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Posts tagged ‘“DUROOD” “SHARIF” “RASOOL” “SURA” “SURAH” “QURAN” “CORAN” “KORAN” “KAABA” “ISLAM” “MUSLIM” “ALLAH” “PROPHET” “MUHAMMAD” “MECCA” “MEKKA” “HAZZ” “HAJJ” “MEDINA” “ARABIA” “ARABIC” “SAUDI ARABIA” “MASJID”’

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.

The jewels of the holy quran

 The jewels of the holy quran

Jewels of Quran
Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakr bin Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy Quran. I asked, “You have died, how are you reciting,” upon which he said, “After every Salah and finishing of the Quran, I would pray “O Allah, give me the Taufiq to recite the Quran in my grave” and that is why I am praying.” (Faizan-e-Sunnat)

Ahadith

The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when water goes over it. The People asked, “How can they [hearts] be cleaned.” The Prophet replied, “To remember death in abundance and to recite the Holy Quran.” (Mishkat)
3) That chest which does not have any Quran in it is like an abandoned house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its’ Halal to be Halal and its Haram to be Haram [i.e., accepted it commandments of Halal and Haraam], Allah will accept the intercession for such 10 people on from him whom Hell had already become Wajib. (Tirmizi, Ibn-e-Majah)
5) Whoever is an expert in reciting the Holy Quran is with the Kiraman Katebeen and whoever reads the Quran with pauses and it is difficult for him, that is, his tounge does not move easily and he recites with difficutly for him there are two rewards. (Bahar-e-Shariat)
6) The one who has memorized Quran will be told to read and climb and recite with Tarteel (clear and distinct recitation) like you used to read with Tarteel in the Dunya; your place will be where you read your last Ayat. (Bahar-e-Shariat)
7) Allah says, “Whoever was kept busy with the [recitation] of Quran from my Zikr and asking me, I will give him better than those who I give to those who ask” and the excellence of the Word of Allah over all the other words is like the excellence of Allah over all his creation.
8) Learn the Quran and read it because whoever learned the Quran and read it and did Qayam with it is like a bag filled with Musk whose fragrance is spread everywhere and whoever learned the Quran and slept that is he did not do Qiyamul Layl is like a bag which is filled with Musk and its mouth has been closed. (Tirmizi, Ibn-e-Majah, Nisaee)
9) Read the Quran when you heart feels affection and attachment and when your heart becomes bored stand up that is stop reciting the Quran. (Saheeh Bukhari and Muslim)
10) Decorate the Quran with your (good) voices. (Mishkat)
11) O People of the Quran, do not make the Quran a pillow, that is do not be lazy and be careless, and read the Quran in the day and night like it is the Haq of Recitation, and spread it, that is, read with good voices or do not take compensation for it, and whatever is in it, reflect upon itso that you may attain success, and do not hurry in its reward because the reward for it is great (which will be given in the Akhirah). (Bahiqi)

Rewards for certain Surahs and Ayahs

The Holy Prophet said:
1) Surah Fatiha is a cure from every illness. (Darmi, Bahiqi)
2) Do not make your home a graveyard, the Shaitan runs from the home in which Surah Baqrah is recited. (Sahih Muslim)
3) Whoever memorized the first ten ayahs of Surah Kahf will be saved the Dajjal. (Sahih Muslim)
4) Whoever recites Surah Kahf on the day of Jummah, there will be a Nur brightened for him between two Jummahs.
5) Everything has a heart and the heart of the Quran is Surah Yaseen, whoever read Yaseen, Allah will write the reward of reading the Quran ten times from him. (Tirmizi and Darmi)
6) Whoever reads Surah Yaseen for the pleasure of Allah, his past sins will be forgiven so read this near your deceased. (Bahiqi)
7) (Reading) Qul hu WAllahu Ahad (Surah Ikhlas) is equal to [reading] one third of the Quran.
8) Whoever read Ayatul Kursi after every Fard Salah, he will be under the protection and security of Allah. (Dailmi on the Authority of Sayeduna Ali)
9) (On the Day of Judgement) a caller will say O Recitor of Surah Inaam, come to Jannat for loving Surah Inaam and its recitation.
10) Surah Tabarak (Surah Mulk) saves one from Hell.
11) Whatever task is not begun with Bismillahir Rahamnir Raheem remains incomplete and unfinished.

Ettiquteets and Rules of Tilawat:
1) To memorize one Ayah of the Quran is Fard-e-Aeen on every Mukallaf Muslim; to memorize the entire Holy Quran is Fard-e-Kafyah; to memorize Surah Fatiha and a small Surah or something similar like three small Ayahs or one long Ayah is Wajib-e-Aeen. (Durre Mukhtar)
2) To read the Holy Quran while looking at it is better then reading without looking at it because in this case one touches the Holy Quran, sees the Holy Quran, and reads the Holy Quran and all this is Ibadat. (Bahar-e-Shariat)
3) To read the Holy Quran in the restroom and such places of impurity is not allowed (Na-Jaiz)
4) It is Haraam that everybody read the Holy Quran in a gathering loudly at once, however, it is necessary to read loudly enough so that one can hear what he/she is reading, that is, if there is no other distraction like noise. (Bhare-e-Shariat) Also, many children read together at once in a Madrsa loudly for learning purposes and this is okay.
5) It is better to read the Quran loudly that is if somebody praying, sleeping, or somebody ill will not be distracted. (Gunyah)
6) If somebody is reciting the Quran incorrectly then it is Wajib to tell him/her unless if one fears jealousy and hate. (Gunyah)
7) To memorize the Holy Quran and then to forget it is a sin.
8) It is from the ettiqutes of respecting the Holy Quran that one does not put their back towards the Quran or spread their legs towards the Quran or sit in a high place when the Quran is beneath. (Bahare Shariat)
9) During recitation reflect on what you are reading. For example, when reading about punishment, one should repent; when reading about paradise, one should rejoice and pray for Jannah.
10) The way to do Sajdah of Tilwat is as follows: If one hears or reads the Ayat of Sajdah then he should stand with the intention of performing the Sajdah of Tilawat and saying Allahu Akbar should go into Sajdah and should recite the Tasbeeh of Sajdah atleast three times. Then, saying Allahu Akbar, one should stand up. To say Allahu Akbar both times is Sunnah. Similarly, to stand before and after the Sajdah is Mustahab. (Durre Mukhtar)

Lastly, learn how to read the Quran in the company of a Qualified Sunni Alim [and mature sisters must go to a Qualified Sister] who can teach them how to read as this is necessary. At times, while reciting many brothers and sisters unknowingly make mistakes in recitation which change the meaning which breaks their Salah. Likewise, send your children to Madrsas where they may learn how to recite the Quran with correct pronunciation and Qirat. If there is not a Madrsa in your town, then establish one. Knowledge of Islam leads one to Love Allah and helps to build a good moral character within the Muslim community. By learning the Quran, a Muslim saves his Salah, his Iman, and his Akhirah. Learning the Quran is not limited to just learning how to recite the Holy Book, rather, it is a life long process of learning how to recite it and understand what the Quran says. The noble Ulama have worked hard and written volumes of Tafseer which consists of Ahadith, Stories, and important points. After learning the Quran, we must practice it and spread the word into our family and community.

Dalailul khairat the famous book of durood sharif

 Dalailul khairat the famous book of durood sharif

DALAILU`L-KHAIRAAT

ROMANISED ARABIC

DUA BAD ‘I DALAAIL U`L-KHAIRAAT

BISMILLAH HIRRAHMAAN NIRRAHIIM

Al-hamdu lillahi rabbil-‘alamiin, hasbiyallahu wa ni’mal-wakiil, wala haula wala quwwata illa billahil-‘aliyyil-‘aziim, Allahumma innii ubarri‘u min hauli wa quwwati ilaa haulika wa quwwatik, Allahumma innii ataqarrabu ilaika bissalaati ‘alaa sayyidinaa Muhammadin ‘abdika wa nabiyyika wa rasuulika sayyidil-mursaliina Sallallahu ‘alaihi wa aalihii wa sallam wa ‘alaihim ajma‘iina , imtithala…

TRANSLATION

The Supplication Of Intention

In the name of Allah, All-Merciful, the Mercy Giving

Praise be to Allah (Subhaanahu wa ta’ala), Lord of the worlds. Allah (Subhaanahu wa ta’ala) suffices me, and He is the best Protector. There is no help or power save in Allah (Subhaanahu wa ta’ala) the high, the Mighty. Ya Allah, I rid myself of reliance upon any Help or Power save Your Help and Your Power Ya Allah, I intend to ask for blessing upon the Prophets, Allah’s blessings and peace be upon him, in obedience

ROMANISED ARABIC

..Lli amrika wa tassdiqal lahu wa mahabbatan fiihi wa shauqan ilaihi wa ta’ziimal liqadrihi wa likaunihi Sallallahu ‘alaihi wa sallama ahlal lizalika fata qabbalha minni bi fadhlika waj‘alni min ‘ibadikas-salihina wa waffiqni liqiraa ‘atihaa ‘alad-dawami bijahihii ‘indaka wa Sallallahu ‘alaa sayyidinaa Muhammadinw wa lihii wa sahbihi ajma‘iina as-taghfirullahal- ‘aziima subhanallahi wal-hamdu lillahi hasbiyallahu wa ni’mal-wakil

TRANSLATION

Your command and with faith in Your Prophet, our master Muhamamd (Sallallahu ‘Alaihi Wasallam), Allah’s blessings and peace be upon him, loving him and longing for him, extolling the greatness of his rank and because is he deserving of this. Accept this from us through Your Favours and Your Grace, and make the veil of forgetfulness fall frommy heart and make me of Your Righteous slaves. YA Allah, make him more Noble than he already. And make him mightier than he is already. And make his light greater than the light from which You created him. And make his station higher than all the stations of the Messengers. And make his rank higher than all the ranks of the Prophets. And I ask You (Ya Allah) for Your Pleasure and his pleasure. Ya Allah, the Lord of the worlds and eternal Well-being and a death following The Book and the Sunna and that my witnessing of Faith is truly without modification or innovation. Forgive me, through Your Grace, Your Favour Your Generosity and Your Nobility for what I have done, Ya Allah, the Merciful of the Merciful and the blessings and peace of Allah (Subhaanahu wa ta’ala) be upon our master Muhammad and his family and Companions

ROMANISED ARABIC

SURAH IKHLAAS

BISMILLAH HIRRAHMAAN NIRRAHIIM

Qul huwallah hu ahad. Allahus samad. Lam yalid. Wa lam yulad. Wa lam yakullahu kufuwan ahad.

SURAH FALAQ

BISMILLAH HIRRAHMAAN NIRRAHIIM

Kull a`udhu birabbil-falaq. Min shaari ma khalaq. Wa min sharri ghaasiqin izaa waqab. Wa min sharrin-naffathaati fil-‘uqad. Wa min sharri haasidin izaa hasad O

TRANSLATION

SURAH IKHLAAS

In the name of Allah, the Beneficent, the Merciful

Say: “ He is “Allah” the One.Allah is care-free.He begot none and nor was He begotten.And there is none comparable (equal) to Him.

SURAH FALAQ

In the name of Allah, the Beneficent, the Merciful

Say : “ I seek refuge in the Rab of Day-break.From the evil of what He created( His creatures).And from the evil of darkness when it prevails.And from the evil of those women who blow into the knots.And from the evil of the envier when he envies.

ROMANISED ARABIC

SURAH NAAS

BISMILLAH HIRRAHMAN NIRRAHIIM

Kull a`udhu birabbin-naas. Malikin-naas. Ilaahin-nass. Min sharril-waswasil- khannas. Allazi yuwaswisu fi sudurin-naas. Minal-jinnati wan-naas.

SURAH FATIHAH

BISMILLAH HIRRAHMAN HIRRAHIIM

Al-hamdu lillahi rabbil ‘alamiin. Ar-rahman nirrahiim. Maaliki yaumiddiin. ‘Iyyaka na’budu wa ‘iyyaka nasta‘in. ‘Ihdinas-siratal-mustaqim. Siratalladhiina an’amta ‘alaihim ghairil-maghdhubi ‘alaihim walad-dhaallin. Aamiin.

TRANSLATION

SURAH NAAS

In the name of Allah, the Beneficent, the Merciful

Say: “ I seek refuge in the Rab of the people.King of the people.

Elah of the people. From the evil of sneeking Khannas (Whisperer). Who whispers in the hearts of the people. Of the Jinn and the people.

SURAH FATIHAH

In the name of Allah, the Beneficent, the Merciful

All Praise is for Allah the Rab (Raiser) of the worlds. Rahman, the Beneficent, Rahim, the Merciful. The Maalik, the Master of the Day of Judgement. We worship you alone and seek your help only. Conduct us to the right course (path). The course of those who are favoured by You and not the course of those who rage nor of those who slip from the right path.

ROMANISED ARABIC

ASMAA ‘ULLAHIL-HUSNA

BISMILLAH Al-RAHMAAN Al-RAHIIM

Huwalla-hullazi la ilaaha illa huwar-ramanur-rahiim (Jalla Jalaaluhu) Almaliku (Jalla Jalaaluhu) Al-Quddus (Jalla Jalaaluhu)Al- Salaamu (Jalla Jalaaluhu)Al-Mu’minu (Jalla Jalaaluhu) Al-Muhaiminu (Jalla Jalaaluhu) Al-‘aziizu (Jalla Jalaaluhu)Al-Jabbaaru (Jalla Jalaaluhu) Al-Mutakabbiru (Jalla Jalaaluhu) Al-khaaliqu (Jalla Jalaaluhu) Al-Baari‘u (Jalla Jalaaluhu)Al-Musawwiru (Jalla Jalaaluhu) Al-ghaffaaru (Jalla Jalaaluhu) Al-qahhaaru (Jalla Jalaaluhu) Al-wahhaabu (Jalla Jalaaluhu) Ar-razzaaku (Jalla Jalaaluhu) Al-fattaahu(Jalla Jalaaluhu) Al-‘Aliimu (Jalla Jalaaluhu) Al-qaabidhu (Jalla Jalaaluhu) Al-baasitu (Jalla Jalaaluhu) Al-khaafidhu (Jalla Jalaaluhu)

TRANSLATION

THE MOST BEAUTIFUL NAME OF ALLAH (SUBHAANAHU WA TA’ALA)

IN THE NAME OF ALLAH, ALL-MARCIFUL, THE MERCY GIVING

Allah, the All-Merciful, The Mercy Giving, The king, The Holy, The Saviour, The Guardian of Faith, The Protector, The Mighty, The Compeller, The Victorious, The Creator, The Inventor, The Designer, The Forgiver, The Suduer, The Bestower, The Provider, The Opener, The Knower, The Straitener, The Expander, The Abaser,

ROMANISED ARABIC

Ar-raafi‘u (Jalla Jalaaluhu) Al-mu ‘izzu (Jalla Jalaaluhu) Al-muzillu (Jalla Jalaaluhu) As-samii‘u (Jalla Jalaaluhu) Al-basiiru (Jalla Jalaaluhu) Al-hakamu (Jalla Jalaaluhu) Al-‘adalu (Jalla Jalaaluhu) Al-latiifu (Jalla Jalaaluhu) Al-khabiiru (Jalla Jalaaluhu) Al-haliimu (Jalla Jalaaluhu) Al-‘azzimu (Jalla Jalaaluhu) Al-ghafuuru (Jalla Jalaaluhu) Ash-shakuuru (Jalla Jalaaluhu) Al-‘aliyu (Jalla Jalaaluhu) Al-kabiiru (Jalla Jalaaluhu) Al-hafiizu (Jalla Jalaaluhu) Al-muqiitu (Jalla Jalaaluhu) Al-hasiibu (Jalla Jalaaluhu) Al-jaliilu (Jalla Jalaaluhu) Al-kariimu (Jalla Jalaaluhu) Ar-Raqiibu (Jalla Jalaaluhu) Al-mujiibu (Jalla Jalaaluhu) Al-waasi‘u (Jalla Jalaaluhu) Al-hakiimu (Jalla Jalaaluhu) Al-waduudu (Jalla Jalaaluhu) Al-majiidu (Jalla Jalaaluhu) Al-baa‘isu (Jalla Jalaaluhu) Ash-shahiidu (Jalla Jalaaluhu) Al-haqqu (Jalla Jalaaluhu) Al-wakiilu (Jalla Jalaaluhu) Al-qawiyyu (Jalla Jalaaluhu) Al-matiinu (Jalla Jalaaluhu)

TRANSLATION

The Exalter, The Honourer, The Dishonourer, The Allah-Hearing, The Allah-Seeing, The Judge, The Just, The Subtle, The Aware, The Forbearer, The Magnificent, The All-Forgiving, The Benefactor, The High, The Greatest, The Preserver, The Norisher, The Reckoner, The Glorious, The Generous, The Observer, The Responsive, The All-Embracing, The Wise, The Loving, The Majestic, The Resurrector, The Witness, The Truth, The Provident, The Strong,

ROMANISED ARABIC

Al-waliyu (Jalla jalaaluhu) Al-hamiidu (Jalla Jalaaluhu) Al-muhsi (Jalla Jalaaluhu) Al-mubdi ‘u (Jalla Jalaaluhu) Al-mu‘iidu (Jalla Jalaaluhu) Al-muhyii (Jalla Jalaaluhu) Al-mumiitu (Jalla Jalaaluhu) Al-haiyu (Jalla Jalaaluhu) Al-qayyuumu (Jalla Jalaaluhu) Al-waajidu (Jalla Jalaaluhu) Al-maajidu (Jalla Jalaaluhu) Al-waahidu (Jalla Jalaaluhu) Al-ahadu (Jalla Jalaaluhu) As-samadu (Jalla Jalaaluhu) Al-qaadiru (Jalla jalaaluhu) Al-muqtadiru (Jalla jalaaluhu) Al-muqaddimu (Jalla Jalaaluhu) Al-mu akhiru (Jalla Jalaaluhu) Al-awwalu (Jalla Jalaaluhu) Al-aakhiru (Jalla Jalaaluhu) Az-zhohiru (Jalla Jalaaluhu) Al-baatinu (Jalla Jalaaluhu) Al-waali (Jalla Jalaaluhu) Al-muta’ aali (Jalla Jalaaluhu)Al-barru (Jalla Jalaaluhu) At-tawwaabu (Jalla jalaaluhu) Al-muntaqimu (Jalla Jalaaluhu) Al-‘afuwwu (Jalla Jalaaluhu) Ar-ra‘uufu (Jalla Jalaaluhu) maalikul-mulki (Jalla Jalaaluhu) dhul jalaali wal-ikhraam (Jalla Jalaaluhu)

TRANSLATION

The Firm, The Protecting Friend, The Praise worthy, The Calculator, The Originator, The Renewer, The Life-giver, The Giver of Death, The Living, The Self-Existing, The Presence, The Most Glorious, The unique, The one, The Eternal, The Able, The All-Powerful, The Expediter, The Delayer, The First, The Last, The Manifest, The Hidden, The Governor, The Supreme, The Good, The Acceptor of Repentance, The Avenger, The Pardoner, The Gentle, The Eternal Sovereign, The Lord of Glory and Nobility,

ROMANISED ARABIC

Al-muqsitu (Jalla Jalaaluhu) Al-jaami‘u (Jalla Jalaaluhu) Al-ghaniyyu (Jalla Jalaaluhu) Al-mughni (Jalla Jalaaluhu) Al-mu’ti (Jalla Jalaaluhu) Al-maani‘u (Jalla Jalaaluhu) Adh-dhaa-ru (Jalla Jalaaluhu) An-naafi‘u (Jalla Jalaaluhu) An-nuuru (Jalla Jalaaluhu) Al-haadi (Jalla Jalaaluhu) Al-badii‘u (Jalla Jalaaluhu) Al-baaqi (Jalla Jalaaluhu) Al-waarithu (Jalla Jalaaluhu) Ar-rashiidu (Jalla Jalaaluhu) As-sabuuru (Jalla Jalaaluhu) Allazi laisa kamislihii shai ‘unn-wa huwas-samii ‘u (Jalla Jalaaluhu) Basiir (Jalla Jalaaluhu) ghufraanaka rabbana wa Ilaikal-masiir (Jalla Jalaaluhu) Ni’mal-maulaa (Jalla Jalaaluhu) wa Ni’man-nasiiru (Jalla Jalaaluhu) samii‘u (Jalla Jalaaluhu) Basiiru (Jalla Jalaaluhu) ‘Aliimu (Jalla Jalaaluhu) Qadiirun (Jalla Jalaaluhu) Muriidun (Jalla Jalaaluhu) Muta kallimu (Jalla Jalaaluhu)

TRANSLATION

The Equitable, The Gatherer, The Self-Sufficient, The Enricher, The Giver, The Withholder, The loss-Causer, The Favourer, The Light, The Guide, The Originator, The Everlasting, The Inheritor, The Guide to the Right Path, The Most Patient and great is His Majesty,

ROMANISED ARABIC

ASMAA ‘UN-NABI (SALLALLAHU TA’AALA ‘ALAIHI WA SALLAM)

Zaalika asmaa ‘u sayyidinaa wa nabiyyinaa wa maulaana Muhammadin Sallallahu ‘alaihi wa sallam mia’taani wawaahidun-wahiya haazihii Allahumma salli wa sallim wa baarik ‘alaa manis-muhuu sayyiduna Muhammad-un sollahu ‘alaihi wa sallama

sayyiduna Ahmadu (Sallallahu ‘Alaihi Wasallam)

Sayyiduna Haamidun (Sallallahu ‘Alaihi Wasallam)

sayyiduna Mahmuudun (Sallallahu ‘Alaihi Wasallam)

sayyiduna ahiidun (Sallallahu ‘Alaihi Wasallam)

sayyiduna wahiidun (Sallallahu ‘Alaihi Wasallam)

sayyiduna Maahin (Sallallahu ‘Alaihi Wasallam)

sayyiduna haashirun (Sallallahu ‘Alaihi Wasallam)

sayyiduna ‘aaqibun (Sallallahu Alaihi Wasallam)

sayyiduna toohaa (Sallallahu ‘Alaihi Wasallam)

sayyiduna yaasiin (Sallallahu ‘Alaihi Wasallam)

sayyiduna Tohirun (Sallallahu ‘Alaihi Wasallam)..

TRANSLATION

Ya Allah, bless, sanctify and grant peace to the one named Muhammad (The Praised One) Allah, s blessing and peace be upon him!

Ya Allah, bless, sanctify and grant peace to the one named Ahmad (The most Praised), Allah, s blessing and peace be upon him!

Ya Allah, bless, sanctify and grant peace to the one named Hamed (The Praiser), Allah, s blessing and peace be upon him!

Ya Allah, bless, sanctify and grant peace to the one named Muhammad (The most highly Praised), Allah, s blessing and peace be upon him. Aheed (name of the Prophet in the Torah) Allah, s blessings and peace be upon him. Waheed (The Unique) Allah, s blessings and peace be upon him. Mah (The effacer), Allah, s blessings and peace be upon him. Hashir (The Gatherer), Allah, s blessings and peace be upon him. ‘Aqib (The last in succession), Allah, s blessings and peace be upon him. Taha (Surah of the Holy Qur‘an), Allah, s blessings and peace be upon him. Tahir (The Pure) Allah, s blessings and peace be upon him…

ROMANISED ARABIC

ASMAA ‘UN-NABI

Sayyiduna Mutahharun (Sallallahu ‘Alaihi Wasallam) sayyiduna Tayyibun (Sallallahu ‘Alaihi Wasallam) sayyiduna Saiyidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyun (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulur-rahmat i(Sallallahu ‘Alaihi Wasallam) sayyiduna Qayyimu (Sallallahu ‘Alaihi Wasallam) sayyiduna Jaami ‘un (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqtafin (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqaffi (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulul-malaahimi (Sallallahu ‘Alaihi Wasallam)sayyiduna Rasuulur-raaahatun (Sallallahu ‘Alaihi Wasallam) sayyiduna Kaamilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Ikliilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mudath-thirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Muzammilun (Sallallahu ‘Alaihi Wasallam) sayyiduna ‘Abdallahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Habiibillahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Safiyullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Najiyyullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Kaliimullahi (Sallallahu ‘Alaihi Wasallam)sayyiduna Khaatimul-ambiyaa‘i (Sallallahu ‘Alaihi Wasallam) sayyiduna Khaatimur-rusuli (Sallallahu ‘Alaihi Wasallam) sayyiduna Muhyi (Sallallahu ‘Alaihi Wasallam)…

TRANSLATION

Mathir (the Purifier) Allah, s blessings and peace be upon him. Taiyeb (The Good) Allah’s blessings and peace be upon him, Saiyed (The Master) Allah’s blessings and peace be upon him, Rasool (The Messenger) Allah’s blessings and peace be upon him, Nabi (The Prophet) Allah’s blessings and peace be upon him, Rasool ur-Rahma (The Messenger of Mercy) Allah’s blessings and peace be upon him, Qayim (The straight one) Allah’s blessings and peace be upon him, Jami (The collector) Allah’s blessings and peace be upon him, Muqtif (The Selected) Allah’s blessings and peace be upon him, Muqfi (The Best Example) Allah’s blessings and peace be upon him, Rasool al-Malahim (The messenger of fierce Battle) Allah’s blessings and peace be upon him, Rasool al-Rahan (The messenger of Rest) Allah’s blessings and peace be upon him, Kamil (The Perfect) Allah’s blessings and peace be upon him, Iklil (The Crown) Allah, blessings and peace be upon him, Mudathir (The Covered One) Allah’s blessings and peace be upon him, Muzzamil (The One Wrapped Up) Allah’s blessings and peace be upon him, Bdullah (The Slave of Allah (Subhaanahu wa ta’ala) Allah’s blessings and peace be upon him, Habibullah (The Beloved of Allah) Allah’s blessings and peace be upon him, Safiyullah (The Intimate of Allah) Allah’s blessings and peace be upon him, Najiyullah (the Confident of Allah) Allah’s blessings and peace be upon him, Kalimullah (The Speaker with Allah(Subhaanahu wa ta’ala) Allah’s blessings and peace be upon him, Khatim ul-Ambiya (Seal of the Prophet) Allah’s blessings and peace be upon him, Khatim-ur Rasuul (The seal of the Messenger) Allah’s blessings and peace be upon him, Muhyi (the Reviver) Allah’s blessings and peace be upon him,

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DALAILU`L-KHAIRAAT SHAREEF

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Munjin (Sallallahu ‘Alaihi Wasallam) sayyiduna Mudhakkirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Naasirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mansuurun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyur-rahmati (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyut-taubati (Sallallahu ‘Alaihi Wasallam) sayyiduna Hariisun ‘alaikum (Sallallahu ‘Alaihi Wasallam) sayyiduna ma’luumun (Sallallahu ‘Alaihi Wasallam) sayyiduna shahiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shaahidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shahiidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mashhuudun (Sallallahu ‘Alaihi Wasallam) sayyiduna Bashiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mubash-shirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nadhiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mundhirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nuurun (Sallallahu ‘Alaihi Wasallam) sayyiduna Siraajun (Sallallahu ‘Alaihi Wasallam) sayyiduna Misbaahun (Sallallahu ‘alaihi Wasallam) sayyiduna Hudan (Sallallahu ‘Alaihi Waslam) sayyiduna Mahdiyyu (Sallallahu ‘Alaihi Wasallam) sayyiduna Muniirun (Sallallahu ‘Alaihi Wasallam) sayyiduna daa‘in (Sallallahu ‘Alaihi Wasallam) sayyiduna Mad‘uwwun (Sallallahu ‘Alaihi Wasallam)..

TRANSLATION

Munji (the Rescuer) Allah’s blessings and peace be upon him,

Muthakkir (The Reminder) Allah’s blessings and peace be upon him,

Nasir (The Helper) Allah’s blessings and peace be upon him,

Mansoor (The Victorious one) Allah’s blessings and peace be upon him,

Nabiy ur-Rahman (The Prophet of Mercy) Allah’s blessings and peace be upon him,

Nabiy ut-Tauba (The Prophet of Repentance) Allah’s blessings and peace be upon him,

Haris Alaykum (The Watchful over you) Allah’s blessings and peace be upon him,

Ma’lum( The known One) Allah’s blessings and peace be upon him,

Shair (The Famous) Allah’s blessings and peace be upon him,

Shahid (The witnesser) Allah’s blessings and peace be upon him,

Shaheed (The Witness) Allah’s blessings and peace be upon him,

Mashhood (The Attested) Allah’s blessings and peace be upon him,

Bashir (The news bringer) Allah’s blessings ad peace be upon him,

Mubashir (The Spreader of Good News) Allah’s blessings and peace be upon him,

Nadhiir (The Warner) Allah’s blessing and peace be upon him,

Mundhir (‘Admonisher) Allah’s blessing and peace be upon him,

Nur (The Light) Allah’s blessings and peace be upon him,

Siraj (The Lamp) Allah’s blessings and peace be upon him,

Misbah (The Lantern) Allah’s blessings and peace be upon him,

Huda (The Guidence) Allah’s blessings and peace be upon him,

Mahdi (the Rightly Guided One) Allah’s blessings and peace be upon him,

Munir (The Illumined One) Allah’s blessings and peace be upon him,

Da’a (the Caller) Allah’s blessings and peace be upon him,

Madu‘u (The Called One) Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Mujiibun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mujaabun (Sallallahu ‘Alaihi Wasallam) sayyiduna Hafiyyu (Sallallahu ‘Alaihi Wasallam) sayyiduna ‘Afuwwun (Sollalahu ‘Alaihi Wasallam) sayyiduna Waliyyu (Sallallahu ‘Alaihi Wasallam) sayydiduna haqqu (Sallallahu ‘Alaihi Waallam) sayyiduna qawiyyu (Sallallahu ‘Alaihi Wasallam) sayyiduna Amiinun (Sallallahu ‘Alaihi Wasallam) sayyiduna Maa’muunun (Sallallahu ‘Alaihi Wasallam) sayyiduna kariimun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mukarramun (Sallallahu ‘Alaihi Wasallam)sayyiduna Makiinun (Sallallahu ‘Alaihi Wasallam) sayyiduna Matiinun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mubiinun (Sallallahu ‘Alaihi Wasallam) sayyiduna mu ‘ammilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Wasuulun (Sallallahu ‘Alaihi Wasallam) sayyiduna zuu-quwwatin (Sallallahu ‘Alaihi Wasallam) sayyiduna zuu-hurmatin (Sallallahu ‘Alaihi Wasallam) sayyiduna Zuu-makaanatin (Sallallahu ‘Alaihi Wasallam)sayyiduna Zuu-’izzin (Sollalahu ‘Alaihi Wasallam) sayyiduna Zuu-fadhlin(Sallallahu ‘Alaihi Wasallam) sayyiduna Mutaa’un (Sallallahu ‘Alaihi Wasallam) sayyiduna Mutii’un (Sallallahu ‘Alaihi Wasallam) sayyiduna Qadamun sidqin (Sollalahu ‘Alaihi Wasallam)…

TRANSLATION

Mujib (the Responsive) Allah’s blessings and peace be upon him,

Mujab (The One Responded to) Allah’s blessings and peace be upon him,

Hafiy (The Welcoming) Allah’s blessing and peace be upon him,

‘Afw (The over looker of sins) Allah’s blessings and peace be upon him,

Wali (The Friend) Allah’s blessings and peace be upon him,

Haqq (The Truth) Allah’s blessings and peace be upon him,

Qawly (The powerful) Allah’s blessings and peace be upon him,

Amin (The Trust Worthy) Allah’s blessings and peace be upon him,

Ma’mun (The Trusted) Allah’s blessings and peace be upon him,

Karim (The Noble) Allah’s blessings and peace be upon him,

Mukarram (The Honored) Allah’s blessings and peace be upon him,

Makin (The Firm) Allah’s blessings and peace be upon him,

Matin (the stable) Allah’s blessings and peace be upon him,

Mubin (The Evident) Allah’s blessings and peace be upon him,

Mu’mil (The Hoped for) Allah’s blessings and peace be upon him,

Wasul ( The connection) Allah’s blessings and peace be upon him,

Dhu Quwa (The Possessor of Power) Allah’s blessings and peace be upon him,

Dhu Quwa (the Possessor of Honor) Allah’s blessings and peace be upon him,

Dhu Makana (The possessor of Firmness) Allah’s blessings and peace be upon him,

Dhu ‘Azz (The Possessor of Might) Allah’s blessings and peace be upon him,

Dhu Fadhli (The Possessor of Grace) Allah’s blessings and peace be upon him,

Muta’ (The One Obeyed) Allah’s blessings and peace be upon him,

Muti’ (The Obedient) Allah’s blessings and peace be upon him,

Qadim Sidq (The Foot of Sincerity) Allah’s blessing and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Rahmatun (Sallallahu ‘Alaihi Wasallam) sayyiduna Bushra (Sallallahu ‘Alaihi Wasallam) sayyiduna Ghauthun (Sallallahu ‘Alaihi Wasallam) sayyiduna Ghaithun (Sallallahu ‘Alaihi Wasallam) sayyiduna Ghiyaathun (Sallallahu ‘Alaihi Wasallam) sayyiduna ni’matulllahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Hadiyyatullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Urwatun-wuthqa (Sallallahu ‘Alaihi Wasallam) sayyiduna Siraatullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Siraatun-mustaqiimun (Sallallahu ‘Alaihi Wasallam) sayyiduna Zikrullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Saifullahi (Sallallahu ‘Alaihi Wasallam)sayyiduna Hizbullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Annajmuth-thaaqibu (Sallallahu ‘Alaihi Wasallam) sayyiduna Mustafa (Sallallahu ‘Alaihi Wasallam) sayyiduna Mujtaba (Sallallahu ‘Alaihi Wasallam)sayyiduna Muntaqa (Sallallahu ‘Alaihi Wasallam) sayyiduna Umiyyu (Sallallahu ‘Alaihi Wasallam) sayyiduna Mukhtaarun (Sallallahu ‘Alaihi Wasallam) sayyiduna Ajiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Jabbaarun (Sallallahu ‘Alaihi Wasallam) sayyiduna Abuqaasimi (Sallallahu ‘Alaihi Wasallam) sayyiduna Abut-taahiru (Sallallahu ‘Alaihi Wasallam) sayyiduna Abut-tayyib (Sallallahu ‘Alaihi Wasallam

TRANSLATION

Rahmah (Mercy) Allah’s blessings and peace be upon him,

Bushra (The Good News) Allah’s blessings and peace be upon him,

Ghawth (The Redeemer) Allah’s blessings and peace be upon him,

Ni’matullah (Blessings of Allah) Allah’s blessings and peace be upon him,

Hatiyatullah (the Gift of Allah) Allah’s blessings and peace be upon him,

‘Urwatu Wuthqa (The Trusty Handhold) Allah’s blessings and peace be upon him,

Siratullah (The Path of Allah) Allah’s blessings and peace be upon him,

Siratumustaqim (The straight Path) Allah’s blessings and peace be upon,

dhikrullah (The Remembrance of Allah) Allah’s blessings and peace be upon him,

sayfullah (The sword of Allah) Allah’s blessings and peace be upon him,

Hizbullah (The party of Allah) Allah’s blessings and peace be upon him,

Al Najm ath-Taqib (The Piercing Star) Allah’s blessings and peace be upon him,

Mustafa (The chosen One) Allah’s blessings and peace be upon him,

Mujtaba (The Select) Allah’s blessings and peace be upon him,

Muntaqa (The Eloquent) Allah’s blessings and peace be upon him,

Umiy (The Unlettered) Allah’s blessings and peace be upon him,

Mukhtar (the chosen) Allah’s blessings an peace be upon him,

Ajeer (Allah’s worker) Allah’s blessings and peace be upon him,

Jabbar (The Compelling) Allah’s blessings and peace be upon him,

Abu Qasim (Father of Qasim) Allah’s blessings and peace be upon him,

Abu at Tahir (The Pure Father) Allah’s blessings and peace be upon him,

Abu at Taiyeb (The Good Father) Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Abu ibrahiima (Sallallahu ‘Alaihi Wasallam) sayyiduna Mushaffa’un (Sallallahu ‘Alaihi Wasallam) sayyiduna Shafi’un (Sallallahu ‘Alaihi Wasallam) sayyiduna Salihun (Sollallhu ‘Alaihi Wasallam) sayyiduna Muslihun (Sallallahu ‘Alaihi Wasallam) sayyiduna Muhaiminun (Sallallahu ‘Alaihi Wasallam) sayyiduna Sodiqun (Sallallahu ‘Alaihi Wasallam) sayyiduna Musaddaqun (Sallallahu ‘Alaihi Wasallam) sayyiduna Sidqun (Sallallahu ‘Alaihi Wasallam) sayyiduna Sayyidul-mursaliina (Sallallahu ‘Alaihi Wasallam) sayyiduna Imaamul-muttaqiina (Sollalahu ‘Alaihi Wasallam) sayyiduna Qaa’idul-ghurril-muhajjaliina (Sallallahu ‘Alaihi Wasallam) sayyiduna Khaliilur-rahmaani (Sallallahu ‘Alaihi Wasallam) sayyiduna Barrun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mubarrun (Sallallahu ‘Alaihi Wasallam) sayyiduna Wajiihun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nasiihun (Sallallahu ‘Alaihi Wasallam)sayyiduna Naasihun (Sallallahu ‘Alaihi Wasallam) sayyiduna Waqiilun (Sollalahu ‘Alahi Wasallam) sayyiduna Mutawaqqilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Kafiilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shafiiqun (Sallallahu ‘Alaihi Wasallam)…

TRANSLATION

Abu Ibraahiim (The Father of Ibraahiim) Allah, s blessings and peace be upon him,

Mushafa (the one whose intercession is accepted) Allah’s blessings and peace be upon him,

Shafi’ (The Interceder) Allah’s blessings and peace be upon him,

Salih (The Righteous) Allah’s blessings and peace be upon him,

Muslih (The conciliator) Allah’s blessings and peace be upon him,

Muhaymin (The Guardian) Allah’s blessings and peace be upon him,

Sadiq (The Truthful) Allah’s blessings and peace be upon him,

Musaddaq (The Confirmer) Allah’s blessings and peace be upon him,

Sidq (Sincerity) Allah’s blessings and peace be upon him,

Saiyed ul-Mursalin (The Master of Messenger) Allah’s blessings and peace be upon him,

Imam ul-Mutaqin (The Leader of the Good Fearing) Allah’s blessings and peace be upon him,

Qayid ul-Ghur-il-Muhajjilin (The Guide of the Bright Shinning Ones) Allah’s blessings and peace be upon him,

Khalil ur-Rahman (The friend of the Merciful) Allah’s blessings and peace be upon him, Bar (The Pious) Allah’s blessings and peace be upon him,

Mubirr (The Venerated) Allah’s blessings and peace be upon him,

Wajih (The eminent) Allah’s blessings and peace be upon him,

Naseeh (The Adviser) Allah’s blessings and peace be upon him,

Nasih (The Counselor) Allah’s blessings and peace be upon him,

Wakeel (The Advocate) Allah’s blessings and peace be upon him,

Mutawakil (the Reliant on Allah (Subhaanahu wa ta’ala) Allah’s blessings and peace be upon him,

Kafeel (The Guarantor) Allah’s blessings and peace be upon him,

Shafeeq (The tender) Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Muqiimus-sunnati (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqaddasu (Sollahu ‘Alaihi Wasallam) sayyiduna Ruuhul-qudusi (Sallallahu ‘Alaihi Wasallam) sayyiduna Ruuhul-haqqi (Sallallahu ‘Alaihi Wasallam) sayyiduna Ruuhul-qisti (Sallallahu ‘Alaihi Wasallam) sayyiduna Kaafin (Sallallahu ‘Alaihi Wasallam) sayyiduna Muktafin (Sallallahu ‘Alaihi Wasallam) sayyiduna Baalighun (Sallallahu ‘Alaihi Wasallam) sayyiduna Muballighun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shaafin (Sallallahu ‘Alaihi Wasallam) sayyiduna Waasilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mausuulun (Sallallahu ‘Alaihi Wasallam) sayyiduna Saabiqun (Sallallahu ‘Alaihi Wasallam) sayyiduna Saa’iqun (Sallallahu ‘Alihi Wasallam) sayyiduna Haadin (Sallallahu ‘Alaihi Wasallam) sayyiduna Muhdin (Sallallahu ‘Alaihi Wasallam) sayyiduna Faadhilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mufaddhalun (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqaddamu (Sallallahu ‘Alaihi Wasallam) sayyiduna ‘Aziizun (Sallallahu ‘Alaihi Wasallam) sayyiduna Faatihun (Sallallahu ‘Alaihi Wasallam) sayyiduna Miftaahun (Sallallahu ‘Alaihi Wasallam)…

TRANSLATION

Muqeem as sunna (The Establisher of the way) Allah, s blessings and peace be upon him, Muqaddis (The sacred) Allah, s blessings and peace be upon him, Ruh ul-Qudus (the Holy Spirit) Allah, s blessings and peace be upon him, Ruh ul Haqq (The Spirit of Truth) Allah, s blessings and peace be upon him, Ruh ul-Qist (The Spirit of Justice) Allah, s blessings and peace be upon him, Kaf (The Qualified) Allah’s blessings and peace be upon him, Muktaf (The broad-shouldered) Allah’s blessings and peace be upon him, Baligh (The Proclaimer) Allah’s blessings and peace be upon him, Mubaligh (The Informer) Allah’s blessings and peace be upon him, Shaf (The Healing) Allah’s blessings and peace be upon him, Wasir (The Inseparable Friend) Allah’s blessings and peace be upon him, Mausool (The one Bound to Allah) Allah’s blessings and peace be upon him, Sabiq (The Foremost) Allah’s blessings and peace be upon him, Sa’iq (The Driver) Allah’s blessings and peace be upon him, Had (The Guide) Allah’s blessings and peace be upon him, Muhd (The Guided) Allah’s blessings and peace be upon him, Muqaddam (Overseer) Allah’s blessings and peace be upon him, Aziz (The Mighty) Allah’s blessings and peace be upon him, Fadil (Outstanding) Allah’s blessings and peace be upon him, Mufaddil (the Favoured) Allah’s blessings and peace be upon him, Fatih (The Opener) Allah’s blessings and peace be upon him, Miftah (The Key) Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Miftaahur-rahma (Sallallahu ‘Alaihi Wasallam) sayyiduna Miftaahul-janna (Sallallahu ‘Alaihi Wasallam) sayyiduna ‘Alamul-iimaani (Sallallahu ‘alaihi wasallam) sayyiduna ‘Alamul-yaqiini (Sallallahu ‘Alaihi Wasallam) sayyiduna Daliilul-khairaati (Sallallahu ‘Alaihi Wasallam) sayyiduna Musahhihul-hasanaati (Sallallahu ‘Alaihi Wasallam) sayyiduna Mukiilul-atharaati (Sallallahu ‘Alaihi Wasallam) sayyiduna Safuuhun ‘anizzallaati (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-shafa’ati (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-maqaami (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-qadami (Sallallahu ‘Alaihi Wasallam) sayyiduna Makhsuusun bil-’izzi (Sallallahu ‘Alaihi Wasallam) sayyiduna Makhsuusun bil-majdi (Sallallahu ‘Alaihi Wasallam) sayyiduna Makhsuusun bish-sharfi (Sallallahu ‘Alaihi Wasallam) sayyiduna saahibul-wasiilati (Sollallhu ‘Alaihi Wasallam) sayyiduna Saahibus-saifi (Sallallahu ‘Alaihi Wasallam)

TRANSLATION

Miftah ur-Rahmah (The Key to Mercy (Allah, s blessings and peace be upon him, Miftah ul-Jannah (The key to the Garden) Allah, s blessings and Peace be upon him, ‘Alam ul-Iman (he thaught the Faith) Allah’s blessings and peace be upon him, ‘Alam ul-Yaleen (He taught Certainly) Allah’s blessings and peace be upon him, Daleel ul-Khayrat (Guide to Good Things) Allah’s blessings and peace be upon him, Musahih ul-Hasanat (the Verifier of Good Deeds) Allah’s blessings and peace be upon him, Muqeel ul-’Atharat (The Forewarner of False Steps) Allah’s blessings and peace be upon him, Safooh ‘an az-Zallat (the Pardoner of Oppression) Allah’s blessings and peace be upon him, Sahib ush-Shafa’h (the Possessor of intersession) Allah’s blessings and peace be upon him, Sahib ul-Maqam (The Possessor of the Honored Station) Allah’s blessings and peace be upon him, Sahib ul-Qadam (the Owner of the Footprint) Allah’s blessings and peace be upon him, Makhsoosun bil-’Azz (Distinguished with Might) Allah’s blessings and peace be upon him, Makhsoosun bil-Majd (Distinguished with Glory) Allah’s blessings and peace be upon him,Majhsoosun bil-Sharaf (Distinguished with Nobility) Allah’s blessings and peace be upon him, Sahib ul-Waseelah (The Possessor of the (Closest Access) Allah’s blessings and peace be upon him, Sahib us-Sayf (the Owner of the Sword) Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Saahibul-fadhiilata (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahihibul-izaari (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-hujjati (Sollalahu ‘Alaihi Wasallam) sayyiduna Saahibus-sultaani (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibur-ridaa’i (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibud-darajatir-rafii’ati (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibut-taaji (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-mighfari (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-liwaa’i (Sallallahu ‘Alaihi Wasallam) sayiduna Saahibul-mi’raaji (Sollalahu ‘Alaihi Wasallam) sayyiduna Saahibul-qadhiibi (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-buraaqi (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-khaatimi (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-’alaamati (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-burhaanu (Sallallahu ‘Alaihi Wasallam) sayyiduna Saahibul-bayaani (Sallallahu ‘Alaihi Wasallam)…

TRANSLATION

Sahib ul-Fadeelaah (the Possessor of Pre-eminence) Allah, s blessings and peace be upon him, Sahib ul-izar (The Owner of the Cloth) Allah, s blessings and peace be upon him, Sahib ul-Hujjah (the Possessor of Proof) Allah, s blessings and peace be upon him, Sahib ul-Sultan (Possessor of Authority) Allah’s blessings and peace be upon him, Sahib ur-Roda (The Owner of the Robe) Allah, s blessings and peace be upon him, Sahib ud-Darajat ir-Rafi’ (The Possessor of the Lofty Rank) Allah, s blessings and peace be upon him,Sahib ut Taj (The Possessor of the Crown) Allah’s blessings and peace be upon him, Sahib ul-Maghfir (The Possessor of Forgiveness) Allah’s blessings and peace be upon him, Sahib ul-Rewa’ (The Possessor of the Flag) Allah’s blessings and peace be upon him, Sahib ul-Mi’raj (The Master of the Night Journey) Allah’s blessings and peace be upon him, Sahib ul-Qadeeb (The Possessor of the Staff) Sahib ul-Buraq (The Owner of Buraq) Allah, s blessings and peace be upon him, Sahib ul-Khatam (The Owner of the Ring) Allah’s blessings and peace be upon him, Sahib ul-’Alama (The Owner of the Sing) Allah, s blessings and peace be upon him, Sahib ul-Burhan (The Possessor of the Evidence) Allah’s blessings and peace be upon him, Sahib ul-Bayan (The Possessor of Evident Proof) Allah’s blessings and peace be upon him…

ROMANISED

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ASMAA ‘UN-NABI

Sayyiduna fasiihul-lisaani (Sallallahu ‘Alaihi Wasallam)

sayyiduna mutahharul-janaani (Sallallahu ‘Alaihi Wasallam)

sayyiduna Rau’fun (Sallallahu ‘Alaihi Wasallam)

sayyiduna Rahiimun (Sollalahu ‘Alaihi Wasallam)

sayiduna Udhunu khairin (Sallallahu ‘Alaihi Wasallam)

sayyiduna sahiihul-islaami (Sallallahu ‘Alaihi Wasallam)

sayyiduna Sayyidul-kaunaini (Sallallahu ‘Alaihi Wasallam)

sayyiduna ‘Ainun-na ‘iimi (Sallallahu ‘Alaihi Wasallam)

sayyiduna ‘Ainul-ghurri (Sallallahu ‘Alaihi Wasallam)

sayyiduna Sa`dullahi (Sallallahu ‘Alaihi Wasallam)

sayyiduna sa`dul-khalqi (Sallallahu ‘Alaihi Wasallam)

sayyiduna Khatiibul-umami (Sallallahu ‘Alaihi Wasallam)

sayyiduna ‘Alamul-hudaa (Sallallahu ‘Alaihi Wasallam)

sayyiduna Kaashiful-kurabi (Sallallahu ‘Alaihi Wasallam)

sayyiduna Raafi‘ur-rutabi (Sollallalhu ‘Alaihi Wasallam)

sayyiduna ‘Izzul-‘arabi (Sollallalhu ‘Alaihi Wasallam)

TRANSLATION

Our Master “The Good Communicator” Allah’s blessings and peace be upon him, Our Master “The Purifier of the Soul” Allah’s blessings and peace be upon him, Our Master “the Kind” Allah’s blessings and peace be upon him Our Master “The Mercy Giving” Allah’s blessings and peace be upon him, Our Master “The Good Listener” Allah’s blessings and peace be upon him, Our Master “The Completer of Islam” Allah’s blessings and peace be upon him, Our Master “The Master of Two Universes” Allah’s blessings and peace be upon him, Our Master “The Spring of Bliss” Allah’s blessings and peace be upon him, Our Master “The Spring of Beauty” Allah’s blessings and peace be upon him, Our Master “The Joy of Allah” Allah’s blessings and peace be upon him, Our Master “The Joy of the Creator” Allah’s blessings and peace be upon him, Our Master “The Preacher to Nations” Allah’s blessings and peace be upon him, Our Master “The teacher of Guidence” Allah’s blessings and peace be upon him, Our Master “The Remover of Worries” Allah’s blessings and peace be upon him, Our Master “The Raiser of Rank” Allah’s blessings and peace be upon him, Our Master “The Might of the Arab” Allah’s blessings and peace be upon him,

ROMANISED

ARABIC

ASMAA ‘UN-NABI

Sayyiduna Saahibul-faraji (Sallallahu ‘Alaihi Wasallam) sayyiduna kariimul-makhraji (Sallallahu ‘Alaihi Wasallam). Allahumma ya rabbi bijaahi nabiyyikal-mustafa. Wa rasuulikal-murtadha. Tahhir quluubana min kulli wasfin-yuba‘iduna ‘ann mushahadatika wa mahabbatika wa amitna ‘alas-sunnati wal-jama‘ati wash-shauqi ilaa liqaa‘ika ya dhaljalaali wal-ikraam. Wa Sallallahu ‘alaa sayyiduna wa maulaana Muhammadin wa ‘alaa aalihi wa sahbihi wa sallama tasliima. wal-hamdu lillahi rabbil-‘alamiin.

TRANSLATION

Sahib ul-Farah (the Possessor of Happiness) Allah, s blessings and peace be upon him!

Ya Allah, Ya Lord, for the honor of Your Prophet, Al-Mustafa, and Your Messenger, Al-Murtada, purify our hearts from every characteristic which keep us away from Your Presence and Your Love, and have us pass away following his way and his community, longing to meet You, Ya Owner of Majesty and Nobility!

And the blessing and abundant peace of Allah (Subhaanahu wa ta’ala) be upon our master Muhammad (Sallallahu ‘Alaihi Wasallam), his family and his companion and praise be to Allah (Subhaanahu wa ta’ala), lord of the Worlds!

:: end of Daily Reading::

DALAILU`L-KHAIRAAT SHAREEF

ROMANISED ARABIC
AL–HIZBUL AWWALU

Fadhlun fi kaifiyyatis-solati ‘Alan nabiyyi

Sallallahu ‘alaihi wa alihi wa sallam

BISMILLA HIRRAHMAAN NIRRAHIM

Sallallahu ‘alaa sayyidinaa wa-maulana Muhammadinw-wa ‘alaa aalihi wa sahbihii wa sallam. Allahumma salli ‘alaa sayyidina Muhammadinw wa-azwajihii wa-zurriyyatihii kama sallaita ‘alaa sayyidinaa wa-maulanaa ibraahiimaa wa-barik ‘alaa sayyidinaa wa-maulana Muhammadin…

TRANSLATION

Section describing the method of salawa uponThe Holy Prophet (Sallallahu ‘Alaihi Wasallam)In the name of Allah, All-Merciful, the Mercy-Giving Allah (Subhaanahu wa ta’ala) blessings and peace be upon our master and Maula Muhammad (Sallallahu ‘Alaihi Wasallam) and his family and companion! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and his wife and his descendants just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) and sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam…

ROMANISED ARABIC

-Wa-azwajihii wa-zurriyyatihii kama barakta ‘alaa aali sayyidinaa wa-maulanaa Ibraahiima innaka hamidum-majid. Allahumma salli ‘alaa sayyidina wa-maulana Muhammadinw wa ‘alaa alihi kama sallaita ‘alaa sayyidinaa wa-maulanaa Ibrahima wa-barik ‘alaa sayyidinaa wa maulana Muhammadinw wa ‘alaa aali sayyidinaa wa-maulana Muhammadin kamaa barakta ‘alaa aali sayyidina wa-maulana Ibrahiima fil ‘alamina Innaka hamidum-majiid. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadinw wa aali sayyidinaa…

TRANSLATION

Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and his family just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) and sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of Maula Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) sanctified Ibraahiim (‘Alaihis-salaam) and the family of Ibraahiim (‘Alaihis-salaam) in all the worlds for You (Ya Allah) are the praiseworthy and Mighty! Ya Allah bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim(‘Alaihis-salaam) and sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) sanctified our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the praiseworthy, the Mighty! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam…..

ROMANISED ARABIC

Wa maulana Muhammadin kamaa sallaita ‘alaa sayyidinaa Ibraahiima wa-baarik ‘alaa sayyidinaa Muhammadinw-wa aali sayyidinaa Muhammadin kama barakta ‘alaa sayyidinaa Ibraahiima Innaka hamiidum-majiid. Allahumma salli ‘alaa sayyidinaa Muhammadi-nin-nabiyyil-ummiyyi wa ‘alaa aali sayyidinaa Muhammad. Allahumma salli ‘alaa sayyidinaa Muhammadin ‘abdika wa rasulik. Allahumma salli ‘alaa sayyidinaa Muhammadinw- wa ‘alaa aali sayyidinaa Muhammadin kamaa sallaita ‘alaa sayyidinaa Ibraahiima wa ‘alaa aali sayyidinaa Ibraahiima innaka…

TRANSLATION

Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salam) and sanctify Your master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) sanctified our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the praiseworthy, the Mighty! Ya Allah, bless our master, the Ummi prophet and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam)! Ya Allah bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) and the family of our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah).

ROMANISED ARABIC

Hamiidum-majiid. Allahumma baarik ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kamaa barakta ‘alaa sayyidinaa Ibraahiima wa ‘alaa aali sayyidinaa Ibraahiima Innaka hamidum-majiid. Allahumma watarah-ham ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kama tarah-hamta ‘alaa sayyidinaa Ibraahiima wa ‘alaa aali sayyidinaa Ibrahima Innaka hamidum-majiid. Allahumma wata-hannan ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kamaa tahan-nanta ‘alaa sayyidinaa Ibraahiima wa ‘alaa aali sayyidinaa…

TRANSLATION

You (Ya Allah) are the praiseworthy, the Mighty! Ya Allah, sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) sanctified our master Ibraahiim (‘Alaihis-salaam) and the family of Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) is the praiseworthy, the Mighty! Ya Allah, be merciful to our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) were the merciful to our master Abraham (‘Alaihis-salaam) and the families of Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the praiseworthy, the Mighty!Ya Allah, be kind our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You were kind to our master Ibraahiim (‘Alaihis-salaam) and the family of our master Ibraahiim (‘Alaihis-salaam)…

ROMANISED ARABIC

Ibraahiima Innaka hamiidum-majiid. Allahumma wa-sallim ‘alaa sayyidinaa Muhammadinw wa ‘alaa ali sayyidinaa Muhammadin kama sallamta ‘alaa sayyidinaa Ibraahiima wa ‘alaa aali sayyidinaa Ibraahiima Innaka hamiidum-majiid. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadinw warham sayyidinaa Muhammad-anw wa ‘aala sayyidinaa Muhammadinw wa baarik ‘alaa sayyidinaa Muhammadinw-wa ‘alaa aali sayyidinaa Muhammadin kamaa sallaita wa rahimta wa barakta ‘alaa sayyidinaa Ibraahiima wa-‘alaa aali sayyidinaa ibraahiima fii….

TRANSLATION

For you are the praiseworthy, the Mighty! Ya Allah, grant peace of our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) granted peace to our master Ibraahiim (‘Alaihis-salaam) and the families of our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the praiseworthy, the Merciful! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam), and be merciful to our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam), and sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed, and were merciful to, and sanctified our master Ibraahiim(‘Alaihis-salaam) and the family of our master Ibraahiim(‘Alaihis-salaam)

ROMANAISED ARABIC

-al ‘alamiina innaka hamiidum-majiid. Allahumma salli ‘alaa sayyidinaa Muhammadi-nin- nabiyyi wa azwajihii ummahatil mu’miniina wa zurriyyatihii wa ahli baitihii kama sallaita ‘alaa sayyidinaa Ibraahiima innaka hamiidum-majiid. Allahumma barik ‘alaa sayyidinaa Muhammadinw -wa ‘alaa aali sayyidinaa Muhammadin kamaa barakta ‘alaa sayyidinaa ibraahiima innaka hamiidum-majiid. Allahumma daahiyal-mad- huwwati wa baariy- al-masmukati wa jabbaral-qulubi ‘alaa fitratiha shaqiyyiha wasa’iidihaj ‘al sharaa’ifa salawatika wana-wamiya…

TRANSLATION

In the worlds for You (Ya Allah) are the Praiseworthy, the Mighty!Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi wa sallam), the Prophet, and his wives, the Mothers of the Believers, and his descendants and the People of his House just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the Praiseworthy, the Mighty!Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the Praiseworthy, the Mighty! Ya Allah, the Leveler of the Plains, the Maker of the Firmament, and the Moulder of Hearts into the good and the bad, grant Your noblest blessings, most fruitful favors,

ROMANISED ARABIC

…barakatika wa ra‘ fata tahannunika ‘alaa sayyidinaa Muhammadin ‘abdika wa rasulikal- fatihi limaa ughliqa wal khatimi lima sabaqa wal mu’linil-haqqa bil haqqi waddami ‘i li-jaishatil- abatili kamaa hummila fadh-tala‘a bi amrika bito-‘atika mustaufizan fii mardhotika waa ‘iyanl-liwahyika hafizal-li‘ahdika madhiyan ‘alaa nifazi amrika hattaa auraa qabasan liqaabisin alaa ‘ullahi tasilu bi ahlihii asbabahu bihii hudiyatil qulubu ba’da khaudhatil-fitani wal ithmi wa abhaja mudhihaati…

TRANSLATION

And most loving kindness to our master Muhammad (Sallallahu ‘Alaihi Wasallam), Your slave and Your Messenger, the Opener of what was locked and the Seal of what had gone before, the Announcer of Truth with Truth, and the Refuter of the forces of falsehood! He took upon himself the responsibility of Your order in obedience to You (Ya Allah), speedily seeking Your Pleasure, earnestly heeding Your Revelation, keeping Your promise, carrying out and executing Your command, so that, by kindling a burning brand for the seeker, his family gains access through him to the blessings of Allah (Subhaanahu wa ta’ala)! Hearts were guided through him after having entered into discord and sin, and he gladdened with evident signs,….

ROMANISED ARABIC

…al-‘alami wa naa ‘iratil-ahkami wa muniratil-islami fahuwa aminukal-mamuunu wa khazinu ‘ilmikal-makhzuni wa shahiduka yaumaddiini wa ba’ii-thuka ni’matan warasuluka bilhaqqi rahmah. Allahummaf-sah lahu fii ‘adnika wajzihii mudha ‘afatil-khayri min fadhlika muhannatin-lahu ghaira mukaddaratin-min fauzi thawabikal-mahluli wajazili ‘ataa ‘ikal-ma’-luul. Allahumma ‘aali ‘alaa binaa-’innaasi binaa-ahu wa aqrim-mathwaahu ladaika wa nuzulahu wa atmim lahu nuurahu….

TRANSLATION

…With enlightening laws and illuminating Islam! And he is Your Trustworthy One and Safe Custodian of Your Secret knowledge, Your witness on the Day of judgement and Your Envoy, a Favour for us, and Your Messenger, in truth, a Mercy of us! Ya Allah, widen for him his place in Your Eden and reward him doubly with the goodness of Your Favor granting him untarnished felicitations from the victory of Your reward, which is plentiful and fitting, and from Your Lofty Gift! Ya Allah, raise that which he built up over all that mankind has built up and ennoble his place and his sojourn with You (Ya Allah), and complete for ……

ROMANISED

ARABIC

Wajzihi minibti‘a thika lahu maqbuulash-shahaadati wamarziyyal-maqaalati za mantiqin adlin-wa khottatin faslin-waburhaanin aziim. Innallaaha wa malaaikatahu yusolluuna ‘alan-nabi. Yaa ayyuhallaziina aamanu sollu ‘alaihi wa sallimu tasliima. Labbaika Allahumma rabbi wasaadayka salawaatullahil-barrirrahiimi wal-malaaikatil-mukarrabiina wannabiyyena was-siddiqiina wash-shuhadaa‘i was-saalihiina wama sabbah laka min shay-in-yaa rabbal ‘alamiina ‘alaa sayyidina Muhammadin abdillaahi khaatamin-nabiyyiina wasayyidina mursaliina

TRANSLATION

His light and reward him with Your approval so that his testimony is accepted and his word is Pleasing to You (Ya Allah), making him the one whose utterance is just and whose course is distinct and whose argument mighty! Verily, Allah and his angles bless the Prophet!. you, who believe, ask (Allah) to bless him and grant him abundant peace! I am here, Ya Allah, at Your service and at Your Command, my Lord! The blessing of Allah (subhaanahu wa ta’ala), the good, the Merciful, and of his closest angles, and of the Prophets and of the sincere ones, and of the martyrs and of the good ones and of whatever else exists which glorifies You (Ya Allah),. Lord of the worlds, are for our master Muhammad (Sallallahu ‘Alaihi Wasallam), son of Abdullah (Radhi allah ta’ala anhu), the seal of the Prophets and the master of Messenger…

ROMANSIED ARABIC

…Wa ima mil-muttaqiina warasuuli rabbil-‘alamiinash-shahidil-bashiirid-daa’ii ilaika bi-iznikas-sirajil-muniri wa ‘alaihis-salam. Allahummaj‘al salawatika wabarakatika warahmataka ‘alaa saiyidil-mursaliina wa imamil-muttaqiina wa khatamin-nabiyyina sayyidinaa Muhammadin ‘abdika warasulika imamil-khairi waqaa‘idil-khairi warasulir-rahmah. Allahummab ‘ath-hu maqaman-mahmuday- yaghbituhu fiihil-awwaluna wal-akhirun. Allahumma salli ‘alaa sayyidina Muhammadin-inw wa ‘alaa…

TRANSLATION

The Leader of the Pious and the Messenger of the Lord of the world, the witness the Bringer of Good Tidings, the caller to You (Ya Alalh) by Your leave, the Lamp, the Illumined one, on him may there be peace! Ya Allah grant Your blessings and Favours and Your Mercy to the master of the Messengers and the Leader of the pious and Seal of the Prophets, our master Muhammad (Sallallahu ‘Alaihi Wasallam), Your slave and Your Messenger, the Pioneer of Goodness and Guide to the Goodness, the Messenger of Mercy! Ya Allah send him to the Most Praise Station, the envy of those who came first and those who came last)

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DALAILU’L – KHAIRAAT SHAREEF

ROMANISED

ARABIC

..ali sayyidinaa Muhammadin kama sallaita ‘alaa sayyidina Ibraahiima innaka hamiidum- majiid. Allahumma barik ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kama barakta ‘alaa sayyidina Ibraahiima innaka hamiidum majiid. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa alihi wa asha bihi wa auladihi wa azwaajihi wa zurriyyatihi wa ahli baitihii wa as-harihii wa ansarihi wa ashya-‘ihii wa muhibbiihii wa ummatihii wa ‘alaina ma ‘ahum ajma‘ina yaa arhamar-rahimin. Allahumma salli ‘alaa sayyidina Muhammadin…

TRANSLATION

And the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) Just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the Praiseworthy, the Mighty! Ya Allah, sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as You (Ya Allah) sanctified our master Ibraahiim (‘Alaihis-salaam) for You (Ya Allah) are the Praiseworthy, the Mighty! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam), his family, his companions, his children, his wifes, his descendants, the People of his House, his relations by marriage, his Helpers, his adherents, his lovers, his nation and all of us along with them, Ya Allah Most Merciful of the Merciful! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam)…

ROMANISED ARABIC

…’adada man solla ‘alaihi wa salli ‘alaa sayyidinaa Muhammadin ‘adada manl-lam yusalli ‘alaihi wa salli ‘alaa sayyidina Muhammadin kamaa amartana bissolati ‘alaihi wasalli ‘alaihi kama tuhibbu an-yusolla ‘alaih. Allahumma salli ‘alaa sayyidina Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kama amartanaa annusalliya ‘alaihi. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kama huwa ahluh. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin kamaa tuhibbu watardhohu

TRANSLATION

As many times as those who have asked for blessings upon him and bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as those who have not asked for blessings upon him! And bless him as we have been ordered to ask You (Ya Allah) to bless him and bless him just as You (Ya Allah) like him to blessed! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as we have been ordered to ask for blessings upon him! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of master Muhammad (Sallallahu ‘Alaihi Wasallam) as he deserves! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) like and just as You (Ya Allah) pleased with.

ROMANISED ARABIC

…Lah. Allahumma yaa rabba sayyidinaa Muhammadinw wa aali sayyidinaa Muhammadin salli ‘alaa sayyidinaa Muhammadinw wa aali sayyidinaa Muhammadinw wa ‘ati sayyidanaa Muhammada-niddarajata walwasilata filjannah. Allahumma yaa rabba sayyidinaa Muhammadinw wa aali sayyidinaa Muhammadi nijzi sayyidinaa Muhammad-an Sallallahu ‘alaihi wa sallama ma huwa ahluh. Allahumma salli ‘alaa sayyidinaa Muhammadinw-wa ‘alaa aali sayyidinaa Muhammadinw-wa ‘alaa ahli baiti. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidinaa Muhammadin hatta laa yabqaa mina…

TRANSLATION

Ya Allah. Lord of our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam), bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) and grant to master Muhammad (Sallallahu ‘Alaihi Wasallam) the rank of the Closest Access in the Garden! Ya Allah. Lord of the mater Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam), reward our master Muhammad (Sallallahu ‘Alaihi Wasallam), may Allah (subhaanahu wa ta’ala) bless him and give him peace, just as he deserving! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the People of his house! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) until there remains not…

ROMANISED ARABIC

As-salaati sha‘i. War ham sayyidanaa Muhammad-anw wa aala sayyidinaa Muhammadin hatta laa yabqa minarrahmati shai ‘un. Wa barik ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidina Muhammadin hatta laa yabqaa minal-barakati shai-‘un. Wa sallim ‘alaa sayyidinaa Muhammadinw wa ‘alaa aali sayyidina Muhammadin hatta laa yabqa minassalami shai‘un. Allahumma salli ‘alaa sayyidinaa Muhammadin fil-awwalin. Wa salli ‘alaa sayyidina Muhammadin fil-akhirin. Wa salli ‘alaa sayyidina Muhammadin fin-nabiyyiin. Wa salli ‘alaa sayyidinaa Muhammadin…

TRANSLATION

A single drop of blessings! Ya Allah, favour our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) until there remains not a single drop of favour! Ya Allah, have Mercy on our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) until there remains not a single drop of mercy! Ya Allah, grant peace to our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) until there remains not a single drop of peace! Ya Allah (Subhaanahu wa ta’ala), bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) among the First! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) among the last! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) among the Prophets…

ROMANISED

ARABIC

…Fil mursalin. Wa salli ‘alaa sayyidinaa Muhammadin filmala-il-‘alaa ilaa yaumiddiin. Allahumma ‘aati sayyidanaa Muhammada-nil -wasilata wal fadhilata washrafa waddarajatal-kabiirat. Allahumma innii aamantu bisayyidina Muhammadinw-walam arahu fala tahrimni filjinani ru’-yatahu warzuqni suhbatahu wata waffani ‘alaa millatihi wa asqini min haudihi mashrabar-rawiyyan saa ‘ighan haanii‘ann-la nazma‘u ba’dahu abadan innaka ‘alaa kulli shai-in qadiir. Allahumma abligh ruha sayyidinaa Muhammad-im-minni tahiyyatanw-wasalama. Allahumma …

TRANSLATION

Among the Messengers! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) in the Heavenly Assembly until the day of Resurrection! Ya Allah, grant our master Muhammad (Sallallahu ‘Alaihi Wasallam) the position of the Closest Access, the Pre-eminence and the noblest and the greatest rank! Ya Allah, I have believe in our master Muhammad (Sallallahu ‘Alaihi Wasallam) and I have not seen him so do not deprive my heart of a vision of him and provide me with his companionship and have me die on his way and lead me to drink from his Pool plentifully, blissfully, heartily, a drink after which we will never feel thirst, for You (Ya Allah) are the Power of all things!Ya Allah, send to the soul of our master Muhammad (Sallallahu ‘Alaihi Wasallam) my greetings and my salutations! Ya Allah…

ROMANISED ARABIC

Wakamaa amantu bisayyidinaa Muhammadinw-wa lam arahu fala tahrimni filjinani ru‘uyatah. Allahumma taqabbal shafa‘ata sayyidinaa Muhammadi-nil-kubra warfa’ darajatahul-‘ulya wa atihii su’lahu fil akhirati wal ula kama ataita sayyidanaa Ibraahiima wa sayyidanaa muusa. Allahumma salli ‘alaa sayyidinaa Muhammmad-inw-wa ‘alaa aali sayyidinaa Muhammadin kama sallaita ‘alaa sayyidinaa ibraahiima wa ‘alaa aali sayyidinaa ibraahiima wa baarik ‘alaa sayyidinaa Muhammadinw-wa ‘alaa aali Muhammadin kama barakta ‘alaa sayyidinaa ibraahiima wa ‘alaa aali sayyidinaa…

TRANSLATION

Just as I have believed in our master Muhammad (Sallallahu ‘Alaihi Wasallam) without seeing him, so do not deprive my heart of a vision of him! Ya Allah, accept the great intercession of our master Muhammad (Sallallahu ‘Alaihi Wasallam), raise his rank high and give him that which he asks for in the Hereafter and in this Present life, just as You (Ya Allah) gave to our master Ibraahiim (‘Alaihis-salaam) and our Lord Moses (‘alaihis-salaam)! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam) and the family of Ibraahiim (‘Alaihis-salaam) and sanctify our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) sanctified our master Ibraahiim (‘Alaihis-salaam) and the family of our master…

ROMANISED ARABIC

…Ibraahiima innaka hamiidum-majiid. Allahumma salli wa sallim wa baarik ‘alaa sayyidinaa Muhammadin-nabiyyika warasulik. Wa sayyidinaa Ibraahiima khalilika wa safiyyika wa sayyidinaa Musa kaliimika wanajiyyik. Wa sayyidinaa ‘isaa ruhika wa kalimatika wa ‘alaa jamii‘i malaaikatika warusulika wa ambiyaa ‘ika wa khiyara tika min khalqika wa asfiyaa ‘ika wa khassatika wa awliyaa ‘ika min ahli ardhika wa samaa‘ik. Wa Sallallahu ‘alaa sayyidinaa Muhammadin ‘adada khalqihii waridha‘a nafsihi wazinata arshihii wa…

TRANSLATION

Ibraahiim (‘Alaihis-salaam), for You (Ya Allah) are the Praiseworthy, the Mighty! Ya Allah (Ya Allah), bless, sanctify and grant peace to our master Muhammad (Sallallahu ‘Alaihi Wasallam), Your Prophet, Your Messenger! And also our master Ibraahiim (‘Alaihis-salaam), Your friend and Pure and our Lord Moses, Your Interlocutor and Intimate! And also our Lord Jesus, Your Spirit and word, all the angels, Messengers and Prophets, the righteous ones from Your creation, the pure ones, the elected ones and Your saints the folk of Your earth and Your Heaven! And may Allah’ s blessings be for our master Muhammad (Sallallahu ‘Alaihi Wasallam) in all of His creation, to the extent of his pleasure, in the decoration of the Throne,

ROMANISED ARABIC

…Midada kalimatihi wa kama huwa ahluhu wakullama zakarahuz-zaakiruna waghafala ‘an zikrihil-ghafiluna wa ‘alaa ahli baitihii wa itratihiit-taahiriina wa sallama taslima. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa ‘alaa azwaajihii wa zurriyatihii wa ‘alaa jamii‘in-nabiyyiina wal-mursaliina walmalaaikatil-muqarrabiina wa jami‘i ‘ibadillahis-salihina ‘adada maa amtaratis-samaa‘u munzu banaitaha wa salli ‘alaa sayyidina Muhammadin ‘adada maa anbatatil-arudhu munzu dahautah. Wa salli ‘alaa sayyidinaa Muhammadin ‘adadan- nujumi…

TRANSLATION

In the ink of His words, to the measure that he deserves, and whenever those who remember him do so and whenever those who neglect to remember him do so, and may these blessings be also for the People of His House and the pure perfumed descendants, on whom may there be peace, over and over again! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and his wives and progeny and all the Prophets and Messengers and closest angels and all the righteous slaves of Allah (Subhaanahu wa ta’ala) in all the rain the sky has rained since it was formed and bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) in everything the Earth has produced since it was spread out! And bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as there are star…

ROMANISED ARABIC

Fissamaa‘i fa innaka ahsaitah. Wa salli ‘alaa sayyidinaa Muhammadin ‘adada ma tanaffasatil-arwahu munzu khalaqtah. Wa salli ‘alaa sayyidinaa Muhammadin ‘adada ma khalaqta wa ma takhluqu wa ma ahato bihii ‘ilmuka wa adh ‘afa zalik. Allahumma salli ‘alaihim ‘adada khalqika waridhaa‘a nafsika wazinata arshika wamidada kalimatika wa mablagha’ ‘ilmika wa ayatik. Allahumma salli ‘alaihim solatan tafuqu wa tafdhulu solatal-musallina ‘alaihim minal-khalqi ajma‘ina kafadhlika…

TRANSLATION

In the sky and You (Ya Allah) alone there counter!And bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) in every breath of every soul from the moment You (Ya Allah) created them! And bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) in everything You (Ya Allah) have already created and in what You (Ya Allah) will create and in whatever is encompassed by Your knowledge and then double all of that! Ya Allah, bless them in all of Your creation and as much as it pleases Yourself, in the decoration of Your Throne, in the ink of Your words and to the extent of Your knowledge and Signs! Ya Allah, bless them, with blessings excellent, and more gracious, with blessings equal to all the requests for blessing ever uttered by the whole of creation just as in like measure.

ROMANISED

ARABIC

-‘Alaa jami‘i khalqik. Allahumma salli ‘alaihim solawatan daa ‘imatan- mustamirratad-dawami ‘alaa marrillayali wal ayyami muttasilatad-dawami lan-qidhaa‘a laha walan-sirama ‘alaa marrilliyali wal ayyami ‘adada kulli waabil-inw watolli. Allahumma salli ‘alaa sayyidinaa Muhammadin nabiyyika wa saiyidina ibraahiima khalilika wa ‘alaa jamii‘i anbiya‘ika wa asfiyaa ‘ika min ahli ardhika wasamaa ‘ika ‘adada khalqika wa ridhaa ‘a nafsika wazinata ‘arshika wa midada kalimatika wa muntaha ilmika wazinata jamii‘i makhluqa tika….

TRANSLATION

The whole of creation enjoys Your favour!Ya Allah, bless them, with eternal and permanent blessings, for as long as the duration of all future nights and days, never ending and perpetual, with blessings equal to the duration of all the days and nights which have already passed, with blessings as copious as the rain contained in every downpour and in every shower which have ever fallen! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) Your Prophet, and our master Ibraahiim (‘Alaihis-salaam), Your friend, and all the Prophets and pure ones from the folk of Your earth and Your Heaven, in all of Your creation and as it pleases Yourself, in the decoration of Your Throne, in the ink of Your words, to the extent of Your knowledge and Adornment of Your created beings,

DALAILU`L-KHAIRAAT SHAREEF

ROMANISED ARABIC

Salaatam-mukarratan abadan ‘adada maa ahso ‘ilmuka wa mil ‘a maa ahsoo ‘ilmuka wa adh‘afa ma ahso ‘ilmuka solatan tazidu watafuqu watafdhulu solatal-musalliina ‘alaihim minal-khalqi ajma‘iina kafadhlika ‘alaa jamii‘i khalqik. Thumma tad‘u bihzad-dua‘i fa innahu marjuwwul-lijabati insha ‘allaahu ta‘laa ba’das-salaati ‘alan-nabiyyi Sallallahu ‘alaihi wa sallam. Allahummaj ‘alni mimman-lazima millata nabiyyik sayyidinaa Muhammadin sallallahu ‘alaihi wasallama wa ‘azzoma hurmatahu wa-a-‘azza kalimatahu wa…

TRANSLATION

With blessings repeated eternally as much as Your knowledge and to the depth of Your knowledge and then double this! With blessings, Abundant and excellent and gracious blessings equal to all the requests for blessings ever uttered by all of creation just as in like measure the whole of creation enjoys Your favour!(Then make this supplication, for it is to be hoped it will be answered, Allah (Subhaanahu wa ta’ala) willing, after asking for blessings upon the Prophet, may Allah (subhaanahu wa ta’ala) grant him peace!)Ya Allah, grant me to be from among those who stick close to the way of Your Prophet, our master Muhammad (Sallallahu ‘Alaihi Wasallam), the blessings of Allah (subhaanahu wa ta’ala) be always upon him! Strengthen his holiness, empower his words,

ROMANISED ARABIC
Hafiza ‘ahdahu wa zimmatahu wa nasara hizbahu wada’watahu wa qathara taabi-iihi wafirqatahu wa wafa zumratahu wa lam yukhalif sabilahu wasunnatah. Allahumma innii as‘alukal-istimsaka bisunnatihi wa a‘uzubika minal-inhirafi ‘amma jaa ‘a bih. Allahumma innii as ‘aluka min khairi maa sa ‘alaka minhu saiyidunaa Muhammad-un-nabiyyuka warasuluka Sallallahu ‘alaihi wasallama wa a‘uzubika min sharri mastu’azaka minhu saiyiduna Muhammad-un-nabiyyuka warasuluka Sallallahu ‘alaihi wasallam. Allahum-ma’ simni min sharril…

TRANSLATION

Protect his promise and security, and give victory to his party and calling and increase those who pledge him and his company allegiance! And grant that we may die in his company and do not allow us to stray from his path and way! Ya Allah, I ask You (Ya Allah) for loyalty to his way and seek refuge in You from all deviation from it!Ya Allah, I ask You (Ya Allah) the good that our master Muhammad (Sallallahu ‘Alaihi Wasallam), Your Prophet and Your Messenger, asked of You (Ya Allah), and I seek refuge in You (Ya Allah) from the evil from which our master Muhammad(Sallallahu ‘Alaihi Wasallam), Your Prophet and Your Messenger, sought refuge, may Allah (Subhaanahu wa ta’ala) grant him peace and bless himYa Allah, protect me from the evil…

ROMANISED ARABIC

-alfitani Wa ‘afini min jamii ‘il-mihani wa aslih minni maa zahara wama batona wanaqqi qalbi minal-hiqdi wal hasadi wala taj‘al ‘alayya tibaa ‘atan-liahad. Allahumma innii as-’alukal-akhza bi ahsani ma ta’lamu watar kalisai ‘i maa ta’lamu wa-as ‘alukat-takaffula birrizqi wazzuhda filkafaafi wal makhraja bilbayani min kulli shubhatinw-walfalaja bis-sowabi fii kulli hujjatinw-wal ‘adla fil-ghadhobi warridaa‘i wattasliima limaa yajri bihil qadhoo‘u wal-iqtisoda fil-faqri wal-ghinaa wat-tawadhu-‘a fil- qawli…

TRANSLATION

Of discord and absolve me from all tests and purify me from within and cleanse my heart from hatred and envy and do not allow any one to oppress me! Ya Allah, I ask You (Ya Allah) for the good that You (Ya Allah) know and to let me pass by the evil that You (Ya Allah) know and I ask You (Ya Allah) to provide me with provision, for indifference to being physically satisfied, a clear way out from every uncertainly, a proper stance in every argument, justice in anger and pleasure , peace whatever fate ordains, providence in thought and wealth, humility in my words and actions.

ROMANISED ARABIC

Wal fi‘li wassidqa fil-jiddi wal-hazl. Allahumma inna lii zunuuban fiima baini wabainaka wazunuban fiima baini wabaina khalqi. Allahumma maa kana laka minha fagh-firhu wama kana minha likhalqika fatahammalhu ‘anni wa aghnini bifadhlika innaka waasi- ‘ul-maghfirah. Allahumma nawwir bil ‘ilmi qalbi. wasta’mil bitaa-atika badani. Wakhallis minal-fitani sirri. Washghal bil-‘itibari fiqri. Waqini sharra wasawisish-shaitan. Wa ajirni minhu yaa rahmaanu hatta…

TRANSLATION

And sincerity in my seriousness and in my jesting!Ya Allah, indeed there area sins between You (Ya Allah) and me and there are sins between Your creation and me! Ya Allah, what is this for You (Ya Allah), so forgive me my sins and whatever arises from them, bear them for me and enrich me with Your favour, for Your forgiveness spread wide! Ya Allah, enlighten the knowledge of my heart and render my body obedient to You (Ya Allah) and purify me from inner discord and occupy me with contemplation and protect me from the whisperings of Satan and save me from him, …

ROMANISED ARABIC

Laa yaquna lahu ‘alayya sultaan.

TRANSLATION

(Ya Allah) the compassionate one, until he no longer has any power over me!

Tuesday

DALAILU’L-KHAIRAAT SHAREEF

ROMANISED ARABIC

AL-HIZBUTHANI FIYAUMITH-THALATHA

Allahumma innii as-aluka min khairi ma ta‘ lamu wa a‘uzu- bika min sharri maa ta’lamu wa astaghfiruka min kulli maa ta’lamu innaka ta’lamu wala na’lamu wa-anta ‘allamul-ghuyyub. Allahummar-hamni min zamani haza wa-ihdaqil-fitani wata-uli- ahlil-jur-ati ‘Alaiya wastidh’a fihim iyya. Allahumma aj-‘alni minka fi ‘iyazim-manii‘inw-wa hirzin hasiinim-min jamii‘i khalqika hatta tubal-lighanii ajali mu‘afa. Allahumma salli ‘alaa sayyidinaa

TRANSLATION

Ya Allah , I ask You (Ya Allah) the good of what You (Ya Allah) know and I seek refuge in You (Ya Alalh) from the evil of what You(Ya Alalh) know and I seek Your forgiveness for everything You (Ya Allah) know,for You (Ya Allah) indeed know and we do not know and indeed You (Ya Allah) are the knower of the Unsen! Ya Allah,have mercy on me in this time from the encirclement of discord, from the oppression of the insolent and their deficiencies and all such ill! Ya Allah, give me an unassailable refuge in You(Ya Alalh), an impenetrable protection with You(Ya Alalh) from all of Your creation until I come to a virtuous end! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam)

ROMANISED ARABIC

Muhammadinw-wa-‘alaa aali sayyidinaa Muhammadin ‘adada man solla ‘alaih. Wa salli ‘alaa sayyidinaa Muhammadinw-wa-‘alaa aali sayyidinaa Muhammadin ‘adada mal-lam yusalli ‘alaihi wa-salli ‘alaa sayyidinaa Muhammadinw-wa-‘alaa aalihii sayyidinaa Muhammadin kamaa tambaghis-solatu ‘alaihi wa salli ‘alaa sayyidinaa Muhammadinw- wa-‘alaa aali sayyidinaa Muhammadin kamaa tajibuss-solatu ‘alaih. Wa-salli ‘alaa sayyidinaa Muhammadinw-wa-‘alaa aali sayyidinaa Muhammadin kama amarta anyusollah ‘alaihi. Wa-salli ‘alaa sayyidinaa Muhammadi-nilladhi nuruhu minnuri……

TRANSLATION

And the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as those who have asked for blessings upon him! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as those who have not asked for blessings upon him and bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) with as much blessings as is fitting for him and bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) with as much blessings as is his due! And bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as You (Ya Allah) have ordered him to be blessed! And bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) whose light is from the light of light…

ROMANISED ARABIC

-al-anwaari wa-ashraqa bi-shu‘a ‘i sirri-hil-asrar. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa-‘alaa aali sayyidinaa Muhammadinw wa-‘alaa aahli baitihil-abraari ajma’in. Allahumma salli ‘alaa sayyidinaa Muhammadinw wa-‘alaa aalihi bahrii anwarika wa ma’diini asrarika wa lisaani hujjatika wa -‘arusi mamlu-katika wa-imami hadhratika wakhatimi ambiya‘ika solatan tadumu bidawamika watabqa bibaqa‘ika solatan turdhika waturdihi watardha bihaa ‘anna Ya arhamar-rahimiin. Allahumma rabbal-hilli wal-harami…

. TRANSLATION

And who with a ray of his secret illuminated all Secrets! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) and all the chosen people of his House! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family, the sea of Your lights, the mine of Your secrets, the Tongue of Your proof, the Bridegroom of Your kingdom, the leader of Your presence and the seal of Your prophets, with blessings which last as long as You (Ya Allah) last and remain as long as You (Ya Allah) remain, blessings which please You (Ya Allah), which please him, and which make You Ya Allah) please with us, Ya Allah, Maula (helper) of the worlds!Ya Allah, Maula(helper) of the Hill and the Haram…

ROMANISED ARABIC

….warabbal-mash‘aril-harami wa rabbal-baitil harami wa rabbar-rukni wal-maqami abligh li-sayyidinaa wa-maulana Muhammad-im- minnas-salam. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin sayyiddil awwalina wal-akhirin. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin fii kulli waqtinw-wa-hiin. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin filmala ‘il ‘alaa ilaa yaumiddin. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin hatta tarithal-ardha wa man ‘alaiha wa-anta khairul-warithiin.

TRANSLATION

Lord of the Sarctuary, Lord of the Sacred House, and Lord of the corner and the station of Ibraahiim (these are all places connected with pilgrimage to macca), send peace from us to our Maula (helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam)! Ya Allah bless our Maula (helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) the master of the first and the last! Ya Allah bless our lord and master Muhammad (Sallallahu ‘Alaihi Wasallam) at every moment and the instant! Ya Allah, bless our Maula (helper) the master Muhammad (Sallallahu ‘Alaihi Wasallam) in the heavenly assembly until the day of judgment! Ya Allah, bless our Maula (helper) master Muhammad (Sallallahu ‘Alaihi Wasallam) until the earth bequeaths itself and what is on it to You (Ya Allah) are the best of those who inherit!

ROMANISED ARABIC

Allahumma salli ‘alaa saiyidinaa Muhammadi-nin-nabiyyil-ummiyyi wa-‘alaa aali sayyidinaa Muhammadin kama sallaita ‘alaa sayyidinaa Ibraahiima innaka hamiidum majiid. Wa baarik ‘alaa sayyidinaa Muhammadi-nin-nabiyyil-ummiyyi kamaa barakta ‘alaa sayyidinaa Ibraahiima innaka hamiidum majiid. Allahumma salli ‘alaa sayyidinaa Muhammadinw-wa-‘alaa aali sayyidinaa Muhammadin ‘adada maa ahata bihi ilmuka wajaraa bihii qalamuka wasaba-qat bihi mashii-‘atuka wa-sollat ‘alaihi mala‘ikatuka solatan daa ‘imatam bidawamika baqiyyatan bifadhlika…

TRANSLATION

Ya Allah, bless our lord and master Muhammad (Sallallahu ‘Alaihi Wasallam), the Unlettered (not thought to read and write by any human being) Prophet, and the family of Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim (‘Alaihis-salaam), for You (Ya Allah) are praiseworthy, the Mighty! And bless our Maula (helper) master Muhammad (Sallallahu ‘Alaihi Wasallam), the Unlettered (not thought to read and write by any human being) Prophet, and the family of Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) blessed our master Ibraahiim(Alaihis-salaam), for You (Ya Allah) are praiseworthy, the Mighty! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) in all that Your knowledge encompasses, in everything that Your Pen writes, in all that Your will preordains, and as often as Your angels have blessed him, with eternal blessings, lasting as long as You (Ya Allah) last, remaining…

ROMANISED ARABIC

Wa ihsanika ilaa abadil-abadi abadal-laa nihayata liabadiyyatihi wala fana‘a lidaimu miyyatih. Allahumma salli ‘alaa sayyidinaa Muhammadinw-wa ‘alaa aali sayyidinaa Muhammadin ‘adada maa ahata bihi ‘ilmuka wa ahsahu kitabuka washahidat bihii malaa ‘ikatuka wardha ‘an ashabihi war-ham ummatahu innaka hamiidum-majiid. Allahumma salli ‘alaa sayyidina Muhammadinw-wa ‘ala aali sayyidinaa Muhammadinw-wa ‘alaa jamii‘i ashabi sayyidinaa Muhammadin. Allahumma salli ‘alaa sayyidinaa Muhammadin wa ‘alaa sayyidinaa Muhammadin …

TRANSLATION

By Your race and Your Generosity, until the end of eternity, never-ending, with no beginning to them, and no disappearing of them, forever and ever! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as You (Ya Allah) know him, as much as Your Book and as much as the witnessing of Your angels and be pleased with his companion and be merciful on his nation for You (Ya Allah) are Praiseworthy, the Mighty! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam), and all the companion of our master Muhammad (Sallallahu ‘Alaihi Wasallam)! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam)

ROMANISED ARABIC

Kama sallaita ‘alaa sayyidinaa Ibraahiima wa barik killahumma ‘alaa sayyidinaa Muhamamd-inw-wa ‘alaa aali sayyidinaa Muhamamd-in kama barakta ‘alaa sayyidinaa Ibrahiima wa ‘alaa aali sayyidinaa Ibraahiima fil-‘alamina innaka hamidum-majiid. Allahumma salli ‘alaa sayyidinaa wa maulana Muhamamdin ‘adada maa ahata bihi ‘ilmuka. Allahumma salli ‘alaa sayyidinaa wa maulaana Muhamamd-in ‘adada maa ahsahu kitabuk. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada ma nafazat bihi qudratuk. Allahumma salli ‘alaa…

TRANSLATION

Just as You bless our master Ibrahiim (‘Alaihis-salaam) and bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You (Ya Allah) bless our master Ibrahiim (‘Alaihis-salaam) in all the word s for You (Ya Allah) are the Praise worth the Mighty!Ya Allah, bless our master Muhamamd (Sallallahu ‘Alaihi Wasallam) as much as You (Ya Allah) know of him! Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as Your Book!Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as that would exhaust Your power by doing so!Ya Allah, bless our Maula (The helper)…

ROMANISED

Sayyidinaa wa maulana Muhammadin ‘adada ma khassa-sat-hu iradatuk. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada ma tawajjaha ilaihi amruka wa nahyuk. Allahumma salli ‘alaa sayyidinaa wa maulana Muhamamd-in ‘adada ma wasi‘ahu sam‘uk. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada ma ahaata bihi basaruk. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada ma zakarahuz-zaakirun. Allahumma salli ‘alaa sayyidinaa Muhammadin ‘adada ma ghafala ‘an zikrihil-ghafilun. Allahumma….

TRANSLATION

And master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as he distinguished by Your will! Ya Allah bless our Maula and master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as he is crowned by Your command and Your prohibition! Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as all that is within range of Your Hearing! Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as much as that is encompassed by Your vision! Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as many as those who remember him do so! Ya Allah bless our Maula (the helper) and master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as those who neglect to remember him do so! Ya Allah

ROMANISED ARABIC

Salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada qatril-amtar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada auraqil-ashjar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammmad-in ‘adada dawaabbil-qifar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada dawaab-bil-bihar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada miyahil-bihar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada ma azlama ‘alaihil-lailu wa adha‘a ‘alaihin-nahar. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin bil-ghuduwwi wal-aasal. Allahumma salli ‘alaa sayyidinaa wa…..

TRANSLATION

Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam), as many times as there are drops of rain! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam), as many times as there are leaves on the trees! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as there are beasts of the desert! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam), as many times as there are creatures in the sea! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam), as much as there is water in the sea! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as much as all that the night has covered and the day has illuminated! Ya Allah, bless our master and Maula (helper) by morn and by eve! Ya Allah bless our lord and master Muhammad (Sallallahu ‘Alaihi Wasallam)…

ROMANISED ARABIC

…maulana Muhammadin ‘adadar-rimal. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adadan-nisaa‘i warrijal. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammad-ir-rida ‘a nafsik. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammad-im midada kalimatik. Allahumma salli ‘alaa saiyidinaa wa maulaana Muhammad-im mil‘a samawatika wa ardhik. Allhumma salli ‘alaa sayyidinaa wa maulaana Muhammadin zinata ‘arshi. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammadin ‘adada makhluqaatik. Allahumma salli ‘alaa sayyidinaa …

TRANSLATION

As many times as there are grains of sands! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as there are men and women! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as much as pleases You (Ya Allah)! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as much as the in of Your words! Ya Allah, bless our master amd Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) to the fullness of Your heavens and Your earth! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) in the decoration of Your Throne! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as there are created beings! Ya Allah, bless our master and Maula (helper) Muhammad (Sallallahu ‘Alaihi Wasallam)…

DALAILU’L-KHAIRAAT SHAREEF

ROMANISED

ARABIC

Wa maulana Muhammadin afdhala salawaatik. Allahumma salli ‘alaa nabiyyir-rahmah. Allahumma salli ‘alaa shafii‘il-ummat. Allahumma salli ‘alaa kashifil-ghummah. Allahumma salli ‘alaa mujlil-dhulmah. Allahumma salli ‘alaa mulin-ni’mah. Allahumma salli ‘alaa mu’tir-rahmah. Allahumma salli ‘alaa sahibil-hauzil-maurud. Allahumma salli ‘alaa sohibil-maqamil-mahmud. Allahumma salli ‘alaa saahibil-lilwaa‘il ma‘qud. Allahumma salli ‘alaa sahibi…

TRANSLATION

Of the site of witnessing!

Ya Allah, bless the One dressed in nobility and generosity!

Ya Allah, bless the one called Muhammad (Sallallahu ‘Alaihi Wasallam) in Heaven and Muhammad (Sallallahu ‘Alaihi wasallam) On the earth!

Ya Allah, bless the Possessor of the mole!

Ya Allah, bless the Possessor of the distinguishing mark!

Ya Allah, bless the One dress in miracles!

Ya Allah, bless the One with special leadership!

Ya Allah, bless the One shaded by clouds!

Ya Allah, bless the One who can see equally from behind him as before him!

Ya Allah…

ROMANISED ARABIC

Makanil-mash hud. Allahumma salli ‘alal-mausufi bilkarami waljud. Allahumma salli ‘ala man huwa fissamaa ‘i sayyiduna Mahmuduw-wafil ardhi sayyidunaa Muhammad. Allahumma salli ‘alaa saahibish-shamah. Allahumma salli ‘alaa sahibil-‘alamah. Allahumma salli ‘alal-mausufi bilkaramah. Allahumma salli ‘alal-makhsusi bizza‘amah. Allahumma salli ‘alaa man kana tuzziluhul- ghamamah. Allahumma salli ‘alaa man kana yaraa khalfahu kama yara mann amamah. Allahumma salli…

TRANSLATION

With the very best of Your blessings!

Ya Allah, bless the Prophet of Mercy!

Ya Allah, bless the intercessor of his nation!

Ya Allah, bless the Remover of grief!

Ya Allah, bless the clarifier of darkness!

Ya Allah, bless the Master of happiness

Ya Allah, bless the Granter of mercy!

Ya Allah, bless the Owner of visited Pool!

Ya Allah, bless the Owner of the Most Praised Station!

Ya Allah, bless the Owner of the Flag!

Ya Allah, bless the Owner…

ROMANISED ARABIC

‘Alash-shafii‘il-mushaffa‘i yaumal-qiyamah. Allahumma salli ‘alaa sohibid-dhora’ah. Allahumma salli ‘alaa sohibish-shafa‘ah. Allahumma salli ‘alaa sohibil-wasilah. Allahumma salli ‘alaa sohibil-fadhilah. Allahumma salli ‘alaa sohibid-darajatir-rafi‘ah. Allahumma salli ‘alaa sohibil-harawah. Allahumma salli ‘alaa sohibin-na’ lain. Allahumma salli ‘alaa sohibil-hujjajah. Allahumma salli ‘alaa sahibil-burhan. Allahumma salli ‘alaa sohibis-sultaan.

TRANSLATION

Bless the One whose intersession is accepted on the Day of Resurrection!

Ya Allah, bless the Possessor of humanity!

Ya Allah, bless the Possessor of intersession!

Ya Allah, bless the Possessor of closest Access!

Ya Allah, bless the Possessor of pre-eminence!

Ya Allah, bless the Possessor of the Lofty Rank!

Ya Allah, bless the Owner of the stalwart staff!

Ya Allah, bless the Owner of the sandals!

Ya Allah, bless the Possessor of sound argument!

Ya Allah, bless the Possessor of convincing reason!

Ya Allah, bless the Possessor of authority!

ROMANISED ARABIC

Allahumma salli ‘alaa sohibit-taaj. Allahumma salli ‘alaa sohibil-mi’raj. Allahumma salli ‘alaa sohibil-qadhiib. Allahumma salli ‘alaa rakibin-najiib. Allahumma salli ‘alaa rakibil-buraaq. Allahumma salli ‘alaa mukhtariqis-sab‘ittibaq. Allahumma salli ‘alash-shafii’ fii jamii‘il-anam. Allahumma salli ‘alaa mann sabbaha fii kaffihit-to’am. Allahumma salli ‘alaa mann baka ilayhil-jiz‘u wahanna lifiraqih. Allahumma salli ‘alaa man tawassala bihi tairul-falat. Allahumma salli…..

TRANSLATION

Ya Allah, bless the Owner of the turban!

Ya Allah, bless the Master of the night journey!

Ya Allah, bless the Owner of the scepter!

Ya Allah, bless the Noble Rider!

Ya Allah, bless the Rider of Buraq!

Ya Allah, bless the One who traversed the seven heavens!

Ya Allah, bless the intercessor of all creatures!

Ya Allah, bless the one who held food in his hand, which glorified Allah (Subhaanahu wa ta’ala)!

Ya Allah, bless the One for whom a palm trunk wept and sighed at its separation from him!

Ya Allah, bless the One whose mediation was sought by the birds of the desert!

Ya Allah, bless…

ROMANISED ARABIC

‘Alaa mann sabbahat fii kaffihil-hasoh. Allahumma salli ‘alaa mann tashaffa‘a ilaihiz-zabyu bi-afsahil-kalam. Allahumma salli ‘alaa mann kallamahudh-dhabbu fi majlisihii ma‘a ashaabihil-‘alam. Allahumma salli ‘alal-bashirin-nazir. Allahumma salli ‘alas-sirajil-munir. Allahumma salli ‘alaa man shakaa ilaihil-ba’ir. Allahuma salli ‘alaa man tafajjara mim baini asobi ‘ihil-maa’un-namir. Allahumma salli ‘alat-tahiril-mutahar. Allahumma salli ‘alaa nuril-anwaar. Alahahumma salli ‘alaa manin-saqqa lahul-qamar. Allahumma…

TRANSLATION

Bless the One who held stones in his hand, which glorified Allah (Subhaanahu wa ta’ala)!

Ya Allah, bless the One whose intercession the gazelles sought and whose request were made in human speech!

Ya Allah, bless the One to whom a lizard spoke at an open gathering of the most learned companions!

Ya Allah, bless the Bearer of glad tidings and the Warner!

Ya Allah, bless the Brilliant Lamp!

Ya Allah, bless the One whom a camel made its complaint!

Ya Allah, bless the One for whom sparking water burst forth forth from his fingertips for his companion!

Ya Allah, bless the Pure One, the Purifier!

Ya Allah, bless the Light of Lights1

Ya Allah, bless the One for whom the moon was split open!

Ya Allah…

ROMANISED ARABIC

….Salli ‘alat-tayyibil-mutayyab. Allahumma salli ‘alar-rasulil-muqarrab. Allahumma salli ‘alal-fajris-saati’. Allahumma salli ‘alan-najmith-thaaqib. Allahumma salli ‘alal-‘ur-watil-wusqa. Allahumma salli ‘alaa naziri ahlil-ardh. Allahumma salli ‘alash-shafii ‘i yaumal-ardh. Allahumma salli ‘alas-saqi linnasi minal-haud. Allahumma salli ‘alaa saahibi liwaa‘il-hamd. Allahumma salli ‘alal-mushammiri ‘ann sahidil-jidd. Allahumma salli ‘alal-musta’ aamili fii mardhotika…….

TRANSLATION

Bless the One who was good and did Good!

Ya Allah, bless the Messenger close to Allah (Subhaanahu wa ta’ala)!

Ya Allah, bless the Breaking Down!

Ya Allah, bless the Shining Stars!

Ya Allah, bless the Trusty Handhold!

Ya Allah, bless the Warner of the folk of the earth!

Ya Allah, bless the intercessor of the Day of Petition!

Ya Allah, bless the One who will give people to drink from the Pool!

Ya Allah, bless the Owner of the Flag of happiness!

Ya Allah, bless the One who was ever ready for Your service!

Ya Allah, bless the One who was strived his utmost…

ROMANISED ARABIC

…ghayatal-juhd. Allahumma salli ‘alan-nabiyyil-khatim. Allahumma salli ‘alar-rasulil-khatim. Allahumma salli ‘alal-mustafal-qaaim. Allahumma salli ‘alaa rasulika abil-qasim. Allahumma salli ‘alaa sohibil-ayat. Allahumma salli ‘alaa sohibid-dalalat. Allahumma salli ‘alaa sohibil-isharat. Allahumma salli ‘alaa sohibil-karamat. Allahumma salli ‘alaa sohibil alamat. Allahumma salli ‘alaa sohibil-bayyinaat. Allahumma salli ‘alaa…

TRANSLATION

For Your Pleasure!

Ya Allah, bless the Prophet, the Seal!

Ya Allah, bless the Messenger, the Seal!

Ya Allah, bless the chosen one the Upright one!

Ya Allah, bless Your Messenger, the father of Qasim!

Ya Allah, bless the Possessor of signs!

Ya Allah, bless the Possessor of portents!

Ya Allah, bless the Possessor of indicators!

Ya Allah, bless the Possessor of miracles!

Ya Allah, bless the Possessor of marks!

Ya Allah, bless the Possessor of proofs!

Ya Allah, bless…

ROMANISED ARABIC

Sohibil-mu’jizaat. Allahumma salli ‘alaa sohibi-khawariqil-‘adat. Allahumma salli ‘alaa mun sallamat ‘alaihil-ahjaar. Allahumma salli ‘alaa man sajadat baina yadaihil-ashjaar. Allahumma salli ‘alaa mann tafattaqat min nurihil-azhaar. Allahumma salli ‘alaa mann tobat bibarkatihith-thimar. Allahumma salli ‘alaa manikh-darrat mimm baqiyyati wadhuu ‘i-hil-ashjaar. Allahumma salli ‘alaa mann fadhat min-nurihi jami‘ul-anwar. Allahumma salli ‘alaa…

TRANSLATION

The Possessor of marvels!

Ya Allah, bless the Possessor of wondrous events!

Ya Allah, bless the One who was greeted by rocks!

Ya Allah, bless the One before whom trees prostrated!

Ya Allah, bless the One from whose light blossom unfolds!

Ya Allah, bless the One from whose blessing fruit ripens!

Ya Allah, bless the One from whose leftover ablution-water trees become green!

Ya Allah, bless the One…

ROMANISED ARABIC

Mam bissolati ‘alaihi tuhattul-auzar. Allahumma salli ‘alaa mam bissalaati ‘alaihi tunalu manazilul-abrar. Allahumma salli ‘alaa mam bissolati ‘alaihi yurhamul-kibaru wasighar. Allahumma salli ‘alaa mam bissalati ‘alaihi natana’ ‘amu fii hazihid-dari wa fii tilkad-dar. Allahumma salli ‘alaa mam bissolati ‘alaihi tunalu rahmatul-aziizil-ghaffar. Allahumma salli ‘alal-mansuril-mu’aiyad. Allahumma salli ‘alal-mukhtaril-mumajjad. Allahumma salli ‘alaa sayyidinaa wa maulana Muhammad . Allahumma salli …

TRANSLATION

Whose light engulfs all other lights!

Ya Allah, bless the One, the request for blessings upon whom lightens our every load!

Ya Allah, bless the One, the request for blessings upon whom grants mercy to the Young and Old!

Ya Allah, bless the One, the request for blessings upon who bring favor to his house and that house!

Ya Allah, bless the One, the request for blessings upon whom brings mercy fro the All mighty, the Forgiving!

Ya Allah, bless the victorious one, the confirmer!

Ya Allah, bless the chosen One, the Extoller!

Ya Allah, bless…

ROMANISED

ARABIC .’Alaa man kana izaa mashaa fil barril-aqfari ta-’allaqatil-uhushu bi-azyalih. Allahumma salli ‘alaihi wa ‘alaa alihii wa sahbihi wa sallim taslii-maw-walhamdu lillaahi rabil-’alamiin O

IBTIDAA ‘UR-RUB ‘ITH-THANI

Alhamdu lillaahi ‘alaa hilmihi ba’da hilmihi wa ‘alaa ‘af-wihi ba’da qudratihi. Allahumma innii ‘auzu bika minal-faqri illaa illaik. Waminaz-zulli illa laka wa minal-kaufi illa minka. Wa ‘auzubika ann aqula zura. au-aghsha fujura. Au

TRANSLATION

The one who when he walked in the desert wild creatures would cling to the hem of his cloak! Ya Allah bless and grant abundant peace to him and his family and companion, and praise be to Allah (Subhaanahu wa ta’ala), Lord of all the worlds!

(BIGINNING OF THE SECOND QUARTER)

Praise be to Allah (subhaanahu wa ta’ala) for His forbearance in spite of His knowledge and His clemency in spite of His power! Ya Allah, I seek refuge in You (Ya Allah) all through which is not directed towards You(Ya Alalh)! And from all humility which is not for You (Ya Allah) and from all fear, which is not fear of You (Ya Allah)! And I seek refuge in You (Ya Allah) from telling lies! Or.

DALAILU’L KHAIRAAT SHAREEF

ROMANISED

ARABIC

Akuna bika maghrura. Wa ‘auzubika min shamatatil-‘adaa‘i Wa-’u-dhaalid-daa‘i wa khaibatir-raja‘i wa zawalin-ni’mati wafujaa-atil-niqmah. Allahumma salli ‘alaa sayyidinaa Muhammadinw-wa sallim ‘alaihi wajzihi ‘anna ma huwa ahluhu habiibuka (thalaatha). Allahumma salli ‘alaa sayyidinaa Ibraahiima wa sallim ‘alaihi wajzihi anna ma huwa ahluhu khaliluka (thalaatha). Allahumma salli ‘alaa sayyidinaa Muhammadinw-wa ‘alaa aali sayyidinaa Muhammadin kama sallaita wa rahmita wa barakta ‘alaa sayyidinaa Ibrahiima fil-‘alamina innaka hamiidum-majiid.

TRANSLATION

From being dishonest and immoral! Or what I be proud in front of You(Ya Alalh)! And I seek refuge in You (Ya Allah) from gloating over my enemies, from disease, malady and despair, from the waning of favour and from sudden catastrophes! Ya Allah bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and grant him peace and reward him as much as he deserves, and he is Your Beloved! (Three times) Ya Allah bless our master Ibraahiim (‘Alaihis-salaam) and grant him peace and reward him as much as he deserves, and he is Your Friend! (Three times) Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) and the family of our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You Ya Allah) blessed and were merciful to and bless our master Ibraahiim (‘Alaihis-salaam) in all the worlds, for You (Ya Allah) are the praiseworthy the Mighty!

ROMANISED ARABIC

‘Adada khalqika wa ridhaa nafsika wazinata arshika wa midada kalimatik. Allahumma salli ‘alaa sayyidinaa Muhammadin ‘adada mann solla ‘alaih. Allahumma salli ‘alaa sayyidinaa Muhammadin ‘adada man-lam yusalli ‘alaih. Allahumma salli ‘alaa sayyidinaa Muhammadin ‘adada ma sulliya ‘alaih. Allahumma salli ‘alaa sayyidinaa Muhammadin adh-‘aafa ma sulliya ‘alaihi. Allahumma salli ‘alaa sayyidinaa Muhammadin kamaa huwa ahluh. Allahumma salli ‘alaa sayyidinaa Muhammadin kamaa tuhibbu watardho lahu.

TRANSLATION

As much as all of Your creations, to the extent of Your Pleasure, in the decoration of Your throne and in the ink of Your words! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as those who have asked for blessing upon him! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many time as those who have not asked for blessing upon him! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) as many times as he has been blessed! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) twice as many times as he has been blessed! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as he deserves! Ya Allah, bless our master Muhammad (Sallallahu ‘Alaihi Wasallam) just as You Ya Allah) love and You (Ya Allah) desire for him.

Beautiful durood sharif collection

Beautiful durood sharif collection

The message of Allah Ta’ala to Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) has come down to us in the form of the Holy Quran and the teachings of Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) 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.

Almighty Allah says: “Surely Allah and His Angels send blessings on the Holy Prophet (Sallal Laahu Alaihi Wasallim). 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 (Sallal Laahu Alaihi Wasallim). So, Durood Shareef is actually “a Du’a in praise of the Holy Prophet Muhammad (Sallal Laahu Alaihi Wasallim).”

Hazrat Anas (radi Allahu anhu) narrates that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) 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 Ma’sud (radi Allahu anhu) also narrates that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) 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 (Sallal Laahu Alaihi Wasallim) 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 (Sallal Laahu Alaihi Wasallim).

Divine blessings on Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) 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 Wasallim), He is actually blessing him. When the Malaa’ikah and the Muslims send Durood and Salaams to Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim), they are actually showing Almighty Allah their respect for the Holy Prophet (Sallal Laahu Alaihi Wasallim).

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 Wasallim). 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 Wasallim).

The invocation of Blessings on the Holy Prophet (Sallal Laahu Alaihi Wasallim) 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 Wasallim) 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 Wasallim) 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. Hazrat 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 Wasallim) should increase their recital of the Durood Shareef in patience and perseverance until, through the mercy of Rasoolullah (Sallal Laahu Alaihi Wasallim), 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:

Wara fa’na laka zikrah
“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 Wasallim) which works wonders.

In the same manner, the Holy Prophet (Sallal Laahu Alaihi Wasallim) 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 Wasallim) 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.

1. DUROOD-E-IBRAHIMI
ALLAHUMMA SALLI ALA MUHAMMADIW WA ALA AALI MUHAMMADIN KAMAA SALLAITA ALA IBRAHIMA WA ALA AALI IBRAHIMA INNAKA HAMIDUM MAJID. ALLAHUMMA BAARIK ALA MUHAMMADIW WA ALA AALI MUHAMMADIN KAMAA BAARAKTA ALA IBRAHIMA WA ALA AALI IBRAHIMA INNAKA HAMIDUM MAJID.

“O Allah, let Your Blessings come upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious. Allah, bless Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious”.

The famous companion of the Prophet (Sallal Laahu Alaihi Wasallim), Hazrat Ka’ab bin Ujrah (radi Allahu anhu), narrates that once it was enquired from Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) as to how blessings should be sent to him. The Prophet (Sallal Laahu Alaihi Wasallim) replied that the blessings be said in the manner (it has been mentioned) above, that is, Durood-e-Ibrahimi.

2. DUROOD-E-NAHARIYA
ALLAHUMMA SALLI ALA SALAWATAN KAMILATAW WA SALLIM SALAAMAN TAAAMAN ALA SAYYIDINA MUHAMMADINIL LAZI TANHALLU BIHIL UQADU WATAN FARIJU BIHIL KURABU WA TUQDA BIHIL HAWA IJU WA TUNAALU BIHIR RAGHAAA’IBU WAHUSNUL KHAWATIMI WA USTASQAAYAL GHAMAMU BIWAJHIHIL KAREEMI WA ALAAA A’LIHI WASAHBIHI FI KULLI LAMHATIW WA NAFSIN BI ADADA KULLI MA’LUMIL LAKA YAAA ALLAHU YAAA ALLAHU YAAA ALLAHU.

“O Allah! Every moment and in every breath, bestow complete and the best blessings and perfect peace which is endless on Muhammad, our master, and on his descendants and his Companions, and may, for His Sake, all our troubles and tortures be over, calamities ended, and all our needs fulfilled, all our cherished desires attained, and good ends vouch-saved, and clouds are laden with water through the glorious countenance of Prophet. The perfect blessings and peace on the Prophet’s House, his Family and his Companions every instance in number equal to the count of all things in Thy Knowledge”.

Durood-e-Nahariya is a great power. If it is recited daily, it will give such strength and power to the reciter that no one on earth will be able to subdue him. It is a grand success in all the affairs of the world. If this Durood Shareef is recited during days of calamities, Allah Ta’ala will help the reciter from the quarters unknown to the human beings. The reciter will be able to cross every barrier of handicap safely and soundly. In every worldly affair, in every trial and tribulation, success will be his net income.

3. DUROOD-E-FATH
ALLAHUMMA SALLI WASALLIM WABARIK ALA SAYYIDINA MUHAMMADINIL FAATIHI LIMA UGHLIQA WAL KHAATIMI LIMA SABAKA WAN NAASIRIL HAQQA BIL HAQQI WAL HAADI ILA SIRAATIKAL MUSTAQEEMI SALLAL LAAHU ALAIHI WA ALA AALI WA ASHABIHI HAQQA QADRIHI MIQDAARIHIL AZEEM.

“O Allah! May Thy grace, peace and blessings rest on Muhammad, our Master, who opens that which is closed, and closes that which is preceded, who helps truth with truth, and who guided mankind to Thy straight path. May blessings of Allah be on him and his Family and Companions as according to his exalted position befitting his merit and his high rank”.

Actually, this Durood Shareef is in the Holy Quran; but then it was kept a secret. Hazrat Abu-Bakr Siddique (radi Allahu anhu), the first Caliph of Islam, used to recite it daily without fail. Some narrations say that it is because of this Durood that he was awarded the title of “Siddique” which means “Testifier to the Truth”.

Hazrat Abul Muqqarab (radi Allahu anhu) says that a man’s total sins will be washed away if he recites Durood-e-Fath for forty days continuously.

Hazrat Shaikh Muhammad Bakari (radi Allahu anhu) says that the recitation of Durood-e-Fath once a day relieves the reciter from the Fire of Hell.

Hazrat Syed Ahmed Hillam (radi Allahu anhu) says that Durood-e- Fath was the most favourite routine of Hazrat Ghaus-e-Azam, Sheikh Abdul Qaadir Jilani (radi Allahu anhu) of Baghdad Shareef.

The great Saints also say that Durood-e-Fath is actual and real light.

Hazrat Sheikh Yusuf Bin Ismail (radi Allahu anhu) says that this Durood Shareef is the greatest mystery of Allah. It brings 100% success and happiness to the reciter. In fact, this Durood Shareef brings prosperity and favour and solves all the complex problems by the Grace of Allah. When a man recites this Durood Shareef, the Angels of Allah surround him, mercy covers him and peace starts descending on him.

4. DUROOD-E-SHAFI’I
ALLAHUMA SALLI ALA MUHAMMADIN KULLAMA ZAKARAHUZ ZAAKIRUNA WA KULLAMA GHAFALA UN ZIKRIHIL GHAFILUN.

“O Allah! Shower blessings on Muhammad and his children whenever he is remembered by those who remember him, and shower blessings on Muhammad and family whenever he is not remembered by the negligent, and grant him peace constantly in abundance”.

This Durood Shareef is called Durood-e-Shafi’i because Hazrat Imam Shafi’i (radi Allahu anhu) used to recite it constantly and he received glad tidings of Jannah in this world. This Durood Shareef is of a very great significance. It brings tremendous prosperity, health, happiness and success in this and the next world.

Hazrat Allama Sakhavi (radi Allahu anhu) has written in his book that Abdullah bin Abdul Hakam saw Hazrat Imam Shafi’i (radi Allahu anhuma) in a dream after his death and inquired about life after death. Imam Shafi’i (radi Allahu anhu) told him that because of the continuous recitation of the above Durood Shareef, Allah Ta’ala gave him the most exalted position of the highest grade in Heaven and forgave him. Hazrat Imam Muzni (radi Allahu anhu) has also narrated exactly the same story.

This Durood Shareef is of a very great significance. It brings tremendous prosperity, health and happiness and success in this world and the Aakirah.

5. DUROOD-E-DAWAAMI
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIW WA ALA AALI SAYYIDINA MUHAMMADIN ADADA MA FI ILMIL LAAHI SALAWAATAN DAA’IMATAN BIDAWAAMI MULKILLAH.

“O Allah! Shower blessings on Muhammad, our master, in the number that is in Thy knowledge such blessings as may continue for ever eternal as Thy Kingdom”.

This Durood Shareef is of a very great value. If it is recited only once, it amounts to all the rewards of all the Duroods. By reciting this Durood, one gets peace of mind and success in this world as well as in the next. After reciting this Durood Shareef, the reciter can claim that he has recited almost all the Duroods which are in this world known to the people. During days of upheavals, this Durood Shareef brings relief, success and true happiness. It is mostly the Saints and very pious people who recite this Durood after every prayer. They also recommended this Durood Shareef to all the needy.

6. DUROOD-E-TUNAJJINA
ALLAHUMMA SALLI ALA SAYYIDINA WA MAULANA MUHAMMADIW WA ALA AALI SAYYIDINA WA MAULANA MUHAMMADIN SALAATAN TUNAJJINA BIHA MIN JAMI’IL AHWAALI WAL’AFAATI WA TAQDILANA BIHA MIN JAMI’IL HAAJAATI WATU TAHIRUNA BIHA MIN JAMI’IS SAYYI AATI WATAR FA’UNA BI HAA A’LAD DARAJAATI WATU BAL LIGHUNA BIHA AQSAL GHAAYAATI MIN JAMI’IL KHAIRAATI FIL HAYAATI WABA’DAL MAMAATI INNAKA ALA KULLI SHAY IN QADEER.

“O Allah! Shower blessings on Muhammad, our Master, and his Family such blessings by means of which Thou may relieve us of all anxieties and calamities. Thou may satisfy all our needs. Thou may clean us of all evils and thanks for which Thou may grant us high position and high rank and status in Thy presence, and Thou may lead us to the utmost limit of our aspirations and capacity in whatever is best in this world as well as in the world Hereafter, as Thou has the full Power over everything”.

This Durood Shareef is always a cure for all calamities in the world of worldly affairs. It was taught by Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) himself. To recite this Durood Shareef 70 times during days of calamity, turmoil and trouble, is a must. It works wonders.

The great Scholar, Saint, Jurist and author, Imam ibn-Faikihani (radi Allahu anhu) says that there was once a pious man called Sheikh Moosa Zareer (radi Allahu anhu). He embarked on a voyage by ship. Due to a heavy storm, the ship started sinking. All the passengers on board started crying and clamouring, but Sheikh Moosa Zareer (radi Allahu anhu) went to sleep. He saw the Holy Prophet (Sallal Laahu Alaihi Wasallim) in his dream and the Prophet (Sallal Laahu Alaihi Wasallim) directed him and the passengers to recite Durood-e-Tunajjina 1 000 times. Sheikh Moosa Zareer (radi Allahu anhu) got up and started the recitation. As soon as he finished 300 Durood Shareefs, the storm subsided and the ship was saved. The other ship on the high seas sank, but this ship reached its destination safely and soundly. This miracle was a sufficient eye-opener for the members of the ship. It was by the Grace of Allah Ta’ala and Durood-e-Tunajjina that all were saved.

All the Saints have unanimously given verdict that Durood-e-Tunajjina is the best cure of all ills and all calamities of this world.

7. DUROOD-E-QURAANI
ALLAHUMMA SALLI WASALLIM ALA SAYYIDINA MUHAMMADIW WA ALA AALI WA ASHABI BI ADADA MA FI JAMI’IL QURAANI HARFAN HARFAN WABI ADADI KULLI HARFIN ALFAN ALFAN.

“O Allah! Send your blessings and peace on Muhammad, our Master, and on his Progeny and his Companions according to the number of every letter in Quran and let each letter carry thousands of blessings and salutations in it”.

This Durood Shareef is a very sacred one. If it is recited after every prayer, it is said that the reciter will receive the Sawaab equivalent to the recital of the entire Holy Quran. After reading the verses of the Holy Quran, this Durood Shareef should be recited 3 times.

8. DUROOD-E-SADAQAH
ALLAHUMMA SALLI ALA MUHAMMADIN ABDIKA WA RASOOLIKA WA SALLI ALAL MU’MINEENA WAL MU’MINAATI WAL MUSLIMEENA WAL MUSLIMAATI.

“O Allah! Shower Thy blessings and beneficence on Muhammad, Thy creature and Thy Messenger, and shower beneficence on all men of faith and women of faith, and Muslim men and Muslim women”.

This Durood Shareef is a special one. Hazrat Abu Saeed Khudri (radi Allahu anhu), a close companion of the Holy Prophet (Sallal Laahu Alaihi Wasallim), says that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) said: “Whoever does not possess wealth to give in charity, should recite this Durood in his Du’a. It will become a source of (spiritual) cleanliness for him”.

Hazrat Abu Huraira (radi Allahu anhu) says that the Holy Prophet (Sallal Laahu Alaihi Wasallim) said: “Allah has said, ‘If you spend I shall spend on you’”. This means that if you spend your money on others – the poor, sick, needy and the orphan – Allah will give you in abundance. But, what if a man has nothing to give in charity? By reading Durood-e-Sadaqah, it will suffice.

9. DUROOD-E-WALI
ALLAHUMMA SALLI ALA MUHAMMADININ NABI YIL UMMI YI WA AALIHI WABAARIK WA SALLIM.

“O Allah! Send blessings on Muhammad, our chief the unlettered Apostle and his Family Thy favours and thy Salutations.

Hazrat Shah Wali’ullah Dehlvi (radi Allahu anhu) said that his father commanded him to recite the above Durood Shareef as it was the best one.

Hazrat Abu Hurairah (radi Allahu anhu), a close companion of Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim), has said that if a person recites this Durood eighty times on Friday (after evening prayers), then his sins equivalent to 80 years will be forgiven.

This is a very important Durood Shareef which brings forth immediate success and satisfaction to the heart and the mind.

Hazrat Zarar bin Auzar (radi Allahu anhu), another companion of the Holy Prophet (Sallal Laahu Alaihi Wasallim) says that he used to recite this Durood Shareef and fight with the non-believers. In every battle, he saw that success kissed his feet, and he never lost any battle on any day.

10. DUROOD-E-ALI
ALLHUMMAJ AL SALAWAATIKA WA BARAKAATIKA ALA MUHAMMADININ NABI YI WA AZWAAJIHI UMMAHAATIL MU’MINEENA WAZURRIYATIHI WA AHLI BAYTIHI KAMA SALLAYTA ALA IBRAHIMA INNAKA HAMEEDUM MAJEED.

“O Allah! Bestow blessing and bounty on our Prophet and on his wives, who are the Mothers of the Faithful, and on his descendants and on the members of his Household in the manner as Thou conferred blessings on Prophet Ibrahim. Verily, thou art the Praiseworthy and the Glorious”.

Hazrat Ali (radi Allahu anhu) said that if any one wishes that he should get the maximum reward for one Durood alone, then he must recite the above Durood Shareef.

11. DUROOD-E-GHAUSIA
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADINIS SAABIQI LILKHALQI NURUHU WA RAHMATUL LIL AALIMEENA ZUHURUHU ADADA MAMADA MIN KHALQIKA WAMAM BAQIYA WAMAN SAIDA MINHUM WAMAN SHAQIYA SALAWAATAN TASTAGHRIQUL ADDA WATUHEETU BIL HADDI SALAATAN LA GHAAYATA LAHA WALA MUNTAHA WALAN QADAAA’A SALAWAATAN DAAA’IMATAN BIDAWAAMIKA WA ALAAA AALIHI WASAHBIHI WA SALLIMA TASLEEMAM MISLA ZAALIKA.

“O Allah! Send thy blessings on our Master, Muhammad, whose light was created before anything else in this world and whose appearance became mercy and signal boon for all the creatures, equivalent to all those created previously and hereafter equal in number with the lucky and unlucky ones; and send thy blessing and bounties on him in the number which is impossible to be counted even, and which may be spread all over, and also that kindness and mercy which has neither beginning nor end, and which is always fresh and fine with your kindness, and the same blessings on his Family and Companions permanently”.

This Durood Shareef was very dear and near to Hazrat Ghaus-e-Azam, Sheikh Abdul Qaadir Jilani (radi Allahu anhu) of Baghdad Shareef. He ended all his lectures, recitations and writings with this Durood. It is for this reason that it is called Durood-e-Ghausia. It is very sacred, very important, very effective and 100% success.

The Saints says that if a man recites this Durood Shareef 10 times in the morning and 10 times in the evening, Allah Ta’ala fetches him nearer and nearer and loves him a lot. The reciter becomes a Saint himself. Apart from this, he will be safe from all the catastrophes of the world. The Mercy of Allah will start pouring upon him endlessly.

12. DUROOD-E-AKBAR
ALLAHUMMA SALLI WA SALLIM ALA SAYYIDINA MUHAMMADININ NABI YIL UMMIYIL ARABIYIL QURASHIYIL HAASHIMIYIL MAKKIYIL MADANIYI SAAHIBAT TAAJI WAL MI’RAAJI SAHIBIS SARAAYA WAL ATAAYA SAAHIBIL MAKAAMIL MAHMUDI WALHAWDIL MAWRUDI SAAHIBAS SUJUDI LIR RABBIL MA’BUD.

“O Allah! May Thy grace and peace rest upon Muhammad, our Master, the Prophet of Arabia of Quraish Tribe, of Hashmite Family of Mecca and of Madinah, who is the wearer of the Holy Cap, the one who ascended the Heavens and fought holy wars and achieved boons and bounties, the one who has place of praise and who is in-charge of Kausar Fountain, and one ever-bowed in supplication of Allah (and Allah alone)”.

Hazrat Sheikh Mohi’uddin Ibn-e-Arabi (radi Allahu anhu) popularly known as “Sheikh-e-Akbar” has disclosed a number of benefits of this Durood. It is the most sacred, accepted and appreciated of Durood Shareefs.

13. DUROOD-E-NOOR
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIN NURIL ANWAARI WA SIRRIL ASRAARI WA SAYYIDIL ABRAAR.

“O Allah! Shower Thy blessings on our Hazrat Muhammad who is light, actual light and mystery amongst the mysteries, and the leader of excellents”.

This is one of the the best Salawat in this world, and mostly Saints and pious religious leaders recite it daily without fail.

14. DUROOD-E-NABI
ALLAHUMMA SALLI WA SALLIM WA BAARIK ALA SAYYIDINA MUHAMMADIW WA AADAMA WA NUH HIW WA IBRAHIMA WA MUSA WA ‘ISA WAMA BAYNAHUM MINAN NABBIYINA WAL MURSALEENA SALAWAATULLAHI WA SALAAMUHU ALAIHIM AJMA’IN.

“O Allah! Grant Thy blessings and Thy peace and Thy bounty to our Hazrat Muhammad, and on Adam, and on Nuh, and on Ibrahim, and on Musa, and on I’sa, and on those Prophets who were sent during the period between each of them. Blessings on Allah and His peace be on them all”.

15. DAROOD-E-TAIYAB
ALLAHUMMA SALLI ALA MUHAMMADIN ABDIKA WA RASOOLIKAN NABBIYIL UMMIYI WA ALAAA AALI MUHAMMADIN. ALLAHUMMA SALLI ALA MUHAMMADIN WA ALAAA AALI MUHAMMADIN SALAWAATAN TAKUNU LAKA RIDAW WALAHU JAZAAA’AW WA LIHAQQIHI DAAA AW WA’ATIHIL WASILATA WAL FADILATA WAL MAQAAMAL MAHMUDAL LAZI WA’AD TAHU WA’AJZIHI AFDALA MA JAZAITA NABIYAN AN QAWMIHI WA RASOOLAN AN UMMATIHI WA SALLI ALA JAMI’I IKHWAANIHI MINAN NABBIYINA WAS SAALIHEENA YAA AR HAMAR RAAHIMEEN.

“O Allah! Shower Thy beneficence on Hazrat Muhammad, Thy slave and Thy Messenger, the Prophet who could neither read nor write, and on the House of Muhammad. O Allah! Shower Thy blessings on Muhammad, and on his House such blessings as may earn Thy Pleasure, and as may recompensate him as will be goodly need of his merit, and grant him the way of approach and elevate him to the most glorious positions which Thou has promised, and give him on our behalf the most beautiful requital and a reward more excellent than one granted by Thee to any Prophet on behalf of the people, and shower blessings on his brethren from amongst the Prophets and Righteous, O! The Most Beneficent”.

Hazrat Ibn Abi Assim (radi Allahu anhu) narrates that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) said that if any person recites the above Durood Shareef on 7 Friday nights for 7 times, then the intercession of the Prophet (Sallal Laahu Alaihi Wasallim) is assured for the reciter on the Day of the Judgement.

16. DAROOD-E-ALFI
ALLAHUMA SALLI ALA MUHAMMADIW WA ALA AALI MUHAMMADIN BI ADADI KULLI ZARRATIM MAA’ATA ALFIN ALFA MARRATIW WABAARIK WA SALLIM.

“O Allah! May Thy beneficence be on Muhammad and on the House of Muhammad in a number equal to a million fold of each atom (that is created by Thee) and Thy blessings be, Thy peace on him”.

This Durood Shareef brings immediate success for the reciter and his entire family. It is a cure of all worldly ills.

17. DUROOD-E-ROOHI
ALLAHUMMA SALLI ALA MUHAMMADIM MA DAAMATIS SALAWAATU WAS SALLI ALA MUHAMMADIM MADAAMATIR RAHMATI WA SALLI ALA MUHAMMADIM MADAAMATIL BARAKAATU WA SALLI ALA RUHI MUHAMMADIN FIL ARWAAHI WA SALLI ALA SURATI MUHAMMADIN FIS SUWARI WA SALLI ALA ISMI MUHAMMADIN FIL ASMAAA’I WA SALLI ALA NAFSI MUHAMMADIN FIL NUFUSI WA SALLI ALA QALBI MUHAMMADIN FIL QULUBI WA SALLI ALA QABRI MUHAMMADIN FIL QUBURI WA SALLI ALA RAWDATI MUHAMMADIN FIR RIYAADI WA SALLI ALA JASADI MUHAMMADIN FIL AJSAADI WA SALLI ALA TURBATI MUHAMMADIN FIT TURABI WA SALLI ALA KHAIRI KHALQIHI SAYYIDINA MUHAMMADIW WA ALA ALIHI WA ASHABIHI WA AZWAAJIHI WAZURIYAATIHI WA AHLI BAYTIHI WA AHBABIHI AJMA’INA BIRAHMATIKA YAAA AR HAMAR RAAHIMEEN.

“O Allah! Shower Thy blessings on Hazrat Muhammad ever and ever until Thy blessings are to be showered. Grant Thy bounty and mercy on Muhammad until Thy bounty is granted and mercy is showered. The most selected favours on the Spirit of Muhammad amongst all persons, on the name of Muhammad amongst all names, on the heart of Muhammad amongst all hearts. Thy most bountiful favours on the grave of Muhammad amongst all graves, on the tomb of Muhammad amongst all the bodies, on the clay of Muhammad (tomb) amongst all clays. May Allah shower His blessings on Muhammad the best of all that and on the descendants of Muhammad, on the Companions of Muhammad, on the friends of Muhammad, and on all his family members, O! Merciful Almighty Allah and Great Merciful”.

This Salawat is usually recited in the graveyard while paying homage to the deceased. When it is recited, Allah showers His blessings on the deceased. When the sons go to the graveyard they should recite the above Durood Shareef on the graves of their father and mother, and all the parents who have passed away.

18. DUROOD-E-SHIFA
ALLAHUMMA SALLI WA SALLIM WA BAARIK ALA RUHI SAYYIDINA MUHAMMADIN FI ARWAAHI WA SALLI WASALLIM ALA QALBI SAYYIDINA MUHAMMADIN FIL QULUBI WA SALLI WA SALLIM ALA JASADIMUHAMMADIN FIL AJSAADI WA SALLI WA SALLIM ALA QABRI SAYYIDINA MUHAMMADIN FI QUBUR.

“O Allah! Shower Thy blessings on the soul of Muhammad amongst all Souls, on the heart of Muhammad amongst all hearts, and on the body of Muhammad amongst all bodies, and on the grave of Muhammad amongst all graves”.

A poor man complained to Hazrat Shahabuddin Ibn Arslan (radi Allahu anhu) about his illness. The disease was incurable. No doctor or physician could even suggest any medicine for his disease. Hazrat Shahabuddin (radi Allahu anhu), who was a very great Saint, listened patiently to this poor man and then told him to recite the above Durood Shareef. The poor man immediately did so and his illness disappeared so quickly as if it was never present. The poor man gladly returned to his house.

19. DUROOD-E-INAAM
ALLAHUMMA SALLI WA SALLIM ALA SAYYIDINA MUHAMMADIW WA ALA AALIHI ADADA IN’AAMIL LAAHI WA IFDAA LIHI.

“O Allah! Shower Thy blessings and peace on Muhammad, our Master, and on his progeny according to the number of Thy rewards and Thy bounties”.

Those who wish to visit Madinah Shareef and pay respects to the Holy Prophet (Sallal Laahu Alaihi Wasallim) must read this Salawat for 313 times before going to bed. This Durood is the jewel of all Duroods. Its reward is unimaginable.

20. DUROOD-E-AWAL
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIN AFDALI AMBIYAAA’IKA WA AKRAMI AS FIYAAA’IKA MAN FAA DAT MIN NURIHI JAMI’IL ANWAARI WA SAAHIBIL MU’JIZAATI WA SAAHIBIL MAQAAMIL MAHMUDI WA SAYYIDIL AWWALINA WAL AKHIREEN.

“O Allah! Shower Thy beneficence on our Master Muhammad, the most favoured of Thy Prophets and the most honoured of Thy chosen persons, whose radiant life is the source of all light and who is the conferee of miracles and conferee of the most glorious place (Maqaam-e-Mahmood), and who is the leader of the previous and the later”.

Those who recite this Durood Shareef reach the first place before Allah Ta’ala. It is for this reason that this Durood is called Durood-e-Awal (First). Those who read this Durood Shareef daily are rewarded abundantly and all their bad habits evaporate. This Salawat fetches the reciter nearer and nearer to Allah Ta’ala and brings forth all kinds of delight.

21. DUROOD-E-MUQADDDAS
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIN HATTA TARDA WA SALLI ALA SAYYIDINA MUHAMMADIN BA’DAR RI DA WA SALLI ALA SAYYIDINA MUHAMMADIN ABADAN ABADAN.

“O Allah! Shower Thy blessings on our Master Muhammad, in such a measure that earns Thy pleasure, and shower Thy blessings on our Master Muhammad exceeding that measure which has earned Thy pleasure, and shower Thy blessings on our Master Muhammad forever and forever”.

This is the best Salawat, and if recited regularly, brings one nearer and nearer to Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) in this world as well as in the next.

22. DUROOD-E-TAAJ
ALLAHUMMA SALLI ALA SAYYIDINA WA MAULANA MUHAMMADIN SAAHIBIT TAAJI WAL MI’RAAJI WAL BURAAQI WAL ALAM. DAA FI’IL BALAAA’I WAL WABAAA’I WAL QAHTI WAL MARADI WAL ALAM. ISMUHU MAKTUBUN MARFU’UN MASHFU’UN MANQUSHUN FIL LAWHI WAL QALAM. SAYYIDIL ARABI WAL AJAM. JISMUHU MUQADDASUN MU’ATTARUN MUTAHHARUN MUNAWWARUN FIL BAYTI WAL HARAM. SHAMSUD DUHAA BADRIT TUJAA SADRIL ULA NURRIL HUDA KHAFIL WARA MISBAAHIZ ZULAM. JAMILISH SHIYAMI SHAFI’IL UMAM. SAAHIBIL JUDI WAL KARAM. WAL LAAHU AASIMUHU WA JIBREELU KHAADIMUHU WAL BURAAQU MARKABUHU WAL MI’RAAJU SAFARUHU WA SIDRATUL MUNTAHA MAQAAMUHU WA QAABA QAWSAYNI MATLUBUHU WAL MATLUBU MAQSUDUHU WAL MAQSUDU MAWJUDUHU SAYYIDIL MURSALEENA KHA TAMIN NABIYYINA SHAFI’IL MUZ NABINA ANEESIL GHARIBEENA RAHMATIL LIL AALAMEENA RAAHATIL AASHIQEENA MURAADIL MUSHTAAQEENA SHAMSIL AARIFINA SIRAAJIS SAALIQEENA MISBAHIL MUQAR RABINA MUHIBBIL FUQARAAA’I WAL GHURABAAA’I WAL MASAAKINA SAYYIDIS SAQALAINI NABIYYIL HARAMAINI IMAAMAL QIBLATAYNI WASILATINA FID DAARAINI SAAHIBI QABAA QAWSAYNI MAHBOOBI RABBIL MASHRIQAYNI WA RABBIL MAGHRIBAYNI JADDIL HASSANI WAL HUSSAINI MAULANA WA MAULAS SAQALAYNI ABIL QAASIMI MUHAMMADINIBNI ADBILAAHI NURUM MIN NURIL LAAHI YAAA AYYUHAL MUSHTAAQUNA BI NURI JAMAALIHI SALLU ALAIHI WA AALIHI WA ASHABIHI WASALLIMU TASLIMAN.

“O Allah! May Thy grace and peace rest upon Hazrat Muhammad, our Master and our patron, the Wearer of Holy Cap, the one who ascended the Heavens, the rider of the Heavenly Steed and holder of the Flag of Divine Unity, the remover of calamity, epidemic, famine, disease, and pain. His name is written in Divine edict, exalted authorised for intercession and inscribed in the Tablet and Pen.

“He is the leader of Arabs and non-Arabs. His body is the most holy, pure, fragrant, full perfected in purity and luminous in the sanctuary of Kaaba and its precincts. He is the sun of the glorious morning light, and the (full beautiful) moon of the dark night, the chief occupant of the highest seat in Heaven, light of guidance, refuge for the creatures, and lamp in the darkness. Of excellent manner, is the intercessor for mankind, one gifted with generosity and magnanimity. Allah is his protector and Angel Jibrael attends on him frequently. The Heavenly Steed is his conveyance and the glorious ascension to Heavens (to meet his Allah) is his last station in his march onwards, his object is to come in the closest company of his Allah, and this object was successfully achieved the point of destination reached and the goal covered.

“He is the most prominent amongst all the apostles, and the last in the line of the Prophets (no Prophet will come after him. I’sa will come in the capacity of his ambassador), the intercessor of Sinners, Mercy indeed for all the domains of existence, comfort for the lovers and the desired object for the yearning souls, the sun of the gnostics, and the shining lamp for those who travel on the road leading to Allah, the lover of the poor and needy, the leader of the Jinns and all mankind, Prophet of the twin sacred centres (Makkah and Madinah), leader of the two exalted positions (Qiblas, the Kaaba of Mecca and of Jerusalem), our Supporter in both the worlds, honoured with Kaaba Kausaine, the beloved of the two east and the west, the grand father of Hazrat Hassan and Hussain, our Patron and the patron of the Jinns and mankind, father of Hazrat Qassim (his son) Muhammad, son of Abdullah, who is the light of Allah’s Light. Therefore, O lovers of light and beauty of Hazrat Muhammad, invoke blessings on him and salute him with worthy salutations.”

If anyone wants to see Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) in his dream, then he should recite Durood-e-Taaj on eleven Friday nights continuously and that too on the advancing stages of the moon. The pre-requisites of the Revision of the Durood are as below:

a. Make Wudhu.
b. Put on clean scentful clothes.
c. Face the Qibla and recite Durood for 170 times, then go to bed.

For the sanctity of the soul, one should recite the Durood seven times after Salaatul Fajr, three times after Salaatul Asr and Esha, each day.

And for overcoming the cruel Rulers and enemies, and to come out of the misery of poverty, one should recite Durood for 40 days continuously, 41 times each day. One who wishes to enhance the avenues of economy in abundance, he or she must make it a routine to revise the Durood seven times each day after Salatul Fajr.

Besides all this, Durood-e-Taaj is panacea of all the present day ills and will enable the reciter to pass a happy and peaceful life for ever.

23. DUROOD-E-DA’IM
ALLAHUMMA SALLIALA MUHAMMADIW WA ALA AALI MUHAMMADIN SALAATAN TAKUNU LAKA RIDAW WALIHAQQIHI ADAAA’AW WA A’TIHIL WASILATA WAL MAQAAMAL MAHMUDAL LAZI WA AD TAHU WAJ ZIHI ANNA MA HUWA AHLAHU WA AJ ZIHI ANNA MIN AFDALI MA JAZAITA NABIYYAN AN UMMATIHI WA SALLI ALA JAMI’I IKHWAANIHI MINAN NABBIYINA WAS SAALIHEEN.

“O Allah! Send blessings upon Muhammad and upon his family the mercy which will be for You a pleasure of fulfilment of Your Right and grant him Wasila and the highest position which You promised him and reward him from us what his is according to his status and reward him from us the highest what You rewarded any Prophet, any Messenger, from his Ummat and send Your blessings for all his brothers from the Messengers and pious people”.

The Hadith of Holy Prophet (Sallal Laahu Alaihi Wasallim) says that if a man recites the above mentioned Durood Shareef 7 times, for 7 Fridays, then the mercy of Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) will reach him. (The name “Da’im” means “permanent”. Thus, this Durood Shareef should be recited by every Muslim permanently).

24. DUROOD-E-HAQ
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIW WA ABLIGHUL WASILATA AD DARAJATAR RAFI’ATAL JANNAH.

“O Allah! Shower peace upon our Chief Muhammad and endow him with the means and high status in Heaven”.

This is the highest Durood Shareef and if recited after every prayer and in every prayer, it brings a great deal of reward.

25. DUROOD-E-RADAWIYYA
SALLAL LAAHU ALAN NABIYIL UMMIYI WA AALIHI SALLAL LAAHU ALAIHI WASALLAM. SALAATAW WAS SALAAMAN ALAIKA YA RASOOLALLAH.

The above Durood Shareef should be read 100 times after every Salaah if possible. Especially after Jummah Salaah, the men should stand together facing Medina Shareef and recite this Durood Shareef with absolute respect.

The following benefits are derived from reciting Durood-e- Radawiyya:

1. The reciter is blessed with 300 Mercies of Almighty Allah.
2. Allah Almighty sends peace on him 2 000 times.
3. 5 000 good deeds are written in his Naama-e-Amaal.
4. 5 000 of his sins are forgiven.
5. His status is eleated by 5 000 times.
6. It will be written on his forehead that he is not a Hypocrite.
7. It will be written on his forehead that he is free from the Fire of Jahannum.
8. On the Day of Qayamah, he will be amongst the Shuhadaa (Martyrs).
9. He will gain Barakah in his wealth.
10. There will be Barakah in his children.
11. He will be strong over his enemies.
12. People will have love in their hearts for him.
13. He will see the Holy Prophet Muhammad (Sallal Laahu Alaihi Wasallim) in his dream.
14. He will leave this world with Imaan.
15. On the Day of Qiyaamah, Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) will shake hands with him.
16. The intercession of Rasoolullah (Sallal Laahu Alaihi Wasallim) will be compulsory on him.
17. Almighty Allah will be pleased with him in such a way that he will never be displeased.

26. DUROOD DIDAAR-E-MUSTAPHA
ALLAHUMMA SALLI WASALLIM WA BAARIK ALA SAYYIDINA WA MAULANA MUHAMMADININ NABIYYIL UMMIYIL HABEEBIL AALIL QADRIL AZEEMIL JAAHI WA ALA AHLIHI WA SAHBIHI WASALLIM.

“O Allah! Send your Mercy and Blessings upon our master Muhammad who is the beloved and most exalted, and upon his Companions and family.”

The pious people and the Awliya Allah said that whoever recites this Durood Shareef regularly every Thursday night, at least once, then at the time of his or her death, he or she will see the blessed countenance of Rasoolullah (Sallal Laahu Alaihi Wasallim) and when he or she enters the grave, that person will make the Ziarat of Rasoolullah (Sallal Laahu Alaihi Wasallim). They will see Rasool-e-Paak (Sallal Laahu Alaihi Wasallim) with his own blessed hands taking him or her in their Qabr.

27. DUROOD SALAATUL SA’AADAT
ALLAHUMMA SALLI ALA SAYYIDINA WA MAULANA MUHAMMADIN ADADA MAA FI ‘ILMI LAAHI SALAATAN DAAA IMATAM BI DAWAMI MULKILLAH.

“O Allah! Send Your Mercy and Blessings upon our master Muhammad the number which is in the Knowledge of Allah and mercy forever”.

Hazrat Sayed Ali bin Yusuf Madani (radi Allahu anhu), Sheik-ul-Dala’il, narrated from Imam Suyuti (radi Allahu anhu) that he who recites this Durood Shareef once gets the Sawaab of 600 000 Durood Shareefs. He who recites this Durood Shareef everyday one thousand times, will be blessed in both worlds, this world and the Aakirah.

28. DUROOD-E-ISME AZAM
ALLAHU RABBU MUHAMMADIN SALLA ALAIHI WASALLAMA, NAHNU IBBADU MUHAMMADIN SALLA ALAIHI WASALLAMA.

“Allah is the Lord of Muhammad, mercy and blessings upon him. We are the slaves of Muhammad, may mercy and blessings be upon him and Salaams”.

One should make it a habit to recite this Durood Shareef for at least one hundred times daily so that one will be able to see the results of the recitation in this world and in the Hereafter. You will be prosperous and you will never be overcome by your enemies.

29. DUROOD: VIRTUES OF 1 000 DAYS
ALLAHUMMA SALLI ALA SAYYIDINA WA MAULANA MUHAMMADIW WA ALA AALI SAYYIDINA WA MAULANA MUHAMMADIN KAMA TUHIBBU WA TARDALAHU.

“O Allah! Send Your Mercy and Blessings upon our master Muhammad and upon the family of our master as You love and like for him”.

That person who recites the above Durood Shareef once will be fortunate to be rewarded with virtuous deeds for 1 000 days. Several Angels of Allah Ta’ala keep on writing good deeds for 1 000 days in the person’s mark sheet.

30. DUROOD-E-MALWAAN
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIM MAKHTALAFAL MALWAANI WA TA ‘AAQABAL ASRAANI WAKARRAL JADIDAANI WAS TAQALLAL FARQADAANI WABALIGH RUHAHU WA ARWAAHA AHLI BAYTIHI MINNAT TAHIYATA WAS SALAAMA WA BAARIK WA SALLIM ALAIHI KASEERAN.

“O Allah! Send blessings upon our leader Muhammad as long as there is the interchange of night and day, as long as the morning and the evening follow one behind the other, as long as the night and day repeat themselves jointly, and as long as the two bright stars (of Ursa Minor) remain fixed in their places, send from us our gift and peace on his soul and the souls of his family members and send peace and blessings on him abundantly”.

By reciting this Durood Shareef once, one gets the Sawaab as reciting 10 000 Durood Shareefs. It will take you only 30 seconds to read this Durood Shareef, and you will get the Sawaab for 10 000 Durood Shareefs. By reciting one Tasbeeh of this Durood Shareef 100 X 10 000 = 1 million Duroods! In Ramadaan X 10 = 10 million Duroods!

FEW DUROOD SHAREEFS FROM DISTINGUISHED PERSONALITIES

1. Hazrat Royafai (radi Allahu anhu), a very close companion of the Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) has revealed that once Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) said: “There is a Durood which if anyone recites, then I shall definitely come to his help on the final Day of the Judgement”.

That Durood is the following:
ALLAHUMMA SALLI ALA MUHAMMADIW WA ANZILHUL MAQADAL MUQARRABA INDAKA YAWMAL QIYAMAH.

“O Allah! Shower Thy blessing on Muhammad and make him enter the highest place which is the greatest before You on the Day of Resurrection”.

2. It is written in “Bukhari Shareef” that after hearing the prayer call, Azaan, if anyone recites the following Durood then he will certainly receive the Holy Prophet’s (Sallal Laahu Alaihi Wasallim) mercy and assistance on the Day of Judgement.

In another narration, Hazrat Abu Darda (radi Allahu anhu) says that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) himself used to recite this Durood Shareef after hearing the Azaan. He says that the Holy Prophet (Sallal Laahu Alaihi Wasallim) used to read this in such an audible voice that those sitting besides him used to hear it.

The Durood is the following:
ALLAHUMA RABBA HAZIHID DA’WATIT TAAA MATTI WAS SALAATIL QAA’IMATI AATI MUHAMMADINIL WASILATA WAL FADEELATA WAB’ASHU MAQAMAM MAHMUDANIL LAZI WA ‘ADTA’U.

“O Allah! For the sake of this call of prayer and for the sake of this prayer, give Thy assistance to Muhammad, our master, and make him seated on the most exalted place which You had promised, i.e. the Maqaam-e-Mahmood”.

3. Hazrat Saeed Ahmed Savi (radi Allahu anhu) says there is one Durood Shareef which is just like actual light. In fact, it is light in itself. If recited once, the reciter obtains the reward for 100 000 Duroods.

Whenever a person is faced with trouble, he or she should recite it 1 500 times daily and all his or her troubles are bound to disappear.

Hazrat Abu Abideen (radi Allahu anhu) says that if a man recites this Durood daily, the love of Allah Ta’ala and a very high position will be given to him.

Hazrat Shaikh Ahmed Malool (radi Allahu anhu) says that this single Durood Shareef is equivalent to 100 000 Duroods.

The Durood is the following:
ALLAHUMMA SALLI WA SALLIM WA BAARIK ALA SAYYIDINA MUHAMMADIN NURIZ ZAATI WA SIRRIS SAARI FI SAAA’IRIL ASMAAA’I WAS SIFAAT.

“O Allah!Send actual blessings and grace on Muhammad, our master, who is light and this secret is spread up in all things in every corner and in every name and fame”.

4. Hazrat Abdullah ibn Abbas (radi Allahu anhu), a companion of the Holy Prophet (Sallal Laahu Alaihi Wasallim), says that Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) said that if a man recites the following Durood Shareef once, then for the coming 1 000 days the Angels of Allah Ta’ala will be busy in writing reward for the reciter of this Durood. This Durood Shareef is a very rewarding one. By reciting it only once, the Angels go on writing good deeds in the account sheet of the reciter for full 1 000 days. What a great reward and what a great return?

The Durood is the following:
JAZZALLAHU ANNA MUHAMMADAM MA HUWA AHLAHU.

“O Allah! Give reward to our Hazrat Muhammad the reward which is benefitting as he deserves”.

5. Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) taught this Durood Shareef to Hazrat Qabisa bin Mukharib (radi Allahu anhu) on a particular occasion. If any Muslim man or woman recites this Durood Shareef once, then Allah Ta’ala opens all the four Doors of Heaven for him. The reciter is at a liberty to enter into Heaven from any door he chooses. Hazrat Qabisa (radi Allahu anhu) used to only recite this Durood.

The Durood is the following:
ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMADIW WA ALA AALI SAYYIDINA MUHAMMADIW WAH DINI MIN INDIKA WA AFYID ALAYYA MIN FADLIKA WA ANSHUR ALAYYA MIR RAHMATIKA WA ANZIL ALAYYA MIM BARAKAATIKA.

“O Allah! Shower your blessings on our Master Muhammad, and his Family, and give me exclusive guidance and shower grace and favours, and spread your kindness on Muhammad and favours on him.”

G. MIRACLES ATTRIBUTED TO READING THE DUROOD SHAREEF AND SALAAM

1. Once in India an Aalim had passed away and it was observed that for one month sweet fragrance used to arise from his bed and from his entire house. People enquired about this mystery. His son-in-law said that the Aalim used to recite Durood Shareef every Friday night in his house. The fragrance was as a result of the recitation to the Durood Shareef.

2. In another incident, a calligrapher died. His family members saw him, who was a great sinner, after his death in their dream sitting in Heaven with full pomp and dignity. On enquiry, he said that he gained all these benefits because he used to write Durood whenever the name of the Holy Prophet (Sallal Laahu Alaihi Wasallim) used to appear.

3. Shaikh Zardaq (radi Allahu anhu) says that when the writer of the book of Durood Shareef died, for one month the fragrance of flowers used to arise from his grave.

4. It is reported in “Rahhatul Quloob” that once there was a Sultan who became very ill. Six months passed by without any cure in sight. A few people went to the Sultan and told him that Hazrat Sheikh Abu Bakr Shibli (radi Allahu anhu) had arrived in the city. The Sultan requested the great Saint to visit and and to make Du’a for his health. Sheikh Abu Bakr Shibli (radi Allahu anhu) visited the Sultan on his request for he knew that the Sultan was very generous to his subjects and that he was also a very pious person. When Sheikh Abu Bakr Shibli (radi Allahu anhu) sat next to the bed of the Sultan, he assured the Sultan that he would recover very soon. Sheikh Abu Bakr Shibli (radi Allahu anhu) then recited a few Durood Shareefs and passed his hands along the body of the Sultan. A few minutes later, the Sultan awoke as if from a dream. He felt as if he had never been sick.

5. In Egypt, there lived a pious man whose name was Abu Said Khayyat. He used to remain isolated from the rest of the world. After some years, people saw him sitting in the company of a great person, Hazrat Ibni Rashiq (radi Allahu anhu). The people of the town were astonished and enquired about his presence. He disclosed that the Holy Prophet (Sallal Laahu Alaihi Wasallim) told him in a dream to associate himself with the meetings of Hazrat Ibni Rashiq since in quite a large number of Durood Shareef was recited in his meetings.

6. One day a person from among the Bani Isra’il passed away. The people refused to bury him. They threw his body on a rubbish heap. They all considered him to be a great sinner.

At that moment, Hazrat Musa (alaihis salaam) received the Revelation from Allah Ta’ala, “O Musa! One of my chosen slaves has passed away. The Bani Isra’il have thrown his body on a rubbish heap. Command your people to retrieve the body. Bath him and give him a proper burial”.

What Hazrat Nabi Musa (alaihis salaam) saw that person, he immediately recognised him. Obeying the Commands of Almighty Allah, Nabi Musa (alaihis salaam) then proceeded to give the person a proper bath and burial. Upon completion of this task, he asked Allah Ta’ala the reason for such an unusual command. Allah Ta’ala said: “O Musa! You are correct when you say that this person was a sinner. According to My Divine Command he was entitled to punishment. However, one day, while he was reading the Taurah, he came across the name of My beloved Habeeb Muhammad. He then kissed the name and sent salutations upon My Habeeb. It is due to this action of his, O Musa, that I have blessed him with Jannah”.

7. Hazrat Sufyan bin Aienna (radi Allahu anhu) says that Hazrat Khalaf (radi Allahu anhu) had a friend who was a student of Islamic Law. One day, all of a sudden, he died and Hazrat Khalaf (radi Allahu anhu) saw him in his dream on the same night. It was seen that this student of Islamic Law was sitting on the throne of honour, pomp and dignity, clad in beautiful golden clothes.

Hazrat Khalaf (radi Allahu anhu) inquired about this exclusive and extraordinary honour. The student said that this was all because of his loud recitation of Durood Shareef at the time when the Prophet’s (Sallal Laahu Alaihi Wasallim) name was mentioned during the tuition of his Islamic Law studies. Allah Ta’ala counted the Durood Shareef as well as the sins. Every Durood Shareef that was recited loudly was millions of times bigger and heavier than all the sins. So the Salawat (Durood) won all this.

8. Hazrat Abi Sulaiman (radi Allahu anhu) says that he saw his father, who was a great sinner, in a dream after his death. Much to his great surprise, his father was in an excellent position in Heaven. When Hazrat Abi Sulaiman (radi Allahu anhu) inquired about that great reward, his father told him that it was all due to the recitations of Durood Shareef over the name of Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) at a time when the name was written in the books.

9. Hazrat Kaab Ahbar (radi Allahu anhu), a great scholar of the Taurat says: “Allah revealed to Hazrat Musa (alaihis salaam) saying, ‘O Musa, if on this earth there were no such people to glorify and praise Me, I shall not cause one drop of water todescend from the Heavens, and I shall not cause one seed to grow …’ and he mentioned several other things and then said, ‘O Musa, do you desire to be nearer to Me than speech is to your tongue, or thought is to your heart, or nearer than your soul to your body, or nearer than your eyesight to your eyes?’ Musa (alaihis salaam) replied: ‘Yes, indeed, O Allah!’. Allah Ta’ala said: ‘Then recite much Salawat on the Rasool Muhammad (Sallal Laahu Alaihi Wasallim)’.”

10. It is written in “Nuzhat-ul-Majalis” that a man fell sick and was about to die. He was shivering and fearing the tortures of the grave and the tortures of the Day of Judgement. All of a sudden, a pious man caught hold of his hand and told him that he should be perfectly at ease as the Durood Shareef which he had recited in abundance during his life time is certainly to come to his rescue. The man, thereafter, died very peacefully.

11. Once, a passenger bus travelling from Mir Purkhas to Hyderabad, Pakistan, collided with a truck loaded with heavy machinery tools. About 120 passengers were travelling in that bus and all but one of the passengers was badly injured. That one man was reciting Durood Shareef on the Holy Prophet (Sallal Laahu Alaihi Wasallim) at the time of the collision. When the journalist and the members of the police team later interviewed this man, he disclosed that he was constantly reciting Durood on Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) and Allah Ta’ala saved him. A similar incident took place in a bus travelling from Karachi to Hyderabad.

12. Abu Hafs Samarqandi (radi Allahu anhu) writes in his book, “Rownaqul Majaalis”: In Balkh there lived a merchant of great wealth and substance. When he passed away, his two sons divided his estate among themselves equally. Among the inheritance there were three hairs of Rasoolullah (Sallal Laahu Alaihi Wasallim). Each one took one. The elder brother suggested that they cut the third one in half, each then taking one piece. This suggestion filled the younger brother with distress and he exclaimed, “That shall never be done. The blessed hair of Rasoolullah (Sallal Laahu Alaihi Wasallim) shall not be cut”. The elder then suggested, “Will you be satisfied that these three hairs come to you as your portion of inheritance, while I take the rest of the estate?” The younger brother agreed to this with great pleasure and satisfaction. The elder brother then acquired all that the father had left behind. The younger brother had the three hairs. He kept those hairs on his person at all times. Very often he took them out, looked at them and recited Salaat upon the Nabi (Sallal Laahu Alaihi Wasallim).

Not long thereafter, the elder brother had squandered and exhausted all his wealth, while the younger one became very wealthy. After some time the younger one died, someone from among the saintly ones saw a dream wherein Rasoolullah (Sallal Laahu Alaihi Wasallim) appeared to him and said, “If there be anyone with any kind of need, let him proceed to the grave of this person, sit down there and beg of Allah his need”. (Qawlu Badee)

The same story is told in “Nuzhatul Majaalis”, but with a slight addition. The story there says that when the elder brother became a pauper and saw Rasoolullah (Sallal Laahu Alaihi Wasallim) in a dream. He complained to Rasoolullah (Sallal Laahu Alaihi Wasallim) of great poverty. Rasoolullah (Sallal Laahu Alaihi Wasallim) told him: “O unfortunate one, you turned away from my hair and your brother accepted them and whenever he looked at them, he recited Salawat on me. For this reason, Allah had made him most fortunate, both in this world and in the Hereafter”. When the elder brother awoke, he went forth and became one of the servants of his younger brother.

13. In “Nazhatul Majaalis”, it is narrated that Hazrat Abu Haa’mid Qazwaini (radi Allahu anhu) said: A man and his son were on a journey. On the way, the father died and his face was transformed to that of a swine. The son, seeing this, cried bitterly and prayed to Allah. Soon the son fell asleep and saw a man telling him, “Your father used to consume interest (usury) and it is for this reason you see his face thus. But rejoice for Rasoolullah (Sallal Laahu Alaihi Wasallim) interceded on his behalf because whenever he heard his holy name he recited Salaat on him. Through the intercession of the Rasool (Sallal Laahu Alaihi Wasallim), he has been made to return tohis original form”.

14. Once while Hazrat Fareeduddin Data Ganj-e-Shakr (radi Allahu anhu) was explaining the excellence of Durood Shareef, a few Faqirs came to him. They told him that they were travelling to perform the Hajj and that they had no money for food and for the journey. The great Saint then offered them a few seeds of eaten dates upon which he recited the Durood Shareef. When the Faqirs looked at the date seeds, they were surprised to see that it changed into pieces of gold.

15. It is reported in “Al-Qolul Badi” that a lady once approached Hazrat Sheikh Hassan Basri (radi Allahu anhu) and asked him whether it was possible to see her deceased daughter in a dream or not. The great saint ordered her to go home. Before sleeping, she was asked to read four Rakaah of Salaah and in each Rakaah, after Sura Fatiha, she was to recite Sura Kaafirun once. She was told to continue reading the Durood Shareef after the Salaah till she fell off to sleep.

When she did all this, that night, she saw her daughter in her dream. She was shocked to see her daughter in terrible pain and anguish. She also saw that her daughter was locked by chains of fire and was completely surrounded by fire.

She told Hazrat Hassan Basri (radi Allahu anhu) about her dream and he advised her to give some Alms. After a few days, Sheikh Hassan Basri (radi Allahu anhu) himself dreamt of a young girl sitting on a throne and wearing a gold crown. When she asked the great Saint whether he recognised her or not, he replied that he did not. She then said: “I am the daughter of that woman who had related to you her dream”. Sheikh Hassan Basri (radi Allahu anhu) then told her that according to her mother, she was in the pit of Hell and asked her how she reached that position.

The girl replied: “O Friend of Allah! About 70 000 others and myself were being punished by Almighty Allah by His Justice. But one day, a lover of Nabi Muhammad (Sallal Laahu Alaihi Wasallim) was walking by. As he passed by our graves, he recited the Durood Shareef and then conveyed the Sawaab of the Durood Shareef to us. Almighty Allah accepted the Durood Shareef. As a result of this, all of us who were in punishment were saved and granted Jannah”.

A GOLDEN PAGE OF HUMAN HISTORY

Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) occupies an exalted, everlasting and the most unique position in the religious history of mankind. Of all the Founders of Religion only Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) is the first and the last to claim that the Message which he brought from Allah Ta’ala to mankind is absolutely complete and final, that his dispensation shall remain in force till the end of the world, and after him no Divine Messenger will come to modify, add, subtract or abrogate any of his teachings. In him, the institution of Prophethood attained its full, final and most perfect form.

History shows that the world from the beginning has not produced any other man who can rival the Prophet of Islam (Sallal Laahu Alaihi Wasallim) in the field of his teachings, his actions, his deeds or practical way of life.

It was Hazrat Muhammad’s (Sallal Laahu Alaihi Wasallim) grandest contribution to the elevation of his fellow-men that he re-affirmed the sovereign principle of Monotheism and universal brotherhood of man transcending all barriers that people erect in ignorance and fear. Hazrat Muhammad (Sallal Laahu Alaihi Wasallim) arose in the midst of a society that was cruelly barbarious, which had no culture, no manners, no society and no civilisation. Humanity was coming very close to calamity. Imagine the same society is today the noble torch-bearer of a new and excellent civilisation. This is one of the main miracles the Prophet ofIslam (Sallal Laahu Alaihi Wasallim) performed and world history bears testimony to this truth. In a short span of 23 years he brought under one banner a most barbarous tribe spread over 2 000 000 square miles of a very remote region of the world.

It is a universal fact that Hazrat Muhammad (Sallal Laahu Alaihi Wasallim) is the only Prophet in whose honour praises have been sung by all other religious leaders and some have rather recommended to their followers to follow the path of this great Prophet. People like Guru Nanak, the spiritual head of Sikh sect, and George Bernard Shaw, the philosopher, are such personalities.

Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) accomplished what he undertook in his own short span of life with limited means and all round adversities, trials tortures and tribulations. The task that he accomplished, the work that he did, the manners and the character that he exhibited, and above all, the way in which he completed this stupendous task, is itself a clear proof of his being the last and the living Messenger of Allah whose religion is perfect, character blotless and complete, and teachings marvellous in all respects.

What he preached appealed to man’s reasons and rational faculties rather than to mere sentimentalism, fanaticism, irrationality and superstition. He showed what was crystal clear.

Although he was apostle, philosopher, reformer, religious head, statesman, orator, commander, soldier, administrator, and the head of state, he never sat an inch above the place where his followers used to sit, or ate a morsel more than his Companions ate or wore what was superior than what others used to wear.He was a selfless and sincere friend, perfect guide, graceful companion, loving teacher, an impartial judge and above all a simple and straight forward person. He sat in such a simple attire and mixed up so freely and simply with all the common people that the foreign delegations visiting his capital used to inquire from others as to who the Prophet of Islam was. Can any head of the state or any religious head in any part of the world boast to possess such an amicable nature? Can any head of state be so courageous?

History has known many great and glorious civilisations. The main amongst them being the Chinese civilization, Greek civilization, Roman civilization, Marxism and the Imperialistic. None owes its origin and establishment to a single individual. Nor can it be counted as everlasting. Moreover, these civilisations of the world covered a certain field and certain part of the world. All the civilisations were basically collective efforts of many, but Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) gave Islamic civilisation single-handedly for all times to come.

A GUIDE TO PRACTICAL LIVING FROM THE BLESSEDS LIPS OF SAYYIDUNA RASOOLULLAH (Sallal Laahu Alaihi Wasallim)

Read a Hadith and light the way:

1. I leave with you two things; as long as you hold fast to them both, you will never be misguided – the Kitab (Book) of Allah and Sunnat of His Rasool (Messenger). (Muwatta)

2. He has tasted the sweetness of faith who is pleased with Allah as Rabb, with Islam as Deen and with Muhammad (Sallal Laahu Alaihi Wasallim) as Rasool (Messenger). (Sahih Muslim)

3. Blessed is he who is guided to Islam, and whose livelihood is just sufficient and who is contented therewith. (Tirmidhi)

4. Everyone of my followers will enter Jannat (Paradise) except he who refused. He (the Rasool of Allah) was asked: And who has refused (truth)? He said: Whosoever obeys me shall enter Jannat (Paradise) and whoever disobeys me has refused. (Sahih Bukhari)

5. The Pleasure of the Rabb is in the pleasure of the father, and the displeasure of the Rabb is in the displeasure of the father. (Tirmidhi)

6. A man asked: O Rasool of Allah (Sallal Laahu Alaihi Wasallim): What are the rights of the parents over their children? He replied: They are your Jannat (Paradise) and your Jahannam (Hell). (Ibn-Majah)

7. No father can give a better gift to his son than good manners.(Tirmidhi)

8. Let no believing man hate a believing woman. If he hates one trait of her character, he should be pleased with another that is within her. (Sahih Muslim)

9.Whichever female dies while her husband was pleased with her, will enter Jannat (Paradise). (Tirmidhi)

10. The most perfect of the believers in faith is he who is the best of them in conduct, and the best of you are those who are the best to their wives. (Tirmidhi)

11. If a young man shows honour to an old man on account of his age, Allah will create for him in his old age someone who will show him honour. (Tirmidhi)

12. You will see the believers in their mutual kindness, displaying love and sympathy just like one body. When a limb complains, the whole body responds to it with wakefulness and fever. (Agreed)

13. You shall not enter Jannat until you believe; and you will not believe until you love one another. Shall I not guide you a thing? When you will do it, you will love one another. Spread (Salaam) among you. (Sahih Muslim)

14. Be not happy over (the sorrows of) your brother, lest Allah shows mercy to the latter and tries you. (Tirmidhi)

15. The duties of a Muslim towards another Muslim are five: to return his greeting, to visit the sick, to follow the bier of a dead man, to accept his invitation, and to respond to one’s sneezes. (Agreed)

16. Eat together and be not separate, because blessings is only with the united body. (Ibn-Majah)

17. If a Muslim is afficted with any trouble, continuous pain, anxiety, sorrow, harm, disaster, and even a thorn which he is pierced with – Allah expiates his minor sins thereof. (Agreed)

18. Allah is not kind to one who is not kind to men. (Agreed)

19. He who is devoid of kindness is devoid of good. (Sahih Muslim)

20. Be careful of (narrating) traditions from me except what you know. Whoso imputes falsehood to me intentionally, let him then seek his abode in the fire. (Tirmidhi)

21. When a man dies, all his actions are cut off from him except three: ever recuring charity; or knowledge from which benefit it derived; or virtuous son praying for him. (Sahih Muslim)

22. Whoso interprets the Quran according to his opinion, let him seek his abode in the fire. And in a naration: Whoso interprets the Quran without knowledge, let him seek his abode in the fire. (Tirmidhi)

23. Whoever guides towards good, will have a reward of one who acts up to it. (Hadith)

24. The dearest to me among you is he who is the best of you in conduct. (Sahih Bukhari)

25. Whoso gives up falsehood which is void, there is built for him a mansion in the corner of Jannat; and whoso gives up dispute while he has right (to it), there is built for him a mansion in the middle of Jannat; and whoso makes his conduct good, there is built for him a mansion in its loftiest part. (Tirmidhi)

26. One (on the Day of Judgement, before Allah) will not be able to move away until he has accounted for his:

a. Life, how it was spent,
b. Knowledge, to what use it was put,
c. Wealth, how it was acquired and spent,
d. Body, how it was utilised? (Hadith)

27. Avoid the seven deadly sins. The Companions asked: What are they, O Rasool of Allah (Sallal Laahu Alaihi Wasallim)? The Rasool of Allah (Sallal Laahu Alaihi Wasallim) replied:

a. Attributing partner to Allah,
b. Magic,
c. Murder,
d. Usury,
e. Misappropriating that which belongs to orphans,
f. Turning the back on the day of Jihad,
g. Levelling charges against chaste and innocent women. (Hadith)

28. An honest and trustworthy merchant shall be with the Ambiya (Prophets) and the Martyrs and the pious men. (Hadith)

29. Hazrat Abu Huraira (radi Allahu anhu) said: O Rasool of Allah! (Sallal Laahu Alaihi Wasallim) I offer myself. Rasoollulah (Sallal Laahu Alaihi Wasallim) caught his hand and enumerated five advices:

a. Avoid what is unlawful, and you will be praying more than others,
b. Be satisfied with what Allah has allotted to you, and you will never feel any lack,
c. Be good to your neighbours, and you will attain the position of a Mu’min (Faithful),
d. Choose for others what you choose for yourself, and you will be a perfect Muslim,
e. Do not laugh too much, for laughter deadens the heart. (Hadith)

30. Be responsible for six things, and I shall be responsible for your entry into Jannat:

a. Speak always the truth,
b. Fulfil all your promises,
c. Return any article given to you in trust in its proper condition,
d. Guard the secret places of your body,
e. Keep your eyes down,
f. Hold off your hands (from tyranny and wrong doing). (Hadith)

31. Rasoolullah (Sallal Laahu Alaihi Wasallim) forbade blood sports, like the Bedouins. (Hadith)

32. Rasoolullah (Sallal Laahu Alaihi Wasallim) said:

a. To gaze at a strange (ghair mahram) woman is the Zina (adultery) of the eyes,

b. To listen to passion-stirring words is Zina of the ears,
c. To converse with a strange women (and derive pleasure therefrom) is Zina of the tongue,
d. To touch a strange women is Zina of the hands,
e. To walk towards her is Zina of the feet,
f. The heart desires and craves; the sexual organs then either testify to these or deny them. (Sahih Muslim)

33. Allah Ta’ala will not cast a merciful glance towards the person that commits sodomy or anal sex with his wife. (Mishkaat)

34. (Part of) the beauty of a man’s Islam is to leave what does not concern him. (Tirmidhi)

35. Don’t be moved by anger. He (the man seeking advise) then repeated (i.e. his request) several times, but Rasoolullah (Sallal Laahu Alaihi Wasallim) said: Don’t be moved by anger. (Sahih Bukhari)

36. Surely (for you) every Tasbih is an act of charity, everyTakbir is an act of charity, every Tahmid is an act of charity, the commanding of right actions is an act of charity, and your sexual intercourse (with you wives) is an act of charity. They asked, (in surprise), O Rasool of Allah (Sallal Laahu Alaihi Wasallim)! Can it be that anyone of us fulfils his passion, and be rewarded for it? Rasoolullah (Sallal Laahu Alaihi Wasallim) said: Do you see, if you got it (i.e. sexual satisfaction) through unlawful means, would there be sin in it? In the same manner, there is reward for him who performs it lawfully. (Sahih Muslim)

37. Whosoever among you sees an undersirable thing, he should change it with his hand. But, if he cannot, he should do it (i.e. change it) with his tongue. If he is not able to do that even, he should do it with his heart, and that is the weakest of faith. (Sahih Muslim)

38. Whoso kills a sparrow for nothing, it will cry loud to Allah on the Day of Resurrection, saying, O my Rabb! Such-and-such a man killed me for nothing: he never killed me for any good. (Nisaai)

39. Every good word is charity. (Hadith)

40. Almsgiving extinguishes the Wrath of Allah. (Tirmidhi)

41. That a man give a dirham in alms during his lifetime, is better for him than that he should give a hundred dirhams at his death. (Abu Dawud)

42. Cleanliness is one-half of faith. (Sahih Muslim)

43. To be alone is better that (to have) a bad companion; and a good companion is better than being alone; and dictating the good is better that keeping silence; and silence is better than dictating evil. (Baihaqi; Mishkaat Shareef)

44. Whoso curses a thing when it does not deserve it, – makes the curse to return upon him. (Abu Dawud)

45. All sins are pardoned of a Martyr except (his) debts. (Sahih Muslim)

46. I said: O Rasool of Allah! (Sallal Laahu Alaihi Wasallim) I have so much hair upon my head, should I then comb it? The Rasool of Allah (Sallal Laahu Alaihi Wasallim) said: Yes, and also do it justice! (Nisaai)

47. Deliberation is of Allah, and haste is of Satan. (Tirmidhi)

48. The most hateful of (all) lawful thing, in the sight of Allah, is divorce. (Abu Dawud)

49. The women who seeks divorce from her husband, without being forced (to it due to unjust treatment), shall not smell the fragrance of Jannat. (Tirmidhi)

50. I never saw anyone smile more than the Prophet. (Tirmidhi)

51. No present or gift of a parent, out of all the gifts and presents to a child, is superior to a good education. (Tirmidhi)

52. The best part of faith is to say, There is no Allah but Allah, and the least of it is to remove all injurious things from the (public) road. (Sahih Bukhari)

53. Faith is a restraint against all unjust violence, let no Mu’min commit violence. (Abu Dawud)

54. Whoso brings up three daughters or three sisters, or two sisters or two daughters, and gives them a good education, and treats them well, and gives them in marriage, for him is Jannat.(Abu Dawud)

55. Feed the hungry, visit the sick, and free the captive. (Sahih Bukhari)

56. There are four qualities which being (found) in any make him a complete hypocrite; and whoever has one of these, has one hypocritical quality until he avoids it: perfidy when trusted, lying when speaking, leaving in the lurch when convenanting, and wickedness when quarrelling. (Sahih Bukhari)

57. Every deen has a distinctive virtue, and the distinctive virtue of Islam is modesty. (Malik)

58. Whoso walks in a path seeking knowledge therein, Allah will thereby make easy for him the path of Jannah. (Sahih Muslim)

59. Whoso goes forth in search of knowledge, engages himself in the cause of Allah until he returns (home). (Tirmidhi)

60. When the Rasool of Allah (Sallal Laahu Alaihi Wasallim) sent me as a Governor of Yemen, he said: Beware of leading a luxurious life for verily the servants of (Allah) never lead a luxurious life. (Ahmad)

61. When a servant (of Allah) tells a lie, (his) Angel goes away from him to the distance of a mile, because of the internal commotions of what it brings. (Tirmidhi)

62. When there are three men, let not two egage in a private discourse without the third, for that may grieve him. (SahihBukhari)

63. A woman is married for four qualifications: for her wealth, for her birth, for her beauty, and for Deen; but you look out for Deeni women; and if you do it for any other consideration, your hands will be rubbed in dirt! (Sahih Bukhari)

64. Allah is not merciful to him who is not merciful to men. (Sahih Bukhari)

65. Whoso shows (a way) to good, shall have a reward like that of the man who does it himself. (Sahih Muslim)

66. Eat and give alms and cloth yourselves without being extravagant or vain. (Sahih Bukhari)

67. In his journeys, Rasoolullah (Sallal Laahu Alaihi Wasallim) would remain in the rear, taking care of the weak, and seating them behind him, and he would also pray for them. (Abu Dawud)

68. A Mu’min does not eliminate, nor curse, nor is he a doer of filthy actions, nor is he an impudent fellow. (Tirmidhi)

69. He is not a Mu’min who eats his fill while his neighbour lies hungry by his side. (Baihaqi)

70. Seize five opportunities before the five (calamities): your youth before weakness in old age; your health before your sickness; richness before poverty; your leisure before business; your life before death. (Tirmidhi)

71. The worst of feasts are the marriage feasts in which the rich are invited and the poor left out. (Sahih Bukhari)

72. Send presents to one another, for verily presents take away the grudge of the heart; and let no neighbour despise the present of his neighbour, be it ever so little. (Tirmidhi)

73. Rasoolullah (Sallal Laahu Alaihi Wasallim) loved an action which could be performed regularly, although it was little. (Nisaai)

74. Whoso causes (others) to hear (of his virtues) Allah will disgrace him thereby; and whoso shows (himself) off, Allah will humiliate thereby. (Sahih Bukhari)

75. Whoso holds fast to my example during the corruption of my people, he shall have the reward of hundred Martyrs. (Baihaqi)

76. He who spends in the Cause of Allah will have his reward seven hundred times. (Tirmidhi)

77. Avoid all things doubtful for those that are not doubtful, verily truth brings quiet, and falsehood doubt. (Tirmidhi)

78. Moderation in expenses is half livelihood, and the love of men is half wisdom, and good questioning is half knowledge. (Baihaqi)

79. There are two traits which are never found together in a hypocrite: good conduct and the understanding of Deen. (Tirmidhi) 80. There is a trial for every people, and the trial for my people is wealth. (Tirmidhi)

81. The world is a provision, and the best provision of the world is a virtuous woman. (Sahih Muslim)

82. I have left behind me no more greater trial for men than woman. (Nisaai)

83. No man is alone with a strange woman, but Satan is the third among them. (Tirmidhi)

84. I asked the Rasool (Sallal Laahu Alaihi Wasallim) with regard to a sudden glance cast on a woman. He said: Turn away your glance. (Sahih Muslim)

85. My companions are like stars, whosoever (from among them) you (choose to) follow, you will be guided. (Mishkaat)

86. All actions depend upon its intention. (Sahih Bukhari; Sahih Muslim)

87. Offering prayer in congregation carries twenty-seven times greater reward that offering it alone. (Sahih Muslim)

88. I am the last of prophets and there will be none after me. (Sahih Bukhari; Sahih Muslim)

89. When someone makes his Wudhu at home and walks to the mosque with the intention of discharging an obligation to Allah, then each (alternate) step cancels a sin while the other one adds to his virtues. (Sahih Muslim)

90. Narrate the virtues of the dead and refrain from revealing their sins. (Abu Dawud)

91. Remember often the terminator of pleasures (i.e. death). (Tirmidhi)

92. When your good deeds make you happy and your bad deeds make you sad, you have Imaan. (Ahmad)

The world of the unseen

 The world of the unseen

The Holy Quran – the most accomplished and the final revealed Divine Book has laid great stress on the acquisition of knowledge and it’s blessings, inviting human endeavour in seeking and preserving more and more knowledge for leading a successful life in this world and the Hereafter.

The very first Revealed verses of the Holy Quran proclaim in an unambiguous manner that the acquisition of knowledge is the most fundamental pre-requisite for survival and development of existence (Wajud) in all its pervasive sense. Says the Holy Quran: “He (Allah the Almighty) taught (man) the use of the Pen (the basic implement in the field of knowledge) and taught man which he knew not (a divine invitation for research and advancement of knowledge so as to lead the life in conformity and obedience to Divine Pleasure).” 1

At another place it is said: “O my Lord! Advance me in knowledge.”2 These divine Revelations brought in focus the significance of knowledge to motivate and enlighten the human mind to seek more and more knowledge in any conceivably beneficial manner.

The Holy Quran is a treasure house of Knowledge and Wisdom.It contains references or mentions at more that 800 places relating to knowledge and it’s derivatives, i.e. the innumerable branches of knowledge which continue to grow as the life advances from stage to stage. Similarly, references to “books” and “writing” are at more than 600 places in the Holy Quran. This clearly indicates the divine emphasis on knowledge and its acquisition at all levels of life.

In a tradition (Hadith), the Holy Prophet (sallal laahu alaihi wasallam) has said: “I have been raised as a teacher and an accomplisher of (refined) manners.” 3 The Holy Prophet (sallal laahu alaihi wasallam) has laid great emphasis as a compulsive obligation of the Ummah to seek more and more knowledge and brought forth the blissful significance of knowledge. 4

Hazrat Ali (Karramallahu wajhul Kareem) has said: “The real dignity to men is through learning.” The Holy Quran itself bears testimony to the significance of knowledge when its says that it was on account of his knowledge that Almighty Allah chose Hazrat Talut (alaihis salaam) as the King of the Bani Israel, “Allah hath filled Talut with Knowledge and bodily prowess.” 5 The superiority of Hazrat Adam (alaihis salaam) – the epitomic symbol of human progeny – over angels (and all the creations) was on account of this knowledge alone. 6

All these examples illustrate the significance and dignified evaluation of the acquisition of knowledge in the fields of human pre-eminence, viz. the Prophetic assignment, the leadership and Five Regent kingship for guidance the human destining as the Vicegerent of Allah on earth.

1. Surah Alaq: Verses 4-5

2. Surah Taha: Verse 114

3. Ibn-i-Abd al-Birr: Jami bayan al I’lm wa fazlihi, p. 47

4. ibid., p. 46, 49

5. Surah Baqarah: Verse 247

6. Surah Baqarah: Verse 31

2. THE TWO CATEGORIES OF KNOWLEDGE

In its abstract sense, there are two kinds of Knowledge (or learning); the one which is taught in Madrasahs, school, colleges and universities (in the progressive order). For a lay-man as well as for the majority of the populace this is what constitutes the knowledge and it is believed to be sufficient to satisfy our material quest and urge in this behalf.
However, there is yet another branch of knowledge which is taught and acquired directly or straightaway through the divine agency, with the functional audio-visual aids, such as books, papers, pens or such-like paraphernalia, needing neither the teaching institutes, such as schools, colleges, universities, etc. nor the professional teachers and degree holders. This is the transcendental or divine sector of knowledge, which in Quranic terminology is known as “I’lm-i-Ghayb” or the “Knowledge of the Unseen” 7 and which constitutes one of the fundamental tenets of Islamic belief. In fact, the belief and unbelief in the Unseen (Ghayb) is the distinguishing mark of a person being a Muslim or a Heathen. 8

This is the branch of knowledge which is super human in nature surpassing the human intellect as also the five proverbial senses on their own. The Knowledge of the Unseen (I’lm-i-Ghayb) is superior to and dominant over all other knowledge in any field of human activity, defying all methods of imparting and receiving education and knowledge. This is essentially an emblem of Divine Grace bestowed upon the chosen servants of Allah, like the gentle blissful rain showered upon the hearts and minds of the esteemed recipients on earth.

7. Surah Kah’f: Verse 65

8. Surah Baqarah: Verse 3

3. VERSES OF THE QURAN PERTAINING TO I’LM-I-GHAYB

There are many verses in the Holy Quran in which there is mentioned or reference to I’lm-i-Ghayb (The Knowledge of Unseen). It is clear from these verses that this I’lm-i-Ghayb pertain and belong to Almighty Allah alone.
The following verses of the Holy Quran corroborates this proposition:-

A. “With Him are the Keys of the Unseen; the treasure that none knows but He.” 9

B. “I know the secrets of the heaven and earth.” 10

C. “Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen isfor Allah”. 11

D. “The Holy Prophet (sallal laahu alaihi wasallam) is asked todeclare: Say, I tell you not that the Treasures of Allah are with me, nor do know on my own, what is hidden (In the Unseen).” 12

From these verses, it is learnt that the Knowledge of the Unseen (I’lm-i-Ghayb) belongs as His most exclusive supreme prerogative to Allah the Almighty. None on his own, can know the Unseen (Ghayb) unless bestowed by Almighty Allah as a grace (and not as a matter of right to claim).

A little probe into these verses would reveal that while even the minutest part of the Ghayb remains in the Divine Authority, it is not to be said anywhere that Allah the Almighty does not grant this knowledge even to anyone among his servants nor that the treasure of the Ghayb remain un-bestowed and unshared by anyone else. This the prime point of consideration on which the Ummah must devote thoughtful attention to avoid any pitfalls in assuming or imbibing any self-founded notions of I’lm-i-Ghayb.

This point is stressed again and again in the Holy Quran:

A. “He (Allah the Almighty) alone is the Knower of the Unseen; He does not make anyone acquainted with the mysteries except the apostle whom He has chosen.” 13

B. “Allah will not disclose to you the secret of the unknown, but He chooses of His apostles whom He pleases.” 14

9. Surah An’am: Verse 59

10. Surah Baqarah: Verse 33

11. Surah Yunus: Verse 20

12. Surah Hud: Verse 31

13. Surah Jinn: Verse 26

14. Surah Ale Imran: Verse 179

4. LEVELS OF I’LM-I-GHAYB POSSESSED BY THE AMBIYA (ALAIHIMUS SALAAM)

This, however, does not mean that Allah the Almighty restricts and retains the Knowledge of Unseen exclusively to Himself and does not reveal any part of it to any other person. No, not at all. Allah the Almighty has revealed and honoured His apostles as much and as and when He willed, for guidance and enlightenment to cope with the circumstances and situations confronting them viz-a-viz the enemies of Allah, and to fulfill the mission assigned to them. These phenomena have been illustrated at various places in the Holy Quran.
Some of the relevant verses are quoted below:-

A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is said: “He (Allah) taught the names (nature and qualitative attributes) of all the things and placed them before the Angels”. 15

B. Regarding Hazrat Da’ud (alaihis salaam), it is said, “He (Allah) gave Da’ud power and wisdom and taught him whatever (else)He willed.” 16

C. In respect of the I’lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam), it is said, “O People! We have been taught the speech of the birds, and on us has been bestowed (a little of) all things.” 17

D. For Hazrat Lut (alaihis salaam), it is said, “And to Lut We gave Judgement and Wisdom.” 18

E. About Hazrat Yaqub (alaihis salaam) it was said, “He was, by Our instructions full of Knowledge (and experience), but most men know not.” 19

F. Hazrat Yaqub (alaihis salaam) himself told his sons about this blessing from Allah thus, “Did I not say to you, I know from Allah that which you know not.” 19

G. About Hazrat Yusuf (alaihis salaam), it is said, “When Yusuf attained his full manhood, We gave him Power and Knowledge; thus do We reward those who do the right things.” 20

H. Regarding Hazrat Musa (alaihis salaam), it is said, “When he reached full age and was firmly established (in life), We bestowed on him Wisdom and Knowledge.” 21

I. It is said about Hazrat Khizr (alaihis salaam): “So they found one of our servants on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge (of special significance) from Our Own Presence.” 22

These verses of the Holy Quran make it clear that Allah the Almighty bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants, but is unfortunate that most people do not know this; on the contrary, even they refuse to believe it without realising the consequence thereof! These pious souls, at times on their own, disclosed this Divine bestowment in order to convince the people and clear their doubts and put them on the right track of faith and Belief.

J. For example, Hazrat Isa (alaihis salaam) spoke to his followers thus, “And I declare to you whatever you eat and whatever you store in your houses.” 23 (It meant that whatever they had eaten in the houses – within four walls – and whatever they had preserved therein, was well known to the Prophet of Allah.

K. On another ocassion, Hazrat Yusuf (alaihis salaam) spoke to his fellow prisoners before telling them the meaning of their dreams. He said, “Before any food comes to you, I shall surely reveal to you the truth and meaning of this. It is due to the knowledge bestowed upon me by Allah that I have to reveal to you what you did not know.” 24

These verses reveal that Allah the Almighty has bestowed I’lm-i-Ghayb to His chosen Apostles. To deny this, amounts to the denial and rejection of the Holy Quran itself. This is not an ordinary or routine knowledge. Elaborate precautionary and protective measures are adopted before such messages relating to the “Unseen” are despatched. Special angels are sent (on earth) who stay around the Apostles, on whom the Knowledge of the Unseen (I’lm-i-Ghayb) is bestowed. 25

The grant of I’lm-i-Ghayb is admitted by a great honour and whosoever of the Apostles are bestowed this Unique Divine blessing become the holders of great Divine Treasure. However, there is no uniform and set pattern of Divine Message transmitted to each recipient in accordance to their status.

According to the Holy Quran the status and nature of responsible of the Apostles vary from one to another. “Those Apostles, we bestowed with gifts (endowed with ranks, etc.) as willed by Allah.” 26 Likewise the grant of I’lm-i-Ghayb to Prophets varies according to their nature of assignment relating to their prescribed mission.

The story of Hazrat Musa and Khizr (alaihimus salaam) so vividly described in the Holy Quran explains this aspect of the proposition. Hazrat Musa met Khizr (alaihimus salaam) and requested him to enlighten him with the specific knowledge which Allah bestowed on him. Hazrat Khizr (alaihis salaam) accepted, but advised Hazrat Musa (alaihis salaam) to be patient and not to utter any word until he would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did was beyond the understanding of Hazrat Musa (alaihis salaam).

The promise of keeping silence on events taking place before his eyes was too much for Hazrat Musa (alaihis salaam) to sustain and at last (he broke the silence) Hazrat Khizr (alaihis salaam) revealed the secrets of the events. Hazrat Khizr (alaihis salaam) did not keep him in his company any more. Details of the story is found in the Holy Quran 27 This clearly shows that the nature of I’lm-i-Ghayb even to Prophets of Allah was not uniform nor of equal measure.

15. Surah Baqarah: Verse 31

16. Surah Baqarah: Verse 251

17. Surah Namal: Verse 16

18. Surah Anbiya: Verse 74

19. Surah Yusuf: Verse 96

20. Surah Yusuf: Verse 22

21. Surah Qasas: Verse 140

22. Surah Kah’f: Verse 65

23. Surah Ale Imran: Verse 49

24. Surah Yusuf: Verse 37

25. Surah Jinn: Verse 26

26. Surah Baqarah: Verse 253

27. Surah Kah’f: Verse 65-82

5. I’LM-I-GHAYB OF THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)

The Knowledge of the Unseen (I’lm-i-Ghayb) was also bestowed upon the Holy Prophet Muhammad (sallal laahu alaihi wasallam). This I’lm-i-Ghayb was, in essence, the most revealing and surpassing miracle given to the Holy Prophet (sallal laahu alaihi wasallam).

This miracle, in it’s totality and persuasiveness, surpassed all miracles given to other Prophets taken together. More or less 124 000 Apostles were raised at different periods of time with some specific knowledge of the hidden realm, i.e. I’lm-i-Ghayb. But the Knowledge of the Unseen bestowed upon the Holy Prophet (sallal laahu alaihi wasallam) was limitless in scope and magnitude. This is to say that each and every miracle in the nature of I’lm-i-Ghayb given to different Prophets was also given to the Holy Prophet (sallal laahu alaihi wasallam).

The Holy Prophet (sallal laahu alaihi wasallam) was the epitomic symbol of all the previous Prophets in the past in respect of their qualitative characteristics and quantum of knowledge and spiritual enlightenment. Relating to this bestowment of knowledge and observation upon the Holy Prophet (sallal laahu alaihi wasallam), the Holy Quran says: “Allah has sent down to you O Prophet! the Book and Wisdom and taught what you knew not. Great is the Grace of Allah upon you.” 28 In this virtuous essence the Quranic verse asserts that after bestowment of this everlasting treasure of knowledge now there remains no realm of knowledge and enlightenment which is not in the grip of the Holy Prophet (sallal laahu alaihi wasallam). This is what the Holy Quran describes as the “Fazl-i-Azim” (The Great Grace) – whatever the Holy Prophet (sallal laahu alaihi wasallam) was taught by way of knowledge was taught by Allah the Almighty. 29

If the teacher says to the pupil: I have taught you to read and you knew nothing before this, then he is justified to make this claim and there is nothing derogatory on his part to make such a claim; it cannot be termed as insolence to degrade the student. But if the student says to his teacher, you knew nothing and it was your teacher who gave you knowledge, then though, this logic cannot be denied. Nonetheless, it demonstrates that the student is guilty of insolence and misbehaviour towards his teacher. Such an example can hardly be traced in the annals of civilised behaviour.

Whatever the Holy Prophet (sallal laahu alaihi wasallam) knew was through the knowledge bestowed upon him by Allah the Almighty. This being the fact, if before imparting the knowledge through the Holy Quran, Almighty Allah mentioned the state of the Holy Prophet (sallal laahu alaihi wasallam): “You knew nothing of the Book nor of the Faith (Imaan).” 30; it is consonance with the Almighty state of Divine Grandeur. It does not at all behove mortals like us to utter such words in respect of the Holy Prophet (sallal laahu alaihi wasallam). This would be downright degrading and insulting the high virtuous status of the Holy Prophet (sallal laahu alaihi wasallam).

The uncontroversial fact remains that Allah the Almighty granted the I’lm-i-Ghayb to the Holy Prophet (sallal laahu alaihi wasallam) and if anyone denies and suspects the veracity of this Divine Truth, he is surely guilty of falsehood and diminishing the eminence of Divine Favour. If there be such a one, he ought to be condemned as a blasphemer, worthy of being expelled from the rank and file of Muslimhood. The quality of a true Muslim is that he accepts and believes as true each and every command of Almighty Allah and acts upon it ungrudgingly and unreservedly and induces others to do so.

The Darbar (seat of pre-eminences) of the Holy Prophet (sallal laahu alaihi wasallam) is a grand Darbar surpassing the grandeur of worldly kings and monarchs. It is an act of misbehaviour and misdemeanour even to utter loud words in his august presence; such an act causes the loss of other virtuous deeds of a Believer, forfeiting the Divine Grace. There is a stern warning against those who slip away slyly from his assembly without seeking his permission, this amounts to misbehaviour. For them there is stern foreboding of dire punishment on the day of Judgement. It is said: “Deem not the summons of one Apostle among yourselves, like the summons of one of you to another. Allah doth knows those of you who slip away under shelter of some excuse; then those of you who slip away under shelter of some excuse; then beware those who withstand the Apostle’s orders, lest some trial befell them or a grievous penalty be inflicted on them.” 31 We can guess what would be the state of awe-inspiring grandeur of the Holy Company graced by the Holy Presence of the Holy Prophet (sallal laahu alaihi wasallam) where even the slightest misdemeanour is caught up as a misdeed inviting punishment from the providence.

The companions of the Holy Prophet (sallal laahu alaihi wasallam) used to sit in his presence in due respect holding their breaths and not making any gestures to disturb the dignity of the assembly. They would only utter respectful words like: “O Prophet of Allah! May my parents be sacrificed at the alter of your dignity.” To every question put to them, their reply used to be, “Allah and his Prophet (sallal laahu alaihi wasallam) know better.”

28. Surah Nisa: Verse 113

29. Surah Aala: Verse 6

30. Surah Nur: Verse 63

31. Surah Shura: Verse 52

6. THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU ALAIHI WASALLAM)

In the light of the foregoing evidence it must be admitted that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) was endowed with the Knowledge of the Unseen (I’lm-i-Ghayb) as a Grace from Allah.

We can examine the issue from three angles.

A. The Holy Prophet (sallal laahu alaihi wasallam) was granted this treasure of knowledge directly from the Providence, i.e. without the means of any agency conveying the “knowledge.”

B. Through the revelation of the Holy Quran which is the Treasure-House of all Knowledge operating in the universe.

C. The Holy Prophet (sallal laahu alaihi wasallam) was sent as a “Shahid” (Witness), i.e. a person who is in constant touch will the affairs taking place in the world, examining and analyzing them as an observer with an insight to assess and analyse their influence in day-to-day matters. He thus remained ever aware of the God-gifted vigilance possessing full knowledge as an eye-witness, with powers of Haqq-ul-Yaqeen and Ain-ul-Yaqeen – the faculty of witnessing things with unwavering faith and certitude.

By examining the Holy Prophet’s (sallal laahu alaihi wasallam) Knowledge of the Unseen under the first view-point, viz. the bestowment of I’lm-i-Ghayb directly from Allah the Almighty, we might refer to the following verses of the Holy Quran:-

A. “These are some of the stories of the Unseen which We haverevealed to you, O Prophet!” 32

B. “Such is one of the stories of what happened Unseen which We revealed by inspiration unto you.” 33

C. “The Holy Prophet (sallal laahu alaihi wasallam) does not withhold grudgingly a knowledge of the Unseen.” 34

Examining the Knowledge of the Unseen of the Holy Prophet (sallal laahu alaihi wasallam) from the second point of view, the following verses of the Holy Quran are enough to open our eyes:-

A. “And We have sent down to you the Book explaining all things, a Guide, a Mercy and Glad Tidings to Muslims.” 35

B. “The Quran is not a tale invented, but a confirmation of what (went) before it – a detailed exposition of all things.” 36

C. “Nothing We have omitted from the Book.” 37

D. “Surely there has come to you from Allah a Light and a Perspicuous Book.” 38

E. “Nor is there ought of the Unseen, in Heaven, or earth butit is recorded in the Clear Book.” 39

F. “There is no grain in the darkness (or depth) of the earth,nor anything, fresh or dry, (green or withered), but is inscribed in a record clear.” 40

It is seen that in these verses, first there is the mention of the Holy Quran being the Kitab-i-Mubeen – the Book Manifest making everything clear, without even the minutest part remaining under any shadow of doubt or omitted. It is worth observing that the Book manifest contains the mention of all things (with all their attributes), under the sun. Now just imagine what shall be the expanse and depth of the knowledge of the Person on whom the Book was revealed. Surely each and everything mentioned in the Book must have been in full view of the recipient. The phenomena must be pondered over in a most dispassionate and open-minded manner without casting any aspersions over the Divine bestowment on the Holy Prophet (sallal laahu alaihi wasallam).

Examining the Knowledge of the Unseen possessed by the Holy Prophet (sallal laahu alaihi wasallam) as a SHAHID or witness to all affairs, the following verses carry us to the visionary world of enlightenment where we stand completely wonder-struck at the very idea of the extent of the knowledge which Allah the Almighty revealed to him so as to make him the true representative of Divine rights, not alone on this earth, but even forces of heavenly kingdom operating at the present moment as well as that would take place in the universe and the Hereafter. It is but essential that we should bow our heads and accept the truth of Divine assertions, and spare ourselves the repercussions, should any shade of wavering creep our mind and vision. It is beyond our capacity to guess the extent of Knowledge of the Unseen (I’lm-i-Ghayb) bestowed upon the Holy Prophet (sallal laahu alaihi wasallam) by Almighty Allah. Only Allah knows that He has bestowed upon His beloved Prophet (sallal laahu alaihi wasallam).

A. “Surely We sent you as a Witness, as a Bringer of Glad Tidings and as a Warner.” 41

B. “And We shall bring you as a Witness against the people.” 42

C. “Surely we have sent to you (O men!) an Apostle to be a Witness concerning you.” 43

D. “And one day We shall raise from all peoples a Witness against them from among themselves and We shall bring as witness against them from among themselves and We shall bring you as a Witness against them. 44

From these verses it is clear that on the day of Judgement not only the Holy Prophet (sallal laahu alaihi wasallam) shall be a Witness over his own Ummah, but shall also testify before Almighty Allah 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.

This, in other words, means that the Holy Prophet (sallal laahu alaihi wasallam) is fully informed and kept in touch with all those events which he shall be witness to. Incidently, this also means that he is keeping watch over our deeds and misdeeds at all times. We should therefore beware of our activities lest any of them displeases or grieves him.

This fact is further corroborated by the (under noted) traditions (Ahadith) of the Holy Prophet (sallal laahu alaihi wasallam):-

A. In one tradition it is said: “As I see in front of me, so I see things clearly behind me.” 45

B. In the second tradition the Holy Prophet (sallal laahu alaihi wasallam) is reported to have said: “I saw Prophet Musa (alaihis salaam) in the valley of Azraq, while passing from Mecca to Madina. He was reciting Talbiah. On another ocassion, I saw Prophet Yunus (alaihis salaam) wearing a long woollen overcoat and riding a red camel.” 46

C. In the third Tradition, the Holy Prophet (sallal laahu alaihi wasallam) is described witnessing Paradise and Hell. 47

D. From the fourth Tradition it is learnt that the Holy Prophet (sallal laahu alaihi wasallam) knows each inmate by name going in the Paradise or in the Hell. 48

E. From the fifth Tradition, it is learnt that when a man enquired from the Holy Prophet (sallal laahu alaihi wasallam) whether he would go into Jannah or Jahannam, the Holy Prophet (sallal laahu alaihi wasallam) replied without a moment’s pause that, “You shall go to Jahannam.” 49

F. The sixth Tradition says: “My entire Ummah was presented before me with each individual’s scroll of deeds, good as well as bad.” 50

G. In the seventh Tradition, the Holy Prophet (sallal laahu alaihi wasallam) said: “One night, my Ummah was presented before me at my Hujrah and I know each of them as clearly as anyone knows his colleague.” 51

At one place in the Holy Quran, it is said: “Does he possess the Knowledge of the Unseen that he sees the dead?” 52 It is understood from this verse that only such a person possesses I’lm-i-Ghayb as is capable of seeing things beyond normal reach in terms of time and space. At various places in the Holy Quran, the transcendental power of witnessing things by the Holy Prophet (sallal laahu alaihi wasallam) has been described. 53 The truth is that when a Chosen Friend of Allah has seen Allah, nothing remains hidden from him. The Holy Prophet (sallal laahu alaihi wasallam) said, “I saw Allah the Almighty. He placed His Hand on my back. I felt the coolness in my breast. Within an instance everything became visible clear before me and I recognised everyone.” 54

32. Surah Hud: Verse 49

33. Surah Yusuf: Verse 102

34. Surah Takweer: Verse 24

35. Surah Nahl: Verse 89

36. Surah Yusuf: 111

37. Surah An’am: Verse 38

38. Surah Maida: Verse 15

39. Surah Nam’l: Verse 75

40. Surah An’am: Verse 59

41. Surah Fatah: Verse 8

42. Surah Nisa: Verse 41

43. Surah Muzammil: Verse 15

44. Surah Nahl: Verse 89

45. Muslim Shareef, vol.2, p. 116

46. Ibn-i-Majah, pp. 20, 208

47. Muslim Shareef, vol.2, p. 180

48. Miskhat Shareef, p. 19

49. Bukhari Shareef, vol.3, p. 855

50. Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja

51. Ref: Anba al-Mustafa, p. 19; ref: Tibrani

52. Surah Najam, Verse 35

53. Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; SurahBaqarah: Verses 243 & 258; Surah Nur: 41; Surah Feel.

54. Tirmizi Shareef; Miskhat Shareef, Karachi, p. 72

7. THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) ALSO DISTRIBUTEDPORTIONS OF HIS I’LM-I-GHAYB TO HIS SERVANTS

So far we have been discussing the vast expanse and depth of the Holy Prophet’s (sallal laahu alaihi wasallam) knowledge and meditative understanding of the cosmic forces operating in the universe together with the super human forces operating in the universe with super human visual insight of the Unseen as a special gift from the Divine Grace, transcending and surpassing human intellect, unmatched in the entire history of mankind.
We are apt to feel and think if the Holy Prophet (sallal laahu alaihi wasallam) kept the whole repository of these God-gifted treasures, of the knowledge, particularly relating to the Unseen confined to himself alone or he also, as charitable gesture, passed on some part of it to his devotees who were eager and capable to receive and preserve the rare and priceless beneficence from Almighty Allah.

It is learnt from different Traditions of the Holy Prophet (sallal laahu alaihi wasallam) that he not only favoured his devotees and admirers with this rare and Divine gift, but did so in a greater and open-hearted manner, taught them how communion with Divinity may be maintained and carried forward as the intellect advances and progresses in the realm or history. This is an expression of Divine Dispensation of charity among the fellow beings, the humanity at large for whose benefit the vast universe has been created.

A. This is what the well-known and famous devoted Companion of the Holy Prophet (sallal laahu alaihi wasallam) Abu Zarr Ghaffari (radi Allahu anhu) has to say in this respect, “The Holy Prophet (sallal laahu alaihi wasallam) did not leave this material world without telling us in effect that there is not a single birdflying in the atmosphere about which he left anything unsaid.” 55

B. Another companion, Hazrat Huzaifa (radi Allahu anhu) reports, “Only the Holy Prophet (sallal laahu alaihi wasallam) stood amongst us (to deliver a sermon) and disclosed before us every detail of events that were to take place that moment onward till the Day of Judgement; he left nothing. Anyone who could retain in his memory remembered it; and the one who forgot it, could not revive it afterwards.” 56

C. It is reported in the Tradition: “The Holy Prophet (sallal laahu alaihi wasallam) did not leave the world without telling the description of every disrupter (creating disturbance on earth) till the coming of the Day of Resurrection; everything, i.e. his name, his father’s name and the name of the tribe or clan to which he belonged.” 57

D. The Battle of Badr took place on the 17th of Ramadaan. Before the fighting (Jihad) started, the Holy Prophet (sallal laahu alaihi wasallam) went over the field and disclosed the identity of the enemies of Islam and indicated by placing his hand at different spots and telling “here so and so will be slain.” When the battle was over, it was discovered that each and every person about whom the Prophet (sallal laahu alaihi wasallam) had indicated, was found at the very spot lying dead, neither inch more or less. 58

E. There is a lengthy Tradition (Hadith) of the Holy Prophet (sallal laahu alaihi wasallam) which is an eye-opener for any sceptic who entertained misgivings about the truth of the Holy Prophet’s (sallal laahu alaihi wasallam) Knowledge of the Unseen. It is reported by Hazrat Anas bin Malik (radi Allahu anhu), who says: “After the decline of the sun (noon) the Holy Prophet (sallal laahu alaihi wasallam) came out of his Hujrah, and led the Zohr Prayer. After completing the prayer the Holy Prophet mounted the pulpit and delivered the sermon about the Day of Judgement and the big events that will take place before the advent of the Day. Then addressing the companions he asked them if any one of them had any question to ask from him. He proceeded, ‘I swear in the name of Allah, there is nothing that you would ask me and I will not answer it (no query, whatever its nature shall remain unanswered), so long as I am here.’” Hazrat Anas (radi Allahu anhu) reports that on hearing this the companions burst in tears, (for it forbode the grave tidings of his leaving the world). But the Holy Prophet (sallal laahu alaihi wasallam) continued, saying again and again: “Ask me. Ask me (as none after me will tell you).” 59

The following verse of the Holy Quran bears testimony to his truth: “The Holy Prophet (sallal laahu alaihi wasallam) does not withhold grudgingly a Knowledge of the Unseen.” 60 It amounted to saying, “whatever you ask will be answered and whatever you will require, shall be granted.”

The insistence of the Holy Prophet (sallal laahu alaihi wasallam) on oath in the Name of Allah and urging the audience again and again to ask and enquire about anything indicates beyond a shadow of doubt that by the Grace of Almighty Allah, the Holy Prophet (sallal laahu alaihi wasallam) was endowed with the Knowledge of the Unseen and was extremely generous to satisfy every enquirer in his quest for knowledge including the Unseen.

An Arab Scholar, Shaikh Ahmad bin Muhammad Al-Siddique Al-Ghamari Al-Hasani has written a very learned book entitled “Motabiqa al-Ikhtia’at al-Asriya.” (Mufti Ahmad Mian Barkati has translated this book in Urdu with the title “Islam aur Asri Eijadaat” printed and published at Lahore in 1980). In this book the learned scholar has collected forebodings of the Unseen, which the Holy Prophet (sallal laahu alaihi wasallam) has disclosed on various ocassions. One is explicably amazed and wonderstruck while going through these details how gracefully the Holy Prophet (sallal laahu alaihi wasallam) was honoured by Allah the Almighty about even the minutest details of the Unseen. It appears that the past, the present and the future lay clear before the Holy Prophet (sallal laahu alaihi wasallam) like a mirror. Why this should not be so! because the Holy Prophet (sallal laahu alaihi wasallam) has himself said: “The keys of the Unseen were brought before me and placed over my hand.” 61

Thus the Holy Prophet (sallal laahu alaihi wasallam) was made the key Bearer (Owner) of the treasures of the earth, 62 because one who possesses the keys, enjoys the right of possession too. This however does not mean that Allah the Almighty has divested himself of the Divine Powers of the Unseen. On the contrary, it indicates the Absolute Authority and Power of Allah even to bestow any one of His Choice anything as He pleases. It also demonstrates how much Allah has favoured and honoured the Holy Prophet (sallal laahu alaihi wasallam)! These are, in fact, the keys with which the hidden meanings and interpretations of the Holy Quranic treasures are opened. The Holy Quran as the Divine Book, we all see and recite, but whatever the Prophetic Vision observes behind the contents of words and letters we cannot even imagine and visualize with our limited blurred vision of intellect.

I might refer to but one verse of the Quran: “Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah.” 63

In this verse the word “power” seems to denote nothing in particular, i.e. weapon or means to subdue the enemy, but when the Holy Prophet (sallal laahu alaihi wasallam) lifts the veil from the word “power” then the human wisdom simply gets perplexed to the extreme, as the real significance, as expressed and stressed by the Holy Prophet (sallal laahu alaihi wasallam) is definitely beyond the reach of human intellect. Expressing the real significance of the word “power”, he said: “Beware this power is Rami! Beware this power is Rami! Beware this power is Rami!” 64

In the Arabic language, the word “Rami” means to throw or strike. One of the important ritual observance during the course of hajj, is to throw small stones at the Satan which ritual is known as “Rami.” In this Hadith (Tradition) the Holy Prophet (sallal laahu alaihi wasallam) meant all such weapons which demand throwing or hurting from a distance at the enemy. The simplest form of this “throw” is by the hands with as much power as one is capable of, and this power is in the hands of those nations in possession of those weapons, especially firing cannon shells, hurting missiles, rockets or even bombs of any description. All these weapons are thrown at the enemies from a distance and these are the secrets of “power.” If you refer to Ahadith (Traditions) you will discover an ocean of the Knowledge of the Unseen spring up from its bottom.

55. Anba al-Mustafa, p. 8 ref: Musnad-i-Ahmad and Tabaqat-i-Ibn-i-Sa’ad

56. Anba al-Mustafa, p. 7 ref: Bukhari, Muslim and Musnad-i-Ahmad

57. Miskhat Shareef, Bab al-Fitan

58. Muslim Shareef, Kitab al-Jihad, vol. 2

59. Bukhari Shareef, Kitab al-E’tisaam, vol. 3, p. 855

60. Surah Takweer: Verse 24

61. Bukhari Shareef, p. 848 and Muslim Shareef, vol. 2, p. 116

62. Bukhari and Muslim Shareef

63. Surah Anfal: Verse 60

64. Muslim Shareef, vol. 2, p. 143

8. CONCLUSIVE FACTS CONCERNING I’LM-I-GHAYB

From what has been discussed with apparent justification and presentable conviction, the following broad basic realities about the Knowledge of the Unseen must be borne in mind to avoid any pitfalls from any biased and intense quarters in this behalf.

A. This first thing to be noted in this connection is that the “Unseen” is a reality, concrete and irrefutable.

B. That the “I’lm-i-Ghayb” or the “Knowledge of the Unseen” belongs exclusively to Allah the Almighty as His Exclusive Divine Prerogative, none having any share in it, or any power to controvert and refute His Exclusive Domain. His knowledge is total.

C. Allah the Almighty bestows this Knowledge of the Unseen (I’lm-i-Ghayb) to his chosen servants.

D. Allah the Almighty has granted this Knowledge of the Unseen to the Apostles and Prophets.

E. Allah the Almighty has granted this Knowledge of the Unseen to the Holy Prophet Hazrat Muhammad (sallal laahu alaihi wasallam).

F. The Holy Prophet (sallal laahu alaihi wasallam) bestowed this Knowledge of the Unseen (I’lm-i-Ghayb) to his companions who in turn passed this knowledge to the qualified persons who were entrusted with the mission to propagate the Religion of Allah to succeeding generations.

No doubt, the great poet philosopher of Islam, Allama Iqbal, has aptly summed up the illustrious personality of the Holy Prophet (sallal laahu alaihi wasallam) in one of his beautiful couplets:

“Lauh bhi tu, Qalam bhi tu, tera wajud Al-KitabGhumbad-e-Abgina rang tere muheet mein habab”

“You are O Holy Prophet (sallal laahu alaihi wasallam) theScroll (of human destiny), you are the pen of Divine(with powers) to scribe and delineate the affairs of the universe, you are the personification of the Book of Allah.This vast glassy canopy (the sky) is not more than a bubblein the vast ocean of your August Knowledge.”

Closeness to allah almighty

 Closeness to allah almighty

It should be the desire of every Muslim to draw nearer and closer to Almighty Allah the most compassionate and the most merciful. By drawing closer and near to Allah we gain his help in every aspect of our lives in this world and to be merciful to us so that we may gain mercy in the hereafter in order to enter Jannah in the next world.

When we call upon him he would answer our calls and when we ask of him for anything he would give it to us and when we draw nearer to him then our sincerity and intentions will enable us to become closer to him.

So we should strive to draw nearer to Allah, the Glorified the Exalted, who is the majesty of honour and generosity and the giver of peace, the most high and the most honoured.

So what can we do to draw closer to him? The following are 10 steps for us to draw closer to our Almighty Allah:

1. Fulfilling obligatory duties and abstaining from prohibited matters

The Prophet (May Allah bless him and grant him peace) has guided us. And Allah, the Glorified and the Exalted, has guided us how to draw near to Him. As He said According to Hadith Qudsi:

“Whoever draws near to Me among those drawn near by fulfilling what I have made obligatory on them….

You do not draw near to Allah except by fulfilling the obligatory duties which Allah has made obligatory on you; (that is) the obligatory duties from the obligatory duties (Faraid) such as Prayers, and Zakat (obligatory charity), and Hajj, and Fasting and being good to Parents and all these obligatory duties on you draw you near to Allah, the Glorified and the Exalted. And the faraid (obligatory duties) are the first things that draw you near to Allah. You do not reach the door of nearness nor do you reach to the presence of nearness except by fulfilling the obligatory duties. This is the first thing that draws you near to Allah, the Glorified and the Exalted, and you are in His Presence.

So the first thing we need to do is fulfil ALL of our obligatory duties and abstain from that which Allah and his messenger have forbidden us from.

2. Nawafil prayers (superogatory prayers)

Allah says in Hadith Qudsi:

….and My slave keeps on coming closer to Me through performing Nawafil (voluntary deeds) until I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My Protection, I will protect him…” [Bukhari]

A Source of Elevation for you

The Prophet (sallAllahu alayhi wasallam) said: “Ask (anything).” Rabi’ah said: “I ask of you to be your companion in paradise.” The Prophet said: “Anything else?” Rabi’ah said: “That is it.” The Prophet (sallAllahu alayhi wasallam) said to him: “Then help me by making many prostrations (i.e., supererogatory prayers).” [Muslim]

Tahajjud

Allah Most High said, “Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.” [Qur’an, 17: 78-79]

Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The best prayer after the obligatory prayers is the night prayer.” [Muslim]

Abu Umama al-Bahili (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” [Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”

And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord.

So let us make the habit of reading as many Nawafil prayers as we can for more prayers means more prostrations and one is truly the closest to Allah in prostration.

….bow down in prostration and bring yourself the closer (to Allah).” (96:19)

3. Zikr (remembrance of Allah) and glorification of Allah

“…Verily, in the remembrance of Allah do hearts find rest.” (13:28)

Remembrance of Allah indeed is the greatest virtue.(29:46).

O ye who believe, remember Allah much. And glorify Him morning and evening (33:42-43)

Remembrance of Allah is the foundation of all good deeds. Whoever succeeds in it is blessed with the close friendship of Allah. That is why the Prophet, peace be upon him, used to make remembrance of Allah at all times. When a man complained, “The laws of Islam are too heavy for me, so tell me something that I can easily follow,” the Prophet told him, “Let your tongue be always busy with the remembrance of Allah.” [Ahmad].

Remembrance of Allah the best of deeds

The Prophet, peace be upon him, would often tell his Companions, “Shall I tell you about the best of deeds, the most pure in the sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?” The Companions replied, “Yes, O Messenger of Allah!” The Prophet, peace be upon him, said, “Remembrance of Allah.” (Tirmidhi,Ahmad)

Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.” [Al-Bukhari and Muslim].

Zikr can be done anywhere and anytime

A person may ask, ‘How can we do Zikr all the time whilst we have so many things to do in life such as we go to work, feed the family, pay bills, etc.? Well, the answer to this is that, firstly, it is the Sunnah of Allah’s Messenger to work and feed the family which is rewarded by Allah and, secondly, that when a person is working or at school or wherever a person may be this does not mean that he should stop remembering Allah while he is working, while he is serving his customers or while he is programming his computer.

In fact the heart of the believer should be attached to Allah’s remembrance throughout his day to day activities such that he protects himself from falling in love with the materials and temptations of this world and that his love for Allah and his Messenger becomes stronger and stronger as time goes by. When a person begins to remember Allah all the time it is then that he becomes conscious of his actions.

Remember: in a place where people are oblivious to dhikir, remembrance of Allah is like being steadfast in jihad, when others are running away. (Targhib, p. 193, vol. 3 ref. Bazar and Tibrani)

“… And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).” (33:35)

4. Calling upon Allah in Dua (supplication)

Allah the most compassionate says in the Holy Quran, “Call on Me. I will answer your prayer, but those who are too arrogant to serve me will surely find themselves humiliated in Hell” (40:60).

Allah the Exalted, has said: “And your Lord says: Pray unto me: and I will hear your prayer” (Quran 40:60),

“Call upon your Lord Humbly and in secret” (Quran 7:55),

“When My servants question thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me” (Quran 2:186),

“Is not He (best) who listens to the (soul) distressed when it calls on Him, and who relieves its suffering.” (Quran 27:62)

Dua’s are never wasted

Aisha radhiallaahu anha said, “No believer makes Dua and it is wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does not get frustrated.”

Allah’s anger at those who don’t make dua

In fact, it is even wrong to never make Dua, “Whosoever does not supplicate to Allah, He will be angry with Him.” [Saheeh Jaami`as-Sagheer #2414]

Dua is a weapon for the believers

Rasullullah is reported to have said, “Dua is the weapon of a Muslim”.

Dua for ones brother in his absence

“The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” [Abu Daw'ud and Tirmidhi]

So let us build a close relationship with Allah by making much dua to him. He loves it when his slave calls upon him and it angers him if his slave does not call upn him.

Let us have full hope that our dua’s will be accepted and if you think they won’t they know Allah is keeping the rewards for you in the hereafter and those rewards are so great that one would wish that none of there duas were excepted in this world just so that one can gain all the rewards for their duas in the next world.

5. Building a close relationship with the Qur’an

Recite the Holy Qur’aan as much as we can for It will come as an intercessor for its reciter’ on the Day of Judgement [Muslim]
Learn the Qur’an and recite it, because the example of one who learns the Qur’an, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learnt the Qur’an but sleeps while the Qur’an is in the heart is like a bag full of musk but with its mouth closed.

Virtues of reciting the Qur’an

“Whoever reads a letter from the Book of Allah will receive a hasanah (good deed) from it (i.e. his recitation), and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is (considered as) a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter.” [At-Tirmidhi, Ad-Darimi]

“There is no envy (acceptable) except in two (cases): a person whom Allah has given the Qur’an and recites it throughout the night and throughout the day. And a person whom Allah has given wealth, that he gives out throughout the night and throghout the day.” [Al-Bukhari and Muslim]

It was narrated that Abdullah ibn Mas’ud said: Whoever reads Tabarakallahi Biyadihil Mulk [i.e. Surah al-Mulk] every night, Allah will protect him from the torment of the grave. At the time of the Messenger of Allah (Peace be upon him) we used to call it al-mani’ah (that which protects). In the Book of Allah it is a surah which, whoever recites it every night has done very well. (an-Nasa’i)

Abdullah Ibn ‘Abbas and Anas Ibn Malik (Ra) reported that the Prophet (Peace be upon him) said, ‘Whoever recited Surah Zilzilah (99) would get the reward of reciting half the Qur’an. Whoever recited Surah al Kaafirun (109) would get a reward as if reading a quarter of the Qur’an. Whoever recited Surah al Ikhlas (112) would get a reward as if reading one third of the Qur’an’. (At-Tirmidhi 2818/A)

Reading, understanding and implementing the Qur’an in our daily lives

The virtues of reciting the Qur’an are too numerous to list. In order to get closer to Allah we need to recite the Qur’an, understand it and implement it in our daily lives.

We should make a target of reading at least a chapter a day. If one can’t manage that then at least half a chapter. If one still can’t manage that then recite at least quarter of a chapter or even a page a day. However much we can manage we should try to recite each day with its meanings and implement what we learn into our daily lives.

Reading a little each day is better than reciting a lot once in a while. We should build a close relationship with the Qur’an which is in fact building a close relationship with Allah!

“Verily Allah raises nations by this book (the Qur’an) and puts down (i.e. destroys) others by it.” [Muslim]

6. Keeping good company

One of the most important things we must do, which sadly many people neglect, is that we should avoid bad company. People we should avoid taking as friends those who speak too freely, who miss Salah, who do not dress modestly, who backbite, slander etc.

The company of such people is poison; just even sitting and talking with them will lead one to commit sins. Just as a person who sits for a long time with a perfume seller begins to smell nice, and a person who sits by a gutter cleaner begins to smell awful, similarly a person who spends time in the company of the wicked eventually gets affected badly by them.

Rather, we should seek out pious friends who fear Allah taala and who have the qualities of humility, charity, compassion, modesty and knowledge. If we sit with them we will always benefit and they will be a means for us to get closer to Allah taala!

The Prophet (saws) said, “The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell.” [Al-Bukhaaree and Muslim]

Remember: “All friends will be enemies of one another on that Day (Day of Judgment) except those of the virtuous.” (al-Qur’an 43:67)

7. Having fear and hope in Allah

Indeed, no one despairs of relief from Allah except the disbelieving people. (Surah Yusuf 12:87)

One must be hopeful of Allahs mercy and forgiveness and fearful of His punishment. It is this fear that should lead one to seek Allahs forgiveness with hope. Allah says:

Know that Allah is severe in punishment and that Allah is Forgiving and Merciful. (Surat al-Maaidah 5:98)

In the above verse, Allah gives us reason to fear because His punishment is justly severe, as well as good reason to have hope, since He is the Most Forgiving and Merciful. There should be a balance between fear and hope and not too much or too less of one or the other.

We should always remain between fear and hope. For, the right and the approved kind of fear is that which acts as a barrier between the slave and the things forbidden by Allah. But, if fear is excessive, then the possibility is that the man will fall into despair and pessimism.

On the other hand the approved state of optimism is of a man who does good in the light of the Shari’ah and is hopeful of being rewarded for it. Or, conversely, if a man committed a sin, he repents sincerely, and is hopeful of being forgiven. Allah (swt) said:

“Verily, those who believed, and those who migrated and fought in the way of Allah, it is they who are hopeful of Allah’s mercy. And Allah is very Forgiving, very Merciful.” (Al-Baqarah, 218)

In contrast, if a man indulges in sins and excesses, but is hopeful that he would be forgiven without doing anything good, then, this is self-deception, mere illusion and false hope. Abu ‘All Rowzbari has said, “Fear and hope are like the two wings of a bird. If they are well balanced, the flight will be well balanced. But, If one is stunted, the Right would also be stunted. And, to be sure, if the two are lost, the bird will soon be in the throes of death.” Allah has praised the people of hope and fear in the following verse:

‘Is one who worships devotedly during the night, prostrating himself or standing, fearing the Hereafter, and hoping for the mercy of his Lord (is equal to him who doesn’t do these things)?’ (Al Zumar, 9)

Hope then also demands fear. If that was not the case, one would be in a state of false security. Conversely, fear demands hope. Without that it would be despair.

Fear and hope, both should be equally proportioned in our hearts, in our worship, and in our dua to Allah. Allah says:

Call out to Him with fear and hope. (Surat al-Araaf 7:56)
They forsake their beds to call their Lord in fear and hope. (Surat as-Sajdah 32:16)

8. Voluntary fasting for the pleasure of Allah

Fasting in general and voluntary fasting in particular is a great worship. Fasting is not restricted to Ramadhan, but it is an act of worship that can be [and should be in some cases] performed at any time and at any place except when not recommended. Indeed, it is a worship that draws the believer closer to Allah and closer to perfection.

Fasting Mondays and Thursdays:

`Aa’ishah said: The Messenger of Allah, salla Allahu alaihi wa salam, used to fast Mondays and Thursdays”. [An-Nasaa’i; Sahih]

Abu Hurairah reported that the most the Prophet, salla Allahu alaihi wa salam, would fast would be Monday and Thursday. He was asked about that and he said: “The deeds of people are presented to Allah on every Monday and Thursday. Allah forgives every Muslim except for those who are deserting each other. He says: “leave them for later.” [Ahmad; Hasan]

Intention for voluntary fasting

As opposed to Ramadan, the intention does not have to be made before dawn. The person can intend fasting [and start fasting] after dawn any time [even after noon] given that he did not eat anything. `Aa’ishah said : The Prophet, salla Allahu alaihi wa sallam, came to us one day and said, “Do you have any [food]?” We said “No”. He said: Therefore, I am Fasting”. [Muslim and Abu Dawood]

Fasting three days of every month(White days):

Abu Tharr Al-Ghefari said: “The Messenger of Allah, salla Allahu alaihi wa sallam, said “O Abu Tharr! if you fast three days of every month, then fast the 13th, the 14th and the 15th [these are call the al-ayaam al-beedh, the white days]“. [Ahmad, an-Nasaa'i and at-Tirmithi; Sahih]

“Fasting and the Qur’an will intercede for the slave on the Day of Resurrection. Fasting will say: ‘O My Rabb! I prevented him from food and desires, so accept my intercession for him.’ And the Qur’an will say: ‘I prevented him from sleep during the night, so accept my intercession for him.’ He (sallallahu `alayhi wa sallam) said: ‘And they will (be allowed to) intercede.’” [Ahmad, at-Tabarani, Al-Hakim, Sahih]

So let us get closer to Allah by fasting Mondays and Thursdays or at least 3 days every month on the 14th,15th and 16th. If we leave something for the pleasure of Allah then we will get MUCH greater in return!

9. Sincerely repenting to Allah

Allah says: O son of Adam, if your sins were to reach the clouds of the sky and you would then seek My forgiveness, I would forgive you.

When a person sins and then sincerely turns to Allah for forgiveness, one will find Allah ready to accept his repentance and to forgive him, as this verse indicates:

And whoever does a wrong or wrongs himself, but then seeks forgiveness from Allah, he will find Allah forgiving and merciful. (Surat an-Nisaa 4:110)

Everyone commits sin and does wrong, but Allah is always willing to forgive and He always gives them a chance to repent and seek His forgiveness. A believer should never forget the fact that Allah is so forgiving. If Allah had willed, He could have held everyone accountable for his or her sins, but He has decreed that He shall allow His servants to seek His forgiveness and that He shall in fact forgive who and what He wills. In fact, Allah commands that His servants seek His forgiveness:

And seek Allahs forgiveness. Certainly, Allah is Forgiving, Merciful.
(Surat al-Muzzammil 73:20)

Repentance is an act, which purifies the soul and brings the servant closer to Allah. It puts the heart at rest from guilt. It protects one from falling prey to his desires and lusts and increases his faith.

We must ask ourselves this question: Would we be willing to forgive anyone who hurts us and disobeys us constantly as easily as Allah is Able to forgive? Most probably, the answer would be no. But our Creator is the Most Kind and He is the Most Perfect.

Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks. (Surat al-Baqarah 2:143)

In this Hadithi Qudsi, mankind is encouraged to seek Allahs forgiveness and repent, but there are five conditions of repentance, which must be met for ones repentance to be accepted. The first and most important is that the act of repentance be sincerely for Allah alone. Secondly, the person must feel remorse and guilt over his actions so much so that he wished he had never done it in the first place. The third condition is that the person must immediately cease performing the wrong and sinful act. Fourthly, the repentant person must have a firm intention to never commit the sin again. And lastly, the person must repent before it is too late, meaning before death approaches.

However, there is a condition. One must not associate any partners with Allah, which is shirk. And Allah does not forgive shirk and if one dies without believing in Allah alone as ones Creator, then he will be doomed to the Hellfire for all of eternity. So, Allah emphasizes the importance of calling on Him alone. He has no and needs no partners, associates, wives, children, etc. There is no god, but Allah. None forgives sins except Him, so one who is seeking forgiveness should seek it only from Allah.

Allahs forgiveness and mercy is far greater and vaster than the sins of the creation. One must always have trust and hope in Allah in both good times and bad times and especially when seeking Allahs forgiveness. And the believer who calls out to his Lord for forgiveness demonstrates his true weakness and that he is totally dependent on the Creator.

When one confesses his sins to Allah and sincerely repents with hope in Allahs mercy, the heart should come to peace and the soul should feel rest. When a person has hope, he has no reason to despair because it only leads to destruction. Allah gives hope to all, especially those who despair that there is no reason to despair because Allah is the Most Merciful of all those who show mercy. Allah praises those who repent and turn to Him:

And those who, when they commit a lewd act or wrong themselves with evil, remember Allah and ask forgiveness for their sins and who forgives sins except Allah? And they do not persist in what (wrong) they were doing while they knew it. For such, the reward is forgiveness from their Lord and Gardens with rivers flowing through, wherein they shall abide forever. How excellent is the reward of the doers (of good)! (Surah Ali Imran 3:135-136)

10. Having good manners, character and being humble

Many of us think that “a perfect Muslim” is simply one who is correct in the observance of the salah (ritual Prayer), the fasting, the zakah (payment of a certain portion of one’s wealth to the poor), and the Hajj (pilgrimage to Makkah). This indeed is not the case.

If the ritual observances do not help the person to be humble, virtuous and truly God-fearing, then he or she is not a real Muslim. A Muslim should be good and just in dealing with others, no matter their religion, and take special care to keep away from all the shameful and sinful things Allah (God) has forbidden.

One can never get close to Allah by being arrogant, full of pride and having a bad character and manners. Those who have humility and are humble and have good character and manners are the closest to Allah and Allah raises their ranks in the hereafter.

The superiority of good character:

Hadrat Abu Darda, may Allah be pleased with him, relates that the Holy Prophet Muhammad, may the peace and blessings of Allah be upon him, said, “Nothing is heavier in the scales of a believer on the Day of Judgement than his good behaviour. Allah detests a person who is obscene and shameless”. (Tirmidhi)

Having humility and being humble:

The Prophet (PBUH) said: “He who was humble for the sake of God by one degree, God (SWT) would then elevate them to a degree till they reach the uppermost of high Orders, and he who was arrogant to God (SWT), God (SWT) would then lower him for a degree till he reaches the lowest of low Orders”, (Narrated by: Muslim (Hadeeth: 6535).
Al-Nawawi said:

The Prophet (peace and blessings of Allaah be upon him) said: “And no one humbles himself before Allaah but Allaah will raise him (in status).”

Humbleness is to know the value of oneself, to avoid pride, or disregarding the truth and underestimating people. As the Prophet sallallahu `alaihi wa sallam said, according to Muslim and others, “Al-Kibr is rejecting the truth and looking down upon people” [Muslim, Tirmidhi and Abu Dawud].

Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among people. Humbleness is that one should humble himself with his companions.

Humbleness is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allah than you. Even if you see a sinful person and you are righteous, do not act in arrogance towards him, and thank Allah that He saved you from the tribulation that He put him through. Remember that there might be some riyaa’ or vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may be the cause of forgiveness of his sins.

Humbleness is that your deed should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allah ta`ala through an act of obedience, your deed may still not be accepted, “Allah only accepts from those who have taqwa (fear of Allah).” (Surat al-Maida: 27)

Humbleness is that, when you are advised, if Shaytaan calls you to reject the advice, you must negate him. Because the purpose of advice is that your brother points out the defects that you have.

The arrogant never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention five defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man’s moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness.

We can summarize the teachings of Islam about the Muslim character in the following list:

Be truthful in everything, don’t lie.
Be sincere and straightforward, don’t be hypocritical.
Be honest, don’t be corrupt.
Be humble, don’t be boastful.
Be moderate, don’t be excessive.
Be reserved, don’t be garrulous.
Be soft-spoken, don’t be loud.
Be refined and gentle in speech, don’t curse and use foul language.
Be loving and solicitous to others, don’t be unmindful of them.
Be considerate and compassionate, don’t be harsh.
Be polite and respectful to people, don’t be insulting or disrespectful.
Be generous and charitable, don’t be selfish and miserly.
Be good natured and forgiving, don’t be bitter and resentful.
Share and be content with what Allah has given you, don’t be greedy.
Be cheerful and pleasant, don’t be irritable and morose.
Be chaste and pure, don’t be lustful.
Be alert and aware of the world around you, don’t be absent-minded.
Be dignified and decent, don’t be graceless.
Be optimistic and hopeful, don’t be cynical or pessimistic.
Be confident and have deep faith, don’t be doubtful and wavering.
Be spiritually oriented and not materialistic.
Be confident of the mercy of Allah, don’t be despairing and lose heart.
Be diligent and vigilant of your duties, don’t be negligent.
Be thankful to Allah and constantly pray to Him, don’t be forgetful of His innumerable blessings.

Finally as the righteous say, “The love of Allah is the axis around which all good revolves.” If you fall in love with Allah, and then strive to be true in your love–in accordance with the way of the Beloved of Allah (Allah bless him and give him peace), then you’ll find nothing but increasing light and contentment in your life.

And Allah alone gives success.

The eternal life after death

The eternal life after death

Imagine yourself at the moment of your death.

What thoughts cross your mind? Memories of family and friends? Panic? Regrets? Remembrance of Allah? What is death? What happens to us after we die? What is life in the Hereafter like, this new and strange world after death? Do we lose consciousness of this life? Where does our soul go? Do we feel and think the same?

The ineffable feeling of crossing the boundary between this world and the next cannot be described in words, nor imagined in the mind, but can be understood only through divine revealation and inspiration. Let us for the next few moments seek an understanding of this, death, the only certainty in life.

Sometimes we may not want to know about the processes that occur after we die because we are afraid or don’t want to think about it. However, this is not the attitude of a Muslim. We should be foremost in learning and understanding death, so we can live our lives accordingly. The prophet (saw) said, “Live in this world as though you are a stranger or a traveler (passing through it).” [Muslim] We are on a journey and should know about the whole journey’s itinerary, not just one part.

Death is inevitable. It is the one thing that we can be certain about in life. We are born to die. Every soul shall have a taste of death no matter who they are. This is confirmed for us many times in the Quran:

“Every soul shall have a taste of death: and only on the Day of Judgement shall you be paid your full recompense.” (Quran 3:185)

“Every soul shall have a taste of death: and We test you by evil and by good, by way of trial. To Us must you return.” (21:35)

“Every soul shall have a taste of death: In the end to Us shall you be brought back.” (29:57)

Death is not pure annihilation, but rather both the living and dead are aware, but there is a difference that can’t be compared. Death is merely movement from one world to another. It can be described as a journey through a wormhole to a separate dimension of existence.

We begin this journey in our mother’s wombs. 120 days after
conception the soul is blown into the fetus. Narrated ‘Abdullah bin Mus’ud: “Allah’s Apostle, the true and truly inspired said, ‘(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him’”[Bukhari]

We have no choice in who our parents are, our race, color or nationality. “He it is Who shapes you in the wombs as He pleases. There is no god but He, The Exalted in Might, The Wise.” (3:6) Allah knows all of this before our birth even, but we still continue our journey to fulfill our destiny.

The next part of our trip begins after we are born. This is the life of this world, in which we now reside and are familiar with. We may stay at this station for a few seconds or as long as 100 years or more. Here we grow up and acquire the means to happiness or misery. We are given the ability to make choices after the age of puberty and we will later be punished or rewarded based upon them. Allah gives each of us the natural Fitrah, knowledge of good and bad as well as
right and wrong. The rest is up to us. As the Quran says, “By the Soul, and the proportion and order given to it, and its enlightenment as to its wrong and its right–Truly he succeeds that purifies it, and he fails that corrupts it!” (91:7-10)

In this life, the soul and the body are together except during sleep when the soul may leave the body and come back in the morning or Allah may take the soul at that time. “It is Allah that takes the souls at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for those who reflect.”
(39:42) It is indeed something to be pondered; that we die each night and Allah gives us another chance at life when we wake up the next day.

We also find continuous biological processes of life and death during this time. In every cell, organ or system of organs, life and death is occuring. There are several hundreds of thousands of enzymatic reactions that take place in the body every fraction of a second. Some of these biochemical reactions are used to synthesize living materials while others are either used to synthesize dead materials or to get rid of living materials. “You (Allah) bring the Living out
of the Dead, and You bring the Dead out of the Living” (3:27)

This part of our journey ends as our death begins.

No one knows where, how and when he or she will die. “Verily, the knowledge of the hour is with Allah (alone). It is He who sends down rain, and He who knows what is in the wombs, nor does anyone know what it is that he will earn on the morrow. Nor does anyone know in
what land he is to die. Verily, with Allah is full knowledge and He is acquainted (with all things.)” (31:34) Nor does anyone have the right to take his or her own life. If they do they will
automatically go to Hell. The One who gave life is the only one who has the right to take life.

When someone begins to die the Angel of Death or Izraeel comes to take the soul out of the body and puts it in a place called the Barzakh. “Say: ‘The Angel of Death, put in charge of you, will (duly) take your souls. Then shall you be brought back to your Lord.” (32:11) “Wherever you are, Death will find you out, even if you are in towers built up strong and high! ” (4:78)

For those who led a life of evil, the removal of the soul is tough and difficult. Sometimes, more than one angel has to work together to beat the face and back of the deceased. But for those who lived a good life, the soul yearns to meet its Lord and leaves the body with ease, like a drop of water pouring out. A light like the sun’s ray and a sweet fragrance come out to the soul. Then it ascends amid rows of angels, but those who are there cannot see or smell this. The deceased is questioned, punished, beaten, and wails, and cries out. All this happens while they lie dead and their family is around them, but they neither hear nor see it. The sleeper dreams and enjoys their dream or is tormented by it, while someone awake at their side is not able to perceive what is going on at all.

Allah has given inanimate objects awareness and perception by which they glorify their Lord. The stones fall down out of fear of Him. The mountains and trees prostrate. The pebbles, water and plants glorify Him. All this is going on but we are not aware of it. “There is nothing which does not glorify His praise but you do not understand their glorification.” (17:44) The Companions heard the food that was being eaten glorifying Allah. That was because the Companions had a transparency of heart that does not now exist among us. All these things are part of our world and yet we are in complete ignorance of them. It is not too much of an extrapolation to extend this to our being unaware of the things of the Next World.

After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive and ‘suffering’ in this world. The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, ‘Take me forward! Take me forward!’ or ‘Where are you taking me?’ The living, of course, hear none of this. The soul comes back and stays floating above the body and when the corpse is placed in the
grave, the soul inserts itself between the body and the shroud so that the questioning can take place.

Whenever someone died, the prophet (saw) would stand for awhile at the burial site and then say, “Seek forgiveness for your (Muslim) brother and pray for his steadfastness since he is now being questioned.” [Abu Dawud]

The angels pray for the soul of the believer in the heavens just as people pray over the body on earth. The soul hears the receding footfall of the last of the people who followed the funeral and the earth is levelled over them. The earth or even a rock hollowed out and sealed over with lead, would not prevent the two angels, Munkar and Nakir from reaching it.

This is all narrated in the following sound hadith of the prophet (saw): “When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Good soul, come out to forgiveness and pleasure from Allah!” Then his soul emerges like a drop of water flows from a
water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and place it in a perfumed shroud and fragrance issues from it like the sweetest scent of musk found on the face of the earth.’

“Then they bear it upwards and whenever they take it past a company of angels, they ask, ‘Who is this good soul?’ and the angels with the soul reply, ‘So-and-so the son of so-and-so,’ using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, ‘Register the book of My slave in ‘Illiyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again.’

“His soul is then returned to his body and two angels come to him. They make him sit up and say to him, ‘Who is your Lord?’ He replies, ‘My Lord is Allah.’ They ask him, ‘What is your religion?’ He replies, ‘My religion is Islam.’ They ask him, ‘Who is this man who was sent among you?’ He replies, ‘The Messenger of Allah. Then a Voice from on high declares, ‘My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!’

“Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, ‘Rejoice in what delights you for this is the day which you were promised.’ He asks, ‘Who are you? Yours is a face which presages good.’ He replies, ‘I am your good actions.’ Then he says, ‘O Lord, let the Last Hour come soon so that I may rejoin my family and my property!’

“When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair-cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his
head and says, ‘Foul soul, come out to the wrath and anger of Allah!’ Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough haircloth and a stench comes out of it like the worst stench of a corpse on the face of the earth.’

“Then they take it up and whenever they take it past a company of angels, they ask, ‘Who is this foul soul?’ and the angels with the soul reply, ‘So-and-so the son of so-and-so,’ using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.’

“The Messenger of Allah, may Allah bless him and grant him peace, then recited, ‘The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.’ (7:40) Then Allah the Mighty and Majestic, will say, ‘Register his book in Sijjin in the lowest earth.’ Then his soul is flung down. The Prophet then recited, ‘Whoever associates anything with Allah, it is as though he has fallen from heaven and the birds snatch him away or the wind sweeps him headlong into a place far away.’ (22:31)

“Then his soul is returned to his body and two angels come and say to him, ‘Who is your Lord?’ He replies, ‘Alas, alas, I do not know!’ Then a voice calls from on high, ‘My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!’ then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odour comes to him and says, ‘Grieve on
account of what has brought you disgrace for this is the day which you were promised.’ He asks, ‘Who are you? Yours is a face which presages evil.’ He replies, ‘I am your bad actions.’ Then he says, ‘O Lord, do not let the Last Hour come!’”

This life in the grave or Interspace is the next part of our journey. An ‘interspace’ is something that separates two things: heaven and earth, this world and the Next World or the period between death and resurrection. The bliss or punishment of the Interpsace is not the same as that of the Herafter, but rather something that happens between the two worlds.

In death, the body remains in the ground while the soul is in the interspace or Barzakh between the two worlds. However, the two are still connected and so the bliss or punishment happens to both of them. When Allah desires bliss or punishment for the soul, He connects it to the body. This is dependent on the will of Allah and dependent on a person’s own actions. The soul is diffused in more than one place at the same time. The proof of this is that the prophet (saw) saw Musa (as) on the night of the Night Journey standing in prayer in his grave and he also saw him in the sixth and seventh heavens.

During this life in the grave part of our journey the souls are divided into two groups: one group is punished and the other group is in bliss. Usually when we think of the ‘grave’, it is a word that
inspires fear. We are pained, but not aware of the delight it can contain. Indeed, the bliss of the Grave is better than any delight that this world can offer.

The liberated souls of those who are in bliss visit each other and discuss what happened in the world they have left and the people of that world. Allah says, “Whoever obeys Allah and the Messenger, they are with those whom Allah has blessed, the prophets, the sincere, the
martyrs and the righteous. Very excellent companions they are!” (4:69)

As the hadiths narrate, if the soul was a believing one, a door onto the fire is opened and the soul is shown it’s place in the Fire had they disobeyed Allah. Then that door is locked and another door onto the Garden is opened and they are shown their place there. This door will remain open until the Day of Rising. Some of the sweetness and fragrance of the Garden reaches them and their grave is made spacious. The believer sleeps in peace just as if they were in one of the meadows of the Garden. Their narrow grave expands and stretches for the soul as far as the eye can see.

This spaciousness, light and greenery in which the believer remains from the time of his death until the Day of Rising is not the same as we know in our world. If a living person were to open a grave, they would not find any expanse, light or greenness there. They would not find an open door through which they could see the Garden. They do not see bliss or torment. It is only the dead person who is aware of these things and sees them. Allah, through His wisdom, has the power to veil this from the living. The proof that this is so is shown by the fact that there are other creatures like the Jinn who live with us on the earth. They converse in raised voices among us but we do not see or hear them. There were angels who fought with the believers (at Badr) and struck down the unbelievers and shouted at them, but the Muslims did not see or hear them. Jibril came to the prophet (saw) in the midst of the people and they did not see or hear
them.

If however the soul was a disbelieving one, a door to the Garden is opened for the unbeliever and they are told to look at what their place would have been in the Garden had they obeyed Allah. Then it is locked and another door is opened and they are told to look at their place in the fire. It stays open and the blast of hot air from it continues to reach them until the Day of Rising. The earth presses in on them and they are crushed to the point that their ribs split apart.

If a righteous person were to be buried in a fiery furnace, their
portion of bliss would still reach their soul and body and Allah
would make the fire cool and peaceful for them. For the wrongdoer,
the cool air becomes fire and hot wind. The elements and the matter
of the universe obey their Lord, Originator and Creator. None of them
are able to do anything except what He wills and everything obeys His
will in humble submission to His decree.

This part of our journey in our graves is still mostly unknown
territory. Outwardly the grave is stillness and quiet while inwardly
it contains secrets and terrors which an ordinary person cannot
percieve. It is a strange fact that animals are able to hear the
punishment in the grave while human beings as a general rule cannot.
The prophet (saw) said, “They are punished and the animals hear it.”

Various forms of punishment rain down on a person in the grave
according to the type of wrong actions they committed. There are
hadiths of the prophet (saw) about the Night Journey which contain
descriptions of the many types of punishment he saw in the interspace
between the two worlds.

There are those who are driven like cattle and forced to eat herbage
more bitter than aloes and the bitter fruit of Zaqqum and driven on
to the hot stones of Jahannam because they did not purify their
property by paying Zakat.

There are those who have to eat foul putrid meat because they
fornicated. Some of them have bellies as big as houses and whenever
one of them gets up, they are knocked down and say, “O Allah, do not
let the Hour come!” They are in the path of the people of Pharaoh who
come and trample them while they can do nothing but scream. These are
people who devoured usury.

Some of them are screaming with their mouths gaping open while they
devour hot coals which come out of their anuses. These are people
who consumed the property of orphans.

Some of them cut pieces from their own sides and eat their own
flesh. They are the slanderers and those about whom the prophet
(saw) said, “We saw people cutting flesh from their sides and eating
it. It was said, “As you used to consume the flesh of your brother!”
I asked, “Who are they?” and I was told, “Those of your community who
slandered.” Some of them have brass nails with which they scratch
their faces and chests. They are those who were backbiters and
maligned peoples honour.

Part of the hadith of the Night Journey is as follows: “Some people
were cracking open their heads with a stone. Every time they did
this, their heads were restored to what they were like in the first
place. This went on and on without stopping. I said, “Jibril, who
are they?” Jibril replied, “They are the people who turned away from
the prayer.”

All of this shows that the Punishment of the Grave is true beyond any
doubt.

“Race to forgiveness from your Lord, and a Garden whose breadth is
like the breadth of the Heaven and the Earth” (57:21)

The intelligent are those who protect themselves against the evil of
this punishment before it is too late. They know with certainty that
sooner or later this day will come and maybe without any warning.
When it does, they will leave behind everything and move to another
world. Only there will they feel regret, but regret then will not
do them any good. In that place, only good actions will be of any
use. They alone will be useful currency on that Critical day. Only
with them will a person be able to purchase a magnificent mansion in
the Garden with all the luxuries and blessings it contains, an
everlasting mansion, not one which will disappear as things do in
this world. The intelligent person is the one who acts for this world
as if they were going to live forever and acts for the Next World as
if they were going to die tomorrow.

The Grave is an embrace from which neither believer or unbeliever can
escape. Our souls stay in the Barzakh and visit the grave regularly
for rewards or punishments. Afterwards, our journey continues and
the believer is relieved of its pressure while the unebliever remains
in punishment.

The next part of our journey includes the rebirth from what is left
of our bodies, the seed and its embryo, called Ajaf of the sacrum.
This method of rebirth of human beings is as simple as the rebirth of
a plant from its own seeds. Plants carry seeds that have their
genetic traits embedded on chromosomes. The genes on the chromosomes
carry everything needed to bring the plant back to its shape, height,
variety, chemical composition and other characteristics. In the same
way, the embryos of human beings germinate and the new life will
start on the Day of Rising.

Allah instructs Angel Israfeel to blow the horn twice. The first is
to ready every seed for germination. Water of Life is then poured
upon these seeds in their graves. The soul comes back from the
barzakh to join its biological entity at this time. The second blow
of the trumpet helps those seeds to germinate and produce every
person back to normal. They come out of their graves in a state of
shock, naked without any clothes or shoes.

“The trumpet will be sounded when all that are in the heavens and in
the earth will swoon except such as will please Allah (to exempt).
Then will a second one be sounded, when, behold, they will be
standing and looking on!” (39:68) “The trumpet shall be sounded,
when behold! From the sepulchres (men and women) will rush forth to
their Lord! They will say: ‘Ah! Woe unto us! Who had raised us up
from out beds of repose?’ (A voice will say: ) ‘This is what Allah,
Most Gracious had promised, and true was the word of the messengers!”
(36:51-52)

Everyone will be raised up with the same identification features down
to our very fingerprints. “Does man think that We cannot assemble
his bones? Nay, We are able to put together in perfect order the
very tips of his fingers.” (75:3-4)

After our rebirth our journey continues as each of us is taken to a
place of Assembly. “On that day We shall leave them to surge life
waves on one another. The trumpet will be blown, and We shall collect
them all together. (18:99) All will be waiting for the Court of
Allah, the Court of Justice to decide for them. The Day of Assembly
is a day of fear, agony and anxiety. It is a day when each of us
will be worried about what will happen to us personally. “At length,
when there comes the Deafening Noise–that day shall a man flee from
his own brother, and from his mother and his father, and from his
wife and his children. Each one of them, that Day, will have enough
concern (of his own) to make him indifferent to the others.”
(80:33-37)

With the heat of sun, sweating, and presence of too many people next
to one another, the situation will be very scary and chaotic. “O
mankind! Fear your Lord! For the convulsion of the Hour (of
Judgement) will be a thing terrible! The Day you shall see it, every
mother giving suck shall forget her suckling babe, and every pregnant
female shall drop her load (unformed). You shall see mankind as in a
drunken riot, yet not drunk; but dreadful will be the Chastisement of
Allah.” (22:1-2)

On this day seven groups of people will be protected by Allah, these
are mentioned in Hadith: “Seven types of people will be under the
shelter of mercy on the Day when there will be no shade other than
that of Allah’s mercy: 1) a just imam, 2) a young person who kept
busy in Allah’s worship, 3) a person whose heart is attached to the
masjid, 4)two people who loved each other for Allah’s sake, gathered
for His sake and parted, remembering Him, 5) a man who was invited by
a beautiful and charming woman but declined her offer, saying “I fear
Allah”; 6) a person who gave charity so secretly that their left hand
did not know what was given by the right hand , and 7) a person who
remembered Allah privately, so that their eyes brimmed with tears.”
[Bukhari, Muslim]

Each person shall then be grouped behind his or her leader, prophet,
messenger, mentor, celebrity, etc. All will be put in lines waiting
for the Court of Allah to take place and our journey to continue. “On
the day We shall call together all human beings with their
(respective) Imams” (17:71)

Judgement Day will be our next stop. This is the day when Allah
personally will judge everyone directly with absolute justice. Abu
Hurayrah related that the prophet (saw) said: “Every servant of Allah
will remain standing before Allah on the Day of Judgement until he
has answered five questions about five things: His life–how he spent
it; his knowledge–how much he acted upon it; his wealth–how he
acquired it and how he spent it; and his body (and health)–how he
used it.” [Muslim]

Each person will then receive their book that contains each and every
thing they have done from the time of birth till death. This book
includes activites, appearance and intention. Such a book could be
similar to videotape which records all these three paramaters. It is
not unfathomable to think about this in a time in which we have
CDRoms whose glinting thin surface contains encyclopedias full of
information.

“Then he who is given his Record in his right hand, soon will his
account be taken by an easy reckoning, and he will turn to his
people, rejoicing!” (84:7-9) “And he that will be given his Record in
his left hand will say: “Ah! Would that my record had not been given
to me!” (69:25) Their faces will be in gloom and they will be
distressed with fear and anxiety. They will wish and beg to start
their life all over again on the earth

Allah will also select a third group of people: “And those Foremost
(in Faith) will be Foremost (in the Hereafter). These will be those
Nearest to Allah. In Gardens of bliss: a number of people from those
of old, and a few from those of later times. (They will be) on
Thrones encrusted (with gold and precious stones), reclining on them,
facing each other.” (56:10-16)

This is where we near the end of our journey. We shall enter the
everlasting domain, which comprises of the Garden and the Fire.
There is no trip after it for it is the Domain of Eternity.

We shall pass over Hellfire, some of us remaining while others
continue on. “Not one of you but will pass over it: this is, with thy
Lord, a Decree which must be accomplished. But We shall save those
who guarded against evil, and We shall leave the wrongdoers therein,
(humbled) to their knees.” (19:71-72)

The prophet (saw) said: “The mildest punishment to be inflicted upon
a person in Hell is that he will be made to wear a pair of sandals
made of fire which will be so hot that they will make his brain boil
like things boil on a stove. He will imagine that no one is
undergoing a punishment more severe although his punishment, in
reality, will be the mildest in Hell.” [Bukhari, Muslim]

Others who are not qualified to enter Paradise or Hell may be taken
to a waiting station called Al- A’raf, to wait until forgiveness is
given to them through the Mercy of Allah.

Others will finally end their journey with their life in Paradise.
It is the last destination and hope of every person to arrive here.
It is reserved for believers who submitted themselves to Allah and
followed His teachings. They are the ones whose loyalty and obedience
were to Allah. Paradise has all the beauties of life to enjoy
without ever being tired. It is a life of excitement, peace and
happiness. The prophet (saw) said: “Allah, the Almighty, says, ‘I
have prepared for My righteous servants that which no eyes have ever
seen, no ears have ever heard and no heart has ever conceieved.’”
[Bukhari, Muslim]

This Life After is called the Real and the True Life. The Quran
explicitly refers to the Life After as the True Life while the life
in this world is a superficial one. “What is the life of this world
but amusement and play? But verily the Home of the Hereafter — that
is Life indeed, if they but knew.” (29:64)

After completing this journey vicariously here, we should rethink our
lives and our deeds as we do them today. We can hide from each
other, and ourselves but we cannot hide from Allah. It won’t be long
before we are pushed along to the next part of our journey. Time
passes quickly and is precious. Everything we do now affects our
journey at a later stage. Everything is recorded; our deeds,
appearances and even hidden intentions. As travelers, we can prepare
and change to make our journey and especially our final stop a better
one. Perhaps even one small deed or choice we make can save us if we
keep conscious.

Among the dreams of the early Muslims is one related by Yazid b
Nu’ama who said, “A girl died in the al-Jarib plague. Her father met
her in a dream after her death and asked her to tell him about the
Next World. She replied, ‘My father, this is a big subject you have
raised. We know but cannot act. You can act but do not know. By
Allah, one or two acts of glorification and one or two rakats of the
prayer in the book of my actions are preferable to me than the world
and all it contains.’”

The prophet (saw) related in a true dream he had:

” He saw one of the muslims. The Angel of Death came to take his
soul but his correct behavior towards his parents came and drove the
Angel of Death away from him.’

” He saw another of the muslims surrounded by shaytans. Then his
remembrance of Allah came and made the shaytans fly from him.’

“Then he saw a thrid muslim surrounded by the angels of punishment.
His prayer came and rescued him from their hands.’

“The tongue of a fourth muslim was lolling out from thirst and
whenever he approached a pool of water, he was stopped and driven
away. Then his fasting of Ramadan came and gave him water to drink.’

” He saw another man and the prophets sitting in circles. Everytime
the muslim approached one of the circles, he was stopped and driven
away. His ghusl for janaba came, took hold of his hand, and sat him
down in the circle.’

“Another muslim had darkness in front of him, behind him, on his
right, on his left and above him. He was completely lost in it.
Then his hajj and umra came and led him out of the darkness into the
light.’

“Another muslim was being pursued by flames and sparks of fire. His
sadaqa formed a veil between him and the fire and shaded his head.’

“Another muslim was speaking to a group of believers who would not
speak to him. His upholding of kinship came and told the group of
believers that he had maintained ties of kinship and ordered them to
speak to him. Then the believers spoke to him and shook hands with
him.’

“Another muslim was surrounded by the Zabaniyya (angels of Jahannam).
His commanding the right and forbidding the wrong came and rescued
him from them and put him among the angels of mercy.’

“Another muslim was kneeling with a veil between him and Allah. His
good character came, took his hand and Allah let him enter His
presence.’

“Another muslim had received his book in his left hand. His fear of
Allah came and took his book and placed it in his right hand.’

“The scales of another muslim were light in the balance. Those of his
children who had died young came and made the scales level.’

“Another muslim was standing on the brink of Jahannam. His hope in
Allah came and rescued him from it, and he withdrew from it.’

“Another muslim had fallen into the fire. The tears that he had wept
out of fear from Allah came and rescued him from it.’

“Another muslim was standing on the Sirat trembling like a leaf in a
strong wind. His good opinion of Allah came and his terror was
allayed and he was able to go on.’

“Another muslim was crawling on the Sirat, sometimes creeping, and
sometimes just clinging on. His prayer came and put him on his feet
and rescued him.’

“Another muslim reached the gates of the Garden but they were locked
against him. His testimony that there is no god but Allah came and
opened the gates for him and let him into the garden.”

Let us pray that we are among those who work to have an easy trip and
have as the end to their journey, the final abode of Paradise. O
Allah, We seek refuge with You from the punishment of the grave. O
Allah, help us to live and die as Muslims and help us to understand
the true object of this life. O Allah, grant us good in this life
and good in the life to come, and save us from the torment of the
Hellfire.

“We hear and we obey. Forgive us, our Lord!
To You is the journey’s end.” (2:285)
Ameen.

“Every soul shall have a taste of death: and only on the Day of
Judgement shall you be paid your full recompense. Only he who is save
far from the Fire and admitted to the Garden will have attained the
object (of Life): For the life of this world is but goods and
chattels of deception” (3:185)

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