ummtaalib

Beautiful n inspiring!!

The Man Who Committed 99 Murders There’s a story related in Sahih Bukhari emphasising the vastness and generousness of Allah’s mercy. The Prophet (saws) picked on certain events throughout history to show their importance. This emphasised a certain message that he was trying to convey to us. Since the events of the past are so numerous, the ones chosen to be related and preserved in his words till the end of time must be of great importance. Whenever we hear stories of the past we should always remember that Allah had chosen those stories to be related as a great occurrence. There was a man who had heartlessly murdered 99 people, when all of a sudden he felt remorse over what he had done. He asked the people in his town if they knew anyone who was pious enough to get advice from. They recommended to him an ascetic who lived in the mountains. So the man went to this learned person and told him about the past and his wishing to repent for his actions. He asked the man, “Will Allah forgive me?”. The learned man was so shocked by everything he had heard that he said “No, you will not be pardoned.” So the murderer killed him as well! He felt remorse yet again and asked the people if they knew anyone else. They recommended to him another scholar who they were acquainted with. Again, the murderer asked the same question, “Will Allah forgive me?” Being a truly wise man and knowing Allah’s all-encompassing mercy and His ability to forgive anything, the scholar replied “Of course you will be pardoned, repent at once!” The wise man also gave him some advice, telling him of a city where there were devoted worshippers of Allah. He recommended that he move there to be around them and not to come back to his town, which was the place of evil. So the man started towards that town and on the way he died. The angels of mercy descended upon him and so did the angels of punishment. They started arguing over him. The angels of mercy said “This man had repented and was seeking Allah, so he is ours.” The angels of punishment said “This man had never done anything good in his life and did not even complete his repentance.” Allah sent another angel to them in the form of a man, and both parties took him as their arbitrator. This angel said “Measure the distance of the earth between the two cities, and let him be assigned to the one he is closest to.” When the angels measured the distance, it just so happened that he was nearer the town of his destination just by a hand-span, and so the angels of mercy took away his soul to paradise. Another version narrates that Allah had ordered the earth to be stretched such that he became closer to the city of piety and further from the city of evil. Lessons: Allah’s mercy is all-encompassing and He can forgive any sin, even the most heinous such as murdering 100 people, at least 1 of whom was a pious person After repenting from a sin, we should always immediately take steps to avoid returning to it again We should not fall into despair when we sin, because if we repent and turn back to Allah, He will help us be among those who are forgiven

Ajyad Fortress on the Bulbul Hill The Ajyad Fortress was built during the Ottoman era on the Bulbul Mountain overlooking the Haram in Makkah. It was demolished in 2002 for commercial development of the Abraj Al-Bait Towers. The Ajyad Fortress in the background - 1889

A young innocent girl sacrifices her all to become her husband's when she says "Yes" to her Nikah. How much sacrifice do we make for the One, when we say "Laa-ilaaha illallaah"? Shaykh Ashraf Ali Thanwi ra

Story of Suraaqa ibn Maalik RA At the time of the Hijra (the migration from Makka to Medina), the Prophet (saws) and Abu Bakr were being chased across the desert. The Quraysh were pursuing them and had a bounty of 100 camels placed on the Prophet’s head. Motivated by the large reward, one of the best trackers in Makka, Suraqa Ibn Malik, went riding on his horse looking for the Prophet (pbuh) every which way until he found him. Dressed in his armor and sword, Suraqa attempted to kill the Prophet but as soon as he would approach him, his horse would sink into the sand and not budge. He tried several times.... Read story.... Bracelets of Kisra.pdf Well of Ja'raa' - Place where Suraaqa ibn Maalik RA accepted Islam

Advices Hazrat Maulana Yunus Patel (Rahmatullahi 'alayh) There are so many of us who very foolishly and ignorantly pride ourselves over our wealth, family name, beauty – sometimes even our knowledge of Deen or the services we are rendering of Deen; considering these as the criteria for establishing our superiority over others. Whenever the nafs asserts itself with : ‘I am better… than him (or her)’, we should understand that we are on the same footing as shaytaan. When Allah Ta’ala commanded the angels to bow down to Hazrat Aadam (AS), shaytaan refused to do so. When asked as to why, he asserted : ‘I am better than he. You created me from fire, and him from clay.’ [surah A’raaf 7 :12] This opinion of : ‘I am better…’ is reason enough for serious concern, since this attitude is what is termed as pride (takabbur), arrogance and conceit (ujub), the cancer of the spiritual heart. This is such an ailment which also leads to the evil of boasting. Allah Ta’ala states : “Verily Allah does not like the one who has pride and is boastful.” [surah An-Nisaa 4 : 36] “And swell not your cheek (for pride) at men, nor walk in insolence through the earth; for Allah loves not any arrogant boaster.” [surah Luqman 31 : 18] Allah Ta’ala makes evident His abhorrence by humiliating and abasing such a person and reducing the person’s esteem in the eyes of people. It has been related from Rasulullah (Sallallaahu ‘alayhi wasallam): “…he who is proud will be abased by Allah, for though he considers himself great, he is lowly in the eyes of men to such an extent that he is of less value in their estimation than a dog or a pig.”[5] Source Ibn Hazm Al’Andulasi, Rahmatullahialay “If you take pride in your physical strength, remember that the mule, the donkey, and the bull are stronger than you and better suited to carrying heavy loads. If you feel vain about the lightness of your running style, remember that the dog and the hare surpass you in this field. It is extremely curious that rational beings feel proud of something in which they are surpassed by dumb animals.”

Stories Haughtiness brought down by a Flea There was an oppressive king who stubbornly said, "I will most certainly find out who is inhabiting the heavens and whose kingdom is running there." When Allah ta'ala saw his open rebellion, He caused the weakest of His creations to overpower him. A flea went into his brain through his nose and deprived him of his sleep. He instructed his subjects to strike him hard on his head. They began striking him and continued to the extent that his brain got damaged. In this way a small insect became the cause of his death. (Hilyatul Auliya) Note: Haughty people like him continue to be born in every era. They actually challenge Allah ta'ala. But He breaks their pride and arrogance and disgraces them in this very world. (Aqwaal-e-Salaf - Mawlana Muhammad Qamaruzzamaan) The Scholar and the Ferryman A scholar of language and grammar undertook a journey. A river had to be crossed. As was custom in those days, the scholar hired the boat of a waiting ferryman who took people across the river. During the journey, the scholar asked the ferryman, with obvious pride and mockery, if he knew anything about grammar and the rules of language. The ferryman simply replied “I don’t.” “Alas!” Retorted the scholar of grammar, “You have wasted half of your life!” At this, the sailor was terribly hurt and aggrieved. But he kept quiet. Suddenly, the boat was extremely nervous in the high waves and gushing water. “Do you know how to swim, learned sir?” Asked the sailor. “No” said the scholar.” The ferryman remarked “Alas! You have wasted your whole life for the boat is sure to capsize in a few minutes!” Haqislam Pride of the Flying Tortoise Long ago there were two Geese who regularly visited a pond to eat Fish. The Geese always had a chat with the lonely Tortoise living in the pond. They spent many days talking about different things and their acquaintance grew into friendship. One day, when the Geese realized there were no more Fish in the pond, they decided to migrate to a new and larger pond up north. They conveyed their decision to their friend, the lonely Tortoise. The Tortoise felt sad and expressed his wish to go along with the Geese. The Geese thought this is a very good idea. "Why don't we take lonely Tortoise along with us? Then we all can live together forever!" The Tortoise was delighted, but soon realized the problem. "How can I go with you? Because I cannot fly." The Tortoise was very disappointed that he would not be able to go with the Geese. The Geese came up with a solution, "Don't worry. We have thought of a way to solve this problem. We will hold a stick between us. Hold onto the middle of the stick with your mouth. This way, we all can fly to our new location." But, warned one Goose, "Our plan is good, but you have to be very careful. At no time during our journey you should open your mouth, for, if you do, you will fall from the sky and be smashed to death on the ground." The Tortoise thought for a while and agreed to be sure to keep his mouth champed round the stick all throughout the journey," he said. Once they were all set, the Geese and the Tortoise set off on their journey northwards. As they flew, they had to pass through many villages, where people came running out to see this strange sight. "Look at the Tortoise. See how the Geese carry him between them." Shouted the children. The Tortoise wanted to tell them that he was going with his friends to a new pond and that there was nothing strange in it, but he remembered his friends warning and kept his mouth shut. Village after village, people ran after the strange flight. "A flying Tortoise!" some shouted. The Tortoise soon began to swell with pride. He thought to himself, "I am so great. All the villagers are running out to see me. If these Geese had not come with me, no one would have ever noticed them." Every village that they passed, the Tortoise was greeted with cheering and shouting. Finally the Tortoise could contain himself no more. He opened his mouth to speak, "I am ..." As soon as he opened his mouth, his hold on the stick was lost and he came hurtling through the air and fell on a rock with a loud crack. The poor Tortoise died on the spot. The Geese flew sadly away. "If only he had not been so proud," they thought, "he would have been living happily with us."

The Cure for Kibr (Pride) Imam Uthman dan Fodio Translated by A`isha `Abd ar-Rahman at-Tarjumana As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be effected by joining the two of them. 1- The knowledge-cure The knowledge-cure is to know and recognise yourself and to know and recognise your Lord. That will be enough to remove your pride. Whoever knows and recognises his own self as it should be known and recognised, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...]. Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submisiveness. It is enough for you to recognise one ayat of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him." This ayat points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning. As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, thena blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having he lowest of qualities and attributes since at his beginning, he was not created perfect. he was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity. This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful." He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strenght after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it. Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognise the baseness of his essence and thereby recognise himself. He perfected the sperm-drop for him so that he would recognise his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?" He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfected him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You want to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to waht concerns it and yet you are caught up in the valleys of whispersings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralysed, your intellect may be stolen away, your ruh may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognise yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his spearated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him." How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure. 2- The action-cure : As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you. tazkiyatips

Anti-Kibr Therapy Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) prescribed the following to a seeker, ‘The therapy for the reality of arrogance is a special form of contemplation (muraqaba). It must be renewed and repeated at all the times when the thought of arrogance passes (in the mind). This muraqaba includes, 1. Although I have this achievement, it is not my own creation. It has been bestowed by Allah. 2. This bestowal is without my being deserving of it. It is Allah’s mercy and benevolence. 3. After bestowal preserving it is beyond my control. Allah has the power to take it away anytime. 4. Although the other individual does not possess this achievement as yet. It is possible that eventually he will achieve more than me and I will be looking up to him for assistance in this regards. 5. Even if eventually he does not achieve this, as it sometimes evident by the apparent (lack of) means. It is possible that right now he has some other achievement that is hidden from me but evident to others or hidden from all. It is known to Allah alone. By the virtue of this his overall achievements are better than mine. If none of his achievement come to mind than bring to mind the possibility that as per the knowledge of Allah he is accepted (maqbool) and I am not. And if I am accepted to than he is more accepted than me. Hence, how can I think of him to be inferior to me? 6. Think that even in case he is lower than me in all regards than he has a right on me. As the deficient individual has on the perfect one. Like the sick person has on a well individual, a weak on the strong, and a poor on the wealthy. Hence, I should be kind and have empathy for him. Moreover, I should try to assist him in achieving them successfully. If I do not have any means or power or time even than by making supplication (dua) for his success. Then start effort in regards to successful accomplishment of his achievements. This will create a bond of kindness with this individual. And it is a natural phenomenon that working for an individual’s development and success leads to loving him. After (feeling of) love there is no thought of considering him inferior. 7. If this (#6) can not be done than occasionally talk to him gently and politely. Inquire about his well being. This will create a mutual bond. And after this bond thought of considering him inferior will dissipate.’ Tarbiyet us Salik, volume 3, page 108-9 Source

THE DISEASE OF PRIDE The disease of pride and arrogance deletes all traces of goodness and piety. This is the worst vice in causing havoc to Deen and a regrettable disease to have for the followers of this perfect and exalted religion. It launches a direct attack on beliefs and principles. If ignored and overlooked for sometime it becomes fatal and incurable, and gives rise to other spiritual maladies and vices, which are no less than four in number, as, mentioned below: 1. Being deprived of truth and truthfulness. The heart becomes blind to the verse dealing with knowledge about Allah. It is a very grievous vice in which the mind of a man becomes dull and impervious to the understanding of Deen. Allah has said in the Holy Quran: “I shall turn away from My revelations those who show pride in the world wrongfully.” (7.146) Allah has said in another place in the Quran: “And in this way Allah does put a seal on every arrogant disdainful heart.” (40.35) 2. The wrath and punishment of Allah fall on the jealous person. Allah has said: “Certainly He does not love the proud ones.” (16:23) It is narrated that Hazrat Moosa asked exalted Allah: “Oh my Lord! Who is the most deserving of your wrath and displeasure?” Allah Ta’aala told him: “ It is he whose heart is filled with pride and his tongue is filthy (i.e. Abusive), his eyes are devoid of shame, his hands are miserly and he is of bad conduct and character. 3. Allah will put the proud to disgrace and ill-repute (dishonour) in the Hereafter. Hazrat Hatim Asam (rahmatullahi alaihi) has said: “Do not die in a state of pride, greed and arrogance.” Allah does not cause the proud fellow to meet his death unless he is disgraced and dishonoured by his own family, relatives and servants. Similarly the greedy does not meet his death unless he becomes destitute for a morsel of food and a drop of water. In the same way the arrogant person does not meet his own death unless being polluted with his own excrement and urine. 4. The proud renders himself liable to Hell in the Hereafter. It occurs in a Hadith Qudsi: “Pride is My cloak and grandeur is my trousers. If anyone disputes with Me in any one of these (two) I shall admit him into the Hell-fire.” In the other words, pride and grandeur are two exclusive attributes of Allah, which none is allowed to apply and ascribe towards himself. It is imperative to refrain from such a dangerous and deadly calamity which leads to loss of knowledge of Allah, inability to understand the commands of Allah, His displeasure, disgrace in this world and the Hereafter and painful torment therein. No wise person can be neglectful in the matter of such a harmful and destructive calamity. We should, therefore, try to save ourselves from this and seek refuge from Allah. This is a brief account of the four calamities, mentioned in the beginning. Each of these four adversities are very harmful and dangerous in the sight of those wise and knowledgeable persons who are aware of the importance of the reforming of ones heart. Those are the four disease and vices that stem from having pride. How many of us are there that can honestly say, without deceiving ourselves that we are free of this hated ailment? Not many, is the answer. It is imperative that we take heed from this article and we bear in mind the punishment promised by Allah Ta’ala to those with pride in their hearts. Pride as a sin is incorrectly considered to be insignificant and minute in comparison to other major sins, by a vast majority of the people. It may be that compared to the major sins like murder and associating partner with Allah, it is slightly inferior. But that is only because of the magnitude of those particular sins that pride is considered a lesser sin. In a Hadith of the Holy Prophet it is narrated that, “Whosoever has in his heart, even a atom of pride he will not enter paradise.” In observing the above Hadith, it is of utmost importance that we get rid of this spiritual malady, if we hold any illusion or hope of entering paradise. Remember that we do claim to be the followers and believes of Islam and we claim to be Muslims, so how then can we still have pride in ourselves? For the very meaning of Islam is to submit totally and conditionally to the worship of the Supreme Being, Allah Ta’ala and as Muslims it is incumbent upon us to get rid of every drop of pride, superiority and haughtiness within us, as we are small and inferior in comparison to the Supreme Being, if such comparison can be made. So let's try and act upon the very essence of our religion and our adjective as Muslims and submit and surrender ourselves to the worship and pleasure of Allah Ta’ala. inter-islam

Hazrat Shibli’s (Rahmatullahi Alaihi) manner of compassion to an ant Shaikh Sa’di (Rahmatullahi Alaihi) mentions: Hazrat Shibli (Rahmatullahi Alaihi) purchased some grain from the city. Thereafter he tied it in a cloth, placed it on his head and carried it to his village. When he reached home he opened the bundle. He saw that in the grain there was an ant running about in distress. Hazrat became extremely worried that perhaps the distress of the ant is due to being separated from a close associate. Perhaps its heart is uneasy due to the separation. Hazrat spent the entire night without a wink of sleep. The next morning he tied the cloth into a bundle again and travelled to the place where he had purchased the grain. When he reached the shop, he opened the bundle and released the ant. Can we ever imagine a person with such a heart of love and compassion causing pain and hurt to any human being? (Jawaahir Paare)

First year of marriage: Man speaks woman listens. Second year: Woman speaks man listens. Third year: Both speak the neighbours listen.

A recent English commentary on ‘Aqidah Tahawiyyah Al-Miftah The issue of ‘Aqidah has become a contemporary challenge for many muslims world-wide. Many followers of the Ahlus Sunnah have become confused due to their exposure to ‘unapproved’ commentaries on the brief yet marvellous book of Imam Tahawi (rahimahullah) My friend and colleague, Shaykh Fahim Hoosen (may Allah protect him) has done an excellent job in his recent work; a brief english translation and commentary of Al- ‘Aqida Al-Tahawiyya. A book like this for the english reader was long overdue. May Allah Ta’ala grant the book & its author universal acceptance. Ameen. View & download Tahawiyya-Final.pdf

Being taken by the Hand into Paradise عن المنيذر رضي الله عنه صاحب رسول الله صلى الله عليه و سلم وكان يكون بإفريقية قال : سمعت رسول الله صلى الله عليه و سلم يقول : من قال إذا أصبح : رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا فأنا الزعيم لآخذن بيده حتى أدخله الجنة رواه الطبراني وإسناده حسن (مجمع الزوائد 17005) Hadhrat Munaydhir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa in the morning, I guarantee that I will definitely take him by his hand and enter him into Paradise: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا

Picture of the village of the woman who tried to feed poisoned meat to the Prophet salallaahu 'alayhi wasallam after the Fall of Khaibar (from Nufoosh Paai Mustafaa)

Fashion Bismillahir Rahmaanir Raheem Fashion is a test of the very severe kind. In fact, it is a madness and an obsession that has afflicted many. It makes a person blind, except to the chase of keeping up with the latest fashion trends, styles and designs; which are ever changing. Have we ever stopped to think that one day, very soon, we will leave this world wrapped in a simple kafan (shroud), the pattern and style of which has remained the same and will always remain as is? How senseless it is to make fashion the ‘be all and the end all’ of our lives, when the inescapable occasion of death calls for just one kafan, with no designer names or brand labels. Hazrat Maulana Jalaluddeen Rumi (Rahmatullahi ‘alayh) makes plain this reality : The world is ‘darul ghuroor’ - A world of deception The day man is delivered to his grave, Nothing except his shroud accompanies him Since some people would have even competed in giving a costly kafan, Rasulullah (Sallallahu ‘alayhi wasallam) said: “Do not be extravagant in shrouding, for it will be quickly decayed.”[1] Hazrat Abu Bakr Siddiq (RA) had stated before his demise: ‘…New clothes befit the living and old clothes befit the decaying body.’ This does not mean that new material must not be used for the kafan; rather it was said to prevent any kind of “competition” and differentiation in the kafan of rich from poor. To wear good clothes, eat fine food and live well is not Haraam (forbidden), if the earnings are Halaal (lawful) and our obligations to the poor and needy are also met. Many Muslims do not fulfil the obligation of Zakaah[2] and Sadaqaat[3] which is binding upon them, thus denying the poor and needy what rightfully belongs to them. This is a very major sin and the punishment is very severe. Whilst it is permissible to live well, it is not acceptable to be lavish, exceeding all bounds of Islamic guidelines, ignoring the plight and the dire circumstances of the poor and needy. Many are without employment, food and even homes – more especially in these times wherein inflation has gone through the roof, and a loaf of bread and a litre of milk are beyond the means of the poor. We should be considerate and remember that we will be questioned about our expenditure on the Day of Qiyaamah[4]. …What has to be understood is that we must not become slaves of passion and fashion, nor should our dressing be a source of pride and arrogance. It is within acceptable limits to wear beautiful clothes, out of appreciation for the wealth bestowed upon us. A Hadeeth makes mention : “Allah loves to see the effects of His blessing on His slave.’’[5] Another Hadeeth states: “Allah is Beautiful and loves beauty. Pride means denying the truth and looking down on people.” [6] Allah Ta’ala highlights this outward adornment as a Divine Blessing, but categorically states that the best adornment is the adornment of righteousness. “O Children of Adam! We have bestowed clothing upon you to cover yourselves and as an adornment, and the clothing of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition.” [surah Al-A’raaf 7:26] Thus, our clothing and accessories should not become the medium of us falling prey to the deadly diseases of takabbur (pride), ujub (vanity) and riyaa (show and ostentation), as is so common today. We have been cautioned in the Hadeeth in regards to even the intention behind our dressing : “Whoever wears garments for fame, Allah will clothe him with the garment of disgrace.” [7] It is this diversion and game of “fashion” which literally gulps and swallows Muslim money and opens the doors of wastage, extravagance, rivalry, living beyond one’s means, purchasing on interest; and being negligent of the purpose of this worldly life. There is great ease and comfort in simple living without being shackled by the need to change with changing designs and fashion. Simplicity is a part of Imaan [8] and ‘The dress of Righteousness - that is the best.’ [surah Al-A’raaf 7 : 26] There are those who use the Ahaadeeth on neatness, Taharah[9] and so forth, as justification for modern day lavishness; whereas fashion, lavishness and extravagance are very different from neatness and good grooming. Hazrat Khwaja Azizul Hasan Majzoob (RA) very aptly stated : You are always concerned : ‘I must remain above all. My fashion and beautification must excel all.’ Is this how one who is going to die, lives ? The outward beauty of the world has deceived you. Source

AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH ASMAA-UL-HUSNA It is not possible to perfectly translate the 99 names of Allah from their original Arabic into English. However, here are some fairly close explanations. "He is Allah (God), the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and Glory. And He is the Exalted in Might, The Wise. (Quran 59:24) "The most beautiful names belong to Allah (God): so call on Him by them;..." (Quran 7:180) ?= letter ain of arabic '= letter hamza of Arabic 1. Allah Allah, He who has the Godhood which is the power to create the entities. 2. Ar-Rahmaan The Compassionate, The Beneficent, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter. 3. Ar-Raheem The Merciful, The One who has plenty of mercy for the believers. 4. Al-Malik The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection. 5. Al-Quddoos The Holy, The One who is pure from any imperfection and clear from children and adversaries. 6. As-Salaam The Source of Peace, The One who is free from every imperfection. 7. Al-Mu'min Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him. 8. Al-Muhaimin The Protector, The One who witnesses the saying and deeds of His creatures. 9. Al-?Azeez The Mighty, The Strong, The Defeater who is not defeated. 10. Al-Jabbaar The Compeller, The One that nothing happens in His Dominion except that which He willed. 11. Al-Mutakabbir The Majestic, The One who is clear from the attributes of the creatures and from resembling them. 12. Al-Khaaliq The Creator, The One who brings everything from non-existence to existence. 13. Al-Bari' The Evolver, The Maker, The Creator who has the Power to turn the entities. 14. Al-Musawwir The Fashioner, The One who forms His creatures in different pictures. 15. Al-Ghaffaar The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again. 16. Al-Qahhaar The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything. 17. Al-Wahhaab The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram. 18. Ar-Razzaaq The Sustainer, The Provider. 19. Al-Fattaah The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters. 20. Al-?Aleem The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge. 21. Al-Qaabid The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 22. Al-Baasit The Expander, The Enlarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy. 23. Al-Khaafid The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 24. Ar-Raafi? The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment. 25. Al-Mu?iz The Honorary, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 26. Al-Muthil The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem. 27. As-Samee? The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ. 28. Al-Baseer The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument. 29. Al-Hakam The Judge, He is the Ruler and His judgment is His Word. 30. Al-?Adl The Just, The One who is entitled to do what He does. 31. Al-Lateef The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them. 32. Al-Khabeer The Aware, The One who knows the truth of things. 33. Al-Haleem The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them. 34. Al-?Azeem The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection. 35. Al-Ghafoor The All-Forgiving, The Forgiving, The One who forgives a lot. 36. Ash-Shakoor The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience. 37. Al-?Aliyy The Most High, The Sublime, The One who is clear from the attributes of the creatures. 38. Al-Kabeer The Most Great, The Great, The One who is greater than everything in status. 39. Al-Hafeez The Preserver, The Protector, The One who protects whatever and whoever He willed to protect. 40. Al-Muqeet The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power. 41. Al-Haseeb The Reckoner, The One who gives the satisfaction. 42. Al-Jaleel The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status. 43. Al-Kareem The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status. 44. Ar-Raqeeb The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge. 45. Al-Mujeeb The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him. 46. Al-Wasi? The Vast, The All-Embracing, The Knowledgeable. 47. Al-Hakeem The Wise, The Judge of Judges, The One who is correct in His doings. 48. Al-Wadood The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them: Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.). 49. Al-Majeed The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness. 50. Al-Ba?ith The Resurrecter, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment. 51. Ash-Shaheed The Witness, The One who nothing is absent from Him. 52. Al-Haqq The Truth, The True, The One who truly exists. 53. Al-Wakeel The Trustee, The One who gives the satisfaction and is relied upon. 54. Al-Qawiyy The Most Strong, The Strong, The One with the complete Power. 55. Al-Mateen The Firm One, The One with extreme Power which is un-interrupted and He does not get tired. 56. Al-Waliyy The Protecting Friend, The Supporter. 57. Al-Hameed The Praiseworthy, The praised One who deserves to be praised. 58. Al-Muhsee The Counter, The Reckoner, The One who the count of things are known to him. 59. Al-Mubdi' The Originator, The One who started the human being. That is, He created him. 60. Al-Mu?eed The Reproducer, The One who brings back the creatures after death. 61. Al-Muhyi The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge. 62. Al-Mumeet The Creator of Death, The Destroyer, The One who renders the living dead. 63. Al-Hayy The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood. 64. Al-Qayyoom The Self-Subsisting, The One who remains and does not end. 65. Al-Waajid The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness. 66. Al-Waahid The Unique, The One, The One without a partner. 67. Al-Ahad The One. 68. As-Samad The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs. 69. Al-Qaadir The Able, The Capable, The One attributed with Power. 70. Al-Muqtadir The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him. 71. Al-Muqaddim The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 72. Al-Mu'akh-khir The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills. 73. Al-'Awwal The First, The One whose Existence is without a beginning. 74. Al-'Akhir The Last, The One whose Existence is without an end. 75. Az-Zaahir The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 76. Al-Baatin The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies. 77. Al-Walee The Governor, The One who owns things and manages them. 78. Al-Muta?ali The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation. 79. Al-Barr The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy. 80. At-Tawwaab The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance. 81. Al-Muntaqim The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them. 82. Al-?Afuww The Pardoner, The Forgiver, The One with wide forgiveness. 83. Ar-Ra'uf The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures. 84. Malik Al-Mulk The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed. 85. Thul-Jalali wal-Ikram The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied. 86. Al-Muqsit The Equitable, The One who is Just in His judgment. 87. Al-Jaami? The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment. 88. Al-Ghaniyy The Self-Sufficient, The One who does not need the creation. 89. Al-Mughni The Enricher, The One who satisfies the necessities of the creatures. 90. Al-Maani? The Preventer, The Withholder. 91. Ad-Daarr The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 92. An-Nafi? The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed. 93. An-Noor The Light, The One who guides. 94. Al-Haadi The Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them. 95. Al-Badi? The Incomparable, The One who created the creation and formed it without any preceding example. 96. Al-Baaqi The Everlasting, The One that the state of non-existence is impossible for Him. 97. Al-Waarith The Supreme Inheritor, The Heir, The One whose Existence remains. 98. Ar-Rasheed The Guide to the Right Path, The One who guides. 99. As-Saboor The Patient, The One who does not quickly punish the sinners. "...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11] (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir) Courtesy: www.everymuslim.net

Hakeemul Ummah Mawlana Ashraf Ali Thanvi ® has taken initiative at his time to publish these incidents of the Pious Predecessors and a book had been compiled of thousand real stories. These stories touch the heart of the readers, make them feel the Love of Allah Taala and inspire them to make efforts on the Path of Allah Taala. Mawlana Ashraf Ali Thanvi ® stated that he believes that the person who would read these stories sincerely, will (Inshaallah) become the ‘Aashiq of Allah Taala. May Allah Taala provide us His Love! From that invaluable collection here is a story: One spiritual aspirant connected to Hazrat Sirri Saqti ® mentions, there was a woman mureed of Hazrat ® who had a son of young age. Her son used to study under a teacher. The teacher once sent the boy near the river to accomplish a task. Accidentally, the boy drowned into the river. The teacher was informed of the accident and he informed it to Hazrat Sirri Saqti ®. Hazrat ® called the woman and advised her to have patience on this matter; Hazrat told her to be satisfied with whatever had happened by the Will of Allah Taala. The woman became very surprised. She said, “It is impossible, such could not have happened, water could not have drowned my son!” Hazrat ® ensured her of the accident and consoled her, but she ignored this report and said, “Well if your information is true, take me to the spot, where it happened.” She was taken to the spot of accident. The woman addressed her son by raising her hands, “O Muhammad!” Instantly from the water her son replied, “Yes mother! I’m here!” The woman walked into the water, brought her son back and returned home. Hazrat Sirri Saqti ® mentioned this incident to Hazrat Junayd Baghdadi ®. Hazrat Junayd Baghdadi ® unveiled the mystery. He said, “That woman is indeed a pious servant of Allah Taala. For her piety she had attained such a bounty from Allah Taala that prior the occurrence of any incident she is informed of it. This incident of her son had not been informed to her before the occurrence. And it is for this reason she denied it (and Allah Taala had returned her son).

Tawba tun Nasuha - Pure Repentance Tawba is the first step for a Spiritual Aspirant – Traveler on the Path of Allah Taala. Thus we felt important to depict what Tawba-tun-Nasuha (Pure Repentance) is: Allah Taala states: “O The Believers! Repent towards Allah Ta’la with Tawba-tun-Nasuha (Pure Repentance). It is expected that your Lord would eradicate all your sins and place you in Jannah, underneath of which river flows.” Sura Tahreem: 08 In the Verse good news and salvation had been promised for Tawba-tun-Nasuha. According to Hazrat Hasan Basri ®, to repent for past sins and pledge not to repeat those in future is Tawba-tun-Nasuha. Hazrat Qalbi ® states: Tawba-tun-Nasuha is seek forgiveness orally, repent by heart and refrain the limbs from those sins in future. (Maariful Qur’an) My dear friends! There is a great news regarding Tawba, which many people don’t understand; many don’t even know it. If any sin is occurred by someone today – and he makes Tawba as mentioned above, Inshallah he will be forgiven. If the same person commits the same sin again in future this sin doesn’t refute the previous Tawba (Because that had been a pure one – bearing no intention of performing sin again)! Therefore, one must again sincerely perform Tawba. If still it repeats, i.e. if the person once again performs the same sin….he must again, yes: again sincerely do Tawba. Allah Taala, the Most Gracious will grant his repentance. Even in a single day, if a man commits sin several times and keep on repenting sincerely, according Quran and Hadith every Tawba would be valid. Therefore sincerely repenting is a must. Please note one point here there are rulings of compensation regarding Haqullah (Rights of Allah Taala) and Haq-qul-Ibad (Rights of slave); we have to compensate the deeds according Shariah. However, compensation may not be always possible and just doing Tawba is sufficient. However, this point must be clarified from the Mufti or qualified Scholar. Rasulullah Sallallahu Alaiyhiwa Sallam has informed his Beloved Ummah: All men are sinners, better among those sinners are the ones who perform Tawba Rasulullah Sallallahu Alaiyhiwa Sallam has informed through another Hadith: One who seeks forgiveness after committing sin, even if s/he commits the sin seventy times on a day, still the individual would not be treated as defiant against sins. If you are not performing Tawba, you are becoming steadfast on your sins! On the other hand, performing every Tawba would cleanse your heart every time and make you pure every time Inshallah. Remember the Condition! Every Tawba must bear the intention of not performing the sin again. Only then can it would be considered Pure. May Allah Ta’la bless us with Tawba tun Nasuha –Ameen. Islam-inLife

Utilising means other than the dhikr of Allāh ta'ālā to acquire peace of heart is akin to brushing your difficulties under the carpet. The unease, despite being masked, is still there. It is just like being under anaesthetic; as soon as you ‘wake up’ you will realise that the pain has not gone away. Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Sleeping with the Intention of Performing Tahajjud عن أبي الدرداء يبلغ به النبي صلى الله عليه و سلم قال من أتى فراشه وهو ينوي أن يقوم يصلي من الليل فغلبته عيناه حتى أصبح كتب له ما نوى وكان نومه صدقة عليه من ربه رواه النسائي وابن ماجه بإسناد جيد ورواه ابن حبان في صحيحه من حديث أبي ذر أو أبي الدرداء على الشك (الترغيب و الترهيب 1/69 Hadhrat Abu Dardaa (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: Whoever goes to sleep at night with the intention of standing up to perform tahajjud salaah, and his eyes overpower him till the time of Fajr, he will receive the reward of tahajjud based on his intention and his sleep will be regarded as a sadaqah (blessing) he received from His Rabb. Ihyaaud Deen

The Virtues of Tahajjud Allah Ta'ala says, addressing Nabie [salallahu alaihi wasallam], "O you wrapped in a cloth, Stand [in prayer] by night except a portion, half of it or a little less, or a little more, and recite the Quraan in measured tones. Soon shall we send down to you a weighty message. Truly the rising by night is most potent for governing the soul, and most effective in speech [of praises and prayer]. [73:1-6] AYAAT ON TAHAJJUD Allah Ta'ala says, addressing Nabie [salallahu alaihi wasallam], "O you wrapped in a cloth, Stand [in prayer] by night except a portion, half of it or a little less, or a little more, and recite the Quraan in measured tones. Soon shall we send down to you a weighty message. Truly the rising by night is most potent for governing the soul, and most effective in speech [of praises and prayer]. [73:1-6] In early Islam, prior to the five Salaah becoming Fardh, Tahajjud was Fardh on Nabie [salallahu alaihi wasallam] and the Ummah. Nabie [salallahu alaihi wasallam] and the Sahaba were so vigilant in executing this duty that they would remain awake most of the night performing Tahajud. Nabie's [salallahu alaihi wasallam] mubarak feet would swell because of excessive standing in Tahajjud. Allah Ta'ala then revealed the Ayah, "Now recite as much as is easy of the Quraan." [73:20] which abrogated the compulsion of Tahajjud on the Ummah. However, there remains a difference of opinion as to whether Tahajjud continued to be Fardh on Nabie [salallahu alaihi wasallam] or not. Notwithstanding the abrogation, most Sahaba remained steadfast on it for the rest of their lives. [Mazharie ­Ma'ariful Quraan vol.5/8] These verses also illustrate two benefits of Tahajjud. 1. "Truly the rising by night is most potent for governing the soul.” Hadhrat Abdullah bin Abbas [radhiyallahu anhu] said, "At the time of Tahajjud, there appears to be a great affinity between the heart and the ears.” This is a time of peace and tranquillity in which the ears respond quicker and the heart is more alert and receptive to ones devotions. They react spontaneously to whatever is uttered by the tongue. Furthermore, the benefit of keeping the lowly desires in check and restraining it against evil and vice is also found in Tahajjud. [Ma'ariful Quraan vol. 8] 2. "And most effective in speech.” The presence of the heart is conducive to a more meaningful and sincere recitation of the Quraan and submission. [Ma'ariful Quraan vol. 81 In another ayah, Allah Ta'ala says, “As for the Righteous, they will be in the Gardens and fountains [of Jannah], with joy the rewards which their Lord gives them, before this [in the world] they were virtuous. They slept but little at night, and they prayed for forgiveness in the hours of early dawn. " [51:15:18] These ayaat describe the qualities of the sincere believers and their everlasting rewards in the Hereafter. Hadhrat Abdullah bin Abbas [radhiyallahu anhu] has stated that this ayah conveys glad tidings to all those who spend a portion of the night, however short it may be, in the Ibadah of Allah Ta'ala. [ibne Katheer - Ma'ariful Quraan vol. 8] Hadhrat Ahnaf bin Qais said, "I compared our actions to that of the people of Jannah and I discovered that they by far excelled us; our actions do not compare with theirs. They slept less at night and laboured more in their devotions to Allah. I then compared our actions to that of the people of Jahannum and I discovered that they refuted Allah, His Rasool [salallahu alaihi wasallam] and Qiyamah. I realised that our actions are not of the standard of the people of Jannah, and [Allah be praised] not like that of the people of Jahannum. I therefore conclude that we are among those about whom Allah Ta'ala says, "Those who mixed a good act with another that was evil.” [Ma'ariful Quraan vol.8] Hadhrat Abdur Rahmaan bin Zaid [radhiyallahu anhu] relates that once a person from the Banu Tameem clan remarked to his father, "O Abu Usamah, we do not find that quality within us about which Allah Ta'ala praised the righteous. i.e. they remain awake most of the night. Our condition is such that we remain awake for a very short time only to render our Ibadah. His father replied," Glad tidings are for those who sleep when sleep overtakes them, but they fear Allah on awakening." [ibne Katheer - Maariful Quraan vol.5] In another ayah, Allah Ta'ala says, "And spend a portion of the night with the Quraan, as an additional prayer.” [17:79] The ayah has exhorted us to perform Nafl Salaah at night. Although it is virtuous to perform the Tahajjud Salaah after rising up from ones sleep, one may perform it before retiring to bed. Hadhrat Hassan Basrie [rahmatullah alaih] said, "Any Nafl Salaah performed after Isha is regarded as Tahajjud, although it is normally referred to as a Salaah performed after one sleeps a portion of the night. [ibne Katheer - Maariful Quraan vol.5] In another ayah, Allah Ta'ala says, "[The believers are those] whose sides remain away from their beds, while they call on their Lord with fear and hope. " [32:16] This ayah expounds the true quality of the sincere servants of Allah Ta'ala. They distance themselves from their beds in the darkness of night because of fear of attaining Allah's displeasure and His chastisement while cherishing hope of His mercy and rewards. Hadhrat Mu'az bin Jabal [radhiyallahu anhu] relates, "Once I was on a journey with Nabie [salallahu alaihi wasallam]. One morning, at the time of Fajr, I asked, "O Rasul of Allah [salallahu alaihi wasallam], Do show me such an action that will grant me admission into Jannah." Nabie [salallahu alayhi wasallam] replied, "You have inquired about an extremely difficult affair, nevertheless it becomes easy for those whom Allah makes it easy. Worship Allah without ascribing any partners to Him, establish Salaah, observe the fast in the month of Ramadhaan, and perform Hajj of the Baitullah. Fasting is a shield, while charity extinguishes the fire of sin and so does a person's Salaah in the darkness of the night. Thereafter Nabie [salallahu alaihi wasallam] recited the above ayah. [Ma'ariful Quraan vol. 7] Rasulullah [salallahu alaihi wasallam] said, "When Allah Ta'ala resurrects the entire mankind on the Day of Qiyamah, an announcer will announce, and his voice will be heard by the entire creation, "O you who have been resurrected, on this day you will come to know those who deserve honour and reverence, O you who have been resurrected, Stand up, those among you who possess the quality of "Their sides remained away from their beds". A small group of people will stand up. Another narration states, "They will enter Jannah without reckoning. Thereafter the rest of mankind will be called for the reckoning. [ibne Katheer, Mazharie - Ma'ariful Quraan vol. 7] ALLAH'S MERCY AT THE TIME OF TAHAJJUD Rasulullah [salallahu alaihi wasallam] said, "At night there is such a moment in which a Muslim supplicates Allah Ta'ala for the good of this world or the Hereafter, Allah Ta'ala will grant him his request, and this moment appears every night." [Muslim] Note: This Hadith bears the good fortune of acceptance of ones Duas at night. However, mention is not made of the specific moment of acceptance. Some Ulama are of the opinion that this period is not known like that of Lailatul Qadr and the special moment of acceptance on Jumua, while others opine that it is at midnight. [Mazahir] In another Hadith, Rasulullah [salallahu alaihi wasallam] said, "The closest Allah Ta'ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them." [Tirmidhi] Note: "The closeness of Allah" refers to Allah's pleasure and mercy showered upon his servants who sacrifice their sleep and strive in His worship. [Mazahir] Rasulullah [salallahu alaihi wasallam] said, "When one third of the night remains our Rabb [Lord], Most High, Most Exalted, descends to the first sky and announces, "Who is there to beseech Me that I may answer his prayer and who is there to seek forgiveness that I may forgive him.' Then He spreads out His hands [of kindness and mercy] and proclaims, "Who will grant a loan to the One who is neither a destitute or an oppressor.” [Muslim] Note: 1. Allah Ta'ala is free from bodily form and shape. He is Omnipresent and He is not confined to space. Hafiz Ibne Hajar and Imaam Malik [rahmatullah alaihimal have stated that "Allah Ta'ala descending to the first sky" signifies His special Mercy through which He accepts Duas and forgives sins. [Lam'aat] 2. The loan mentioned in the Hadith refers to bodily and financial devotions offered to Allah Ta'ala with the hope of attaining rewards.[Mazahir] THE CORRECT TIME FOR TAHAJJUD The time of Tahajjud extends from the time of Isha until SUBHE SADIQ [true dawn]. Ahadith related from Hadhrat Aa'isha [radhiyallahu anha] state that Nabie [salallahu alaihi wasallam] sometimes performed Tahajjud in the early portion of the night and on occasions when half the night had passed. However, towards the latter part of his life he frequently performed it in the last portion of the night. As the night progresses, Allah Ta'ala's Mercy and Blessings increase. Hence, the last sixth of the night is most preferred. [Maktoobat Shaikh ul Islaam 77 p 202 - Fatawa Rahimiya vol 2 p 376] DUA TO ASSIST ONE IN AWAKENING FOR TAHAJJUD A person remarked to Abdullah bin Abbas [radhiyallahu anhu], "I always intend awakening in the last portion of the night to perform Salaat but sleep overpowers me." Ibne Abbas [radhiyallahu anhu] replied, "Before sleeping recite from "QUL LAW KAANAL BAHRU MIDADAL..." to the end of Surah Kahf. Allah Ta'ala will waken you at whatever time you intend rising." [Tha'labi-Ma'ariful Quraan vol 5] NUMBER OF RAKAATS IN TAHAJJUD The number of rakaats performed by Nabie [salailahu alaihi wasallam] varied according to the prevailing circumstances. Although on certain occasions sufficient time was available, Nabie [salailahu alaihi wasallam] would perform less rakaats reciting lengthy Qiraat.[Khasa'ile Nabawee p 156] Deducing from the various narrations four to twelve rakaats in units of two or four have been recommended. [imdaadul Fatawa vol 1 -Baab finnawaafil / Maraqiyul Falah], However if two rakaats are performed in the prescribed time it will be regarded as Tahajjud.[Raddul Mukhtaar vol 1 p 715] OCCASIONS WHEN ONE IS UNABLE TO AWAKEN FOR TAHAJJUD Hadhrat Aa'isha [radhiyallahu anhal relates, "If for some reason Rasulullah [salallahu alaihi wasallam] was unable to perform Tahajjud, he would perform twelve rakaats during the day [at the time of Chaast - before midday". [shamail Baab fi Ibadah] Note: Hadhrat Umar [radhiyallahu anhu] relates that Rasulullah [salallahu alaihi wasallam] said, "Whoever was unable to complete his devotions at night should complete it in the morning before noon. It will be regarded as though he had completed it at night." [Muslim]. One should not overlook it because of the time passing by, otherwise the nafs will become accustomed to omitting it. [Khasail p 156] RASULULLAH'S [sALALLAHU ALAIHI WASALLAM) IBADAH AT NIGHT Hadhrat Mugheerah [radhiyallahu anhu] narrates, "Rasulullah [salallahu alaihi wasallam] stood in Salaah at night until his Mubarak feet would swell." The Sahaba inquired, "Why do you exert yourself to such an extent when Allah has forgiven your past and future errors?" Rasulullah [salallahu alayhi wasallam] replied, "Should I not be an appreciative servant [of Allah]. [bukharie; Muslim] Rasulullah [salallahu alaihi wasallam] is the most beloved creation of Allah Ta'ala. His actions, words and even his silence are regarded as deeds of worship in the Grand Courts of Allah Ta'ala. Although being sinless and privileged with Divine assurance of forgiveness, yet he exerted himself in standing for long hours in Tahajjud as a token of appreciation for the grace and mercy of Allah Ta'ala. "Allah Ta'ala has forgiven your past and future errors" does not imply that Rasulullah [salallahu alaihi wasallam] was not sinless [Na'oodhu billah]. Ulama have given many explanations the easiest of which is, "The deeds of even the pious are regarded as a sin for those who are close to Allah Ta'ala [Khasaa'ile Nabawi] "Should I not be an appreciative servant of Allah" signifies that when Allah Ta'ala has granted me so many favours and blessed me with forgiveness should I not then worship Him in gratitude. [ibid] Hadhrat Allie [radhiyallahu anhu] said, "IBADAH PERFORMED TO ATTAIN JANNAH IS THE IBADAH OF A TRADER, IBADAH PERFORMED FOR FEAR OF JAHANNUM IS THE IBADAH OF A SLAVE, IBADAH PERFORMED IN APPRECIATION OF ALLAH'S BOUNTIES IS THE IBADAH OF A FREE MAN." [Mazaahir] THE LENGTH OF NABIE'S [sALLALLAAHU ALAIHI WASALLAM] IBADAH Hadhrat Ataa [radhiyallahu anhu] relates, "I once requested Hadhrat Aaisha [radhiyallahu anha] to relate an admirable action of Rasulullah [salallahu alaihi wasallam]." She replied, "Which action of Rasulullah [salailahu alaihi wasallam] was not admirable?" Thereafter she said, "One evening Rasulullah [salallahu alaihi wasallam] returned home and slept with me in my sheet. A little while later he said, "Forget it, I will worship my Creator. Saying this he got up, performed Wudhu and engaged himself in Salaah. He began weeping [in Qiyaam] to such an extent that the tears began to flow onto his Mubarak chest. He then performed Ruku and Sajda while the tears flowed. He stood up from Sajda [for the second rakaah] and the tears still continued to flow. He persisted in this condition all night until Bilaal came out to call him for the Fajr Salaat. Hadhrat Aaisha said, "I asked, "Why do you cry so much when Allah Ta'ala has forgiven your past and future errors?" He replied, "Should I not be an appreciative servant.” Thereafter, he said, "Why should I not do so when these verses were revealed to me today and he recited "Inna fee Khalqis samawaat to the end of Surah Aali Imraan." [Khasaile Nabawi p 153] Many Ahadith have prohibited one from exerting oneself more than one can bear. The reality of the matter is that man has been created specifically to worship Allah Ta'ala. Allah Ta'ala says, "I have only created Jinn and men so that they may serve Me." [51:56] When this is the original purpose of man's creation then any amount of labour exerted in worshipping Allah will be regarded as praiseworthy. Those Ahadith in which prohibition has been recorded refer to such laborious exertion which result in frustration. Frustration causes total negligence. Therefore it is related in a Hadith, "Perform Ibadah as much as you can bear." Allah Ta'ala will grant rewards so long as there is no frustration experienced when engaged in devotions to Him. In Rasulullah's [salallahu alaihi wasallam] case there is no question of frustration for certainly "Salaah is the coolness ofhis eyes. " Moreover Salaah is a sacred dialogue with Allah Ta'ala. Another reason for the prohibition of unbearable exertion in devotions is that it may cause weakness which will hinder other important religious obligations. [Khasa'ile Nabawi] Hadhrat Hudhaifah bin Yamaan [radhiyallahu anhu] relates that one night he performed Salaah with Rasulullah [salallahu alaihi wasallam]. After commencing the Salaah, Rasulullah [salallahu alaihi wasallam] recited, "ALLAHU AKBAR ZUL MALAKOOTI WALJUBROOTI WALKIBRIYA'EE WAL AZMATIJI” Translation: Allah is the Greatest! The Absolute Owner of Sovereignty, Omnipotence, Majesty and Magnificence. He then recited Surah Baqarah [after Fatiha]. Thereafter he went Into Ruku. His ruku was as long as his Qiyaam [the standing posture]. In it he recited "SUBHANA RABBIYAL AZEEM-SUBHANA RABBIYAL AZEEM." He then lifted his head from ruku and stood [in Qaumal as long as his Ruku. He recited "LI RABBIL HAMD." Thereafter he performed Sajda. His Sajda was as long as his Qiyaam. In it he recited "SUBHANA RABBIYAL ALAA - SUBRANA RABBIYAL ALAA." He lifted his head and sat [in Jalsa] for as long as his Sajda. In this posture he recited "RABBIGH FIRLEE - RABBIGH FIRLEE." Rasulullah [salailahu alaihi wasallam] completed this Salaah having recited Surah Baqarah, Aali Imraan, Nisaa, and either Surah Ma'idah or Anaam." [shama'il Tirmidhi Baab Fi Ibadah] Note: Evidently, it seems as though Nabie [salallahu alaihi wasallam] recited these four Suras in four rakaats and this is corroborated by a narration in Abu Dawobd which states, "Nabie [salallahu alaihi wasallam] performed four rakaats. In it he recited Surah Baqarah, Aali imraan, Nisaa, and either Surah Ma'idah or Anaam." [Abu Dawood - Mishkaat p.1071. However it is stated in a Hadith of Muslim Shareef that Nabie [salallahu alaihi wasallam] recited Surah Baqarah, Nisaa and Aali Imraan in a single rakaat. [Muslim vol.1,p 264]. It becomes apparent that these two narrations refer to two separate occasions. [Khasail e Nabawee] THE MANNER OF NABIE'S [sALALLAHU ALAIHI WASALLAM] RECITATION Yahya bin Mamlak relates he asked Hadhrat Umme Salamah [radhiyallahu anha] about Rasulullah's [salallahu alaihi wasallam] Qiraat [recitation]. She described it as being clear with each word recited separately. [shamail Thirmidhi Baab Fi Qiraah] Note: Hadhrat Umme Salamah [radhiyallahu anha] may have explained the manner of Nabie's [salallahu alaihi wasallam] recitation verbally or she may have demonstrated it by actually reciting as explained in the next Hadith.[Khasail e Nabawi p 184] adhrat Umme Salamah [radhiyallahu anha] said, "Rasulullah [salallahu alaihi wasallam] recited every ayah separately. He recited ALHUMDULILLAHI RABBIL AALAMEEN and paused. AR RAHMANI RRAHEEM and paused. MALIKI YAUMIDDEEN and paused." [shama'il - Baab Fi Qira'ah] Note: This Hadith elucidates the fact that Nabie [salallahu alaihi wasallam] recited each ayah distinctly with extreme ease. [ref. Khasa'il e Nabawi p 185] Hadhrat Qatadah relates, "I inquired from Hadhrat Anas bin Malik [radhiyallahu anhu] about Rasulullah's [salallahu alaihi wasallam] recitation. "He replied, "He would lengthen the letters of "Madd" [shama'il Baab Fi Qiraah] Note: It is only possible to lengthen the letters of Madd when one recites with composure and care. The commentators of Hadith have stated that there are several laws applicable to the Madd and these have to be given due consideration. Both, laxity and exceeding the bounds set by the Shariah are abhorred. [Khasa'il p.185] Hadhrat Abdullah bin Abi Qais relates, "I inquired from Hadhrat Aa'isha [radhiyallahu anha] about the recitation of Nabie [salallahu alaihi wasallam], did he recite softly or audibly?" She replied, "He recited both softly and audibly." I said, "All praise be to Allah who has granted ease in the matter." [shama'il – Baab fi Qiraah] Note: A narration of Tirmidhi elucidates the fact that the questioner intended asking about Nabie's [salallahu alaihi wasallam] recitation in Tahajjud Salaah. Hadhrat Aa'isha's [radhiyallahu anha] reply that Nabie [salallahu alaihi wasallam] recited both softly and audibly may imply that in one night he chose to recite both softly and audibly, or on some nights he recited audibly and on others softly. To perform Tahajjud in both modes are correct. However, considering the time of its performance, it is preferable to read in an audible tone, more so when it is intended to encourage others or to create vigour in ones devotion. On the contrary, if disturbing others or vanity is apprehended, soft recitation is preferable. [Khasa'il e Nabawee p 186] NABIE'S [sALALLAHU ALAIHI WASALLLAM] REPETITION OF ONE AYAH Hadhrat Aa'isha [radhiyallahu anha] relates, "Once Nabie [salallahu alaihi wasallam] repeated one ayah the entire night in Tahajjudd."[shama'il - Baab fi Ibadah] Note: in one narration, Hadhrat Abu Zarr [radhiyallahu anhu] relates, "Once Nabie [salallahu alaihi wasallam] remained standing in Tahajjud the entire night, repeating the following ayah until the break of dawn." [O ALLAH, IF YOU PUNISH THEM, THEY ARE YOUR SERVANTS, AND IF YOU FORGIVE THEM, YOU ARE THE MAGNIFICENT, THE WISE." I said, "O Rasulullah [salallahu alaihi wasallam], you repeated this ayah the entire night. You even recited it while performing Ruku and Sajda. Nabie [salallahu alaihi wasallam] said, "I requested My Rabb to grant me SHAFAAH [intercession] on behalf of my Ummah, and it has been granted ­INSHA ALLAH- on behalf of those who do not ascribe any partners to Allah." [ibne Katheer vol.2] This ayah will be submitted by Hadhrat Isa [alaihis salaam] in the Grand Court of Allah Ta'ala on the Day of Judgement. That day will be a phenomenon of Allah Ta'ala's attribute of Justice and Forgiveness. These two attributes were prevalent in the mind of Nabie [salallahu alaihi wasallam] while reciting this ayah. [Khasail e Nabawi p 163]. Hence, Nabie [salallahu alaihi wasallam] sought Allah Ta'ala's forgiveness on behalf of his Ummah. [Mazahir Jadeed vol 2] NABIE'S [sALALLAHU ALAIHI WASALLAM] WEEPING Hadhrat Abdullah bin Shikheer relates from his father, "I went to Rasulullah [salailahu alaihi wasallam] while he was performing Salaah. The sound like that of a boiling pot emitted from his chest because of his weeping. [shamail Baab Bukaa] Note: This was the result of Nabie's [salallahu alaihi wasallam] extreme humility. This condition prevailed upon Nabie [salallahu alaihi wasallam] when Allah Ta'ala's attributes of Jalaali and Jamali [Exaltedness and Graciousness'] appeared together. [Khasaile Nabawee p 189] May Allah Ta’ala through His infinite Grace and Mercy, accept this humble effort, and make it a means of Hidayah for this sinful servant, those who made this publication possible and the entire Ummah of our beloved Nabie [salallahu alaihi wasallam]. Wasalallahu alan Nabie yil Kareem wa ala Aalihee wa Ashabihee Ajma'een. by Sheikh A.S.Chohan Courtesy: www.everymuslim.net

Question Is this mashwarah du’a authentic? “ALLAHUMMA ALHIMNA MARASHIDA UMURINA WA A’IDHNA MIN SHURURI ANFUSINA” Oh Allah! inspire us with the correct guidance, and save us from the wiles of our own nafs Answer The words of this du’a have been reported in a hadith, however not specifically for mashwarah (consultation). It is possible that someone recommended reading it at the time of mashwarah due to the meaning having a link to decision making. There is no harm in reading this du’a as long as one does not think it to be a masnun du’a for mashwarah. (See Sunan Tirmidhi, hadith: 3483) Imam Hakim and Ibn Hibban (rahimahumallah) have also recorded a similar du’a with variations and additions in the wordings, These narrations also are general and not specific to mashwarah. (Mustadrak Hakim, vol. 1 pg. 510 and Sahih ibn Hibban, hadith: 899) Imam Hakim and ‘Allamah Dhahabi (rahimahumallah) have declared the hadith as authentic. And Allah Ta’ala Knows best, Verified by: Moulana Muhammad Abasoomer hadithanswers

“Virtues of Surah Kahf” by Shaykh Abu Yusuf Riyadh Ul Haq. The hadith related by Hakim and Bayhaqi, from Abu Sa`id (Allah be pleased with him), “Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays”. [ibn Hajar, Talkhis al-Habir] Hazrat Al Baraa said that when a man was reciting Surah Kahf with a horse tied with two ropes at one side. Suddenly a cloud overshadowed him, and as it began to come nearer and nearer, his horse began to take fright. He went and mentioned it to the Holy Prophet sallallahu alaihe wasallam in the morning and he said, “That was tranquillity which came down by reason of the Qur’aan.” Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “If anyone memorises ten verses from the beginning of Surah Kahf, he will be protected from the Dajjal (Anti-Christ).” (Muslim) Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “Anyone who reads the first three verses of Surah Kahf, he will be protected from the trial of the Dajjal (Anti-Christ).” (Tirmizi) Source