life.

He was young man of 25, 15 years her junior. And although he was also of a noble family, he was an orphan and was not a man of many means. He made a meager living tending sheep in the hills surrounding the city. But he had an impeccable moral character--he was widely known as one of the most honest men around. That is what attracted her to him: She was looking for someone honest who could conduct business for her, as she-- a woman in a fiercely patriarchal society-- could not do it herself. So he started working for her.

After he came back from his first business trip, she asked her servant, whom she sent with him, about the young man’s conduct. The servant amazed her by his report--this young man was the kindest, gentlest man the servant had ever met. And there was more. As they traveled in the heat of the desert, the servant noticed that a cloud had followed them the entire time, shading the young man from the blazing sun. The businesswoman was quite impressed with her new employee.

Not only that, this new employee proved to be an astute businessman. He sold his employer’s goods, and with the profits bought other merchandise that he sold again, thus profiting twice. All these good things stirred her soul. The embers of love in her heart that were extinguished re-kindled again, and she resolved to marry this young man despite their age difference.

So, she sent her sister to the young man. She asked him, "Why are you not married yet?"

"For lack of means," he answered.

"What if I could offer you a wife of nobility, beauty, and wealth? Would you be interested?" she told him.

He replied in the affirmative, but when she mentioned her sister, the young employee chuckled in amazement.

"How could I marry her? She has turned down the most noble men in the city, much wealthier and prominent than me, a poor shepherd," he said.

"Don't you worry," the sister replied, "I'll take care of it."

Not long after, Khadijah married the soon-to-be Prophet Muhammad, the young man who had caputured his heart with his kindness and impeccable character. It was the beginning of one of the most loving, happiest, and sacred marriages in all of human history. Though Khadijah was 40 years old, it did not bother the Prophet one bit. They loved each other truly and deeply. They were married for 25 years, and she bore him seven children: three sons (who all perished at young ages) and four daughters. Theirs was one of the greatest love stories of all.

But what makes this love story so special? Perhaps because this first marriage of the Prophet was ensconced in such a special love. Much has been made about the Prophet Muhammad’s multiple marriages. Some have even gone as far as smearing the Prophet as a womanizing philanderer (or even worse) citing the many wives he had taken after emigrating to Medina. But each of these marriages had a very practical explanation, and many of his spouses were older widows. By marrying these different women, the Prophet gave them care and protection in those turbulent times.

But with Khadijah, it was just about love and respect. After he married her he remained loyal to her until she breathed her last. He took no other wives during their long married life. His loyalty and undying commitment to her is an example of what true love is. Khadijah, likewise, was a source of immense love, strength, and comfort for the Prophet Muhammad, and he leaned heavily on her on the most important night of his life, when the Angel Gabriel first came to him with a message from God. As the story goes, while the Prophet Muhammad was meditating in cave of Hira, the Angel Gabriel came to him, revealed the first verses of the Qur'an, and declared to him that he was to be a prophet. The experience terrified the Prophet Muhammad, and he ran home, and sought refuge in his wife’s arms crying, "Cover me! Cover me!" Khadijah was startled by his terror, and after soothing and comforting him, the Prophet calmed down and related to her his experience. He feared he was going mad or being possessed. Khadijah put all his fears to rest: "Do not worry," she said, "for by Him who has dominion over Khadijah's soul, I hope that you are the Prophet of this nation. Allah would never humiliate you, for you are good to your relatives, you are true to your word, you help those who are in need, you support the weak, you feed the guest, and you answer the call of those who are in distress." She then took him to her cousin, Waraqah ibn Nawfal, a scholar well-versed in the Judeo-Christian scripture, and he confirmed to the Prophet that his experience was Divine, and he was to be the Last Prophet. After his ministry began and the opposition of his people became harsh and brutal, Khadijah was always there to support the Prophet Muhammad, sacrificing all of her wealth to support her beloved husband and the cause of Islam. When the Prophet and his family were banished to the hills outside of Mecca, she went there with him. The three years of hardship and deprivation eventually led to her death. The Prophet Muhammad mourned her deeply, and even after her death, the Prophet would send food and support to Khadijah's friends and relatives, out of love for his first wife. Once, years after Khadijah died, he came across a necklace that she once wore. When he saw it, he remembered her and began to cry and mourn. His love for her never died, so much so, that his last wife, A'isha, became jealous of her. Once she asked the Prophet if Khadijah had been the only woman worthy of his love. The Prophet replied: "She believed in me when no one else did; she accepted Islam when people rejected me; and she helped and comforted me when there was no one else to lend me a helping hand." In a song about the Prophet and Khadjiah, Muslim rappers Native Deen sing: "We look for stories of love in places dark and cold/When we have a guiding light for the whole world to behold." Many of what we call "love stories" today are nothing more than stories of lust and desire, physical attraction disguised as love. Yet, I can find no love story more powerful, more spiritually uplifting, more awe-inspiring then that of the Prophet Muhammad and Khadijah. It is a shining example of what an ideal marriage is. If I ever claim that I love my wife, I must gauge my actions with that of the Prophet. As the country commemorates Valentine's Day, I cannot help but reflect upon, what is to me, the greatest of all love stories--that of the Prophet Muhammad and Khadijah. Even with all of its amazing creative talent, Hollywood could not have come up with a story greater than this.

Certain Types of Usury and Interest

Certain Types of Usury and Interest

None can truly plead ignorance of the absolute prohibition of usury and interest in Quran as well as Hadeeth. Practice of usury has been called worse than having in incestuous relations with ones own mother. Arab and his Messenger may he be eternally blessed have likened it to declaration of war against Allah.

Here however we shall discuss only two aspects which would bring home the total futility of usury and which have become common due to general ig­norance.

If gold is bought for gold or silver for silver, then a deferment of payment by even a minutes is haram and is a form of usury. Also if there is an increase or decrease of even a grain or particle it is also haram.

In order to help people avoid such situations and escape every form of usury, the ulama have proposed many devices, which are convenient and easy and involve no loss of any sort. For instance if instan­taneous payment for gold or silver bought is not possible, the transaction should not be treated as buying and selling but as a loan; when the price is paid, the articles would be brought and then the trans­action should be regarded as sale and purchase, but regarding the rate of payment, it should be agreed upon that the rates of the previous date shall hold.

Alternatively, when one is buyingon account and not for cash, he should borrow the required sum from the seller and use it to pay for gold or silver. The loan can be redeemed later. This is indeed a simple and easy way to escape the chastisement for usury and interest.

Similarly when buying gold and silver, one should pay for gold in silver coins and for silver in gold coins. Now a days the coins are made of alloys, however can be easily used for this purpose but one must never buy gold or silver billion on account.

The same prohibition applies to laces etc. made of real gold or silver threads.

There are other transactions too which involve - unwillingly at times interest and usury. Details are given in Safai-e-Muainlat" by Ashraf Ali Thanvi, which should be consulted.

Why Follow an Imam?INTRODUCTON

INTRODUCTON

Very often the following question is posed to many people: "Do you follow the Deen of Imaam Abu Hanifa (R.A.) or the Deen of Rasulullah (sallallahu alaihi wasallam)?" "Obviously the Deen of Rasulullah (sallallahu alaihi wasallam)," comes the instant reply. The second question is then posed: "Why then do you call yourself a Hanafi?" The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i.e. Following one of the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).
By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a Hanafi, you are following the Deen of Imaam Abu Hanifa (R.A.), NOT the Deen of Muhammad (sallallahu alaihi wasallam). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and the other Imaams did not invent any Deen of their own. They strictly followed the one and only Deen — the Deen of Islam brought by Rasulullah (sallallahu alaihi wasallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wasallam).

Why Follow an Imam?

The question that arises here is that why then should one follow any of the four Imaams? This can be answered by posing a counter-question: "Do you know all the various laws of Deen? Are you capable of extracting and deriving the laws pertaining to wudhu, salaah, zakaah, etc. Directly from the Qur'an and Hadith? Do you know which Hadith has abrogated another? Do you have the ability to reconcile between the various Ahadith which apparently contradict each other? Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? Etc., etc." If one does not have the knowledge of these aspects, then one definitely does not have the ability to derive the laws directly from the Qur'an and Hadith. In that case the following aayah applies directly to oneself: "Ask those of knowledge if you do not know." (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur'an and Hadith, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) is a Taabi'i (one who has seen a Sahabi). He attained the knowledge of Hadith from approximately 4000 ustaads. His piety was such that for 40 years he performed fajr salaah with the wudhu of Isha salaah (I.e. He did not sleep the entire night) [Tareekhul Baghdad]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and Hadith.
Another reason for adopting one of the Imaams as a guide is the following aayah of the Qur'an: Allah Ta'ala says: "And follow the path of those who turn to me" (31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.) was regarded by various Ulama of his time as being the most knowledgeable of the people of that era (footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renown ustaads of Imaam Bukhari (R.A.), was a student of Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) compiled a book of Hadith entitled "Kitaabul Aathaar" from among 40,000 Ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul (sallallahu alaihi wasallam).

Difference of Opinion

At this point somebody may ask: "If all the Imaams deduced the laws directly from the Qur'an and Hadith, how is it possible for them to differ on various aspects?" In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba (radhiallahu anhum).
Once Rasulullah (sallallahu alaihi wasallam) had just returned from a battle when he ordered the Sahaaba (radhiallahu anhum) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah (sallallahu alaihi wasallam) said to them: "None of you should perform your salaah al-Asr except in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time of Asr arrived. Some Sahaaba (radhiallahu anhum) felt that they should perform their Asr immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the Asr salaah could not be performed en-route. They thus performed their salaah there. Another group of Sahaaba (radhiallahu anhum.) viewed the instruction literally. They therefore continued and only performed their Asr salaah after having reached Banu Quraizah. Later when Rasulullah (sallallahu alaihi wasallam) was informed about this, he did not rebuke either group. [Sahih Bukhaari]

Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of Deen and has attained a mastery in the Qur'an and Hadith and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imaam gives preference to one narration on the basis of various criteria while the other Imaam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah (sallallahu alaihi wasallam) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imaams have attained the status of a mujtahid (one who is capable of deriving the laws directly from the Qur'an and Hadith), they will not be blame worthy even if they have erred. Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When a haakim (ruler) passes judgement, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward." (Bukhari vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgement. (see footnotes of Sahih Bukhari; ibid). The four Imaams had the ability and necessary knowledge to practice ijtihaad. Thus they fall under the ambit of this Hadith.

Following One Imaam Only

Another point that often comes up is the following: Why is it necessary to follow one Imaam only? Why can one not follow a certain Imaam in one aspect and another Imaam in another aspect? The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imaam. Hence it will obviously be on the basis of what suits one. This is nothing but following one's desires — regarding which Allah Ta'ala has issued severe warnings in the Qur'an. Following one's desires sometimes even leads a person to kufr. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is wajib for the masses to follow one Imaam only.
Authenticity of Hadith
Here one more point needs clarification with regards to the authenticity of Ahadith. The general masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators, irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic compilations of Hadith) or in any other compilation besides these. Imaam Muslim has written in his muqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in his Sahih. Actually, according to Imaam Bukhari and imaam Muslim, there are more authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The Hanafi madhhab is derived directly from the Qur'an and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi madhhab with the Hadith, one will have to undertake a thorough study of the following books of Hadith: (1) Sharah Ma'anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I'la as-Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc
The Purpose of This Book
It has already been explained above that the differences between the Imaams are based on the different narrations or the difference of interpretation. However, all the Imaams have their proofs from the Qur'an and Sunnah. Thus it is the duty of every person, while strictly following his Imaam, to respect and honour the other Imaams and their followers. Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imaams completely. Instead, while claiming to follow the Qur'an and Hadith directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day ghair muqallid (one who has abandoned taqleed). However, coupled with this they often will be found denigrating the followers of an Imaam and classifing them as people following the Deen of Imaam Abu Hanifa and others — not the Deen of Rasulullah (sallallahu alaihi wasallam). They make themselves out as being the only ones who follow Hadith while all others are regarded as being contradictory to the Hadith. Many people have become entrapped in this propaganda. Thus this book sets out to explain proofs of specifically those aspects regarding which the Hanafis are generally made a target of abuse. The purpose is to simply bring to the attention of the unwary person that he is following the Deen of Rasulullah (sallallahu alaihi wasallam.) — not some other Deen. This book is not intended to create a climate of debate and argument. As already explained, all the Imaams have their proofs. It is hoped that by the means of this book the baseless propaganda against those who follow one of the four illustrious Imaams will be halted in its tracks.
About This Book
Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah. A concise version was later published. This is the english rendering of the concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen. Some additions and alterations have been made where it was deemed appropriate. It must also be pointed out that every narration quoted in this booklet is highly authentic and of such a category which, according to the muhadditheen, can be used to derive the laws of Deen from it. May Allah Ta'ala accept this humble effort and make it a means of assisting in our salvation on the day of Qiyaamah. Aameen.

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The Masnoon Method Of Wudhu

Hazrat Usman (radhiallahu anhu) once asked: "Should I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his wudhu?" Thereafter he performed wudhu in such a manner that he washed every limb thrice. [Sahih Muslim, ch. on wudhu, Hadith 23]
Masah (passing wet fingers) Over The Nape.
Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said: "Whoever performs wudhu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).
Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.) It is not permissible to make masah over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1:423)

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Prescribed Times For The Five Daily Salaah

Hazrat Abu Huraira (radhiallahu anhu) narrates: "When the length of your shadow (from the sun) is equal to your height then perform the zuhr salaah. When the length of your shadow becomes twice your height, perform the asr salaah. Perform the maghrib salaah when the sun has set. Perform the esha salaah before one-third (1/3) of the night passes. And perform the fajr salaah while it is still dark." [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9]
Masnoon Time For Zuhr Salaah
Rasulullah (sallallahu alaihi wasallam) has said: "When the heat becomes very intense (after mid-day), then delay the zuhr salaah until it cools down, for verily the intensity of the heat is from the effects of Jahannam". [Sahih Muslim, Hadith 615]
Masnoon Time For Asar
It was the noble habit of Rasulullah (sallallahu alaihi wasallam) that he used to delay the performance of asar so long as the sun remained white and clear. [Abu Daud; Waqtul Asr]
Masnoon Time For Fajar
Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Perform the fajar salaah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward. [Tirmidhi, Hadith 154]
Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar salaah at this time (i.e. when the sky had brightened up).

Masnoon Method Of Iqaamah
Hazrat Bilal (radhiallahu anhu), Rasulullah's (sallallahu alaihi wasallam) muazzin, used to call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53)
The muazzins of Rasulullah (sallallahu alaihi wasallam), Abu Mahzoora (radhiallahu anhu) and Thaubaan (radhiallahu anhu) also used to call out the azaan and iqaamah in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)

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Covering of the Head During Salaah

Ibn Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) wore a white hat. (Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (sallallahu alaihi wasallam) always used to keep his mubarak head covered during salaah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salaah bare-headed is contrary to the sunnah. (vol. 1, pg.523.)
To Raise the Hands upto the Earlobes
Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (sallallahu alaihi wasallam) performing his salaah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391]
To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna, Hadith 756]
The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).

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Reciting Bismillah Softly

Hazrat Anas (radhiallahu anhu) states, "I have performed congregational salaah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem" [Sahih Muslim, Hadith 399]
Imaam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.

The Muqtadi (follower) Should Listen and Remain Silent
Allah Ta’aala says: "When the Qur’an is being recited then listen attentively and remain silent so that Rahmah will be showered upon you".
Hazrat Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba (of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir, vol. 1 pg. 281]

The dictates of this verse of the Holy Qur’an is that when the Imaam recites the Qur’an aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent.

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When you begin your congregational prayers, straighten your rows. Thereafter when the Imaam says the takbeer (i.e. when he says Allahu Akbar aloud) you must also say the takbeer. However, when he begins the recital of the Qur’an, you must remain silent. And when he recites walad daul leen then you should say Aameen". By performing your salaah in this manner Allah Ta’ala will love you." [Muslim; ch. on tashahhud]

(A similar Hadith has been narrated by Abu Hurairah (radhiallahu anhu)-Imaam Muslim has attested to its authenticity; ibid).

The muqtadi Must Not Recite Surah Fatiha
It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit (radhiallahu anhu) concerning reciting Qira’at with the Imaam. Hazrat Zaid (radhiallahu anhu) answered: "There is no recitation of the Glorious Qur’an in any salaah behind the Imaam". [Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]
The Qiraat of the Imaam SUFFICES for the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him". (Sunan Baihaqi; chapter on not reciting qiraat behind the Imaam — Imaam Baihaqi (R.A.) has stated that this Hadith is Sahih.)
The Person Performing salaah Individually Must Recite Surah Fatiha, Not the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked: "Must the muqtadi recite behind the Imam?" He replied that the qiraat of the Imaam is sufficient for the muqtadi. But if he performs salaah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).
Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in one rakaat, his salaah is not valid. However, if he is behind an Imam he must not recite surah fatiha. (This Hadith has been classified as hasan — Tirmizi - ch. on not reciting behind the Imaam). It is on the basis of this Hadith that Imaam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the ustaad of Imaam Bukhari (R.A.)] that the narration "Whoever does not recite surah fatiha his salaah is not complete" refers to one who performs his salaah alone. It does not include the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that the muqtadi must not recite sura fatiha.

"Aameen" Must be said softly
Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Do not hasten before the Imaam! When he says the takbeer, then you should do the same. When he recites Walad da ul leen, then you should say Aameen. When he makes ruku’ then you should make ruku’. And when he says sami’-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd". [Sahih Muslim, Hadith 415]
With regards to the saying of Aameen this narration is very clear and explicit. Like in the case where the Imaam says Allahu Akbar and sami’-Allahu liman hamidah aloud, but all the followers say "Allahu Akbar"and "Rabbana lakal hamd" softly. In the same manner when the Imaam recites "walad daul leen" aloud, the followers should say Aameen softly. It is also reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say: "The Imaam will recite four things softly-Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)

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Raising the Hands (upto the shoulders) During Salaah

Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) came out of his house towards us and said: "Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in salaah". [Sahih Muslim, Hadith 430]
This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salaah) were narrated prior to the prohibition of this practice.

Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam)
Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his salaah?" Thereafter he performed the salaah but he did not raise his hands except at the beginning (of his salaah). [Tirmidhi, Hadith no.257] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.) has also declared it as sahih.
Proof from the Practice of the Sahaabah (radhiallahu anhum)
It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salaah). Thereafter he did not raise them. [Sunanal Bayhaqi]
(The commentator of Bukhari Shareef, Allaama Ibn Hajar, Allaama Zayla'i and Allaama ‘Aini (R.A.) have said that this narration and its chain of narrators is Sahih)

One should take note of the fact that the practice of Hazrat Umar, the remaining Khulafa-e-Raashidee n, Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (radhiallahu anhu) was the same, that they only raised their hands at the time of the first takbeer. Imaam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahaabah (radhiallahu anhum).

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Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat

In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting. [Abu Daud, Hadith no. 966]
Imaam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu). Allaama Zayla'i (R.A.) has recorded in Nasabur Raayah that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1, pg. 289)

Likewise Allaamah Turkumaani has recorded in Jauharun Naqi regarding several Sahaaba (radhiallahu anhum) that it was their practice that after the first and third rakaat they would stand up straight from sajdah without sitting. (vol. 1, pg. 125)

Tashahhud

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When you sit during salaah (for Qa’dah Akheerah, the last Qa’dah) read the following:-
"All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O Nabi, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (sallallahu alaihi wasallam) is his servant and messenger.)

Thereafter he would choose from the supplications whatever he wished."
[Sahih Muslim, Hadith no. 402; Sahih Bukhari, chapter on Tashahhud].

Rasing the Index Finger During Tashahhud

It is narrated that when Rasulullah (sallallahu alaihi wasallam) used to sit down to supplicate, (to recite tashahhud) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the shahadah by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle). [Sahih Muslim, chapter on the description of sitting-Hadith no.579]

Durood Sharif

The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salaah). Rasulullah (sallallahu alaihi wasallam) replied: "Recite the following durood-
(trans: O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.

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Raising Both the Hands and Making Dua

It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salaah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: "Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salaah" (the narrators of this Hadith are all trustworthy — Majmauz Zawaaid, vol. 1, pg. 169).
It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fataawa Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically established practice and it is mustahab to do so.

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Sunnats BEFORE Salaat al-Zuhr

Rasulullah (sallallahu alaihi wasallam) has said: "Whoever performs four rakaats before the fardh of zuhr and four rakaats after it, Allah Ta’aala will make him haraam upon the fire of Jahannam". [Tirmidhi, Hadith no. 428]

Sunnats BEFORE Salaat al-Asr

Rasulullah (sallallahu alaihi wasallam) has said: "May Allah show mercy upon that person who performs four rakaats before the fardh of asr". [Tirmidhi, chapter on the narrations regarding the four rakaats, Hadith no. 430]

Sunnats of Salaat al-Maghrib

Hazrat Abu Ma’mar (radhiallahu anhu) has said that the Sahaabah (radhiallahu anhum) used to consider 4 rakaats after the Fardh of maghrib to be mustahab. [Qiyaamul-Layl of Marwazi pg.58]
4 Rakaats Before Salaat al-Isha

Hazrat Sa’eed Ibn Jubair (radhiallahu anhu) narrates that the Sahaabah (radhiallahu anhum) used to regard the performing of four rakaats before the fardh of isha as mustahab. [ibid. pg.58]

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Three Rakaats of Witr

Hazrat A’yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salaah of Rasulullah (sallallahu alaihi wasallam): "He (sallallahu alaihi wasallam) never used to perform more than eleven rakaats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakaats in two units of four rakaats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakaats of witr salaah". [Sahih Muslim, chapter on salaatul layl, Hadith 738]

Reciting Qunoot Before Ruku’

Hazrat Aasim (radhiallahu anhu) narrates: "I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu) concerning the qunoot of witr. He affirmed its occurrence in the witr salaah. Then I asked whether it should be recited before the ruku or after it. He replied: "It should be recited before the ruku". I then informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this". Furthermore he said: "Rasulullah (sallallahu alaihi wasallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)" [Sahih Bukhari, chapter on qunoot before ruku].
In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku.
However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. (vol. 1, pg. 291)

Salaam Should Be Made at the End of the Witr salaah
Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakaats witr without making salaam in between (i.e. after two rakaats.) [Zadul Ma’aad, pg.110]
Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu anhum) used to make salaam at the end of three rakaats witr, not in between. (vol. 1, pg. 291)

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Two Rakaats Sunnah of Fajr

It is narrated that once Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) reached the masjid whilst the Imaam was leading the salaah of fajr with the congregation. Hence, since he had not as yet performed the two rakaats sunnah of fajr, he stood behind one of the pillars of the masjid and performed it (while the jama’ah was in progress). Thereafter he joined the jamaat. [Majmauz-Zawaaid, vol. 1, pg. 75]
This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).

Qadha of the Two Rakaats Sunnah of Salaat al-Fajr

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Whoever did not perform the sunnah of fajr should perform it after the sun rises". [Tirmidhi, Hadith no. 423]
In the Muwwatta of Imaam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).

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Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)

It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salaat al-tarawih in the masjid. A group of Sahaabah joined him during his salaah. The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (sallallahu alaihi wasallam) did not come out to the masjid to perform salaat al-tarawih with the people. The following morning he said to them: "Indeed I had seen your eagerness (to perform the tarawih behind me), but for the fear that this salaah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih". [Muslim, Hadith no.761]
Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)
Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakaats tarawih and three rakaats witr salaah (with jamaat). [Muwwatta Imaam Maalik, chapter concerning standing in salaah during Ramadhaan]
During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakaats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilaafat of Hazrat Umar (radhiallahu anhu). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has followed this practice.

Twenty rakaats tarawih is also performed in both the Masjids of Makkah and Madinah upto the present time. However, it is tragic that in recent times a group of people have conflicted with the consensus of the Sahaabah (radhiallahu anhum) and the rest of the Ummah with regards to the number of rakaats in Tarawih salaah.

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The Takbeers Of Salaat al-Eid

Hazrat Abu Musa Ash’ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
Imaam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (radhiallahu anhum).

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Distance Of Shar’i Safar (Travel in the Shariah)

It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform Qasr salaah and that they would also make iftaar (i.e. they would not fast) whenever they travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. [Bukhari, chapter regarding the distance upon which one will perform Qasr salaah].
It is mentioned in Fataawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the correct distance of Shar’i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

The Duration Of Time Pertaining To Qasr

Hazrat Abdullah Ibn Umar (radhiallahu anhu) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his salaah fully (i.e. he should not perform Qasr salaah.) [Tirmidhi, Hadith no. 548]

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Manner of standing in the saff (rows of the jamaah)

It is established from several ahadith that the saff (row) should be absolutely straight and no gaps should be left between the musallis (worshippers) . However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?
Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: "Once Rasulullah (sallallahu alaihi wasallam) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: "I then saw the people joining together their shoulders and ankles". [Abu Dawood, Sahih ibn Khuzaima]

The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.

However, upon analysing this hadith, several points come to light: Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu’maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salaah. There is no mention of this position being maintained even after the salaah had commenced. Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the saff is straight.

In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salaah to ensure the straightening of the saff. He says: "If I had to do that (join the ankles) with anyone of them (the taabi’een) today, they would run like wild mules". [Fath al-Bari, vol.2, pg.176]

This simply means that the taabi’een severely disliked that anybody should join their ankles with them. Several points are understood from this: Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.

Secondly, the taabi’een would never have disliked it if they had observed many of the Sahaaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.

It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaaba (radhiallahu anhum) having maintained this position even IN salaah. However, if for a moment we do accept that this position must be adopted during the course of the salaah as well, the question is: In which posture of salaah must this position be maintained? Must it be maintained during qiyaam, ruku, sajdah and qa’dah or in only some of these postures? If one says that the ankles should be joined only in the qiyaam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyaam, since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people. In short, this practice is not established as a sunnah of salaah. It was merely adopted initially by the Sahaaba (radiallahu anhum) BEFORE the commencement of salaah to ensure that the rows are straight.

And Allah Ta’ala Knows Best
____________ ______

Islam is the University, Dunya is the Classroom, Qur'an is the Syllabus, Muhammad (S.A.W) is the Teacher, Allah is the Examiner.

Try and pass the Exam!

Avoid Disastrous women.

Friendship

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18 ANSWERS OF THE HOLY PROPHET - MUST READ

• A traveler once came to the masjid to see the Prophet Muhammad (S.A.W)after greeting the prophet; he was asked where he was from. The traveler replied that he came from very far just to get a few questions answered. Following is the dialogs between the traveler and the Prophet.
• Traveler : I do not want adhab (punishments) to be written off in my account.
• *Prophet : Behave well with your parents *
• Traveler : I want to be known amongst people as an intelligent person.
• *Prophet : Fear Allah (Jalla Jalal), always. *
• Traveler : I want to be counted amongst Allah's favorites.
• *Prophet : Recite Quran every morning and evening. *
• Traveler : I want my heart to always be enlightened. ( Munawwer )
• *Prophet : Never forget death. *
• Traveler : I never want to be away from Allah's blessing.
• *Prophet : Always treat fellow creatures well. *
• Traveler : I never want to be harmed by my enemies.
• *Prophet : Always have faith in only Allah. *
• Traveler : I never want to be humiliated.
• *Prophet : Be careful of your actions. *
• Traveler : I wish to live long.
• *Prophet : Always do silay-rahm. (Goodness towards blood Relations) *
• Traveler : I want my sustenance (Rizk) to increase.
• *Prophet : Always be in wudhoo.
• Traveler : I wish to stay free of adhab in the grave.
• *Prophet : Always wear pure (paak) clothes. *
• Traveler : I never want to be burned in hell.
• *Prophet : Control your eyes and tongue. *
• Traveler : How do I get my sins forgiven?
• *Prophet : Always ask forgiveness from Allah with a lot of humility.
• Traveler : I want people to respect me always.
• *Prophet : Never extend your hands of need at people. *
• Traveler : I want to always be honored.
• *Prophet : Never humiliate or put down anyone. *
• Traveler : I don't want to be squeezed by fishare qabr.(Squeezing in the grave)
• *Prophet : Recite Surat Al Mulk (The Dominion) often. *
• Traveler : I want my wealth to increase.
• *Prophet : Recite surat el Waqiah (The Inevitable) every night. *
• Traveler : I want to be safe and at peace on Day of Judgment.
• *Prophet : Do zikr (Praises) of Allah from dusk to night. *
• Traveler : I want to be in full attention & concentration during prayers.
• *Prophet : Always do wudhoo with concentration and attention. * |

WHAT AHL as-SUNNAH wal-JAMAAH-- MEAN BY HAAZIR AND NAAZIR

• Alhamdulillahi Rabbi l Alameen wa Assalatu Wa Assalamu ala Sayydi ul Anbiya Wa’l Mursaleen.

• All Praise be to Allah and Peace and Blessings upon His Beloved Messenger, the Mercy of the Worlds, Chief of This World and The Next World, Best of Creation, Present and Witnessing One, His Blessed Companions, His Family and His Pure Wives, and all His Followers till Judgment Day.
• *
• In this post I shall endeavor to give a few proofs from THE QUR’AN, HADITH,* AND WORKS OF THE CLASSICAL AHLE SUNNAH SCHOLARS,* that Our Beloved Master (alayhi salato salaam) IS both Hazir and Nazir and define what we actually mean when we say Huzoor sal Allahu alayhi wa sallam are Hazir wa Nazir.
• *
• All the following proofs are taken from the great book Jaa al Haq wa Zaahiqal Baatil bu Hazrat Mufti Ahmad Yaar Khan* Naeemi (alayhi rahmat), from the chapter entitled “Hazir aur Nazir ki Behas” pp. 138-171 inclusive. As only a few proofs will be given in this post (but insha Allah these will be sufficient for the honest readers), the interested brothers are urged (if they can read Urdu) to get this book. My own comments are in square brackets [ ] .
• *
• [WHAT AHL as-SUNNAH wal-JAMAAH-- MEAN BY HAAZIR AND NAAZIR ]
• From page 138:
• The Shariah meaning of Hazir wa Nazir:
• “ In the world, the Shariah meaning of Hazir and Nazir is this that The Holy Prophet whilst being present in* one single place sees all the worlds [aalam] as if he was looking at them in the palm of* his hand and hears all voices from near and afar, or that in one moment he can travel the whole universe and help those in need of help even if they be hundreds of kos away. (A ‘kos’ is a measure of distance)..”
• [NOTE: THIS IS NOT HE SAME AS THE BELIEF FALSELY ATTRIBUTED TO US BY THE* DEOBANDIS THAT WE BELEIVE THE BELOVED MESSENGER IS EVERYWHERE (SAL ALLAHU ALAYHI WA SALLAM] AS THE READER WILL NO DOUBT SEE FROM THE ABOVE DEFINITION OF OUR TRUE BELIEF.--Asif] THE ABOVE REAL* DEFINITION OF ‘BARELVI’ BELIEF OF HAAZIR WA NAAZIR SHOULD BE KEPT IN MIND ALWAYS WHEN READING THE FOLLOWING PROOFS. --Asif .* This is what is meant by* ‘Omnipresent’ and NOT what the Deobandis and Wahhabis claim we believe. ]
• .Proof from the QURAN
• (I will only quote one example of this-the book gives 12 verses)
• 1.“.. (1) Ya Ayyu Hannabiyyu Inna Arsalnaaka Shahidan wa Mubbasharan wa Nazeeranwa daa’iyan ilallahi b I idhnihi wa siraajan muneera..”
• (Surah 33.45-46)
• ? ..O Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner. A.nd as one inviting to Allah by His permission, and as a light-giving torch. (Shakir’s translation)
• The m.eaning of ‘Shahid’ can be both a witness and also ‘Hazir wa Nazir’; a witness is called ‘shahid’ because he was present at the event (an eye-witness) . His Excellency alayhi salatosalam is called* ‘shahid’ because he in this world is seeing events in the Unseen Realm [aalam-ul-ghayb] and giving evidence, otherwise all the Prophets were witnesses. Or [he is called it] because on Judgement Day he will* give primary evidence for all the Prophets. This type of evidence is not possible without seeing the events.* Likewise is his being mubasshir [bearer of good news] and nazeer [warner] and daa’iy il allah [one inviting to Allah] as all the other Prophets also did these things BUT from hearing about them,* (whereas) Our Prophet by actually SEEING them. That is why only the Holy Prophet (sal Allahu alayhi wa sallam) experienced the Mir’aj.* Siraj Munir (a light giving torch) is another name for the Sun. It is everywhere in the world, present in every home, and so is Our Beloved Prophet. The Holy Prophet’s being Hazir and Nazir is thus evident from* every phrase of this verse..” (p. 139)…
• “ Note: At this point some people say that ‘you are a muqallid and it is not permissible for a muqallid to take evidence from Ayats and Hadith, the Imam should bring these evidences. Thus only Imam Abu Hanifa Radhi Allah anhu’s words can be presented by you’. There are a* number of answers to this: ..in the debate on Taqleed* it was said that taqleed is NOT done in matters of doctrine (aqeedah), only in matters of fiqh-ijtihaadia ( ijtihaadia jurisprudence) . This is a question of Aqeedah…” (p. 143)
• From the HADITH Shareef
• (Many hadith are presented by Hazrat Ahmad Yar Khan-I only give you 4 here)
• *
• 2.“..In SHARH of* MUWAAHIB AL-LADUNIYYA* by AL ZARQAANI, there is this narration of HAZRAT ABDULlAH IBN UMAR (radhi Allah anhu)
• ‘ Allah Taala presented the whole world before me. Thus, I AM SEEING THIS WORLD AND EVERYTHING WHICH IS TO HAPPEN IN IT TILL JUDGEMENT DAY, AS IF I AM LOOKING AT THIS HAND OF MINE.’
• 3. In the MUSNAD OF IMAM AHMAD IBN HANBAL by the narration of ABU DHARR GHIFAARI (radhi Allah anhu),
• ‘ The Holy Prophet (sal Allahu alayhi wa sallam) has left us in this state: that NOT EVEN A BIRD FLAPS ITS WING, BUT HE HAS ALREADY TOLD US ABOUT IT’
• [Subhan Allah! And yet these wretched Deobandis and their masters the Wahabbis claim Our Beloved Master (sal Allahu alayhi wa sallam) did not have any such knowledge or power! Astaghfirullah! ]
• *
• 4. In* MISHKAH UL MASABIH, VOLUME TWO, BAB AL KARAMAAT, FOLLOWED BY BAAB WAFAAT AL NABI alaihisalaam, it is written:
• ‘Your meeting place is the Hawd-e-Kauthar (Fount of Kauthar). I am SEEING IT FROM THIS VERY PLACE.’
• [Now, dear reader, tell me in all honesty, if this isn’t Haazir and Naazir -according to our Sunni beliefs stated above, then what is it? But yet the ‘Wahabbis in Sunni disguise’ (ie Deobandis = Gulaabi Wahabbi in Urdu) continue to rave and rant, ‘shirk! bida’t!’ And they have the audacity and the shamelessness to still claim to be Sunnis!! No doubt they will find a way of dismissing these hadiths too or ignoring them. They have selective memory it seems.]
• 5/6. IMAM ABU HANIFA radi Allah anhu in FIQH AL AKBAR and ALLAMA JALAL UD DIN SUYUTI in JAMA’* AL-KABEER report from HARITH IBN NU’MAAN that,
• ‘Once I (Harith ibn Nu’maan radhi Allah anhu) went to visit the Holy Prophet alayhi salato salaam and the Holy Prophet sal Allahu alayhi wa sallam, asked me, ‘O Harith, how did you find the day?’ I replied ‘By being a true momin (believer).’ The Messenger alaihi salaam said, ‘What is the reality of your Iman (faith)?’ I replied, ‘ As if I AM SEEING THE DIVINE THRONE MANIFESTLY. AND AS IF I AM SEEING THE DWELLERS OF PARADISE GREETING EACH OTHER AND THE DWELLERS OF HELL MAKING NOISE.’
• Mawlana RUMI (alayhi rahmat) has copied this event in the Masnavi ...
• When that is* the state of an Atom of the Sun’s’ vision (meaning Hazrat Harith) that he sees heaven , hell, the Throne, the Earth, People of heaven and hell with his own eyes, what can one say about the vision of the Sun of the Universe (meaning the Holy Prophet) sal Allahu alayhi wa sallam? “ (p. 148)
• [And yet the spiritually blind Deobandis will STILL be shameless enough to claim Haazir and Naazir is not the true position. Such obstinacy only leads to one place....! But their devilish leaders like Thanavi and Gangohi claim that to claim such knowledge for the Darling of Allah (alayhi afdalus salaato salaam) is, nauzubillah, shirk yet even the Sahaba are here seen having the kind of Knowledge and witnessing and presence [haazir wa naazir] that the Deobandis deny for the Chief of Both Worlds alayhi salaato salaam!]
• *
• FROM THE WORDS OF THE JURISTS AND THE SCHOLARS
• 7. In DAR AL MUKHTAAR (VOLUME THREE) BAB AL MURTADEEN, in the debate about the Miracles of the Saints we find:
• “YA HADHIRU YA NADHIRU LAYSA BI KUFRIN”
• ‘It is NOT kufr to say , O Hazir O Nazir’
• *
• 8. DAR AL MUKHTAAR, VOLUME 1, BAAB KAIFIYYATUL SALAAH says:
• ‘One should make the intention (niyyah) to say the words of altahiyya (in salaah) oneself as if one is HIMSELF praising Allah* and SENDING SALAAMS upon the Prophet (alaihisalaato salaam).’
• 9. In SHAAMI we find the following commentary on this commandment,
• ‘ that is, in Altahiyaat do NOT make niyyah to JUST* RECITE the conversation between Allah and the Holy Prophet which occured on the night of Miraaj’
• “* From these words of the Fuqaha we see that it is NOT kufr to call someone other than Allah Hazir and Nazir and in fact in Altahiyaa to send salaams upon the Prophet while thinking of him as being present himself.” (p. 149)
• 10. In MAJMU’A AL BARAKAAT SHAYKH ABDUL HAQQ MUHADITH DEHLVI (alayhi rahmat) writes,
• “The Holy Prophet alayhi salato salam is AWARE OF THE CONDITIONS AND ACTIONS OF HIS UMMAH AND THE ONE WHO BENEFITS THOSE WHO GO TO HIS BLESSED COURT* AND HAZIR AND NAZIR.”
• [After such a frank and straight forward statement by Hadrat Muhadith e Dehlvi [alayhi rahmat] whom the Deobandis claim to also follow and respect (the lie of that claim should be evident by now) nothing more on this subject needs to be said if one is honest. But alas honesty is something alien to the Followers of the Najdi and his Indo-Pak acolytes.]
• *
• 11. In MIRQAAT, BAAB “ MA YAQAALU INDA MAN HADHARAHU’L MAWTU”, in the end it is written:
• “That is, the Awliya Allah can at one time, be present in many places and they can have a number of bodies (jism) at the same time”
• [If such is the condition of the Awliya, what of the Beloved Master of the Awliya and the Anbiya sal Allahu alayhi wa sallam?! Subhan Allah! Ya Rasool Allah fidaaka Abbi wa Ammi! sal Allahu alayhi wa sallam]
• 12. IMAM IBN AL KHAARIJ in MADKHAL and IMAM QASTALLANI IN MAWAHIB, VOL 2, PAGE 387, CHAPTER 3 ‘ZIYAARA QABRA’L SHAREEF says,
• “ Our scholars [ulama] said that there is NO DIFFERENCE BETWEEN THE LIFE AND DEATH of Our Holy Prophet sal Allahu alayhi wa sallam. He (alayhi salaatosalam) SEES HIS UMMAH AND KNOWS THEIR STATES, INTENTIONS, WILLS AND WHAT IS IN THEIR HEARTS. THESE ARE ABSOLUTELY CLEAR (MANIFEST) TO HIM. AND IN THIS THERE IS NOTHING HIDDEN.”
• 13. In MIRQAA’ SHARH* MISHKAT,* MULLA ALI QARI says,
• “IMAM GHAZALI said that when you go to the mosque send greetings upon the Holy Messenger (alayhi salato salaam) as HE IS PRESENT INSIDE MOSQUES.”
• [The Dobb will claim this* quote is fabricated! Go and look it up!]
• 14. In NASEEM AL RIYAADH, SHARH AL SHIFAA OF QADI AYAD, VOLUME 3 near the end, it says,
• “The Blessed Prophets are both PHYSICALLY AND MANIFESTLY with* men [bashar]. And their spiritual and inner [batin] powers are regal. That is why THEY SEE ALL THOSE IN THE EAST AND THE WEST AND HEAR THE NOISE OF THE SKIES and can smell Gabriel’s scent when he comes to visit them.”
• *
• 15. In MADARIJ AN NABUWWA, PAGE 480,VOLUME 2, SECTION 4, ‘WASL HAYAAT ANBIYA’ it is written,
• “After this IF IT IS SAID THAT ALLAH TAALA HAS GIVEN THE HOLY PROPHET ALAYHI SALATO SALAM SUCH POWER AND STATUS THAT HE CAN GO INTO WHICH EVER HOUSE HE WISHES WHETHER WITH THE SAME BODY OR A BODY FROM ALAM AL MITHAL, WHETHER IN THE SKIES OR IN THE GRAVE , IT IS CORRECT….”
• [So, Mr. Dobb and followers who is right.....you or the author of Madaarij an Nabuwwa?]
• *
• 16. In TAFSIR RUH AL BAYAAN at the end of SURAH MULK it is written,
• “IMAM GHAZZALI (alayh irahmat) said that the Holy Prophet sal Allahu alayhi wa sallam has the capability, along with the souls of his Blessed Companions, to travel in the world. MANY AWLIYA HAVE SEEN HIM (ALAYHI SALATO SALAM)”.* (P. 184)
• From these words and sayings of the fuqaha and the Scholars of the Ummah it has been WELL PROVEN THAT THE HOLY MESSENGER SAL ALLAHU ALAYHI WA SALLAM IS HAZIR AND NAZIR. “
• *
• [End of quotes from the book Jaa al Haq]
• Indeed it has! My Sunni* brothers, now you will see that the belief of His Excellency sal Allahu alayhi wa sallam being Haazir wa Naazir of the Ahl as-Sunna wal-Jamaah is correct and true and the belief of the Ahle Sunnah wa al Jamaat scholars throughout history.
• *
• It has been proven by the Qur’an, Hadith and Classical Texts as some demanded, alhamdulillah with the grace of Allah and the gaze of his Beloved One and the blessings of my Shaykh and all of the Awliya Allah. I have above in this brief treatise given SIXTEEN (16) proofs. Now it is up to the Deobandis to show these 16 proofs to be wrong. And this is just the tip of the iceberg! Many more exist and are given in the great book Jaa al Haq wa Zaahiqata al Baatil by Hazrat Mufti Ahmad Yaar Khan. This topic alone runs there to over 50 pages!
• *
• Therefore if the Deobandis now can answer they may try. Of course they can always say that the above myriad authors and great savants of Islam are all wrong, or misquoted (!),* and only they and the Wahabbis are correct. Other than that, you will agree, they have NOT GOT A LEG TO STAND ON. Of course they will continue to rant and rave. ‘Deaf, dumb and blind’ is an apt description of them.
• Finally I end with a poem by Hadrat Imam Abu Hanifa in Qaseeda Nau’maan:
• WA iza sam’itu fa’ ‘anka qawlan tayyiban
• Wa iza nazarto fa la arayaa illaka
• When I listen, it is only to your remembrance
• And when I see, I see nothing but you!
• May Allah protect us all from the Wahabbi/Deobandi fitna.
• And All Praise Be to Allah, Lord of the Worlds.

wa salaam

THE MOST DANGEROUS FITNA ISLAM(Deoband)

THE MOST DANGEROUS FITNA IN ISLAM

1.Shaitaan has more knowledge than the Holy Prophet of Islam. This is proven from the Quran and Ahadith. No such proofs exist as regards the Prophet's knowledge. If any Muslim believes to the contrary, he will became a mushrik. (Barahin-e-Qatia Page 51 by Khalil Ahmed Ambhetwi and endorsed by Rashid Ahmed Gangohi) 2.The knowledge of the Holy Prophet of Islam is equivalent to the knowledge of any ordinary person (i.e. Any Tom, Dick or Harry). It is also equal to the knowledge of a madmen, child or any four-legged animal. (Hifzul Iman Page 7 by Ashraf Ali Thanwi)

• 3(a) Almighty Allah can speak lies.
• (b) Almighty Allah has already spoken a lie !
• (Fatawa Rashidia Part I Page 20. Taqdeesul Qadeer Page 79 by Rashid Ahmed Gangohi)

The above statements were made by the foremost leaders of the Wahhabi-Deobandi Movement of India in the year 1900 and now a days this movement preaches it's hidden doctrine under the skirt of the Tableegh Jamaat. The Kufr in the above three statements are so apparent that even a lay-Muslim will have absolutely no doubts regarding their kufr. However, 370 of the most prominent scholars of India and 32 of the highest Islamic Jurist of Makkah and Medina issued a fatwa of Kufr on this movement and it's followers 93 years ago, long before the present Saudi Wahhabi Najdis came into power and turned everything upside down. In fact, in those days Deobandis were held in the same contempt as Qadianis are held today by Muslims (i.e. as non-Muslims) , but time, history and the Devils handy-work have managed to conceal the truth of this movement from the general Muslim populace of today. To the extent that Deobandis and Tableegh Jamaat are seen as heros of Islam in our time, whereas only 94 years ago they were considered outside of the fold of Islam. In the 3 statements of Kufr, the great Imam of Ahle Sunnat Wal Jamaat, Imam Ahmad Raza Khan, listed 70 charges of Kufr with proofs against each of the foul-mouthed Mullahs of Deoband and further presented 78 reasons justifying their Kufr and always keeping in mind the Hadith "A Muslim should not be labelled a Kaffir unless his kufr becomes more apparent than the mid-day sun and their remains no chance of his continuing to remain within the fold of Islam." However, when the above mentioned statements were carefully scrutinised, the leading Imams and Jurists of Islam had no hesitation in declaring them as Kaffir, and warned in no uncertain terms that "ANY PERSONS WHO DOUBTS THE KUFR OF THESE PEOPLE WILL THEMSELVES BECOME KAFFIR". The names of the Ulama of Makka and Medina who issued the kufr fatwa on the Ulema of Deoband in 1320AH(1900 AD) are listed below. And for a detailed explanation of the fatwa read TAMHEED-E-IMAAN and MUSTATAAB HISAAM-UL-HARAMAIN ALAA MANHER-UL-KUFR WAL MAIN

• ULAMA OF MAKKAH SHAREEF
• 1. Ustaad-e-Haram - Mufti Muhammad Saeed Shafe
• 2 Sayedul Ulama - Moulana Mufti Sheikh Ahmed Abul Khair Mirdad
• 3 Mufti Hanafia - Allama Sheihk Saleh Kamaal
• 4. Mufti - Sheikh Ali bin Siddiq Kamaal
• 5. Sheikud Dalail - Mufti Muhammed Abdul Haq Al-Mujahir Al-Llabadi
• 6. Mufti Sayed Ismail Khaleel - Librarian of Mecca
• 7 Allama Mufti - Saeed Abul Hoosen Al-Marzuki
• 8 Mufti Sheikh Abid bin Husain Maaliki
• 9 Mufti Ali bin Husain Maaliki
• 10 Mufti Muhammed Jamaal bin Muhhamed Husain
• 11 Mufti Sheikh Asad bin Ahmed Daha -Teacher Haram Shareef Makkah
• 12 Mufti Sheikh Abdur Rahman Dahan
• 13 Mufti Sheikh Muhammed Yusuf Afghani
• 14 Mufti Sheikh Ahmed Al-Maaliki Al-Imdadi - Brother in Tariqat of Ashraf Ali Thanwi, Rashid Ahmed Gangohi and Khalil Ahmed Ambhetwi
• 15 Mufti Muhammed Yusuf Al-Khayaat
• 16 Sheikh Muhammed Saleh bin Muhammed Ba-fazal
• 17 Sheikh Abdul Karim Naji Dagistani
• 18 Sheikh Muhammed Saeed bin Muhhamed Al-Yamani
• 19. Mufti Sheikh Haamid Muhammed Al-Jadawi
• ULAMA OF MEDINA SHAREEF
• 20 Mufti Hanafia - Tajuddin Liyas
• 21 Mufti of Madina - Allama Osman bin Abdus Salaam Dadistani
• 22 Sheikh-e-Maalikia - Mufti Sayed Ahmed of Algeria
• 23 Mufti Khaleel bin Ibrahim Karbooti
• 24 Shaikhud Dalail - Mufti Sayed Muhammed Saeed
• 25 Mufti Sheikh Mehmood bin Ahmed Omari
• 26 Shaikhud Dalail - Mufti Sayed Abbas bin Sayed Jaleel
• 27 Mufti Skeikh Omar bin Hamdaan Al-Maharasee
• 28 Mufti Sayed Hakeem Muhammed bin Muhaamed Madani
• 29 Mufti Sheikh Muhammed Kiyan - teacher Haram Shareef Madina
• 30 Mufti Shafaeiya - Allama Sayed Shareef Ahmed Barzanji
• 31 Mufti Muhammed Aziz Maaliki - of Tunisia
• 32 Mufti Sheikh Abdul Qader Taufeeq - Teacher Masjid-e-Nabawi Shareef

Readers are requested that in view of the WARNING by the leading Imams and Islamic Jurists of Haramain Shareefain, they should NOT DOUBT the kufr of these Ulama of Deoband and expose their own Imaan to Danger. The time has arrived for us to accept the truth and confront falsehood instead of jumping headlong on the Salman Rushdi bandwagon we should be exposing the enemy within, who has had a safe haven amongst us, without us ever questioning or investigating the truth about them. It is the duty of every Muslim to confront these evil people. May Allah give Muslims the wisdom and courage to accepts the truth and save them from supporting and praying behind those who speak ill of Allah and His Beloved Prophet(PBUH) . Ameen !