ummtaalib

Lol! kababs and SOUP? no way!

Just Close Your Eyes and Imagine... Just close your eyes and imagine, You have just one more day to live; One more day to show Allah, Whether to you Jannah He should give? To say goodbye to your family, And all your closest friends; To ask for forgiveness, And try to make amends; Just close your eyes and imagine, Did you miss a prayer or two? Did you please Allah, and do the things, He asks every Muslim to do? Just close your eyes and imagine, Tomorrow you will be gone; No more second chances, To smell the mist of dawn; Just close your eyes and imagine, The angels are going to come, To take your soul and ask, In your life "what have you done"? Just close your eyes and imagine, The words you want to say; But may not come out that way, For all your deeds you'll pay; You want to speak out, to cry out, 'Inshaa' Allah I believe'; But, silence beckons you, No more can you deceive; Just close your eyes and imagine, Finally, Your silence breaks away; You tell the angels you believe in Allah, And for Him, you did pray; You say as tears are pouring down your face 'Please, Allah, forgive me, For the sins that I committed, Have mercy is my plea!' Just close your eyes and imagine, That the smell of musk surrounds you, From your head down to your feet; You realize Allah forgave you, Hell fire you did defeat; But we all know as Muslims, When it's time for you to die; You'll not be given a second chance, To say a last goodbye; So live each day as If it's your last, And never forget to pray; So when the angels come to ask, You'll know the right words to say. Islaaminfo

Question Is it permitted to read the translation of the quran without wudu where the arabic and translation is side by side?Askimam.org Answer If a person reads such a translation wherein the actual Qur’aan is more than the translation, then it is not permissible hold the Qur’aan without Wudhu. On the contrary, if the Tafseer or the translation is more than the actual Qur’aan, then it will be permissible to hold the Qur’aan without Wudhu. In any event, the translation or Tafseer being more than the actual Qur’aan or not, to touch the actual words of the Qur’aan will not be correct. (Tahtaawi vol.1 pg.47; Qadeemi) and Allah Ta’ala Knows Best Mufti Ebrahim Desai

Question Are muslims allowed to read english Quran with out wudu? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Your question ‘are muslims allowed to read an english copy of the quran…’ could refer to an only english ‘quran’ without the arabic in it. If so, there is a consensus amongst the ulama of the Ummah and in particular the four famous Fuqahaa- Imam Abu Hanifah, Imam Shafi, Imam Malik and Imam Ahmad- that publishing such a ‘Quran’ is prohibited. A quran will only be called a ‘Quran’ when there is the Arabic version of the Quran in it. If there is just the translation of it in any other language without the arabic text at all, it will not be permissible to publish it. However, if one does happen to come across a book that contains only the translation of the quran, it will be permissible to touch it without wudhu. “If the words of the Quran are more than that of the tafseer then it will not be permissible to touch the tafseer book without wudhu; otherwise it will be permissible as long as one does not touch the words of the Quran.” (Ahsanul Fatawa vol. 2 pg. 27 H.M. Saeed) In the above mentioned quote, it is stated that if there is more tafseer than quran, it will be permissible to touch it without wudhu, and the translation of the quran that contains no quran will also be in the same ruling as there is no Arabic text. And Allah Ta’āla Knows Best Mawlana Saanwal ibn Muhammad, UK Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Q. Is it compulsory or best practice for a person to have wudhu in order to touch and recite Quran? Can you please give me quotation from the Quran and Hadeeth which proves it compulsory or optional. I read the fatwa on the Darul Uloom site already but it doesn’t state whether compulsory or sunnah etc. I need to get the correct answer for the brothers in the masjid where I live in Toronto. A. The Ahadith which have been narrated on this topic show that it is essential for one to be in the state of wuzu to touch the Quran. If one is reciting from memory then it is permissible to recite it without having wuzu, but not being in a state of major ritual impurity (having the need for a compulsory bath). Many scholars have also used verses 77-80 of Sura Al Waqiah to establish this law. The verses state: – ‘This is indeed an honorable Quran, in a book well guarded, which none can touch but the pure ones’. With respect to this verse, although some scholars from among the Sahabahs and Tabieen have stated that ‘pure ones’ in the verse mean ‘angels’, many others have stated that it is a law that is connected to the human beings. It therefore means that none can touch the Quran except that he/she is in a state of purity (that is, being in a state of wazu or a bath if he needs one). (Tafseer Ibn Katheer vol.4 pg.298) Qatada and other famous commentators have stated that the verse means that one must be free from visible and ritual impurities before one can touch the Quran. (Tafseer Al Qurtubi vol.17 pg.194). The great Mufassir, Imam Qurtubi has also mentioned the opinion that the verse means that one must be in a state of purity (Taharah) before touching the Quran, and has stated. ‘This is clearer’ (Tafseer Al Qurtubi vol.17 pg.194). The great commentator and jurist Imam Abu Bakr Al Jasas has written (while commenting on the verse of Sura Al Waqiah), ‘it is evident in the hadith of the conversion of Umar (RA) that when he entered his sister’s house and she was holding pages of the Quran, he said, ‘Give me this which you are reading’. She said, ‘You are impure, and no one but the pure must touch it (the Quran). Go and take a bath or perform wazu’. He then performed wazu, then took the pages of the Quran and read the verses (which led to his conversion to Islam’ (Dar Qutni from Anas bin Malik (RA). It is narrated from Saad (RA) that he used to order his son to perform wazu before touching the Quran. The same has been narrated from Abdullah bin Umar (RA). Hasan Basri and An Nakhi have strongly detested that one should touch the Quran without wazu’. (Ahkamul Quran vol.3 pg.316). It is also evident in the letter which the Prophet (SA) wrote to Amr bin Hazm that he said, ‘No one should touch the Quran except one who is pure’. (with wazu or bath if necessary). (Recorded by Malik in his Muwatta). There are other traditions that support this, and the scholars of hadith have considered them to be Saheeh (sound). Imam Ahmad and Ishaq bin Rahweh have also considered this Saheeh (sound). Recorded also by Nasai, Abu Dawood, Dar Qutni, Baihaqi). Abdullah bin Umar (RA) said that the Prophet (SA) said, ‘Do not touch the Quran except that you are pure’. (Baihaqi, Dar Qutni, Tabrani, Al Haithani says that the narrators of Tabrani are all sound and reliable). (Nasbur Rayah vol.1 pg. 259 ). Hakeem bin Hizam (RA) says that “When the Prophet (SA) sent me to Yemen, he said, ‘Do not touch the Quran except that you are in the state of Taharah (purity). (Recorded by Hakim who said the Hadith has a sound Isnad, Tibrani, Dar Quntni, Baihaqi) -( Nasbur Rayah by Allama Jamaludeen Az Zaila’i: vol.1 pg.260). Mughira bin Shu’bah (RA) narrates from Uthman bin Abil ‘Aas (RA) that the Prophet (SA) said, ‘None should touch the Quran except one who is pure’. (Tabrani in his Mujam). Abdur Rahman bin Yazeed says, ‘We were with Salman Farsi (RA), and he then went to ease himself, when he came, I said, ‘O Abu Abdullah, it would be good if you made wuzu so that we can ask you questions regarding verses of the Quran’. Salman (RA) said, ‘I am not going to touch the Quran, for certainly no one touches the Quran except those who are clean and pure’. He then recited verses to us’ from memory. (Recorded by Dar Qutni who said it was Saheeh (sound). Baihaqi also narrated it in his As Sunan Al Kubra). While commenting on verses 77-80 of Sura Al Waqiah which state, ‘This is indeed an honorable and respected Quran, in a book well guarded, which none can touch but the pure ones’, the great Mufassir of the Quran and Mufti of Baghded, Allama Sayyid Mahmood Al Alusi (died 1280 A.H) explaims, ‘These verses make it abundantly clear that the Holy Quran is a book of great respect (which deserves and is entitled to a great honor and rank. It is on account of this lofty position, Allah Has kept it well guarded). From this, it must be understood that the Quran (which we have) deserves the greatest respect, love and honor. Hence, whatever is known to be respect, honor, and admiration, should be given to the Quran, and what is known to be disrespectful, low, base, despicable, and detestable are all discouraged and prohibited owing to the great rank of the Quran. Therefore, the great status and elevated position of the glorious Quran, being the eternal and greatest words of Allah, which is filled with light, guidance and blessings, require one to ensure that he is not in a state of uncleanliness, impurity or dirtiness when he goes towards the Quran to touch it or read it. Holding it or touching it in this impure state shows nothing but a grave disrespect and disregard to the lofty position the Quran holds in the heart of every true believer’. Allama Alusi continues to explain that, ‘the great respect required to be shown to Allah’s sacred words- the glorious Quran, is not confined only to the issue of being in a state of purity to touch it. Instead, there are other matters that are required to be done. For example, reciting the Quran regularly is a way of showing love and respect to the Quran. Making wuzu only for the sake of reciting the Quran and to touch and hold it is also a manner of showing reverence to the noble Quran. Out of respect, one should not recite the Quran when he has impurity in his mouth-this is highly detestable. Similarly, one should not hold the Quran when his hands have visible impurities on them, this is totally Haram (unlawful). From the manner of showing respect, love, reverence to Allah’s Holy words are the following:- • Doing Miswak to recite the Quran. • Reciting it slowly, not in a fast/hasty manner. • Pondering over the message of the Quran. • Weeping or resembling oneself to a weeping person while reciting the Quran. • Reciting with a beautiful voice. • Not taking it as burden or tiring. • Not having sexual relation in an area where the Quran is. If this must happen then one should cover the Quran. (Remember, this is a book which is a miracle, filled with light and spirituality) and Allah’s sacred and greatest words which were sent by the pure angels to the blessed Prophet (SA). • Out of great love and respect, one should not put other books upon it. • One should not turn the pages of the Quran with saliva on his fingers. (Tafseer Ruhal Ma’ani vol.14 pg.155). All these statements and explainations have been given on account of the greatness which the Holy Quran has in the heavens and on the earth. If the angels who are naturally pure beings are required to touch it in a state of purity, then to a greater extent, we the Muslims to whom the divine scripture was revealed, must do the same. From these explainations, it is evident that it is essential (and not only Sunnah or a good practice) that one must be in the state of wazu or Ghusl (if one needs it) before touching the Quran. This is the position adopted by the overwhelming majority of the scholars of the Ummah including the great Sahabahs, Tabieen, Imams of Fiqh and those after them. And Allah knows best. Mufti Waseem Khan Source

wa'alaykumus salaam warahmatullah yes sister that's fine....aameen to your du'a, please keep us all in your du'a

Haqeeqat by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) Were we to analyse the eras when Muslims throughout the world were dominant, then we will find that they had the haqeeqat (reality) of Islam in their lives; they were living Islam – happily, willingly and enthusiastically. They understood their purpose in this world. They understood that they had higher and nobler objectives to aspire for, because they looked beyond this life. Before them was their return to their Creator, to Allah Ta’ala; before them was Aakhirah (the Hereafter); before them was Jannah … and so they exerted themselves in the direction of obedience to Allah Ta’ala and securing His Pleasure. Allah Ta’ala put into the hearts of people, love for these sincere and obedient servants and granted them success. There was a dynamic effect when people met with these Muslims because they not only had the‘soorat’ (outer form), they had the Haqeeqat as well. People changed their religion, their culture, their dress and their language because they were seeing the beauty and blessing of Islam. In the early days of Islam, we see how a small number grew to 500, then 700 and thereafter 1500 - which was something of a great and wonderful accomplishment, considering the odds against the Muslims at that time… Today, we are plus one billion – but what a difference between the early Muslims and us! In the 1950s, as a young boy, I recall visiting the museum. There were different animals – wild animals, omnivores, carnivores and so forth… but they were all stuffed with sawdust. And there were signs near the animals, which read : ‘PLEASE DO NOT TOUCH.’ Now would we find such a sign in the Kruger National Park when we go on a safari, wanting to see the Big Five …? When does the king of the jungle require a sign such as : Please do not touch? Yet, in the museum, this sign was placed next to the lion because there was no life in that lion. There was no haqeeqat (reality). Even if it was the king of the jungle – he was now stuffed with sawdust. Rats too could nibble without fear because there was no life, there was no worry of even a roar. Looking at the present scenario of the Muslim Ummah – globally, and we see our likeness to those stuffed creatures. …We have lost that power and supremacy which is otherwise reserved for the Believers. The majority of Muslims today have no reality. …We have ‘stuffed’ our hearts with the love of dunya and therefore our great weakness and overwhelming incapacity – a prophecy which is so clearly manifest today. Rasulullah (Sallallaahu ‘alayhi waSallam) said: "The People will soon summon one another to attack you as people, when eating, invite others to share their food." Someone asked, "Will that be because of our small numbers at that time?" He replied, "No, you will be numerous at that time: but you will be froth and scum like that carried down by a torrent (of water), and Allah will take the fear of you from the breasts (hearts) of your enemy and castal-wahn into your hearts." Someone asked, "O Messenger of Allah, what is al-wahn?" He replied, "Love of the world and dislike of death." [Abu Dawud and Ahmad] One billion in number, but how shameful, humiliating and dishonourable that we are subservient to the minority. …Who is influencing the political and economic climate? Who is manipulating global dynamics? … Certainly not the Muslims. The early Muslims had the reality and spirit of Islam. As such, success and victory was theirs for the taking. On the other hand, we want to conquer the world with soorat (form) or with talks and literature. Dominance, Supremacy, Power and Authority do not come with soorat. In fact, the majority cannot even be recognized as Muslims – so even soorat seems to fall by the way side. In one of my trips to Pakistan, I visited someone at his home. There was a bowl of plastic fruit which looked so real – but it was “good for looking”, not good for eating. Many of us Muslims today are not even good for looking. The plastic fruit was a good imitation - but in our soorat, there is no imitation also… very much like the munafiqeen: neither here nor there. Success and supremacy come with engendering sincere piety in the heart and living Islam … not selecting what we like and leaving off what our nafs does not incline to. Allah Ta’ala wants us completely IN Islam. "O you who Believe! Enter into the Fold of Islam completely. … " [surah Baqarah 2: 208] This is the recipe of success. But we will have to bring together the correct ingredients to make that “flop-proof” success.

Al-Wahn Bismillahir Rahmaanir Raheem Rasulullah (Sallallaahu ‘alayhi wasallam) said: "The people will soon summon one another to attack you as people, when eating, invite others to share their food." Someone asked, "Will that be because of our small numbers at that time?" He replied, "No, you will be numerous at that time: but you will be froth and scum like that carried down by a torrent (of water), and Allah will take the fear of you from the hearts of your enemy and cast al-wahn into your hearts." Someone asked, "O Messenger of Allah, what is al-wahn?" He replied, "Love of the world and dislike of death." [Abu Dawood / Ahmad]

Gifts The Messenger of Allah Ta'ala, Muhammad {Peace be upon him} is reported to have said: "Give gifts to one another, for gifts take away malice." ( Hadith-Mishkat) The Messenger of Allah Ta'ala, Muhammad {Peace be upon him} used to accept gifts and give gifts in return. ( Hadith-Bukhari) Islaaminfo

Q. can you tell me if there is a hadith or something that says we should wipe our hands on the face after making dua? Some people said its Bidat (Query published as received) Answer It is Sunnah to wipe the hands over the face after making Dua. The Prophet of Allah (Sallallahu Alaihi Wasallam) advised that upon the completion of Dua, a person should wipe his hands over his face. Sayyiduna Abdullah bin Abbas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Ask Allah with your palms and do not ask Him with the back of your hands, and when you complete your Dua, wipe your face with your palms” (Abu Dawood, Hadith #: 1487) Sayyiduna Umar bin Khattab (Radiyallahu Anhu) narrates:“The Prophet of Allah (Sallallahu Alaihi Wasallam) would not lower his hands whenever he raised them in Dua until he wiped his face with both his hands” (Tirmizi, Hadith #: 3386) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Q: I have a problem understanding the belief about Hayat-un-Nabi. What does it mean? I have heard from many scholars that to oppose this belief is deviation, but I can't even begin to understand it. Does it mean that our Nabi (Sallallahu Alaihi Wasallam) is alive just like us in his grave? A: It is an established fact that all the Ambiyaa (Alaihimus Salaam) are alive in their graves. This is proven through authentic Ahaadith which reach the level of tawaatur (most authentic category of hadith). Undoubtedly we are all aware that every soul shall taste death. Hence, the Ambiyaa and shuhadaa are no exception to this rule and experience death like the rest of mankind. Allah Ta`ala says: إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ ﴿٣٠﴾ Indeed you (O Muhammad [sallallahu alaihi wasallam]) are to taste death and they will also taste death. (Surah Zumar, verse 30)​ However, in regard to the Ambiyaa and shuhadaa they are blessed with life after death in their graves which resembles the life of this earthly abode. The rest of mankind's life in the grave is a life linked with the soul. Hence, with the passing of time, their bodies decompose and only the soul remains in the life of the Barzakh. As far as the Ambiyaa and the shuhadaa are concerned, the life they receive is a special life which resembles the life in this world. Their souls as well as their bodies are preserved in their graves. Allah Ta`ala says regarding the shuhadaa: وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَـٰكِن لَّا تَشْعُرُونَ ﴿البقرة: ١٥٤﴾ Do not say regarding those who have been slain in the path of Allah that they are dead. Instead, they are alive, but you do not perceive. (Surah Baqarah, verse 154) وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ ﴿آل عمران: ١٦٩﴾ Never regard those slain in the path of Allah as dead. Rather, they are alive in the presence of their their Rabb and provided with sustenance. (Surah Ale Imraan, verse 169) The Ulama explain that if this is the condition of the shuhadaa, who are of a lower status than the Ambiyaa, then what doubt will one have regarding the Ambiyaa that they also receive the same privilege and honour of being given life after death. Instead the Ulama explain that the life the Ambiyaa enjoy is of a far greater level than the life of the shuahadaa. Hence, upon their demise their nikaah with their wives do not terminate and their wealth is not distributed as inheritance among anyone. As far as the shuhadaa are concerned, upon their demise, their nikah terminates and their estate is distributed. Hereunder are authentic Ahaadith relating to this subject with the statements of the Muhadditheen and Fuqahaa: 1) عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأنبياء أحياء فى قبورهم يصلون رواه البيهقي وصححه 1. Hazrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "The Ambiya are alive in their graves and they perform Salaah." [1] 2) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم ليهبطن عيسى بن مريم حكما وإماما مقسطا، وليسلكن فجا فجا حاجا أو معتمرا، وليأتين قبري حتى يسلم علي، ولأردن عليه. قال السيوطي صحيح (الجامع الصغير #7742) 2. Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "Hazrat Isa (Alayhis Salaam) will descend from the skies (before qiyaamat) as a just ruler and he will travel to Makkah Mukarramah for Hajj or Umrah. Thereafter he will come to my grave and greet me with salaam and I will reply to his salaam. [2] 3) عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم قال أتيت وفي رواية هداب مررت على موسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره (مسلم #2375) 3. Hazrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "On the night of ascension (me'raaj) I passed by Musa (Alayhis Salaam) and I found him standing in Salaah in his grave." [3] 4) وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي فإذا رجل ضرب جعد كأنه من رجال شنوءة وإذا عيسى بن مريم عليه السلام قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي وإذا إبراهيم عليه السلام قائم يصلي (مسلم #172) 4. Imaam Muslim (Rahmatullahi Alayh) also reports in his Kitaab, "Saheeh Muslim" that Rasulullah (Sallallhu Alayhi Wasallam) said: "I once saw myself amongst a group of Ambiya and I saw Isa (Alayhis Salaam) and Ebrahim (Alayhis Salaam) standing in Salaah." [4] 5) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى علىَّ عند قبرى سمعته ومن صلى على من بعيد علمته 5. Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "Whoever recites Salaat on me at my grave, I hear the Salaam; and whoever recites salaat upon me from afar, it is conveyed to me (via the Malaaikah)." [5] 6) عن أوس بن أوس قال قال رسول الله صلى الله عليه و سلم ( إن من أفضل أيامكم يوم الجمعة . فيه خلق آدم . وفيه النفخة . وفيه الصعقة . فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت ؟ يعني بليت . ( إن الله حرم على الأرض أن تأكل أجساد الأنبياء ) (سنن ابن ماجة #1636 وأبو داود #1049 والنسائي #1373 وابن خزيمة #1733) 6. Hazrat Aws bin Aws (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “The most virtuous of all days is the day of Jumu’ah. It was on this day that Aadam (Alayhis Salaam) was created, the trumpet will be blown on this day and on this day people will be caused to fall unconscious. Hence, recite abundant durood upon me on this day. Your durood will be presented before me.” One Sahaabi asked Rasulullah (Sallallahu Alayhi Wasallam): "O Rasulullah (Sallallahu Alayhi Wasallm), how will our durood be presented upon you after your demise whereas your body will decompose after death?" Rasulullah (Sallallahu Alayhi Wasallam) said: “Allah Ta’ala has made it haraam upon the earth to consume the bodies of Ambiyaa.” [6] 7) عن بن عباس قال سرنا مع رسول الله صلى الله عليه وسلم بين مكة والمدينة فمررنا بواد فقال أي واد هذا فقالوا وادي الأزرق فقال كأني أنظر إلى موسى صلى الله عليه وسلم فذكر من لونه وشعره شيئا لم يحفظه داود واضعا إصبعيه في أذنيه له جؤار إلى الله بالتلبية مارا بهذا الوادي قال ثم سرنا حتى أتينا على ثنية فقال أي ثنية هذه قالوا هرشي أو لفت فقال كأني أنظر إلى يونس على ناقة حمراء عليه جبة صوف خطام ناقته ليف خلبة مارا بهذا الوادي ملبيا (مسلم #166) 7. Hazrat Ibn Abbaas (Radiyallahu Anhu) reports: "We were once travelling with Nabi (Sallallahu Alayhi Wasallam) between Makkah Mukarramah and Madinah Munawwarah when we passed by a certain valley. Rasulullah (Sallallahu Alayhi Wasallam) asked us: 'Do you know which valley is this?' We replied that this is the Valley of Azraq. Nabi (Sallallahu Alayhi Wasallam) said: 'I see Nabi Musa (Alayhis Salaam) passing through this valley in the condition that he is placing his fingers in his ears supplicating to Allah Ta’ala and reciting the talbiyah of Hajj.'" Nabi (Sallallahu Alayhi Wasallam) also mentioned aspects regarding the complexion and hair of Nabi Musa (Alayhis Salaam) which the narrator Dawood did not remember. Hazrat Ibn Abbaas (Radiyallahu Anhu) further says: "We travelled some distance ahead until we came to a mountain-pass whereupon Nabi (Sallallahu Alayhi Wasallam) asked us as to which mountain-pass this was. We replied that it was the mountain-pass of Harasha or lift. Nabi (Sallallahu Alayi Wasallam) thereafter said: 'I see Nabi Yunus (Alayhis Salaam) on a red she camel wearing a woollen jubba holding onto the fibre halter of his camel passing through this mountain-pass while reciting the talbiyah.'" [7] 8) عن أبي الدرداء قال قال رسول الله صلى الله عليه و سلم أكثروا الصلاة علي يوم الجمعة . فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت ؟ قال وبعد الموت . إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق (ابن ماجة #1637) 8. Hazrat Abu Darda (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Increase your durood upon me on the day of Jumu’ah. It is on this day that the malaaikah are present amongst you. Whichever person recites durood upon me, his durood is presented before me from the time he commences till the time he ends.” Hazrat Abu Darda (Radiyallahu Anhu) says: "I asked Rasulullah (Sallallahu Alayhi Wasallam), 'Will the durood also be presented before you after your death?' Rasulullah (Sallallahu Alayhi Wasallam) replied: 'Yes indeed, even after I leave this world the durood will be presented before me. Allah Ta’ala has made it haraam upon the earth to consume the bodies of Ambiyaa. The Nabi of Allah is alive and he receives sustenance from Allah.'" [8] 9) عن عبد الله بن مسعود عن النبي صلى الله عليه و سلم قال إن لله ملائكة سياحين يبلغون عن أمتي السلام قال : وقال رسول الله صلى الله عليه و سلم حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم رواه البزار 9. Hazrat Abdullah bin Masood (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: "Allah Ta’ala has appointed angels to travel the earth and to convey to me the durood and salaam of my ummat." Nabi (Sallallahu Alyhi Wasallam) thereafter said: “My living is good for you, for if you are faced with problems, I present to you the solutions to your problems and difficulties. My death is also good for you, since your Aa’maal will be presented before me after my death. If I see your Aa’maal to be good then I will praise Allah Ta’ala and if I see your Aa’maal to be bad then I will seek forgiveness on your behalf." [9] 10) وقال الزبير بن بكار في أخبار المدينة حدثني محمد بن عبد العزيز بن محمد وغيره عن بكر بن محمد أنه لما كان أيام الحرة ترك الأذان في مسجد رسول الله صلى الله عليه وسلم ثلاثة أيام وخرج الناس إلى الحرة وجلس سعيد بن المسيب في المسجد قال فاستوحشت ودنوت من قبر رسول الله صلى الله عليه وسلم فلما حضرت الظهر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم فصليت ركعتين ثم سمعت الإقامة فصليت الظهر ثم جلست حتى صليت العصر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم ثم سمعت الإقامة ثم لم أزل أسمع الأذان والإقامة في قبر رسول الله صلى الله عليه وسلم حتى مضت الثلاثة وقفل القوم ودخلوا المسجد وعاد المؤذنون فأذنوا فتسمعت الأذان في قبره فلم أسمعه 10. Bakr bin Muhammad narrates that during the days of Harrah (when the troops of Yazid entered Madinah Munawwarah causing bloodshed), there was no one to call out the Azaan in Musjid-e-Nabawi (ala sahibhi as-Salatu was Salaam) for three days as the people were involved in the battle. Saeed bin Musayyab (Rahmatullahi Alayh) remained seated in the Musjid of Rasulullah (Sallallahu Alayhi Wasallam). Saeed bin Musayyab (Rahmatullahi Alayh) says: "I was afraid and lonely, so I went close to the blessed grave of Rasulullah (Sallallahu Alayhi Wasallam). When the time of Zuhr set in, I heard the Azaan being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam). I performed two rakaats of Salaah and then I heard the Iqaamah being called out as well from the blessed grave. I thereafter performed my Zuhr Salaah and sat till the time of Asr Salaah. When the time of Asr Salaah set in I again heard the Azaan and Iqaamah being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam).” Saeed bin Musayyab (Rahmatullahi Alayh) further states that I continued hearing the Azaan and Iqaamah being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam) for the next three days. [10] 11) عن أبي بكر الصديق رضي الله عنه قال لا ينبغي رفع الصوت على نبي حيا ولا ميتا 11. It is reported that Hazrat Abu Bakr Siddeeq (Radiyallahu Anhu) had said: "It is incorrect for one to raise his voice in the presence of Nabi (Sallallahu Alayhi Wasallam) in the life of Rasulullah (Sallallahu Alayhi Wasallam) and after his demise." [11] 12) عن عائشة رضي الله عنها أنها كانت تسمع صوت الوتد يوتد والمسمار يضرب في بعض الدور المطنبة بمسجد رسول الله صلى الله عليه وسلم فترسل إليهم لاتؤذوا رسول الله صلى الله عليه وسلم 12. It is narrated that Hazrat Aaisha (Radiyallahu Anha) once heard the sound of pegs and nails being knocked in homes near Musjid-e-Nabawi (ala Sahibihi as-Salaatu was Salaam). Hazrat Aaisha (Radiyallahu Anha) immediately sent a message to them informing them that they should not cause inconvenience to Rasulullah (Sallallahu Alayhi Wasallam) through the noise created by knocking the nails. [12] 13) وما عمل علي بن أبي طالب رضي الله عنه مصراعي داره إلا بالمناصع توقيا لذلك 13. It is reported that Hazrat Ali (Radiyallahu Anhu) had fixed his door frames (after the demise of Nabi [sallallahu Alayhi Wasallam]) at a place far from Madinah Munawwarah in order not to cause inconvenience to Rasulullah (Sallallahu Alayhi Wasallam). [13] 14) وعن عروة قال وقع رجل في علي عند عمر بن الخطاب فقال له عمر بن الخطاب قبحك الله لقد آذيت رسول الله صلى الله عليه وسلم في قبره 14. Hazrat Urwah (Rahmatullahi Alayh) narrates that a person once began taunting Hazrat Ali (Radiyallahu Anhu) in the presence of of Hazrat Umar bin Khattaab (Radiyallahu Anhu). Hazrat Umar (Radiyallahu Anhu) said to the person: “May Allah Ta’ala not make your condition good. Certainly you have caused pain and hurt to Rasulullah (Sallallahu Alayhi Wasallam) in his grave (i.e. through hurting his cousin and son-in-law)." [14] 15) وعن عائشة رضي الله عنها قالت كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه وسلم وإني واضع ثوبي وأقول إنما هو زوجي وأبي فلما دفن عمر معهم فوالله ما دخلته إلا وأنا مشدودة على ثيابي حياء من عمر (مشكاة ص154) 15. Hazrat `Aaishah (radiyallahu anha) states: "I used to enter my room in which Nabi (sallallahu alaihi wasallam) was buried covering myself, reasoning to myself that it is only my husband (Nabi [sallallahu alaihi wa sallam]) and my father (Hazrat Abu Bakr [radiyallahu anhu]) who are buried here. However, when Hazrat Umar (radiyallahu anhu) was buried alongside them, then by the qasam of Allah, I never entered the room unless I thoroughly wrapped myself in my clothing (i.e. with complete purdah with covering my face) out of shame and modesty for Hazrat Umar (radiyallahu anhu). [15] 16. On the night Rasulullah (Sallallahu Alayhi Wasallam) was taken on the miraculous journey of me'raaj, Rasulullah (Sallallahu Alayhi Wasallam) led all the Ambiya in Salaah in Musjidul Aqsa. Similarly when Rasulullah (Sallallahu Alayhi Wasallam) passed the different skies he had met the various Ambiya (Alayhimus Salaam) and spoke to them. [16] These are just few Ahaadith relating to this topic which have been sourced from the various books of Hadith. Below in the footnotes the Arabic text of these Ahaadith have been mentioned with their source as well as the verdicts of the Muhadditheen in regard to the authenticity and status of these Ahaadith. Similarly we have mentioned few other Ahaadith for the benefit of those who understand Arabic. Statements of the Muhadditheen and pious predecessors 1. Qadhi Iyaadh has recorded the following in Ash-Shifa: Ibnu Humaid reports that the Ameer-ul-Mu’mineen Abu Ja’far had a discussion with Imaam Maalik (Rahmatullahi Alayh) in Musjid-e-Nabawi. Imaam Maalik told him: “O Ameerul Mu’mineen! Don’t raise your voice in this Musjid for Allah has chastised a group of people and said: لا ترفعوا أصواتكم Do not raise your voice over the voice of Nabi (Sallallahu Alayhi Wasallam) whilst on the other hand he has praised a group of people and said: إن الذين يغضون… (Indeed those who lower their voices beofre the Messenger of Allah (Sallallahu Alayhi Wasallam). Furthermore, the same amount of reverence and respect should be shown to Hazrat Rasulullah (Sallallahu Alayhi Wasallam) after his demise as is shown to him while being alive in the world. The Khalifah Abu Ja’far thus complied to it and then asked: O Abu Abdillah (Imaam Maalik)! Must I face the direction of the Qiblah and engage in Du’aa before the grave of Rasulullah (Sallallahu Alayhi Wasallam) or must I face Rasulullah (Sallallahu Alayhi Wasallam)? Imaam Maalik replied, Why should you turn away your face from him (Sallallahu Alayhi Wasallam) whereas he is your waseelah (intermediary) and the waseelah of your father Aadam (Alayhis Salaam) to Allah on the day of Qiyaamah. Thus, face him and seek his intercession, for Allah accepts his intercession, as Allah Ta’ala says: ولو أنهم إذ ظلموا أنفسهم … (If after they wronged themselves, they come to you and they seek forgiveness ). View this statement of Imaam Maalik (Rahmatullah Alayh) and the aspects that are established through it i.e. ziyaarah (visiting the blessed grave of Nabi [sallallahu Alayhi Wasallam]), Tawassul through Rasulullah (Sallallahu Alayhi Wasallam) and showing respect before the grave of Rasulullah (Sallallahu Alayhi Wasallam). وقد روى القاضي عياض في الشفاء قال حدثنا القاضي أبو عبد الله محمد بن عبد الرحمن الأشعري وأبو القاسم أحمد بن بقي وغير واحد فيما أجازوابه قالوا حدثنا أحمد بم عمر بن دلهات حدثنا علي بن فهر حدثنا محمد بن أحمد بن الفرج حدثنا عبد الله بن السائب حدثنا يعقوب ابن إسحق بن إسرائيل حدثنا ابن حمبد قال ناظر أبو جعفر أمير المؤمنين مالكا في مسجد رسول الله صلى الله عليه وسلم فقال له مالك يا أمير المؤمنين لاترفع صوتك في هذا المسجد فإن الله تعالى أدب قوما فقال لا ترفعوا أصواتكم فوق صوت النبي الآية ومدح قوما فقال إن الذين يغضون اصواتهم عند رسول الله الآية وإن حرمته ميتا كحرمته حيا فاستكان لها أبو جعفر وقال يا أبا عبد الله أستقبل القبلة وأدعو أم أستقبل رسول الله صلى الله عليه وسلم فقال ولم تصرف وجهك عنه وهو وسيلتك ووسيلة أبيك آدم عليه السلام إلى الله تعالى يوم القيامة بل استقبله واستشفع به فيشفعه الله تعالى قال الله تعالى ولو أنهم إذ ظلموا أنفسهم جاؤك فاستغفروا الله الآية فانظر هذا الكلام من مالك رحمه الله وما اشتمل عليه من الزيارة والتوسل بالنبي صلى الله عليه وسلم وحسن الأدب معه (شفاء السقام ص58) 2. Hazrat Moulana Gangohi (Rahmatullahi Alayh) mentions: Since the Ambiyaa (Alayhimus Salaam) are alive, there can be no question regarding the living (i.e. their heirs) inheriting from them. ولأن النبيين صلوات الله عليهم أجمعين لما كانوا أحياء فلا معنى لتوريث الأحياء منهم (المهند على المفند ص162) 3. Mulla Ali Qari (Rahmatullahi Alay) states: The preferred view in regard to our belief is that Rasulullah (Sallallahu Alayhi Wasallam) is alive in his grave just as the rest of the Ambiya (Alayhimus Salaam) are alive in their graves and they are alive in the presence of their lord and they receive rizq. Their souls are connected with the hereafter as well as the earthly abode (i.e. the world) in the same way as they used to live in this world. المعتقد المعتمد أنه صلى الله عليه وسلم حي في قبره كسائر الأنبياء في قبورهم وهم أحياء عند ربهم وأن لأرواههم تعلقا بالعالم العلوى والسفلى كما كانوا في الحال الدنيوي (شرح الشفاء 2/142) 4. Imaam Baihaqi mentions in Kitaabul I’itiqaad: “The souls of the Ambiya (Alayhimus Salaam) are returned to their bodies after they pass away. Hence they are alive just as the shuhada (martyrs) are alive. قال الامام البيهقي في كتاب الاعتقاد الأنبياء عليهم الصلاة والسلام بعد ما قبضوا ردت إليهم أرواحهم فهم أحياء عند رهم كالشهداء (سيرة المصطفى 3/260) 5. Hazrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alayh) states: “It is established (through authentic Ahaadith) that Nabi (Sallallahu Alayhi Wasallam) is alive in his grave. The life of Rasulullah (Sallallahu Alayhi Wasallam) in his grave is far greater than the life of the martyrs. It is identical to the life of a person who is living in the world. Consider a person who is still living. While he is alive it is impermissible for anyone to marry his wife. Similarly his estate will not be wound and distributed among his heirs. Likewise is the case of Rasulullah (Sallallahu Alayhi Wasallam) after his demise. It was not permissible for his mubaarak wives; the mothers of the ummah to remarry nor was his estate distributed among his heirs. It is proven through (authentic) Ahaadith that Nabi (Sallallahu Alayhi Wasallam) hears the durood and salaams that is recited at his grave.” (المهند على المفند ص163) 6. Allamah Aaloosee (rahmatullahi alaih) has written: "With regards to the reality of the martyrs being alive, there exists a difference of opinion among the Ulama’. According to the majority of the former Ulama’ it is a genuine life with a body and soul. However, we (those on earth) are unable to perceive it.They prove this from the verse of the Qur’an Shareef: “They are alive in the presence of their lord and they receive sustenance from Him.” واختلف في هذه الحياة فذهب كثير من السلف إلى أنها حقيقية بالروح والجسد ولكنا لا ندركها في هذه النشأة وأستدلوا بسياق قوله تعالى : عند ربهم يرزقون وبأن الحياة الروحانية التي ليست بالجسد ليست من خواصهم فلا يكون لهم إمتياز بذلك على من عداهم وذهب البعض إلى أنها روحانية (روح المعاني 2/20) 7. Allamah Samhoodi states in Wafaa-ul-Wafaa: "The dictates of all the proofs which are narrated regarding the Ambiya (Alayhimus Salaam) being alive in their graves is that they experience a physical life similar to their earthly life coupled with the ability of being connected to the world." وأما أدلة حياء الأنبياء فمقتضاها حياة الأبدان كحالة الدنيا مع الاستغناء عن الغذاء ومع قوة النفوذ في العالم وقد أوضحنا المسئلة في كتابنا المسمى بالوفا لما لحضرة المصطفى صلى الله عليه وسلم (وفاء الوفاء 4/1355) 8. Allamah Suyooti (rahmatullahi alaih) states: "Nabi (Sallallahu Alayhi Wasallam) and all the other Ambiya (Alayhimus Salaam) being alive is something which we have total conviction in due to the abundant Ahaadith which prove this." حيات النبي صلى الله عليه وسلم في قبره هو وسائر الأنبياء معلومة عندنا علما قطعيا لما قام عندنا من الأدلة في ذلك وتواترت به الأخبار الدالة على ذلك (مرقاة الصعود ، سيرة المصطفى 3/251) 9. Hazrat Moulana Khaleel Ahmad Saharanpuri (rahmatullahi alaih) writes: "It is our belief and the belief of our mashaayikh that Rasulullah (sallallahu alaihi wasallam) is alive in his grave experiencing an earthly life without any obligations. This is the speciality of the Ambiyaa and martyrs. It is not a barzakhi life (transitional realm between the world and the hereafter) which the rest of humanity experience. This is what Allamah Suyooti (rahmatullahi alaih) has stated in 'Ibnaa-ul-Azkiyaa be Hayaat-il-Ambiyaa' where he writes: 'Shaikh Taqiyyud Deen Subki has stated that the life of the Ambiyaa and the shuhadaa is similar to their life on earth. The proof for this is the performance of Salaah by Moosa (alaihis salaam) in his grave, for Salaah requires a living physical body. In conclusion he stated that it is thus established that they are in Barzakh enjoying an earthly life for they are in the realm of Barzakh.'" (Al-Muhannad ala-Mufannad) 10. Allamah Sakhaawi (rahmatullahi alaih) states: "And we believe and testify that Hadhrat Nabi (Sallallahu Alaihi Wasallam) is alive and receives sustenance in his grave, and that the earth will not consume his blessed body, and there is consensus upon this." و نحن نؤمن و نصدق بأنه صلى الله عليه و سلم حي يرزق في قبره وأن جسده الشريف لا تأكله الأرض والإجماع على هذا. (القول البديع ص349) And Allah Ta'ala knows best. أحاديث [1] عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأنبياء أحياء فى قبورهم يصلون رواه البيهقي وصححه ورواه أبو يعلى والبزار ورجال أبو يعلى ثقات (مجمع الزوائد #13812) قال العزيزي هو حديث صحيح (السراج المنير 2/134) أخرجه أبو يعلى (6/147 ، رقم 3425) ، وتمام (1/33 ، رقم 58) ، وابن عساكر (13/326) . وأخرجه أيضًا : الديلمى (1/119 ، رقم 403) ، وابن عدى (2/327 ، ترجمة 460 الحسن بن قتيبة المدائنى) ، وقال : أرجو أنه لا بأس به . قال الحافظ فى الفتح (6/487) : أخرجه البيهقى فى كتاب حياة الأنبياء فى قبورهم وصححه . وقال المناوى (3/184) : رواه أبو يعلى عن أنس بن مالك ، وهو حديث صحيح . قال العزيزي هو حديث صحيح (السراج المنير 2/134) قال القاري في المرقاة: صح خبر الأنبياء أحياء في قبورهم (2/212) وقال العلامة أنور شاه كشميري في تحية الإسلام ص36: ولعل المراد بأحاديث الأنبياء أحياء في قبورهم يصلون أنهم أبقوا على هذه الحالة ولم تصلب عنهم وقال أيضا يريد بقوله الأنبياء مجموع الأشخاص لا الأرواح فقط. أقول: قال الشيخ محمد تقي العثماني في "تكملة فتح المهم" 5/28: وقد أعل الذهبي هذا الحديث في الميزان بالحجاج بن الأسود ولكن تعقبه الحافظ في اللسان فقال: إنما هو حجاج بن أبي زياد الأسود… قال أحمد ثقة ورجل صالح، وقال ابن معين: ثقة. وقال أبو حاتم: صالح الحديث وذكره ابن حبان في الثقات… وكذلك صحح هذا الحديث المناوي في الفيض. [2] عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم ليهبطن عيسى بن مريم حكما وإماما مقسطا، وليسلكن فجا فجا حاجا أو معتمرا، وليأتين قبري حتى يسلم علي، ولأردن عليه. قال السيوطي صحيح (الجامع الصغير #7742) رواه أحمد في مسنده والحاكم في المستدرك وقال الحاكم صحيح وأقره الذهبي (المستدرك #4162) [3] حدثنا هداب بن خالد وشيبان بن فروخ قالا حدثنا حماد بن سلمة عن ثابت البناني وسليمان التيمي عن أنس بن مالك أن رسول الله صلى الله عليه وسلم قال أتيت وفي رواية هداب مررت على موسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره (مسلم #2375) [4] وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي فإذا رجل ضرب جعد كأنه من رجال شنوءة وإذا عيسى بن مريم عليه السلام قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي وإذا إبراهيم عليه السلام قائم يصلي (مسلم #172) [5] عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى علىَّ عند قبرى سمعته ومن صلى على من بعيد علمته. أخرجه أبو الشيخ في الثواب له من طريق أبي معاوية ، عن الأعمش، عن أبي صالح، عنه، ومن طريق الديلمي، وقال ابن القيم: إنه غريب. قال السخاوي: وسنده جيد، كما أفاده شيخنا (أي الحافظ ابن حجر) قال الحافظ في الفتح 6/488: ومن شواهد الحديث أيضا ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فان صلوتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد من صلى علي عند قبري سمعته ومن صلى علي نائيا بلغته. [6] عن أوس بن أوس قال قال رسول الله صلى الله عليه و سلم ( إن من أفضل أيامكم يوم الجمعة . فيه خلق آدم . وفيه النفخة . وفيه الصعقة . فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت ؟ يعني بليت . ( إن الله حرم على الأرض أن تأكل أجساد الأنبياء ) (سنن ابن ماجة #1636 وأبو داود #1049 والنسائي #1373 وابن خزيمة #1733) قال الحافظ في الفتح 6/488: رواه أبو داود والنسائي وصححه ابن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا فيه علي من الصلوة فإن صلوتكم معروضة علي قالوا قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء. وقال العلامة القاري رواه ابن حبان في صحيحه والحاكم وصححه وقال النووي إسناده صحيح (مرقاة 3/454) قال القاري في المرقاة: قوله: فنبي الله حي يرزق اه قال السيد جمال الدين لا حاجة في وجه مطابقة الجواب إلى هذا التطويل فإن قوله أن الله حرم إلخ مقابل قوله فقد أرمت وأيضا فمحصل الجواب أن الأنبياء أحياء في قبورهم فيمكن لهم سماع صلاة من صلى عليهم تأمل تم كلامه فتأمل في كلامه فإن الذي ذكره أنه محصل الجواب هو خلاصة ما ذكره الطيبي من السؤال والجواب غايته أنه على وجه التوضيح والإطناب وأما قوله فإن قوله إن الله حرم مقابل قوله وقد أرمت كلام حسن لا يحتاج إلى بيان وهو أن الصحابة رضي الله عنهم سألوا بيان كيفية العرض بعد اعتقاد جواز أن العرض كائن لا محالة لقول الصادق فإن صلاتكم معروضة علي لكن حصل لهم الاشتباه أن العرض هل هو على الروح المجرد أو على المتصل بالجسد وحسبوا أن جسد النبي كجسد كل أحد فكفى في الجواب ما قاله على وجه الصواب وأما على ما قدمه الطيبي فإنما يفيد حصر العرض والسماع بعد الموت بالأنبياء وليس الأمر كذلك فإن سائر الأموات أيضا يسمعون السلام والكلام وتعرض عليهم أعمال أقاربهم في بعض الأيام نعم إن الأنبياء تكون حياتهم على الوجه الأكمل ويحصل لبعص وراثهم من الشهداء والأولياء والعلماء الحظ الأوفى بحفظ أبدانهم الظاهرة بل بالتلذذ بالصلاة والقراءة ونحوهما في قبورهم الطاهرة إلى قيام الساعة الآخرة وهذه المسائل كلها ذكرها السيوطي في كتاب شرح الصدور في أحوال القبور بالأخبار الصحيحة والآثار الصريحة قال ابن حجر وما أفاده من ثبوت حياة الأنبياء حياة بها يتعبدون ويصلون في قبورهم مع استغنائهم عن الطعام والشراب كالملائكة أمر لا مرية فيه وقد صنف البيهقي جزأ في ذلك رواه أبو داود والنسائي وابن ماجه والدارمي قال ميرك ورواه ابن حبان في صحيحه والبيهقي في الدعوات الكبير قال النووي اسناده صحيح وقال المنذري له علة دقيقة أشار إليها البخاري نقله ميرك قال ابن دحية إنه صحيح بنقل العدل عن العدل ومن قال إنه منكر أو غريب لعلة خفية به فقد استروح لأن الدارقطني ردها (مرقاة المفاتيح 3/454) قال حافظ في "النكت الظراف": قلت: ذكر البخاري وأبو حاتم، وتبعهما ابن حبان، أن حسين بن علي الجعفي غلط في عبد الرحمن بن يزيد بن تميم، فظنه عبد الرحمن بن يزيد بن تميم (كذا صوابه: عبد الرحمن ابن يزيد بن جابر) ، كما جرى لأبي أسامة فيه، وأن هذا الحديث عن ابن تميم ، لا عن ابن جابر. ولا يكون (أي قول هؤلاء) صحيحا، ورد ذلك الدارقطني (أيضا)، فخص أبا أسامة (أي دون حسين بن علي الجعفي) بالغلط فيه. (تحفة الأشراف بمعرفة الأطراف مع النكت الظراف على الأطراف 2/456) [7] وحدثني محمد بن المثنى حدثنا بن أبي عدي عن داود عن أبي العالية عن بن عباس قال سرنا مع رسول الله صلى الله عليه وسلم بين مكة والمدينة فمررنا بواد فقال أي واد هذا فقالوا وادي الأزرق فقال كأني أنظر إلى موسى صلى الله عليه وسلم فذكر من لونه وشعره شيئا لم يحفظه داود واضعا إصبعيه في أذنيه له جؤار إلى الله بالتلبية مارا بهذا الوادي قال ثم سرنا حتى أتينا على ثنية فقال أي ثنية هذه قالوا هرشي أو لفت فقال كأني أنظر إلى يونس على ناقة حمراء عليه جبة صوف خطام ناقته ليف خلبة مارا بهذا الوادي ملبيا (مسلم #166) [8] عن أبي الدرداء قال قال رسول الله صلى الله عليه و سلم أكثروا الصلاة علي يوم الجمعة . فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت ؟ قال وبعد الموت . إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق (ابن ماجة #1637) أخرجه ابن ماجه (1/524 ، رقم 1637) ، قال البوصيرى (2/ 59) : هذا إسناد رجاله ثقات إلا أنه منقطع . وقال المنذرى (2/328) : رواه ابن ماجه بإسناد جيد . وقال المناوى (2/87) : قال الدميرى : رجاله ثقات. قال الحافظ البوصيري في زوائد ابن ماجة: حديث صحيح إلا أنه منقطع في موضعين، لأن عبادة روايته عن أبي الدرداء مرسلة، وزيد بن أيمن عن عبادة مرسلة قاله البخاري أهـ. (المداوي 2/167) قال حافظ في "النكت الظراف": قلت: قال البخاري في تاريخه: زيد بن أيمن عن عبادة بن نسي عن أبي الدرداء مرسل. قلت: يشير إلى أن عبادة ما أدرك أبا الدرداء. (تحفة الأشراف بمعرفة الأطراف مع النكت الظراف على الأطراف 8/226) أقول: إنما نعرض هذا الحديث بعد الأحاديث الصحيحة للاستأناس لا للاحتجاج. والأصل في هذه المسألة قوله تـعالى: "ولا تقولوا لمن يقتل في سبيل الله أمواتا، بل أحياء ولكن لاتشعرون" وقوله تعالى: "ولا تقولوا لمن يقتل في سبيل الله أمواتا، بل أحياء عند ربهم يرزقون". فلما ثبتت الحياة للشهداء، ثبتت الحياة للأنبياء بدلالة النص. [9] عن عبد الله بن مسعود عن النبي صلى الله عليه و سلم قال إن لله ملائكة سياحين يبلغون عن أمتي السلام قال : وقال رسول الله صلى الله عليه و سلم حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم رواه البزار ورجاله رجال الصحيح (مجمع الزوائد #14250) [10] وقال الزبير بن بكار في أخبار المدينة حدثني محمد بن عبد العزيز بن محمد وغيره عن بكر بن محمد أنه لما كان أيام الحرة ترك الأذان في مسجد رسول الله صلى الله عليه وسلم ثلاثة أيام وخرج الناس إلى الحرة وجلس سعيد بن المسيب في المسجد قال فاستوحشت ودنوت من قبر رسول الله صلى الله عليه وسلم فلما حضرت الظهر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم فصليت ركعتين ثم سمعت الإقامة فصليت الظهر ثم جلست حتى صليت العصر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم ثم سمعت الإقامة ثم لم أزل أسمع الأذان والإقامة في قبر رسول الله صلى الله عليه وسلم حتى مضت الثلاثة وقفل القوم ودخلوا المسجد وعاد المؤذنون فأذنوا فتسمعت الأذان في قبره فلم أسمعه وأخرجه أبو نعيم في دلائل النبوة من وجه آخر عن سعيد بن المسيب قال لقد رأيتني ليالي الحرة وما في مسجد رسول الله صلى الله عليه وسلم غيري وما يأتي وقت صلاة إلا سمعت الأذان من القبر ثم أتقدم فأقيم وأصلي وإن أهل الشام يدخلون زمرا زمرا فيقولون أنظروا إلى هذا الشيخ المجنون وأخرج اللالكائي في السنة عن يحيى بن معين قال قال لي حفار أعجب ما رأيت من هذه المقابر أني سمعت من قبر أنينا كأنين المريض وسمعت من قبر والمؤذن يؤذن وهو يجيبه من القبر وأخرج عن الحارث بن أسد المحاسبي قال كنت في الجبانة فسمعت من قبر مرتين أوه من عذاب الله (شرح الصدور للعلامة السيوطي ص209) [11] [12] [13] [14] قد عرفت مقالات الناس في سائر الموتى وفي الشهداء وعرفت أن القول فيهم بعود الروح إلى الجسد وبقائها فيه إلى يوم القيامة بعيد مخالف للحديث الصحيح أنها ترجع إلى جسده يوم القيامة وعرفت أن النعيم حاصل لأرواح السعداء من الشهداء وغيرهم والعذاب حاصل للأشقياء فلذلك تقول ما الفرق حينئذ بين الشهداء وغيرهم والجواب عن هذا من وجهين، أحدهما أن اثبات الحياة للشهداء لا ينفي ثبوتها عن غيره فالآيتان الكريمتان الواردتان في قوله تعالى ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم ليس فيهما نفي هذا الحكم عن غيرهم بل الرد على من يعتقد أنهم ليسوا كذلك ونص عليهم لأن الواقعة كانت فيهم، الثاني أن أنواع الحياة متفاوتة حياة للأشقياء معذبين أعاذنا الله تعالى منها وحياة بعض المؤمنين من المنعمين وحياة الشهداء أكمل وأعلى فهذا النوع من الحياة والرزق لا يحصل لمن ليس في رتبتهم وأما حياة الأنبيا فأعلى وأكمل وأتم من الجميع لأنها للروح والجسد على الدوام على ما كان في الدنيا على ما تقدم من جماعة من العلماء ولو لم يثبت ذلك فلا شك في كمال حياتهم أيضا أكبر من الشهداء وغيرهم أما بالنسبة إلى الروح فالكمال اتصالها ونعيمها وشهودها للحضرة الإلهية وهي مع ذلك مقبلة على هذا العالم ومتصرفة فيه وأما بالنسبة إلى الجسد فلما ثبت فيه من الحديث وبالجملة كل أحد يعامل بعد موته كما كان يعامل في حياته ولهذا يجب الأدب مع النبي صلى الله عليه وسلم بعد موته كما كان في حياته وقد روي عن أبي بكر الصديق رضي الله عنه قال لا ينبغي رفع الصوت على نبي حيا ولا ميتا وروي عن عائشة رضي الله عنها أنها كانت تسمع صوت الوتد يوتد والمسمار يضرب في بعض الدور المطنبة بمسجد رسول الله صلى الله عليه وسلم فترسل إليهم لاتؤذوا رسول الله صلى الله عليه وسلم قالوا وما عمل علي بن أبي طالب رضي الله عنه مصراعي داره إلا بالمناصع توقيا لذلك هكذا رواه الحسيني في أخبار المدينة وهذا مما يدل على أنهم كانوا يرون أنه حي وعن عروة قال وقع رجل في علي عند عمر بن الخطاب فقال له عمر بن الخطاب قبحك الله لقد آذيت رسول الله صلى الله عليه وسلم في قبره (شفاء السقام ص172) [15] وعن عائشة قالت كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه وسلم وإني واضع ثوبي وأقول إنما هو زوجي وأبي فلما دفن عمر معهم فوالله ما دخلته إلا وأنا مشدودة على ثيابي حياء من عمر (مشكاة ص154) وفي المستدرك على الصحيحين للحاكم في فضائل عائشة رضي الله عنها قالت كنت أدخل البيت الذي دفن فيه معهما عمر والله ما دخلت إلا وأنا مشدودة علي ثيابي حياء من عمر، قال هذا حديث صحيح على شرط الشيخين ولم يخرجاه (شفاء السقام ص171) [16] حدثنا هدبة بن خالد حدثنا همام بن يحيى حدثنا قتادة عن أنس بن مالك عن مالك بن صعصعة رضي الله عنهما أن نبي الله صلى الله عليه وسلم حدثهم عن ليلة أسري به بينما أنا في الحطيم وربما قال في الحجر مضطجعا إذ أتاني آت فقد قال وسمعته يقول فشق ما بين هذه إلى هذه فقلت للجارود وهو إلى جنبي ما يعني به قال من ثغرة نحره إلى شعرته وسمعته يقول من قصه إلى شعرته فاستخرج قلبي ثم أتيت بطست من ذهب مملوءة إيمانا فغسل قلبي ثم حشي ثم أعيد ثم أتيت بدابة دون البغل وفوق الحمار أبيض فقال له الجارود هو البراق يا أبا حمزة قال أنس نعم يضع خطوه عند أقصى طرفه فحملت عليه فانطلق بي جبريل حتى أتى السماء الدنيا فاستفتح فقيل من هذا قال جبريل قيل ومن معك قال محمد قيل وقد أرسل إليه قال نعم قيل مرحبا به فنعم المجيء جاء ففتح فلما خلصت فإذا فيها آدم فقال هذا أبوك آدم فسلم عليه فسلمت عليه فرد السلام ثم قال مرحبا بالابن الصالح والنبي الصالح ثم صعد بي حتى أتى السماء الثانية فاستفتح قيل من هذا قال جبريل قيل ومن معك قال محمد قيل وقد أرسل إليه قال نعم قيل مرحبا به فنعم المجيء جاء ففتح فلما خلصت إذا يحيى وعيسى وهما ابنا الخالة قال هذا يحيى وعيسى فسلم عليهما فسلمت فردا ثم قالا مرحبا بالأخ الصالح والنبي الصالح ثم صعد بي إلى السماء الثالثة فاستفتح قيل من هذا قال جبريل قيل ومن معك قال محمد قيل وقد أرسل إليه قال نعم قيل مرحبا به فنعم المجيء جاء ففتح فلما خلصت إذا يوسف قال هذا يوسف فسلم عليه فسلمت عليه فرد ثم قال مرحبا بالأخ الصالح والنبي الصالح ثم صعد بي حتى أتى السماء الرابعة فاستفتح قيل من هذا قال جبريل قيل ومن معك قال محمد قيل أوقد أرسل إليه قال نعم قيل مرحبا به فنعم المجيء جاء ففتح فلما خلصت إلى إدريس قال هذا إدريس فسلم عليه فسلمت عليه فرد ثم قال مرحبا بالأخ الصالح والنبي الصالح ثم صعد بي حتى أتى السماء الخامسة فاستفتح قيل من هذا قال جبريل قيل ومن معك قال محمد قيل وقد أرسل إليه قال نعم قيل مرحبا به فنعم المجيء جاء فلما خلصت فإذا هارون قال هذا هارون فسلم عليه فسلمت عليه فرد ثم قال مرحبا بالأخ الصالح والنبي الصالح ثم صعد بي حتى أتى السماء السادسة فاستفتح قيل من هذا قال جبريل قيل من معك قال محمد قيل وقد أرسل إليه قال نعم قال مرحبا به فنعم المجيء جاء فلما خلصت فإذا موسى قال هذا موسى فسلم عليه فسلمت عليه فرد ثم قال مرحبا بالأخ الصالح والنبي الصالح فلما تجاوزت بكى قيل له ما يبكيك قال أبكي لأن غلاما بعث بعدي يدخل الجنة من أمته أكثر ممن يدخلها من أمتي ثم صعد بي إلى السماء السابعة فاستفتح جبريل قيل من هذا قال جبريل قيل ومن معك قال محمد قيل وقد بعث إليه قال نعم قال مرحبا به فنعم المجيء جاء فلما خلصت فإذا إبراهيم قال هذا أبوك فسلم عليه قال فسلمت عليه فرد السلام قال مرحبا بالابن الصالح والنبي الصالح ثم رفعت إلي سدرة المنتهى فإذا نبقها مثل قلال هجر وإذا ورقها مثل آذان الفيلة قال هذه سدرة المنتهى وإذا أربعة أنهار نهران باطنان ونهران ظاهران فقلت ما هذان يا جبريل قال أما الباطنان فنهران في الجنة وأما الظاهران فالنيل والفرات ثم رفع لي البيت المعمور ثم أتيت بإناء من خمر وإناء من لبن وإناء من عسل فأخذت اللبن فقال هي الفطرة التي أنت عليها وأمتك ثم فرضت علي الصلوات خمسين صلاة كل يوم فرجعت فمررت على موسى فقال بما أمرت قال أمرت بخمسين صلاة كل يوم قال إن أمتك لا تستطيع خمسين صلاة كل يوم وإني والله قد جربت الناس قبلك وعالجت بني إسرائيل أشد المعالجة فارجع إلى ربك فاسأله التخفيف لأمتك فرجعت فوضع عني عشرا فرجعت إلى موسى فقال مثله فرجعت فوضع عني عشرا فرجعت إلى موسى فقال مثله فرجعت فوضع عني عشرا فرجعت إلى موسى فقال مثله فرجعت فأمرت بعشر صلوات كل يوم فرجعت فقال مثله فرجعت فأمرت بخمس صلوات كل يوم فرجعت إلى موسى فقال بم أمرت قلت أمرت بخمس صلوات كل يوم قال إن أمتك لا تستطيع خمس صلوات كل يوم وإني قد جربت الناس قبلك وعالجت بني إسرائيل أشد المعالجة فارجع إلى ربك فاسأله التخفيف لأمتك قال سألت ربي حتى استحييت ولكني أرضى وأسلم قال فلما جاوزت نادى مناد أمضيت فريضتي وخففت عن عبادي (بخاري #3887) وحدثني زهير بن حرب حدثنا حجين بن المثنى حدثنا عبد العزيز وهو بن أبي سلمة عن عبد الله بن الفضل عن أبي سلمة بن عبد الرحمن عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم لقد رأيتني في الحجر وقريش تسألني عن مسراي فسألتني عن أشياء من بيت المقدس لم أثبتها فكربت كربة ما كربت مثله قط قال فرفعه الله لي أنظر إليه ما يسألوني عن شيء إلا أنبأتهم به وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي فإذا رجل ضرب جعد كأنه من رجال شنوءة وإذا عيسى بن مريم عليه السلام قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي وإذا إبراهيم عليه السلام قائم يصلي أشبه الناس به صاحبكم يعني نفسه فحانت الصلاة فأممتهم فلما فرغت من الصلاة قال قائل يا محمد هذا مالك صاحب النار فسلم عليه فالتفت إليه فبدأني بالسلام (مسلم #172) أحاديث أخر وقد صح عن ثابت البناني التابعي أنه قال أللهم إن كنت أعطيت أحدا أن يصلي في قبره فأعطني ذلك فرؤي بعد موته يصلي في قبره وتكفي رؤية النبي صلى الله عليه وسلم لموسى قائما يصلي في قبره (شفاء السقام ص156) وعن ابن عباس قال : رأيت النبي صلى الله عليه وسل فيما يرى النائم ذات يوم بنصف النهار أشعث أغبر بيده قارورة فيها دم فقلت : بأبي أنت وأمي ما هذا ؟ قال : " هذا دم الحسين وأصحابه ولم أزل ألتقطه منذ اليوم " فأحصي ذلك الوقت فأجد قبل ذلك الوقت . رواه البيهقي في " دلائل النبوة " وأحمد (مشكاة #6172) حدثنا محمد بن عبد الملك بن أبي الشوارب حدثنا يحيى بن عمرو بن مالك النكري عن أبيه عن أبي الجوزاء عن ابن عباس قال : ضرب بعض أصحاب النبي صلى الله عليه و سلم خباءه على قبر وهو لا يحسب أنه قبر فإذا فيه إنسان يقرأ سورة تبارك الذي بيده الملك حتى ختمها فأتى النبي صلى الله عليه و سلم فقال يا رسول الله إني ضربت خبائي على قبر وأنا لا أحسب أنه قبر فإذا فيه إنسان يقرأ سورة تبارك الملك حتى ختمها فقال رسول الله صلى الله عليه و سلم هي المانعة هي المنجية تنجيه من عذاب القبر قال أبو عيسى هذا حديث حسن غريب من هذا الوجه وفي الباب عن أبي هريرة (ترمذي #2890) أقوال المحدثين حول هذا البحث قال البيهقي وروي كما أخبرنا أبو عبد الله الحافظ أنبأنا أبو حامد أحمد بن علي الحنوي املاء حدثنا أبو عبد الله محمد بن العباس الحمصيبحمص حدثنا أبو الربيع الزهراني حدثنا اسماعيل بن طلحة بن يزيد عن محمد بن عبد الرحمن بن أبي ليلى عن ثابت عن أنس رضي الله عنه عن النبي صلى الله عليع وسلم قال إن الأنبياء لا يتركون في قبورهم بعد أربعين ليلة ولكنهم يصلون بين يدي الله تعالى حتى ينفخ في الصور ، قال البيهقي وهذا إن صح بهذا اللفظ فالمراد به والله أعلم لا يتركون لا يصلون إلا هذا المقدار ثم يكونون مصلين فيما بين يدي الله تعالى قال البيهقي ولحياة الأنبياء بعد موتهم شواهد من الأحاديث الصحيحة ثم ذكر البيهقي بأسانيده حديث مررت بموسى وهو قائم يصلي في قبره وحديث قد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي وإذا رجل ضرب جعد كأنه من رجال شنوءة وإذا عيسى بن مريم قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي وإذا إبراهيم قائم يصلي أشبه الناس به صاحبكم (يعني نفسه) فحانت الصلاة فأممتهم فلما فرغت من الصلاة قال قائل لي يا محمد هذا مالك صاحب النار فسلم عليه فالتفت إليه فبدأني بالسلام أخرجه مسلم (شفاء السقام ص150) وإن كان قد قيل في الإسراء إن جميعه منام لكن الصحيح أنه كان في اليقظة وقيل كان مرتين أو مرارا كما سيأتي في مكانه ومثله ما أخرجه أحمد من وجه آخر عن أبي هريرة رفعه ليلة أسري بي وضعت قدمي حيث يضع الأنبياء أقدامهم من بيت المقدس فعرض على عيسى بن مريم الحديث قال عياض رؤيا النبي صلى الله عليه و سلم للأنبياء على ما ذكر في هذه الأحاديث إن كان مناما فلا إشكال فيه وإن كان في اليقظة ففيه إشكال وقد تقدم في الحج ويأتي في اللباس من رواية بن عون عن مجاهد عن بن عباس في حديث الباب من الزيادة وأما موسى فرجل آدم جعد على جمل أحمر مخطوم بخلبة كأني أنظر إليه إذا انحدر في الوادي وهذا مما يزيد الإشكال وقد قيل عن ذلك أجوبة أحدها أن الأنبياء أفضل من الشهداء والشهداء أحياء عند ربهم فكذلك الأنبياء فلا يبعد أن يصلوا ويحجوا ويتقربوا إلى الله بما استطاعوا ما دامت الدنيا وهي دار تكليف باقية ثانيها أنه صلى الله عليه و سلم أرى حالهم التي كانوا في حياتهم عليها فمثلوا له كيف كانوا وكيف كان حجهم وتلبيتهم ولهذا قال أيضا في رواية أبي العالية عن بن عباس عند مسلم كأني أنظر إلى موسى وكأني أنظر إلى يونس ثالثها أن يكون أخبر عما أوحي إليه صلى الله عليه و سلم من أمرهم وما كان منهم فلهذا أدخل حرف التشبيه في الرواية وحيث أطلقها فهي محمولة على ذلك والله أعلم وقد جمع البيهقي كتابا لطيفا في حياة الأنبياء في قبورهم أورد فيه حديث أنس الأنبياء أحياء في قبورهم يصلون أخرجه من طريق يحيى بن أبي كثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثقه أحمد وبن حبان عن الحجاج الأسود وهو بن أبي زياد البصري وقد وثقه أحمد وبن معين عن ثابت عنه وأخرجه أيضا أبو يعلى في مسنده من هذا الوجه وأخرجه البزار لكن وقع عنده عن حجاج الصواف وهو وهم والصواب الحجاج الأسود كما وقع التصريح به في رواية البيهقي وصححه البيهقي وأخرجه أيضا من طريق الحسن بن قتيبة عن المستلم وكذلك أخرجه البزار وبن عدي والحسن بن قتيبة ضعيف وأخرجه البيهقي أيضا من رواية محمد بن عبد الرحمن بن أبي ليلى أحد فقهاء الكوفة عن ثابت بلفظ آخر قال أن الأنبياء لا يتركون في قبورهم بعد أربعين ليلة ولكنهم يصلون بين يدي الله حتى ينفخ في الصور ومحمد سيئ الحفظ وذكر الغزالي ثم الرافعي حديثا مرفوعا أنا أكرم على ربي من أن يتركني في قبري بعد ثلاث ولا أصلي له إلا أن أخذ من رواية بن أبي ليلى هذه وليس الأخذ بجيد لأن رواية بن أبي ليلى قابلة للتأويل قال البيهقي أن صح فالمراد أنهم لا يتركون يصلون إلا هذا المقدار ثم يكونون مصلين بين يدي الله قال البيهقي وشاهد الحديث الأول ما ثبت في صحيح مسلم من رواية حماد بن سلمة عن ثابت عن أنس رفعه مررت بموسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره وأخرجه أيضا من وجه آخر عن أنس فإن قيل هذا خاص بموسى قلنا قد وجدنا له شاهدا من حديث أبي هريرة أخرجه مسلم أيضا من طريق عبد الله بن الفضل عن أبي سلمة عن أبي هريرة رفعه لقد رأيتني في الحجر وقريش تسألني عن مسراي الحديث وفيه وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي فإذا رجل ضرب جعد كأنه وفيه وإذا عيسى بن مريم قائم يصلي أقرب الناس به شبها عروة بن مسعود وإذا إبراهيم قائم يصلي أشبه الناس به صاحبكم فحانت الصلاة فأممتهم قال البيهقي وفي حديث سعيد بن المسيب عن أبي هريرة أنه لقيهم ببيت المقدس فحضرت الصلاة فأمهم نبينا صلى الله عليه و سلم ثم اجتمعوا في بيت المقدس وفي حديث أبي ذر ومالك بن صعصعة في قصة الإسراء أنه لقيهم بالسماوات وطرق ذلك صحيحة فيحمل على أنه رأى موسى قائما يصلي في قبره ثم عرج به هو ومن ذكر من الأنبياء إلى السماوات فلقيهم النبي صلى الله عليه و سلم ثم اجتمعوا في بيت المقدس فحضرت الصلاة فأمهم نبينا صلى الله عليه و سلم قال وصلاتهم في أوقات مختلفة وفي أماكن مختلفة لا يرده العقل وقد ثبت به النقل فدل ذلك على حياتهم قلت وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن والأنبياء أفضل من الشهداء ومن شواهد الحديث ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فإن صلاتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته وعند أبي داود والنسائي وصححه بن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء ومما يشكل على ما تقدم ما أخرجه أبو داود من وجه آخر عن أبي هريرة رفعه ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ورواته ثقات ووجه الإشكال فيه أن ظاهره أن عود الروح إلى الجسد يقتضي انفصالها عنه وهو الموت وقد أجاب العلماء عن ذلك بأجوبة أحدها أن المراد بقوله رد الله علي روحي أن رد روحه كانت سابقة عقب دفنه لا أنها تعاد ثم تنزع ثم تعاد الثاني سلمنا لكن ليس هو نزع موت بل لا مشقة فيه الثالث أن المراد بالروح الملك الموكل بذلك الرابع المراد بالروح النطق فتجوز فيه من جهة خطابنا بما نفهمه الخامس أنه يستغرق في أمور الملأ الأعلى فإذا سلم عليه رجع إليه فهمه ليجيب من سلم عليه وقد استشكل ذلك من جهة أخرى وهو أنه يستلزم استغراق الزمان كله في ذلك لاتصال الصلاة والسلام عليه في أقطار الأرض ممن لا يحصي كثرة وأجيب بأن أمور الآخرة لا تدرك بالعقل وأحوال البرزخ أشبه بأحوال الآخرة والله أعلم (فتح الباري 6/488) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Ihyaaud Deen

عن أبي هريرة رضي الله عنه قال قال رسول الله : من صلى علي في كتاب لم تزل الملائكة تستغفر له ما دام اسمي في ذلك الكتاب رواه الطبراني وغيره وروي من كلام جعفر بن محمد موقوفا عليه وهو أشبه و قال في كشف الخفاء رواه الطبراني في الأوسط وابن أبي شيبة والمستغفري في الدعوات بسند ضعيف (الترغيب و الترهيب رقم 157) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoeversends durood upon me through writing the durood in a kitaab, the angels continue seeking forgiveness on his behalf as long as my name remains in that kitaab. Ihyaaud Deen يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Repentance and seeking forgiveness by Shaykh Ahmed Abdul Mujeeb Qasmi Nadvi (translated by Muhammad Owais Jafrey) Istighfaar [seeking forgiveness] is in fact a form of supplication [du’aa]. It is a humble submission of a mercy plea to Allah (SWT) for forgiveness of sins. Tauba [repentance] is an intense feeling of shame for the wrong done and an earnest promise not to repeat that same mistake. It is to avoid Allah (SWT)’s displeasure and to win His favor. Both repentance and seeking forgiveness are inter-related. A simple example can perhaps illustrate the inter-relationship between Ishtighfaar and Tauba. A person in a rage of anger or a fit of depression takes poison to commit suicide. After having taken poison he realizes the mistake and in the agony of pain seeing imminent death, he repents his mistake. Wanting to live, he promises that if saved, he wouldn’t commit the same mistake again. A faithful person fails to be on guard at times and is victimized by temptations, but as soon as he realizes that he has violated Allah (SWT)’s command, and reminds himself of the consequences of Allah’s displeasure, he immediately repents and seeks forgiveness. This is called Istighfaar. Du’aa [supplication] is an act which displays bondsman-ship and servitude before Allah, the Almighty. According to the tradition of Prophet (SAW), du’aa is the essence of servitude and worship. The deep feeling of remorse and self-reproach intensifies the spirit of repentance and puts the sinner very close to Allah (SWT), a state which is unique. Allah (SWT) not only accepts sincere repentance, but rewards the repentant with His special favors of mercy and kindness. Man is but a very weak creation full of flaws and shortcomings. He is always surrounded by temptations. Vices disguised as virtues lay a snare and set up a trap for him. He needs to remain sensitive to distinguish between right and wrong, and between vice and virtue. Allah (SWT) has given him the supreme shield to defend himself from temptations and vices and that shield is Tauba and Istighfaar. Any person who lives in the formidable fort of Tauba and Istighfaar will always be safe against the attack of the forces of sins. When in all sincerity and earnestness, a sinner repents, bows down, prostrate and raises his hands in supplication, Allah’s mercy comes to his rescue and he is forgiven and his status is raised. Aayah 110 of Surah An-Nisa says: “Yet anyone who does evil or wrongs his own soul and then asks Allah for forgiveness will find Him most forgiving and merciful.” The real and true Tauba washes out the sins how great they may be. Aayah 38 of Surah Anfal says: “[Ya Rasul Allah], tell the disbelievers that if they desist, their past will be forgiven, but if they persist, they have an example in the fate of those who went before.” Allah keeps His door of forgiveness open all times. Abu Musa Al-Ash’ari (RA) reported that Prophet (SAW) said, “Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west. [Muslim]. Umar Farooque (RA) reported that the Prophet (SAW) said, “Allah accepts a slave’s repentance as long as the latter is not on his death bad (that is, before the soul of the dying person reaches the throat).” [At-Tirmidhi] Allah (SWT)’s Grace and Mercy is beyond limit. He can forgive any sin subject to His will. He (SWT) commands to make repentance and seek forgiveness instead of giving up hope as mentioned in Aayah 53 of Surah Al-Zumar: “Say, [Allah says], My servants who have harmed yourselves by your own excess, do not despair of Allah’s Mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.” Remember that it will be self-deception to think that one can be free to commit sins and then repent and seek forgiveness. This is a great sin and Allah (SWT) has condemned such an attitude. It is also wrong to think the repentance and seeking forgiveness is limited to the sinners only. The truth is that the Prophets and Messengers who were all innocent were more conscious of Tauba and Istighfaar. They thought that did not do enough to thank Allah (SWT) and could not do justice with their status of servitude. Prophet (SAW) used to say Istighfaar three times after prayers. For sinners, Tauba and Istighfaar are to earn forgiveness and for those who are puritans, it is a means to get still closer to Allah (SWT) and have their status further raised. May Allah (SWT) enable us to avoid sins, and enable us to make sincere repentance and seek His forgiveness! Aamin! Source

The Benefits Of Sincere Repentance Imaam Ibn Qayyim rahmatullahi alaihe mentions certain benefits: 1. Repentance is the most noble and beloved form of obedience in the eyes of Allah Ta'ala. He loves those who repent and it is because of His love for His creation that He tests them with sins so that He may shower His blessings and favours upon them after they repent. 2. Repentance has a status that no other form of worship has. This is why Allah is extremely happy when a servant repents just as a traveller is happy when he finds his lost mount in the desert. This pleasure (of Allah) has a great impact on the heart of the one repenting. Hence, the repenting person reaches the status of being amongst the beloved through his repentance. 3. Repentance brings about humbleness and a sense of helplessness that is not easily acquired through other forms of worship. 4. Allah’s statement, "Except those who repent, have faith and good deeds, those Allah will charge their sins for good deeds. Certainly Allah is most forgiving and merciful." (Qur'aan 25:70) This is a greatest glad tiding for those who repent and combine their repentance with faith and good deeds. Repentance breeds good deeds, whilst sinning (without repentance) can cause deprivation of obedience altogether. It has been said that committing sins regularly will darken and harden the heart. It may even lead a person to reject Allah completely (Allah forbid) or lead him to commit a bigger sin. There is no recourse for a sinner except to ask Allah for forgiveness and to feel great regret for his actions. Repentance is to repent from the heart, to train the heart into obedience and to make a firm resolution never to commit the sin again. The repenting person should remember three facts: 1. The grave consequence of sins. 2. The painful punishment for sins and 3. The helplessness of the servant with regards to these two things. What Should I Do After I Have Sinned? Someone may ask, "How do I go about repenting from a sin?" Do I just say, "I repent." and that’s it, or is there anything to be done after that? Two things should immediately be done. The first is an act of the heart, to sincerely regret the sins of the past. The second is an act of the body, to bring up some good deeds, starting two cycles of prayer of repentance. The following is a hadith in support: Hazrat Abu Bakr radiyallahu anhu, says, "I heard the Holy Prophet sallallahu alaihe wasallam say, ‘There isn’t a man who, when he commits a sin, rises, makes ablution, and offers two rak’ats of prayers, but Allah forgives his sins.’ Then the Holy Prophet sallallahu alaihe wasallam recited the verse, ‘Those (are the true believers) who, when they commit an evil deed, or wrong their souls, remember Allah, and seek forgiveness for their sins - and who but Allah forgives sins? They do not insist upon the sins they have committed, and they know (that Allah is forgiving)." (Qur'aan 3:135) There are other reports that describe more in detail how these two cycles of prayers of repentance must be offered. For instance: 1. There isn’t a man who makes ablution (and does it well, but sins fall off the limbs of the body with the last drop of water. And doing the ablution well includes saying the Bismillah in the beginning, and some other prayer words after it such as: "I bear witness that there is no deity save Allah , the one, and I also bear witness that Muhammad is his slave and messenger." "O’ Allah! make me of the repenting, and make me of the purified." "O’ Allah! with praises to you I bear witness that there is no deity but you. I seek your forgiveness and turn to you in repentance." 2. Offer two rak’ats of prayer. Performs them in full presence of mind and heart. Commits no mistake within the prayers. Does not speak to himself within them. Recites the prayer-words in them well and in humility. Then seeks Allah’s forgiveness. The Result 1. His past sins are forgiven. 2. He is assured paradise. Then, as these things have been achieved he should now increase his good deeds to the extent possible. Don’t you see what Umar radiyallahu anhu did when he had committed the mistake of arguing with the Prophet sallallahu alaihe wasallam, at Hudaibiyya. He used to offer special acts of worship, (like fasting, almsgiving, etc.), to atone for that sin. The following hadith should also be considered. "He who commits some evil deeds, and then turns to doing good deeds is like the man who had on him a tight-fitting coat of mail made of steel, so tight, it would almost choke him. Then he did a good deed and it opened up a little more until it became so loose as to fall off to the ground." So you see how good deeds release a man from the clutches of past sins and liberate him from the tension that they cause. Let me at this point offer you the abridged version of an incident, which is laden with lessons. Ibn Mas’ood radiyallahu anhu says a man came to the Prophet sallallahu alaihe wasallam and said, "O Apostle of Allah. I found a woman in a garden and did everything to her except having intercourse: I kissed her and hugged her and so on, but I didn’t go beyond this. So judge me as you wish." The Prophet of Allah sallallahu alaihe wasallam said nothing in reply and the man went away. Upon this Umar radiyallahu anhu remarked, "Allah would have kept it a secret if he had kept it a secret." The Prophet sallallahu alaihe wasallam in the direction the man had gone and said, "Call him back." When they called him back, he recited to him the following verse, "Establish Prayers at the two ends of the day and early part of the night. Indeed good deeds wipe out evil ones. And this (Qur’aan) is a reminder unto the mindful." (Qur'aan 11:114) Upon hearing this, Mu’adh radiyallahu anhu (and according to another report Umar radiyallahu anhu) said, "O’ Apostle of Allah sallallahu alaihe wasallam, is this for him alone or is it (this ruling) common?" he replied: "No, it is common." More on inter-islam

Question Should one read the Masnun du’as immediately after the Fardh Salah or read the Sunnah Salah first and then read all the Masnun du’as? Answer Sayyidatuna A’aishah (radiyallahu ‘anha) reports that when Nabi (sallallahu ‘alayhi wa sallam) would make salam (after salah) he would not sit except for the duration of “Allahumma antas salam wa minkas salam tabarakta Ya dhal jalali wal ikram” (Sahih Muslim, hadith: 1334) Based on the above hadith, the Hanafi jurists say that a person should not delay in reading his Sunnah Salah, rather he should only sit for a short duration after the Fardh Salah. After the Sunnah Salah one may engage in other adhkar and du’as. Note: A person may recite any of the (short) Masnun du’as after the Fardh Salah and not only the du’a mentioned in the above narration. (Refer: Fathul Qadir, vol. 1 pg. 439 and Raddul Muhtar, vol. 1 pg. 530) The above rule applies to those salats that are followed by other nafl (sunnah) salats. Fajr and Asr are therefore excluded. One may recite all the sunnah du’as immediately after the fardh of these two salats. And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer hadithanswers

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Jazaamukullah. Moved to "Matters of the Heart" and edited the title a little so we can add on the subject inshaAllah Learn how to reconnect with Allah ta’ala by studying ‘Tawbah; Repentance’ by our respected Shaykh Muhammad Saleem Dhorat hafizahullah Read Here

Generally, we would like that our name be preserved and maintained, and that people should speak greatly about us etc., but we do not worry about how we view others. However, the reality is that ‘we should look at others with respect and at ourselves with suspect’. We should always be suspicious of ourselves; is there any evil lurking in my heart, pride, vanity, etc. One’s personal ma’moolaat etc. are important, but keeping the heart clean and free from evils is even more important. If we have the ‘azmat and honour for deen then we will refer to someone for all matters that pertain to our islaah and deen. Source: Al- Haadi

Sunnah postures of eating Question Is there a hadith regarding sitting in a specific posture while eating? What is the grade of the Hadith Answer There are a few narrations explaining the posture in which Nabi (sallallahu ‘alayhi wa sallam) ate: 1) Squatting Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) reports that he saw Rasulullah (sallallahu ‘alayhi wa sallam) squatting and eating dates. (Sahih Muslim, hadith: 5299) The arabic words of this narration are as follows: رأيت النبي صلي الله عليه و سلم مقعيا يأكل تمرا 2) Erecting the right leg and sitting on the left leg Abul Hasan Al Muqri has recorded a naration in his ‘Shamail’ on the authority of Sayyiduna Anas (radiyallahu ‘anhu) that when Nabi (sallallahu ‘alayhi wa sallam) would sit to eat, he would sit on his left knee and erect his right knee… Hafiz ‘Iraqi (rahimahullah) has deemed the chain of narrators of the above narration as weak. (Al Mughni ‘An Hamlil Asfar, hadith: 1304) The arabic words of this narration are as follows: كان اذا قعد علي الطعام استوفز علي ركبته اليسري و اقام اليمنى 3) Kneeling on the knees OR sitting in the tashahhud position Sayyiduna ‘Abdullah ibn Busr (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) was once gifted a sheep, Nabi (sallalallahu ‘alayhi wa sallam) knelt on his knees and began eating… (Sunan Ibn Majah, hadith: 3263) Hafiz Ibn Hajar (rahimahullah) has classified the above hadith as sound (hasan) (Fathul Bari, hadith: 5399) The arabic words of this narration are as follows: أهديت للنبي صلي الله عليه و سلم شاة فجثا علي ركبتيه يأكل Some ‘Ulama like Imam Ghazali (rahimahullah) have interpreted the above to mean ‘sitting in the tashahhud position’. This is also is a legitimate explanation. (See Ithafus Sadah Al Muttaqin, vol. 5 pg. 214, Zadul Ma’ad, vol. 4 pg. 203 and ‘Umdatul Qari, hadith: 5398) قال ابن حجر و العيني : فالمستحب في صفة الجلوس للاكل ان يكون جاثيا علي ركبتيه و ظهور قدميه أو ينصب الرجل اليمني و يجلس علي اليسري (فتح البارى, 5399) (عمدة القارى, 5398) قال الغزالي: ربما جثا للاكل علي ركبتيه و جلس علي ظهر قدميه و ربما نصب رجله اليمني و جلس علي اليسرى (اتحاف السادة ج.5 ص. 214) قال السيوطي: بل يأكل جاثيا علي ركبتيه أو مقعيا أو علي قدمه أو يقيم ركبته اليمني و يقعد علي اليسرى (عمل اليوم و الليلة, ص. 32) And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer hadithanswers.com

Live Like a MirrorBy Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Call towards the path of your Rabb with wisdom and good admonition. (16:125) This is the order of Allāh ta‘ālā to every believer. Rasūlullāh sallallāhu ‘alayhi wasallam spent his entire life calling towards the Path of Allāh ta‘ālā with the concern that every single human being should be saved from the fire of Jahannam and granted entry into Jannah. Out of this concern, he continuously instructed and taught people to do good and refrain from evil. As followers of Rasūlullāh sallallāhu ‘alayhi wasallam, we also need to adopt this concern for our Muslim brothers and sisters and our fellow human beings. We should ask ourselves: “How can I help others to follow the Straight Path, reach Allāh ta‘ālā, acquire entry into Jannah and secure refuge from the Fire of Jahannam?” Be a Mirror Rasūlullāh sallallāhu ‘alayhi wasallam has said: A believer is a mirror for [another] believer. (Abū Dāwūd) When you stand in front of a mirror it shows your physical appearance. It reveals what is good about the way you look as well as any defects you may have. In this hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam instructs every believer to be like a mirror for other believers. A number of important points can be derived from this hadīth: 1. If you witness another believer behaving incorrectly, you should inform him, for you are a mirror for him and a mirror points out the defects of the one who stands in front of it. However, a mirror reveals the faults very quietly, without bringing disgrace; you should do the same too. 2. A mirror does not only reveal physical defects but also physical beauty. Similarly, when advising a fellow believer, you should highlight his mistakes in the overall context of his good attributes, an approach that is more palatable to the one being advised and less likely to breed resentment. Take the example of someone who performs sajdah in a manner contrary to the Sunnah: inform him of his mistake after commending him on the correctness of the rest of his salāh. 3. Just as you are a mirror for other believers, every other believer is also a mirror for you. So every Muslim is simultaneously a mirror and a person standing in front of a mirror; an advisor and one who is advised. 4. If a mirror reveals a defect in your appearance, you may be upset but you will not feel resentment or anger towards the mirror. Similarly, when another Muslim adopts the role of a mirror and advises you of something you are doing wrong, you should not get offended. Why should we take offence when someone points out a shortcoming in us that, if left unattended would make us unsuccessful at the time of death, in the grave and on the Day of Qiyāmah? Instead, we should be happy. In fact, it is only those who have love and concern for us that will go to the trouble of informing us of our shortcomings. The Sharī‘ah commands us to point out the mistakes of a fellow brother in a polite manner, tactfully, with wisdom and concern. However, even if someone were to point out a fault impolitely, we should still not take offence and still be happy that he helped save us from harm in the hereafter. If we were walking along a path and about to fall into a hole and someone shouted in an impolite way for us to stop, we would thank him and be grateful and indebted to him for saving us, despite his manner. Shaykh Qārī Siddīq Bandwi rahimahullāh was a great scholar and a very pious saint. He treated me with a lot of love and affection and I had the privilege of accompanying him when he was here on his one and only visit to the UK, during the latter days of his life. In a talk in Walsall he said: “Assume you have two doors to your house, one at the front and one at the back, and you only ever use the front door. One day, your neighbour is in his garden when he notices a huge crack in the back wall of your house. He then knocks on your door and tells you about the structural damage to your house, and advises you to tend to it without delay. Will you feel happy he told you or unhappy? Will you feel indebted to him or not?” We all answered that we would be happy and indebted to him. The Shaykh continued: “If someone sees a structural problem in our spiritual and religious ‘building’, and says e.g. that ghībah is harām and will bring our spiritual structure down, why do we feel offended?” Concern for Self-Rectification Our mashāyikh have mentioned that while being concerned for the spiritual wellbeing of others, we should always be concerned about our self-rectification too. A person who is particular about his appearance will often be seen standing before a mirror. Those who are concerned about their spiritual rectification and purifying themselves from any religious mistakes will also be seen ‘standing before the mirror’ by asking their friends to point out any shortcomings and highlight any room for rectification they see. The fact is, at times we cannot see our own faults and it takes someone else to point them out to us. ‘Umar al-Fārūq radhiyallāhu ‘anhu had great concern for his self-rectification, despite his eminent status and despite having been given the glad tidings of Jannah by Rasūlullāh sallallāhu ‘alayhi wasallam on numerous occasions. A question he once asked Hudhayfah ibn Yamān radhiyallāhu ‘anhu reflects this concern. Hudhayfah radhiyallāhu ‘anhu was known as Sāhibu Sirri Rasūlillāh sallallāhu ‘alayhi wasallam, i.e. one to whom Rasūlullāh confided certain information that no one else knew. One such piece of information was the names of those among the Muslims who were actually hypocrites. ‘Umar radhiyallāhu ‘anhu, concerned about his own standing in the eyes of Allāh ta‘ālā, once asked whether his own name was among the list of hypocrites, upon which Ḥudhayfah radhiyallāhu ‘anhu assured him it was not. Four Ways to Self-Rectification Our mashāyikh have explained that there are four ways through which a person can rectify himself: 1. The best way, is to find a shaykh. Hand yourself over to him and give him full liberty to carry out your spiritual rectification in the way he sees fit. Normally, complete rectification is not possible without the guidance of a shaykh. However, until you find a shaykh, adopt one of the following three methods (these methods are also beneficial for those who have a shaykh): 2. When you see someone doing something wrong, reflect immediately on your own life and question yourself whether you are free of that shortcoming or not. 3. Keep your ears open to what your enemies say about you. It is part of life that people have enemies, those who dislike them and talk about them. You should reflect on the faults they perceive in you, and if those faults truly exist, they should be rectified. 4. Tell your friends to act as mirrors and notify you of any faults they see in you. at-tazkiyah

How can we show happiness upon the years of our lives decreasing? Question This subject was being discussed in the house, and my older sister objects to having a birthday party, which I kind of agree with her, but her husband wishes to celebrate the childs first birthday. Please explain why birthdays or other non-religious rituals are harmful or against shariah. By non-religous I mean on thanksgiving day when the whole family is off of work and you can all get together… Jazak Allah Kair Salaam Answer CELEBRATING BIRTHDAYS It is not necessary that everything the West does is according to logic. The biggest proof that it is the invention of the west are the song words without which this function is not complete viz. ‘Happy birthday to you.’ No one says, ‘Happy birthday celebration’ or ‘Happy Blessed birthday’ or any other words of this kind. This disease of celebrating birthdays was never prevalent among Muslims before, but since Muslims started living alongside the non-Muslims, they have been influenced by them. Birthdays are celebrated usually at the end of a year and not at the beginning of the year. For example, if one’s birth date is on the 1st of January, then the birthday will be celebrated on the 1st of January and not the 2nd of January. Now just ponder, what intelligence is there in celebrating and showing happiness when a year has decreased in one’s life. During a birthday celebration, candles are lit on a cake, amounting to the years of the one’s life. He extinguishes these candles by blowing them out and all present clap their hands. Hands are clapped at two occasions only, one at the time of joy for some achievement of his. Secondly, when someone acts foolishly, then to mock at him. Here a person is extinguishing the rays of the years of his life by blowing them out himself. Then this is no happiness, nor is it any achievement. So the clapping of hands is only for mocking at this person’s stupidity. Ponder that this is a custom and sign of non-believers. When it is someone’s birthday, one year of his life has decreased, and not increased. This world is a field to work for the hereafter. Rasulullah (Sallallaahu æ#129;layhi Wasallam)’s Ummah has been sent in this world for a very great object. The example of this world is like a king who send a few people into his treasure room saying that shortly he will send them out, so at that time whatever they will be possessing will be their property. Inside the treasure room, on one side there are heaps of gold and silver, on another side are lying pearls and jewels, then at another place in the room, delicious food and soft beds are arranged. Now some people think that the king may send them out any minute. They quickly gather the gold, silver, pearls and gems. They feel they will go out from there and organise the food and beds for themselves afterwards. There is another group of people who think that they have just arrived. They feel, ‘Let us enjoy the food, then lay down to rest. After that we will take from the treasures. There is ample time.’ So they eat, sleep and pass their valuable time without taking from the treasures. Suddenly the king sends everyone out. Now those who had collected the valuables can enjoy their lives eating and sleeping while those that wasted their time and did not accumulate anything will begin to regret. Every moment of this worldly life is very valuable. Here we have to earn for the long and everlasting life of the hereafter. Rasulullah (Sallallaahu æ#129;layhi Wasallam) has said that after entering into Jannat, the people of Jannat will not be sorry about anything of this world, except for that moment which was spent without the remembrance of Allah. It is apparent that when reward will be granted for remembrance of Allah in this world which is an abode of actions, then one must surely feel very regretful, that if they should have spent more time in the remembrance of Allah, they could be worthy of more rewards. Hafiz Zain Siqti asked Hafiz Jurjani the reason for swallowing dry flour to which he replied that when he compared the time of swallowing dry flour and chewing roti then, in chewing so much time is spent in which say 70 times Subhanalla can be uttered. Therefore he left eating roti for the last 40 years. How can it be permissible to waste time by celebrating birthdays and becoming happy that a big slice of one’s life is put behind. This world is a prison for the believer and a Jannat for the disbeliever. Allah has bought the life and wealth of the believers for Jannat. This life is a trust of Allah by us. Rasulullah (Sallallaahu æ#129;layhi Wasallam) said, ‘A person will not be able to move from his place, until he does not reply to five questions: How did you spend your life? How did you spend your youth? Where did you earn your wealth from? Where did you spend your wealth? How much did you act upon your knowledge? A person who is concerned of replying to these questions, how can he show happiness upon the years of his life decreasing? Besides all this, Islam does not permit waste. This is the reason that the poor of this Ummat will enter Jannat 500 years before the wealthy, because the wealthy will be delayed by giving an account of their wealth. By spending on birthday parties, there is no benefit to Islam nor to the poor. It is stated in a Hadith the worst Walima feast is the one in which the poor and destitute are left out and the wealthy are only invited. Another object of the birthday parties is show. Islam encourages simplicity. By this attitude of show, the poor feel inferior and deprived and the rich have a superiority complex. Also, in these gatherings, music, singing, video filming and the taking of photographs and other un-Islamic and forbidden acts take place. May Allah Taãla guide us and protect us from all these evils. By Moulana Abdul Hamid Ishaq Principal – Madrasah Arabia Islamia, Azaadville

There is no basis for the celebrations of Birthdays in Islam Question My second question is about celebrating birthdays and anniversiries . Is it ok if we celebrate birthdays and anniversiries but not with the intension of copying non muslims .If not is it of if we go to others birthday parties because our own close relatives can get angry and specially if we are living together in one house. Answer To celebrate anniversaries and birthdays is not permitted in Shari’a. One should refrain from celebrating in a manner which resembles the disbelievers. Islam is a perfect way of life and it has taught us the occasions in which a person should express his happiness and the manner of celebration. You should also abstain from participating in other people’s birthdays and anniversaries. If the person is a relative, then try to explain to them with wisdom that you are not participating in the party not due to any ill feeling, but for the reason that Islam does not permit it. One should remember that Islam teaches us to keep good ties with our relatives. If your relatives have become upset as a result of you not participating in their anniversary or birthday, then try to reunite this relationship by showing good character and even offering gifts from time to time. If after making efforts to keep good ties they still remain upset with you and they themselves break ties, then you will not be at fault and will not be responsible. And Allah knows best Wassalam Ml. Ehzaz Ajmeri, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Many cultures have one or more coming of age birthdays: Jewish boys become bar mitzvah on their 13th birthday. Jewish girls become bat mitzvah on their 12th birthday, or sometimes on their 13th birthday in Reform and Conservative Judaism. This marks the transition where they become obligated in commandments of which they were previously exempted and are counted as part of the community. In Canada and the United States, families often mark a girl's 16th birthday with a "sweet sixteen" celebration. In some Hispanic countries, as well as in Portuguese-speaking Brazil, the quinceañera (Spanish) or festa de quinze anos (Portuguese) celebration traditionally marks a girl's 15th birthday. In India, Hindu male children of some castes like Brahmins have the 12th or 13th birthday replaced with a grand "thread ceremony." The child takes a blessed thread and wears it, symbolizing his coming of age. This is called the Upanayana. This ceremony is practiced amongst boys in the Hindu Brahmin culture. In the Philippines, girls on their 18th birthday or boys on their 21st birthday celebrate a debut. In some Asian countries that follow the Zodiac calendar, there is a tradition of celebrating the 60th birthday. In Korea, many celebrate a traditional ceremony of Baek-il (Feast for the 100th day) and Doljanchi (child's first birthday). In Japan there is a Coming of Age Day, for all of those who have turned 20 years of age. In the United Kingdom cards from the Royal Family are sent to those celebrating their 100th and 105th birthday and every year thereafter. In Ghana, on their birthday, children wake up to a special treat called "oto" which is a patty made from mashed sweet potato and eggs fried in palm oil. Later they have a birthday party where they usually eat stew and rice and a dish known as "kelewele", which is fried plantain chunks. In Sudan the children who live in the cities celebrate their birthday, whereas in the country they don't. In India, on a child's first birthday, his or her head is shaved while being held by a special fire. Removal of the hair cleanses the child of any evil in past lives, symbolizing a renewal of the soul. wikipedia

The Method to gain acceptance in the sight of Allah Ta’ala Moulana Thaanwi (Rahmatullahi Alaihi) mentioned: Once a respected Aalim arrived and requested some advice. I told him that you are an Aalim of Deen, what advice can I offer you? After requesting for the second time, I told him that I only remember one lesson which I continue mentioning. The lesson that I have learnt from my elders is that to the best of your ability, regard yourself as a complete non-entity (i.e. if you wish to gain acceptance in the sight of Allah Ta’ala, then do not attach any importance to yourself and do not have pride). These words had such an impact on the Aalim that he immediately began to weep. (Malfoozaat Hakeemul Ummat 10/ 33) Ihyaaud Deen

Sunnats and Aadaab of Safr (Travelling) – Part 6 1. The following Duaa should be recited when bidding someone farewell at the time he is departing on a journey: اَستَودِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ I place your deen, your trust (wife, children and subordinates) and your final actions (at the time of death) in the care and trust of Allah Ta’ala عن سالم أن ابن عمر كان يقول للرجل إذا أراد سفرا ادن مني أودعك كما كان رسول الله صلى الله عليه و سلم يودعنا فيقول استودع الله دينك وأمانتك وخواتيم عملك (ترمذي رقم 3443) Saalim (Rahmatullahi Alaihi) reports that Hadhrat ibn Umar (Radhiallahu Anhuma) would address a person embarking on a journey saying: “Come close to me, I will bid you farewell in the manner that Rasulullah (Sallallahu Alaihi Wasallam) would bid us farewell. He would say: اَستَودِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ