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A`lahazrat`s faith in the words of Holy Prophet (Peace Be Upon Him)

A`lahazrat had unflinching faith words of holy prophet (Allah`s Grace and Peace be upon him). He believed East may be west and west may be east but what the holly prophet (Allah`s Grace and Peace be upon him) has said can never be wrong. Once upon a time, plague was enraging throughout bareilly. All of a sudden, A`lahazrat fell ill. He seemed to feel difficulty in speaking. His thyroid glands jammed. Physicians were consulted. Every physician diagnosed that he was suffering from the same epidemic. But A`lahazrat said, No, I cannot suffer from plague. Please treat me otherwise on seeing plague patients, he had recite a dua (invocation) for which the holy prophet (Allah`s Grace and Peace be upon him) has said that whosoever recite this dua after seeing a patient, shall remain safe from such disease. True to my belief, the statement of holy prophet (Allah`s Grace and Peace be upon him) can never be wrong. Thus, I can never come under the clutch of plague. Accordingly, some black pepper etc. was administered and to the surprise of the attending physicians, A`lahazrat was okay. It was a miracle of the holy prophet (Allah`s Grace and Peace be upon him) that his follower, who followed him to the full, recovered to the full. Similarly, during his first Hajj which he performed along with his revered mother, his ship came under the grip of a severe typhoon. The panic reached the stage that the pilgrims began to put on their kafans (shrouds). Like every one else, the mother of A`lahazrat was too frightened. In order to console his restless mother, A`lahzrat said, O mother! By Allah Almighty, this ship shall not sink. A`lahazrat says that he had taken this oath relying on a Hadith that whosoever recite such dua (invocation) while getting in the boat or ship, remains safe. He then concentrated himself towards the Redeemer of Mankind, the holy Prophet (Allah`s Grace and Peace be upon him), with whose kindness the typhoon came to a standstill and the danger was over. All the dangers and caastrophes can be vanished in no time with the kindness of Holy Prophet (Allah`s Grace and Peace be upon him), provided the standard of our faith is such as that of A`lahazrat. During his second Hajj, A`lahazrat was suffering from fever. As the fever subdued, A`lahazrat took his bath and rushed towards the Haram Sharif. In the meantime, it began to rain. A`lahazrat recollected a hadith Whosoever performs Tawaf amid rains, swims in the bounty of Allah. A`lahazrat kissed the Hajr-i-Aswad ans started the Tawaf forthwith, with the result that fever gripped him again. When hazrat Sayyid Ismail Makki, a noted savant of his time, came to know of it, he said to A`lahazrat, You did not care of you simply for a weak Hadith. Upon this A`lahzrat replied Though the Hadith is weak, yet the hope is strong. The hearttouching point is that even a weak Hadith touched the heart of a A`lahazrat to such an extent.

Answers of some questions given by Prophet Muhammad (Sallallaho Alaihi Wasallam)

1- I wish to be an intelligent man, what should I do? Holy Prophet Replied, "Fear Allah". 2- I wish to be a loyal servant to Allah and do what He wants me to do? Holy Prophet Replied, "Read the Qur'an." 3- I wish to be enlightened and have peace of heart? Holy Prophet Replied, "Remember Death". 4- I wish to be protected against enemies? Holy Prophet Replied, "Trust in Allah". 5- I wish to follow the Straight Path? Holy Prophet Replied, "Do good to others for Allah's sake". 6- What should I do so that Allah does not abase me? Holy Prophet Replied, "Do not respond to the desires of your flesh". 7- I wish to have a long life? Holy Prophet Replied, "Praise and thank Allah". 8- I wish for prosperity? Holy Prophet Replied, "Be in a state of ablution at all times". 9- How can I save myself from the hellfire? Holy Prophet Replied, "Protect your eyes and your tongue and your hands and what is below your waistline against evil". 10- How can I cleanse myself from my sins? Holy Prophet Replied, "Shed tears for what you have done and repent by undoing what you have done wrong". 11- I wish to be a respectable person? Holy Prophet Replied, "Then, don't ask for anything from anybody". 12- I wish to be honorable? Holy Prophet Replied, "Then don't divulge (tell) the wrong doings of anybody". 13- What should I do to protect myself from the tortures of the grave? Holy Prophet Replied, "Recite the Surah Mulk". 14- What should one do to be rich?

Holy Prophet Replied, "Read the Surah Muzammil". 15- How should I calm my fear of the day of last judgment? Holy Prophet Replied, "Remember Allah before you eat anything and before you sleep". 17- What should I do to feel the presence of Allah when I make my prayers? Holy Prophet Replied, "Give the utmost care in taking your ablutions and in being clean and pure.

Auliya Allah - Friends of ALLAH (Azzo Jal)

TYPES OF Auliya (Friends, Protectors, Helpers, Supporters) According to Quran and Sunnah "O you who believe! Take not the Jews and the Christians as 'Auliya' (friends, protectors, helpers etc.), they are but 'Auliya' to one another. And if any amongst you takes them as 'Auliya' then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrongdoers and unjust)." 5:51 "O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islmic Monotheism, this Qur'n, and Muhammad ), and have driven out the Messenger (Muhammad ) and yourselves (from your homeland) because you believe in Allh your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path. 60, 1. "Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve". 60, 2. "Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allh). He will judge between you. And Allh is the All-Seer of what you do". 60, 3. Indeed there has been an excellent example for you in Ibrhim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allh Alone," except the saying of Ibrhim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allh) for you, but I have no power to do anything for you before Allh ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return, 60, 4 Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allh (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allh is Rich (Free of all wants), Worthy of all Praise. 60, 6 Perhaps Allh will make friendship between you and those whom you hold as enemies. And Allh has power (over all things), and Allh is Oft-Forgiving, Most Merciful. 60, 7. Allh does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allh loves those who deal with equity. 60, 8. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allh forbids you to befriend them. And whosoever will befriend them, then such are the Zlimn (wrongdoers those who disobey Allh). 60,9 O you who believe! Take not as friends the people who incurred the Wrath of Allh (i.e. the Jews). Surely, they have been in despair to receive any good in the Hereafter, just as the disbelievers have been in despair about those (buried) in graves (that they will not be resurrected on the Day of Resurrection). 60, 13. Disbelieving Relatives O you who believe! Take not for 'Auliya' (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimun (wrongdoers, etc.) 9:23 Hypocrites Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not 'Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad ). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither 'Auliya' (protectors or friends) nor helpers from them. 4:88-89

Those who take disbelievers for 'Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. 4:139 O you who believe! Take not for 'Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? 4:144 Awliya for Muslims Muslims Behold! verily on the friends of Allah there is no fear nor shall they grieve. 10.62; Those who believe and (constantly) guard against evil. 10,63. As to those who turn (for friendship) to Allah His Apostle and the (fellowship of) believers it is the fellowship of Allah that must certainly triumph. 5, 56. Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all) friends and protectors one of another. As to those who believed but came not into exile ye owe no duty of protection to them until they seek your aid in religion it is your duty to help them except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah seeth all that ye do . 8, 72. Let not the believers take for friends or helpers unbelievers rather than believers; if any do that in nothing will there be help from Allah; except by way of precaution that ye may guard yourselves from. 3, 28. Verily, your Wal (Protector or Helper) is Allh, His Messenger, and the believers, - those who perform As-Salt (Iqmat-as-Salt), and give Zakt, and they bow down (submit themselves with obedience to Allh in prayer). 5:55 What hadith says about Awliya Allah The Prophet (s) said, "'ulama ummati ka anbiya'i Bani Isra'il" which means "the scholars of my Nation are like the prophets of the Bani Isra'il." And the Prophet (s) said in another hadith "al-'ulama warithat ul-anbiya," (Ibn Majah and Tirmidhi) which means "the scholars are the inheritors of the prophets." Therefore it is difficult to see a way in Islam which allows one to discard scholars and scholarship. Abu Hurayra narrated that Rasool Allah (saw) said (hadith Qudsi), " Whoever harms any of my Deputies, I shall declare war on him. The striving of my Servant to please Me does not receive a reward greater than that of fulfilling what I have commanded him to do. My servant volunteers in his perseverance, offering supererogatory devotion to please Me and to earn my Love. Once I cast My love upon him, I become his hearing with which he hears, his sight with which he sees, his hand with which he exacts justice, and his foot that carries him. Should my servant pray for something, I will answer his prayers and should he seek refuge in me, I will protect him. Indeed, there is nothing that I have decreed, which I hesitate to do for the sake of a believer except causing him to experience death. He dislikes it, and I hate to displease him, but I have thus ordained." `Umar ibn Al-Khattaab once found Mu`adh ibn Jabal (ra) sitting and crying near the Grave of RasuuluLLah (saw). He asked him, " Why are you crying?" Mu`adh said, " I remember something RasuuluLLah said : "The slightest ostentatiousness is Shirk, and whoever harms any of Allah`s Deputies has surely earned Allah`s Wrath." `Umar ibn Al-Khattaab (ra) said, " Some of Allah blessed servants are neither Prophets nor Martyrs, they are special People, who on the Day of Reckoning, the Prophets and the Martyrs will envy them for their ranks and nearness to their Lord. " Someone asked, " O RasuuluLLah , who are they, and what kind of deeds do they perform so that we may love Them as well?" RasuuluLLah said, " They are People who love one another in Allah, even though they have no consanguineous ties, money to exchange or worldly business to barter with. I swear by Allah on the Reckoning, their faces will be effulgent lights and they will be raised on Pulpits of Light. They will not be subject to fear when the creation is seized by the awesomeness of the Day of Resurrection, nor will they be subjected with sorrow when the rest of creation will be seized by it." He then recited << Surely, Allah`s Deputies are not subject to fear nor shall they grieve>> (Quran 10:62). No Muslims in Town to be Friends With? Or have they taken (for worship) Auliy' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allh, He Alone is the Wal (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. 42:9 And whoever takes Shaitn (Satan) as a Wal (protector or helper) instead of Allh, has surely suffered a manifest loss. 4:119

Beliefs (Aqeeda) of the Ahle-Sunnah Wal Jamaat

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15.
ADOPTING THE NAMES ABDUR NABI, ABDUR RASOOL, ETC

Death And The Grave

HOLY PROPHET (Sallallaho Alaihi Wasallam) HEARS FROM BOTH FAR AND NEAR

Holy Prophet Has The Power Of Giving Benefits And Loss

Holy Prophet(Sallallaho Alaihi Wasallam) Is Noor

Holy Prophet(Sallallaho Alaihi Wasallam) Is Unique Human Being

Holy Prophet MUHAMMAD (Sallallaho Alaihi Wasallam) IS ALIVE

Intercession Of The Holy PROPHET (Sallallaho Alaihi Wasallam)

KNOWLEDGE OF THE UNSEEN (Ilm-E-Ghaib) POSSESSED BY THE PROPHET (Sallallaho Alaihi Wasallam)

TO CELEBRATE THE Uras OF THE AWLIYA

AND VISIT THEIR MAZAARS

To Seek The Wasila / Source Of The Holy Prophet (Sallallaho Alaihi Wasallam)

To Recite Salawat & Salam Upon The Holy Prophet (Sallallaho Alaihiu Wasallam)

To Stand And Recite The Salaams Upon The Holy Prophet (Sallallaho Alaihi Wasallam)

To Say ALLAH & His RASOOL KNOW BEST

IMAAMAT AND KHILAFAT

16.
17. 18. 19. 20. 21.

Jannat (Paradise) / Jahannum (Hell)

Mala'aaikah The Angels Of Allah Ta'aala

Meanings Of Ba'ait

Mizaan, Siraat, Hauz-e-Kausar, Maqam-E-Mahmood, The Liwa'ul Hamd

Prophets & Messengers Of ALLAH

The Attributes Of Almighty Allah

22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32.

The Books Of Allah Taa'aala

The Coming Of Qayamat And Some Signs

The Companions Of The PROPHET & His Family

The jinnat / Gennies

The Khulafa-E-Raashedin

The Permissibility Of Kissing The Thumbs

To Kiss The Hands & Feet Of Pious people

TO SEEK INFORMATION FROM JINNS

ABOUT THE KNOWLEDGE OF THE UNSEEN

What Is Destiny (Taqdir)

What Is Iman And Kufr

What Is Wilayat???

WHAT IS WILAAYAT

1: 2: 3:

Preface

Beliefs Concerning The Awliya

Miracles Performed By The Awliya

Preface

1. A Wali is a pious Muslim, who due to his knowledge and closeness to Allah Ta'ala, has been given a specific position. 2. Usually this grade is given to a Wali due to his strict followance the Shari'ah and also his devotion and his worship. 3. Wilaayat is, however, sometimes given to a person from birth and, therefore, without devotion and effort. 4. From the Awliyah-e-Ummat-e-Muhammadi, the most superior Awliyah are the four Khulafa, namely Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (radi Allahu anhum) and then all the Sahaba-e-Kiraam. All the Sahaba are also Awliyah. The source of the blessing for the Awliyah after these is Hazrat Ali (radi Allahu anhu). In other words, they are all blessed with Wilayah through the blessing of Hazrat Ali (radi Allahu anhu). 5. From the Awliyah of all the Ummah, the greatest Awliyah are from the Ummah of Rasoolullah (sallal laahu alaihi wasallam). 6. There have been Awliya in every era and there will always be Awliya in every era, however, their recognition may be difficult. 7. There are four famous Silsilas (Spiritual Orders) in the world of Spiritualism. "Qaaderiyah", whose Imam is Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu), "Chishtiyah", whose Sheikh is Hazrat Khwaja Mu'eenudeen Chishti (radi Allahu anhu), "Suharwardiyah", whose Sheikh is Hazrat Khwaja Shahabudeen Suharwardi (radi Allahu anhu) and "Naqshabandiyah", whose Sheikh is Hazrat Khwaja Baha'udeen Naqshbandi

(radi Allahu anhu). To follow the Holy Quran and the Hadith is the real aim of each one of them. Islam is one huge sea, and these four Silsilas are its rivers. From these four Silsilas' Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu) is very great. 8. Their knowledge is extensive, till the extent that many give information of "Makaana Wamaayakoon" or what has happened and what will happen and on Lauhe Mahfooz.

BELIEFS CONCERNING THE AWLIYA

1. Allah Ta'ala has given the Awliya great strength. Whoever asks for their help is given that help even though they may be a great distance away. 2. After the demise of the Awliya their power and strength increases. 3. To visit the Mazaars (shrines, tombs) of the Awliya is to gain virtue, prosperity and blessing. 4. To present them with Esaale Sawab is a very good thing and a way of gaining blessings. 5. To perform the Urs (death anniversary) of the Awliya-e-Kiram, meaning that every year to recite the Quran, perform Fateha, speech ceremony, Esaale Sawab and send the Sawaab to the Awliya are all good things and are worthy of reward. 6. However, as regard to bad acts and non-permissible actions like, dancing, playing music, etc. are all sinful deeds and are even more sinful when performed near Mazaars. 7. To make Sajdah-e-Tazeem (Prostration of Respect) to anyone other than Allah Ta ala is totally Haraam. To make Sajdah-e-Ibadah (Prostration of Worship) to anyone other than Allah Ta ala is undoubtedly and certainly Shirk and open Kufr. Sajdah-e-Tazeem for one's Peer-o-Murshid or Mazaar of a Wali is not permitted, but is a grievous sin and also Haraam. 8. Any ignorant person or a person of a Cult Sect (Wahabi, Shi'ite, etc) can never be a Saint. 9. Cleansing of the heart and to accept and follow the Prophet (sallal laahu alaihi wasallam) physically and spiritually and to follow the commands of Shari'ah is known as Tassawuf. 10. The Awliya can still assist us, traverse miles on end, listen and see things far and near with the Permission of Allah Ta ala.

11. A Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment. (Tirmidhi Shareef) From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah Ta ala are still alive within their graves. 12. It is recorded that in the period of Hazrat Mu'awiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. (Jazbul Quloob, Sharahus Sudur) 13. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great Saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. This proves that the Awliya are alive in their graves and perform Ibaadah as when they were alive in the physical world. 14. It is reported in the Hadith-e-Qudsi that Allah Ta ala has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him." 15. As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the mercy and assistance of Allah Ta ala. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the

Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Allah Ta ala Himself has promised them all these gifts? 16. After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah Ta ala whereas Allah Ta ala has promised His slaves His assistance. 17. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (radi Allahu anhu): "If any person takes your name in respect and honour though he may not be your Mureed or not initiated by you personally, would he be counted as your Mureed?" The great Ghous replied: "Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Mureeds, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)". (Bahjatul Asraar)

MIRACLES PERFORMED BY THE AWLIYA

1. Saints perform miracles at times, however miracles are not necessary a condition of Sainthood. The Saints (Awliya) regard obeying the Shari ah conscientiously as the biggest miracle. GhouSal A zam (radi Allahu anhu) said: "The miracle of a Wali is his complete compliance to the teachings of Nabi (sallal laahu alaihi wasallam)". 2. Sheikh-e-Akbar, Muhayyuddin Muhammed Ibnul Arabi (radi Allahu anhu) explains the phenomenon of miracles:2.1 One type of miracle is the Hissi (apparent) miracle, that is, it is evident and clearly seen by the general public. For example, flying in the air, walking on water, foretelling the future, traversing hundreds of miles in one step, etc.. 2.2 Another type of miracle is the Ma nawi (spiritual) miracle, which can only be seen and perceived by special people. For example, control of carnal desires, adopting virtues by Divine Guidance, refraining from bad habits, and practicing all Waajibaat (compulsory acts) punctually and diligently. These types of miracles do not contain any connivance while it is probable those Hissi miracles to contain connivance. (Futuhaate Makkiyah) 3. The steadfast adherence to the Shari ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (sallal laahu alaihi wasallam).

4. Hazrat Bayazid Bustaami (radi Allahu anhu) cautions us: "If you see a person sitting cross-legged in the air, don t be fooled by his act! Observe his approach/attitude to the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette s of the Shari ah". (Risaalah Qushayriya)

TO CELEBRATE THE URS OF THE AWLIYA AND VISIT THEIR MAZAARS

Index........................... 1: PREFACE

2: 3:

PLACING OF GHILAF ON THE GRAVE

THE BURNING OF INCENSE STICKS, LOBAAN, ETC.

4: 5:

PLACING OF FLOWERS OF THE GRAVE

KISSING OF THE GRAVE AND MAKING TAWAAF

6:

TIME AND DAY OF VISITING

Then , even after that , your hearts were hardened and became as rocks , or worse than rocks , for hardness . For indeed there are rocks from out which rivers gush , and indeed there are rocks which split asunder so that water Soweth from them . And indeed there are rocks which fall down for the fear of Allah . Allah is not unaware of what ye do . {Surah Baqara, Verse 74}

Preface

Back To Top

1. Urs is the day of the passing away of the noble Saints and Prophets. The word Urs has been taken from the Hadith: "Sleep just like the bride." (Mishkhat) The Angels say to the Pious in the grave, "Sleep with restfulness and comfort just like a bride." 2. On the day of the passing away of a Saint or on a specific date, his admirers, disciples, followers and relatives assemble together at the grave of the Saint to obtain spiritual benefit and celebrate the anniversary with rejoice. 3. It is also very worthy to recite the Quran Shareef and pass on the Sawaab (reward) to their soul and to recite Fateha and distribute sweetmeat among those present. 4. The object of fixing the day and time of Urs is that the people become aware of this auspicious ocassion, gather together and that they should make Dua and obtain the full spiritual benefits. 5. There is no harm for fixing up the day for a permissible affair. To cite a few examples: a. The Holy Prophet (sallal laahu alaihi wasallam) himself has commanded to observe fast on the Day of 'Arafat, Ashura and the 15th of Shabaan, and he has also commanded to perform the prayer of Ishraaq (sun-rise).

It is narrated on the authority of Umar b. Hani with the same chain of transmitters with the exception of these words: Allah would make him (he who affirms these truths) enter Paradise through one of the eight doors which he would like.

b. Similarly, he has commanded to perform the child's Aqeeqah on the 7th day. c. Rasoolullah (sallal laahu alaihi wasallam) went to Ghazwa-e-Tabook on a Thursday and he preferred to journey on a Thursday. d. He used to keep fast on Mondays and Thursdays. e. The Holy Prophet (sallal laahu alaihi wasallam) would go every Saturday to Musjid-eQuba. The Holy Prophet (sallal laahu alaihi wasallam) has fixed the timings of all these things; had it been non-permissible, he would not have fixed the timings. 6. After the Holy Prophet's (sallal laahu alaihi wasallam) demise, Hazrat Abu Bakr (radi Allahu anhu) prepared a good deal of food on the 12th day, and on reading Fateha, he entertained the people of Madinah with it. He had so much of food prepared that it was enough for the people of Madinah. People began to enquire, "What is today?" Those who were knowing replied, "Today is the 'Urs of the Messenger of Allah, today is the 'Urs of the Messenger of Allah." It has become evident from this that the noble Companions celebrated the 'Urs of the Holy Prophet (sallal laahu alaihi wasallam). (Fathul Ma'ani) 7. It has been stated in the Holy Quran that Hazrat 'Isa (alaihis salaam) said: "O Allah! Our Lord, send down upon us a tray from the Heaven so that it should be a festival for us, for the first one of us and the last one of us ... ." This verse indicates that we should rejoice on the day of receiving a bounty, and honouring and respecting that it is counted among the teachings the Prophets (alaihimus salaam), and a source of Allah's Pleasure. (Tafseer Kabeer, Tafseer Roohul Bayan) 8. To rejoice on the day of the demise of the noble Saints and the pious men is far much better than and meritorious because it is the day that they get "union" with Allah Ta'ala. 9. Hazrat Maulana Shah Abdul Aziz Muhaddith Dehlwi(radi Allahu anhu) has written that if the day of Urs is meant for invocation or reminding for the deceased one, there is no harm. That gives benefit to the living as well as the deceased ones. (Fatawa Aziziyah) 10. Those who object to the Urs celebrations say that we are practising Polytheism (Shirk) by worshipping a dead person, calling us "Qabar Pujaris". We, the Ahle Sunnah Wa Jamaah, do not ever take the person in the grave (whether he be a Wali or a Prophet of Allah) to be the permanent and real authority. We do not believe that the person in the grave to be a partner of Allah Ta'ala. 11. On the date of the Urs of a Wali or some special date set aside for it's celebration, people go to the graves of the Friends of Allah Ta'ala to seek blessings and out of love

for them, stand before the graves of the Saints and pray to Allah Ta'ala through the intercession of the Wali in the grave, whom they supplicate to intercede with Allah Ta'ala on their behalf. Doing so can never be called grave-worship or Shirk (associating partners with Allah).

PLACING OF GHILAF ON THE GRAVE

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1. Ghilaf or Chadar (cloth) is placed on the grave of a Wali or pious Muslim for the benefit of the visitors so that they may understand and realise the status of the deceased Muslim. 2. It is allowed to put on a Ghilaf on the graves of Awliya and Ulema when it is recognised that the majority respect the person in the grave. People are also aware of the holy person's status and gain auspiciousness from the holy person who is resting in the grave. 3. In the famous book, "Raddul Mukhtaar", it is stated: "It is permissible to place a cloth on the Qabar of a Wali or pious Muslim so that visitors be more respectful when visiting the grave. We should also realise that the basis of action is upon the intention".

THE BURNING OF INCENSE STICKS, LOBAAN, ETC.

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1. To light incense sticks (agarbatti) and lobaan in the Mazaar of the Awliya (or the gatherings of Khatams) and for the benefit of the visitors is permissible. 2. One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment. 3. The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living.

PLACING OF FLOWERS OF THE GRAVE

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1. The placing of flowers on the grave of an ordinary or a pious Muslim is permissible. 2. The flowers or plants are a creation of Allah Taala and as long as they remain fresh they continuously recite the Tasbih of Allah Taala, praising and glorifying Him. The heart of the deceased is satisfied. Allah Taala says in the Holy Quran: "There is not a thing but celebrates His praise". (Bani Israeel: 44)

4. It is recorded in Sahih Bukhari Shareef that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) once broke a green branch in two pieces and placed each of them on separate graves. Hazrat Sheikh Muhaddith Dehlvi (radi Allahu anhu) states with regard to this: "This very Hadith has been accepted by the Ulama as proof in placing flowers on the graves". (Ashatul Lamaat) 5. Allama Tahtawi (radi Allahu anhu) states: "Some among our preceeding Ulama have given a legal verdict that the action of placing flowers or fresh branches is Sunnat and is proven from Hadith". 6. Wet grass should not be removed from the grave because the wet grass prays the Tasbih of Allah Taala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased.

KISSING OF THE GRAVE AND MAKING TAWAAF

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1. It is forbidden to kiss or perform circumbulation around the grave. (Bahar Shariat, Ash'atul Lam'aat).

TIME AND DAY OF VISITING

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1. It is Sunnat to visit the graves. One should go once a week, either on a Friday, Thursday, Saturday or Monday. The best time is on a Friday morning. 3. While visiting the Mazaar of a Wali, if you see something there which is against the Shariah, such as facing women or hearing music, then do no not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct. 4. It is a wise thing that women should be stopped from visiting the graves. (Radd-ulMohtar; Fatawa-e-Razvia)

Meanings Of Ba'ait

1: 2: 3: 4:

Preface

Bait & Its Benifits

The Relation Between Mureed and Murshid

The Excellence Of Reciting One's Shajrah

Preface

1. The meaning of Bai'at or pledging spiritual allegiance is to totally surrender yourself to a Spiritual Master (Murshid) to guide you to Allah Ta ala. 2. One who helps you to walk on the path of Shari'ah and Tariqah is known as a Peero-Murshid and Sheikh. 3. One who walks on this path and follows this pious person is known as a Mureed (Disciple). 4. It is of great benefit to become a Mureed and is worthy of much blessing. 5. To become followers of Awliya and to become involved with them is a worthy action to gain reward in both worlds. It is, therefore, necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bai'at (take oath). These qualitiies are: 5.1 He must be a Sunni with the correct beliefs, otherwise you may actually lose your faith. 5.2 He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will not be able to differentiate between forbidden and acceptable, allowed and not allowed. 5.3 He must not be a Fasiq (wrongdoer, one who does not follow Shari ah) as it is necessary to disrespect a Fasiq and it is important to respect a Peer. 5.4 His tree of virtue must be connected to the Holy Prophet (sallal laahu alaihi wasallam) otherwise he will not gain virtue from the top.

6. People, today, consider Bai'at to be some kind of fashion. They are ignorant of the reality of Bai'at. An example is given here to give you an idea of what Bai'at really is. Once a Mureed (Disciple) of the great Sheikh Sayyiduna Yahya Maneri (radi Allahu anhu) was drowning. Sayyiduna Khidr (alaihis salaam) appeared and said to the Mureed, "Give me your hand and I will save you". The Mureed replied, "This hand has already been given in the hands of Sayyiduna Yahya Maneri (radi Allahu anhu) and since it belongs to him I cannot give it to anyone else". Sayyiduna Khidr (alaihis salaam) disappeared and, instantly, Sayyiduna Yahya Maneri (radi Allahu anhu) appeared and saved him. 7. Tajdeed or renewal of Bai'at used to take place in the time of the Holy Prophet (sallal laahu alaihi wasallam). Once the Holy Prophet (sallal laahu alaihi wasallam) personally took Bai'at thrice from Sayyiduna Salmah bin Akwah (radi Allahu anhu) who was preparing to leave for Jihad. Therefore, one is allowed to renew his Bai at with his Peer.

BAI'AT AND ITS BENEFITS

1. There are two types of Bai'at:

A. BAI'AT-E-BARAKAH:
1.1 This is to initiate one's self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today's Bai'ats. This should, at least, be done with a good intention. 1.2 If Bai'at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bai'at is Baatil (null and void). 1.3 Sheikh Imam Ahmed Raza (radi Allahu anhu) states: "The above Bai'at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehboobaan-eKhuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing". 1.4 A divine link is connected with the Awliya and Saleheen. Rasoolullah (sallal laahu alaihi wasallam) says that His Rabb, the All Powerful and Almighty Allah says. "There are those people who, by merely sitting with them, one will never become a Kaafir". (This refers to the Awliya)

B. BAI'AT-E-IRADAH:
1.1 This means to totally abolish one s desires and intentions and surrender one's self at the hands of a true Guide or Spiritual Master. 1.2 You have to sincerely obey and execute all his orders and methods entrusted on you by him. 1.3 Never take a step without his consent even though some laws and orders may not suit you or make sense to you. The Murshid's commands may cause great discomfort to you and at such moments the Mureed must regard this as the interference of the Cursed Shaitaan. Your every hardship and difficulty must be presented to him. In conclusion, the Mureed must totally hand himself over to the Sheikh like a corpse in the hands of a person performing Ghusal. This is known as Bai'at-e-Salikeen. Such Bai'at leads one to Allah Ta ala. It was Bai'at-e-Salikeen that was taken by the Ashaabs at the hands of the Holy Prophet (sallal laahu alaihi wasallam). 1.4 Sayyiduna Obadah bin Samat (radi Allahu anhu) states: "We had taken Bai'at (at the hands of Rasoolullah (sallal laahu alaihi wasallam) on the following principles: We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him". 1.5 The command of the Murshid is the command of Rasoolullah (sallal laahu alaihi wasallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey. 1.6 In "Awariful Ma'arif" Sheikh Shahaabudeen Suhrawardi (radi Allahu anhu) states: "To be under the command of the Sheikh is to be under the Command of Allah and His Rasool (sallal laahu alaihi wasallam) and is the revival of a Sunnah - Bai'at. This is only applicable on those persons who imprison themselves in the hands of the Sheikh, discard all desires and dissolve themselves in the Sheikh (Fana-fi-Sheikh)". 1.7 Sheikh Suhrawardi (radi Allahu anhu) also states: "Abstain from criticizing the Sheikh for it is a deadly poison for the Mureed. It is extremely rare for a Mureed who criticise his Sheikh to find serenity and success. In any action of the Sheikh, which does not seem correct to the Mureed, he should remember the events of Sayyiduna Khidr (alaihis salaam). This is because the actions performed by Sayyiduna Khidr (alaihis salaam) were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Sheikh should not be questioned". 1.8 Sayyiduna Imam Abul Kaasim Kasheeri (radi Allahu anhu) states in his Kitaab, "Risalah", that Sayyiduna Abu Sahal Sahlooki (radi Allahu anhu) states, "Any person

who says 'why' to any word of his Sheikh will never achieve success."

THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID

1. The Mureed should not harbour any objections against the Murshid. This would cause the Mureed destruction if the Mureed has some doubt about the Murshid. He should keep in mind the example of Hazrat Khidr (alaihis salaam) because he did things that were apparently quite objectionable, for example, making a hole in the boat belonging to poor people and taking the life of an innocent child. It later became apparent that these actions were justifiable. Similarly, the Mureed should be convinced that even if some of the Murshid s deeds do not seem appropriate, the Murshid knows better and he has justifiable reasons for his actions. 2. The Mureed will not benefit from his Murshid unless he (the Mureed) is convinced that from all the Saints of the time, his Murshid is most advantageous to him. 3. One should become a Mureed for the sole purpose of purifying one s heart. To achieve Faiz (Grace) from one s Murshid, one s intentions and heart must be clear. 4. If a fellow Mureed gains more spiritual benefit from the Murshid then one must not envy or grudge him. This will lead him or her to Jahannam. Allah Ta ala endowed Nabi Adam (alaihis salaam) with such a high status that he asked all the Angles to prostrate to him. Shaitaan, due to his jealousy refused and was thrown into Jahannum. If someone has more worldly possessions than we do, we should be thankful that we have fewer burdens than he does. If someone is greater than you are spiritually, you should recognize his greatness by reverence. Envy is actually an affront to Allah Ta ala Who has given him more grace. 5. All doubts and hesitations must be revealed to the Murshid because the Murshid is a spiritual healer. To conceal any illness from the doctor (healer) would result in selfdestruction. 6. It is incumbent upon the Mureed to regard his Murshid with utmost respect and reverence. If one attends the Majlis (gathering) of his Murshid, but does not really respect him, he will be punished. Allah Ta ala will render the heart of such a person devoid of truth and he will becomes oblivious of Allah Ta ala. According to some Saints, it is said that when a Mureed is disrespectful towards his Murshid, then the Noor (light) of Imaan (Faith) is snatched away from him. 7. It is recommended that the Mureed kiss the Murshid s hands, feet, hair, clothing, etc. The Ahadtih and the conduct of the Noble Companions (radi Allahu anhum) support this practice. Hazrat Zar ah (radi Allahu anhu), who was from the delegation of Abdul Qais,

narrates: "When we arrived in Madina we hurried from our transport so that we could kiss Nabi s (sallal laahu alaihi wasallam) feet and hands". (Mishkaatul Masaabih) 8. A Mureed should not expect to see any miracles from his Murshid. Diligent obedience/observance of the Shari ah and his continuous authentic Silsila (chain) is a sufficient requirement for the Murshid. Karamat is not a precondition for Wilaayat. 9. The Mureed should be like a deceased (corpse) in front of his Murshid. As a lifeless person is completely at the mercy of those performing his bath/Ghusal, so should the Mureed place himself before the Murshid. The Murshid has to guide his disciple through the thorny path of Tariqah. If the Mureed is "alive" he is actually interfering in the tasks of the Murshid. 10. When the Mureed is in the company of his Murshid, he should maintain an order similar to that when one is amongst sharks and beasts. The Mureed must not look at the poverty of the Murshid or think low of his lineage. He must not doubt the Ibaadah (worhsips) of the Murshid since he cannot see the heart of the Murshid or cross any limitation set by the Murshid. (Al Fathur Rabbani) 11. In Tariqah, it is necessary that the Mureed conduct himself with his Murshid in the most dignified manner. Then only will he gain the benefit of the Murshid s attention. If the Mureed is enriched either in knowledge or spiritually he must not credit himself, but accept it as the Murshid s grace (Faiz). 12. The Mureed must strive to achieve the status of "Fana-Fish Sheikh" or immersing oneself into the Sheikh. A la Hazrat, Imam Ahmed Raza (radi Allahu anhu) has explained the way to achieve this. He said: "The Mureed must imagine the Murshid in front of him and place his heart below the Murshid s heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi wasallam) into the Murshid s heart and then flowing into his own heart. After a while he will see his Sheikh s image everywhere. It will not disappear; even at the times of Salaah the Mureed will always find the Sheikh with him". (Malfoozaat A la Hazrat) 13. The daily Wazaa if (special prayers) prescribed by the Murshid must be read diligently and the Mureed must not object to anything the Murshid has advised. As far the rest of the Shari ah Laws are concerned, he (Mureed) may learn them from any Ahlul Fatwa Sunni Aalim. In fact, these commandments can be learnt from any Murshid. The Murshid too can learn from any Aalim, from another Murshid or from his own Mureed. 14. After pledging allegiance (Bai at) with a Murshid, the Mureed can only change the Bai at if he finds any Shari faults in his Murshid. However, renewal of Bai at with his Murshid or Bai t-e-Taalab (becoming any Sheikh s student while having one s own Sheikh) with any Murshid is permissible. Sheikh Ibnul Arabi (radi Allahu anhu) said:

"Just as the world is not between two Gods, the Mukallaf (duty bound with Shar i laws) is not between two different Shari ahs of two Rasools. A wife is not between two husbands. A Mureed cannot be between two Sheikhs (Murshids) as well". 15. If the Murshid commands the Mureeds to disobey the Shari ah, for example, not to read Salaah, or not to fast, or if he tries to diminish the important of the Shari ah and its practices, the Mureed should immediately disassociate from such a Murshid. The Mureed does not even need to consult anyone prior to his disassociation from such a false Murshid. 16. After the Murshid s demise, the Mureed should visit the Qabr (grave) of the Murshid and conduct himself in the following manner. He should stand four hand lengths away from the grave facing it with one s back towards the Qibla and read Fateha. He must be just as respectful as he was prior to the demise of the Murshid. He must enter the Mazaar from the front. He must visualise the Murshid s face and visualise that the Murshid is seated in front of him. Keep in mind that the Faiz (grace) received previously is being received now too, since a Wali is alive and transmits grace even after his demise. This reality is explained by Ghausul Aa zam (radi Allahu anhu) who said: "Those remembering Allah Ta ala are eternally alive. They merely pass from one life to another and except for one moment, they do not die. Their death is a formality which is fulfilled by Allah". (Al-Fathur Rabbani) 17. The Mureed should always conduct himself ethically and morally. A Mureed is a reflection on his Murshid. If a Mureed is a sinner, people will cast doubt and unwarranted suspicion on the Murshid. 18. The Mureed should always respect the Sheikh, his family and friends. Such (civil) conduct is pleasing to the Sheikh. A true lover even respects everything related to the beloved. 19. In the gatherings of the Murshid, the Mureed must sit with respect. He should not sit at a place higher than the Murshid or raise his voice above that of the Sheikh. He must avoid unnecessary chatter and queries. He must listen attentively when the Murshid speaks and spread the message amongst others. He should also seek advice from the Murshid. 20. When the Murshid is a guest of a Mureed, the Mureed should not take him to visit worldly people or engage the Murshid in hosting others. If there is an Aalim, Murshid or Islamic organisation present in the city the Murshid should be taken to visit them if he is willing. 21. A Mureed must not speak ill of other Murshids, as it may invoke the Mureeds of the other Murshid to retaliate. This is not a practice of Islam.

THE EXCELLENCE OF RECITING ONE'S SAJRAH

There are many virtues in reciting one's Sajrah of which a few are mentioned below: 1. Memorising the chain of Awliya up to Rasoolullah (sallal laahu alaihi wasallam). 2. The Zikr and remembrance of Saleheen (Awliya) is the means of receiving Allah's Rahmah (Mercy). 3. Performing the Esaal-e-Sawaab for all the Spiritual Masters, which is a cause of receiving their spiritual guidance. 4. When the Mureed remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him or her

THE PERMISSIBILITY OF KISSING THE THUMBS

1. Some people say that at the time of Azaan, it is Haraam to kiss the nails of the thumbs when the name of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is uttered. 2. The Ahle Sunnah Wal Jama'at believes that it is permissible to read the Durood Shareef and kiss the thumbs upon hearing the name of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) during the Azaan. 3. The Holy Prophet (sallal laahu alaihi wasallam) said, "Whosoever has touched the name Muhammad with his hands, then kissed his hand with his lips and rubbed it on his eyes, then he sill see Allah Ta'ala just as the righteous ones see and my intercession will be close to him even though he is a sinner." (An Nawafi ul Atri'aa) 4. In Jannat, when Hazrat Adam (alaihis salaam) desired to meet the Holy Prophet (sallal laahu alaihi wasallam), then Allah Ta'ala sent Wahi (revelation) to him, "From your generation, he will become apparent in the later years". Then Hazrat Adam (alaihis salaam) desired from Allah Taala to meet the Prophet (sallal laahu alaihi wasallam). Allah Taala showed him the Noor of the Holy Prophet (sallal laahu alaihi wasallam) on the Shahadat finger of his right hand. The Noor recited the Tasbeeh of Allah Ta'ala. It is for this reason that this finger is known as the Kalima finger. Allah Ta'ala showed the beauty of the Holy Prophet (sallal laahu alaihi wasallam) on both the thumbnails of Hazrat Adam (alaihis salaam) like a mirror. Then, Hazrat Adam (alaihis salaam) kissed both his thumbnails and turned them over his eyes. 5. Thus, this Sunnah of Hazrat Adam (alaihis salaam) became consistent in his descendants. When Hazrat Jibraeel Ameen (alaihis salaam) informed Rasoolullah (sallal laahu alaihi wasallam) of this, he said, "That person, who when hearing my name in Azaan, kisses his thumb nails and turns it over his eyes, he shall never go blind." (Tafseer Roohul Bayaan) 6. Once, the Holy Prophet (sallal laahu alaihi wasallam) entered the Masjid and sat down near a pillar. Hazrat Abu Bakr Siddique (radi Allahu anhu) was seated beside him. Hazrat Bilal (radi Allahu anhu) then stood up and commenced with the Azaan. When he said: "Ash hadu Ana Muhammadur Rasoolullah", Hazrat Abu Bakr Siddique (radi Allahu anhu) placed both the thumb nails on to his eyes and said "Qurratu Aini bika Ya Rasoolallah" (Ya Rasoolallah! You are the coolness of my eyes). When Hazrat Bilal (radi Allahu anhu) completed the Azaan, the Holy Prophet (sallal laahu alaihi wasallam) said, "O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins." (Tafseer Roohul Bayaan) 7. Sayyiduna Imam Hassan (radi Allahu anhu) said, "Whosoever hears the Mu'azzin say 'Ash Hadu Ana Muhammadur Rasoolullah' and says, 'Marhaba bi Habibi' and 'Quratu

Aini Muhammad bin Abdullah' and then kisses both thumbs and keeps it on his eyes, then he will never become blind and his eyes will never be sore." (Maqaaside Husna) 8. It is desirable after (hearing) the first Shahaadah of Azaan, to say: "Sallal laahu alaika Ya Rasoolallah" and after hearing the second Shahaadah, to say "Qur'ratu Aini bika Ya Rasoolallah". You should then kiss the nails of your thumb and place them on the eyes and say: "Allahuma Mati'ni bis Sam'i Wal Basari" then the Holy Prophet (sallal laahu alaihi wasallam) will take such persons behind him into Jannah. (Shaami Shareef) 9. In another Kitaab it is stated that both the thumbs of the hands should be kissed and rubbed on the eyes and when the Muazzin says: "Ash hadu Ana Muhammadur Rasoolulah" then say, "Ash Hadu Ana Muhammadan Abduhu wa Rasooluhu Raditu billahi Rabban Wa bi Islami Deenan wa Muhammadin Nabbiyan". (Tahtaawi Shareef) 10. From these discussions it can be affirmed that kissing the thumbs and touching them with the eyes at the time of Azaan is Mustahab. It is the practice (Sunnah) of Hazrat Adam (alaihis salaam), Hazrat Abu Bakr Siddiq (radi Allahu anhu) and others. The scholars of the Shariah (Fuqaha), Ahadith (Muhaddiseen) and the Knowledge of the Quran (Mufassireen) all are in agreement with this issue. 11. This practice carries multiple benefits, some of which are: 11.1 The man who acts upon this practices and maintains it as a regular habit shall not suffer any disease or pain in his eyes. y 11.2 Insha Allah, he shall not become blind at any stage of his life. y 11.3 For a person who suffers from any ailment in his eyes, he should adopt this practice as a cure of his ailment. It is hoped his eyes shall become normal and healthy once again. 11.4 The person who constantly adopts this act of goodness showing his deep regard and veneration for the Holy Prophet (sallal laahu alaihi wasallam) shall be blessed and honoured with his Shafaat on the Day of Judgment and he shall be included in the rows of the followers of the Holy Prophet (sallal laahu alaihi wasallam).
y

TO KISS THE HANDS AND FEET OF PIOUS PEOPLE

1. Some people say that to kiss the hands and the feet of the pious people are prohibited and Shirk (associating partners with Allah). They say that by bending (like in Ruku) and kissing the feet of the pious we are making Sajdah to a creation of Allah Taala. 2. The Ahle Sunnah Wal Jama'at believes that this act is permissible and desirable as the books of Ahadith prove that the Ahle Bait and the Sahaba-e-Ikraam kissed the blessed hands and feet of the Holy Prophet (sallal laahu alaihi wasallam) and they even kissed the hands and the feet of one another. 3. The word Sajdah in the Sharih is meant that while doing Sajdah eight parts of the human body must touch the ground, namely both feet (toes), both the knees, both the arms (hands), nose and the forehead, with the express intention (Niyah) of doing Sajdah. Without the clear intention of Sajdah if a person lies on the ground by bending his legs and feet (as is susally done when some one feels extreme cold or he is inflicted with some ailment), this will not mean Sajdah. Therefore, to kiss the feet of the elders or pious persons is not Sajdah since it does not satisfy the conditions of Sajdah. 4. Sajdah is of two kinds: (a) Sajdah Tahiyah (by way of greeting) is when a person meets some dignitary, then to express his reverence the one meeting the dignitary touches the ground with his forehead, while the Sajdah is to regard some one as a deity or god. (b) Sajdah Ibaadah (worship) is Haraam in every Shariah. 5. Sajdah Tahiyat was permissible from the time of Hazrat Adam (alaihis salaam) to the Holy Prophet (sallal laahu alaihi wasallam). The Angels offered Sajdah before Hazrat Adam (alaihis salaam). Hazrat Yaqub (alaihis salaam) and the brothers of Hazrat Yusuf (alaihis salaam) offered Sajdah to Hazrat Yusuf (alaihis salaam). Later on, this Sajdah Tahiyah was declared as Haraam in the Shariah of Islam as well. Any one doing Sajdah-e-Tahiyah is guilty of a sin and committing act of Haraam. But he is not a Mushrik or a Kaafir. He can offer repentance (Taubah) in the presence of Allah. 6. As far as the question of bending before someone is concerned, this bending is of two kinds. If it is by way of respect to anyone, provided it is not to the extent of bending as in Ruku. If it is so then it is Haraam and Islamic Jurists have forbidden this kind of bending. The other kind of bending is while doing some other work such as picking the shoes with a spirit of respect. This latter posture is permissible (Halaal) as it has no tinge of worship. 7. When the Holy Prophet Muhammad (sallal laahu alaihi wasallam) visited the house of his daughter, Hazrat Fathima Zahra (radi Allahu anha), she would stand up for him in

respect, take his hand and kiss it and make him sit in her place. When Hazrat Fathima Zahra (radi Allahu anhu) visited the Holy Prophet (sallal laahu alaihi wasallam), then he would stand up for her, hold her hand and kiss it and allow her to sit in his place. (Abu Dawood; Mishkaat Shareef) 8. Hazrat Abdullah ibn Umar (radi Allahu anhu) says that the Sahaba-e-Ikiram kissed the blessed hands of the Holy Prophet (sallal laahu alaihi wasallam). (Abu Dawood) 9. Hadrat Ashbah (radi Allahu anhu) went to the court of the Holy Prophet (sallal laahu alaihi wasallam), held the hand of the Holy Prophet (sallal laahu alaihi wasallam) and kissed it. The Holy Prophet (sallal laahu alaihi wasallam) said, "In you there are two habits which is dear to Almighty Allah and the Holy Prophet (sallal laahu alaihi wasallam)." (Adabul Mufrad) From this incident it is clear that the kissing of the hands is a desired action, which was even preferred by the Holy Prophet Muhammad (sallal laahu alaihi wasallam). 10. Once, two Jews came to the Holy Prophet (sallal laahu alaihi wasallam) and asked him a question. The Holy Prophet (sallal laahu alaihi wasallam) answered them. Thereafter, they kissed the hands and the feet of the Holy Prophet (sallal laahu alaihi wasallam) and told him that they bear testimony that he is a Nabi. (Tirmizi Shareef; Mishkaat Shareef) 11. A man came to the Holy Prophet (sallal laahu alaihi wasallam) and told him that he had taken a vow that should Allah Ta'ala grant Rasoolullah (sallal laahu alaihi wasallam) victory over Makkah, he would go the Holy Kaaba and kiss the chaukat. The Holy Prophet (sallal laahu alaihi wasallam) instructed him: "Go and kiss the feet of your mother. Your vow will be complete." (Umdatul Qaari) 12. Imam Ghazzali (radi Allahu anhu) states that Hazrat Abu Ubaidah bin Jarrah (radi Allahu anhu) kissed the hand of Hazrat Umar Farouk (radi Allahu anhu). (Kimya-e Sa'adat; Awaariful Mu'aarif) 13. Whenever the Sahaba-e-Ikraam would return from a journey they would embrace one another and kiss the hands of one another. (Bustaanul Arifeen) 14. It is said in "Alamgiri", Bab Mulaqatul Muluk, that if someone kisses the hand of a learned Scholar or the just King because of his erudition (learning) and the quality of justice with his people then there is no harm in it. 15. In the same book "Alamgiri", Bab Ziyaratil Qubur, it is said that it does not matter much if some one kisses the graves of his parents. 16. There are five kinds of kisses: (a) the kiss of affection and love like a father kissing his son,

(b) the kiss of meeting (mulaqat) like a Muslim kissing another Muslim on meeting one another, (c) the kiss of love and regard like a son kissing his parents, (d) the kiss of friendship, when some one kisses his friend, and (e) the kiss of sensual love, like the husband kissing his wife or vice versa. Some have added another kind of kiss as a mark of religious sanctity like of the Hajar-eAswad. (Alamgiri) 17. There is another kiss and it is in respect of religious sanctity and it is the kissing of Hajar-e-Aswad and the threshold of the Holy Kaaba. Some have said that kissing the Holy Quran is Bidah. However, it is reported that Hazrat Umar (radi Allahu anhu) used to kiss the Holy Quran every morning by holding it in his hands. Kissing the bread (roti) is permissible before Imam Shafaee (radi Allahu anhu) as a permissible Bidah or Bidat-e-Hasanah. (Durre Mukhtar) 18. It is now obvious that to kiss the hands and feet of the pious and respected persons is Sunnah and those who regard this Shirk and a Bid'at have no basis in their arguments.

To Seek information From Jinns About The Knowledge Of The Unseen

1. In the era the Soothsaying and magic, Jinns used to go up into the skies and secretly listen to the discussion of the Angels, add lies to it and inform the Soothsayers and Magicians. They in turn used to predict according to the information received from the Jinns. This partly used to place and caused a great deal of influence upon the public. 2. This was put to an end from the sacred era of the Holy Prophet (sallal laahu alaihi wasallam). The Angels thereafter patrolled the skies. If any Jinn or Shaitaan tried to go up and gather information he was struck down by lightning bolts which struck him back to earth with great speed. Sometimes this lightning bolt can be seen in the form of a falling star. 3. Sheikh-e-Akbar Al Arabi (radi Allahu anhu) states in "Futuhat": "Association with Jinns makes a man proud (Mutakabbir) and the abode of a Mutakkabir is Jahannam (Hell). To inquire from Jinns about facts concerning themselves; or facts of the present moment, after which they can make inquiry and inform you; or to enquire about facts which is not Ghayb (Unseen) from them, like those people who summon the Jinn and enquire about what the consequences of a certain case or what would be the outcome of a certain transaction; this is all Haraam". 4. It is an established fact that Jinns are absolutely ignorant of Ghayb. Therefore, to ask them about it is idiotic and Haraam. If one believes that they do possess the Knowledge of the Unseen (Ghaib), this is indeed Kufr. 5. The words of Sayyiduna Abu Hurairah (radi Allahu anhu) are recorded in "Musnad-eAhmad" and "Sunane Arbaah". He narrates: "A person who goes to Soothsayers and regards their words as truth has indeed expressed his displeasure in whatever was revealed unto the Holy Prophet (sallal laahu alaihi wasallam)". 6. It is recorded in "Musnad-e-Ahmed" and "Sahih Muslim" from Sayyidah Hafsa (radi Allahu anha) that Rasoolullah (sallal laahu alaihi wasallam) states: "One who goes to a Soothsayer and inquires about Ghayb (Unseen), for 40 days his Salaah is not accepted". 7. It is recorded in "Musnad-e-Bazzaar" from Sayyiduna Imran bin Haseen (radi Allahu anhu) that: "Any person who goes to a Soothsayer or Magician and believes in whatever he says as truth, has indeed committed Kufr on whatever has been revealed on the Holy Prophet of Islam (sallal laahu alaihi wasallam)." 8. It is recorded in "Mohjam-e-Kabeer Tibraani" from Sayyiduna Wasala bin Asqaah (radi Allahu anhu) that Rasoolullah (sallal laahu alaihi wasallam) said, "If any person goes to a Soothsayer or Magician and asks about Ghayb, for 40 days he is not privileged to make Tauba, and if he has trust (Yakeen) in the words of the Magician, he becomes a Kaafir."

9. The very same laws are applied when Jinns are asked about Ghayb.

THE CONCEPT OF HAAZIR-O-NAAZIR USED FOR RASOOLULLAH (SALLALLAAHU ALAIHI WASALLAM)

1. Some people believe that Allah Ta'ala is "Omnipresent", that is, Allah Taala is Present and Over-looking at every time and at every place. They believe Allah Taala to be "Haazir" and "Naazir". 2. This is not true, as Allah Ta'ala is not bound by time and space. Allah Ta'ala is Present and Seeing from eternity without time and without space. 3. Allah Ta'ala's Attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Taalas other attributes. Allah Ta'ala's Attributes always exists and will continue to exist till eternity. 4. There is a great difference between Allah Ta'ala being Present and the souls of His creation being present. No one is present like Allah Ta'ala being Present. 5. The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place. 6. Now that we have explained the concept of Allah Ta'ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Holy Prophet (sallal laahu alaihi wasallam). 7. It is the belief of the Ahle Sunnah Wal Jamaat that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is given power by Allah Ta'ala to be Haazir and Naazir. 8. Some persons say that the Ahle Sunnat Wa Jamaat believes that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is present like Allah Taala is Present. This is totally false because the Ahle Sunnah Wal Jama'at does not have such a belief. 9. The Ulema have used the words "Haazir-o-Naazir" for Rasoolullah (sallal laahu alaihi wasallam). 10. Allah Ta'ala states in the Holy Quran: "How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people". (Sura alNisa: 41) This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta'ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny

it. Then, Allah Ta'ala will bring the Final Messenger (sallal laahu alaihi wasallam) as a Witness and he will testify because he was present there when they were practising evil. 11. Imam Khaazin (radi Allahu anhu) states, "To be a witness means to be 'Haazir' or present." (Tafseer Khaazin) 12. Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes: "Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar) 13. Allah Ta'ala states in the Holy Quran: "O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner". (Sura al-Ahzab: 45) Here Allah Ta'ala says that the Holy Prophet (sallal laahu alaihi wasallam) is a witness sent by Him concerning men's doings and how they receive Allah Ta'ala's Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, "Did you see the incident taking place?" 14. Allah Ta'ala states in the Holy Quran: "And the Apostle is a Witness over yourselves." (Sura al-Baqarah: 144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: "The Prophet (sallal laahu alaihi wasallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress." (Tafsir Azizi) 15. Allah Ta'ala states in the Holy Quran: "And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them." (Sura Kahaf: 28) In this verse Allah Ta'ala is asking Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed "observe them during your life and after you assume a veil of departure". This is another proof that the Prophet (sallal laahu alaihi wasallam) is watching us 24 hours a day! 16. Allah Ta'ala states in the Holy Quran: "The Prophet (sallal laahu alaihi wasallam) is closer to the Believers than their own selves". (Sura al-Ahzab: 6) Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is with every Muslim. (N.B. Not every Muslim, but every "Mu'min" among the Muslims). That is the reason why the non-Mu'mins feel that Sayyiduna Rasoolullah - sallal laahu alaihi wasallam - is far from them. But it is they who are far from the beloved of Allah (sallal laahu alaihi wasallam). Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Taala gives this power to him. 17. It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything

that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahle Sunnah that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is Haazir and Naazir. 18. Hazrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his "Shifa" that Hazrat Amr bin Dinar (radi Allahu anhu), a Taba'in and Faqih of Makkatul Mukarramah, said: "If you enter a house and find that there is nobody there, say 'May Peace and Blessings of Allah be upon the Holy Prophet (sallal laahu alaihi wasallam)'". Writing a commentary on this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says: "This is so because the soul of the Prophet (sallal laahu alaihi wasallam) is present in every Muslim home". 19. Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: "If any of you enters the Mosque, send Salaams to me, followed by this Du'a: 'O Allah! Open your Door of Blessing for me'". (Abu Dawud, Ibne Majah, Baihaqi) This Hadith proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is present in every Mosque of this world and according to Islam, the entire earth is a Mosque for the Muslims, as reported by Hazrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "The entire earth has been made a Mosque for me". (Bukhari Shareef) Thus, the Prophet (sallal laahu alaihi wasallam) is present everywhere on earth! 20. The Holy Prophet (sallal laahu alaihi wasallam) has stated, "Whosoever sees me in his dream then he will soon see me while awake." (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: "This is glad tidings for those who see the Holy Prophet (sallal laahu alaihi wasallam) in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Holy Prophet (sallal laahu alaihi wasallam) while awake." (Ash Atul Lam'aat) 21. The Holy Prophet (sallal laahu alaihi wasallam) said, "I have been sent towards all the creation of Almighty Allah." (Sahih Muslim Shareef; Mishkaat Shareef) This Hadith Shareef proves that the Prophet (sallal laahu alaihi wasallam) is being a witness for those towards whom he was sent as a Prophet. 22. It is written in an authentic Kitaab: "Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Holy Prophet (sallal laahu alaihi wasallam) is continuosly alive and he is Haazir and Naazir in the A'mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them." (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)

23. Hazrat Haji Imdaadullah Muhaajir Makki (radi Allahu anhu) writes: "Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah - sallal laahu alaihi wasallam - is born now). The possibility of the arrival of Rasoolullah (sallal laahu 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 (sallal laahu alaihi wasallam) is not far from being possible". (Shamaime Imdaadiya) 24. Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa'eed Qazmi (radi Allahu anhu) states: "When the word Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallal laahu 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 (sallal laahu alaihi wasallam) exist in every atom of the worlds. Based on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (sallal laahu alaihi wasallam) in a state of wakefulness with their physical eyes". (Taskeenul Khawatir fi Mas'alatil Haazir wan Naazir) 25. Thus we have learnt that Hazrat Muhammad (sallal laahu alaihi wasallam), through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful's spiritual advancement. The Holy Prophet (sallal laahu alaihi wasallam) knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah. 26. The Soul of Hazrat Muhammad (sallal laahu alaihi wasallam) observes all the souls and living beings. The deeds of the Ummah are presented to Hazrat Muhammad (sallal laahu alaihi wasallam) every morning and every evening and the Holy Prophet (sallal laahu alaihi wasallam) recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hazrat Muhammad (sallal laahu alaihi wasallam) is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character. 27. There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallal laahu alaihi wasallam) has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases. 28. Allah Ta'ala sent all the Prophets to our Prophet (sallal laahu alaihi wasallam) on the Mi'raj night. He became the Imaam, and they performed two rak'ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid alAqsa to perform Salaah with our Noble Prophet (sallal laahu alaihi wasallam) being the Imaam. 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. 29. Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states: "Allah Ta'ala has given the Holy Prophet (sallal laahu 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 (sallal laahu alaihi wasallam) connection stays with his own shrine.'' (Madarijun Nabuwat) 30. Imam Jalaaluddeen as-Suyuti (radi Allahu anhu) 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) 31. It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirtysix miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta'ala's Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallal laahu alaihi wasallam) is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds! 32. 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 alAnaam: 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; Ruh-ul-Bayaan) 33. 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 of Nabi Ismail (alaihis salaam), Jibra'eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram. 34. 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 Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, Surah Naml, Verses 39 and 40. 35. 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." 36. Ibn Hajar al-Haitami (radi Allahu anhu) 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." 37. 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 (sallal laahu 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 (sallal laahu alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Shareef; Bukhaari) From this Hadith we learn that the Prophet (sallal laahu 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. 38. So it is established that every person that dies sees the Holy Prophet (sallal laahu 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 (sallal laahu alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallal laahu 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.

Last sermon of A`lahazrat Rahmatullah Alayh

It is usually seen that a person who is about to die, talks of the thing he loves most. Somebody talks of throne. Somebody talks of wife, children, wealth or the like as the case may be. When at death-bed, A`lahazrat remembered and remembered the Holy Prophet Hazrat Muhammad Mustafa (Allah`s Grace and Peace be upon him). A little before his death, A`lahazrat delivered his last sermon to his brethren and followers. His last word of advice is the last proof of his lasting love with Holy Prophet (Allah`s Grace and Peace be upon him). A`lahazrat spoke: "Gentlemen, you are the simple and innocent sheep of Dear Mustafa (Allah`s Grace and Peace be upon him) and wolves are around you, They want to misguide you. They want to mislead you. They want to drag you to the hell with them. Beware of them. Be far from them. Holy Prophet (Allah`s Grace and Peace be upon him) is the Noor (Holy Light) of Allah Almighty, the Most Glorious as the Holy Qur`an declares. From the Noor of Holy Prophet (Allah`s Grace and Peace be upon him), Sahaba-i-Kram* (Venerable Companions of Holy Prophet (Allah`s Grace and Peace be upon him) got enlightened. From Sahaba-i-Karam, Tabi`in* got enlightened. From Tabi`in, Tabi`tab`in* got enlightened. From Tabi`-tab`in, leaders of Mujtahedin* got enlightened and from them we got enlightened. Now we ask you to take this Noor from us. We need that you may be enlightened from us. That Noor is true love and respect of Allah Almighty and His Holy Prophet (Allah`s Grace and Peace be upon him), The service and respect of their friends and true enmity with their enemies. In whom-soever you find even a bit of insult towards Allah Almighty and His Holy Prophet (Allah`s Grace and Peace be upon him), be separated from him at once----no matter how so ever dear to you he may be."

Major Different Groups & their Beleives

Now that we know who the Ahle Sunnah Wa Jamaah are, we will look at the beliefs of the other groups [(irqahs). Note that all their beliefs are against their beliefs of the Ahle Sunnah Wa Jamaah. Some of the major sects or cults are as follows: -

MUTAZILITES : The Mutazilites have been divided into 20 groups and among their corrupted beliefs are:
A. A person is a creator of his own actions. B. On the Day of Judgement nobody will be able to see Allah. And ( remember ) when We made a covenant with the Children of Israel , ( saying ) : Worship none save Allah ( only ) , : The Shias have been divided into 22 groups and from them many off shoots or branches. Due to their erroneous beliefs inand be good to parents and to connection with the personality of Sayyiduna Ali Murtadha (radi Allahu anhu) they have been expelled from the fold of the Ahle Sunnah Wakindred and to orphans and the Jamaah. needy , and speak kindly to mankind ; and establish worship and pay the poor due . Then , : This group was divided into 20 groups. Their beliefs were contrary to that of the Shias for they hated and madeafter that , ye slid back , save a false allegations against Sayyiduna Ali Murtadha (radi Allahu anhu). The Deobandis /Wahabis /Najdi group are also considered as one offew of you , being averse . {Surah Baqara, Verse 83} the offshoots of the Khaarijites. Some beliefs of the Deobandi /Wahabi /Najdi group are: C. It is Fard and Waajib upon Almighty Allah to reward good and punish evil.

SHIAS

KHAARIJITES

Allah can speak a lie. (Fatawah Rashidiyah, byRasheed Ahmed Gangohi) Allah does not know beforehand what His creations would do. He only comes to after they have done something. (Bulghatul Hairaan, by Hussain Ali) The Prophet said, "If one recites the last two Verses of Surat-alShaitaan and the Angel of Death are more knowledgeable than the Prophet. (Baraaheen-e-Qaatiah, by Khalil Ahmed Ambethvi) Baqarah at night, it is sufficient for him (for that night)." The amount of Knowledge of the Unseen possessed by the Prophet, has also been given to animals, lunatics and children. (Hifzul Iman, by Ashraf Ali Thanvi) The Prophet is not the only Rahmatul-lil Aalameen (Mercy to the Worlds). (Fatawah Rashidiyah, by Rashid Ahmed Gangohi) It is possible for another Nabi to appear after the Holy Prophet. (Tahzeerun Naas, by Qasim Nanotvi) The Holy Prophet learned the Urdu language from the Ulema of Deoband. (Baraaheen-e-Qaatiah, by Khalil Ahmed Ambhetvi)

MARJIYAHS: They were divided into 5 groups. They believed that if a person possessed Imaan, then there was no such thing as
sin. In other words, they say that man is sinless.

NAJAARIYAHS: They were divided into 3 groups. Although certain of their actions were in accordance with the Ahle Sunnah
Wa Jaamah, yet, they declared that the Holy Quran was a creation, thereby excluding themselves from the majority of the Ahle Sunnah Wa Jamaah.

JABARRIYAHS: They considered man to be absolutely helpless without even having the power to do good. MUSHABBAHS: This group was famous for associating one thing with the other. They believed that Almighty Allah was similar
to the human in physical attributes. They also believed that it was possible for Almighty Allah to be imprisoned within a human body. We seek forgiveness from Almighty Allah for reproducing such utterances even though our sole purpose in doing so is to warn Sunnis about such corrupted groups.

TWELVE SECTS TO BE AVOIDED

Ala Hazrat Imam Ahmad Raza Khan Barelwi (radi Allahu anhu) has identified 12 Cults or sects which he said have Shaitaan as their Murshid. Muslims should avoid such groups, as taking guidance from them will invite the Wrath of Allah Taala. The Cults identified by Ala Hazrat (radi Allahu anhu) are:

1. The evil jesters who mock the Ulama and jeer at the teachings of the Shariah. They (falsely) claim that the Ulama and the Fuqara have always been at odds with each other. These ignorant idiots cast doubts over the most eminent Ulama and question their integrity. They slander them by calling them (Ulama) "pundits" and say that the Ulama should exhibit/perform miracles like those of the Prophets of Bani Israel.
2. Heretics who are self-proclaimed Faqeers and Walis (Saints). They claim that Shariah is a path, which is no longer needed once the destination is reached. 3. Those who are actually unlettered, uncultivated and uneducated. They skim through a few books and feign to be most knowledgeable. They disregard the Imams of Fiqh like Imam Abu Hanifa, Imaan Shafii and consider themselves more learned than them and find faults with their rulings and decrees. They consider themselves greater scholars of the Quran and Hadith than the Imams. Such persons are misguided - Ghair Muqallids. 4. Worse than the first three cults are those who believe in the Book "Taqwiatul Imaan" by Ismail Dehlawi and have turned their backs on the Quran and the Hadith. According to their principles and beliefs contained in the afore-mentioned text, even Allah and His Rasool (sallal laahu alaihi wasallam) are Mushriks! The text "Taqwiatul Imaan" is the source text and root of Deobandism. 5. Worst than all those are the Deobandis who have rationalized Kufriah teachings of Gangohi, Nanotwi and Thanwi, etc, and colouring it in as an Islamic context. They have transgressed to such an extent that they have accepted insults of Allah Taala and the beloved Rasool (sallal laahu alaihi wasallam). 6. Qadiyanis 7. Nechri (atheist) 8. Chakraalwi (Ahle Quran or Quraani group) 9. Rawaafiz (Shite dissenting sect) 10. Khawaarij (a sect dissenting from Hazrat Ali radi Allahu anhu) 11. Nawaasib (a sect dissenting from Hazrat Ali radi Allahu anhu and Ahle Bait) 12. Motazelah, etc. (rationalistic sect of dissenters) (Fatawa Afriqa)

SOME FALSE BELIEFS ANSWERED

To think according to principle, to possess true faith and believe and accept the true Commands of Islam is known as "Aqeeda". It is also understood as one's intention, concept and path that one follows. It must also be understood that the basis of one's action is one's Imaan and that the basis of one's Imaan is one's Aqeeda. If one's Aqeeda is corrupt, then one's Imaan is improper and if one's Imaan is not proper, then his Amaal (actions) are useless. In other words, Aqeeda is the soul, Imaan is the body and Amal is the garb. To have good and strong Imaan, one must have the proper Aqeeda. It is for this reason that we quote a few un-Islamic beliefs together with the proper Islamic answers, so that we may, after reading about them, repent from any false and corrupt beliefs that we may hold and, thereafter, hold firmly to the proper Islamic beliefs. To hold improper per Aqeeda leads to Kufr, whereas proper Aqeeda is strength for Imaan. The un-Islamic beliefs which we have quoted below are quotations from those individuals who possess such beliefs and by writing them in this book, we have no intention of Kufr.

FALSE BELIEF 1:"Allah can speak lies". ("Barahine Qaatia" by Khaleel Ambetwi; "Yakrozi" by Ismaeel Dehlwi; "Fatawa
Rasheedia" by Rasheed Ahmed Gangohi).

PROPER BELIEF: Lies is a defect which is not worthy of the Zaat of Almighty Allah and is totally Muhaal (Impossible) for
Almighty Allah. Allah is free from all shortages and defects thus making lies Muhaal for Almighty Allah.

FALSE BELIEF 2:To say that Allah is free from place, space, direction and time, etc. is to be misled. ("Izaahul Haq" by
Ismaeel Dehlwi)

PROPER BELIEF: Time and space have been created and will be eventually destroyed. Almighty Allah is Qadeem (Always

Is and Always Will Be). If one accepts Allah to be in a fixed place and in a fixed time zone, then one will have to accept, Ma'az-Allah, that Allah is a creation and can be destroyed, whereas it is well known that, that which is Haadith (non-Eternal) and can be destroyed can never be Allah. The Being of Allah is Eternal and anything that is non-Eternal cannot be Allah. It is, thus, necessary to accept Almighty Allah to be free from time and place.

FALSE BELIEF 3:The Prophet (sallal laahu alaihi wasallam) had died and is mixed in the sand. ("Taqweeyat-ul Imaan" by
Ismaeel Dehlwi)

PROPER BELIEF: It has been stated in the Hadith: "Verily, Almighty Allah has made it Haraam upon the earth to eat the
bodies of the Ambiya". It has also been stated that Ambiya are alive and are blessed with Sustenance from Almighty Allah.

FALSE BELIEF 4: Every creation, no matter how big or small, is equivalent to a cobbler before Allah. ("Taqweeyat-ul Imaan"
by Ismaeel Dehlwi)

PROPER BELIEF: The Holy Prophet Muhammad (sallal laahu alaihi wasallam) is the most beloved Nabi of Almighty Allah.

Almighty Allah took Qasm (Oath) even on the city of the Prophet (sallal laahu alaihi wasallam). He is the greatest of the creations of Almighty Allah. His every word is accepted in the Court of Allah. He is a perfection in the Attributes of Almighty Allah and Allah has not created any unique being besides Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

FALSE BELIEF 5: Ambiya are not totally free from lies. To say that it is not possible for Ambiya to lie or to say that they are
totally sinless is false. ("Tasfiyatul Aqaa'id" by Qasim Nanothwi)

PROPER BELIEF: Ambiya and Malaa'ikah are Masoom (Sinless). It is Muhaal for them to commit sin. Committing a sin is
not a quality of Ambiya. Ambiya are free from all small and big sins and all defects even before and after their Nubuwat.

FALSE BELIEF 6: The Ummah sometimes supercede the Ambiya in A'maal (Good deeds). ("Tahzeerun Naas" by Qasim
Nanotwi)

PROPER BELIEF: A Kaafir can never be equal to a Muslim. An ordinary Muslim is not equal to a practising Muslim. A
practising Muslim can never be equal to a non-Aalim, who is not equal to an Aalim. An Aalim is never equal to a Wali, a Wali can never be equal to a Tabbe Taabi'ee. A Tabbe Taabi'ee can never be equal to a Taabi'ee. A Taabi'ee can never be equal to a Sahaba. A Sahaba can never be equal to the Khulafa-e-Arbaa. None from the Khulafa-e-Arbaa can be equal to Sayyiduna Abu Bakr Siddique. He in turn can never be equal to a Nabi. No Nabi can be equal in any way to the King of Prophets, Muhammad Mustapha (sallal laahu alaihi wasallam). How then can a Ummah supercede Nabi Muhammad (sallal laahu alaihi wasallam) in good deeds? Ma'az-Allah!

FALSE BELIEF 7: To think of an ox and donkey in Salaah is permissible, but to think of the Prophet (sallal laahu alaihi
wasallam) in Salaah is Shirk (Polytheism). ("Seerate Mustaqeem" by Ismaeel Dehlwi)

PROPER BELIEF: For a Muslim to perform any Ibaadat accepting that it is a noble action of Rasoolullah (sallal laahu alaihi

wasallam) is the true sense of Ibaadat. If one reads Namaaz thinking of it as the Sunnah of the Prophet (sallal laahu alaihi wasallam), then, without doubt, one will think of the Prophet (sallal laahu alaihi wasallam). This belief creates in the mind of the performer the thought of the Holy Prophet (sallal laahu alaihi wasallam). Not only is the thought of the Prophet in Namaaz permissible, it is also the demand of Shari'ah that one must remember the Holy Prophet (salall laahu alaihi wasallam) at the time of Tashahud. According to the Fuqaha (Jurists) it is Waajib to believe that the Prophet (sallal laahu alaihi wasallam) is observing you and that he is aware of your actions.

FALSE BELIEF 8:
Ghulaamullah Khan)

Any person who says the Nabi to be Haazir and Naazir is a Kaafir. ("Jawaahirul Quraan" by

PROPER BELIEF: Until and unless we do not accept Rasoolullah (sallal laahu alaihi wasallam) as being Haazir and Naazir,
the concept of Risaalat will be incomplete. Our Prophet (sallal laahu alaihi wasallam) is Shaahid, Mubashir and Nazeer.

FALSE BELIEF 9:

Rasoolullah (sallal laahu alaihi wasallam) is our elder brother and we are his younger brothers. ("Taqweeyatul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF: The Holy Quran has commanded us that the Prophet (sallal laahu alaihi wasallam) cannot be regarded

as the father of anyone of you. How then can he be regarded as the elder brother? Then, to call him elder brother is disrespect and against of Quranic command. We are the Ummati, he is the Nabi. We are sinners, he is the Masoom most pure. We are believers, he is the source of Imaan. The difference here is enormous. It must be understood, that if the husband takes his wife as his mother, then his Nikah will be nullified. Likewise, if one takes the Prophet (sallal laahu alaihi wasallam) as the elder brother, then one's Imaan will be nullified.

FALSE BELIEF 10: To respect the Prophet deeply is Kufr. ("Ad Durrun Nadheed" by Qazi Shaukani) PROPER BELIEF: The respect and reverence of the Prophet (sallal laahu alaihi wasallam) is not only waajib, but is an
obligation upon every Muslim. Unless a person does not love the Prophet (sallal laahu alaihi wasallam) more than anyone and anything in the world, his Imaan will not be perfected. The love of the Prophet (sallal laahu alaihi wasallam) is the first condition of Imaan.

FALSE BELIEF 11: The grave of the Prophet (sallal laahu alaihi wasallam) is an idol and to respect it is Kufr and Shirk. ("Ad
Durrun Nadheed" by Qazi Shaukani)

PROPER BELIEF: Madinah is more exalted than Makkah; the Roza-e-Anwar more than the Kaaba; and the actual Qabr-eAnwar is even more exalted than Jannat. The Qabr-e-Anwar is a sign from amongst the signs of Allah and to respect it is a sign of Imaan and Taqwa.

FALSE BELIEF 12:

("Akhbaar Ahle Hadith Amritsar")

Any person who says, "As Salaatu Was Salaamu Alaika Ya Rasoolallah", is a Bid'ati and sinner.

PROPER BELIEF: Bukhari and Muslim narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu) that a
Sahabi who was blind by birth was once taught a special Du'a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah. The Du'a is as follows: "O Allah, I ask from you, and turn towards you through the Wasila of Your Prophet Muhammad (sallal laahu alaihi wasallam), who is indeed a prophet of mercy. O Muhammad (sallal laahu alaihi wasallam)! with your Wasila, I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet's intercession for me". To say "Ya Nabi" and call to the Holy Prophet (sallal laahu alaihi wasallam), and to send salutations upon him, is the Sunnah of Almighty Allah, the Angels, the Prophets and the Sahaaba-e-Kiraam. Almighty Allah has commanded us to send salutations upon the Prophet (sallal laahu alaihi wasallam) in abundance. To send Durood at least once in one's life is Fard and in Namaaz it is Waajib. It is also Waajib to send salutations out of Namaaz, for the fist time the name of the Prophet is mentioned. Even if the name is mentioned continuously, then to send salutations is Sunnah.

FALSE BELIEF 13: To ask assistance from the Prophet (sallal laahu alaihi wasallam) is the work of Shaitaan and Shirk.
("Kashfush Shubhaat" by Abdul Wahab Najdi; "Taqweeyatul Imaan" by Ismaeel Dehlwi)

PROPER BELIEF: "Ya Rasoolallahi Unzur Haalana, Ya Habeeballahi Isma Qaalana, Innani fir Bahri Hammim Mughriqun,

Khuz Yaddi Sahhil lanaa Ishkaalana", has been the Wazeefa of the great predecessors and is accepted as a means of asking from the Prophet (sallal laahu alaihi wasallam). To seek assistance from the Prophet (salall laahu alaihi wasallam) and seek Wasila of Awliya and Saaliheen is permissable.

FALSE BELIEF 14: To use the Ambiya, Awliya and Malaa'ikah as a means of Wasila (Mediation). ("Tohfa-e-Wahaabiya" by
Ismaeel Dehlwi)

PROPER BELIEF: We did not enter this world without means, and we will not leave this world without means. With the

exception of the verse of the Quran commanding mediation, the following verses of Sheikh Bouseeri and Sheikh Saadi (radi Allahu anhuma) are always in the Du'as of Muslims: "Ya Rabbi bil Mustapha Baligh Maqasidana, Waghfirlana Ma Madaa Ya Waasi al Karami", and "Ilahi bahaqe bani Fathima, ke Barqaul Imaan Qunni Khatima, Agar Daawatam rad Kunni War Qabool, Manno Dast Damaane Aale Rasool".

FALSE BELIEF 15: Anyone who accepts the Prophet (sallal laahu alaihi wasallam) to be an intercessor for him on the Day
of Qiyamah, is a Mushrik equal to Abu Jahl. ("Taqweeyatul Imaan")

PROPER BELIEF: When the intercession of a Hafizul Quran, according to the Hadith Shareef, and of an Aalim ba Amal is
accepted, then why not that of Rasoolullah (sallal laahu alaihi wasallam)? On the Day of Qiyamah, the doors of intercession will be opened by none other than the Prophet (sallal laahu alaihi wasallam). It is also very rewarding to recite Durood-e-Taaj.

FALSE BELIEF 16: "Rahmatul Lil Alameen" (Mercy unto the Worlds) is not a special title of the Prophet (sallal laahu alaihi
wasallam), but the Ummati are also "Rahmatul Lil Alameen". ("Fatawa Rasheedia")

PROPER BELIEF: "Rahmatul Lil Alameen" is the unique quality of Rasoolullah (sallal laahu alaihi wasallam) as stated in the
Holy Quran.

FALSE BELIEF 17: To say that if Allah and His Rasool wills, then only will a certain thing happen, is Shirk. PROPER BELIEF: That which Rasoolullah (sallal laahu alaihi wasallam) wants, is what Allah wills. Almighty Allah will not will
anything without the pleasure of the Prophet (sallal laahu alaihi wasallam).

FALSE BELIEF 18: Those persons whose names are "Muhammad" or "Ali" have no control over anything. ("Taqweeyatul
Imaan")

PROPER BELIEF: Almighty Allah has blessed the Prophet (sallal laahu alaihi wasallam) with the keys to the treasures of
both the worlds and Hazrat Ali's (radi Allahu anhu) name is the means of assistance in problems, why then can they not have any control?

FALSE BELIEF 19:

To keep the names: Rasool Baksh, Nabi Baksh, Abdun Nabi, Abdul Mustapha, Abdur Rasool, Abdul Ali, Ghulam Nabi, Ghulam Mustapha, Ghulam Nabi, Ghulam Husain, Ghulam Muhiyyudeen and Ghulam Mu'eenudeen, or to like such names, is Shirk. ("Taqweeyatul Imaan")

PROPER BELIEF: All these names are allowed and are very exalted and blessed names. FALSE BELIEF 20:
The knowledge of the Prophet is like children and animals. The knowledge of Shaitaan is more than the Prophet. To say that the Prophet possessed 'Ilm-e-Ghayb or Knowledge of the Unseen, is Shirk. ("Hifzul Imaan" by Ashraf Ali Thanwi; "Barahine Qaatia"; "Fatawa Rasheedia")

PROPER BELIEF: The meaning of the word "Nabi" alone is "one who knows and shows the Unseen". What position does

the knowledge of an ordinary person hold in front of that of the Prophet (sallal laahu alaihi wasallam)? It is even less than a drop in front of an ocean or a grain of dust compared to all the sand in the world. The Prophet (sallal laahu alaihi wasallam) has been blessed with all the knowledge by Almighty Allah.

FALSE BELIEF 21: If Allah wills, then he may create a million Muhammads. ("Taqweeyatul Imaan") A Prophet can even
come after Muhammad (sallal laahu alaihi wasallam). ("Tahzeerun Naas")

PROPER BELIEF: The doors of Prophethood have been sealed. Muhammad (sallal laahu alaihi wasallam) is the Seal of
Prophethood. The Prophet also said that no Prophet shall come after him. Any person who claims Nabuwat after the Prophet (sallal laahu alaihi wasallam) is a Liar, Dajjal Kazaab and a Shaitaan.

FALSE BELIEF 22: To commemorate the Meelad is like commemorating the function of the Hindu deity. ("Baharine Qaatia"
by Khaleel Ambethwi)

PROPER BELIEF: Meelad is a means of gaining blessings and closeness to Almighty Allah. It is the practice of all the great
predecessors. Many sources of Shari'ah are available to prove it's authencity.

FALSE BELIEF 23: The illusion of illusionists are greater than the Miracle of Prophets. ("Mansab-e-Imaamat") PROPER BELIEF: The Miracles of Prophets are to show proof of their Prophethood and it is that which is from Allah,
whereas the illusions of illusionists are from Shaitaan.

FALSE BELIEF 24: Anyone who says the Sahaba to be Kaafirs is not out of the Sunnah Jamaat. ("Fatawa Rasheedia") PROPER BELIEF: By one calling an ordinary Muslim a Kaafir, he himself becomes a Kaafir. How then can those who call
the Sahaba Kaafirs not be Kaafirs?

FALSE BELIEF 25: To call

Ikhwaan")

oneself "Qaaderi", "Chishti", "Naqshabandi", etc. is Bid'at and words of Kufr. ("Tazkeerul

PROPER BELIEF: To call oneself by these titles are totally allowed and is a means of recognition of ones spiritual order.
Examples of these are: Siddiqi, Alawi, Uthmaani, Farooqi, Hanafi Shafa'i, etc.

FALSE BELIEF 26: To put lights, carpets, to give water and food, or arrange Wudhu water at the Mazaar of Awliyah Allah
are Shirk.

PROPER BELIEF: If carry out all the above mentioned practices at other places are permissible, then it should be a means
of blessing to do so at the Darbaar of Wali where there are a gathering of Muslims.

FALSE BELIEF 27: To eat and drink the Tabarukaat (Niyaz) of the Saints causes the heart to die (spiritually). ("Fatawa
Rasheedia")

PROPER BELIEF: Eating the Niyaz of the Awliya brightens the heart and one's life and is a means of great blessing. FALSE BELIEF 28: To call the Prophet "Shafi'ul Muznibeen", to recite Khatam, to imagine the blessed face and the Tomb
of Rasoolullah (sallal laahu alaihi wasallam), to think that he has authority - all these qualities, even with the granting of Allah Ta'ala - is all Shirk, so much like the Shirk of Abu Jahl. (Kitaabut-Tauheed by Ibne Abdul Wahab Najdi)

PROPER BELIEF: According to authentic sources of Islamic Shari'ah, to belief that Rasoolullah (sallal laahu alaihi wasallam)
is interceder, mercy, authority, helpful, and to imagine his blessed face and Tomb with respect, is regarded as a great and rewarding action. To recite Khatam Shareef is also permissable and rewarding as well. A person who denies this, his belief is like Abu Jahl.

Note: To believe all these above mentioned false "Islamic" beliefs makes a person a hypocrite, Shia, Rafazi, Khaarijite, Qadiani, GhairMuqallid (Ahle Hadith), Tablighi, Deobandi, Maudoodi, Ahle Quran (People of Quran), etc. which are totally out of Islam. Any person who falsely claims to be the true Mahdi is misguided and a Faasiq. Any person who says that Almighty Allah can lie, that the Prophet's (sallal laahu alaihi wasallam) knowledge are like those of animals, that the Prophet Muhammad (sallal laahu alaihi wasallam) is not the Final Messenger, that the swearing of the Sahaba does not make one a criminal, that the Prophet's knowledge is less than Shaitaan, etc. is a KAAFIR (totally out of the folds of Islam). We should not perform Salaah or associate with such persons as their companionship is detrimental to our Imaan.

Melad-un-Nabi (Sallallaho Alaihi Wasallam)

You Must Know Him You may be an atheist or an agnostic or you may belong to any of the religious denominations that exist in the world today. You may have been a Communist or a believer in democracy and freedom. No matter what you are, and no matter what your religious and political beliefs, personal and social habits happen to be - You Must Still Know This Man! The Prophet's Message of Peace A major part of the Prophets mission was to bring peace to the world. The Prophetic Ethics: Our Daily Challenge By Dr. Muzammil H. Siddiqi Our daily challenge is how to live in this world in the way of the prophets of Allah, all the prophets of Allah from Adam to the last and final Prophet, Muhammad - peace be upon all of them... The way of the prophets was different from what the world expects or from what we are used to seeing and observing in this world. The Prophet and the People who Opposed him Bleeding from head to toe, battered and exhausted, the Prophet (peace and blessings be upon him) was faced with a choice. Should he or should he not seek to destroy the people who had just humiliated him by having their children chase him out of town while throwing stones at him? And what was his crime? All he wanted to do was to share his message and seek to benefit his people. Prophet s Love and Tolerance for Mankind The Prophet Muhammad is introduced in the Quran in these words: "And We have not sent you forth but as a mercy to mankind." (AlAnbiyaa: 107) This shows that his distinctive quality was that he was a blessing incarnate in word and deed. The Simple Life: A Proof of His Prophethood If we compare the life of Muhammad before and after his mission as a Prophet, we will conclude that it is unreasonable to think that Muhammad was a false prophet who claimed Prophethood to attain material gains, greatness, glory, or power. The Life of Muhammad A short biography of the Prophet of Islam from birth to Revelation to conquest of Makkah. The Prophet of Islam - His Biography Taken from Introduction to Islam by Muhammad Hamidullah An excellent article on the life of Prophet Muhammad (peace be upon him) What was he like? Have you ever wondered what the Prophet Muhammad was like? Here is a detailed description according to sound narrations. What they said about Muhammad (Sallallaho Alaihi WAsallam)? Whether you are a Muslim or not you have to admire and appreciate what Prophet Muhammad (pbuh) has given to mankind. Let's see what the non-Muslims have to say about him. What the world has to say about Prophet Muhammad (Sallallaho Alaihi Wasallam) More comments and staements by great non Muslims about Prophet Muhammad(peace be upon him) Miracles of the Prophet (Sallallaho Alaihi Wasallam) Compilation of the many miracles carried out by God's Messenger. Muhammad (Sallallaho Alaihi Wasallam) in Hindu Sciptures Pundit Vedaprakash Upadhyay, a Hindu professor, in his stunning book claims that the description of the "Avatar" found in the holy books of the Hindu religion, matches the Holy Prophet Mohammed (Pbuh). Muhammad (Sallallaho Alaihi Wasallam) in the Bible A study on the mention of Prophet Muhammad in the Bible. The Last Sermon Text of the final sermon given by the Prophet . This sermon was delivered on the Ninth Day of Dhul-Hijjah 10 A.H. in the 'Uranah valley of Another hadith, the like of which has been narrated by Malik (b. Anas) (and mentioned above) is also reported by Talha b. 'Ubaidullah, with the only variation that the Holy Prophet remarked: By his father, he shall succeed if he were true (to what he professed), or: By his father, he would enter heaven if he were true (to what he professed).

And verily, We made the Quran easy for remembering, is there then any one to remember?[54:32]

Mount Arafat' in Mecca. Birth of the Messenger of Allah By Prof. Tahir ul Qadri A selection of sound narrations on the birth of Prophet Muhammad(pbuh). Should we celebrate the Mawlid-un-Nabi? A critical analysis on why we should celebrate the birth of the Prophet of Islam. What the Muslim scholars have said about celebrating the birth of Prophet Muhammad (Sallallaho Alaihi Wasallam)? A selction of quotes of some of the great Muslim authories on the permissibility of celebrating the birth of Muhammad (pbuh) The Light of Muhammad (Sallallaho Alaihi Wasallam) by Mustafa Badawi A detailed analysis with many references to argue the case of the 'light' of Muhammad (pbuh). The Light of the Prophet (Sallallaho Alaihi Wasallam) by Shaykh Hisham Kabbani Another detailed article on the light of Muhammad according to Quran, Sunnah and the view of the classical scholars of Islam The Private Life of The Holy Prophet (Sallallaho Alaihi Wasallam) By Prof. Tahir ul Qadri A small article on how the Prophet spent his days.

Qadiyanism
"In My Ummah, there shall be born Thirty Grand Liars (Dajjals), each of whom will claim to be a prophet, But I am the Last Prophet; there is No Prophet after Me." (Abu Dawood Vol 2 p. 228; Tirmidhi Vol 2 p.45)

Qadianism/Mirzaiyyat/Ahmadiyya Movement in Islam has become quite a

controversial issue. Muslims everywhere have strated campaigning against them. Pretending to be the Champions of islam and the only true Muslims, they are leading ignorant Muslims out of its fold. Is it a Movement of Reform within Islam as it claims to be? OR is it a Pious Fraud in the name of Islam? In 1988 Mirza Tahir Ahmad Qadiani, Head of the Ahmadiyya Movement and Grandson of Mirza Ghulam Ahmad, issued a challenge of Mubahila, in which he labeled the entire Muslim Ummah as Disbelievers and Liars. Syed Abdul Hafeez took up the challenge and set up Anti Ahmadiyya Movement in Islam. it is an awareness campaign to educate Muslims and non-Muslims about the true nature of this creed and bring to the light the true personality of its founder and his heretical beliefs, as depicted in his writings. It is an honour for me to assist Shaikh Abdul Hafeez in his efforts.

1: 2: 3: 4: 5:

FAQ about Qadiyanis - Zakir Ghadially

A brief survey of Qadiyanis

Islam VS Qadiyanis

The false prophet of Qadiyanis

Why did i renounce Ahmaddiyah

Standard of love with the Holy Prophet (Peace Be Upon Him)

Shariah and Tariqah (Revealed law and Observance) are not two different or opposite things. Without obeying the Shariah (Revealed Law) one cannot approach Allah. Revealed law is the collection of all the commands concerning body and soul, the spirit and heart, all the divine science and the infinite knowledge. A part of Shariah (Revealed law) is called Tariqah. It possesses cognizance so unanimously that it is conclusive and final. So all the actions and performances of the saints have to be judged in accordance with the divine Shariah (Revealed law). If they are perfectly in accordance with the said law then they are true and acceptable, otherwise they are condemnable and unacceptable. So necessarily the absolute Shariah (revealed law) is a must. It is the centre and the orbit. It is the only standard and in fact a touch stone to test the truth and the falsehood. Shariah means the path and the Shariat-e-Muhammadia means the path followed by the HOLY PROPHET (Sall Allaho Alaihe Wasallam) and it is absolutely popular and universal and is not limited to few commands relating to physical existence of body. This is the path which is prayed for five times (in every prayer (Namaz) in its every "rakat" (part of Namaz) saying "(Oh Allah) lead us to the straight path". This path is the path of steadiness and of the uprightness. It is the path of the HOLY PROPHET HAZRAT MUHAMMAD (Sall Allaho Alaihe Wasallam). We pray Allah to establish us firmly on this path. Similarly Tariqah is also a path, it does not mean an approach. So if Tariqah would have been a different path from Shariah then it may not help us in approaching Allah and on the other hand it may lead us to Satan. He latter may carry us to the Hell instead of Paradise, because except the Shariah (revealed law) all other paths are false and condemnable according to Holy Quran. There is no crime if we believe that Tariqah is the same path as that of Shariah and that in fact it is a lustrous part of the latter, which can not be separate from it in any case. One who regards Tariqah (Observance) to be separated from Shariah (Revealed law) then he regards the former to be a separate path or the path of Iblis (Allah forbid it). Tariqah (Observance) is absolutely the path of Allah and not the path of Iblis. Any individual who performs many austerities and religious exercises and also sacred endeavours cannot attain such rank or status that he can be exempted from the commands and prohibitions of the Shariah and he is not free to behave like a horse let loose from reins or a camel without bridle. Allah reveals in Quran: "No doubt on this straight path meets my Rab (Raiser)" from the beginning of the Ruku (Section) Allah addresses the HOLY PROPHET (Sall Allaho Alaihe Wasallam) saying "And that this is my straight path (Shariah) so follow it and accept it do not follow any other paths for they will separate you from the way of Allah." Thus the Holy Quran has clearly stated that Shariah (Revealed law) is the only path of which the final destination is Allah. One who follows it he advances unto Allah. Except this path one that follows any other path will be dragged away from the path of Allah. Whatever is disclosed in Tariqah (Observance) it is the grace of obeying the Shariah. Otherwise without following the Shariah also great disclosures were made to people like hermits and jog s (ascetics/yoga devotees) and Sannyasis (Brahmins of fourth order/religious mendicants). But all these disclosures lead them to Hell and they deserve the painful torment. On the other hand Sufi (Muslim abstemious devotee) who controls his wishes and desires according to the Shariah (Revealed Law) and is never swept away by self-desires nor falls prey to the lust of life and lasciviousness, he never disregards the Shariah. Remember that Shariah is food and Tariqah is energy. If one stops to consume food then he is bound to suffer the loss of energy. The Shariah is like a mirror and Tariqah is the power of sight. If one damages his power of sight by destroying his eyes then he loses his power of sight. Any contradiction to this belief may not be acceptable by common sense. If the compliance of Shariah would not have been compulsory or if it could have been neglected or set aside optionally then the Syed of Worlds HOLY PROPHET (Sall Allaho Alaihe Wasallam) and Hazrat Ali (Radi Allaho Anho) (Allah's favours be bestowed on his face) would have regarded to be right to leave or discard Shariah. Absolutely not. Appearance to the contrary as the degree of nearness to Allah increases the reins of Shariah are held more tightly. The good deeds of the righteous people happen to be greater in number than the common people. The people who enjoy supreme and exalted ranks in the presence of Allah are bound to perform many good deeds. The HOLY PROPHET (Sall Allaho Alaihe Wasallam) used to offer voluntary prayers (Nafil Namaz) for the whole night and used to be sorry and always shed tears in the interest of welfare of Muslims Ummah. The daily five time prayers Namaz) was obligatory for the HOLY PROPHET (Sall Allaho Alaihe Wasallam) like any other but in addition to those prayer the pre-dawn prayer (Tahajjud) was also made obligatory for his whereas this prayer is only a Sunnat (Tradition of Prophet) for the Ummat. When Syed of the Taifa (party) Hazrat Junaid Baghdadi (Radi Allaho Anho) was asked about some people who were proud of the fact that by following command of Shariah they had become "Joined" (Wasil) and they did not need Shariah any more, then he replied "They are telling the truth they have become Wasil (Joined) but unto What? unto Hell." He added:

"The thieves and adulterers are better than the people of such faith. If I live for a thousand years I shall neither reduce any obligation and Wajibats (expedients) nor shall I without any excuse of Shariah reduce the number of Nawafil (supplementary prayers) and Musta-habat (preferable religious acts) which I have fixed for myself. So, for the people all other ways except the way of the HOLY PROPHET (Sall Allaho

Alaihe

Wasallam)

are

closed.

One who does not follow the way of the HOLY PROPHET (Sall Allaho Alaihe Wasallam) then he can never reach his destination. It should be borne in mind that the disrespect or contempt of Shariah tantamount to infidelity. Those who reproach and use abusive language against the scholars of the religion then they are bound to be disgraced and humiliated in Hereafter. Those who go out of the circle (Jurisdiction) of Shariah they actually commit disobedience of Allah. On the other hand a Sufi (abstemious Muslim devotee) is in fact righteous and truthful in his action therefore an upright Sunni Muslim who follows the true faith following the commands of Allah and His HOLY PROPHET (Sall Allaho Alaihe Wasallam) always believe that the scholars of the manifest. Shariah are the heirs of the Last of the HOLY PROPHET (Sall Allaho Alaihe Wasallam) and that they are the flag bearers of the troops of religion and are guardians and custodians of the Science of Shariah. So they regard that paying respect to the scholars is in fact like honouring the HOLY PROPHET (Sall Allaho Alaihe Wasallam) which is the real orbit of religion. So those who behave humbly and respectfully with the upright righteous and people fond of Allah are in the refuge of Allah and they are Knower of Allah. Those who regard the scholars of religion to be eminent and superior to themselves and to be free from the worldly vices if by chance they find something in the scholars which is repugnant to Shariah then they should broad mindedly over look such errors and leave them to Allah so that He sets them right. It is the only way open to the true followers of Sunni faith in the aforesaid circumstances. Oh Allah Guide all of us and make us steadfast and firm in our faith and make us to part from this world being the perfect followers of the truthful articles of faith. Amen oh the Merciful of the Merciful. Oh Allah all praise is for you and unto you we look for help and there is no power nor any force except you, you are Allah the exalted and the greatest. Let greetings of Allah be unto His friend HAZRAT MUSTAFA (Sall Allaho Alaihe Wasallam) and unto his pious members of household and unto his purified companions collectively.

TITLE AND INTRODUCTION

by HAZRAT ALLAMA ARSHADUL QADERI Editor of Jaam Noor-Calcutta Translated by: PROFESSOR NAIM JAMALI

This book was first published by World Islamic Mission (Durban, South Africa) in conjunction with the Imam Ahmed Raza Academy (Southern Africa) in 1987. The book was dedicated to Sheikh Mohiyuddin Saib Shaheed who became the first victim in South Africa to be murdered by the Tableeghi Jamaat in Azaadville
whilst in a state of Zikr.

INTRODUCTION
BRIEF BACKGROUND TO THE SUBJECT MATTER IN THIS BOOK Ever since the advent of Islam some 1400 years ago the adversaries of Islam have continued to increase and will go on increasing till the Day of Judgment as predicted in numerous Ahadith. The Holy Prophet (Sallallahu Alayhi Wasallam) had to undergo inumerable hurdles and hardships in Mecca and the birth of Islam was only achieved after excruciating pain and labour. In the face of such determined and resolute opposition from the Kufaar-e-Quraish, the undeniable Message of Islam was proclaimed which culminated in the splitting of the Meccan Community into three distinct Jamaats. The first group who whole-heartedly accepted the message was known as Jamaat-e-Muslimeen. The second group, which vehemently rejected the message, was Jamaat-eKafireen. The third group, which inwardly rejected and insulted the Prophet (Sallallahu Alayhi Wasallam) and his Divine Message but outwardly pretended to accept Islam was known as Jamaat-e-Munafiqeen. Incidentally, specific chapters on all these three Jamaats can be found in the Holy Quran. Needless to say that after the passage of over 100 years, these three Jamaats still exist today. However, for the purpose of this disclosure we will focus our attention on the third Jamaat, the Munafiqeen, because of its relevancy to the subject matter in this book.

DEFINITION OF A HYPOCRITE Before proceeding further in expounding in some detail regarding this third Jamaat, it is necessary that the reader first sufficiently acquaints himself with the definition of Munafiq (Hypocrite) in the light of the Quran and the Ahadith. The simplest manner it which to describe a Munafiq to the lay-Muslim is thus; the present-day Kufaar are divided into two groups. The one whose Kufr is open is called a Kaafir and the other; whose Kufr is hidden is called a Munafiq. In brief, the Munafiq is a hidden Kaafir. You must be wondering how and where can a person hide his Kufr where a Muslim cannot see it.

BELIEFS OF THE MUNAFIQEEN The beliefs of the Munafiqeen who lived during the time of the Holy Prophet (Sallallahu Alayhi Wasallam) makes interesting reading and something to really ponder about. After scanning the pages of the books of Ahadith we discover that the Munafiqeen in the era of the Holy Prophet (Sallallahu Alayhi Wasallam) had the following beliefs and characteristics. Space does not permit to deal with each incident in detail as found in the books of Ahadith, the gist should suffice.

I. They were in the habit of insulting and degrading the dignity of Allahs Beloved Messenger (Sallallahu Alayhi Wasallam).

2. They considered the Prophet (Sallallahu Alayhi Wasallam) as an ordinary man like themselves and that he was completely powerless. 3. They were strongly opposed to the intercession (Shafa at) of the Holy Prophet (Sallallahu Alayhi Wasallam). 4. They outrightly rejected the Wasila (medium) of the Prophet (Sallallahu Alayhi Wasallam). 5. They laughed and jeered at the Prophet s (Sallallahu Alayhi Wasallam) knowledge of the Unseen. 6. They were in the habit of sitting amongst themselves in groups in the Prophet s (Sallallahu Alayhi Wasallam) Mosque, perpetually creating mischief and disunity amongst the Believers. The Holy Prophet (Sallallahu Alayhi Wasallam) and his Companions finally threw them out of the mosque and the Munafiqeen were compelled to build their own mosque nearby called Masjid-e-Dirar, subsequently Allah ordered the Prophet (Sallallahu Alayhi Wasallam) to burn and raze their mosque to the ground. After 1 400 years the Munafiqeen of this 15th Century built their mosque in the same vicinity where Masjid-e-Dirar once stood. This mosque is now called Masjid-e-Noor. What an appropriate coincidence.

THE PERFECT POST-MORTEM This invaluable book was specifically written for the Muslim masses who are unfortunately and generally simple-minded, unwary and tragically gullible. It is strongly recommended that the Muslims saturate themselves with this book in order to safeguard themselves from these thieves of Faith masquerading as Muslims and your friends, deceiving and hood-winking the simple and unwary Muslims behind their artificial garb of piety. This great work deals entirely with the Munafiqeen of this 15th Century of Islam who were in incubation for 1 400 years and have now emerged in our midst under a new label. This is indeed the great eye-opener from the imcomparable pen of Hazrat Allama Arshadul Qaderi who unravels some startling and mind-boggling facts and conducts the perfect post-mortem on a Living Corpse as he uses the razor-sharp pen like a surgeon s scalpel and rips open the secrets and inner workings of the Tableeghi Jamaat and the fraudulent and deceptive methods employed by its central leaders in their recruiting campaigns.

MASTERPIECE This masterpiece from Hazrat Allama Arshadul Qaderi could be the last chance for the Muslims of the World to decide between damnation and salvation. You are requested to read this book with a open mind and a receptive heart and endeavor to see the great conspiracy carefully designed and planned against your Imaan by the enemies of Islam. It is hoped that those sincere and unwary Muslims snatched by the tentacles of this great octopus-like monster should read this book with an unbiased and unprejudiced mind and stop to ponder, so that Allah in His Infinite Mercy guides you back to the Siratul Mustaqeem.

The Birth Of Muhammad (Peace Be Upon Him) And Miraculous Happenings

Bibi Aaminah Radiyallahu-Anha saw the gates of Heaven open. The angels came down for the adoration of the new baby. Three angels went towards the Kaabah. One angel stayed over the Kaabah, one went to the East and the other towards the West. A light then spread out lighting up the universe. In this miraculous light, Bibi Aaminah Radiyallahu-Anha could see distinctly the palaces of Palestine and Syria. After the birth of Muhammad (Allah`s Grace & Peace be upon him) three angels appeared. One of them took a seal and marked the right shoulder and handed the child over to the mother. When Bibi Aaminah looked upon the face of the child, it was shining like the full moon and perfume of the finest Otto (sweet -smelling essence) was coming from the body. Hazrat Muhammad (Allah`s Grace & Peace be upon him) was born without an umbilical (navel) cord, circumcised and his body miraculously pure and clean without any kind of blood or dirt on it. At the time of birth of Muhammad (Allah`s Grace & Peace be upon him) Hazrat Abdul Muttalib, the grandfather of the Holy Prophet (Allah`s Grace & Peace be upon him), and some other Mecums were at the Kaabah at this early hour before dawn. All of a sudden they were surprised to see the walls of the Kaabah bow miraculously before Maqam-e-Ibrahim. Abdul Muttalib hearing the walls of the Kaabah talk and seeing all the idols fall. There were a number of people at the Kaabah at the time of the birth of Hazrat Muhammad (Allah`s Grace & Peace be upon him), when all the idols fell prostrate. They picked up and erected the fallen idols, but the idols fell down again on their faces. They propped them up again but the idols collapsed for a third time. These idols remained prostrate on the floor for a full twenty-four hours. No amount of effort to refit them throughout the world was successful. It was only on the next day that they were refitted. This was witnessed by thousands , not only at Mecca but all over the world The fire in the Magi temple of the Zoroastrians which had been alight for thousands of years, became quenched for the first time in recorded history. It had always burned ever since it was lit in the days of King Nimrod. Fourteen towers of the Royal palace of Nausherwan, the Emperor of Persia, broke and fell. The famous stone, on which the fabulous throne of Persia was kept, cracked. The deep and fast flowing river Sawa in the Persian Empire dried up instantly. The river Samawa in the Persian Empire which had been dry for the past thousand years or more started flowing immediately. Emperor Nausherwan had a dream that very night in which he saw Arabian camels drag away the Iranian horses across the Tigris and spread them selves throughout Persia.

THE BOOK OF PRAYER

(Kitaab-us-Salaat) by Allama Maulana Syed Shah Turabul Haque Qadri (may Allah increase his beneficence)

English Translation by Mohammed Aqib Farid Qadri

INDEX

CHAPTER 1 What is Prayer ?? The importance of Prayer The sin of letting the Prayer lapse The blessings of Prayer The excellence of offering Prayer in congregation The importance of reverence and humility Prayer makes one pious Being certain that the Prayer has been accepted The Prayers of the pious CHAPTER 2 Cleanliness (Taharat) The water to be used Ablution (Wuzu) The obligations in ablution (Wuzu) The Sunnah (Prophets (PBUH) traditions) in ablution The method of performing ablution Things that break the ablution Excellence of using Miswaak Bathing (Ghusl)

The obligations in bathing Bathing according to Sunnah Things that make bathing compulsory Tayammum The time for tayammum Method and important rules regarding tayammum Purifying impure clothes
CHAPTER 3

The call for Prayer (Azaan) The number of rakaats in each Prayer The conditions of Prayer Times when Prayer is prohibited
CHAPTER 4

Offering Prayer according to Sunnah Obligatory (Farz) acts in Prayer The essentials (Wajibaat) of Prayer Sajdah Shav The Sunnah acts in Prayer What invalidates the Prayer Undesirable/Disliked acts (Makrooh) in Prayer Rules regarding crossing someone involved in Prayer Etiquettes of the Mosque Rules of congregational prayer The Witr Prayer and Qunoot supplication The Friday Prayer Prayer of the two Eids Offering the Eid Prayer

The funeral Prayer The method of funeral Prayer The Taraweeh Prayer in Ramadan
CHAPTER 5

The lapsed (Qada) Prayer Prayers of the sick Prayers on a journey

CHAPTER 6

The voluntary Prayers Tahiyyat-ul-Wuzu Tahiyyat-ul-Masjid The Tahajjud Prayer The Ishraaq Prayer The Chaasht Prayer The Awwaabeen Prayer The journey Prayer The Prayer of repentance The Tasbeeh Prayer The need Prayer (Salaat-ul-Haajat) The Istikharah Prayer (for knowing what is suitable).
CHAPTER 7

Recitation of the Quran The prostration for Quran recitation.

CHAPTER 8

The night vigil

CHAPTER 9

The pure words (Kalemaat-e-Tayyebaat)

CHAPTER 10

Some Sunnah supplications

GLOSSARY For easier comprehension, please read and understand the meanings of the following words, which are oft repeated in this book. Salaat or Namaaz - The customary Prayer of Muslims. Imaam - Leader of the congregation in Prayer. Azaan - The call to Prayer Muazzin - One who announces the Azaan Iqamah - Announcement that the congregational Prayer has been established. Khutbah - The sermon. Niyyah - Intention. Farz - Obligatory. Wajib - Essential, mandatory. Sunnah - The tradition of the Holy Prophet (PBUH) . Moukkaddah - Emphasised. Ghair Moukkaddah - Non-emphasised. Nafil - Voluntary or additional. Wuzu - Ablution (with water) Ghusl - A bath (with water) Masah - To stroke (wipe) or rub gently over. Miswaak - A small branch or stem, used for brushing teeth. Khilaal - Act of removing dirt or particles (e.g. stuck between teeth, toes)

Tayammum - An alternate to ablution/bath, by using soil or like matter. Makrooh - An act that is disliked/disapproved. Kalemah - Any meaningful phrase. Tayyeb or Tayyebah - Pure Janabah - State of greater impurity due to sexual defilement. Mustahab - Recommended, better Makrooh Tahreemi - An act that is strongly disliked, close to forbidden. Haraam - Forbidden/prohibited. Rakaat - A single round/cycle of all bodily actions within a Prayer. Taawuz - Seeking Allahs refuge Tasmiyah - Reciting Bismillah Shareef Tasmeey - A remembrance during Prayer, while rising from the bow. Tasbeeh - A remembrance proclaiming Allahs purity. Dua - Supplication. Tahmeed - A remembrance praising Allah. Important Note : Arabic text from Quran and Sunnah have been transliterated into English, in italic form. However it is not possible to pronounce the words correctly from transliteration (especially similar sounding alphabets) and readers are advised to learn these from the Arabic text.

CHAPTER 1

WHAT IS PRAYER (SALAAT) ?? The Prayer is: The coolness of the eyes of the Holy Prophet Mohammed (PBUH) A pillar of religion The key to paradise The spiritual ascent of the faithful believer

The greater Jihad (holy war) A sign of faith Light of the heart The radiance of the face The nourishment of the soul The Prayer is: A cause of blessings in the house A cause of abundance in provision Cure for ailments of the body and soul A light in the gloom of the grave A canopy in the hot sun on the Day of Resurrection The Prayer is: An entertainer of the heart amidst the fear of the grave A swift carrier across the thin bridge on the Day of Resurrection A means of attaining forgiveness from sins A barrier between hell and the offerer of Prayers A repeller of the devil A bestower of Allah's proximity and His favour After proper acceptance of faith and its inherent beliefs, i.e. the recitation of the Pure Words (Kalemah Tayyebah), the most important duty is that of offering the Prayer. The Holy Prophet (PBUH) has stated: "The first duty that Allah, the Supreme, has ordained upon my nation is that of offering Prayer, and indeed Prayer is the first thing that will be taken account of on the Day of Resurrection." It is also reported in the Hadith that, "Whoever keeps the Prayer established, has kept his religion established - and whoever leaves Prayer has demolished religion". It is reported by Syedna Abu Hurairah (may Allah be well pleased with him) that the Holy Prophet (PBUH) said: Allah the Supreme states, 'O the son of Adam !! Free yourself for My

worship, I shall fill your heart with content - and if you do not do so, I shall make you busy in several affairs but not remove your poverty.' " (Mishkaat ul Masabeeh, Ibn Majah) "Be content with five things before (the advent of) the other five: Youth before old age, good health before sickness, prosperity before poverty, spare time before indulgence in affairs, and life before death." (Hadith reported in Tirmizi) Regrettably, the Muslims of this age have forgotten Prayer. Most people simply do not have the time for it, whereas some people do offer their Prayers but do not know the proper way of offering it. It is imperative to learn the correct way of offering the Prayer, and to offer all the 5 Obligatory Prayers with the congregation. This concise book attempts to highlight the importance, excellence, mode and rules of Prayer from the Holy Quran, Hadith, books of Hanafi Jurisprudence, Fatawa Razvia and Bahaare Shariat. May Allah grant all Muslims the guidance to seek religious knowledge and to act upon it - A'ameen (and through the supplications of the Holy Prophet (PBUH) ). The importance of Prayer (SALAAT) The importance of establishing Prayer has been mentioned in the Holy Quran and Hadith, on several occasions: Allah the Supreme states in the Holy Quran: And keep the Prayer established, and pay the charity, and bow your heads with those who bow (in Prayer).(Surah Baqarah) On another occasion, it is stated: Guard all your Prayers, and the middle Prayer; and stand with reverence before Allah. (Surah Baqarah) On yet another occasion, it is stated: And keep the Prayer established at the two ends of the day and in some parts of the night. (Surah Hud) The "two ends of the day" mean the morning and evening. The time before noon is classified as morning and the time after it is classified as evening. The Morning Prayer is the Dawn (Fajr) Prayer, and the Prayers of the evening are the Afternoon (Zohr) and the Evening (Asr) Prayers. The Prayers for the night are the Sunset (Maghrib) and the Night (Isha) Prayers. (Tafseer Khazain ul Irfan) The Holy Quran classifies Prayer as an act that is opposite to the habits of polytheists. It states, Inclining towards Him - and fear Him, and keep the Prayer established, and never be of the polytheists. (Surah Ruum) In other words, not offering the Prayer is to be like the polytheists. This is further confirmed by the words of the Holy Prophet (PBUH) "The entity that lies between a bondman and disbelief, is the abandonment of Prayer." (Saheeh Muslim) The Holy Quran warns those who abandon Prayer, in the following words: And after them came the unworthy successors who squandered Prayer and pursued their own desires, so they will soon encounter the forest of Gai in hell. (Surah Maryam) Gai is a well in the lowest part of hell, in which accumulates the pus of its inhabitants. It is also mentioned that Gai is the hottest and deepest part of hell. This is the well which Allah

opens up whenever the heat of hell lessens, causing the fire of hell to rage again. This well is the destination of those who abandon Prayer and adulterers, drunkards, usurers and those who hurt their parents. The Holy Quran has mentioned a trait of the hypocrites, that they are lazy in offering Prayers, and that they deem it to be a burden. It therefore states: Undoubtedly the hypocrites, in their fancy, seek to deceive Allah whereas He will extinguish them while making them oblivious; and when they stand up for Prayer, they do it unwillingly and for others to see, and they do not remember Allah except a little. (Surah Nisaa) The Holy Prophet (PBUH) has said the following about the hypocrites: The most burdensome Prayers for the hypocrites are the Night Prayer and the Dawn Prayer. If they were to know the blessings they have in store, they would have come to them, even slithering. (Saheeh Bukhari and Saheeh Muslim) The Holy Quran also explains that offering the Prayer is not at all a burden for those who believe in Allah and the Last Day. It says: And seek help in patience and Prayer; and truly it is hard except for those who prostrate before Me with sincerity - Who know that they have to meet their Lord, and that it is to Him they are to return. (Surah Baqarah) We therefore know from the Holy Quran, and from the Hadith, that it is obligatory on all Muslims to offer Prayers 5 times daily. To be lazy in Prayer, and especially not to offer the Night and Dawn Prayers, are the traits of hypocrites. We also know that not offering Prayer is the way of the disbelievers - this is why the Sahabah (the Companions of the Holy Prophet) did not deem the abandonment of any deed as disbelief, except the abandonment of Prayer. The importance of Prayer can be gauged from the fact that it has been emphasised right from childhood. The Holy Prophet (PBUH) has said: Command your children to pray when they become seven years old, and beat them for it (Prayer) when they become ten years old; and arrange their beds (to sleep) separately. The sin of letting the Prayer lapse. The Holy Prophet (PBUH) has said: Whoever lets the Prayer lapse, and then offers it after its due time, will burn in hell for not praying on time, for a period of one "Haqab". One "Haqab" equals 80 years, and one year has 360 days, and the Day of Resurrection will equal a thousand years. Which means that one who lets just one Prayer lapse, will burn in hell for a period of 28,800,000 years !! (May Allah protect us - A'ameen). Allamah Amjad Ali Aazmi (may Allah have mercy on him) mentions that abandoning Prayer is terrible in itself, but see what Allah, the Supreme, says about those who let it lapse: So vail (or ruin) is to those offerers of Prayer - Those who are neglectful of their Prayer. (Surah Maoon) Vail is the name of a dreadful valley in hell, from which hell also seeks refuge. This will be the destination of those who let their Prayers lapse. (Bahaare Shariat) The blessings of Prayer

The Holy Prophet (PBUH) said: If there was a river at the door of anyone of you and he took a bath in it five times a day, would you notice any dirt on him ?? The Companions said: Not a trace of dirt would be left. The Prophet added, That is the example of the five Prayers with which Allah annuls evil deeds. (Saheeh Bukhari & Saheeh Muslim) Here evil deeds mean the lesser sins. The cardinal sins are forgiven only after repentance and giving the people their due rights. It is recorded in Mishkaat Shareef that once during the winter season, the Holy Prophet (PBUH) caught hold of a tree branch and shook it, causing its leaves to fall. He then said: When a Muslim offers Prayer, seeking Allah's pleasure, his sins fall off like these leaves did. The Holy Prophet (PBUH) has also said: For the one who is regular in his Prayer, the Prayer will become a light, a guide and the cause of his salvation on the Day of Resurrection. Whereas the one who is not regular in his Prayers, will not have any light, guide or salvation - and on the Day of Resurrection, he will be along with Qaroon, Firaun, Hamaan, Ubai bin Khalaf - i.e. with the major infidels. (Mishkaat) Another blessing of Prayer is that all hardships are resolved through it, and the offerer gains solace from it. Hazrat Huzaifah (may Allah be well pleased with him) says that whenever the Holy Prophet (PBUH) was faced with any difficulty, he used to turn his attention towards Prayer. (Abu Dawood) The excellence of offering Prayer in congregation (With Jamaat) The Holy Prophet (PBUH) has said: The Prayer in congregation is twenty seven times superior to the Prayer offered by a person alone. (Bukhari & Muslim) The Holy Prophet (PBUH) found some people absenting themselves from certain Prayers and he said: I intend to order someone to lead people in Prayer, and then go to the persons who do not join the (congregational) Prayer and then order their houses to be burnt by the bundles of fuel. If one amongst them were to know that he would find a fat fleshy bone he would attend the Night Prayer. (Muslim & Abu Dawood) Abu Huraira (may Allah be well pleased with him) reported that the Holy Prophet (PBUH) said: A man's Prayer in congregation is more valuable by twenty degrees and some above them as compared with his Prayer in his house and his market, for when he performs ablution doing it well, then goes out to the mosque, and he is impelled (to do so) only by (the love of congregational) Prayer, he has no other objective before him but Prayer. He does not take a step without being raised a degree for it and having a sin remitted for it, till he enters the mosque, and when he is busy in Prayer after having entered the mosque, the angels continue to invoke blessing on him as long as he is in his place of worship saying: O Allah, show him mercy, and pardon him !! Accept his repentance (and the angels continue this supplication for him) so long as he does not do any harm in it, or as long as his ablution is not broken. (Saheeh Muslim) Abdullah ibn Abbas (may Allah be well pleased with him) reported that the Holy Prophet (PBUH) said: If anyone hears him who makes the call to Prayer and is not prevented from joining the congregation by any excuse (he was asked what an excuse consisted of and replied that it was fear or illness) the Prayer he offers will not be accepted from him. (Abu Dawood)

If the one who misses the congregational Prayer knew what reward lay in it for him, he would come to it slithering. (Tibrani) The importance of reverence and humility The Holy Prophet (PBUH) states: Worship Allah as if you see Him, and if you cannot do this, then you must at least be certain that He is looking at you." (Saheeh Bukhari) The Holy Prophet (PBUH) states: Whoever offers all his Prayers on time after a perfect ablution, stands with humility and reverence, prostrates and bows with calm, and offers the entire Prayer in good manner - so that Prayer becomes a radiating one and prays for him thus: O the offerer of Prayer !! May Allah guard you the way you have guarded me. And as regards the one who offers the Prayer poorly - that is without proper ablution, and not even prostrating and bowing correctly - then the Prayer curses him thus: May Allah ruin you the way you have ruined me. Then the Prayer is folded and thrown back at his face like a used (dirty) cloth. (Tibrani). The Holy Prophet (PBUH) once said: The worst thief is one who steals during the Prayer. The companions therefore asked "O the Messenger of Allah !! How does he steal in Prayer ?? He answered "He does not prostrate or bow correctly." (Musnad Imaam Ahmed & Tibrani) In yet another Hadith, glad tidings of salvation have been given to those who regularly offer their Prayers with humility and reverence. (Abu Dawood). Hazrat Abdullah Ibn Abbas (may Allah be well pleased with him) states: "The reverent ones are those who fear Allah and offer their Prayers with calm." It is clear from the above that Prayer must be offered with reverence, humility and calm, keeping in mind all its requirements. Prayer makes one pious Allah, the Supreme, states in the Holy Quran: O dear Prophet (Mohammed (PBUH) ), recite from the Book which has been sent down to you, and establish the Prayer; indeed the Prayer stops from indecency and evil; and indeed the remembrance of Allah is the greatest; and Allah knows all what you do. (Surah Ankabut) The above verse reveals that Prayer stops from indecency and evil matters - which means that if one offers the Prayer regularly and properly, he shuns indecent matters in due course, and becomes pious. A young man from the Ansar used to pray alongwith the Holy Prophet (PBUH) , and was simultaneously also given to involving himself in cardinal sins. The matter was reported to the Holy Prophet (PBUH) who said: His Prayer will some day prevent him from these evil acts". Very soon, he therefore repented and his state became better. Hazrat Anas (may Allah be well pleased with him) said: If the Prayer does not prevent one from indecency and evil, then that is not Prayer." (Tafseer Khazain ul Irfaan) Being certain that the Prayer has been accepted

Do not ever get distracted by the worldly affairs that come to mind while offering Prayer. Rather do not care about them, and pay attention to the meanings of the words that are being said during the Prayer. Some people question as to how they can be sure whether Allah has accepted the Prayer that they have offered. As an answer, just reflect upon the following Hadith: "Allah will deal with His bondman on the Day of Resurrection in the same manner as the bondman had thought about his Lord". It is therefore imperative, alongwith the fear of Allah, to have the good belief that our worship has been accepted. Scholars say that if you have offered the Dawn Prayer and then later offered the Afternoon Prayer, then be well convinced that Allah has accepted your Dawn Prayer. Further, when you have offered the Evening Prayer, be convinced that the Afternoon Prayer has been accepted. Similarly, after each Prayer, be sure that the previous Prayer has been accepted because if Allah had not accepted your Dawn Prayer, he would not guide you to offer the Afternoon Prayer. The Beneficent Lord's guidance to you to offer the next Prayer is a proof of His having accepted your previous one. The Prayers Of The Pious Every Prayer should be offered like a person who is certain that it is the last Prayer of his life. Hazrat Hatim Balkhi (may Allah have mercy upon him) was once questioned as to how he offered his Prayers. He answered, "When it is time for Prayer, I do a proper ablution and stand calmly on the prayer-mat. I imagine that the Holy Kaaba is in front of me, Paradise on my right, hell on my left, and that I am standing on the thin bridge (of the Day of Resurrection) - and that the angel of death is above me and that this is the last Prayer of my life. Then with utmost humility I proclaim "Allahu Akbar (Allah is the Greatest)" and keeping the meanings in mind, I recite the Holy Quran - and with extreme reverence and humility I complete the Prayers. I then hope that Allah will accept it by His mercy, and fear that it may be rejected because of the shortcomings of my deeds." Such is the Prayer of the Friends of Allah !! May Allah guide us to follow the footsteps of His friends. Aameen.

CHAPTER 2
CLEANLINESS (TAHARAT) The Holy Prophet (PBUH) has stated "The key to paradise is Prayer (Salaat), and the key to Prayer is cleanliness." (Saheeh Muslim). Here cleanliness means that the place of Prayer and the persons clothes, should be clean. Furthermore, the person should be clean from the greater and smaller impurities - i.e. he should not be in need of a bath (Ghusl) and should be with ablution (Wuzu). The Holy Prophet (PBUH) said: The angels of mercy do not enter a house in which there is an image, a dog or a person in a state of greater impurity (Janabah)." (Abu Dawood). The water to be used Water used for bathing or for ablution must be in its natural state - i.e. free from colour, smell and taste. Furthermore, it must be unused. If the body is free from impurities, the

water once used for bathing or ablution still remains pure, but cannot be used again for bathing or ablution. Similarly if one is in need of ablution or bath, and he dips or touches the water with any unwashed (un-purified) part of his body (finger, nail, hand etc), it will render the water as used - and therefore not useful for ablution or bathing. Using such water for drinking or cooking is disliked (Makrooh). However this water can be used for washing clothes. In order to make "used" water capable of being used for bathing or ablution, add clean unused water in greater quantity to it - or simply pour more clean unused water in the utensil so that the utensil begins to overflow. This will make the entire water usable for bathing or ablution. Ablution (Wuzu) The obligations in ablution (wuzu) The following four (4) acts are obligatory in ablution:
a.

b.

c.

d.

Washing the entire face: that is from the top of the forehead to the bottom of the chin and from ear to ear. Water must flow over the entire skin area at least once. If the moustache or eyebrows have thick hair, it is obligatory only to wash the hair. If the hair is sparse, the skin must also be washed. Similarly, if hair in the beard is not thick, the inner skin must be washed. The area around the lips which remains exposed in the natural state when the mouth is closed, must also be washed. Washing both hands, up to and including the elbows. Washing any body part means that at least two drops of water must have flowed over each and every spot of it (not leaving out any spot equal to the breadth of a hair). Simply wetting the body part or spreading water over it like oil, or the flowing of just drop is not classified as "washing" - and will not complete the ablution or bath. All types of ornaments which are tight to the skin must be removed and the skin below it washed, as described above. If nail polish has been applied, ablution or bath cannot be complete without removing it. However, ablution or bath will be complete in cases where the thing remaining on the skin is such that it is continuously or sometimes required and to remove it causes a burden - whether such a thing is above or below the nails or on any other part of the body - or whether such a thing is hard and water does not reach the skin below it - such as dough on the hands of kneaders, paint on the hands of a painter, henna for women, ink for the writer, sand or mud for the labourer and kohl under the eyelids or ordinary dirt for the common man. "Masah" (Stroking with wet hands) of one fourth of the head: Hands should be wet for performing the "Masah" whether due to water remaining from washing the hands, or by wetting them with fresh water. If the hands remain wet after "Masah", it will not suffice for "Masah" of any other body part. Washing both feet: It is necessary to wash both feet fully - i.e. all sides of toes, inner parts of the toes, top part of the toes, heels, soles and the entire ankles. If water does not reach between the toes naturally, it is necessary to do Khilaal, i.e. pass the little finger between them to make the water reach there. The Sunnah (Prophet's (PBUH) traditions ) in ablution (wuzu)

The following acts are Sunnah (Prophet's (PBUH) traditions) in ablution: o Making an intention (Niyah) for obeying Allah and for the gaining of reward.

o Performing ablution while sitting in a clean place. Reciting "Bismillah Shareef" at the beginning of ablution. o Washing both hands up to the wrists. o Brushing the teeth with "Miswaak" o Rinsing the mouth thrice with water from the hand. o Rinsing the nose thrice by inhaling water up to the nose bone. o Using the right hand for inhaling water into the nose. o Cleaning the nose with the little finger of the left hand. Inserting fingers between the spaces in the fingers and toes (to make sure that water passes through it). o Running all fingers through the beard. o Performing "Masah" of the entire head. o Performing "Masah" of the ears. o Maintaining proper order of washing of the different body parts. o Washing three times each body part that needs to be washed. o Washing the next body part before the previous one dries. o Method of performing ablution (wuzu)

Make an intention (Niyah) for obeying Allah and for gaining of reward, and after reciting "Bismillah Shareef", wash both hands up to the wrists. Then brush the teeth with "Miswaak". Hold the "Miswaak" in your right hand - little finger at the bottom, three middle fingers at the centre, and the thumb at the top bottom side of the "Miswaak". Begin with the right upper teeth, followed by the left upper teeth. Then brush the right lower teeth followed by the left lower teeth. Brushing should be in horizontal movements. Then taking water from the cup of the hand, rinse the mouth thrice. Then inhale water into the nose thrice and clean the nose with the little finger of the left hand. Then wash the entire face - that is from the top of the forehead (where the hair begins) to the bottom of the chin and from ear to ear, without leaving any spot equal to the breadth of a hair unwashed. If the person is bearded, he should then run his fingers through the beard. After this, wash both hands, up to and including the elbows (right hand first, followed by the left). Then wet both hands and perform "Masah" of the entire head, as follows: Join the tips of the three fingers of both hands (i.e. other than the thumb and the little finger), and keeping them on the forehead pass them over the entire head till the nape of the neck, while keeping the palms away from the head. Pass the palms over the nape of the neck and bring them forward. Then use the upper phalanx of the index finger to rub the inner part of the ears and the thumb for the back of the ears. Then use the back of the fingers to do "Masah" of the sides of the neck. Then wash both feet up to and including the ankles, beginning with the right foot. Use the left hand for washing the feet. Insert the left hand little finger between the spaces of all toes, starting from the small toe (moving right to left) in case of the right foot, and starting from the big toe (moving right to left) in case of the left foot. Upon completing ablution, make it a habit of reciting the Kalemah Shahadat (The words of bearing witness) as in the Hadith there are glad tidings of paradise for such a person.

Things that break (nullify) ablution (wuzu) The following acts (or incidents) break the ablution: y y Excretion of any matter from the frontal or posterior excretory organs. y Vomiting in mouthful quantity. Discharge of blood, pus or yellowish liquid from the body - which makes the discharge flow. y Sleeping while taking support from any object. y Flow of water from an infected eye. y Laughing out loud whilst in Prayer. y Loss of consciousness, or onset of insanity. The excellence of Miswaak The Holy Prophet (PBUH) said: If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Miswaak for every Prayer." The Holy Prophet (PBUH) also said: Make the (brushing with) "Miswaak" a must - for it cleans the mouth, and the Lord also gets pleased. (Musnad Ahmed) Scholars say that using the "Miswaak" has 70 benefits, of which one is the remembrance of the Kalemah Tayyebah (the Pure Words) at the time of death and ease in death. Using the "Miswaak" is a Sunnah in ablution. The "Miswaak" should neither be very hard nor very soft. It is better to use "Miswaak" made from branches of the olive, pilu or neem trees. The "Miswaak" should be as thick as the little finger, and a maximum of one span in length. It should also not be very short so as to make it difficult to use. Hold the "Miswaak" in your right hand - little finger at the bottom, three middle fingers at the centre, and the thumb at the top bottom side of the "Miswaak". Do not close the fist. In this way, the user remains protected from "haemorrhoids" (piles). Brushing should be done in 'horizontal' movements, not in the vertical. Begin with the right upper teeth, followed by the left upper teeth. Then brush the right lower teeth followed by the left lower teeth. All these should be done thrice, and the "Miswaak" be rinsed every time.

BATHING The 3 obligations on bathing (Ghusl)

a. Gargling: Water must reach right from the lips up to the base of the throat. Inhaling water up to the nose bone: Water must reach through both nostrils and wet the entire area, up to the nose bone. Washing the entire body in such a manner that water flows over every part of the body, not leaving dry any spot equal to the breadth of a hair.

b. c.

If any food particles are stuck in the teeth, these must be removed. Likewise the nose must be cleaned from any dust stuck inside it, and then the nose washed with water up to the

beginning of the nose bone. However, care must be exercised during fasting so as not to overdo it. Bathing (Ghusl) according to Sunnah Make an intention (Niyah) for bathing and at first wash both hands up to and including the wrists. Then wash the excretory organs even if there is no impurity. Then cleanse the body area that has any impurity and perform the ablution, without washing the feet. If having a bath on a stand (high area) you may wash the feet too. Next, rub water (like applying oil) on the body to wet it. Then pour water thrice over the right shoulder followed by thrice over left shoulder. After this, pour water over the head thrice and then thrice properly over the entire body. Rub the hands over the entire body to ensure that no spot equal to the breadth of a hair remains dry. If the feet had not been washed at ablution, wash them after moving away from the bathing spot. While bathing take care that you should not be facing the Qiblah, nor speak nor recite any supplications. Also bathe in a place where there is no exposure. Things that make bathing compulsory Discharge of semen in state of sexual excitement. y Ejaculation while asleep. y Intercourse with either sex, whether semen is discharged or not. y Woman completing her menses. Stoppage of impurity for a woman after childbirth (or miscarriage etc.). y

Tayammum (Purification with soil) The time for Tayammum (When can one do Tayammum ??) A person in need of bathing or ablution must do "Tayammum" if he is incapable of using water. Some important conditions of performing "Tayammum" are as follows: There should be no sign (or knowledge) of water being available for a distance of at least one mile, in all the four directions. y An illness which would get severely aggravated or get prolonged upon using water. This could be the persons own judgement from experience or the opinion of a pious reliable doctor. y Extreme cold which could cause the person to die or fall ill if he takes a bath, and no warm blankets are available to keep out the cold after bathing. y Danger of missing the train or bus etc., if he alights from it in order to use water. y Danger of missing the Fajr (Dawn) Prayer or the congregational Prayers of Eid. y Method and some important rules regarding Tayammum Three things are obligatory in "Tayammum"
a.

Making an intention (Niyah) that the particular "Tayammum" is for ablution or for bath or for both.

b. c.

Passing soiled palms over the entire face, not leaving out a single spot equal to the breadth of a hair. Passing soiled palms over both arms up to and including the elbows, not leaving out a single spot equal to the breadth of a hair.

At first, make an intention and after reciting "Bismillah Shareef", strike the hands on any solid matter which is related to the earth i.e. soil, mud, stones, marble or any such thing upon which is considerable dust. If the hands get soiled with too much dust, strike the base of one thumb upon the base of the other to loosen it. Then pass both hands over the entire face, not leaving out even a single spot equal to the breadth of a hair. The area around the lips which remains exposed in the natural state when the mouth is closed, should also be covered in this "Masah". If the person is bearded, he should then run his fingers through the beard. Strike the hands again on the soil. Now perform "Masah" of the right arm, by placing the inner portion of all fingers, except the thumb, on the outer portion of the right arm. Pass the left hand fingers over the finger tips of the right arm up to the elbow. Coming back from the elbow pass the palm over the inner side of the right arm up to the wrist. Then do "Masah" of the right thumb using the inner side of the left thumb. Similarly, repeat the entire process for the left arm. While striking the palms on the soil or mud, the fingers must be kept open. If dust has reached between the fingers, "Khilaal" should be done (by rubbing other fingers between them). If the palm had been struck on stone or other such thing by which dust does not reach between the fingers, then Khilaal becomes obligatory. Women should take extra care during "Tayammum" by moving ornaments (such as rings) in order not to leave the area below them - whereas nail polish should be totally removed. If cold water is harmful in sickness, warm water should be used if available. If warm water is unavailable, "Tayammum" should be done. If any portion is covered by a bandage (or plaster) because of an injury, then "Masah" with wet hands should be done over such bandage - and the rest of the body washed as usual with water. If pouring water does not cause harm, water should be poured over such bandage. In due course if it is not harmful to do "Masah" over the injured part, "Masah" should be adopted immediately. Later when washing the injured portion will not cause harm, it will become obligatory to wash it. It should therefore be understood that when the ability exists, the superior act must be performed and the lesser act will no more suffice. If very little time is left for offering Prayer, and it is feared that the time will lapse if one takes a bath or performs ablution, one must perform the "Tayammum" and offer the Prayer. It is however incumbent to repeat such Prayer after proper bathing or ablution. If the excuse due to which "Tayammum" was done does not remain any more, it will make the "Tayammum" invalid. The occurrence of anything that breaks the ablution will also break the "Tayammum" which was done in place of ablution. Similarly the occurrence of anything which makes bathing compulsory will break the "Tayammum" which was done in place of bathing.

Purifying impure clothes To purify an impure cloth, first wash it properly and then squeeze it with full strength until water does not drip from it any more, even if further strength is applied. Then wash the hands, and again wash the cloth, squeezing it with full strength until water does not drip from it any more even if further strength is applied. Wash the hands again and wash the cloth for a third time - then squeeze it with full strength until water does not drip from it any more even if further strength is applied. The cloth has now become pure. If a person has applied full strength to squeeze out water from the cloth, it will be pure for him - but if another person having more strength squeezes it and some more water drips from it, then the cloth will be pure only for the former and not for the latter. This rule should be remembered well. Every person should purify his / her own clothes or else purify them in running water. The method of doing this is to at first wash the clothes with soap or in a washing machine, and then put them in a utensil (e.g. bucket) and pour water into the utensil until the cloth gets covered in the water and the utensil starts overflowing. The flowing water will render the cloth pure. Fine clothes, shoes, carpets etc., which get damaged due to wringing / squeezing, must be washed and dried until water does not drip from it any more. Then wash again and let it dry a second time. Then wash again and let it dry for a third time. This will make it pure.

The Information Beyond Matter of Lauh-e-Mehfooz

by HAZRAT ALLAMA SYED AHMED SA'EED KAAZMI (RAHMATULLAHI ALAIH)

Preface And if We had made it a Quran

This book is intended to protect Muslims from all misconceptions and misunderstandings in a foreign tongue, they surely would have said, Why not its prevalent in the Muslim community, in so far as the belief in seeking assistance from great verses have been made clear? What, a book in foreign tongue Prophets and Saints is concerned. Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (alaihir rahma) was a great Aalim, Scholar and a specialist in the Field of Hadith and Tafseer, to which he made a voluminous contribution. He earned the title of "Ghazzali-e-Zamaan" or "The Ghazzali of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tauheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman. The aim of the writer is not one of trivial argument and discussion based on heresay, rather, it is to make the public aware and to educate them on practises followed by the first generation of Muslims, yet these practises are mocked by a few "enlightened Modernday" Muslims. May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.
Bismillahir Rahmaanir Raheem THE UNITY OF ALLAH

and the Prophet Arabian. Say you, 'that is a guidance and a cure for the believers.' And those who believe not, in their ears is a plug and to them it is a blindness. They are like those. Who are called from a far off place.[41:44]

It is narrated on the authority of Aswad b. Hilal that he heard Mu'adh say this: The Messenger of Allah (may peace be upon him) called, me and I replied to him. He (the Holy Prophet) said: Do you know the right of Allah upon the people? and then followed the hadith (mentioned above).

The Being of the Almighty Allah is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is One and is actually Present. Those who are Allah-conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language which is as follows: Al Ashyaa'u tu'rafa bi azdaadihi "Objects are indeed understood by its opposites." For example, peace can only be understood and appreciated by that person who has felt

and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tauheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed. The Almighty Allah has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.
THE MEANING OF TAUHEED

The meaning of "Tauheed" is to believe that there is no Partner to Allah in His Being and in His Attributes. In other words, how Almighty Allah is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAUHEED AND SHIRK

After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge which is one of the Attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE

No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allah. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed. If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole

aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?

The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah.
THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE

This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Possesses these Attributes and so does the slave. No one has given these Qualities to Allah, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah. This is, in fact, one of the clear differences between the Almighty Allah and His slave. We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by the Almighty Allah, then this belief cannot be labelled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah, then this belief cannot be termed Shirk. At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allah. Are they not using the very same principle, which we are applying? The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah, they also should have believed that the slave is indebtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority. They began to believe that although their Idols were a creation, Almighty Allah had given the Idols Divinity and total "God-head". They believed that after creating their Idols, there was now no need for submission towards Almighty Allah to complete (Allah forbid!) because their Idols could do whatever it wished, even if Almighty Allah had not commanded it to do a certain thing. The Idol worshippers could not understand this very

simple principle, that is, that the creation can never to totally independent of Almighty Allah.
DIVINITY CANNOT BE GIVEN

Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and Godhead. Any person who believes that Almighty Allah has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK

The Almighty Allah states in the Holy Quran: Man zal lazi yashfa'u indahoo illa bi izni.
"Who is it that can intercede with Him, except with His permission." (Sura Baqara: Verse 225)

From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless. The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (sallal laahu alaihi wasallam) as proven by many authentic sources. Thereafter, the other Prophets, the Martyrs (Shuhada), the Saints, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk. The Holy Quran is evidence of Hazrat 'Isa (alaihis salaam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states:

Wa ubri'ul akmaha wal abrasa wa uh'yil mawta bi iznillahi "I heal those who are born blind and the leper and I raise the dead by Allah's permission." (Sura Ale Imraan: Verse 49)

We know that to perform amazing duties as explained by Hazrat 'Isa (alaihis salaam) is indeed the Grace of the Almighty Allah, yet this great Prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed. When he has said, "these duties are performed through the permission of Allah", immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets and Saints can perform miracles and do so with the Permission of Allah, how can any sensible person call this action as being Shirk. This belief is purely Tauheed. If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah are explained.
THE REASON FOR THE CREATION OF MAN

Every creation of the Almighty Allah has been created for some specific reason and purpose, namely, the sun, the trees, water, the wind. Explaining the purpose for the creation of Man, the Almighty Allah states:

Wa ma khalaqtul Jinna wal insa illa liya'budun "I have not created Man and Jinn, but that they worship Me." (Ad Dhaariyat: Verse 56)

Worship can only be performed if there is recognition. In other words, mankind and Jinn have been created to recognize the Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him. From the above discussion we come to realize that mankind has been created to

recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind. By understanding this, we must examine it's connotation, it's results and it's meaning in the light of Islamic Law. There is a Hadith-e-Qudsi found in the Sahih Bukhari explaining this: The Prophet (sallal laahu alaihi wasallam) has explained that the Almighty Allah has stated: "He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it." Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of becoming the beloved. In the following verse, Almighty Allah is explaining how we can achieve His closeness. He states: Kul in kuntum tuhiboonal laaha fattabi'ooni yuh'bibkumul laahu "Say (O Muhammad to them), if you love Allah follow me, Allah will love you." (Sura Ale Imraan: Verse 31) In other words, after we have adopted piety and abstinence in following the Holy Prophet (sallal laahu alaihi wasallam), will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only does he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah. Imam Fakhrudeen Raazi (radi Allahu anhu) in his "Tafseer Kabeer", explains the above Hadith: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Almighty Allah states that He becomes the slaves eye and ear. When the Magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far." We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proved this, how can we call it Shirk if

we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator Possesses this Attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims. When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr? It also seems to be the habit of these "believers" to relate verses meant for the Kufaar towards Muslims, perhaps they are merely following the habit of their forefathers. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar (radi Allahu anhuma) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."
IMPORTANT QUESTION

Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him will be immediately nullified?
ANSWER

This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (sallal laahu alaihi wasallam) has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell. We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun. So we judge from this that the essence of man is the soul, it is this which enables him to

assist us in times of need and anxiety. Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave. Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVE

It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be he Muslim or non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behaviour and dishonour, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality. Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us? In the Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (radi Allahu anhuma) narrates that a Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Sura Mulk indeed assists the person within the grave and protects him from pain and punishment. From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.

Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Delwi (radi Allahu anhu) and "Sharahus Sudur" by Imam Jallaludeen Suyutwi (radi Allahu anhu). Let us now quote another example from the period of the Taabe'ins. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the Permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He has narrated Ahadith from Hazrat Anas (radi Allahu anhu) and various other Companions. Shuba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (radi Allahu anhu). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9) Imam Baihaqi (radi Allahu anhu) narrates from Qazi Nishapuri Ebrahim (radi Allahu anhu) who states that, "A pious woman passed away. Among those that were present for her Janazah was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, 'By Allah, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise'. She explained that whosoever took part in her Janazah, Allah would forgive them, and that the coffin thief took part in the Janazah. The thief immediately covered the grave and repented with a true heart." Indeed this is the greatness of the beloved servants of Allah, that one goes to them as a thief and returns as a Saint himself. It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him." As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit

the graves of the Saints for they are indeed people who have been promised the Mercy and Assistance of Allah. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Almighty Allah Himself has promised them all these gifts? After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance. Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter? The Holy Prophet (sallal laahu alaihi wasallam) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either! The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (alaihimus salaam) seeking assistance, when finally they reach the Holy Prophet (sallal laahu alaihi wasallam), he will say, "I am for it (that is, I am that person who will intercede for you)." He will then go into prostration and Praise the Almighty Allah, after which the Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted." The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply "rewarded" for their folly. May the Almighty Allah bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed. Aameen.