January 20, 2012

Some other miracles - Miracles

Some other miracles - Miracles

1. Says Hazart Qutubuddin Bakhtiyar Kaki (R.A), " I never saw Hazart Khwaja Gharib Nawaz (R.A) angry with anyone as long as I remained with him. One day, Hazart Khwaja Gharib Nawaz (R.A) accompanied me and a servant Shaikh Ali were going out. Suddenly a man caught hold Shaikh Ali of his clothes and started abusing him. Hazart Khwaja Gharib Nawaz (R.A) asked the reason of the dispute. He said " Shaikh Ali is debtor and is not repaying the amount given to him." Khwaja Sahib (R.A) said, "Leave him. He will repay your debt." But the man again insisted. So Khwaja Sahib (R.A) got angry and he spread his shawl on the ground and asked to take from the shawl amount equal to the debt and warned not to take more than debt. The man picked up the money certainly more than the debt and soon his hand dried up. So he started crying and asked for mercy. Khwaja Sahib (R.A) pardoned him and his hand recovered. The man immediately became the disciple of Khwaja Sahib (R.A).

2. It said that once Khwaja Sahib (R.A) was passing through a Jungle, some atheist dacoits came in his way. They used to snatch belonging of travelers and if the traveler was a Muslim they used to kill him as well. When these decoits faced Khwaja Sahib (R.A), there happened a miracle, The band of decoits who had been engaged in looting and killing the people, started trembling with fear, and fell on the feet of Khwaja Sahib (R.A) and said, "we are your slaves. Be kind to us" when they repented Khwaja Sahib (R.A) made them recite Kalima and thus they accepted Islam. Khwaja Sahib (R.A) forbade them for looting and murdering in the name of the Almighty.

3 . One day, a weeping old woman came to him and said, "Huzoor, the ruler had killed my innocent son. For God sake, help me."

Hearing the woman, Khwaja Sahib (R.A) was moved very much. He with his sceptre in his hand accompanied the old woman. Many followers and disciples also accompanied him. He arrived at the dead body of the boy, stood there silently and gazed at it for quite a long time. Then he stepped towards the body, put his hand on It said, " O boy, if you have been killed innocent, come to life by the grace of ALLAH." He just completed his sentence, the boy was alive. Khwaja Sahib (R.A) further said, " The man should be so close to ALLAH that his prayers are to accepted without any delay. If it is not, then he is not a Faqir."

4. Though Khwaja Sahib (R.A) had no means of income but he set up a langerkhana ( alms- house). The food was so abundant there that all the poor and needy of the city were fed with it. It is said that he directed the Chief of the alms- house to demand as much money as needed for the langarkana. The Chief used to come to him daily in the morning. On his arrival Khwaja Sahib (R.A) used to unfold the corner of his Musalla and asked him to take whatever required from the hidden treasury. He himself used to keep fast and broke it with the dried barley bread, weighing not more than five misqal (few grms)

5. A man came to him with the bad intention of killing him and showed great faith and loyalty to Khwaja Sahib (R.A). But his intention was revealed to Khwaja Sahib (R.A). So he said, "I am here, Do whatever you desire." Hearing this, the man started trembling and with great humbleness he told that it was not his own desire. Some other man wanted him to commit this heinous crime. Then he took out the dagger, and placed it before Khwaja Sahib (R.A) and asked for punishment. But Khwaja Sahib (R.A) said, " Revenge is not the practice of the Saints. Well, I pardon you." The man fell into the feet of Khwaja Sahib (R.A), repented, accepted Islam and became a disciple.

6. It is said, during the period of Khwaja Sahib (R.A) stay in Ajmer, the people from far and nearby, who went for the pilgrimage of Haj, on return used to tell that they have seen Khwaja Sahib (R.A) circumambulating the Khana-e-Kaaba; while in fact Khwaja Sahib (R.A) never want for Haj after his stay in Ajmer.

7. Once, Hazrat Khwaja Qutubuddin Bakhtiyar Kaki (R.A) was meeting with the king in the fort of Delhi. The other officials were also present there. Suddenly a characterless woman came there and asked justice. She requested the king to get her married, since she was under the state of mental pain. The king asked her to whom she wanted to be married, and which sort of agony she is facing, she said, "The fellow who is very close to you and called himself as Qutub has raped me. As a result I am pregnant. " Hearing the entire episode, all those present were shocked . They pulled down their heads with shame. Qutub Sahib (R.A) was also ashamed . He could do nothing but he turned his face towards Ajmer and called Khwaja Sahib (R.A) for his help. As and when Khwaja Sahib (R.A) heard cry of his dear disciple for help, he immediately reached there. He asked Qutub Sahib (R.A), "What is the matter ? Qutub Sahab (R.A) could not speak a single word and tears started rolling out of his eyes. The episode was revealed to Khwaja Sahib (R.A).

All this made Khwaja Sahib (R.A) very much angry. He turned to the crooked lady and said " O child, inside womb, your mother has alleged that Qutab Sahib (R.A) is your father. Tell whether it is true ?"

There was a clear voice, from inside the womb, heard by all present there. The child said, The statement is all wrong. The woman is a prostitute and has been sent by the enemies of Qutub Sahib (R.A) to insult and defame him." All the people were much surprised on hearing all about. The woman himself admitted her false allegation.

Khwaja Sahib (R.A) said, Only Allah can award honour and repute." And then he returned. Except Hazrat Khwaja Qutubuddin Bakhtiyar Kaki (R.A), all were much surprised on arrival and disappearance of Khwaja Sahib (R.A).

8. It is said that one day, one of his disciples came to him. Khwaja Sahib (R.A) was busy in offering prayers. When he finished his prayers and turned to the disciple the disciple said "huzoor the ruler of the city has ordered me to exile without any fault of mine. So I am in great trouble." Khwaja Sahib (R.A) kept silence for some time, then said, " Don’t worry he has been punished. "When the disciple returned to the city, he heard the news that the ruler fell from the back of the horse and has died.

9. One day, Khwaja Sahib (R.A) was sitting near Anna Sager, A shepherd with some calves passed by, He said to the shepherd, " Dear give me some milk. "The Shepherd took it as a joke and said " Baba, they are calves and do not give milk. Khwaja Sahib (R.A) smiled and pointed towards a female calf and said, "Brother, I will take her milk." When the shepherd laughed, Khwaja Sahib (R.A) insisted, "Just see". The shepherd was very much surprised when he saw that her udders had become large and were full of milk. So he milked the calf which was enough for 40 persons. Seeing it, the Shepherd fell into the feet of Khwaja Sahib (R.A) and became his disciple.

10. One day, Khwaja Sahib (R.A) was sitting among the disciples and preaching. Suddenly he saw something on his right side. He stood up as paying respect to somebody. It happened again and again as and when he glanced towards right side. When the assembly was over and people left away, one of his servants asked the reason as to why he had been standing up repeatedly on having a look at right side. Khwaja Sahib (R.A) said, "The Mazar of my Peer-o-Murshid is located in that direction. As I looked towards that direction, the Mazar came before my eyes, so I stood up to offer respect."

11. It was the assembly of the saints. Everyone of them agreed to show his miracles. Thus Khwaja Usman Harooni (R.A) turned his Musallah and took out some pieces of gold and gave them to a Durvesh and asked him to bring some sweets for all present their. Shaikh Ohuddin Kirmani (R.A) touched a piece of wood and it turned into gold.

When Khwaja Usman Harooni (R.A) insisted, Khwaja Gharib Nawaz (R.A) knew through Divine inspiration that one of the persons of the present assembly is hungry but could not tell others because of modesty . Thus Khwaja Sahib (R.A) took out four barley Rotis and put them before the person.

A Beneficial Lesson - Miracles

A Beneficial Lesson - Miracles
Dear Islamic Brethren! A question might arise in someone's mind that we should only seek from Allah and He is the one who gives. How can it be that someone asks for eyes from Khwaja Sahib and He gives it? The answer is that as a matter of fact Allah is the one who gives. If someone from the creatures gives anything, he actually takes it from Allah and then gives it. No one can give, even a small portion, without the bestowal of Allah every thing can happen.

If someone asks Khwaja Sahib for vision and if He gives it by the grace of Allah, the, after all what is there which is unexplainable? This problem has been solved today by the medical field! Everyone knows that today by operation the doctors put the eves of the dead in a blind person and give him vision. Similarly, Khwaja Gharib Nawaz cured the blindness of a blind person by spiritual power bestowed upon Him by Allah.

Anyway, if someone has this belief that Allah has not bestowed any powers to any Prophet or Saint to cure someone, at all than such a person is falsifying the order of the Quran:

And I heal the born blind and the leper and I make the dead alive by the command of Allah.

Did you see? Hazrate Sayyed-e-na Isa is openly announcing that by the grace of Allah I can give sight to those who are born blind and can cure those suffering from leprosy. In fact, I can even make the dead one alive.

By the grace of Allah the Prophets are bestowed with different kind of powers and by the beneficence of the Prophets the Saints are also bestowed with marvels, therefore they can also cure a lot of things.

The Enliver of faith is Ghous (Shaikh Abdul Qadir Jilani and Khwaja is the Helper of faith. 'O, Hasan! Why should not your faith remain safe-guarded.

The Blind Acquired Vision - Miracles

The Blind Acquired Vision
It is narrated that once Aurangzeb Alamgir went to the glorious Shrine of the King of India Khwaja Gharib Nawaz. Within the boundary a blind beggar was crying out, Ya Khwaja Gharib Nawaz! Restore my sight. He asked this beggar, Baba! How long has it been since asking for the vision? He said that it has been ages but my wish is unfulfilled. He said that I shall return in a short time after paying a visit to the Holy Shrine, if your eyes gain vision very well, otherwise I will have you killed. After saying this the King called for the guards to keep an eye on the beggar, and King went inside to pay his respect.

On the other hand, the beggar started lamenting and kept requesting while weeping, "Ya Khwaja! First the deal was of eyes only but now it involves life, if you do not show mercy I will be killed." When the King returned after paying his respect, His eyes had acquired the vision. The King smiled and said that until now you were asking without devoting heart and concentration, and now because of fear of life you asked from your heart, hence your was fulfilled.

Khwaja now look towards the sinner with a vision full of cure. The disease of committing sins has overpowered this sinful being.

Made Corpse - Alive - Miracles

Made Corpse - Alive - Miracles
Once the ruler of Ajmer Sharif hanged an innocent person and sent a message to his mother to come and collect the body of her son. But his mother instead of going there went weeping to the Noble Shelter of the helpless, Sarkaar Gharib Nawaz Hasan Sanjari and requested, "Ah! My support has been snatched away, my house has been ruined, Ya Gharib Nawaz I had only one son who has been hanged by the cruel ruler for no guilt." After hearing this, He became wrathful and stood up and said, take me to your son's body, hence He along with her came to the dead body and pointed towards it and said, "O dead person! If the ruler of the time has hanged you unjustly then by the order of Allah stand up. "Immediately there was some movement in the body and dead person became alive and stood up".

Dear Islamic Brethren! Let us hope that Satan does not give the evil suggestion that to give life and death is only the work of Allah, how can any person do this? Then, the answer to this is that no doubt Allah is the only one who can do this but He can by His omnipotence give whatever rights to whom ever He wants. Look giving life to the non-living is the work of Allah but by the rights given by Allah Hazrate Sayyed-e-na Isa can also do this. Hence it states in the Holy Quran:

That I make a form out of clay like a bird for you than blow my breath in it and it Becomes a bird at once by the command of Allah.

The Leftover of Majzoob (One Lost in Divine Mediation) - Miracles

The Leftover of Majzoob (One Lost in Divine Mediation)

An incident of the childhood of Hazrat Sayyed-e-na Khwaja Gharib Nawaz is that once He was watering His garden when the famous majzoob of that period Hazrate Sayyed-e-na Ibrahim Qandouzi entered the garden. The moment He saw that pious person, He immediately left all the work and ran and greeted Him with salaam, kissed His hands and made Him sit under the shadows of a tree, with respect and then presented a bunch of grapes to Him with great submissiveness.

The friend of Allah was flattered by the way of the young gardener. He happily, took out a piece of Khali (oilcake) from his pouch and had a bite from it and then put into Khwaja Sahib's mouth. As soon as the piece of Khali went down the throughout, the feelings of Khwaja Sahib's heart changed and the heart became disgusted towards the world. He sold everything which he owned, including a garden which he inherited, and a windmill, at a very minimal cost and spent all the money and other possessions in the path leading to Allah. And took permission from his mother and left the house, at the age of fifteen years for the path leading to Allah in order to earn religious education. Allah bestowed a lot of blessings on Him and He became a leader of Saints and the uncrowned King of India.

The ones who spend the night sleeping negli-gently are awakened by. The years and years of sleepless nights of Yours.



Freedom from Punishment of Grave - Miracles

Freedom from Punishment of Grave

Hazrat Sayyed-e-na Khwaja Gharib Nawaz went to attend the funeral of one of his disciples. After performing the funeral prayers He lowered him into the grave with His hands. Hazrat Sayyed-e-na Bakhtiyaar Kaaki says that after the burial almost everyone left, but Huzoor Khwaja Gharib Nawaz remained sitting at his grave. Suddenly, He became sad. After sometime He said (all praise be to Allah) and became satisfied. On my request He said that the angels of punishment came to my disciple on which I became worried.

Meanwhile, my mentor Hazrat Sayyed-e-na Khwaja Usman Harooni came and recommended for him in from of the angels, 'O, angels! This person is a disciple of my disciple, Moinuddin leave him. The angels said that he was a very big sinner. This conversation was going on that a voice was heard saying,
"O angels we have pardoned this disciple of Moinuddin Chisty for the sake of Usman for Harooni.":

Dear Islamic Brethren! From this incident a lesson is learnt that we should become a disciple of some perfect mentor, since because of him the punishment of the grave can be refrained.

Camels Remained Sitting - Miracles

Camels Remained Sitting - Miracles

When Sayyed-e-na Khwaja Gharib Nawaz came to Ajmer Sharif foremost He sat under a peepul tree. This place was reserved for the camels of the Hindu raja, Prithvi Raj, of that place. The servants of the raja came and started being rough on him and rudely said that your people are resting on the place ment for the camels of the raja.

Khwaja Sahib said, "fine we people will go, may your camels remain seated here." Hence the camels were made to sit over there. In the morning the camel-driver came and tried to make the camels stand up, but even after trying everything the camels did not stand up. They got scared and went to the grand presence of Hazrat Sayyed-e-na Khwaja Sahib and shamefully begged for forgiveness, for the rudeness. The uncrowned King of India Sayyed-e-na Khwaja Gharib Nawaz said, "Go by the order of Allah your camels have stood up." When they returned all the camels were infact standing up.

Khwaja-e-Hind your saintly court is so grand. Never did anyone return with any unfulfilled need from there.

THE TERRIFYING MAGICIAN - Miracles

THE TERRIFYING MAGICIAN

The grand Mentor of the Chistia Saintly Line Hazrat-e-Sayyed-e-na Khawaja Ghareeb Nawaz (the sustainer of the poor) Hasan Sanjari on the visit to Madeenah Munawwara received the honour of being called Moinuddin (helper of faith) from the King of Madeenah, the Leader of the Prophets, the Enlightened Prophet and was ordered to go to Ajmair for the sake of preaching the religion. Hence, Sayyed-e-na Sultan-ul-Hind (king of India) Khawaja Ghareeb Nawaz came to Ajmair Sharif. Due to his preaching large number of people started embracing Islam.

The Hindu ruler over there, Prithvi Raj, started getting very much irritated by this. Hence, he prepared his most dangerous and Terrifying Magician Ajay Pal Jogi to battle with Khawaja Ghareeb Nawaz Ajay Pal Jogi, along with his disciples went to Khawaja Sahib. After seeing the agitation of the muslims Huzoor Ghareeb Nawaz formed a fort (hisar) around the Muslims and ordered that no Muslim should go out of this fort. On the other hand, the magicians started pouring water, fire and pelting stones with their magic power, but all these attacks were of no use once they reached the fort.

Now, with the help of magic, they made thousands of snakes come down from the mountain and go towards Khawaja Sahib and the Muslims, but as soon as they reached the fort they died. When the disciples failed, their teacher, the terrifying magician Ajay Pal Jogi, started showing different tricks due to magic. But on reaching close to the fort everything used to vanish. After he failed to do anything he got very angry and he tossed his Dear-Skin in the air and sat on it and flew very high in the air. The Muslims got confused that who knows what sort of trouble will he create from up there. Ghareeb Nawaz smiled on this action of his. He signalled His blessed shoes.

On receiving the signal they shoe also flew very fast, chasing the Magician. And in no time they reached up and started hitting head. He started descending as he received those hits. He came down ashamed and fell down at the feet of King Ghareeb Nawaz and he repented from the Hindu philosophy and became a Muslim. He received the Islamic name Abdullah from Him, and he received great attention from Khawaja Sahib and attained a grand rank in the sainthood ship, and became famous by the name of Abdullah Biyabani

Terrifying Magician :
The grand Mentor of the Line Hazrat-e-Sayed-e-na Khwaja Gharib Nawaz (the sustainer of the poor) Hasan Sanjari on the visit to Madeenah Munawwara received the honor of being called Moinuddin (helper of faith) from the King of Madeenah, the Leader of the Prophets, the Enlightened Prophet and was ordered to go to Ajmer for the sake of preaching the religion. Hence, Sayyed-e-na Sultan-ul-Hind (king of India) Khwaja Gharib Nawaz came to Ajmer Sharif. Due to his preaching large number of people started embracing Islam in large number.

The Hindu ruler over there, Prithvi Raj, started getting very much irritated by this. Hence, he prepared his most dangerous and Terrifying Magician Ajay Pal jogi to battle with Khwaja Gharib Nawaz Ajay pal jogi, along with his disciples went to Khwaja Sahib. After seeing the agitation of the Muslims Huzoor Gharib Nawaz formed a fort (hisar) around the Muslims and ordered that no Muslim should go out of this fort. On the other hand, the magicians started pouring water, fire and pelting stones with their magic power, but all these attacks were of no use once they reached the fort.

Now, with the help of magic, they made thousands of snakes come down from the mountain and go towards Khwaja Sahib and the Muslims, but as soon as they reached the fort they died. When the disciples failed, their teacher, the terrifying magician ajay pal jogi, started showing different tricks due to magic. But on reaching close to the fort everything used to vanish. After he failed to do anything he got very angry and he tossed his Dear-skin in the air and sat on it and flew very high in the air. The Muslims got confused that who knows what sort of trouble will he create from up there.

Gharib Nawaz smiled on this action of his. He signaled His blessed shoes. On receiving the signal they also flew very fast, chasing the Magician. And in no time they reached up and started beating on his head. He started descending as He received those hits. He came down ashamed and fell down at the feet of King Gharib Nawaz and then repented from the Hindu philosophy and became Muslim. He received the Islamic name Abdullah from Him, and he received great attention from Khwaja Sahib and attained a grand rank in the sainthood ship, and became famous by the name of Abdullah Biyabani.

News Of Unseen Miracles

News Of Unseen
One day Hazrate Sayyed-ena Hazrat-e-Sayyed-e-na Sheikh Auhad-ud-Deen Kirmani and Hazrate Sayyed-e-na Sheikh Shahab-ud-Din Soharwardi were sitting in one place, a boy (Sultan Shams-ud-Din Altamsh) passed from there, carrying a bow and arrow. On seeing him Huzoor Gharib Nawaz said that, this child will become the king of Delhi, and ultimately this was what happened, after a short period of time he became the King of Delhi.

The word which came out of Your mouth finally did occur. When said during daylight that it is night, night indeed did it became.

Dear Islamic Brethren! It is possible that Satan might put the deceiving thought in someone's heart that the knowledge of the unseen is with Allah only, how did Khwaja Gharib Nawaz give the news of the unseen? The entreaty to this is that no doubt Allah is the one who has the knowledge of the unseen and the seen. His knowledge of the unseen is His own and has been there since always, whereas the knowledge of the unseen which the Prophets and the Saints have is given to them and was not always with them. They have it from the time Allah gave them and have as much as they were given. They do not have even the minimum without Him telling them.

It is possible that someone might get this deceiving thought that when Allah revealed it then the secret did not remain secret. The answer to this is mentioned ahead that the Quran has stated the knowledge of the unseen of the Prophets is the knowledge of the unseen. Now the knowledge of how much was given or revealed is with the Giver and the receiver. It stated about the knowledge of the unseen of Divinely chosen of all the Prophets and the Apostles: And he is not niggardly as to the disclosing of unseen. On the basis of this Quranic verse it states in Khazin, 'It means that the King of Madeenah receives the knowledge of the unseen so He does not hide it from you but infact teaches you." It is learnt from this verse and its commentary that Allah's Beloved, the one knowing hidden things teaches people the knowledge of the unseen and it is obvious that the one who knows it, is the one who teaches it. It states about the knowledge of the unseen of Is a that: And tell to you whatever you eat and what you store in your houses. No Doubt, in these things there is a great sign for you if you believe.

Dear Islamic Brethren! In the above verse Sayyed-ena Isa very clearly announces that what ever you eat is revealed to me and whatever you save and keep at home is also revealed. If this is not the knowledge of unseen then what is this? When greatness of Hazrate Sayyed-e-na Isa is so grand then what about the greatness of the master of Is a, the wonderful Mustafa? What is it that must have been left hidden from him? He has with his eyes seen Allah who is the unseen of unseen.

What other hidden secret could remain hide from you When Allah did not hide His ownself from you billions of durood on you.

Anyway Allah has given the knowledge of the unseen to the Prophets and surely to renounce that the Prophets have this knowledge means the refusal to accept the above Quranic verses. The greatness of the Prophets is very grand, and due to the bounty of the Prophets even the Saints can give the news of the unseen. Hence Shaikh Abdul Haq muhaddis Dehlavi has quoted Huzoor Ghouse-ul-Azam in AL-AKHBAAR-UL-AKHYAAR: Had the shariah no prohibited me to speak I would have told you what you eat at home and was kept there, I know the inside and outside of yours, because you are like a glass in front of me. Hazrat-e-Maulana Roomi says in MASNAWI SHARIF:

The divine tablet is in front of the eyes of the Saints. Which is free from any error.

GATHERING FOR QUR’AN RECITATION & ZIKR (HADEETH # 34 - 36)

GATHERING FOR QUR’AN RECITATION & ZIKR (HADEETH # 34 - 36)

Reciting the Holy Qur’an carries great reward, is one of the best Sunnahs, and the number of Ahadeeth describing its merits are numerous. The intention here is to list only the merits of gathering to recite the Qur’an and supplicate – not to list the merits of reading the Holy Qur’an itself.

Hadeeth 34

Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)

It is mentioned in Tafseer Rooh-ul-Bayan that when the recitation of the Qur’an is completed, 4000 angels say Aameen on the supplication after it, and they pray for the forgiveness of the reader(s).

Imam Nawawi mentions in “Al Azkaar” that the famous Sahabi Syedna Anas (Allah be well pleased with him) used to call people to his house to attend the supplication after the completion of Holy Qur’an’s recitation.

Hadeeth 35

Abu Huraira (Allah be well pleased with him) reported Allah's Apostle (peace and blessings be upon him) as saying that Allah has mobile squads of angels, who have no other work (to attend to) but to follow the assemblies of Zikr and when they find such assemblies in which there is Zikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Zikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from? They say: We come from Your servants upon the earth who had been glorifying You (reciting Subhan Allah), uttering Your Greatness (saying Allah o-Akbar) and uttering Your Oneness (La ilaha ill Allah) and praising You (uttering al-Hamdu Lillah) and begging of You. He would say: What do they beg of Me? They would say: They beg of You the Your Paradise. He (Allah) would say: Have they seen My Paradise? They said: No, our Lord. He would say: (What it would be then) if they were to see My Paradise? They (the angels) said: They seek Your protection. He (Allah) would say: Against what do they seek My protection? They (the angels) would say: Our Lord, from the Hell-Fire. He (Allah) would say: Have they seen My Fire? They would say: No. He (Allah) would say: What it would be if they were to see My Fire? They would say: They beg of You forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (Allah) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate –(Muslim, Bukhari, Tirmizi, and Nasa'i)

Hadeeth 36

Reported Abu Huraira (Allah be well pleased with him), that the Holy Prophet (peace and blessings be upon him) said, “When you pray for a dead man, make your prayer sincere for him” (Abu Daud, Ibn Majah)

PERFORMING SACRIFICE (HADEETH # 32 - 33)

PERFORMING SACRIFICE (HADEETH # 32 - 33)

Hadeeth 32

Reported S. 'A'isha (Allah be well pleased with her) : Allah’s Messenger (peace and blessings be upon him) commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah,” O Allah, accept on behalf of Muhammad and the family of Muhammad and the Umma of Muhammad”). (Muslim)

The Holy Prophet (peace and blessings be upon him) slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his Holy Prophethood. (Nasbur Raaya, Allama Zailee)

The evidence here is that the Holy Prophet sacrificed animals and donated its reward to his entire Ummah – which includes both the living and the dead – i.e. all those who existed in his time and to all those who were to come after him, until the last day.

Hadeeth 33

Hazrat Hanash (Allah be well pleased with him) said: I saw Ali (Allah be well pleased with him) sacrificing two rams; so I asked him: What is this? He replied. The Apostle of Allah enjoined upon me to sacrifice on his behalf, so that is what I am doing. (Abu Daud)

Whilst most Muslims do offer sacrifice for themselves, their relatives (alive and deceased) etc., they should also remember the above Hadeeth, and offer a sacrifice on behalf of the Holy Prophet (peace and blessings be upon him). May Allah grant us Tawfeeq - Aameen.

PLANTING OF TREES (HADEETH # 31)

PLANTING OF TREES (HADEETH # 31)

Hadeeth 31

Ibn Abbas (Allah be well pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.(Muslim)

Imam Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of the Qur'an over the grave due to the above Hadeeth, because if relief from punishment is hoped for through the glorification of date-palm stalks, then the recitation of the Qur'an is more deserving yet, and Allah knows best." This Hadeeth also constitutes a legal basis for the planting of trees at the site of graves.

Among the Companions Hazrat Abu Barza al-Aslami (Allah be well pleased with him) and Hazrat Burayda (Allah be well pleased with him) asked to be buried together with two fresh stalks. Imam Suyuti mentioned this in “Sharh al-sudur”.

READING OF QUR’AN AND ZIKR (HADEETH # 25 - 30)

READING OF QUR’AN AND ZIKR (HADEETH # 25 - 30)

Hadeeth 25

Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Holy Prophet (peace and blessings be upon him) has said, "that if anyone dies amongst you then do not keep it, send it towards the Kabr, and after burying it, Stand before its head side and recite the first Ruku of "Surah Bakarah", i.e. from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of "Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen. (Mishkaat).

Hadeeth 26

The Holy Prophet said: "Recite Ya Seen [Qur'an 36] over your dead." (Abu Daud, Nasai, Ibn Majah)

Hadeeth 27

Ata' ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be well pleased with him) say: I heard the Holy Prophet say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its closure when he lies in the grave." (Tabarani)

Hadeeth 28

The Holy Prophet (peace and blessings be upon him) said, "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." (Ibn Majah).

The underlined words “a copy of the Qur'an he might have left to an heir” are an ample proof that when the heir will read from it, the reward will be passed on to the deceased.!!!

Hadeeth 29

Jaber reported: We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer”? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)

Hadeeth 30

Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim – part of a longer Hadeeth.)

It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Qur'an, supplicating for the deceased, exhortation, and the stories of the Holy Prophets etc. Imam Shafie said that it is better to recite the Holy Qur’an and all those present should also recite – and it is better if the entire Qur’an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.

It is the opinion of most scholars that when visiting the graveyard, a person should recite the following Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the heart of the Holy Qur’an), Surah Ikhlas (equal to one third of Holy Qur’an in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).

FASTING (HADEETH # 21 - 24)

FASTING (HADEETH # 21 - 24)

Hadeeth 21

Ibn Abbas (Allah be well pleased with him) reports that a woman traveled in a boat and pledged that should Allah save her life, she would fast for a month. She was saved but she did not fast before she died. Her daughter or her sister asked the Holy Prophet about that and he ordered her to fast on behalf of the deceased woman. (Abu-Daud, Nasai, Ahmad and others).

Hadeeth 22

"A woman came to the Holy Prophet (May Allah bless him and give him peace) and said, 'I have given charity on behalf of my dead mother by giving away her female servant.' The Holy Prophet answered, 'You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].' The woman then said, 'She used to owe fasts, can I fast on her behalf?' He answered, 'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her behalf?' The Holy Prophet answered, 'Yes. You may perform Hajj on her behalf." (Tirmizi)

Hadeeth 23

Narrated `Aisha (Allah be well pleased with her): Allah's Apostle said, "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf." (Bukhari)

Hadeeth 24

Narrated Ibn `Abbas (Allah be well pleased with him): A man came to the Holy Prophet (peace and blessings be upon him) and said, "O Allah's Apostle! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Holy Prophet replied in the affirmative and said, "Allah's debts have more right to be paid." In another narration a woman is reported to have said, "My sister died..." (Bukhari)

SETTLING OF DEBTS. (HADEETH # 19 - 20)

SETTLING OF DEBTS. (HADEETH # 19 - 20)

It is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone (whether related to him or not) could pay it on his behalf, and the deceased would be absolved of the burden. The benefit from a living person to the deceased is very apparent. If the case is such and the deceased person may benefit by a financial payment, why should he not benefit by a gift made of the reward for a good action?

Hadeeth 19

Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet said, "I am more closer to the believers than their own selves, so whoever (of them) dies while being in debt and leaves nothing for its repayment, then we are to pay his debts on his behalf and whoever (among the believers) dies leaving some property, then that property is for his heirs." (Bukhari)

Hadeeth 20

Narrated Salama bin Al-Akwa (Allah be well pleased with him) : Once, while we were sitting in the company of Holy Prophet, a dead man was brought. The Holy Prophet was requested to lead the funeral prayer for the deceased. He said, "Is he in debt?" The people replied in the negative. He said, "Has he left any wealth?" They said, "No." So, he led his funeral prayer. Another dead man was brought and the people said, "O Allah's Apostle! Lead his funeral prayer." The Holy Prophet said, "Is he in debt?" They said, "Yes." He said, "Has he left any wealth?" They said, ''Three Dinars." So, he led the prayer. Then a third dead man was brought and the people said (to the Holy Prophet), Please lead his funeral prayer." He said, "Has he left any wealth?" They said, "No." He asked, "Is he in debt?" They said, ("Yes! He has to pay) three Diners.', He (refused to pray and) said, "Then pray for your (dead) companion." Abu Qatadah said, "O Allah's Apostle! Lead his funeral prayer, and I will pay his debt." So, he led the prayer. (Bukhari)

GIVING OF CHARITY / SADAQAH (HADEETH 14 - 18)

GIVING OF CHARITY / SADAQAH (HADEETH # 14 - 18)
Hadeeth 14

Abu Huraira (Allah be well pleased with him) reported that a person said to Allah's Apostle (peace and blessings be upon him): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqah on his behalf? He (the Holy Prophet) said: Yes. (Muslim)

Hadeeth 15

Syeda A'isha (Allah be well pleased with her) reported that a man said to Allah's Apostle (peace and blessings be upon him): My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqah'. Will I be entitled to reward if I give charity on her behalf? He (the Holy Prophet) said: “Yes”. (Muslim)

Hadeeth 16

Anas b. Malik (Allah be well pleased with him) is reported as saying: Abu Talha was the one among the Ansar of Medina who possessed the largest property and among his property he valued most was his garden known as Bairaha' which was opposite the mosque, and the Messenger of Allah (peace and blessings be upon him) often visited it and he drank of its sweet water. When this verse was revealed:" You will never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha got up and, going to Allah's Messenger (peace and blessings be upon him), said: Allah says in His Book:" You will never attain righteousness till you give freely of what you love," and the dearest of my property is Bairaha' so I give it as Sadaqah to Allah from Whom I hope for reward for it and the treasure with Allah; so spend it, Messenger of Allah, on whatever purpose you deem it proper. The Messenger of Allah (peace and blessings be upon him) said: Bravo! That is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the nearest relatives and his cousins on his father's side. (Muslim, Bukhari). It is said that Abu Talha donated it on behalf of his mother.

Hadeeth 17

Narrated Sa'd ibn Ubadah (Allah be well pleased with him): Sa'd asked: Apostle of Allah, Umm Sa'd has died; what form of sadaqah is best? He replied: Water (is best). He dug a well and said: It is for Umm Sa'd. (Abu Daud, Mishkaat)

Hadeeth 18

Narrated Ibn `Abbas (Allah be well pleased with him): The mother of Sa`d bin 'Ubada died in his absence. He said, "O Allah's Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqah on her behalf?" The Prophet said, "Yes," Sa`d said, "I make you a witness that I gave my garden called Al Makhraf in charity on her behalf." (Bukhari)

VISITING GRAVEYARDS

VISITING GRAVEYARDS. (HADEETH # 10 - 11)

Hadeeth 10

Sulaiman b. Buraida (Allah be well pleased with him) narrated on the authority of his father that the Messenger of Allah (peace and blessings be upon him) used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr:" Peace be upon the inhabitants of the city (i. e. graveyard)." In the hadeeth transmitted by Zuhair (the words are):" Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and Allah willing we shall join you. I beg of Allah peace for us and for you." (Muslim)



Hadeeth 11




Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet (peace and blessings be upon him)said while standing near the graves of the martyrs of Uhud, “I bear witness that you are alive in the sight of Allah.” Then turning towards those present he said, “So visit them, and greet them – I swear by the One in whose power lies my life, they will answer back to whoever greets them until the Last Day.” (Hakim, Baihaqi)

There are numerous Ahadeeth about supplications to be made when visiting the graveyard – the benefit of which to one’s self and to the deceased, it quite evident.

Also note that there are several other Ahadeeth that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).

PROOFS FROM THE HADEETH

GENERAL PERMISSIONS (HADEETH # 1 - 4)

Hadeeth 1

Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). (Muslim)

Hadeeth 2

The Holy Prophet (peace and blessings be upon him)said, "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." (Ibn Majah)

Hadeeth 3

Narrated Abdullah ibn Amr ibn al-'Aas (Allah be well pleased with him): Al-'As ibn Wa'il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah . He, therefore, came to the Holy Prophet and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf? The Apostle of Allah said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. (Abu Daud)

Hadeeth 4

Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)


FUNERALS (HADEETH # 5 - 9)

When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty. But see the importance attached to the more and more people joining the prayer. And the benefit reaching the deceased person is obvious.

Hadeeth 5

Syeda 'A'isha (Allah be well pleased with her) reported Allah's Apostle (peace and blessings be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Muslim)

Hadeeth 6

'Abdullah b. 'Abbas (Allah be well pleased with him) reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I have heard Allah's Messenger (peace and blessings be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)

Hadeeth 7

Narrated Syedna Uthman ibn Affan (Allah be well pleased with him): Whenever the Holy Prophet (peace and blessings be upon him) became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now”. (Abu Daud)

Hadeeth 8

It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (peace and blessings be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them. (Muslim, Bukhari, Mishkaat)

Hadeeth 9

Reported S. Jaber (Allah be well pleased with him): We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer”? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)

PROOFS FROM HOLY QUR’AN

PROOFS FROM HOLY QUR’AN

Verse 1
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.”. (Surah Hashr 59:10)

Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Holy Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit? And to top it all, Allah the Almighty has approved and praised their action!

Verse 2

"O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established." (Surah Ibrahim 14:41)

The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.

Verse 3

And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds. (Surah Toor 52:21).”

This verse says that children will be admitted into Paradise because of the righteousness of the parents.

Verse 4

And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young." (Surah Bani Israel 17:24)

This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion? Will not the command of Allah hold any benefit for the deceased parent?? It certainly does.

Also note that there are several other verses from the Holy Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).

Readers are requested to reflect on the fact that the above verses are part of the Holy Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.

Fateha and Esaale Sawaab is permissible in Islam

Fateha and Esaale Sawaab is permissible in Islam


1. All the Ulama-e-Haq and the Buzrugaan-e-Deen hold the belief that to send Esaale Sawaab to the souls of the deceased is permissible.

2. It is permissible for a Muslim to send the Sawaab of his deeds, such a Salaah, Saum, Zakaah, Hajj, Sadaqa, etc. to others. (Hidaya)

3. If a person kept Fast, performed his or her Salaah, or gave Sadaqa and then sent this Sawaab to another person, either living or deceased, then to do so is permissible, and that Sawaab reaches the said person. (Bahrur Raa'iq)

4. Hazrat Anas (radi Allahu anhu) asked the Prophet (sallal laahu alaihi wasallam): "If we send Sawaab to the deceased, give Sadaqa and Khayraat and ask Du'a for them, does this reach them?" The Prophet (sallal laahu alaihi wasallam) said: "Verily it reaches them. Read Salaah for them as you read for yourself and fast for them as you fast for yourself. In other words, make Esaale Sawaab of Salaah and Saum for them." The meaning of this Hadith Shareef is that we should send the Sawaab of our actions to the deceased, since in reality one cannot perform Salaah and keep fast for another person or on his behalf, but we can send the Sawaab of our actions to them.

5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) has stated: "On the Days of Eid, the 10th of Muharram, the first Friday of Rajab, on Shabbe Baraat, and on Thursday nights, the souls of the deceased are left free to go to their homes, wherein they go and ask for Sadaqa and Khayraat. If they do not receive any Du'a or Fateha, then they return to their graves saddened and disappointed and they say, 'O Allah! They have deprived us, You deprive them'".

6. The Prophet (sallal laahu alaihi wasallam) as said: "When a person passes away and the family of the deceased gives Sadaqa, Khayraat and makes Du'a for him, then Sayyiduna Jibraeel (alaihis salaam) takes it to them in their graves on a tray that is beautifully decorated. When they receive this, they become so pleased as if someone in the world becomes pleased on receiving a gift, and his neighbour who has not received any Sawaab becomes sad".

7. Hazrat Sa'ad ibn Ubaadah (radi Allahu anhu) once came to the Prophet (sallal laahu alaihi wasallam) and said: "Ya Rasoolallah (sallal laahu alaihi wasallam)! My mother has passed away. What can I do for Esaale Sawaab?" The Prophet (sallal laahu alaihi wasallam) said: "Prepare a well for water". When the well was prepared, Rasoolullah (sallal laahu alaihi wasallam) went close to the well and made Du'a: "This is for the Esaale Sawaab for the mother of Saad". While making this Du'a, he raised his hands high, and after Du'a, he turned his hands over his blessed face.

8. For those who object to Fateha and Du'a, the following is for their perusal:-

8.1 It is allowed to make Du'a in front of the Niyaz (offering), as this is what the Prophet (sallal laahu alaihi wasallam) did by coming close to the well to make Du'a.

8.2 It is allowed to lift up the hands for Du'a and to end the Du'a by turning the hands over the face.

8.3 It is preferable to call a pious person to make the Du'a.

8.4 To make Fateha on Niyaz is allowed. If it were not, then the Prophet (sallal laahu alaihi wasallam) would not have made Du'a near the water, but would have said that the intention was sufficient.

8.5 For the person to obtain the Sawaab, it is not necessary to feed the Niyaz first, but Du'a can be made before this since the Prophet (sallal laahu alaihi wasallam) made Du'a even before any person drank out of the well.

9. Whosoever makes Khatam of the Holy Quran and then makes Du'a, 4 000 Angels say Aameen on his Du'a. They then continue making Du'a for him and they continue asking blessings for him until the morning or afternoon. (Tafseer Roohul Bayaan)

10. At the time of Khatam Shareef, there is a flow of mercy and to make Du'a after completing the Quran is Mustahab.

11. When Hazrat Anas (radi Allahu anhu) used to complete the Holy Quran, then he would call all his family and friends and make Du'a. (Jila'ul Afhaam)

12. When making Fateha, one should follow the proceedure of the pious Saints. When making the Fateha, send the Sawaab to the Prophet (sallal laahu alaihi wasallam), the pious servants, the Companions, and then through their blessing, ask for it to be sent to the soul of the deceased. This is the prescribed method, and this is the method that the Ahle Sunnah has always followed.

13. By making Esaale Sawaab, it gives comfort to the deceased, pleases them, saves them from the torment of the grave, elevates their status and causes benefit to the sender as well as the receiver.

Glossary

Glossary

Explanation of Islamic Terms

Alim: One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.

Barakah: Literally means "blessings". It refers to the experiencing of abundance in things, which are apparently insignificant or little, both in value and amount.

Bid’ah: Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibadah. A bid'ah is a major sin in Islam.

Dua ul-maghfirah: Supplicating to Allah Ta'ala and asking Him for His forgiveness.

I’la: Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ‘i la’.

Fard: Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.

Fatwa: A formal legal opinion or verdict in Islamic law.

Ghayr mahram: Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.

Ghibah: Slander or backbiting.

Hayd: Monthly periods or menstruation experienced by a woman.

Hajj: Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.

Halal: That which is lawful or permissible in Islam.

Haram: That which is unlawful or prohibited in Islam.

Hur: Refers to the large-eyed women of jannah, promised to the believers.

Ibadah: Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'ala.

Iddah: A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on iddah.

Ihram: Two pieces of unstitched cloth donned by the person performing hajj or umrah.

Jahannam: Hell.

Jama’ah: A group, party, community.

Jannah: Paradise.

Kafir: Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallahu ‘alayhi wa sallam as the final messenger of Allah.

Kaffarah: Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffarah.

Khula: Divorce at the instance of the wife who must pay compensation. For further details, refer to the chapter on khula.

Kuffar: Plural of kafir.

Li'an: Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'an.

Madrasah: Literally means "a school". Also used to refer to a religious school.

Maghrib: Literally means "evening or sunset". Also refers to the time of sunset and the salat that is offered thereafter.

Mahr: Dower or bridal money.

Mahram: Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.

Mahrul mithl: The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.

Masa'il: Plural of mas'ala.

Mas'ala: Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.

Mustahab: Literally means "preferable or desirable". Refers to that act which was carried out by Rasulullah sallallahu alayhi wa sallam or the Sahabah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.

Nafl: Optional.

Nadhr: A vow or solemn pledge.

Nifas: Refers to the flowing of blood after child-birth.

Nikah: Marriage.

Perdah: An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijab". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.

Qada: Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.

Qadiani: A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.

Qiblah: The direction in which one faces when offering salat.

Qurbani: Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'ala on the day of idul-Ad'ha and the two days following it.

Rahmah: Mercy.

Ramadan: The ninth month of the Islamic calendar which is regarded as the most sacred month.

Salam: Literally means "peace".

Shari‘ah: The Islamic Law.

Shaytan: Satan or the devil.

Shi’ah: A heretical sect found primarily in Iran.

Sunnat-e-Mu’akkadah: Refers to those actions which Rasulullah sallallahu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.

Sunni: Refers to those who belong to the Ahlus Sunnah wal Jama'ah. This term is generally used as an opposite to Sh i ‘ah.

Surmah: Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.

Talaq: Divorce.

Talaq-e-kinayah: A divorce that is issued in vague terms without clearly uttering the words of talaq.

Talaq-e-sarih: A divorce that is issued in clear terms without leaving any vagueness or doubt.

Talaqul ba'in: A divorce, which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talaqul ba'in, he will have to remarry her, i.e. their nikah will have to be re-performed.

Talaqul mughallazah: A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.

Talaqur raj'ai : A revocable divorce.

For further details with regard to all the above forms of talaq, refer to the relevant chapters.

Ulama: Plural of alim.

Ummah: Literally means "community or nation". Here it refers to the Muslim community and nation.

Wajib: Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fasiq and entails punishment.

Wali: In the context of marriage or divorce, it refers to the legal guardian of a minor.

Walimah: Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.

Wudu: Literally means "purity or cleanliness". In Islamic terminology, it refers to the act of washing oneself before offering salat.

Zihar: Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihar.

The Virtues and Rights of Marriage

1. It is mentioned in a Hadith that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'ala that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.

2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasulullah sallallahu alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasulullah sallallahu alayhi wa sallam displeased with him for even a moment. May Allah Ta'ala grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasul sallallahu alayhi wa sallam.

It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasulullah sallallahu alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'ala. This is because whoever from his ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'ala, and that we should not display any laziness in this regard.

It is mentioned in a Hadith that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ummah of Rasulullah sallallahu alayhi wa sallam. Glory be to Allah! How beloved Rasulullah sallallahu alayhi wa sallam is to Him.

The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her necessities, then nikah is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikah will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a haram act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.

3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.

4. It is mentioned in a Hadith that when the status of a person is increased in jannah, he asks out of wonder: "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.

5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'ala to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child: "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.

6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'ala looks at both of them with mercy.

7. It is mentioned in a Hadith that Allah Ta'ala has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made haram. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'ala, Allah will help and assist him in his expenses and other affairs.

8. It is mentioned in a Hadith that two rak‘ats of salat performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.

9. It is mentioned in a Hadith that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).

10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'ala into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Shari‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halal earnings, which Allah Ta'ala has blessed you. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient; it is therefore incumbent to take special measures in reforming them.

11. It is mentioned in a Hadith that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.

The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kafir is also included in this rule.

12. It is mentioned in a Hadith that a woman is either married because of her Din, her wealth or her beauty. Choose the one with Din, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasulullah sallallahu alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression, which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.

13. It is mentioned in a Hadith that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.

14. It is mentioned in a Hadith that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadith that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.

15. It is mentioned in a Hadith that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasul sallallahu alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasul sallallahu alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.

16. It is mentioned in a Hadith that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite du‘a.

The virtue of du‘a is that if a child is conceived through this intercourse, shaytan will not be able to harm this child in any way.

17. There is a lengthy Hadith in which Rasulullah sallallahu alayhi wa sallam addressed Abdur Rahman bin Auf radiyallahu anhu asking him to have a walimah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walimah after engaging in sexual intercourse with one's bride. However, many ulama have permitted it immediately after the nikah as well. It is mustahab to have a walimah.

Equality among Wives

1. If a person has more than one wife it is wajib upon him to treat each one equally. Whatever he gives to one wife, the other wife also has the right to claim something equal to that in value. This rule of equality applies to all types of wives, i.e. whether both were virgins at the time of marriage, both were previously married or one was a virgin at the time of marriage while the other had been previously married. If he spends one night with one wife, he will have to spend one night with the other wife as well. If he spends two or three nights with one wife, he will have to do the same with the other wife as well. Whatever wealth, jewellery, clothes, etc. he gives to one wife, the other wife also has the right to claim something equal to that in value.

2. If a person marries a second woman, the rights of this new wife and the rights of the old wife are the same. There is no difference in rights between the two.

3. Equality is based on spending the night and it is not necessary to spend an equal time with them during the day. If a person spends more time with one wife during the day and less time with the other, there is no harm in this. However, it is wajib to spend an equal time with them at night. If a person goes to one wife immediately after maghrib, and the following day he goes to the other wife after isha, he will be sinning. However, if a person's occupation is such that he works at night and remains at home during the day; for him, the basis of equality will be the day. For example, a night watchman or guard will have to base his equality with his wives according to the day and not the night.

4. There is no equality in engaging in sexual intercourse in the sense that if a person engages in sexual intercourse with one wife, it is not necessary for him to engage in sexual intercourse with the other wife as well.

5. The man has to maintain equality in allocating nights to his wives irrespective of whether he is ill or not.

6. There is no sin in loving one wife more than the other because these matters are connected to the heart and one does not have any control over one's heart.

7. Equality is not wajib when embarking on a journey. The husband can take whichever wife he wishes. However, it is preferable to cast a lot and to take the wife in whose favour the lot was drawn. In this way there will be no unhappiness or disgruntlement.

The Marriages of the Kuffar

The Marriages of the Kuffar

1. The different forms of marriage in the different religions are recognized in the Shar i ‘ah. If both, husband and wife, accept Islam, there is no need to repeat their nikah. The nikah that they had performed as kuffar will still be valid.

2. If the husband or the wife accepts Islam and the other partner does not accept, their nikah will be annulled. It will not be permissible for them to live as husband and wife.

3. If the wife accepts Islam and not the husband, then as long as the wife does not complete three hayd periods, it will not be permissible for her to marry another person.

Mahrul Mithl

Mahrul Mithl

1. Family mahr or mahrul mithl is determined in the following way: look at any woman in the girl's father's family who is similar or equal to this girl. That is, if the girl is young, the woman must also be young at the time of marriage. If the woman is beautiful, this girl must also be beautiful. If the woman's marriage had taken place when she was a virgin, this girl's marriage must also take place while she is a virgin. The wealth that this girl possesses at the time of her nikah, that woman also had possessed the same at the time of her nikah. The place or locality from which this girl is, that woman must also be from the same place. If this girl is religious-minded, intelligent, well-mannered and educated, that woman must also be the same. In short, this girl whose nikah is being performed now, must also possess the qualities that that woman possessed at the time of her nikah,. If they share the same qualities, then the mahr that was stipulated for that woman will be the mahrul mithl for this girl.

2. Women of the girl's father's family refer to the girl's sisters, paternal aunts, cousins (children of paternal uncles), etc. In other words, girls or women who are connected to her paternal grandmother. When determining the mahrul mithl, the mahr of the mother is not considered. However, if her mother is also of the same family as that of her father's, e.g. if her father marries his cousin (paternal uncle's daughter), then the mother's mahr will also be regarded as mahrul mithl.

Mahr - Dowry

Mahr - Dowry

1. Once a nikah is performed, it will be valid irrespective of whether mention of any mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a person makes the condition that he will not give any mahr and that he is marrying the woman without any mahr, he will still have to give the mahr.

2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of mahr. The woman can stipulate as much as she wishes. However, it is not good to stipulate a very high figure. If a person gives an amount less than 10 dirhams or its equivalent, he will have to give the balance as well because mahr cannot be an amount less than the minimum. If the husband divorces his wife (in this case) even before she can come and live with him, he will have to give half of the minimum.

3. A person stipulated R20, R100, R1000, or any other amount according to his financial position. The woman thereafter came and lived with him. He also had sexual intercourse with this wife of his. Alternately, he did not have intercourse with her, but he and his wife were able to meet in privacy where no one or nothing stopped them or prevented them from engaging in sexual intercourse. In both these cases, it will be wajib on the person to fulfil the full amount of the stipulated mahr. If none of the above transpired between them, and one of them passed away, it will still be wajib to fulfil the entire mahr. Furthermore, if none of the above transpired between them, and the man divorced her, it will be wajib on him to fulfil half the stipulated mahr.

In short, if the husband and wife meet in privacy, as mentioned above or one of them passes away, the entire mahr becomes wajib. And if the husband divorces her prior to them being in privacy and seclusion, it will be wajib to fulfil half the stipulated mahr.

4. If one of them was ill, keeping a fast of Ramadan, in the ihram of hajj, the woman was in her hayd or there was someone who was peeping at them or intruding on their privacy, and they met in private or seclusion in any of the above situations, then this privacy or seclusion of their's is not considered. If they meet each other in any of the above situations or circumstances, the total amount of mahr will not become wajib. If the husband divorces her, it will be her right to receive half the total mahr. However, if the fast was not a fast of Ramadan, instead it was a qada, nadhr, or nafl fast, and this was being kept by one of them, then in such a case if they happened to meet in privacy and seclusion, the wife will have the right of receiving the full amount of the mahr. It will be wajib on the husband to fulfil the full amount.

5. The husband is impotent, however, both of them met in privacy and seclusion. The wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they meet in privacy and seclusion and thereafter he divorces her, she will receive the full mahr.

6. The husband and wife met in privacy and seclusion but the wife is so young that she is incapable of sexual intercourse. Alternately, the husband is so young that he is incapable of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr will not be wajib.

7. If no mention whatsoever of the mahr was made at the time of the nikah, or the nikah was performed on the condition that the woman will not receive any mahr, and thereafter one of them passed away or they met in privacy - that is regarded as a valid privacy in the Shar i ‘ah - even then the mahr will have to be fulfilled. However, in such a case, the mahrul mithl will have to be paid.

In the above case, if the husband divorced his wife prior to being in seclusion with her, she will have no right to receive any mahr. Instead, she will only receive a set of clothing. It is wajib on the man to give this to the woman. He will be sinning if he does not do so.

8. When giving this set of clothing, only four items are wajib on the man: a dress, a scarf, a pant, and a sheet, which can cover her body from head to toe. Apart from these items, it is not wajib to give any other clothing.

9. The clothing that the man gives should be according to his financial position. If the man is poor, he should give cotton clothing. If he is of a middle class, he should give silk that is of an inferior quality. If he is very rich, he should give silk clothing that is of a very high quality. However, it should be borne in mind that in all these circumstances the clothing that is given should not be more than half the mahrul mithl in value. At the same time, it should not be less than five dirhams in value.

In other words, it is not wajib on the man to give clothing which is very expensive and which exceeds half the mahrul mithl in value. However, it is permissible for him to give clothing that is more than the stipulated amount provided that he gives it happily and out of his own will.

10. At the time of the nikah no mahr was stipulated. However, after the nikah, the husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl will not have to be given. Instead, the amount that they had agreed upon will have to be given. But if the husband divorced his wife prior to their meeting in privacy and seclusion, she will not have any right of receiving any mahr. Instead, she will only receive the clothing that had been mentioned previously.

11. A person stipulated R100, R1000 or any other amount according to his financial position. Thereafter the husband decided to give more than the original amount that was stipulated. This he did voluntarily and out of his own good will. For example, the stipulated mahr was R100, but he decided to give R150. Whatever additional amount he decides to give will now become wajib upon him. If he does not give it, he will be sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to give half of the original amount that was stipulated. The additional amount that he had decided to give will not be calculated.

Similarly, if the wife happily and willingly reduces the amount of mahr, it will be considered to be reduced. If she absolves him from paying the entire amount, it will be absolved. Now she has no right to claim it.

12. If the husband pressurized her into reducing the mahr or instilled some fear into her so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be considered to be forgiven. It will still be wajib upon him to fulfil the mahr.

13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will have to be given.

14. A horse, elephant or any other animal was stipulated as mahr. However, a specific horse or a specific elephant was not stipulated. This is also permissible. In such a case an average horse which is not too cheap nor too expensive will have to be given. Alternatively, it's value in cash could be given. However, if an animal was stipulated without specifying the type of animal, this will not be valid. Mahrul mithl will have to be given.

15. A couple got married in an unlawful way and the husband and wife were therefore made to separate. For example, they got married in secret without the presence of two witnesses. Alternately, two witnesses were present but they were deaf and were therefore unable to hear the words that make a nikah valid. Alternatively, a man had divorced his wife or he had passed away. Prior to completing her iddah, the woman married another man. Or some other form of unlawful marriage had taken place and the husband and wife were therefore made to separate. However, in all these cases, the man did not have any sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact, even if they met in privacy and seclusion, she will still not be eligible to receive any mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However, if at the time of nikah some mahr had been stipulated and this mahr is less than the mahrul mithl, then she will receive the mahr that had been stipulated at the time of the nikah and not the mahrul mithl.

16. A person had sexual intercourse with a woman after mistaking her for his wife. He will have to give her mahrul mithl as well, and this intercourse with her will not be regarded as adultery (zina) nor will there be any sin. In fact, if the woman falls pregnant, the lineage of the child will be in order. It will not be tainted and it is not permissible to label the child as being illegitimate. The moment the man realizes that this is not his wife, he should immediately separate himself from her and it will not be permissible for him to continue with the intercourse. It is also wajib on this woman to observe the iddah. It is not permissible for her to stay with her husband or to engage in sexual intercourse with him. The rules related to iddah will be mentioned in a later chapter - Insha’ Allah.

17. If in a certain place or country, the norm is that the entire mahr must be given on the first night, then the woman has the right to demand the mahr on the first night. If she does not ask for it on the first night, she can ask for it whenever she wishes and it will be wajib on the husband to give it to her. He cannot delay in fulfilling the mahr.

18. The practice in India is that the paying and receiving of mahr is undertaken after divorce or after death. When the woman is divorced, it is only then that she claims her mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr. As long as the husband and wife are living together, no one pays the mahr nor does she ask for it. In such a situation, the woman cannot demand the mahr before divorce. However, it is wajib on the man to give an amount that is normally given in that place on the first night. But if all these practices are not found in any place, these rules will not apply.

19. If the husband does not give the amount of mahr that is normally given beforehand, the wife has the right to refuse him to engage in sexual intercourse with her until he pays that amount. If they engaged in intercourse once, she still has the right of refusing him the next time or the following time if he does not pay the mahr. If he wishes to take her to another city or country, she has the right of not going unless her mahr is paid. Similarly, if the mahr is not paid and the woman wishes to travel to another city or country, or wishes to go to her parents home, and there is a mahram who can take her, then the husband does not have the right to stop her. But once he pays the mahr, she does not have the right to do any of these things without her husband's permission. It is not permissible for her to go anywhere without his consent. As for the husband, he can take her wherever he wishes. It is not permissible for her to refuse him.

20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary for him to inform his wife at the time of giving it to her that he is giving her mahr.

21. The man gave an item to his wife. She claims that the item was given as a gift and not as mahr while the man claims that he gave it as mahr. In this case, the husband's claim will be considered. However, if the item was such that it is consumed as food or drink, it will not be considered to be mahr and the husband's claim will not be considered.

Tu Zinda Hai Wallah - Owais Raza Qadri