Sayyidina Muhyiddin Al Imam Shaykh Abdul Qadir Jilani Quddusus Sirruhoo

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

Sayyidina Muhyiddin Al Imam Shaykh Abdul Qadir Jilani Quddusus Sirruhoo

A Brief Sketch

Shaykh Muhyiddeen Abdul Qadir Jilani (1077 CE/472H - 1166 CE/561 H) was the luminary of his time in the spiritual sciences and in the disciplines of the Divine Law. His renown in the sciences of Sufism and Shariah was so great, that he came to be known as the spiritual pole of his time, al-Ghawth al-Adham.

He was born in the city of Jilan, in the northwestern province of Persia, in the year 1077 AC. At the age of eighteen he set forth for the city of Baghdad to seek the Divine Knowledge and Guidance.

His first shaykhs of Divine Law were Shaykh Abul Wafa Ibn Aqil, Shaykh Muhammad bin al-Hassan al-Baqlani and Abu Zakariya Tabrizi. Under these great divines he learned the Science of exegesis of Quran, the Science of the Traditions, the Science of the Life of the Prophet (sirah), theology, jurisprudence (fiqh), grammar, Quranic recitation and philology. He studied the Hanbali school of jurisprudence, yet he was able to give decisions in the Shafii school as well. He memorized the Quran, not in only one form, but in all seven methods of recitation.

After mastering thirteen disciplines of the religious law and its related sciences, he then turned to the spiritual path under the guidance of Shaykh Hammad bin Muslim ad-Dabbas. He received initiation into the path of seekers under Shaykh al-Mubarak Said bin al-Hassan. Shaykh al-Mubarak Said was shaykh to most of the greatest seekers and masters in his time in Baghdad.

Shaykh Abdul Qadir Jilani received the ijaza and leadership of the tariqa at the age of fifty years old from his shaykh, Shaykh al-Mubarak Said. Not long after receiving the official title of Shaykh at-Tariqat, he was renowned throughout the city and into the surrounding lands as a grand master and the source to which all yearning hearts must turn for guidance and illumination, guiding their hearts to the path of divine love and divine inspiration.

Sayyidina Abdul Qadir relates, “Initially, only a few people would come to attend my association. As more people heard about me the school became crowded. I then used to sit in the mosque at Bab al-Hilba which became too small to hold the large numbers of people who would come to hear me. they would even come at nighttime, carrying lamps and candles to see. When finally it would no longer accommodate the crowds, and my chair of teaching was moved to the main thoroughfare and later to the outskirts of the city, becoming the new place of gathering. People would come to attend by foot, by horse, by mule, by ass and by camel. You could see seventy-thousand listeners standing in the circle in these meetings.”

In his gatherings, he would enjoin the people to do the good and to abjure for committing wrong. His advice addressed rulers, ministers, governors, judges, his disciples and the common people. According to Ibn Kathir, the great historian, “Standing in the mosques, he reprimanded publicly the rulers who committed wrong, in the presence of all as witnesses and in his public speeches. He avoided any sort of political appointments, never feared anyone in his speech except God Almighty and was unaffected by the reproach of anyone.” Once when the caliph of the Islamic world at that time apointed an unjust person to be chief judge, Sayyidina Abdul Qadir Jilani stood up in the largest mosque in Baghdad to give the Friday sermon. He spoke in his sermon to the caliph directly. He said, “You have apointed the worst of the unjust ones to judge the affairs of Muslims! What will be your answer tomorrow in front of the Lord of the worlds, the Most Merciful of the merciful?” Upon hearing this, the caliph shook with fear. Shedding many tears, he quickly went after the prayers to dismiss that judge.

112 Amazing Facts About the Holy Qur’an

 

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

112 Amazing Facts About the Holy Quran

 

 1. The Holy Quran is Universal and the most exalted Book.

2. Holy Quran is a treasure of guidance.

3. The Holy Quran is a Beacon.

4. The Holy Quran is a sea of chemistry.

5. The Holy Quran is the most exalted of all Divine Books.

6. The Holy Quran is the Law of Almighty Allah.

7. The Holy Quran is a message of guidance and mercy.

8. The Holy Quran is the only Book free from doubt.

9. The Holy Quran is the only Book free from errors.

10. The Holy Quran is in the Arabic language.

11. The Holy Quran is not poetry but wisdom.

12. The Holy Quran is light and brightness.

13. The Holy Quran is Blessed and Glorious.

14. The Holy Quran explains everything clearly.

15. The Holy Quran is complete and comprehensive.

16. The Holy Quran is a Pure Book.

17. The Holy Quran is a Revelation from Almighty Allah.

18. The Holy Quran is Revelation on to the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

19. The Holy Quran is Cure and Sustenance.

20. The Holy Quran is advice to the unaware.

21. The Holy Quran is not a story but is the Word of Almighty Allah.

22. The Holy Quran is a Book of Facts.

23. The Holy Quran is simple and pleasant.

24. The Holy Quran is the dominator of all Arabic Books.

25. The Holy Quran is the most truthful Book of all books.

26. The Holy Quran is the Book of Books.

27. The Holy Quran is Glorious and Praiseworthy.

28. The Holy Quran is full of Mercy and Wisdom.

29. The Holy Quran is exalted and Bountiful.

30. The Holy Quran is the soul.

31. The Holy Quran cannot be destroyed.

32. Almighty Allah has promised to protect the Holy Quran.

33. The Holy Quran can be memorised by young and old.

51 Sunnah’s of Salaah

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

51 SUNNATS OF SALAAH

THERE  ARE 11 WHILST STANDING UP

(1) AT THE TIME OF STANDING, ONE SHOULD HAVE HIS BACK UPRIGHT; THE HEAD SHOULD NOT BE POINTING DOWN.
(2) THE TOES SHOULD BE FACING QIBLAH.
(3) THE MUQTADEES (FOLLOWERS) SHOULD RAISE THEIR HANDS TO SAY TAKBIR-E-TAHREEMA (I.E. ALLAHU-AKBAR) IMMEDIATELY AFTER THE IMAM *.
(4) AT THE TIME OF SAYING TAKBEER-E-TAHREEMA BOTH HANDS SHOULD BE RAISED TO THE EARS *.
(5) THE PALM OF THE HANDS SHOULD BE FACING QIBLAH AT THE TIME OF TAKBIR.
(6) THE FINGERS SHOULD BE IN THEIR NATURAL POSITION AT THE TIME OF TAKBIR IE. NEITHER SPREAD OUT NOR TIGHTLY CLOSED.
(7) WHEN FOLDING THE HANDS THE PALM OF THE RIGHT HAND SHOULD BE PLACED ON THE BACK OF THE LEFT HAND.
( THE SMALL FINGER AND THE THUMB OF THE RIGHT HAND SHOULD FORM A CIRCLE ROUND THE WRIST OF THE LEFT HAND.
(9) THE MIDDLE THREE FINGERS SHOULD BE LEFT FLAT OVER THE FOREARM.
(10) ONE SHOULD POSITION THE HANDS BELOW THE NAVEL (BELLY BUTTON)*.
TO READ THANAA.

THERE ARE 7 SUNNATS WHILST PRAYING QIRAAT

(12) ONE SHOULD RECITE TA’AWWUZ (A-OOTHO-BILLAH).
(13) TO RECITE TASMIA (IE. BISMILLAH)
(14) TO SAY AA’MEEN SOFTLY.
(15) IN FAJR AND ZUHR SALAT, ONE SHOULD PRAY ANY SURATS FROM SURAH HUJRAAT (26 JUZ) TO SURAH BOROOJ (30 JUZ). IN ASAR AND ISHA SALAT PRAY ANY SURATS FROM SURAH BOROOJ TO SURAH LAMYAKUN (30 JUZ). IN MAGHRIB SALAT ONE SHOULD PRAY ANY SURATS FROM SURAH LAMYAKUN TO SURAH NAAS (30 JUZ).
(16) TO LENGTHEN THE FIRST RAKAT OF FAJR SALAT (ONLY).
(17) QURAN SHOULD NOT BE RECITED VERY FAST NOR VERY SLOW BUT TO DO QIRAAT AT A STEADY PACE.
(1 ONLY SURAH FATEEHA SHOULD BE READ IN THE THIRD AND FOURTH RAKATS OF FARDH SALAT.

THERE ARE 8 SUNNAHS DURING RUKU

(19) TO SAY TAKBIR WHILST GOING INTO RUKU.
(20) TO GRASP THE KNEE CAPS BY THE HANDS *.
(21) WHILST GRASPING THE KNEE CAPS THE FINGERS SHOULD BE SPREAD *.
(22) TO KEEP THE CALVES OF THE LEGS STRAIGHT (I.E. THE SECTION FROM THE ANKLES TO THE KNEES).
(23) TO KEEP THE BACK STRAIGHT.
(24) TO KEEP THE HEAD AND THE LOWER BACK IN A STRAIGHT LINE *.
(25) TO READ SUBHANA-RABBIYALAZEEM AT LEAST 3 TIMES IN RUKU.
(26) THE IMAM SHOULD SAYY SAMI’-ALLAHU LIMAN HAMIDAH, WHILST THE FOLLOWERS SHOULD SAY RABBANA-LAKAL-HAMD. IF ONE IS PRAYING SALAT ALONE HE SHOULD SAY BOTH.

THERE ARE 12 SUNNAHS WHILST IN SAJDAH

(27) TO RECITE TAKBIR GOING INTO SAJDAH.
(2 TO PLACE BOTH KNEES ON THE FLOOR FIRST.
(29) THEN PLACE BOTH HANDS ON THE FLOOR
(30) THEN PLACE THE NOSE ON THE FLOOR.
(31) THEN TO PLACE THE FOREHEAD ON THE FLOOR.
(32) THE HEAD SHOULD BE PLACED BETWEEN THE TWO HANDS ON THE FLOOR.
(33) TO KEEP A GAP BETWEEN THE STOMACH AND THE THIGHS, TO PERFORM SAJDAH IN A RELAXED STRETCHED OUT POSITION *.
(34) ARMS SHOULD NOT TOUCH THE SIDES OF THE BODY *.
(35) TO KEEP THE ELBOWS OFF THE GROUND (I.E. RAISED) *.
(36) TO RECITE SUBHA-NA-RABIYAL-AALA AT LEAST 3 TIMES.
(37) TO RECITE TAKBIR WHILST GETTING UP FROM SAJDAH.
(3 WHEN GETTING UP FROM SAJDAH THE FOREHEAD THEN THE NOSE THEN THE HANDS AND THEN THE KNEES SHOULD BE RAISED. ONE SHOULD PAUSE AND SIT WITH EASE BETWEEN THE TWO SAJDAHS.

THERE ARE 13 SUNNATS WHILST SITTING IN QA’ADAH

(39) WHILST SITTING IN QA’ADAH THE RIGHT FOOT SHOULD BE UPRIGHT. WHILST THE LEFT FOOT SHOULD BE LAYED OUT TO SIT ON THE TOES OF BOTH FEET SHOULD BE FACING QIBLAH *.
(40) TO PLACE BOTH HANDS ON THE THIGHS.
(41) IN TASHAHOOD WHILE RECITING ASH-HADO-AL LAA-ELAAHA, THE THUMB, AND THE MIDDLE FINGER SHOULD FORM A CIRCLE WHILST THE INDEX FINGER (KALIMAH) SHOULD BE RAISED, WHEN PRAYING ELAAHA, IT SHOULD BE LOWERED AGAIN, BUT THE CIRCLE TO REMAIN TILL THE END.
(42) TO RECITE DUROOD SHARIFF IN THE FINAL QA’ADAH.
(43) AFTER DUROOD SHARIFF PRAY A DUA WHICH APPEARS IN THE QURAN OR HADITH SHARIF.
(44) TO DO SALAAM ON BOTH SIDES ON CONCLUSION OF SALAT.
(45) TO BEGIN SALAAM FROM THE RIGHT HANDSIDE.
(46) THE IMAM WHILST DOING SALAAM SHOULD DO NIYAAT FOR THE MUQTADEES (FOLLOWERS), ANGELS PIOUS JINNS *.
(47) THE MUQTADEES (FOLLOWERS) WHILST DOING SALAAM SHOULD DO NIYYAT FOR THE IMAM ANGELS, PIOUS JINNS, AND ALL THE FOLLOWERS ON HIS RIGHT AND LEFT SIDE RESPECTIVELY.
(4 THE MUNFARID (A PERSON PRAYING THE SALAT ON HIS OWN) SHOULD DO NIYYAT ONLY FOR THE ANGELS *.
(49) THE MUQTADEE (FOLLOWER) SHOULD DO SALAAM AT THE SAME TIME AS THE IMAM *.
(50) THE SECOND SALAAM SHOULD BE SAID IN A LOWER TONE THAN THE FIRST SALAAM.
(51) THE MASBOOQ (A PERSON WHO HAS JOINED THE JAMMAT LATE) SHOULD WATT FOR THE IMAM TO FINISH HIS SECOND SALAAM BEFORE GETTING UP TO PERFORM THE MISSED RAKAATS.

NOTE * THESE APPLY TO MALE MUSALLI’S ONLY.

Tawassul:Seeking a Means to Allahu ta ‘ala with His Permission

Bismillahir Rahmanir Rahim

                                Nahmaduhu wa Nusalli ‘Alaa Rasulihil Kareem wa ‘alaa Aalihi wa Sahbihi ajma’een  :

                                                         ”There is no intercessor except after His permission.” 10:4 

“Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof.” 4:85 

Tawassul

Seeking a Means to Allahu ta ‘ala with His Permission

The principle of intercession (Tawassul) is firmly established in Qur’an and Hadith as are all truly Islamic principles.  Those who are sincere seekers will be lead down the path of truth.  Once one is presented with clear proof from Quran and Sahih Hadith, and then protests or rejects those clear proofs, he commits  kufr and leaves the fold of Islam . Now a day Muslims are declaring others Muslims kafr based on their lack of knowledge of the intimate details of Deen.  May Allahu ta ‘ala give  us the insight and himma to accept all aspects of Islam, Ameen 

The Former Mufti of Mecca, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304) said in “Khulasat al-kalam”: Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah’s beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves. 

Shafa`a is the Arabic noun for intercession or mediation or asking forgiveness from Allah for someone else. The word is used also in laying a petition before a king, interceding for a debtor, and in judicial procedure: · “Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof” (4:85); · “He who by his intercession invalidates one of Allah’s hudud (laws concerning transgressions) is challenging (tahadda) Allah” (Bukhari, Anbiya’ ch. 54). He who makes intercession is called shâfi`.             

 Intercession in no way diminishes the fact that everything is under Allah’s sovereignty. However, Allah created secondary causes and means, and He has said: “Seek the means to Allah” (5:35). Intercession is but one of those means and not the smallest. The fact that the Prophet said that to utter la ilaha illallah from the heart guaranteed his intercession, implies that there is immense good in his intercession; what would we wish for in addition to the benefit brought by uttering the kalima, if it were not to be prized immensely? 

            That is why sincere love of the Prophet and of pious people is of a tremendous benefit, as one hopes thereby to be loved back. The Prophet said to the Arab who had prepared nothing for the Final Hour other than love for Allah and His Prophet: yuhshar al-mar’ ma` man ahabb, “One is raised in the company of those he loves,” and the Companions who were present said this was the happiest day of their lives for hearing this promise.[ Narrated in Bukhari.] All this implies reliance, and contradicts the assertion of the book al-Wala’ wal-Bara’ that “relying on an intermediary between oneself and Allah when seeking intercession negates Islam.” 

            The asking of intercession from the intercessor, as the asking of du`a  from a pious Muslim, in no way implies that the person who asks believes any good can come apart from Allah. In effect he is asking Allah, but he is using the means that Allah put at his disposal, including the intercession of those who may be closer than himself to Allah. To refuse to believe that other may be closer than us to Allah is the sin of Iblis. 

The clearest evidence for the permissibility of Tawassul are the words of Allahu ta ‘ala: 

2:255: “Who should intercede with him, except by his permission?”  

10:4: “There is no intercessor except after His permission.”- 19:87: “They will have no power of intercession except him who has made a covenant with his Lord.” -  43:86: “And those unto whom they cry instead of Him possess no power of intercession, except him who bear witness unto the truth knowingly.”  

Types of intercession: 

1. Asking for help from Allahu ta ‘ala by virtue of one good deeds
2. By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.
3. By virtue of certain relics of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa sallim

Asking for help from Allahu ta ‘ala by virtue of one good deeds

[Sahih Bukhari, English translation Volume 8, Book 73, Number 5}:  

Narrated Ibn `Umar: Allah's Apostle said, "While three persons were traveling, they were overtaken by rain and they took shelter in a cave in a mountain. A big rock fell from the mountain over the mouth of the cave and blocked it. They said to each other: Think of such righteous deeds which you did for Allah's sake only, and invoke Allah by mentioning those deeds so that Allah may relieve you from your difficulty.  One of them said: O Allah! I had my parents who were very old and I had small children for whose sake I used to work as a shepherd. When I returned to them at night and milked the sheep, I used to start giving the milk to my parents first before giving to my children. And one day I went far away in search of a grazing place for my sheep, and didn't return home till late at night and found that my parents had slept. I milked my livestock as usual and brought the milk vessel and stood at their heads, and I disliked to wake them up from their sleep, and I also disliked to give the milk to my children before my parents though my children were crying from hunger at my feet. So this state of mine and theirs continued till the day dawned. O Allah! If you considered that I had done that only for seeking Your pleasure, then please let there be an opening through which we can see the sky. So Allah made for them an opening through which they could see the sky.  

Then the second person said: O Allah! I had a female cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one-hundred dinars So I worked hard till I collected one hundred dinars and went to her with that But when I sat in between her legs (to have illegal relationship with her), she said: O Allah's slave! Be afraid of Allah! Do not deflower me except legally (by marriage contract). So I left her alone. O Allah! If you considered that I had done that only for seeking Your pleasure then please let the rock move a little to have a wider opening. So Allah shifted that rock to make the opening wider for them.  And the last person said: O Allah! I employed a laborer for wages equal to a faraq (a certain measure) of rice, and when he had finished his job he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. Then I kept on sowing that rice for him (several times) until I managed to buy, with the price of the yield, some cows and their shepherd. Later on the laborer came to me an said: Be afraid of Allah, and do not be unjust to me an give me my due. I said to him: Go and take those cows and their shepherd. So he took them and went away. If You considered that I had done that for seeking Your pleasure, then please remove the remaining part of the rock. And so Allah delivered them."] 

By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.

From Holy Qur’an: 

3:159: “Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs.” -  

4:64: “And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah forgiving, merciful.” -  4:106-107:”And ask forgiveness of Allah (for others). Allah is ever forgiving, merciful. And plead not on behalf of those who deceive themselves.” -  

8:33:”But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.” -  9:80, 84: “Ask forgiveness for them (the hypocrites) or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them… And never pray for one of them who dieth, nor stand by his grave.” -  

9:103:”Pray for them. Lo! thy prayer is an assuagement for them.” 

The intercession of the Prophet in his lifetime is explicitly and frequently established: 

Haqiqatul Tasawwuf :Realities of Sufism

بسم الله الرحمن الرحيم

Haqiqatul Tasawwuf

(Realities of Sufism)

A Concise Treatise of Ilm ul Tasawwuf
With An Explanation of
Necessary Technical Terms

Courtesy: The African Qadriyya at www.abunashaykh.com

Tawbah, Tawwakal, Ridhaa, Dhikr,

Khawf, Muhaasabah, Shukr, Faqr,

Sidq, Rajaa, Tasawwuf, Qurb,

Sabr, Ikhlaas, Taqwa, Mahabbah,

Zuhd, Waraa, Tawaadu, Yaqeen,

 

Tawbah (Turning to Allah for Forgiveness)

Tawbah is leaving what the Shari‘ah finds blameworthy for what it finds praiseworthy. It is the beginning of the path of the sālikīn (spiritual travelers), the key to the happiness of the murīdīn (spiritual aspirants), and the condition that makes the passage to Allah the Exalted sound. In many ayats, Allah the Exalted orders the believers to perform tawbah, making it a means for success in both this world and the next. Allah says:

وَتُوبُوا إِلَى اللهِ جَمِيعاً أَََيُّهَا الْمُؤْمِنُونَ لَعَلَّكُم تُفْلِحُونْ
And turn to Allah all of you, O believers! so that you may be successful. (24:31)
اَسْتَغْـفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهْ
And ask forgiveness of your Lord, then turn to Him. (11:90)
يَآ أَيُّهَا الَّذِيْنَ ءَامَنـُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحاً
O you who believe! Turn to Allah a sincere turning. (66:

 

The Messenger, the Faultless (Allah bless him and grant him peace), often renewed his tawbah, repeatedly asking Allah for forgiveness in order to teach the Ummah and establish the Sunnah. Al-Aghar ibn Yasar al-Muzni (may Allah be pleased with him) related that the Prophet of Allah said, “O mankind, make tawbah to Allah and ask him for forgiveness, for surely I make tawbah a hundred times each day.” Imam Nawawi (may Allah show him mercy) said:
Tawbah is required for every wrongdoing. If the tawbah is for a disobedience commited only between the servant of Allah and Allah the Exalted, the following three conditions must be met: the servant stops doing the disobedience, regrets having done it, and resolves to never do it again. If the disobedience is connected with another person then it has four conditions: the three conditions mentioned above, plus, the obligation of giving the wronged person his right. If this right is money or anything similar, it must be given back. If the wronged person was verbally or physically abused, then Allah’s servant seeking tawbah should submit himself to the right of the wronged person, or ask him for forgiveness. If the abuse is ghaybah (backbiting), then he should ask the wronged person to pardon him. He must turn away from all wrong actions.
Among the conditions of tawbah is leaving the company of those who encourage committing wrongs and discourage obedience to Allah, and joining the companionship of the good and truthful so that their companionship deters one from returning to one’s old life of disobedience.

The Sufi does not look at the smallness of his sin; rather, he looks at the greatness of his Lord, following the example of the companions of the Messenger of Allah (may Allah be pleased with all of them). Anas ibn Malik (may Allah be pleased with him) said, “You might do something that seems, in your opinion, to be smaller than a strand of hair; but in the time of the Messenger of Allah, we considered it to be very big.” Abu ‘Abd Allah said, “He meant by this ‘something’ anything that leads to destruction.”

The Sufi not only does tawbah from his outward disobedience, which, in his eyes, is the tawbah of the common people, but in addition, he performs tawbah from everything that distracts his heart from being occupied with Allah the Exalted. When Dhu al-Nun al-Misri (may Allah be pleased with him) was asked about tawbah he said, “Tawbah of the common is from wrong actions while tawbah of the elite is from heedlessness.”

‘Abd Allah al-Tamimi (may Allah be pleased with him) said, “A difference exists between those who make tawbah: one may be making tawbah from his wrong actions, while another may be making tawbah from his heedlessness, while still another may be making tawbah from seeing himself doing good and being obedient.”
Know that whenever the Sufi corrects his knowledge of Allah the Exalted and increases his works, his tawbah becomes more precise. So, no blemishes can be hidden from the one whose heart has been purified from the filth of sin and has had the lights of īmān shone upon it. He won’t feel at ease when he tries to commit slips. Immediately, he will make tawbah from the shame he feels from the knowledge that Allah is seeing him. The Sufi has to increase in his asking for forgiveness night and day, thus making him feel both his actual servanthood to Allah and his shortcomings in giving His Lord His rightful due. From this he acknowledges servitude (‘ubūdīya) and confirms Lordship (rubūbīya).

Allah the Exalted says:
فَـقُلتُ اَسْتَغْفِرُوا رَبُّكُمْ إِنَّهُ كَانَ غَفَّاراً ، يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَاراً، وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَّـكُـمْ جَنَّاتٍ وَيَجْعَلْ لَّكُمْ أَنْهَاراً
Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving: He will send down upon you the cloud, pouring down abundance of rain: And help you with wealth and sons, and make for you gardens, and make for you rivers. (71:10–12)
إِنَّ الْمُتَّقِينَ فِى جَنَّاتٍ وَعُيُونٍ ، ءَاخِذِينَ مَآ ءَاتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَالِكَ مُحْسِنِـيْن ، كَانُوا قَلِيلاً مِّنَ الَّيْلِ مَا يَهْجَعُونَ ، وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونْ
Surely those who guard (against evil) shall be in gardens and fountains. Taking what their Lord gives them; surely they were before that, the doers of good. They used to sleep but little in the night. And in the morning they asked forgiveness. (51:15–1

When the Sufi reads these verses and others like them, he sheds tears of regret for his shortcomings in his life and for his remissness in his relationship to Allah. He turns to his faults and shortcomings, correcting them before it is too late. Then he turns to his soul (nafs) and purifies it. He follows this with increased acts of obedience and goodness, as the Prophet (blessings and peace of Allah be upon him) has said, “Performing acts of goodness (ĥasanah) immediately after wrong actions (sayyi’ah) erases wrong actions.”

Shaykh Ahmad Zarruq (may Allah have mercy upon him) said in his book of rules:
The claim of the claimer is known by its result. If the claim manifests itself then it is correct; otherwise, the one who alleges his claim is a liar. Tawbah not followed by godfearingness (taqwā) is considered unaccepted. Taqwā not free of doing wrong actions (istiqama) is admixed and imperfect. Istiqāma without scrupulousness (wara‘) is incomplete. Wara‘ that is not a result of zuhd is limited. Zuhd that is not built upon trust in Allah (tawakkul) is dry and dead. Tawakkul whose fruits do not manifest by completely cutting off everything that does not lead to Allah and referring to Him, is a picture without truth in it (it is a form without reality). So, sound tawbah manifests through the servant turning away from the forbidden (ĥarām); perfection in taqwā manifests through the servant finding no observer except Allah; istiqāmah exists through the servant taking precautions to perform his religious exercises (wird) without innovation (bid‘); and wara‘ exists when the servant, at the point of experiencing strong desires for something that may be unacceptable, leaves it.

Khawf (Fear of Allah)
Imam al-Ghazali, the Proof of Islam (may Allah have mercy upon him), said, “Know that the reality of khawf is the heart’s suffering and its burning in expectation of something distasteful befalling it. This fear is due to one’s sins or knowledge of Allah’s qualities. No doubt, knowledge of Allah’s qualities will cause fear. How perfect! because he who knows Allah, by necessity, fears him.”

Allah says:
إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ العُلَمَاءْ
Those of His servants who are possessed of knowledge fear Allah. (35:2
Allah calls upon his servants to fear Him only. He says:
وَإِيَّايَ فَارْهَبُونْ
So of Me alone should you be afraid. (16:51)
He praises the believers and describes them as having fear, saying:
يخَافُونَ رَبَّهُمْ مِنْ فَوقِهِمْ
They fear their Lord above them. (16:50)
Allah has made fear a condition for completeness of īmān, saying:
وَخَافُوْنِ إِنْ كُنْتُمْ مُؤْمِنِـينْ
Fear Me if you are believers. (3:175)
He has promised the one who fears to stand before Allah two gardens: the garden of knowledges in this world, and the garden of adornments in the next world. He says:
وَلمِـَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَان
And for him who fears to stand in the presence of his Lord is two gardens. (55:46)
Allah made the Jannah an abode for the one who fears to stand before his Lord. Allah also says:
وَأمَّا مَنْ خَافَ مَقَامَ رَبـِّهِ وَنَهَى النَّفْسَ عَنِ الهَوَى ، فَإِنَّ الجَنَّةَ هِيَ المَأوَى
And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden—that is the abode. (79:40-41)

Shaykh Ahmad al-Zarruq (may Allah have mercy on him) said in his book of rules, “Among the motives for action is the presence of fear. It is magnifying Allah’s greatness accompanied by dread. Fear is the heart’s disturbance at the possibility of being the object of the Lord’s vengeance.”

Khawf is found in the one who is aware of the dangerous consequences of his actions. Therefore, he stops himself at the required (the wājib), neither turning his attention to deviation and sin, nor putting himself into situations that might cause him to fall into evil and corruption. Through fear, the Sufi ascends to adornment with nearness. The fear that manifested in the world of the body is transferred to the world of the spirit (rūh). The ‘ārif will have intimate feelings, achieved only by the people of purity.

To describe the station of khawf, Sayyid ‘Abd al-Wahāb al-Sha‘rāni (may Allah be pleased with him) tells of how Sayyida Rābiyah al-‘Adawīya was given to so much weeping and sadness that whenever she heard the mention of the Hellfire she would faint, remaining unconscious for sometime. The place where she made sujūd was like a small ditch from the tears she shed; it was as if the Hellfire had only been created for her sake. The secret of this fear lies in the belief that every trial other than the Hellfire is easy to bear, and any misadventure other than remoteness from Allah is insignificant.
The Sufi understands that the lover will not drink the cup of love until fear has ripened his heart. He who does not have taqwā such as this will not know why he cries; and he who has not seen the beauty of Yūsuf will not know what caused Ya‘qub’s suffering.

The one at the station of khawf does not weep and wipe his eyes; rather, he leaves that for which he fears being punished.
Abu Sulayman al-Darāni (may Allah have mercy upon him) said, “Fear does not leave a heart but that it is ruined.”
Those who possess khawf are not of one rank. Ibn Ajiba (may Allah have mercy upon him) categorized them into three. He said, “Fear of the common is of punishment and of missing a reward; fear of the elect is of blame and of missing the opportunity of drawing closer; fear of the elect of the elect is of being veiled for displaying discourtesy.”

Hazrat Sayyidah Fatimah az-Zahra

Hazrat Sayyidah Fatimah az-Zahra

Excerpts from “Rauza-tus-Safaa”,

Edited & revised by

El-Sheikh Sayyid Mubarak Ali Shah Jilani al-Hasani wal-Husaini El-Hashimi

The princess of women, Sayyidatina Fatimah al-Zahra (Radhi Allahu Ta’ala ‘Anha) was, according to the statements of all the chief ‘Ulama, the most beloved of the children of the Holy Prophet of latter times (Sall Allahu alaihi wa Aalihi wa Sallim), and was by her superior nobility of mind and excellent qualities distinguished above all her brothers and sisters. It is recorded in the Kashiful-Ghummah that Ibn Khisab has, in his chronicle of the births and wisals of the members of the family of the prince of existences, stated, with the proper authorities taken from Imam Abu Ja’far Muhammad bin ‘Ali al-Baqir, etc.—that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years after the announcement of prophecy and the descent of revelation, and that she departed from this world at the age of eighteen years and seventy-five days; but according to another tradition, ended was her noble life at the age of eighteen years, one month, and fifteen days. She lived with her father in Makkah for eight years, and she went to Madinah with the Rasul of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) and dwelt with him there ten years, and she was then eighteen years old. She lived with the Commander of the Faithful, Hazrat Ali bin Abu Talib (Karram Allah Wajhah) seventy five days after the Wisal (journey from this world to the next) of her blessed father (Sall Allahu alaihi wa Aalihi wa Sallim), but according to another tradition, forty days. In the Tanfyh of Ibn Jawzi it is stated that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years before the Mission, and in the Rawzat al-Ahbab two traditions are recorded on this subject, the first whereof agrees with that of the Tanfyh, but the second is to the effect that this luminary sphere of prophecy arose from the horizon of nativity in the forty-first year after the catastrophe of the elephant. In the just-mentioned work it is also narrated that the decease of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) took place during the night of Tuesday, the third day of the month of Ramadhan, which happened six, and according to others three, months after the wisal of the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). On account of the two traditions of Sayyidah Fatimah (Radhi Allahu Ta’ala ‘Anha) that noble lady must have reached the age of twenty-eight or of twenty-two years; but the true knowledge is with Allah.

In the Kashaful-Ghummah it is recorded, according to the precedent of those who walk in the paths of the A’immah, that the prince of the righteous (Sall Allahu alaihi wa Aalihi wa Sallim) had said:

“During the night of my ascension, I ate one fresh date of the fruits of the trees of eternity, which was softer than butter and sweeter than honey, and the essence of that date generated seed within my loins. When I [again] alighted on earth I approached Khadijah (Radhi Allahu Ta’ala ‘Anha) and she became pregnant with Fatimah (Radhi Allahu Ta’ala ‘Anha).”
The seal of Ambiya (Sall Allahu alaihi wa Aalihi wa Sallim) also said:

“‘O Khadijah, the faithful spirit of Allah has apprised me that this child will be a daughter. Call her Fatimah, because it is a pure and blessed name.’”

When the time of the delivery of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha) was near at hand, she sent for several of her relatives to aid her on that occasion; but as she incurred their displeasure by marrying the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), they would not comply with her request, so that she was much distressed. Nevertheless, four women, resembling those of the tribe of Bani Hashim, suddenly made their appearance, and Khadijah was afraid of them. One of them, however said: “Fear not, for Allah the Most High has sent us to you. We are your visitors. I am Sarah; this is Maryam, the daughter of Imran; the third is Kalthum, the sister of Musa; and the fourth is Asiyah, the wife of Pharaoh. They will be your companions in Paradise” Then one of these women sat down on the right and another on the left of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha), the third in her front, and the fourth in her rear until Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) was born. When this took place a light shone from that infant of laudable end, which encircled the houses of Makkah from the east and west, so that there was no spot in any house which was not illuminated by that light:

Distich: The light of prosperity shone, Making my heart to gladness prone.

Some of the miracles and fulfillments of the prayers of Sayyidina Rasul-e-Akram

Some of the miracles and fulfillments of the prayers of
Sayyidina Rasul-e-Akram

Sall Allahu alaihi wa Aalihi wa Sallim

from
Rauza-tus-Safa,
edited and revised by
Imam El-Sheikh Sayyid Mubarik Ali Shah Gilani El-Hashimi

Muhammad ibn Ishaq has a tradition that after Abul-‘Aas bin Rabi’ bin ‘Abdul-’Uzza bin Shams, who was the son of the sister of Sayyidah Khadijah, the daughter of Khuwailid, had married her daughter Zainab, whom she begat with Rasulullah, and also after Ruqayyah, the step-sister of Zainab, had been married to ‘Utbah bin Abu Lahab, a feud had broken out between the Quraish and Rasulullah, in consequence whereof the flames of envy and rancor had commenced to blaze in the furnaces of their minds. Wishing to distress and to insult that prince, some of the Quraish said to Abul-‘Aas and to ‘Utbah “Both of you have wedded daughters of Muhammad, and have thereby relieved him of the trouble to take care of them. Now you must divorce his daughters in order to cause him grief and unhappiness; and we shall give you instead of them any of the daughters of the Quraish chieftains whom you may select.” Abul-’Aas replied, “I swear by Allah that I shall never separate from my wife, nor prefer any other woman to her.” ‘Utbah the licentious—curses be on him—however, said, “If you try to procure for me the daughter of Sa’id Abul-’Aas, I shall divorce the daughter of Muhammad.”
Accordingly the Quraish married the daughter of Sa’id to ‘Utbah, although at that time he had not yet had any true connection with Ruqayyah. ‘Urwah bin Al-Zubair says: “‘Utbah came to Rasulullah, and spoke the following words: ‘This son-in-law [of yours] does not believe in the crazy star which has come down, and does not acknowledge that Jibril is visiting you.’ Then he squirted the saliva of his impure mouth towards our Master (Sall Allahu alaihi wa Aalihi wa Sallim), divorced Ruqayyah, uttered a few more unbecoming words, and departed.” It is related that on the occasion when ‘Utbah—curses on him—perpetrated the above act, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) pronounced the following invocation: “Ya Allah, appoint over him one of Thy dogs.” Abu Talib, who was present with Rasulullah, said to ‘Utbah, “O my nephew, what stratagem can save you from the sequel of this prayer?” According to another tradition, Abu Talib, being grieved at his Master’s wish, said to the Nabi, “Son of my brother, what will you gain by this evil wish?” In short, ‘Utbah returned to his house and communicated to his father, Abu Lahab, what had taken place; but the latter was, despite his idolatry and obstinacy, convinced that the wish of Rasulullah, the best of the servants of Allah, would be responded to and was grieved. Some time afterwards, Abu Lahab and ‘Utbah departed with a company of the Quraish to Syria for the purpose of trading. During their journey, however, they halted in a station where a monk informed them that many wild beasts were on the road, and advised them to be very careful. On that occasion Abu Lahab turned to his companions, and said, “Be prepared for a contest and aid each other, for I am not sure where the imprecation of Muhammad will not be responded to.” Afterwards they heaped together all of their baggage, and the couch of ‘Utbah happened to be on the top of it. When the night set in, ‘Utbah reclined on his couch, and the whole caravan reposed around the property of ‘Utbah. In the middle of the night, however, a roaring lion attacked the people of the caravan, all of whom were sleeping near their baggage; he snuffed at every person, but injured no one until he mounted the heap of the merchandise where ‘Utbah slept, and sent that impudent wretch to Hell by ripping up his abdomen, thus making him a loser in this and in the next world.
There is a tradition that a woman had a son, who was so sick that he had not a single hair on his head; therefore she took the little boy to Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim), and requested him to pray to Allah that he might recover his health. His lordship complied with the request of the poor woman, placed his hands on the head of the little boy and uttered a prayer, whereon the hair immediately sprouted on his head and he was cured of his disease. At the time when Musailamah the liar claimed to be a prophet, a woman brought her sick boy to him, and requested him to pray for his recovery. Musailamah placed his hands on the head of the child, but by the touch of his unhallowed hand the little boy lost every hair of his head.

Raising Both the Hands and Making Dua’

 

We have received several e-mails with requests for evidence as the the status of  collective dua’ after salaah and the raising of both hands while doing so. It seems that worshippers are being accosted in the Masjid for doing so.

Ignorance is dispelled by knowledge provided the seeker is sincere.

Excerpt from:

THE SUNNA STATUS OF COLLECTIVE SUPPLICATION (SUNNIYYAT AL-DU`A’ AL-JAMA`I)
by GF Haddad

Raising Both the Hands and Making Dua

It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salaah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: “Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salaah” (the narrators of this Hadith are all trustworthy Majmauz Zawaaid, vol. 1, pg. 169). It is also mentioned in the Fataawa of Ahle Hadith (vol.1, pg.190) as well as in Fataawa Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically established practice and it is mustahab to do so.

This and the following report suggests that Ibn `Umar, like his father, - Allah be well-pleased with both of them - supplicated together with others: From Wahb: “I saw Ibn `Umar and Ibn al-Zubayr supplicating [i.e. together] and rubbing their hands against their faces.”

Narrated by al-Bukhari in al-Adab al-Mufrad (2:6 with a sound chain according to Shaykh `Abd al-Fattah Abu Ghudda in his Thalath Rasa’il (p. 93). This event may have taken place at the highly dramatic time following the death of al-Husayn ibn `Ali – upon them peace - at the hands of Yazid ibn Mu`awiya, after which Ibn `Umar told `Abd Allah ibn al-Zubayr - Allah be well-pleased with them: “Al-Husayn has beaten us” i.e. with martyrdom, and they wept.

Ibn `Abd al-Razzaq narrated with his chain in his Musannaf (2:252-253) from Yahya ibn Sa`id al-Ansari the qadi of al-Madina that “Ibn `Umar used to supplicate together with al-Qass” (kâna yabsutu yadayhi ma`a al-Qass) and that “they [i.e. the senior Successors]mentioned that those that came before them [i.e. the Companions] would supplicate and then place back their hands on their faces so as to place back the du`â’ and its baraka. Al-Qass is the Tâbi`î `Ubayd ibn `Umayr ibn Qatada al-Laythi al-Makki the admonisher and Qur’anic commentator.

Shaykh Abu Ghudda said (p. 94): “This is frank evidence to the effect that wiping the face
with the two hands after raising them in supplication was practiced in the first generations.”
12.

From Abu al-Darda’ - Allah be well-pleased with him -: “Raise up these hands of yours in supplication before they become manacled with the chains [of Hellfire].”Narrated from al-Faryabi’s al-Dhikr by al-Zarkashi in his al-Azhiya (p. 74). III.

On seeking help from other than Allah Subhaanahu wa ta ‘ala

Bismilahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala alaa Saayidinaa wa Mawlaana Muhammad wa Aalihi wa Sahbihi ajma’een

Wa alaikumus salaam wa Rahmtullahi wa Barakaatuhu.

Ana bi khayr Al Hamdulilah Rabbil ‘aalameen. Jazaakumullahu khayran ya Akhi. May Allahu ta ‘ala strengthen us both and accept our ‘ibaadah and our sincere intentions. The issue of Tawassul is one that has been misunderstood by many Muslims. The true nature of which can best be explained by our esteemed ‘Ulama. Below please find what our esteemed scholars have said, ones whom we trust and know very well. Hafidh Ibn Taymia Rahimuhumullah, Ibn al Qayyum and Hafidh ibn Kathir and Muhammad ibn Abdul Wahhab have all spoken on this matter. I think it is better that they give us clarification. Allahu ta ‘ala guide us to the completion of Iman and allow us to accept the truth no matter from where or whom it comes from.

May He Subhanahu wa ta ‘ala allow us to adhere to the truth and not dogmatically accept what our scholars say without checking what they say against the classical materials handed down to us from the authentic scholars from the past who were on the right path Ameen. Lastly if someone says that Tawassul is Wajib they have misunderstood the matter and have made a grave mistake. Lets take one step at a time.

Ma’salaama

Muhammad Sa’id

Original message:

From: Hassan Ibnul-Irby [mailto:salafibait@xxxx]
Sent: Wednesday, December 13, 2006 3:34 PM
To: hunafaa@hotxxxx.com
Subject:

as salaamu alaykum wa rahmatullah kayfa halukum? taqaballahu minkum I just wanted to state the asaaneed and ahaadeeth u brought did not prove they use tawassul. akhi this is taqiyah (deception) the way of the rawaafid and their detestable lies. imam abu abu abdullah ahmad ibn hanbal did u know he had a piece of hair which he received that was the hair of the messager of allah. this hair was beloved to him and if u read usuul as sunnah it narrates about this hair not once does it mention he sougt tawassul in his time of need calling upon muhammad salla allahu 3alayhi was salam or seeking nearness with him. u stated asmaa had a juyyub she got from 3aisha radiyallahu 3anha after she died this was a worldly posession of the messager and it was beloved by the sahaabah they loved the prophet salla allahu 3alayhi was salaam. akhi does your site promote the way of the rawaafidah, sufiyyah and those deviant sects who say tawassul is waajib seek the prophet salla allahu 3alayhi was salam as an intercessor or intermediary. akhi would u bring sufficent proof this is correct.

Our reply:

Excerpt from: Traditional Scholarship & Modern Misunderstandings
by Abu Ammar

Seeking Assistance From Other Than Allah Ta`ala

Certain Muslims argue that one can only ask Allah directly for help, and if people were to ask help from other than Allah, then he or she would be committing shirk. The scholars of the Ahl al-Sunnah have always maintained that all help is ultimately sought from Allah. However, if an individual seeks help from the Prophets or Allah-conscious people with the intention that they are only a means of achieving help then the person asking is not committing shirk. To illustrate this point, take the example of an ill person being cured by medicine. Metaphorically, the person would say that he was cured by the medicine, but in reality, the actual cure is from Allah.

The Ahl as-Sunnah wa’l-Jamaa also say that help offered by the awliya is only by the will of Allah. No one can be of help to anyone if Allah has not willed it so. Indeed, it is a great blessing from Allah that He has given the anbiya and awliya the ability to help those seeking help. The reason why Allah has given this ability to the pious is to show their status of purity amongst the people, and it indicates their relationship with their Creator.

The argument can be summarised as thus:
Help should only be asked from Allah.

The type of help asked from a pious person should be the help that is within the sphere of human influence.
Seeking help from a pious individual who is physically not present or has passed away is kufr.

We will prove, insha’Allah, that the pious can help in ways that are beyond normal human capability and that even if they are not present and have passed away, help can still be sought.

Belief of Ahl al- Sunnah wa’l- Jamaa regarding Seeking Help through the Awliya

‘Allama Sa’eedi and ‘Allama ‘Abd al-Hakim Sharf Qadri write:

“It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr.”

[Sharh Muslim, 'Allama Sa'idi, Nidaa-e-Ya Muhammad, page 30 by 'Allama Sharf Qadri]

Shaykh al-’Alawi al-Maliki, the mufti of Makka writes:

“When we ask help from the anbiya and awliya, as a means, it is through their supplication (du’a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Prophet, (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du’a for us can be called help or istishfah or tawasul.

[Ziyarat of the Grave, page 213, by the mufti of Makka, 'Allama Shaykh Muhammad al-'Alawi al-Maliki al-Makki]

The Permissibility of Seeking Help from the Pious

Hafidhh ibn Taymiyya and Qadi Shawkani quote the following hadith:

‘Abd Allah bin Mas’ud, may Allah be pleased with Him, reported that our Prophet, (May Allah bless him and grant him peace), stated: “If you ever find yourselves stranded alone in a desolate place or jungle, then say, ‘O servants of Allah! Help me, Allah have mercy on you.’”

[Al-Kalim al-Tayyib, page 69, by Hafidhh ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]

This hadith, demonstrates that one can ask help from those who one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.

Mullah ‘Ali Qari writes that our Prophet Muhammad, (May Allah bless him and grant him peace), said that:
If you are in the jungle alone say, “O servants of Allah! Help me.” The servants of Allah are the angels, Muslims, jinn, or ‘abdal. This hadith is useful for travellers.

[Al Hirzu al-ThAmin, page 378, by Mullah 'Ali Qari]

The Awliya’s Provision of Help beyond Human Capability

The Prophet Sulaiman, peace be upon him, asked his companions who could bring the throne of the Queen of Sheba to his court. Allah says, describing this in the Holy Qur’an:

An ifreet of the jinn said,
‘I will bring it to you
before you get up from your seat.
I am strong and trustworthy enough to do it.’
He who had knowledge of the Book said,
‘I will bring it to you
before your glance returns to you.’
And when he saw it standing firmly in his presence,
he said, ‘This is part of my Lord’s favour to me to test me
to see if I will give thanks or show ingratitude’.
[Surah Al-Naml, verse 39-40]

Hafidhh Ibn Kathir writes concerning this verse that the man who brought the throne was called Asif bin Barkhiyah.

[Tafsir Ibn Kathir]

There was a companion named Salamah bin Akwa, may Allah be pleased with Him, who was injured so severely on his shin that people began to fear that he would die a matyr. Salamah, may Allah be pleased with Him, states: “I went to the Messenger of Allah, (May Allah bless him and grant him peace), and told him about my wound, whereupon he proceeded to blow on it three times and I was cured instantly.”
[Mishkat, chapter on Virtues of Sayyid al-Mursalin]

Hafidhh Ibn Kathir writes:

“During the khilafah of ‘Umar, may Allah be pleased with Him, there appeared a fire in the desert. ‘Umar, may Allah be pleased with Him, asked Tamim al-Dari, may Allah be pleased with Him, to assist him. They approached the area of the fire and Tamim al-Dari, may Allah be pleased with Him, began to gather the fire with his hands and started shoving the fire into a hole in the ground. This was a karamah of Tamim al-Dari, may Allah be pleased with Him.”

[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu'jizat]

Our Intention

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

As salaamu ‘alaikum wa Rahmatullah to all our Muslim brothers and sisters and peace to all our other non-muslim visitors.

Our intent is to post selected excerpt from the Al Adaab Islamic Resources website.  In response to the many e-mails we receive we will Insha’Allah post answers from the resources available there as well as other resources that may not appear there.  In some cases quotes may be quite long.  Those wishing to save the excerpts are free to do so but please exclude the e-mail conversations.

Jazakumullahu Khair

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