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Meraj the night journey holy prophet muhammad (p.b.u.h.)

 Meraj the night journey holy prophet muhammad (p.b.u.h.)

Me’raj – The Night Ascension

The Prophet of Islam began his historical night journey, along with the trusted protector of the revelation, the Angel Jibra’il from the house of Umm al *Hani, the daughter of his uncle and sister of Amir al-Mo’minin ‘Ali in the blessed city of Makkah. With the aide of his steed al-Buraq, he traveled to Bait al-Muqaddas, which (at that time) was located in the country of Jordan and is also known as Masjid al-Aqsa (the Furthest Masjid). He disembarked at this place and in a very short period of time, visited various places inside the Masjid – including Bait al-Laham, the birthplace of `Isa al-Masih , in addition to the houses and other important places of the various Prophets. In some of these places, he even recited a two Rak`at Salat.

In the next stage (of his journey) he traveled from this spot to the heavens, where he was witness to the celestial bodies and the entire universe. He spoke with the spirits of the (previous) Prophets and the Angels; he saw from very close both Paradise and Hell; and the various stages and levels of the people of Paradise and those in Hell. It was these unknowns of the creation, the secrets of the origin of the Universe, the expanse of the world of creation, and the unlimited power of Allah the Highest, that he was given complete knowledge of.

Subsequently, he continued on with his journey until he reached to the region known as Sidratul ‘ Muntaha, a place that was covered in grandeur and magnificence. It was from this same path that he traversed that he returned, and upon coming back, once again visited to Bait al-Muqaddas, proceeded on to Makkah and then to his home. On the return trip, he came across a trade caravan from the tribe of the Quraish who during their journey had lost one of their camels which they were searching for. The Prophet drank from the water that the people of the caravan had with them and by the rising of the morning sun, reached back to the house of Umm al-Hani.

Upon his return, the Prophet told Umm al-Hani of the secrets (that he saw) and that evening, in a gathering of the people of the Quraish, lifted all the curtains of the secrets of the Me’raj and his journey and opened their minds to this event. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraish were upset (with him).

The Quraish, as was their old-time habit, belied the Prophet and in the gathering, a man stood up and asked if there was anyone in Makkah who has seen Bait al-Muqaddas so that he could ask the Prophet in regards to the physical building. Not only did the Prophet describe the physical particularities of Bait al *Muqaddas, rather, he even informed them of the event that took place between Makkah and Bait al-Muqaddas – and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).

The Heavenly Journey of the Prophet of Islam has been straight-forwardly explained in two Surahs of the Qur’an. In other Surahs as well, we see allusions to this journey.

In the Surah al-Isra (Sarah 17 – also known as Bani Isra`il), it is mentioned:

“Glorified be He who carried His servant at night from Masjid al* Haram to Masjid al-Aqsa, the precincts of which We have blessed so that We may show him of Our Signs. Verily He is the All* Hearing, the All-Seeing. ” [1]

From this verse, we come to the conclusion that the Prophet of Islam traveled with his physical body through the worlds of Ascension. Further, by the greatness of the Hidden Power, he was able to complete this journey in a very short span of time.

Allah starts His speech with the phrase which denotes the fact that Allah is free from all deficiencies – but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying `made to travel’ so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah and His specific and special blessings.

Although this verse states that the start of the journey was from Masjid al-Haram and ended at Masjid al Aqsa, this does not contradict the fact that the Prophet in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of the Prophet is explained in verses of Sarah al-Najm.

Another important part of this verse is that the journey of the Prophet was both bodily and spiritually, not just a spiritual pilgrimage, and this is confirmed by the word meaning His servant which is used to mean both the body and the spirit. Had it not been so, He would have said meaning his (Muhammad’s) soul only. In Sarah al-Najm, the event of the Me’raj is explained in more detail.

From the time the Prophet Muhammad told the Quraish, `I saw the angel of revelation (when he received the first revelation) in his original and pure state’, all the Quraish rose up to mock him.

The Qur’an, in response to the thoughts of the ignorant people replies:

“Will you then argue with him about what he saw? He certainly saw him (Jibra’il) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad’s) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord. ” [2]

The date of the Me’raj of the Prophet of Islam has been recorded by two major Muslim historians, Ibn Ishaq and Ibn Hisham, as being in the 10th year of Bi`thah (appointment to Prophethood). The great Muslim historian, Baihaqi has recorded this event as occurring in the 12th year of Bi’thah. Others have mentioned it as occurring in the beginning of the Bi’thah, and some mentioned it as being between these two dates.

Sometimes, to rationalize between these different views, it is has been said that the Prophet of Islam went on the Me’raj more than once. However, it should be mentioned that that Me’raj in which the daily Salat was made incumbent, without doubt, occurred before the death of Abu Talib, who passed away in the 10th year of Bi’thah. Unmistakably, from the ahadith and books of history, it is mentioned that on the night of Me’raj, Allah gave the order of the five daily Salat as being mandatory upon the Islamic Nation.

It has been an on-going discussion and debate for hundreds of years concerning the method of travel of the Holy Prophet during the Me’raj. Many things have been said regarding this journey and its being physical or only spiritual even though from the Qur’an and the ahadith there is no doubt that it was a physical ascension.

However, one problem from the point of view of science prevented some people in believing the reality and thus, the Me’raj of the Prophet of Islam was recorded as being simply spiritual. Another group went a step further and believed that this complete event was simply a dream and that the Prophet experienced the Me’raj during his sleep!

However, the response of the Quraish, after hearing about the Me’raj of the Prophet clearly shows that the journey through the different worlds was not something that was seen in a dream because then it would have had no meaning and if the Quraish could have just called the dream of the Prophet a lie and they would not have created all the commotion (that they did).

Others have said that the Me’raj of the Prophet was nothing more than spiritual in meaning and it was because his deep contemplation and thought for the creations of Allah , the witnessing of the greatness and beauty of His creations, and his being entirely submerged in the thought and remembrance of the Truth, and thus, the physical restrictions and spiritual closeness (that the Prophet encountered) are beyond explanation.

However, this type of spiritual ascension and closeness is something that anyone with a clear conscience and pure heart can attain. Nevertheless, the Qur’an relates that this distinct ascension of the Prophet is one of the peculiarities of the Noble Prophet and this trip which he was taken through was something extra*ordinary, since many a nights did the Prophet of Islam experience a state of spiritual ascension and closeness (to his Creator), whereas this physical Ascension was one that took place on a particular night.

It must be mentioned that the Greek hypothesis which was put forth by Bartholomew, who for close to two thousand years was well recognized in the scientific circles of the east and west, also fell into error. He was of the belief that all physical entities that exist in this world are of two divisions: elemental and celestial. By elemental he meant the four known elements which are: water, ground, wind and fire. The first sphere that comes to our attention is the sphere of the ground, which is the center of the universe. After that, it is the sphere of water, followed by that of the wind, and the fourth, is that of the fire. Each of these four spheres are related to the other. It is from here that the spheres come to an end and the celestial bodies start.

The meaning of the celestial bodies are the nine celestial planes, which just like the various skins of an onion, are related to one another but do not have the ability of tearing nor becoming united (as one). There is not a single creature which by its own leave is able to traverse within these boundaries, since this would call for the separation of the levels of the celestial bodies.

Since the physical Me’raj involved travelling upwards from this world, and passing through the four levels of the elemental world and then piercing through the celestial boundaries – one after the other until all four had been split, and since this act was not correct according to the scientific beliefs of the Greeks, thus the physical Me’raj too was not possible (according to the theory of Bartholomew).

In reality, this theory held weight for that time period in which the hypothesis of Bartholomew had strength and a following. Fortunately, his ideas which were completely baseless, have been made apparent today and have lost all of their value.

The same goes for the scientists who study Natural Science and try to find a tangible reason for everything that happens and for every event that occurs and who look for a natural or scientific consequence – their ideas too have lost their value. Similarly, those people who accepted the hypothesis of Bartholomew were at the forefront of denying the Me’raj of the Prophet and thought that the heavenly journey went against the scientific and natural laws of today – natural laws such as: the law of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an object that is outside of the airspace of earth; the fact that it is not possible to breathe the air that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and the speed of light that goes at the speed of approximately 300,000 kilometers a second; and other such examples.

Fortunately however, it must be known that through scientific research and investigation, the space scientists of the East and the West, by launching the very first rocket in the year 1957, named Sputnik, were able to demonstrate to mankind with ease, that they could overcome such problems as the gravitational pull, cosmic rays, problems with breathing in space, and others, through various technologically designed and built equipment and instruments.

Even today, the space science research is ever increasing and the scientists and researchers are confident that in a matter of time, they will be able to place life on one of the planets in our solar-system; just as today, they have opened up the exploration to the moon and the planet Mars.

These scientific progresses and advancements in technology and industry are a clear proof that such a celestial travel (that of the Prophet of Islam on the night of Me’raj) is possible and can not be classified as something that was impossible.

That which is certain and in which there can be no doubt is the fact that everything mankind can do today through various human* created ways and means, the Prophets were able to perform by the grace of Allah and without the apparent and external means.

Therefore, we see that the Prophet of Islam by the will of Allah was taken on the Me’raj, and all that exists in it belongs to Him and He is the designer and fashioner of this amazing and perfectly arranged system. It is He who has given the earth its’ gravitational pull, has given the sun its cosmic rays, and it is He who has given the air its various levels; and anytime He wants to, He is able to take all of these back and put a halt to them all. Also, it must be known that in reference to miracles, natural events and the power of mankind, all of these are independent issues and never can the infinite power of Allah be compared to the limited power and ability of mankind.

Bringing alive those who are dead, converting a staff into a snake, splitting the moon, keeping alive the Prophet Yunus in the belly of a whale in the depths of the ocean, and many other miracles such as these which have been mentioned in other heavenly books, confirm the fact that no uncertainty can be placed on the Me’raj of the Prophet .

Thus, all of the natural occurrences and all the external obstacles were demolished and conquered by the intention of the Maintainer of the Universe. His will and intention are not only limited to issues that are impossible – rather, any time that He wishes to perform any action, He is able to – whether mankind has the ability to perform it or not.

Further, that person, who in recognizing Allah has reached to that level of true cognizance of his Creator and the attributes and characteristics which are exclusive to Him, and who recognizes Allah as the One who is Eternal, Ever-Lasting and the All-Powerful Creator whose power and intention is above all things, will much more quickly accept (these facts and occurences). Other people (who have not reached to that level of cognizance of their Creator), through a little bit of study and research and with a deep and precise understanding along with the correct outlook on the world too will accept and acknowledge the truth.

The treatise of the Me’raj according to the narration of Faidh al-Kashani, which is in your hands is a collection of traditions taken from the speech of Imam Ja’far as-Sadiq (peace be upon him) as compiled by the late Muhaddith and great Philosopher and Thinker Faidh al-Kashani as taken from his well known book, “Nawadir al-Akhbar” [3] which is a collection of ahadith on the topic of Usul ad*Din.

It goes without saying that the complete collection of ahadith in regards to the Me’raj can be read in Bihar al-Anwar from `Allamah Majlisi, volume 18, page 282; volume 26, page 86; volume 36, page 162 and 245; volume 39, page 158; volume 70, page 6; volume 76, page 146 and 184, and volume 93, page 93.

Hawza `Ilmiyyah of Qum

Mahdi Ansari Qummi

Spring 1376 (1997)

Notes:

[3] The full title of this book is Nawadir al-Akhbar fima Yatal `aqu biusul ad-Dini, written by Faidh al-Kashani, research by Mahdi Ansari, printed by the Research Department of the Faculty of Humanities, Tehran, 1376

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

All praise belongs solely to Allah, the Lord of all the Worlds, the Fashioner of all the Creations. And prayers of Allah be upon our Master Muhammad and his family – the Righteous and the Pure, especially al-Imam al-Muntazar al-Mahdi, Sahib az-Zaman, may the best greetings and salutations be upon him and may the perpetual curse be upon all of their enemies until the Day of Resurrection.

And then, Allah the Highest has said in His Noble book and His established great speech:

“Glorified be He who carried His servant from Masjid al-Haram to Masjid al-Aqsa, the precincts of which We have blessed, so that We may show him of Our Signs. Verily He is the All-Hearing, the All-Seeing. “

One of the spiritual and soul inspiring events that took place during the lifetime of our distinguished Prophet Muhammad was the Me’raj. This incident is considered as one of the indisputable events of history and is a part of our religious belief. Every Muslim, in accordance with the clear verses of the Qur’an, in addition, to the reliable chains of history, believe in the Me’raj.

In the Shi’a teachings, the belief in the Me’raj is a part of the principal beliefs such that is has been narrated from Imam Ja’far ibn Muhammad al-Sadiq and from Imam ‘Ali ibn Musa al-Rida that:

“One who denies (any of these) three things is not among our Shi`a (followers): the Me`raj, the questioning in the grave and ash* Shafa`ah (intercession). “

The book that you have in your hands deals with the event of Me’raj of the Final Prophet that this base servant, after research from various books, ahadith and reliable events of history has compiled in the form of a booklet.

My purpose for (compiling) this was to keep it condensed, since up until now, the Me’raj of that great man (Muhammad) has not been presented in a summarized and beneficial manner. It is hoped that the dear readers will forgive the mistakes and slips of the pen.

Among the writers of history and the elucidators of the Holy Qur` an there is a dispute in regards to the place of commencement of the Me’raj of the Noble Prophet . Did it start from the house of Umm Hani (the sister of Amir al-Mo’minin ‘Ali ibn Abi Talib) or from Masjid al-Haram – since the complete city of Makkah was called and referred to as Masjid al-Haram? From the apparent reading of the verse, it began from Masjid al-Haram. Thus, the Me’raj journey of the Prophet of Allah was from Masjid al*-Haram to Masjid al-Aqsa – the Bait al-Muqaddas.

This trip – meaning the Me’raj of the Noble Prophet took place at night and the meaning of Masjid al-Aqsa (the Furthest Masjid) is the same as the Bait al-Muqaddas.

Allah in the Noble Qur’an says:

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

“By the declining star. Your companion is not in error nor has he gone astray. He does not speak out of his own desire. It is a revelations which has been revealed to him and taught to him by the Great Mighty One, the Strong One who appeared on the uppermost horizon. He then came nearer and nearer, until he was as close to Him as the distance of two bows, or even less. He revealed to Allah’s servant whatever He wanted. His (Muhammad’s) heart did not lie to him about what his eyes had seen. Will you then argue with him about what he saw? He certainly saw Him during his other ascent to the Lote-tree near which is Paradise. When the tree was covered with a covering, (Muhammad’s) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord. ” [4]

Notes:

[4] Surah al-Najm (53), Verses 1-18

Some people say: the Me’raj of the Prophet took place during his sleep, while others say that the Me’raj was simply spiritual. However, since the Noble Prophet had mentioned that: “During the Me`raj, I met with the various Prophets; I saw the Angels; Heaven and Hell were shown to me; I was brought to the Arsh and reached to Sidratul Muntaha. I also met people in Heaven who were being showered with the blessings of Allah and also I saw people in Hell who were being punished by the harshest types of punishment; I was also informed as to why they were in such a state, ” thus, it is not possible that the Prophet went to the Me’raj in the physical body made of clay (as it is not possible for the physical body to travel through these various stages).

It has been narrated from ‘Ali ibn Ibrahim al-Qummi that Imam Ja’far ibn Muhammad al-Sadiq had said:

“Jibra’il, Mika’il and Israfil brought Buraq [5] to the Prophet . One of these (three) held the reigns of Buraq, while the other one held on the saddle and the third one held on to the clothing of the Prophet while he was ascending it. When the Prophet mounted onto the Buraq, its entire body started to tremble. Jibra’il pointed with his hand towards Buraq and told him, `O’ Buraq! Keep calm! Before the Noble Prophet – no other Prophet has ever ridden you and after him too no one like him will ever ride upon you again.”

Buraq became tranquil and took the Prophet towards the heavens. Jibra’il accompanied the Prophet and pointed out the signs of Allah in the heavens and the earth.”

The Prophet of Islam stated that: “We were continuing when I heard someone call me by name. I did not pay any attention to it and continued on our course. Another time, I heard someone else call me by name. Again I did not pay any attention to it. Then, I saw a woman whose hands were uncovered and all the beauties of the world were on her. She said, `O’ Muhammad! Wait, I have something to say to you.’ However, I paid no attention to her either. After this, I heard another sound, which really scared me. That sound too, I ignored.”

“After some time, Jibra’il stopped and said to me, `Perform the Salat.’ I dismounted from Buraq and performed my Salat. Jibra’il said to me, `Do you know where you just prayed?’ I replied to him in the negative. He said, `In Tayyibah (Madinah), that place where your travellers will go.’ After this, I got back onto Buraq and we continued on our journey.”

“Once again, Jibra’il stopped us and said, `Perform the Salat.’ I once again dismounted Buraq, and performed my Salat there. He asked me, `Do you know where you just prayed? It is the Mountain of Saina – the place where Prophet Musa spoke to Allah (SWT).’

“Once again, I ascended Buraq and continued on my way until Allah would decree something else. Shortly afterwards, Jibra’il said, `Get down and recite a Salat.’ Then again he questioned, `Do you know where you just prayed?’ I replied in the negative, to which he answered, `In Bait al-Laham – the place which is near to Bait al-Muqaddas – and this is the place where Prophet `Isa was born.’

We reached Bait al-Muqaddas and I proceeded to tie the reins of Buraq to the same ring that the great Prophets (before me) used to tie their animal to. After this I entered the Masjid and it was here that I met Ibrahim, Musa, `Isa and the rest of the Prophets yes. They all gathered around me and we proceeded to get ready for Salat. I had no doubt that the Salat would be lead by Jibra’il, however when the lines for the Salat were being formed, Jibra’il placed his hand on my shoulder and pushed me forward.

Jibra’l also took part in the Salat behind me along with the various Prophets; however, this did not cause any pride or vanity in me. Following this, the custodian of the Masjid brought three vessels in front of me. In the first vessel was milk, in the second was water, and in the third one was wine. All of a sudden I heard someone say: `If he takes the vessel of water, he will perish, and his nation too will perish. If he takes the vessel of wine, he and his nation will all be lead astray. However, if he drinks the milk, then he has been guided and his nation too will be guided.’ I proceeded to take the vessel containing the milk and drank from it. Jibra’il said, `Know that you have been guided and your nation too has been guided.'”

Then I was asked, `What did you see while you were on your journey?’ I replied, `From my right side, I heard someone call out to me.’ Jibra’il asked, `Did you reply him?’ I said, `No, I did not reply.’ Jibra’il told me, `That person who called you was a Jew.

Had you answered his call, then after you pass away, your nation would have changed to the religion of the Jews.’

Jibra’il then asked, `What else did you see?’ I replied, `I then looked to my left and someone called me from that direction too.’ Jibra’il asked, `Did you reply to that call?’ I replied, `No, I did not pay any attention to him either.’ Jibra’il replied, `He was one who was inviting people to the religion of Christianity. Had you paid any attention to him and replied to him, then after your death your nation would change their religion to Christianity.’

Jibra’il then asked, `Who welcomed you?’ I replied, `I saw a woman whose arms were open (with no clothing on them), and upon them were various beauties of the world. She said to me, `O’ Muhammad! Come near me so that I may speak with you.’ Jibra’il asked, `Did you speak to her?’ I replied, `No, I did not speak with her.’ Jibra’il then said, `That woman was the physical manifestation of the world. If you would have answered or spoken to her, then your nation would have preferred this world over the next life.’

From Bihar al-Anwar, Vol. 18, p. 319-320, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[5] Buraq: the name of the ride that the Prophet (s) was on during his Me’raj. Historians state that the body of it was similar to that of a horse while the head resembled that of a human being.

I said, “After that, I heard a sound that really frightened me. When I asked as to what it was, the reply came: `That sound was from a rock which had been thrown into the fire of hell seventy years ago, that just now landed in its spot and just settled.'”

It has been said that from that time on, the Prophet was never seen to laugh as long as he was alive.

“We continued our trip upwards until we reached the upper atmosphere of the world. There, I saw an angel named Isma’il. He was the custodian of Khitfah which the Qur’an explains as follows:

“Some of them who covertly steal words from the heavens are pursued by a glistening flame. ” [6]

“Under the supervision of Isma’il was seventy thousand angels and under the supervision of each of these (seventy thousand) angels were another seventy thousand angels. He (Isma’il) asked Jibra’il, “Who is this person with you?” The answer was given that: “He is Muhammad” who has been raised up with The Message.”

“That Angel opened the door and we entered into the heavens. I greeted him and prayed for his forgiveness. He too greeted me and prayed for my mercy. He said, `Welcome O’ Brother and O’ Great Prophet.’ At that time a group of Angels greeted me. All of them were smiling and were cheerful; except for one of them who had a very hideous appearance (whose name is Khazin), who was upset and crying. No sign of happiness could be seen on his face.

“We were all awed by this Angel. Jibra’il said, `This Angel is the igniter of the fire of Hell. From the time that Allah appointed him as the one who would ignite the fire of hell up until now, he has never smiled. Every day, his anger on the enemies of Allah and those who commit sins increases. It is through this Angel that Allah will punish the sinners. If it was decreed that there should be a smile on his face, then because of you it would have been, but never has he smiled, nor will he ever – neither before you nor after you.’ I greeted him and he replied my greeting and he gave me the glad tidings of paradise.

Khazin asked, `Do you give me permission to show (you) the fire of Hell?’ Jibra’il replied, `Yes, show the Prophet the fire of hell.’ Khazin lifted up the cover of the hellfire and opened the door. Flames from the fire shot up into the sky – flames that were boiling and continuously shooting up. I thought that soon the flames would come close to me. I said, `Jibra’il, tell the Angel to cover up the fire.’ He gave the command and the fire went back to its place and Khazin closed the doors of hell and fire.”

From Bihar al-Anwar, Vol. 18, p. 320-321, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[6] Surah Saffat (37), Verse 10

“Jibra’il and I continued along. On the way, we met a strong, muscular man. I asked, `Who is this person?’ Jibra’il replied, `He is your father, Prophet Adam – Abu al-Bashar.’ Prophet Adam introduced his children to me and said, `A pleasing aroma is coming from your pure body.’ I read the following Surah to him:

“However, the records of the deeds of the virtuous ones will certainly be in 1lliyin. Would that you knew what Illiyin is! It is a comprehensively written Book (of records). The ones nearest to God will bring it to public. The virtuous will live in bliss, reclining on couches, reviewing (the bounties given to them). You can trace on their faces the joy of their bliss. They will be given pure wine out of sealed containers which have the fragrance of musk. This is the kind of place for which one should really aspire. With the wine is a drink from a spring (Tasnim) – the nearest ones to God will drink from it. [7]

I greeted Prophet Adam and prayed for his forgiveness. He too greeted me, then prayed for my forgiveness and said, `Welcome O’ Prophet and O’ Righteous Offspring who has been designated at a good time.’

From Bihar al-Anwar, Vol. 18, p. 321-322, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[7] Surah Mutaffin (83), Verse 18-28

“We continued on our way until we saw an Angel sitting down and in his hand was a tablet of light. That Angel looked at what was written on the tablet with sadness and gloom on his face and paid no attention to what was happening around him except when someone came close to him.

I asked Jibra’il, `Who is this Angel?’ Jibra’il said, `This is the Angel of Death (Malak ul-Mawt), and he is busy taking the souls (of people).’ I said, `Take me closer to him.’

We went closer to him and Jibra’il introduced me to the Angel. I greeted him. He welcomed me, returned the greeting and sent salutations upon me. He said to me, `O’ Muhammad give the glad tidings to your Ummah since I see good and moral works only from them.’

I thanked Allah only because of this blessing and said to him that this was from the grace of my Lord. Jibra’il said, `The Angel of Death is the most diligent Angel when it comes to carrying out his responsibility.’ I asked him, `Does `Izra’il (another name for the Angel of Death) take the soul of anyone who has died or anyone who will die?’ Jibra’il replied, `Yes, it is so.’

I then asked the Angel of Death, `Do you see where the people are?’ He replied, `Yes. I see then and (I also see) the entire universe which is in front of me.’ The Angel of Death continued, `Allah has given me the permission to have complete awareness over all of them. They are to me just like a dirham (coin) in the hand of a person, such that any way he wants to hold the coin, he can (so too, he has control and perception over all of Allah’s creations). There is not a single house which I do not visit five times per day. I say to the people of each house, “Do not cry over your deceased because I will continuously come and go from your house, until the time comes when not a single person will remain there.”‘

“I asked Jibra’il, `Is death enough for the one who is facing trials and tribulations?’ He replied, `After death, the trials are increased.'”

From Bihar al-Anwar, Vol. 18, p. 322-323, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We continued on our journey until we reached a group of people, in whose hands were dishes with both good and bad food in them. However, they were eating only from the bad meat.

I asked, `Who are these people that are leaving the good food and are busy eating only the bad and putrid food?’ Jibra il replied, `These are the people of your Ummah who used to eat forbidden (haram) food.’

From Bihar al-Anwar, Vol. 18, p. 323, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

After this, I saw an Angel whose physique was very interesting. One half of the body of this Angel was fire, and the other half of it was ice. Even stranger than this was the fact that neither the heat of the fire made the ice turn to water nor did the coldness of the ice put out the flames. With a very quiet voice he said, “I praise the One who is sufficent (to praise) such that the heat of this fire does not melt the ice, nor does the cold of the ice put out the fire. O’ Allah! O’ the One who has placed such a thing between the fire and ice! You (too) place agreement and love between the hearts’ of Your servants!”

I asked Jibra’il concerning this Angel. He replied to me that “Allah, the Glorious and Most High, has appointed him as the Angel who will offer advice to the believers on earth and is the guardian of the heavens and earth – from the time this Angel was created, he has been praying for the people on earth.

There are also two other angels in this heaven, one of them supplicates as such, `O’ Allah! Whosoever gives a contribution or donation (in your way), have Mercy upon him. The other one says, `O’ Allah, destroy he who is stingy and miserly!'”

From Bihar al-Anwar, Vol. 18, p. 323, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Again, we continued on our way. During the journey, we approached a group of people whose lips were like the lips of a camel (large in size), and were being cut with scissors. The meat that had been cut was then forced into their mouths.

I asked, “Jibra’il, who are these people?” He replied, “These are the people who used to backbite and look for faults in their believing brothers.”

I saw another group of people whose skulls were being crushed with rocks and whose brains were flowing out. I asked, “.Who are these people?” He said, “These are people who would go to sleep without having prayed Salat al-`Isha.”

From Bihar al-Anwar, Vol. 18, p. 323-324, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

I saw a group of people in which fire was being poured into their mouths and it was coming out of their rear-ends.

I requested an explanation on who they are. Jibra’il replied, “These were people who took the property of the orphans unlawfully.”

Then I saw another group of people whose stomachs were so large that they could not even get up.

I asked a question regarding these people and the answer I was given was that they were people who used to take interest, were deceived by the Devil and followed the ways of the People of Fira’un. Every morning and evening, fire is given to them. They say, “O’ Allah! When will the Day of Judgement take place so that we will have some respite from this life, which is taking away our strength?”

From Bihar al-Anwar, Vol. 18, p. 324, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We came across a group of women during our journey who were being hung by their chest.

I asked Jibra’il, “Who are these women?” He replied, “These are women who lied and attributed children (that they had from someone else) to their husbands and therefore claimed that these children were their inheritors.’

The Prophet of Allah said, “The harshest punishment of Allah is on that woman who attributes a child to a family who is not really from that family, simply to take control of her husband’s wealth.”

From Bihar al-Anwar, Vol. 18, p. 324, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We proceeded from those people and arrived to a group of Angels, who Allah the Glorious and High – by His own desire had created – whose complete existence was spent in the glorification and remembrance of Allah (SWT).

These Angels, in a high voice, were praising and thanking the One God and out of their love and fear for Him were crying.

I asked regarding them and Jibra’il told me, “Just as you can see, each Angel is standing beside another Angel yet they do not talk to one other. Their only task is to glorify and praise Allah the High and Glorious – thus they do not even look up or down.”

I greeted them to which they replied by moving their head without even looking at me. Jibra’il said to them, “This is Muhammad, the seal of the Prophets and the Prophet of Mercy. He is the Leader and Master of all the Prophets. Why are you not speaking to him?” When they heard this, they greeted me, extended their respect to me and gave good tidings to me and to my Ummah.”

From Bihar al-Anwar, Vol. 18, p. 324, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We continued up into the second heaven. I saw two people who resembled one another. I asked, “Jibra’il, who are these two people?’

He replied, “They are Yahya and `Isa, two Prophets and cousins of one another.” I greeted them both and prayed to Allah for this forgiveness. They both greeted me back and prayed for my forgiveness; and after welcoming me said: “Welcome O’ Righteous and good brother of ours!” In that place, there were also Angels present who were prostrating with humbleness and humility. Allah the Almighty had created them in various forms, and in various voices they were busy in praising and glorifying Allah.”

From Bihar al-Anwar, Vol. 18, p. 325, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We then went up into the third heaven. It was there that I saw a man who had more excellence and virtues than anyone else I had seen. He was a person who was glowing just like the moon on the 10 of a month.

I asked Jibra’il, “Who is he?” He replied, “This is your brother Yusuf” I greeted him and prayed for his forgiveness. He returned my greeting and prayed for my mercy and said, “Welcome O’ my brother, O’ Prophet with exemplary morals who has been sent down at a good and appropriate time.” At this place, there were also Angels present who in all humility, were prostrating and busy in the remembrance of Allah . I was introduced to them and just like the other Angels they too treated me with great respect.

From Bihar al-Anwar, Vol. 18, p. 325, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Following this, we continued up to the fourth heaven. There I saw a person and asked Jibra’il, “Who is he?” He replied: “This is Idris, the one whom Allah the Great, brought up to a high station.” I greeted him and prayed for his forgiveness; he too prayed for my forgiveness. In this heaven too there were Angels who like in the previous heavens gave me good tidings. I then saw another Angel who was leaning against a throne and had seventy thousand Angels under his command. In a loud voice, Jibra’il called out to him to stand – he obeyed and stood up and until the Day of Judgement, he will remain in that state.”

From Bihar al-Anwar, Vol. 18, p. 325, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We reached the fifth heaven where I saw a tall man, and up until now, I had not seen someone like him. He had large eyes and was very old. His nation (Ummah) was surrounding him.

I asked Jibra’il, “Who is this man?” He said: “This is Harun – the son of `Imran – who had gained the approval of his nation. I greeted him as well and prayed to Allah for his forgiveness. He too greeted me and prayed for my forgiveness. In this heaven as well there .were Angels who in all humility and humbleness, were busy in the praise of Allah (SWT).”

From Bihar al-Anwar, Vol. 18, p. 325, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We continued on towards the higher heaven. In the sixth heaven I saw a very tall man whose body was covered in hair, such that if he were to wear a shirt, the hair would come out of it.

The man said, “The Bani Isra’il say that I am the best of the children of Islam in the sight of Allah , however this man, the Noble Prophet of Islam is much better and beneficent in the sight of Allah than I am.”

I greeted him and prayed for his forgiveness; he replied to my greeting and prayed for my forgiveness. In this place as well, Angels in humility and humbleness were busy praising Allah , just as in the previous heavens.

From Bihar al-Anwar, Vol. 18, p. 326, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

After this, we reached the seventh heaven. While here, whichever Angel we came into contact with said to me, “Perform `cupping’ [8] and command your Ummah to do so as well.”

From Bihar al-Anwar, Vol. 18, p. 326, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[8] Cupping is a form of medical treatment that has been mentioned in various ahadith. For more information on Cupping, see books such as Tibb an-Nabi, Tibb al-A’immah. (Tr.)

We then reached a man whose hair colour was a mix of black and white. I asked Jibra’il, “Who is this man sitting at the door of Bait al-Ma’mur, near Allah?” [9] Jibra’il replied, “He is your father, Prophet Ibrahim, and your house is in this place as well as a group of people from your Ummah who have Taqwa.” At that’time, I read the following verse of the Qur’an:

“Verily the best of people to Ibrahim are those who follow him and (those who follow) the Prophet (Muhammad) and those who believe and Allah is a Guardian for the Believers. ” [10]

I greeted him, to which he replied and said, “Welcome O’ Prophet and O’ virtuous offspring, O’ one who has been chosen in a good time.’

In this place too, Angels, in full humility and humbleness were present. They gave me and my Ummah the glad tidings of goodness.

From Bihar al-Anwar, Vol. 18, p. 326, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[9] Allah (SWT) has no fixed place or station as he has no physical body to make Him limited to a certain place. Thus, the meaning of being `near to Allah’ is more of spiritual or esoteric meaning.

[10] Surah Aale Imran (3), Verse 68

In the seventh heaven I saw rivers of light, such that the light that was coming from them made the eyes blind. Rivers of Darkness were also there that were covered over with ice and the sound of thunder crashing could be heard. I was busy looking at these rivers when Jibra’il said to me, “O’ Muhammad – be thankful to Allah for the graces and bounties that have been chosen for you.”

I prayed, “O’ Allah by the truth of Your Power and Glory, keep my faith firm.” Then I said to Jibra’il, “This is a beautiful and amazing scene.” He replied, “This is just a portion of the creations of your Lord – the Creator who has created everything – some of which you have seen and some of which you have not even yet seen.

Jibra’il continued by saying, “Between Allah and His creations, there exists 90,000 layers of concealment and the closest of creations to Allah are Isra’fil and myself; and between Allah and us exist four veils: Light, Darkness, Cloud and Water.”

From Bihar al-Anwar, Vol. 18, p. 326-327, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

The most amazing creation that I had witnessed on the Me’raj was a being whose feet were on the seventh ground and whose body continued upwards, such that his head was above in the High Throne, under the command of Allah . There was also an Angel whose feet were on the seventh ground and whose body continued upwards until his head reached to the High Throne.”

From Bihar al-Anwar, Vol. 18, p. 327, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We continued on our path until we reached to the end of the seventh heaven. It was there at the end of the heaven that we witnessed the Throne of Allah . Here I saw an Angel who was glorifying Allah such:

“Wherever I may be, glory is to my Lord. I do not know where your Lord is due to His great status. “

This Angel had two wings such that if they were to spread open, it would cover the east to the west of the Universe. Every morning he would open up his wings, rest against something and cry out such:

“Glory be to Allah, the King, the Holy. Glory be to Allah, the Great, the Most High. There is no god except Allah, the Living and Self* Subsisting. “

Whenever the Angel would say this tasbih, all the peacocks that are on the Earth would start to praise Allah and open their wings up in respect (of Allah ).

Whenever this Angel in the heaven would become quiet, the peacocks on the Earth would become quiet. The Angel in the heaven had green hair and white wings – so white that no one has ever seen anything that white before. Under its green hair, there are white wings which are very beautiful – the green which until now has never been seen before.”

From Bihar al-Anwar, Vol. 18, p. 327, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Along with Jibra’il, we entered into Bait al-Ma’mur. A group of my friends were with me all of whom were wearing new clothing. Others from amongst them were wearing old clothing, and when they tried to enter this area, they were prevented. Only those who were wearing new clothing were permitted to enter with me into Bait al-Ma’mur. In this place, I performed a two Rak’at Salat, and then left.

Two rivers passed by me – one was al-Kawthar and the other was the river of Mercy. I drank from the river of al-Kawthar and performed a Ghusl with the river of Mercy. I was then guided to enter into Paradise. In one area of Paradise, I saw my house and that of my wife. The ground and the dirt of Paradise had the smell of Musk and Amber. In the rivers of Paradise, I saw a servant of Allah who was bathing. I asked her, “O’ servant! Who are you for?” She replied to me, “I am (here) for Zaid ibn Harith.” When I saw Zaid (after this event), I gave him the good tidings of this.

“The birds of Paradise were as the camels of Khurasan (in size). The pomegranates that were hanging on the trees were so large and glowing and incomparable to anything else. It was here that I saw a huge tree such that if a bird were to fly around it for seven hundred years, he would still not be able to go around the entire tree. In Paradise, there is not a single house in which one of the branches of this tree does not cover. I asked Jibra’il regarding this tree an he told me, “This is the tree of Tuba about which, Allah has said in the Qur’an:

“…Tuba shall be theirs and a goodly return. ” [11]

Thus this tree of Tuba is in Paradise and all of the houses in there are under (the shade) of this tree.

I asked Jibra’il concerning all the wonderful things that we had witnessed including the rivers, and those things which frightened me, and he replied, “These are all various levels of veils which are placed between Allah the High and His creations. If these curtains were not there, then the Throne of Allah would have been visible however, it is not possible for any of His creations to see His Light (Nur).'”

Notes:

[11] Surah al-Ra’d (13), Verse 29

From Bihar al-Anwar, Vol. 18, p. 327-328, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

We reached to an area known as Sidratul Muntaha. We saw a place where there was a tree whose one leaf would be able to cover an entire nation. Then we went to that place known (in the Qur’an) as: `…So he was the measure of two bows or closer still.” [12]

Allah called out:

“The Prophet believes in that which His Lord has revealed unto him. ” [13]

On behalf of myself and my Ummah, I replied:

“And the believers too, they all believe in Allah and His Angels and His Books and His Messengers. We do not differentiate between any of His Messengers. “

“…And they say: We hear and we obey, Our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course. “

Allah then said:

“Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought”

Then I said:

“Our Lord! do not punish us if we forget or make a mistake! “

Allah replied

“I will not punish you. “

Then I continued:

“Our Lord! do not lay on us a burden as Thou didst lay on those before us! “

Allah replied

“I will not lay upon you a burden. “

I once again said:

“Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people. ” [14]

Allah the Glorious and High said:

“Verily I have bestowed this upon you and your nation. “

From Bihar al-Anwar, Vol. 18, p. 328-329, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[12] Surah al-Najm (53), Verse 9

[13] Surah al-Baqarah (2), Verse 285

[14] This supplication that the Prophet prayed in the Me’raj for his Ummah is also the last verse of Surah al-Baqarah. The nations before used to get severe punishments and were not given a chance to repent as mercifully as the followers of the Prophet Muhammad are and this is due to the supplication of the Prophet for his Ummah during this holy journey. (Tr.)

Imam Ja’far as-Sadiq, has said, “Never has anyone more noble than the Prophet of Islam attained the honour of such closeness.”

The Prophet of Islam asked from Allah for his `Ummah such: “O’ Allah! Whatever specialties you have given to your prophets, also bestow upon me.” Allah replied, “I give you the following two supplications which are under My Throne:”

“There is no power or strength save with Allah – there is no saviour for you except from Him. “

From Bihar al-Anwar, Vol. 18, p. 329, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

During the Me’raj, an Angel taught me the following supplication and instructed me to recite it during the Morning and the Evening:

“O’ Allah! Verily I appeal for relief from my oppression through Your pardon, and I appeal for relief from my sins through Your forgiveness, and I appeal for relief from my own insignificance through your Everlasting Countenance which will never cease to exist. “

From Bihar al-Anwar, Vol. 18, p. 329-330, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Thereafter, I heard the sound of the Adhan. An Angel in the heavens was busying reciting this Adhan. And up until now, 1 had not heard the Adhan being called out from the heavens. When he said:

Allah is greater than any words that can describe Him.

Allah is greater than any words That can describe Him.

Allah said, “My servant has spoken the truth. I am the Greatest.”

The Angel then said:

I bear witness that there is no creature worthy of worship except Allah.

I bear witness that there is no creature worthy of worship except Allah.

Allah said, “My servant has spoken the truth, other than Me there is no other god.”

The call of:

I bear witness that Muhammad is the Messenger of Allah.

I bear witness that Muhammad is the Messenger of Allah.

was then heard.

Allah said, “My servant has spoken the truth. Muhammad is My Servant and Prophet. I have appointed him as a Prophet.”

The Muaddhin then said:

Hasten towards the Salat.

Hasten towards the Salat.

Allah said, “My servant has spoken the truth – he has invited others to worship Me. Whosoever comes towards the Salat with complete love and with full accountability, (the Salat) will be a kaffarah for his previous sins.”

The Muaddhin then said,

Hasten towards salvation.

Hasten towards salvation.

Allah said, `Salat is the means of success of my Servants. Salat is the key to success, salvation and truthfulness of My servants. ” [1

From Bihar al-Anwar, Vol. 18, p. 330, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Notes:

[15] The Adhan as has been mentioned in this hadith which is also found in various books including Bihar al-Anwar is `incomplete’ according to the ahadith from the Prophet and A’immah who have taught us how the Adhan must be performed and as has been detailed in the various books of Fiqh and Ahkam by our `Ulama. Various copies of Bihar al-Anwar were checked and all narrated the incident the same way. Thus, it is possible that the entire hadith has not been narrated completely from the Prophet or because the books of ahadith of the Ahl al-Bait have been constantly under attack and desecration in the past by tyrant governments, the entire hadith may have been lost. (Tr. – as answered by the office of the Grand Marja ` Ayatullah al- Uzma Hajn Nasir Makarim Shirazi)

Here I led the Angels of Paradise in Salat just as in Bait al *Muqaddas I led the previous Prophets in Salat. When I went into Sajdah, Allah called out, “I had made fifty Salat for each day incumbent upon the Prophets who came before you; and upon you and your Ummah, I make these incumbent too for these fifty Salat I have confirmed.”

After the Salat, I continued on my back and while on the path, I met Prophet Ibrahim al-Khalil. He did not ask me a single question.

Then I met Musa ibn `Imran. He asked me, “O’ Muhammad what did you do?” I replied, “My Allah told me that he had made fifty daily Salat obligatory on the Prophets before me, and upon me and my Ummah too, He has made this amount obligatory.”

Prophet Musa said to me, “O’ Muhammad! Your Nation is the final and the weakest of all the Nations. Allah’s commands must be followed, however your Nation does not have the ability to perform fifty daily Salat; thus, return to Allah and request Him to lighten the load on your Ummah.”

I returned to Sidratul Muntaha and fell into prostration. I said, “O’ Allah! You have made fifty daily Salat obligatory on my Ummah and me. However, my Ummah and I do not have the ability to perform this much. From your Holy Presence, I request a reduction in this.”

Allah, Glorious and High – reduced the number of Salat by ten.

I returned back and informed Musa what happened. He replied, “Go back as they do not have the power to perform even this much.”

I returned once again, and Allah reduced the number of Salat by ten. I was going back when Musa said, “Still they do not have the ability to perform even this.”

I once again returned, fell into sajdah, and asked for a reduction in the Salat. Allah once more reduced the number by ten.

I returned to where Musa was and told him what happened. Again he said to me, “Go back since they will not be able to even handle this.”

I once again returned, fell into sajdah and again asked Allah for a reduction in the Salat. I said, “O’ Allah, my Nation is weak and they will not have the ability to handle even this.” Allah reduced the Salat by ten more. From a total of fifty Salat, only ten were made obligatory.

Again, I passed by Musa and he said, “Your Ummah does not have the ability to even handle ten Salat.”

For the last time I returned and fell into sajdah. Allah reduced the Salat by five. I went to where Musa was and he said to me, “Your Ummah does not even have the ability to perform five daily Salat.” I said to him, “I am embarrassed to go back to Allah again. I will just be patient in relation to these five Salat.”

Then I heard a voice that said, “Since you have had patience, these five Salat will be counted as fifty Salat. Each Salat will be counted as ten Salat, and if one person from your Ummah performs a good act, then ten good acts will be written for him, but if he performs one bad act, then only that one bad act will be written in his record.”

Imam Ja’far as-Sadiq had said, “May Allah give Musa great reward since because of him, the daily (obligatory) Salat were reduced to only five.”

From Bihar al-Anwar, Vol. 18, p. 330-331, Bab 3 – Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

In the book `Amali’ by Shaikh as-Saduq (may Allah raise his rank), it has been narrated that Imam Ja’far as-Sadiq had said, “When the Prophet along with Jibra’il mounted onto Buraq, one of the horses of Paradise – to go on the Me’raj, they first went to Bait al-Muqaddas. The Mehrab (prayer Niche) of the previous Prophets was shown to the Holy Prophet, and he also performed Salat there.

After the Me’raj, the Prophet once again returned to Bait al* Muqaddas and there he met up with a Caravan from the tribe of Quraish. This group has lost one of their camels and was busy searching for it.

The Prophet asked them for a glass of water, drank some of it and poured the rest of it on the ground. Finally, he returned to Makkah.

When the morning came, he told the Quraish: “In the night, Allah took me to Bait al-Muqaddas and in that land, He showed me the after effects and the houses of the previous Prophets. On my return, I met up with a Caravan from the Quraish who had lost one of their camels; I requested a glass of water from them of which I drank some of it, and the rest I poured onto the ground.”

Abu Jahl who was one of the staunch enemies of the Noble Prophet said: “Ask him (the Prophet) how many pillars, lights and Mehrabs are in Bait al-Muqaddas.”

At that time, Jibra’il came to the Prophet and placed an image of Bait al-Muqaddas in front of him, with which he was able to answer all the questions posed to him. When the people of the Quraish heard this, they said, “Let us wait until the Caravan returns and we can ask them.”

The Prophet replied to them, “The Caravan will return to Makkah around the time of sunrise and in front of the Caravan will be an exquisite looking camel.”

Once the morning came, everyone was in anticipation for the Caravan to arrive. They said, “The sun is rising but the Caravan still has not arrived!” Just as this was said and the sun began to rise above the horizon, the Caravan appeared. At the head of the Caravan, the same beautiful looking camel that the Prophet had mentioned, could be seen. [16]

Notes:

[16] Amali Saduq, Page 363, Section 69, Hadith 1

In the book Kashf al-Ghummah, it has been narrated from `Abdullah ibn `Umar that: “I heard someone ask the Prophet of Allah , `With what voice did Allah, the Glorified and High, speak to you in on the night of the Me’raj?”

The Prophet replied, “My Lord spoke to me with the voice of ‘Ali ibn Abi Talib and said, `O’ Ahmad! I am an Entity that is not like anything else. I can not be compared to anything else and I know all the secrets of your heart. With the exception of ‘Ali ibn Abi Talib , you have no other close friend. Thus, I speak to you with the voice of ‘Ali ibn Abi Talib so that your heart will be at ease.””

From Kashf al-Ghummah, Vol. 1, p. 106, Fee mahabbati al-rasooli (s) iyyahu wa tahreedahu alaa mahabbatihi wa muwaalaatihi wa nahyuhu an baghdihi.

Durood sharif in the light of holy hadith holy prophet muhammad (p.b.u.h.)

Durood sharif in the light of holy hadith holy prophet muhammad (p.b.u.h.)

Bismillahir Rahmanir Raheem
Assalamu ‘Alaykum wa Rahmatullahi wa Barakatuhu

Famous books of Hadith

Sahih Bukhari, Imam Bukhari (radi Allahu anhu), the compiler of Bukhari Shareef, took the greatest and painstaking precautions in making his collections of Ahadith and

exerted to his utmost to achieve all accuracy and reliability as possible. Hence, Ahadith quoted by Imam Bukhari (radi Allahu anhu) and his work on Ahadith stands as

one of the wonders of intellectual achievement in Islamic History. He wrote all Ahadith in the sacred Haram of Madina Munawwarah. It is, therefore, that most of the

Ahadith have been taken from the book of Bukhari Shareef.
Sahih Muslim,
Tirmidhi,
Abu Dawud,
Muwatta,
Nisaai’,
Ibn-Majah,
Darmi,
Baihaqi and
Miskhaat Shareef.

For the betterment, benefit guidance, and gain of the readers few Ahadith of the Holy Prophet (sallal laahu alaihi wasallam) have been included here If followed, the

reader of these sayings will receive a permit to Paradise even in this world. Every saying opens door to divine favor and sure success.

Sayyiduna Abdullah ibn Masood (radi Allahu anhu) narrates that Holy Prophet Mohammed (sallal laahu alaihi wasallam) said,

“On the Day of Qiyamah, the closest to me from among the people will be those that have read the most amount of Durood “. (Tirmidhi: Kanzul Amaal)

Holy Prophet Mohammed (sallal laahu alaihi wasallam) said,

“On the Day of Qiyamah, at all places the closest to me will be those that have read the most number of Durood .” (Sa-daatud Daarain)

Holy Prophet Mohammed (sallal laahu alaihi wasallam) said,

“He who sends a single Durood upon me, Almighty Allah rewards him ten times and ten good deeds are recorded in his book of good deeds”.

(Tirmidhi)

Sayyiduna Anas (radi Allahu anhu) narrates that Holy Prophet Mohammed (sallal laahu alaihi wasallam) said,

“He who reads a single Durood upon me, Almighty Allah blesses him ten times, ten of his sins are forgiven and he is increased ten times in stages (spiritually)”.

(Mishkaat)

Sayyiduna Abu Talha (radi Allahu anhu) narrates that he once entered the Court of Holy Prophet Mohammed (sallal laahu alaihi wasallam) and noticed that the Habeeb

of Almighty Allah (sallal laahu alaihi wasallam) was in a state of great joy and happiness. When he inquired as to the reason for this, Holy Prophet Mohammed (sallal

laahu alaihi wasallam) replied that,

“Why should I not be happy and joyous? At this very moment Sayyiduna Jibra’el Ameen (alaihis salaam) has brought me a message. Almighty Allah has declared, ‘O

Muhammad! Are you not pleased with this, that if any of your followers sends a single Durood upon you, I and My Angels (Malaa’ikah) send ten blessings upon that

person, ten of his sins are pardoned and ten good deeds are recorded in his favour. He who sends Salaams upon you, I send Salaams upon him, so therefore, notify your

Ummah of this good news and tell them that it is now left to them to either increase or decrease the recital of the Durood Shareef'”. (Nisaai)

Explanation & importance

All people will be presented to the Holy Prophet (sallal laahu alaihi wasallam) with their habits, natures and distinct manner, so it is obligatory for a man to recite

maximum number of Durood .

Allah is Great and Almighty to forgive all sins of the reciter during the day and night when he recites Durood Shareef.

For every Durood Shareef that you recite, ten sins are forgiven, ten good deeds are entered into your sheet of actions and ten positions are upgraded. Allah showers ten

blessings on the man who recites a Durood .

The first man who will meet the Prophet (sallal laahu alaihi wasallam) on the Day of Judgement will be that person who had recited the Durood maximum number of

times in his lifetime.

Those who recite Durood in maximum number will be nearest and dearest to the Holy Prophet (sallal laahu alaihi wasallam) in the next world.

If any one is involved in a difficulty then he must recite countless number of Durood Shareefs.

Reciting Durood Shareef eradicates poverty and hunger. If the Sawaab of the Durood Shareef is dedicated to another person, then that person will receive the Sawaab,

while the Sawaab of the reciter will not be lessened.

Those who recite Durood quite often will see Divine Light on the dark Day of Judgement. Three persons will be under the cool shade and the favours of Allah Ta’ala on

the Doom’s Day One who kept the Holy Prophet’s (sallal laahu alaihi wasallam) Sunnah alive, one who removed difficulty of a fellow being and one who recited

maximum number of Durood Shareef in his life time.

Reciting excessive Durood Shareef brings purity.

Reciting maximum number of Durood Shareef is full compensation of all sins.

Allah showers ten blessings on the man who recites a Durood .

The first man who will meet the Prophet (sallal laahu alaihi wasallam) on the Day of Judgement will be that person who had recited the Durood maximum number of

times in his lifetime.

Any one who recites excessive Durood Shareef in this world will be safe and sound in the next world.

When a prayer is made to Allah it is never accepted unless praise of Allah Ta’ala and Durood Shareef on the Holy Prophet (sallal laahu alaihi wasallam) is first of all

recited.

Those who recite Durood quite often will see Divine Light on the dark Day of Judgement.

All people will be presented to the Holy Prophet (sallal laahu alaihi wasallam) with their habits, natures and distinct manner, so it is obligatory for a man to recite

maximum number of Durood .

Allah is Great and Almighty to forgive all sins of the reciter during the day and night when he recites Durood Shareef.

Three persons will be under the cool shade and the favours of Allah Ta’ala on the Doom’s Day One who kept the Holy Prophet’s (sallal laahu alaihi wasallam) Sunnah

alive, one who removed difficulty of a fellow being and one who recited maximum number of Durood Shareef in his life time.

When you forget anything and your memory fails to recollect it, then recite Durood , you will remember the forgotten thing.

Reciting Durood in this world is rewarding in the next.

The reciter of 10 Durood s in the morning and 10 in the evening will receive the help of the Holy Prophet (sallal laahu alaihi wasallam) on the Day of Judgement.

One who recites Durood Shareef near the shrine of the Holy Prophet (sallal laahu alaihi wasallam) is heard by him there and then alone.

Any one who recites Durood is just as one who purchased a slave and freed him.

When you forget anything and your memory fails to recollect it, and then recite Durood , you will remember the forgotten thing.

Reciting Durood in this world is rewarding in the next.

If a Durood is written in a book by someone , Angels of Allah shower blessings on him till the Durood remains in that book.

The Holy Prophet (sallal laahu alaihi wasallam) said that he himself recites blessings on one who recites Durood on him.

Any one who wants to meet his Allah with a happy face must recite countless number of Durood Shareef.

Reward equivalent to a big mountain (Uhad) is given to one who recites one Durood .

All people will be presented to the Holy Prophet (sallal laahu alaihi wasallam) with their habits, natures and distinct manner, so it is obligatory for a man to recite

maximum number of Durood .

Allah is Great and Almighty to forgive all sins of the reciter during the day and night when he recites Durood Shareef.

Reciting maximum number of Durood kills all hardships.

Recite Durood Shareef in countless number on Friday, as it is presented to me (the Holy Prophet).

If any one meets a tragedy, he should recite Durood Shareef in countless numbers.

Reciting Durood is like giving something in charity.

Bad deeds of 200 years (equivalent) are obliterated if a man recites 100 Durood on Friday.

Anyone who recites Durood will overcome all his troubles.

If the name of the Holy Prophet (sallal laahu alaihi wasallam) is mentioned and one who hears it but does not recite Durood Shareef, understand that he has forgotten the

path to Paradise.

I pray for all those who recite Durood on me”, said the Holy Prophet (sallal laahu alaihi wasallam).

If any one recites Durood Shareef from any place, any part of the world from any distance, it actually reaches the Holy Prophet (sallal laahu alaihi wasallam)

immediately. Allah Ta’ala has appointed several Angels who are given exclusive duty to collect all Durood Shareef and present the same before the Holy Prophet (sallal

laahu alaihi wasallam) immediately.

Angels of Allah shower 70 blessings on a man who recites Durood once.

Whenever you hear the call of prayers (Azaan) you should recite Durood .

Wherever you are, from any quarter of the world, you must recite Durood as it reaches the Holy Prophet (sallal laahu alaihi wasallam).

Ablution is not complete if Durood is not recited on it (though the ablution) . 38. The Holy Prophet (sallal laahu alaihi wasallam) said to his wife that any one who hears

the name of the Holy Prophet (sallal laahu alaihi wasallam) and does not recite Durood on him will not see the beautiful face of Prophet (sallal laahu alaihi wasallam) on

the Day of the Judgement.
Sayyiduna Ali (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said, “The real miser is he in whose presence I am mentioned and then he fails to

recite Salat on me”.

If a person recites 1000 Durood Shareef daily, he will never die unless he himself sees his place in Heaven with his own eyes.

The Durood Shareef that is recited by the person is written with a Golden Pen on a Silver tablet by the Angels. The Angels then present this Durood Shareef to

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) and proclaim, “O Habeeb of Allah! The son of such and such a person has presented this gift in your majestic court”.

Divine blessings on Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is the highest and the most meritorious act in our Deen. This “Divine Blessings” is called Durood

Shareef.

When Almighty Allah sends Durood and Salaams upon Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), He is actually blessing him. When the Malaa’ikah and the

Muslims send Durood and Salaams to Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), they are actually showing Almighty Allah their respect for the Holy Prophet

(sallal laahu alaihi wasallam).Muslims hope that, through the blessings of the Durood and Salaams, Almighty Allah will forgive them of their sins and increase their status

in this world and in the Aakirah. The Malaa’ikah hope that Almighty Allah will increase their status.

Durood is a sure means of Allah Ta’ala granting blessings, peace, prosperity and favours of great magnitude on one who recites Durood Shareef on the Holy Prophet

(sallal laahu alaihi wasallam). The reciter of Durood Shareef receives all the benefits in this world and utmost gain in the next world with addition to the love of the Holy

Prophet (sallal laahu alaihi wasallam).The invocation of Blessings on the Holy Prophet (sallal laahu alaihi wasallam) is styled in Arabic as “Salawat”, in Persian as

“Durood”, and in Urdu as “Salawat-o-Salaam”.

The regular recitation of Durood Shareef on Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) lifts up our hearts on to a plane of comprehension where we gaze in our

new found peace and moral armour.

The reciter of Durood Shareef will, after some time, come to realise by himself that it is the spontaneous outpouring of his heart before the Great Prophet (sallal laahu

alaihi wasallam) of Islam, whose love and attachment is needed to get all the present day problems solved and obtain mercy in the next world.

The more Durood Shareef we recite, the greater the gain and benefit will be achieved in both the worlds. Sayyiduna Shaikh-e-Akbar Mo’inuddin ibn Arabi (radi Allahu

anhu) has stated that, “Those who claim to love and revere the Holy Prophet (sallal laahu alaihi wasallam) should increase their recital of the Durood Shareef in patience

and perseverance until, through the mercy of Rasoolullah (sallal laahu alaihi wasallam), they have the opportunity of witnessing his blessed countenance”.

The special and exclusive aspect of this prayer is that Durood Shareef is immediately accepted by Allah Ta’ala. No one can doubt its acceptance, as Durood Shareef is

being recited by Allah Ta’ala too. Not only this, but He has revealed this secret in the Holy Quran by saying:

“Have I not exalted thy name.” Muslims are a very fortunate people. Allah Ta’ala chose for them the name of Islam as a religion, declared to be comprehensive and final

for mankind. The person chose to deliver this message in this specific form and extra-ordinary style of love and hope was the most beloved of Allah Ta’ala and became

the Light of Divinity to be shed upon the entire universe. This Light devastated all the domains of darkness and depression. By reciting Durood Shareef (Salawat) we

invite Light and drive away all darkness from our inner soul. Our mind becomes soft and love saturated. If there is softness in everything, it tends beauty to it. People

become ugly owing to lack of this essential beauty of the inner part of the mind. This ugliness cannot be glossed over by any amount of cosmetics. It is the Durood

Shareef on the Holy Prophet (sallal laahu alaihi wasallam) which works wonders.
In the same manner, the Holy Prophet (sallal laahu alaihi wasallam) taught us Durood Shareef to attain salvation, perfect peace and maximum gain in this world as well as

the next. The soul is the soil where the faith of Allah is to be implanted firmly and faithfully which requires continuous recitation of Durood Shareef to thrive and flourish.

We have been told by Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) that Durood Shareef is itself Light and when Light enters the soul every aspiration is achieved

and every goal is won. Nothing remains thereafter to worry about.

Human spirit today is depressed everywhere and mankind has come to the edge of destruction, decay and devastation. Everyone is engulfed in untold miseries and

tragedies of a very great magnitude. Troubles and tortures, pain, poverty, hunger, ill-health, frustrations and accidents have broken the back of a human being. All this can

evaporate with the recitation of Durood Shareef on the Holy Prophet (sallal laahu alaihi wasallam) who has clearly proclaimed that Durood Shareef is the panacea of all

ills and that if any one comes across a calamity he should recite Durood Shareef in the maximum number. Allah Ta’ala has promised that if anyone recites Durood only

once, He showers ten blessings on the reciter immediately.

It is narrated that once Sayyiduna Musa (alaihis salaam) walked a very long distance in the desert during summer at noon. He fainted due to thirst and hunger. After a

while, when he regained his consciousness, Allah Ta’ala sent Sayyiduna Jibrael (alaihis salaam) to go and inquire from Sayyiduna Musa (alaihis salaam) if he was thirsty

or not. Sayyiduna Musa (alaihis salaam) replied that he was thirsty. Allah Ta’ala told him that the thirst on the Day of Judgement will be a million times more than what

Sayyiduna Moosa (alaihis salaam) experienced. Sayyiduna Musa (alaihis salaam) was told that if he wished to get rid of that thirst on the hottest Day of Judgement, he

would have to do one thing. When Sayyiduna Musa (alaihis salaam) enquired as to what should be done, Allah Ta’ala told him that he should recite Durood Shareef in

abundance on His last Prophet, Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). Sayyiduna Musa (alaihis salaam) thanked Allah Ta’ala and immediately began

reciting Durood Shareef on the Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

From the above fact it is quite clear that Allah Ta’ala has given orders even to his Ambiya to recite Salawat on the last and final Prophet of Islam, and that Durood

Shareef is not only panacea and a solution to the ills of this world but in the next too.

In another story, it is narrated that when Sayyiduna Adam (alaihis salaam) saw Bibi Hawa (radi Allahu anha) he wanted to be close to her, but Allah Ta’ala sent

Sayyiduna Jibrael (alaihis salaam) to stop him. Allah Ta’ala told him that if he wanted to take Bibi Hawa (radi Allahu anha) as his wife, he should first pay Mahr (dowry).

On his inquiry as to what the Mahr was, Allah Ta’ala told Sayyiduna Jibrael (alaihis salaam) to inform him that the best way of paying the dowry is for him to recite

Durood Shareef 3 times on His last Prophet, Sayyiduna Muhammad (sallal laahu alaihi wasallam). Sayyiduna Adam (alaihis salaam) did so, Bibi Hawa (radi Allahu anha)

was granted to him as his legal and legitimate wife.

The highest blessings which Islam has conferred on man is the concept of Tauheed or Unity of Allah in its purest form. This has been furnished to mankind through

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), the last of the Prophets. It is a cardinal duty of every Muslim man and woman, young and old to entertain the highest

respect, regard, love and esteem for the Prophet (sallal laahu alaihi wasallam) and his family. It should be clear that obedience to Sayyiduna Rasoolullah (sallal laahu alaihi

wasallam) is always to be charged with intense love and highest regard for him, for it is through love and esteem that truth can be comprehended and communion with the

Creator can be vouch-safed. In fact, love is the motive force, reverence dissolves and implicit obedience to the Prophet (sallal laahu alaihi wasallam) which is the natural

outcome. It is therefore incumbent on those who love him, to pray to Allah Ta’ala and His Angels in wishing for him peace according to the Divine Command. This will

reshape the life which is otherwise infested with turmoil. The reciter will get countless and matchless benefits in both the Worlds and can claim to be the lover of Holy

Prophet (sallal laahu alaihi wasallam).As Muslims we should recite Durood Shareef in the Arabic language. Islam seeks to create a unified outlook and it is in the Arabic

language alone which welds all Muslims into one great brotherhood. Besides, Arabic is the language of Heaven, it is the language of Sayyiduna Rasoolullah (sallal laahu

alaihi wasallam), it is the language of the Angels and it is the language of Sayyiduna Abu-Bakr, Sayyiduna Umar, Sayyiduna Uthman and Sayyiduna Ali (radi Allahu

anhuma).The daily recitation of Durood Shareef has a tremendous effect on the human head, heart, mind and person. It purifies thoughts and intensifies actions. It makes

passages for perfect peace and personal satisfaction.

The message of Allah Ta’ala to Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) has come down to us in the form of the Holy Quran and the teachings of Sayyiduna

Rasoolullah (Sall Allahu ‘alaihi wa Salim) have reached us in the form of the Ahadith. Let us see what both the Holy Quran and Ahadith say about Durood Shareef

(Salawat):

“Innal llaha wa Malaa’ikatahu Yu salluna allan nabiyi.
Ya Ayyuhal lazeena aamanu sallu alaihi wasallimu tasleema.” (Surah Ai-Ahzab, Verse 56)

Almighty Allah says: “Surely Allah and His Angels send blessings on the Holy Prophet (Sall Allahu ‘alaihi wa Salim). O you who believe! Send Blessings (Durood) and

Salutations (Salaams) on the Prophet with worthy Salutation”. (Surah al-Ahzab: 56)

In this verse of the Holy Quran, Almighty Allah, His Malaa’ikah and the Muslims have been mentioned as sending Durood upon Sayyiduna Rasoolullah (Sall Allahu ‘alaihi

wa Salim). So, Durood Shareef is actually “a Du’a in praise of the Holy Prophet Muhammad (Sall Allahu ‘alaihi wa Salim).”

Hazrat Anas (radi Allahu anhu) narrates that Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) said: “He who reads a single Durood upon me, Almighty Allah blesses

him ten times, ten of his sins are forgiven, and he is increased ten times in stages (internally). (Mishkaat)

Hazrat Abdullah ibn Mas’ud (radi Allahu anhu) also narrates that Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) said: “On the Day of Qiyamah, the closest to me

from among the people will be those who have read the most amount of Durood Shareef”. (Tirmidhi)

It is now evident that the recitation of Durood Shareef (Salawat) is in perfect obedience to the Divine Command and in complete conformity with the teachings of Holy

Prophet (Sall Allahu ‘alaihi wa Salim) of Islam. There is no scope to choose anything else when we have with us the words of Allah Ta’ala and His Apostle, Sayyiduna

Rasoolullah (Sall Allahu ‘alaihi wa Salim).
The Commands of Allah Ta’ala and the Rasulallah (Sall Allahu ‘alaihi wa Salim) to recite Salawat-o-Salaam is unconditional i.e. no where in Quran or Hadiths, Allah or

His Messenger (Sall Allahu ‘alaihi wa Salim) mentioned in what position we have to send Salawat and Salam and how loud?. It is entirely up to believers in what position

and volume he or she invokes Salawaat-o-Salaam, whether while sitting or laying on bed/floor or standing still or walking, it does not matter. Since we respect our beloved

prophet (Sall Allahu ‘alaihi wa Salim) the most after Allah Ta’ala, it is the demand of this respect that we stand up and send Salat-o-Salam to the Prophet (Sall Allahu

‘alaihi wa Salim)

Hadith 1

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “Increase your reading of the Durood Shareef during the nights and days of Jummah. Certainly Durood Shareef

is presented to me”. (Jaami’us Sagheer)

Hadith 2

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “Increase your reading of the Durood Shareef during the day of Jummah for this is a Day of Witnessing. It is on

this day that the Angels present themselves. Whenever any of you read the Durood Shareef, the Durood Shareef is presented to me even before the gathering closes”.

(Jaami’us Sagheer)

Hadith 3

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “Increase your reading of the Durood Shareef during Jummah for your Durood Shareef is presented to me on

Friday. He who increases the reading of the Durood Shareef achieves closeness to me”. (Jaami’us Sagheer)

Hadith 4

Nabi Muhammad (sallal laahu alaihi wasallam) said, “Increase your recital of the Durood Shareef on the days and nights of Jummah. I will be a witness and intercessor

on the Day of Qiyamah for that person who does so”. (Jaami’us Sagheer)

Hadith 5

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “When Thursday arrives, Almighty Allah sends the Angels who possess tablets of silver and pens of gold. They

record (upon the tablets, the names of those) who read the Durood Shareef on the nights of Thursday and Friday”. (Sadaatud Daarain)

Hadith 6

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “When the night of Jummah arrives, increase your recital of the Durood Shareef”. (Sadaatud Daarain)

Hadith 7

Sayyiduna Ali (radi Allahu anhu) narrates that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “For that person who reads a hundred Durood Shareefs on

Jummah, then on the Day of Qiyamah, he will be accompanied by a Noor, whose intensity is so brilliant if it had to be distributed among the creation, it would serve all”.

(Dalaa’ilul Khayraat)

Hadith 8

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “On the Day of Qiyamah, that person will be closest to me who used to read Durood Shareef in abundance. The

person who reads the Durood Shareef on Fridays, Almighty Allah fulfils a hundred needs of his, seventy needs of the Hereafter and thirty of this world. Almighty Allah

also commands an Angel to present the Durood Shareef to me as you would receive a present. This Durood Shareef is then preserved in a white record”. (Sadaatud

Daarain)

Hadith 9

Sayyiduna Ali (radi Allahu anhu) has reported that, “There are certain Angels who only descend on the world on the days and nights of Jummah. They possess pens of

gold, containers of silver and pages of Noor, they record the names of those who read the Durood Shareef”. (Sadaatud Daarain)

Hadith 10

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “Among the days, the most excellent is the Day of Jummah. It is on this day that Nabi Adam (alaihis salaam)

was created and it is on this day that he passed away. It is on this day that Qiyamah will occur and it is on this day that mankind will be overtaken by unconsciousness.

Therefore, on this day, increase your reading of the Durood Shareef for your Durood Shareef is presented to Him”.When the Sahaba inquired as to how this was possible

when the body of person is supposed to be eaten by the earth after death, Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) replied, “Verily Almighty Allah has made it

Haraam upon the earth to devour the bodies of the Ambiya”. (Sadaatud Daarain)

Hadith 11

Sayyiduna Abu Hurairah (radi Allahu anhu) narrates that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said, “Whosoever performs the Salaatul Asar on Jummah,

remains at the same placewithout moving, and recites the following Durood eighty times, ‘Allahumma salli ala Sayyiduna Muhammaddin Nabiyyil Ummi wa ala ahlihi wa

sallam,’ eighty years of his sins are forgiven and on his record of deeds, he will receive reward (Thawaab) equivalent to eighty years of Salaah.” (Sadaatud Daarain)

Imam Bukhari (radi Allahu anhu), the compiler of Bukhari Shareef, took the greatest and painstaking precautions in making his collections of Ahadith and exerted to his

utmost to achieve all accuracy and reliability as possible. Hence, Ahadith quoted by Imam Bukhari (radi Allahu anhu) and his work on Ahadith stands as one of the

wonders of intellectual achievement in Islamic History. He wrote all Ahadith in the sacred Haram of Madina Munawwarah. It is, therefore, that most of the Ahadith have

been taken from the book of Bukhari Shareef.

Important Ahadith of the Holy Prophet (Sall Allahu ‘alaihi wa Salim) have been included here for the betterment, benefit guidance and gain of the readers of this book. If

followed, the reader of these sayings will receive a permit to Paradise even in this world. Every saying opens door to Divine favour and sure success.

1. For every Durood Shareef that you recite, ten sins are forgiven, ten good deeds are entered into your sheet of actions and ten position are upgraded.

2. Allah showers ten blessings on the man who recites a Durood. 3. The first man who will meet the Prophet (Sall Allahu ‘alaihi wa Salim) on the Day of Judgement will

be that person who had recited the Durood maximum number of times in his life time.

4. Those who recite Durood in maximum number will be nearest and dearest to the Holy Prophet (Sall Allahu ‘alaihi wa Salim) in the next world.

5. If any one is involved in a difficulty then he must recite countless number of Durood Shareefs.

6. Reciting Durood Shareef eradicates poverty and hunger.

7. If the Sawaab of the Durood Shareef is dedicated to another person, then that person will receive the Sawaab, while the Sawaab of the reciter will not be lessened.

8. Reciting excessive Durood Shareef brings purity.

9. Reciting maximum number of Durood Shareef is full compensation of all sins.

10. Any one who recites excessive Durood Shareef in this world will be safe and sound in the next world.

11. When a prayer is made to Allah it is never accepted unless praise of Allah Ta’ala and Durood Shareef on the Holy Prophet (Sall Allahu ‘alaihi wa Salim) is first of all

recited.

12. Those who recite Durood quite often will see Divine Light on the dark Day of Judgement.

13. Three persons will be under the cool shade and the favours of Allah Ta’ala on the Doom’s Day. One who kept the Holy Prophet’s (Sall Allahu ‘alaihi wa Salim)

Sunnah alive, one who removed difficulty of a fellow being and one who recited maximum number of Durood Shareef in his life time.

14. When you forget anything and your memory fails to recollect it, then recite Durood, you will remember the forgotten thing.

15. Reciting Durood in this world is rewarding in the next.

16. The reciter of 10 Duroods in the morning and 10 in the evening will receive the help of the Holy Prophet (Sall Allahu ‘alaihi wa Salim) on the Day of Judgement.

17. One who recites Durood Shareef near the shrine of the Holy Prophet (Sall Allahu ‘alaihi wa Salim) is heard by him there and then alone.

18. Any one who recites Durood is just as one who purchased a slave and freed him.

19. If a Durood is written in a book by someone Angels of Allah shower blessings on him till the Durood remains in that book.

20. The Holy Prophet (Sall Allahu ‘alaihi wa Salim) said that he himself recites blessings on one who recites Durood on him.

21. Any one who wants to meet his Allah with a happy face must recite countless number of Durood Shareef.

22. Reward equivalent to a big mountain (Uhud) is given to one who recites one Durood.

23. All people will be presented to the Holy Prophet (Sall Allahu ‘alaihi wa Salim) with their habits, natures and distinct manner, so it is obligatory for a man to recite

maximum number of Durood.

24. Allah is Great and Almighty to forgive all sins of the reciter during the day and night when he recites Durood Shareef.

25. If any one meets in a tragedy, he should recite Durood Shareef in countless numbers.

26. Reciting Durood is like giving something in charity.

27. Reciting maximum number of Durood kills all hardships.

28. Recite Durood Shareef in countless number on Friday, as it is presented to me (the Holy Prophet).

29. Bad deeds of 200 years (equivalent) are obliterated if a man recites 100 Durood on Friday.

30. Anyone who recites Durood will overcome all their troubles.

31. If the name of the Holy Prophet (Sall Allahu ‘alaihi wa Salim) is mentioned and one who hears it but does not recite Durood Shareef, understand that he has forgotten

the path to Paradise.

32. “I pray for all those who recite Durood on me”, said the Holy Prophet (Sall Allahu ‘alaihi wa Salim).

33. If any one recites Durood Shareef from any place, any part of the world from any distance, it actually reaches the Holy Prophet (Sall Allahu ‘alaihi wa Salim)

immediately. Allah Ta’ala has appointed several Angels who are given exclusive duty to collect all Durood Shareef and present the same before the Holy Prophet (Sall

Allahu ‘alaihi wa Salim) immediately.

34. Angels of Allah shower 70 blessings on a man who recites Durood once.

35. Whenever you hear the call of prayers (Azaan) you should recite Durood.

36. Wherever you are, from any quarter of the world, you must recite Durood as it reaches the Holy Prophet (Sall Allahu ‘alaihi wa Salim).

37. Ablution is not complete if Durood is not recited on it.

38. The Holy Prophet (Sall Allahu ‘alaihi wa Salim) said to his wife that any one who hears the name of the Holy Prophet (Sall Allahu ‘alaihi wa Salim) and does not

recite Durood on him will not see the beautiful face of Prophet (Sall Allahu ‘alaihi wa Salim) on the Day of the Judgement.

39. Sayyiduna Ali (radi Allahu anhu) reports that Rasoolullah (Sall Allahu ‘alaihi wa Salim) said, “The real miser is he in whose presence I am mentioned and then he fails

to recite Salat on me”.

40. If a person recites 1 000 Durood Shareef daily, he will never die unless he himself sees his place in Heaven with his own eyes.

41. The Durood Shareef that is recited by the person is written with a Golden Pen on a Silver tablet by the Angels. The Angels then present this Durood Shareef to

Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) and proclaim, “O Habeeb of Allah! The son of such and such a person has presented this gift in your majestic court”.

D) RESPECT THAT SHOULD BE ACCORDED WHEN RECITING THE DUROOD SHAREEF

Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) said: “Without doubt, there is an Angel of Almighty Allah whom Allah has given power to listen to the voices of all

the people. Whenever any person reads the Durood Shareef, this Angel delivers the Durood Shareef to me. I then plead to Almighty Allah for the person to receive ten

blessings for reading a single Durood Shareef”. (Jami’ us Sagheer)

How should one recite the Durood Shareef? What should be the persons condition and the conditions of his environment? The following points should be taken into

account when reciting Durood Shareef:-

1. It should be read with utmost humility and respect.

2. The clothes of the reciter should be clean and free from all impurity.

3. The place where the Durood Shareef is to be read should be clean.

4. It is more superior to be in a state of Wudhu while reciting the Durood Shareef.

5. It is better to sit in the Tashahudd position as you would sit when in Salaah and recite the Durood Shareef with concentration and the respect due to it.

6. It is preferable to face Madinatul Munawwarah.

7. If possible, one should have sweet fragrance around the place.

8. The reciter should try and understand the meaning of the Durood Shareef.

9. One should possess a clean and untainted intention. One should read with the sole intention of pleasing Almighty Allah and Sayyiduna Rasoolullah (Sall Allahu ‘alaihi

wa Salim).

10. The person should not be involved in worldly talks.

11. A person should try his level best to follow the example or Sunnah of the Holy Prophet (Sall Allahu ‘alaihi wa Salim).

12. When reading Durood Shareef, you should try and imagine that you are sitting in the august presence of Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim). Utmost

respect and reverence should be displayed.

13. Whenever one hears or recites the Durood Shareef, it should be read and written in full. It is also preferable to kiss one’s thumb and rub them over one’s eyes when

hearing the name of the Holy Prophet (Sall Allahu ‘alaihi wa Salim).

14. When the reading of the Durood Shareef is completed one should praise Allah Ta’ala that he has given you the opportunity of reading such a great Zikr as the Durood

Shareef.

15. Whenever one takes the name of the Holy Prophet (Sall Allahu ‘alaihi wa Salim), one should use titles of respect and reverence.

16. As an advantage one should count on one’s fingers as Sayyiduna Rasoolullah (Sall Allahu ‘alaihi wa Salim) often encouraged this practice because on the Day of

Qiyamah those same fingers will bear witness at the time when they are questioned.

17. Recite Durood Shareef wherever you are (not in the bathroom or toilet) and during any occasion.

VIRTUES OF THE HOLY SURAH IKHLAS BUILD PALACES IN JANNAH THE PARADISE.

Virtues of surah ikhlas

Build a house in Paradise by Reciting Surat Ikhlas: The Prophet (peace and blessings of Allah be upon him) said: “Whoever recites Qul huwa Allaahu ahad ten times, Allah will build for him a house in Paradise.” (Saheeh al-Jaami’ al-Sagheer, 6472).
Reciting Surah Ikhlas is Equivalent to one third of Qur’an: Abu Sa’eed al-Khudri (may Allah be pleased with him) said: “The Prophet (peace and blessings of Allah be upon him) said to his Companions: ‘Could any one of you not recite one third of the Qur’aan in one night?’ They found the idea too difficult and said: ‘Who among us could do that, O Messenger of Allah?’ He said, ‘Allaahu’l-ahad, al- samad [i.e., Soorat al-Ikhlaas] is one third of the Qur’aan.’” (Reported by Bukhari, 4628)
It’s Sunnah to Recite Surat al-Ikhlas before sleeping: Aa’isha (R.A) reported that when the Prophet (peace and blessings of Allah be upon him) went to bed, he would cup his hands together, blow into them and recite into them Qul huwa Allaahu ahad [Soorat al-Ikhlaas], Qul a’oodhu bi Rabbi’l-falaq [Soorat al-Falaq] and Qul a’oodhu bi Rabbi’l-naas [Soorat al-Naas] (these are the last 3 soorahs of the Qur’an). Then he would wipe as much of his body as he could with his hands, starting with his head and face, and the front of his body. He would do this three times. (Reported by al-Bukhaari, 4630)

Build a palace in jannah virtues of surah ikhlas
Virtues of Surah Ikhlas

From Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) who said that a man stayed up to worship Allaah at the time of the Prophet (peace and blessings of

Allaah be upon him) just before dawn and recited “Qul huwa Allaahu ahad,” but did not recite anything else. In the morning, the man came to the Prophet (peace and

blessings of Allaah be upon him) and told him about this, thinking that perhaps he was not doing enough. The Messenger of Allaah (peace and blessings of Allaah be upon

him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.” (al-Bukhaari, 4627).

Ahmad reported from Abu Sa’eed al-Khudri that a man said, “O Messenger of Allaah, I have a neighbour who prays at night and he only ever recites ‘Qul huwa Allaahu

ahad’” – as if he did not think much of this. The Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to

one-third of the Qur’aan.” (al-Musnad, 10965)

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said to his Companions: ‘Could any one of you

not recite one third of the Qur’aan in one night?’ They found the idea too difficult, and said, ‘Who among us could do that, O Messenger of Allaah?’ He said,

‘Allaahu’l-ahad, al- samad [i.e., Soorat al-Ikhlaas] is one third of the Qur’aan.’” (Reported by al-Bukhaari, 4628)

‘Aa’ishah reported that when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would cup his hands together, blow into them and recite into them

Qul huwa Allaahu ahad [Soorat al-Ikhlaas], Qul a’oodhu bi Rabbi’l-falaq [Soorat al-Falaq] and Qul a’oodhu bi Rabbi’l-naas [Soorat al-Naas] (these are the last 3 soorahs

of the Qur’aan – Translator). Then he would wipe as much of his body as he could with his hands, starting with his head and face, and the front of his body. He would do

this three times. (Reported by al-Bukhaari, 4630)

‘Aa’ishah also reported that the Prophet (peace and blessings of Allaah be upon him) sent a man in charge of a small military campaign, and when he recited Qur’aan

whilst leading his companions in prayer, he would always end with Qul huwa Allaahu ahad. When they came back, (his companions) mentioned that to the Prophet

(peace and blessings of Allaah be upon him), who told them to ask him why he did that. So they asked him, and he said, “Because it is a description of the Most Merciful,

and I love to recite it.” The Prophet (peace and blessings of Allaah be upon him) said: “Tell him that Allaah loves him.” (Reported by al-Bukhaari, 6827)

‘Abd al-Rahmaan ibn Abzaa reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite Sabbih isma Rabbik al-A’laa (Soorat

al-A’laa, #87), Qul yaa ayyuhaa’l-kaafiroon (Soorat al-Kaafiroon, #109) and Qul huwa Allaahu ahad (Soorat al-Ikhlaas, #112) in his witr prayer, and when he had

finished, he would repeat Subhaan al-Malik al-Quddoos (Glory be to the King, the Holy) three times, making the last vowel long on the third recitation. (Reported by

al-Nisaa’i, 1721)

‘Uqbah ibn ‘Aamir said: “I met the Messenger of Allaah (peace and blessings of Allaah be upon him)… and he said to me, ‘O ‘Uqbah ibn ‘Aamir, shall I not teach you

some Soorahs the like of which have not been revealed in the Tawraat (Torah) or the Zaaboor (Psalms) or the Injeel (Gospel) or in the Qur’aan? There is no night comes

but you should not recite (i.e., every night you should recite) Qul huwa Allaahu ahad [Soorat al-Ikhlaas], Qul a’oodhu bi Rabbi’l-falaq [Soorat al-Falaq] and Qul a’oodhu

bi Rabbi’l-naas [Soorat al-Naas].’” ‘Uqbah said: “So every night I would recite them. It became my duty to recite them, because the Messenger of Allaah (peace and

blessings of Allaah be upon him) had commanded me to do so…” (Musnad Ahmad, 16810)

Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) heard a man reciting Qul huwa Allaahu ahad, and said, “It is his right.’ They asked,

‘O Messenger of Allaah, what is his right?’ He said, ‘Paradise is his right.’ (Reported by Imaam Ahmad, 7669)

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites Qul huwa Allaahu ahad ten times, Allaah will build for him a house in Paradise.”

(Saheeh al-Jaami’ al-Sagheer, 6472).

Quran the words of Allah has many virtues. Each of Quran’s Surah is important but some of the Surat’s have special importance. The greatest virtue of Holy Quran is

that it’s one letter recitation is equal to 10 Good deeds. Imagine if we recite only a page Daily, how many deeds we can earn!! SubhanAllah. Some of the virtues of Holy

Quran were mentioned in our previous post: Virtues of Quran part 1 In this post, we will mention Virtues of Surah al-Ikhlas

Build a house in Paradise by Reciting Surat Ikhlas: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites Qul huwa Allaahu ahad ten times,

Allaah will build for him a house in Paradise.” (Saheeh al-Jaami’ al-Sagheer, 6472).

Reciting Surah Ikhlas is Equivalent to one third of Qur’an: Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah

be upon him) said to his Companions: ‘Could any one of you not recite one third of the Qur’aan in one night?’ They found the idea too difficult and said: ‘Who among us

could do that, O Messenger of Allaah?’ He said, ‘Allaahu’l-ahad, al- samad [i.e., Soorat al-Ikhlaas] is one third of the Qur’aan.’” (Reported by Bukhari, 4628)

It’s Sunnah to Recite Surat al-Ikhlas before sleeping: Aa’isha (R.A) reported that when the Prophet (peace and blessings of Allaah be upon him) went to bed, he

would cup his hands together, blow into them and recite into them Qul huwa Allaahu ahad [Soorat al-Ikhlaas], Qul a’oodhu bi Rabbi’l-falaq [Soorat al-Falaq] and Qul

a’oodhu bi Rabbi’l-naas [Soorat al-Naas] (these are the last 3 soorahs of the Qur’an). Then he would wipe as much of his body as he could with his hands, starting with

his head and face, and the front of his body. He would do this three times. (Reported by al-Bukhaari, 4630)

Surah Ikhlas is one-Third of Qur’an: Narrated Qutaadah ibn al-Nu’maan (R.A) who said that a man stayed up to worship Allah at the time of the Prophet (peace and

blessings of Allaah be upon him) just before dawn and recited “Qul huwa Allaahu ahad,” but did not recite anything else. In the morning, the man came to the Prophet

(peace and blessings of Allaah be upon him) and told him about this, thinking that perhaps he was not doing enough. The Messenger of Allaah (peace and blessings of

Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.” (al-Bukhaari, 4627).

The love for Surat Ikhlas: Aa’isha (R.A) also reported that the Prophet (peace and blessings of Allaah be upon him) sent a man in charge of a small military campaign,

and when he recited Qur’aan whilst leading his companions in prayer, he would always end with Qul huwa Allaahu ahad. When they came back, (his companions)

mentioned that to the Prophet (peace and blessings of Allaah be upon him), who told them to ask him why he did that. So they asked him, and he said, “Because it is a

description of the Most Merciful, and I love to recite it.” The Prophet (peace and blessings of Allaah be upon him) said: “Tell him that Allaah loves him.” (Reported by

al-Bukhari, 6827)

Reciting Surat al-Ikhlas every night: Uqbah ibn ‘Aamir (R.A) said “I met the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said to me: ‘O

Uqbah ibn ‘Aamir, shall I not teach you some Soorahs the like of which have not been revealed in the Tawraat (Torah) or the Zaaboor (Psalms) or the Injeel (Gospel) or

in the Qur’aan? There is no night comes but you should not recite (i.e., every night you should recite) Qul huwa Allaahu ahad [Soorat al-Ikhlaas], Qul a’oodhu bi

Rabbi’l-falaq [Soorat al-Falaq] and Qul a’oodhu bi Rabbi’l-naas [Soorat al-Naas].’” ‘Uqbah said: “So every night I would recite them. It became my duty to recite them,

because the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded me to do so…” (Musnad Ahmad, 16810)

Paradise is His Right: Abu Hurayrah (R.A) reported that the Prophet (peace and blessings of Allaah be upon him) heard a man reciting Qul huwa Allaahu ahad, and

said, “It is his right.’ They asked, ‘O Messenger of Allaah, what is his right?’ He said, ‘Paradise is his right.’ (Reported by Imaam Ahmad, 7669)

The importance of sending durood and salaam to the holy prophet muhammad (p.b.u.h.)

The importance of sending durood and salaam to the holy prophet muhammad (p.b.u.h.)

Nahmadahu wanu’salli a’la Rasoolihil Kareem

The noble action of the recitation of the Salawaat and Salaam, be it in whatever language, and in the manner of standing with utmost reverence, is not confined to the

Ahle Sunnah from amongst the Indo-Pak region only, but can be traced to almost every country from Africa to the remote regions of the far North and spreading across

from Asia to the heart of America.

None of the authentic Kitaab written by the righteous scholars of the Ahle Sunnah, who are in the majority, have ever condemned this practice of the recitation and the

standing and indeed no objection can be found either in the Glorious Qur’aan or the Ahadith. However, there are still a minority group who severely condemn this practice

and have labeled this very practice as Shirk, Bid’at and Haraam.
A book of this nature was very much needed and, Alhamdulillah, Brother Ismail Ebrahim, a university student, has researched this topic extensively using a number of

authentic Kitaabs, and has answered every objection and misconception, thus proving the permissibility of standing and reciting the Salawaat and Salaam. I have also had

the privilege of reading through the manuscript and have found all the sources to be exact.

May Almighty Allah, through the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), grant Brother Ismail His special Favors and assist him in upholding the pristine

teachings of the Ahle Sunnah Wa Jamaat at a time when false ideologies are misleading the Ummah from the Straight Path. Aameen.

It is also my fervent Du’a that the youth read this book with the light of Imaan and the objectivity that it deserves so that the practice of standing and reciting the

Salawaat and Salaam continues to grow and the love of the Holy Prophet (sallal laahu alaihi wasallam) becomes a foundation of their beliefs. Aameen.
Maulana Abdun Nabi Hamidi
Chairman: Sunni Ulema Council (Tvl.)

1) INTRODUCTION
This publication is intended to settle any controversy surrounding the issue of reciting Salawat (Durood) and Salaam [Blessings and Salutations] upon the Holy Prophet

(sallallahu ‘alaihi wasallam) :
(A) In a standing position (Qiyaam),
(B) Using terms of addressing Rasoolullah (sallallahu ‘alaihi wasallam) directly e.g.. Ya Nabi Salaam ‘Alaika !, and
(c) With the thought in mind that Rasoolullah (sallallahu ‘alaihi wasallam) is Haazir and Naazir.

Words such as Shirk and Bid’a have been attributed to this blessed practice by those who are ignorant of the blessings of reciting Salawat and Salaam and of the true

meanings of the words Shirk and Bid’a, thereby leaving certain sectors in the community in a state of utter confusion. These students of the 14th Islamic Century, in their

haste to pronounce this noble act as a bid’a, have even ignored the opinion of their own spiritual luminaries, who practiced and advocated this noble act.

The permissibility of reciting Salawat and Salaam is one of the many beliefs which distinguishes the Ahle-Sunnah Wal Jama’at from the other sects of Baatil (Deviation).

It is our intention to remove the stigma of Bid’a and Shirk attributed to this noble practice by presenting documented proof from the Qur’aan, Sunnah and the great Islamic

scholars of the Hijaaz (Arabia), Misr (Egypt), Shaam (Syria) and Indo-Paksubcontinent.

We have systematically categorized the baseless arguments that have arisen over the years into separate chapters. We, thereafter, answered each argument thereby

proving once and for all the permissibility of reciting Salawat and Salaam from Qur’aan, Hadith and by citing examples from books written by the scholars of Deoband.

You are therefore urged to read this book with an open mind and decide for yourself.

Compiler

2) THE PERMISSIBILITY OF RECITING SALAWAT AND SALAAM (FROM QUR’AN AND HADITH)
It is completely within the Shari’ah (Islamic Law) to recite Salutations and Blessings upon Allah’s Messenger (sallallahu ‘alaihi wasallam) as is evident in the following

Qur’aanic ayat : “Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings

and salute him fully well in abundance” (Surah al-Ahzab, Verse 56)

Almighty Allah in the Holy Qur’aan has enjoined the performance of many things by us such as Salaah, Fasting, Hajj etc. and has praised His Prophets and described

their good qualities. He created Hadhrat Adam (‘alaihis salaam) and directed the Angels to do Sajda (prostration) to him. However, he does not say in any of His

directions, “I (Allah) am doing it, therefore you should do likewise”. This honor was exclusively conferred upon our Beloved Nabi Hadhrat Muhammad (sallallahu ‘alaihi

wasallam). Here, in the above verse, Almighty Allah at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hadhrat Muhammad (sallallahu ‘alaihi

wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa’ika), and after this enjoined on the Muslims (Sunnat-i-Mu’mineen) to do the same, by

saying, “Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute

him fully well in abundance”. There cannot be a greater honor for the Believers than this, who have been favored with a share in this Divine performance with Almighty

Allah and His Angels.

It is stated in the commentary of the Qur’aan, Tafseer-i-Rooh al-Bayaan, “Some Ulema are of the opinion that the meaning of Allah’s blessing is, to raise Hadhrat

Muhammad Mustafa (sallallahu ‘alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his

Ummat; the Angels’ blessing means their prayer for enhancing the position of Hadhrat Muhammad Mustafa (sallallahu ‘alaihi wasallam) and beseeching forgiveness for

his followers. Blessings on the path of the believers means to obey, love and eulogize him.” Tafseer-i-Rooh al-Bayaan further states that the honor and reverence shown

to Hadhrat Muhammad (sallallahu ‘alaihi wasallam) is of a much greater degree than shown to Hadhrat Adam (‘alaihis salaam) to whom only Angels were made to bow

down (in honor). For in honoring Hadhrat Muhammad Mustafa (sallallahu ‘alaihi wasallam) Almighty Allah has also attributed it to Himself, whereas in the case of

Hadhrat Adam (‘alaihis salaam) Almighty Allah asked only the Angels to show honor.

Having established and expounded on the injunction of the Holy Qur’aan we quote a few Ahaadith of the Holy Prophet (sallallahu ‘alaihi wasallam) pertaining to Salawat

and Salaam.

Imam Tibraani (rahmat ullah alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu ‘anhu) :

The Holy Prophet (sallallahu ‘alaihi wasallam) said : “Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There

is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is”. The Companions asked even after your departure ?

“He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam, by Ibn Qayyim)

“On Fridays recite the Salawat for me repeatedly ! The Salawat will be conveyed to me.” (Ibn Habbaan, Ibn Maaja, Abu Dawood)
When it was asked whether it would be conveyed to him after his Wisaal also, the Prophet (sallallahu ‘alaihi wasallam) answered, “Soil does not rot Prophets’ bodies.

Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, ‘So-and-so’s son, so-and-so of your Ummah sent his Salaam and prayed for you.'”

Sahl ibn Sa`d (radi allahu ‘anhu) narrates: Allah’s Messenger (sallallahu ‘alaihi wasalam) came out and met Abu Talha. The latter rose and went to him saying: “My father

and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?” The Prophet (sallallahu ‘alaihi wasallam) said: “Yes, for Gabriel has

just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his

register ten evil deeds, and raises him ten degrees because of it.” (al-Sakhawi, al-Qawl al-badi` p. 107., al-Sakhawi said: “Our shaykh (Ibn Hajar) graded it hasan without

doubt.”)

“Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes

blessings on me his invocation is shown to me until he ends it.” Abu al-Darda’ (radi allahu ‘anhu) said: “Even after (your) death?” The Prophet (sallallahu ‘alaihi wasallam)

replied: “Verily, Allah has forbidden the earth to consume the bodies of Prophets.” (Related by Ibn Majah with a sound chain through Abu al-Darda’. Also related with a

sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih,

confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places, some with the initial addition of the following: “The best of your days is Friday, for in it Adam

was created, and in it his soul was taken back, and in it is the blowing of the Horn, and in it is the universal Seizure, therefore invoke blessings upon me abundantly on

Friday,” etc. The first part (concerning the order to invoke more Salat on Friday and the disclosure of this invocation to the Prophet) is related by Bayhaqi in Shu`ab

al-Iman through Abi Umama, Anas, and Abu Mas`ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Shafi`i in his Musnad relates the first part only (“Invoke

blessings upon me abundantly on Friday”) mursal from Safwan ibn Salim.)

The Holy Prophet (sallallahu ‘alaihi wasallam) says in a Hadith, “Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to

me”. (Narrated by Nisai and Ibn Habban)

Hadhrat ‘Abd ar-Rahman bin ‘Auf (radi allahu ‘anhu) says that one day the Holy Prophet (sallallahu ‘alaihi wasallam) came and entered a date garden. There he

performed a very long prostration. Hadhrat ‘Abd ar-Rahman (radi allahu ‘anhu) feared that Allah had sent death to him. He drew close to him and began to look at him.

The Holy Prophet (sallallahu ‘alaihi wasallam) raised his holy head from the prostration and asked what had happened to him, then he disclosed his fear to him. At this, the

Holy Prophet (sallallahu ‘alaihi wasallam) said Hadhrat Jibra’il (‘alaihis salaam) asked whether he should not give him glad tidings that Allah said that He would send

blessings to the person who recited the Holy Qur’an on him and peace and security to the person who bade Salutations to him. (Ahmad)

These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Qur’aan and Hadith.

3) QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING
Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu ‘alaihi wasallam), in terms of religion is desirable and

commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is

the consensus of opinion of the entire Ulema of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu ‘alaihi wasallam) in Madina is

obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahle Sunnah for over 1400 years has ever objected to

it with a view to it being a bad Bid’a (innovation).
Qiyaam is of three kinds :

1 -Qiyaam-e-Musarrat, or standing up for a person as an expression of happiness,
2 -Qiyaam-e-Muhabbat, or standing up for a person as an expression of love, and
3 -Qiyaam-e-‘Azmat or standing up in honor of a person.

The origin of Qiyaam-e-Musarrat is derived from the action of the companion of the Holy Prophet Hadhrat Muhammad (sallallahu ‘alaihi wasallam), as proved from the

following Hadith :

Hadhrat Uthman (radi allahu ‘anhu) said, “The Holy Prophet (sallallahu ‘alaihi wasallam) passed away before we could ask him the solution to this problem.” Hadhrat Abu

Bakr (radi allahu ‘anhu) said, “I have already asked him concerning this affair …” Then Hadhrat Uthman (radi allahu ‘anhu) said (upon hearing this glad tidings from

Hadhrat Abu Bakr (radi allahu ‘anhu)), “I stood up for him.” (Sahih Bukhari)

Similarly, the origin of Qiyaam-e-Muhabbat is from the following Hadith:

Hadhrat Aisha Siddiqa (radi allahu ‘anha) has narrated :

“I have never encountered anyone that had emulated the Holy Prophet (sallallahu ‘alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I

have never seen anyone even come near her with the above qualities] more than Fatima (radi allahu ‘anha), may Allah honor her face. When she came in to visit him (the

Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome)

him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat)
Similarly the origin of Qiyaam-e-‘Azmat is derived from the following narration :

Narrated Abu Sa ‘id al-Khudri (radi allahu ‘anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa’d bin Mu’adh. So the Prophet (sallallahu ‘alaihi

wasallam) sent for Sa’ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet(sallallahu ‘alaihi wasallam) said to the Ansar, “Get up

for your chief or for the best among you !” (Sahih Bukhaari, Vol. 5, Chapter 29, Hadith 447)

Indeed Hadhrat Sa’d (radi allahu ‘anhu) is worthy of such honor. Narrated Jabir (radi allahu ‘anhu) : I heard the Prophet (sallallahu ‘alaihi wasallam) saying, “The Throne

(of Allah) shook at the death of Sa’ad bin Mu’adh.”

Allama Ibn Hajar Makki (rahmat allahi ‘alaih) states in Moulidatil Kabeer, “It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu ‘alaihi

wasallam), thus in honor of the Holy Prophet (sallallahu ‘alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet

(sallallahu ‘alaihi wasallam) gave in respect of Sa’ad ibn Muadh.”

Imam Nawawi (rahmat allahi ‘alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi ‘Iyad (rahmat allahi ‘alaih). (See

Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi’s view on Qiyaam)

Also commenting on this Hadith Hadhrat Shaikh ‘Abdul Haq Muhaddith Dehlawi (rahmat allahi ‘alaih) writes, “A great number of eminent Ulema have taken this Hadith

as proof in support of Qiyaam in Meelad.” (Ash atul Lama’aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we

refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ...

Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]

The Qiyaam during Mawlid an-Nabi (sallallahu ‘alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness,

love and honor towards the occasion which is celebrated to thank Allah for his arrival. However, the ‘ulama have also collectively designated these Qiyaam as

Qiyaam-e-Tazimi, i.e. standing up in honor, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu ‘alaihi wasallam).

In a Hadith reported by Hadhrath Abu Huraira (radi allahu ‘anhu), he says, “The Holy Prophet (sallallahu ‘alaihi wasallam) was seated with us in the mosque and speaking

to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives.” (Mishkaat- Kitabul-Adaab, Babul

Qiyaam, Page 403)

Usama ibn Sharik (radi allahu ‘anhu) narrates : “I came to see the Prophet (sallallahu ‘alaihi wasallam) while his Companions were with him, and they seemed as still as if

birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] … The Prophet

(sallallahu ‘alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it

more fragrant than musk and cooler than sweet water.”(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad

[4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su’ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The

Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])

Narrated ‘Abd Allah ibn ‘Umar (radi allahu ‘anhu): Ibn ‘Umar (radi allahu ‘anhu) was sent with a detachment by the Apostle of Allah (sallallahu ‘alaihi wasallam). The

people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the

battlefield and deserve Allah’s wrath. Then we said: Let us enter Madinah, stay there, and go there while no one sees us. So we entered the city and thought : If we

present ourselves before Allah’s Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down

(waiting)for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and

said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu

Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the

Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi’s Dala’il an-Nubuwwa, and in the

Musnad of Ahmad ibn Hanbal)

Jabir (radi allahu ‘anhu) said: “`Umar ibn al-Khattab GOT UP and kissed the hand of Allah’s Messenger.” Ibn al-Muqri’ narrates it in al-Rukhsa (p. 71 #11) and although

its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri’s good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66).

Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: “Do not ask of things which once shown to you would

hurt you” with the wording: “`Umar ibn al-Khattab GOT UP and kissed the foot of Allah’s Messenger and said: O Messenger of Allah, we are pleased with Allah as our

Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur’an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he

did not cease until the Prophet softened.”

It is mentioned in Hisn-al-Haseen, on the basis of several Ahaadith, “When any man enters a masjid he should say, ‘With Allah’s name. And Salutations be on His Rasool

(sallallahu ‘alaihi wasallam)'”

Allama Sakhawi (rahmat allahi ‘alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu ‘anhu), “Whenever you enter the masjid, recite Durood for Rasoolullah

(sallallahu ‘alaihi wasallam)” – and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu ‘anha), the daughter of Rasoolullah (sallallahu ‘alaihi wasallam) who

said, “Whenever Rasoolullah (sallallahu ‘alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu ‘alaihi wasallam) (i.e.

upon Himself) … “
Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the

Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu ‘alaihi wasallam)

whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu ‘alaihi wasallam) without substance !

Those that masquerade as the “true upholders” of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of

the Blessed Companions of Rasoolullah (sallalahu ‘alaihi wasallam) should take cognizance of the following Hadith:

Once Hadhrath Ka’ab (radi allahu ‘anhu) said to Hadhrath Abu Huraira (radi allahu ‘anhu), “I am telling you two things which you should not forget. One, whenever you

enter a musjid recite Salawat for the Holy Prophet (sallalahu ‘alaihi wasallam), and then this Du’aa, ‘O Allah forgive me my sins and open for me the doors of Thy Mercy

!'”

If the antagonist is adamant in his objection to the performance of Qiyaam (while reciting Salawat) and maintains that the only posture permitted to recite Salawat is the

posture of Jalsa (in Salaah when reciting “Attahiyyaat”) then the only option open to him is to sit at the entrance of the masjid recite the Salawat, and thereafter enter !

Seeing that we have not observed anyone entering the masjid in such a manner, it is therefore deduced that persons entering the masjid are either reciting the Salawat

whilst in Qiyaam, or omitting this directive of Rasoolullah (sallallahu ‘alaihi wasallam). If this great practice is intentionally omitted, then they are guilty of not adhering to

the advice of the Sahaaba-e-Kiraam.

Evidence from the Ulema of the Ahl as-Sunnah

Imam Nawawi (rahmat allahi ‘alaih) says :

al-Shaykh Abu Muhammad told us – Abu Taher al-Khashaw’i told us – Abu Muhammad al-Akfani told us – Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by

permission not hearing : – Al-Husayn ibn ‘Ali al-Jawhari told us – ‘Amr ibn al-‘Abbas al-Khazzaz related to us – Abu Bakr al-Sawli told us – Ishaq ibn Ibrahim al-Qazzaz

told us – Ishaq al-Shahidi related to us:

I would see Yahya al-Qattan – may Allah the Exalted have mercy on him – pray the mid-afternoon prayer, then sit with his back against the base of the minaret of his

mosque. Then Ali ibn al-Madini, al-Shadhakuni, ‘Amr ibn ‘Ali, Ahmad ibn Hanbal, Yahya ibn Ma’in, and others would stand before him and ask him questions about

Hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them. “Sit” nor would they sit, out of awe and reverence.

Imam Nawawi (rahmat allahi ‘alaih) said, the Hafiz Abu Musa al-Ashbahani (rahmat allahi ‘alaih) recited :

Qiyami wa al-‘aziz ilyaka haqqun
I swear by the All-Powerful that my standing for you (O Prophet) is right and true
Wa tarku al-haqqi ma la yastaqimu
And to leave truth and right is to embrace error
Fa hal ahadun lahu ‘aqlun wa lubbun wa ma’rifa yaraka fa la yaqumu ?
I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?
(see Sharh Sahih Muslim and al-Tarkhis by Imam Nawawi)

It must be noted that Hafiz Abu Musa (rahmat allahi ‘alaih) made Wisaal in 581, more than five centuries after the time of the Prophet (sallallahu ‘alaihi wasallam), and

yet stands for him in the present tense and mentions “seeing him”: this seeing of the Prophet (sallallahu ‘alaihi wasallam) by the pious Believers both in a sleeping and a

wakeful state is an attested fact in the Shari’a which has been mentioned by the scholars, among them al-Haytami (rahmat allahi ‘alaih) in his Fatawa Hadithiyya (see

Chapter 6.5 for the fatwa)
Musa ibn Dawud al-Dubbi (d. 217) (radi allahu ‘anhu) said: “I was with Sufyan ibn `Uyayna (d. 198) when Husayn ibn `Ali al-Ju`fi (d. 203) came, whereupon Sufyan

STOOD UP and kissed his hand.” Narrated with sound chains by Ibn Sa`d in his Tabaqat (6:397 “Husayn al-Ju`fi”) and Ibn al-I`rabi in al-Qubal. Also al-Mizzi in

al-Tahdhib (6:452) and al-Dhahabi in the Syar (9:398).

Allama Ibn Hajar Makki (rahmat allahi ‘alaih) says, “To stand at the mention of the Prophet’s (sallallahu ‘alaihi wasallam) Birth (Mawlid) is something the Ahlas-Sunnah

Wa ‘l Jamaa’a have all agreed upon, as being a commendable action. And the Holy Prophet (sallallahu ‘alaihi wasallam) says, ‘My followers do not agree upon

misguidance and the Hand of Allah is upon the (majority) group; and he who deviates, deviates towards the Fire (of Hell). (Tirmidhi)'” (Mawlidatil Kabeer, Page 85)

Allama Ibn Hajar (rahmat allahi ‘alaih) states at another place, “It is proven from the Sunnah to stand for others besides the Holy Prophet (sallallahu ‘alaihi wasallam),

thus in honor of the Holy Prophet (sallallahu ‘alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu ‘alaihi

wasallam) gave in respect of Sa’d ibn Mu’adh.”

With this Hadith with referance of Imam Nawawi, Imam Baghwi and Allama Khattabi (may Allah be pleased with all of them) state, “To stand for one’s leader, or just

ruler, or teacher, is a beloved action.” The acceptance of the repentance of Ka’ab ibn Maalik (radi allahu ‘anhu) is related by himself, “I departed to present myself at the

Holy Prophet (sallallahu ‘alaihi wasallam), and when I entered the Prophet’s Mosque I saw him sitting with the Companions around him, whereupon Talha ibn ‘Ubaidullah,

on seeing me, STOOD UP, and shook hands with me and congratulated me upon my repentance!” (Mawlidatil-Kabeer, Page 93)

Sheikh-ud-Dalaa’il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi ‘alaih) has written a researched book called, Ad Durrul Munazzam Fi Bayaanil

Hukmil Mawlidin Nabi-yil-A’zam (sallallahu ‘alaihi wasallam). This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi ‘alaih) the mentor of

many of the Deobandis. The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and

Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.

In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when theHoly Prophet (sallallahu ‘alaihi wasallam)

was born. These include, “a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu ‘alaihi wasallam); Angels

hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the

STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu

‘alaihi wasallam), the Ka’batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions.”(Pages 54, 72, 91;

Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun NubuwwahPage 55; As-Seeratul Halbiyah by

Allamah Ali Bin Burhaan Page 94; Khasaa’is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume1 , Page 112,116)

Angels do exactly as they are commanded. This is testified to by the Holy Qur’aan: “Wa Yaf’aloona Ma Yu’maroon”. Whatever the Angels did then was at Allah’s

command.

Haji Imdaadullah Muhaajir Makki (rahmat allahi ‘alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf ‘Ali Thanwi, Moulvi

Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf ‘Ali Thanwi himself, “To reject such a practice is to be denied

a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu ‘alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is

there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?” (Imdaadul Mushtaaq,

Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah

Muhaajir Makki (rahmat allahi 'alaih)])

Haji Imdaadullah (rahmat allahi ‘alaih) further states,”The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of

blessing I even commemorate it and I gain great pleasure and peace by STANDING.”(Faisla Haft Mas’ala, Page 5)

What the scholars of Deoband have to say

Moulvi Ashraf Ali Thanwi, the leader of the Deobandi group,says that the ‘Ulama have unanimously agreed that the practise of standing out of respect is allowed and

substantiates by saying that whenever the Prophet (sallallahu ‘alaihi wasallam) visited Fatima (radi allahu ‘anha) she stood respectfully and whenever Fatima (radi allahu

‘anha) visited the Prophet (sallallahu ‘alaihi wasallam) he stood up respectfully for her. (Al-Ifaadatul Yaumiya)

Moulvi Asfraf ‘Ali Thanwi has written a long story about Moulvi Qaasim Nanotwi and Hakim Abdus Salaam: “Hakim Abdus Salaam had a desire to meet Mawlana

Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody STOOD UP to pay respect to him”. (Arwahe Salaasa, Story

Number 215, Islami Academy, Lahore)

4) REFUTATION AGAINST THE GROUNDLESS ARGUMENTS RAISED AGAINST QIYAAM [RESPECTFULLY STANDING WHILST SENDING

SALAWAT AND SALAAM]
The purpose of this chapter is to answer the baseless arguments that are raised with regard to the practice of respectfully standing whilst reciting Salawat and Salaam.

Had the objectioners been Nasara, Yahood or Mushrikeen it would have been understandable that their objections of the veneration of Huzoor-i-Aqdas (sallallahu ‘alaihi

wasallam) is due to ignorance and a lack of Imaan. Alas, we have a situation of pseudo-scholars who are so spineless as to misinterpret the Hadith of the Prophet

(sallallahu ‘alaihi wasallam) in order to try to snatch away the honor and esteem which Allah has bestowed upon him.

The following discussion on the subject of standing out of respect is taken from Imam Nawawi’s (rahmat allahi ‘alaih) al-Tarkhis, as well as his Sharh Sahih Muslim

(Commentary of Sahih Muslim), and Sharh Shamaa’il Tirmidhi (Commentary of Tirmidhi Shareef) by Moulvi Zakariyya Khandhalawi.

1. Anas (radi allahu ‘anhu) said that none was dearer to them than Allah’s Messenger (sallallahu ‘alaihi wasallam), and they would not stand up when they saw him due to

their knowledge that he disliked it. Tirmidhi said it is hasan sahih (fair and sound).

MOULVI ZAKARIYYA’S COMMENTARY :

This Hadith is indicative of the high degree of humbleness of Rasoolullah (sallallahu ‘alaihi wasallam). Rasoolullah (sallallahu ‘alaihi wasallam) did not like (the people to

stand for him), although he is the possessor of high glory and is the master of both the worlds. Therefore, the Sahaba sometimes did not stand due to love, because

Rasoolullah (sallallahu ‘alaihi wasallam) disliked it, as is required in this narration (of Hadhrat Anas) and sometimes they would stand due to the demand of love.
It is stated in “Abu Dawood” that, “Rasoolullah (sallallahu ‘alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallallahu ‘alaihi wasallam) stood, we would

stand up and we would remain standing till Rasoolullah (sallallahu ‘alaihi wasallam entered the home”. (Sharh Shamaa’il-i-Tirmidhi, page 342, Maktaba Rahmania, Lahore)

[Moulvi Zakariyya explains the reason for not standing],

“Qadi ‘Iyad (rahmatullahi ‘alaih) says that, ‘Qiyaam is prohibited whereby somebody well known is sitting and the rest of the people are standing. Therefore, in the Hadith

of prohibition (of Qiyaam), it is also said, ‘Do not stand as the Ajamees (non-arabs/foreigners) stand for their chiefs'”.

[Moulvi Zakariyya writes further] : “Imam Nawawi says that it is Mustahab to stand for ‘Ulama, respectful and noble people”. (Sharh Shamaa’il-i-Tirmidhi, Page 342)

2. Abu Mijlaz (radi allahu ‘anhu) said: Mu’awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu’awiya said to

Ibn `Amir: “Sit, for I heard the Prophet say: “Whoever likes for men to stand up for him let him take his place in the fire.” Tirmidhi’s version mentions Ibn al-Zubayr and

Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 #44) who said: hasan (fair) and Ahmad (4:94, 100).
IMAM NAWAWI’S (RAHMAT ALLAHI ‘ALAIH) COMMENTARY:

Most people in disfavour of standing are fond of quoting this Hadith. It is answered in many ways,

1. The soundest and best — nay, the one answer which makes all others superfluous is that there is no proof against standing up in this Hadith. Its plain, outward meaning

is the explicit condemnation and HARSH THREAT AGAINST ANY MAN WHO LIKES PEOPLE TO GET UP FOR HIM. There is neither prohibition nor other than

prohibition concerning standing itself, and there is agreement about this… The gravity of the condemnation is in what takes place inside the mind of the person who likes

people to stand for him. If there is no such thing in his mind there is no blame on him — all this whether they get up or not… The prohibition revolves around the love of

adulation not the act of standing. Therefore there is no proof in this Hadith against the permissibility of standing.

2. Another answer is that the Hadith is mudtarib (disordered — many incompatible narrations) according to the two Imams of Hadith, Abu Bakr ibn Abi `Asim and Abu

Musa al-Asbahani (may Allah be pleased with them), and this is a necessary cause for the weakness of the Hadith. However, this answer is open to question since both

Tirmidhi and Abu Dawud have graded the Hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes

it necessarily weak, and Allah knows best. [NB: Observe the honesty of Imam Nawawi (rahmat allahi 'alaih) in defending what weakens his position.]

3. The sayings of the Imams and Luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith

al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn

`Umar al-Asbahani the Hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I

mentioned this Hadith in front of him: “He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he

himself stood up for `Ikrima ibn Abu Jahl… and he said: “Stand for your chief,” and he said: “He who likes people to stand for him…” indicating that whoever likes people

to stand for him, you must not stand for him.” As for Baghawi and Khattabi (may Allah be pleased with them) as we mentioned with our isnad they spoke to the effect

that the Hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa (rahmat allahi ‘alaih) said: “The meaning of the Hadith is

those who make men stand around them like courtiers stand around kings.”

3. From Abu Amama (radi allahu ‘anhu): The Prophet (sallallahu ‘alaihi wasallam) came out leaning on a stick and we rose up for him. He said: “Do not get up in the

manner of the foreigners who aggrandize (flatter) each other.” Abu Dawud narrated it (Adab – 4:358). Ibn Majah’s version (Du`a #34, 2:1261): “Do not do as the Persians

do with their great ones.”

IMAM NAWAWI’S (RAHMAT ALLAHI ‘ALAIH) COMMENTARY:

The answer is in two beautiful ways:

1. The two Imams, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them),said that this is a weak Hadith which cannot be used as a

proof. Abu Bakr (rahmat allahi ‘alaih) said: “This Hadith cannot be established and its sub-narrators are unknown.” I say: to this is added the fact that it is “mudtarib”

(disordered — see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.

2. The Hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it PURPORTS TO CONDEMN THOSE WHO STAND FOR THE

PURPOSE OF AGGRANDIZEMENT. That is why he said: “Do not get up in the manner of the foreigners who aggrandize each others.” There is no doubt as to what is

being condemned. And Allah knows best.

Our comments: The emphasis of this Hadith is in the words, “in the manner of the foreigners who aggrandize (flatter) each other”. If the directive of the Prophet

(sallallahu ‘alaihi wasallam) was to forbid standing (Qiyaam), the words “Do not get up !” would have sufficed. There would have been no reason to qualify the statement

with the words, “… in the manner of the foreigners who aggrandize (flatter) each other”. The disbelieving foreigners (especially the Persians) would stand up for their

undeserving kings and leaders in order to flatter their ego. It is this that the above Hadith condemns.

4. From (Nafi`) Abu Bakra (radi allahu ‘anhu): The Prophet (sallallahu ‘alaihi wasallam) said: “Let no man stand from his seat for another.” Abu Musa al-Isbahani

narrated it with his chain. Al-Hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd

Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib #8215.

IMAM NAWAWI’S (RAHMAT ALLAHI ‘ALAIH) COMMENTARY:

The answer to this is the same two answers as the preceding section… There is possibly a third way to answer it reasonably. The meaning would be: “Do not get up from

the place of prayer, of listening to a sermon and to remembrance and knowledge etc., for it is disliked that one should give up one’s seat in such cases, or leave it and take

another farther away from the Imam.

The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one’s food and drink

other things related to one’s personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and gnostics,

concerning which this verse was revealed: “They prefer others above themselves though poverty become their lot” (59:9).

The difference between the two types of sacrifice is that the right, in the person’s nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed

to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then…

Our Comments : This Hadith has nothing to do with standing out of respect (Qiyaam). Below is the Hadith in question that is often quoted : Sa’id bin Abi al-Hasan said :

When Abu Bakrah came to us to give some evidence, a man got up from his place, but he refused to sit in it saying: The Prophet (sallallahu ‘alaihi wasallam) forbade this,

… (Sunan Abu Dawood, Pg 1349, Volume 3, # 4809). As it is seen this Hadith has nothing to do with the subject matter. It is concerned with giving your seat to another

person.

6) AN EXPLANATION OF THE CHARACTERISTIC OF BEING HAAZIR AND NAAZIR AS ATTRIBUTED TO THE HOLY PROPHET (SALLALLAHU

‘ALAIHI WASALLAM)
This Chapter is divided into six sections :
6.1) A general explanation of Haazir and Naazir
6.2) The Holy Prophet (sallallahu ‘alaihi wasallam) as being a Witness (Shaahid)
6.3) The Holy Prophet (sallallahu ‘alaihi wasallam) Seeing and Hearing from afar
6.4) The Holy Prophet (sallallahu ‘alaihi wasallam) traveling at high speeds and making himself physically present
6.5) The seeing of the Holy Prophet (sallallahu ‘alaihi wasallam) by the Awliya
6.6) The Holy Prophet (sallallahu ‘alaihi wasallam) present in many places at the same time

6.1) A general explanation of Haazir and Naazir
It is not the belief of the Ahl as-Sunnah wa ‘l Jamaa’a that Rasoolullah (sallallahu ‘alaihi wasallam) is “omnipresent”. Rasoolullah (sallallahu ‘alaihi wasallam) is “Haazir”

and “Naazir.”

“Omnipresent” is not the meaning of the words “Haazir and Naazir”. The word “omnipresent”, according to the Oxford dictionary means : “present everywhere”. When

the words “Haazir” and “Naazir” are used for Almighty Allah they mean : “Knower” and “Seeir” and do not mean “present everywhere”. (See details in Fatawa Shaami,

Val. 3, Page 337).

The meaning of the word “Haazir” in the Arabic dictionary is, “one who can be seen with the naked eye.” (for reference refer to “Sarrah”, Page 170; “Mukhtaarus

Sihaah”, Page 159; “Mufradaat Imam Raaghib”, Page 372).

The meaning of the word “Naazir” is, “blackness of the eyeball in which the pupil of the eye is”. Sometimes, the eye itself is called Naazirah (reference “Mukhtaarus

Sihaah”, Page 691)

Hence, the words “Haazir” and “Naazir” according to its literal meaning are not suitable for Almighty Allah. Whenever it is used for Allah it is used with Ta’weel

(reinterpretation), as explained above. [NB : The Urdu to English or modern Arabic dictionaries are not based on Qur'aanic Arabic and therefore can not be used for this

subject matter]. The words “Haazir” and “Naazir” in its literal meaning is never used for Allah Ta’ala. Therefore, in the 99 Names of Allah, one would not find these

words. No where in the Qur’aan, Ahaadith and books of Jurist Imams have these words been used for Allah.
Since the words “Haazir” and “Naazir”do not mean “omnipresent”, nor are their literal meanings suitable and applicable to Allah, the Ulema have used the words “Haazir”

and “Naazir” for Rasoolullah (sallallahu ‘alaihi wasallam). Hadhrat Sheikh ‘Abd al-Haq Muhaddith Dehelvi (rahmat allahi ‘alaih) writes, “Rasoolullah (sallallahu ‘alaihi

wasallam) is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar, Page 155)

The concept of “Haazir” and “Naazir” is summed up in the following passage by Hadhrat Syed Ahmad Sa’eed Kazmi (rahmat allahi ‘alaih) : “When the word

Haazir-o-Naazir is used for Rasoolullah (sallallahu ‘alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallallahu ‘alaihi wasallam) is everywhere and

that he is present in front of everybody. This in fact means that as the soul exists in every part of the body, similarly, the light filled reality of the soul of both the worlds

(sallallahu ‘alaihi wasallam) exists in every atom of the worlds. Based on that, Rasoolullah (sallallahu ‘alaihi wasallam) arrives with his spirituality and lightfulness in many

places at one time. Many times, the pious observe the beauty of Rasoolullah (sallallahu ‘alaihi wasallam) in a state of wakefulness with their physical eyes”. (Taskeenul

Khawatir fi Mas’alatil Haazir wan Naazir. Page 13, Maktabah-e-Haamdya, Lahore)

“Truly, a light has come to you from Allah and an illuminated book” (Surah al-Maidah, Verse 15) The Qur’aanic verse clearly mentions two things which have been given

by Allah to mankind :
(1)A Light (Noor), and
(2)An Illuminated Book (kitabum mubeen)

The first and foremost gift of Allah is the “Light” (Noor) of the final Prophet Muhammad (sallallahu ‘alaihi wasallam). The second gift is the “illuminated book”, namely the

Holy Qur’aan. Both have come to us from Allah but mark the order in which they are mentioned. The “Light” (Noor) precedes and the “Book” (Kitab) follows. In the

order of precedence we notice that Allah has mentioned His Beloved Messenger first.

The Holy Qur’aan is a “guidance for mankind” but it will be effectively understood only by those people, who accept the Last Messenger of Allah as “Light” (Noor). In

other words, those people who do not accept the concept of Prophetic light and arrogantly insist on the Prophet (sallallahu ‘alaihi wasallam) to be only an ordinary man,

will not understand the Holy Qur’aan in it’s deeper dimension and therefore will regard it as an “ordinary book”. Rasoolullah’s (sallallahu ‘alaihi wasallam)existence is in

two forms:
(1) Bashariyyat (Manhood) / Jismaniyyat (Physical Existence)
(2) Roohaniyyat (Spiritual Existence)

It is his Roohaniyyat that is the “Noor” that is described above. This “Noor” which is the essence of Rasoolullah (sallallahu ‘alaihi wasallam) was created from the Noor of

Allah Ta’ala. And from Rasoolullah’s (sallallahu ‘alaihi wasallam) “Noor”, everything else was created. Rasoolullah’s (sallallahu ‘alaihi wasallam) “Noor” is still part of his

attributes.

It is this spiritual dimension of Rasoolullah’s (sallallahu ‘alaihi wasallam) attributes that enables Him to be spiritually present and seeing (Haazir and Naazir). That is :

because creation was created from the Noor of the Holy Prophet (sallallahu ‘alaihi wasallam) he is (in a spiritual sense) present in everything and at everyplace.

Hadhrat Sheikh Abd al-Haqq Muhaddith Dahlawi (rahmat allahi ‘alaih) the Mujaddid (Reviver) has written,”In Attahiyat, the reason for reciting ‘Ayyohannabi’ is that

Haqqiqat-e-Muhammadi (Reality [light] of the Holy Prophet [sallallaahu 'alaihi wasallam]) is present in every little thing. Therefore, it is present in the people praying

Salaat, and those performing the Salaat should be fully aware of this fact and should not pay attention to anything except for the Holy Prophet’s (sallallaahu ‘alaihi

wasallam) presence (haaziri)”. (Madarijun Nabuwat Vol. 1 part 4 – Zikreh Fazaaileh Nabi)

Shah Wali-Allah ad-Dahlawi (rahmat allahi ‘alaih) in his book Fuyoozul Haramain, Page 28, writes, “Certainly all the blooming flowers are filled with the spirit of the

Prophet (sallallahu ‘alaihi wasallam) and the blessed spirit blows through them like a wind”.

Hujjat al-Islam, Imam Ghazaali (rahmat allahi ‘alaih), referring to the position of Tashahudd (sitting), during Salaah and reciting “At -Tahiyyaatu”, says that on reciting the

words “Ayyuhannabi” (Oh Prophet !) the reciter must behold the Holy Prophet (sallallahu ‘alaihi wasallam) as Haazir (Present). He says, “And believe in your hearts that

the Holy Prophet (sallallahu ‘alaihi wasallam) is present (haazir) and then say Assalaamu ‘Alaika Ayyuhannabi” (Ihya ul Uloom, Vol. 1, Section 3)

There is also agreement of this point from the leading Scholars of Deoband:

Moulvi Qaasim Nanotwi explains the meaning of the verse, “An Nabi Yu Awla Bil Mu’minina Min Anfusihim…” by saying, “Rasoolullah (sallallahu ‘alaihi wasallam) has

such nearness with his Ummah that even their souls do not have, because in this verse the word ‘Awla’ is in the meaning of ‘Aqrab’ (nearest).”(Tahzeerun Naas, Page 14,

Darul Isha’at, Karachi)

According to the explanation of Moulvi Nanotwi, the meaning of the verse will be, “The Nabi (sallallahu ‘alaihi wasallam) is nearer to the Believers than their own lives”.

Our lives are present. Nobody can deny this fact because if the life is absent then it would mean that we are dead. So if our lives are present, then the one who is nearer

to us than our own lives has to be present.

Moulvi Shabeer Ahmad Uthmaani says, regarding the same ayat : If a Believers’s Imaan is considered seriously, then it is like a ray from the light of the Prophet

(sallallahu ‘alaihi wasallam). On this account, if a Believer ponders about his own reality, then, before he understands the state of his own Imaan, he has to first

understand the wisdom of the Prophet (sallallahu ‘alaihi wasallam). On this point it is true that the augustpresence of the Prophet (sallallahu ‘alaihi wasallam)is closer to us

than our own souls. (Marginal note in the Qur’aan)
Moulvi Rasheed Ahmad Gangohi says, “The disciple must accept that the soul of his Shaikh (Spiritual head) is not imprisoned in one particular place. Wherever the

disciple is, far or near, the Shaikh’s spirituality is not far. If this is accepted, then the disciple should always remember his Shaikh and keep a cordial link with him and

thereby derive benefits at all times … ” (Imdaadul Sulook, Page 10)

6.2) The Holy Prophet (sallallahu ‘alaihi wasallam) as being a Witness (Shaahid)
Allah Ta’ala says in the Holy Qur’aan :

“And thus We made you exalted among all nations that you may be witnesses to the people and this Messenger your guard and witness.” (Surah al-Baqara, Verse 143)
“Undoubtedly, We sent towards you a Messenger who is a witness over you, … “ (Surah Muzammil, Verse 15)
“ And the day when We shall raise a witness in every community from amongst themselves that they may give evidence against them and (O beloved !)We shall bring

you as a witness against all those.”(Surah Nahl, Verse 89)
“Then how shall it be, when We bring up a witness from every nation, and (O beloved Muhammad !) We will bring you as a witness and a guardian against all those. “

(Surah al-Nisa, Verse 41)

The Almighty Allah ascribes to His beloved Nabi Muhammad Mustapha (sallallahu ‘alaihi wasallam) the attribute of “Shaahid” (Witness). The qualifications of a witness

in Shari’ah demands that the witness be present (Haazir), sees (Naazir) and hears before he is able to testify. Allah Ta’aala having created Rasoolullah (sallallahu ‘alaihi

wasallam) with numerous attributes and repeatedly addresses His beloved by this term (Shaahid) in the Holy Qur’aan. Every attribute ascribed to a Nabi of Allah in the

Holy Qur’aan is an active attribute, i.e. that the Nabi has (presently) that power bestowed upon him by Allah Ta’aala. From the above verses it is clear that on the Day of

Judgement the Holy Prophet (sallallahu ‘alaihi wasallam) shall be a witness not only over his own Ummah, but shall testify before Almighty on behalf of the peoples of

other Prophets. Now this testimony or evidence can only be given by the person who is an eye-witness to all events and incidents under scrutiny on the Day of

Judgement.

Rasulullah (sallallahu ‘alaihi wasallam) is the Shaahid of the Ambiya (‘alaihmus salaam). This entails the period from Hadhrat Adam (‘alaihis salaam) to Hadhrat Isa

(‘alaihis salaam) and this attribute is unceasingly active till the Day of Qiyaamah and beyond. This is the ‘Ijma (Concensus) of the Ahl us-Sunnah pertaining to the term

Shaahid. The doyen of the ‘Ulama of Deoband, Shah Abdul Azeez Sahib (rahmat allahi ‘alaih) in Tafseer-e-Azeezi, Page 636 says that the Prophet (sallallahu ‘alaihi

wasallam) by the light of his Prophethood knows the entire conditions of man – what religion he belongs to, to what degree he has reached in religion, what is the reality of

his Imaan, what are his hindrances and progress. In short, the Prophet (sallallahu ‘alaihi wasallam) knows your deeds and actions – the good and the bad. Thus, within the

law, the Prophet (sallallahu ‘alaihi wasallam) has been granted the right to be a witness of the world and it is of utmost importance.

Sayyidina ‘Umar (radi allahu ‘anhu), states, “In one Friday sermon, the Holy Prophet (sallallahu ‘alaihi wasallam) informed us about everything which has happened or will

happen from the very beginning of time until the Hereafter when some will inhabit Paradise while the others Hell.” (Bukhaari Shareef)

Mu’adh (radi allahu ‘anhu) reports that the Holy Prophet (sallallahu ‘alaihi wasallam) said, “I saw Allah the Almighty. Allah put His Hand (of power) at my back and I felt

it’s coolness in my chest. The very moment, everything became known to me and I recognized everything.” (Tirmidhi Shareef, Mishkaat)

The Hadith Shareef mentioned in Tirmidhi Shareef says,”I know everything which is in the Heavens and the Earth, from the East to the West.”

The Holy Prophet (sallallahu ‘alaihi wasallam) is reported to have said, “Allah has shrunk the earth for me so I could see its Easts and Wests.” (Mishkaat)

Muslim reports that the Apostle of Allah (sallallahu ‘alaihi wasallam) said, “Allah has spread the entire universe in front of me and I have seen its Easts and Wests and my

Ummah is expected to measure the length and breadth of the universe in the near future. I have been granted two measures, black and white.”

The Holy Prophet (sallallahu ‘alaihi wasallam) says, “My entire Ummah was presented before me with each individual’s scroll of deeds, good as well as bad.”(Muslim

Shareef, Volume 1, Page 207, Musnad-i-Ahmad, Ibn Majah)

Rasoolullah (sallallahu ‘alaihi wasallam) says, “One night my Ummah was presented before me at my hujrah and I know each of them as clearly as any one knows his

colleague.”(Ref : Anba al-Mustafa, Page 19, ref : Tibrani)

6.3) The Holy Prophet (sallallahu ‘alaihi wasallam) Seeing and Hearing from distance
It is the firm belief of the Ahl as-Sunnah wa ‘l Jamaa’a that the Holy Prophet (sallallahu ‘alaihi wasallam) hears the Salaat/Durood (Blessings) and Salaam (Salutations)

that are sentto him. Furthermore, it is within His capabilities to see and hear events taking place far away.

Imam Tibraani (rahmat allahi ‘alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu ‘anhu) : The Holy Prophet (sallallahu ‘alaihi wasallam) said :

“Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites Salutations upon me,

except that his voice reaches me from wherever he is”. The Companions asked even after your departure ? “He replied, Yes after my departure too, because Allah has

made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam, by Ibn Qayyim)

Imaam Abu Hanifa (radi ‘allahu ‘anhu) writes that Haaris ibn La’man and Haarisa bin Na’man (radi allahu ‘anhuma) have said that,”Once I went to the Prophet (sallallahu

‘alaihi wasallam). The Prophet (sallallahu ‘alaihi wasallam) asked me a question, ‘Oh Haaris, in what state did you pass the day ?’ I replied, ‘As a true Muslim.’ Then the

Prophet (sallallahu ‘alaihi wasallam) asked me the state of my Faith. I replied, ‘I see the Throne of Allah and the people of Paradise helping each other and the people of

Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their idols. I can recognise each individual just like a grinder

can recognise wheat from barley that is, who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue

to speak ?'” The Prophet (sallallahu ‘alaihi wasallam) told him to stop and say no more. [Fiqah Akbar, Page 132 by Imam Abu Hanifa (radi allahu anhu)]

The above narration illustrates the sight of a Sahaabi (Blessed Companion of the Prophet). He could see the Throne of Allah, the Heavens, the Hells and their inmates !

It is recorded that Hadhrat ‘Umar (radi allahu ‘anhu) who was delivering a Khutba in Madina was able to see Hadhrat Sari’ah (radi allahu ‘anhu) and the rest of the

Muslim army who were in Persia. Hadhrat ‘Umar (radi allahu ‘anhu) called out a warning to Hadhrat Sari’ah (radi allahu anhu), who heard the calling of Hadhrath’Umar

(radi allahu ‘anhu). (Mishkaat Shareef – Babul Karaamat). This narration illustrates two points. Firstly, the Sahaabi was able to see what was happening hundreds of miles

away. Secondly, the other Sahaabi was able to hear his call from hundreds of miles away.
The Hadith Shareef which states, “Beware the stare of the Mu’minfor he sees with the Light of Allah.” (Mishkaat Shareef) tells us that the Mu’mineen (Spiritually

elevated personalities) have been bestowed with Divine sight by Allah ta’aala. Allama Manawi (rahmat allahi ‘alaih), explaining this Hadith states :

When the pious persons are diverted from human connection, they are adjoined with the superior assemblage (Angels); then they hear and see everything just like being

present, whereupon it is evident that Almighty Allah has granted (this Bounty to) His favourites, …

The following Hadith-e-Qudsi illustrates the point further, “My bondsman attains to My nearness through offering voluntary prayers to the extent that I make him My

beloved. And then I become his hearing with which he hears, and I become his sight with which he sees, and I become his tongue with which he speaks, and I grant him

whatever he asks of Me.” (Bukhaari Shareef) [Also quoted in Fazaa'il-e-'Amaal by Moulvi Zakariyyah and Kamaalat-e-Ashrafiyya by Ashraf 'Ali Thanawi]

By way of explaining this Hadith-i-Qudsi, Imam Fakhruddeen Raazi (rahmat allahi ‘alaih) says that eminence of a bondsman who becomes Allah’s beloved is such that he

sees and hears everything near or far and has sway over things, since according to Allah’s command Allah’s exclusive powers become such a bondsman’s attributes.

This is the state of the Sahaaba, Mu’mineen and the Awliya (Saints). It is obvious that the status and powers of Rasoolullah (sallallahu ‘alaihi wasallam) are much more

superior than that of the Sahaaba, Mu’mineen and the Awliya (Saints). So, if the above can be accomplished by His blessed Companions we are sure that it can be

accomplished by Him. Addressing the Sahaaba (radi allahu ‘anhuma) Rasoolullah (sallallahu ‘alaihi wasallam) proclaimed, “What I see you cannot see, and what I hear

you cannot hear.” (Tirmidhi Shareef)

The Holy Prophet (sallallahu ‘alaihi wasallam) is reported to have said, “I saw Prophet Moosa in the valley of Azraq, while passing from Makka to Madina. He was

reciting ‘Talbiah’ in a loud voice. On another occasion I saw Prophet Yunus wearing a long woolen overcoat and riding a red camel.”(Ibn Majah, pp 20, 208)

In another Hadith the Holy Prophet (sallallhu ‘alaihi wasallam) is described witnessing the Paradise and the Hell (Muslim Shareef, Volume 2, Page 180)

Jabir bin Samura (radi allahu ‘anhu) reported Allah’s Messenger (sallallahu ‘alaihi wasallam) as saying, “I know the stone in Makkah which used to pay me Salutations

before my advent as a Prophet and I know that even now.” (Sahih Muslim, Kitab al-Fada’il, Hadith 5654). The Holy Prophet (sallallhu ‘alaihi wasallam) whilst in Madina,

was able to see andhear the stone in Makkah paying him Salutations. The stone is an inanimate object. Yet, Rasoolullah (sallallahu ‘alaihi wasallam) pays attention to even

the stone’s Salaam. We belong to His ummah. It is obvious that He recognises our Salaam !

Allama Imam Qastalani (rahmat allahi ‘alaih) commentator of Bukhari Shareef, writes in his book Mawahib ul-ladunya and Imam Muhammad Ibn Hajar al-Makki

(rahmatallahi ‘alaih) writes in his book Madkhal, “There is no difference between the states of life and death of the Holy Prophet (sallallahu ‘alaihi wasallam), in his seeing

his entire Ummah and his recognising of their states, their intentions and their minds, and all this is clear to him; there is no secret thereof of him.” (Mawahib ul-ladunya

Page 32, Madkhal Page 21)

Al-‘arifu bi ‘llah Sayyid Muhammad ‘Uthman al-Mirghani al-Makki al-Hanafi (rahmat allahi ‘alaih) (d. Mecca, 1268 A.H./1852) said on page 14 of his work Akrab

at-turuki ila ‘l-haqq, “Think of Rasoolullah’s (sallallahu ‘alaihi wasallam) presence facing you, his seeing and hearing you! Even if you are far away, Allahu Ta’ala makes

your voice be heard and displays you. Here, being near or distant is the same.”
In his work Ar-rawd an-nadir ‘Allama ‘Abd ar-Ra’uf al- Manawi (rahmat allahi ‘alaih) wrote, “After pure souls depart this life and are promoted to their places, nothing is

a curtain before them. They see, or learn from Angels, everything. This is so mysterious that only few people are informed with it. While blessed souls are such, how the

most superior of them is, i.e. Rasoolullah,should be pondered and understood well!'”
All this proves that it is within the capability of Prophets (‘alaihimussalaam) to see and hear afar.

6.4) The Holy Prophet (sallallahu ‘alaihi wasallam) travelling at high speeds and making himself physically present
This chapter deals with the (physical) arrival of the blessed souls of Prophets and Awliya at particular places.

It must first be noted that this physical presence is a temporary presence. It is the appearance of the blessed soul of the Prophet (sallallahu ‘alaihi wasallam) wherever he

wants to be and for how long he wants to be. The physical presence is limited by time, place, etc. Therefore, it cannot be labelled with the word “Omnipresence”, because

only Allah Ta’ala is continuously Present without time and space. This means that Allah Ta’ala has always been present, is always present and will always be present

everywhere whereas the presence of the soul of a Nabi or Wali was absent, then it became present, and will be absent again (physically) from a particular place.

You have already read in the first part of this chapter that Rasoolullah (sallallahu ‘alaihi wasallam) is spiritually Haazir and Naazir. However, besides being Haazir and

Naazir, Rasoolullah (sallallahu ‘alaihi wasallam) can make his blessed soul (physically) present in a particular place.

There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallallahu ‘alaihi wasallam) has been restricted to his Blessed Grave till the day of

Qiyaamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases. Let the following be an eye-opener for such

narrow minded persons :

We will firstly, like to quote an example of the arrival of the soul of a leader of the Deobandi group (after his demise) at Darul ‘Uloom Deoband.

Qari Tayab Sahib, Rector of Darul ‘Uloom Deoband narrates that in that period when Moulvi Rafi’uddeen was Principal of the Madressa, controversy existed between

senior teachers of the Darul ‘Uloom. At a later stage a senior teacher of the Madressa, Moulvi Mahmood Hassan also got involved in the controversy and the controversy

extended. Now listen to the incident after this as explained by Qari Tayab. He writes :

“During that period one day, very early in the morning after Fajr Namaaz, Moulana Rafi’uddeen Sahib called Moulana Mahmoodul Hassan Sahib in his room. Moulana

came and opened the door and entered. Moulana Rafi’uddeen Sahib firstly said, ‘See this woollen cloak of mine.’ Moulana saw the cloak and it was moist and very wet.

He said, ‘The incident is this : that MOULANA NANOTWIHAD COME TO ME IN HIS ORIGINAL BODY, due to which I was sweating very much and my cloak

became wet and he said this: tell Mahmood Hassan not to get involved in this dispute.’ Thus I have called you to convey this message. Moulana Mahmood Hassan Sahib

said, ‘I am repenting on your hands that after this, I will have nothing to do with this dispute.'” (Arwaha-e-Salasa, Page 242)

The leader of the Deobandi group, Moulvi Ashraf Ali Thanwi, in his footnote while corroborating writes : This incident was a parable of the soul and it could be in two

forms. Firstly, that it was like a body but resembling external body. Secondly, it could have been that the soul itself, changing in elements produced an external body.”

(Arwaha-e-Salasa, Page 243)

It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty six miles away and returns in an instant after the completion of the Adhan (Mishkaat -

Chapter Adhan). We ask these mislead individuals to please explain to us, how can it be,that Allah Ta’ala’s Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallallahu

‘alaihi wasallam) is confined to his Blessed Grave while Shaitaan the cursed is freely running up and down, and that too, at high speeds !

Besides Shaitaan, even Angels have this ability. The Holy Qur’aan says, “…when death comes to any of you, Our Angels take his soul and they do not fail ” (Surah

al-Anaam, Verse 61). Relating to this it is written that, “For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is

no difficulty for the Angel of Death to take souls, even though there are many and at many different places !” (Tafseer Kabir Khazeen and Ruh-ul-Bayaan)

The speed of Jibra’eel (‘alaihis salaam) is such that, when Nabi Yusuf (‘alaihis salaam) was thrown into the well Jibra’eel (‘alaihis salaam) travelled from Sidratul Muntaha

to the bottom of the well. When Nabi Ibraheem (‘alaihis salaam) was about to sacrifice Nabi Ismail (‘alaihis salaam) and had his knife on the neck ofNabi Ismail (‘alaihis

salaam), Jibra’eel,travelled from Sidratul Muntaha to the earth with a Ram.

The above events relate to an Angel and it’s abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya’s taking the throne of Bilqis

[the Queen of Sheba] to Sulaiman (‘alaihis salaam) is also reported in the Qur’an al-karim, Surah Naml, Verses 39 and 40.

It is written in the book Wahhabiyya: “Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya’. It is Waajib to

believe in this.” This fact is also written in An-Nasafi, Al-fiqh al-Akbar, As-siwaad al-a’zam, Wasiyyatu Abi Yusuf, Mawaaqif and Maqaasid and commentaries on them

[and in Radd al-muhtaar].

It is written also at the end of the chapter about Thubat an-nasab in Ibn ‘Abidin’s (rahmat allahi ‘alaih) work that some Awliya’ travelled long distances in a short time. As

matter of fact, this became the subjects of mas’alas (matters) in books of Fiqh in the Shafi’i and Hanafi Madhhabs. Ibn Hajar al-Haitami (rahmat allahi ‘alaih) wrote in his

Fatawa, “The number of those who said that if a Wali (saint) goes to a very distant place in the West [in a short time] after he has performed the evening Salaat and if

the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many.” Shams ad-din Muhammad ar-Ramli (rahmat allahi

‘alaih) said that he should perform it.

It is written in the Sahihain of al-Bukhaari and Muslim, “Allah Ta’ala sent all the Prophets to our Prophet on the Mi’raj night. He became the Imam, and they performed

two rak’as of Salaah.”

It is thus seen that all the Prophets (‘alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallallahu ‘alaihi

wasallam) being the Imam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (‘alaihimus salaam) were present in Musjid al-Aqsa, on

the blessed night of Mi’raj an-Nabi which occured long after the Wisaal of the other Prophets.

It was declared in the Hadith shareef quoted in the book Mishkaat, Section on the Mi’raj, Chapter one, on the authority of Muslim, “Near the Ka’ba, the disbelievers of the

Quraish asked me how the Bait al-Muqaddas was. I had not looked at it carefully. I became very stressful. Allah Ta’ala showed me. I saw myself among Prophets.

Moosa (‘alaihis salaam) was performing Salaah standing up. He was thin, his hair was not untidy or drooping. He was like a brave young man of the Shan’a tribe [of

Yemen]. ‘Isa (‘alaihis salaam) looked like Urwah ibn Mas’ood as-Saqafi.” The Salaah includes bowing (ruku) and prostration (sajda). And this shows that they performed

Salaah corporally, with their bodies.

This Hadith proves that Prophets are alive in Allah’s audience. Their bodies have become ethereal like their souls. They are neither dense nor solid. They become visible

in material and spiritual worlds. It is for this reason that Prophets can be seen in soul and body. Imam al-Baihaki (rahmat allahi ‘alaih) wrote in his book I’tiqad, “Prophets’

souls are given back to their bodies after they are put into their graves. We cannot see them. They become invisible like Angels. Only the distinguished to whom Allah

Ta’ala has bestowed it as a Karaama (miracle) can see them.” Imam Suyuti (rahmat allahi ‘alaih)said so, also. Also, Imam Nawawi, Imam Abu ‘l-Hasan ‘Ali as-Subki and

Imam Muhammad al-Qurtubi (may Allah be pleased with all of them) relate the same from their masters. Ibn Qayyim al-Jawziyyah, a Hanbali ‘alim wrote exactly the

same in his Kitab ar-rooh. Ibn Hajar al-Haitami, Shams ad-din Muhammad ar-Ramli and Qadi Muhammad Zakariyya; the Hanafi scholars Akmal ad-din Muhammad

al-Barbarti and ash-Sharnblaali Hasan; the Maliki scholars ‘Abdullah ibn Abi Jamra and his disciple Muhammad ibn al-Haji; and Ibrahim al-Laqani in the book Jawharat

at-tawhid, and many other ‘Ulama narrated the same.

Ibn Qayyim al-Jawziyyah in his Kitab ar-Rooh writes, “What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah

an-Nazi’at, for example, interpretation of al Baidawi : ‘The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in

Paradise’s gardens. He keeps a relation with his body, too, and influences it.'”

It is reported [in the Sahihain] of al-Bukaari and Muslim that Prophets performed Hajj after they died.

Hadhrat Sheikh Abd al-Haqq Muhaddith Dahlawi is unanimously accepted as a great ‘Aalim and a Mujaddid (Reviver of Religion) of his time.

Shaikh Abd al-Haqq Muhaddith Dahlawi states, “Allah Ta’ala has given the Holy Prophet (sallallaahu ‘alaihi wasallam) the strength and power to go anywhere he likes, he

can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet’s (sallallaahu ‘alaihi wasallam) connection stays with his own shrine.”

(Madarigun Naboowat – Volume 2 Part 4 Wasleh Hayaateh Ambiya)

In the bookAshatul lama’at he says that the issue of the lives of the Prophets in their graves after their momentary Wisaal is agreed unanimously and no one differs from

it. This is genuine, physical, worldly life and not just the spiritual, metaphorical life.

Imam Jalaaludeen Suyuti (rahmat allahi ‘alaih), in his book, Amba-ul-azkia fi hayatil-ambiya, after reviewing a number of Traditions and authenticated references

concludes the issue of the life of the Prophet (sallallahu ‘alaihi wasallam) after his momentary Wisaal as follows, “Indeed the Prophet is alive with his body and soul, and

exercises his powers at his disposal, and every part of the world is in his access, and he is in the very original form as he was before his momentary Wisaal without any

changes.”

Shah Wali-Allah ad-Dahlawi (rahmat allahi ‘alaih), one of the great ‘Ulama of India, wrote in his work Hujjatullahi ‘l-baligha (vol. 1, p. 35), “When a human being

passesaway, no relation is left between his soul and the world of matter. The souls return to their origin, become like Angels, and, like them, give inspiration and help to

men. They help in the dissemination and strengthening of Allahu Ta’ala’s religion. They rush to help those who work for this path. It has been witnessed that they come to

help in groups.”

Ibn al-Kharrat in al-‘Aqiba, Ibn al-Qayyim in al-Rooh, al-Qurtubi in al-Tadhkira, Ibn Abi al- Dunya in al-Quboor, al-Suyuti in Shar al-Sudoor, and others relate from many

of the Salaf that the souls of the Believers in Barzakh are free to come and go anywhere they please. This is all the more possible for our Prophet (sallallahu ‘alaihi

wasallam).

Imam Jalaaluddeen as-Suyuti (rahmat allahi ‘alaih) says, “To keep watch of his own followers’ work and to pray for their forgiveness; to pray for their abstention from

bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all

this is done by the Holy Prophet (Sallal Laahu Alaihi Wasallam)” (Intibahul Azkiyya)

Haji Imdadullah Muhajir Makki (rahmat allahi ‘alaih) writes, “The possibility of arrival of Rasoolullah (sallallahu ‘alaihi wasallam) in the Meelad assembly is not wrong

because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallallahu ‘alaihi wasallam) is not far from

being possible”. (Shamaime Imdaadiya, Page 50, Madani Qutub Khana, Multan)

6.5) The Seeing of the Holy Prophet (sallallahu ‘alaihi wasallam) by the Awliya
Firslty, we quote a Deobandi ‘Aalim for his opinion on the matter.

Sheikh Anwar Shah Kashmiri Deobandi writes, “According to me, it is possible to see Rasoolullah (sallallahu ‘alaihi wasallam) in the awakened state. As it is reported

from Imam Suyuti that he saw Rasoolullah (sallallahu ‘alaihi wasallam) twenty-two times and he asked Rasoolullah (sallallahu ‘alaihi wasallam) regarding some Ahadith.

He amended those Ahadith after Rasoolullah (sallallahu ‘alaihi wasallam) rectified them”. (Faizul Baari, Volume 1, Page 304, Cairo)

Concerning the transmitted proof for the possibility of seeing the Prophet (sallallahu ‘alaihi wasallam) while one is awake, it is established by the authentic Hadith narrated

from him by Imam Ahmad (rahmat allahi ‘alaih) in his Musnad and others with a chain of sound narrators as stated by al-Haithami (rahamat allahi ‘alaih) in Majma’

al-Zawa’id, that a certain man Salman al-Farisi (radi allahu ‘anhu) had seen in al-Quds was actually Hadhrat ‘Isa (‘alaihis salaam). If ‘Isa (‘alaihis salaam) can be seen in

full physicality after leaving this material world, then the more so can our Prophet (sallallahu ‘alaihi wasallam) !

The following is quoted from Ibn Hajar al-Haitami’s (rahmat allahi ‘alaih) Fatawa Hadithiyya :

Question: “Is it possible to meet the Prophet (sallallahu ‘alaihi wasallam) while awake in our time?”
Answer: “Yes, it is possible. It has been asserted as part of the miracles of Saints (Karaamat al-Awliya’) by Ghazaali, al-Barizi, al-Taj al-Subki, and al-Yafi’i (may Allah

be pleased with all of them) among the Shafi’is, and by al-Qurtubi and Ibn Abi Jamra (may Allah be pleased with them) among the Malikis. It has been narrated that one

of the Awliya’ was sitting in the assembly of a Jurist (faqih) while the latter related a Hadith, whereupon the Wali said: “This Hadith is false.” The Jurist said: “How do

you know that?” The Wali replied: “There is the Prophet (sallallahu ‘alaihi wasallam) standing right next to you, and he is saying: ‘I never said this.'” When he (the Wali)

said this, the sight of the Faqih was unveiled and he could see the Prophet (sallallahu ‘alaihi wasallam)!”
A Hadith Shareef declares, “The one who sees me in his dream sees me as he would see me when he is awake.” This is why Imam Nawawi (rahmat allahi ‘alaih) said,

“Seeing him in a dream is really seeing him.” As a matter of fact, it was declared, “Anyone who has seen me in his dream has seen me truly, for the devil cannot appear

in my form,” in a Hadith Sharif reported in the book Kunuz ad-daqa’iq by al-Imam al-Manawi on the authority of al-Bukhari and Muslim. We would not see Rasoolullah

(sallallahu ‘alaihi wasallam) “truly” if we saw his likeness in a dream.

It is written in the book Mizan-ul-kubra that Abul-Hassan Ali Shadhili (rahmat allahi ‘alaih) said, “Every moment the blessed face of our Prophet (sallallahu ‘alaihi

wasallam) is present before my eyes.”

6.6) The presence of Rasoolullah (sallallahu ‘alaihi wasallam) in many places at the same time
As for the claim that Rasoolullah (sallallahu ‘alaihi wasallam) cannot make himself Haazir (Present) in many places simultaneously we ask you to carefully read the

following :

Moulvi Ashraf ‘Ali Thanwi writes, “Muhammad al-Hazrami Majzoob was a possessor of amazing qualities and miracles. Once, he performed Jummah and gave Khutbah

in 30 cities at the same time. He could be present in many cities in the same night”. (Jamalul Awliya, Page 188, Maktaba Islamia, Lahore)

So it is seen that Moulvi Ashraf ‘Ali Thanwi makes reference to the above incident thereby accepting the fact that it is possible to be present in many place at the same

time. Muhammad al-Hazrami was the servant of Rasoolullah (sallallahu ‘alaihi wasallam). So one can imagine what is the status of the blessed soul of Rasoolullah

(sallallahu ‘alaihi wasallam) if his servant could achieve all this.

Khwaja Azeezul Hassan has written a book by the name of Ashraful Sawaneh in three volumes on the occurrences of Ashraf Ali Thanawi’s life which has been

published by Khangah Imdadiya Thana Bhoon District Muzaffarnagar. He has copied a very peculiar incident of Thanawi Sahib in his book. He writes :

“After a long period of time a merchant narrated personally to me of his incident that, though as seen, Hadhrat (Ashraf Ali Thanawi) is sitting here yet who knows where

he is at this very moment. Because, once despite Hadhrat being in Thana Bhoon I saw him in Alighar where there was an exhibition and was in heavy flames. I also hada

shop in that exhibition. On the day when it was going to catch on fire, that very day against my usual habits there was a feeling of fear in my heart from the time of Asr.

The effect of which was that despite it being a busy period for business I took all the fittings and merchandise of my shop before time and began packing them into boxes.

After Maghrib when there was chaos and confusion of the fire breaking up, then as usual being alone and the boxes being rather heavy I became alarmed that Oh God !

How am I to take these boxes out from the shop. Meanwhile what I saw was suddenly Hadhrat appeared and going to each and every box and said me to quickly pick

them up. Accordingly he lifted on one side and I on the other side. In a short while each and every box was placed outside. The other merchants lost heavily from this

fire, but with God’s blessings all my goods were saved.
On hearing this incident I (meaning the author of the book) asked him that you did not question Hadhrat as to how he is here ? At that moment I was not in my right

frame of mind to ask, and was engrossed in my own problems.” (Ashrafus Sawaneh, Volume 3, Page 71)

Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, “Ma kunta taqulu fi haqqi hazar rajul”

(meaning : “What did you have to say about this person?” (i.e. the Prophet (sallallahu ‘alaihi wasallam)). When this question is asked the veil is removed from the dead

person’s eyes so that he can see the Holy Prophet (sallallahu ‘alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Shareef, Bukhaari Kitaabul Janaaiz,

Hadith 422)

From this Hadith we learn that the Prophet (sallallahu ‘alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word “rajul” that

is used in the question, in Arabic grammar refers to a real person made of flesh and bones.

So it is established that every person that dies sees the Holy Prophet (sallallahu ‘alaihi wasallam) in his grave in person. Now, at any given time thousands of people

around the world are buried and all these people see the Holy Prophet (sallallahu ‘alaihi wasallam) at the same time and are asked the same question.

This is ample proof that the Holy Prophet (sallallahu ‘alaihi wasallam) by the grace of Allah Ta’ala can present himself in many places at the same time. All the ‘Ulama of

Ahl as-Sunna agree with this, and the following comment regarding this issue is the fatwa of Ahmad ibn Hajar al-Haitami (rahmat allahi alaih), which is written on the

ninth page of the second volume of Fatawa al-kubra:

Question : “Does a person, when he commends his soul, see Rasoolullah (sallallahu ‘alaihi wasallam)? It is said that, when he (Rasoolullah)is seen, he (the person) is

asked what he (the person) would say about this person (ie. Rasoolullah). ‘This person’ is used for the person who is at his presence. Many people die at the same time.

Since the words ‘this person’ are used for all of them (dead people), it is understood that he (Rasoollullah) is seen at many places at the same time. How can this

happen?”

Answer: “It is true that Rasoolullah (sallallahu ‘alaihi wasallam) is seen by everybody who is about to die, and he (the dead person) is asked, ‘What did you have to say

about this person?’ This shows the Supremacy of Allahu Ta’ala’s Power. The word ‘this’ is used for pointing to the person who is at his presence (i.e. Rasoolullah). This

word is the answer to the person who does not believe that Rasoolullah (sallallahu ‘alaihi wasallam) can be seen in various ways at various places at the same moment. In

fact, this can be believed through intellect, also: adh-dhat ash-Sharif (honorable person) of his becomes like a mirror, and everybody sees the image of his own beauty or

ugliness in this mirror. There takes place no change in the beauty of the mirror. The life in grave and that in the Hereafter do not resemble to worldly life. Each person

has a single figure in the world. It has been witnessed many times that Awliya’ have taken various figures in this world, also. It is famous that Kadeeb al-ban Hasan

al-Musuli and others have been seen as such.”

Imam Mullah ‘Ali Qari states that, Imam Ghazaali (rahmat allahi ‘alaih) has said,”When you go into a mosque then say Salaam to the Holy Prophet (sallallahu ‘alaihi

wasallam) because the Holy Prophet (sallallahu ‘alaihi wasallam) is present (Haazir) in mosques.” (Naseemu Riaz Sharah Shifa in the end of third Vol)

Now, consider how many mosques there are throughout the world and the Holy Prophet (sallallahu ‘alaihi wasallam) is present in all of them!

Qadhi ‘Iyad (rahmat allahi ‘alaih), the eminent scholar of the Ahl as-Sunnah, in his book Shifa, writes, “Whenever there is nobody present in the home and you enter the

home recite, ‘Assalaamu ‘Alaika Ayyuhannabi Warahmatullah Wa Barakatahoo'”. Meaning, “Peace be upon you ‘Oh’ Holy Prophet (sallallahu ‘alaihi wasallam) of Allah

and Allah’s mercy and blessings be upon you.” (Shifa Shareef)

Substantiating the above, the great Islamic scholar, Mulla ‘Ali Qari (rahmat allahi ‘alaih) in his Sharh Shifa writes, “The reason is that the Holy Prophet’s (sallallahu ‘alaihi

wasallam) soul is HAAZIR (present) in every Muslim home”.

Sayyid Ahmad al-Hamawi (rahmat allahi ‘alaih), noted in his book, Nafakhaat al-qurb wa ‘l-ittisaal bi-ithbaati ‘t-tasarrufi li awliyaa’i’llaahi ta’aalaa wa ‘l-karaamati ba’d

al-intiqaal that the Ruhaniyya (spirituality) ofAwliya (saints) was more powerful than their Jismanniyah (physical existence), and they therefore could be seen in different

places at the same moment. He quoted the following Hadith Shareef as a document for his words : “There are people who will enter Paradise through every gate. Each

gate will call them to itself,” upon which Abu Bakr as-Siddeeq (radi allahu ‘anhu)asked, “Will there be anyone to enter through all the eight gates, Oh Rasoolullah?” and

Rasoolullah (sallallahu ‘alaihi wasallam) answered, “I hope you will be one of them.”

One can appear in different places at the same moment when his soul aquires the power of having connection with his original position in ‘aalam ul-amr. Since the soul’s

interest in the world decreases when a man dies, his soul becomes more powerful. It becomes easier for him to appear in different places at the same moment.

7) SOME OTHER OBJECTIONS RAISED BY THOSE AGAINST THE RECITATION OF SALAWAT AND SALAAM
– a -

Some people quote the Hadith Shareef in which the Holy Prophet (sallallahu ‘alaihi wasallam) said, “Those who visit my grave and recite Durood I can hear them and

those who recite Durood from far away their Durood is brought to me”.

Using this Hadith as a basis of proof they say that the Holy Prophet (sallallahu ‘alaihi wasallam) does not hear the voice from far away but the Durood is brought to him

and if he could hear the Durood of the person far away then what would be the need for the Durood to be brought to him ?

Answer: Where in this Hadith does it say that he (sallallahu ‘alaihi wasallam) does not hear the Durood from far away? The real meaning of this Hadith is this, that we

hear the Durood of the close by and not only do we hear the Durood of the one far away but we make it approach us and be heard.

“We hear the Durood of the loved ones and make sure that those who are not the loved ones, their Durood still reaches us”.

Imam Tibraani (rahmat allahi ‘alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu ‘anhu) :

The Holy Prophet (sallallahu ‘alaihi wasallam) said: “Increase your recitation of Durood on me on Friday because on this day Angels present themselves to me. There is

no servant of Allah who recites Salutations upon me, except that HIS VOICE REACHES ME from wherever he is”. The Companions asked even after your departure ?

“He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam, by Ibn Qayyim)

- b -

It was declared in a Hadith, “When a person greets me, Allahu Ta’ala sends my soul to my body and I hear his greeting.” Some people quoting this Hadith say that the

Prophet (sallallahu ‘alaihi wasallam) is not alive since his soul returns to his body only when he is greeted.

Answer: The ‘Ulama have given various answers to people who use this Hadith to try to imply that the Prophet (sallallahu ‘alaihi wasallam) is dead and that he comes

alive only when someone sends Salaam. Imam Jalaal’uddeen as-Suyuti (rahmat allahi ‘alaih) listed 17 of these explanations. In the book Anba’ al-adhkiya’ fi hayat

il-anbiya’ he said that “radda” means “‘ala al-dawam”, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it

again and then take it back again, but He has returned it to the Prophet (sallallahu ‘alaihi wasallam) permanently, and the Prophet (sallallahu ‘alaihi wasallam) is alive

permanently, not intermittently as some ignorant people have suggested.

Another explanation of this Hadith is that Rasoolullah (sallallahu ‘alaihi wasallam) is in the ecstacy of seeing Jamaal-Allah (Allah’s beauty) and forgetful of his bodily

senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can

someone who is in ecstacy of contemplatingJamaal of Allah hear any sound ?

The above explanations are very much confirmed even if the Hadith is taken literally, since there are always people at prayer (Salaah) in the world during the entire

twenty-four hour cycle, and sending Salawat on the Prophet (sallallahu ‘alaihi wasallam) is part of Salaah, therefore people are constantly and permanently invoking

blessings and greetings on the Prophet (sallallahu ‘alaihi wasallam) without stop in the world. This shows that the Hadith of the Prophet (sallallahu ‘alaihi wasallam) on the

return of his soul takes into consideration the continuity of prayer (Salaah) concomitant with the revolving five times of prayer around the world, and that indeed he is alive

in permanence, since Allah has entitled him to return every single Salaam that is made to him.

- c -

Some people say that it is wrong to send Salaam to the Prophet (sallallahu ‘alaihi wasallam) in the form of a Na’at (Verses in Praise of the Prophet ).

Answer: Rasoolullah (sallallahu ‘alaihi wasallam) had amongst his Ashaab, poets who used to refute the slanders of the enemies and eulogize (praise) Rasoolullah

(sallallahu alaihi wasallam). Rasoolullah (sallallahu ‘alaihi wasallam) liked the poetry of Hassan ibn Thabit (radi allahu’anhu) the most. He offered the Mimbar to Hassan

(radi allahu ‘anhu), who would censure the enemies and praise Rasoolullah (sallallahu ‘alaihi wasallam) on the Mimbar. Rasoolullah (sallallahu ‘alaihi wasallam) on hearing

the poetry of Hassan (radi allahu ‘anhu) prayed, “Allahumma ayyidhu bi rooh hil Qudus !” (meaning : Oh Allah let the holy ghost (Jibra’il) be his helper (in recitation) !)

(Mishkaat)

Furthermore, when Rasoolullah (sallallahu ‘alaihi wasallam) made Hijra and entered Madina, the people sang out,
tala`a al-badru `alaynamin thaniyyat al-wada`
wajaba al-shukru `alaynama da`a lillahi da`

‘Ulama from time immemorial have been writing and reciting Na’at and Qasa’id in Praise of Rasoolullah (sallallahu ‘alaihi wasallam) in a variety of languages. Moulvi

Ashraf ‘Ali Thanwi, Moulvi Qaasim Nanotwi and many other scholars of Deoband have done so also.

- d -

Another false and baseless accusation is that those that practise Qiyaam claim that it is Fardh to practice Qiyaam.

Answer : No one has ever said that the act of Qiyaam is Fardh. A’la Hadhrat, Imam-i-Ahl as-Sunnat, Mawlana Ahmad Raza Khan (rahmat allahi ‘alaih) writes, “Qiyaam

is consistently practised by famous Imams. None of them refuted or denied this. Therefore, it is Mustahab (recommended)”. (Iqaamatul Qiyaamah, Page 19, Noori Qutub

Khana)

- e -

Some people say that it is wrong to send Salawat and Salaam because those who read Salaam, put a chair in the gathering and say that the Prophet (sallallahu ‘alaihi

wasallam) is sitting on the chair whilst the Salaam is being read.

Answer:The curse of Allah is on those liars ! No true Muslim has ever done such a thing. Certain groups in the community go out of their way to spread confusion and

falsehood amongst the people and more specifically, the youth. They have concocted such silly rumours (which are only indicative of their minds and hearts) in order to

instill suspicion and hatred in the hearts of some of the youth against those who practice Salawat and Salaam (Salaami). Such rumours are started because these people

are unable to provide any proof from the Shari’ah that forbids Salaami. So what happens is that, when they are questioned as to the permissibility of reading Salaami etc.,

(by the youth) they can not provide any evidence, so they make up such evil rumours.

Many of the youth don’t know why they were told not to send Blessings and Salutations on the Prophet (sallallahu ‘alaihi wasallam). This is because they were

brainwashed by their local ‘aalim/ ameer/ relatives/ friends not to do it, and not to ask why they should not do it.Many of the youth live in areas away from major city

centres where they have never been exposed to Salawat and Salaam, Mawlid etc. but have only been lied to and brainwashed by silly rumours initiated by those who are

not scholarly enough to present any authoritative evidence in refutation of it. Many youth come from country townsto workand to study in tertiary institutions. So when

they enter a mosque or a Jamaa’at Khana at the University or in the area that they are boarding, and if Salaam is recited, they rush out of the musjid as if a grave sin is

being committed. Then, (like their elders) start to initiate silly rumours and theories as to why Blessings and Salutations should not be sent to the Prophet (sallallahu ‘alaihi

wasallam).

May Allah Ta’ala guide us on Siraatul Mustaqeem and instill in our hearts the true love for Taajidare Madina, Muhammadur Rasoolullah (sallalaahu alaihi wasallam).

Aameen.

ISLAM THE GREATEST AND ONLY TRUE RELIGION ON EARTH

Islam the best

RELIGION OF UNITY

(1) Unity of God
Islam teaches the purest form of Monotheism and regards polytheism as the deadliest sin. A Muslim addresses GOD by His Personal Name: ALLAH — the word “god” and its equivalents in other languages being unstable in the matter of connotation. Allah, according to Islam, is the One God, who is Indivisible in Person and Who has no partner: wife, son or daughter. He is the Matchless and “naught is as His likeness”. “He begetteth not, nor was He begotten”. He is the First, the Last, the Eternal, the Infinite, the Almighty, the Omniscient, the Omnipresent. He is the Creator, the Nourisher, the Cherisher of all things. He is the All-just, the Avenger of the wrongs done to the weak and the oppressed, the Compassionate, the Merciful and Loving, the Guide, the Friend, the Magnificent, the Glorious, the Beautiful and the True. In short, He is the Possessor of all Excellence.

Speaking of the conception of God in Islam, Gibbon, the famous western historian, says: “The Creed of Hazrat Muhammad is free from the suspicion of Ambiguity and the Qur’an is a glorious testimony to the unity of God. The Prophet of Mecca rejected the worship of idols and men, of stars and planets, on the rational principle that whatever is corruptible must decay and perish, that whatever is born must die, that whatever rises must set. In the Author of the universe his rational enthusiasm confessed and adored an infinite and Eternal Being, without form or place, without issue or similitude, present to our secret thoughts, existing by the necessity of His own nature, and deriving from Himself all moral and intellectual perfections. These sublime truths …are defined with metaphysical precision by the interpreters of the Qur’an. A philosophic theist might subscribe to the popular creed of the Muhammadans.”

(2) Unity of the Universe
From the Unity of the Creator, according to Islam, proceeds the Unity of the Universe, i.e., Unity of Creation and Unity of Purpose. In other words, the Cosmos is a Moral Order.

(3) Unity of Mankind
Islam regards the whole of mankind as an “organic unity” — a single family, and emphatically says that the distinctions on the mundane plane, the distinctions, namely, of race, colour, language or territory, cannot form the ground for claims of superiority of one group over the other. The only distinction that has “value” is that which arises at the moral and spiritual planes – namely, the distinction of “taqwa”, or, “piety and righteousness”.Prof. H.A.R. Gibb, the famous English critic of Islam says, “…..Islam…..possesses a magnificent tradition of inter-racial understanding and co-operation. No other society has such a record of success in uniting in an equality of status, of opportunity and of endeavour so many and so various races of mankind… If ever the opposition of the great societies of East is to be replaced by co-operation, the mediation of Islam is an indispensable condition.” (Whither Islam? p.379).

(4) Unity of Religion
According to Islam, the human intellect, though a great and powerful asset, has its natural limits, and, therefore, neither the normative nor the empirical sciences are capable of leading humanity to a sure knowledge of ultimate truths and the code of life based upon them. The only source of sure knowledge open to humanity is, consequently, Divine Guidance, and that course has been actually open ever since the beginnings of human life on earth. Allah raised His “Prophets” and “Messengers” and revealed His Guidance to them for transmission to humanity. Coming from the same Source, all revealed religions have, therefore, been one, i.e., ISLAM.

Allah’s Prophets and Messengers continued to come to every country and community to work in their respective limited fields. Time after time, the revealed Guidance was either lost or corrupted through human interpolation, and new Prophets with fresh Dispensations were sent, and humanity continued to advance from infancy to maturity. At last, when the stage of maturity was reached – when humanity was practically to become one family — instead of sectional Guidance, a perfect, final and abiding Revelation, addressed to entire mankind and for all time, was granted in the seventh century of the Christian era. That Revelation, which recapitulates all former Revelations and thus sets a seal on the Unity of Religion, is ISLAM; the Scripture which enshrines it is the HOLY QUR’AN; and the Prophet who brought it is the Leader of Humanity, Hazrat Muhammad (Allah bless him!).Thus all the Prophets of God, from Adam down to Hazrat Noah, Hazrat Abraham, Hazrat Moses and Hazrat Jesus (peace be upon them all), are the Prophets of a Muslim the Holy Prophet Hazrat Muhammad (peace be upon him!) being the Last and Final one, and all the Divine Scriptures are the Scriptures of a Muslim, though he follows only the Holy Qur’an because it alone exists in its original purity and it alone contains the religion of Islam which has been followed by all rightly-guided people since the day the first human being came into existence.

(5) Unity of Sexes
Differentiation of functions have misled certain cultures of the world to regard woman as a being who belongs, so to say, to a different and inferior species: and to meet out to her inhuman treatment accordingly. Islam emphatically repudiates that notion and teaches that both man and woman have sprung from the same essence and the same source and consequently possess the same human status. Their functions and interests, instead of being antagonistic, are meant to be mplementary. The natural relation between the sexes, in all its aspects, is therefore, that of love and harmony, without which no true human progress can be possible.

(6) Unity of Classes
Islam aims at the creation of a classless society by eliminating all possible social conflicts (through revolving the different interests).
In the sphere of economics, Islam lays down the principle that wealth should not be allowed to circulate among the wealthy only, and envisages, through its laws and institutions, a “Cooperative Common-wealth of Talents”.

In the political sphere, Islam stands for the “Cooperative Commonwealth of the Pursuers of Righteousness”.
Taken as a whole, the Islamic state is a “welfare state” where sovereignty belongs to Allah alone and no human being has a right to govern other human beings except in the name of Allah and according to His Will, and where nobody, not even the Head of the State, is above the law. Absolute Justice is the watchword and the Establishment of Righteousness is the goal.

The merits of Islam’s social ethics have elicited praise even from the otherwise hostile critics. For instance:H.G. Wells says: “Islam created a society more free from widespread cruelty and social oppression than any society that had ever been in the world before” (Outline of History, p.325).

H.A.R. Gibb says: “Within the Western world Islam still maintains the balance between exaggerated opposities. Opposed equally to the anarchy of European nationalism and the regimentation of Russian communism, it has not yet succumbed to that obsession with the economic side of life which is characteristic of present-day Russia alike.” (Whither Islam? p.378).

Prof. Louis Massignon says: “Islam has the merit of standing for a very equalitarian conception… It occupies an intermediate position between the doctrines of bourgeois capitalism and Bolshevist communism.” (Whither Islam? p.378).

(7) Unity of Human Activity
Islam conceives of the human personality as a “unity” and consequently regards the distinction of “secular” and “religious” as unscientific, irrational and absurd. The life of a Muslim, both in its individual and social manifestation, is a life lived for God and God alone.

“Islam,” says Dudley Wright, scholar of Comparative Religion, “is no mere creed; it is a life to be lived. In the Qur’an may be found directions for what are sometimes termed the minor details of daily life, but which are not minor when it is considered that life has to be lived for God. The Muslim lives for God alone. The aim of the Muslim is to become God-bound, and to endeavour to advance the knowledge of God in all his undertakings. From the cradle to the grave the true Muslim lives for God and God alone.”

(B)RELIGION OF “SUBMISSION TO THE DIVINE WILL”
The word “Islam” means “submission” and, as a religious term, it connotes “submission to the Divine Will and Commands”. As such, ISLAM is co-extensive with NATURE. For, everything in Nature submits to the Divine Will without demur. The only exception is man. He has to choose “Islam” through his free will and thus to attain his destiny by falling in line with the rest of God’s Creation.

Goethe, the renowned poet-philosopher of Germany, says:”Naerrisch, dass jeder in seinem Falle Seine besomdere Meinung priest! Whenn Islam Gott ergeben heisst, Im Islam leben und sterben wir alle” viz:”It is lack of understanding that everyone praises own special opinion;(for) Islam means submission to God and in Islam we all live and die.”

(C) RELIGION OF NATURE
The above statement brings out, and the Holy Qur’an emphasises in clear terms, that to be a Muslim is to live and grow in accordance with true human nature and in harmony with the Nature around. Islam, thus, means conformity to the Natural Law.

(D) RELIGION OF DISCIPLINE
The concepts of Submission to the Divine Will and Conformity to the Natural Law, when actively realized in human life, give rise to the healthiest form of ISCIPLINE and Islam is the religion of Discipline par excellence.

In his famous book; First and Last Things, H.G. Wells says:
“The aggression, discipline and submission of Muhammadanism makes, I think,… fine and honourable religion for men. Its spirit, if not its formulae is abundantly present in our modern world… I have no doubt that in devotion to a virile… Deity and to the service of His Empire of stern Law and Order, efficiently upheld, men have found and will find salvation.”The German Orientalist Friedrich Delitzsch admits that the Muslim shows “owing to his religious surrender to the Will of God an exemplary patience under misfortune and he bears up under disastrous accidents with an admirable strength of mind.” (Die Welt des Islam, p.28).

(E)RELIGION OF TRUTH
The concept of “Truth” forms the keynote of Islamic ideology and pervades the entire universal order presented by Islam. Not only is “truthfulness” a fundamental value in the elaborate Islamic Moral Code – a value which forms the foundation-stone of Muslim character, but God Himself has been mentioned in the Holy Qur’an as “The Truth”, or “the True”, the Holy Prophet Hazrat Muhammad (God bless him!) as the “Bearer of Truth”, the Qur’an itself as “the Truth”, and the abode of the righteous after death as the “Seat of Truth”.

(F) RELIGION OF TEMPERANCE
Islam is the religion of Purity and Temperance par excellence. It stresses purity not only of the mind and the heart, which certain other religions also stress, but also of the body, its fundamental principle being the harmonious development of human personality. Consequently; it strictly prohibits the use of all drinks and foods which might be unhealthy and injurious to the body, or the mind or both. Thus its prohibitive injunctions cover not only all the intoxicants, e.g., wine, opium, etc., but also those foods which are harmful to healthy human growth. Ultimately, Islamic Temperance covers all evil thoughts, feelings and deeds.

(G)RELIGION OF BEAUTY
Unlike certain religions, Islam is not the religion of contempt for the world, of the negation of any fundamental value. It is positively and definitely a religion of fulfilment – fulfilment of all the faculties and positive capabilities with which God has endowed man. Aesthetic culture, therefore, forms part of Islamic life – of course, governed and controlled by Islam’s moral and spiritual principles. In Islam the concept of “Beauty” permeates the entire human activity – nay, the whole cosmic order, “Allah,” says the Holy Prophet Hazrat Muhammad (peace be with him!), “is Beautiful and loves what is beautiful.” Beauty in thought, words and deed, and beauty in all creative activity is the Islamic ideal.Islam permits the creation of Art, within the limitations of its spiritual and moral framework. But its motto is not “Art for the sake of Art” but “Art for the sake of Life”, whereby alone a true blending of spiritual, moral and physical beauty – the rational and harmonious goal of human life – is achievable.

(H) RELIGION OF REASON
Islam regards Reason as man’s distinctive privilege and God’s noble gift, and the Holy Qur’an has repeatedly exhorted mankind to employ Reason in the matters of social and natural phenomena and in understanding its Message and practicing its Guidance, thus giving to “personal judgment,” its due place in the life of a Muslim.”Intellectual Culture” in general, forms one of the noblest pursuits of human life in Islam and the acquisition and cultivation of knowledge has been made obligatory upon every Muslim man and woman.

(I) RELIGION OF THE NEGATION OF SUPERSTITION
Islam is a positively rational religion and stands opposed to the mystery cults and religions of mysterious dogmas whose acceptance is generally claimed on the basis of blind faith.

Speaking of the negation of superstition and the affirmation of Reason in Islam, Godfrey Higgins says: “No relic, no image, no picture, no mother of God disgrace his (Hazrat Muhammad’s) religion. No such doctrines as the efficacy of faith without works, or that of a death-bed repentance, plenary indulgences, absolution or auricular confession, operate first to corrupt, then to deliver up his followers into the power of a priesthood, which would of course be always more corrupt and more degraded than themselves. No indeed! The adoration of one God, without mother, or mystery, or pretended miracle, and the acknowledgement that he, a man, was sent to preach the duty of offering adoration to the Creator alone, constituted the simple doctrinal part of the religion of the Unitarian of Arabia.” (Apology for Hazrat Muhammad).

(J) RELIGION OF ACTION
Islam stands in sharp contrast with those religions which interpret the Salvation of man in terms of the acceptance of certain intricate and inexplicable formulae. Simplicity is its watch-word and rationality its lifeblood, and as such it gives to both “Faith” and “Action” their due place. Wherever the Holy Qur’an mentions the problem of human salvation, it bases it on “right belief” as well as “righteous action”, emphasizing the former as the ground and the latter as the sequence.

(K) RELIGION OF BALANCED PROGRESS
Islamic life is a life of the attainment of “Falah” which means, “The furrowing out of latent faculties”. A Muslim, therefore, has to continuously strive for progress…. a progress controlled by righteousness and illumined by Divine Guidance, a progress grounded in spirituality, a progress balanced and comprehending all aspects of human life: spiritual, mental, moral, aesthetic and physical.Paying tribute to the balanced character of Islam and the progress which it inspires, the famous Orientalist Prof. H. A. R. Gibb says:”Within the Western world, Islam still maintains the balance between exaggerated opposites…For the fullest development of its cultural life, particularly of its spiritual life, Europe cannot do without the forces and capacities which lie within Islamic society.” (Whither Islam? p.378).

(L) RELIGION OF SCIENTIFIC QUEST
While other religions may feel shy of science Islam has made the scientific quest a religious obligation. The aims of that quest, however, are not the unbalanced indulgence in physical pleasures and the tyrannisation over fellowbeings, but the advancement in the love of God through progress in the knowledge of His works and the service of humanity through the acquisition of control over the “forces of nature”.

Speaking of the role of Islam as the inaugurator of the modern scientific era, Briffault, the reputed scholar of the history of civilisation, says:…although there is not a single aspect of European growth in which the decisive influence of Islamic culture is not traceable, nowhere is it so clear and momentous as in the genesis of that power which constitutes the permanent distinctive force of the modern world and the supreme source of its victory – natural science and the scientific spirit … The debt of our science to that of the Arabs does not consist in startling discoveries of revolutionary theories; science owes a great deal more to Arab culture, it owes its existence. The ancient world was, as we saw, pre-scientific. The Astronomy and Mathematics of the Greeks were a foreign importation never thoroughly acclimatised in Greek culture. The Greeks systematised, generalised and theorised; but the patient ways of investigation, the accumulation of positive knowledge, the minute methods of science, detailed and prolonged observation and experimental inquiry were altogether alien to Greek temperament… What we call science arose in Europe as the result of a new spirit of inquiry, of new methods of investigation, of the method of experiment, observation, measurement, of the development of Mathematics in a form unknown to the Greeks. That spirit and those methods were introduced into the European world by the Arabs… Neither Roger Bacon nor his later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of the apostles of Muslim science and method to Christian Europe; and he was never wearied of declaring that knowledge of Arabic and Arab Science was for his contemporaries the only way to true knowledge. Discussions as to who was the originator of the experimental method…are part of the colossal misrepresentation of the origins of European civilisation. The experimental method of the Arabs was by Bacon’s time widespread and eagerly cultivated throughout Europe … Science is the most momentous contribution of Arab civilisation to the modern world….. It was not science only which brought Europe back to life. Other and manifold influences from the civilisation of Islam communicated its first glow to European life. “(Making of Humanity, pp 190-202).H.G. Wells, another great Western authority, had to admit that: “Through the Arabs it was, and not by the Latin route, that the modern world received that gift of light and power (i.e., the Scientific Method).”

Because of its deep-rooted hostility to Islam, implanted during the Middle Ages, the West has been very slow in acknowledging the merits of Islam. Admissions and confessions have, however, been gradually coming forth grudgingly or ungrudgingly. Thus, as we have seen above, it has been admitted that the Muslims gave to the West the Scientific Method as well as the scientific inspiration. But the Muslims themselves received them from the Holy Qur’an. This fact has also been admitted at last. For instance, Stanislas Guyard observes: “In the seventh century of our era, the Old World was in agony. The Arabian conquest infused into it new blood … Hazrat Muhammad gave them (the Arabs) the Qur’an, which was the starting point of new culture. ” (Encyclopedia des Sciences Religieuses, Tome IX,p. 501). Challenging the adversaries of Islam and referring to the Holy Qur’an, Dr. A Bertherand says: “Let them read and meditate on this great Book: they will find in it, at every passage, constant attack on idolatry and materialism; they will read that the Prophet incessantly called the attention and the mediation of his people to the splendid marvels, to the mysterious phenomena of creation… those who have followed its counsels have been, as we have described in the course of this study, the creators of a civilisation which is astounding to this day.” (Contribution des Arabs auprogres des Sciences Medicales, p. 6).Emmanuel Deutsch oberves: “By the aid of the Qur’an the Arabs…came to Europe to hold up the light to humanity, they alone, while darkness lay around,…to teach philosophy, medicine, astronomy and the golden art of song to the West as to the East, to stand at the cradle of modern science, and to cause us late epigoni for ever to weep over the day when Granada fell.”

(M) RELIGION OF THE SANCTITY OF LABOUR
In Islam, all honest labour is sacred and forms the life-blood of human progress. “For man is naught but what he strives for,” says the Holy Qur’an, and “the labourer is the beloved of God,” says the Holy Prophet Hazrat Muhammad (God bless him!). Thus “idleness” is a sin and “industry” is a virtue in Islam.

(N) RELIGION OF THE HIGHEST IDEALISM IN ETHICS
Islam lays the foundation of ethics on “submission to the Divine will” and gives to humanity the ethical ideal of imitating the Divine Attributes, even as we have been exhorted by the Holy Prophet Hazrat Muhammad (God bless him!) who says: “Imbue yourselves with Divine Attributes.”

“The highest form of religious ethic,” observes Sir Richard Gregory, “is that in which the aim of conduct is complete and implicit obedience to what is conceived to be the Will of God …(this obedience) may become a joyous and spontaneous acceptance of a mode of life, such as it is conceived would be consonant with the nature of God, subject to such limitations of the flesh as are ineradicable – the ideal of saintliness. Hence arises the desire for uprightness as end-in-itself; either with a view to reward, if not in this world, in the next, or pursued selflessly for its own sake. This concept of religious ethic has led to the highest idealism in human conduct.” (Religion in Science and Civilisation, p. 63).

(O) RELIGION OF PEACE AND GOODWILL
The world “Salam”, which means “peace”, has close root-affinity with the word “Islam”. Thus the concept of PEACE forms an integral part of the world ISLAM itself. Indeed, this concept permeates the Islamic religion through and through. For, God, according to the Holy Qur’an, is As-Salam, i.e. (the Source of) peace”; a Muslim’s Salutation, which embodies the ideal of Muslim life, is As-Salam-o -alaikum, i.e., “Peace be unto you”; and the abode of the righteous, towards which the Holy Qur’an invites humanity, is Dar-us-Salam, i.e., “the Abode of Peace”.One of the ideals of Muslim life, therefore, is the attainment of peace on all fronts — peace with self through harmonious self-realisation, peace with fellow creatures through the maintenance of the basic attitude of Goodwill, and peace with God through submission to the Divine Will.

(P) RELIGION OF STRUGGLE (JIHAD)
The Islamic concept of Peace is not, however, utopian, For, Islam is a practical religion par excellence –a religion of Struggle (Jihad) — and does not, therefore, prescribe any course of action which is unnatural or impracticable. Thus, for instance, in international relations, although basically committed to the promotion of Peace and Goodwill, Islam does allow the participation of Muslims in war when it becomes morally inevitable – when no other course remains open for safeguarding justice, nay, peace itself.The word “Jihad”, which has been maligned much by the evil-minded misrepresenters of Islam in connection with the wars of Islamic history, means “struggle” and, according to Islam, it is of two kinds: (1) Struggle for subjugating one’s lower self to the higher self. This is the higher form of “Jihad” and its function is purely spiritual: (2) Struggle for defeating the forces of evil on the collective plane. This is the collective Jihad.The collective Jihad may, again, be either of a peaceful character, namely, propagation of Islam and its establishment in the collective life of the people through preaching and reform, or it may be in the form of war against an aggressor.

The Islamic permission of war is basically for defensive purposes. And not only does Islam rule out all immoral impulses to war but it also lays down a rigid ethics which in its sublimity and humanness surpasses all other ethics of war which humanity has ever known.

Says O. Houdas: ” … The Qur’an states: ‘And fight for the cause of God against those who fight against you; but commit not the injustice of attacking them first; verily God loveth not the unjust’ – S.II 190…… Jihad had to be waged to defend Islam against aggression… Once the war was terminated, the Muslims always displayed a great tolerance towards the conquered peoples, leaving them their legislation and religious beliefs.” (La Grande Encyclopaedia, Tome 20,p. 1006).”In their wars of conquest,” says E. Alexander Powell, “the Muslims exhibited a degree of toleration which put many Christian nations to shame.” (The Struggle for Power in Moslem Asia, p. 48).

(Q) RELIGION OF “NO COMPULSION IN CONVERSION”
As regards forcible proselytisation, it has been explicitly banned by Islam with the Qur’anic declaration: “there is no compulsion in matters of faith”, and the propaganda that Muslims went out into the world with the sword in one hand and the Qur’an in the other to convert the non-Muslims forcibly is a pure fabrication. Indeed, it is so utterly unfounded that even an enemy of Islam like Rev. Dr. O’Leary had to admit:”History makes it clear that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races, is one of the most absurd myths that the historians have ever repeated”. (Islam at the Croos-Roads, page 8).

(R) RELIGION OF BROTHERHOOD
Islam inculcates the love of God’s creation in general and of the human family, in particular. “The best of you is he who is best to God’s family (i.e., humanity),” says the Holy Prophet Hazrat Muhammad (God bless him!) Islam regards humanity as ‘one Fraternity inside which it affirms the existence of the “Islamic Brotherhood”, wherein all distinctions of caste and tribe, race and colour, language and territory are superseded and obliterated, and which has been allotted the function of acting as the servant of, and the torch-bearer of Divine Guidance for, the larger Human Brotherhood.Side by side with the code of conduct meant to be observed within the circle of Islamic Brotherhood Islam also gives a definite code of Human Love which relates to the dealings of Muslims with the larger human society.

“The brotherhood of Muhammadanism,” says Dr. Leither, “is no mere word. All believers are equal and their own high-priest.” (Muhammadanism. P.18).
The Dutch Orientalist Snouck Hurgronje observes: “The ideal of a League of Human Races has been approached by Islam more nearly than by any other ideology; for the League of nations founded on Hazrat Muhammad’s religion takes the principle of the equality of all human race so seriously as to put other communities to shame.” (Muslim World Today).

(S) RELIGION OF SPIRITUAL DEMOCRAY
In the sphere of worship, Islam stands for the establishment of direct relation between God and human being without the mediation of any priest. Every Muslim man and woman is, therefore, his or her own priest or priestess.

It is wrong to regard the scholars (Ulama) or the leaders (Imams) of congregational prayers in the mosques as priests. Any good Muslim who knows Islam can lead the prayers, while the ‘Ulama’ are simply scholars and experts of Islamic knowledge and merely fulfil a responsibility which rests on the shoulders of the entire Islamic Brotherhood. For, Islam wants every Muslim man and woman to be a scholar of its teachings, unlike, for instance, Hinduism, where those belonging to the caste of Brahmins alone possess this privilege.Rev.W.Wilson Cash, the famous Christian missionary and hostile critic of Islam, had to confess: “Islam endowed its people with a dignity peculiarly its own… Direct access to God makes one of the strong appeals of Islam” (The Expansion of Islam p. 177).

(T) RELIGION OF HUMAN DIGNITY
Problem of Slavery
By emphasizing freedom as the birthright of all human beings, by proclaiming human equality without distinctions of caste, colour or clime, by denying the sin-innate theory and all other theories of the evil origin of mankind by affirming that the progeny of Adam is the noblest creation of God, by raising humanity to the status of the Vicegerency of God on earth, by making imitation of the Divine Attributes the ethical ideal of mankind, and by pointing out the conquest of the universe as the human destiny, Islam has established human dignity on the loftiest pinnacle conceivable.

Humanity was suffering in various ways because of the wrong notions held by pre-Islamic cultures and religions about human dignity, when Islam appeared. Cruelty was being perpetrated in the name of caste, tribe and race, large masses of humanity had been reduced to the status of serfs, and slavery, which had been an age-old institution, was being practiced by various races and peoples of Europe and Asia, including the Arabs, with the sanction of such scriptures as the Bible and without the least moral compunction. Islam raised its masculine voice of protest against all those evils and gave to the world a philosophy and a legislation which has made it the saviour of the downtrodden and the oppressed for all time.

Among the many misconceptions spread about Islam by its enemies, one is that which relates to slavery. For a proper appreciation of the role of Islam in the abolition of slavery, the reader is referred to the present writer’s “Islam and Slavery.” Here, in this brief brochure, we might confine ourselves to the brief statement of a fair-minded non-Muslim scholar of the last century, who said: “His (i.e., Hazrat Muhammad’s) law of slavery is, ‘If slaves come to you, you shall’ — not imprison and then sell by public sale, though no claimant appears, as in the nineteenth century is the law of Christian England in her provinces, but, — ‘redeem them, and it is forbidden to you to send them forth’ (Qur’an II, p.85). And this was a man standing up in the wilds of Arabia in the seventh century.” (Westminster Review no. IX, p. 221).Even the hostile and biased Dutch critic of Islam, Prof. Snouck Hurgronje, had to say: “According to the Muhammadan principle, slavery is an institution destined to disappear.”

(U) RELIGION OF RATIONAL SEX MORALITY

Problem of polygamy
The Islamic view of the fundamental equality of sexes has been already stated in the section on “Religion of Unity” and an impartial historical appreciation of the problem proves beyond all doubt that it was “Islam which removed the bondage in which women were held from the very dawn of human history and gave them a social standing and legal rights such as were not granted them in England till many centuries later.” (Lady Evelyn Cobbold, in “Pilgrimage to Mecca”). But the widespread propaganda of the enemies of Islam in connection with polygamy necessitates a specific statement in that connection.

In the first instance, polygamy was not invented by Islam, nor was it made in any way obligatory. It had existed in pre-Islamic societies since time immemorial with the sanction of religion and had been practiced even by those who were accepted as holy personages as for instance, we find in the Old Testament. There it was governed by no law whatsoever, and so also it was in the Arabian society at the advent of Islam. What Islam did was to regulate it and to subject it to such severe restrictions as to make it prohibitive except in cases of emergency. Indeed, monogamy has been the ideal and polygamy only an exception in Muslim Society. This fact is fully borne out by the present as well as the past history of the Muslims and has been admitted by all fair-minded critics of Islam. For instance, William Kelly Wright says: “Most Mohammedans in all ages have had only one wife.” (Philosophy of Religion, New York, 1935).

Islam is a natural religion and it takes a very serious view of sexual vices and social ills. Consequently, it was very natural for Islam to permit limited and restricted polygamy for the maintenance of social health in all those situations where it is the only natural remedy. For instance, when war alters the natural sex ratio, giving to women preponderance over men, there are only two alternatives, namely, widespread prostitution or polygamy. Islam prefers the latter to the former in the interests of moral health and social wellbeing of womanhood. Similarly, if the first wife is sterile or suffers from any incurable disease, there are only two possible alternatives, namely, either the first wife should be divorced and a fresh wife taken or she may continue in her status undisturbed along with a second wife. The former course would mean distressing, spinsterhood for the first wife while the latter course would provide to her an honourable normal life without temptation to evil. Polygamy can also become a necessity in a medically incurable case of the hypersexed male who, in most cases, would look to more than one woman for the satisfaction of his biological need. In all such cases, the Islamic permission of polygamy with all its responsibilities and restrictions would be a definitely healthier course than the hypocritical adherence to the formal monogamy.

Polyandry (i.e., the marriage of one woman with several husbands) is not permitted in Islam because psychologically it is unsound, sociologically it is impracticable and biologically it is most dangerous for the physical health of the persons concerned. Certain primitive tribes who practice polyandry are infected with the plague of venereal diseases.

Speaking on polygamy, Dr. Annie Besant says: “There is pretended monogamy in the West, but there is really polygamy without responsibility; the ‘mistress’ is cast off when the man is weary of her and sinks gradually to be the ‘woman of the street’, for the first lover has no responsibility for her future, and she is a hundred times worse off than the sheltered wife and mother in the polygamous home. When we see thousands of miserable women who crowed the streets of Western towns during the night, we must surely feel that it does not lie in western mouth to reproach Islam for polygamy. It is better for a woman, happier for a woman, more respectable for a woman, to live in polygamy, united to one man only, with the legitimate child in her arms, and surrounded with respect, than to be seduced, cast out into the streets, perhaps with an illegitimate child outside the pale of law, unsheltered and uncared for, to become the victim of any passer-by, night after night, rendered incapable of motherhood, despised of all.”Another critic of Western social order observes: “The law of the state, based upon the dogma of the Church, which makes it a criminal offence for a man to marry more than one wife, by that same provision makes it illegal for millions of women to have husbands or to bear children…It is untrue that monogamy was advocated by Jesus Christ… whether the question is considered socially, ethically or religiously, it can be demonstrated that polygamy is not contrary to the highest standards of civilisation ….. The suggestion offers a practical remedy for the western problem of the destitute and unwanted female: the alternative is continued and increased prostitution, concubinage and distressing spinsterhood” (J.E. Clare McFarlane: Case for Polygamy).

(V) RELIGION OF SALVATION IN THIS LIFE AND THE HEREAFTER
It is the distinctive merit of Islam that it does not concern itself merely with Salvation beyond the grave—salvation in the Hereafter, but also gives full consideration to — in fact, ensures — human salvation in this life. For that purpose, it provides comprehensive Guidance which guarantees moral perfection, social progress, economic justice and political health – in short, all that is needed for the practical realisation and attainment of true human happiness in earthly life and all-round harmonious evolution of humanity.Laura Veccia Vaglieri says: “A religion which is not content with being a theory adapted to the aspirations of our human nature, nor with fixing a code of sublime precepts which may or may not be applied, but which also provides a code of life, establishes the fundamental principles of our morality on a systematic and positive base, precisely formulates the duties of man towards himself and towards others by means of rules which are capable of evolution and compatible with the widest intellectual develo-pment, and which gives its laws a Divine sanction, surely deserves our most profound admiration, as its influence is continual and salutary on man.” (Apologie de L’ Islamisme, p. 88).

(W) RELIGION WITH AUTHENTIC AND PERFECT DIVINE SCRIPTURE
There are three fundamental merits of the Holy Qur’an, the Scripture of Islam, in which it stands unique among the scriptures of the world. They are: (1) authenticity of its text: (2) perfection of its literary form; (3) rational character, comprehensiveness and profoundness of its guidance. Even a brief discussion of these merits is not possible in the present introductory sketch. They are, however, so well-established that even the non-Muslim western scholars, who are always ready to attack Islam on the slightest pretext had to admit them in forceful words.Commenting on the beauty of form of the Holy Qur’an Paul Casanova remarks: “Whenever Hazrat Muhammad (P.B.U.H.) was asked a miracle as a proof of the authenticity of his mission, he quoted the composition of the Qur’an and its incomparable excellence as a proof of its Divine origin. And, in fact, even for those who are non-Muslims nothing is more marvelous than its language with such a prehensile plenitude and a grasping sonority that its simple audition ravished with admiration those primitive peoples so fond of eloquence! The ampleness of its syllables with a grandiose cadence and with a remarkable large rhythm have been of much moment in the conversion of the most hostile and the most sceptic.” (L’ Enseignement de I’Arabe au College de France, Lecon d’ouverture, April 26, 1909).As regards perfection in matter of guidance and the authenticity of its text, Laura Veccia Vaglieri observes: “But besides the perfection of form and method, the Book is also revealed inimitable by its very substance, for, we read in it, among other things, previsions or future events and of relations of fact accomplished since many centuries or which are generally ignored, and allusions to the most different sciences, religious or profane. On the whole we find in it a collection of wisdom which can be adopted by the most intelligent of men, the greatest of philosophers and the most skillful politicians….. But there is another proof of the Divinity of the Qur’an: it is the fact that it has been preserved intact through the ages since the time of its Revelation till the present day. And so it will always remain, with God’s Will, as long as the universe exists. Read and re-read through out the Muslim world, this book does not rouse in the Faithful any weariness; it rather, through repetition, is found feeling of awe and respect in the one who reads it or listens to it.” (Apologie de L’Islamisme, pp.57-59).

(X) RELIGION WITH THE SIMPLEST CREED
The Islamic creed is as simple as the Islamic ideology is profound. Its first fundaments are:

(1) SEVEN ARTICLES OF FAITH
They are: Belief in:
Allah;
Angles;
Divine Scriptures;
Messengers of Allah;
the Hereafter;
the pre-measurement of Good and Evil;
Resurrection after death.

(2) THE “FIVE PILLARS”
They are:
Declaration of faith in the One-ness of God and in the Divine Messengership of Hazrat Muhammad: (Peace be upon him) La ilaha Illallah Muhammadur-Rasulullah;
Obligatory Prayers;
Obligatory Fasts;
Zakat or Poor-tax;
Pilgrimage to Ka’aba at Meccaa by those who possess the means.A Christian critic of Islam makes the following confession: “Islam had the power of peacefully conquering the souls by the simplicity of its theology, the clearness of its dogma and principles, and the definite number of practices which it demands. In contrast to Christianity which has been undergoing continuous transformation since its origin, Islam has remained identical with itself” (Jean Lheureux: Etude sur L’Islamisme, p. 35).For an appreciation of the Seven Articles and the Five Pillars, the reader is referred to “The Principles of Islam” written by His Eminence Muhammad Abdul Aleem Siddiqi and published in the present series. Here it may be noted, however, that these Seven Articles and Five Pillars constitute only the “first fundaments”, while the complete ideology of Islam, which shoots off from these fundaments and which is enshrined in the Holy Qur’an and the Prophetic Traditions, is so comprehensive as to cover the entire sweep of necessary guidance on physical, moral, social and spiritual aspects of human life.

(Y) Hazrat Muhammad (peace be upon him) THE PINNACLE OF HUMAN PERFECTION
A code alone cannot, by its existence as such, inspire mankind to action. Hence to love the Holy Prophet Hazrat Muhammad (Allah bless him!) above all human being and things of the world, to believe in him as the Most Perfect Embodiment of Human Perfection and as the Absolute Leader and the Last and the Final Prophet (after whom no new prophet of any category, zilli, buruzi, tashri’ee, ghairtashri’ee — shadowy or real — is to come), and to follow him as the “Best Example”, form the prerequisite of Islamic Belief.This is the theological status of the Holy Prophet Hazrat Muhammad (peace be with him) in Islam. As regards his refulgent personality, that would require volumes even to do bare justice to it.

It is said that the best testimony is that which comes from the enemy’s camp. Here, therefore, we might quote a few statements of the Western scholars of Islam.Hazrat Muhammad’s (peace be with him) figure was highly majestic, his complexion and features were extremely handsome, and “he was gifted”, says the renowned Orientalist Lane Poole, “with mighty powers of imagination, elevation of mind, delicacy and refinement of feeling. ‘He is more modest than a virgin behind her curtain”, it was said of him. He was most indulgent to his inferiors, and would never allow his awkward little page to be scolded whatever he did. ‘Ten years,’ said Anas, his servant, ‘was I about the Prophet and he never said as much as Uff to me.’ He was very affectionate towards his family. One of his boys died on his breast in the smoky house of the nurse, a blacksmith’s wife. He was very fond of children; he would stop them in the streets and pat their little heads. He never struck anyone in his life. The worst expression he ever made use of in conversation was, ‘what has come to him? May his forehead be darkened with mud!’ When asked to curse someone, he replied, ‘I have not been sent to curse but to be a mercy to mankind.’ He visited the sick, followed any bier he met, accepted the invitation of a slave to dinner, mended his own clothes, milked the goats, and waited upon himself, relates summarily another tradition. He never first withdrew his hand out of another man’s palm, and turned not before the other had turned.‘He was the most faithful protector of those he protected, ‘the sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence; those who came near him loved him; they who described him would say, ‘I have never seen his like either before or after.’ ‘He was of great taciturnity, but when he spoke it was with emphasis and deliberation and no one could forget what he said.”He lived with his views in a row of humble cottages separated from one another by palm branches cemented together with mud. He would kindle the fire, sweep the floor, and milk the goats himself. The little food he had was always shared with those who dropped in to partake of it. Indeed, outside the Prophet’s house was a bench or a gallery on which were always found a number of poor who lived entirely upon his generosity, and were hence called ‘people of the bench’. His ordinary food was dates and water, or barley bread; milk and honey were luxuries of which he was fond but which he rarely allowed himself. The fare of the desert seemed most congenial to him even when he was the sovereign of Arabia…”There is something so tender and womanly, and withal so heroic, about the man that one is in peril of finding the judgement unconsciously blinded by the feeling of reverence and well-nigh love that such a nature inspires. He who, standing alone, braved for years the hatred of his people, is the same who was never the first to withdraw his hand from another’s clasp; the beloved of children who never passed a group of little ones without a smile from his wonderful eyes and a kind word for them, sounding all the kinder in that sweet-toned voice. The frank friendship, the noble generosity, the dauntless courage and hope of the man, all tend to melt criticism into admiration.”He was an enthusiast in that noblest sense when enthusiasm becomes the salt of the earth, the one thing that keeps men from rotting whilst they live. Enthusiasm is often used despitefully, because it is jointed to an unworthy cause or falls upon barren ground and bears no fruit. So was it not with Hazrat Muhammad (Peace be with him). He was an enthusiast when enthusiasm was the one thing needed to set the world aflame, and his enthusiasm was noble for a noble cause. He was one of those happy few who have attained the supreme joy of making one great truth their very lifespring. He was the Messenger of the one God, and never to his life’s end did he forget who he was or the message which was the marrow of his being. He brought his tidings with a dignity sprung from the consciousness of his high office together with a most sweet humility.” (Speeches and Table-talk of the Prophet Hazrat Muhammad, Introduction’ XXVIII – XXX).”The essential sincerity of Hazrat Muhammad’s (Peace be with him) nature,” says Professor Nathaniel Schmidt, “cannot be questioned; and historical criticism that blinks no fact, yields nothing to credulity, weighs every testimony, has no partisan interest, and seeks only the trust, must acknowledge his claim to belong to that order of Prophets who, whatever the nature of their psychical experience may have been, in diverse manners, have admonished, taught, uttered austere and sublime thoughts, laid down principles of nobler than they found, and devoted themselves fearlessly to their high calling, being irresistibly impelled to their ministry be a power within.” (The New International Encyclopaedia. Vol. XVI, p. 72).Speaking of the glorious success which attended the Holy Prophet Hazrat Muhammad’s (Peace be with him) mission, Caryle observes: “To the Arab nation Islam was a birth from darkness into light; Arabia first became alive by means of it. A poor, shepherd people, roaming unnoticed in its deserts since the creation of the world; a Hero-Prophet was sent down to them with a word they could believe: see the unnoticed becomes world-notable, the small has grown worldgreat. Within one century afterward Arabia is at Granada on this hand, at Delhi on that, glancing in valuour and splendour and the light of genius, Arabia shines through long ages over a great section of the world. These Arabs, the man Hazrat Muhammad, (Peace be with him) and that one century — is it not as if a spark had fallen, one spark on what seemed black, unnoticeable sand? But lo ! the sand proves explosive powder, blazes heaven-high from Delhi to Granada!” (Heroes and Hero-Worship: Chappter on “Hero as Prophet”).O. Houdas, the French scholar, said half a century ago about the inner vitality of the Holy Prophet’s Message: “Never has a religion developed with parallel rapidity. In less than half a century Islam spread from the banks of the Indus to the shores of the Atlantic Ocean, and, if this movement slowed down, it still persists after fourteen centuries of existence. After having penetrated in India, in China and Malaysia, Islam continues its invading march in the African Continent which will before long become entirely Muslim. Without special missionaries and without resort to the force of arms, the religion of Hazrat Muhammad (Peace be with him) has converted the Black Continent, and it is not without some astonishment to point out the existence in England and America of small white communities which….. have adopted the Islamic doctrines and made efforts to propagate them. This invasion of Europe, hardly visible today, will surely grow.” (La Grande Encyclopaedie, Tome 20, article: Islamisme).

(Z) ABSORPTION IN THE LOVE OF GOD THE FINAL GOAL
Cultivation of and absorption in the love of Allah, and the permeation of the heart with the sweet ecstasy of that love, until a person becomes virtually incapable of acting against the Divine Commands, is the final goal, which bestows upon a Muslim “Abiding Life” — a life of Peace, Progress and Perfection.

40 golden hadith holy prophet muhammad (p.b.u.h.)

 40 golden hadith holy prophet muhammad (p.b.u.h.)

The Prophet Peace be Upon Him said, Whoever memorized Forty Ahadis about the Deen to relate to my Ummah, Allah (on the Day of Judgement) will raise him as a Faiqh and I will intercede for him on the Day of Jundgement and will be a witness on his behalf. (Mishkat)1) Before speaking the salaam should be said. (Tirmizi)
2) Spread the salaam amongst yourselves. (Muslims, Tirmizi, Ibn-e-Majah, Ahmad bin Hanmbal)
3) Whoever sends one durood upon me, Allah sends ten blessings (durood) upon him. (Tirmizi, Abu Dawood, Mishkat)
4) My intercession is for the big sinners in my Ummah. (Tirmizi, Abu Dawood, Mishkat)
5) Fast after sighting the moon (for the month of Ramadan) and do iftar (Eid) after the moon-sighting. (Bukhari and Muslim)
6) Cleanliness is a part of the Faith. (Tirmizi)
7) Duaa is the kernel of ibadat. (Tirmizi)
8) Actions depend on their intention. (Bukhari and Muslim)
9) A muslim is he from whose tongue and hands a Muslim is safe. (Bukhari and Muslim)
10) The best of you is the one who learned and taught the Quran. (Bukhari, Muslim, Ibn-e-Majah, and Darmi)
11) Modesty is a part of faith. (Muslim)
12) When Allah intends good for someone he makes them a Faqih. (Bukhari, Muslim, and Mishkat)
13) Be quiet, when the Imam does the qirat (recitation of the Holy Quran). (Musnad-e-Imam-e-Azam)
14) (In Salah) whoever has an Imam, the qirat of the Imam is the qirat of the Muqtadee (it is sufficient for the Muqtadee). (Musnad-e-Imam-e-Azam, Ibn-e-Majah)
15) Visit the graves because they remind one of the Akhirah. (Muslim, Tirmizi, Ibn-e-Majah, Nisaee)
16) A Muslim is a brother of a Muslim. (Bukhari, Muslim, Tirmizi, and Ibn-e-Majah)
17) To learn the Knowledge of the Deen is fard upon every Muslim man and woman. (Ibn-e-Majah)
18) Salah is a pillar of the Deen. (Tabrani)
19) Whoever is deprived of tenderness (unto others) is depreived of good. (Muslim)
20) Relate on my behalf even if it is an Ayah. (Bukhari)
21) Whoever remains quiet attains salvation. (Tirmizi)
22) The punishment of the Grave is Haq (the Truth). (Ahmad bin Hanmbal)
23) The influence of the gaze is Haq [the Truth]. (Bukhari, Muslim, Tirmizi, Abu Dawood, and Ahamd bin Hanbal)
24) Religion is the name of well-wishing. (Bukhari)
25) Announce your Nikkah (marriage). (Tirmizi, Ibn-e-Majah, Ahmad Bin Hanmbal)
26) Nikkah [marriage] is my Sunnat. (Ibn-e-Majah)
27) Whoever turns from my sunnah is not from me. (Bukhari, Muslim, Nisaee)
28) The one who guides [others] towards good deeds is like the one who [acutally] does them. (Jamus Sageer)
29) Duaa rids calamity.
30) I distribute (to people) and Allah gives. (Bukhari, Muslim, and Mishkat)
31) To be ashamed (of sins) is repentence. (Ibn-e-Majah, Ahmed bin Hanmbal, and Fatawa-e-Razaviyah)
32) It is because of those Awliya (Friends) of Allah that it rains and it is because of them that Rizq (sustenance) is given.
33) He who deos not have mercy, recives no mercy upon himself. (Bukhari, Muslim, Tirmizi, Abu Dawood, Ahmad bin Hunmbal)
34) Undoubtedly, the Holy Prophet read 20 rakats (cycles of prayer), not including Witr. (Tabrani, Bahiqi)
35) It is enough for a person to be a liar if he narrates (tells) everything he hears (without proper investigation). (Muslim)
36) Fasting is a shield (from sins). (Tirmizi, Nisaee)
37) This (Qurbani) is the sunnat of your father, Ibraheem (Alahis Salaam).
38) Undoubtedly, Allah has made it haraam for the earth to eat the bodies of the Prophets therefore Allah’s Prophets are alive and they are given Rizq (sustenance). (Ibn-e-Majah, Mishkat)
39) The best sadqa is that a muslim man learns knowlege [of the Deen] and then teaches it to his Muslim brothers. (Ibn-e-Majah)
40) Whoever innovates a good way in Islam, he will recieve the reward for it and the reward for those who act upon it, while the reward of those who do act upon it will not decrease. (Muslim, Nisaee, Ahmad Bin Hanmbal)

Golden hadith about la ilaha illa allah

Golden hadith about la ilaha illa allah

Forty Hadiths on the merit of saying Laa ilaha illahlah

1. The Prophet — Allah bless and greet him — said: “Whoever says: there is no god but Allah enters Paradise.” Tabarani narrated it from Abu Dharr in the Kabir (7:55), Ibn Hibban in his Sahih (31), al-Hakim in his Mustadrak (4:251), al-Mundhiri in al-Targhib (2:422), al-Haythami in Majma` al-zawa’id (1:18), Ibn `Adi (7:2639), Abu Nu`aym in the Hilya (7:174), and al-Bazzar from `Umar.
2. The Prophet — Allah bless and greet him — said: “Whoever says there is no god but Allah enters Paradise even if he commits adultery and even if he steals (i.e. even if he commits great sins).” (Nasa’i, Tabarani and others from Abu al-Darda’ – sahih).

3. The Prophet — Allah bless and greet him — said: “Whoever witnesses that there is no god but Allah and that Muhammad is Allah’s Messenger, Allah forbids the Fire from touching him.” Narrated by Bukhari and Muslim from `Ubada ibn al-Samit.

Ibn Hajar in Fath al-Bari, book of riqaq ch. 14 (1989 ed. 11:324) says that the hadiths of “Allah forbids the Fire from touching him” are even more explicit than those of “Allah will enter him into Paradise” in establishing that the one who declares Allah’s oneness is saved even if he does not heed the orders and the prohibitions.

4. The Companions were talking about Malik ibn Dukhshum, and they wished that the Prophet — Allah bless and greet him — would curse him so that he should die or meet some calamity. The Prophet — Allah bless and greet him — said: “Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?” They said: “Yes, he no doubt says this but it is not in his heart.” The Prophet — Allah bless and greet him — replied: “No-one ever witnesses that there is no god but Allah and that I am Allah’s Messenger and then enters the Fire nor is consumed by it.” Anas said: “This hadith impressed me so much that I ordered my son to write it down and he did.” Muslim narrates it.

5. The Prophet — Allah bless and greet him — said that Allah will save a man of his community the record of whose sins fills 99 books, each book extending as far as the eye can see. Against all this will be weighed the one good deed that he has, which is his witnessing that there is no god but Allah and that Muhammad is His Messenger, and it will outweigh all the rest. The Prophet — Allah bless and greet him — then said: “Nothing is of any weight with Allah’s Name.”
[The hadith begins: innallaha sayukhallisu rajulan min ummati...] Narrated from `Abd Allah ibn `Amr ibn al-`As by Ahmad, Tirmidhi (Iman 17 – hasan gharib), al-Hakim, and Bayhaqi in Shu`ab al-iman.

6. Bukhari narrates in his Sahih (Volume 9, Book 93, Number 601): Ma`bad ibn Hilal al-`Anazi relates: Some of us from Basra gathered and went to Anas bin Malik in company with Thabit al-Bunani so that he might ask Anas about the Hadith of Intercession on our behalf. Anas was in his palace, and our arrival coincided with his late morning (Duha) prayer. We asked permission to enter and he admitted us, sitting on his bed. We said to Thabit, “Do not ask him about anything else first but the Hadith of Intercession.” He said, “O Abu Hamza! Here are your brethren from Basra coming to ask you about the Hadith of Intercession.” Anas then said:
The Prophet — Allah bless and greet him — talked to us saying: On the Day of Resurrection the people will surge one group after another like waves, and then they will come to Adam and say: “Please intercede for us with your Lord.” He will say: “I am not fit for this. You should go to Ibrahim as he is the Intimate Friend (khalil) of the Beneficent.” They will go to Ibrahim and he will say: “I am not fit for this, but you should go to Moses as he is the one to whom Allah spoke directly.” So they will go to Musa and he will say: “I am not fit for this, but you should go to `Isa as he is a soul created (directly) by Allah, and His Word (Be!).” They will go to `Isa and he will say: “I am not fit for this, but you should go to Muhammad.”

They will come to me and I will say: “I can do it.” Then I will ask for my Lord’s permission and it will be given; then He will inspire me to praise Him with such praises as I cannot fathom. So I will praise Him with those praises and will fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts faith the weight of a barley grain.”

I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts faith the like of a small ant or a mustard-seed.”

I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for you will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts the smallest iota of faith.” I will go and do so.

When we left Anas, I said to some of my companions: “Let us pass by al-Hasan (al-Basri) who is hiding himself in the house of Abu Khalifa and request him to recount to us what Anas ibn Malik has just told us.” So we went to him and we greeted him and he admitted us. We said to him: “O Abu Sa`id! We came to you from your brother Anas ibn Malik and he related to us a Hadith about the intercession the like of which I have never heard.” He said: “What is that?” We told him of the Hadith and at the end we said: “He stopped at this point.” He said: “What then?” We said: “He did not add anything after that.” He said: “Anas related the Hadith to me twenty years ago when he was a young fellow. I don’t know whether he forgot or if he did not like to let you depend overly on what he might have said.” We said, “O Abu Sa`id! Do tell us.” He smiled and said: “Man was created hasty. I only mentioned it because I was going to inform you of it. Anas told me the same as he told you and said that the Prophet — Allah bless and greet him — added:
I will then return for a fourth time and praise Him similarly and prostrate before Him the same as before. And then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will then say: “O Lord, allow me to intercede for whoever said: la ilaha illallah.” Then Allah will say:
By My Power,
by My Majesty,
by My Supremacy,
and by My Greatness,
I shall take out of the fire whoever said: la ilaha illallah.

7. This is confirmed by another well-known hadith whereby the Prophet — Allah bless and greet him — said: “My intercession is for those people of my Community who commit major sins.” Narrated by Tirmidhi, Qiyama 11; Abu Dawud, Sunna 31; Ibn Maja, Zuhd 37; and Ahmad 3:213.

8. Adhana fi al-nasi anna man shahida an la ilaha illallah wahdahu la sharika lahu mukhlisan dakhala al-janna. “It was proclaimed among the people that whoever witnesses that there is no god except Allah, alone, without partner, enters Paradise.” Narrated by Ibn `Adi on the authority of `Umar.

8a. Man shahida an la ilaha illallah dakhala al-janna. “Whoever witnesses that there is no god but Allah alone enters Paradise.” al-Bazzar narrates it from `Umar.

9. Bashshir al-nasa annahu man qala la ilaha illallahu wahdahu la sharika lahu wajabat lahu al-janna. “Announce to the people the tidings that whoever says: No god except Allah alone, without partner, Paradise is guaranteed for him.” Narrated by al-Nasa’i from Sahl ibn Hunayf and Zayd ibn Khalid al-Jahni.

10. `Uthman ibn `Affan said: I heard Allah’s Messenger say: “Verily, I know a phrase which no servant utters truthfully from his heart except the Fire is made unlawful for him.” `Umar ibn al-Khattab said: “I shall tell you what that phrase is. It is the kalima of sincerity with which Allah has empowered Muhammad and his Companions, the kalima of fear of Allah which Allah’s Prophet enjoined upon his uncle Abu Talib on his deathbed: the witnessing that there is no god but Allah.” Ahmad related it in his Musnad (1:63 #449).

11. Sa`id ibn al-Musayyib relates: When the death of Abu Talib approached, Allah’s Apostle came to him and said: “Say: la ilaha illallah, a word with which I will be able to negotiate or argue (uhajju) for you in Allah’s presence.” Narrated by Bukhari in his Sahih (Volume 8, Book 78, Number 672). Muslim also narrates it in his Sahih.

12. Mafatih al-janna shahadatu an la ilaha illallah. “The keys to Paradise are the witnessing that there is no god but Allah.” Ahmad related it from Mu`adh and Haythami said in Majma` al-zawa’id: “The men in its chain has been declared trustworthy (thiqa) although there is interruption in the transmission.” It is confirmed by the next hadith.

12a. Li kulli shay’in miftahun wa miftahu al-jannati shahadatu an la ilaha illallah. “Everything has its key, and the key to Paradise is the witnessing that there is no god but Allah.” Narrated by Tabarani from Mu`qal ibn Yasar. Wahb confirmed its authenticity as related in one of the chapter-titles in Bukhari’s Sahih.

13. Ibn `Abbas narrated in his Commentary that the Prophet — Allah bless and greet him — said concerning the meaning of the verse: hal jaza’u al-ihsani illa al-ihsan – “Is the reward of goodness anything other than goodness?” (55:60): “Allah says: Can there be any other reward than Paradise in the Hereafter for one whom I blessed in his worldly life with the recitation of the kalima of la ilaha illallah?” `Ikrima and al-Hasan also said that the reward of la ilaha illallah cannot be anything but Paradise.

14. “If anyone comes on the Day of Resurrection who has said la ilaha illallah sincerely with the intention to win Allah’s pleasure, Allah will make Hellfire forbidden for him.” Narrated by Bukhari, vol. 8 p.288 #431.

Tirmidhi comments on the preceding hadith: “It is narrated from al-Zuhri that he was asked about the Prophet’s saying whereby “Whoever says la ilaha illallah enters Paradise” and he said: “This was only in the beginning of Islam, before the revelation of obligations and the orders and prohibitions.” The hafiz Abu Bakr ibn al-`Arabi (d. 543) comments on this in `Aridat al-ahwadhi (10:105): “There is no justification for Ibn Shihab’s (al-Zuhri) explanation.” This is confirmed by the hadith of `Utban ibn Malik. Ibn Hajar in Fath al-Bari, Riqaq ch. 14 (1989 ed. 11:324) mentions that the opinion of al-Zuhri and of Sa`id ibn al-Musayyib that the hadith “Whoever says la ilaha illallah applied only in the beginning of Islam was incorrect since the hadith of Abu al-Darda’ and Abu Dharr whereby the Muslim enters Paradise “even if he commits adultery or steals” and the Prophet — Allah bless and greet him — mentioned this precisely to contradict the logic of those who say that great sins will prevent entry into Paradise.

15. Lan yuwafiya `abdun yawma al-qiyamati yaqulu la ilaha illallah yabtaghi biha wajh Allah illa harrama Allahu `alayhi al-nar. “No servant is true to his word on the Day of Resurrection, saying: No god but Allah in order to seek Allah’s good pleasure, except Allah will make the Fire unlawful for him.” Narrated by Ahmad and Bukhari from `Utban ibn Malik.

16. “The best of my sayings and of the sayings of all Prophets before me is: There is no god but Allah alone, without partner, to Him belong all sovereignty and glory, and He has power over all things.” Narrated by Tirmidhi from `Amr ibn Shu`ayb, from his father, from his grandfather (hasan gharib).

17. Afdalu al-a`mali al-imanu billahi wahdah, thumma al-jihad, thumma hujjatun mabrura, tufdilu sa’ir al-a`mali kama bayna matla` al-shamsi ila maghribiha. “The best deed is belief in Allah alone, then fighting in the way of Allah, then pilgrimage that is accepted: these outweigh all deeds the distance of East to West.” Narrated by Ahmad from Ma`iz with a sound chain.

18. Alaysa yashhadu an la ilaha illallah wa anni rasulullah? Qalu innahu yaqulu dhalika wa ma huwa fi qalbihi. Qala la yashhadu ahadun an la ilaha illallah wa anni rasulullah fa yadkhulu al-nara aw tut`imuhu. Qala anas fa a`jabani hadha al-hadith fa qultu li ibni uktubhu fa katabahu. It is narrated on the authority of `Utban ibn Malik that he came to Madina and said: Something was wrong with my eyesight, so I said to the Prophet: “It is my ardent desire that you should grace my house with your presence and pray there so that I should take the spot where you prayed as a place of worship.” (Another version also in Muslim has: I sent for the Prophet — Allah bless and greet him — the message: “Come and lay for me a place for worship [khutta li masjidan].” Imam Nawawi said: It means: “Mark for me a spot that I can take as a place for worship by obtaining blessing from your having been there [mutabarrikan bi atharika].”) So the Prophet — Allah bless and greet him — came there, with those of the Companions whom Allah wished. He entered (my home) and performed prayer. Then the Companions began to talk among themselves about Malik ibn Dukhshum, and they wished that the Prophet — Allah bless and greet him — would curse him so that he should die or meet some calamity. After the Prophet — Allah bless and greet him — finished praying he said: “Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?” They said: “Yes, he no doubt says this but it is not in his heart.” The Prophet — Allah bless and greet him — replied: “No-one ever witnesses that there is no god but Allah and that I am Allah’s Messenger and then enters the Fire or consumes it.” Anas said: “This hadith impressed me so much that I ordered my son to write it down and he did.” Narrated by Muslim. Imam Nawawi says about: “In this hadith is evidence for obtaining blessings through the relics of saints (al-tabarruk bi athar al-salihin).”

19. Al-imanu bid`un wa sab`una baban fa adnaha imatat al-adha `an al-tariq wa arfa`uha qawlu la ilaha illallah. “Belief is seventy and some branches. Its lowest branch is the removal of harm from the road while its highest is to say: There is no god but Allah.” Narrated by Muslim, Tirmidhi, Nasa’i, Ibn Majah, and Ahmad.

20. Man kana akhir kalamihi la ilaha illallah dakhala al-janna. “Whoever breathes his last with the words: la ilaha illallah, enters Paradise.” Narrated from Mu`adh by Ahmad, Abu Dawud, and al-Hakim.

Imam Nawawi in his book al-Tarkhis fi al-ikram bi al-qiyam li dhawi al-fadl wa al-maziyya min ahl al-Islam (p. 84) said:
The hadith master Abu al-Baqa’ told us: Hafiz Abu Muhammad informed us: Abu Tahir al-Silafi informed us: Abu `Ali al-Burdani said: I heard Hannad ibn Ibrahim al-Nasafi saying: I heard Abu Ishaq Ibrahim ibn Muhammad al-Qattan saying: I heard Abu `Abd Allah `Umar ibn Ahmad Ibn Ishaq al-`Attar saying: I heard Abu `Abd Allah Muhammad ibn Muslim ibn Warah al-Razi saying: I and Abu Hatim Muhammad ibn Idris al-Razi were present with Abu Zur`a al-Razi at the time of his death, so I said to Abu Hatim: “Come, let us remind him to say the shahada.” Abu Hatim said, “I would be ashamed before Abu Zur`a to remind him of the shahada; but come, let us recall the hadith, perhaps when he hears it he will say it.” I started and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then I got confused about the hadith as if I never heard it or read it.
So Abu Hatim started and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then he too got confused as if he never read it or heard it before.
Then Abu Zur`a, may Allah be pleased with him, spoke and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
`Abd al-Hamid ibn Ja`far told us:
from Salih ibn Abi `Urayb:
from Kathir ibn Murrah:
from Mu`adh ibn Jabal, may Allah be pleased with him, he said:
the Messenger of Allah, may Allah bless him and give him peace, said: “Whoever speaks as his last words: la ilaha illallah” – then Abu Zur`a’s spirit came out with the letter ha’ (the last letter of the word Allah) before he could say “he will enter Paradise.” That was in the year 262.

21. Man mata wa huwa ya`lamu annahu la ilaha illallah dakhala al-janna. “Whoever dies knowing full well that there is no god but Allah, enters Paradise.” Narrated by Muslim and Ahmad from `Uthman.22. Idhhab bi na`layya hatayni fa man laqita min wara’a hadha al-ha’it yashhadu an la ilaha illallah mustayqinan biha qalbahu fa bashshirhu bi al-janna. The Prophet — Allah bless and greet him — said to Abu Hurayra: “Go with these two sandals of mine and whoever you meet behind this wall that witnesses that there is no god except Allah with certitude in his heart, give him glad tidings that he will enter Paradise.” Narrated by Muslim from Abu Hurayra. The latter then met `Umar, who prevented him from announcing this to the people and the Prophet — Allah bless and greet him — agreed with him on the grounds that they would then rely upon it to the exclusion of everything else. The prevention of this news from reaching the ears of the ignorant is confirmed by the hadith of Mu`adh and that of `Ubada ibn al-Samit through al-Sunabihi, both narrated by Muslim in the same chapter (Book of iman ch. 10).

23. Man shahida an la ilaha illallah wa anna Muhammadan rasulullah harrama Allahu `alayhi al-nar. `Abd al-Rahman ibn Usayla al-Sunabihi said: When I entered upon `Ubada ibn al-Samit at the time of his death I burst into tears so he said: “Why are you crying? By Allah, if I were asked to testify I would testify for you, and if I were given intercession I would intercede for you, and if it were in my power I would certainly help you! By Allah, I never heard a hadith from Allah’s Messenger in which there was benefit for you except I narrated it to you, all but one: and I shall narrate it to you now since I am about to breathe my last. I heard Allah’s Messenger say: “Whoever witnesses that there is no god but Allah and that Muhammad is Allah’s Messenger, Allah forbids the Fire from touching him.” Muslim and Tirmidhi narrated it. Qadi `Iyad said: “In this hadith is the proof for the permissibility of keeping certain types of knowledge away from the common people due to the inability of their minds to understand it correctly, as long as it does not concern an obligation of religion or stipulations for punishment.” Nawawi, Sharh Sahih Muslim (Iman Ch. 10 #47).

24. Ya Mu`adh ibn Jabal ma min ahadin yashhadu an la ilaha illallah wa anni rasulullah sidqan min qalbihi illa harramahu allahu `ala al-nar. Qala ya rasulallah afala ukhbiru al-nasa fayastabshiru? Qala idhan yattakilu. The Prophet — Allah bless and greet him — said: “O Mu`adh ibn Jabal! No one witnesses that there is no god but Allah and that I am Allah’s Messenger truthfully from his heart except Allah has made him unlawful for the Fire.” Mu`adh said: “O Messenger of Allah, shall I not tell the people so that they will be glad?” He replied: “If you do, they will rely on it (and leave everything else).” Narrated by Muslim, Ahmad and Bayhaqi from Anas. Muslim says: “Mu`adh narrated it at the time of his death to avoid sinning (by keeping it to himself).”

25. As`adu al-nasi bi shafa`ati yawma al-qiyama man qala La ilaha illallah khalisan mukhlisan min qalbihi. Abu Hurayra inquired from the Prophet: “O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Resurrection?” The Prophet — Allah bless and greet him — replied: “O Abu Hurayra, I knew, because of your love of what I say, that no one other than you would ask me of this hadith. The most fortunate of people to receive my intercession on the Day of Resurrection are those who said: la ilaha illallah purely and sincerely from the heart.” Narrated by Bukhari from Abu Hurayra.

26. Usama ibn Zayd killed an idolater in battle after the latter had said: “There is no god but Allah” (la ilaha illallah). When news of this reached Allah’s Messenger he condemned Usama in the strongest terms and he said to him: “How can you kill him after he said La ilaha illallah?” He replied: “But he said it with the sword hanging over his head-” The Prophet — Allah bless and greet him — said again: “How can you kill him after he said La ilaha illallah?” He replied: “O Messenger of Allah, he said it in dissimulation (taqiyyatan).” The Prophet — Allah bless and greet him — said: “Did you split his heart open (to see)?” and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief. Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa’i, al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.

27. Al-Miqdad said: I asked, “O Messenger of Allah, suppose I and one of the idolaters battled and he cut off my hand, then I was positioned to strike him and he said: la ilaha illallah! Do I kill him or spare him?” He said: “Spare him.” I said: “Even if he cut off my hand?” He said: “Even so.” I asked him again two or three times whereupon he said: “If you kill him after he says la ilaha illallah then you are like him before he said it, and he is like you before you killed him.” Narrated by Ahmad, Abu Dawud, Nasa’i, Shafi`i in his Musnad, and Bayhaqi in the Shu`ab.

28. Innallaha la yu`adhdhibu min `ibadihi illa al-marid wa al-mutamarrid `ala Allah wa aba an yaqula la ilaha illallah. The Prophet — Allah bless and greet him — said: “Allah does not punish, of his servants, except the rebel against Allah who refuses to say: there is no god but Allah.” Ibn Majah narrated it.

29. afdalu al-dhikri la ilaha illallah. The Prophet — Allah bless and greet him — said: “The best remembrance of Allah is to say: There is no god but Allah.” Tirmidhi (hasan), Nasa’i, Ibn Majah, Ibn Hibban, Bayhaqi in Shu`ab al-iman, from Jabir ibn `Abd Allah.

30. Al-tasbih nusfu al-mizan, wa al-hamdu lillah tamla’uhu, wa LA ILAHA ILLALLAH laysa laha duna Allahi hijabun hatta tukhlisu ilayh. The Prophet — Allah bless and greet him — said: “Saying subhan allah (glory to Allah) is half the balance and saying al-hamdu lillah (all praise belongs to Allah) fills it, and there is no veil between la ilaha illallah and Allah Himself (i.e. it is not even weighed in the Balance), it reaches Him directly.” Narrated by Tirmidhi from `Abd Allah ibn `Umar. Suyuti in al-Jami` al-saghir said it is sound (sahih).

31. Kunna `inda al-nabiyyi sallallahu `alayhi wa sallam fa qala hal fikum gharib? ya`ni ahl al-kitab qulna la ya rasulallah fa amara bi ghalqi al-abwabi wa qala irfa`u aydikum wa qulu la ilaha illallah! farafa`na aydina sa`atan thumma qala al-hamdu lillah! allahumma innaka ba`athtani bi hadhihi al-kalimai wa wa`adtani `alayha al-jannata wa anta la tukhlifu al-mi`ad! thumma qala abshiru fa innallaha qad ghafara lakum. Ya`la ibn Shaddad relates that his father Shaddad ibn Aws told him as `Ubada ibn al-Samit was present and confirmed it: “We were sitting with Allah’s Messenger and he asked if there was any stranger – the narrator said: i.e. People of the Book – in the gathering. We said that there was none. He said: Shut the door, raise up your hands and say: “There is no god but Allah.” We raised our hands and recited the kalima tayyiba for some time. He then exclaimed: “al-hamdu lillah! O Allah, You have sent me with this word and have ordered me to teach it and have promised me Paradise for it, and You do not take back Your promise. Be glad, for Allah has forgiven you!” The chain of this hadith is fair (hasan). Narrated from Ya`la ibn Shaddad’s father and `Ubada ibn al-Samit by Ahmad, Nasa’i, Tabarani, al-Hakim, al-Mundhiri in al-Targhib, and others. Al-Haythami said in Majma` al-zawa’id: “The sub-narrators in its chain are trustworthy.”

32. `Abd Allah ibn Salam relates: As we were travelling with Allah’s Messenger he heard the people asking: “Which action is the best, O Allah’s Messenger?” He said: “Belief in Allah, fighting in Allah’s way, and pilgrimage that is accepted.” After this he heard a call coming from a valley saying: “I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah” whereupon he said: “And I bear witness to the same, and I bear witness that no one bears witness to the same except he clears himself of shirk (associating a partner to Allah).” Ahmad and Tabarani in al-Awsat relate it with a sound chain, as stated by Haythami in Majma` al-zawa’id.

33. The Prophet — Allah bless and greet him — came out and heard the adhan. When he heard the mu’adhdhin say: la ilaha illallah, he said: khala`a al-andad, which means: “He (the speaker) has disowned (the existence of) partners (to Allah).” Ibn Abi al-Dunya narrated it, and Suyuti cites it in his commentary of verse 2:18 in al-Durr al-manthur.

34. Yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu sha`ira, thumma yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu badhra, thumman yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu dharra. “There will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a bead’s worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a grain’s worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart an atom’s worth of goodness.” Related by Bukhari, Muslim, Ahmad, Tirmidhi (hasan sahih), Bayhaqi, Nasa’i, Tabarani, Ibn Majah, and Ibn Khuzayma from Anas.

35. Mu`adh ibn Jabal said that the last he spoke with the Prophet — Allah bless and greet him — he asked him: “What action is most beloved to Allah?” And the Prophet — Allah bless and greet him — replied: “That you die with your tongue still moist with the mention (dhikr) of Allah.” Related by Tabarani and al-Bazzar (hasan). Note that hadith #29 stipulates that the best dhikr is La ilaha illallah.

36. Ala unabbi’ukum bi khayri a`malikum wa azkaha `inda malikikum wa arfa`iha fi darajatikum wa khayrin lakum min infaqi al-dhahabi wa al-waraqi wa khayrin lakum min an talqu `aduwwakum fa tadribu a`naqahum wa yadribu a`naqakum qalu bala qala dhikrullah. The Prophet — Allah bless and greet him — said: “Shall I tell you something that is the best of all deeds, constitutes the best act of piety in the eyes of your Lord, will elevate your status in the hereafter, and carries more virtue than the spending of gold and silver or taking part in jihad and slaying and being slain in the path of Allah? It is the dhikr or remembrance and mention of Allah.” Narrated from Abu al-Darda’ by Ahmad, Tirmidhi, Ibn Majah, Ibn Abi al-Dunya, al-Hakim (sahih), al-Dhahabi (who confirmed al-Hakim), and others.

37. Ma `amila adamiyyun `amalan anja lahu min `adhabi al-qabri min dhikrillah. The Prophet — Allah bless and greet him — said: “A human being cannot do anything that is more effective in saving him from the punishment of the grave than the dhikr or remembrance of Allah.” Narrated from Mu`adh ibn Jabal by Ahmad. Haythami said in Majma` al-zawa’id that the sub-narrators in its chain of transmission are the men of sound hadith, although the Tabi`i link is missing; however, Tabarani narrated it through a second chain which is entirely sound (sahih). Also narrated with the word al-`abd (Allah’s servant) instead of adamiyyun (a human being) by Malik in his Muwatta’, Tirmidhi, Ibn Majah, al-Hakim (sahih), and al-Dhahabi (who confirmed al-Hakim).

38. Anas reports that the Prophet — Allah bless and greet him — was once asked the same question as Mu`adh in hadith #35, and he replied: “Knowledge of Allah.” It was then asked: “And which action adds to this in merit?” He repeated: “Knowledge of Allah.” They said: “We ask about actions and you answer concerning knowledge?” The Prophet — Allah bless and greet him — said: “A few actions are greatly useful as long as there is knowledge; while a lot of actions are useless if there is ignorance.” Anas said: “He spoke of this at length.” Ibn `Abd al-Barr reports it in Fadl al-`ilm with a weak chain. See also Ithaf al-sadat al-muttaqin (1:85), Suyuti’s al-Durr al-manthur (2:221), and al-Mundhiri’s al-Tarhib wa al-Targhib (3:525).
This hadith is confirmed by hadith #37 and by the first phrase of hadith #17 whereby “the best deed is belief in Allah alone.” The hadith is further confirmed by our decisive knowledge that the purpose of creation is knowledge of Allah, as indicated by Ibn `Abbas’s explanation of the verse wa ma khalaqna al-jinna wa al-insa illa li ya`budun “I did not create the jinn and humankind except to worship (= know) Me” (51:56) and the verse fa`lam annahu la ilaha illallah “Know that there is no god except Allah” (47:19).

39. Wal-ladhi nafsi bi yadihi law ji’a bi al-samawati wa al-ardi wa man fihinna wa ma baynahunna fa wudi`na fi kaffati al-mizani wa wudi`at shahadatu an la ilaha illallahu fi al-kaffati al-ukhra la rajahat bihinna. “By Him in Whose hand is my soul, if the heavens and the earth and all that are in them and everything that is in between were brought and placed in one pan of the Balance, and the witnessing that there is no god but Allah were placed in the other, the latter would outweigh the former.” Related by Tabarani and by Suyuti in al-Durr al-manthur. Haythami in Majma` al-zawa’id stated that the sub-narrators in its chain are trustworthy, but that the Tabi`i link is missing.

40. After the passing of the Prophet — Allah bless and greet him — from this world Abu Bakr said to the Companions: “I asked Allah’s Messenger what basic thing was necessary for salvation and he replied that whoever accepts the Word which I brought and which I offered to my uncle Abu Talib and which he rejected: this Word constitutes salvation for him.” Related by Ahmad (1:6), Tabarani in al-Awsat, Tayalisi in his Musnad, Ibn Sa`d in his Tabaqat (2/2:84-85), Abu Ya`la, Ibn Abi Shayba, Bayhaqi in Shu`ab al-iman (1:107-108 #92-93) and al-Bazzar. See above, hadiths #10-11. This hadith is sound although in Ahmad the link between al-Zuhri and Abu Bakr and `Uthman is not named other than “a man from the trustworthy people among the Ansar,” while Bayhaqi’s and Tayalisi’s narration from al-Zuhri is from Sa`id ibn al-Musayyib from `Abd Allah ibn `Amr ibn al-`As.

Blessings and peace on the Prophet, his Family, and his Companions.

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