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  1. Jerusalem ziyarah guide: Facts and information on places of historical importance in Jerusalem (al-Quds) PDF We have A5 size print copies for sale from the UK. The cost is £3.00 each plus postage if applicable. Discounts are available for orders of 20 or more. If you require print copies, please email us on [email protected] in the first instance. Source
  2. ARTICLES The Internal Dimensions Of Hajj A True Hajj – Amazing Explanation of Imam Junaid al-Baghdadi Hajj – a Lesson in Submission Hajj – A Beautiful Journey Hajj - The Lover's Journey 15th October 2009
  3. Ziyaarah Times For Women To Enter the Rawdhah Mubarak
  4. A "Must Read" Book On Hajj For Women!
  5. Please click on the title to go to the relevant subjects WOMEN'S Issues during Hajj & Umrah What Are The Differences Between A Male And Female When Performing Hajj? Queries and Conditions Concerning Female Pilgrims Women performing Hajj during menses Women trimming each other’s hair in Hajj How much hair does a female required to cut? Are Women Required to Wear Certain Types of Clothing and Colors During Umrah and Hajj? Is It Permissible For A Woman To Wear Jewellery In The State Of Ihram? How Should A Menstruating Woman Perform Hajj? Covering The Face Of A Woman In The State Of Ihram Q/A Taking Pills In Hajj to stop Menstruation Hajj Without A Mahram? Women Performing salaah in the Haram of Makkah Tawāf Al-Ziyārah & Haydh (Menstruation) Omitting Tawaaf-e-Widaa’ due to Haydh or Nifaas
  6. Part Fifty The Inscription on His Ring: Hazrat ‘Amr bin ‘Uthmaan (rahimahullah) mentions that the ring of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had the following words inscribed on it, “I have brought Imaan in that Being who has created everything in its due proportion.” (Siyar A’laam min Nubalaa 2/156) Demise: Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was approximately 82 years old when he was martyred. (Taareekh-ul-Islam 2/481) He was martyred on Friday the twelfth of Zul-Hijjah in the year 35 AH (Siyar A’laam min Nubalaa 2/162) Period of His Khilaafah Hazrat Qataadah (rahimahullah) reports that the period of the khilaafah of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was twelve years. (Siyar A’laam min Nubalaa 2/161)
  7. Absolute Submission Sayyiduna Mugheerah bin Shu’bah (radhiyallahu ‘anhu) reports the following incident: On one occasion, I sent a proposal to marry a girl of the Ansaar. When I mentioned this to Rasulullah (sallallahu ‘alaihi wasallam), he asked me, “Did you see the girl?” When I replied in the negative, Rasulullah (sallallahu ‘alaihi wasallam) recommended to me, “Look at her, for it is more likely that there will be affection and love between you (i.e. if you marry her after looking at her and finding her pleasing to your eye, there will be a greater chance of your marriage prospering).” I thus proceeded to the girl’s home and told her parents what Rasulullah (sallallahu ‘alaihi wasallam) had mentioned. Hearing that I wanted to look at their daughter, the parents were reluctant. Hence, I stood and began to leave their home. As I was leaving, the girl asked her parents to call me back. When I returned, she stood at the edge of the curtain and said, “If Rasulullah (sallallahu ‘alaihi wasallam) instructed you to look at me then I permit you to do so. If not, then I strictly forbid you to look at me.” Accordingly, I looked at her and married her. Subsequently, she was extremely beloved to me and honoured in my sight. (Ibnun Najjaar – Kanzul ‘Ummaal #45619) Lessons: 1. The hayaa (modesty) of the Sahaabah (radhiyallahu ‘anhum) and their protectiveness over their womenfolk was such that the parents of the girl were initially reluctant when Sayyiduna Mugheerah (radhiyallahu ‘anhu) asked to see their daughter. Similarly, until she learnt that it was the instruction of Rasulullah (sallallahu ‘alaihi wasallam), the daughter was not prepared to allow any strange man to look at her. 2. The Sahaabah (radhiyallahu ‘anhum) were blessed with the quality of absolute submission before the instruction of Rasulullah (sallallahu ‘alaihi wasallam). Hence, they always put their own intellect, understanding and emotion aside and completely complied with the wishes and desires of Rasulullah (sallallahu ‘alaihi wasallam), understanding that this was the key to success in both worlds. Similarly, if we wish true happiness and success, we will have to adhere strictly to the teachings of Deen. 3. Rasulullah (sallallahu ‘alaihi wasallam) has taught us the guidelines that need to be adhered to regarding marriage, and has told us that following these guidelines are the key to a prosperous marriage. Hence, if we surpass the bounds of shari‘ah and begin to engage in impermissible practices, such as the boy and girl communicating or even dating before marriage, we will lose the barakah (blessings) and help of Allah Ta‘ala which is essential for the marriage to prosper. Thus, we should always refer to the ‘Ulama to find out the limits of shari‘ah so that we can ensure that we remain within the parameters of Deen. uswatulmuslimah
  8. Definitely as its on fear of Alah ta'ala that makes a person be just behind closed doors
  9. الرَّزَّاقُ Translation الرَّزَّاقُ is translated as The Sustainer, The Supplier and the Provider. The One Who provides Rizq. Allah ta’ala is Raaziq (The Giver of Rizq). The concept of Rizq we have is usually monetary i.e. to do with financial matters, however linguistically it means anything and everything through which some benefit, in any shape or form, is derived. It can be monetary, food, education, people (friends) etc. Definition It is that Being Who has taken responsibility for Rizq and has made provision for the Rizq for every living thing. Not just humans but all of creation. His Rizq and his Rahmah is enough for all of creation and there is no exclusion or differenciation between a Believer and nonbeliever or who is a friend or enemy of Allah ta’ala similar to Allah ta’ala being Rahmaan to everyone. Allah ta’ala grants Rizq to whoever He wants. There is a verse in the Qur’an to the effect that if Allah ta’ala gives Rizq to people it does not mean that He is happy/pleased with them and if Allah ta’ala constricts or decreases Rizq from anyone it is not a sign of Allah ta’ala’s displeasure or anger. Therefore to assume (which is what a lot of us do) is wrong. Allah ta’ala gives Rizq to the weak, who do not have the ability to earn or have any means, like a child, and to the healthy and strong who have the ability. There is nothing on this earth that does not receive Rizq. Allah ta’ala created all creation and gave them the means of Rizq through His Karam and Fadhl. Classification of Rizq There are two types of Rizq: Rizq-e-Aam – general and open ended i.e. for everyone, Believers, disbelievers, good, bad and to everything. This is called Rizq Badni (provision for the body) which is physical Rizq to every living thing. Rizq-e-Khaas – special and specific which is the provision or nourishment for the heart which is attained from ‘Ilm and Imaan. This is not materialistic. It is spiritual nourishment and Rizq Halaal is included in this as it is special to a Believer according to their level of Imaan. This Rizq helps to do deeds according to Deen. This classification is made by one Scholar and Ibn Qayyoom (Raheemahullah) also made two classifications of Rizq: Rizq given to people in the world through His servants (i.e. Scholars and the pious) and Prophets. This is the special spiritual Rizq and the nourishment of the heart, again ‘Ilm and Imaan. The Rizq for the body – Rizq Halaal. The food which is Haraam is still Rizq and it would be wrong to say it is not Rizq but Halaal Rizq has a spiritual dimension. It has Noor and Barakah in it. In the Qur’an It is mentioned in many places in the Qur’an. وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ There is no moving creature on Earth whose sustenance is not provided by Allah. He knows its living and its resting place, and all that is recorded in a glorious Book. [Surah Hood: 6] Allah ta’ala knows about all living creatures, where they live, whether its permanent or temporary, whether its hidden from other creatures etc. and Allah ta’ala grants Rizq. In this verse Allah ta’ala is giving consolation to people that it is His responsibility to make arrangements for their Rizq as He knows where each one of His creation is living even if no one else does. This is part of counsel for us that even though we take measures and use the necessary means in obtaining Rizq Halaal, at the same time we should know that it is Allah ta’ala Who is providing it. When a person has this Yaqeen then that person will do what is required and knows that this is his effort however Allah ta’ala is The One Who provides. Rizq due to Barakah of others It is mentioned in a Hadith that a man whose brother was one of the Ashaabus Suffa, came and complained to the Prophet sallallaahu ‘alayhi wasallam that his brother spent all his time with the Prophet sallallaahu ‘alayhi wasallm while he worked. The Prophet sallallaahu ‘alayhi wasallam replied that maybe it was due to his brother that he was getting Rizq. Sometimes it is through the Barakah of those dependent upon us that Allah ta’ala is granting us the Rizq. It is often seen that on the birth of a second child when one starts thinking materialistically, that Allah ta’ala opens a door to increase in Rizq through increase in wage or a promotion or other means and Allah puts Barakah in it. Therefore there are other dynamics that are at play but because we only look at the apparent i.e. we have Rizq because we are working, we do not realize that it could be because of the Barakah of those dependent upon us i.e. children, elders etc. that your work is going well or that your business is flourishing. People with understanding however, will see this. The more Yaqeen we have that Allah ta’ala is Ar-Razzaaq, the more Allah ta’ala will provide for us. Story regarding Surah Hood, verse 6 Regarding the verse cited above, Imam Qurtubi (Rahimahullah) narrates that there was a tribe who migrated to Madeenah and by the time they reached the outskirts they had run out of provisions. A man was sent to request the Prophet sallallaahu ‘alayhi wasallam for some food. When the man reached the door of the Prophet sallallaahu ‘alayhi wasallam he heard from within this verse being recited and he thought that when Allah ta’ala had taken responsibility to provide for all living things then his tribe was no less than the animals. He became convinced that Allah ta’ala will provide and without meeting the Prophet sallallaahu ‘alayhi wasallam, he returned to his people and told them to be happy as Allah ta’ala’s help was on its way. He did not relate what had happened and they thought he had made the arrangements. Soon two men came with two pots filled with bread and meat and everyone ate to their fill with some leftover. They decided to return it to the Prophet sallallaahu ‘alayhi wasallam who, when he was thanked and told about the leftover, said he had not sent any food. When the whole episode was related to him, he said that that Rizq was something that Allah ta’ala had granted them. This episode shows that when someone has Yaqeen that Allah ta’ala will provide for me then Allah ta’ala will provide. Allah ta’ala can give Rizq in any way, with or without the means and from places we cannot even imagine however we are supposed to use the means but not forget Who was the Controller of the means. Asbaab (Means) A question was raised in the chat box regarding using Asbaab and how this tribe did not use any Asbaab. Someone else replied that they had used Asbaab by sending a man to request the Prophet sallallaahu ‘alayhi wasallam for food and the help came through in the form of the verse of the Qur’an. Thereafter Aapa Sobia mentioned some points regarding Asbaab. The Imaan and Tawakkul of the Sahaba RA was stronger and it was enough for them whereas in our age it is not that strong and we have to use the Asbaab (though even today if a person had trust in Allah ta’ala, He will give and so it can happen) but the key is knowing that Allah ta’ala is giving. Sabab (Means) is a very comprehensive word however we limit it. It is not just the means as we understand it. As highlighted above, Allah ta’ala can provide without any means however many things can become the means of Allah ta’ala sending Rizq: · • Du’a can become a means and we should make Du’a for Halaal Rizq and for Barakah in the Rizq · • Doing good deeds can become a means · • Giving Sadaqah can become a means. It comes in Hadith that when a person gives, Allah ta’ala gives them more and when he stops, Allah ta’ala will also stop · • Generosity can become a means. “Spend in charity and do not keep count for then Allah will also keep count in giving you provision.” [Bukhari and Muslim] Tawakkul is putting effort and then trusting in Allah ta’ala. It does not mean leaving the Asbaab. We have to use the Asbaab and we have to strive as Allah ta’ala says in many places of the Qur’an that humans will not get anything except for what he strives for. وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ - that there shall be nothing for a man except what he strive for [Surah Najm: 39] Therefore to realize that the result is not due to your striving but that Allah ta’ala is in charge and its due to His Rahmah and His being Razzaaq that He is giving you. Taqwa & Rizq In Surah Talaq at the end of verse 2, Allah ta’ala says, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - And whosoever keepeth his duty to Allah, Allah will appoint a way out for him And in the beginning of the next verse Allah ta’ala says, وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ - And will provide for him from (a quarter) whence he hath no expectation This shows that if a person has Taqwa then Allah ta’ala will create means of his Rizq and there are different levels of Taqwa so accordingly Allah ta’ala will create a way out for the person in any difficulty. Rizq is not just food and finances as mentioned before but it can be spiritual, social, emotional etc. Therefore from our side we have to work on attaining Taqwa and when we make a mistake due to our weakness, we should repent. Levels of Taqwa: · • To safeguard the heart and the body from Haraam. This leads to a soul that is alive. · • To also avoid the Makroohaat. This leads to a soul being healthy and strong. · • To avoid anything that is useless, a waste of time or without any purpose. This leads to a happy and content soul. Episode regarding Abu Umama RA related by Jaabir RA in “Anecdotes of the Awliya” Abu Umama RA had a Christian slave woman and she related that he never sent a beggar away empty handed. One day he had three Dinaar left which he gave away to three beggars as each one came begging. The slave woman became angry saying he had not left anything for them but he went to rest. As he was fasting she felt sorry and she decided to borrow money to prepare some food. After the food was prepared and a candle was lit she went to get something and found 300 Dinaar and she thought to herself that no wonder he had been so generous. When he awoke and saw the food he smiled and said that it was from Allah ta’ala. She said, “May Allah have mercy on you. You had so much money and you did not tell me. I could have put it away in a safe place.” At this he asked, “What money?” She showed him and he said he did not know about it. She was so affected she accepted Islam and Jaabir RA narrated that he saw her teaching in a Masjid in Shaam. So from being a Christian slave to teaching Deen in a Masjid, SubhanAllah! This episode shows that when a person is generous and gives Sadaqah, that also becomes a means through which Allah ta’ala grants them. The Prophet sallallaahu ‘alayhi wasallam has promised that Sadaqah never decreases wealth. “Sadaqah does not in any way decrease the wealth.” [Muslim] Therefore never fear poverty when giving Sadaqah as Allah ta’ala will provide for you. When we help others, Allah ta’ala will help us. Allah ta’ala is The Haqeeqee Raaziq Allah ta’ala says in Surah Mulk, verse 2: أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ Or who is there that can provide you if He withholds His provision? Yet, they persist in rebellion and aversion from the truth. It is Allah ta’ala Who gives and to think that any one else is giving is actually wickedness in Islam and far from the truth. In Surah Zumar, verse 52 (and many other similar verses in the Qur’an), Allah ta’ala says, أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ Do they not know that Allah enlarges the provision for whom He pleases and restricts it from whom He wills? Surely there are signs in this for those who believe. Allah ta’ala is The One Who gives, to some more than others but it is He Who gives. Counsel We are people of little Tawakkul and we need to use the Asbaab and leave the rest to Allah ta’ala and this is the beauty of it. Sometimes people use Haraam Asbaab as it seems easy money i.e. interest dealings, and it takes a lot of Tawakkul to refrain i.e. to trust in Allah that He will provide. Barakah in Rizq To increase the Rizq, we need to have Barakah in it because Allah ta’ala has already distributed whatever Rizq we are supposed to get before we were born and we cannot increase in what was written for us. To increase the Barakah in the Rizq: · • Use Asbaab and do not trust in them. Trust Allah ta’ala and this is true Tawakkul that Allah ta’ala is Razzaaq. · • Not to use Haraam Asbaab and for this also you need Tawakkul as it is easy and quick money and you think everybody does it. No lying, cheating using the tricks of the trade etc. · • Stay away from sin, minor or major, sins of the eyes, tongue etc. · • Istighfaar brings Barakah in Rizq. · • Give Zakat in full and do not avoid it. · • Being good to those you give a salary to and not cheat them. · • Good deeds bring Barakah in Rizq. · • Do not be miserly. Give Sadaqah and the best Sadaqah is when you are low in money. · • Suhbat – good company brings Barakah in Rizq and as mentioned before Rizq is not just financial but its spiritual as well where a person is happy and at peace. A person may have a lot of wealth but no Sukoon. Sometimes a little has a lot of Barakah in it and brings peace and happiness. Therefore when you make Du’a don’t just ask for Rizq but ask for Rizq Halaal/Tayyib and for Barakah in it. Du’a in Hadith and Narrations of the Salaf Saaliheen Recite 3 times after Fajr: اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا طَيِّبًا وَعَمَلاً مُتَقَبَّلاً O Allah, I ask You for beneficial knowledge, goodly provision and acceptable deeds. Scholar’s Reference, not Hadith: Recite after Fajr: اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَنْ يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ Allah is very Kind to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty. [Surah Shura: 19]
  10. الْوَهَّابُ Translation الْوَهَّابُ is translated as The Liberal Bestower and The Giver of Gifts. It is the superlative form, so The Extreme Bestower of Gifts. Allah ta’ala’s gifts are from all different categories of life, at all times and never end. Definition Linguistically Wahhaab means to give a lot of one’s wealth and it can mean someone who gives everything but Allah ta’ala is the True Wahhaab. Any Ne’mat in any form or shape is from Allah ta’ala. وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ Whatever blessings you enjoy are from Allah [Surah Nahl: 53] Human beings can be Waahib – giver of gifts, as they can give gifts but they cannot be Wahhaab which means giving all the time, in all places and in all conditions and human beings do not have this ability. Wahhaab also means giving gifts free from any conditions i.e. no return or compensation and whether the person is deserving of it or not. Allah ta’ala gives to all without looking at whether they are deserving of it or not. There is a story related by Mufti Taqi Uthmani Sahib regarding his father, Mufti Shafi’ (رحمه الله) the author of Ma’ariful Qur’an. He says he noticed that his father always gave to beggars whatever he had so he mentioned that there was no need for that as many of them were not deserving of it and they were often professional beggars. Mufti Shafi’(رحمه الله) replied that he knew that however he felt that if he started giving to only those who were deserving, what would happen if Allah ta’ala also started doing that? He meant that Allah ta’ala gave so much despite us not deserving it. What would happen if He only gave to those who were deserving of it? This shows the practical way he used this name. In the Qur’an It is used in the Qur’an three times. Human levels of Generosity Human beings are not empty of being givers of gifts. There are different levels of generosity as there is always some degree of self-interest involved when gifting: · The highest level is that of people who give everything they own and even their lives for the sake of Allah ta’ala. It is not to attain Jannah or to be saved from Jahannam and it is not for any gain. That person is called generous and an example of it would be Abu Bakr RA who was the epitome of generosity. Below this level is that of people who give freely to attain Jannah. Ustaadhah gave an example of a woman who said she liked giving charity to different places as there was no way of knowing which will get accepted and where a Du’a would be made which was accepted by Allah ta’ala. These are people who give freely and do not look at whether they are deserving of it or not. *Ustaadhah said it is beautiful to see the different ways people approach Allah ta’ala. · Another level is that of people who give freely to obtain praise and that is why it is better to give charity anonymously. Even though we may think we will not be affected by the praise, subconsciously we all are. Anyone who does not think of material compensation i.e. what will I get in return, is regarded as generous otherwise it is not really generosity. Sometimes when someone gives you a gift it becomes burdensome as you feel you now have to return the gesture. The point of giving a gift should be to please Allah ta’ala, maintain good family ties and develop love for one another. Then the gift will have meaning. The Prophet sallallaahu ‘alayhi wasallam said, تَهَادُوا تَحَابُّوا “Give each other gifts and you will love each other.” [al-Adab al-Mufrad] Imam Ghazali (رحمه الله) wrote, “Any time in your intention you have any concept of gain, it decreases the reward, the concept of generosity and the person being Waahib.” الْوَهَّابُ in Du’a This name is often used in Du’a. It was used by the Ambiyaa علیھم السلام especially in times of need when they would invoke الْوَهَّابُ. Zakariyya علیه السلام, after seeing the out of season fruits provided to Maryam عليها السلام was inspired to make Dua, رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ O my Lord! Grant unto me from Thee a progeny that is pure: for Thou Art He that heareth prayer. [Surha Aali ‘Imraan: 38] هَبْ لِي – Grant me/ Gift me. He asked even though he was old and his wife was barren. He did not look at whether it was possible or not. He just asked: هَبْ لِي When Ibraheem AS was made to leave his people, he made Du'a: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ O my Lord! Grant me a Righteous (son) [Surah Saaffaat: 100] Both Prophets made Du’a for children using the words هَبْ لِي with Zakariyyah علیه السلام asking for ذُرِّيَّةً طَيِّبَةً - pure child and Ibraheem علیه السلام asking for children who are صالِح – pious. There is also the Du’a for spouses and children who become the coolness of the eyes, رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا Our Rabb! Make our wives and our children to be the comfort of our eyes, and make us leaders of the righteous. [Surah Furqaan: 74] May Allah ta’ala gift everyone with spouses and children who are the coolness of our eyes, Aameen.
  11. الْقَهَّارُ الْقَهَّارُ is translated as The Ever-Dominant and The Conqueror. This name is a very strong part of our Aqeedah. Definition It is The One Who Controls and Dominates everything, Rules and Conquers everything. Everything in the Dunya is in the dominion and power of Allah ta’ala. Every existing thing is in His control due to which human beings and all of creation is dependent and in the hands of Allah ta’ala. Ibn Katheer (رحمه الله) says الْقَهَّارُ is that Being in front of Whom all Makhlooq is ‘Aajiz (humbled). It is a very strong trait and according to Mufti Taqi Uthmani Sahib, there is no name of Allah ta’ala in the Asmaaul Husnaa that points towards the 'Adhaab of Allah ta’ala. All the names point either towards His Rahmah, or His Ruboobiyat (Being Rabb – Sustainer), or His Qudrat (Power). This word reflects the anger of Allah ta’ala and when a person exceeds the bounds and transgresses the limits, then His anger and punishment comes down. Humans cannot share in this Name This is one of the names in which humans cannot share. A person may try to share in it by being dominating and controlling but true dominion and control is with Allah ta’ala alone. In the Qur’an It is mentioned six times in the Qur’an and interestingly at each place it comes with الْوَاحِدُ i.e. Allah ta’ala alone is the Dominating, Conquering One. Following are the verses of the Qur’an where this name is mentioned: Surah Yusuf , verse 39 يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ O my fellow inmates! Tell me what is better; many different lords or one Allah, the Irresistible? This is in context of when the prisoners approached Yusuf AS to have their dream interpreted and he asked them if submitting to many idols which have no dominion was better than submitting to Allah ta’ala. Allah ta’ala is the Truly Dominant One and He is pointing at being One and then Qahhaar – pointing to the fact that in His Sifaat, He is One i.e. there is no one else who can be Qahhaar. Surah Ra’ad, last part of verse 16 قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ Say: “Allah Alone is the Creator of everything and He is the One, the Irresistible.” This verse is referring to the difference between Shirk and Tawheed, Allah ta’ala being One and no one can compare in His Dominion. Surah Ibraheem, verse 48 يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ Warn them of the Day when the earth will be changed to a different earth and the heavens as well, and all of them will stand before Allah, the One, the Irresistible; Surah Zumar, verse 4 لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ ۚ سُبْحَانَهُ ۖ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible. He is Unique and above having a son. He cannot be compared to anything. Surah Saad, verse 65 قُلْ إِنَّمَا أَنَا مُنْذِرٌ ۖ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ O Prophet, tell them: "My mission is only as a Warner; there is no divinity except Allah, the One, the Irresistible. In this verse there is basic Tawheed that there is One Allah and He is Dominant and controlling over even minute matters. This Surah mentions belief in Risaalat, the last day etc. and belief in this Sifat is part of our Aqeedah. Tawheed is not just believing in One God, but it is also believing in His attributes. Our concept of Tawheed is much more comprehensive than the concept of One God in Christianity. We believe in His Dominion and Control and that He has full knowledge about everything. We believe in One God and His Attributes. Ibn Katheer (رحمه الله) says Waahid means He does not need anyone else. He is above dependency and everything is dependent on Him and He is Ghaalib. He is Dominant in His power and we are humiliated / low in our power. There is a story about a Shaykh and his student. The student said to his Shaykh that he had a problem controlling his gaze and since he worked in a market place it was impossible for him to avoid it, essentially blaming his environment. So the Shaykh gave him an assignment where he had to carry a bowl of milk filled to the brim and walk up and down the market place without letting even one drop spill. With him would be two strong men who would beat him up if any of the milk spilled. This was difficult as the streets were not so even however the young man accomplished it and happily related it to his Shaykh. The Shaykh asked him how many beautiful faces he had noticed while on his assignment and he replied that he was so focused on the milk that he did not notice anyone. The milk, said the Shaykh, symbolized his Imaan. He told him that if he focused on his Imaan he would not be looking at anything he should not be looking at. How does this connect to the concept of being Qahhaar? Allah ta’ala is Dominant and He is watching us at all times and when a person has that feeling of being watched by Allah ta’ala, it will protect the person from committing sins. Surah Mu’min, verse 16 يَوْمَ هُمْ بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: "It is Allah's, the One, the Irresistible." ‘Abdullah ibn Mas’ood RA said when all the people will be gathered on the Day of Judgement, a caller will call out asking "Whose is the Kingdom today?" and everyone will reply, "It is Allah's, the One, the Irresistible”. So this trait will be mentioned in the Aakhirah and will be seen on that day. The Mu’min’s reply it will be with joy and the disbeliever’s reply will be in a state of humiliation where they are compelled to say it. Some Scholars say this will be said after the blowing of the first trumpet when no one and nothing will exist and Allah ta’ala Himself will say it. Therefore everything is temporary and Allah ta’ala was always there and always will be there. He dominates time, space, Dunya and Aakhirah and sometimes we do not realise and accept this dominion. Those who realise it, to them Allah ta’ala gives them some control in this world and that is the counsel for us. Story of ‘Umar RA and his letter to the River Nile Ibn Kathir (رحمه الله) said: When Egypt was conquered, its people came to ‘Amr ibnul ‘As (radiyallahu ‘anhu) and said to him: O Amr, this Nile of ours is used to something and cannot flow unless it is done. He said: What is that? They said: On the twelfth night of this month, we take a young girl from her parents, and we placate her parents, then we dress her in jewellery and the finest garments there can be, then we throw her into this Nile. ‘Amr (radiyallahu ‘anhu) said to them: This is something that cannot happen in Islam, Islam erases that which came before it [of bad customs]. So they stayed for a while, during which the Nile did not flow at all, neither a little nor a lot, until they thought of leaving. Then ‘Amr (radiyallahu ‘anhu) wrote to ‘Umar ibn Al Khattab (radiyallahu ‘anhu), telling him about this. He wrote to him, saying: You did the right thing. I am sending you a piece of paper with my letter; throw it into the Nile. When his letter came, ‘Amr (radiyallahu ‘anhu) took the piece of paper on which was written: “From the slave of Allah, ‘Umar, Amirul Muminin, to the Nile of the people of Egypt. To proceed: If you only flow on your own initiative, then do not flow, for we have no need of you. But if you only flow on the command of Allah, the One, the Subduer, and He is the One Who causes you to flow, then we ask Allah, may He be exalted, to make you flow.” He threw the paper in the Nile and by Saturday morning, Allah had caused the Nile to flow [to a depth or width of] sixteen cubits in one night, and Allah put an end to this particular custom of the people of Egypt until today. This shows that you have Yaqeen (Certainty) that it is only Allah ta’ala Who is Dominant then you do not fear people. When a person believes in superstition, it happens because they have so much Yaqeen in it. It is a mind over matter thing. ‘Umar RA controlled the river in Allah ta’ala’s name. It may seem unbelievable to us now but this was their Yaqeen and when they invoked that Yaqeen that Allah ta’ala is Qahhaar, it had an effect. Counsel Imam Ghazali (رحمه الله) says our greatest enemy is the Nafs and we have to try to dominate it i.e. being Qahhaar over it, and control it and not let it be controlled by anyone else. Actually our Nafs is more of an enemy than Shaytaan. In Ramadhaan when the Shayaaten are chained up, we still have our bad habits. We cannot blame Shaytaan, it is our Nafs which is the bigger enemy. If a person can conquer the passion of the Nafs they can conquer Shaytaan as Shaytaan uses the Nafs and lures the human. Therefore if we have control over the Nafs then Shaytaan will not have control over us. So may Allah ta’ala make us Qahhaar over our Nafs, Aameen.
  12. الْغَفَّارُ الْغَفُورُ الْغَفَّارُ and الْغَفُورُ will be discussed together as they have similar meanings and are used interchangeably. Translation الْغَفَّارُ is translated as The All-Forgiving and The Absolver. He is that Being Who hides the sins of His servants and drapes them with His compassion. Therefore there is the concept of covering/hiding in this word. Maghfirat comes from Ghaffaar and insha-allah Allah ta’ala will grant us Maghfirat in the Aakhirah, aameen. الْغَفُورُ is translated as The Forgiver and Hider of Faults. Allah ta’ala always has this Sifat of forgiveness and all are Mohtaaj (dependent) upon His Rahmah and forgiveness. So this is essentially connected to His Sifat of Rahmaan and Raheem as it is part of Rahmah to be forgiving, but Ghaffaar is more specific to the concept of forgiveness and hiding sins. The whole concept of hiding is that you hide things which are unclean and disliked so by hiding sins Allah ta’ala purifies and cleans a person. In the Qur’an الْغَفُورُ is mentioned 5 times in the Qur’an and الْغَفَّارُ is mentioned 91 times which is a lot compared to other names we have discussed so far. One of the ways Allah ta’ala mentions His Sifat of Maghfirat in the Qur’an is: وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright. [Surah Taha: 82] This verse shows that there are conditions attached to Allah ta’ala’s forgiveness. It is for that person who has the following traits: · • One who repents (does Tawbah) · • One who has Imaan – Imaan has different levels which means one should always be working on it · • One who does good deeds – the sign of true Tawbah is that the person is engaged in doing good deeds to make up for the life of sin and mistakes. Then that person will be guided. This is a cycle or cause and effect where if the person has these three traits then that person will find Hidaayah. The word اهْتَدَىٰ has the meaning of putting effort into something so to seek and struggle for it. In Surah Nisaa’ (verse 110) Allah ta’ala says, وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا If anyone does evil or wrongs his own soul and then seeks Allah's forgiveness, he will find Allah Forgiving, Merciful. So forgiveness is for the one who, after he does a bad deed or does Dhulm upon himself, he seeks forgiveness from Allah ta’ala. We often see Ghafoor and Raheem used together as Allah ta’ala’s Rahmah is vast and covers a lot of things and a lot types of people and part of that Rahmah is that He is forgiving. Allah ta’ala’s Rahmah comes automatically by default and His forgiveness, though it is there, to get it, some conditions have to be met and the main condition is to seek it, ثُمَّ يَسْتَغْفِرِ اللَّهَ is from the same root word but means to seek Allah ta’ala’s forgiveness and then Allah ta’ala will forgive. Differences between Istighfaar & Tawbah These two words are used interchangeably in English and mean more or less the same but there is slight difference. Istighfaar is to seek forgiveness for previous sins i.e. to say sorry and cover up past sins. Tawbah literally means to turn in a certain direction and decide not to go back. Therefore Tawbah includes the intention to not commit the sin again i.e. to make a resolution not to sin again and to make a promise to Allah ta’ala and to yourself not to sin again and so it is more for the future. Differences between الْغَفَّارُ and الْغَفُورُ These two words have almost the same meaning however Scholars have mentioned a slight difference. الْغَفَّارُ is that Being (Allah ta’ala) Who after true Tawbah forgives the sin and removes the signs of the sin i.e. covers up. Allah ta’ala covers up and wipes it away to such an extent that He makes the person forget and it is as if the person did not commit that sin. It is mentioned in Hadith, التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ ‘The one who repents from sin is like one who did not sin.’ [Ibn Majah] This is for sins other than sins pertaining to other people i.e. Gheebat, having hatred in the heart for someone and being revengeful etc. This makes a person Mahroom (Deprived) of Allah ta’ala’s forgiveness. الْغَفُورُ – Allah ta’ala makes even the angels forget about the sin of that person. Sharing in these Sifaat Allah ta’ala hides our sins by being Ghafoor and we should also hide the faults and sins of other people. Allah ta’ala loves those who seek Forgiveness There are many Hadith which mention that Allah ta’ala loves those who seek forgiveness. In a beautiful Hadith Qudsi Allah ta’ala says that the crying of a sinner is more beloved to Him than the Tasbeeh of one who does His Tasbeeh. In another Hadith Qudsi is mentioned, “Allah Ta’ala says, ‘O Son of Adam, so long as you call upon Me and have hope in Me, I shall forgive you for whatever you have done and I shall not mind. O son of Adam, if your sins were to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you and I shall not mind. O son of Adam, if you were to come to Me with an earthful of sins and were you then to face Me, without having ascribing any partner to Me, I would grant you an earthful of forgiveness” [Tirmidhi] Therefore this is the Kafiyyat (Condition) a person has to be in to attain the Rahmah and the Maghfirat of Allah ta’ala i.e. to feel remorse, shame etc. In Surah Najm (verse 32) Allah ta’ala say, الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ To those who avoid the major sins and shameful deeds and are guilty of only small offence, surely for them your Rabb will have abundant forgiveness. Allah ta’ala is not bound It is important to understand this point that though a person has this Kafiyyat, Allah ta’ala does not have to forgive. He is not compelled to forgive by the person’s asking for forgiveness. His being Ghafoor does not mean He is bound by it but because Allah ta’ala is Ghaalib, Azeez, He will forgive people. He only needs an excuse and a person’s asking for forgiveness is an excuse for Allah ta’ala to forgive so there is no price to His Rahmah. We do not know which good deed we might do which will get us Maghfirat and that is why we should not regard any good deed as small. As mentioned in hadith, even half a date in Sadaqah should not be regarded as small. Anything done with the right intention and accepted by Allah ta’ala can wipe away a lot. Forgiveness of Minor Sins As for the minor sins, they get forgiven through good deeds like Wudhu or when a bad deed is followed up by a good deed. “When a Muslim or a believer washes his face in ablution, then every sin that he committed with his eyes will be washed away with the last drop of water. When he washes his hands, then every sin that he committed with his hands will be washed away with the last drop of water. When he washes his feet, then every sin that he committed with his feet will be washed away with the last drop of water, until he emerges purified from sin.” [Muslim] “Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.” [Tirmidhi] Istighfaar – Seeking Forgiveness from Allah ta’ala The Prophet sallallaahu ‘alayhi wasallam said, “By Allah, I seek forgiveness from Allah and I repent to him more than seventy times in a day.” [Bukhari] In another Hadith it is mentioned 100 times and He did not need to but he still did to attain the beauty and the Tajalli and Noor of this trait. In Surah Nasr Allah ta’ala says, فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا So glorify your Rabb with His praises, and pray for His forgiveness: surely He is ever ready to accept repentance. This was addressing the Prophet sallallaahu ‘alayhi wasallam meaning when you are free from your mission as a Prophet, then praise Allah ta’ala and seek His forgiveness. Seeking forgiveness is not just when we do something wrong. The Sunnah of the Prophet sallalaahu ‘alayhi wasallam is to seek forgiveness after even good deeds (and we find it hard after doing bad deeds), why? He realized that whatever good deeds we do are not according to the Shaan of Allah ta’ala. There will always be flaws and shortcomings. The Prophet sallallaahu ‘alayhi wasallam recited three times استغفر الله and thereafter the following du’a after Salaah; ‏اللهم أنت السلام، ومنك السلام، تباركت يا ياذا الجلال والإكرام‏ Therefore asking Allah ta’ala to forgive all shortcomings and any Riyaa that may have been felt. Other Hadith, “Glad tidings (tuba) for the one who, (on the day of judgement), finds an abundance of Istighfar in his book of deeds.” [Ibn Majah] “By Him in whose hand is my soul, if you did not sin Allah would replace you with people who would sin and they would seek the forgiveness of Allah and He would forgive them.” [Muslim] Allah ta’ala does not need our good deeds and He does not need our repentance but when we do Tawbah it invokes the Rahmah of Allah ta’ala and it brings humility in our lives. It is part of human Fitrah that we should want to beg for Allah ta’ala’s forgiveness for sins and for not fulfilling what we should have done. This is the higher level the Prophets had i.e. that we did not the rights of a deed and is full of shortcomings. It is the Karam of Allah ta’ala that He accepts Tawbah. Benefits of Istighfaar Glad tidings have been promised for who does Istighfaar in abundance as mentioned in the Hadith above. In another Hadith the Prophet sallallaahu ‘alayhi wasallam said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not." [Abu Dawood] There is a story in the Qur’an of a people whom Allah ta’ala gave so much but they lost it all due to their ingratitude and not repenting. Allah ta’ala would have put Barakah in their wealth, given water, crops etc. had they repented. Incident in the time of Hasan Basri (رحمه الله) It is related in Tafsir al Qurtubi that Hasan al-Basri (r.a) was once seated. A man came saying ” O Master, I’m very sinful do tell me an act which I can do to be forgiven”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”. Second person came and said, ” O Master, for many days rains have stopped and there is drought. Tell me an action through which Allah (s.w.t) will send down rain to us”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”. Third person came and said, ” I am under a lot of debt. I am working, but please make dua that Allah (s.w.t) give me wealth so I can be saved from debts”. Hasan al-Basri (r.a) replied, “Go and do Istighfar to Allah” Fourth person came and said, “It is a wish of mine that Allah (s.w.t) give me an offspring. So please make dua that Allah (s.w.t) gives me pious offspring”. Hasan al-Basri (r.a) replied, “Go and do Istighfar” Fifth person came and said, “I have an orchard please make dua that it gives more fruits, so that the return will be more.” Hasan al-Basri (r.a) replied, ” Go and do Istighfar” Sixth person came and said, “If I was to get water spring in my house, I will be so pleased”. Shaykh Hasan replied, “Go and do Istighfar”. Shaykh Hasan al-Basri’s (r.a) disciple, Ibn Sabih (r.a) who was sitting close, was very surprised thinking, “Why is it that Shaykh Hasan al-Basri (r.a) is giving the same solution of Istighfar to whoever comes to him”? So Ibn Sabih (r.a) eventually asked “Why are you giving one response for all the problems”? On hearing this Shaykh Hasan al-Basri (r.a) recited what Allah (s.w.t) said in Qur’an: فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا - saying: "Seek forgiveness of your Rabb, He is ever ready to forgive you. يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا - He will send abundant rain for you from heaven وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا - help you with wealth and sons, and provide you with gardens and the flowing rivers [Surah Nooh: 10-12] Istighfaar is a way of having difficulties removed, widens every constriction and provides Rizq from sources we cannot imagine. It is the antidote to all problems and not just for when we sin. Therefore we should turn to Allah ta’ala in repentance when we have any problems. Unfortunately when we say to people to turn to Istighfaar in difficulty they say they haven’t done anything wrong but actually all of Bani Adam are sinners as we all sin to some extent but the best of the sinners are those who repent. كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ We should therefore generally do Istighfaar and think about our sins and repent and another benefit of Istighfaar is that it leads you to do Muhaasabah. We won’t need anyone telling us what mistakes we are making as consciously or subconsciously our mind will be working on where you need to make Istighfaar and then that leads you to making changes in your life. We may not act to make these changes but at least we will become aware. To say it with the Heart It is very important to do Istighfaar conscientiously and with feeling for full benefit and not just roll it off the tongue (which will still bring some benefit). Du’a in Hadith There are many Du’a for Istighfaar and many compilations by Scholars. One such very good compilation is by Mufti Abdur Rahmaan Mangera available here: http://www.whitethreadpress.com/prayers-for-forgiveness/ Another compilation by Shaykh Muhammad Saleem Dhorat, PDF available here: https://www.at-tazkiyah.com/publications/booklet_eng/istighfar14.pdf Look at these Du’a to realize how to make Istighfaar and even if you do not use the same wording, to have that feeling in the heart is important. There is a lot of inspiration in these Du’a. One very comprehensive Du’a is: أستغفر الله ربي من كل ذنب وأتوب إليه Forgiveness for Each Other For Istighfaar to be proper the conditions mentioned before are important and if it involves other people i.e. you have hurt someone, then ask for forgiveness and if it is felt that it will make matters worse then make Du’a for them. We should also be forgiving toward others. We want Allah ta’ala to forgive us so we should be forgiving to others. Levels of Forgiving There are different levels of forgiving: · Forgiving someone from the tongue: saying it with words but having negative feelings in the heart. · Forgiving from the heart but when the occasion arises you may remind the person i.e. saying something like, “You still haven’t changed, you are still doing this.” · Forgiving from the heart and not bringing up the hurt that the person caused even though you may think of it now and then. · The highest level is Ihsaan, the level of the Ambiyaa. You forgive and you treat them better than before. Counsel To be people who are forgiving and asking Allah ta’ala to forgive yourself and others. Sometimes it is easier to ask other for forgiveness than to forgive others from the heart especially if you have been hurt badly by someone close to you. Therefore make Du’a to be purified of all negative feelings.
  13. Part Forty Nine (Continuing with the Ahaadith relating to the fitnah in the time of Hazrat ‘Uthmaan (radhiyallahu ‘anhu)) Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that he heard Rasulullah (sallallahu ‘alaihi wasallam) mention the following, “Indeed you will encounter after me a great fitnah.” Hearing this, one of the Sahaabah asked, “Who should we hold onto and follow during this fitnah, O Rasul of Allah (sallallahu ‘alaihi wasallam)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Hold onto the trustworthy one and his companions (referring to Hazrat ‘Uthmaan (radhiyallahu ‘anhu)).” (Fadhaa’il-us-Sahaabah lil-Imaam Ahmed #723) Hazrat ‘Aa’ishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) once addressed Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and said, “O ‘Uthmaan! Allah Ta‘ala will clothe you in the garment (of khilaafah i.e. Allah Ta‘ala will bless you with khilaafah). If there comes a time when people force you to remove this garment which Allah Ta‘ala has blessed you with (i.e. they want you to abdicate and step down from this position) then do not remove it for them (i.e. do not accede to their demands as you will be on haq).” (Sunan Tirmizi #3705)
  14. Ruqyah - a remedy for illness, evil, magic and Jinn from the Qur'an and Sunnah Published by Ummah Welfare Trust Ruqyah-Booklet.pdf
  15. Forgot to add: Aisha reported: When the Messenger of Allah, peace and blessings be upon him, would lie down for sleep, he would blow into his hands, recite the two chapters of refuge, Surat al-Falaq and al-Nas, and he would wipe his hands over his body. (Bukhari) “It is reported in the Sunan of Abu Dawud and Ibn Maajah from Asmaa’ bint ‘Umays (radhiya Allahu ‘anhaa) that she said, ‘Rasulullah (‘Sallallahu ‘alayhi wa ‘alaa aalihi wa sallam) said to me, “Shall I teach you some words that you should say at the time of كرب Karb or in Karb (heartache, distress, gloom)? Say: ‏أَللَّهُ ‏ ‏أَللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا “Allahu Allahu Rabbi Laa Ushriku Bihi Shai’a” Abu Hurairah (may Allah be pleased with him) reported that whenever the Prophet, peace and blessings of Allah be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say, “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).” (Tirmidhi)
  16. wa'alaykumus salaam warahmatullah I came across this article when different people suggested different wazaaif for a major illness in my family with great emphasis on them. I was quite concerned about the emphasis and I consulted people of knowledge. I would like to share the advise so insha-allah there is greater awareness regarding this issue. 1 I was advised to read this article which explains everything very concisely yet with great depth 2 The Nabawi prescriptions are the best which include: a lot of Istighfaar a lot of Durood upon our Nabi sallallaahu 'alayhi wasallam Verse 173 of Surah Aali 'Imraan abundantly - "Hasbunallaah‎u wa ni'mal wakeel" Verse 87 of Surah Ambiyaa abundantly - "Laailaaha illaa anta subhaanaka innee kuntu minadh dhaalimeen" - لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين The following du'a for cure are also from the Sunnah
  17. The Reality of Wazā'if Hadrat Mawlana Muhammad Saleem Dhorat hafizahullah When struck by an illness, difficulty or calamity, it is natural for us to try our best to relieve ourselves of it. Allāh ta'ālā, being our Creator, is well aware of this, and consequently He has not only permitted, but also encouraged us to adopt means that help us to remove the difficulty we find ourselves in. However, due to our limited understanding and knowledge we do not adopt the correct means, or if we do, then we do not adopt them suitably. There are two types of means that we can utilise to help us at a time of difficulty: spiritual and worldly. From these, we should always adopt spiritual resources first. Adopting spiritual resources means turning to Allāh ta'ālā. This in itself further comprises two parts: the first is to assess our lives and see where we are faltering in our obedience to Allāh ta'ālā; having realised this, we should strive towards rectification through tawbah and istighfār. The second part is to make du'ā to Allāh ta'ālā and ask Him to fulfil our needs and remove the difficulty. After this, we should adopt suitable and permissible worldly resources. Those who are ill should take advice from an experienced and qualified doctor and follow his advice. Those involved in a court case should seek help from an experienced lawyer. However, we must ensure that in adopting worldly resources we do not do anything contrary to the Pleasure of the Creator. Common Mistakes After understanding the correct procedure to follow when trying to remove difficulties, let us now look at some common mistakes made in this regard. Those Muslims who do not follow the Sharī'ah do not adopt spiritual resources at all. Their attention is entirely on worldly resources. We must remember that these means will only prove beneficial if Allāh ta'ālā wills. Therefore, without turning to Allāh ta'ālā there is no guarantee of success. Those who, to some degree, do follow the injunctions of the Sharī'ah, adopt spiritual resources, but do so according to their own limited understanding. A common mistake is giving too much importance to wazā'if. (Wazā'if refers to the recitation of certain verse(s), name(s) of Allāh ta'ālā etc. a certain number of times to fulfil a particular need.) Too much attention on wazā'if can lead people to overlook the importance given to du'ā by our Sharī'ah, and as a result, it is not valued as it should be. Du'ā is considered to be something 'common', 'ordinary' and 'simple'. And because wazā'if have special quantities, prerequisites etc. attached, they appear as something special. As a result, people are more inclined towards wazā'if than they are to du'ā, whereas in reality, du'ā is the key to solving our problems. Even though wazā'if can be of benefit, there is a very big difference between them and du'ā. Du'ā will be counted as an 'ibādah, even if it be for a worldly item, such as a job, good health or passing a driving test. However, as far as wazā'if are concerned, their recitation will not be rewarded as they are not classed as ibādah. Another distinction is that while making du'ā we rely solely on Allāh ta'ālā, aware that it is only Allāh ta'ālā who in reality can help us, solve our problems and remove our difficulties. With wazā'if, our attention diverts towards the 'power' of the wazā'if. The Reality of Wazā'if In essence, it is only Allāh ta'ālā who removes difficulties, and du'ā is to ask Allāh ta'ālā to do just that. What chance is there of attracting the Help of Allāh ta'ālā through wazā'if if the person reciting them does not have any connection with Him? Once a person came to Shaykh Ya'qūb Majaddidi rahimahullāh and asked him to explain the reality of wazā'if. The Shaykh did not give him a direct answer, but instead explained through an example, making use of a police officer who was present nearby. The Shaykh asked, "If you were to say to this policeman, 'You are fired!' What will happen?" The person replied, "Nothing, it will have no impact whatsoever." The Shaykh then asked, "What if you were to repeat the sentence a hundred times?" The reply was the same. The Shaykh further asked, "What if you were to sit with a tasbīh (prayer beads) and repeat it a thousand times?" Again he gave the same reply, that it would make no difference whatsoever. The Shaykh then asked him how he could fire the policeman. The person explained that he would need to join the police force and work hard until he became the policeman's superior. Then just saying 'You are fired' once would be enough to have him removed. The Shaykh then explained that this is the same case with wazā'if. If a person were to recite a certain verse, name of Allāh ta'ālā etc. a thousand times, it will have no effect until and unless the person acquires a position in Allāh's S eyes and becomes beloved to Him. Once he does so, he will just have to make du'ā once and Allāh ta'ālā will accept it. Rasūlullāh sallallāhu 'alayhi wasallam has said: "There are many who are dishevelled, covered in dust, turned away from people's doors, who, if they were to take an oath by Allāh, Allāh ta'ālā would surely carry it out." (Muslim) "(When my servant becomes my beloved) and he asks from me, I will grant him." (Al-Bukhārī) Turning To Allāh ta'ālā Completely There are many who do turn to Allāh ta'ālā and engage in du'ā, but do not realise that there are certain obstacles that prevent the du'ā from being accepted. One major obstacle is disobedience to Allāh ta'ālā; therefore, we need to turn to Allāh ta'ālā completely, after making a full assessment of our lives. For example, someone neglectful of Salāh needs to become punctual with Salāh; someone involved in a particular sin needs to stop that sin immediately and repent. This is because it is very possible that the difficulty afflicting us is due to a sin we are committing, and du'ā will not bear fruit if the cause of the difficulty remains. Therefore, repenting from sin and changing one's life for the better is also a necessity for the acceptance of du'ā. Allāh ta'ālā's Will If after adopting all these means, the difficulty is still not removed, then we should remember that Allāh ta'ālā is Al-Hakīm (The Most Wise) and Al-Hākim (The Supreme Ruler). It is very possible that Allāh ta'ālā has something better in mind for us. While wishing for the difficulty to be removed, we may be unaware of the benefits hidden in it. However, Allāh's S knowledge is complete and He knows what is better for us in the long term. Therefore, if a difficulty remains then we should remain content and happy with Allāh's S decision. From the Ahādīth we learn that the du'ās of a believer are invariably accepted (provided their requisites have been fulfilled), but their acceptance is manifested in either of the following three ways: a) sometimes Allāh immediately answers them and blesses the seeker with what was asked for; b) sometimes He substitutes what was asked for with something that in His Knowledge is better for the seeker; c) alternatively, through the blessings of the du'ā, He removes an impending calamity that was to befall the seeker. At times, none of the above is the case, and instead the du'ā is saved for the hereafter. Such unanswered du'ās will bear so much reward in the hereafter that the seeker will wish that none of his du'ās had been accepted in the world. (Kanz-ul-'Ummāl) Source
  18. Part Forty Eight In various Ahaadith, Rasulullah (sallallahu ‘alaihi wasallam) had prophesized that a fitnah would break out during the era of Hazrat ‘Uthmaan’s (radhiyallahu ‘anhu) khilaafah. Rasulullah (sallallahu ‘alaihi wasallam) also mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would be on the haq in this fitnah, however he would be martyred. Some of these Ahaadith are: Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) reports the following: On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) made mention of a fitnah that was to occur in the future. At that moment, a certain Sahaabi passed by while covering his head with a shawl. Rasulullah (sallallahu ‘alaihi wasallam) gestured towards him and said, “In that fitnah, this person, whose head is covered with a shawl, will be killed unjustly.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then said, “When I looked at the man, I saw that he was none other than Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu).” (Fadhaa’il-us-Sahaabah lil-Imaam Ahmed #724) Hazrat Ka’b bin ‘Ujrah (radhiyallahu ‘anhu) narrates: Rasulullah (sallallahu ‘alaihi wasallam) once mentioned a certain fitnah to the Sahaabah (radhiyallahu ‘anhum) and explained that this fitnah would occur in the near future. At that moment, a Sahaabi passed by with his head covered with a shawl. Referring to this Sahaabi, Rasulullah (sallallahu ‘alaihi wasallam) said, “On that day (when the fitnah will occur), this man will be on guidance.” I moved to see who the person was and placed my hand on his arm. On noticing that the person was Hazrat ‘Uthmaan (radhiyallahu ‘anhu), I turned to Rasulullah (sallallahu ‘alaihi wasallam) for confirmation and asked, “Is this the person who will be on haq at that time?” Rasulullah (sallallahu ‘alaihi wasallam) answered in the affirmative and said, “Yes, he is the person.”
  19. ‘Arif Billah Dr. ‘Abd al-Hayy ‘Arifi said great sacrifices and strivings (mujahadah) were undergone in former times for the islah of the nafs (rectification of the self). Nowadays people, due to not having that courage, cannot undergo those strivings. I will show you a simple formula that is extremely concise, but very effective. These are four a’mal (actions) and these four are the core of Shar’iah and Tariqah, and are so easy that to practice on them does not cost money, time or effort. The person who makes these four things a habit will develop a special link with Allah Most High. He will experience its benefits during his life and the heart will be conducive towards islah (reformation). Eventually he will reach such a stage that even if he wishes to commit sin, he will be unable to do so. The four a’mal are: [1] Shukr (gratitude) [2] Sabr (patience) [3] Istighfar (seeking repentance) [4] Isti’adhah (seeking refuge) Whatever Dr. ‘Abd al-Hayy said on that occasion was written down by my brother Mufti Taqi Usmani and is printed in booklet form under the name Ma’mulat-e-Yawmiyah, and has been translated into many languages. One day he (Dr. ‘Abd al-Hayy) said; “Maulwi Rafi’! Do you read the Ma’mulat-e-Yawmiyah?” I replied: “Alhamdu Lillah, I read it.” He then said: “Read every single letter of it, and when it is completed, restart it.” Thereafter he smiled and said: “I actually prepared this booklet for you two brothers and I have this concern that the world will benefit from it and the two of you will forget about it.” He then related his own story: “Once my murshid Hakim al-Ummah (may Allah have mercy on him) presented me with a bottle of honey. I happily took it home thinking that if I eat this tabarruk (an object of barakah, usually given by an elder) without thought, it will be finished very quickly. Thus I should protect it and eat from it on certain special occasions. I wrapped it and kept it in a safe place. Many months passed and one day I was fasting, so I thought that I would make iftar with the honey. When I opened it I saw that the bottle was filled with huge ants and the honey was finished. I have this concern regarding the Ma’mulat-e-Yawmiyah also, that others will benefit from it and you will keep it in a place of safety.” Gift of the murshid Today I will present you with the gift of my murshid (spiritual guide) which he presented in the fourteen years of contact with him. I hope that you will appreciate it, for, my murshid used to say: “This is a gift from my murshid.” And his murshid (Hakim al-Ummah) used to say: “This is a gift from Allah and His Messenger (Allah bless him and give him peace).” He would often say that “Develop the habit of shukr, sabr, istighfar and isti’adhah.” (1) Shukr The first point is Shukr, which should be inculcated foremost. Ponder lightly regarding yourself and the environment morning and evening before sleeping, over the gifts of Allah related to mundane and religious matters and thank Allah comprehensively. Especially on the gift of iman which Allah has given us, and on ‘afiyah (general goodness and safety). Thank Allah from the heart and make a firm intention to use the Divine gifts in an appropriate manner. Besides these, whenever remembering any ni’mah (favor), thank Allah quietly from the heart. In short, whenever anything happens which is according to your desire, which the heart becomes pleased with, then quietly say اَلْـحَمْدُ ِللهِ (Alhamdu lillah) or say اَللّٰهُمَّ لَكَ الْـحَمْدُ وَ لَكَ الشُّكْرُ (Allahumma lakal hamdu wa lakash shukr). Many occasions of shukr From morning till evening, so many things take place that is according to a person’s wishes and desire. When the eyes open in the morning, one’s health is in a good condition, then say Alhamdu Lillah (All praise belongs to Allah). You saw that the family is safe and sound, quietly say Alhamdu Lillah. You proceeded for the Fajr Salah and performed it with jama’ah (congregation), say Alhamdu Lillah. You ate breakfast on time, say Alhamdu Lillah. You left for work and had the worry that you will reach late, but reached on time, say Alhamdu Lillah. The traveller was worried that he will miss his transport but made it on time, he should say Alhamdu Lillah. He mounted the transport and was worried that he will not get a seat but found one, he should say Alhamdu Lillah. When returning home, one found the family well, say Alhamdu Lillah. During summer a cool wind blows, say Alhamdu Lillah. To summarize, anything big or small that takes place according to ones wishes, or a du’a gets accepted, or anything which pleases the heart and gives joy, or one is given the tawfiq (ability and guidance) to fulfil a good action, make it a habit to thank Allah with the heart and tongue. This doesn’t cost time, money, or effort. We enjoy countless bounties In fact, Allah forbid, if a difficulty or calamity befalls one, before remedying the situation, ponder over the countless bounties Allah has bestowed upon us without us being worthy of them, and which are a means of comfort to the heart. If these bounties were not with us, what would have been the situation in this calamity? (Without these bounties, the situation could have been much worse). Insha’Allah, by thinking in this manner, mental composure will be achieved, even though the emotional aggravation may remain. Without exaggeration, we enjoy countless bounties of Allah Most High at all times. If not on all, then in this manner shukr will be made on at least a few of His bounties. By practicing to make shukr in this manner, a person will develop such a habit of making shukr, that for every pleasing thing he will be making shukr in his heart and no one will even be aware of it. Also, he will be fulfilling a great ‘ibadah (worship) free from ostentation. The stages of such a person are raised to such levels that you cannot fathom. Anyway, man should be such that he makes shukr in every condition. Initially it may seem difficult, but by practicing on this, in most conditions one will remember and it will develop into a habit. By making shukr bounties are increased and one is protected from punishment Allah Most High says: “What has Allah to do (gain) by punishing you if you thanked Him and believed in Him” (Surah Nisa’). It is learnt from this that those with iman who make shukr will be protected from the punishment of Allah. Allah Most High says in another place: “If you give thanks I will give you more” (Surah Ibrahim). From this it is learnt that for whichever blessing shukr is made, the blessings will increase and this worldly life will become easier. If you doubt this, then try it yourself. It will become very clear to the person who does this and he himself will experience that there are pleasurable changes taking place in his life. This is a beloved ‘ibadah unto Allah How beloved this ‘ibadah of shukr is unto Allah Most High can be gauged from the following: From among the revealed books of Allah the greatest and dearest is the Noble Qur’an. Allah Most High began this kitab (book) with Surah al-Fatihah and He began this surah with the words Alhamdu Lillah. The summary of the entire Qur’an is in Surah al-Fatihah and this surah begins with the words Alhamdu Lillah. There must be a reason for placing these words of shukr in a place of such importance. And how much does Allah Most High love this surah? This can be judged from this that not only in every salah but He instructed us to recite it in every rak’ah. One of the reasons for this (instructing us to recite it in every rak’ah) is this surah contains the praises and glorification of Allah and Allah Most High loves to be praised. This ‘ibadah will continue in Jannah There will be no ‘ibadah (form of worship) in Jannah; salah, fasting, zakah, Hajj, all forms of worship will come to an end. There will be only pleasure and enjoyment. Only one worship will remain, and that is shukr. It is mentioned in a hadith that shukr will flow from the mouths of the people of Jannah continuously. Like in this world breathing takes place without being conscious of it, in a like manner will the people of Jannah be praising Allah (continuously and without being mindful of it). In this world when one develops the habit of making shukr for the small and big favours of Allah, the following benefits will be accrued: [1] Safety from the punishment of Allah. [2] Favours will be increased. [3] Through this ‘amal (action) the love for Allah is developed. [4] The bond with Allah is strengthened. [5] Proximity unto Allah Most High is enhanced. [6] Pleasurable changes come into one’s life. [7] One experiences the pleasure of contentment in ones condition. [8] Life becomes full of security and safety. The story of a woodcutter The like of the throne of Sayyiduna Sulayman (may the peace of Allah be upon him) was never possessed by any king. The jinns would carry it in the air. The birds would form shade over it. A huge amount of the creations of Allah would travel with the throne. This throne was being flown with all its might and glory when it was seen by a woodcutter. He involuntarily said: “Subhan’Allah!(Glorious is Allah!) The majesty and splendour of the family of Dawud!” The wind carried these words to Sayyiduna Sulayman (may the peace of Allah be upon him). He instructed the throne to be lowered and said: “Take me to the woodcutter.” The woodcutter became fearful and started shivering, pondering as to what blunder he had committed. Sayyiduna Sulayman asked him: “What did you say?” Because of fear, he could not remember what he had said. After thinking for a while he replied: “I only said Subhan’Allah! The majesty and splendour of the family of Dawud.” Sayydina Sulayman (may the peace of Allah be upon him) said to him: “You saw the army of Sulayman and became envious. What you do not know is that a thousand such armies are nothing compared to the Subhan’Allah you said once! You are also not aware of the lofty status you have received by saying Subhan’Allah just once!” Sabr and taqwa are developed from shukr The shukr of Allah is such a treasure that from it countless ease and bounties are achieved. When a person constantly makes shukr, the quality of sabr will also be developed. Thus he will never complain when in a difficulty. He will feel embarrassed when committing a sin, thinking that the Being whom I make shukr unto morning and evening, how can I now disobey Him? So this is the barakah (blessing) of this ‘amal, that because of making shukr, sins decrease. He achieves salvation from destructive diseases like jealousy, greed and lust, wasting and miserliness, etc. Pride is eradicated One of the great benefits of making shukr is that the person is protected from pride. He does not consider the ni’mahs he receives as his own achievement and accomplishment, but acknowledges them as bounties from Allah and keeps on saying it. So when he does not think of them as his own accomplishments and refers to them as gifts solely from Allah, then how will he be boastful and proud? Pride is such a dangerous major sin that Allah’s Messenger (Allah bless him and give him peace) has said: “That person will not enter Jannah who has an atoms worth of pride in his heart. (Narrated by Muslim from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) (2) Sabr Thus far one action i.e. shukr has been discussed. Now I will explain the second action, sabr. Sabr means to refrain from doing anything impermissible when something occurs which is against ones wishes. Like from morning to evening, many things occur which are according to ones wishes, in a like manner many things occur that are against one, e.g. you reached the bus stop but the bus has already departed. Anything minor or major that occurs and is against one, focus on Allah and do not lose control over oneself. This is sabr and it is a very significant action of the heart. Through this (calamities), Allah Most High tests the strength of a person’s iman. So many things happen in life daily, morning and evening, which are displeasing and difficult on the self. Sometimes one is saddened by personal sickness or a friend’s sickness or problem, or by someone’s death, or there is harm to wealth or status. In short, anything that causes disruption to ones inner peace and tranquillity becomes a test of sabr. But because it is not by choice, it is wajib (compulsory) to believe that it is from Allah, for in this (attitude) there are many a wisdom and mercies. For such conditions Allah Most High Himself through His Grace and Mercy has granted a very beneficial and effective cure for peace of the heart. He exhorted us (to recite): إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْنَ Inna lillahi wa inna ilayhi raji’un ((To Allah we belong and to Him is our return. (Surah al-Baqarah) )) By reciting this, mental peace and physical endurance will be formed. Thus, the easiest method of inculcating sabr is to recite ‘Inna lillahi wa inna ilayhi raji’un‘ whenever anything occurs that is against ones wishes, whether it is a major calamity or a minor displeasing matter. In this also, money or time is not used. Here in our country (refering to Pakistan) load shedding of electricity has made this action even easier. Whenever the electricity goes, recite ‘Inna lillahi…’, and whenever it returns, recite ‘Alhamdu Lillah’. So much so, in the narration it is mentioned that when remembering a past calamity, recite ‘Inna lillahi wa inna ilayhi raji’un‘ and you will receive the same reward which you received (for reciting it) at the time of the calamity. The recital of Inna lillahi… is not restricted to death It has become common in our society that Inna lillahi … is only recited when someone dies, whereas it is not correct to restrict its recital to death only. It is mentioned in a narration that once in front of Allah’s Messenger (Allah bless him and give him peace) a lamp extinguished and he recited ‘Inna lillahi wa inna ilayhi raji’un‘. Sayyidatuna A’isha (may Allah be pleased with her) thereupon asked him: “O Messenger of Allah! Is this also a calamity?” He replied: “Whatever troubles a Muslim is a calamity and there is a promise of reward for it.” In another hadith it is mentioned that a Muslim receives reward even when a thorn pricks him. In yet another narration it is mentioned that a Muslim is successful in every condition. For, when he receives joy, he makes shukr, and when a calamity befalls him, he makes sabr. And Allah Most High loves the servant who makes sabr and shukr. Mullah Nasiruddin By the way I have recalled something regarding Mullah Nasiruddin. He is the same person whose witty remarks are famous. It is mentioned that Mullah was very handsome and his wife was ill-looking. So once he said to his wife: “Wife! You are a jannati (one who will enter Jannah) and I am also a jannati.” She asked him “How is that’? He replied: “Because when you look at me you make shukr that you got such a handsome husband. When I look at you I make sabr, and the one who makes shukr and also the one who makes sabr are jannatis!” The mercy of Allah is on the sabir (on the one who adopts sabr) Sabr should be made on every displeasing matter, big or small, and ‘Inna lillahi wa inna ilayhi raji’un‘ should be said. This is because the closeness of Allah Most High is achieved through sabr. Allah Most High says in the Qur’an: “Verily Allah is with the patient ones.” (Surah Baqarah) Thus, who can harm that person whom Allah is with? Regarding those people who read ‘Inna lillahi wa inna ilayhi raji’un‘, the Qur’an says: “They are those on whom are the salawat (who are blessed and will be forgiven) from their Lord, and (they are those) who receive His mercy, and it is they who are the guided-ones.” (Surah Baqarah) To summarize, by reading these words at the time of difficulty, it will become evident and clearly felt that the Mercy of Allah is with one. I swear by Allah that if a person inculcates these four points within himself, in a few days he will perceive that someone (Allah) has placed His Mercy in his heart and that someone (Allah) is protecting him. Thus, his loneliness has been removed and joy will re-enter his life. Through this ‘amal, steadfastness, control, perseverance and dignity will be developed. The strength to overcome difficulties will be acquired, and the ability to be pleased with the decree of Allah Most High will be formed, and this is a very high level of servitude. Those with sabr are not inclined to anger and taking revenge regarding themselves. And if they do get inclined, it is short-lived. Such people are saved from these types of emotions. (3) Istighfar The third action is istighfar. This action also does not utilize wealth, effort, or time. Whenever a sin is committed, big or small, say: أَسْتَغْفِرُالله (Astaghfirullah), i.e. O Allah! I seek Your forgiveness. The challenge of Satan Satan laid a challenge just prior to Sayyiduna Adam (may Allah’s peace be upon him) was sent down to earth. He said: “O Allah! I will lead your servants astray and direct them to Jahannam (hellfire)” [because man is my rival and it is because of man that I have been dismissed from my high position]. Sayyiduna Adam (may Allah’s peace be upon him) pleaded unto Allah: “O Allah! You have given my enemy Satan so much power, which my progeny and I do not possess. He can adopt different forms and he can come in such forms in which we cannot see him but he can see us. He is a jinn and we are human beings. There are many differences in our dispositions. He will drive us into Jahannam!” The weapon given by Allah Allah Most High replied: “O Adam! Undoubtedly We have given him tremendous powers, but there is a weapon to overcome his powers. We will give you that weapon and as long as you use that weapon, no attack of his will be effective, and the name of that weapon is istighfar.” So, whenever a sin is committed, say Astaghfirullah from the depths of your heart. Sins are forgiven through istighfar Allah Most High does not send His punishment on those who make istighfar. The Noble Qur’an says: “He will not punish them while they seek forgiveness (from Allah).” (Surah Anfal) Allah Most High has placed the desire for sin in our hearts and has also placed (a certain amount) of pleasure in them, thus it is not easy to save oneself from sin. Man inadvertently goes towards them. Therefore, through His vast Mercy, Allah Most High has opened such an extensive door, when we commit sin, then with genuine regret, make istighfar and tawbah (repentance), forgiveness will be granted. The Messenger of Allah (Allah bless him and give him peace) has said: “A person who makes tawbah from a sin is like that person who has not committed a sin at all.” (Narrated by Ibn Majah from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) Make tawbah every time a sin is committed When a sin is committed once, make tawbah. When the same sin is committed again, make tawbah again, Allah Most High will forgive. So much so that if the same sin is committed seventy times and tawbah is made every time, it will be forgiven every time because the doors of tawbah are always open. So even if the tawbah is broken a thousand times, keep on repairing it, that Rahim (Merciful), Karim (Benevolent) will forgive a thousand times. A poet has explained this beautifully (in Urdu): Jam mera tawbah shikan, tawbah meri jam shikan Samne dher hai tutai huwe paymano ke My goblet breaks the tawbah, my tawbah breaks the goblet In front of me lies a pile of broken goblets and tawbahs. The [Urdu] word paymano is the plural of payman and also the plural of paymane. Payman means promise, and tawbah is also a promise unto Allah Most High that this sin will never be committed again. Paymana is a wine goblet, which is also called jam. So the poet is saying that my wine goblet breaks my tawbah, i.e. it encourages me to consume liquor and I start drinking, resulting in the tawbah breaking. But my tawbah also breaks the wine goblet i.e. it makes me break my wine goblet. I make tawbah and break the wine goblet. This series carries on; at times I am breaking my tawbah and at times the wine goblet. The result is that there is a pile of broken paymano (broken tawbas) and broken payman (broken wine goblets) lying in front of me. If death comes in this struggle wherein the tawbah is breaking the wine goblet and the wine goblet is breaking the tawbah, there will be success. The sin is committed and tawbah is made, the sin is again committed and tawbah is also made again, the sin is kept on being forgiven. The reality of tawbah is to repent from the sin and promise not to do it ever. Every sin is forgiven through tawbah. If it involves the rights of man then tawbah will not suffice. The aggrieved person has to also forgive or the outstanding right has to be fulfilled. The benefits of istighfar There are many benefits of istighfar; istighfar is an ‘ibadah, it is a means of forgiveness from sin, and it is a means of nearness unto Allah. When a person repeatedly makes istighfar, there will come a time when he will feel ashamed to commit sin and he will perceive the vastness of the Mercy of Allah Most High, that how many times I am committing sin, yet He is favouring me. Pride will never develop in that heart which constantly recognizes its faults and has regret over them, nor will there be vanity over taqwa. The reason for this is that he will be more conscious of his sins than his ‘ibadah. Anyway, istighfar is also an ‘ibadah which is not confined to any particular time but is required all the time as there are so many sins being committed intentionally and so many due to negligence. Sometimes sins are committed and we don’t even realize it and we don’t consider them sins! Thus, in all these conditions, whenever realization sets in, immediately, in the heart, with full regret, turn towards Allah Most High and with the tongue say Astaghfirullah. Say: “O Allah! I am extremely remorseful, so please forgive me and protect me from this in the future!” This is such an ‘amal that through it numerous and unparalleled Mercies of Allah Most High open up. With the regret of the heart, the cognition of belief is also built, resulting in the iman being protected and the achievement of the treasure of taqwa. Such a person then does not commit a sin wilfully, and if he does, it will be very seldom. Also, such a person does not harm the creation. Allah Most High, solely through His Grace and Mercy has granted His sinful servants the formula of istighfar so that they may gain success in this world and salvation in the hereafter. فَلِلّٰهِ الْـحَمْدُ وَ الشُّكْرُ To Allah all praises and gratitude. The buzurgs have advised that all sins of the past, major or minor, whatever you can recall, ponder, and with complete regret and remorse make tawbah and istighfar a few times, and this will suffice. Insha’Allah, all sins will be forgiven. Thereafter never become preoccupied in endlessly remembering past sins and agitating yourself. If any sin comes to mind by itself (without deliberately recalling it), then silently make istighfar once. If the sin is related to the rights of others, then to fulfil that outstanding right or to seek those persons forgiveness is fard (obligatory) and wajib (compulsory). (4) Isti’adhah The fourth action is isti’adhah. Isti’adhah means to seek protection. We usually recite أَعُوْذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ (A’udhu billaahi minash shaytanir rajim) when commencing recitation of the Noble Qur’an. It means ‘I seek the protection of Allah from Satan the rejected’. This action of ours is also isti’adhah because it means: ‘O Allah! Take us into Your protection from the evil of Satan’. It is necessary to recite ‘A’udhu billaahi …’ before commencing the recitation of the Noble Qur’an. The Noble Qur’an itself has given this instruction. Recite A’udhu billaah at the time of every fear Life is full of calamities and happenings and we are always faced with the onslaught of the nafs (lower self) and Satan. We should, therefore, constantly seek protection from these. There are hazards and pitfalls in dealings and relationships, and at times one cannot fathom a way out, nor is there any choice. At such times the heart is strengthened by instinctively seeking the protection of Allah. So this should be developed into a habit that whenever any such thing is worrying, A’udhu billaah should be said from the depths of the heart. Man goes through various worrying thoughts and fears from morning till evening. He does not know what is going to happen tomorrow. Will he lose his job? Will his dignity and respect be lost? Will his belongings be stolen? Will an enemy attack him? Will there be a loss suffered in business? Will he suffer from a certain sickness or sudden death? Will anything bad happen, etc? No one is free from such fears and thoughts. The means of protecting oneself from all the fears of this world and the hereafter is the powerful ‘ibadah of isti’adhah. Whenever any worry or fear enters the heart, silently say A’udhu billaah. O Allah! I enter into Your protection. If a person does not know the Arabic words, he should say it to Allah in his own language. The more wealthy a person is or the higher his position, his worries increase accordingly. On the other hand, a person who does not possess wealth, fame, and position, his worries will be less, proportionately. The helplessness of a thief A thief entered a house. He went around the entire house but found nothing. Actually, there was nothing, no utensils, clothes, or any other goods. After searching for a while he saw a person on the veranda sleeping peacefully. The thief thought to himself that I cannot leave empty-handed, I must take something, or it will become bad luck. He looked closer and saw a heap of wheat at the head-side of the sleeping person. So the thief spread his shawl to fill it with wheat. He did not as yet touch the wheat when suddenly the sleeping person turned on his side on to the thief’s shawl! Instead of taking, the thief had to give (his shawl now caught under the sleeping person)! The sleeping person was in a deep sleep and it was a winter’s night. The thief sat down and waited, thinking that when he changes sides again, he will retrieve his shawl, but the sleeping person did not change sides! The poor thief becomes befuddled, thinking that even if I do not get the wheat, at least I should retrieve my shawl! While waiting, the adhan of Fajr commences. He thought that he has to leave now. When he reaches the door he hears a voice saying: “Close the door as you leave.” The thief was angry so he said to himself: “Forget it! Someone will also come and give you a shawl to cover yourself with!” (My shawl is under you, someone else will come and place another shawl over you!) So no one is free from fears. The higher the person, the more his worries, the lower the person the more security he enjoys. In short, at every worrying juncture say A’udhu billaah or say O Allah! I seek Your protection. If you have the fear of failure in any matter, if you fear loss or harm to wealth or life due to someone’s opposition or jealousy, if you fear that you may get involved in any type of physical or internal sin due to the evil effects of Satan and nafs, if you have the fear of being apprehended in the hereafter, if an impure desire enters the heart, then immediately recite A’udhu billaah or recite the following du’a: اَللّٰهُمَّ لاَ مَلْجَأَ وَ لاَ مَنْجَأَ مِنْكَ إِلاَّ إِلَيْكَ Allahumma la malja’a wa la manja’a minka illa ilayk. This means O Allah! There is neither a place of protection nor a means of salvation but You. This difficulty is from You. Safety from this is only in Your power and control. Cling to the robe of the archer A buzurg asked the people about a powerful archer who never errs in his aim. The sky is his bow and all the difficulties and calamities of the universe are the arrow. Tell me, what is the way of saving yourself from him? They answered that it is not possible to save oneself from him. The buzurg then said: There is only one way, and that is to cling to the robe of the archer. So brothers! Seek the protection of Allah Most High. Whenever any fear enters the heart, immediately say: O Allah! I seek refuge in You and Your protection. He is such a benefactor that He never refuses ones who asks with sincerity. You ask yourself if on a dark and rainy night bandits are chasing a lone child and the child is screaming save me, save me! Will you not give such a helpless and desperate child protection? Even if you are living in a shack, you will still grant him safety. After all, Allah is Rabb al-Arbab (Sustainer of all sustainers) and Arham al-Rahimin (Most Merciful of all those who show mercy). When His servant becomes agitated due to difficulties and seeks His protection, then He will definitely open the doors of protection and refuge. Isti’adhah is such an ‘amal through which a person witnesses the greatness, sustaining quality, and mercy of Allah Most High. He receives protection, satisfaction, and contentment in his heart from Allah Most High. He receives the treasures of tawakkul (trust in Allah) and tafwidh (assigning oneself to Allah). Such people do not develop the urge to harm others. So make this ‘amal a habit that whenever a fear is perceived in the heart, then say A’udhu billaah from the depths of the heart. When you seek the protection of Allah, you will witness that as the worries are developing, so is the Mercy of Allah opening up unique and astonishing ways of protection. Make these four actions a habit The result of this discussion is that there are four a’mal; shukr, sabr, istighfar and isti’adhah. Regularly practice on all four that they become habit, gradually your whole life will come in accordance with the din, Insha’ Allah. The din and dunya will be protected, hatred will be formed for sins, and an inclination towards the performance of good deeds will be developed. The proximity unto Allah Most High will keep on increasing and one will experience a special bond with Allah Most High. Three tenses are under protection There are three tenses in man’s life; past, present and future. The past becomes protected through istighfar. The present becomes protected through shukr and sabr and the future through isti’adhah. When all three tenses have been protected, the whole life has been protected. The person who makes these four actions a regular practice, will Insha’ Allah always enjoy the aid and mercy of Allah. Pass this gift to others This gift of my murshid is invaluable, very easy, and extremely effective. I have presented this gift to you. I request you to forward this gift to your acquaintances and also to your families. By practicing on this, one will be protected from countless sins, calamities and difficulties Insha’ Allah. Also make Isal al-Thawab (pass on thawab or reward) to my murshid ‘Aarif Billah Dr. ‘Abdul Hayy (may Allah have mercy on him), who presented us with this great gift. May Allah Most High grant us the tawfiq to regularly practice on these four a’mal. Amin. وَ اٰخِرُ دَعْوَانَا أَنِ الْـحَمْدُ ِللهِ رَبِّ الْعٰلَمِيْنَ ، Full article at Deoband.org
  20. Shortcut to Gaining on Laylatul Qadr Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Nowadays we always look for shortcuts and an easy way to get our work done. So what is the shortcut and easy way to gain the maximum on Laylatul Qadr. Two ways come to mind: 1) The night starts from Maghrib (sunset) and ends at subah saadiq. Normally we are still fresh and have control of the time between Maghrib and Esha and by the time taraaweeh is over we are tired. Hence, maximise by doing ‘ibaadat after Maghrib. 2) We are advised in the hadeeth to recite this du‘aa on Laylatul Qadr: “Allahumma innaka ‘afuwwun tuhibbul ‘afwa fa’fu ‘anni” (O Allah! You are the One who forgives and You love forgiving. So do forgive me.) Hence, in the intervals between every four rakaats in Taraaweeh Salaah, you can easily recite this du‘aa approximately 10 times.
  21. يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement." [Surah Hadeed: 12] Ways to attain Noor Mufti Shafi’ (Rahimahullah) has compiled a list of ways to earn Noor in Ma’aariful Qur’an. (For references of these ahadeeth, refer to the Tafseer of this verse (Hadeed: 12) in Maarif al Quran) “Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment.” “He who takes care of his five daily prayers [that is, performs them regularly fulfilling all their essentials], it will serve as light, proof and salvation for him on the Day of Judgement. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgement. The latter will be in the company of Qarun, Haman and Fir’aun.” “Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgement that it will spread from his place to Makkah.” In another narration, “Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment.” “Whoever recites just a single verse of the Quran, it will be a light for him on the Day of Judgement.” “Whoever sends salah (durood) to me, it shall be the cause of light on the Bridge of Sirat.” “The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgement.” “Stoning the Jamaraat in Mina will be a light on the Day of Judgement.” “He whose hair turns grey in Islam, it will be a light for him on the Day of Judgement.” (i.e. he remains steadfast on Islam for his whole life) “He who shoots even one arrow in Allah’s way while fighting in jihad, it will be a light for him on the Day of Judgement.” “He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgement.” (markets being the places where the temptations of dunya manifest themselves) “He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number.”
  22. Wa'alaykumus salaam warahmatullaahi wabarakaatuhu Sister Stella, welcome to the forum. We deem it unsuitable that your information personal information is visible on a public forum so for now I am removing the information. I pray this is ok with you. I will insha-allah mail you.
  23. Lecture: Tarawih Why 20 Rak’ats & Not 8? TarawihWhy 20 Rak’ats & Not 8? By Shaykh Dr. Abul Hasan Hussain Ahmed Presenting Evidences & Establishing Twenty Rak’ats Tarawih as The Sunnah & Not Eight This lecture in over 2 hours took place at As-Subah Academy in London, April 2019. The following are the Shaykh’s notes which he has provided. This can be used to follow the evidences being discussed during the lecture. THE RAKATS OF TARAWIH As Subah Academy 2019
  24. Is Waraqah bin Nawfal a Sahabi? Question Did Warqah bin Nawfal accept Islam? Answer The scholars have differed on the issue whether Waraqah accepted Islam or not. (Usdul-Ghabah, vol.5 pg.416) However, Hafiz Ibn Hajar (rahimahullah) has chosen to reconcile between the conflicting views in his books, Fath al-Bari (vol.1 pg.36) and al-Isabah (vol.6 pg.476). He has speculated that it is possible that Waraqah lived until the very early stages of Islam. Besides Hafiz Ibn Hajar (rahimahullah), scholars such as Al-Baghawi, ibn Qani’, Tabari and ibnus-Sakan (rahimahumullah) were also of the view that Waraqah was, in fact, a Sahabi (radiyallahu’anhu). (Al-Isabah vol.6 pg.474) And Allah Ta’ala Knows Best Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar
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