The Uncovering of the Eighth Veil: Concerning the Pilgrimage

Excerpt from “Kashful Mahjub: The Unveiling of the Veiled”

Sayyidinaa Sheikh Abul Hassan ”Ali bin Uthman bin ‘Ali al Jullabi

Al Ghaznawi al Hujwiri Radhi Allahu ‘anhu

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Sahbihi wa sallim

The Pilgrimage (Hajj) is binding on every Muslim of sound mind who is able to perform it and has reached manhood. It consists in putting on the pilgrim’s garb [Ihram] at the proper place, in standing on Arafat, in circumambulating the Ka’bah, and in running between Safah and Marwah. One must not enter the sacred territory without being clad as a pilgrim (bi ihram). The sacred territory (Haraam) is so called because it contains the Station of Abraham (Maqami Ibrahim). Sayyidinaa Ibraham alaihi salaam had two stations: the station of his body, namely Makkah, and the station of his soul, namely friendship (khullat). Whoever seeks the bodily station must renounce all lusts and pleasures and put on the pilgrim’s garb and clothe himself in a winding sheet (kafan) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at Arafat and go thence to Muzdalifah and Mash’ar al-Haraam, and pick up stones and circumambulate the Ka’bah and visit Mina and stay there three days and throw stones in the prescribed manner and cut his hair and perform the sacrifice and put on his ordinary clothes.

But whoever seeks his spiritual station must renounce familiar associations and bid farewell to pleasures and take no thought of other than Allahu ta ‘ala (for his looking towards the phenomenal world is interdicted); then he must stand on the ‘Arafat of gnosis (ma’arifat) and there set out for the Muzdalifah of amity (ulfat) and from there send his heart to circumambulate the temple of Divine purification (tanzih), and throw away the stones of passion and corrupt thoughts in the Mina of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (khullat). To enter the bodily station is to be secure from enemies and their swords, but to enter the spiritual station is to be secure from separation (from Allahu ta ‘ala) and its consequences.

His Eminence Sayyidinaa Muhammad b. Al-Fadl radhi Allahu ‘anhu says: “I wonder at those who seek His temple in this world: why do they not seek contemplation of Him in their hearts? The temple they sometimes attain and sometimes miss, but contemplation they might enjoy always. If they are bound [by sacred law if one has the means] to visit a stone which is looked at only once a year, surely they are more bound to visit the temple of the heart, where He may be seen three hundred and sixty times in a day and night. But the mystic’s [the one who seeks intimacy with Allahu ta 'ala, the object of all true lovers] every step is a symbol of the journey to Makkah, and when he reaches the sanctuary he wins a robe of honor for every step”.

His Eminence Sayyidinaa Abu Yazid [Bistami] radhi Allahu ‘anhu says: “If anyone’s reward for worshipping Allahu ta ‘ala is deferred until tomorrow he has not worshipped Allahu ta ‘ala right today”, for the recompense for every moment of worship and mortification is immediate. And Sayyidinaa Abu Yazid radhi Allahu ‘anhu also says: “On my first pilgrimage I saw only the Ka’bah; the second time, I saw the Ka’bah and the Lord of the Ka’bah; and the third time I saw the Lord alone.” In short, where mortification [Mujahidah bin Nafs] is, there is no sanctuary; the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting place where he comes near unto Allahu ta ‘ala and a retired chamber where he enjoys intimacy with Allahu ta ‘ala, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary.

“The darkest thing in the world is the Beloved’s house without the Beloved.”

Accordingly, what is truly valuable is not the Ka’bah, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka’bah is indirectly a cause. But we must recognize that every cause depends on the author of causes (musabbib), from whatever hidden place the providence of Allahu ta ‘ala may appear, and when the desire of the seeker may be fulfilled. The object of mystics (mardan) in traversing wilderness and deserts is not the sanctuary itself, for to a lover of Allahu ta ‘ala it is unlawful to look upon His sanctuary. No; their object is mortification to a longing that leaves them no rest, and eager dissolution in a lover that has no end.

A certain man came to His Eminence Sayyidinaa Junayd [al Baghdadi] radhi Allahu ‘anhu. Sayyidinaa Junayd radhi Allahu ‘anhu asked him whence he came. He replied: “I have been on the pilgrimage”. Junayd radhi Allahu ‘anhu said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said: “No.” “Then”, said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allahu ta ‘ala?” He said: “No.” “Then,” said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have not trodden the road stage by stage. When you put on the pilgrim’s garb at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.”. “Then you have not put on the pilgrim’s garb. When you stood on ‘Arafat did you stand one instant in contemplation of Allahu ta ‘ala?” “No.” “Then you have not stood on Arafat. When you went to Muzdalifah and achieved your desire did you renounce all sensual pleasures?” “No.” “Then you have not gone to Muzdalifah. When you circumambulated the Temple [Ka'bah] did you behold the immaterial beauty of Allahu ta ‘ala in the abode of purification? “No.” Then you have not circumambulated the Temple”.

“When you ran between Safah and Marwah did you attain the rank of purity (safa) and virtue (muruwwat)? “No.” “Then you have not run. When you came to Mina did all your wishes (munyatha) cease?” “No”. Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts that were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner in which I have described in order that you may arrive at the station of Abraham [Maqami Ibrahim]“. The Honorable Fudayl b. Iyad radhi Allahu ‘anhu says: “I saw at Mount Arafat a youth who stood silent with bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having lost the spiritual state (waqi) which he formerly enjoyed, and that he could by no means cry aloud unto Allahu ta ‘ala.

I said: “Pray, in order that through the blessings of this multitude Allahu ta ‘ala may accomplish thy desire”. He was about to lift his hands and pray, when suddenly he uttered a shriek and died on the spot”. His Eminence Sayyidinaa Dhu ‘l-Nun the Egyptian radhi Allahu ‘anhu says: “At Mina I saw a young man sitting quietly while the people were engaged in the sacrifices. I looked at him to see what he was doing. He cried: “O Allah, all the people are offering sacrifices. I looked at him to see what he was doing. He cried: “O Allahu, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee; do Thou accept it”. Having spoken, he pointed with his forefinger to his throat and fell dead—may Allahu have mercy on him!”

Pilgrimages, then are of two kinds: (1) in absence (from Allahu ta ‘ala) and (2) in presence (of Allahu ta ‘ala). Anyone who is absent from Allahu ta ‘ala at Makkah is in the same position as if he were absent from Allahu ta ‘ala in his own house, and anyone who is present with Allahu ta ‘ala in his own house is in the same position as if he were present with Allahu ta ‘ala at Makkah. Pilgrimage is an act of mortification [Mujahidah bin Nafs] for the sake of obtaining contemplation and mortification does not become the direct cause of contemplation, but is only a means to it. Therefore, inasmuch as a means has no further effect on the reality of things, the true object of pilgrimage is not to visit the Ka’bah, but to obtain contemplation of Allahu ta ‘ala.

Salawaatullahu Barrur Rahim, wa Malaaikatil Muqarrabeen, ‘alaa Sayyidil Mursaleen, wa Imaamil Muttaqeen, wa Qaaidil Ghurril Muhaajjaleen,

Habibunaa Muhammadin, wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi wa Ummatihi sallim.

Ayatul Kursi A Brief Explanation

Ayat Al-Kursi

A Brief Explanation

By Abu ‘Ammar

Translated by Irfan Javaid

Bismillah Ar-Rahman Ar-Raheem

Allahu la ilaha illa hu

Al-hayy al-qayyum

la ta’khudhuhu sinatun wa la nawm

lahu ma fis-samawati wa ma fil-ard

man dhal-ladhi yashfa’u ‘indahu illa bi idhnih

ya’lamu ma bayna aydihim wa ma khalfahum

wa la yuhituna bi shay’in min ‘ilmihi illa bima sha’

wasi’a kursiyyuhus-samawati wal-ard

wa la ya’uduhu hifzuhuma

wa huwa al-aliyy al-azeem

Allah – There is no god but He,

The Living, the Everlasting,

Slumber seizes Him not, neither sleep,

To Him belongs all that is in the heavens and the earth.

Who is there that can intercede with His, except by His leave?

He knows what lies before them and what is after them,

And they comprehend not anything of His Knowledge save as He wills.

His throne comprises the heavens and the earth,

The preserving of them fatigues Him not,

And He is the All-high, All-glorious.

[Al-Quran: Surat al-Baqarah, Ayah 255]

The Virtues of Ayat Al-Kursi

The merits of Ayat al-Kursi have been mentioned in numerous hadiths. Although the Quran itself and every verse therein are of excellence, Ayat al-Kursi is certainly the most excellent verse of all its verses. This verse is called Ayat al-Kursi due to the word “Kursi” being mentioned in it. Of all the chapters in the Quran, the most excellent chapter is Surat al-Ikhlas, and the most excellent verse is Ayat al-Kursi. One virtue of Ayat al-Kursi is that more reward is obtained for reading it than any other verse.

Allamah Ghulam Rasul Sa’idi writes that scholars have said that verses of the Quran where accounts of believers are mentioned are more excellent than verses of the Quran in which accounts of infidels and hypocrites are mentioned. Similarly, verses of the Quran where prophets (Peace be upon them) are mentioned are more excellent than verses of the Quran where believers are mentioned. And, verses of the Quran where the Prophet (Allah bless him and give him peace) is mentioned are more excellent than verses where other prophets (Peace be upon them) are mentioned. Verses of the Quran where the names of Allah Most High are praised are more excellent than all other verses including verses where the Prophet (Allah bless him and give him peace) is mentioned.

The reason why Ayat al-Kursi is the most excellent verse, is that this verse mentions the names of Allah Most High more than any other verse (i.e. this verse contains the most remembrance (dhikr) of Allah Most High). For example, some verses of the Quran may mention the names of Allah Most High two times, some may mention the names of Allah Most High four times, and some ten times. But in Ayat al-Kursi, the names of Allah Most High have been mentioned seventeen times. Ayat al-Kursi mentions six attributes (sifat) of Allah Most High, all six being mentioned in this single verse. The attributes mentioned are: the Divine Oneness (Wahdaniyyah) of Allah Most High, His Life (Hayah), His Knowledge (‘Ilm), His Kingdom (Mulk), His Divine Power (Qudrah) and His Will (Iradah).

[Sharh Sahih Muslim: Fada'il al-Qur'an, under Surat al-Kahf & Ayat al-Kursi. Allamah Ghulam Rasul Sa'idi]

Imam Muslim writes that Ubayy bin Ka’b (Allah be well pleased with him) narrated that one day, the Prophet (Allah bless him and give him peace) asked “O Ubayy! What is the most excellent verse of the Quran?” Ubayy replied, “Allah and His Messenger know best.” The Prophet (Allah bless him and give him peace) said, “In your opinion, what is the most excellent verse of the Quran?” Ubayy bin Ka’b replied, “Allah – There is no god but He”(i.e. Ayat al-Kursi). The Prophet (Allah bless him and give him peace) placed his hand on his chest and said, “O Ubayy bin Ka’b! May your knowledge be pleasant for you.”

[Sahih Muslim: Fada'il al-Qur'an, under Surat al-Kahf & Ayat al-Kursi. Imam Muslim]

Imam Tirmidhi writes that Abu Hurayrah (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that whomsoever recites the first verses of Surat al-Mu’minun and then Ayat al-Kursi in the morning, will remain under the protection of Allah Most High until the evening. Similarly, whomsoever reads this during the night, will remain under the protection of Allah Most High until the morning.

[al-Shama'il al-Tirmidhi: Tafsir of Surat al-Baqarah, under Ayat al-Kursi. Imam al-Tirmidhi]

Imam Abu Dawud writes that Wathala (Allah be well pleased with him) reported that one day a man came to the Prophet (Allah bless him and give him peace) and asked, “What is the most excellent verse of the Quran?” The Prophet (Allah bless him and give him peace) replied, “Ayat al-Kursi.”

[Sunan Abi Dawud: Fada'il al-Qur'an. Imam Abu Dawud]

Imam Darmi writes that the Devil flees from a home in which Ayat al-Kursi is recited, and does not return until the next morning. Abu Sanan (Allah be well pleased with him) reported that whomsoever reads the first four verses of Surat al-Baqarah, Ayat al-Kursi, and then the last three verses of Surat al-Baqarah will not forget the Quran. Ishaq added that whatever one learns, would not be forgotten. Asma’ bint Yazid (Allah be well pleased with her) reported that the Prophet (Allah bless him and give him peace) said that al-ism al-a’zam (The greatest name of Allah Most High) is contained within Ayat al-Kursi.

[Darmi: Chapter Fada'il al-Quran. Imam Darmi]

Qadi Thana’ullah writes that Abu Hurayrah (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that Ayat al-Kursi is the chief of all verses of the Quran. Anas (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that Ayat al-Kursi is equal to a quarter of the Quran. Abu Amamah (Allah be well pleased with him) narrates that the Prophet (Allah bless him and give him peace) said that whomsoever recites Ayat al-Kursi in the night before sleeping, Allah Most High will protect him, his house and the neighbouring houses.

[Tafsir al-Mazhari: Under Ayat al-Kursi. Qadi Thana'ullah Pani-pathi]

Allamah Ghulam Rasul Sa’idi writes that al-ism al-a’zam is the greatest name of Allah Most High. Allah Most High has ninety-nine names, and only this one is His Greatest name, and hence called al-ism al-a’zam. If someone makes supplication to Allah Most High and mentions al-ism al-a’zam, Allah Most High will answer it, in sha Allah.

The Prophet (Allah bless him and give him peace) said that whomsoever, after the obligatory prayer, recites Ayat al-Kursi, Allah Most High will protect him until the next prayer. The Prophets, the Truthful Ones and the Martyrs, were steadfast upon its recitation. The Prophet (Allah bless him and give him peace) said that whomsoever recites Ayat al-Kursi after each prayer, will enter Paradise straight away after death. This hadith has been narrated by Imam Nisa’i, Imam Tabarani, Imam Ibn Sunni, Hafiz al-Haythami and Imam al-Bayhaqi.

[Tafseer Tibiyan al-Quran: Tafseer Ayat al-Kursi. Allamah Ghulam Rasul Sa'idi]

Hafiz Ibn Kathir writes, in his commentary on Ayat al-Kursi that the chain of transmission of the above hadith is weak. Ibn al-Jawzi has said that this hadith has been fabricated.

[Tafsir Ibn Kathir: Under Ayat al-Kursi. Hafiz Ibn Kathir]

Although the chain of transmission may be weak, surely other, strong hadiths have informed of the excellence and benefits of Ayat al-Kursi. If the above mentioned hadith of the recitation of Ayat al-Kursi after obligatory prayer, being rewarded by one being admitted into heaven without questioning, is fabricated, there is no doubt that Allah Most High will reward greatly, the one who recites Ayat al-Kursi after the obligatory prayer. And Allah Most High knows best.

Imam Bukhari writes that Abu Hurayrah (Allah be well pleased with him) said:

The Messenger of Allah (Allah bless him and give him peace) deputised me to keep Sadaqah of Ramadan. Someone came and started taking handfuls of the Sadaqah, quickly. I took hold of him and said, “By Allah, I will take you to the Messenger of Allah.” He said, “I am needy and have many dependents.” I released him, and in the morning the Messenger of Allah (Allah bless him and give him peace) asked me, “What did your prisoner do yesterday?” I said, “O Messenger of Allah! The person complained of being needy and of having many dependents, so, I pitied him and let him go.” The Messenger of Allah (Allah bless him and give him peace) said, “Indeed, he told you a lie and he will return.” I believed that he would return again as the Messenger of Allah (Allah bless him and give him peace) had told me that he would return. So, I waited for him watchfully. When he returned and started stealing handfuls of foodstuff, I caught hold of him again and said, “I will definitely take you to the Messenger of Allah. He said, “Leave me, for I am very needy and have many dependents. I promise I will not come back again.” I pitied him and let him go.

In the morning the Messenger of Allah (Allah bless him and give him peace) asked me, “What did your prisoner do.” I replied, “O Messenger of Allah! He complained of his great need and of too many dependents, so I took pity on him and set him free.” The Messenger of Allah (Allah bless him and give him peace) said, “Verily, he told you a lie and he will return.” I waited for him attentively for the third time, and when he came and started stealing handfuls of the Sadaqah, I caught hold of him and said, “I will surely take you to the Messenger of Allah as it is the third time you promise not to return, yet you break your promise and come.” He said, “Forgive me and I will teach you some words with which Allah will benefit you.” I asked, “What are they?” He replied, “Whenever you go to bed, recite Ayat al-Kursi: ‘Allah – There is no God but He, the Living, the Everlasting,’ till you finish the whole verse. If you do so, Allah will appoint a guard for you who will stay with you and no devil will come near you till morning.” So, I released him.

In the morning, the Messenger of Allah (Allah bless him and give him peace) asked, “What did your prisoner do yesterday?” I replied, “He claimed that he would teach me some words by which Allah will benefit me, so I let him go.” The Messenger of Allah (Allah bless him and give him peace) asked, “What are they?” I replied, “He said to me, ‘Whenever you go to bed, recite Ayat al-Kursi from the beginning to the end: ‘Allah – There is no God but He, the Living, the Everlasting.’ He further said to me, ‘If you do so, Allah will appoint a guard for you, who will stay with you, and no devil will come near you till morning.’ (Abu Hurayrah or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet (Allah bless him and give him peace) said, “He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Hurayra?” Abu Hurayra said, “No.” He said, “It was the Devil.”

[Sahih al-Bukhari: Book of Wakalah. Imam al-Bukhari]

The Meaning of the Words: ‘Kursi’ and ‘Intercession’

As previously mentioned, Ayat al-Kursi has been named thus, due to the word Kursi appearing therin. This raises a question, as to what exactly the word Kursi refers to.

Imam Tabari writes that the Companions (Allah be well pleased with them) and students of the Companions (Allah be well pleased with them) held a difference of opinion concerning the meaning of the word Kursi, which appears in this verse. Some scholars are of the opinion that no one knows the true meaning of this word apart from Allah Most High. Other scholars say that the word Kursi in this verse refers to the Knowledge of Allah Most High, meaning that His Knowledge encompasses all that is the heavens and the earth. Some of the Companions (Allah be well pleased with them) and their students (Allah be well pleased with them) have held the opinion that, the word Kursi refers to the Throne of Allah Most High. This is because another name for throne is Kursi. They also held that the Throne of Allah Most High comprises the heavens and the earth.

[Tafsir al-Tabari: Under Ayat al-Kursi. Imam al-Tabari]

Hafiz Ibn Kathir writes that ‘Abdullah bin ‘Abbas (Allah be well pleased with him) narrates that the meaning of the word Kursi in this verse is the Knowledge of Allah Most High, and His Knowledge encompasses the earth. Another opinion is that the Kursi is a creation of Allah Most High whose magnitude makes that of the heavens and the earth insignificant. Another opinion is, that due to the Throne praising Allah Most High it makes a “creaking” sound. This hadith has been recorded in many books, but in the chain of narrators, a narrator is unknown and therefore this narration cannot be authentic.

[Tafsir Ibn Kathir: Under Ayat al-Kursi. Hafiz Ibn Kathir]

Qadi Shawkani writes that the hadith, which mentions the creaking of the Throne, contains, in its chain of transmission, a narrator called ‘Abdullah bin Khalifah. He is unknown, and has heard nothing from ‘Umar (Allah be well pleased with him). The chain of narration does not even reach back to ‘Umar (Allah be well pleased with him). The hadith, which mentions a “Resting place of the two feet”, contains a narrator called al-Hakam al-Kufi, in its chain of transmission, who has been rejected (by the scholars of hadith).

[Fath al-Qadir: Under Ayat al-Kursi. Qadi Shawkani]

Allamah al-Allusi al-Hanafi writes that no one knows the true meaning of the word Kursi in this verse, except Allah Most High. Matters such as these are known as the mutashabihat.

[Ruh al-Mani: Under Ayat al-Kursi. Allamah al-Allusi al-Hanafi]

Allah Most High says in Ayat al-Kursi that no one may intercede on the Day of Judgement, unless He Himself has given permission to do so. Intercession means to plead on behalf of someone. On the Day of Judgement, the Prophet (Allah bless him and give him peace) will intercede for the Muslims. As a result of the supplication (Du’a) of the Prophet (Allah bless him and give him peace) to Allah Most High, He will show mercy to them and admit them to Paradise, in sha Allah. In the same way, Allah Most High will accept the intercession of the pious and righteous Muslims. This intercession will only be accepted on behalf of Muslims, and not for the disbelievers. Intercession, thus means, that the Prophet (Allah bless him and give him peace) and the righteous Muslims make supplication to Allah Most High on behalf of someone else.

It is a misconception that intercession means that Allah Most High is forced to pardon someone, whom Allah Most High did not wish to pardon. This implies that the will of Allah Most High can be overcome by the will of any of His creation. This is plain disbelief. The correct Islamic belief is that the Prophet (Allah bless him and give him peace) loves the Muslim Ummah, so Allah Most High, out of love for the Prophet (Allah bless him and give him peace), will not leave his supplication unanswered, when he makes supplication for the Muslim Ummah.

Summary of The Hadiths Concerning Intercession (Shafa’ah)

Imam Bukhari and Imam Muslim write that the Prophet (Allah bless him and give him peace) said that on the Day of Judgement, the people will gather together and search for someone who will intercede for them. The people will gather together and approach Adam (Peace be upon him), and say, “O father of mankind! Make intercession for us before Allah”. Adam (Peace be upon him) will order them to go to Ibrahim (Peace be upon him). They will ask him the same question, but Ibrahim (Peace be upon him) will then order them to go to Musa (Peace be upon him), who will in turn order them to go to ‘Isa (Peace be upon him). ‘Isa (Peace be upon him) will then command them, saying, “Go to the last Prophet, Muhammad.” They will all come to the Prophet (Allah bless him and give him peace), who will say that he will intercede for them. He will ask for permission to praise Allah Most High, which will be granted to him. The Prophet (Allah bless him and give him peace) said, “When I praise Allah Most High, I will then bow my head in prostration. Allah Most High will command me to remove my head from prostration, saying, ‘Ask from Me whatever you wish and I will grant it.’ I will say ‘O Lord of the Worlds! Save my Ummah.’ I will be ordered to go to hell and remove whoever has an atom of faith in them. I will return to Allah Most High and prostrate again, and Allah Most High will command me to ask Him whatever I wish, and He will grant it. I will do this four times, removing many people from the fire of Hell.”

After this, the Prophet (Allah bless him and give him peace) will praise Allah Most High, and then make prostration. Allah Most High will say, “O Muhammad! Ask from Me whatever you wish and I will grant it.” The Prophet (Allah bless him and give him peace) will then say, “O Allah! Give me permission to remove those people from Hell fire who have said, ‘There is no God except Allah’.” Allah Most High will say, “This matter is not for you, but by My Might, Glory, Pride, and Greatness, I will certainly bring out of it, those who said, ‘There is no God except Allah’.”

The Prophet (Allah bless him and give him peace) said, “I swear by Him in whose hand my soul is, that none of you is more eager to claim a right when it has become clear to you than those, who believe in Allah, will be, on the Day of Resurrection, to make claims on behalf of their brethren who are in Hell. They will say, ‘O our Lord! They were fasting with us, praying and performing pilgrimage,’ and will be told to bring out those they recognise. Their faces will be protected from the fire and they will bring forth a large number of people, then say, ‘O our Lord! Not one of those about whom You commanded us, remains therin.’ He will reply, ‘Go back and bring forth those in whose hearts you find as much as half a dinar of good.’ When they have brought forth a large number of people He will say, ‘Go back and bring forth those in whose hearts you find as much as an atom of good’. When they have brought forth a large number of people, they will say, ‘O our Lord! We have not left in it any good’ Then Allah Most High will say, ‘The angels have interceded, the prophets have interceded, the believers have interceded and only the Most Merciful of the merciful ones remains’.”

Allah Most High will remove a handful of (Muslim) people who have done no good deeds at all. He will bathe them in a river just in front of the door of Paradise and will then admit them into Paradise.

[Sahih al-Bukhari: Book of Tawhid. Imam Bukhari. Also, Sahih Muslim: Book of Iman. Imam Muslim]

May Allah Most High accept what we have written and if we have made any mistake, may He forgive us. May Allah Most High grant us the intercession of our Blessed Prophet, Muhammad (Allah bless him and give him peace) on the Day of Judgement. Amin.

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The Rulings of Ramadhan According to the Way of the Best of Mankind

The Rulings of Ramadan

According to the Way of the Best of Mankind (Sall Allahu ‘alaihi wa Aalihi wa Sallim) –

by Abu Ammar

Content

1. Translator’s Introduction

2. The Blessed Month of Ramadan

3. Fasting During Ramadan

4. Types of Fast

5. The Sighting of the New Moon (Hilal)

6. Things Disliked and Those Not Disliked Whilst Fasting

7. Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)

8. Things Which Invalidate the Fast and Require Kaffarah

9. Those Not Obliged to Fast

10) The Recitation of the Quran and its Etiquettes (Adab)

11. Tarawih

12. The Number of Rak’ahs for Tarawih

13. Spiritual Retreat (I’tikaf)

14. Types of I’tikaf

15. The Night of Power (Laylat al-Qadr)

16. The Descending of the Angels

17. Knowledge of Laylat al-Qadr

18. Witnessing Laylat al-Qadr

19. The Zakat of ‘Eid al-Fitr

20. The Day of ‘Eid al-Fitr

21. Description of The Prayer on ‘Eid al-Fitr

22. The Mysteries of Fasting

23. Epilogue

In the name of Allah the Most Merciful, and Compassionate

All praise is due unto Allah, Lord of the Worlds, and Sustainer of each and every atom in existence. Exalted is He, above all that is associated with Him. There is none like unto Him, and He is the All Hearing, All Seeing. He is the Knower of the Innermost Secrets, and the most hidden thoughts of men. He is the Light of the Heavens and the Earth. And I bear witness that our master, the Beloved of Allah – Muhammad , is His servant and messenger. He was sent with the Religion of Truth to make it manifest over all other religions. He was sent as a witness, a bringer of glad tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May the peace and blessings of Allah Most High be showered upon him, and upon his family, and upon his wives, and his companions one and all. And may the mercy of Allah be upon those who followed him of the Tabi’in and their students, and those who follow in their footsteps, biting onto their way with their molars.

To continue, this is a brief outline of the matters pertaining to the blessed month of Ramadan, its virtues and the rulings which Allah Most High has commanded us with. The rulings of Islamic Sacred Law (Fiqh) in this work are taken from the Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled from Bada’i’ al-Sana’i’ by Imam al-Kasani and al-Fatawa al-Hindiyyah – two major works of Hanafi fiqh. The Hanafi school, established by Imam Nu’man bin Thabit, more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H. 150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama’ah) the other schools being the schools of Imam al-Shafi’i (d. A.H. 204), Imam Malik (d. A.H. 179) and Imam Ahmad (d. A.H. 241).

The rulings of a particular madhhab are changed and altered over time, as new evidence and understandings emerge, each time referring to the original principles (usul) by which the madhhab was laid down. Allah Most High commands us in the Quran:

Ask those who recall if you know not.

(Surat al-Nahl, Ayah 43)

It is this Divine Command that we follow when learning the shari’ah and passing its knowledge on to others, meaning that we return to what the classical scholars have adhered to, ultimately returning to the primary sources of shari’ah – the Quran and sunnah. May Allah reward all those who spent their time and resources on the translating and checking of this work.

May Allah increase them in Love for Allah and His Messenger , and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas. And Allah Most High alone grants success.

And all praise is due unto Allah. Peace and blessings be upon our master Muhammad , and upon his family and companions, one and all.

Basharat Janjua

Sha’ban A.H. 1421

2. The Blessed Month of Ramadan

The month of Ramadan is a month of grace and blessing. Upon arrival of this blessed month, Allah Most High causes His blessings and forgiveness to descend upon the one who gives this month its rights. Ramadan is the month in which Allah Most High showers His blessings upon our homes, and upon those who enter the mosques, especially the House of Allah – the Ka’bah. During Ramadan, the Mercy of Allah Most High falls upon us, like rain falling from the clouds.

One can liken the virtue of Ramadan with charity, which is of two kinds. The first kind is where one gives charity to someone whom one meets along the street or on the path. The second kind is likened to one who visits another with the intention of giving charity. Ramadan is likened to the latter; where Allah Most High causes His blessings to descend upon the ummah of the Blessed Prophet Muhammad (Allah bless him and give him peace). It is during this time, that little effort has the ability to earn high rewards, no matter where one is, be it in the Sacred Precinct in Makkah or in one’s home.

Allah Most High is the creator of all things. He created each year, month, day and hour. In the same way that Allah Most High has elevated the status of the Prophet (Allah bless him and give him peace) over the whole of creation; and the status of the Ka’bah over other places of worship, He has elevated and raised the month of Ramadan over all other months. This is entirely the will of Allah Most High, and a manifestation of His Omnipotent Power and Divine Will.

Allah Most High chose to reveal His Uncreated Speech – the Quran, in this blessed month, to His final and Most Beloved Prophet – Muhammad (Allah bless him and give him peace). Allah Most High says in the Quran:

“The month of Ramadan is the month in which the Quran was sent down, a guidance for the people, and clear verses of guidance and a criterion.”

(Surat al-Baqarah, ayah 185)

Imam al-Tabari writes that Wathilah (Allah be well pleased with him) narrated that the Prophet (Allah bless him and give him peace) said:

The Scrolls of Abraham were revealed on the first night of the month of Ramadan, the Torah was revealed on the sixth of Ramadan, the Bible on the thirteenth, and the Quran was revealed on the twenty-fourth of Ramadan.

He also writes that Ibn ‘Abbas (Allah be well pleased with him) said:

Allah caused the Quran to descend to the heaven of this world, on Laylat al-Qadr, and then when Allah wished to reveal anything from it, He revealed it. And that is what is meant by His Words, ‘Verily We have revealed the Quran in Laylat al-Qadr’.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Allah Most High says in the Quran:

O you who believe, fasting has been prescribed for you as it has been prescribed for those before you, so that you may attain unto piety.

(Surat al-Baqarah, Ayah 183)

Imam al-Tabari writes that Qatadah (Allah be well pleased with him) said, in reference to this ayah:

The month of Ramadan has been prescribed for the people as it was prescribed for those before them. Allah has prescribed the fast of three days of each month, before revealing the fast of Ramadan.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Fasting during the month of Ramadan is obligatory and is done solely for Allah Most High. In a hadith qudsi Allah Most High says:

Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.

(Muslim)

There can be neither false pretension nor showing off on the part of the one who is fasting. If one is offering prayers, giving zakah, making pilgrimage or any other form of worship, others can see one’s worship but fasting is distinguished by the fact that only Allah Most High can see who is fasting and who is not.

The polytheists may perform various acts of worship for their false gods to please them. They may make vows to them, make tawaf around them, travel for them and fight in their names. However, they do not fast for them nor has it ever been recorded that they fasted for them. Indeed it is clear that the fast of Islam is the fast of the Truth.

Hafiz al-’Asqalani, quoting from Imam al-Qurtubi, mentions the following hadith:

The bankrupt person is he who shall come on the Day of Judgment with prayer, charity and fast, but he had also swore at another person, beat another, and consumed the wealth of another. His good deeds will be taken from him, and the other person will take his good deeds. And when his good deeds are no more, before what is due upon him has been paid, he takes from their bad deeds. They will be thrown at him. Then he will be flung into the Fire.

He continues to says that there is a narration from by Abu Hurayrah (Allah be well pleased with him), in which Allah Most High says:

All actions are atonement, except for fasting. Fasting is for Me and I reward it.

(Fath al-Bari, by Hafiz al-’Asqalani, Book of Fasting)

It can be concluded that Allah Most High loves the fast of a Muslim, as it is a means for him to become more aware and fearful of Allah Most High.

3. Fasting During Ramadan

Abu Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed and the devils are chained.

(Bukhari and Muslim)

He (Allah be well pleased with him) also narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Whomsoever fasts the month of Ramadan, with faith, seeking reward from Allah, his past sins will be forgiven.

(Bukhari and Muslim)

It has also been narrated by Abu Hurayrah (Allah be well pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said:

Allah Mighty and Majestic says, ‘Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.’ Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad , the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.

(Muslim)

Sahl bin Sa’d (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Verily there is a gate in Paradise which is called ‘al-Rayyan’. Those who fasted will enter it on the Day of Judgement, and none shall enter it except them. It will be said, ‘Where are those who fasted?’ They will come forward and none shall enter it except them. When they have entered, the gate will be closed and none shall enter it except them.

(Bukhari and Muslim)

***

Fasting is to refrain from things that break the fast with the intention of worshiping Allah Most High. The levels of the fast are three:

1) to simply refraining from food and drink, and other things which invalidate the fast;

2) in addition to (1) above, to protect one’s eyes, ears, tongue and all other parts of the body from disobedience to Allah Most High;

3) and in addition to (1) and (2) above, to devote oneself entirely to Allah Most High, through repentance, worship and abstinence from all that distracts one from Allah Most High.

Allah Most High rewards each level of fasting, accordingly.

Fasting during Ramadan is obligatory for every one who:

a) is Muslim;

b) has reached puberty;

c) is sane;

d) is capable of bearing the fast;

e) and if female, is not in the period of menstruation or postnatal bleeding (nifas).

One must make the intention to fast for each day one fasts.

Salaat ul-Tarawih Eight or Twenty Raka’ah?

Salaatul Tarawih: Eight or Twenty Raka’ah?

By Ahmed ibn Muhammad

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidina wa Mawlanaa Muhammadin wa ‘alaa Aalihi wa Sahbihi wa Sallam

In a handout by some misguided people, there appeared the following question and answer (No. 22):

(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak’aats in Taraweeh, so how come nobody disapproves of 20?

(b) Is it true that Umar (Allah be pleased with him) introduced it?

Answer:

(a) As regards the Taraweeh prayer – people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak’aats. As regards any addition – then this is DISAPPROVED of and DECLARED AS A BID’AH (A bad innovation).

(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak’aats. Rather he ordered Ubayy ibn Ka’b to lead the people with 11 rak’aats (al-Muwatta 1/137, with a Sahih Isnad).

It should be said that the vast MAJORITY of the scholars of Hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rak’ahs are the most appropriate, followed by 3 rak’ahs of Witr.

First, it should be said that the Hadith reported from Sayyidah Aisha (Radhi Allahu Anhaa) about 11 rak’ahs is not at all to do with Taraweeh, according to the majority of scholars, but in fact concerns the number of rak’ahs of TAHAJJUD prayer! The Hadith in question is as follows:-

Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), “How was the prayer of Allah’s Apostle (Peace be upon him) in Ramadan?” She replied, “He did not pray more than eleven raka’at in Ramadan or in any other month. He used to pray four raka’at – let alone their beauty and length – and then he would pray four – let alone their beauty and length – and then he would pray three rak’aat (witr).” She added, “I asked, ‘O Allah’s Apostle! Do you sleep before praying the Witr?’ He replied, ‘O Aisha, My eyes sleep but my heart does not sleep.’” (Bukhari, 3/230, English edn)

According to the author of “Fatawa Rahimiyyah“, Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rak’ahs of Taraweeh: “The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: ‘In the Hadith (above), the Tahajjud prayer is meant. Abu Salama’s question and Hadrat Aisha’s answer concerned the Tahajjud.’ He adds further: ‘If the Tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak’ahs each for two nights, and in the case of such clash the tradition of twenty rakah’s which is affirmative (muthbit) shall have precedence because according to the principles of Hadith, the affirmative takes precedence over the negative (naaf)” (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). We say, does this not mean that people who perform 8 rak’ahs of Taraweeh, should pray 20 rak’ahs instead? Since according to the principles of Hadith, “The affirmative takes precedence over the negative in certain cases.”

A great fact that should also be noted by the reader is that the Imam’s of Hadith have placed the Hadith from Sayyidah Aisha (Radhi Allahu Anha) under the section of Tahajjud prayers, which indicates their belief that the Hadith applies to Tahajjud only. The Imam al-Muhaddithin al-Bukhari (Radhi Allahu ta’ala Anhu) has placed the Hadith from Sayyidah Aisha under at least two sections of his Sahih, first under the section of ‘21: The Tahajjud Prayer at Night’ (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed’n) and then under the section of ‘32: The Book of Taraweeh Prayers‘ (see Sahih al-Bukhari, 3/230, pg. 128 English ed’n). This means that al-Imam Bukhari believed that the prayer mentioned by Aisha was that of Tahajjud only, and since the Tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same Hadith under ‘The book of Taraweeh prayers‘, but Allah knows best. Imam Muslim (Rahimahullah) has also placed the Hadith from Aisha under the Tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed’n). Also Imam Malik (Rahimahullah) has placed Sayyidah Aisha’s Hadith under the Book of Tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed’n). Al-Imam Abi Dawud (Rahimahullah) has also placed the same Hadith under the chapter ‘On the number of Rak’ahs of the prayer at night (Tahajjud)’ (see Abi Dawud 1/1336, pg. 351, English version). Even Imam’s Tirmidhi and Nisai (Allah’s mercy be upon them) placed Aisha’s Hadith under the Tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg.154).

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at

Bismillair Rahmanir Rahim

Wa Sall Allahu ta ‘ala alaa Sayidinaa wa Mawlaana Muhammadiw

wa ‘alaa Aalihi wa Sahbihi wa sallam

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From

Ghunyat lit-Taalibi

Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani
{Quddusus Sirruhoo}

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan]

sent down on the middle night of that month.

Hazrat A’isha, the wife of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Hazrat ‘A’isha (Radhiyallahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast.  The fasting he liked best was that he did in Sha’baan, so I said to him:  “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu alaihi wa Aalihi wa Sallim): “O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Hazrat Umm Salama (Radhiyallahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan.  And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Hazrat Anas [ibn Maalik] (Radhiyallahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said:  “Fasting in Sha’baan in honor of Ramadaan.”

Hazrat ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhiyallahu anhaa) say: “The dearest of months to Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Hazrat ‘Abdullaah (Radhiyallahu anhu), Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness.  -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhiyallahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68). Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and ‘Azraa’iil, then He chose Gabriel from these four.

From all the Ambiyaa (Sallallahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim).

The four He selected from among the Companions (Radhiyallahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhiyallahu anhu).

The four mosques:  The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai.  Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

The four days:  The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’  Of these He then chose the Day of ‘Arafa.

The four nights:  The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id].  Of these He chose the Night of Power.

The four sites:  Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir].  Of these He chose Mecca.

The four mountains:  Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

The four rivers:  Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil].  Of these He chose the Euphrates.

The four months:  Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu alaihi wa Aalihi wa Sallim).  So, just as the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

Special Recitation of Dalailul Khayraat

 Special Recitation of Dalailul Khayraat of Shaykh Muhammad ibn Sulaiman Juzuli Radhia Allahu ‘anhu 

by Qari Muhammad Ismail Giles

(In response to a request on the Maliki Fiqh group we present this recitation. In my opinion this is one of the best renditions I’ve heard from the American born  Qurra (reciters).  Qari Muhammad Ismail Giles is a student of His Eminence al Imam Shaykh Sayyid Mubarik Gilani Hashimi Hasani Wal Husayni.  May Allahu ta ‘ala continue bless Qari Ismail and we thank Allahu ta ‘ala and His Eminence Al Imam Shaykh Gilani for giving him permission to recite.

•  Hissar (Beginning Adhkar, Asma Allahul Husnaa, Dua Iftitaah, Dua Niyyat and Asmaa un Nabiyy Sall Allahu ‘alaihi wa Aalihi wa Sallim)
  
•  Hizbul Awwal (Monday the first)
  
•  Hizbul Thaani (Tuesday)
  
•  Hizbul  Thaalith (Wednesday)
  
•  Hizbul Raabi’ (Thursday)
  
•  Hizbul Khaamis (Friday)
  
•  Hizbul  Saadis (Saturday)
  
•  Hizbul Saabi’ (Sunday)
  
•  Hizbul Thaaman (Monday the last)
  
• Fasli Ashr from Qasidah Burdah Sharif. Al Imam Shaykh Sayyid Mubarik Gilani Hafithuhumullah suggest that this be recited after each days’ Hizb is completed.
  

Qari Ismail Sahib has given general permission to distribute this recitation of Dalailul Khayraat as long as no payment is taken and the files are not altered in any way. Right click and choose to “save as” if you wish to download the files to burn to cd or import to mp3 player.

 

DALAAIL U’L KHAYRAAT OF: Imam al-Jazuli
Rahmatullahi ‘Alaihi

An Appreciation by Siddiq Osman Noormuhammad

http://www.iqra.net/Salawaat/dalaail/dalaail1.htm

 

THE FIRST MAJOR BOOK OF SALAWAAT

Dalaail u’l Khayraat (Proofs of Good Deeds) is a kitab (book) of salawaat (blessings) on our beloved Holy Prophet Sayyidina wa Mawlana Hadrat Muhammad al-Mustafa Sallallahu ‘alaihi wa Sallam composed by Imam Muhammad bin Sulayman al-Jazuli Rahmatullahi ‘alaih of Morocco. He was a Shaykh in the Shazili tariqa who traced his ancestry to Imam Hasan ibn ‘Ali, Rady Allahu ‘Anhu, the noble Prophet’s grandson, and left his earthly existence in 870 A.H; 1465 C.E. Al-Habib ‘Abdallah bin ‘Alawi bin Hasan al-‘Attas Naf’anAllahu bih informs us in The Way of Bani ‘Alawi that Imam al-Jazuli had twelve thousand murids (disciples). The full name of his kitab is Dalaail u’l Khayraat Wa Shawaariq u’l Anwaar Fee Zikri’s Salaat Alan Nabiyyi’l Mukhtaar (Proofs of Good Deeds and the Brilliant Burst of Sunshine in the Zikr of Blessings on the Chosen Prophet).

It is the most universally acclaimed and the most popular among books of salawaat on the beloved Prophet Sallallahu ‘alaihi wa Sallam. Just as al-Muwatta of Imam Malik Rahmatullahi ‘alaih is the first major book of Hadith Shareef to be compiled, Dalaail-ul-Khayraat is the first major book of salawaat. In it, Imam al-Jazuli Rahmatullahi ‘alaih presents to us as a gift, the salawaat which had been taught, written and handed down from generation to generation ever since the time of the blessed Prophet Sallallahu ‘alaihi wa Sallam upto his own time. It is a precious and selected compilation of salawaat that he was able to obtain in his research. It is a selected compilation because a total compilation would have taken many volumes. We can understand this better when we recite the voluminous salawaat of just one Imam, the great grandson of the blessed Prophet himself, namely, Imam Zaynul ‘Abideen ‘Ali ibn Husain ibn ‘Ali Rady Allahu ‘Anhu (38-95 A.H/658-713 C.E) in his huge kitab titled As-Sahifa Sajjadiyyah (The Book of the Worshipper).

The style of presentation of Imam al-Jazuli is all his own, musk-scented with the love of Rasulullah Sallallahu ‘alaihi wa Sallam. The writing flows smooth and fast with an exhilarating pace. This kitab has caught the imagination of Muslims to such an extent that many ‘ulama (learned scholars) have written whole books of explanation (Arabic:sharh) on it. These “shuruh” (plural of sharh) have been referred to, for example, by Imam Yusuf ibn Isma’il an-Nab-haani Rahmatullahi alaih, another Shaykh in the Shazili tariqa, in his book Afdalus-Salawaat (The Best of Blessings). And it has been translated into Urdu by Shaykh Muhammad Karam Shah Saheb in the kitab Majmu’ah Wazaaif Ma’a Dalaail u’l Khayraat (Collection of Regular Voluntary Invocations Together with Dalaail u’l Khayraat).Another pleasing feature of Dalaail u’l Khayraat (Proofs of Good Deeds) is that its introduction contains Asma u’l Husna (the most beautiful Names of Allah Ta‘ala) as well as Asma u‘n Nabi (the blessed names of the beloved Prophet Muhammad Sallallahu ‘alaihi wa Sallam) one of which is Daleel u’l Khayraat (Proof of Good Deeds). Isn’t that remarkable!

Dalaail u’l Khayraat is presented in eight parts. You are expected to commence recitation on Monday with the Introduction and Part One. Each part is to be recited one day of the week for ease of completion except that on Monday you complete the recitation of Part Eight as well. Each part takes about 10 to 20 minutes to recite and with consistent recitation, the book can be completed in a week, and the following week you may start all over again. Many a saalik (traveller on the spiritual path) has made Dalaail u’l Khayraat his daily wird (regular voluntary invocation).Dalaail u’l Khayraat is normally printed in the ancient Muslim tradition where the text is printed in the middle and in wide borders on the sides can be found some other treasures, in this instance Hizb u’n Nasr, Hizb u’l Barr and Hizb u’l Bahr of Imam Abu’l Hasan Shazili, Hizb of Imam an-Nawawi, Hizb of Mulla ‘Ali al-Qaari, Hizb u‘d Durril A’laa of Shaykh u’l Akbar Muhyuddin ibn al-‘Arabi, Hizb of Ustadh al-Bayyumi, Assalaat u’l Mashishiyya of Imam Abdu’s Salaam bin Mashish, Rahmatullahi ‘alaihim ajma’een, and Qasida al-Munfarija, among other awraad and azkaar (additional voluntary supplications to Allah Ta‘ala). Can Qasida tu’l Burda of Imam al-Buseeri Rahmatullahi ‘alaih ever be left out? It naturally brings the kitab to a resounding close.

The impact of Dalaail u’l Khayraat on subsequent Muslim scholarship on the subject of salawaat has obviously been tremendous. One illustration suffices at this juncture. The Hizb u’l A’zam of Mulla ‘Ali al-Qaari Rahmatullahi ‘alaih, a great Hanafi ‘aalim (scholar) is in seven parts, one part to be recited one day of the week. In fulfilment of the teachings of the beloved Prophet Muhammad Sallallahu ‘alaihi wa Sallam to recite more salawaat on Fridays, Friday’s recitation in his Hizb consists only of salawaat. And he has selected almost all of these salawaat from Dalaail u’l Khayraat! Sub’hanAllah! (All Praise is for Allah).

 

The Permissibility of Saying “Yaa Rasulullah” Sall Allahu ‘alaihi wa Aalihi wa Sallim

The Permissibility of Saying

 

“Yaa Rasulullah” Sall Allahu ‘alaihi wa Aalihi wa Sallim

 

by

 

IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI AL-QADERI (RADI ALLAHU ANHU)

 

 

AN ISLAMIC JUDICIAL QUERY

 

 

 

Editors note: In keeping with our stated intent, this information is being made available in response to a questioner as to why Al-adaab.org has the phrase “Ya Muhammad“  Sall Allahu ‘alaihi wa Aalihi wa Sallim on its’ site.

 

 

QUESTION: What is the ruling of the Ulema of Islam on the following matter:

 

Zaid, who is a Muslim and believes in Almighty Allah and the Prophethood of his beloved Prophet (sallal laahu alaihi wasallam), recites after every Salaah and at other times, the following verses: As Salaatu Was Salaamu Alaika Ya Rasoolullah – “Peace and Blessings upon you, O Messenger of Allah.”Or As Alukash Shafaa’atu Ya Rasoolullah – “I seek from you Shafaa’at (Intercession), O Messenger of Allah.”

 

I ask the learned Scholars of Islam:

 

(1) Are such calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in Islam?

 

(2) What is the ruling of the Learned Scholars concerning individuals who refer to those who call to the Prophets and Saints as Kaafirs and Mushriks?

 

Please enlighten us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement. Aameen.

 

ANSWER:

 

Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa

 

The utterance of the above words are indeed permitted and no person other than those who are misled would argue with it. For reference on this matter, we shall consult the following great Jurists of Islam and their books:-

 

A. “Shifa-us-Siqaam”, by Imaam Taqi’udeen Abul Hasan Subki (radi Allahu anhu),

 

B. “Mawaahibbe Ladunnia”, by Imaam Ahmed Qastalaani (radi Allahu anhu), being the Sharah (Commentary) of Sahih-ul-Bukhari,

 

C. “Sharah of the Muwaahibbe Laddunnia”, by Allama Zarqaani (radi Allahu anhu),

 

D. “Mutaali-ul-Mussarraat” by Imaam Allama Faasi (radi Allahu anhu),

 

E. “Sharah of Mishkaat”, by Allama Mulla Ali Qaari (radi Allahu anhu),

 

E. “Ashatul Lamaat”, including the books, “Jazbul Quloob” and “Madaarijun Nubuwat”, by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi Allahu anhu),

 

G. “Afdalul Qur’a”, which is the “Sharah of Ummul Qur’a” by Imaam ibn Hajar Makki (radi Allahu anhu).

 

I will now quote a Hadith, proving that it is permissible to utter the above mentioned words. This Hadith has been certified authentic by the following great Scholars of Islam:-

 

A. Imaam Nisaai (radi Allahu anhu),

 

B. Imaam Tirmidhi (radi Allahu anhu),

 

C. Imaam ibn Maaja (radi Allahu anhu),

 

D. Imaam Haakim (radi Allahu anhu),

 

E. Imaam Baihaqi (radi Allahu anhu),

 

F. Imaam ibn Hazeema (radi Allahu anhu),

 

G. Imaam Abul Qasim Tabraani (radi Allahu anhu),

 

H. Imaam Manzari (radi Allahu anhu),

 

I. Imaam Muslim (radi Allahu anhu),

 

J. Imaam Bukhari (radi Allahu anhu).

 

(1) All the above mentioned Scholars of Ahadith, narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth was 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: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi lituqda li. Allahumma Fashaf’fi’u Fiya. “O Allah, I ask from you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad, with your Wasila (Medium) I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet’s intercession for me.”

 

(2) Imaam Tabraani (radi Allahu anhu), in his “Muhjam” records the following incident:

 

A person in dire need visited Ameerul Mu’mineen Hazrat Uthman Ghani (radi Allah anhu). The Caliph was busy with some other work and he did not attend to his need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil Salaah. He was then to recite the following Du’a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka wa ruh illaya hatta arooha ma’aka. “O Allah, I beg of you and I seek your assistance, with the Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam) who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila so that my needs be fulfilled.”

 

Thereafter, he was told to mention his need. On completion, he was told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that both could visit the august court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself in front of the great Caliph, he was not only shown great respect, but his need and wish were also immediately granted. The Caliph, then addressing the man stated: “In future if you require any favour, come immediately to me.”

 

After they had left the court of the great Caliph, the man thanked Hazrat Uthman bin Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter clearly stated that he had not even approached the Caliph. He then stated: “By Allah, I saw the Holy Prophet (sallal laahu alaihi wasallam) teaching the very same Du’a to a blind man. Miraculously, the blind man then approached us before we could even complete our conversation, and it appeared as if he had never been blind.”

 

Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith is authentic.

 

(3) Imaam Bukhari (radi Allahu anhu) in his “Kitaabul Adaabul Mufrad”, Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that, Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, “Ya Muhammadah.” It is recorded that he was immediately relieved.

 

(4) Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih Muslim, including in his book, “Kitaabul Azkaar”, records that some individuals were sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, “Ya Muhammadah.” He was immediately cured. There are in fact many Ashbaab who narrate incidents of similar incident.

 

(5) Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his “Naseem-ur Riyaaz” a commentary of the “Shifa” by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim “Ya Muhammadah” in times of difficulty and anxiety.

The Ahl as Sunnah Stance concerning the Blessed Ahl Al Bayt

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

wa ‘alaa Aalihi wa Sahbihi ajma’een

The Ahl as Sunnah Stance concerning the Blessed Ahl Al Bayt

A question answered by Shaykh Muhammad al Yaqoubi

 

Question 11: by Irfaan

Assalaam walaikum Shaykh, What should the Ahl As-Sunnah stance be on the Ahl al-Bayt, and how does it differ with the Shia assertion of Ismah (infallibility), how much love should we bestow on them and is their maqam higher then the sahabah’s? Also what about their assertion of praying on Turban or natural surfaces is this a valid Fiqh opinion

Answer:

Glory be to Allah; prayer and salutations are due to His Messenger Sall Allah-u ‘alayhi wa Sallim. The descendants of the Prophet Sall Allah-u alayhi wa Sallim through his two grandsons Sayyidunaa al-Hasan and Sayyiduna al-Husayn radiya Allah-u ‘anhumaa are parts of the family of the Prophet Sall Allah-u ‘alayhi wa Sallim known in Arabic as (‘Aal al-Bayt). The major reference to the rights of the family of the prophet Sall Allah-u ‘alayhi wa Sallim is in the Qur’anic verse, {Say, I do not ask you for any reward for IT [the Qur'an] except friendship to my kin}. In addition to this verse there are several hadith that speak loudly of the rights the Prophet Sall Allah-u ‘alayhi wa Sallim laid upon us concerning his family. These rights vary from love and respect to financial rights in the Public Funds.

Love and respect for the family of the Prophet is one of the features that distinguished the path of Ahlus sunnah for centuries. The books of Fiqh, history, biographies have countless examples of the relationship between the Ulema and ‘Aal al-Bayt. The great Imam sidi Ahmad Zarouq wrote in his “Qawaa’id at-Tasawwuf” a principle on the love for the family of the Prophet; ash-Shaykh al-Akbar Muhyideen Ibn ‘Arabiy wrote a beautiful section in his “Meccan Revelation” on ‘Aal al-Bayt; both elaborated on the special high rank of ‘Aal al-Bayt and their special merit on the Day of Judgment. Al-Qadi ‘Iyaad rahimahu Allah quoted the various hadiths that compel Muslims to the rights he Sall Allah-u ‘alayhi wa Sallim has upon us concerning his family. A good reference on this subject is “ash-Sharaf al-Mu’abbad li-’Aali Muhammad” By shaykh Yousuf an-Nabhaaniy.

On how much love we should have for them let me quote for you this story that happened with me: One of the greatest Ulema and men of Allah now in Damascus is shaykh Saleem al-Hammamiy who is 100 years of age, (at least). He is known for his extreme love for the family of the Prophet Sall Allah-u ‘alayhi wa Sallim. Upon one of my stays in Damascus in the beginning of this year (2002) I met him a few times during several dinners held by his sons, he told me twice that he wanted to see me alone. So, I went to visit him; in his room he gave a gift (a lot of money) and wanted me to give him my word that I would consider him part of our family by saying (Saleem is one of us – the family of the Prophet); he added that this will give him one hope for survival on the Day of Judgment. When two scholars meet in a party, the scholar of ‘Aal al-Bayt is always foremost. Niqabat al-Ashraaf was a special administration that handled the register, birth, death, geneologies and financial rights of ‘Aal al-Bayt. Naqeeb al-Ashraaf was the official title of the head of that administration. Formally, half a century ago, when the Mufti and Naqeeb al-Ashraaf met, the latter takes precedence over the former, e.g. Naqib al-Ashraaf on the right-hand side of the president and the Mufti on the left-hand side. Ahlus sunnah’s love and respect for ‘Aal al-Bayt is immense and strong but not extreme so that it kept them within the tenets of the Deen.

The extreme love the Shee’as had for ‘Aal al-Bayt led them to believe that they are impeccable, a position they have held for centuries. In some of their most recent writings some prominent shi’i leaders make it possible that some of the Imams of ‘Aal al-Bayt may reach levels higher in ranks than some prophets, which contradicts the Islamic dogma which states that messengers and then prophets are the best of all humanity with no single exception. We love the family of the Prophet Sall Allah-u alayhi wa Sallim for his sake, for the blood that runs in their veins, or if we may put it in modern scientific terms, for the genes they inherited from him. It is sometimes difficult to stimulate this love for ‘Aal al-Bayt when people see the majority of them as ordinary people, less righteous than others, have no knowledge of the deen, with some of them even getting far off the deen so they question the whole principle. Had we loved them for their own sake we would be excused if we disrespect them when they transgress; but we love them above all for the sake of their grandfather, and whether they are righteous or sinful, they are his descendants and he is still their grandfather. This is why one of the Algerian scholars, shaykh ‘Ashour al-Khanqi, a devotee to the family of the Prophet Sall Allah-u alayhi wa ‘Aalihi wa Sallim wrote a book on this issue under the title: “al-’Ithaaf bifadli ‘Usaatil- Ashraaf”. I came across the title of this book several years ago and was very much interested in the life of the author; feeling compelled to be grateful to him on behalf of the living members of family of the Prophet Sall ‘alayhi-u ‘alayhi wa ‘Aalihi wa Sallim but the book, in its lithographic one hundred year old edition is as rare as a manuscript. Two years ago, I visited Princeton Library in my search of some manuscripts on hadith and went to its Arabic printed stocks and thought, not knowing where to start the search, I wondered how to find any rare book. To my surprise, I walked between the shelves and picked up one volume, the very first and it was this book on ‘Aal al-Bayt.

 

The Prophet’s Parents Are Saved

The Prophet’s Parents Are Saved

Imam Jalaluddin al-Suyuti

Translated by Shaykh Gibril Fouad Haddad

Released by www.marifah.net 1428 H

Reprinted with permission from www.marifah.net

This writing concerns the question of the ruling (hukm) that the father and mother of The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) are (believed to be) saved and not in Hellfire. This has been declared by the majority of the scholars, and in reaching that declaration they have several methods (masalik).

FIRST

His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15). Our Ash`ari Imams of those in kalam, usul, and Shafi`i fiqh agree on the statement that one who dies while da’wa has not reached him, dies saved. This has been defined by Imam Shafi`i . . . and some of the fuqaha’ have explained that the reason is that that person is on fitra (primordial disposition), and has not stubbornly refused nor rejected any Messenger.

That is the position of our Shaykh, Shaykh al-Islam Sharafuddin al-Munawi, as I received it. He was once asked whether the Prophet’s father was in the fire and he groaned loudly at the questioner. The latter insisted: “Is his Islam established?” and he answered that he died in fitra and quoted the verse.

It is the position of Ahl al-Sunnah and it was opposed by the Mu`tazila and those who follow them among those who say that one is condemned because Allah is known rationally. It is also the position of Shaykh al-Islam Ibn Hajar al-’Asqalani who said, The (proper) conjecture (zann) concerning his parents, meaning also all those who died before his Messengership, is that they shall obey (his call) at the time of their examination (in the grave), as a gift (from Allah) to please him.

This method is based on the following sources:

[Evidence from the Qur'an]

• The aforementioned verse. (17:15)

• The verse, “Your Lord does not unjustly (bi zulm) destroy the townships while their people are unconscious (of the wrong they do)” (6:131). Al-Zarkashi adduced it to illustrate the rule (qa`ida) that one thanks Allah through hearing (about Him), not through rational induction.

• The verse, “Otherwise . . . they might say, Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and be among the believers?” (28:47) Adduced by Zarkashi and Ibn Abi Hatim in their tafsirs. The latter adds the Hadith, “Those who die in fitra will say, My Lord, no book nor messenger reached me, and he recited his verse.” (Bukhari and Muslim)

• The verse, “And if We had destroyed them with some punishment before it [your coming], they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed . . .” (20:134)

• “And never did thy Lord destroy the townships, till He had raised up in their mother-town a Messenger reciting unto them Our revelations. And never did We destroy the townships unless the folks thereof were evil-doers” (28:59). Ibn Abi Hatim quotes Ibn `Abbas’s and Qatada’s explanations that it refers to the people of Mecca, who were condemned only after The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was sent to them and they denied him.

• “Lest ye should say, the Scripture was only revealed to two sects before us, and we in sooth were unaware of what they read” (6:156).

• “And We destroyed no townships but it had its warners for reminder, for We never were oppressors” (26:208-209). `Abd ibn Hamid, Ibn al-Mundhir, and Ibn Abi Hatim quote Qatada in their tafsirs to the effect that revelation, proof, and exhortation must precede condemnation.

• “And they cry for help there, (saying), Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you” (35:37). The commentators said, “The warner is the Prophet .”

[Evidence from the Hadith]

Hadith Concerning the Examination of the People of fitra [Primordial Disposition] on the Day of Resurrection and the Entry into Paradise of Those Who Obey and the Entry into the Fire of Those Who Disobey:

Ahmad, Ibn Rahawayh, Ibn Mardawayh, and Bayhaqi (al-I`tiqad `ala madhhab al-salaf ahl al-sunnah wa-l-ama`ah) who said, sahih through Aswad ibn Sari’. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said,

Four will present excuses on the Day of Resurrection: The deaf one, the idiot, the senile old man, and the one who died in fitra. The first will say, I didn’t hear anything; the second, Islam came and street-children were throwing dung at me; the third, Islam came and I did not have my wits about me, and the fourth, my Lord, no Messenger came to me. Allah will Himself take their covenant to obey Him. They will be told to enter the fire (as a test). Those who obey will find it cool and safe, while those who refuse will be dragged to it. (Aswad, Abu Hurayra)

Al-Bazzar and Tirmidhi who correctly graded it hasan:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The one who died in fitra, the imbecile, and the infant will say respectively: No Book or Messenger reached me; You gave me no mind wherewith to understand good or evil; I did not have a chance to do anything. A fire will be presented to them and they will be told to enter it. Those who would have done well in life will obey and enter it (temporarily) while those who would have disobeyed in life will refuse. Allah will tell them, You disobey Me (seeing Me), so how could you obey My Messengers in My absence? (Abu Sa`id al-Khudri)

Al-Bazzar and Abu Ya’la: same as above with the addition of the senile old man. Those who obey and enter the fire will go across it speedily. (Anas)

`Abdul Razzaq, Ibn Jarir, Ibn al-Mundhir, Ibn Hatim, with an authentic chain that meets the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “The one who died in fitra, the idiot, the deaf, the mute, and the senile will be sent a messenger (at that time) who will say, Enter the fire. They will argue and say: How can it be when no messenger reached us? But woe to them! If they had entered it they would have found it cool and safe. Whoever accepts and obeys will enter it.” Abu Hurayra added, Read, “We never punish until We send a messenger” (17:15).”

Al-Bazzar and Hakim, who graded it sahih by the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The people of Jahiliyya will come on the Day of Judgment carrying their idols on their backs. Allah will question them and they will say: Our Lord, You did not send us a Messenger and nothing from You reached us. If you had sent us one, we would have been your most obedient servants. Allah will say, Shall I test your obedience? And He will tell them to enter the fire and stay in it. They will enter it and return again, in fear of its fury and exhalations, and they will say, Our Lord, protect us from it. He will say: Didn’t you promise to obey Me if I ordered you something? They will pledge again and enter it, only to come back and plead again. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, Had they stayed in it the first time, they would have found it cool and safe. (Thawban)

Tabarani and Abu Nu’aym:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The imbecile will come on the Day of Judgment together with the one who died in fitra and the infant etc. (same as (e)) They will keep coming back although the fire would not have hurt them, and Allah will say, I knew your actions from afore, so take them (O Fire).

Merits of Sha’baan and Nisful Sha.baan

 

 

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From Ghunyat lit-Taalibi Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani

{Quddusus Sirruhoo}

 

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan] sent down on the middle night of that month.

 

Sayyida A’isha, the wife of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Sayyida ‘Aisha (Radhi Allahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha’baan, so I said to him: “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):
“O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Sayyidinaa Umm Salama (Radhi Allahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan. And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Sayyidinaa Anas [ibn Maalik] (Radhi Allahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said: “Fasting in Sha’baan in honor of Ramadaan.”

Sayyidinaa ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhi Allahu anhaa) say:

“The dearest of months to Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Sayyidinaa ‘Abdullaah (Radhi Allahu anhu), Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness. -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhi Allahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68)

Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and Azraa’iil, then He chose Gabriel from these four.

 

From all the Ambiyaa (Salawaat Allahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim).

 

The four He selected from among the Companions (Radhi Allahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhi Allahu anhu).

 

The four mosques: The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

 

The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’ Of these He then chose the Day of ‘Arafa.

 

The four nights: The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id]. Of these He chose the Night of Power.

 

The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir]. Of these He chose Mecca.

 

The four mountains: Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

 

The four rivers: Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil]. Of these He chose the Euphrates.

 

The four months: Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu ‘alaihi wa Aalihi wa Sallim). So, just as the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

 

According to Abuu Huraira (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community. Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):

Sha’baan is a month between Rajab and Ramadaan. People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhi Allahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan. The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

 

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun. The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

 

These are the gifts from Allaah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet. Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa. (Allaah and His angels shower blessings on the Prophet. O you who believe invoke blessings upon him and salute him with a worthy salutation.) (Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhi Allahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the enhancement of respect. The blessing of the angels upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the display of gracious favor. The blessing of his Community upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu ‘alaihi wa Aalihi wa Sallim) has told us:

When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allaah (Exalted is He) in the month of Sha’baan. One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

 

This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

 

The months are likewise three: Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhi Allahu anhu) by way of stern advice:

Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa'a], its special mercy, grace and merits. Allaah (Almighty and Glorious is He) has said:

Haa-Miim. Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that makes plain; We sent it down on a blessed night. (Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam, Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection. ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’ The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.

This is a blessed Reminder that We have revealed (Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants. As the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ’s-samaa’i maa’an mubaarakan.

And down from the sky We have sent blessed water. (Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it. In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.

And We made every living thing from water Will they not then believe? (Holy Qur’an 21:30).

Water is said to contain ten subtle properties: delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality. Allaah (Exalted is He) has imbued the conscientious believer [mu'min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.

From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth. It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.

“And relish for the eaters.” (Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith. Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition ,submitted to destiny, conforming to the Lord in what He has decreed and ruled.

Sayyidinaa Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.

[Jesus said]: “And He has made me blessed wherever I may be.” (Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Sayyidinaa Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa: fa-kulii wa ’shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying: “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you: It will cause ripe dates to fall upon you. So eat and drink and be consoled. (Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-’lladhii bi-Bakkata mubaarakan.

The first House appointed for mankind was that at Bakka, a blessed place. (Holy Qur’an 3:96)

Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven. Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.

And anyone who enters it is safe. (Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him. It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct. It is therefore unlawful to kill the game there, or to fell the trees.

 

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca. As it is said: “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

 

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah! That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:] “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?’” She replied: “Its warp was of hair and its weft was of silk. I reckoned that he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment. My hand made contact with his feet, as he was prostrate in worship. Of his prayer (Sall Allahu ‘alaihi wa Aalihi wa Sallim), I remember these words:
Prostrate before You are my form and my spirit, and my heart is in Your safekeeping. I acknowledge Your favors, and to You I confess my sin. I have wronged myself, so forgive me; surely none forgives sins but You. I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure. I seek refuge with You from You. I do not tell Your praises, for You are as You have extolled Yourself. She continued: “So he did not cease from worship, now standing and now sitting [on his heels], until morning came. Then his feet were put up, and as I massaged them I said: ‘My father be your ransom and my mother too! Surely Allaah has forgiven your former and your latter sins? Surely Allaah has dealt with you? Is it not so? Is it not so?’ “He replied (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘O ‘A’isha, shall I not therefore be a grateful servant? Do you know what happens during this night?’ ‘What happens?’ I asked, and he said: ‘This is when all births are recorded for this year, and every death is registered. This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’ ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu ‘alaihi wa Aalihi wa Sallim) . ‘Not even you?’ I asked. ‘Not even I,’ said he (Sall Allahu ‘alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’ Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Sayyida ‘Aisha(Radhi Allahu anhaa) related that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?” She replied, “Allaah and His Messenger know best.” Then he said: “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell. So will you excuse me tonight?”
She said: “I said yes, so he performed his prayer like this: He held the upright position only briefly, and recited al-Hamd and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”
‘A’isha (Radhi Allahu anhaa) went on to say: “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet. He stirred, and I heard him say in his prostration: ‘I take refuge with Your pardon from Your punishment. I take refuge with Your approval from Your displeasure. I take refuge with You from You. Glorious be Your praise! I do not spell out praises upon You, for You are as You have extolled Yourself.’
“I said: ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu ‘alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) told me: ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.’”

According to another report, of which Abuu Nasr informed me, Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky. Then he said to me: ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’ He said (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.’”