Islam Page - Naats, Hamds

Surah Al-Fatiha

2012-01-27T22:24:00.000-08:00

سُوۡرَةُ الفَاتِحَة
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (١)

ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٢) ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (٣) مَـٰلِكِ يَوۡمِ ٱلدِّينِ (٤) إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ (٥) ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ (٦) صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ (٧)

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Surah Al-Fatiha :: In the name of Allah, the Beneficent, the Merciful (1)
Praise be to Allah, Lord of the Worlds, (2) The Beneficent, the Merciful. (3) Owner of the Day of Judgment, (4) Thee (alone) we worship; Thee (alone) we ask for help. (5) Show us the straight path, (6) The path of those whom Thou hast favoured. Not (the path) of those who earn Thine anger nor of those who go astray. (7)

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Jannati Darwaza - Ajmer Shareef

2012-01-25T03:18:00.000-08:00

Jannati Darwaza - Ajmer Shareef

This gate too is situated on the western side of the Shrine adjacent to the tomb of Gaiti Ara. The doors of the gate are covered with silver metal. It is opened only four times during the year, viz twice on ids (for one day) during the annual Urs (for six days) and on the 6th of Shawwal, the Urs of Khwaja Saheb's Pir.

Ibadat Khana (Place of Recitation)

2012-01-25T03:16:00.000-08:00

Ibadat Khana (Place of Recitation)

The two enclosures situated just outside the southern gate of the Shrine adjacent to the tomb of Bibi-Hafiz Jamal bear the graves of some of the early descendants. The Holy Quran is recited by the devotees especially by ladies in these enclosures and the reward of this virtuous action is offered to the noble soul of Hazrat Khwaja Saheb.

Mazar (tomb) of Khwaja Sahib's Daughter - Ajmer Shareef

2012-01-25T02:48:00.000-08:00

Mazar (tomb) of Khwaja Sahib's Daughter - Ajmer Shareef

The Mazar of Bibi Hafiz Jamal, daughter of Khwaja Sahib, is situated to the south of the Shrine

There is a small dome with a kalas on top of it. The doors of this tomb are plated with silver.

Victoria Tank (Hauz) - Ajmer Shareef

2012-01-25T02:46:00.000-08:00

Victoria Tank (Hauz) - Ajmer Shareef

In memory of Queen Mary's visit to the Shrine, the roof of the tank was constructed by the British Government for the convenience of the worshippers.

Langer Khana (Free Kitchen) - Alangar - Ajmer Shareef

2012-01-25T02:44:00.000-08:00

Langer Khana (Free Kitchen) - Alangar - Ajmer Shareef

Langar Khana is a free public kitchen where about 5 mounds of barley meal is cooked twice a day and distributed to the poor without any discrimination.

Buland Darwaza - Ajmer shareef

2012-01-25T02:37:00.000-08:00

Buland Darwaza - Ajmer shareef

Buland Darwaza is a high entrance that was erected by Mahmood Khilji or one of his successors. Before the commencement of Urs Sharif a flag is hoisted on top of this gate with grand ceremony on the 25th Jamadiulsaani for ushering the 'Urs' of Khwaja Saheb, which starts from 1st of Rajab (The 7th month of lunar Calendar)

Akbari Masjid - Ajmer Shareef

2012-01-25T02:36:00.000-08:00

Akbari Masjid - Ajmer Shareef

Shahjahani Gate - Ajmer Shareef

2012-01-25T02:26:00.000-08:00

Shahjahani Gate - Ajmer Shareef

Immediately following the Nizam gate is the Shahjahani gate erected by Emperor Shahjahan. Before the construction of the Nizam Gate this used to be the main gate. Above the gate the Kalma Sharif is inscribed in a beautiful style. The doors are made of fine timber covered with silver-plated metal. In the building above the gate there are two huge beating drums.

Nizam Gate - Ajmer Shareef

2012-01-25T02:23:00.000-08:00

Nizam Gate of Ajmer Shareef

Mir Osman Ali Khan, The Nizam of Hyderabad Deccan, erected the main gate of the Dargah Sharif in 1911. Upstairs small drums beat, during the day and night at an appointed hour. A view of Dargah Bazaar can be seen from the top of the gate.

Chilla Bare Pir Sahib

2012-01-25T02:13:00.000-08:00

Chilla Bare Pir Sahib

On the top of a hill in the South of Dargah Sharif is a green coloured tomb. It is said that a brick of holy Mazar of hazrat Piran-e-Pir Dastagir (R.A.) is buried. That is why the place is famous as Chillah Bare Pir Sahib, otherwise Hazrat Piran Pir (R.A) never came to India.

Ana Sagar,

2012-01-25T01:54:00.000-08:00

Ana Sagar

Ana Sagar is a beautiful lake in the heart of the city. There is a high hill on the south western side of Ana Sagar, known as Sada Bahar hil, On the South western corner of the hill is a small cave having a Tomb on the Top of it. Khwaja Gharib Nawaz (R.A.) took seclusion here for the first time. He used to sit on the stone-bench lying inside the Chillah Sharif and engaged himself in Contemplation.

On the North-Eastern side of Sada Bahar is located the Chillah of Hazrat Khwaja Qutubuddin Bakhtiyar kaki (R.A.). It is the place where Hazrat engaged himself in prayers when in Ajmer

Taragah. Taragadh

2012-01-25T01:51:00.000-08:00

Taragah. Taragadh, Taragad, Ajmer Shareef

During the reign of Qutubuddin Ebak, Syed Meeran Husain (R.A.) was the Garrison of Taragarh Fort. He also live in the fort. While playing polo in Lahore, Sultan Qutubuddin Ebak fell down from the back of the horse and died. As soon as the news of his death reached Ajmer, the Thakur and Rajput landlords of adjoining areas jointly launched a night atack on Taragarh and entered the fort It was totally dark and the Muslims were sleeping unaware. Most of them were slashed. rest of them were awaken in a panic and started resisting. But they were smaller in number than the powerful enemy. at last they all were martyred. the enemies fled before the break of the day. Meeran Husain Khatak (R.A.) was also martyred in the attack.

When the Muslims of the city heard the news of the bloodshed there was a mass mourning. Knowing about the tragedy, Khwaja Gharib nawaz visited the fort with his followers and after the Namaz-e-Janaza, burried the martyres of Taragarh. Presently the ruins of the fort are left, but however everyone visits the Dargah of Hazrat Meeran Husain Khatak (R.A.) to pay the tributes.

Hazrat Meeran Husain (R.A.) was a great abstemious saint. He mostly used to be at the service of Gharib Nawaz (R.A.) as a staunch follower. His Urs falls on 17th and 18th Rajab every year.

Dhai Din Ki Masjid - Dhai Din ka Jhopra

2012-01-25T01:45:00.000-08:00

Dhai Din ka Jhopra

One of the oldest and most interesting historical building of Ajmer, is Jama Al-tamish popularly known as Dhai-din-ka-Jhonpra, situating in Ankerkot at the foot of the Taragarh hill According to Tod Rajasthan " it is a relic of nobler days and architect and the antiquarian because of its multifarious artistic attractions.

The monumental mosque has, however, been the subject of diverse opinion about its origin. According to Ajmer Historical and Descriptive (by Dewan Bahadur Harbilas Sarda) it is claimed to be a Saraswati Mandir which is said to have been built in 1153 A. D. by Raja Visaldeva who was the first Chauhan Emperor of India. But according to the Arabic inscription appearing on the marble arch in the centre of the mosque and the convincing arguments advanced by the author of Main-ul-Arifin (P. 150-154) it is recognised to be a mosque ever since its origin which was built by Sultan Shahabuddin Ghori in 595 A. H. (12th century A.D.) wherein Hazrat Khwaja Muinuddin Chishti himself (who came to Ajmer in 587 A. H.) is said to have offered his prayers for a considerable time. Later on, Sultan Shamsuddin Altamish of Delhi (607 to 633 A. H.) is reported to have built its present massive structure of red stone which was completed in 614 A. H. by Ali Ahmed mason under the supervision of one Mohammed Ariz - a claim which is also substantiated by another Arabic inscrition on its central arch. (Ahsan-us-Siar, P. 87-92). In any case, this magnificent mosque is one of the rare historic monuments of India.

General Cunningham., Director of Archaeology Government of India, who inspected this mosque in 1864 A. D., appears to have fallen into the error of accepting the common belief that it was built in Dhai-din i.e. two and a half days, as its name implies out of the material released from some demolished temples - a judgment which is difficult to believe in view of its extensive and massive stony structure replete with extremlely fine and most intricate workmanship on stone. It seems that only the smaller marble arch in the centre of the mosque may have been finished in 2-1/2 days to meet an emergency but the whole massive structure, with its elaborate Arabic tracings and delicate engraving details, is definitely a work of many years sustained labour.

Writing of the beautiful details of this marvellous edifice, Mr. Furgusson, author of the Eastern and Indian Architecture (P. 513 ) says - "As example of surface decoration, the Jhonpra and the mosque of Al-tamish at Delhi are probably unrivalled. Nothing in Cairo or in Persia and nothing in Spain or Syria is so exquisite in detail and can approach them for beauty or surface decoration. The gorgeous prodigality of ornamental work , the fascinating richness of tracery, the delicate sharpness of finish, the fascinating richness of tracery, the delicate sharpness of finish, the endless variety of detail and the accurate and laborious workmanship, are eternal credit to its past Indian engineers and masons". There is a rich variety of Quranic verse inscribed all over the building to tax the brains of both inquisitive historians and the antiquarians alike . In short, it is a model of excellence in the art Indian architecture.

Important Historical Places of Ajmer Shareef - Sarwar Sharif

2012-01-25T01:36:00.000-08:00

Sarwar Sharif

Hazrat Khwaja Fakhruddin (R.A.) was the eldest son of Khwaja Sahib (R.A.) who earned his livelihood by farming in Mandal town. He was a great saint and a scholar as well . After twenty years of Khwaja Sahib. (R.A.) death he died in Sarwar town, some 40 miles away from Ajmer. His Mazar is located near a pond in the town. His Urs is celebrated on the 3rd of Shaban every year with great fervour. He was blessed with five sons. One of his sons, Hazrat Khwaja Hussamuddin was a perfect Sufi. His grave is at Sanbar Sharif. Every year on 13 and 14 Rajab Urs is organised.

To Reach Sarwar Sherif You can take a ST bus from Ajmer Bus Stand which is 15 minutes away from the Dargah. or you can hire a Sumo. There is regular Bus after every half an hour from Ajmer to Sarwar. It take around two hous to reach Sarwar.

Visiting Graves

2012-01-24T06:26:00.000-08:00

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

Bismillahir Rehmanir Raheem
Assalat-O-Wassalam-O-Alaika YARASOOL ALLAH

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

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

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

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

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

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

What does Ahaadeeth-e-Nabawi says:

1. Syyeduna Rasoolullah said:

"Wallahu Yu'ti wa anal QASIMU Rizqihi"

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

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

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

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

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

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

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

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: "I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)"

(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat - Baab Ziaratul Quboor, Sarhus Sudoor - Page No: 28, Ziaul Hadeeth - Page No: 96)

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

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

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

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

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

What Does SAHABA-E-KIRAM Believe?

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

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

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

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain):

"When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels." (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

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

What the Great Scholars of ISLAM says?

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

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

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

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

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

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

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

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

9. Shah Waliullah Dehlvi in his book "Faizul Haramain", Page No: 57:

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

10. and in his book, "Hama-at":

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

11. Hazrat Daata Gunj Bux in his Famous Book "Kashful Ma'joob" said: "Do visit the graves of your relatives and beloved and do recite Fatiha and Yaseen at their graves, so that they should pray for you."

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

ACT of those who declare this as SHIRK:

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

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

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

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

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

Jo Bhi Chaho Wo Milega Ek Ishi Tatbir Se,
Shart Ye Hai Ishq Karle Pahle Apne Pir Se,
Wo Barzak Ho, Duniya Ho, Mehshar Ho, Ki Ukba Ho,
Har Ek Manzil Main Sab Ko Zaroorat Hai Fazle Rehma Ki(SubhanAllah).

Foods of Prophet Muhammad

2012-01-23T23:40:00.000-08:00

12 Foods of Prophet Muhammad (Peace and Blessings be Upon him)

(Arranged Alphabetically)

Barley:
Good in fever, while use in a soup form.

Dates:
The Prophet (Peace and Blessings be Upon him) said that a house without dates has no food. It should also be eaten at the time of childbirth.

Figs:
It is a fruit from paradise and a cure for piles.

Grapes:
The Prophet (Peace and Blessings be Upon him) was very fond of grapes - it purifies the blood, provides vigour and health, strengthens the kidneys and clears the bowels.

Honey:
Considered the best remedy for diarrhoea when mixed in hot water. It is the food of foods, drink of drinks and drug of drugs. It is used for creating appetite, strengthening the stomach, eliminating phlegm; as a meat preservative, hair conditioner, eye soother and mouthwash. It is extremely beneficial in the morning in warm water.

Melon:
The Prophet (Peace and Blessings be Upon him) said: 'None of your women who are pregnant and eat of water melon will fail to produce off spring that is good in countenance and good in character.'

Milk:
The Prophet (Peace and Blessings be Upon him) said that milk wipes away heat from the heart just as the finger wipes away sweat from the brow. It strengthens the back, improved the brain, renews vision and drives away forgetfulness.

Mushroom:
The Prophet (Peace and Blessings be Upon him) said that mushroom is a good cure for the eyes; it also serves as a form of birth control and arrests paralysis.

Olive Oil:
Excellent treatment for skin and hair, delays old age, and treats inflammation of the stomach.

Pomegranate:
The Prophet (Peace and Blessings be Upon him) said it cleanses you of Satan and evil aspirations for 40 days.

Vinegar:
A food Prophet Muhammad (Peace and Blessings be Upon him) used to eat with olive oil. [That's now a fashion in elite Italian Restaurants]

Water:
The Prophet (Peace and Blessings be Upon him) said the best drink in this world is water, when you are thirsty drink it by sips and not gulps, gulping produces sickness of the liver.
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So 'darood' and praise be upon our beloved Prophet Hazrat Muhammad (Peace and Blessings be Upon him) who related us with marvelous knowledge, which dazzles the wisest minds. May this information be beneficial to all of us. Insha'Allah.

Medical advantages of Sajda (Prostration)

2012-01-23T22:49:00.000-08:00

Assalaamualaikum warehmatullahe wabarqatahu.

In the Name of Allah, Most Gracious, Most Merciful
Medical advantages of Sajda (Prostration)

Sajda (Prostration) is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body.

Here it is worth mentioning that Holy Prophet Muhammed (peace be upon him) has mentioned in a hadith in Ibn Maja:' That prayer is a cure for many diseases'. The position of Sajda in which the forehead touches the ground is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim's prayer and as mentioned in a Hadith a Muslim is nearest to Allah in this position.

The messenger of Allah sallallahu alaihi wa sallam said: "The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication' (in this state)" In a Hadith narrated by Anas bin Malik (R.A.) Holy Prophet (peace be upon him) advised Muslims to perform Rukuu (bowing) and Sajda(prostration) properly.

In another Hadith he sallallahu alaihi wa sallam advised to perform Sajda(Prostration) and Bowing calmly and to get up only when the body has come to ease. Hence the first positive effect upon a person who prostrates or does Sajda(Prostration) is that he comes nearest to Allah and hence in that condition he can supplicate.

Psychological advantage:
This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems.

When a person goes to the position of Sajda (Prostration), his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise. The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajda (Prostration) position. It gives good exercise to the muscles of the upper limb. The Prophet (peace be upon him) in a hadith advised not to put the forearms flatly on the ground but to keep them elevated above ground and this is better for the forearm and arm muscles.

Sajda (Prostration) is a unique position as this is the only position in which brain (or head) becomes lower than the heart and hence for the first time the blood gushes towards the brain with full force whereas in all other positions (even when lying) brain is above the heart when it has to work against gravity to send blood to the brain. In the position of Sajda (Prostration) due to the increased blood supply the brain receive more nourishment and it has good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities.

People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner.

They have less incidence of headaches, psychological problems and other defects of cognitive function. In the unique position of Sajda(Prostration) the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajda(Prostration) specially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra supported by cervical musculature. In fact head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance. It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdas(Prostrations) offered daily in five prayers.

The unique position of Sajda (Prostration) also has positive effects upon the back muscles as while going into Sajda and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will (rarely) get backache.

Finally it must be reminded that (even though) prayer is not meant to be an exercise, there are a lot of medical advantages associated with it.. Still the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

Almighty, Ninety Nine Names of Allah, 99 Names of Allah

2012-01-23T21:43:00.000-08:00

O Allah! The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.”

Know All About - Kiswah and Kaabah

99 Names of Allah

Allah's Messenger (peace be upon him) said, "Allah Most High has ninety-nine names. He who retains them in his memory will enter Paradise. He is Allah, other than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of Security, the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honourer, the Humiliator, the Hearer, the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great, the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to Life, the Giver of Life, the Giver of Death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He to Whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last, the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty and Splendour, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the Harmer, the Benefactor, the Light, the Guide, the First Cause, the Enduring, the Inheritor, the
Director, the Patient."

Tirmidhi and Bayhaqi, in Kitab ad-Da'wah al-Kabir, transmitted it, Tirmidhi saying this a gharib tradition.

SO PLEASE MEMORIZE THESE NAMES

1. ALLAH Any person who is suffering from a big
disease which is uncureable reads this name 100 times
and prays for his good health God will grant him health.

2. AL-RAHMAN If a person reads this name 100 times
after every prayer God will remove all kind of
irresponsibilites from his heart.

3. AL-RAHEEM If a person reads this name 100 times
after every prayer all the nation of God will love that person.

4. AL-MALIK Any person who reads this name of God
after every prayer of Fajar God will make that person a Ghani.

5. AL-QUDOOS The person who reads this name after
zawal as much as he can God will remove all the
soulely problems from his heart.

6. AL-SALAAM If any person reads this name as much as
he can he will always be prevented from all mishappenings and if
a person reads this name 115 times and prays for an unhealthy
person that person will get good health.

7. AL-MOMINO If a person is suffering from any kind of
terror he should read this name 630 times his terror
will be vanished at the moment.

8. AL-MOHAIMENO If a person reads this name 115 times
then God will give him the power to know the hidden facts.

9. AL-AZIZ Any person who reads this name after every
prayer of Fajar God will never make him let down in front
of other people and that person will get great respect.

10. AL-JABAR Any person who reads this name 226 times
he will always be prevented from his enemies.

11. AL-MUTAKABIR Any person who reads this name before
starting any kind of work and read it as much as he
cnan God will succed him in that work.

12. AL-KHALIQ Any person who reads this name all the
time as much as he can God will make an angel for him
who will always pray to God on that person's behalf.
(But still that person is suppose to offer his prayers).

13. AL-BARI If a women who has no chlidren fasts 7
days and after opening her fast with water reads this
name God will grant her children.

14. AL-MUSAVER (same as above)

15. AL-GHAFFAR Any person who reads this name 100
times after every prayer of Friday God will show that
he is being blessed for his sins.

16. AL-QAHAAR Any person who is despartily involved
in the worldly things reads this name as much as he can God
will remove the love for the world and produce his love in his heart.

17. AL-WAHAB If a person really wants somethig so he
should do three sajda's in his house's yard and raise
his hands and read this name 100 times God
will give him his desired need.

18. AL-RAZZAK If a person who reads this name before
the prayer of the morning 10 times in all the four
corners of his house God will open the door of Rizk to
his house and keep away all the problems.(Start from
the right corner and satnd towards the Qibla)

19. AL-FATAH Any person who reads this name after the
prayer of Fajar and keeps his both hands on his chestand
reads this name 70 times God will fill his heart with Noor.

20. AL-ALEEM If a person reads this name as much as he
can God will open the learning door to him.

21. AL-QABIZ Any person who writes this name on four
pieces of a roti and eats it for 40 days he will always be
prevented from the problems of food, thirst, injuries and pain.

22. AL-BASIT If a person after the prayer of Chasht
reads this name 10 times with his hands raised and then
put his hand on his face God will never let him down.

23. AL-KHAFIZ Any person who reas this name 500 times
every day God will listen to all his prayers.

24. AL-RAFIEH I f person reads this name on every 14th
night of a month 100 times God will make him a little superior.

25. AL-MOAIZ Any person who reads this name 40 times
after every prayer of Magrib God will bless him with
respect in front of others.

26. AL-MUZIL Any person who reads this name 75 times
and then pray in while being in sajda God will prevent
him from all his enemies and if a person has a special
enemy he should take his name and pray that
God should prevent him from that enemy.

27. AL-SAMEE Any person on the day of thursday after
the prayer of Chasht reads this name 500 or 100 or 50
times God will listen to his prayer but it is necessary
that the person should not talk to anyone during
reading the name.

28. AL-BASEER Any person who reads this name 100 times
after the prayer of Friday God will give him good
sight and noor in his heart.

29. AL-HAAKIM Any person who reads this name 99 times
at the last night being in wazo God will
bless that person's heart.

30. AL-ADAL If a person who writes this name on 20
pieces of a roti and eats it God will make him good
for his nation.

31. AL-LATEEF Any person who reads this name 133 times
God will bless him in his Rizk and any person ahving
any need of any kind offers 2 rakats of a prayer keeping
his desired need in his heart God will bless him with his need.

32. AL-KHABEER Any person who reads this name 7 days
as much as he can God will let him know the hidden facts.

33. AL-HALEEM If a person writes this name on a piece
of paper and then washes it with water and splits that
water on the thing he wants to be blessed God
will bless him with that thing.

34. AL-AZEEM Any person who reads this name as much as
he can God will bless him with respect.

35. AL-GHAFOOR Any person who reads this name as much
as he can God will prevent him from all pains, sadness
and bless with good children and money and it has been
said in a Hadees that a person who reads this name
"YA RAB AGFARLY" while being in sajda God will
bless all his sins done before and now.

36. AL-SHAKOOR If a person is in very problem or has
different kind of pain he should read this name 41
times everyday and God will bless him.

38. AL-ALI Any person who keeps this name with him
written on a paper and reads this name as much as he
can God will give hima high place and happiness.

39. AL-KABEER Any person who has fallen down from his
place should keep 7 fasts and everyday read this name
1000 times GOd will again give his place back to him.

40. AL-HAFEEZ Any person who keeps this name with him
written on a paper or reads it as much as he can he
will always be prevented from dangers and terrors.

41. AL-MUQEET Any person who reads this name in an
empty glass and then fills it water and then drinks
himself or make it drink to any one else or just
smells it God will give him desired need.

42. AL-HASEEB Any person who is scared of any other
person or something else he should start form thursday
to read "HASBEE ALLAH AL HASEEB" he will be
prevented form all the dangers.

43. AL-JALEEL Any person who reads this name as much
as he can God will bless him with great respest.

44. AL-KAREEM Any person who reads this name at the
time of sleeping and sleeps while reading it God will
give him respect among big learned people.

45. AL-RAQEEB Any person who reads this name 7 times
for his family members God will always prevent them
with all the mishappenings.

46. AL-MUJEEB Any person who reads this name as much
as he can then his pryers will start getting fullfilled by God.

47. AL-WASE'O Any person who will read this name as
much as he can God will bless him.

48. AL-HAQEEM Any person who reads this name as much
as he can God will open the doors of knowledge for him and not
even a single work of a person is never completed he should read this name.

49. AL-WADOOD Any person who reads this name 1000 on
a food and eats it with her wife then God will remove all the
tentions and fights between husband and wife.

50. AL-MAJEED Any person is in an unhealthy stage he
should keep the fasts o f 13,14 and 15 and after the iftar
read this name as much as he can God will give him good health.

51. AL-BAESO If a person reads this name 101 time at
the time of sleeping with his hands on his chest his
herat will be filled with knowledge and power.

52. AL-SHAHEED If any persons wife or children are
irespectable then he should keep his hand on their forehead and read
this name 21 times they will become respectable.

53. AL-HAQ If a perosn writes this name on a square
piece of paper on its every side and then in the morning keeps
that paper in his palm and raises his hands and prays to God he will
get back the missing thing or person with out any loss or misshappen.

54. AL-WAQEEL Any person who reads this name at time
of any dangers through the sky and makes God his
lawyer he will be prevented from the dangers of sky.

55. AL-QAVI Any person who is really misrable he only
should read this name so let his enemies go.

56. AL-MATEEN The Firm one.

57. AL-WALEIH If a person is not happy with the
habbits of her wife he whenever goes in front of her
should start reading this name and her wife will
become a good responsible wife..

58. AL-HAMEED Any person who reads this name everyday
93 times in alone then all his bad habbits will be gone.

59. AL-MOHSEY Any person who writes this name on 20
pieces of a roti and eats it everyday all the nation
will come to learn from him.

60. AL-MUBDEE The Originator

61 : AL-MUED After all the person's have gone to
sleep a person should read this name 70 times in all
the four corners of his house then if a person has
been lost or gone from his house will return back.

62.AL-MUHEE If any persn is not healthy he should
read this name as much as he can and he will become
healthy.

63.AL-MUMEET Any person who's brain is not in his
control should read this name while going to sleep with his hands on
his chest and go to sleep then his brain will be under
his control.

64.AL-HAYE'O Any person who reads this name 3000
thousand times he will never fall ill.

65.AL-QAYOOM Any person who reads this name will get
respect amongothers.

66.AL-WAJID A person should read this name while he
is eating it will be good for him.

67. AL-MAJID The Noble

68. AL-WAHID Any person who has no children should
write this name on a piece of paper and keep it with himself God will
give him good children.

69. AL-AHAD Same as above.

70 .AL-SAMAD The Eternal

71. AL-QADIR If anynperson his having problems in
his work then he should read this name 41 times then
his problem will be solved .

72. AL-MUQTADIR Any person who reads this name as
much as he can after waking up in the morning or atleast 20 times
all his wrok will be done easliy.

73. AL-MUQADIM Any person who reads this name at the
time of war his feet will never return and he will be
prevented from his enemies.

74. AL-MOAKHIRO The Delayer

75. AL-AWAL Any person who is a traveller should
read this name 1000 times so he will return home ver soon without
any loss.

76. AL-AKHIR Any person who reads this name 1000
times then all the love for any other God will be removed from his heart.

77. AL-ZAHIR Any person who reads this name after the
ishraq God will god sight to his eyes.

78. AL-BATIN Any person who offers 2 rakat prayers
and then reads "HO WAL AWAL O AKHIR O ZAHIR O BATIN ALI KUL SHAYE QADEER"
God will fullfill all his prayers.

79. AL-WALI The Governer

80. AL-MUTALI Any person who reads this name as much
as he can then all his problems will be gone.

81. AL-BER Any person who has bad habbits like
smoking , gambeling etc should read this name 7 times all his bad habbits
will be gone.

82. AL-TAWAAB Any person who rreads this name 320
times after the prayer of Chasht then God will liten to his tuba.

83. AL-MUNTAQIM Any person who is right but does not
have the courage to take his revenge the he should read this
name as much as he can and God will take the revenge
for him.

84. Al-AFO Any person who reads this name as many
times as he can God will forgive him for hi sins.

85. AL-RAUF Any person who reads this name 10 times
with durood sharif also reading it 10 times will soon get rid of
his anger.

86. MALIQUL-MULK Any person who always reads this
name he will never have to let down in front of others.

87. ZUL JALAL WALIKRAM Any person who reads this
name a lot will get lot of respect.

88. AL-MUQSITO Any person who reads this name for a
certain reason 700 times his prayer will be fullfilled.

89.AL-JAME O This name can be read for true love.

90. AL-GHANI Any person who reads this name 70 times
God will give him profit.

91. AL-MUGHNI The Enricher

92. AL-MANEO Any person who reads this name 100 times
at the night of Friday he will be prevented form all the dangers.

93. AL-NAFI'O Any person who reads this na,e before
starting any work 41 times his work will be done according to his
choice.

94. AL-NOOR Any person who after offering his prayer
for Fajar reads surse noor and then reads this name
1001 times God will fill his herat with Noor.

95. AL-HADI The Guide

96. AL-BADEEY Any person who reads this name after
offering the prayer of Isha 1200 times for 11 days for any special
reason his work will be done before the 11 days.

97. AL-BAQI Any person who reads this name 1000 times at the
night of Friday he will be prevented form all the dangers. and miss happens.

98. AL-WARIS Any person who reads this name 100 times
at the time when the sun is rising he will have no sadness.

99. AL-RASHEED Any person who reads this name everday
will get a good running bussiness.

100. AL-SABOOR Any person who is in any kind of
problem should read this name 1020 times and his
problem will be solved.

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Steps To Memorize the 99 Names of Allah

1. Take the print out of the following Tables
2. Cut the paper in the middle and split the two Tables
3. Place Obtained two papers back to back
4. Take the Lamination of that
5. Now it will be easy to Carry and also Inshaallah it will be easy to Memorize the 99 Names of Allah as early as possible
6. The Starting Point is Indicated with the STAR [ * ] Symbol

Sahih Bukhari: 3.894 Narrated Abu Huraira Allah's Apostle(Sallallaho Alaihi Wasallam) said, "Allah has ninety-nine names, i.e. hundred minus one, and whoever knows them will go to Paradise."
*AR-RAHMAN YA-BATIN YA-GHAFUR YA-HAYEE YA-MUSAWWIR
YA-ADL YA-BADEI YA-GHANI YA-JAAMAY YA-MAJEED
YA-'AFUW YA-BA'ITH YA-HAADI YA-JABBAR YA-MAJID
YA-AHAD YA-BAQI YA-HAFIZ YA-JALIL YA-MALIK
YA-AAKHIR YA-BARR YA-HAKAM YA-KABIR YA-MALIK-UL-MULK
YA-ALI YA-BASIR YA-HAKEEM YA-KARIM YA-MAANAY
YA-ALIM YA-BASIT YA-HALIM YA-KHABIR YA-MATEEN
YA-AWWAL YA-BARI YA-HAMEED YA-KHAFIZ YA-MU'AKHKHIR
YA-AZIM YA-FATTAH YA-HAQQ YA-KHALIQ YA-MUBDI
YA-AZIZ YA-GHAFFAR YA-HASEEB YA-LATIF YA-MUGHNI

Sahih Bukhari: 3.894 Narrated Abu Huraira Allah's Apostle(Sallallaho Alaihi Wasallam) said, "Allah has ninety-nine names, i.e. hundred minus one, and whoever knows them will go to Paradise."
YA-MUHAYMIN YA-MUQIT YA-QAHHAR YA-SABOOR YA-WAHHAB
YA-MUHSI YA-MUQSIT YA-QAWI YA-SALAM YA-WAHID
YA-MUHYI YA-MUQTADIR YA-QAYYUM YA-SAMAD YA-WAJID
YA-MU'ID YA-MUTA'ALI YA-QUDDUS YA-SAMI YA-WAKIL
YA-MUIZZ YA-MUTAKABBIR YA-RAFI YA-SHAHEED YA-WARIS
YA-MUJIB YA-MUZILL YA-RAHIM YA-SHAKUR YA-WASI
YA-MU'MIN YA-NAAFAY YA-RAQIB YA-TAWWAB YA-ZAHIR
YA-MUMIT YA-NOOR YA-RASHEED YA-WAALI YA-DAARR
YA-MUNTAQIM YA-QABIZ YA-RAOOF YA-WALI ZUL-JALAL-E-WAL-IKRAM
YA-MUQADDIM YA-QADIR YA-RAZZAQ YA-WADUD

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The Excellence of remembering Allah

Allah's Messenger (Sallalahu Alihuwa Sallam) said : Whoever dies with the last words """ Laa 'ilaaha 'illallaahu""" (There is none worthy of worship but Allah.') will enter Paradise.

Invocations of the terminally ill : Allaahuma-maghfir lee warhamnee wa 'alhiqnee bir-rafeeqil-a' 'laa. ( O Allah, forgive me and have mercy upon me and join me with the highest companions (in Paradise) (Al Bukhari 7/10, Muslim 4/1893)

Allah's Messenger (Sallalahu Alihuwa Sallam) said : Two words are light on the tongue, weigh heavily in the balance, and are loved by the Most Merciful One; " Subhaanal-llahi wa bihamdihi, Subhaanal laahil-'Adheem" ( Glorified is Allah and praised is He, Glorified is Allah the Most Great)

Allah's Messenger (Sallalahu Alihuwa Sallam) Said : The most beloved words to Allah are four "Subhaanallaah" "Walhamdu lillaah" "Wa laa Ilaaha 'illallaah" "Wallaahu 'Akbar" (Glorified is Allah) (The Praise is for Allah) (There is none worthy of worship but Allah) (Allah is the Most Great)

Allah's Messenger (Sallalahu Alihuwa Sallam) said, "O Abdullah bin Qais, should I not pint you to one of the treasures of Paradise? "I said, "Yes, O Messenger of Allah." So he told me to say.

"Laa hawla wa laa quwwata 'illaa billaah" .. (There is no power and no might except by Allah) - Al Bukhari, Muslim 4/2076

Allah's Messenger (Sallalahu Alihuwa Sallam) said : Whoever said """ Subhaanallaahi wa bihamdihi""" ( Glorified is Allah and praised is He) One hundred times a day, will have his sins forgiven even if they are like the foam of the sea. ---- Al Bukhari 7/168, Muslim 4/2071.

----------

26 Beautiful One-liners

1. Give Allah what's right -- not what's left.
2. Man's way leads to a hopeless end -- Allah's way leads to an endless hope.
3. A lot of kneeling will keep you in good standing.
4. He who kneels before Allah can stand before anyone.
5. In the sentence of life, the devil may be a comma --but never let him be the period.
6. Don't put a question mark where Allah puts a period.
7. Are you wrinkled with burden? Come to the Masjid for a face-lift.
8. When praying, don't give Allah instructions -- just report for duty.
9. Don't wait for six strong men to take you to the Masjid.
10. We don't change Allah's message -- His message changes us.
11. The Masjid is prayer-conditioned.
12. When Allah ordains, He sustains.
13. WARNING: Exposure to Allah may prevent burning.
14. Plan ahead -- It wasn't raining when Noah built the ark.
15. Most people want to serve Allah, but only in an advisory position.
16. Suffering from truth decay? Brush up on your Al-Quran.
17. Exercise daily -- walk with Allah.
18. Never give the devil a ride -- he will always want to drive.
19. Nothing else ruins the truth like stretching it.
20. Compassion is difficult to give away because it keeps coming back.
21. He who angers you controls you.
22. Worry is the darkroom in which negatives can develop.
23. Give Satan an inch & he'll be a ruler.
24. Be ye fishers of men -- you catch them & He'll clean them.
25. Allah doesn't call the qualified, He qualifies the called.
26. Read the Al-Quran -- It will scare the hell out of you.

----------------------------------------------------------------------

All Mighty Wont Ask

The ALMIGHTY won't ask what kind of car you drove,
... but He'll ask how many people you drove who didn't have transportation...

The ALMIGHTY won't ask the square footage of your house,
... but He'll ask how many people you welcomed into your home...

The ALMIGHTY won't ask about the clothes you had in your closet,
... but He'll ask how many you helped to clothe...

The ALMIGHTY won't ask what your highest salary was,
... but He'll ask if you compromised your character to obtain it...

The ALMIGHTY won't ask what your job title was,
... but He'll ask if you performed your job to the best of your ability...

The ALMIGHTY won't ask how many friends you had,
... but He'll ask how many people to whom you were a friend...

The ALMIGHTY won't ask in what neighbourhood you lived,
... but He'll ask how you treated your neighbours...

The ALMIGHTY won't ask about the colour of your skin,
... but He'll ask about the content of your character....

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May Allah forgive us if knowingly or unknowingly we have done any Mistakes or Gunahs while developing this site. But Our Niyat is only that the whole world should know about all the Great Awliya's of Allah who have dedicated their whole lives for Spreading ISLAM.

Purification of Soul-Purifying the Soul

2012-01-23T21:26:00.000-08:00

Purifying the Soul

In the Name of Allah, Most Gracious, Most Merciful.

Allah (S.W.T) says in the Noble Qur'an after He swore several times in surat Ash-Shams, (Verses 9&10), what can be translated as, "Indeed he succeeds who Zak-Kaha purifies his ownself, and indeed he fails who Das-Saha corrupts his ownself."

Imam Ibn Katheer says: "This verse means: He who purified his soul obeying Allah (S.W.T), and purified it from vices and bad manners, he succeeded. And he who corrupted it by immersing it in sins and disobeying Allah (S.W.T), he utterly failed." This verse was also interpreted by Ibn Abbas (R.A.). He said: "He whom Allah (S.W.T) purified his soul, he succeeded, and he whom Allah (S.W.T) corrupted his soul, he failed utterly." The prophet (S.A.W.) frequently used to say in his supplication: "Oh Allah! Grant me the sense of piety and purify my soul as You are the best to purify it, You are its Guardian and its Master…" {Reported by Imams Muslim and Ahmad}

Allah (S.W.T) also said in surat Al-A'la, (Verse 14), what can be translated as, " Indeed whosoever purifies himself shall achieve success." which means he purified his soul from the evil morals and followed what Allah (S.W.T) revealed to His prophet (S.A.W.).

Purifying the souls of people was one of the most important tasks of the great messengers including the prophet Muhammad (S.A.W.). Allah (S.W.T) described him in surat Al-Baqarah, (Verse 151), what can be translated as, "Similarly We have sent (Muhammad) of your own, reciting to you Our verses and sanctifying you, and teaching you the book and Al-Hikmah…"

Also Allah (S.W.T) said in surat Al-Emran, (Verse 164), what can be translated as, "Indeed Allah conferred a great favor on the believers when He sent among them a messenger from among themselves, reciting unto them His verses, and purifying them …" He (S.A.W.) purifies them with what is revealed to him. He purifies their convictions and their conduct because man's life in this world and his destiny in the Hereafter do not succeed with knowledge only; rather there has to be purification.

"Taz-ki-yah": Linguistically, it means spiritual cleansing, growth, and blessing. Based on this, purification from the Islamic perspective means cleansing the soul from corruption, and growing it with the belief in Allah, and by doing good deeds and refraining from doing evil so that the soul will be blessed in this world and in the Hereafter.

The purified soul is the one that is purified according to Allah's legislation and deserves all the beautiful traits in this world and the great rewards in the Hereafter.

"Tad si yah" (Corruption) is the opposite of "Taz-ki-yah" (purification) because corruption makes the soul filthy with sins and disobeying Allah (S.W.T). So, the soul deserves all the bad traits in this world and the severe punishment in the Hereafter.

The Noble Qur'an proclaimed that man success depends on purifying his soul, and that failure is the result of corrupting the soul. Allah (S.W.T) swore to confirm this reality several times; the fact that shows its seriousness.

The prophet (S.A.W.) confirmed that man's righteousness or corruption starts with the heart. If the heart is righteous, man becomes righteous, and if the heart is corrupted, man becomes corrupted. The prophet (S.A.W.) says: "Truly in the body there is a lump of flesh which, if it be good, the whole body is good, and which, if it be corrupted, the whole body is corrupted. Truly it is the heart."{Reported by Imam Bukhari}

In another Hadith, the prophet (S.A.W.) told us that the immediate reason for the righteousness or the corruption of the heart is the way it deals with sins that confront it. If the heart accepts those sins and embrace them, a dark spot is left behind in the heart. If the heart rejects those sins, a bright spot is left behind. The prophet (S.A.W.) said: "Trials are presented to the hearts like a mat, one stick at a time. If any heart accepts it, a dark spot is left in it. If any heart rejects it, a bright spot is left in it. Consequently, the hearts become two types: Bright heart like the Safa that gets no harm from any sin as long as the skies and the earth exist, and a dark heart that does not know any good deed and does not reject any evil unless it is from its whims and desires." {Reported by Imam Muslim}

This is confirmed in the Noble Qur'an: Allah (S.W.T) said in surat Al-Mutaffifeen, (Verse 14), what can be translated as, "Nay! But on their hearts in the raan (covering of sins and evil deed) which they used to earn."

In an authentic hadith reported by Imam At-Trmizi that the prophet Muhammad (S.A.W.) said: "When a person commits a sin a dark dot is dotted on his heart. Then if that person leaves that evil deed, begs Allah to forgive him, and repents, then his heart is cleaned, but if he repeats the evil deed, then that covering is increased till his heart is completely covered with it, and that is Ar-Raan which Allah mentioned (in the Qura'n)…" Be careful! All our convictions and our deeds have direct influence on our hearts to the extent that those convictions and those deeds will either purify the hearts or kill them or make them sick.

The heart was made by Allah (S.W.T) to be the place for reasoning, contemplation, peace, calm, belief, pity, mercy. Allah (S.W.T) says about the Non-believers in surat Al-A'raf, (Verse 179), what can be translated as, "…They have hearts wherewith they don’t understand…"

Allah (S.W.T) also said in surat Muhammad, (Verse 24), what can be translated as, "Do they not then think deeply in the Qur'an, or are their hearts locked up?"

Allah (S.W.T) also said about the believers in surat Al-Fath, (Verse 4), what can be translated as, "He it is Who sent down As-Sakinah (tranquility) into the hearts of the believers."

Allah (S.W.T) also said in surat Al-Hadid, (Verse 27), what can be translated as, "…And We ordained in the hearts of those who followed him (Jesus) compassion and mercy…"

Allah (S.W.T) said in surat Ash-Shu'ra', (Verses 88 & 89), what can be translated as, "The day whereon neither wealth nor sons will avail, except him who brings to Allah a clean heart.'

Allah (S.W.T) said in surat Qaf, (Verse 33), what can be translated as, "…And brought a heart turned in repentance (to Allah)." And there are many other verses that describe the hearts and their tasks.

Allah (S.W.T) describes the Noble Qur'an that it is a cure and healing for heart sicknesses:

Allah (S.W.T) said in surat Al-Esra', (Verse 82), what can be translated as, "And We send down from the Qur'an that which is a healing and a mercy to those who believe…"

Allah (S.W.T) also said in surat Yunus, (Verse 57), what can be translated as, "…There has come to you a good advice from your Lord (the Qur'an) and a healing for that in your breasts (the heart)…"

The diseases that afflict the hearts are two:

* Diseases of doubts: A man may be afflicted with one that is in the roots of the Deen or its branches. The Noble Qur'an clarifies these doubts and eliminates them for everyone who has the correct understanding and belief. If these diseases persist in the heart, they corrupt its vision.

* Diseases of whims and desires: A man may be afflicted with one desire that Allah (S.W.T) tests him with. This desire may dominate and control the heart. In the Noble Qur'an, there is a cure for this disease for everyone who has the correct understanding and belief. If this desire settles in the heart, it will destroy it.

Both of these diseases are behind the corruption of the hearts. With their corruption, people get corrupted, and with the people's corruption, the society gets corrupted. Life is then transformed to a life of misery and hardship. At this point, there will be failure in this life and in the Hereafter.

Purifying the Soul (2)

In the Name of Allah, Most Gracious, Most Merciful.

The Practical Means for Tazkyiah (Soul Purification):

Useful Knowledge:

The most important task for man after knowing Allah (S.W.T.) is Tazkiyah or (soul purification). Man's success or failure in this life and in the Hereafter depends on whether man purifies his soul or not. Islam prescribed to us means that help purify the souls. It is a must that we use these means when we are in the process of Tazkiyah or (soul purification). We can not use any means that are not prescribed by Islam.

The process of soul purification is an on-going process as long as man is alive. It is implied by the sincere submission to Allah (S.W.T.) who created man and Jinn for no purpose other than the sincere submission to Him alone. Allah (S.W.T) says the Noble Qur'an in surat Ath-Tharyat, (Verse 56), what can be translated as, "I did not create the Jinn and the humans but to ya'bodoon (submit to me)." "The "ibadah" is a collective noun that includes every thing that Allah (S.W.T.) loves and accepts from sayings and the physical acts; the hidden (acts by heart) and the openly (acts by limbs). The acts by limbs are many, which we start with the useful knowledge:

The useful knowledge is the first means to purify the soul. This is every knowledge that brings man closer to Allah (S.W.T.), increases man's fear of Allah (S.W.T.) and guides man to do good deed. This knowledge includes the knowledge of Islamic rules that apply to Aqheeda, acts of worship, dealings. This knowledge also includes other types of knowledge that guide man to contemplate about Allah's creation, His great power and perfection.

Knowledge is the foundation of deeds and its guide. It is as useless to do something without knowledge as having knowledge without a deed. Allah (S.W.T.) ordered us to have knowledge before the deed: Allah (S.W.T.) says the Noble Qur'an in surat Muhammad, (Verse 19), what can be translated as, "(O Muhammad) Have knowledge that there is no god except Allah and seek forgiveness for your sin and for the believers males and females." So, Allah (S.W.T.) commanded the messenger Muhammad (S.A.W.) that he has to have knowledge of the Oneness of Allah first followed by asking for forgiveness which is an action. Imam Al-Bukhari in his authentic book cited this verse to show the importance of knowledge and that it should precede the deed.

The useful knowledge based on the Oneness of Allah (S.W.T.) is the fundamental and first practical means to purify the soul and bring it closer to Allah (S.W.T.). It is also the means to increase the fear of Allah (S.W.T.) and corrects the path and increases belief. For this reason, seeking knowledge is one of the greatest acts of worship. There are many verses and Ahadiths that show the importance of knowledge, its status in the sight of Allah (S.W.T.), and the position of those who have knowledge.

For knowledge to have an effect in the process of Tazkiyah of the soul, two conditions must be met:

* Good deeds must follow knowledge with sincerity for the sake of Allah (S.W.T.), performed according to their rules upheld equally by the scholar and the student.

* The person who has knowledge must avoid the arguments that lead to animosity and evil soul.

The first condition includes:

Acting according to the knowledge. Allah (S.W.T.) warned us from knowledge that is not followed with action and from a saying that is not followed with action. The prophet (S.A.W.) also clarified to us that the scholar would be asked on the Day of Judgment about his knowledge and what he did with it. Did he seek it and teach it for the sake of Allah (S.W.T.) alone.

The prophet (S.A.W.) also used to ask Allah (S.W.T.) the useful knowledge and seek His refuge from the knowledge that is useless. So, the prophet (S.A.W.) used to say: "Oh Allah, I seek your refuge from a knowledge that is not useful, from a heart that does not humble, and from a soul that is not satisfied and from a supplication that is not granted."

Imam Ibn Rajab Al-Hanbali said: "If someone does not acquire this useful knowledge, he will fall into the four things that the prophet (S.A.W.) used to seek Allah's refuge from. His knowledge will be against him. So, he will not benefit from it because his heart does not humble before Allah (S.W.T.) and his soul is not satisfied with this world. Rather he is holding tight to this world and always seeking it. His supplication will not be heard because he does not obey Allah's orders and does not refrain from anything that displeases Allah." Imam Ibn Rajab Al-Hanbali also said: "A sign of the people of knowledge is that they are humble, they hate reverence and people's high remarks of them, they do not look down on people, they are always seeking the Hereafter taking from this world only what they need, they are constantly worshipping Allah (S.W.T.). The more knowledge they have, the more fearful of, the more humble, and the more submissive to Allah (S.W.T.) they become."

The second condition is:

Avoiding arguments because this will lead to evil soul, and the animosity towards others. In an authentic Hadith the prophet (S.A.W.) said: "No people got misguided after they were guided, but they were plagued with argument." Then, the prophet (S.A.W.) recited what Allah (S.W.T) says the Noble Qur'an in surat Az-Zukhrf, (Verse 58), what can be translated as, "…They quoted it for you not except for argument. Nay! But they are a quarrelsome people."{Reported by Imams At-Trmthi, Ahmad and Abn Majah}

A scholar from the Salaf generation said: "If Allah (S.W.T.) loves a man, He will provide to him the opportunity to do good deeds and keep off the argument. And if Allah (S.W.T.) wants harm for a man, He will keep off the good deed and will plague him with argument."

Imam Malik said: " Argument concerning knowledge turn off the light of knowledge and stiffen the heart."

Imam Al-Hasan Al-Bassri heard a folk arguing. So, he said: "These people are bored with worship, they find it easy to talk in vain, and their righteousness is diminished so they vainly talked."

Some of the effects of the useful knowledge on purifying the soul:

* The Muslim would know the correct Aqheedah, strengthen his belief and keep away from false beliefs.

* The Muslim would know the rules of Halal and Haram and all that he needs from the rules of worship and dealings.

* The Muslim would know the due right of every act of worship. This way he is not busy doing a recommended deed and forgetting an obligatory deed.

* The knowledge would protect the Muslim from everything that would destroy him, like the whims and desires and Satan’s traps.

* The knowledge helps the Muslim fear Allah (S.W.T.), love Him, and get closer to Him.

* The knowledge helps the Muslim become more humble with others.

* The knowledge helps wipe out the sins because knowledge is from the greatest good deeds. Allah (S.W.T) says the Noble Qur'an in surat Huod, (Verse 114), what can be translated as, "…Verily, the good deeds remove the evil deeds…" and the prophet (S.A.W.) says: "Follow the bad deed with a good one that will wipe it off." Omar (R.A.) used to say: "A man walks out with sins like the mountains of Tehamah (to a circle of knowledge). If he hears some knowledge, he fears Allah, reassesses himself and repents. So, he leaves the circle of knowledge with no sin. So, do not leave the circles of knowledge."

* The knowledge helps Muslim long for the Hereafter and takes only what he needs from this worldly life. So, he is not busy going after things that will vanish in this life instead of being busy running after the everlasting life in the Hereafter.

So, we should all help one another to acquire the correct knowledge through learning it and teaching it. This must include all; man, women, children, young and old with no exception. We must also know that we can not achieve knowledge unless we are patient, perseverant, and persistent and struggling with our own self and benefiting from our time instead of wasting it. Also, everyone who learns something useful should teach it to others. This way, Tazkiyah or soul purification is collective and continuous until we meet Allah (S.W.T.).

Purifying the Soul (3)

In the Name of Allah, Most Gracious, Most Merciful.

The Practical Means for Tazkyiah (Soul Purification):

The Righteous Deed:
Good knowledge and righteous deeds are strongly related; the knowledge that does not lead to good deed is not a good knowledge. Also, the deed that is not based on the correct divine knowledge is not a good deed and will not be accepted by Allah (S.W.T.).

The good deed includes all kinds of good deeds; it is not restricted to the acts of worship. It includes everything that pleases Allah (S.W.T.); sayings, actions (seen as well as hidden).

The most notable deeds that help purify the soul are the pillars of Islam: Salah, Zakah, Fasting, and Hajj (the mandatory and the recommended ones).

# The prayer is the main pillar of Deen, the key to Paradise, and the first thing that person will be accountable for on the Day of Judgment. Salah is the second pillar of Islam after the two declarations of Islam. It is the only act of worship that was prescribed during the night when the prophet (S.A.W.) was ascended to the sky. Many verses as well as Ahadith show the importance of the prayer.

There are conditions that must be met for the prayer to be an effective means for the purification of the soul. The most important of these conditions:

* The Salah must be complete, well performed on time without any compromise, performed exactly as the prophet (S.A.W.) performed it, and performed sincerely only for the sake of Allah (S.W.T.).

* The Muslim must perform Salah with all solemnity, submissiveness and full submissive a fully aware heart. This is because Salah without full submissiveness is like a body without a soul. The Muslim can never be successful unless he prays with full submissiveness. Allah (S.W.T.) says what can be translated as, "Successful indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness." {Al-Mu'minun, 1 &2}

How do we accomplish all solemnity and full submissiveness in Salah?

The following actions help the Muslim to become full submissive in his Salah

* The Muslim must recognize the importance of Salah. He must realize that it is a connection between him and Allah (S.W.T.). He must perform the Salah out of his conviction that it is an order from Allah (S.W.T.). He must know that Salah wipes out sins and lifts him to higher degrees and protects him from committing sins.

* The Muslim must push away all thoughts from his mind when he is performing Salah. He must keep away all things that interfere with his concentration and focus on what he is doing in Salah. He must keep away all things that interfere with his humility during Salah like various sounds (pagers, Cell Phone ), pictures….. He must focus his eyes on the place of his prostration and never turns left or right or look up.

* The Muslim must contemplate the verses that he or the Imam is reciting. He must look into the meanings of these verses. He must contemplate death and its fright, grave, the people gathering on the Day of Judgment, and the various events of the Day of Judgment. The prophet (S.A.W.) reinforces this in his Hadith: "Pray like you are leaving this world."{Authentic Hadith reported by Imams Abn Majah and Ahmad.}

The more submissive the Muslim has in his prayer, the more reward he will get. With full submissive, the Muslim feels content, his soul is reassured, and Salah will have its effective deterrent against evil. With that, Salah becomes one of the greatest means to purify the soul and lift it to higher degrees closer to Allah (S.W.T.).

# Zakah is the third pillar of Islam. It is the growth, purification and blessing. It is one of the means that help purify the soul. Allah (S.W.T.) says what can be translated as, "Take Sadaqah (alms) from their wealth in order to purify them and sanctify them…"{At-Tawbah, 103}

Because of its importance, Zakah was associated with Salah, in the Qur’an, in 82 verses. Abu Bakr (R.A.) said: "I will fight every one who disassociates Zakah from Salah." He indeed fought those who did with the companions’ consensus.

Zakah will not have its fruits unless three conditions are met:

* The Muslim must keep away from hypocrisy, showing off, and reminding people of his generosity. Allah (S.W.T.) does not accept a good deed unless it is for his sake only. Allah (S.W.T.) cancels the reward of the charity when the charity-giver hurts people and boasts with his generosity. Allah (S.W.T.) says what can be translated as, "O you who believe! Do not render in vain your charity by reminder of your generosity or by injury…" {Al-Baqarah, 264}

* The Muslim must spend from what he loves, not from what he hates. He must be content with what he spends. Allah (S.W.T.) expressed that in the following verse: Allah (S.W.T.) says what can be translated as, "By no means shall you attain Al-Birr (piety), unless you spend (in Allah's cause) of that which you love…" {Al-Emran, 92} This closeness to Allah (S.W.T.) will not be attained until you spend from what you love, and you spend it generously. This way, you free your soul from being a slave to your money and stinginess that impede purification of the soul.

* The Muslim must spend from the good earnings, not from the bad ones. Imams Bukhari and Muslim reported that the prophet Muhammad (S.A.W.) said, "If a person gives in charity of the value of even a date out of his pure earning, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters the colt, till it becomes like a mountain."

This way, Zakah will be a practical and a fruitful way to purify the soul. Zakah is a practical test for the believer to obey Allah (S.W.T.) who orders him to spend. It is also a means to purify the soul from stinginess. This way, Zakah will pave the way to success. Allah (S.W.T.) says what can be translated as, "And whosoever is saved from his own covetousness, such are they who will be the successful." {Al-Hashr, 9} Zakah is also a practical way with which the believer shows his gratitude and his thanks to Allah (S.W.T.).

# Fasting is the fourth pillar of Islam. Allah (S.W.T.) prescribed it upon other nations in the history of humanity. Allah (S.W.T.) made the month of fasting so special that he revealed in it the Qur’an.

The greatest benefit attained in the month of Ramadan is Taqwa. Allah (S.W.T.) says what can be translated as, "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa." {Al-Baqarah, 183}

This month is a great training school for the soul. In it, the soul quits its whims, desires, and needs, and learn patience. The Muslim also abstains from everything that causes breakfast from dawn to sunset. For fasting to achieve its role in purifying the soul, two conditions must be met:

* Fasting must be done for the sake of Allah (S.W.T.). It must be done out of belief in Allah (S.W.T.) and hoping his rewards. It must not be done as a habit. This way, the real meaning of fasting is realized. Imams Bukhari, Muslim and others reported that the prophet Muhammad (S.A.W.) said, "Whoever observes the fasting during the month of Ramadan, believing in Allah and seeking His rewards, will have his/her past sins forgiven."

* Abiding by the orders of the prophet (S.A.W.) during the month of Ramdan helps us understand the meaning of this act of worship. For example, the prophet (S.A.W.) ordered us to have some food just before dawn prayer, he also ordered us to break our fast quickly after sunset and that our breakfast should be done only with few date fruits or some water. He also ordered us to supplicate to Allah (S.W.T.) when breaking our fast.

The Muslim must keep away from sins as he must keep away from allowed acts during fasting like eating, drinking. Imam Bukhari reported that the prophet Muhammad (S.A.W.) said, "Whoever does not abandon falsehood in word and action then Allah has no need that he should leave his food and drink."

When these conditions are met, fasting becomes a great mean to purify the soul. It is a practical training to submit the soul to Allah (S.W.T.), it is also a practical training on patience, control and self-restrain from whims, desires and rage. It is also training for the soul to quit doing evil and to hurry to obey Allah (S.W.T.). It is also training the soul to appreciate the blessings of Allah (S.W.T.). This is attained when someone stops having these blessings for a short period of time to realize how great these blessings are. If those blessings are to continue without any interruption, their appreciation will be lost.

# Hajj is the fifth pillar of Islam. It is distinguished from the other acts of worship in that it is a spiritual, physical and financial act of worship. It must be performed once in a lifetime for the capable. It must be performed in a specific place and a specific time. He who performs it will witness many worldly benefits as well as the benefits in the Hereafter. The greatest benefit is the attainment of the pleasure of Allah (S.W.T.) and His forgiveness. For Hajj to play its role in purifying the soul, some conditions must be met:

* Sincerity in performing Hajj for the sake of Allah (S.W.T.) alone.

* The Muslim must keep away from foul language, dispute and disobedience of Allah (S.W.T.) and everything that harm others.

Imams Bukhari, Muslim and others reported that the prophet Muhammad (S.A.W.) said, "Whoever performs Hajj (pilgrimage) and dos not have sexual relations (with his wife), nor commits sin, no disputes unjustly, then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him."

This way, Hajj becomes a practical way to purify the soul. It is a practical training for the soul when the Muslim suffers hardships in his travel. It is a training because the Muslim teaches himself to obey Allah (S.W.T.) through his application for the rituals of Hajj and his pillars. Also, the Muslim’s deeds are done out of his absolute obedience to Allah (S.W.T.), through his absolute submission to Allah (S.W.T.) because many acts of Hajj can not be understood by the mind, like circling the Ka’bah, kissing the black rock… Hajj is a great lesson that teaches patience through the hardships of travel, leaving home, and staying away from family and children. For this reason, Omar (R.A.) said: "Pack and go to Hajj. It is one of two ways to do Jihad."

Hajj is also a treatment for the sickness of the soul like stinginess, egoism, hatred, and arrogance. This is done when the Muslim spends his money to travel, to lodge and to slaughter. This is also done when the Muslims are in one uniform clothing, one harmonious call, calling one Elaah. They are gathered under the brotherhood of Islam. There is no difference between an Arab and a non-Arab. Nor is there a difference between a white and a black. This is also done when Muslims get together on the mountain of Arafah where Satan is so humiliated. The prophet (S.A.W.) said: "There is no day that Satan feels so small, and so humiliated like he feels on the day of Arafah. This is because he sees how great the forgiveness of Allah (S.W.T.) to his people."

After this presentation for the pillars of Islam, it is clear to us how important these pillars in purifying the soul and training it. So, we must perform them and understand their meanings and benefit from their good fruits.

Some other miracles - Miracles

2012-01-20T23:50:00.000-08:00

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

2012-01-20T23:48:00.000-08:00

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

2012-01-20T23:46:00.000-08:00

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

2012-01-20T23:45:00.000-08:00

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

2012-01-20T23:44:00.000-08:00

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

2012-01-20T23:41:00.001-08:00

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

2012-01-20T23:40:00.001-08:00

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

2012-01-20T23:38:00.000-08:00

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

2012-01-20T23:36:00.000-08:00

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)

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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)

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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)

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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)

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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)

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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)

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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)

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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.

The Question of Compatibility or Kufu

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The Question of Compatibility or Kufu

1. The Shar i ‘ah has taken great precautions in ensuring that nikah with an incompatible person or a person of a lower social standing does not take place. In other words, do not perform the nikah of a girl with a man who is not equal to her in status or who is of no match to her.

2. Compatibility or equality is considered in several factors: (1) lineage, (2) Islam, (3) piety, (4) wealth, (5) profession or occupation.

Equality in Lineage

1. Equality in lineage is that the Shaykh, Sayyid, Ansari, and ‘Alawi are all equal to each other. In other words, although the status of a Sayyid is more than the others, if the daughter of a Sayyid marries a Shaykh boy; it will not be said that she did not marry someone who is of her family relations. Instead, it will also be regarded as if she has married one of her relatives.

2. In matters of lineage, the lineage of the father is considered and not the mother. If the father is a Sayyid, the son is also a Sayyid; and if the father is a Shaykh, the son is also a Shaykh - irrespective of what the mother may be. If a Sayyid marries a woman who is not a Sayyid, their son will be regarded as a Sayyid. This son will be equal in status to all other Sayyids. Although the son whose father and mother are both from a noble family is respected more, according to the Shariah they will all be regarded as relatives or of the same social standing.

3. The Moghuls and Pathans are regarded as one nation and are not of the same class as that of the Sayyids and Shaykhs. If the daughter of a Sayyid or Shaykh gets married with one of them, it will be said that she married someone who is of a lower social standing than her.

Equality in being a Muslim

1. Equality in being a Muslim is only considered among the Moghuls, Pathans, and other non-Arab nations. There is no consideration of this among the Shaykhs, Sayyids, ‘Alawis, and Ansaris. A man who accepts Islam and his father was a kafir cannot be on par or equal to a woman who is a Muslim and her father was also a Muslim. The man who is a Muslim, his father is also a Muslim, but his grandfather was a kafir; cannot be equal to a woman whose grandfather was also a Muslim.

2. A man whose father and grandfather were Muslims, but his great grandfather was a kafir will be regarded as equal to a woman whose several forefathers were Muslims. In short, this equality is only considered till the grandfather. Equality beyond the grandfather, such as the great grandfather and beyond him is not considered.

Equality in Piety

Equality in piety means that a man who does not follow the dictates of the Shar i ‘ah - who is a wicked person, a scoundrel, an alcoholic, a shameless person - will not be considered to be equal to a pious, chaste and religious woman.

Equality in Wealth

Equality in wealth means that a person who is an absolute pauper cannot be compatible to a rich woman. If the man is not an absolute pauper, but is capable of giving that amount of mahr that is normally given on the first night and is also capable of giving her maintenance, then he will be regarded to be equal to her in status even if he is unable to give the entire amount of mahr. It is not necessary for the man to be in exactly the same financial position as that of the woman. Nor is it necessary for him to be close to that financial position.

Equality in Occupation

1. Equality in occupation is that, e.g. weavers are not regarded as equal to tailors and are accorded a status that is lower than that of tailors. Similarly, barbers, washermen, etc. are not regarded as being equal to tailors, but are regarded as being lower than tailors.

2. A mad, lunatic person cannot be equal to an intelligent, understanding woman.

The Wali or Legal Guardian

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The Wali or Legal Guardian

The person who has the power or choice of getting a boy or girl married is called a wali.

1. The first wali of a boy or girl is their father. If the father is not present, the grand-father becomes their wali. If he is not present, then the great grand-father. If none of them are present, the blood-brother becomes their wali. If he is not present, then the step-brother, i.e. brothers from one father. Thereafter, the nephew, thereafter the nephew's son; and thereafter, the nephew's grand-son. If none of them are present, the blood uncle becomes their wali. If he is not present, then the step-uncle, i.e. the step-brother of their father. Thereafter, the son of the blood uncle and thereafter his grand-son. Thereafter, the son of the step-uncle and thereafter his grand-son. If none of them are present, the father's uncle becomes their wali; and thereafter his children. If the father's uncle, his children and grand-children are not present; then the grand-father's uncle becomes their wali. Thereafter, his children, grand-children, and great grand-children.

If none of them are present, the mother will be their wali. Thereafter, the paternal grand-mother, then the maternal grand-mother and then the maternal grand-father. Thereafter, the blood-sister and then the step-sister, i.e. sisters from one father. Thereafter, the step-brother and then the step-sister who is from one mother. Thereafter, the paternal aunt, then the maternal uncle, and then the maternal aunt.

2. An immature person cannot become a wali of anyone. A kafir cannot be a wali for any Muslim, nor can a lunatic be a wali for anyone.

3. A mature girl has the choice to marry or not to marry. She can marry whomsoever she wishes - no one can force her to marry a particular person. If she marries a person on her own, the nikah will be valid irrespective of whether the wali is informed or not, and irrespective of whether the wali gives his consent or not. In all cases the nikah will be valid. However, if she does not marry a person who is of the same social standing as her, and instead, marries a person who is of a lower standing than her family, and her wali is not happy about this marriage, then the fatwa in this case is that the nikah will not be valid.

If she marries a person who is in the same social standing as her, but the mahr that she receives is less then what is normally fixed in her paternal grandfather’s family, then although the nikah will be valid, the wali will have the right to annul this marriage. The mahr that is normally fixed in her paternal grandfather’s family is known as mahrul mithl. The wali can go to a Muslim court and have such a marriage annulled. However, it should be borne in mind that this right of annulment is only possessed by all those walis whom we had mentioned before the mother. In other words, from the father onwards till the children of the grand-father's uncle.

4. A wali performed the nikah of a mature girl without asking her or without seeking her consent. The validity of such a nikah will be dependent on her permission and consent. If she grants her permission, the nikah will be valid. If she does not grant her permission or is not happy, the nikah will not be valid. The method of granting permission is mentioned in the next mas'ala.

5. The wali came and informed a young virgin girl that he intends performing her nikah with a certain person, or that he has already performed her nikah with a certain person. Upon hearing this, she remained silent, began smiling or began to cry. All these responses of her's will be considered to be a permission and a consent. Now, if the wali performs her nikah, it will be valid. If he has already performed it, it will also be valid. It is not a prerequisite for her to give a verbal permission. Those who force a girl in giving a verbal permission are in error.

6. At the time of seeking her permission, the wali did not mention the name of her future husband, nor did she have any prior knowledge of him. In such a case, her silence will not be considered to be a form of consent, nor will it be considered to be a form of granting permission. It is necessary to mention the boy's name or some other form of identification whereby the girl can understand that the wali is referring to a particular person. Similarly, if the wali performed the nikah without mentioning the amount of mahr to her and it was far less than the mahrul mithl, the nikah will not be valid without her permission. He will have to seek her permission again.

7. The girl is not a virgin, and instead had married previously and this is her second marriage. When the wali asks her or seeks her permission for this second marriage, her mere silence will not be considered to be a form of granting permission. Instead, she will have to give a verbal reply. If she does not give a verbal reply and remains silent, and despite this, the wali performs her nikah, then her nikah will be in abeyance. Later, if she gives a verbal permission, the nikah will be valid. If not, it will not be valid.

8. Despite the father being present, the uncle, brother or any other wali sought the permission of a virgin girl. If she remains silent, it will not be considered to be a form of granting permission. Only when she gives a verbal permission will it be considered. However, if the father sent these persons to seek her permission, her silence will be considered to be a form of consent. In short, the wali who is given the first preference in the Shari‘ah and who has the most right to seek permission from the girl - when he asks her or when someone who has been sent by him asks her, then only will her silence be considered to be a form of consent. If the grand-father had the right of asking her, and instead the brother asked her; or if the brother had the right of asking her and instead she was asked by her uncle, then in such a case her silence will not be considered to be a consent.

9. A wali performed the nikah of a girl without asking her and without obtaining her consent. After the nikah, the wali or his messenger came and informed the girl that her nikah with a particular person has been performed. In such a case, if she remains silent, this will be a permission on her part and the nikah will be valid. But if someone else comes and informs her, and this person is a pious, reliable person, or two persons come and inform her, then by her remaining silent the nikah will be valid. But if there is only one person who informs her and he is an unreliable person, then by her remaining silent the nikah will not be valid. Instead, it will be held in abeyance. When she gives a verbal reply or any other form of granting permission is found, then only will the nikah be valid.

10. Upon being informed of her nikah, the girl did not give a verbal reply although it was necessary for her to give a verbal reply. However, when her husband approached her she did not refuse him from engaging in sexual intercourse with her. Even in this case, the nikah will be valid.

11. The same rules apply to a mature boy, i.e. he cannot be forced into a marriage nor can the wali perform his nikah without his permission. If his nikah is performed without his permission, it's validity will be dependent on his permission. If he expresses his consent, his nikah will be valid. If not, it will not be valid. However, it should be borne in mind that the boy's silence is not considered to be a form of granting permission. He will have to give a verbal reply.

12. If a boy or a girl is immature, they do not have their own choice. Their nikah is not valid without a wali. If a boy (or girl) performs his nikah on his own or someone else performs it, it will be dependent on the permission of the wali. If the wali grants permission, the nikah will be valid. If not, it will not be valid. The wali has full rights over such a boy or girl. He can get them married to whoever he wishes and refuse whoever he wishes. Immature girls and immature boys cannot reject such a nikah at that time. This is irrespective of whether the girl is a virgin or had been married previously and had also been sent to her (first) husband's home - the same rule will apply.

13. If the father or grand-father perform the nikah of an immature girl or boy, they do not have the right to reject or repudiate this nikah even after they become mature. This is irrespective of whether the marriage was executed with a person who is of the same social standing or with a person of a lower class, and irrespective of whether the nikah was performed with mahrul mithl or whether it was far less than the mahrul mithl. In all cases the nikah will be valid and they cannot reject or repudiate this nikah.

14. If a wali other than the father or grand-father performed the nikah, and it was performed with a boy of the same social standing and the mahrul mithl was also given, then in such a case the nikah will be valid. However, after reaching the age of maturity, she has the right to endorse this nikah or to go and complain to a Muslim judge and have this marriage annulled.

But if the wali performed her marriage with a person of a lower social standing or accepted a mahr which was far less than the mahrul mithl, the nikah will not be valid from the very outset. Similarly, if the wali performed the nikah of a boy with a mahr which was far more than the mahrul mithl of the girl, the nikah will not be valid from the very outset.

15. A wali other than the father or grand-father had performed the nikah of an immature girl who also had knowledge of this nikah. Thereafter, she became mature and until then her husband hadn't had any sexual intercourse with her. In such a case, the moment she becomes mature, she must mention her discontent with regard to marrying this person. She must clearly state that she is not happy. Alternatively, she could say that she does not wish to continue with this marriage. This could be said in the presence of others or in privacy where she is all alone. But she has to mention it verbally. However, by her merely saying this, the nikah will not be annulled. She will have to go to a Muslim judge, he will annul the marriage, and only then will it be annulled.

Once she becomes mature and allows even a moment to pass in which she does not mention her discontent, she will not have the choice of having her nikah annulled.

But if the girl did not have any knowledge of this nikah and only learnt of it after becoming mature, then the moment she is informed, she will immediately have the right to reject the nikah. If she remains silent for even a moment, she will forfeit this right to reject the nikah.

16. If her husband engaged in sexual intercourse with her, and thereafter she becomes mature, it is not necessary for her to reject the nikah immediately after becoming mature or after being informed. Instead, as long as she does not express her consent and happiness, she will have the choice of rejecting or accepting irrespective of how much time lapses. However, if she clearly states that she is happy about this marriage, or her consent is made apparent in some other way such as being in solitude with her husband like any other normal husband and wife, then she will have no choice and this nikah will become entrenched.

17. The person who is most entitled of being the wali of an immature girl is gone to a foreign country. He is so far away that if the rest of the family had to await his arrival in order to consult him, the girl will lose this opportunity. Furthermore, the person who has come with the proposal is not prepared to wait for so long and it will be difficult for the girl to receive a similar proposal. In such a case, the person who is next in line to become her wali can also perform her nikah. If he performs the nikah without consulting the girl, it will be valid. But if the first wali is not very far away, her nikah should not be performed without consulting him. If it is performed, it will be dependent on his permission. Once he grants his permission, the nikah will be valid.

18. Similarly, if the second wali performs the nikah of an immature girl despite the most rightful wali being present, it will be dependent on his permission. For example, if the grand-father performs the nikah without consulting the father despite the latter being present, it will be dependent on the father's permission. If the right belonged to the brother but the nikah was performed by the uncle, it will be dependent on the brother's permission.

19. A woman became a lunatic and lost her sanity. She has a mature son and a father as well. If her nikah has to be performed, her wali will be her son because the son is more entitled of being a wali than the father (father of the woman).

Persons with whom Nikah is Haram

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Persons with whom Nikah is Haram

1. Marriage with one's children, grand-children, great grand-children, etc. is not permissible. Nor is marriage with one's parents, grand-parents, maternal grand-parents, etc. permissible.

2. Marriage with one's brothers, uncles and nephews is not permissible. According to the Shari‘ah, a brother is one whose mother and father is the same, or they have one father but two mothers, or one mother but two fathers. They are all brothers. But if the father is different, and the mother is also different; that person will not be a brother. Nikah with him will be valid.

3. Marriage with one's son-in-law is not permissible. This is irrespective of whether the daughter is already living with him or not. In all cases, nikah with him is haram.

4. A girl's father passed away. Her mother married another person. However, before the mother could even live with her new husband, she passed away or he divorced her. In such a case, the girl can marry this step-father of hers. However, if the mother lived with him, it will not be permissible for this girl to marry him.

5. Nikah with one's step-children is not valid. In other words, if a man has several wives, then one of the wives cannot marry the children of the co-wives. This is irrespective of whether she had lived with her husband or not. Nikah with these children is prohibited under all circumstances.

6. It is not permissible for a woman to marry her father-in-law or even the father or grand-father of her father-in-law.

7. As long as a sister is married to her husband, it is not permissible for another sister to marry this brother-in-law of hers. However, if her sister passes away or he divorces her and she completes her iddah, it will be permissible for the other sister to marry her brother-in-law. In the case where the brother-in-law divorces the first sister, it is not permissible for the second sister to marry her brother-in-law until her sister completes her iddah.

8. If two sisters marry one person, the marriage of the sister whose nikah was performed first will be valid while the marriage of the sister whose nikah was performed later will not be valid.

9. A man married a woman. As long as he remains married to her, he cannot marry her maternal and paternal aunts and nieces.

10. If the relationship between two women is such that if we had to regard one of them as a man, their nikah will not be valid, then such two women cannot marry a person at the same time. When one of them passes away or one of them is divorced and completes her iddah, only then will it be permissible for the person to marry the other woman.

11. If a woman and her step-daughter marry a person at the same time, the nikah will be valid.

12. Adoption is not considered in the Shar i ‘ah. By adopting a boy, he does not become one's son. It is therefore permissible to marry one's adopted son.

13. If a man is not one's real uncle but he becomes an uncle through some other distant relationship, marrying him is permissible. Similarly, if a man happens to be one's paternal uncle or nephew through some distant relationship, nikah with him is permissible. Nikah with one's cousins is also valid irrespective of whether they are paternal or maternal cousins.

14. Two women who are not blood sisters but are maternal or paternal cousins are permitted to marry one man at the same time. In the presence of such a cousin, another cousin can also marry the same man. The same rule applies to a very distant maternal or paternal aunt. That is, the niece and this distant maternal or paternal aunt can marry the same man at one time.

15. All the relations, which become haram on account of lineage also become haram on account of breast-feeding. In other words, if a girl is breast-fed by a particular woman, then this girl cannot marry the latter's husband because he will now be regarded as her father. A girl who has been breast-fed by a particular woman cannot marry a boy who has been breast-fed by the same woman. Nor can this girl marry the children of this woman because she is also regarded as a child of this woman. All the maternal and paternal uncles and maternal and paternal nephews who become related due to this breast-feeding also become haram on this girl.

16. If two girls have been breast-fed by one woman, they cannot marry the same man at one time. In other words, whatever has been explained previously, will also apply to relations based on breast-feeding.

17. A man committed adultery with a certain woman. Now it will not be permissible for her mother or her children to marry this man.

18. Due to the passions of youth, a woman touched a man with evil intentions. It will now not be permissible for her mother or her children to marry this man. Similarly, if a man touches a woman with evil intentions, her mother and her children will be haram on him.

19. In the middle of the night, a man decided to awaken his wife. However, he mistakenly touched his daughter or his mother-in-law. Thinking them to be his wife, he touched them with the passions of youth. Now, this man will become haram on his wife forever. There is no way in which she can become permissible for him. It will be necessary for him to divorce his wife.

20. If a boy touches his step-mother with an evil intention, she will become haram on her husband. There is no way in which she can be halal for him. If the step-mother touches her step-son with an evil intention, the same rule will apply.

21. A Muslim woman cannot marry a man who belongs to any other religion. She can only marry a Muslim man.

22. A woman's husband divorced her or he passed away. As long as she does not complete her iddah, she cannot marry anyone else.

23. Once a woman marries a man, she cannot marry another person unless and until she is divorced by this person and also completes her iddah.

24. If a woman is not married and she falls pregnant due to adultery, it will be permissible to marry her. However, it will not be permissible to have intercourse with her until she delivers the child. But if the woman marries the same person who had committed adultery with her, it will be permissible for the person to have intercourse with her.

25. If a person has four wives, he cannot marry a fifth woman. If he happens to divorce one of his four wives, another woman cannot marry him until the one who is divorced completes her iddah.

26. The marriage of a Sunni girl with a Shi'ah man is not permissible according to the majority of the ulama.

Nikah - Marriage

2012-01-20T01:43:00.000-08:00

1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat.

2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in marriage", and the person replies : "I accept her in marriage."

3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned).

4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikah will be valid. It will not be necessary to mention her name.

If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed.

5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : "I give my daughter to you in marriage" and the other person replies : "I accept your daughter", the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid.

6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present.

7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid.

8. It is preferable to perform the nikah in a large gathering such as after the jumu'ah salat in a jumu'ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present.

9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikah with you" and the other must say : "I accept." In so doing, the nikah will be valid.

10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses - the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.

Dua-e-Qunoot (with English & Urdu Translation)

2012-01-20T01:25:00.000-08:00

Dua-e-Qunoot (English Translation)
O Allah! We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you. O Allah! You alone do we worship and pray exclusively to You and bow before You alone and we hasten eagerly towards You and we fear Your severe punishment and hope for Your Mercy as your severe punishment is surely to be meted out to the unbelievers.

Download Durood Taaj

2012-01-20T01:23:00.000-08:00

Transliteration:
Allahumma salli `ala sayyidina wa mawlana Muhammadin sahibit taji wal-mi`raji wal-buraqi wal-`alam. Dafi` al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam. ismuhu maktubum marfu`um mashfu`um manqushun fil lawhi wal-qalam. Sayyidil `arabi wal-`ajam. Jismuhu muqaddasum mu`attarum mutahharum munawwarun fil-bayti wal-haram. Shamsid duha badrid duja sadril `ula nuril huda kahfil wara misbahiz zulam. Jamilish shyami shafi` il-umam. Sahibil judi wal-karam. Wallahu `asimuhu. Wa jibrilu khadimuhu. Wal-buraqu markabuhu. Wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu. Wa qaba qawsayni matlubuhu. Wal-matlubu maqsuduhu wal-maqsudu mawjuduh. Sayyidil mursalin. Khatimin nabiyyeena shafi`il mudhnibin. Anisil gharibeena rahmatil lil `alamin. Rahatil `ashiqeen. Muradil mushtaqeen. Shamsil `arifeen. Sirajis salikeen Misbahil muqarrabeen. Muhibbil fuqara'ay wal-ghuraba’ay wal-masakeen. Sayyidith thaqalaynay nabiyyil haramayn. imamil qiblatayn. Waseelatina fid darayn. Sahibi qaba qawsayni mahbubi rabbil mashriqayni wal-maghribayn. Jadd al-hasani wal-husayn mawlana wa mawlath thaqalayn Abil Qasimi MUHAMMAD dibni `Abdillahi nurinm min nurillahi yaa ayyuhal mushtaquna bi nuri jamalihi sallu `alayhi wa alihi wa ashabihi wa sallimu taslima.

Translation:
O Allah, send blessings and Peace upon our Master and Patron Muhammad, The Owner of the Crown and the Ascent and the Buraq and the Standard, The Repeller of Affliction and Disease and Drought and Illness and Pain. His name is written on high, served and engraved in the Tablet and the Pen, The Leader of All, Arabs and non-Arabs, Whose body is sanctified, fragrant, and pure, Illumined in the House and the Haram, The Sun of Brightness, the Full Moon in Darkness, The Foremost One in the Highest Fields, the Light of Guidance, The Cave of Refuge for Mortals, the Lamp That Dispels the Night, The Best-Natured One, The Intercessor of Nations, The Owner of Munificence and Generosity. Allah is his Protector, Gabriel is his servant. The Buraq is his mount, the Ascent is his voyage, The Lote-Tree of the Furthermost Boundary is his station, Two Bow-Lengths or Nearer is his desire, His desire is his goal, and he has found his goal, The Master of the Messengers, the Seal of the Prophets, The intercessor of sinners, the friend of the strangers, The Mercy for the Worlds, The rest of those who burn with love, the goal of those who yearn, The sun of knowers, the lamp of travellers, The light of Those Brought Near, The friend of the poor and destitute, The master of Humans and Jinn, The Prophet of the Two Sanctuaries, The Imam of the Two Qiblas, Our Means in the Two Abodes, The Owner of Qaba Qawsayn, The Beloved of the Lord of the Two Easts and the Two Wests, The grandfather of al-Hasan and al-Husayn, Our patron and the patron of Humans and Jinn: Abu al-Qasim MUHAMMAD Son of `Abd Allah, A light from the light of Allah. O you who yearn for the light of his beauty, Send blessings and utmost greetings of peace Upon him and upon his Family

Durood e Ibraheem

2012-01-20T01:00:00.000-08:00

WHO IS MUHAMMAD?

2012-01-20T00:58:00.000-08:00

WHO IS MUHAMMAD?
Muhammad was born in Makkah in the year 570, at a time when Christianity was not yet fuly established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.

Muhammad was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jaba al-Nur, the 'Mountain of Light' near Makkah.

WHO ARE THE MUSLIMS?

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WHO ARE THE MUSLIMS?

"And strive in His cause as ye ought to strive (with sincerity and under discipline): He has chosen you and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims both before and in this (Revelation); that the Messenger may be a witness for you and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector the Best to protect and the Best to help!"
(Qur'an: Translation of the meaning, 22:76)

Muslims constitute over one billion people from a vast range of races, nationalities and cultures across the globe -- from the southern Philippines to Nigeria -- united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.
A person becomes a Muslim simply by saying "There is no god apart from God, and Muhammad (pbuh) is the Messenger of God." By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

Dua - After wudhu

2012-01-18T21:38:00.000-08:00

Dua - After wudhu

Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen.

Translation: I testify that there is no deity except Allah; He is One and has no partner. And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle.

Before wudhu (ablution)

2012-01-18T21:36:00.000-08:00

Dua Before wudhu (ablution)

Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq.

Translation: O Allah Forgive my sins, make my home accommodating and grant me abundance in my livelihood.

Dua for ZamZam (Holy Water)

2012-01-18T21:32:00.000-08:00

Dua for ZamZam (Holy Water)

Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa amm min Kooll-lee daa-een.
Translation: O Allah, I ask You to grant me beneficial knowledge, abundant sustenance and cure from all diseases.

Dua - After having a meal

2012-01-18T21:28:00.000-08:00

Dua - After having a meal

Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen.

Translation: All praise is due to Allah who gave us food and drink and who made us Muslims.

Dua - Before a meal

2012-01-18T21:21:00.000-08:00

Before a meal

Bismillahi wa 'ala baraka-tillah.
Translation: With Allah's name and uon the blessings granted by Allah (do we eat).

When salaam is conveyed (when some conveys salam to you on another's behalf).

2012-01-18T21:20:00.000-08:00

When salaam is conveyed (when some conveys salam to you on another's behalf).

Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.
Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.

Duas - Greeting another Muslim

2012-01-18T21:07:00.000-08:00

Greeting another Muslim

As salamu alaykum wa Rahmatullahi wa Barakatuh.

Translation: May the peace of Allah descend upon you and His Mercy and Blessings.

Miracle of Khwaja Moinuddin Chishti Ajmeer Shareef

2012-01-17T23:47:00.000-08:00

ziarat of hazrat khwaja pak (r.a) ajmer shariff

2012-01-17T23:46:00.000-08:00

KHWAJA GHARIB NAWAZ - Qawwali

2012-01-17T23:44:00.000-08:00

Dulha bana hai khwaja ajmer ki basti main -2 - Qawwali

2012-01-17T23:42:00.000-08:00

QAWWALI ALLAH JANTA HAI MOHAMMAD KA MARTABA PART 2

2012-01-17T23:39:00.000-08:00

Qawwali, ALLAH JANTA HAI MOHAMMAD KA MARTABA PART 1

2012-01-17T23:37:00.000-08:00

Qawwali,

2012-01-17T23:35:00.000-08:00

Arabic Alphabets

2012-01-17T00:41:00.000-08:00

Arabic Alphabets

Dua - Before rising from a gathering

2012-01-17T00:21:00.000-08:00

Before rising from a gathering

Recite:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

"O Allah, You are pure, I praise You and testify that there is none worthy of worship besides You. I seek forgiveness and pardon from You". If there was good talk in the gathering, this dua will seal it and if there was futile and vain talk, then this dua will recompense for it.

(Tirmidhi Targib)

It is stated in some narrations that this dua should be read thrice.

(Hisnul Hasin)