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).

Mawlid: The Facts

Bismillahir Rahmanir Rahim

Salawaat Allahu ta ‘ala alaa Khairi Khalqihi Sayyidinaa wa Habeebinaa wa Shafi’enaa wa Mawlaanaa Muhammadin, Khaatimul Ambiyaai wal Mursaleen, wa Imaam ul Muttaqin wa Rahmatulil ‘Aalameen,

Wa ‘alaa Aalihi wa Ashaabihi wa Ahli Baytihi wa Azwaajihi Ummuhaatil Mu’mineen wa Dhurriyyaatihi wa Ummatihi ajma’een. Wa sallima Tasliman kathiran kathira. Birahmatika Ya Arhamar Rahimeen

Courtesy: www.al-madeena.com

Note: This article was edited for continuity grammar and spelling without altering the original content.

ALLAH - IN THE NAME OF - THE MOST BENEFICENT, THE MOST MERCIFUL.

Peace And Abundant Blessings Be Upon Our Master Muhammad - The Leader Of The Creation - And Upon His Progeny, His Companions, And All His Followers.

The issue of the celebrations of the noble birth of our Most Beloved Prophet Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim sparks much debate and questions are raised as to whether it is correct or otherwise to observe it. Indeed a lot has been argued on this subject, hence the need to clarify why Muslims from all over the world celebrate this occasion as an “Eid” (literally meaning happy occasion or festival).

Those who oppose the commemoration claim the following:

1. The Prophet never celebrated it.
2. The Sahaba never celebrated it.
3. There are only 2 Eids in Islam (Eid al-Adha & Eid al-Fitr).
4. It copies the celebration of Christmas.
5. It is mixed with forbidden (Haraam) acts.
6. It is therefore a blameworthy innovation that leads to misguidance.

The above “conclusion” made by the opponents is extremely crude and unjust - for they base their opinion on just one type of Ahadeeth, while purposely ignoring the other Ahadeeth that support introduction of new ways (Sunnahs) in religion (that are in line with Islamic law), and which do not negate an established Sunnah. It is firmly established from various Qur’anic Verses, Prophetic Ahadeeth, Sunnah of the Companions, historical facts, and by consensus of the Ulema, that innovations could either be blameworthy or meritorious.

This article is not an attempt to define the categories of “Bidat” - (what is a Good Innovation or a Blameworthy Innovation etc) - for that is an entirely different subject. What this article shall prove, with Allah’s help, is that this commemoration is not an innovation (Bidat) at all!! So the question of whether such a commemoration is good or blameworthy simply does not arise!

May Allah guide them not to purposely hide the truth for it is feared they could then deserve the punishment promised in the Qur’an al-Kareem - “Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book - upon them is the curse of Allah and the curse of those who curse. Except those who repent and do reform and disclose (the truth) - so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful.” [Surah Baqarah 2:159-160]

The other issue of whether this should be called an “Eid” or not, is very simple. The two Eids mentioned in the Ahadeeth are the COMPULSORY Eids - and on which specific types of worship must be undertaken (Eid Prayers, Sacrifice etc.), and on which Fasting is prohibited. The other type of Eid is NOT COMPULSORY - for example any day on which a great favor was bestowed by Allah (every Friday of every week, the day of Ashura celebrated by the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, the day of descent of the Noble Qur’an, the day of the last Qur’anic revelation, the day the table-spread “al Maidah” was sent down, etc.). Muslims all over the world commemorate this Eid, as the latter type.

As to the issue of copying Christmas, it is a fact that Christians celebrate this as the birth of Jesus (Prophet ‘Isaa - peace be upon him) - whom they believe is the son of God, and therefore one of their three assumed Gods. (May Allah protect us from such blasphemy - Aameen). Whereas, we know that there is only ONE God, ALLAH - Who is neither born, nor does He beget. Our commemoration marks the birth of a Noble Prophet, a human being - thus upholding our firm belief of Tawheed. The commemoration is thus a refutation of the incorrect Christian belief - and this refutation is what we are commanded to do, in the Noble Qur’an as well as in the Ahadeeth. A lot of other religions have forms of worship and rituals that resemble Islamic forms of worship and rituals - for example we read the Noble Qur’an and others read Bible, Torah, Ramayan, Geeta etc; we prostate in our Prayers and others prostrate to idols; we fast, and others also fast; we pay Zakaat and others give charity; we perform Hajj and others assemble for Mass, Kumbh Mela etc; we are commanded to obey parents, speak the truth, be good to neighbors - and so do most other religions command their followers; but that does not mean we have to leave our duties. Outward similarities are one thing - actual beliefs are another.

The issue of mixing these commemorations with forbidden (Haraam) acts is one that applies not only this, but universally to all forms of worship. Needless to say, forbidden acts must be abstained from at all times, not only during these commemorations. We cannot, obviously, leave any sort of worship because some people might mix it with forbidden acts. For example - offering Salaat is compulsory, but if the Niyyah (intention) is for showing off (display), then this act of display is forbidden - but not the Salaat. So if the person indulging in these acts (in our example display) is to be advised, he should be advised to abstain from display -; but not advised to forego Salaat altogether. Another example is that if a person steals something from a Mosque, should we try to prevent the theft or should we just stupidly demolish the Mosque.

THE FOLLOWING PAGES WILL MAKE IT AMPLY CLEAR THAT:

1. Allah, the Almighty, has Himself commemorated Mawlid of the Beloved Prophet, and that of various other Prophets.

2. Allah has gifted mankind with innumerable favors due to the Mawlid of the Beloved Prophet, and that these favors shall continue. So this commemoration by Allah is still ongoing.

3. The earlier Prophets commemorated the Mawlid of the Beloved Prophet, their own Mawlid, and that of their sons.

4. The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim has commemorated his own Mawlid.

5. The Sahaba commemorated the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim.

So when such radiant and undisputable proofs are available from the Noble Qur’an and Ahadeeth, what is the need to search for “historical” evidence as to when and where it was actually done by the Ummah?

CHAPTER 1. (A)

ALLAH COMMEMORATES THE MAWLID OF VARIOUS PROPHETS

The Birth of Sayyidinaa Adam (peace be upon him)

Proofs From Al-Qur’an al-Kareem.

Proof # 1
And it is He Who has created you from a single soul - then you have to stop over in one place and stay entrusted in another; indeed We have explained Our verses in detail for people of understanding. [Surah Ana`am 6:98]

Proof # 2
“So when I have perfected him and breathed into him a spirit from Myself, (you all) fall down before him in prostration.” [Surah Saad 38:72]

Proof From Ahadeeth

Narrated Sayyidinaa Aws ibn Aws:

The Beloved Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: O Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah, how can it be that our blessings will be submitted to you while your body is decayed He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. (Sunan Abu Dawud)

THE BIRTH OF SAYYIDINAA YAHYA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
This is the remembrance of the mercy of your Lord upon His bondman Zakaria. When he softly prayed to his Lord. [Surah Maryam 19:2-3]

Note that Allah has called the birth of Sayyidinaa Yahya a “mercy”, and it’s mentioning in the Noble Qur’an as a “remembrance”. What greater evidence would be required for the remembrance of the Beloved Prophet’s birth?

Proof # 2
“O Zakaria! We give you the glad tidings of a son whose name is Yahya (John) - before him, We have not created anyone of this name.” He submitted, “My Lord - how can I have a son whereas my wife is barren and I have reached infirmity due to old age” He (the angel) said, “So it is; your Lord says, ‘This is easy for Me - in fact I created you before this, at a time when you did not exist.’ “[Surah Maryam 19:7-9]

Proof # 3
And peace is upon him the day he was born, and the day he will taste death, and the day he will be raised alive. [Surah Maryam 19:15]

Proof # 4
And remember Zakaria, when he prayed to his Lord, “O my Lord - do not leave me alone, and You are the Best Inheritor. We therefore heard his prayer; and bestowed him Yahya, and cured his wife for him; indeed they used to hasten to perform good deeds, and pray to Us with hope and fear; and used to weep before Us. [Surah Ambiya 21:89-90]

THE BIRTH OF SAYYIDINAA MUSA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
And We inspired the mother of Musa that, “Suckle him; then when you fear for him, cast him into the river and do not fear nor grieve; We shall indeed return him back to you and make him one of the Noble Messengers.” [Surah Qasas 28:7]

THE BIRTH OF SAYYIDINAA ‘ISAA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
So she conceived him, and she went away with him to a far place. Then the pangs of childbirth brought her to the base of the palm-tree; she said, “Oh, if only had I died before this and had become forgotten, unremembered.” [Surah Maryam 19:22-23]

Proof # 2
“And peace is upon me the day I was born, and on the day I shall taste death, and on the day I will be raised alive.” This is ‘Isaa (Jesus), the son of Maryam; a true statement, in which they doubt. [Surah Maryam 19:33-34]

THE BIRTHS OF SAYYIDINAA ISMAIL & ISHAAQ (peace be upon them)

Proofs From The Noble Qur’an.

Proof # 1.
They said, “Do not fear - we convey to you the glad tidings of a knowledgeable boy.” [Surah Hijr 15:53]

Proof # 2.
“All praise is to Allah Who gave me Ismail and Ishaaq, in my old age; indeed my Lord is the Listener of Prayer.” [Surah Ibrahim 14:39]

THE BIRTHS OF SEVERAL PROPHETS (peace be upon them)

Proofs From The Noble Qur’an.

Proof # 1
And when Musa said to his people, “O my people! Remember Allah’s favor upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to anyone else in this world.” [Surah Maidah 5:20]

Note that Allah has mentioned the creation of Prophets among the Bani Israel, separately from other favors, in order to especially highlight this.

OTHER PERSONS WHO’S BIRTHS WERE SPECIFICALLY REMEMBERED IN THE GLORIOUS QUR’AN

THE BIRTH OF SAYYIDA MARYAM

Proof # 1
So when she gave birth to it, she said, “My Lord! I have indeed given birth to a girl!” And Allah well knows what she gave birth to; and the boy she had prayed for is not like this girl; “And I have named her Maryam and I give her and her offspring in Your protection, against Satan the outcast.” So her Lord fully accepted her (Maryam), and gave her an excellent development; and gave her in Zakaria’s guardianship; whenever Zakaria visited her at her place of prayer, he found new food with her; he said, “O Maryam! From where did this come to you” She answered, “It is from Allah; indeed Allah gives to whomever He wills, without account.” [Surah Aale Imran 3:36-37]

THE BIRTH OF SAYYIDINAA SIDDEEQ AL-AKBAR

Proof # 1
And We have commanded man to be good towards parents; his mother bore him with hardship, and delivered him with hardship; and carrying him and weaning him is for thirty months; until when he reached maturity and became forty years of age, he said, “My Lord! Inspire me to be thankful for the favors you bestowed upon me and my parents, and that I may perform the deeds pleasing to You, and keep merit among my offspring; I have inclined towards you and I am a Muslim.” [Surah Ahqaf 46:15] (This verse was revealed concerning Sayyidinaa Abu Bakr, the first caliph -; Tafseer Ibn Abbas)

From the above it is amply clear that Allah has commemorated Mawlid of many of His Noble Prophets, and others who are worthy of His proximity.

CHAPTER 1. (B)

ALLAH COMMEMORATES MAWLID OF THE BELOVED PROPHET

(Sall Allahu ‘alaihi wa Aalihi wa sallim)

Proofs From The Noble Qur’an.

Proof # 1
And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.” [Surah Aale Imran 3:81]

“Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Muhammad : if Muhammad is sent in that Prophet’s lifetime, he was to believe in him and support him,
and that prophet was to take this covenant to his people as well. (Sayyidinaa Ibn Abbas)

Proof # 2
And remember when ‘Isaa the son of Maryam said, “O Descendants of Israel! Indeed I am Allah’s Noble Messenger towards you, confirming the Book Torah which was before me, and heralding glad tidings of the
Noble Messenger who will come after me - his name is Ahmad (the Praised One)”; so when Ahmed came to them with clear proofs, they said, “This is an obvious magic.” [Surah Saff 61:6]

Proof # 3
O dear Prophet, did you not see how your Lord dealt with the People of the Elephant [Surah Feel 105:1].

It is well known that Allah protected the Meccans from the attack of Abraha, and that this took place in the year of the beloved Prophet’s birth. This event is an indication of the prestige of the Beloved Prophet, and a clear proof of Allah’s great favor in the year of the Beloved Prophet’s birth.

Proof # 4
And when the Book from Allah came to them, which confirms the Book in their possession - and before that they used to seek victory through the medium of this very Prophet (Muhammad ) over the disbelievers; so when the one whom they fully recognized came to them, they turned disbelievers - therefore Allah’s curse is upon the disbelievers. [Surah Baqarah 2:89]

Proof # 5
By your life O dear Prophet (Muhammad) - they are indeed straying in their intoxication. [Surah Hijr 5:72]

Note here that Allah has sworn upon the entire life of His Beloved Prophet -; this includes the time of his noble birth!

Proof # 6
By oath of this era of yours (O dear Prophet Muhammad). [Surah 'Asr 103:1]

For further proofs, see CHAPTER 1 (C) and (D).

How did Allah celebrate this on the DAY of the Prophet’s birth?

1. He made the Ka’abah lean in prostration towards the place of the noble birth.
2. Allah caused the idols to fall down.
3. He extinguished the fires of Persia.
4. Only male children were born on that day.
5. The skies were illuminated.
6. Paradise was further decorated on this occasion.
7. Allah removed drought from Makkah, turned the earth green and made the trees bear fruit, and blessings came to the Quraish from every direction
8. Allah stopped sending down torments.
9. He sent down the maidens of Paradise to give company to Sayyida Amina.
10. He sent down Angel Gibreel to carry the Beloved Prophet, and announce his birth all over the world.

CHAPTER 1. (C)

ALLAH’S GIFTS TO MANKIND DUE TO THE COMING OF THE NOBLE PROPHET

(Sall Allahu ‘alaihi wa Aalihi wa sallim)

Proofs From The Noble Qur’an

Meelad Un Nabiyy Resources

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

Commemorating the Blessed Birth of the 

Holy Last Messenger of Allah

 

• Home page of Sayyidinaa Wa Mawlaanaa Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim
  

• Darood Salaam by His Eminence Al Imam Sayyid Mubarik ‘Ali Jilani Hafithahullah
  
• Darood Taj
  
• The Shariah’s Permissibility of Salawaat and Salaam and Related Issues  (A Must Read!!)
  
• Yes, Meelad Is Jaeez
  
• Commemorating Mawlid
  
• Shadowless Prophet of Islam Sall Allahu ‘alaihi wa Aalihi wa sallim
  
• The Mi’raj of His Holy Lordship (Sall Allahu ‘alaihi wa Aalihi wa Sallim)
  
• Light of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim).
  
• Mawlid According to the ‘Ulama acceptable to the Pseudo/Salafi
  
• The Anatomy of Mehfil -e-Milad
  
• Wahhabi Mawlids (Yes!! Wahhabi Mawlids!!)
  
• Allamah Jalaluddin Suyuti on Mawlid
  
• Milad In Qur’an and Hadith
  
• Salutations and Adoration
  
• Salawaat-and-Salaam (The excellence of Darood Shareef for the Ummah as explained in Quran and Hadith)
  
• Salawaat and Salaam (Darood Sharif) Standing; Is it permissible?
  

The Pure Family and the Blessed Pure Five (Panjattan Paak)

As salaamu ‘alaikum wa Rahmatullah.

Our intent by presenting articles concerning the Ahl as Sunnah Perspective with reference to the Blessed Ahl al Bayt Ridhwaan Allahu ta ‘ala alaihim aj’maeen, is to correct the misconception that loving Ahl ul Bayt makes one a Shia. Nothing could be farther from the truth. Those who truly love Allahu ta ‘ala and the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa Sallim must of necessity love all that comes from and extends to us from the Beloved of AllahuSall Allahu ‘alaihi wa Aalihi wa Sallim. Our Deeni lives and Imaan itself is tied to this love.

Muhammad Sa’id

786/92  

The Pure Family Of The Holy Prophet (Peace be

upon him and his family) [Ahl al-Bayt]

And The Blessed Pure Five [Panjattan Paak]

Courtesy: www.sufi.co.za

Allah (Almighty and Glorious is He) says in the Holy Qur’aan in the 33rd Sura, al-Ahzaab: Verse 33:

And stay quietly in your houses and make not a dazzling display, like the times of ignorance, establish regular prayer, give zakaat, and obey Allah and His Messenger. (Reference to wives) And Allah only wishes to remove all abomination from you and the members of your family and make you pure and spotless [Reference the Blessed Pure Five (Panjattan Paak).]

The Members of the House

This verse of the Holy Qur’aan refers to the Household of the Prophet Sall Allahu ‘alaihi wa Sallim (Ahl al-Bayt). This includes the wives of the Holy Prophet (Peace be upon him and his family) as well as his daughter Hazrath Fatimah, his-son in-law Hazrath Ali and his grandsons, Hassan and Hussain (may Allah be well pleased with them all) [1]

  The Holy Prophet (Peace be upon him and his family) had called many companions, including the ‘Companions of the Verandah[2]‘ (Ashaab as-Suffa), who were not related to him by blood, but had dedicated their lives to achieve purity, piety and humility as the Household of the Prophet (Ahl al-Bayt). The Holy Prophet (Peace be upon him and his family) was asked, “Who are your family (Ahl)?” He replied, “those who are purified (Safa), i.e. the pure of heart, who maintain their words, fulfill their promises, dedicate their lives to fulfill my teachings and have greater love for me than any other human being, and after Allah remember me the most”.[3] Therefore all that pursue the Science of Spirituality (tasawwuf) and attain to the status of “Friend of Allah” (Aulia Allah) are also referred to as Ahl al- Bayt.

Blessed Pure Five (Panjattan Paak).

The blood family of the Holy Prophet (Peace be upon him and his family), amongst the Ahl al-Bayt; Hazrath Ali, Hazrath Fatimah, Hazrath Hassan and Hazrath Hussain (may Allah be well pleased with them all) are known as the Blessed Pure Five (Panjattan Paak). We the People of the Sunna and the Community (Ahl as- Sunna wa’l Jamaa’a) hold this belief (aqida) that the Prophets (may Allah bless them with peace) are ‘infallible’ (ma’sum) whilst the Imams of the Household of the Holy Prophet (Ahl al-Bayt) are not ‘infallible’ (ma’sum) but they are ‘protected and guarded’ (mahfuz). What is the difference between ‘infallible’ (ma’sum) and ‘protected and guarded’ (mahfuz)? ‘Infallible’ (ma’sum) is he who can never commit sin whilst ‘protected and guarded’ (mahfuz) is he who can commit sin but never do since Allah has protected them and saves them from committing sin. So our belief (aqida) is that Prophets are ‘infallible’ (ma’sum). After the Prophets the Companions of the Holy Prophet (Sahaba) and
the Household of the Holy Prophet (Ahl’l Bayt) were not ‘infallible’ (ma’sum) but they were ‘protected and guarded’ (mahfuz). They were under the protection of Allah and saved from all sin. Regarding the Household of the Holy Prophet (Ahl al-Bayt), Allah has said:

 

‘O Members of the Household of the Holy Prophet, Allah wants to purify you with a thorough purification and keep you free from all kinds of external (zaahir) and internal (baatin) impurities.’

In view of this verse of the Holy Qur’aan, Hazrath Maulana Hassan Raza Khan Sahib, the younger brother of Ala Hazrath, The Imam of the People of the Sunna (may Allah be well pleased with them both), composed the following verse of poetry in which he says:

Unki paaki ka Khudae Paak karta heh bayaan

Ayah e tathir se zaahir heh shaane Ahle Bayt

 

The Purity of the Household of the Holy Prophet (Ahl’l Bayt), is spoken of by Allah The Pure

From the Qur’aanic Verse of Purity is manifest the status of the Household of the Holy Prophet (Ahl’l Bayt)

 So this the 33^rd Sura, al-Ahzaab, Verse 33 of the Holy Qur’aan is a very strong proof of the status and state of the Household of the Holy Prophet (Ahl al-Bayt).

The Tradition of the Cloak

In the Hadith[4], an important event symbolizes the spiritual dimension of their relation to the Holy Prophet (Peace be upon him and his family). This is the Tradition of the Cloak, which the Holy Prophet (Peace be upon him and his family) spread his blessed cloak (kambli mubarak) over himself and Hazrath Ali, Hazrath Fatimah and their two sons Hazrath Hassan and Hazrath Hussain (Radiallahu anhu ajmain). The circumstances of the Tradition (Hadith) is as follows:

Hazrath Umm Salama (may Allah be well pleased with her), the wife of the Holy Prophet (Peace be upon him and his family) reports, that one-day the Holy Prophet (Peace be upon him and his family) said to Fatimah (may Allah be well pleased with her):

“Bring me your husband and two sons” When they had all come together he spread his cloak over them and he said: “Oh Allah, these are the people of my house! Let therefore your blessings descend upon Muhammad the people of the House of Muhammad and remove uncleanness far from them and cleanse them with a thorough cleansing “It is stated that the verse: ‘Surely Allah wishes to remove all abomination from you, O People of the House, and purify you with a thorough purification’, was revealed as a response to this supplication (dua).

Mubaahila

Muslim, Tirmidhi (hassan sahih gharib), al-Hakim, and others narrate the incident when the Christians of Najran argued with the Holy Prophet (Peace be upon him and his family) Allah revealed Verse 61 of the 3rd Sura, al-i-Imraan:

“Say (unto him), Come! Let us gather together - our sons and your sons, our women and your women, ourselves and yourselves - then let us humbly pray, and invoke the curse of Allah on those who lie

When two opposing schools of thought differ on an issue and when dialogue and debate fails to resolve the dispute, then the solution is a mubaahila or a gathering where the opposing groups supplicate to Allah as follows:

O Lord of the Universe! In this dispute give honor to the proper in this matter and disgrace those that are incorrect

 Sad ibn Abi Waqqas (may Allah be well pleased with him) said Holy Prophet (Peace be upon him and his family) arrived accompanied by Hazrath Ali and Hazrath Fatimah Zahra (may Allah be well pleased with them both). The Holy Prophet (Peace be upon him and his family) was carrying Hazrath Imam Hussain (may Allah be well pleased with him) in one arm and Hazrath Imam Hassan was holding the other hand of the Holy Prophet (sallallahu alaihi wa sallam) and walking alongside him. When the ‘Pure Five’ (panjattan paak) arrived for the mubaahila the Holy Prophet (sallallahu alaihi wa sallam) prayed:

Allahumma ha ulahe ahle baitihi

O Allah! They are my Family

He (sallallahu alaihi wa sallam) then said to Hazrath Ali and Hazrath Fatimah Zahra, Hazrath Imam Hussain and Hazrath Imam Hassan (may Allah be well pleased with them all) that when I supplicate to Allah against this opposition you all should say, ‘May it be so’ (ameen).
The Holy Prophet (sallallahu alaihi wa sallam) told those priests that they should also supplicate. When the Holy Prophet (Peace be upon him and his family) said this the Pope exclaimed and told his followers:

La tu baahilu fatah le ku

Don’t partake in this Mubaahila or all of us will be destroyed

Surprised at his remarks they asked him as to what had happened to him, since he was in high spirits and confident of defeating the Muslims. He said, ‘I swear by God, I had not seen these faces before and I am seeing such faces that if they were to pray to God to move the mountains, od Almighty would move the mountains for them.’

The Holy Qur’aan tells us in the 2^nd Sura, al-Baqarah: Verse 37 that Hazrath Adam (may Allah bless him with peace) received certain words from Allah, which earned him forgiveness for his transgression.

 

Hazrath Adam Pardoned For Forgetting

Permissibility of Salawaat and Salaam (Darood Sharif) Standing

As salaamu ‘alaikum wa Rahmatullahi wa Barakaatuhu

The following is an excerpt from a larger excellent work entitled “The Shari’ah’s permissibility of Salawaaat and Salaam and related issues” By Ismail Ebrahim. A special thanks to my dear friend Sohail Abdul Habib . The information contained herein has not been edited. The complete article can be found here;

http://www.nooremadinah.net/Documents/YaMohammad/Salat-o-Salam/Salat-o-Salam.asp

 

Permissibility of Salawaat and Salaam (Darood Sharif) Standing

3)
QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING

Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu ‘alaihi wasallam), in terms of religion is desirable and commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is the consensus of opinion of the entire Ulema of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu ‘alaihi wasallam) in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahle Sunnah for over 1400 years has ever objected to it with a view to it being a bad Bid’a (innovation).
Qiyaam is of three kinds :

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

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

Hadhrat Uthman (radi allahu ‘anhu) said, “The Holy Prophet (sallallahu ‘alaihi wasallam) passed away before we could ask him the solution to this problem.” Hadhrat Abu Bakr (radi allahu ‘anhu) said, “I have already asked him concerning this affair …” Then Hadhrat Uthman (radi allahu ‘anhu) said (upon hearing this glad tidings from Hadhrat Abu Bakr (radi allahu ‘anhu)), “I stood up for him.” (Sahih Bukhari)

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

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

“I have never encountered anyone that had emulated the Holy Prophet (sallallahu ‘alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I have never seen anyone even come near her with the above qualities] more than Fatima (radi allahu ‘anha), may Allah honor her face. When she came in to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat) 
Similarly the origin of Qiyaam-e-’Azmat is derived from the following narration :

Narrated Abu Sa ‘id al-Khudri (radi allahu ‘anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa’d bin Mu’adh. So the Prophet (sallallahu ‘alaihi wasallam) sent for Sa’ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet(sallallahu ‘alaihi wasallam) said to the Ansar, “Get up for your chief or for the best among you !” (Sahih Bukhaari, Vol. 5, Chapter 29, Hadith 447)

Indeed Hadhrat Sa’d (radi allahu ‘anhu) is worthy of such honor. Narrated Jabir (radi allahu ‘anhu) : I heard the Prophet (sallallahu ‘alaihi wasallam) saying, “The Throne (of Allah) shook at the death of Sa’ad bin Mu’adh.”

Allama Ibn Hajar Makki (rahmat allahi ‘alaih) states in Moulidatil Kabeer, “It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu ‘alaihi wasallam), thus in honor of the Holy Prophet (sallallahu ‘alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu ‘alaihi wasallam) gave in respect of Sa’ad ibn Muadh.”

Imam Nawawi (rahmat allahi ‘alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi ‘Iyad (rahmat allahi ‘alaih). (See Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi’s view on Qiyaam)

Also commenting on this Hadith Hadhrat Shaikh ‘Abdul Haq Muhaddith Dehlawi (rahmat allahi ‘alaih) writes, “A great number of eminent Ulema have taken this Hadith as proof in support of Qiyaam in Meelad.” (Ash atul Lama’aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ... Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]

The Qiyaam during Mawlid an-Nabi (sallallahu ‘alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness, love and honor towards the occasion which is celebrated to thank Allah for his arrival. However, the ‘ulama have also collectively designated these Qiyaam as Qiyaam-e-Tazimi, i.e. standing up in honor, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu ‘alaihi wasallam). 

In a Hadith reported by Hadhrath Abu Huraira (radi allahu ‘anhu), he says, “The Holy Prophet (sallallahu ‘alaihi wasallam) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives.” (Mishkaat- Kitabul-Adaab, Babul Qiyaam, Page 403)

Usama ibn Sharik (radi allahu ‘anhu) narrates : “I came to see the Prophet (sallallahu ‘alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] … The Prophet (sallallahu ‘alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water.”(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su’ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])

Narrated ‘Abd Allah ibn ‘Umar (radi allahu ‘anhu): Ibn ‘Umar (radi allahu ‘anhu) was sent with a detachment by the Apostle of Allah (sallallahu ‘alaihi wasallam). The people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the battlefield and deserve Allah’s wrath. Then we said: Let us enter Madinah, stay there, and go there while no one sees us. So we entered the city and thought : If we present ourselves before Allah’s Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting)for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi’s Dala’il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal)

Jabir (radi allahu ‘anhu) said: “`Umar ibn al-Khattab GOT UP and kissed the hand of Allah’s Messenger.” Ibn al-Muqri’ narrates it in al-Rukhsa (p. 71 #11) and although its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri’s good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66). Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: “Do not ask of things which once shown to you would hurt you” with the wording: “`Umar ibn al-Khattab GOT UP and kissed the foot of Allah’s Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur’an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened.” 

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

Allama Sakhawi (rahmat allahi ‘alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu ‘anhu), “Whenever you enter the masjid, recite Durood for Rasoolullah (sallallahu ‘alaihi wasallam)” - and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu ‘anha), the daughter of Rasoolullah (sallallahu ‘alaihi wasallam) who said, “Whenever Rasoolullah (sallallahu ‘alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu ‘alaihi wasallam) (i.e. upon Himself) … “ 
Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu ‘alaihi wasallam) whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu ‘alaihi wasallam) without substance !

Those that masquerade as the “true upholders” of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of the Blessed Companions of Rasoolullah (sallalahu ‘alaihi wasallam) should take cognizance of the following Hadith:

Once Hadhrath Ka’ab (radi allahu ‘anhu) said to Hadhrath Abu Huraira (radi allahu ‘anhu), “I am telling you two things which you should not forget. One, whenever you enter a musjid recite Salawat for the Holy Prophet (sallalahu ‘alaihi wasallam), and then this Du’aa, ‘O Allah forgive me my sins and open for me the doors of Thy Mercy !’”

Imam Jalaaluddin As Suyuti (RA) on the Excellence of Ahlul Bayt: a short excerpt

Ihyaa il Mayyit bi Fadhail-e-Ahle Bayt

by

Imam Jalaaludin As Suyuti

In the name of Allah the Beneficent the Merciful

 

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaail Mayyit be Fadhail-e-Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavour the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.).  

Tradition No. 2 

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwya; and also in the Mojamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) replied, “Ali, Fatimah, and their two sons.”

Tradition No. 3 

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Karam Allahu wajhahu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu  ta ‘ala alaihim ajma’een).”
It is the honour achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een)

Tradition No. 4 

Ahmed, Tirmizi, Sehah, Nasai and Hakim have all narrated through Matlab bin Rabi that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.” 

Tradition No. 5 

Muslim, Tirmizi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has repeated the words “Fear Allah” thrice. 

Tradition No. 6

Tirmizi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me. (they are) The book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me). 

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8 

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Cistern of