Introduction to Islam

Namaz

After ensuring that your belief and faith is correct, the biggest obligation of all obligations is Namaz. There has been many messages in the Quran and Hadith in relation to the importance of Namaz. Whoever does not believe it as an Obligatory aspect i.e. Farz is a Kafir. and those who do not pray it are great sinners and will be thrown into hell in the after life, also in the event of an Islamic leadership, the king should execute those who do not pray Namaz. Rule: At what age should children be taught Namaz ? When a child reaches the age of seven he should be shown how to pray Namaz. When the child reaches the age of ten. they should be made to pray via use of beatings. Before we show you the way in which Namaz should be prayed, we will first of all show you the six conditions/qualifiers that must be performed, otherwise the Namaz will not begin. These are known as the 'Shara'it-e-Namaz and are as follows Cleanliness The covering of the body Time Facing Qibia Intention The call to start Namaz (Takbeer-e-Tahrima)   The first qualification is cleanliness. This means that the person praying Namaz (which will now be referred to as Namazee) must have their body, clothing and the place where Namaz is going to be performed, clean from impurities such as urine, stools, blood, alcohol. dung, animal excretion, etc. Also the Namazee must not be without bathing or ablution. The second qualification is covering of the body. This means that the male's body must be covered from the navel upto and including the knees. The female's body must be completely covered except for the face, the hands below and including the wrists and feet below and including the ankles. The third qualification is time. This means that whatever time is allocated to a particular Namaz, that Namaz is prayed. For example, the Fajr Namaz is prayed from the break of dawn to before sunrise. Zohar Namaz is prayed after midday to the time when there are two shadows to everything except for the original shadow (mid afternoon). Asr Namaz is prayed from when there are two shadows until sunset. Maghrib Namaz is prayed after sunset to when the natural light disappears. Isha Namaz is prayed after the natural light has disappeared until before the break of dawn. The fourth qualification is the facing towards Qibla. This means to face towards the Holy Ka'aba (in Makkah). The fifth qualification is intention. This means that whatever Namaz is being prayed for whatever time i.e. Ada, Qaza. Farz, Sunnat,Nafl etc. to make a firm intention in the heart for that Namaz. The sixth qualification is Takbeer-e-Tahrima. This means to say Allah-o-Akbar and start the Namaz. This is the last qualification and once said the Namaz begins. If you then say something to someone or eat something or drink something or perform any action which is against Namaz then the Namaz will break. The first five qualifications must remain from when the Takbeer-e-Tahrima is said, to until the Namaz is completed, otherwise the Namaz will not count. SECOND QUALIFICATION ON NAMAZ - SATRE-AURAT - COVERING OF THE BODY It is compulsory to cover the body, meaning how much of the body in Namaz should be covered at least. Rule: For males, from below the naval to below the knees is compulsory, that it is covered, it is not compulsory to cover the naval, but the knees must be covered. Rule: For women who are not slaves nor have any restriction of Shariat on them, it is compulsory for them to cover all their body except the face, hands upto the wrists and feet upto the ankles. It is also compulsory for women to cover the hair hanging from their heads, their necks and their collars (throats). Rule: If a woman has worn a very thin veil over her head that the hair's shininess can be seen then the Namaz will not count. Rule: For a female servant/slave the whole of the stomach, back, both sides and from the navel to the knees is all aurat (parts that need covering). Rule: In all the parts that are compulsory to cover if one part was uncovered and was less than a quarter, then the Namaz will count. If it is a quarter in size and is recovered immediately, then the Namaz will count. If the part was uncovered for one 'Rukun' meaning the time you could say Subhanallah three times or was uncovered deliberately and whether it was covered again immediately, the Namaz will not count. Parts of Aurat in a Male Rule: There are nine parts of the body which are aurat for a male. The penis Both testicles Posterior The right hip The left hip The right thigh (upto and including the knee) The left thigh (upto and including the knee) From below the naval upto the male organ and upto both sides of the body inclusive. The area between the testicles upto the posterior is a single aurat. The aurats that have been counted above are all one part each, meaning if less than a quarter of each part became uncovered, the Namaz would count. Rule: If some parts of the aurats became uncovered but were all less than a quarter, however, when added together the size would be more than a quarter of the smallest part that has been uncovered, then the Namaz will not count. For example, if a ninth of a thigh was uncovered, a ninth of hip and a ninth of a penis was uncovered then the size added together is more than a quarter of the penis, the Namaz will not count [Alamgiri, Radd-ul-Mohtar]. Rule: At the start of the Namaz if one quarter of a part is left uncovered and you say Allah-o-Akbar, the Namaz will not start [Radd-ul-Mohtar]. Aurat parts for a woman Rule: For women who are not slaves, except for the five parts mentioned above (face, both hands upto the wrists and both feet upto the ankles) all the body is aurat. This is split into thirty parts of the body. The same rule applies in Namaz (as mentioned above) if a quarter became uncovered for each part. The head, meaning from the top of the head upto the start of the neck. The hair that hangs down The right ear The left ear The neck (and throat) The right shoulder The left shoulder The top right arm including the elbow The top left arm including the elbow The bottom right arm (below the elbow upto and including the wrist) The bottom left arm (below the elbow upto and including the wrist) The chest, below the neck/throat to the breasts Back of the right hand Back of the left hand The right breast The left breast The stomach, meaning from below the breasts upto and including the navel The upper back, meaning the other side of the chest Both armpits upto the lower back The right hip The left hip The vagina The posterior The right thigh upto and including the knees, the knee is not a separate part but is included The left thigh upto and including the knees, the knee is not a separate part but is included Below the naval upto the start of the pubic hair and the lower back, is all one aurat. The right shin, from below the knee upto and including the ankle The left shin, from below the knee upto and including the ankle. The right base of the foot The left base of the foot Many Ulema have not included the back of the hands and the base of the feet as Aurat. Rule: Although the woman's face is not an Aurat, it is still forbidden to expose it to non permissible males (those a woman is not restricted to marry). Also it is forbidden for non permissible males to look at their face. Rule: If a male does not have clothing that is allowed, i.e. he only has silk to cover his body, then it is obligatory for him to cover his body with the silk cloth and can pray Namaz with it on, however, if a male has other material available then it is Haram for a male to wear silk, and if a Namaz is prayed with silk on, then it will become Makrooh-e-Tahrimi. Rule: If a naked person can obtain access to a table or floor cloth, then they must cover themselves with this and pray Namaz, and also if they can use leaves or straw to cover themselves, then they must do this [Alamgiri]. Rule: If someone has no clothes or material, then they should pray Namaz seated and perform Rukoo and prostration (Sijdah) by actions [Hidaya, Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule: If another person has material or clothing and the naked person feels sure that the person will lend it to them, then it is necessary to ask for the material [Radd-ul-Mohtar]. Rule: If you only have impure clothes and there is no way of cleaning them, then pray with the impure clothes, do not pray naked [Hidaya]. Rule: If there isn't enough clothing to cover the whole of the body but you can only cover some parts, then it is necessary that you do this and cover the private parts (vagina and posterior) first. And if there is only enough to cover one private part, then cover one of the two. Rule: If by praying Namaz whilst standing, one quarter of an aurat becomes uncovered, then pray Namaz whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar]. THIRD QUALIFICATION OF NAMAZ - TIME Time of Fajr From the break of dawn upto the first ray of sunrise. The break of dawn (Subah Sadiq) is a light which is seen before sunrise from the east and generally gets more lighter and eventually is spread completely across and then it becomes daylight. As soon as this light of the break of dawn is seen, the time of sehri for fasting finishes and the time of Fajr Namaz begins. Before this light a seam of whiteness is seen in the middle of the sky from east to west, and underneath it the whole is area is black. The break of dawn comes from underneath this and spread across to the north and south and gets lighter. The whiteness disappears when the light of dawn starts spreading. The long whiteness is known as Subah Kazab and the time of Fajr does not begin with this [Qazi Khan, Bahar-e-Shariat]. (The time of Subah Sadiq is dependent upon the town and country you are in. It is advisable to get the time from the observatory). Rule: For the time of Fajr Namaz wait until the break of dawn starts spreading and it's light can be seen, and the finishing of Sehri and the end of Isha Namaz time is as soon as the break of dawn starts, meaning pray the Fajr Namaz at least after the light of the break of dawn can be seen and end the Sehri and the time of Isha once the break of dawn occurs [Alamgiri]. Time of ZohrFrom Zawal, meaning midday until everything has except for it's original shadow a double shadow. For example, there was a shadow in the afternoon of an item the size of four fingers and the item is actually eight fingers in size, the time of Zohr will not finish until the size of the shadow gets to twenty fingers in length. The original shadow is the shadow which occurs exactly at midday. This is when the sun reaches exactly middle of the sky and the distance of east and west is exactly the same. When the sun moves from this position slightly to the east, the time of Zohr begins. The recognition of the sun moving is by digging a stick upright into the ground, and then the shadow continues to reduce until it cannot reduce anymore, this is exactly the time of midday and is known as the original shadow, when the shadow starts growing again the time of Zohr has begun because the sun has moved. The time of Jum'a is the same as the time of Zohr. Time of AsrAs soon as the time of Zohr finishes, the time for Asr begins. Depending upon the city and country, the length of Asr varies. The length of the time of Asr is also dependent on the time of the season, i.e. autumn, summer etc. Time of MaghribAs soon as the sun sets until the dusk (Shafaq) disappears. Dusk is the twilight that is seen after the redness of the sun has gone and is spread like the whiteness of dawn from east then from north to south [Hidaya, Alamgiri, Khanya]. In the UK the length of Maghrib is usually approximately a minimum of one hour and fifteen minutes and a maximum of one and a half hours. The length of the time of Maghrib is exactly the same as the time length of Fajr for that day. Time of ishaAs soon as the twilight of dusk disappears the time of Isha begins until the break of dawn. As well as the twilight of dusk, there is also a twilight seen after this from north to south but the time of Isha has begun and the time of Maghrib has ended. Time of WitrThe time of Witr is the same as the time of Isha. However, Witr cannot be prayed before the Farz Namaz of Isha, as the sequencing is obligatory. If the Namaz of Witr is prayed purposely before the Farz Namaz of Isha, then the Witr will not count and will have to be prayed again after the Farz Namaz of Isha. However, if the Witr Namaz is prayed before Isha by mistake or you have realised that you prayed the Isha Namaz without Wuzu and prayed the Witr Namaz with Wuzu, then it is accepted [Durr-e-Mukhtar, Alamgiri]. Rule: In those countries where the time of Isha does not come, then the Qaza of Isha and Witr should be prayed [Bahar-e-Shariat]. MUSTAHHAB TIMES OF NAMAZ In Fajr, delaying is Mustahhab (Preferred). Meaning when there is good light then start the Namaz. Also Mustahhab time is that you can pray approx. forty to sixty verses of the Quran in a clear and distinct manner (tarteel), and after performing Salaam there is enough time left that if there was a fault you could repeat your Wuzu and pray the Namaz again with forty or sixty verses in a clear and concise manner. To delay so much that there is doubt that the sun will rise is Makrooh disliked) [Qazi Khan etc.]. Rule: For women it is always Mustahhab to pray Fajr at the beginning time and the rest of the Namaz's prayed after the Jamaat of the males has completed. Rule: In winter, early Zohr is Mustahhab. In the warm weather it is Mustahhab to pray the Namaz late, whether it is prayed alone or with Jamaat. However, in the warm weather, if the Jamaat of Zohr is early, you are not allowed to miss it for the Mustahhab time. The season of autumn is in the same rule as winter, and the season of spring is in the same rule as summer [Radd-ul-Mohtar, Alamgiri]. Rule: The Mustahhab time of .Jum'a is the same as the Mustahhab time of Zohar [Hijr]. Rule: It is Mustahhab to delay the Asr Namaz, but not too much that the rays of the sun go deep red and that without any difficulty you could look directly at the sun, the sun shining is not a form of deep redness [Alamgiri, Radd-ul-Mohtar, etc.]. Rule: It is better that you pray Zohr in the first half of it's time and Asr in the second half of it's time [Guniya]. Rule: From study it is apparent that the sun goes deep red twenty minutes before sunset and also it stays red twenty minutes after sun rise, which is the out of Namaz time [Fatawa-e-Razvia, Bahar-e-Shariat]. Rule: The clarification of delay is that the time allocated for a particular Namaz is split into two and then the Namaz is prayed in the second half. Rule: Except for the days when there is cloud, it is always Mustahhab to start Maghrib quickly, and if the time is delayed for more than the length of two rakats then it is Makrooh-e-Tanzihi. Also, if without cause i.e. travelling, illness etc. if the time is delayed so that the stars can be seen clearly, then this is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Alamgiri, Fatawa-e-Razvia]. Rule: It is Mustahhab for Isha Namaz to be delayed for the first third part of the time. It is allowed to be prayed after the first half of the time, meaning you prayed the Farz rakats just before the first half ended, and if delayed that the night had dropped (meaning after the first half) then this it is Makrooh as it would mean missing Jamaat (congregation) [Hijr, Durr-e-Mukhtar, Khaniya]. Rule: It is Makrooh to sleep before praying the Isha Namaz. Rule: After the Isha prayer it is Makrooh to talk about worldly things, to tell or listen to stories or fables. It is not Makrooh to talk about important issues, to pray the Quran, or recite Allah's name, or talk about religious regulations, stories of pious people and to talk with guests. Also, from the break of dawn upto sunrise all types of conversation except to recite the name of Allah is Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar] . Rule: If a person is confident in waking up then they should pray the Witr Namaz in the last part of the night just before sleeping and then if they wake up in the last part of the night they should pray Tahajjud, they cannot pray Witr again [Qazi Khan]. Rule: During dull and cloudy days it is Mustahhab to pray the Asr and Isha Namaz early and Mustahhab to delay the other Namaz's. MAKROOH TIMES Whilst the sun is rising or setting and at exactly midday, at these three times no Namaz is allowed. No Farz, no Wajib, no Nafl, no Ada (current), no Qaza (expired), no Sijdah-e-Tilawat, No Sijdah-e-Sahoo. However, if the Asr Namaz for that day is still left to pray then you must pray whether the sun is setting, but to delay it for so long is Haram. Rule: Sun rising means from the edge of the sun has come out until all the sun has risen and the eye sparkles when directly looked at, and this is a total time of twenty minutes. Rule: Midday (Nisfun Nihar) means starting from exact mid sun until the sun drops. Rule: The way of finding the exact time of Nisfun Nihar (midday) is to find out what day today the break of dawn started and what time the sun set. Split this into two halves and as soon as the first half ends this is the time of midday until the sun starts dropping from this position. For example, say today the 20th March the sun sets at 6pm and also risen at 6am, then the afternoon started at 12pm, and in the morning at 4.30am the dawn broke. Therefore a total of thirteen and a half hours have occurred between the break of dawn until sun set and so half of it would be six and three quarter hours. The time therefore of Nisfun Nihar would be quarter past eleven and the sun would drop at 12pm, and hence a total of three quarters of one hour would be the total time when any Namaz would not be allowed. Notice: The above calculation is a mere example and therefore the time would differ according to the city and country and the season. Different destinations and different times show that the approximate time would be twenty minutes and in all places the above method of calculation should be used. Rule: If a funeral (Janaza) is brought at the three prohibited times there is no harm in praying the Namaz. It is not allowed to be prayed when all the funeral is ready beforehand and the time is delayed until the prohibited times start [Alamgiri, Radd-ul-Mohtar]. Rule: During these three prohibited times it is better if you do not pray the Holy Quran, it is better to recite the name of Allah or pray the Durood Sharif continuously [Alamgiri]. Twelve times where Nafl Namaz is prohibited Rule: It is prohibited to pray Nafl (voluntary) Namaz during twelve times; From the break of dawn (SubahSadiq) until the sun has risen fully, no Nafl Namaz is allowed, except for the two Sunnats of Fajr. From when the call to establish rows for congregation (Iqamat for Jamaat) until the Farz Namaz finishes, to pray a Nafl or Sunnat is Makrooh-e-Tahrimi. However, if the Jamaat of Fajr Namaz has stood up and you know that if you pray the Sunnats of Fajr you will still be able to join the Jamaat, whether it be in the last sitting position (Qaida) it is necessary that you pray the Sunnats separately from the rows of Jamaat and then join the Jamaat. If you know that if you start the Sunnats you will not be able to join the Jamaat but you still start the Sunnats then this is forbidden and a sin. Except for the Fajr Namaz it is not allowed to start a Sunnat even if you know you can join the Jamaat late when the Iqamat has been called for Jamaat. After praying the Asr Namaz until the sun goes red, no Nafl Namaz is allowed. As soon as the sun has set, until the Farz Namaz of Maghrib has been prayed, no Nafl is allowed [Alamgiri, Durr-e-Mukhtar]. From the time in Juma the Imam stands up from his place to perform Khutba until the Farz Namaz of Juma has been prayed, no Nafl is allowed. At the start of a Khutba (sermon), whether it is the first or the second for Juma, Eids, Kusoof, Istisqa, Hajj or Nikah, all Namaz is not allowed even Qaza Namaz. However, for Sahib-e-Tarteeb (those who have less than five Namaz of Qaza due) at the start of the Juma Khutba, Qaza Namaz is allowed [Durr-e-Mukhtar]. Rule:If the Sunnats of Juma have been started and the Imam stands up for the Khutba, then complete all four rakats of the Sunnat. All Nafl Namaz is Makrooh before the Eid Namaz, whether you pray them at home, Mosque or Eid hall [Alamgiri, Durr-e-Mukhtar. It is Makrooh to pray Nafl Namaz after the Eid Namaz if they are prayed at the Eid hall or Mosque, if they are prayed back at home then they are not Makrooh [Alamgiri, Durr-e-Mukhtar]. At Arafat, where the Zohr and Asr is prayed together, to pray a Nafl or Sunnat in between them or after them is Makrooh. In Muzdalifa, where the Maghrib and Isha is prayed joined together, it is Makrooh to pray any Sunnat or Nafl Namaz in between the two Namaz, it is not Makrooh to pray Nafl after the Isha Jamaat [Alamgiri, Durr-e-Mukhtar]. If the time of Farz is very short, then all Nafl and Sunnats including those of Fajr and Zohr are Makrooh. Whatever aspect that makes the heart distract and you can relieve yourself from that aspect then all Namaz are Makrooh until you relieve yourself, for example, urination or excretion or to release wind, then these must be performed otherwise the Namaz will be Makrooh. However, if the time is going to finish, then pray the Namaz and repeat it afterwards. Also if food is presented in front of you and you have the desire to eat, or any other aspect that you may have a desire for without which you will not be able to gain satisfaction, then it is necessary to fulfil this desire before praying Namaz otherwise the Namaz will be Makrooh [Durr-e-Mukhtar, etc.]. Rule: The whole of the time of Fajr and Zohr is okay from the start to the end, meaning these Namaz can be prayed at any point within the time and is not Makrooh [Bararaiq, Bahar-e-Shariat]. AZAAN The reward of Azaan It is stated in the Hadiths that there is a lot of reward for Azaan. In one Hadith it is stated that the Holy Prophet has said "If people knew how much reward there is for calling the Azaan, then there would be fighting of swords between them [Riwa'al Hamd]. Rule: Azaan is a rule in Islam, meaning if within a city, town or village people stopped calling the Azaan, then the king within the Islamic country can force the people to call the Azaan and if they do not co-operate, then he can order to have them executed [Qazi]. Method of Azaan, it's contents and it's place Position yourself outside the Mosque (Jamaat Khana), at a high place, facing the Qibla and place the index finger in each ear or cover the ears with the palm of the hand and say 'Allaho Akbar, Allaho Akbar', Both of these statements make one submission. Then pause slightly and repeat again 'Allaho Akbar, Allaho Akbar' again both of these statements make one submission. Then state twice 'Ashhadu An La ilaha illallah', then state twice 'Ashhadu Anna Muhammadanr Rasoolullah'. Then turn the head to the right and state twice 'Hayya Alas Salaah', then turn your head to the left and state twice 'Hayya Alal Falaah'. The turn your head back towards facing the Qibla and say once 'Allaho Akbar, Allaho Akbar' , this again is one submission, and then finally say once 'La illaha illallah'. The Prayer after Azaan After the Azaan has finished, first pray the Durood Sharif and then pray this Dua; "Allahumma Rabba Hazihid Da'awat'it Ta'ammati, Wassalaatil Qa'ammati, Aati Sayyadi Muhammadanit Wasilata Wal Fadilata Wad Darajatar Rafi'ata, Wab'as'u Muqamam Mahmoodanil Lazi Wa'ad'tahu Warzukna Shafa'atahu Yawmal Qiyamati Innaka La Tukhiiful Mi'ad." Rule: In the Fajr Azaan, after 'Hayya Alal Falah', also say twice 'Assalatu Khairum Minan Naum' as this is Mustahhab, and if it is not said, the Azaan will still count. Which Namaz does Azaan have to be called for ? Rule: All the five Farz Namaz and also the Juma Namaz where one goes into the Mosque to pray with Jamaat and is prayed at a designated time, then Azaan for these Namaz is Sunnat-e-Maukida, and it's order is the same a Wajib. If the Azaan is not called, then all the people from there are sinners [Khaniya, Hindiya, Radd-ul-Mohtar, Durr-e-Mukhtar]. The order of Azaan Rule: If someone prayed Namaz at home and did not call the Azaan then there is no problem because the Azaan at Mosque would be sufficient for them. Although it is Mustahhab to say the Azaan at home. When should the Azaan be called ? Rule: The Azaan must be called after the time for that Namaz has begun. If the Azaan is called before the time then it must be called again [Qazi Khan, Shareh Waqiya, Alamgiri]. The time of Azaan Rule: The time of Azaan is the same as the time of Namaz. Rule: The Mustahhab time of Azaan is the same as the Mustahhab time of Namaz. Rule: If the Azaan was called at the start of the time and the Namaz is prayed towards the end of the time, then the Sunnat will still be fulfilled [Durr -e-Mukhtar,` Radd-ul-Mohtar]. Which Namaz do not contain Azaan Rule: Except for the Farz Namaz's no other Namaz have the Azaan, Not for Witr, or Janaza, or Eid, or Nazr (gift) Namaz, or Sunun (Sunnats) Namaz, or Rawatib (traditional), or Tarawih (in Ramadan), or Istisqa (Thankful) Namaz, or Chast (mid morning), or Kusoof or Khusoof (sun or moon eclipse) or any Nafl Namaz [Alamgiri]. Order of Azaan for women Rule: It is Makrooh-e-Tahrimi for women to call the Azaan or Iqamat. If a woman calls the Azaan she will be sinful and the Azaan will have to be called again. Rule: It is Makrooh to call the Azaan for women Namaz Ada or Qaza, whether it is prayed by Jamaat, although their Jamaat itself is Makrooh [Durr-e-Mukhtar, etc.]. Order of Azaan for children, blind people and those without Wuzu Rule: The Azaan called by a clever child, or a blind person or a person without Wuzu is correct and permissible [Durr-e-Mukhtar]. However, to call the Azaan without Wuzu is Makrooh [Miraqul Falah]. Rule: In a city during the day of Juma (Friday) it is not allowed to call the Azaan for Zohr Namaz, whether some people are excluded from praying Juma and are praying Zohr because the Juma Namaz is not Farz for them [Durr-e-Mukhtar, Radd-ul-Mohtar]. Who should say the Azaan? Rule: Azaan should be called by those who recognise the times of Namaz. Those who do not recognise the Namaz times are not worthy of gaining the reward of Azaan which is gained by the Moazzin [Bazazia, Alamgiri, Gunya, Qazi Khan]. Rule: It is better.if the Imam calls the Azaan [Alamgiri]. Order of talking between the Azaan Rule: To talk between the Azaan is prohibited and if you (the Moazzin) did talk the Azaan has to be called again [Sagiri]. Rule: To perform a melody in Azaan is Haram, meaning to sing the words like a song. Or to change the words of the Azaan such as to change the word Allah to Aallah due to melody, or to change the word Akbar to Aakbar or Akbaar is all Haram. However, it is better to call the Azaan in a sweet sharp voice [Hindiya, Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule: If the Azaan is called quietly then it should be called again and the first Jamaat is not the Jamaat-e-Ula (main Jamaat) [Qazi Khan]. Rule: The Azaan should be called in a minaret or outside the Mosque, do not call the Azaan in the mosque (Jamaat hall) [Khulasa, Alamgiri, Qazi Khan]. The Answer to Azaan When you hear the Azaan, it is an order to reply to it. Meaning whatever the Moazzin calls reply back with the same submission. The only exceptions are 'Hayya Alas Salah' and 'Hayya Alal Falaah', where the reply is 'La Hawla Wala Quwwata ilia billah' and it is better if you say both (meaning Hayya......and La Hawla....). Also add this onto it 'Mashaa Allaho Kaana Wamaalam Yashaa Lam Yakun' [Radd-ul-Mohtar, Alamgiri]. Rule: In reply to 'Assalato Khairum Minan Naum' the following is to be said 'Sadaqta Wa Bararta Wa bil Haqqi Nataqta'[Durr-e-Mukhtar, Radd-ul-Mohtar]. Stop all activities whilst the Azaan is being called Rule: A Junub should also reply to the Azaan. It is not Wajib for a women in her period or is still bleeding after childbirth, or a person who is listening to the Khutba, or a person praying the Namaz of Janaza, or a person engaged in sexual intercourse, or a person in the toilet to reply to the Azaan. Rule: Whilst the Azaan is being called, all talking, greeting and reply to the greeting should be stopped, and all other occupations should be stopped, even the recitation of the Quran should be stopped if the sound of Azaan is heard and it should be listened and replied. The same rule applies for Iqamat [Durr-e-Mukhtar, Alamgiri]. Those who remain busy in chit chat, their death will be bad (Muazallah) [Fatawa-e-Razvia]. Rule: If you are walking and you hear the sound of Azaan, then stop and listen to it and reply back [Alamgiri, Bazazia]. IQAMAT Rule: Iqamat is the same example as the Azaan. Meaning the rules that have been stated for Azaan also apply to Iqamat. However, there are a few differences. In Iqamat after 'Hayya Alal Falah' also say 'Qad Qamatis Salaat' twice. Also the volume whilst calling the Iqamat should be loud but not as loud as the volume for Azaan. But loud enough so that all that are present can hear. The words andsubmissions of Iqamat should be said quickly without a pause and you should not cover your ears with your hands or put your fingers into your ears when calling the Iqamat, you should not say 'Assalatu Khairum Minan Naum' in the morning Iqamat and the Iqamat should be called from inside the Mosque (Jamaat Khana). Rule: If the Imam called the Iqamat, then when he calls 'Qad Qamatis Salaat', he should move forward to the Imam prayer mat (Musalla) [Durr-e-Mukhtar, Radd-ul-Mohtar, Guniya, Alamgiri, etc.]. Rule: In Iqamat, you should also move your head when saying 'Hayya Alas Salah and Hayya Alal Falah' to the right and left [Durr-e-Mukhtar]. Rule: If someone came during the time of Iqamat, then for them to stand and wait is Makrooh, they should sit down and wait until the Mukabbir (caller of Iqamat) says 'Hayya Alal Falah' then stand up. The same rule applies to those already present, they should not stand until 'Hayya Alal Falah' is called and the same order also applies to the Imam [Alamgiri]. Nowadays there has been a tradition made that until the Imam does not stand on his prayer mat the Iqamat is not started, this is against the Sunnat. Rule: It is not allowed to speak between the Iqamat as it is not allowed to speak between the Azaan. Also for the Mo'azzin or Mukabbir, if some greeted them with a Salaam, then they should not reply and it is not Wajib for them to reply after the Azaan has finished [Alamgiri]. The Answer to Iqamat Rule: It is Mustahhab to reply to the Iqamat. The reply to Iqamat is similar to the reply to the Azaan. The difference is, when replying to 'Qad Qamatis Salat' say 'Aqa Mahallahu Wa Ada Maha Wa Ja'alna Min Saalihi Ahliha Ah'Ya'aw Wa'Amawata' [Bahar-e-Shariat]. Rule: If you did not reply to the Azaan and there has not been a long duration gone by, then reply to it now [Durr-e-Mukhtar]. Rule: To reply to the Azaan of Khutba with the tongue is not allowed for the Muqtadees [Durr-e-Mukhtar]. Rule: It is Sunnat to leave a gap between the Azaan and the Iqamat, to call the Iqamat immediately after the Azaan is Makrooh. The gap for Maghrib is equivalent to three small verses or one big verse (Ayats). For the rest of the Namaz's the gap should be long enough so that those who regularly attend Jamaat arrive, however, it should not be left so long that the time of Namaz lapses. FOURTH QUALIFICATION OF NAMAZ FACING TOWARDS THE QIBLA The fourth qualifier for Namaz is facing towards the Qibla, meaning to point your face towards the Holy Ka'aba. Rule: The Namaz is prayed for Allah and the Sijdah is performed for Him not for the Ka'aba. If Moazallah (Allah forgive) someone performed the Sijdah for the Ka'aba then he will be a grave sinner as it is Haram, and if someone performed the Sijdah with the intention of worshipping the Ka'aba then he is an open infidel as it is infidelity to worship someone other than Allah [Durr-e-Mukhtar, Ifaadat Zawia]. In what situations can Namaz be performed without facing the Qibia ? Rule: If a person is helpless in facing towards the Qibia, then he should pray facing whichever direction he can, and he would not have to repeat the Namaz [Muniya]. Rule: If in illness you have not got enough strength to turn yourself towards the Ka'aba and there is no-one there that can assist you. then face whichever way you can and pray the Namaz and it will count. Rule: If someone has their or someone else's goods in their possession and knows that if he faced towards the Qibia the goods would be stolen, then he can face whichever way suits him. Rule: A person is travelling on a vicious animal and it is not letting him down or he can come down but without assistance he cannot mount the animal again, or is an old person and will not be able to mount the animal again and there is no-one who can assist him, then whichever direction he prays the Namaz will count. Rule: If a person has the power to stop an animal or vehicle he is travelling in, then he should do this and if possible make it face towards the Ka'aba otherwise pray whichever way it is possible. If by stopping the animal the group he is travelling with will go out of sight, then he does not have to stop, pray whilst moving [Radd-ul-Mohtar]. Rule: If you are praying Namaz on a moving boat, then when saying the Takbeer-e-Tahrima face towards the Qibia and as the boat moves, you move keeping yourself pointing towards the Qibla [Guniya]. What if you don't know the direction of the Qibla ? Rule: If you do not know the direction of the Qibia and there is no-one to show you, then think and wherever you think the Qibia is most likely to be pray Namaz that way, that is your Qibia [Muniya]. Rule: If you prayed Namaz by making an assumption and then later you found out that this was not the right direction for the Qibia, your Namaz will count and there is no need to repeat the Namaz [Muniya]. Rule: You are praying Namaz whilst making an assumption of the Qibia and whether you are in Sijdah and you change your mind or have been told of your mistake then it is compulsory that you change direction immediately, and the Namaz that has been prayed so far is not wrong, and similarly if you prayed four rakats in four directions then this is allowed. If you did not change direction immediately and there was a delay equivalent to saying 'Subhanallah' three times, then the Namaz will not count [Durr-e-Mukhtar, Radd-ul-Mohtar]. A Namazee turned his chest deliberately away from the Qibia whilst praying Namaz and whether he turned it back immediately, the Namaz will break. If he turned his chest away from the Qibia by mistake and turned back without the delay time of saying 'Subhanallah' three times then the Namaz will count [Muniya, Hijr]. Rule: If only the face turned away from the Qibia, then it is Wajib that it is turned back immediately and the Namaz will not break, however, to turn it away from the Qibia deliberately is Makrooh [Muniya]. FIFTH QUALIFICATION OF NAMAZ NIYYAT - INTENTION Intention of Namaz Niyyat means a fixed intention of the heart, only a thought or an indication is not sufficient until there is a fixed intention. Rule: It is better if you say it with your tongue, for example, "I make the intention of two rakat Farz of Fajar Namaz, for Allah Ta'ala, my face towards the Ka'aba, Allah-o-Akbar." Rule: It is necessary for a Muqtadee to make the intention of following the Imam. Rule: If the Imam did not make the intention of being the Imam, the Namaz of the Muqtadees will count but they will not gain the reward of Jamaat (congregation) prayers. Rule: The intention of Namaz-e-Janaza (funeral) is like this; "I make the intention of Namaz, for Allah Ta'ala, and prayer for this dead person, Allah-o-Akbar.

Read More

Wahabi & Salafi Are Khwarijs ! Beware of Them, the are not Muslims !

Muhammad bin ‘Abdal Wahab and the “Wahabis.” The reason why this Sect are often called Wahabis boils down to the name of one of their main leaders; Muhammad Bin Abdul Wahab. It is often believed, that Abdul Wahab started the “crusade” against the Sunni Muslims, but In reality, he did not start this, it was started in the time of Ali RadiAllao-unho. Throughout history there have been different names for this Sect, but in the eighth century, one of their leaders use to call himself Salafi. Even today, this Sect has four names SALAFI, WAHABI, NAJDI and AHL-HADITH - although today they prefer to call themselves Salafi. This Sect would not have been as famous as it is but at the time of Muhammad Bin Abdul Wahab. Even today, if a person or a number of people were to petition the country of Saudia Arabia, they would receive funds or grants if they promise that a Masjid or Madrassah would be built - to teach the Wahabi cirriculum. Or if a magazine would begin to circulate then, it too would receive funds to propogate the Wahabi beleifs. It is in this way, and by currently owning large, well equipt publishing houses, that the Wahabis have been able to mass distribute and mass circulate misinformation about the Ahle As Sunnah Wal Jammat and propogate their own beliefs passing them under the guise of “Salafi” Islam. Many, if not all, of their publications are beautifully designed but, this cannot hide the fact that they are continually trying to break Sunni Muslims from a scholarship this has flourished for over 1400 years. The head office of this “organisation” is in the Najd region, that was where Muhammad bin Abdul Wahab was born. He was born at the beginning of the 12th century (Hijri) In Jazeera tul Arab, the name given by the Prophet (May Allah bless him and grant him peace) to which has been changed by the Saudi Royal family to that of their grandFathers to Saudi Arabia. He was born in Najd so that is why often he was referred to as Muhammad Bin Abdul Wahab Najdi in his time. Shaytan came in the form of the Najdi Shaykh Hafidhh Ibn Kathir writes: when the Kuffar of Makkah had a meeting concerning the Prophet Sallal laho alihi wasalam, an old man came claiming “I am a Najdi, what ever you want to know, I will be helpful”. This Najdi Shaykh then gave his view against the Prophet (Sallallahu’ aliahi wa sallam), through out the meeting. [Tareekh Ibn Kathir. Volume 4] The Prophet [May Allah bless Him and grant Him peace] stated: I fear from the Najdi’s. [Bukhari Chapter on Jihad] The Prophet [May Allah bless Him and grant Him peace] stated: That the Fitnah will emerge from the east. [Bukhari, Kitab-ul-Fitnah] Abdullah Ibn Umar narrates: The Prophet [May Allah bless Him and grant Him peace] made Du’a for Syria and Yemen, some people asked him: “Ya Rasoolallah (Sallallahu’ aliahi wa sallam) pray for Najd.” The Prophet [May Allah bless Him and grant Him peace] again repeated Dua for Syria and Yemen. They again requested for Najd. Upon the third time the Prophet [May Allah bless Him and grant Him peace] said: “There will be earthquakes there, tribulations will emerge there and a horn of Shaytan will emerge from there”. [Bukhari, Kitabul Fitan] The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.” [Sawaa’iqul Ilahiya] The false Prophet, Musailima Kadhab was also born in Najd. After reading the history of Najd, you will see that this is a place of Sh’yateen. Secondly the Prophet [May Allah bless Him and grant Him peace] predicted earthquakes and tribulations for this place indeed there occurred such an earthquake that we can still hear its bang over 2 centuries later. Many people say that Najd is high land and that the Dua was not made regarding the high land. However in this Hadith the Prophet [May Allah bless Him and grant Him peace] mentioned the places Syria, Yemen and not the type of land, therefore the word Najd in this Hadith refers to the place Najd itself which is in Saudi Arabia not in Iraq. Muhammad bin Abdul Wahab’s Education He was educated in the Najd, Basra and Damascus, his brothers and parents were of the Aqeedah of Ahl-e-sunnah but, through reading Ibn Taymiyyah’s books, he chose to differ in belief with the rest of his family, who were not pleased with him. His brother Muhammad Bin Abdul Wahab Sulaiman wrote a book against him called ‘Suwaa’iq-ul-Ilahia’, in which he gives the answers to all Muhammad Ibn Abdul Wahab’s objections. Shaykh Uthman Bin Basheer & Shaykh Juhri takes all the information we will provide here from Tareekh-e-Najd, in the book called Muhammad bin Abdul Wahab. Some Najdi says that Muhammad Bin Abdul Wahab Sulaiman, during his lifetime, converted to Wahabism, however there is no evidence to prove this. Shaykh Najdi started a conspiracy against Ahl-as-Sunnah. This movement is called Al-Wahhabiyyah. (“Shaykh Juri in Muhammad bin Abdul Wahab. Page 13”) There are four names by which Wahabis are famous, Wahabis, Najdi, Salafi, & Ahl-e-Hadith. Ah-l-Hadith was at the time when the British were ruling in India, and the followers of Muhammad Bin Abdul Wahab Najdi were called Wahabis but Maulana Muhammad Hussain Batalvi made an application to the viceroy of India that they be called Ahl-e-Hadith rather than Wahabi, this application was granted. That is the reason why Maulana Muhammad Hussain wrote: It is Haram to do Jihad (War) against the British. [“Iqtisaad-fi-Massaiil-Jihad”] Mirza Hairat from Delhi in his book Hayyat-e-Tayybiyah writes that Moulana Ismail from Delhi a founder of Wahabi in India, said in his speech in Calcutta “ It is Harram to do Jihad against the British.” These people are so loyal to the British so how could the British not accept their application. Muhammad Bin Abdul Wahab Najdi influenced the spouse of the Amier of Dur’iyaa, Muhammad bin Sa’ud, to his movement and later the Amir also followed. Muhammad Bin Abdul Wahab Najdi asked him to aid his movement with his power. Muhammad bin Sa’ud assisted with spreading their reign over boundaries beyond Duri’yaa. Lawrence of Arabia was a spy for the British in Arabia and pretended to be a Muslim. He promoted Arab Nationalism and always said to the people, ‘O Arabs, Islam started in Arabia, so to rule is your right, why do you live under the Uthmanni Khilaffat? This brainwashing worked well and helped in destroying the Uthmaani Khilaffat. Muhammad Bin Abdul Wahab Najdi and Muhammad bin Saood were attracted to this nationalistic movement. Muhammad Bin Abdul Wahab Najdi labelled this to be Jihad and said: “In Hijaz, the people are worshipping other than Allah”. “Tareek Najd-Uthman bin Bashir” Muhammad Hasni wrote that Muhammad Bin Abdul Wahab Najdi said: “When I went to study in Basra, mushriks would ask me questions and I would leave them very surprised with my answers”. “Tareek Aal-e-Saood” Shaykh Juri states: “Muhammad bin Abdul Wahab Najdi called The Ahl-e-sunnah Muslims Kafirs & Mushriks apart from himself and his (blind) followers”. The proof for this is that Muhammad Bin Abdul Wahab himself said that in Basra, Mushriks would come and ask me questions, these people were Muslims and thus Muhammad Bin Abdul Wahab only considers himself and his followers to be Muslims. [“Muhammad Bin Abdul Wahab”] Muhammad Bin Abdul Wahab wrote. Those people who ask for intercession from Prophets and Angels and make Du’a through their Waseela, to become closer to Allah, are commiting sins. Due to this crime it is permitted to kill them and to take their possessions. [“Kashf-u-Shubhaat”] Shaykh Attar wrote that Shaykh Najdi said: “I declare war on these people as the Prophet [May Allah bless Him and grant Him peace] declared war on the Kuffar of Makkah, against those people with corrupt beliefs”. Corrupt beliefs refers to those people who seek intercession from Anbiyah, Awliyah, and they make their Dua through them (Waseela) and those people who travelled to the Prophet [May Allah bless Him and grant Him peace]’s grave with the intention to seek help other than Allah’s. [“Muhammad Bin Abdul Wahab’ page.55”] The people who leave their corrupt beliefs and join us then, their blood will be saved, and those people who do not do ‘Tasuba’ (Repent) or pay jiz’eiya get ready to do battle. Then Muhammad Bin Abdul Wahab Attar says: “To spread the good, It is in Islam as to do Jihad, who can refuse this.” [“Shaykh Ahmed Attar”] Mas’ood Aalam Nadwi wrote that Muhammad bin Abdul Wahab Najdi has called only those Muslims kafir who make Du’a with the Waseela of Prophets and Awliya, and he made jihad against them. [“Mas’ood Aalam Nadwi”] All these statements prove that Muhammad bin Abdul Wahab Najdi’s Jihad was not against kafirs but against those Muslims who held the Aq’aid of Ahl-e-Sunnah, like the Khawarij, he considered all other Muslims to be kafirs. Khawarji’s are those people who consider all other Muslims to be non-believers apart from themselves. They are supposed to kill people who have trust in pious people, as they did with Khabab for saying that he loved Ali radi-allah-ho-unho. Also they would call any person who has committed a major sin a non-believer. Even for anything small they would call the Sahabas non-believer’s as they did with Uthman, Talha, and Zubair Radi allahu taala unhu ajmaeen. The Khawrij’s would only take the literal meaning of the Holy Qur’an and that would be it they would take it no further. They would call the Sahee (true) Hadith fabricated, such as Hadith-e-Rajm, (stoning the Adulator to death), they would label their opponents non-believers and consider it right to take their belongings and their wives as slave girls. When the Khawarij spoke they would try to refer to the Qur’an or the Hadith as much as possible. It has been said by Abdullah bin Umar radi-allah-hounho that Khawarij’s are so mischievous that they fit those Qur’anic verses that were revealed about the non-believers. “Bukhari chap, Al-murtadeen” For further details please consult books by Ibn Hazam Sharastani, Abu-Mansoor Ma’tirdi, Abu-Zahra Misrei and Mazhabe Islamiyah This was a strange thing as even Abdul Wahab’s blind followers could not digest it. Shaykh Juhri wrote: ‘I think that Muhammad Bin Abdul Wahab Najdi apart from himself and his followers has labelled all other Muslims as kafir; while not all Muslims have worshipped graves and especially the Ulama. At the time no Muslim’s worshiped grave’s but that was an excuse by Muhammad Bin Abdul Wahab Najdi so that he could kill the Muslims. [“Muhammad Ibn Abdul Wahab page 36”] Shaykh Juhri says: “I cannot find any reason why they should all have been labelled Kafirs”. Juhri was a strong follower of Muhammad Bin Abdul Wahab but even he was surprised at this action by [Muhammad Bin Abdal Wahab ] Now returning to the movement of Muhammad bin Abdul Wahab Najdi, with the help of Amir-e-Duriya He destroyed the shrines. (Graves of Companions) Companions who were in the Najd. He killed those people who were leaders of the Ahl-e-Sunnah and took their properties and possessions. With the support of those Arabs that were nationalist. They continued increasing their reign, coming out of Najd until Hijaz was taken by them and they managed to win control over the whole of Jazeerat-ul-Arab. During this time the Ottoman Khilafah was busy engaged in international battles and was therefore unable to respond in a swift manner. In 22 June 1792, Muhammad bin Abdul Wahab Najdi died upon which Qadhi Shawkaani wrote a poem with regard to this incident; one sentence was: “Muhammad bin Abdul Wahab was that son, with whose Noor the Hijaz and its surrounding places became enlightened”. See how the person who sought help from the Kafirs is being praised!!! For some time after, the rule was in the hands of Ahle-Saud. It was during this time, during the reign of the son of Muhammad ibn Saud, that the Ottomans sent Muhammad Ali Pasha against him, who defeated him, finished their influence in the reign. Again’ Jazeeratul Arab became part of the Islamic Caliphate, the royal family fled to Kuwait. Some time later, the Ahl-e-Saood managed to re-gain control over Jazeeratul Arab and changed its name to Saudi Arabia. Grants were given from abroad to spread Wahabi’ism. Initially it was spread by the sword but now it is through money. The Saudis came to Europe and spent the wealth from the Bait-ul-Maal as though it were their Father’s wealth. In front of the guilty Saudi Ulamas all this Haram and Bid’ah goes on but they say nothing, but will still give Fatwa’s against Milad-un-Nabi. An interesting story: When Shaykh Faisal was deputy prime minister of Saudi Arabia, he toured India, and put flowers upon Mahatma Ghandi’s grave: [“News, 11th May 1955”] In 1957 Shah Sa’ud went on a tour to America, with him was the defence minister Fahad bin Sa’ud, who put flowers on the grave of George Washington. [“Kohstaan 2nd February 1957”] When Saudi Shaykhs go to Muslim countries they do not place flowers on any of the graves of the Awliya because it may dent their Aqeedah, but by placing flowers upon the graves of Mahatma Ghandi & George Washington maybe this strengthens their Aqeedah. Shah Sa’ud whilst on tour in India said, “I am satisfied with Indian government that they are treating the Muslims with justice”. This was at the time when Muslims were being sacrificed in Kashmir. Shah Sa’ood invited the Indian Prime Minister, Pandat Jawahar Nehru to tour Saudi Arabia, When he arrived, the newspaper ‘Al-Balad Sa’oodia Makkah’ reported thus: “When Nehru arrived in Riyadh, the Indian national anthem was played, the women of the royal family left their homes in the cars to welcome him.” Every thing we have written about Nehru is taken from Tareek Najd-wa-Hijaz by Allma Ghulam Rasood Sa’idi and Safar Nama by Muhammad Asim Najdi who was with Maudoodi when he toured in 1960. Al-Balad Sa’oodia then wrote an article: We welcome Nehru as he is a peaceful and sensible person, and it is our prayer that he lives thousands of years. Shah Sa’ood secretary colonel Sadat said: ‘Mr Nehru soft voice has more effect than the bang of guns’ and called him the angel of Asia and also called him a Rasool’ our assumption is that he did not mean Prophet but messenger just as many Muslims use the name Abdul Mustafa, meaning not a worshipper but a follower. When they received Nehru, they called him Aman-ur-Rasool. He toured a school where the rulers studied, where the Geeta was sung. We have a right to ask: “why do not the Saudi Ulama say that these things are Haram, to sing Geeta, for Muslim women to come out of their homes to welcome Kafir rulers, to put flowers on the graves of kaafirs, to call the person who slaughtered uncountable Muslims in India a messenger of peace (Amman)? Oh those who ask for authentic proof for Milad-un Nabi, by Allah show us even a da’eef (weak) hadith to justify these actions”. When they welcomed Nehru in such a way, back. In India and Pakistan marches and rallies were organised in protest. The King was sent a telegram in 1960 by Saiyed Maududi, who came from Hajj to Saudi, he was invited on Royal order to Riyadh. Delivering his speech he said: “If we were to invite the Prime Minister of Israel to Pakistan and welcome him like you welcomed Nehru, how would you feel? You called the enemy of Muslims the messenger of peace”. The whole world criticised them for this, but no Saudi Ulama made any objections. In the west people do Dhikr in Masjids, and do Na’at Khanni, once a month they read the Qur’an and convey the reward to Muslims who have parted from this world, especially Shaykh Abdul Qadir Jilanis. The Najdi students who come to the west Write piles of books against this and ask for authentic proofs but the people and leaders of their own countries they were to put flowers on the graves of kaffirs they would quietly digest it . Click here to Know About these Khawarijs !

Read More

Knowledge of Unseen (Ilm ul Gaib)

We, The Ahle As Sunnah, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet [May Allah bless him and grant him peace], and that it is also permissable to say that our Prophet [May Allah bless him and grant him peace] knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet’s [May Allah bless him and grant him peace] knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah’s knowledge is His own and the Prophet’s [May Allah bless him and grant him peace] knowledge has been given to him by Allah. There are some people, who say to hold such beliefs will render that person a Kafir or an unbeliever. We will prove, with the help of Allah, that such a notion is not one of kufr. Belief of the Ahle Sunnah about ‘ilm of the GhaybMufti Ahmad Yar Khan (Allah have mercy on him) states:- “Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (May Allah bless him and grant him peace) is more than anyone else’s. Nobody can be equal to the knowledge of the Prophet (May Allah bless him and grant him peace) knowledge in the world. The five special things of the Unseen, Allah has informed some of these parts to the Prophet (May Allah bless him and grant him peace)”. (See book Ja-alhaq, chapter Masa’la Gaib by Mufti Ahmad Yar Khan.) Proof from the Qur’an that the Prophet Muhammad [May Allah bless him and grant him peace] has been given the knowledge of Ghayb Allah says in the Qur’an, “These are the tidings of Unseen that We reveal to you in secret”. Surah-Ale-Imran, verse 44. “Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)” Surah-Ale-Imran, verse 179. “The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”. Surah-Al-Jinn, verse 26. “…Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you.” Surah Al-Nisa, Verse 113. Imam Tabari writes under this verse: Allah TA’ALA has told the Prophet (May Allah bless him and grant him peace), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you. (Tafsir Tabari under verse 113 of Surah Al-Nisa). The above Qur’anic verses prove that Allah TA’ALA has given Muhammad (May Allah bless him and grant him peace) the knowledge of the Ghayb. Proofs from the Ahadith that Prophet Muhammad [May Allah bless him and grant him peace] had the knowledge of the Ghayb We find in a narration from the collection of Imam Bukhari : Prophet Muhammad (May Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten. (Bukhari, Chapter Bada-Ul-Khalq.) Imam Muslim writes that: The Prophet Muhammad (May Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell. (Muslim chapter on Fadial). Hafidhh ibn Hajar Asqalani in his famous commentary to Sahih Bukhari writes that: What Prophet Muhammad (May Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted. (Fathul Bari chap on Bada-Ul-Khalq). Imam Bukhari writes: The Munafiqs (hypocrites- those who were outwardly Muslims but inwardly unbelievers) made an objection to the knowledge of the Prophet (May Allah bless him and grant him peace). The Prophet (May Allah bless him and grant him peace) stood on the pulpit and said, “Ask me what you will”.One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet (May Allah bless him and grant him peace) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet (May Allah bless him and grant him peace) repeated, “Ask me, ask me”. [Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial]. It is evident from this Hadith that the only people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (May Allah bless him and grant him peace) were the Munafiqs (hypocrites), and the belief that Allah informed His Prophet (May Allah bless him and grant him peace) of more knowledge than any one else is the belief of the blessed companions of the Prophet. Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge : The Prophet (May Allah bless him and grant him peace) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything. [Musnad Ahmad Ibn Hanbal, vol 5, page 243] Hafidhh Ibn Kathir writes: A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet (May Allah bless him and grant him peace) and mentioned his experience. The Prophet (May Allah bless him and grant him peace) replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid) Authentic. [Taareekh: Chapter of Miracles of Prophet [May Allah bless Him and grant Him peace]. We also find the following clear cut hadith without any ambigious meanings from Sahih Muslim: The Prophet (May Allah bless him and grant him peace) stated, “Allah put the earth before me and I saw it from the East to the West” [Muslim (Chapter of Excellence of the Prophet (May Allah bless him and grant him peace] This Hadith is a proof that the Prophet (May Allah bless him and grant him peace) was bestowed with the knowledge of the whole world. Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi write: Suad bin Qarib recited a poem in front of the Prophet (May Allah bless him and grant him peace), “I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghaib. [Sirat-un-Nabi and Mukhtasar Sirat ul Rasool, Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi] Shaykh-ul-Islam, al-Hafidhh Ibn Hajar Asqalani writes that: One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future. (Fathul Bari chap on Anbiya). From all the above Ahadith it is proven that the Prophet (May Allah bless him and grant him peace) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is also clear that he, (May Allah bless him and grant him peace), has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (May Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb. It is proven from the above narrations that Allah Almighty bestowed (that is gave) our Prophet (May Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he, (May Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb(unseen), he is not committing Kufr or Shirk by holding such a belief. Sayyedina Khidr (Alay hissalaam) also knew the Ghayb? Imam Tabari, Imam Qurtabi and Qadi Shawkani quote the following narration: Ibn Abbas reported that Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb. [Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani]. The above statement proves from a narration from a Sahabi, which is accepted by leading and reputable classical authorities, that it is permissible to say about Khidhr that he knew the Ghayb, so how can it possibly be wrong to say that Prophet Muhammad (May Allah bless him and grant him peace) also knows the Ghayb. Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab al Najdi wrote; Malik Bin Aouf Nazri has written a Poem about our Prophet (May Allah bless him and grant him peace) and has written I have not seen any one like you in this world that I can compare with. Who always fulfill all that he promises. There is no one more generous than him, When you ask him some thing he will inform you of what is going to happen tomorrow. [Sirat an Nabi Ibn Kathir and Muktasar Sirat al Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh Najdy] We will now examine some doubts that are raised by the opponents of the above Qur’anic and Ahadith based beliefs, and then by the grace of Allah, will answer their doubts so that the truth may become clear, Insha’allah. Q) How can you say that Muhammad (May Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about? The relevant verse of the Qur’an is as follows:- “Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware”. (Surah Luqman Verse 34) There are two answers to this: The word used in this verse in Arabic is Adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (May Allah bless him and grant him peace) was not by guessing. Allah informed this to him. Hafidhh Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur’an, ‘Tafsir Ibn Kathir’, the meaning of this ayaat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge, for example Allah gives knowledge to the Angels whose duties are to control rain, and therefore on the command of Allah it rains. Also Allah commands an Angel who goes into the mother’s womb and hangs a record around the child’s neck what he/she will do in their lifetime. This knowledge is not attained by the Angel but rather it is given by Allah Himself. If the literal and direct meaning is taken from the above quoted ayaat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques. If the Angels have some knowledge on the five Unseen things - given to them by Allah, why is it strange if the Prophet (May Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah. During the battle of Badr, the Prophet mentioned the names of the kafirs that were to die the next and also described the manner in which the companions would achieve martyrdom. These are clear and authentic examples of the Prophet, (May Allah bless him and grant him peace), informing his ummah about future events, hidden from all else (ie ghayb), [Taken from Sahih Bukhari chapter on the Battle of Badr and also Tafsir Ibn Kathir on Surah Luqman Ayaat 34.] (Q) Did Prophet Muhammad (May Allah bless him and grant him peace) not stop people from saying that he [May Allah bless him and grant him peace] had the knowledge of tomorrow? On one occasion our Prophet (May Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the battle of Badr. When they saw the Prophet (May Allah bless him and grant him peace) coming they stopped singing about Battle of Badr and started to sing that: "There is a Prophet amongst us that knows about tomorrow". The Prophet (May Allah bless him and grant him peace) said carry on singing what you were singing before. [Miskat chapter Nikah] If he [May Allah bless him and grant him peace] knew about tomorrow, then why did he stop them from singing it? The Answer to this is: These poems were written by a Companion [Sahabi], and had it been incorrect, he [May Allah bless him and grant him peace] would have instructed them to stop immediately and not to repeat. This means the poem was right. The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself. That was one of the beauties of our Prophet (May Allah bless him and grant him peace), that he didn’t like to be praised. Everyone knows that our Prophet (May Allah bless him and grant him peace) did know about the future events up to the Day of Judgment and even after, how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the Meezan (scales) where everyone’s actions will be weighed etc etc. There are countless more proofs which show without a shadow of a doubt that the Beloved Messenger of Allah, (May Allah bless him and grant him peace), had been given the knowledge of the Ghayb (Unseen) and ALLAH is the knower of all things! Click here For more Aqaid e Ahl e Sunnat !

Read More

Prophetes Got Life after Death in This World!

Prophetes Got Life after Death in This World!

Death of PROPHETS

There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave. It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book. Blasphemic Belief A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes: 'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam. [Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi] This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us. Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are. (Mafaheem page 165 by Shaykh Alawi Malki). Proof that Prophets are alive. Allah most High says in the Qur’aam, “…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169] Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too. Qadi Shawkawni writes: In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith. [Nayl al-Awtar vol 3 page 82 by Qadi Shawkani] Proof from the Hadith that Prophets are alive in their graves Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah. [Muslim chapter Fadhail Musa] Qadi Shawkawni writes: Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets. [Nayl al-Awtar chapter Hajj by Qadi Shawkani] Hafidhh Ibn Qayyim writes: Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat. [Jala ul Afham page 63 by Hafidhh Ibn Qayyim] Imam Darimi writes 'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah” [Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi] Hafidhh Ibn Taymiyyah says: A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true. [Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah] Hafidhh Ibn Kathir writes: Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration. Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala. [Tarikh Ibn-e-Kathir, chapter Karbala] The pious can talk after passing away. Hafidhh Ibn Kathir writes: Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations. [Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer]. Hafidhh Ibn Kathir writes: That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een. [Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash]. Hafidhh Ibn Kathir writes: that; Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.” [Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir] Hafidhh Ibn Kathir writes: A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202] It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki) From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours. Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin) Click here For more Aqaid e Ahl e Sunnat !

Read More

Haadhir and Nadhir, Hazir Nazir (that the Prophet [May Allah bless him and grant him peace] is Haadhir and Nadhir)

Hazir o Nazir

We, the Ahle Sunnah Wal Jammat, believe that the Prophet [May Allah bless him and grant him peace] is Haadhir and Nadhir, which simply put means that he views our actions and in this way we are presented to him. He [May Allah bless him and grant him peace] is Nadhir, since he views our actions, both good and bad.Definition of Hadhir/Nadhir Mufti Ahmad Yaar Khan and Allama Ghulam Rasool Sa’eedi write: Haadhir Nadhir does not mean that the Prophet [May Allah bless him and grant him peace] is present. Rather, it means that the Prophet [May Allah bless him and grant him peace] views the actions of his Ummah whilst he is in his grave. He can go from his grave to other places where he likes spiritually. He prays for us. [Tawzeeh-ul-Bayaan Sharh Sahih Muslim vol 1 Chapter on Mi’raj Ja al-Haqq chapter Al Haadir-u-wannadir by Mufti Ahmad Yaar Khan]Proof of Hadhir/Nadhir Allah Ta’ala says in the Qur’an "O Prophet! [May Allah bless him and grant him peace] no doubt, We have sent you as a witness, bearer of glad tiding and a Warner" [Surah Al-Ahzab, verse 45.] The Qur’an refers to RasoolAllah [May Allah bless him and grant him peace] as ‘Shahid’(witness) and the witness is someone who sees whilst being present. [Mufradaat, Imam Raghib, under the word Shahid] Allah sent the Prophet [May Allah bless him and grant him peace] as Shahid. It is for this reason we refer to him as metaphorically being Haadhir/Nadhir and that he is not Hadhir/Nadhir in the way that are the Angels Kiraman, Katibeen. (The Angels who are constantly present on the right and left shoulder of every human being.) Proof of Haadhir & Nadhir from Hadith Hafidhh Ibn Kathir writes: Imam Qurtubi writes: The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday. [Tafsir Ibn Kathir Surah Al-Nisa'a under verse 41] Hafidhh Ibn Qayyim writes: It is true that our Prophet, [May Allah bless him and grant him peace] in his grave, is presented with the actions of his Ummah. This is from un-authenticated Ahadeeth and it is not something to be surprised by, because when our parents pass away from this world, our actions are presented to them to view. However, with our Prophet [May Allah bless him and grant him peace], he is presented with the actions of the all humans and the Jins. [Qaseedah Nounia 13 by Hafidhh Ibn Qayyim] Hafidhh ibn Kathir writes: that; When a parent of a muslim dies, then their children’s actions are presented to them. If the actions are good then they are happy, but if their actions are bad, then they pray to Allah TA’ALA so that He may forgive them. [Tafsir ibn Kathir under verse 105 of Surah al Taubah by Hafidhh Ibn Kathir]. Hafidhh Ibn Rajab: also says on this subject; Deeds of the humans are presented in front of our Prophet [May Allah bless him and grant him peace], that is why a person should be ashamed of themselves from doing bad deeds. [Lataef-ul-Mahrif Hafidhh Ibn Rajab pg 91] Some people may have difficulty in comprehending how the Prophet [May Allah bless him and grant him peace] could have so much power to the extent that he views the actions of his Ummah every day or once a week. Firstly such a thing can never be difficult for the Prophet [May Allah bless him and grant him peace], and secondly there is nothing to be surprised by when Allah grants his special servants abilities of such nature. Hafidhh Ibn Kathir writes: An example of this would be of the Angel Izra’eel Alaihi salaam, who at all times has the Lawh-e-Mahfooz (guarded tablet) in his sight, and it is through this he sees the whole world. He even visits every house on land and under water five times a day. [Tafsir Ibn Kathir, Surah Sajdah, under verse 11. Also in Tareek Ibn Kathir vol.1, Chapter on Lawh-e-Mahfooz] Apart from his servants, Allah has even given power to Shaytaan, who sits on his throne in the sea and sees you wherever you may be. [Surah Al-’Araaf, under verse 27] So if Allah can bestow such powers to a Kafir then why is it so difficult to believe that He can bestow such powers to the most beloved of his creation - Our Prophet [May Allah bless him and grant him peace]? The evidence provided above, was to demonstrate that the Prophet [May Allah bless him and grant him peace] is a witness over the whole of his Ummah - and this is what is meant by Hadhir/Nadhir. The Prophet [May Allah bless him and grant him peace] stated: "My life is better for you, you narrate Ahadith and Ahadith are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me. If I see a good deed I shall praise Allah Soobha Nahu Wata'ala, If I see a bad deed of yours I shall ask Allah Soobha Nahu Wata'ala to forgive you. [Majma-uz-Zwaa’id, vol.9, pg.24] All this implies, that the Prophet [May Allah bless him and grant him peace] is Hadhir/Nadhir over our actions. Hafidhh Ibn Kathir writes: On the Day of Judgment, the Prophet [May Allah bless him and grant him peace] will be a witness over our actions and the actions of the previous Ummahs. Even the Ummah of the Prophet [May Allah bless him and grant him peace] will bear witness to the fact that the previous Prophets conveyed the message of Allah Soobha Nahu Wata'la to their respective Ummahs. To this, the people from the previous Ummahs will say: ‘How can they testify when they were not present at that time?’ The Ummah of the Prophet [May Allah bless him and grant him peace] will reply: ‘We were informed by our Prophet [May Allah bless him and grant him peace] that the previous messengers had all conveyed the message from Allah Soobha Nahu Wata'ala.’ Then RasoolAllah [May Allah bless him and grant him peace] will himself bear witness to the fact that all the Prophets before him had conveyed their message from Allah Soobha Nahu Wata'ala to their respective Ummahs. [Tafsir Ibn Kathir, Surah Baqarah, under verse 143] On the Day of judgment there will be an objection to the certification of the Ummahs ,but there will be no objection to the word/certification of the Prophet [May Allah bless him and grant him peace]. In fact it will used as a decision, since the certification of the Ummah would be from what they heard (from Qur,an and Sunnah) but the certification of the Prophet [May Allah bless him and grant him peace] will be from what he had witnessed. Imam Bukhari Rahmatullah states: The Prophet [May Allah bless him and grant him peace] saw all the previous Prophets and their followers. This is the difference in the testimony of the Prophet [May Allah bless him and grant him peace] and that of his Ummah. [Sahih al Bukhari Chptr Al-Manaqib] From the above, it can be understood that the witness of Prophet Muhammad [May Allah bless him and grant him peace] will not be challengable on the Day of Judgement, because his witness will be observable.

Click here For more Aqaid e Ahl e Sunnat !

Read More

What is Biddah ? Every biddah is not shirk !

What is Biddah ? Every biddah is not shirk !

Concept of Bidah in Islam

Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly. Definition of Bid'ah  Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger. [Tirmizi chapter Il] Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah. (Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee). Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example: To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc. [Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi] Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic). (Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab). Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good). (Fathul Bari chap on Taravi by Hafidhh Asqalani). Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally. (Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya). From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation. Definition of BID'AH SAYYIAH Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace] Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'. [Mishkat Muslim, Bukhari chapter Ihtisam] The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah. RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers." [Bukhari & Muslim, Kitaab-ul-Haudh] From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith. A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah] The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc. RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire." [Muslim chapter Al-jumah] An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'. [Kitaab-ur-Rooh chap10] PROOF OF BID'AH HASANA Allah Ta'ala says in the Holy Qur'an: "And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them" Surah Al Hadeed, verse 27" This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them. RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished." (Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven). This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward. Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way. There are many examples, but for the moment we shall highlight two: Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah") ["Bukhari, Kitab Tahajud"] This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise. Ibn Hajr writes in his commentary to worship at a set time is permissible. [Fathul bari by Hafidhh Asqalani] 2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah] Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive. Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh] Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things. 1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana. 2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho. This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana. During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected." (Bukhari in Kitaab Fadhaa il-ul-Qur'an). The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een. During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu. ['Bukhari in Fadhaa il-ul-Qur'an'] Some examples of Bid'ah Hasana. Punctuation in the Qur'an Names of Surahs written in the Qur'an Mihrabs in the Masjid Minarets of Masjid Taqleed of the four schools of Fiqh Fixing congregational prayer times with the clock times These are all Bid'ah Hasana and have been accepted by the whole of the Ummah. In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an. So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan? In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this? In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah? Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia. These are some new actions done by the Sihaba and the pious which were not counted as Bidah Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)". [Ibn Taimiyyah in Al-Tawasul page 90] Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam) It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam) A few examples of these are: Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings). [Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah] All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum. The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.' Firstly: Not all the things mentioned earlier were started by the Companions. Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah] [Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah] According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so. In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims. Click here For more Aqaid e Ahl e Sunnat !

Read More