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abu_tamim

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  1. Salamu alaikum wr wb Is zamaane mein Waliullah banne ke 3 aasaan raaste: 1. Faraidh ki pabandi. 2. Haraam rizq se bachhna. 3. Aankhon ki hifazat. Translation: Three easy ways of becoming a Friend of Allah in these times: 1. Punctuality and persistence in the essentials of Islam. 2. Saving one's self from illicit earnings. 3. Lowering the gaze. Hakim Akhtar(db) Wa'laykum al-Salam.
  2. From Behind The Curtain

    Al Salamu 'Alaykum. Maryam Bint Jahsh, a scholar of classical Arabic helped her husband, the Yemeni scholar Jamal Al-Deen ‘Ali Bin Abi'l-Fawaris Al-Hamdani resolve a debate with members of the Murji’ sect; while Al-Mutahhar ibn Muhammad who was married to the famous Mujtahidah Fatimah Bint Yahya used to consult her on juristic matters while she sat behind a curtain, such that when he came up with the answer, his students would say: ‘This is not from you. This is from behind the curtain!’ Taken from "Muslim Women Who Taught Their Husbands".
  3. Trainings Kids For Islam

    Salamu alaikum wr wb Al-Rubay’ bint Mu’awwidh – Allah be pleased with her – said while describing how the Prophet – Allah’s peace and blessings be upon him – told them to fast ‘Âshûrâ: We used to make toys out of dyed wool for the children and keep them with us so if the children asked us for food we would give them the toys to distract them until they completed their fast. Sahîh Muslim. A similar narration is also in Sahîh Al-Bukhârî. Al-Nawawî states in his commentary on Sahîh Muslim: In this narration we are shown that children should be trained to do acts of obedience and made used to doing worship; although they are not legally bound. Taken from Sayings of the Salaf.
  4. Salamu alaikum wr wb. A Manipuri boy Mohammad Ismat scored the highest marks in the All India Senior Secondary Certificate Examination ( AISSCE) conducted by the CBSE, whose results were declared nationwide on Monday. Ishmat, a student of Imphal's Zenith Academy, scored 495 out of 500 marks. Though there is no concept of toppers in the CBSE class XII examinations, KK Choudhury regional officer CBSE (northeast region) confirmed that this is the first time a student from the northeast has scored highest in all India level. "It is indeed great. We hope this is the beginning and we get more such brilliant students from the region every year," he said. Ismat has got 100 marks each in mathematics, chemistry and fine arts while he scored 98 in English and 97 in physics. In his additional subject home sciences he scored 100 marks. A student of Zenith Academy, Imphal, Ishmat has always been a brilliant student. As the news of Ishmat scoring the highest, the school went into a celebration mode. His success came despite academic calendar every year is disrupted due to bandhs and blockades. Hailing from a poor Manipuri Muslim family in Lilong Haoreibi village in Manipur's Thoubal district, Ismat's father Md Bashirur Rahman, a government primary school teacher, had struggled to ensure Ismat a good education. Ismat began his primary education at a local school in Lilong before switching over toKendriya Vidyalaya, Imphal up to class VIII. He then joined Sainik School Imphal from where he scored 94.2 percent in class X CBSE examination. But, he could not continue in Sainik School as his parent could afford the fees. "After passing class X with high marks I thought of studying in the best school in Imphal. But I could not due to the acute financial difficulties faced by my family. All is not lost when S M Singh, the management secretary of Zenith Academy accepted my request to study in the school without charging much fees. With his guidance, I have come out with flying colours," Ismat said. "Impossible is not in my mind and I have the strong conviction that everything is possible when a man determined to do what mankind can do. And this is the only tool for me to top in this national level examination," a jubilant Ismat told TOI minutes after the results were declared.
  5. Salamu alaykum London: A 19-year-old Egyptian university student has invented a futuristic propulsion system for spacecraft. The invention "leapfrogs" NASA research, and uses a hi-tech quantum effect to drive satellites through space, rather than ordinary rocket engines.Aisha Mustafa's invention generates energy using the Casimir-Polder force, an obscure quantum effect using two surfaces and objects in a vacuum, Daily Mail reported Wednesday. The force is described as an "invisible rubber band" between bulky objects and atoms that arises from the ever-present random fluctuation of microscopic electric fields in empty space. The fluctuations get stronger near a surface, and an isolated neutral atom nearby feels the force as a "pull". Instead of using nuclear reactors or jets, Mustafa's satellites could generate drive using the panels, the Mail added. NASA had researched a similar idea using the Casimir-Polder force.
  6. Salamu alaikum Sincere Muslims who may possess good intent, but are insufficiently educated in their Deen, are misled into accepting a myth of a so-called “fifth Madhhab” referred to as the “Ja’fari Madhhab,” supposedly named after Imam Sayyid Ja’far as-Sadiq, radiyallahu ‘anh. The above-mentioned are unaware of the fact that no such Madhhab exists, is not accepted by Muslims as a “fifth Madhhab,” and is a continuous attempt by Shiites[1] to gain acceptance from Muslims under the guise of a school of Islamic Law (Shari’ah). Examination of this “Madhhab” by one who does not have a firm foundation in Shari’ah or a sound grasp on the existence and history of Islamic Law will lead one to unknowingly think: “This is very similar to the Maliki and Hanafi Madhhab.” A brief glance at the history of this hoax, who it is named after, and where its name really originates is necessary in order to understand its inception. Imam Ja’far al-Sadiq (radiyallahu ‘anh) was a blessed Wali of Allah who revived al-Islam in Madinah, upholding the letter and spirit of al-Islam. By lineage, he is Sayyid Abu Abdullah Ja’far ibn Muhammad ibn Ali ibn al-Husain ibn Ali ibn Abu Talib al-Hashimi; son of Imam Abu Ja’far Muhammad al-Baqir and father of Imam Musa al-Kazim (radiyallahu ‘anhuma). As it is well known, the Four Imams of Fiqh[2] wrote many books pertaining to Islamic Jurisprudence, Doctrine, and Worship. Imam Ja’far al-Sadiq (radiyallahu ‘anh) did not write any books on such matters, but as related in Asmaa’ul-Mu’allifeen, three books were written by Imam Ja’far as-Sadiq: 1.) Taqseem-i-Ru’ya, 2.) Jami’atu fil-Jafr, and 3.) Kitab-ul-Jafr. The word Jafr means a four month-old lamb. When referenced in scientific terminology, the word “Jafr” relates to a branch of predicting future events beforehand. In the narrative of Sayyid Abdul-Wahhab and Kamus-ul-A’lam, it is related that the first book written in this science was by Hazrat Babul-‘Ilm Ali ibn Abu Talib (karramallah wajhah). Two of the three books written by Imam Ja’far al-Sadiq were written on sheets of sheepskin, and because of this, the science dealt with in these two books was named ‘Ilm-i-Jafr. A book titled Imam-i Ja’far Buyrugu, in the possession of Shiites today, was written by a clergyman named Ja’far bin Husain al-Qummi (d. AD 951), who was the first to write on religious practice in the Shi’ah religion. Abu Ja’far Muhammad al-Tusi (d. AD 1068) wrote another book, titled Risala-i Ja’fariyyah, a commentary consisting of twenty volumes. Putting forward the books written by the two Ja’fars (al-Qummi and al-Tusi), Shiites name themselves “Ja’fari,” thus attempting to project that they are directly following Hazrat Imam Ja’far al-Sadiq, the way that Muslims who are Hanafi or Hanbali actually follow Imam Abu Hanifah or Imam Ahmad ibn Hambal, respectively. Exploiting the similarity between the words “Ja’far” and “Jafr,” Shiites assert that these two books, authored by Abu Ja’far al-Tusi and Ja’far al-Qummi, were written by Imam Ja’far al-Sadiq (radiyallahu ‘anh). Clearly, the “Ja’fari Madhhab” is a case of word games being played. Some even have the cheeks to say that it is the “Madhhab of Ahlul-Bayt.” The Four Madhhabs of al-Islam (Hanafi, Maliki, Shafi’i, and Hambali) were either founded by the Imams themselves or by their students who expounded upon the decisions of the Imams. The ‘Ilm of Hazrat Ja’far al-Sadiq can only find it in the Madhhabs of Imam al-A’zam Abu Hanifah and Imam Malik ibn Anas (rahmatullahi alaihima), both of whom were the only students of Imam Ja’far al-Sadiq to have a Madhhab founded. The direct connection with the Ahlul-Bayt is prevalent in Madhhab of both. The Maliki Madhhab connects with Imam Ja’far al-Sadiq. The Hanafi Madhhab connects to a total of five members from amongst the Ahli-Bait, four of which being Imams. In addition to the gaining of ‘Ilm from Imam Ja’far al-Sadiq, Imam Abu Hanifah gained ‘Ilm from Imam Muhammad al-Baqir, Imam Zaid ibn Ali, and Abdullah ibn Hasan ibn Ali (radiyallahu ‘anhuma). The Sahibain (Imam Muhammad al-Shaibani and Imam Abu Yusuf al-Ansari) gained ‘Ilm from Imam Musa ibn Ja’far al-Kazim (rahmatullahi ‘alaih). Thus, the true Madhhab of Ahlul-Bayt resides within the Hanafi and Maliki Madhhabs. From the facts presented, it is evident that the “Ja’fari Madhhab” is not only a non-existent (and illegitimate) school of Islamic Law, but it is merely a cloak utilized by Shiites, with their clergymen plagiarizing many of the works of Islamic Jurists and placing the name Ja’fari (or Imami) upon them. Muslims should not allow themselves or their family members to get tricked, swayed, or softened by Shi’ah propaganda. If one wishes to gain the Fiqh of Imam Ja’far al-Sadiq (radiyallahu ‘anh), then one does not have to look any further than the Hanafi or Maliki Madhhab. Taken from the Central Masjid website.
  7. Gems From Tablighi Elders.

    Al Salamu 'Alaykum. Hadrat Mawlana Muhammad Yusuf Kandhalwi once said: “In Muslims the custom and shape of deen is present. The aim of this Tableeghi struggle is that the spirit and reality of deen may come in them. Scattered parts of the deen are present in them. Our objective is that complete deen may come in them in its proper form and totality…” Words and Reflections (Malfuzat Mawlana Muhammad Ilyas) by ‘Allama Muhammad Manzoor Nu’mani, translated into English by Hafiz Safwan Muhammad, Pg 28, footnote 1. Mawlana Abu’l Kalam Azad (rah) said, “Everyone knows flaring up and bursting (into flames) like a bonfire but burning (incessantly) internally like an oven is something which very few know – and this was the quality of the Prophets (as). Ibid, pg. 48, footnote 2. “The veils of light are much thicker than the veils of darkness.” Ibid, pg. 53. An old saying of the Ahl al-‘Ilm quoted by Hadratji Ilyas. “Anyone who is bent on disgracing anyone other than himself, Allah wills to disgrace him.” Hadrat Mawlana Muhammad Ilyas Kandhalwi (rah). Ibid pg. 100. Once Hadrat (Mawlana Muhammad Ilyas) said, “…..Until your nights are not colored by the color of the nights of the Companions (Sahaba) the efforts you make in the day will not bring forth any color…..” Ibid pg.118, footnote 1.
  8. Destruction Of The Ussr

    Salamu alaikum wr wb On December 10 1979 – less than a week after Juhayman* was captured in Makka- Ustinov** summoned the Soviet Chief of Staff and ordered him to begin assembling a force of 75,000 to 80,000 soldiers along the Afghan-Soviet frontier. Two days later, the most senior members of the Soviet Politburo gathered in the Kremlin. The meeting’s top-secret, handwritten resolution was entitled simply “On Situation in A”. It formally authorized a war that would transform the world of Islam and eventually cause the Soviet Unionitself to disintegrate. *Juhayman ibn Saif al-Utaybi, the leader of the rebels who besieged the House of Allah in Makka in the name of the fake Mahdi. **Defense Minister Dmitri Ustinov of the USSR. Taken from “The Siege of Mecca” by Yaroslav Trofimov.
  9. The Little Shaykh Is Here.

    The Little Shaykh Is Here. Nadr al-Hilali said that when he was in the class of Sufyan ibn 'Uyayna, a child entered at whom the students glanced in disgust. Ibn ‘Uyayna said to them, “You were like this too. Allah has favored you.” To Nadr he said, “You should have seen me when I was ten years old. I was just a hand span then, my face was like a dinar and I was like a spark of fire. I attended the gatherings of the scholars of different towns like Ibn Shihab al-Zuhri and ‘Amr ibn Dinar……People would comment, ‘The little Shaykh is here.’” Al Kifayah pg. 60-61. Imam Ibn ‘Uyayna also used to say to his students, “When I went to the classes of Ibn Shihab Zuhri, I had earrings in my ears and a ponytail on my head. He saw me and said, ‘Sit down here. Here! I have never seen a younger scholar.’” Taken from “Achievements of Muslim Women in the Religious and Scholarly Fields” by Qadi Athar Mubarakpuri.
  10. Taqlid And Its Rejecters.

    Salamun 'alaykum. Taqlid during the Prophet’s (saw) era: Narrated Al-Aswad bin Yazid: Mu'adh bin Jabal came to us in Yemen as a teacher and a governor, and we (the people of Yemen) asked him about (the distribution of the property of ) a man who had died leaving a daughter and a sister. Mu'adh gave the daughter one-half of the property and gave the sister the other half. Bukhari, Kitab al-Fara'id, Volume 8, Book 80, Number 726. The version in Abu Dawood adds, "This was in the Prophet's (saw) lifetime." We learn from this hadith that taqleed was in vogue during the blessed era of the Prophet (saw). The questioner did not ask for proof. He accepted the fatwa of Hadrat Mu’adh purely on the basis of the latter’s integrity. This is taqleed. Then there is no evidence of the Prophet (saw) disagreeing with the fatwa or its implementation. Nor for that matter is any difference or rejection recorded. Thus, permissibility of taqleed and its freely open practice during the Messenger’s (saw) lifetime is established. Yahya related to me from Malik that Yahya ibn Sa'eed said that Sulayman ibn Yasar told him that Abu Ayyub al-Ansari once set off to do hajj and then, when he reached an-Naziya, on the road to Makka, his riding beasts strayed. He reached Umar ibn al-Khattab on the day of sacrifice and told him what had happened and Umar said, "Do what someone doing Umra would do, and then you can leave ihram, and then when the hajj next comes upon you, do it and sacrifice whatever animal is easy for you." Muwatta’ Malik, Hajj, chapter 20, hadith 162. From this hadith we learn that those Companions who could not make Ijtihad would make taqleed of the Mujtahideen Sahaba. Hadrat Abu Ayyub was also a Companion and he did not ask Hadrat ‘Umar for evidence of his fatwa. Incidents of this nature among the Companions and even during the blessed era of Allah’s Messenger (saw) and fataawa without references and proofs among the Sahaba or among the Tabi’un and Companions have been documented with such abundance that it is a difficult task to compile them all. Those who are versed in hadith literature are well aware of this. Following a particular Imam or School: Hadrat Hudhayfa (ra) narrated that the Prophet (saw) said: “ I don’t know how long I will be with you people. Therefore, follow these two after me.” The Messenger (saw) indicated Abu Bakr (ra) and ‘Umar (ra). Jame’ Tirmidhi, Musnad Ahmad(5/399), “Fadha’il al-Sahaba” (479), Tahawi in “Sharh Al-Mushkil” (1233), Ibn Hibban (6902), Ibn Sa’d (2/334). Also Imam Tirmidhi narrated, "Hudhaifa (ra) said: The Prophet (saw) said, “Follow those after me: Abu Bakr and Umar.” Jame' Tirmidhi, Al Manaaqib, hadith 3662. The meaning of “after me” is; during their Caliphate. So, the order is to follow them during their respective terms of Caliphate. Obviously, the Caliph is a single person. The conclusion is to follow Hadrat Abu Bakr (ra) and Hadrat ‘Umar (ra) during their Caliphates. So, the Prophet (saw) instructed that one particular person be followed for a specific time. Nowhere did he say that proof for Ahkaam should also be enquired. Nor was it a standard practice for ascertaining the proof for every mas’ala. This is nothing but following an Imam or Madhhab.
  11. Lower Your Gaze.

    Salamu alaikum wr wb 1. It is reported that Hassân b. Abî Sinân (rah) went out one 'Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.” 2. It is reported on the authority of Al-Wakî’ b. Al-Jarrâh (rah): We went out one 'Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.” Ibn Abi al-Dunya, Kitab al-Wara'. Taken from Sayings of the Salaf. Wa Salam.
  12. Lower Your Gaze.

    Right, the hijab of the man is to lower his eyes.
  13. Safety In Religion.

    Salamu alaikum wr wb Qadi Bishr ibn Walid said, "We would be with Sufyan ibn 'Uyayna when a problematic juristic question would be raised. He (Imam Sufyan) would ask, 'Is there someone from the Companions (Ashab) of Imam Abu Hanifa here?' My name would be taken. He would say to me, 'Answer!' I would then answer. He would then remark, 'Safety in religion is to refer to the jurists (Fuqaha').'" Yazid ibn Harun* said, “I met a thousand men (scholars) and I wrote traditions from most of them. I found five of them to be greater than the rest in jurisprudence (fiqh), God wariness (taqwa) and knowledge (‘ilm). The foremost among them was Abu Hanifa.” *In the words of Hafiz Ibn Hajar in Tahdhib al-Tahdhib he was, “One of the eminent and well-known huffaz. Ahmad ibn Hanbal, ‘Ali ibn al-Madini and a host of others have reported from him.” Qawa'id fi 'Ulum al-Hadith by Mawlana Zafar Ahmad 'Uthmani.
  14. Al Salamu 'Alaykum. Shaykh al-Hind: Hadrat Mawlana Mahmud Hasan Deobandi (rah)(teacher) Shaykh al-Islam: Hadrat Mawlana Sayyid Husayn Ahmad Madani (rah)(student) When Hadrat Shaykh al-Hind was arrested by the Firangis and sent to jail in Malta in 1335, Shaykh al- Islam could not stand it and handed himself over to the British in order to serve his Ustad. Being old and sickly at that time, Shaykh al-Hind could not tolerate cold water for wudu' (minor ritual ablution). Shaykh al- Islam would hold a pot of water to his belly throughout the night to warm it and would offer it for wudu' with great respect at the time of tahajjud, there being no hot water in prison. Subhanallah. Eyes cannot remain dry and hearts cannot remain in a single piece after reading the lives of our elders and their sacrifices for their teachers and this beautiful Deen. May Allah accept those who come after and give them a share in the dua's of our elders. Peace and Blessings upon Al-Mustafa, his Family and his Sahaba. Taken from the biography of Shaykh al-Hind with minor modifications. Wa salamu 'alaykum.
  15. Salamu 'Alaykum. Sayyida ‘Ayesha(ra) says, “Once the Messenger of Allah(saws) came to me and I asked him, ‘Where were you the whole day?’ He said, “I was with Umm Salamah(ra) (one of his other wives).” I said to him, “You don’t seem to get enough of Umm Salamah.” Upon this the Prophet(saws) smiled. Tabaqat ibn Sa’ad.
  16. Al Salamu 'Alaykum. Al Shawkani said in Nayl al-Awtar: It is established from the Hadith of ‘Umar according to al-Bayhaqi that he said after mentioning the Messenger of Allah would raise his hands upon the opening takbir and upon bowing and straightening. “And this remained his Salah until he met Allah (Exalted is He).” (Nayl al-Awtar, 2: 68) And he said after transmitting the Hadith with the wording of al-Bukhari and Muslim without the addition of “and this remained his Salah until he met Allah (Exalted is He)”: The Hadith was transmitted by al-Bayhaqi with the addition, “And this remained his Salah until he met Allah (Exalted is He).” Ibn al Madini said; “This Hadith according to me is a proof for all the creation. All who hear it must act upon it, because there is nothing (problematic) in its chain.” (Nayl al-Awtar, 2:67) This gives the impression apparently that Ibn al Madini strengthened it with this addition which Bayhaqi narrated, and that it is established from Allah’s Messenger as such and there is nothing wrong with its chain. This is an error. Rather the speech of Ibn al Madini refers to the Hadith with the wording transmitted by the two Shaykhs and there is no doubt in the authenticity of its chain and its being free from any defect. Yet, we have criticism of it from the perspective of [its] comprehension due to the narrations from Ibn ‘Umar being contradictory on this [matter] as we discussed earlier. As for the one with the addition that al Bayhaqi narrated, it is not sahih at all. Rather it appears tio be fabricated, since Zayla’i mentioned its chain and said: Shaykh [ibn Daqiq al Id] said in al Imam: This doubt, I,e, the claim of abrogation through the route of al-Hassan ibn ‘Abdullah ibn Hamdan al-Raqqi; ‘Ismah ibn Muhammad al-Ansari narrated to us; Musa ibn ‘Uqbah narrated to us from Nafe’ from Ibn ‘Umar that Allah’s Messenger would when beginning Salah raise his hands and when bowing and raising the head from bowing and he would not do this during prostration, and this remained his Salah until he met Allah( Exalted Is He). He narrated it from Abu ‘Abdullah al-Hafiz [ ie.] from Ja’far ibn Muhammad al Nasr, from ‘Abdur Rahman ibn Quraysh ibn Khuzaymah al-Harawi from ‘Abdullah ibn Ahmad al-Dajmashi from al-Hasan with it.” (Nasb al-Rayah) Abdul Rahman ibn Quraysh was accused by al Sulaymani of fabricating Hadith as mentioned in LIsan al Mizan (3:425), and no one declared him trustworthy. As for ‘Ismah ibn Muhammad al Ansari; Abu Hatim said, “He is not strong,” Yahya ibn Ma’in said, “An excessive liar fabricating hadith” al-‘Uqayli said, “He narrates falsehoods from trustworthy narrators,” al-Daraqutni and others said, “Abandoned,” Ibn ‘Adi said, “’Ismah ibn Muhammad ibn Fudalah ibn ‘Ubayd al-Ansari the Medinan. None of his hadiths is recorded.(Lisan al-Mizan, 3:170) Hence there is no proof therein and the claim of abrogation is not repelled thereby at all, so be wary of this for indeed many people were misled by this addition. Taken from 'Ila al Sunan by Imam Zafar Ahmad al-'Uthmani Thanwi. Wa'laykum Salam.
  17. Green Clothing In Islam.

    Salamu alaikum wr wb The wearing of green clothing was greatly liked by Rasulullah (saws) to such an extent that Anas says, “Green was the colour most liked by Rasulullah.” (Narrated by Tabarani in Al-Awsat) A number of narrations regarding Nabi wearing green are mentioned in Subulul Huda war Rashad (vol 7 pg 312) ‘Allama ibn Battal, Ibn Hajar and Munawi have all mentioned that the clothing of the inhabitants of Jannah will be green. This can be deduced from the Ayah, “The inhabitants of Paradise will wear green clothing.” (Surah Kahf, v.31) ‘Allama Tabari narrated that the Khalifa al Ma’mun and his entire army wore green attire; to such an extent that even their caps were green.” Tarikh al Tabari (This part was taken from Mufti Husain Kadodia's, 'Crown of a Believer') Green color worn by women in the time of Nabi(saws): Imam Bukhari narrated in his Sahih: Narrated Umm Khalid bint Khalid: The Prophet (saws) was given some clothes including a black Khamisa. The Prophet (saws) said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet (saws) said, "Fetch Umm Khalid for me." I was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Umm Khalid! This is beautiful." 7:72:713. He also narrated: Narrated 'Ikrima: "Rifa'a divorced his wife whereupon 'Abdur Rahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband …..till the end." 7:72:715. The Prophet’s wearing green: Narrated 'Aisha: When Allah's Apostle died, he was covered with a Hibra Burd (green square decorated garment). (Sahih al Bukhari) From Abu Rimtha ‘I went with my father to Rasulullah (saws) and I saw that he had on him two green cloaks”. (Abu Dawood) Salamu 'alaykum.
  18. Salamu 'alaykum. Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not turn in repentance will not be turned to nor will he be protected or guarded. Amir al-Mu'minin Sayyiduna `Umar ibn al Khattab(ra) in Imam Bukhari's Adab al Mufrad.
  19. Salamu alaikum wr wb. http://shiningblades.blogspot.in/2012/04/thou-hast-led-people-astray-o-ibn-abbas.html
  20. Funeral Prayer In Absentia

    Al Salamu 'Alaykum. This following is the first part of the translation of the section on "Ghaibaana prayer-e-Janaaza" taken from the book, Tajalliyaat-e-Safdar by the Imam of the Ahl al Sunna of this age, Hadrat Mawlana Sarfaraz Khan Safdar. Many thanks to the brother named MajlisRaipuri who scanned the relevant pages and put it on SF. It is a beautiful clarification of the Hanafi stand on the issue and also simultaneously brings forth the dangers of judging issues with insufficient knowledge and u nderstanding. The Urdu in the original is quite flowery and intricate and as is usual in the Indian subcontinent, titles of respect and honour are added whenever the names of the Salaf are taken. In places, I have dropped them in order to maintain continuity and smoothness of flow. Also, the Shaykh has given the detailed reference to any daleel in the original but I have sufficed with the name of the book. Those who wish to see the detailed reference can view the original Urdu in the book or on SF. Any mistakes are mine. May Allah accept it and by virtue of our love for the Ahl al Haqq, raise us up on the Final Day with those who love the Prophet (saws). Funeral Prayer in absentia. In the name of Allah, most Beneficent, most Merciful. Nowadays people must be wondering at seeing announcements of Funeral prayers in absentia alongside advertisements of religious programs pasted on the building walls of many cities. This word (ghaaibana) has become common in the market-places but even on intensive searching is not to be found in the Qur’an and Hadith literature along with the term “Salat al Janaaza”. Also, the use of this term is not to be found amongst the Companions (Sahaaba-e-Kiraam), the Sub-Companions (Tabi’in-e-‘Azzam or Followers) or the Sub-Followers (Tab-Tabi’in ‘Allam). ‘Allama ibn Qayyim writes, “Many among the Muslims passed away when they were far from the Prophet (saw) but he did not offer the Funeral prayer in absentia for any of them. (Zaad al Ma’ad) Similarly many recitor (Qaari) Sahaba(ra) were martyred while fighting against Musaylima al Kadhhab and the other apostates during the blessed Khilafa of Hadrat Abu Bakr(ra). Many other major Sahaba(ra) died in cities other than Madina but the Khalifa of Rasullah(saws) without doubt, Hadrat Abu Bakr Siddiq(ra) and the other Sahaaba did not offer Funeral prayers in absentia for them. The era of the Leader of the Just, the rightly guided Caliph, Hadrat ‘Umar Faruq(ra) is known as the Golden Era of Muslim conquests. Many Companions were killed in far flung provinces and countries and many passed away outside Madina al Rasul(saws). But during the entire Farooqi era, not once was Funeral prayer in absentia announced or performed. So, the Funeral prayer in absentia was not read over anyone who died outside Madina. (And neither during the reign of Hadrat Abu Bakr) Then came the Khilafa of the Chief of the Faithful, the Possessor of the two light (Dhu’n Noor ‘Ayn), our Master ‘Uthman ibn ‘Affan(ra). The borders of the Islamic State were reaching for the stars. Many Companions were martyred and many died but Hadrat ‘Uthman Ghani did not offer the Funeral prayer in absentia for even one of them. Hadrat ‘Uthman himself was martyred in a state of great oppression. We searched the pages of the books of Hadith and history to see if Funeral prayers in absentia were held for the oppressed martyr in Makka or Kufa or in Basra. But in this period, even the name of the Funeral prayer in absentia is not to be found. After this came the Khilafa of the Lion of Allah, the Victorious, our Master Hadrat ‘Ali ibn Abi Talib(ra). In no Islamic book will one find a note that he offered the Funeral prayer in absentia for anyone or that any person in any city offered the same for him after his martyrdom. We have repeated this challenge in many debates; “Bring evidence that any of the rightly guided Caliphs offered this prayer or such a prayer was offered for any one of them”. Till today, no one has brought forward any evidence for the same and till the dawn of Qiyama no one will be able to do so, Allah willing, Janaaza-e-Najjashi (Funeral Prayer of Negus): A man said, “The Holy Prophet(saw) and the Companions offered the Funeral prayer in absentia for Negus (King of Abyssinnia at that time). We have not recited the Kalima of the 4 rightly guided Caliphs but of the Prophet(saw). If they did not act on it, then we will act on the Hadith of Nabi(saw).” I asked him whether he really believed like the Rafidis do that the four Khulafa(ra) opposed the Sunna of the Messenger(saw) or at least were so careless and carefree about it and that the desire and enthusiasm to act upon and establish the Sunna was so deficient in them that even the Ghayr Muqallidin of the 15th Century had more of it? He said, “I will not fall for your tricks. The two principles of the Ahl Hadith school, Obey Allah and obey his Rasool.” I answered , “Allah says in Surah Noor that the mission of the Caliphs was the same – that they would establish the beloved Deen of Allah firmly on this earth and the Prophet(saw) also declared the Sunna of the Khulafa Rashidin as something to be compulsorily followed. (Abu Dawud, Al Nasa’i, Tirmidhi, Ibn Majah) By refusing to follow the Caliphs you have opposed the command of “Obey Allah” and “Obey the Messenger” too. He said, “When these 4 Caliphs did not act upon the Hadith, then we also do not follow them.” I said that people used to believe earlier on that you do not follow (any of) the four Imams. Hence you are “smaller Rafidis”. But it seems that you even reject the rightly guided Caliphs now and have graduated to “bigger Rafidis”. He answered, “We do not follow the Imam of Kufa. We are of Madina.” I said, “ The Imam of Madina (Imam Malik) has included this Hadith in Muwatta’ Malik in the chapter, “Bab Takbir ‘al al Janaa’iz”. Neither has be included a section on Funeral prayer in absentia nor is he inclined to this opinion. He responded, “He (Imam Malik) has narrated a Hadith from Hadrat Abu Hurayra that the Prophet(saw) led the funeral prayer for Al Najjashi and it contained four takbirs.” I asked him, “When did Hadrat (Najjashi) die?” He answered, “I do not know.” I said, “It is written in the super commentary of Muwatta’ that it was on a Thursday in Rajab, 09 H.” Then I further asked, “When did Hadrat Abu Hurayra(ra) pass away?” He answered, “I do not know.” I said, “59 H. This shows that Abu Hurayra(ra) lived for 50 years after this incident. Now you prove to me that Hadrat Abu Hurayra offered the Funeral prayer in absentia for even one man in this period.” Infuriated, he answered, “If Abu Hurayra does not act upon a Hadith, then should we also abandon it?” I responded, “It seems as if your understanding of Hadith and acting upon Hadith, both are superior to Hadrat Abu Hurayra(ra).” He said, “Imam Bukhari was such a great Muhaddith. He has written a chapter based on this Hadith on Funeral prayer in absentia.” I said, “Absolutely untrue. Imam Bukhari has not written a chapter on this.” I presented him with Bukhari Sharif and said, “See! Where is it written?” He said, “I had heard this from my teachers”. Then he added that this Hadith is also narrated by Hadrat Jabir(ra) besides Abu Hurayra. I said, “Very true. This Hadith is in Sahih Muslim and Hadrat Jabir(ra) passed way in Madina 70 years after this incident in 79H. During this long period of 70 years, can you prove that Hadrat Jabir offered Funeral prayer in absentia for even one person? He said, “What if he failed to understand the purport of the Hadith?” I asked, “And no Sahaabi explained to him either?” If Sir had been around at that time, then he could have taught the meanings of Hadith to the Sahaba. He said, “This Hadith is narrated by Hadrat ‘Imran ibn Husayn(ra) also.” I said, “Absolutely true. Hadrat ‘Imran ibn Husayn(ra) lived for 43 years after this incident. He was Qadi of Kufa and passed away in 54H in Basra. In those 43 years, even he did not offer Funeral prayers in absentia for anyone.” He said, O Allah! How strange that these people who were Companions did not act upon the Hadith.” I answered, “This way of thinking is leading you astray. The truth is that the Sahaaba(ra) had a proper understanding of the Hadith because they knew the complete issue at hand. Hadrat ‘Imran ibn Husayn(ra) clarified the matter: ‘We did not imagine other than that the bier was in front of the Prophet(saw).’ (Ahmad) In Ibn Hibban, ‘The Sahaaba(ra) did not imagine except that the bier was in front of the Prophet(saw).’ In Abu ‘Awana the words are as follows: “We did not look except that the bier was in front of us.’ So, we understand that the Sahaaba(ra) did not offer the funeral prayer of Al Najjashi believing it to be ghaaib, rather they believed that it was in front of Rasulullah(saw) and some Sahaaba saw it too. This is because the bier was present and the Companions also considered it so. That is why they never offered Funeral Prayer in absentia. to be contd.......
  21. Funeral Prayer In Absentia

    Salamu alaikum wr wb. Here is the complete article: Ghaaibana prayer-e-Janaaza. Funeral Prayer in absentia. In the name of Allah, most Beneficent, most Merciful. Nowadays people must be wondering at seeing announcements of Funeral prayers in absentia alongside advertisements of religious programs pasted on the building walls of many cities. This word (ghaaibana) has become common in the market-places but even on intensive searching is not to be found in the Qur’an and Hadith literature along with the term “Salat al Janaaza”. Also, the use of this term is not to be found amongst the Companions (Sahaaba-e-Kiraam), the Sub-Companions (Tabi’in-e-‘Azzam or Followers) or the Sub-Followers (Tab-Tabi’in ‘Allam). ‘Allama ibn Qayyim (rah) writes, “Many Muslims passed away when they were far from the Prophet (saws) but he did not offer the Funeral prayer in absentia for any of them. (Zaad al Ma’ad) Similarly many recitor (Qaari) Sahaba were martyred while fighting against Musaylima al Kadhhab and the other apostates during the blessed Caliphate of Hadrat Abu Bakr (ra). Many other major Sahaba died in cities other than Madinah but the Caliph of Rasullah(saws) without doubt, Hadrat Abu Bakr Siddiq (ra) and the other Sahaba did not offer Funeral prayers in absentia for them. The era of the Leader of the Just, the rightly guided Caliph, Hadrat ‘Umar Faruq is known as the Golden Era of Muslim conquests. Many Companions were killed in far flung provinces and countries and many passed away outside the city of the Prophet (saws). But during the entire Farooqi era, not once was Funeral prayer in absentia announced or performed. So, the Funeral prayer in absentia was not read over anyone who died outside Madinah. (And neither during the reign of Hadrat Abu Bakr) Then came the Caliphate of the Chief of the Faithful, the Possessor of the two lights (Dhu’n Noorayn), our Master ‘Uthman ibn ‘Affan (ra). The borders of the Islamic State were reaching for the stars. Many Companions were martyred and many died but Hadrat ‘Uthman Ghani (ra) did not offer the Funeral prayer in absentia for even one of them. Hadrat ‘Uthman himself was martyred in a state of great oppression and suffering. We searched the pages of the books of Hadith and history to see if Funeral prayers in absentia were held for the oppressed martyr in Makka or Kufa or inBasra. But in this period, even the name of the Funeral prayer in absentia is not to be found. After this came the Caliphate of the Lion of Allah, the Victorious, our Master Hadrat ‘Ali ibn Abi Talib. In no Islamic book will one find a note that he offered the Funeral prayer in absentia for anyone or that any person in any city offered the same for him after his martyrdom. We have repeated this challenge in many debates; “Bring evidence that any of the rightly guided Caliphs offered this prayer or such a prayer was offered for any one of them”. Till today, no one has brought forward any evidence for the same and till the dawn of the Final Day no one will be able to do so, Allah willing, Janaaza-e-Najjashi (Funeral Prayer of Negus): A man said, “The Holy Prophet (saws) and the Companions offered the Funeral prayer in absentia for Negus (King of Abyssinia at that time). We have not recited the Kalima of the 4 rightly guided Caliphs but of the Prophet (saws). If they did not act on it, then we will act on the Hadith of Nabi (saws).” I asked him whether he really believed like the Rafidis do that the four Caliphs opposed the Sunnah of the Messenger (saws) or at least were so careless and carefree about it and that the desire and enthusiasm to act upon and establish the Sunna was so deficient in them that even the non conformists (Ghayr Muqallidin) of the 15th Century had more of it? He said, “I will not fall for your tricks. The two principles of the Ahl Hadith school, ‘Obey Allah and obey his Rasool’.” I answered, “Allah (swt) says in Surah Noor that the mission of the Caliphs was the same – that they would establish the beloved Deen of Allah firmly on this earth and the Prophet (saws) also declared the Sunnah of the Rightly Guided Caliphs as something binding. (Abu Dawud, Al Nasa’i, Tirmidhi, Ibn Majah) By refusing to follow the Caliphs you have opposed the command of “Obey Allah” and “Obey the Messenger” too. He said, “When these 4 Caliphs did not act upon the Hadith, then we also do not follow them.” I said that people used to believe earlier on that you do not follow (any of) the four Imams. Hence you are “smaller Rafidis”. But it seems that you even reject the rightly guided Caliphs now and have graduated to “bigger Rafidis”. He answered, “We do not follow the Imam of Kufa. We are of Madinah.” I said, “The Imam of Madina (Imam Malik) has included this Hadith in Muwatta’ Malik in the chapter, “Bab Takbir ‘al al Janaa’iz”. Neither has he included a section on Funeral prayer in absentia nor is he inclined to this opinion. He responded, “He (Imam Malik) has narrated a Hadith from Hadrat Abu Hurayra (ra) that the Prophet (saws) led the funeral prayer for Al Najjashi and it contained four takbirs.” I asked him, “When did Hadrat (Najjashi) die?” He answered, “I do not know.” I said, “It is written in the super commentary of Muwatta’ that it was on a Thursday in Rajab, 09 H.” Then I further asked, “When did Hadrat Abu Hurayra (ra) pass away?” He answered, “I do not know.” I said, “59 H. This shows that Abu Hurayra (ra) lived for 50 years after this incident. Now you prove to me that Hadrat Abu Hurayra offered the Funeral prayer in absentia for even one man in this period.” I said, “59 H. This shows that Abu Hurayra (ra) lived for 50 years after this incident. Now you prove to me that Hadrat Abu Hurayra offered the Funeral prayer in absentia for even one man in this duration.” Infuriated, he answered, “If Abu Hurayra (ra) does not act upon a Hadith, then should we also abandon it?” I responded, “It seems as if your understanding of Hadith and acting upon Hadith, both are superior to Hadrat Abu Hurayra.” He said, “Imam Bukhari (rah) was such a great Muhaddith. He has written a chapter based on this Hadith on Funeral prayer in absentia.” I said, “Absolutely untrue. Imam Bukhari has not written a chapter on this.” I presented him with Bukhari Sharif and said, “See! Where is it written?” He said, “I had heard this from my teachers”. Then he added that this Hadith is also narrated by Hadrat Jabir (ra) besides Abu Hurayra. I said, “Very true. This Hadith is in Sahih Muslim and Hadrat Jabir passed way in Madina 70 years after this incident in 79H. During this long period of 70 years, can you prove that Hadrat Jabir offered Funeral prayer in absentia for even one person? He said, “What if he failed to understand the purport of the Hadith?” I asked, “And no Sahabi explained to him either?” If Sir (the non conformist) had been around at that time, then he could have taught the meanings of Hadith to the Sahaba. He said, “This Hadith is narrated by Hadrat ‘Imran ibn Husayn (ra) also.” I said, “Absolutely true. Hadrat ‘Imran ibn Husayn lived for 43 years after this incident. He was Qadi of Kufa and passed away in 54H in Basra. In those 43 years, even he did not offer Funeral prayers in absentia for anyone.” He said, “O Allah! How strange that these people who were Companions did not act upon the Hadith.” I answered, “This way of thinking is leading you astray. The truth is that the Sahaba had a proper understanding of the Hadith because they knew the complete issue at hand. Hadrat ‘Imran ibn Husayn (ra) clarified the matter: ‘We did not imagine other than that the bier was in front of the Prophet (saws).’ (Ahmad) In Ibn Hibban, ‘The Sahaba did not imagine except that the bier was in front of the Prophet (saws).’ In Abu ‘Awana the words are as follows: “We did not look except that the bier was in front of us.’ So, we understand that the Sahaba did not offer the funeral prayer of Al Najjashi believing it to be ghaaib, rather they believed that it was in front of Rasulullah (saws) and some Sahaba saw it too. This is because the bier was present and the Companions also considered it so. That is why they never offered Funeral Prayer in absentia. He asked, “How is it possible that the funeral bier was in Abyssinia and was seen here by the Prophet (saws) and some Companions?” I answered, “This is Kashf (unveiling) that Allah can show whenever He wishes. The Prophet (saws) was in Madina and was seeing the battle of Mawta by Kashf and saying, ‘The flag was taken by Zaid (ra) and he was martyred. Then Ja’far (ra) took it and he was martyred. Then ‘Abdullah ibn Rawaha (ra) took it and he was also martyred.’ While he was saying this, tears were flowing from his eyes. Then he said, ‘The flag was taken by Khalid ibn al Walid (ra) and victory was ours.’ (Bukhari) And the Prophet (saws) was in Makka Mukarramah and the Bayt al Muqaddas was shown to him and he looked on and answered the questions of the disbelievers. (Bukhari) Abyssinia, Mawta and Bayt al Muqaddas are places on this earth. The Prophet (saws) was (even) shown Heaven and Hell while he was in Madinah. (Bukhari) The man said, “After all, what was so special after the funeral of Negus that this particular incident took place for him?” I said, “That is not necessary for us to know. Imam Tirmidhi and Imam Ibn Majah have labeled the chapter with this Hadith as follows: “Bab Salat al Nabi ‘al an-Najjashi” which goes on to show that this prayer over the Negus was specific to the Prophet (saws). The grand-teacher of Imam Bukhari, Imam Muhammad says, “Do they not see that the Prophet led the funeral prayer for Najjashi in Madina? This prayer was full of purity and barakah and was unlike the prayers of others. This is the opinion of Imam Abu Hanifa.” (Muwatta’ Muhammad) However Imam Abu Dawud has named a chapter on this Hadith as follows: “Chapter on praying for Muslims who have died in the cities (of the people) of Shirk.” In his commentary on this, ‘Allama Khattabi says, “He (Negus) was a Muslim. He believed in the Prophet (saws) but hid his faith. And when a Muslim dies, then it is compulsory for his fellow Muslims to read his funeral prayer. Since Negus lived in the land of the disbelievers and there was no one to pray over him, it became necessary for the Messenger to do so. This was because he was his Prophet (saws) and held a greater right to offer the prayer than other people. This is the real reason (Allah knows Best) that the Prophet (saws) asked others (also) to offer the Funeral prayer.” (Ma’alim al Sunan) And this is why the bier was placed in front of the Prophet (saws) by Kashf. Now do all the people for whom Salat al Janaza is offered die in Dar al Kufr and no Muslim offers their funeral prayer? And those who offer this Salah, do they get Kashf of the bier everywhere, every time? He answered, “We have other evidences also for Funeral prayer in absentia. I will research and return.” He returned after preparing and said, “The Prophet (saws) offered the funeral prayer in absentia of Hadrat Mua’wiya ibn Mua’wiya (ra). This Hadith has been narrated by Ibn Hajar (rah) in Al-Isabah.” I said, “This incident is in Al-Isabah and its narrator is (the noble Sahabi) Hadrat Anas (ra). Hadrat Mua’wiya ibn Mua’wiya passed away in 09H. He died in Madinah while the Prophet (saws) was in Tabuk as narrated by Hadrat Anas who expired about 85 years after this incident in 93H. In that time, thousands of Companions passed away but Anas (ra) did not offer the funeral prayer in absentia for any of them. Secondly, this Hadith cannot be used as evidence because none of its chains is authentic. Hafiz Ibn Kathir (rah) says that all chains of this narration are da’eef (weak). (Tafsir ibn Kathir) And Imam Ibn `Abdul Barr says that the chains of this tradition are not strong. None of these (chains) can be used as evidence to derive a command.” (Al –Isti’ab). It is obvious that the issue at hand is of Ahkaam (commandments). Then how can this be used as conclusive proof (Hujjah)?” Now let us look at this Hadith, “Jibril (as) asked Huzur (saws), ‘Would you like to offer the funeral prayer of Mua’wiya ibn Mua’wiya (ra)?’ The Prophet (saws) said, ‘Yes.’ Then Jibril (as) placed his right wing on the hills and they were flattened to such an extent that Madinah became visible for us.” It follows that if funeral prayer in absentia was allowed then there was no need for Jibril (as) to descend and ask the Prophet (saws) and also to use his wings to show Madinah to him. Obviously, once visible, it is no longer hidden. This is why Hafiz ibn Hajar (rah) states that it is impermissible to use this incident as evidence for funeral prayer in absentia because when the veil is lifted, then the bier is present and no longer hidden. (Al-Isabah) Then the narration goes on to say that the Prophet (saws) asked Jibril (as) as to why this specific distinction was granted to this Janaaza. Jibril (as) said, “Due to (his) love for Surah al Ikhlas. He used to recite, ‘Qul huwa…’ in every state, walking, standing and sitting.” I (further) said that funeral prayer in absentia is an ‘amal that is unsupported by the continuous practice of the (Muslims) of the best of times (Khayr al Quroon). He retorted, “You are a strange man. No Muslim can deny funeral prayer in absentia.” I asked, “Why?” He said, “All Muslims recite the words, ‘shahidna wa ghaaibana..’ in funeral prayers. This shows that the funeral prayer of the absent is also allowed as the funeral prayer of the present is allowed.” I answered, “Before those words, they recite, “hayyina wa mayyitina…’. So do these wordings mean that the funeral prayer for the living is also allowed in the same fashion as the funeral prayer for the dead? Let us announce that your funeral prayer is about to be held so that people collect. Then we can offer it.” He became very vexed at this. I said, “When undeserving people like you start giving verdicts, then Qiyama will break over this Deen. That is why the Prophet (saws) said, “When the matter is handed over to the undeserving, then consider that the last Day has broken over you.” Bukhari. He said, “Truly! The unknowledgeable should not offer verdicts.” I asked, “When they cannot derive evidence, then how will they act upon the Deen?” He said, “By asking those who know.” I answered, “This is that Taqlid that you call Shirk.” He then said, “We do not offer funeral prayers in absentia for everyone, only for the martyrs.” I said, “According to you, the Prophet read the funeral prayer (in absentia) for Najjashi and Mua’wiya ibn Mua’wiya (rah). (But) neither of them was a martyr. Strange that the Prophet (saws) never read it for the martyrs and offered it for the non martyrs while you offer it for the martyrs and never for the non martyrs. This is open opposition to the practice of the Prophet (saws).” In the end, he said, “If Funeral prayer in absentia is not proven from the Qur’an and Hadith, then it is allowed in theschool of Imam Shafi’ (rah). Come, we offer it in taqlid of him.” I asked, “Does taqlid mean to follow or to oppose?” He said, “To follow”. I said, “You oppose Imam Shafi’i and call it taqlid!” He asked, “How so?” I said, “There is no funeral prayer in Imam Shafi’is school for the martyr unless the body is placed in front of the people. Prove that Imam Shafi’ (rah) ever read the funeral prayer in absentia for any martyr.” He said, “I will look into this and return.” After waiting for one week, I went and met him and reminded him that he had promised to return but didn’t. He said, “One of our scholars passed away in Rawalpindi and I had gone to attend his funeral.” I asked, “What was the need to go there? Why did you not offer his funeral prayer in absentia from here? You would have saved time, money and effort and moreover the common people would have realized that there is no need to go to another village or town to read the funeral prayer, or even to go to the graveyard because funeral prayer in absentia is allowed.” He said, “In this way no one will attend the funeral prayer and the entire system will go haywire.” I said, “Your movement is (designed) to destroy the religion (Islam). Then I asked, “You were supposed to bring evidence that Imam Shafi’ led or offered the funeral prayer of a martyr even once in his life. “ He said, “I could not find evidence of this.” So I said, “When there is no evidence for this in the Qur’an and Hadith or in the Shafi’e school, then why do you offer the funeral prayer in absentia for the martyrs?” He answered, “ We who are called the Ahl Hadith are not so named because all of us, the young and old, men and women are aware of the chains of transmission of Hadith and the Sunnahs, rather our opinion is that opposing the Fuqaha’ is the (equivalent) of following the Qur’an and Hadith. We read that according to the Hanafiyya, funeral prayer in absentia is not allowed. Now, we call this as the masa’il of the fuqaha and opposing it is the same as following the Qur’an and Sunnah whether we find an ayat or Hadith supporting (our opinion) or not. Following this opinion (Hanafi) is the name of taqlid for us and opposing it is tahqiq (research) and the fact is that we hate fiqh.” I said, “From this conversation, it is clear that your understanding of the Qur’an and Hadith is absolutely null and void and your following your Nafs ‘Ammara ( The Nafs that urges one onto evil) is such that leave the 4 Mujtahid Imams aside, you don’t even take the rightly guided Caliphs into consideration. And the fear of Allah and fear of the Hereafter has not even passed by you.” He said, “Your understanding is 100% right. We call being self-opinionated and following the Nafs as following the Hadith. I said, “When this realization has struck you, then Allah is All Forgiving & Merciful and the doors of repentance are still open. The delay is from your side. There will be no delay (in acceptance) from that side.” He said, “I make a heartfelt repentance to Allah and pray that Allah gives me firmness.” Aamin.
  22. Al Salamu 'Alaykum. It is narrated that Abu Dulamah visited Al Mansur (the 'Abbasid Khalifa) while dressed in the uniform that Mansur had ordered them to wear i.e a tall, black cap, a cloak with the following Qur'anic verse engraved on the back: "Allah is sufficient for you against them. He is the All-Seeing, the All-Knowing.", and with his sword hanging from his waist (the normal practice of the Arabs being to hang the sword around the neck). The following conversation ensued: Al Mansur: How are you, O Abu Dulamah? Abu Dulamah: Not well at all, O Amir al Mu'minin! Al Mansur: Why is that? Abu Dulamah: What do you expect from one whose face is in the middle of his clothes (due to the topi), whose sword is in his posterior and who has thrown the Qur'an behind his back? Al Mansur was greatly amused by this retort and immediately ordered that the uniform be changed. ( Tafsir Qurtubi) Adapted from Mufti Husain Kadodia's "The Crown of a Believer".
  23. `umar's Migration To Madina.

    Salamu alaikum wr wb When Hadrat 'Umar ibn al Khattab(ra) was ready to migrate (from Makka to Madina) he put on his sword(top sword in pic) and slung his bow over his shoulder keeping one of his arrows in his hand, and he put his staff in his waist belt. Then he made his way towards the Ka'bah while some of the Quraish were sitting nearby. Then 'Umar began making tawaaf around the Ka'bah seven times. After finishing tawaaf, he courageously made prayer at the station of Ibraheem. Then he stood at their place of gathering and said: "Your faces have become ugly (to me), may Allah rub your noses in dirt. Whoever wishes that his mother weep over him, his children become orphans and his wife a widow then let him meet me (follow me) outside of this valley (the city of Mecca)." Hadrat Ali(ra) said: "No one followed him except a group of the very weak who he recognized as such so he continued on to his destination."
  24. Islam Is The Best Deal.

    Salamu alaikum wr wb Just after spending one month in the Kingdom, where he was treated with kindness in a spiritual atmosphere, American businessman and pilot Richard Patterson, converted to Islam. Richard, who is now called Abdulaziz, owns a company providing services in critical care. It has a capital of $50 million, and a fleet of two aircraft and two helicopters, specializing in medical flights. Abdulaziz arrived in the Kingdom on a contract with the Saudi Red Crescent to train students for air emergency. During his stay, three members of the Ministry of Islamic Affairs, Endowments, Call and Guidance invited him out for dinner. The members who worked with the “Guide Me to Islam” project, talked to Abdulaziz about Islam and it’s real essence. “I came to the Kingdom for a commercial deal. I was so thrilled to make the best deal of my life with God Almighty by converting to Islam,” said Abdulaziz, during the conversion ceremony, commending the Saudi attire and describing it as comfortable and beautiful. When Abdulaziz was in his country, he used to hear negative things about Islam through media channels, which were aimed at distorting its image. “Just reading about Islam is not enough to understand Islam. It’s meeting people who best represent it and reflect its true spirit,” said Abdulaziz. He considers himself lucky to discover through Muslim friends he met and dealt with in the Kingdom that Islam is a religion of righteousness and tolerance. “Muslims and Saudis are kind, humble and open to others,” said Abdulaziz, adding that he felt they were like family to him, and never experienced alienation or ill treatment from their side. What attracted Abdulaziz the most to the Saudi society is that it is religious. That helps people relate to religion as a part of their daily life. “I wish I could bring all my colleagues to the Kingdom to experience what I have and change their viewpoints on Islam,” he said. Abdulaziz called upon fellow Muslim businessmen to work on attracting foreign businessmen to Islam, accusing them of not taking serious initiatives to call their peers to this glorious religion. “We can provide books on Islam to delegates during business meetings which help present true image of Islam to others,” said Abdulaziz. Teacher and scholar Esam Abdul Razzaq, who translated for Abdulaziz, said that celebrities and key figures play a greater role in their societies in projecting a certain image. “Successful people have a credibility among members of their society, as they are considered important. Therefore, when they choose to convert to Islam, they trigger curiosity in others, who in turn, want to know more about this religion,” said Abdul Razzaq. Arab News.
  25. Islam Is The Best Deal.

    Wa 'jazaka, sister.
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