The Way to Pious
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Transcript of The Way to Pious
Author Expressions 1 Certified Certified
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Q. 1. What does “Polytheism” mean? Q. 2. How many kinds of polytheism are there? 7 Q. 3. What is “Innovation”? 11 Q. 4. What is “Worship (Salah)”? 13 Q. 5. Is the Great ProphetاNoor (Light) and did he come in the world in Human nature? Reply with the reference of the Quran and Hadith.
14
Q. 6. Why did the Great Prophetاcome in the dress of human nature?
19
Q.7. Does the Great Prophet ا have invisible knowledge? Give the answer with the reference of the Holy Qur’an and Hadith?
19
Q. 8. Do the Holy Saints help by the grant of Allah?
23
Q.9. How is it to cry (call) by saying with “یا” to the beloved servants of Allah. Give the answer with reference of Qur’an and Hadith?
25
Q.10. Reply with the reference of the Holy Qur’an and Hadith that: is the Great Prophet ا near to his slaves and does he listen to the Salam of his slaves?
28
Q. 11: Has Allah made His Beloved اthe independent (authorized) and the distributor of His
32
Treasure? Q. 12: Has the Great Prophet اthe authority of distribution?
34
Q. 13. Has Allah also made His Beloved ا the authorized of the religion?
35
Q.14: There had been a very severe disagreement among the Holy Researchers (Muhaqqeqeen) about the date of the birth of the Prophet ا . It is only proved with the “Sahih” narrations that the birth happened on Monday. In the past, the Holy Researchers attended to the 9th of the Rabi-ul-Aawal. Do you know that according to the research of the Egyptian autonomists of the modern age, the Monday was proved at the 9th of the Rabi-ul-Awaal not at the 12th?
38
Q: 15. In the age of the Universe Blessing ا , the month of Rabi-ul-Awwal came approamately 63 times. By which Hadith is it proved that he claimed to celebrate the festival of his birthday (Milad) and he came out with procession and illuminates as the customary behaviour.
39
Q:16. Did the Prophet ا celebrate the birth day of his grand father Hazrat Ibraheem السالم علیہم or any other prophet if it was Ja’iz to celebrate the festival
41
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of birth date of the Holy Prophets ا. Q: 17. Did the Holy Friends الرضوان علیہم who loved the Prophet matchlessly and boundlessly ever celebrate the Eid-e-Milad-un-Nabi festival?
42
Q:18. Is there narration of Eid-e-Milad-un-Nabi and teaching about it in Hadithes as there is the narration of Eid-ul-Fitr and Eid-ul-Adh’ha in the saying of the Prophet of Allahا and the teachings about them in Hadithes?
44
Q. 19: Is the Demise day of the Great Prophet ا not the twelveth of Rabi-ul-Awwal in the eyes of all the Ahle Sunnat consentedly?
45
Q. 20: Did the Holy Friends الرضوان علیہم not become senseless or un-controlled because of mourning at the death day of the Great Prophet ا on the 12th of Rabi-ul-Awwal?
46
Q. 21: Did our brothers not say “Barah Wafat” instead of “Eid-e-Milad-un-Nabi” to the 12th Rabi-ul-Awwal?
47
Q:22. Is to act something which is not proved by the sample of the Great Prophet ا and the Holy Friends الرضوان علیہم not an increament in the religion and innovation?
48
Q:23. Is the method of thanking Allah at the great boons that was granted to us by Allah in the appearance of the Blessing of the universe ا , not
to act upon the sample of the Great Prophet’s ا life and his offered Islamic principles?
49
Q: 24. Is the biggest proof of the love of the Blessing of the World ا for spending the life, not follow his Sunnah?
50
Q: 25. Is it against the teaching of the Prophet who has taught us to remove the hindrance in the shape of thorns and stones through the way, not to block the road by processing and used his name?
50
Q: 26. Is it Ja’iz that the spendthrift of the sources by using the name of the Prophet ا that if the expenditures may be deposited, thousand of unemployed can become employed while the Prophet ا taught the absoluter of the flowing river to void the extravagant?
51
Q: 27. Is the performance of the birth-day not a ceremony of Jews and Christians whose opposition has been ordered by the Prophet of Allah ا ?
52
Q: 28. Are to display the lights and to come out with the procession not the worships of Hinduism?
52
Q. 29: Is it “Ja’iz” to illuminate and that is even done by the stolen electricity?
54
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Q. 30: Is it Ja’iz to offer “Durood and Salam” before “Azan”?
54
Q: 31. Which traditioners write “Jaiz” to Durood and Salam before Azan?
56
Q: 32. Is it Ja’iz to offer Durood and Salam after Azan?
56
Q: 33. How is to touch the Kissed thumbs with eyes at the name of “Muhammad” during or except Azan?
57
Q: 34. The Hadith of kissing the thumbs which was narrated about Hazrat Abu Baker عنہ هللا رضی is Za’eef (Week).
58
Q: 35. Is there a proof of kissing the thumbs in reliable books of “Fiqah Hanfi”?
58
Q: 36. How is it in the religion of Islam to offer the Salat and Salam standly?
58
Q: 37. When should the Imam and Muqtadi stand during the Iqamat for the Salah?
60
Q: 38. Is it Ja’iz to hold the means (waseelah) of the Great Prophetا, the Holy Friends عنہم هللا رضی and the saints? Reply with the reference of Quran and Hadith?
61
Q: 39. Prove the ofference and dedication of the saints of Allah with the reference of the Qur’an and Hadith, and explain.
64
Q: 40. What does “Isal-e-Sawab” mean? 68
Q: 41. Does “Isal-e-Swab” reach to the deceased (dead) person?
69
Q: 42. What is the Islamic capacity of So’em (the third day) and Cheh’lum (the fortieth day)?
70
Q: 43. Why are the day, time and date fixed at the occasion of So’em and Cheh’lum?
71
Q: 44. What is “Fateha”? 72 Q: 45. How is to recite Fateha on victuals and to recite on front of victuals?
72
Q: 46. How is it to respect elders standing and to kiss their hands in the Islamic rules?
73
Q: 47. Is it lawful to construct shrines? Prove with the reference of the Holy Quran and Hadith
74
Q: 48. Is it lawful to offer presence at shrines? Reply with the reference of the Qur’an and Hadith?
77
Q: 49. What is the order about putting the sheath on shrines?
80
Q: 50. How is it to put flower and plants on graves according to Hadith?
81
Q: 51. Reply against the reason of ill-religious about the worship of grave?
82
Q: 52. Is it correct to hold the ‘Urs’ of saints? 86 Q: 53. Whether it is Jaiz to write Kalmah-e-Tayyibah or the Qur’anic verses at the forehead of the dead body or his/her coffia?
87
Q: 54. What is the reality of keeping Shajrah, Ahad 89
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Namah and Nale-e-Pak in the grave? Q: 55. It is said that the Ahad Namah and Shajrah should not keep over the dead body? Q: 56. You so praise the Great Prophetا as you have enlarged the dignity of the Prophet than Allah?
90
Q: 57. How is to name Abdul Mustafa, Abdul Rasool and Abdul Ali, according to the Qura’n and Hadith?
91
Q: 58. Did the Great Prophet ا know how to write?
93
Q: 59. What do you mean by “Um’mi”? 94 Q: 60. Some people says polytheist to the parents of the Great Prophetا, so prove that they were Muslims with the reference of the Qur’an and Hadith?
96
Q: 61. Was the father of Hazrat Ibrahim “Azar” not an idol?
98
Q: 62. Will the relation of the Great Prophet give us any benefit?
100
Q: 63. Some people say that the Holy Prophetsا are sinner. Please, reply it.
102
Q: 64. Some people say about Hazrat Adam علیہ that he could not avoid from the sin then how السالمcan we avoid from sins?
104
Q: 65. Hazrat Dawood السالم علیہ looked at the 106
woman belonging to Oriya with bad vision which is narrated in Surah-e-Saad and this is surely a crime. Reply this. Q: 66. Hazrat Moosa السالم علیہ killed a Qibti and said, ن It .(This is mischievous deed) هذا معل الش ط
was known that he killed cruelly him and that is a big crime. Q: 67. It is proved by the Holy Quran that Zulaikha intended to fornicate which is a big crime you have said that the Prophet’s wife is not shameless, then how is Zulaikha the wife of Yusuf
السالم علیہ because she was shameless and evil-doer, therefore, accept that their Nikah was not solemnized or this statement is wrong. Reply.
106
Q: 68. For what time is the prevalent of the Na’at congregation? Reply with reference of Hadiths.
109
Q: 69. How is to offer “Zikr” loudly after the prayer or except the prayer?
111
Q: 70. What is the reality of the Holy Shoe (Nal-e-Pak)?
112
Q: 71. How is to offer fix and hang at height the Holy Shoe which is the foot wearing of the Great Prophet ا?
113
Q: 72. There is a Hadith in the Mishkat that it should not be travelled to any place except Masjid-e-Haram, Masjid-e-Aqsa and Masjid-e-Nabawi.
113
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Then, why do the people travel to the saints’ shrines with the intention of seeing them? Q: 73. Prove the reality of Wilayat with the reference of the Holy Qur’an and Hadithes?
115
Q: 74. It is the virtue of Almighty Substainer to give life to the dead. Can the Holy Men give the life to the dead? Reply with the reference of the Holy Qur’an and Hadith?
116
Q: 75. How is it to take place the days of Holy Men according to the Islamic teachings?
119
Q: 76. Here, it is celebrated “G’yarwi Shreef” of Hazrat Ghous-e-Azam عنہ هللا رضی at the eleventh night of the Islamic month. What’s Islamic teaching about it?
120
Q: 77. Prove the reality of Me’raj with the reference of the Holy Qur’an?
122
Q: 78. Reply the Hadith in which Hazrat Aisha عنہما هللا رضی says that she did not lose the body of
the Great Prophet ا at the night of Me’raj?
123
Q: 79. Prove with the reference of Hadith that the Great Prophet اsaw his Substainer at the night of Me’raj?
123
Q: 80. Prove with the reference of Hadithes the blessings Me’raj Night and arrangement of the worship specially at this night?
125
Q: 81. How is it to offer “Saum” at the day of 27th Rajjab?
125
Q: 82. What’s the reality of Bra’at Night? 126 Q: 83. By which Hadith, is it proved to go to the graveyard at Bra’at Night?
127
Q: 84. According to the Qur’an and Hadith, is it Jaiz to tie or wear “Taweez” ?
129
Q: 85. Which Taweezat and threads are prohibited to tie in the world?
132
Q: 86. Are the Prophets of Allah السالم علیہم the born prophets ا ?
133
Q: 87. Is it proved the Kramat (miracles) of Holy Men by the Holy Book?
134
Q: 88. Reply with the reference of the Holy Qura’n and Hadith that can we get benefit from the sacred relics of saints of Allah?
136
Q: 89. Narrate the dignity of Holy Hair with the reference of Hadith, further that did the Holy Friends عنہم هللا رضی respect the Holy Hair? Q: 90. From where have the Holy Hair come? Is there in any Hadith that the Great Prophet ا distributed his hair?
139
Q: 91. How is it to say “Shreef” (Holy) to a sacred place?
141
Q: 92. Does the requital go to dead people if we convey them? Some people say that the requital does not go to the dead bodies. Reply with the reference of the Holy Qura’an and Hadithes.
142
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Q: 93. Why is Murshid and Rahnooma (the religious leader and guide) necessary? Was it ordered in the Holy Qur’an?
144
Q: 94. What is “Taqleed” and what is the Islamic reality of Taqleed?
145
Q: 95. How far should the hands be raised at the time of Takbeer-e-Tahreemah?
147
Q: 96. How is to do “Rafa Yadain” in the Prayer? 150 Q: 97. At where should the hands be folded in the prayer?
153
Q: 98. Is it prohibited and unlawful (Na-Jaiz) to recite the Holy Qur’an behind the Imam?
154
Q: 99. Should Tasmiyah الرحیم الرحمن هللا بسم be said slowly?
158
Q: 100. Is it sunnah for both the Imam and the Muqtadi to say Ameen slowly?
158
Q: 101. What times should Tasbeehat be said in Rukoo’ and Sujood?
162
Q: 102. Prove the words “Ta shuh’hud” with Hadith?
163
Q: 103. How many sentences are more in Iqamat? Reply with the reference of Hadith.
164
Q: 104. How many Raka’at are there in the Witr prayer?
164
Q: 105. How many Raka’at are there in Traweeh? 165 Q: 106. Is it not Ja’iz to recite in Salat-ul Janazah? 166
Q: 107. Is it Ja’iz to say Ghaibanah Salat-ul-Janazah?
167
Q: 108. How is it to say Salah with bare head? 169 Q: 109. How many days are there for sacrifice and can we sacrifice in the fourth day?
170
Q: 110. Is it Jaiz to say Salat-ul-Janazah in Masjid?
171
Q: 111. How is it to pray after the Salat-ul-Janazah? Some people call it an innovation?
172
Q: 112. What is the reality of returning the hands to the face after praying according to the Islamic teaching?
173
Q: 113. Some people say that only Fardh prayers should be prayed and there is no the Islamic reality of Sunnat-e-Moakkadah and Ghair Sunnat-e-Moakkada. Reply this with the reference of Hadith.
174
Q: 114. How is it to say or write with عنہ هللا رضی the non-holy friend?
176
Q: 115. How is it to beg the second prayer after the Salah because some people say it an innovation?
178
Q: 116. Is it Sunnah to say Azan two times for Jum’ah?
178
Q: 117. How is it to say Azan at the grave after the burial of the dead body? Reply with the reference of Hadith.
179
Q: 118. Is it Sunnah to say Azan at the grave? 180
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Q: 119. It is the Three Divorce to divorce thrice in one time but some people say it like only One Divorce. Reply this in detail.
Q: 120. Both Imam Ahmed Raza الرحمہ علیہ and Ashraf Ali Thanwi got education together in Dar-ul-Uloom. One day, they disputed at Halwah (sweet) and Imam Ahmed Raza built his separated Dar-ul-Uloom in Braili. Is it true?
Q: 121: When did the Qadiyanism start? Q: 122. Prove with the refrence of the Holy Qur’an that our Prophet is ا (the last Prophet)?
Q: 123. Qadeyanis take an objection that in this verse, it is narrated the word خاتمwhile why do you
make the translation of the word خاتم ?
Q: 124. What does خاتم الن یني mean according to the
dictionary?
Q: 125. Prove with the reference of the Hadith that our Prophetا is خاتم الن یني (the last of the Prophets
?(علیه السالم
Q: 126. Who is the person who claims the prophet-hood after our Prophetا? Q: 127. Is there the Ijma’ (agreement) of the Holy Friends الرضوان علیہم at النبیین خاتم of the Great
Prophet ا? Q: 128. Do the Ummah Scholars agree at this that our Prophet ا is خاتم الن یني?
189
Q: 129. In the last, you will say that although we have given all the reasons yet Hazrat Essa علیہم will come and He is also a Prophet. Reply السالمthis.
191
Q: 130. Do the Qadeyanis deceive the common Muslims saying Kufariyah Kalemat?
193
Q: 131. Due to which claims did scholars of Ummah issue the Fatwa of infidelity for Mirza Ghulam Ahmed Qadeyani and his followers?
194
Q: 132. What is the saying of Qadeyanis about the person who do not believe in Mirza Ghulam Ahmed Qadeyani a prophet?
195
Q: 133. Why is the Hadith needed while all the principles of the religion Islam are presented in the Holy Qur’an?
196
Q: 134. If the Hadith is needed to recognize the Holy Qur’an then, is the Holy Qur’an needy of the Holy Hadith?
197
Q: 135. Has the necessity of the Hadith been narrated in the Holy Qur’an?
198
Q: 136. Was it used to write the saying of the Prophet ا in the age of the Prophet ا ?
199
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Q: 137. Today, it is being spread in our youth specially who wears paint shirt that when they enter into a Masjid they twist their paint legs and some time, they bend them too much while some people twist their Shalwar from the upper side. What is the Islamic teaching about it?
200
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Author Expressions نحمدہ ونصلی علی رسولہ الکریم
من الشیطن الرجیمهللا اما بعد فاعوذ با الرحمن الرحیمهللا بسم ا
خدا ا ىس قوت دے مريے قلم م که بدمذهبوں کو سدھارا کروں م
May Allah empower my pen so that I may take on the
ill-religious!
In this dangerous age, everywhere sees misleading, selfishness, mischievousty and irreligionity. It is being worked under a strong conspiracy against the Islamic faiths and believes. It is very wonderful that Jews and Christians are making their plan fulfilled against the Islamic faiths and believes through the saying namely Muslims. They do not appear in the front but they use this media and press to fulfill their bad intentions.
At media, every person who sings a song, acts in films, plays roles in dramas, plays musical instruments, sinner,
wearing pant – shirt and coat & ties and having a very small beard or has no beard – sees as the greatest Mufti of the world. Only Allah is the Protector of the Islamic teachings where there is such a condition that such people would teach us the religion. It is afraid that the youth generation believes in them being impressed by their sweet talking and pay more attention to their speech than the Holy Muftiyan and Ulama.
On the second side, Muslims are being mis-led through using the name of the Holy Qur’an and Hadith. Muslims are being turned away from the Islamic faiths and believes which have been trusted for Khair-ul-Quroon (the good centuries). Mis-whisperings are being created against those faiths. Common and simple Muslims who are far from the religion knowledge and good surroundings are being inflicted in sedition because of creating mischief in the religion. Different types of questions are created in his mind and he appears disable to reply these questions due to his ignorance and carelessness of the Islamic teachings. Not only this but also he knows his true religion and passage (maslak) as untrue or false. Keeping these affairs in view, therefore, the answers of one hundred thirty-seven questions with reference to the Holy Qur’an, Hadithes and the reliable books of the Islamic scholars, are presented which study makes you that no devil mis-whispering may raise in your mind. This book must be studied for the freshness and firmness of the belief. You must try to study two pages from this book daily and strengthen the www.ta
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answers in your mind appending some time out of your valuable schedule so that no person or group who has enmity against Islam may mislead you.
You yourselves study this book and present it to your friends as well as distribute it for conveying the requital to your demise people or relatives and more over carry the Islamic faiths and teachings to the houses of those who are un-aware of the religion. Remember! هللا شاء , it will be a cause of
your salvation and forgiveness if the belief of a Muslim remains safe by your this deed. هللالحمد “The Way to Pious” (رصاط اال ار) has been
published more than forty thousand yet, but this has been enlarged. We expect that you will support us to carry even this new edition to the public. May Allah grant us the all Muslims the emotions and passions for truly serving of the religion and make this book beneficial for Muslims. Dedications:
I dedicate this book to the Great Prophet ا, his lovely friends الرضوان علهيم , his lovely family members الرضوان علهيم , my
Imam-Abu Hanifa عنههللا ريض and all the reneutor Imams, Ghous-ul-Azam عنههللا ريض and all the Holy Saints, Ala Hazratعلیه الرمحه and my spiritual guide; and my lovely and dear mother.
Servant of Ahle Sunnat The Mendicant Shahzad Turabi
Appeal: The author has completely tried to avoid from any
mistake in the completion of this book but to err is human. So, inform the author if you find any mistake in any affair or statement, please. Islamic Website: www.ahlesunnat.net www.barkati.net www.mtkarachi.net www.dawateislami.net www.alahazrat.net www.islamicacademy.org www.ishaateislami.net www.razaacadmy.com www.fifreraza.net www.mustafai.com www.ghousianaat.com www.nfie.net www.kblibarary.hic.in www.muslim.canad.org www.bazmehassaan.org
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Certified By
Sheikh of Tariqat, Guide of Shri’at, saint full of Blessing, leader of Ahle-Sunnat, Preacher of the Islamic world The President of Jama’at-e-Ahle Sunnat Allama Moulana Shah Turab-ul-Haq Qadri .
This mendicant has had a cursory look at the book (The way to Pious) with reference to the clarifications of scholars the praise worthy author has given the replies of the objections taken against Ahle Sunnat-O-Jama’at.
It is prayed to Almighty Allah that He accept this effort of the praise-worthy author and grant him more strength to serve the powerful religion and make this book beneficial for all and sundry.
Allama Moulana Shah Turab-ul-Haq Qadri Karachi, Pakistan
Certified By
The writer of four thousand books and magazines and the greatest author of the Sub-Continent, the Transliterator of the Holy Quran and the Shiekh of Hadith, Allama Moulana Mufti Abu-Al-Saleh Muhammad Faiz Ahmed Owaisi Riswiغفرله.
In spite of without repose I, a mendicant, studied some topics of the book named (The way to Pious) compiled by my respected and superior friend – Mulana Muhammad Shahzad Qadri Turabi.
هللاماشاء What marvelous these topics are! The second is
that they are intangible to all. He has set up nearly 137 topics and made an effective effort to clear each affair mind in the public.
It has been stored the knowledge enough for the seeker of the truth path. Lord جل جالله accepts the endeavours of the
complier by virtue of His Beloved ا, make it for the readers (lookers) and make the pen of the friend more powerful.
Abu-Al-Saleh Muhammad Faiz Ahmed Owaisi Rizwi Bahawalpur,
Pakistan
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In Allah’s Name, who is the most affectionate, the most Merciful. All praises to Allah, the Sustainer of the entire universe; the Supreme owner of the Day of Judgment.
May Allah bless our noble Prophet Muhammad; and his progeny and his companions and eulogise him with salutations!
When I read the book “Sirat-ul-Abrar” (the way of pious), I needed its translation in English language so that the English might get the benefits of the knowledge of Allama Shahzad Turabi Qadri as well as recognize the religion Islam with its reality and know the origin Islamic teaching; and avoid themselves from the wrong theories of the Ill-religious people. Everyone must study this book and present it to one’s friends and other relatives. May Allah increase us in our knowledge and select us for the service of His religion!
30.09.2010 Irfan Saleem Turabi
Contents Author Expressions
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Certified Certified
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Q. 1. What does “Polytheism” mean? 24 Q. 2. How many kinds of polytheism are there? 24 Q. 3. What is “Innovation”? 29 Q. 4. What is “Worship (Salah)”? 32 Q. 5. Is the Great ProphetاNoor (Light) and did he come in the world in Human nature? Reply with the reference of the Quran and Hadith.
33 Q. 6. Why did the Great Prophetاcome in the dress of human nature?
39
Q.7. Does the Great Prophet ا have invisible knowledge? Give the answer with the reference of the Holy Qur’an and Hadith?
40 Q. 8. Do the Holy Saints help by the grant of Allah?
46
Q.9. How is it to cry (call) by saying with “ ” to the beloved servants of Allah. Give the answer with reference of Qur’an and Hadith?
48 Q.10. Reply with the reference of the Holy Qur’an and Hadith that: is the Great Prophet ا near to his slaves and does he listen to the Salam of his
52
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slaves? Q. 11: Has Allah made His Beloved اthe independent (authorized) and the distributor of His Treasure?
58 Q. 12: Has the Great Prophet اthe authority of distribution?
60
Q. 13. Has Allah also made His Beloved ا the authorized of the religion?
61
Q.14: There had been a very severe disagreement among the Holy Researchers (Muhaqqeqeen) about the date of the birth of the Prophet ا . It is only proved with the “Sahih” narrations that the birth happened on Monday. In the past, the Holy Researchers attended to the 9th of the Rabi-ul-Aawal. Do you know that according to the research of the Egyptian autonomists of the modern age, the Monday was proved at the 9th of the Rabi-ul-Awaal not at the 12th?
65
Q: 15. In the age of the Universe Blessing ا , the month of Rabi-ul-Awwal came approamately 63 times. By which Hadith is it proved that he claimed to celebrate the festival of his birthday (Milad) and he came out with procession and illuminates as the customary behaviour.
67
Q:16. Did the Prophet ا celebrate the birth day of
his grand father Hazrat Ibraheem علهيم السالم or any
other prophet if it was Ja’iz to celebrate the festival of birth date of the Holy Prophets ا.
69
Q: 17. Did the Holy Friends علهيم الرضوان who loved
the Prophet matchlessly and boundlessly ever celebrate the Eid-e-Milad-un-Nabi festival?
71 Q:18. Is there narration of Eid-e-Milad-un-Nabi and teaching about it in Hadithes as there is the narration of Eid-ul-Fitr and Eid-ul-Adh’ha in the saying of the Prophet of Allahا and the teachings about them in Hadithes?
73
Q. 19: Is the Demise day of the Great Prophet ا not the twelveth of Rabi-ul-Awwal in the eyes of all the Ahle Sunnat consentedly?
75
Q. 20: Did the Holy Friends علهيم الرضوان not become
senseless or un-controlled because of mourning at the death day of the Great Prophet ا on the 12th of Rabi-ul-Awwal?
76
Q. 21: Did our brothers not say “Barah Wafat” instead of “Eid-e-Milad-un-Nabi” to the 12th Rabi-ul-Awwal?
77
Q:22. Is to act something which is not proved by www.ta
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the sample of the Great Prophet ا and the Holy
Friends علهيم الرضوان not an increament in the
religion and innovation?
78
Q:23. Is the method of thanking Allah at the great boons that was granted to us by Allah in the appearance of the Blessing of the universe ا , not
to act upon the sample of the Great Prophet’s ا life and his offered Islamic principles?
80 Q: 24. Is the biggest proof of the love of the Blessing of the World ا for spending the life, not follow his Sunnah?
81 Q: 25. Is it against the teaching of the Prophet who has taught us to remove the hindrance in the shape of thorns and stones through the way, not to block the road by processing and used his name?
82 Q: 26. Is it Ja’iz that the spendthrift of the sources by using the name of the Prophet ا that if the expenditures may be deposited, thousand of unemployed can become employed while the Prophet ا taught the absoluter of the flowing river to void the extravagant?
82 Q: 27. Is the performance of the birth-day not a ceremony of Jews and Christians whose opposition has been ordered by the Prophet of Allah ا ?
83
Q: 28. Are to display the lights and to come out with the procession not the worships of Hinduism?
84
Q. 29: Is it “Ja’iz” to illuminate and that is even done by the stolen electricity?
86
Q. 30: Is it Ja’iz to offer “Durood and Salam” before “Azan”?
87
Q: 31. Which traditioners write “Jaiz” to Durood and Salam before Azan?
89
Q: 32. Is it Ja’iz to offer Durood and Salam after Azan?
90
Q: 33. How is to touch the Kissed thumbs with eyes at the name of “Muhammad” during or except Azan?
90
Q: 34. The Hadith of kissing the thumbs which was narrated about Hazrat Abu Baker عنههللا ريض is
Za’eef (Week).
91
Q: 35. Is there a proof of kissing the thumbs in reliable books of “Fiqah Hanfi”?
92
Q: 36. How is it in the religion of Islam to offer the Salat and Salam standly?
92
Q: 37. When should the Imam and Muqtadi stand during the Iqamat for the Salah?
94
Q: 38. Is it Ja’iz to hold the means (waseelah) of the Great Prophetا, the Holy Friends عهنمهللا ريض
and the saints? Reply with the reference of Quran and Hadith?
96
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Q: 39. Prove the ofference and dedication of the saints of Allah with the reference of the Qur’an and Hadith, and explain.
100 Q: 40. What does “Isal-e-Sawab” mean? 106 Q: 41. Does “Isal-e-Swab” reach to the deceased (dead) person?
106
Q: 42. What is the Islamic capacity of So’em (the third day) and Cheh’lum (the fortieth day)?
107
Q: 43. Why are the day, time and date fixed at the occasion of So’em and Cheh’lum?
109
Q: 44. What is “Fateha”? 110 Q: 45. How is to recite Fateha on victuals and to recite on front of victuals?
110
Q: 46. How is it to respect elders standing and to kiss their hands in the Islamic rules?
111
Q: 47. Is it lawful to construct shrines? Prove with the reference of the Holy Quran and Hadith
113
Q: 48. Is it lawful to offer presence at shrines? Reply with the reference of the Qur’an and Hadith?
118
Q: 49. What is the order about putting the sheath on shrines?
122
Q: 50. How is it to put flower and plants on graves according to Hadith?
123
Q: 51. Reply against the reason of ill-religious about the worship of grave?
124
Q: 52. Is it correct to hold the ‘Urs’ of saints? 129 Q: 53. Whether it is Jaiz to write Kalmah-e-Tayyibah or the Qur’anic verses at the forehead of the dead body or his/her coffia?
131
Q: 54. What is the reality of keeping Shajrah, Ahad Namah and Nale-e-Pak in the grave? Q: 55. It is said that the Ahad Namah and Shajrah should not keep over the dead body?
132
134
Q: 56. You so praise the Great Prophetا as you have enlarged the dignity of the Prophet than Allah?
134
Q: 57. How is to name Abdul Mustafa, Abdul Rasool and Abdul Ali, according to the Qura’n and Hadith?
136
Q: 58. Did the Great Prophet ا know how to write?
138
Q: 59. What do you mean by “Um’mi”? 140 Q: 60. Some people says polytheist to the parents of the Great Prophetا, so prove that they were Muslims with the reference of the Qur’an and Hadith?
142 Q: 61. Was the father of Hazrat Ibrahim “Azar” not an idol?
145
Q: 62. Will the relation of the Great Prophet give us any benefit?
148
Q: 63. Some people say that the Holy Prophetsا
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are sinner. Please, reply it. 151 Q: 64. Some people say about Hazrat Adam علیه
that he could not avoid from the sin then how السالم
can we avoid from sins?
154
Q: 65. Hazrat Dawood علیه السالم looked at the
woman belonging to Oriya with bad vision which is narrated in Surah-e-Saad and this is surely a crime. Reply this.
156
Q: 66. Hazrat Moosa علیه السالم killed a Qibti and
said, ن It .(This is mischievous deed) هذا معل الش ط
was known that he killed cruelly him and that is a big crime. Q: 67. It is proved by the Holy Quran that Zulaikha intended to fornicate which is a big crime you have said that the Prophet’s wife is not shameless, then how is Zulaikha the wife of Yusuf ,because she was shameless and evil-doer علیه السالم
therefore, accept that their Nikah was not solemnized or this statement is wrong. Reply.
157
158 Q: 68. For what time is the prevalent of the Na’at congregation? Reply with reference of Hadiths.
160
Q: 69. How is to offer “Zikr” loudly after the prayer or except the prayer?
163
Q: 70. What is the reality of the Holy Shoe (Nal-e-
Pak)? 165 Q: 71. How is to offer fix and hang at height the Holy Shoe which is the foot wearing of the Great Prophet ا?
166
Q: 72. There is a Hadith in the Mishkat that it should not be travelled to any place except Masjid-e-Haram, Masjid-e-Aqsa and Masjid-e-Nabawi. Then, why do the people travel to the saints’ shrines with the intention of seeing them?
166 Q: 73. Prove the reality of Wilayat with the reference of the Holy Qur’an and Hadithes?
168
Q: 74. It is the virtue of Almighty Substainer to give life to the dead. Can the Holy Men give the life to the dead? Reply with the reference of the Holy Qur’an and Hadith?
169 Q: 75. How is it to take place the days of Holy Men according to the Islamic teachings?
174
Q: 76. Here, it is celebrated “G’yarwi Shreef” of Hazrat Ghous-e-Azam عنههللا ريض at the eleventh
night of the Islamic month. What’s Islamic teaching about it?
175
Q: 77. Prove the reality of Me’raj with the reference of the Holy Qur’an?
178
Q: 78. Reply the Hadith in which Hazrat Aisha ريضعهنماهللا says that she did not lose the body of the
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Great Prophet ا at the night of Me’raj? 179
Q: 79. Prove with the reference of Hadith that the Great Prophet اsaw his Substainer at the night of Me’raj?
179
Q: 80. Prove with the reference of Hadithes the blessings Me’raj Night and arrangement of the worship specially at this night?
181 Q: 81. How is it to offer “Saum” at the day of 27th Rajjab?
182
Q: 82. What’s the reality of Bra’at Night? 183 Q: 83. By which Hadith, is it proved to go to the graveyard at Bra’at Night?
185
Q: 84. According to the Qur’an and Hadith, is it Jaiz to tie or wear “Taweez” ?
186
Q: 85. Which Taweezat and threads are prohibited to tie in the world?
191
Q: 86. Are the Prophets of Allah علهيم السالمthe born
prophets ا ?
192
Q: 87. Is it proved the Kramat (miracles) of Holy Men by the Holy Book?
194
Q: 88. Reply with the reference of the Holy Qura’n and Hadith that can we get benefit from the sacred relics of saints of Allah?
196
Q: 89. Narrate the dignity of Holy Hair with the reference of Hadith, further that did the Holy
Friends عهنمهللا ريض respect the Holy Hair?
Q: 90. From where have the Holy Hair come? Is there in any Hadith that the Great Prophet ا distributed his hair?
201
202
Q: 91. How is it to say “Shreef” (Holy) to a sacred place?
203
Q: 92. Does the requital go to dead people if we convey them? Some people say that the requital does not go to the dead bodies. Reply with the reference of the Holy Qura’an and Hadithes.
204
Q: 93. Why is Murshid and Rahnooma (the religious leader and guide) necessary? Was it ordered in the Holy Qur’an?
207
Q: 94. What is “Taqleed” and what is the Islamic reality of Taqleed?
208
Q: 95. How far should the hands be raised at the time of Takbeer-e-Tahreemah?
211
Q: 96. How is to do “Rafa Yadain” in the Prayer? 215 Q: 97. At where should the hands be folded in the prayer?
220
Q: 98. Is it prohibited and unlawful (Na-Jaiz) to recite the Holy Qur’an behind the Imam?
221
Q: 99. Should Tasmiyah الرمحن الرحیمهللا سم be said
slowly?
226
Q: 100. Is it sunnah for both the Imam and the www.ta
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Muqtadi to say Ameen slowly? 227 Q: 101. What times should Tasbeehat be said in Rukoo’ and Sujood?
232
Q: 102. Prove the words “Ta shuh’hud” with Hadith?
233
Q: 103. How many sentences are more in Iqamat? Reply with the reference of Hadith.
234
Q: 104. How many Raka’at are there in the Witr prayer?
235
Q: 105. How many Raka’at are there in Traweeh? 237 Q: 106. Is it not Ja’iz to recite in Salat-ul Janazah? 238 Q: 107. Is it Ja’iz to say Ghaibanah Salat-ul-Janazah?
239
Q: 108. How is it to say Salah with bare head? 241 Q: 109. How many days are there for sacrifice and can we sacrifice in the fourth day?
243
Q: 110. Is it Jaiz to say Salat-ul-Janazah in Masjid?
244
Q: 111. How is it to pray after the Salat-ul-Janazah? Some people call it an innovation?
246
Q: 112. What is the reality of returning the hands to the face after praying according to the Islamic teaching?
247
Q: 113. Some people say that only Fardh prayers should be prayed and there is no the Islamic reality of Sunnat-e-Moakkadah and Ghair Sunnat-e-
Moakkada. Reply this with the reference of Hadith.
248
Q: 114. How is it to say or write with عنههللا ريض the
non-holy friend?
251
Q: 115. How is it to beg the second prayer after the Salah because some people say it an innovation?
253
Q: 116. Is it Sunnah to say Azan two times for Jum’ah?
254
Q: 117. How is it to say Azan at the grave after the burial of the dead body? Reply with the reference of Hadith.
255
Q: 118. Is it Sunnah to say Azan at the grave? 256 Q: 119. It is the Three Divorce to divorce thrice in one time but some people say it like only One Divorce. Reply this in detail.
257
Q: 120. Both Imam Ahmed Raza علیه الرمحه and
Ashraf Ali Thanwi got education together in Dar-ul-Uloom. One day, they disputed at Halwah (sweet) and Imam Ahmed Raza built his separated Dar-ul-Uloom in Braili. Is it true?
261 Q: 121: When did the Qadiyanism start? 262 Q: 122. Prove with the refrence of the Holy Qur’an that our Prophet is ا (the last Prophet)?
263
Q: 123. Qadeyanis take an objection that in this verse, it is narrated the word خاتمwhile why do you
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make the translation of the word 264 ? خاتم
Q: 124. What does خاتم الن یني mean according to the
dictionary?
264
Q: 125. Prove with the reference of the Hadith that our Prophetا is خاتم الن یني (the last of the Prophets
?(علیه السالم
265
Q: 126. Who is the person who claims the prophet-hood after our Prophetا? Q: 127. Is there the Ijma’ (agreement) of the Holy Friends علهيم الرضوان at خاتم الن یني of the Great
Prophet ا?
266
267 Q: 128. Do the Ummah Scholars agree at this that our Prophet ا is خاتم الن یني?
268
Q: 129. In the last, you will say that although we have given all the reasons yet Hazrat Essa علهيم will come and He is also a Prophet. Reply السالم
this.
271
Q: 130. Do the Qadeyanis deceive the common Muslims saying Kufariyah Kalemat?
274
Q: 131. Due to which claims did scholars of Ummah issue the Fatwa of infidelity for Mirza Ghulam Ahmed Qadeyani and his followers?
275
Q: 132. What is the saying of Qadeyanis about the person who do not believe in Mirza Ghulam Ahmed Qadeyani a prophet?
276
Q: 133. Why is the Hadith needed while all the principles of the religion Islam are presented in the Holy Qur’an?
278
Q: 134. If the Hadith is needed to recognize the Holy Qur’an then, is the Holy Qur’an needy of the Holy Hadith?
279
Q: 135. Has the necessity of the Hadith been narrated in the Holy Qur’an?
280
Q: 136. Was it used to write the saying of the Prophet ا in the age of the Prophet ا ?
281
Q: 137. Today, it is being spread in our youth specially who wears paint shirt that when they enter into a Masjid they twist their paint legs and some time, they bend them too much while some people twist their Shalwar from the upper side. What is the Islamic teaching about it?
283
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Q.1. What does “Polytheism” mean? Ans. Allama Taffazani علیههللا رمحته defines “Polytheism” in his
book Shrh-e-Aqa’id-e-Nasfi in this way: Polytheism means to recognize someone worship able and reasonable being like as fire worshippers or to admit someone for the worthy of worship like as idolators.
It was known by the definition of Polytheism that the believers of two gods like fire-worshippers are polytheists. Similarly, those who trust in anyone besides God like idol worshipper are polytheists. Q. 2. How many kinds of polytheism are there? Ans. There are three kinds of polytheism:
(I) رشک يف الذات (II) رشک يف العبادۃ (III) رشک يف الصفات
(I) Polytheism in Worship: It means that someone is known for the worthy of worship besides Allah.
(II) Polytheism in Nature: To know the nature of someone like Allah such as the fire-worshippers believe in two gods.
(III) Polytheism in Virtues: To admit the virtues of Allah in any nature and personality.
Hence, if the virtue which belongs to Allah admits in a prophet or in a saint, in an alive or in a dead, in a near one or in a far one; polytheism will be polytheism in every case which is unforgivable crime and great cruelty.
Satan stops to recognize the reality of polytheism in virues and creates bad thoughts in adherents. Therefore, you can understand it by the verse of the Holy Quran: 1. Allah is رحیم and رئوف :
ن لناس لرئوف رحیمهللا ان : القر (Surah Baqarah, Verse 143, Part 2)
Translation: Surely, Allah is رئوف and رحیم to the mankind.
The Great Prophetا is also رئوف and رحیم . ن لقد جاء کم رسول انفسکم عز علیه ماعنتم حریص علیکم : القر
ني رئوف رحیم لمومن (Surah Tauba verse: 128, Part 11)
Translation: Surely, there has come to you a Rasool from among yourselves. Your suffering is felt very heavily by him and he seriously desires your welfare. To the believers, he is .رحیم and رئوفConsider at the first verse, a question comes into existence that Raoof and Rahim are the virtues of Allah, and then the Holy
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Prophetاwas said Ra’oof and Rahim in the second verse, whether is it polytheism?
The difference will be recognized in this way that Allah is Ra’oof and Rahim naturally or personally while the Holy Prophetاis Ra’oof and Rahim endowed by Allah. Therefore, the order of polytheism is not applied where the difference of nature and endowment is cleared. 2. None has invisible knowledge:
ن هللاعلم يف السموات واالرض الغیب اال قل الی: القر (Surah: Naml, Verse 65, Part 20)
Translation: Please declare, “None in the heavens and the earth knows the unseen except Allah.
The Holy Prophets السالم علیہم was granted invisible knowledge:
رسول ارتيض اال علم الغیب فالیظهر غیبه احدا: نالقر (Surah : Jin, verse: 26 & 27, Part:29)
Translation: He is the knower of the unseen! He does not reveal his secrets to any O except to him whom He chooses as a Rasool.
It was proved by the first verse that invisible knowledge is a virtue of Allah but it was known by the second
one that Allah endowed invisible knowledge to his liked Prophets علهيم السالم whether is it polytheism?
We shall differ them in this way that Allah has
invisible knowledge personally but all the Prophets علهيم السالم of Allah have invisible knowledge by the endowment of Allah. So, it is not applied the order of polytheism where the difference of ‘personally’ and ‘grantly’ is clearly explained. 3. Helper is only Allah:
ن امنوامويل الذ هللا ذلک ن : القر (Surah Mohammad, Verse 11, Part 26)
Translation: This is because Allah is the Helper of the believers. Jibraeel and the Holy saints are also helper.
ن منني وصاحل وجربیل موله هو هللا فان: القر المو (Surah: Tahreem, Verse: 4, part: 28)
Translation: “It is Allah who is their Helper and also Jibraeel and the righteous believers.”
Consider at the first verse, a question comes into being that to help is the virtue of Allah then Jibra’eel and the saints
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of Allah were said helper in the second verse; whether is it polytheism?
The difference in this matter will be recognized in this way that Allah is Helper personally while Jibraeel and the saints are helper by the grant of Allah.
The imagination of equality is impossible between the Nature who is granting and the Holy Person whom are being granted and how will the polytheism be when there is no equality between them?
Just remember! The imagination of polytheism becomes impossible where the difference of order and endowment of Allah is defined. The adherents and followers of Hazrat Muhammad ا must not agree at polytheism in any time.
Hadith: Narrated Hazrat Uqbah bin Amir عنههللا ريض the Prophet
sat on the pulpit and asked, “No doubt! I am your assistant اand witness. I swear by Allah! I am seeing my pond of Kauser at the moment and I have been given the keys of the world treasure surely and no doubt! I do not feel any danger about you of polytheism after me. But I am afraid that you will entrap in the net of the world.
(The Bukhari Vol: 1, کتاب اجلنا ز Hadith: 1258, Pg: 545,
Published Shabbir Brothers Lahore)
Q:3. What is “Innovation”?
Ans. Literal meaning of Innovation: New Work, New Invention, New Talk. Islamic (Lawful) meaning of Innovation: Every thing or work which was not at the era of the appeared life of the Great Prophet ا and was invented after his era. There are two kinds of innovation:
I. Good Innovation II. Bad Innovation
I. Good Innovation:
It is the manner that was discovered after the appeared life of the Great Prophetا and not against of the Islamic principles. Such as to say Salat-ut-Traveeh with gathering, to make arch in Masajid, to construct the high minerat of Masajid, to fix the vowels at the Holy Quran, to offer two Azan on Friday, to set the course to make a scholar etc.
In the book کشف اصالحات الفنونVol: 1 Pg: 122, with the reference
of the Hazrat Imam Shafe’i علهيم الرضوان it is said that the
innovation that will not be against of the book of Allah,
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Sunnah and the agreement of the Holy Friends (حصابه) is a good
manner. Hadith: Narrated Hazrat Jabir bin Abdullah عنه هللا رضی the Great Prophet ا said, “The man who has invented a good manner and then there was acted upon it, has the requital of own action and the action that was done by the people who had acted upon his invented manner while they will not feel any reduction in their requital. And the man who discovered a bad manner and then the manner was acted, he has his own sins and the sins of those who acted upon his invented manner without any decrease in their sins.
(Ref. The Tirmizi, Vol: 2, Ch: ,Hadith: 872, Pg. 239ا اب علم Pub: Farid Book Lahore)
It is narrated in tafseer-e-Rooh-ul-Byan that every work that was invented by scholars and hermits and that is not against of Sunnah, is a good manner.
It was known by the Hadith of the Muslim that every good manner that did not exist in the appeared life of the Great Prophet ا and that was invented in the after era and was not against of the Islamic Principles, then it is the reason of requital to invent and to act upon such a work. II. Bad Innovation:
It is the manner that was discovered after the appeared life of the Great Prophet ا and against of the Islamic
principles. Such as to address the sermon of Jum’ah in an other language except Arabic. In the book Neel-ul-Awtar, Ch: Salat-ul-Traveeh,
Vol:3, Pg: 57: If the innovation belongs to the principles which is defective in the religion, it is bad innovation.
In the book Istlahtul Fanoon, Vol: 1, Pg:133: Hazrat Imam Shafa’i عنههللا ريض said that the innovation that was against of the Holy Book, Sunnah and the agreement of the Holy Friends علهيم الرضوان, is a bad innovation.
It was known that “Innovation” that causes astray and mislead and that was said “Bid’at-e-Dhal’la or Dhalala” comes to true on this new invention (innovation) that was against of the Holy Book, Sunnah of the Prophet ا and the
agreement of the Holy Friends م الرضوانعلهي .
The summary of the whole article is that in religion,
every good manner that does not collide with the Islamic rules is not an innovation. So, the days of saints of the religion, worship in the Holy Night, Fortieth Day, Third Day, Death Annivarsary, Birthday of the Mustafa ا - all are good manners. In all these manners, Allah and His Beloved Prophetا are remembered. If the “Fatwa of Innovation” is fixed at these manners, every manner will be innovation that was not done in the era of the Great Prophetا.
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Q. 4. What is “Worship (Salah)”?
Ans. Worship is the first duty after believing all the necessities of the religion with heart and soul that is not forgivable in any case. If you cannot offer it standing, say it by sitting. If you are not able to offer it by sitting, say it by lying with hints and this is indispensable Guess the significance of the duty by the point that a man is blind of eyes, deaf by ear, cannot talk with tongue, excusable needy by hands and feet; he is to offer worship in this situation too.
Merits of worship:
(1) Worship portects from shamelessness, grieves and diseases.
(2) Worships create blessings and boons in the earning. (3) Worshipper is granted success in the world, futurity,
grave and (Hashr) congregation. Demerits of giving up the Worship:
(1) The Commorient of un-worshipper will be performed with Fir’awn, Haman, Abui Bin Khalaf and the infidel like them.
(2) When the un-worshipper will die, he will feel such a thirsty that if he cause to drink the water of the whole world then his thirsty will not be finished.
(3) Snakes and scorpions will be appointed in the grave of the un-worshipper.
All these tortures are for the un-worshipper. An un-worshipper is not that who does not offer the worship all the year or the whole month but an un-worshipper is that who gives up any one time of worship knowingly during the year or month.
Q. 5. Is the Great Prophet ا Noor (Light) and did he come in the world in Human nature? Reply with the reference of the Quran and Hadith.
Ans.: It exists in the Islamic faith that all the apostles علهيم are the appearance of light (Noor) and the Great Prophet السالم
.is also light but he came in the human nature in the worldا
So, the lightness of the Great Prophetا is his nature and humanity is his characteristic. That’s why, we must believe on both the lightness and humanity of the Great Prophet ا.
ن رهللا قد جاء کم : القر (Surah: Ma’edah, Verse: 15, Part: 6)
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Translation: Surely, there has come to you from Allah a Noor (Light of enlightenment).
Translation: Tafseer-e-Ibne Abbass Pg: 72, Tafseer-e-Kabeer Pg: 396 Vol: 3, Tafseer-e-Madarike Pg: 470 Vol: 1, Tafseer-e-Roohul Ma’ani Pg : 87 Vol: 6, Tafseer-e-Roohul Bayan Pg: 548, Vol: 1, Tafseer-e-Dure Mansoor Pg: 231 Vol: 3, Tafseer-e-Jalalain, Tafseer-e-Ibne Jareer, Madariju-un-Naboowat and Mawahib-ul-Ladunya-in all these reliable transliteration, the transliterators have written that about this verse, Noor means the Great Prophetا .
ن وا لنا الیکم را مب نا: القر (Surah: verse: part: )
Translation: And we descanted to you an illuminated (manifest) Noor.
Transliteration: In this verse, illuminate Noor means the Great Prophetا.
ن ىب ا هللا یدون ان یطفئوا ر : القر اال ان یتم رە ولوکرە هللا فواههم و الاكفرون
(Surah: Taubah, Verse: 32, Part: 10)
Translation: They desire to extinguish the Light of Allah with their mouths and Allah never can let them do so but rather perfects His light, though the disbelievers dislike it.
Transliteration: The transliterators write in the transliteration of this verse that in this verse, Light means the Great Prophet معاذ ) ا The infidels wanted to murder the Great Prophet .ا It was explained in the verse of the Holy Qur’an that Allah .(هللا
had not given the power to murder His Beloved ا to any one.
It has been proved by these verses and transliterations that the Great Prophet ا is Noor.
Noor-e-Mustafa ا in the light of Hadith:
ریهللا اول ما خلق Translation: The Great Prophet ا said, “Allah created my Noor before creating all the creations.”
(Ref: The Tafseer-e-Roohul Bayan, Vol: 2, Pg: 191, The Madarij-un-Naboowat, Vol: 5, Pg: 135)
Hadith: واخللق لكهم ریهللا ا ر
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Translation: I belong to the Noor of Allah and all the creation belongs to my Noor. (Ref: Madarij-un-Naboowat, author: Shah abdul Haq Muhaddis Dehlvi.)
Hadith: Narrated Hazrat Jabir عنههللا ريض the Great
Prophetاsaid, “O Jabir, no doubt! Allah created your Prophet’s Noor by the Grace of His Noor before creating all the things.”
(Ref: The Mawhib-ul-Ladunya, The Zurqani, Vol: 1, Pg: 42) Hadith: Narrated Hazrat Ibne Abbass عنههللا ريض , one night, I
stayed at my aunty Hazrat Maimoonah عهناهللا ريض (Imam
Muslim said) There is a long narration after it. By all means, washing of face and hands are not narrated in it but it is narrated that he اcame to the water bag and opened his hole and then make the absolution of middle position and then he came to bed. Then, he awake second time, came to the water bag and absolute completely. (Imam Muslim says that the words of prayers in this narration are) “Increase me in my Noor” not “make me Noor”
(Ref: The Muslim, Vol: 1, Ch: ۃ والمسافر ومقرها کتاب الصلو Hadith: 1693, Pg: 596, Publisher:
Shabbeer Brothers, Lahore)
Note: The praying of the Great Prophetا(increase me in my Noor) is the indication that he had already been Noor, that’s why he prayed for increament in the Noor. Faith: First, the Holy Prophet اwas given the dignity of the
Prophet hood. In the Agreement Day, all the Prophets علهيم
were taken promise to believe in the Great Prophet السالم
and to help him. They were given this high rank (or post) atا
this term only. Our Prophetا is the prophet of all the
Prophetsاand all the Prophets علهيم السالم are the followers of
our Prophetا. Moreover, they performed their duties in their
era as the caliph of the Great Prophetا. Allah made the Great
Prophetا the Muzhar (appearented place) of His nature and
lighted (lit) the worlds with the light of the Great Prophetا
(The Bahar-e-Shreeiat, P:1)
It has been proved by all the above Hadithes that the Great Prophet is ر ر and all the universe is shining by his
Noor.
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Qur’an: (Surah: Kahaf, Verse: 110, Part: 15))
Translation: Please declare, “(Apparently in outlook) I am a person like you.”
In this verse, Allah says the Great Prophet ا to say himself human nature. To say the word “Human nature” is the humbly of the Great Prophetا, like a king says to his kingdom people, “I am your servant.” Here, to say servant is the humbly of the king because he must not make the servant by saying only. Allah caused the Great Prophetا to say himself “Human Nature”, not said the Great Prophetا“Human Nature” by himself. Some transliterators narrated the meaning of this verse that a human cannot say a prophet as human nature like the common man. It is the behaviour of Satan and infidels to say human nature like themselves to the Prophetsعلهيم السالم.
Satan was the first person who said contemptedly human to the Prophetعلهيم السالم. Satan said about Hazrat Adam علهيم السالم
Qur’an: (Surah: Hijr, Verse: 33, Part: 14) Translation: He replied, “It is not befitting me that I should prostrate before a mortal (human).” It was known that Satan started to say human to the Prophetsاcontemptedly. Then, his disciple infidels and
polytheists followed him and used to say the Prophets علهيم .human like themselves السالم
Hence, the infidels of the nations of Hazrat Nooh, Hazrat Saleh and Hazrat Hoodعلهيم السالمsaid to them;
Quran: (Surah: Ibrahim, Verse: 10, Part: 13) Translation: “You are only mortals (humans) like us.” The infidels of the nation of Hazrat Shoaib علهيم السالمsaid,
Qur’an: (Shoo’ara, Verse: 186, Part: 20)
Translation: “You are not, but a man like us.” It has been proved by all these verses that it is the behaviour of Satan and his follower infidels and polytheists to say the Prophetsا human like themselves, not the behaviour of the believers.
Q. 6. Why did the Great Prophet ا come in the dress of human nature? Ans. The traditioner and researcher of the subcontinent Hazrat Shah Abdul Haq Muhaddis Dehlvi replied the question in his book “Madarijun-Naboowwat, Vol:1, Pg: 109 and 110.” that the Great Prophetاwas Noor by all means from head to feet and he shone like the sun and the moon. If the Great Prophetاwas not in the dress of the human nature, no one could have power to see him.
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Q.7. Does the Great Prophet ا have invisible knowledge? Give the answer with the reference of the Holy Qur’an and Hadith? Ans.: Allah endowed the awareness of invisible knowledge to the Great Prophetا
ن جيتىب رسله شاءهللا ومااكن لیطلعکم الغیب ولکن : القر (Surah: Aal-e-Imran, Verse: 179, Part: 4) Translation: O common people, and it is not for Allah to disclose to everyone of you the secrets of unseen. But He chooses from His Rasools whom He wills.
ن علم الغیب فالیظهر غیب احدا اال ارتيض رسول: القر (Surah: Jinn, Verse: 26 & 27, Part: 29)
Translation: He is the Knower of the unseen! He does not reveal His secrets to any (26) except to him whom He chooses as a Rasool.
ن بضننيوماهو الغیب : القر (Surah: Takveer, Verse: 24, Part: 30)
Translation: And the Prophet is not miser as to disclosing of the unseen.
ن تلک انباء الغیب حهيا الیک: القر
(Surah: Hood, Verse: 49, Par: 12)
Translation: O Belovedا, these are the news of unseen, We reveal to you.
ن ذلک انباء الغیب حیه الیک: القر (Surah: Aal-e-Imran, Verse: 44, Part: 3)
Translation: O My Beloved ا, these are the news of the things unseen which We reveal to you.
By all the above Qur’anic arguments, it has been proved that the Great Prophet اwas endowed the awareness of invisible knowledge. Now, this Islamic faith will be proved with the reference of Hadith: Hadith: Narrated Hazrat Anas bin Malik عنههللا ريض ; One day,
the Great Prophetاcame after passing the time of Zawal (Dechne). He caused to people to say Salat-uz-Zohr. After offering the worship, he stood upon the pulpit and narrated the judgment. He said that it would happen a few great indications before the Day of Judgment. “The person who wants to ask me the question about something can ask me because I swear by Allah! I shall reply you whatever you ask me until. I stand here.” Hazrat Anas عنههللا ريض said, “We started to cry, listening
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the saying of the Great Prophetا,” And the Great Prophet ا asked again and again this, “Ask me something.” Hazrat Abdullah bin Hazafah عنههللا ريض stood and asked, “O Prophet
Who is my father?” He replied, “Your father is really only !اHazafah.” When the Great Prophet ا asked many times this, “Ask me something.”
Hazrat Umer عنههللا ريض knelt and replied respectfully,
“We agree at this that Allah is our owner, Islam is our religion and Hazrat Mohammad ا is our prophet,” When he
requested, the Prophet ا kept quit. Then, the Prophet said, “Okay!, By the Nature who has may life in Hisاcontrol! Heaven and Hell have just been shown me and I have never seen the virtue (Heaven) and vice (Hell) between the shown wall.” (Later) The mother of Hazrat Abdullah bin Huzafah عنههللا ريض
said to him, “I have never heard the unable son like you. Did you think that your mother might maintain unlawful sexual relationships with others like the women of the uncivilized age? You insulted your mother without any reasons in front of the public.” Hazrat Abdullah bin Huzafah عنههللا ريض replied, “I
swear by Allah! If the Great Prophet اasked me the son of a black face slave, I shall join my genelog to him.”
(The Muslim, Vol: 3, Ch: کتاب الفضائل Hadith: 5998, Pg: 274,
Publisher: Shabbir Brothers, Lahore) Hadith: Narrated Hazrat Abu Sa’eed عنههللا ريض ; one day the
Prophet اcaused us to say Salat-ul-Asr. Then, he stood for addressing and informed us all the events that would happen till the Dooms Day. The person who wanted to remember it remembered it; and the person who wanted to cause to forget it caused to forget it. One of the saying of the Prophet ا is that, “No doubt! The world is green and sweet. Allah made you His caliph in the land. So, He sees what you are doing. Be careful! Avoid from the world and the women!” Further said, “Careful! One must not stop to say fact because of the people’s fear while he knows the fact.” Saying this, Hazrat Abu sa’eed عنههللا ريض cried, “I swear by Allah! We saw
many actions like this but we feared to say truth and fact.” The Prophetا further said, “Listen! In the Day of Judgment, there will be a flag for a treacherous according to his unfaithfulness and there is no so disloyalty that is greater than the disloyalty of the Imam (ruler). His flag will be fixed near his seat.” We remember that it was also this on that day, “Listen! The
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offspring of Hazrat Adamعلهيم السالمwas created in different
classes. Some of these bore as believers, lived in the position of belief and will die as believers. Some of these bore as infidels, lived in the position of infidelity and will die as infidels. While some of these bore as belivers, lived in the position of belief but will dies as infidel. And some of these bore as infidels, lived in the position of infidelity but will die as believers. Some of these become angry lately but their anger finish hurrily. Some of these become angry hurrily and their anger finish hurrily too. So, it is the reward. Listen! Those are better in these who become furious lately but their fury went away hurrily and those are worst who become furious hurrily but their fury went away lately. Listen! Some people are good at dealing. Some are good at borrowing but not at paying. Some are good at paying but not at borrowing. It is this reward. Be aware! Some people are bad in both lending and borrowing. Listen! Those are good humans whose dealing is good and those are bad people whose dealing is bad. Listen! The rage is a spark of the human heart. Did you not see the redness of his eyes and swelled nerves of his neck? So, he who feels rage should lie on the ground.” Hazrat Abu Sa’eed عنههللا ريض said, “We started to see the sun whether it
remained to set.” The Prophet ا said, “Listen! The remaining time of the world in comparison of the passing time is as much as that the remaining time of the day in comparison of passing
time.” This Hadith is “Hasan”. It will be found the narrations of Mughoi’yirab bin Sho’bah, Abu Zaidal bin Akhtab, Huzeifa and Abu Mariume too. All these narrated that the Prophet .told them the events which would happen till the Qiyamahا
(Ref: The Trimizi,Vol: 2, الفنتا اب )
Hadith: Hazrat Jabir عنههللا ريض narrated that the Great
Prophetا was coming from a tour. When he reached near to Madeenah, a stormy winds blew that was so severe that the rider was about to bury in the sands. The Prophetا said, “This storm has been sent for the death of a contentious (discarded person).” When the Prophetا reached at Madeenah, it was heard that a ring leader (chief) of the contentious people has died. (Ref: The Muslim, Vol: 3, کتاب
واحاكمهم مضات المنافقني , Hadith: 6911, Pg: 591, Pub: Shabbir
Brothers, Lahore) Note: The Prophetا gave the invisible (unseen) news of the
contentious man’s death and the Holy Friendsعلهيم الرضوان verified this news. It is known that the invisible knowledge of Allah is naturally but the invisible knowledge of the Prophet is grantedly and this is the Islamic Faith only. www.ta
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Q. 8. Do the Holy Saints help by the grant of Allah? Ans. Yes, Holy Saints help by the grant of Allah. They have been made the helper of the believers by Allah only. Hence, Allah asks in different places of the Holy Qur’an:
ن ئکة بعد ذلک ظهريهللا فان : القر هو موله وجربیل وصاحل المومنني والمل (Surah: Tahreem, Verse: 4, Part: 28)
Translation: Surely, it is Allah who is their Helper, and also Jibra’il and the righteous believers, and further more the Angels are their supporters.
نا ورسوله والذ امنواهللا امنا ولیکم : لقر (Surrah: Mae’edah, verse: 55, Part: 6)
Translation: Only Allah, His Rasool and the believers are your helpers.
ن ۃ: القر اهيا الذ امنوا اس عینوا لصربوالصلو(Surah: Baqarah, Verse: 153, Part: 2)
Translation: O Believers, get assistance from patience and Salaat. It is in the Holy Qur’an that the Holy Friends السالم علیہم prayed to Allah:
ن واجعل لنا لدنک ولیا : القر oواجعل لنا لدنک نصريا
Surah: Nisa’, Verse: 75, Part: 5)
Translation: And appoint for us from Yourself a protector and appoint from You our helper.
It has been proved that Allah, Prophets, Angels علهيم
and believers are supporter. So, it is Ja’iz to beg help ,السالم
from them. Hadith: Imam Bukhari narrated in his book ‘A’dab-ul-Mufrad’, the foot of a Holy Friend Hazrat Ibne Umer هللاريض ,became senseless (quit). Someone said to him عهنما“Remember him who is the most beloved of you.” After it, Hazrat Abdullah bin Umer عهنماهللا ريض cried loudly, .(O Muhammad! Help me حممدا) ا The foot became sensible at once.
(Ref: کتاب ادب المفرد , Author: Imam Bukhari) Note: The scholars say that if “Alif” and “Ha” use with “Muhammad”, it means to beg for help. Fatwa of Shah Abdul Aziz Dehlvi علیه الرمحه :
The reneuter (Mujaddid) of the thirteenth century Shah Abdul Aziz Dehlvi علیه الرمحه said in his book Tafseer-e-Azizi
(interpretation of the Holy Qur’an) about this verse:
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ا ک س عني اا ک نعبدو (we only worship You and we only seek
Your Help.) that to beg the help the pious servants of Almighty Allah knowing them the appearance of the virtues of Almighty Allah is to beg the help from Almighty Allah in fact.
Therefore, it was explained in the light of all the proofs and arguments that to beg help from besides Allah is ja’iz because the pious servants of Allah help the believers by the endowment of Allah and this is the true Islamic Faith only. Q.9. How is it to cry (call) by saying with “ ” to the beloved
servants of Allah. Give the answer with reference of Qur’an and Hadith? Ans. It is “Ja’iz” to call the beloved servants of Allah by saying with the word “Ya” such Ya Rasool Ullah, Ya Nbee, Ya Ali, Ya Ghous-e-Azam عهنما هللاعلیه وسلم و ريض هللا صيل
In the Holy Qur’an, Allah speaks to His Beloved ا with “Ya”.
ن اهيا النىب: القر (Surah: Ahzab, Verse: 50, Part: 22)
Translation: O communicator of hidden news.
ن اهيا المزمل: القر
(Surah: Muzzammil, Verse: 1, part: 29) Translation: O you wrapped up.
ن اهيا النىب: القر (Surah: Ahzab, Verse: 45, Part: 22)
Translation: O communicator of unseen.
ن اهيا المد : القر (Surah: Muddassir, Verse: 1, Part: 29)
Translation: O you have enfolded yourself with in your mantle (of reforms).
ن سول اهيا الر: القر (Surah: Ma’edah, Verse: 67, Part: 6)
Tranalation: O messenger. It was known that it is “Ja’iz” to call the Beloved servants of Allah with “Ya” ; and to call the Great Prophet ا “Ya Rasoolullah, Ya Nabiyllah is proved by the Holy Qur’an. Almighty Allah asks all the Muslims who will come till the Judgment Day with “Ya”
ن اهيا الذ امنوا: القر (Surah: Ahzab, Verse: 41, Part: 22)
Translation: O Believers
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Almighty Allah asks the Prophetعلهيم السالمwith “Ya”
somewhere in the Holy Qur’an.
ن ، ا ا: القر ، ع ىس ن، حيىي ، دائود، سلیم هیم، موىسTranslation: O Ibrahim, O Moosa, O Dawood, O Sulaiman, O Yahya, O Essa. It has been proved with the reference of the Holy Qur’an to call saints of Allah with “Ya” is Ja’iz. Hadith: Imam Bukhari wrote in his book “Adab-ul-Mufrad” that the foot of Hazrat Abdullah bin Umer عهنماهللا ريض became
senseless. Someone told him to remember the person who was the most beloved of himself. Then, Hazrat Abdullah bin Umer
عهنماهللا ريض cried loudly “Ya Muhammadah” O Muhammad,
help us) ا !” The foot became sensible at once.
(Book: کتاب ادب المفرد)
Note: The scholars said that where “ الف” and “ها” come with
Muhammad, it means to beg for help. Calling of the Islamic Scholars to the Great Prophet ا with “Ya”: 1. Hazrat Imam Buseeri علیه الرمحهin the “Qseedah-e-Burda” :
اکرم اخللق مايل الوذبهممسواک عند حلول احلادث الع
O the best creation, I have no supporter to protect in the time of misery. OR I have no supporter so that I may seek his protection in the common misery time. 2. Hazrat Imam Zain-ul-Abedeen عنههللا ريض writes in his
ode:
العابد حمبوس ایدی الظالمني يف موکب المددمه ز ادرکىن رمحته لعالمني Ya Rahmatallil A’lameen (O the Blessing for all the universe), please help Zainul Abedeen. He has beeen imprisoned by the cruel men in the crowd of people. ( Qaseeda-e-Zain-ul-Abedeen). 3. The calling of Imam Jami:
مد جان، عامل مح نىب محهللا رفهجوری خر رمحته ا لعالمیىن زمه حدوماں چر فارغ ش ىن نه The life of the world is finishing because of the distinction. Kind to us, O Nabi! Pity on us. Are you not رمحته ا لعالمني Then, why are you sitting dis-engaged from criminals?
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4. The calling of Imam Abu Hanifa:
جئتک جاصدا س د السادات ارجوا ارضاک وح حبماک
خري اخلالئق ان يلهللا وو ال وم سواکقلبا مس
O Syed (Chief) of the syed, guide of the guide, I have come towards you with the heart intention. I hope your kindness and pleasure and seek refuge against all vices. I swear by Allah! O the best creation ا ! Surely my heart is fond of your sight. Besides you, my heart does not love any one or anything.
It was proved by the Holy Qur’an, Hadithes and the sacred saints that not only it is ja’iz to call the sacred subjects of Allah with the word “ی” but aoso it is the Sunnah of the
Holy Friends and the Holy men عهنمهللا ريض .
Q.10. Reply with the reference of the Holy Qur’an and Hadith that: is the Great Prophet اnear to his slaves and does he listen to the Salam of his slaves?
Ans. The Great Prophet ا is near to the believers by the Endowment of Allah.
ن النىب: القر انفسهم لمومنني اويل (Surah: Ahzab, Verse: 6, Part: 21)
Translation: The Nabi is nearer to the believers even more than their own selves.
The Great Prophetا is nearer to the Muslim than his / her soul whether he/she is any part of the world and this command is for all the Muslims who will come till the Judgment Day.
ن ویکون الرسول علیکم شهیدا: القر (Surah: Baqarah, Verse: 143, Part:2)
Translation: And this Rasool is witness over you. This command is also for the Muslims who will come till the Qiyamah that His beloved Prophet اis witness and supervisor. So, that will be the witness and supervisor who is near to the believers.
ن هللاواعلموا ان فیکم رسول : القر (Surah: Hujrat, Verse: 7, Part: 26)
Translation: And know that Rasool of Allah is among you. This command is also for the Muslims who will come till the Dooms Day that Glorious Susbtainer says to the people that He does not dismount His Torture upon them because His
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Beloved Prophetاappears among them. Therefore, it was
known that the Great Prophetا is also among us now and that can be among us, he is alive.
ن اموات، بل احیاء ولکم ال شعرونهللا وال تقولوا لمن یقتل يف س یل : القر (Surah: Baqarah, verse: 154, Part 2)
Translation: And those who are killed for the cause of Allah, do not call them dead. Surely they are alive but you cannot perceive it.
There is the narration of the life of martyrs in this verse and the life is the compound of both the body and soul. It is in the Tafseer-e-Khazin that martyrs remain safe with their bodies in their graves; and the soil does not injury them. So, it was known that when martyrs are alive in their graves then what will the dignity of the life of the Holy Prophets علهيم ?السالم
ن الء شهیدا: القر هو فکیف اذا جئنا لك امة شهید وجئنابک (Surah: Nisa’, Verse: 41, Part: 5)
Translation: When We will bring from every Ummah a witness, how it will be felt and O Beloved, you are a witness against them. It was known by this verse that the Great Prophet ا is the supervisor and witness of all the adherent who will come till the Judgment Day. The Holy Prophet ا will the present the
evidence of not only his adherent but also all the previous adherents. It must be remembered that evidence is always presented by him who is alive and present and aware of every matter and event. So, it is proved by this verse that the Great Prophet ا is present and alive. Hadith: Hazrat Salma عهناهللا ريض narrates that she came to
Hazrat Ume Salma عهناهللا ريض who was weeping. She asked,
“Why are you weeping?” Ume Salma عهناهللا ريض replied, “I
have just seen the Great Prophetا in sleeping. His beard and heard was dusty. I asked him about the reason. He replied that he had then attended the martyrdom of Hussain عنههللا ريض .”
(Ref: The Tirmizi, Vol: 2, Abwabul Manaqib, Hadith: 1706, Pg: 731, Publisher: Fareed Book Lahore)
Hadith: Hazrat Shaddad bin Aos عنههللا ريض narrates that the
Great Prophetاsaid, “Friday is the most superior of your
days. In it, Hazrat Adam لهيم السالمع was created. In it, the first
and the second Soor will be blown. On this day, send the Drud plentifully on me because it will be presented in front of me on that day (while he will have passed away.)” He further said, “Almighty Allah has made Haram for the ground to eat the holy bodies of the Holy Prophets علهيم السالم
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(Ref: The Ibne Maja, Ch: يف فضل اجلمعة ,Hadith: 1133 Pg:
314, Publisher: Fareed Book Stall Lahore) Hadith: Hazrat Anas عنههللا ريض narrates; the Great Prophetا said, “I passed near by Hazrat Moosa علهيم السالم . He was
praying in the grave.” These words are added in another Hadith, “In this night, I was carried away for Me’raj.” (Ref: The Muslim, کتاب الفضل Hadith: 6035, Pg: 286, Publisher:
Shabbeer Brothers, Lahore) Belief: The Holy Prophets علهيم السالم are alive in their graves
like they were alive in the world. They eat and drink; and come and go where they want. In fact, they were demised for a moment for Allah’s Promise and then they became alive like the first. Their life is more superior to the life of the martyr.
(Ref: The Bahar’e Shree’at, Pg: 1) Hadith: Hazrat Abu Darda’ عنههللا ريض narrates the Great
Prophetا, “No doubt!Almighty Allah made Haram for the
ground to eat the bodies of the Prophetsا.So, they are alive and given daily provision. (Ref: The Ibne Majah) Narration: Hazrat Aisha Siddiqa عهناهللا ريض says that her father
be quested her when he suffered from fever, “I must be carried
to the holy grave of the Great Prophetا(after the demise) and must be requested for the permission and said that this is Abu Bakar ( عنههللا ريض ). O Prophet of Allahا should we bury him
near to you? If he allows, bury me these and if he does not allow, take me away to Jannatul Baqee’.” Therefore, he was carried to the gate of the holy room of the Great Prophetا
and said : This is Abu Bakar عنه هللا ريض and he has express his
last testament that we shall enter into the room if you allow otherwise we shall go back. Hence, it was heard, “Enter him”. We heard the voice but did not see anyone. ( خصا ئص الکربی )
Hazrat Ali عنه هللا ريض says in another narration that (when the
people cried,) I saw that the door just opened and I heard a speaker saying, “Unite the friend to the friend. Surely, the friend is fond of meeting of the friend.”
(Khasa’isul Kubra, Vol: 2 Page: 281 and 282) It was known that such a testament is made at that time
when one believes that the Great Prophetا is alive; and he listens and talks. About this matter, this is not the faith of Ahle-Sunnat wal Jam’at that the Prophetا is here as well as there. The faith if that he is alive in his grave and by the grant of his Substainer, he goes with his body when and where he wants like he went to the ground of Kar’bla after the demise www.ta
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according the Hadith of the Trimizi and this is really our belief. Q. 11: Has Allah made His Belovedاthe independent (authorized) and the distributor of His Treasure? Ans.: Surely, Almighty Allah has made His Beloved Prophetاthe independent and the distributor of His treasure: Allah grants this Courtesy to whom He wants:
ن الملک شاءقل ا لهم ملک الملک ىت : القر (Surah: A’le Imran, Verse: 26, Part: 3)
Translation: Please declare (O beloved Prophet), “O my Allah You are the Master of all sovereignties. You give sovereignty to whom you will.” The Pious men of Allah are the Owner of Heaven:
ن ک اجلنة الىت رث عباد اكن تقیاتل: القر (Surah: mariyam, Verse: 63, part: 16)
Translation: This is the paradise which We shall give in inheritance to those of Our devotees who are duty bound. No Restriction on Allah’s Endowment:
ن ظوراحموما اكن عطاء ربک : القر (Surah: Bani Isra’il, Verse: 20, Part: 15)
Translation: And there is no restriction on the bestowing of your Rubb. Allah has made every thing of sky and land (world) as the subordinate to His proper servants:
ن ت وما يفهللا ان : القر و االرض خسرلکم مايف السم علیکم نعمه ظاهرۃ واس غ و طنة
(Surah: Luqman, P: 21, Verse: 20) Translation: that surely Allah has pressed for you in your service whatever is in the heavens and in the earth and has completed on you in full His Bounties open and hidden.
ن اعطینک الکو ا : القر (Surah: Kauser, Verse: 1, Part: 30)
Translation: O beloved, I have given you in abundance. Now, study the Hadithes: Hadith: Hazrat Uqbah عنه هللاريض narrates the Great Prophet ,saidا
او یعمفاتاىن اعطیت االرض یعمفاتخزائن االرض Translation: I was granted the keys of the world treasure.
(The Sahih Bukhari, Vol: 2, Pg: 585 & 975; The Sahih Muslim, Vol:2, Pg: 250; The Mishkat, Vol:2, Pg: 547)
Hadith: The Great Prophet ا said,
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خزائن الدنیا یعمفاتب نا ا اوت ت Translation: I was endowed the keys of the world treasure while I was sleeping. (The Bukhari and the Muslim, (Vol: 1, Pg: 100 لمناوی احلقائق کنوز
It was proved by the above Hadithes that Allah has
granted His Beloved ا the keys of His Treasure. Q. 12: Has the Great Prophetا the authority of distribution? Ans.: Of course, the Great Prophet ا has the authority of
distribution. Therefore, he himself ا says: Hadith: Hazrat Ameer-e-Ma’awiyah عنه هللا ريض narrates; the
Great Prophet ا said, “Allah grants the acknowledgement of the religion to whom He intends to give the goodness. No doubt! Allah is the Grantor and I am the distributor.”
(Ref: The Bukhari, Vol: 1, Pg: 16 ; The Mishkat, Pg: 32) Hadith: Hazrat Jabir bin Abdullah عنه هللاريض narrates that there
was born a child in the house of a person among them and he
named the child “Muhammad”. They said to him, “We must not allow you to put the name like the Prophetا.” “He came
to the Prophetا and requested, “A child was born at my home and I have named him like you but my tribe do not let me so until I get your permission.” (The traditioner says that) the Prophetا said, “You can put the name like mine but not my Kuniyat because I have been sent after making Qasim and I distribute among you.”
(Ref: The Muslim, Vol: 3 Kitab-ul-A’dab, Hadith: 5472, Pg: 126, Publisher: Shabbeer Brothers Lahore)
Hadith: The Great Prophetا says, “Allah grants only; and only I am Qasim and Khazin (of every blessing of Allah).”
(The Sahih Muslim, Vol: 1, Pg: 333)
It was proved by all these Hadithes that Allah grants and the Great Prophetاdistributes, therefore, we achieve
whatever that belongs to the Great Prophetا.
Q: 13. Has Allah also made His Belovedاthe authorized of the religion? Ans.: Of course, Allah has also made His Beloved اthe authorized of the religion therefore, see the
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Hadithes: Hazrat Nasr bin Asim Laisee عنه هللا ريض narrates by a
member of his tribe that he came to the Prophet ا and admitted Islam at this condition that he would pray only two times and the Prophet ا accepted his condition.
(Ref: Musnad Ahmed) Hadith: Narrates Hazrat Abu Hurairah عنه هللا ريض one man
(named Salman bin Sehr Byadh) came to the Great Prophet ا and requested, “O Prophet of Allah ا ! I, disgraceful, have co-habituated with my wife in Ramadan the sacred month”. The Prophet asked, “Do you have the slave whom you may free? “He replied in negative. The Prophet اasked, “Do you have the ability to keep the fasts for two months by and by?” He replied in negative again. The Prophet ا asked, “Do you have the food that you could feed it to the sixty poor men?” He replied once again in negative. The traditioner says that a basket was brought to the Prophetا. There were some dates
and Zambeel spirit in it. The Prophet ا said, “Feed them (to the poor man) by you.”
He requested, “Should I give them as charity to the men who are more poor than us? And no house is poorer than us? And no house is poorer than ours between both the
(eastern and western) corners of Madinah Tayyibah.” The Prophet ا said, “Feed your family.”
(The Bukhari, Vol: 1, ۃ تابک الصلو Hadith: 1809, Pg: 778,
Publisher: Shabbeer Brothers, Lahore) Note: This is the Islamic rules that it is Wajib to pay Kaffarah after co-hibating with the wife in the condition of Soum (fast) but the Prophet ا changed the rule by the grant of his
Substainer, therefore, it was known that the Prophet ا is authorized completely. Hadith: Narrates Abu Baker bin Abi Shaibah, Zaid bin Al – Habab, M’aayah bin Saleh, Hasan bin Jabah, Maqadaw bin Ma’deekarb Al Kundi عنه هللا ريض ; the Prophet ا said, “It will
come the age very soon that the man will sit on his crown putting the cushion. My Hadith will be narrated in front of him and he will reply: The thing which makes a decision between you and us is the Book of Allah. We shall recognize it Halal whatever we shall find Halal in it and we shall recognize it Haram whatever we shall find Haram in it.
(The Sunan Ibne Majah, Vol: 1, Ch: تعظیم حدیث رسول والتغلیظ عارضه Hadith: 12, Pg: 34, Publisher: Fareed Book Stall,
Lahore)
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Hadith: Narrates Hazrat Abu Hurairah عنه هللا ريض Malakul
Mout was sent to Hazrat Moosa السالم علیه . When he came to
Hazrat Moosa السالم علیه , he السالم علیہ punched him. His eyes
came out and he went back to his Substainer and requested, “You have sent me to the person who does not want to die. (Hazrat Abu Hurairah عنه هللا ريض says that)
Allah fixed his eyes and said, “Go to him again and told him to put his hand on the back of an ox. He will be granted one year for every of the hair which will come beneath his hand. (The angel conveyed this message to Hazrat Moosa السالم علیه .)
Hazrat Moosa السالم علیه said, “O my Substainer, what will be
happened then?” He replied, “Then, it will be happened the death.” Then, Hazrat Moosa السالم علیه said, “That’s right. Make
me so nearer to Palestine that a stone could be thrown from here.” The Prophet ا says, “If I was present at there, I showed you his grave on side of the passage under the red sandy rock.”
(Ref: The Muslim, Vol: 3, الفضائل کتاب Hadith: 6025, Pg: 283,
Publisher: Shabeer Brothers Lahore)
Note: Almighty Allah has given the authority to the Prophets السالم علیه that either they live in the world or they meet with
their Substainer. Hadith: Narrates Hazrat Ali عنه هللا ريض hat the Holy friends علهيم O Prophet of Allah“ ,اasked the Prophetالرضوان ا , is Hajj
Fardh every year?” He replied in negative and said, If I said yes, it would become Fardh.”
(Ref: The Tirmizi, The Ibne Majah, The Ahmed) Who can guess the authorities of the Great Prophet ا whose
yes and no make the rules. In short, the Great Prophet ا is the authorized fully by the grant of his Glorious Substainer and when he wanted, he granted him/her whom he wanted. Q. 14: There had been a very severe disagreement among the Holy Researchers (Muhaqqeqeen) about the date of the birth of the Prophetا. It is only proved with the “Sahih” narrations that the birth happened on Monday. In the past, the Holy Researchers attended to the 9th of the Rabi-ul-Aawal. Do you know that according to the research of the Egyptian autonomists of the modern age, the Monday was proved at the 9th of the Rabi-ul-Awaal not at the 12th?
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Ans.: By saying of the Holy Friends الرضوان علهيم and the Holy
Researcher, the birth date is proved twelve. Proof 1.: Narrates both Hazrat Jabir and Ibne Abbas هللا ريض the Prophet of Allah ,عهنم ا was born in Amul Feel, on
Monday and at 12th Rabi-ul-Awwal; and he showed the prophet-hood on the same day, he went for Me’raj on the same day and he migrated on the same day; and according to all Islam Believers, this 12th Rabi-ul-Awwal date is famous.
(Ref: Seerat-e-Ibne Kaseer, Vol: 1, Pg: 199) Proof 2.: Imam Ibne Jareer Tibri الرمحه علیه is a famous and
certified historian writes in his book Tareekh-e-Tibree, Vol: 2, at page: 125: The Prophet of Allahا was born on Monday, at the 12th of the Rabi-ul-Awwal and in Aamul-Feel year. Proof 3.: The Proof of the popular scholar of Ahle-e-Hadith: The famous scholar of Ahle-e-Hadith Nawab Mohammad Siddiqui Hasan khan writes: The Birth of the Prophet ا happened in Makkah tul Mukarramah near Fajr timing, on Monday, at 12th Rabi-ul-Awwal and in Aam-ul-Feel. All the scholars (Jamhoor Ulama) agree to this as well as Ibne Joozi ( لرمحها علیه ).
(Ref: Ash-Shamma-matul-Ambaryah Maulad-ul-Khair-ul-Bariyah, Pg: 7)
Proof 4.: According to the Egyptian autonomists, the birth date is twelve and the Egyptian scholars celebrate the Birth Festival on 12th Rabi-ul-Awwal. Proof 5.: The famous Muhaddis of the sub-continent Shah Abdul Haq Muhaddis Dehlivi الرمحه علیه writes in his book
Madarij-un-Naboowwat, Vol: 2, at pg: 15, that the Birth Day is Monday and the Birth Date is twelve. Q: 15. In the age of the Universe Blessing ا , the month of Rabi-ul-Awwal came approamately 63 times. By which Hadith is it proved that he claimed to celebrate the festival of his birthday (Milad) and he came out with procession and illuminates as the customary behaviour. Ans.: First, study the literal and terminal meaning of Milad :(میالد)Literal Meaning: The word “Milad (میالد)” was in fact “Meolad (الد و It is changed by “ ” because of .”(م مکسور ماقبل So, now, to infinitive is Milad which means to bear or to give a child birth. Therefore, it was started to use in term because of the Prophet’s birth (ا).
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Terminal Meaning: The terminal meaning is to narrate the Mo’jizat of the Great Prophet ا and Ma’jalise-Soori (good gathering meeting). The Prophet اhimself celebrated Milad: Hadith: Narrates Hazrat Abu Qtadah عنه هللا ريض , it was
requested to the Great Prophet ا, “O Prophet of Allah! Why do you keep fast on Monday?” He asked “On this day, I was born and I was revealed on the same day.”
(Ref: The Sahih Muslim) Hadith: It is in the Behqi and Tabrani that once upon a time after claiming the prophet hood, the Great Prophetا slauqutered the he-goats and invited. The people took the meaning by this Hadith that the Great Prophetا offered his A’qeeqah. Imam Jalaluddeen Syooti replied this that the Aqeeqah of the Prophet اwas offered on the seventh day by grand father Abdul Mutal’lib. To invite after slaughtering the he-goats by the Prophet ا was infect to celebrate his Milad.
As far as the question of the customary Milad celebration, the reply of this that as the age made progress, the people did better deed than the old one. Masajid were quiet simple, now they are decorated by bulbs and other illuminations. In the old time the Holy Quran was published simple but now in beautiful and better condition etc. Similarly,
in the old days, the Milad was celebrated in simple way. The Holy Friends and the Holy Beholders الرضوان علهيم held gatherings at their homes and gave charities and alms. Q:16. Did the Prophet اcelebrate the birth day of his grand father Hazrat Ibraheem السالم علیه or any other prophet if it was Ja’iz to celebrate the festival of birth date of the Holy Prophets ا . Ans.: Of course, the Great Prophet اhimself celebrated the Wiladat Day of the Holy Prophets السالم علهيم as well as he
taught his friends الرضوان علهيم . Hadith: Hazrat Moosa Ash’ari عنه هللاريض narrates that when the
Great Prophetا came to Madidnah Munawwarah, he saw the Jews having Aashoorah fast. When they were asked about it, they replied, “This is the day in which Almighty Allah granted prevalence (overcoming) to Hazrat Moosa السالم علیه and Bani
Isra’il. Therefore, we keep fast respectfully on this day.” (Consider! The Great Prophet ا did not say, “O my friends, be witness! We shall never keep the fast of Aashoorah because of the religious custom of jews.” But) The Prophetا said,
“We are more lover of Hazrat Moosa السالم علیه than you.”
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Then, he directed to keep fast. In this way, the Great Prophet .showed the expression of gladnessا
(Ref: The Bukhari, Vol: 2, Kitabul Manaqib, Hadith: 1126, Pg: 537, Publisher: Shabbir Brothers, Lahore)
Hadith: Abdul Ash’at Sun’avi narrates by Hazrat Aos bin Aos
عنه هللا ريض that the Great Prophetا said, “Friday is the most
superior day of your days because in this day, Hazrat Adam السالم علیه was created; in this day, he passed from the world; in
this day the Soor will be blown and in this day, all will be come senseless. So, send me the Drud plentifully on this day because you’re saying Drud is presented to me.” The people requested, “O Prophet of Allah ا ! How will our Drud be presented to you while you will have passed away?” He said, “Almighty Allah has made Haram for the ground to eat the bodies of the Holy Prophets السالم علهيم .”
(The Abu Da’ood, Vol:1, ۃ کتاب الصلو Hadith: 1034, Pg: 399,
Publisher: Fareed Book Lahore) Hadith: Hazrat Aos bin Aos عنه هللا ريض narrates that the Great
Prophet ا said showing the superiority of Friday, “Among your days, Friday is the most superior of the days in which Hazrat Adam السالم علیه was created and in this day, he passed
away.”
(The Abu Da’ood, The Nisa’i, The Ibne Majah and The Darmi) We celebrate the Milad of Hazrat Adam السالم هعلی every Friday
because the Great Prophetا said; Hadith: When the Great
Prophetا was going by Buraq at Me’raj Night, Hazrat
Jibra’il السالم علیه requested at Bait-ul-Laham, “Please, ride out
of it and say two Raka’at here because this is the birth place of Hazrat Essa السالم علیه .”
(Ref: The Nisai, The Tabrani)
When it is Sunnah to say prayer and to visit the birth place of the Holy Prophets السالم علهيم , then what superior will
it be to celebrate the Wiladat Day? Q: 17. Did the Holy Friends لرضوانا علهيم who loved the
Prophet matchlessly and boundlessly ever celebrate the Eid-e-Milad-un-Nabi festival? Ans.: Of course, the Holy Friends الرضوان علهيم also celebrated
the Milad of the Great Prophet ا and they held this gathering
in front of the Great Prophet ا who expressed happiness, not forbade them to do so. The high valued friend, Hazrat Hassan
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bin Sabit عنه هللا ريض used to celebrate the Wiladat festival by
saying Qaseedah about the dignity of the Prpophetا.
Hadith: The Great Prophetا himself used to keep the pulpit for Hazrat Hassan عنه هللا ريض so that he might stand upon it and
say praise worthy verses in the admiration of the Prophetا. On this occasion, he prayed for Hassan عنه هللا ريض “May Allah help Hassan by Rooh-ul-Qudus!”
(Ref: The Bukhari, Vol: 1, Pg: 65) Hadith: Hazrat Abu Darda عنه هللا ريض narrates that he went to
the house of Hazrat Aamir Ansari عنه هللا ريض with the Great
Prophetا. He was teaching his children the birth events of the Prophet and saying, “This day is today.” The Great Prophet اsaid, at that time, “Almighty Allah has opened the blessing gate for all of you and all the angels are praying for your forgiveness and the person, who narrates the Milad Event like you, will be released.”
رضیه التنو يف مولد رساج المنري: حبواله
The literal and terminal meaning of Milad is to narrate the Milad Events by holding gathering (assemblage) which we have proved by the two Hadithes. Now, show us any one Hadith about the prohibition of Milad in which it must be
written, “The Milad should not be celebrated.” While there are many deeds which were not done by the Holy Friends علهيم but we do them because they were not prohibitedالرضوانtherefore, those deeds are ja’iz. Q. 18: Is there narration of Eid-e-Milad-un-Nabi and teaching about it in Hadithes as there is the narration of Eid-ul-Fitr and Eid-ul-Adh’ha in the saying of the Prophet of Allah ا and the teachings about them in Hadithes?
Ans.: Eid Milad-un-Nabi is the festival of the lover and it is neither Fardh nor Wajib. The loving deeds are not explained clearly but only they are indicated.
Qur’an: (Surah: Ma’edah, Verse: 114, P:7) Translation: Eesa bin Maryam said, “O Allah, our Rubb! Send down on us a table full of eatables from the heavens which will be an Eid for us and for our successors and a sign from your honour.” Proof: By Hazrat Essa السالم علیه , this matter transferred into us
that the day in which the blessing tray is descented should be
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celebrated as Eid, then why should the day in which رمحته ?was born not be celebrated as Eidا لعالمني
Hadith: Hazrat Abu Lubaba bin Abdul Munzir عنه هللا ريض
narrates that the Great Prophet ا said, “Friday is the chief of the week days and it bears nobility and praise more than all the days near Almighty Allah and its dignity near Allah, is greater than Eid and Baqr Eid. It has five main points. (1) Allah created Hazrat Adam السالم لیهع , (2) Allah dismounted
Hazrat Adam السالم علیه upon the world on this day, (3) In this day, Allah gave Hazrat Adam السالم علیه demise, (4) In this day, these is a moment in which Allah grants the servant whatever except Haram he begs to Allah, and (6) it will be held Qiyamat in this day. Every respected angel, land, sky, airs, mountains and rivers – all become confused and distracted on Friday because of the fear of the Qiyamah.”
(Ref: The Sunan Ibne Majah, Vol: 1, اجلمعة فضل يف Hadith: 1132,
Pg: 313, Fareed Book Lahroe). Why is Friday more superior than Eid-ul-Adh’ha and Eid-ul-Fitr? Hadith: Hazrat Aos bin Aos عنه هللا ريض narrates that the Great
Prophet ا said narrating the superiority of Friday, “Friday is
the most superior day of the week among your days. In this day, Hazrat Adam السالم علیه was created and he passed away in
this day.” (The Abu Da’ood, the Ibne Majah, The Nisa’i) The Great Prophet ا told indicatedly his servants to consider
that when it is the Eid-Day in which Hazrat Adam سالمال علیه
was born, then what will be the dignity of the day in which he ?was born in this worldا
Now, we should know that the day in which the Great Prophet ا was born is more superior to Eid-ul-Fitr, Eid-ul-Adh’ha, Friday and Qadr Night because all these festivals were granted to us by only this Prophet ا .
The Great Prophet ا himself celebrated his Milad. The detail about it has passed in the previous pages. Q. 19: Is the Demise day of the Great Prophetا not the twelveth of Rabi-ul-Awwal in the eyes of all the Ahle Sunnat consentedly? Ans.: It is felt that you have not studied any book of Ahle-e-Sunnat. That’s why you asked such a question. According to Ahl-e-Sunnat o Jamat, the Demise day of the Great Prophet
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is the second Rabi-ul-Awwal. The populace scholars agreeا
that the demise of the Great Prophet ا happened at the 2nd of the Rabi-ul-Awwal. Therefore, the saying of majority will be accepted. Q. 20: Did the Holy Friends الرضوان علهيم not become senseless
or un-controlled because of mourning at the death day of the Great Prophet اon the 12th of Rabi-ul-Awwal? Ans.: It has been already narrated that the Demise Date of the Great Prophet اis 2nd Rabi-ul-Awwal Then, you will ask the question that the month was all about Rabi-ul-Awwal, so why do you not celebrate the condolence and why do you celebrate happiness as feast? There is the grief and mourning of the three days only in Islam. Hadith: We were ordered that we must not soothe mourning after three days at a dead body except the wife who will mourn after her husband’s death till four months plus ten days.
(Ref: The Bukhari, Vol: 1, Pg: 804; The Muslim, Vol: 1, Pg: 486)
The Holy Friends الرضوان علهيم have soothed the
mourning of the Great Prophet’s demise and now, after the fourteen hundred years, which one mourning is there? And tell further that by which one Hadith is proved to soothe the mourning while it is proved to celebrate Birth Day?
If there was an order of soothing the mourning of the Prophet’s demise, the Great Prophetاordered us to celebrate the condolence Day of Hazrat Adam every Friday instead of celebrating the Nativity (Birth) Day.
All praise be Allah! It is proved in the light of Qur’an and Hadith that the Prophets, martyrs and saints are alive in their graves. When the Great Prophet ا is alive then why would we celebrate the condolence of death? The Holy Friends الرضوان علهيم became only for the Great Prophetا not
for the death because the Great Prophetا asked, “There is the goodness for you in my life and in my demise too. I am among you and lead you, so it is the goodness for you and I shall use to beg forgiveness for you after my disappearance, so it is the goodness for you too.” Q. 21: Did our brothers not say “Barah Wafat” instead of “Eid-e-Milad-un-Nabi” to the 12th Rabi-ul-Awwal? Ans.: We have heard only a few old men saying “Barah Wafat”. We speak as far as Hadith, the writer of Mishkat www.ta
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wrote a chapter in the Mishkat, Imam Tiremzi classified a chapter in “the Tiremzi” and named it “Milad-un-Nabi” and narrated the Birth Day of the Great Prophetا.
It has been written “Miladi” in place of Rabi-ul-Awwal in Saudi calendar.
Many traditioners wrote the books. All of them wrote about the Birth Day of the Great Prophetا. Perhaps, there is none a chapter of Barah Wafat (Twelve Death) in the educational course but the chapter of “Jashn-e-Eid-e-Milad-un-Nabi” (Festival of the Birth Day of the Great Prophetا.)
Now, decide yourselves that whether the saying of a few old men should be accepted or the saying of (many) traditioners? Q 22.: Is to act something which is not proved by the sample of the Great Prophet ا and the Holy Friends علهيم ?not an increament in the religion and innovation الرضوان
Ans.: We have proved “Milad” by sunnah. Now, I’ll give you the answer which belongs to innovation. Definition of Innovation:
The literal meaning of innovation is that it is an action that has an example at first. And in Islamic Terms, it is the action that was said ضاللة بدعة . It means every action which is
against of Qur’an and Hadith. And the Great Prophet ا said good to the action that would not be against of Qur’an and Hadith. For example; the Masajid were like the houses in the appeared era of the Great Prophetا. In Masajid, there were not dome and minerat; and the arch was not so high. There were not vowels (Zabar, Zer and Paish) in the Qur’an. After these, a question is created that these works were not in the appeared age of the Great Prophet اand the Holy Friends الرضوان علهيم then how have they made ja’iz? It will be all about the reply that these are the works of religious, so these are Ja’iz. In the same way, what is done in “Youm-e-Wiladat”? The Holy Quran is recited, Na’at is told, the life of Great Prophet is narrated, Alms and charities are given and the places areاlit. Then, how can the work and action of the religion become innovation? Hadith: The Great Prophet اasked, “The man who invents a good manner in the religion will find its reward and the reward of those who will be acting upon it.”
(The Muslim, Vol: 3, Pg: 718)
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And now, if you will not accept this, you will entrap by yourself because the action which are being done by you, were not at the age of the Great Prophet ا and his friends. For example: Quran o Hadith conference, Ahle Hadith conerence, Jihad fi Sabeelillah Conferrence, to arrange the date and day of these gatherings, to fix the salaries of the teacher and the books of Dars-e-Nizami. All these were not in that age!
Today, you are said “Deobandi” but the Holy Friends عهنم هللا ريض were not said “Deoband” Today, you are said Ahle
Hadith but the Holy Friends عهنم هللا ريض were not said Ahle
Hadith. They were only said Muslim. You write “Salfi” with your names but the Holy Friends عهنم هللا ريض did not use to write
“Salfi” with their names. Your high arch and minerat of Masajid were not at the age of the Holy Friends عهنم هللا ريض .
There, abstain, (you have time) now otherwise you could not save your religion. Q: 23. Is the method of thanking Allah at the great boons that was granted to us by Allah in the appearance of the Blessing of the Universe ا , not to act upon the sample of
the Great Prophet’sاlife and his offered Islamic principles?
Ans.: To celebrate the Birth Day of the Great Prophet ا is only to thank Allah. We thank Allah for His Book; Prophet; mention the book of Allah by holding the sittings of the remembrance of the Prophetا. The Prophet ا is a boon and we narrate this boon. We celebrate the gladness at the boon of Allah by wearing new dresses, lighting (the houses), giving alms and charities. Allah himself orders this in the Holy Quran:
Qur’an: (Surah: Yunus, Verse: 58, Part: 11) Translation: Please declare, “Only Allah’s Bounty and only His Mercy, be depended upon. Therefore, let them rejoice.” Q: 24. Is the biggest proof of the love of the Blessing of the World ا for spending the life, not follow his Sunnah?
Ans.: To follow the Sunnah of the Great Prophetاis really the basis of love but it should be remembered that the thing which belongs to your beloved, should be loved by you. This is not the true affection to act upon the Sunnah having enmity with “Milad” but this is defective affection. Q: 25. Is it against the teaching of the Prophet who has taught us to remove the hindrance in the shape of thorns
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and stones through the way, not to block the road by processing and used his name? Ans.: You say troublesome to the procession of Milad! This procession is come out only one day yearly and that was also a holiday. The procession of the arrival of the Prophet ا has
also been proved by the Holy Friends عهنم هللا ريض . In the Hadith
of the Bukhari: When the Great Prophet ا arrived at
Madeenah, the Holy Friends عهنم هللا ريض came out with
procession and said loudly “Marhabah”. If we speak about the other people, thousand of people
offer “Ghaibanah Namaz-e-Janazah” blocking the road every second or third week Moreover, they came out with procession using the name “Istehkam-e-Pakistan” all over the country at the 14th August. At that time, why do you not think about the teaching of the Prophet ا ? Q: 26. Is it Ja’iz that the spendthrift of the sources by using the name of the Prophetاthat if the expenditures may be deposited, thousand of unemployed can become employed while the Prophet اtaught the absoluter of the flowing river to void the extravagant?
Ans.: The personality and dignity of the Great Prophet ا is so high that it is a little as we illuminate. For extravagant, remember that the action or work which is done for a good objective is not extravagant. For example: Some people fix hundred of tube-lights while they could fed sufficiency by fixing 5 or 10 tube lights. Similarly, they build Masajid by 4 crores while the Masjid could build in 2 crores but they will say that it is a good object. When that is their good purpose then this is our good purpose.
The thought of the orphan, poor and helpless of all the world comes into your mind in only Rabi-ul-Awwal ! Remember rarely meek and unemployed men in your annual conference so that it may not show the enmity and hatred with Milad. Q: 27. Is the performance of the birth-day not a ceremony of jews and Christians whose opposition has been ordered by the Prophet of Allah ا ? Ans.: We celebrate the Birth Day of the Prophet ا and the celebration of the Birth Day of the Great Prophet is not a ceremony of Jews and Christians but the Prophetا used to celebrate his own birth day on every Monday. The Great
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Prophet اcelebrated the Birth Day of Hazrat Adam علیه in the Hadith of the Abu Da’ood which has passedالسالم
behind and asked it greater than the two Eids and the argument on it have passed in the previous pages. Q: 28. Are to display the lights and to come out with the procession not the worships of Hinduism? Ans.: If to display the lights is the worship of Hinduism then the people who are fixing this “Fatwa”, will not save their houses because there is the brimful illumination in the religious meetings, conferences Iftar parties, annual assemblage and jihad conferences and then these are also called the parts of Hinduism. Hadith: Hazrat Anas bin Malik عنه هللا ريض narrated that when
the Great Prophet اcame to Madinah (migrating from Makkah), he stayed at a family in the upper part of Madinah. The name of that family was Bano Umr Bin Aof. He stayed at there for the fourteen days. Later, this, he sent the ruler persons of Bano Najar the message (for transferring to their). They were wearing hanging their swords (at his welcome or reception). Hazrat Anas عنه هللا ريض said, “That sight is still in my
eyes today. The Great Prophet ا was sitting on his female
camel. Hazrat Abu Baker عنه هللا ريض was sitting behind him and
the ruler men of Banu Najar was walking around him as far as the staying of the Great Prophet ا in the house of Hazrat Aba
Ayub Ansari عنه هللا ريض .
(Ref: The Muslim, Vol: 1, ۃ عومواض المساجد کتاب الصلو Hadith: 1075,
Pg: 417, Shabbir Brothers, Lahore) Hadith: Hazrat Sa’ib bin Yazeed عنه هللا ريض said that he had
gone till Saniya-tul-Wada’ee with the children for the reception of the Great Prophet اat the time of returning from the “Gazwah-e-Tabook.” (Ref: The Bukhari, Vol: 2, المغازی کتاب Hadith: 1563, Pg: 744,
Shabbir Brothers, Lahore) Hadith: Narrated Mouraq Ajlee, Hazrat Abdullah bin Ja’far
عنه هللا ريض said, “When the Great Prophet ا came from a tour,
the people (Holy Friends) الرضوان علهيم took us away for the
welcome. The Prophetا caused the child who is the most ahead in the welcomers, sit ahead in his riding. I was the most ahead in the welcomers so he caused me sit ahead him on the riding. Then, Hasan and Hussain welcomed him, so he caused
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them behind him on the riding. Hence, we entered into Madinah in this position. (Ref: The Ab Da’ood, Vol: 2, اجلهاد کتاب , Hadith: 794, Pg: 300, Publisher: Fareed Book Lahore) Note: The Holy Friends الرضوان علهيم welcomed the Great
Prophetا in the appearance of procession at the occasion of
the arrival of the Great Prophetا. Therefore, it was proved
that it is the Sunnah of the Holy Friends الرضوان علهيم to come
out with procession at the spot of arrival of the Great Prophetا. If it is “Ja’iz” to process at the arrival of the Great
Prophet اfrom Makkah to Madinah then how can it be “Na-
Ja’iz” to process at the arrival of the Great Prophet اin this world? Q. 29: Is it “Ja’iz” to illuminate and that is even done by the stolen electricity? Ans.: Argument: 1 ( هللالحمدا All praise be to Allah!) It is allowed to illuminate in both the festivals 14th August and 12th Rabi-ul-Awwal according to the act (law) of Pakistan. Argument 2: Stealing is the action that is done hiddenly while the lights are illuminated here openly.
Argument 3: The people who fix “Fatwa” against the illumination of “Milad” must sweep before their houses because do they pay the bill of illumination that is done in their meetings, conferences and assemblage. The illumination of Milad is allowed them to illumination their assemblage because the government only allows to hold the meeting, not to illuminate. So, they forget to spy their house in the hatred from “Milad”. Q. 30: Is it Ja’iz to offer “Durood and Salam” before “Azan”? Ans: It is Ja’iz to offer “Durood and Salam” every place, every time, every moment etc. but it is the order of Allah:
ن کته هللا ان: القر النىب یصلون ومل اهيا الذ امنوا صلوا علیه وسلموا سل
(Surah: Ahzab, Verse: 56, Part: 22) Translation: Surely, Allah and His Angel shower their Blessings on the communicator of the hidden news. O you who believe! Send upon him blessing and salute him fully well with best salutation.
In this verse, any time or any place was not appointed but asked at all (absolutely) to offer “Durood and Salam”
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abundantly. Then, why is it objected to offer (Durood and Salam) before Azan? Narrated Hazrat Urwah bin Zubair عنه هللا ريض , a woman of Bani
Najar said. “My house was the highest of all around the “Masjid-e-Nabwi” Hazrat Bilal عنه هللا ريض offered the Azan of
Fajr at the roof of my house. So, he عنه هللا ريض came at the time
of ‘Dawn’ and searched the light of ‘Day-Break’ Hence, when, he عنه هللا ريض saw that the light of “Day-Break” had
spread, he عنہ هللا رضی said these
ا لهم اىن امحدک واس عینک قر ش ان یقیموا دینک (O Allah! I praise you and want your help at the point
that the Quraish would found your religion.) Then, he offered Azan.” The Ansari Woman added. “By Allah! I do not know that Hazrat Bilal عنه هللا ريض might leave these words any one
night.” Hazrat Imam Hijr Asqalani عنه هللا ريض said “Hasan” to
the certificate of this Hadith. If it is an increase in Azan to offer something or
Durood and Salam; and the Azan becomes defective invitation, then what will be said about Hazrat Bilal عنه هللا ريض ?
The Ansari woman says that according to her knowledge, he never left these words before the Azan. Will the starting of Hazrat Bilal’s Azan be understood with ا لهم?
Slowly slowly, the chain of the prayer before Azan had been continued. At last, Sultan Nasir Salahuddin Ayubi الرمحه علیه got
Durood and Salam before Azan started in 781 Hirjri. Imam Skhawi الرمحه علیه writes in his book ‘Al-Qaul-ul-Badee’ Pg: 192
ۃ هللا رسول علیک والسالم الصلو that was used to say before Azan in the
age of Hazrat Salahuddin Ayubi الرمحه علیه .
Q: 31. Which traditioners write “Jaiz” to Durood and Salam before Azan? Ans.: Four great traditioners (Muhaddeseen) of his Ummah (adherent) whom are honoured by all the Muslims wrote “Ja’iz” to Durood and Salam before Azan:
(1) Hazrat Imam She’rani الرمحه علیه wrote Ja’iz in his
composition ‘Kashaf-ul-Ghammah’ (2) Hazrat Imam Hajar Shafe’i الرمحه علیه wrote Ja’iz in his
book ‘Fatawa Kubra’. (3) Imam Mulla Ali Qari الرمحه علیه wrote Ja’iz in ‘Shrah
Mirqat of Mishkat’. (4) Hazrat Imam Shami wrote Ja’iz in “Fatawa Shami” to
offer Durood and Salam before and after Azan and Iqamat.
The people, who say innovation to Durood and Salam before Azan, could not present a reference of a traditioner. www.ta
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Q: 32. Is it Ja’iz to offer Durood and Salam after Azan? Ans.: Yes, it is proved to offer Durood and Salam after Azan. Hadith: Narrated Hazrat Abdullah ibne Umer عهنما هللا ريض , the
Great Prophet ا said, “When you listened to Azan of Moazzan (invitor), say the same sentences. Then, offer Durood to me because Almighty Allah decreases blessings ten times at him who offers Durood one time to me. Then, beg ‘Waseelah’ for me. It is a place of the Heaven that is for only one servant of Allah’s servants and I hope that he is only I and the man who will beg ‘Waseelah’ for me, must be mediated (recommendated) by me.” (Ref: The Tirmizi, Vol: 2, المناقب ا اب , Hadith: 1549, Pg: 669,
Publisher: Fareed Book Stall, Lahore)
In this Hadith, it was ordered clearly to offer Durood and Salam after Azan. Q: 33. How is to touch the Kissed thumbs with eyes at the name of “Muhammad” during or except Azan? Ans.: It is ‘Mustahab’ to touch the kissed thumbs with the eyes at the name of the Great Prophet ‘Muhammad’ ا.
Hadith: Hazrat Abu Bakar عنه هللا ريض kissed his thumbs and put
them on his eyes, listening the name of the Great Prophet ,during the Azan and saidا هللا رسول بک عیىن قرۃ (O Prophetا!
You are the coldness (rest) of my eyes.) The Great Prophet asked after the completion of Azan, “O Abu Baker! Allah will forgive all the new old, appeared and hidden sins of the man who touches his (kissed) thumbs with his eyes like you and says what you have said.”
(The Tafseer-e-Ruh-ul-Bayan, Vol: 4, Pg: 648) Hadith: Hazrat Bilal عنه هللا ريض offered Azan. When he said اشهد
هللالرسول حممد ان , Hazrat Abu Baker عنه هللا ريض kissed his thumbs
and then touched with his eyes. Seeing this, the Great Prophetا asked, “In the Day of Judgment, I shall mediate the man who acts like my Siddiq.” (The Maozoo’at-e-Kabeer, The Maqasid-e-Hasanah, Pg: 384) Q: 34. The Hadith of kissing the thumbs which was narrated about Hazrat Abu Baker عنه هللا ريض is Za’eef
(Week). Ans.: Its answer, Mullah Ali Qari does give that when the Rafa’ (height) of this Hadith is proved till Siddiq عنه هللا ريض then
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Q: 35. Is there a proof of kissing the thumbs in reliable books of “Fiqah Hanfi”? Ans.: The name of the reliable books of “Fiqah Hanfi” in which it has been written “Ja’iz” and Mustahab” to kiss the thumbs, are following: 1: Shrah Waqayah. 2: Raddul Muhtar Shrah Dure Mukhtar, Vol: 1, Ch: Al-
Azan, Pg: 267 3: Tahtawi a’la Maraqi-ul-Falah.
It has been known that it is Ja’iz and Mustahab to touch the kissed thumbs with the eyes at the name of Muhammadا, The saying of the prohibitors is on the wrong way.
Q: 36. How is it in the religion of Islam to offer the Salat and Salam standly? Ans.: It is the respect and honour of the Great Prophet ا to offer him Salat and Salam standly and Almighty Allah commanded us to respect this Beloved Prophet ا .
ن صفا والصفت: القر
(Surah: Saf’fat Verse: 1, Part: 23)
Translation: I call to witness those who range themselves in close rank.
The transliterators say that in this verse there is the narration of those angels who offer standly Salat and Salam in the audience (court) of the Great Prophet ا . Hadith: When he ا passed (apparently), his very pious body was lied, wearing coffia at the seat (throne). At that occasion, Hazrat Jibra’eel, Mika’eel and Israfeel مالسال علهيم offered
(standly) Salat and Salam with camps (gathering) of the angels.
(The Behqi, The Hakim and the Tabrani). Proof: Every Muslim men, women and children offered Salat and Salam one by one in standing position.
(The Madarij-un-Nabowwat, Vol:2, Pg: 440) Proof: The famous traditioner and researcher of the sub-continent Shah Abdul Haq Dehlvi said, “I offered Salam in standing position in Mehfil-e-Milad and this action of mine is splendour (pompful).’
(Akhbar-ul-Akhyar, Pg: 624) Proof: In the congregation of Imam Taqiuddin Subki الرمحه علیه ,
someone said the like, “No doubt! The respected and eminent
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people stand hearing the narration of the Great Prophetا.” Listening to this, Imam Subki and all the scholars and saints stood. It was felt exhilaration and tranguility at that time. سريت
80 صفحه اول، جلد یه،بحل
(Page: 80, Vol: 1, Seerat-e-Halbeeya)
It was proved that it is Ja’iz and the Sunnah of the Holy Friends الرضوان علهيم that it is the respected and honour of
the Great Prophetا to offer Salat and Salam. Q: 37. When should the Imam and Muqtadi stand during the Iqamat for the Salah? Ans.: The Imam (priest) and Muqtadi (followers) should stand at ۃ الصلو (come towards the Salah) when it is being said
Iqamat (dewelling abode). Hadith: Narrated Hazrat Abu Qtadah عنه هللا ريض the Great
Prophet ا said, “When it is said Iqamat for a Salah, do not stand until you may see me.”
(The Bukhari, Vol: 1, Ch: Al-Iqamat)
It was known by this that when it was said Iqamat, the Great Prophet ا came out of his room. The Holy Friends ريض
عهنم هللا started to stand as the Prophet ا passed through their
Safs. Proof: Hazrat Anas bin Malik عنه هللا ريض used to stand at the
time when Moazzin said, ۃ قامت قد الصلو (Surely! The jama’at of
the Salah has stood.) This is also the saying of Hazrat Imam Ahmed bin Hambal عنه هللا ريض .
قتادە اىب حدیث رشیف مسلم رشح وی: حبواله
Proof: Imam-e-Azam Abu Hanifa and Imam Muhammad said, “The people should stand in the lines when (Mukabbir) says that ۃ الصلو and ۃ قامت قد الصلو .
(The Ayni Shrh-e-Bukhari, Ala Hdith Abi Qatadah, Vol: 2) Proof: It is the saying that Imam-e-Azam عنه هللا ريض and the
people of Koofah had been acting upon it that when (the Mukabbir) said ۃ الصلو and ۃ قامت قد الصلو , they used to stand.
(Noowi, Shrhe-Muslim, Vol: 1, A’la Hadith Abi Qatadah).
It has been proved in the light of all these arguments that when the Moazzin or Mukabbir says ۃ الصلو , the action
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of standing should be started so that it may be stood completely till ۃ قامت قد الصلو . In this way, it will be acted upon
both the sayings. Affairs: When the Iqamat is being said and if the man enters into the Masajid, he must sit down because it is Makrooh for him to wait standing. (A’lmageeri). Q: 38. Is it Ja’iz to hold the means (waseelah) of the Great Prophet ا, the Holy Friends عهنم هللا ريض and the saints?
Reply with the reference of Quran and Hadith? Ans.: It is Ja’iz,
ن الوس لة الیه وابتغوا هللا اتقوا امنوا الذ اهيا: القر
(Surah: Ma’edah, Verse: 35, Part: 6)
Translation: O believers, be pious with Allah and seek the means of approach to him. Note: In the narrated verse, “Means” (Waseelah) means the sacred servants of Allah. Some people denied this and meant it as good deeds. The saying of the untraditional Shah Abdul Aziz Dehlwi to cease their misapprehension. He writes reasonably that it is impossible that here, Waseelah (Means) means Iman (belief) because here, believers are the addressed person because of امنوا الذ اهيا and good deeds cannot mean
because of belonging to piety (Taqwah) because piety is worship due to following of command and temperance of prohibition because the strangers rule of A’taf (linking word) between Ma’toof and Ma’toof ‘Alaih is Mutakafi. Similalry, it can-not mean ‘Jehad’ because it also belongs to Taqwah. (Hasbiyah “Al-Qaul-ul-Jamil” by Shah Abdul Aziz Dehlvi)
ن الذ کفروا س فتحونواك ا قبل : القر Al-Quran: (Surah: Baqarah, Verse: 39, Part: 1)
Translation: And previous to that they prayed for victory over dis-believers by the means of this Prophet. Transliteration: In the Tafseer-e-Khazin, before the arrival of the Great Prophet ا in this world, the jews prayed for blessings and the victory over the polytheists of Arab by the means (waseelah) of him. When they felt difficulty, prayed in this way, “O substainer, help us by the means of the Prophet who will come in the last era and whose virtues weا find in Tourat.” They used to beg this prayer and succeeded. Transliteration: In the Tafseer-e-Fath-ul-Aziz, Hazrat Shah Abdul Aziz Dehlwi الرمحه علیه says that before the decrement of
the Holy Qur’an, the Jews were confessor and affirmer of the prophet- hood of the Great Prophet ا and his superiority to
all the Prophets السالم علهيم . Therefore, they prayed for victory
in the battle and at the time of fear from their defeat. They
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believed that the name of the Great Prophetاhad so blessing that they could achieve success & victory by its means. Hadith: Narrated Hazrat Usman bin Hanif عنه هللا ريض , a blind
man came to the Great Prophetاand requested to pray to Allah for him so that he might be granted cure. He asked, “If you want patience, it is better for you.” The narrator says that the Prophet اordered him to absolution well and to pray, “O Allah! I turn towards you by the means of your Prophet of Blessings. O Prophet of Allah! I am attentive to my Substainer about my this desire by your means so that it will be fulfilled. O Allah! Accept the recommendation of the Great Prophet about me.” (The Trimzi, Hadith: 1504, Pg: 653, Publisher: Fareed ,الدعوات
Book, Lahore) Hadith: Hazrat Jubair bin Nafeer Hazarmi عنه هللا ريض that Hazrat
Abu Darda’ عنه هللا ريض said that he had listened to the Prophet ا
saying this, “Seek the old men for me. You are given earning and aid because of the means of the old men.”
(The Abu Dawood, Vol: 2, Kitab-ul-Jehad, Hadith: 307, Pg: 307, Publisher: Fareed Book, Lahore)
Hadith: Narrated Hazrat Anas bin Malik عنه هللا ريض , when the
people suffered into draught (dearth famine) in the caliphity of Hazrat Umer bin Khattab عنه هللا ريض , they prayed for the rain by
the means of Hazrat Abbas bin Abdul Mutlib عنه هللا ريض . They
said, “O Almighty Allah! We used to offer the means of our Prophet اin front of you then you caused to rain and now we came toward you having the means of the uncle of our Prophet ,so grants us by the blessing rain.” Further narrated ,ا “The rain started at them.”
(The Bukhari, Vol: 1, Kitab-ul-Istasqa, Hadith: 953, Pg: 425, Pub: Shabbeer Bros., Lahore)
Hadith: In the Bukhari, the Great Prophet ا said, “You are given concurrence and employment by the means of holy and poor men.”
(Ref. The Mishkat, Ch: Al-Fuqarah)
It was known that it is the command of the Great Prophetا to hold the means of sacred servants of Allah. Remember!! Almighty Allah must not be needy of means but we are the needy of means for reaching to Allah.
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Q: 39. Prove the ofference and dedication of the saints of Allah with the reference of the Qur’an and Hadith, and explain.
هللالغري به مااهل Ans.: The people who say Haram to devotion and dedication offer this verse:
ن هللامنا حرم علیکم المیتة والدم وحلم اخلزن ومااهل به لغري : القر (Surah: Baqarah, Sec: 5, Part: 2, Verse: 133)
Translation: He has made un lawful on you only the dead and the blood and the flesh of swine and the flesh of the animals slaughtered invoking some one’s else name except Allah.
ن بههللا حرمت علیکم المیتة والدم وحلم اخلزن ومااهل لغري : القر
(Surah: Ma’edah, Sec:5, part: 6, Verse:3) Translation: You are forbidden to eat the dead and the blood and the flesh of swine and pronounced, except that of Allah, at the time of slaughtering. What does هللا لغري به اهل ما mean?
1. In the Tafseer-e-Waseet Allama Wahedi هللا لغري به اهل ما ,
means the animals which were slaughtered at the name of idols.
2. Shah Waliullah Dehlwi wrote in his, Tarjaman-ul-Quran, “It means that was slaughtered at the name of idols.”
3. Allama Ismail Haqqi does mean by it that was slaughtered at the name of idols, in the Tafseer-e-Roh-ul-Bayan.
4. In the Tafseer-e-Baidhawi (Part: 2, Section: 5), the meaning of هللا لغري به اهل ما is that it will be pronounced
the name of an idol instead of Allah at the time of slaughtering the animal.
5. In the Tafseer-e-Jalalain, the meaning of هللا لغري به اهل ما
that it is the criminal which was slaughtered at the name of someone else except Allah. It was called loudly. It was asked Haram (unlawful).
It was explained in the light of reliable transliteration
that all these verses were decreased for censure of idols, so it is openly cleared mislead to stitch it to Muslims.
Devotion and Dedication of Muslims
Muslims know Allah as their Creator and Substainer;
and offer the animals to Allah saying اکرب هللا هللا سم before
slaughtering. Then, they caused to cook and carry its requital to the soul of Allah’s saint. Therefore, there is nothing a
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matter of polytheism but it is good and lawful action Relation of saints for conveying of requital: Hadith: Narrated Hazrat Sa’ad bin Abadah عنه هللا ريض that he
requested the Prophet, “O Prophet! My mother has expired. Can I convey some charity and alms of her name?” He ا replied in positive. Hazrat Sa’ad bin Abadah requested. “Which alms is great according to reward? He ا replied, “To cause to drink water.” “It has been the Sabeel (water supplier well or tank) of Hazrat Sa’ad in Madinah yet. (The Sunan Naisa’i, Vol: 2, Hadith: 3698, Pg: 577, Publisher:
Fareed Book, Lahore) Hadith: Narrated Muhammad bin Yahya, Abdul Razzaq Shouri, Abdullah bin Muhammad bin Aqeel Abu Salman, Hazrat Aisha and Abu Hurairah ا عني عهنم هللا ريض : When the
Great Prophet ا intended to sacrifice, he bought two rams which were very fat, hornful and dark black. He slaughtered one for his adherent who believe in Oneness of Allah and is subdued of his prophet-hood; and the second one was slaughtered by himself and by his family. (Ref: The Sunan Ibne Majah, Vol: 2, ابواب ،ملسو هيلع هللا ىلصهللا رسول اضا ب
(Hadith: 907, Pg: 263, Pub: Farid Book Lahore االضا
Hadith: Narrated Hazrat Aishah عهنا هللا ريض said; the Great
Prophet اordered to bring the ram whose legs and eyes would be black. It was offered so that he might sacrifice it.” The Prophet اtold me, “O Aisha! Fetch the knife.” Then, he asked, “Sharp it at stone.” I did do so. He hold the knife, laid the ram and then slaughtered it and said, هللا سم (In Allah’s
name) {and then prayed} “O Allah! Accept this by Muhammad, Muhammad’s family and Muhammad’s Ummah.” Then, he sacrificed it.
(Ref: The Muslim, Vol: 2, Kitab-ul-Adahi, Hadith: 4976, Pg: 814, Pub: Shabbir Bros. Lahore)
Hadith: Hunsh narrated that he had seen Hazrat Ali عنه هللا ريض
sacrificing two sheep and then he asked him عنه هللا ريض , “What
is this?” He عنه هللا ريض replied, “The Prophetا advised me to
sacrifice by his side. So (according to his order) I am offering one sacrifice by his side.”
(Ref: The Abu Da’ood, Vol: 2, Kitab-ul-Adh’haya, Hadith: 1017, Pg: 391, Publisher: Farid Book, Lahore)
Note: There are two kinds of conveying of requital. The first kind is performed for the religious saints while the second one is performed for common Muslims so that their goodness may be increased by the prayers and conveyance of requital and
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their futurity life may be good. While this is not the intention of conveying of requital for religious saints but its purpose is to link the relationship with the saints because like others they are not needy of this that some one could try to make their futurity well by praying and conveying of requital. The last testament (which belongs to sacrifice) of the Prophet اto
Hazrat Ali عنه هللا ريض and the carrying out of Hazrat Ali belongs
to the first kind of conveying requital. Some people whose hearts are full of enemity of sacred saints, use to say, “The people who convey requital to saints, have made them ار
هللا دون because they are not needy of requital to saints and they
continue the trial of conveying the requital to saints. It is felt that these people worship the saints by saying the conveying the requital to the saints.” These ‘Kharjiyatzdah’ people having such a mind should learn the lesson that why did the Great Prophet ا ask the last testament of sacrifice to Hazrat
Ali عنه هللا ريض by himself?
Hadith: Hazrat Urwah bin Zubair narrated from Hazrat Aisha عهنا هللا ريض : The Prophetا commanded to bring a
hornful ram which horns are black, eyes are black and parts of body are black. So, it was brought and intended to sacrifice. Asked, “O Aisha! Fetch the knife,” and then asked to sharp it
upon the stone. So, she did do so and the Prophet ا took the knife away from her. Then, he lay the ram and said at the time of sacrifice. “I start in name of Allah. O Allah, Accept it by Muhammad, Muhammad’s family and Muhammad’s adherent.” Then, he offered its sacrifice.
(Ref: The Abu Dawood, Vol: 2, Kitab-ul-Adhahaya, Hadith: 1019, Pg: 392, Publisher: Farid Book Lahore)
Note: The Prophet ا related the animal to his family at the time of slaughtering and then slaughtered it by saying the name of Allah . It was known that it does not count in به مااهل
هللا لغري to relate the animal which was slaughtered saying
Allah’s name to sacred saints for conveying of requital. The animal which will be related to Holy Men for conveying of requital, will be slaughtered saying Allah’s name, the people gives the proof of cruelty on the Islamic rules and enmity from Holy men, who (people) say the animal ‘Haram (unlawful) and Murdar (dead). اعلم هللاو (And Allah knows).
In short, it is the name of devotion and dedication but it is the bases of conveying the requital infact. Therefore, the ill-natured people must remove their suspicion and must understand the Islamic rules because it is the Islamic faith only. Shah Abdul Aziz’s Fatwa: www.ta
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The intraditioner Shah Abdul Aziz Dehlwi writes in his Fatawa (Vol: 1, at page: 71): The dedicated victual that’s requital is conveyed to Hazrat Imam Hasan and Hussain هللا ريض and at that Fateha, Qul and Drud are offered, is full of عهنما
blessings and it is useful to eat this victual. Q: 40. What does “Isal-e-Sawab” mean? Ans.: “Isal-e-Swab” means conveying of requital. One alive person, can feed the other person can cause to drink some water, can cause wear a dress, can convey some requital and can reach any type of advantage. Similarly, a man can convey the requital of his goodness to his deceased men after their death. If the deceased man is sinner, the requital will remove his sin and if he is pious, the requital will increase his grade. Q: 41. Does “Isal-e-Swab” reach to the deceased (dead) person? Ans: Isal-e-Swab surely reaches to the deceased person but in Hadith, the Great Prophetاhimself directed to reach Isal-e-Swab. Hadith: Narrated Abu Huraira هعن هللا ريض , the Great Prophet said, “A believer man finds his behaviors, and goodnessا
whether it is knowledge that was spread and taught to others by him or pious son who was left behind him or the Holy Qura’an that was present to others by him or the masjid that was constructed by him or a guest house that was built or a canal that was caused to dig (or to flow) or the alms that was given by him in the way of Allah from his wealth in the condition of Health.
(Ref: The Ibn-e-Majah) Hadith: Narrated Hazrat Ma’qal bin yasar عنه هللا ريض , the Great
Prophetاasked, “Recite Surah-e-Yaseen at your decreased (dead) people.”
(Ref: The Abu Dawood) Hadith: Narrated Hazrat Abu Huraira عنه هللا ريض ,the Great
Prophetا asked, “No doubt! Allah increases the grades of his pious servant in Heaven. Then, he requests, “O my Substainer, why are these grades increased?” Almighty Allah asks, “Because of your son’s Istighfar (forgiveness) that prayed for you.” (Ref: The Ahmed) It was proved that the deceased man finds not only the requital of Isal-e-Swab but his ranks are also increased. Q: 42. What is the Islamic capacity of So’em (the third day) and Cheh’lum (the fortieth day)?
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Ans.: So’em and Chehlum are the means of Isal-e-Swab. The chain of recitation of the Holy Quran and charity is started from the time of the death (transfer-ration) of the dead body. But as the time of condolence is three days according to Islamic rules, so in the last day of the condolence, people in a large number send Isal-e-Swab to the dead body by offering the recitation of the Holy Qur’an, Kalmah-e-Tayyibah and Drud Shareef. Proof: When a Muslim expires, he needs Isal-e-Swab in the elementary days, so, the traditioner of the Sub-continent and the reneutor of the 13th Century, Shah Abdul Haq Dehlwi says that it should be offered Sadqah till the seven days after the death of the dead body. The soul of the dead body comes to its home at the night of Friday and sees whether the people of its house gives alms of its name or not?
(Ref: ا لمعات اشعة )
Proof: Hazrat Shah Abdul Aziz Dehlwi writes in his Malfoozat at page no. 80 about the So’em of the famous tradition of the Sub-continent that there was so crowd of people in his third day that it could not be counted. It was recited 81 Holy Quran but it might be recited more than it. Kalmah Tayyibah was so offered that we can’t guess that.
Q: 43. Why are the day, time and date fixed at the occasion of So’em and Cheh’lum? Ans.: There is no consequence to fix a day, time and date for a religious ceremony. There is an expedition to determinate the day that the people feel easiness to gather at the consonant date and time. In this way, all of them attend the gathered prayer.
The people who deny So’em and Cheh’lum fix the day and time of their preaching assemblage, the time for the last gathered prayer, the day and time for meetings and conferences, the day and time for Khatm-e-Bukhari, the date of the salaries of the teachers of schools (Madaris) etc. In short, these people will not be able to avoid their houses saying innovation to the days of Isal-e-Swab. So, they should accept that it is lawful (Ja’iz) So’em and Chehlum for the Isal-e-Swab of dead bodies. To write So’em and Cheh’lum as Jaiz by Deobandi Scholars: I. Moulwi Ismail Dehlwi Deobandi writes in his book the Sirat-e-Mustaqeem at page: 221, “I pray to Almighty Allah by the Waseelah (means) of Hazrat Khawajah Ajmairi and Qutb-ud-Din Bakhtyar Kaki after offering their Fateha daily.
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II. The Peer (Sheikh) of Deobandi Scholars Haji Imdadullah Mahajir Makki says, “I do not deny the Cheh’lum, So’em, Tenth day, Twentieth day, Fateha and Isla-e-Swab of Saints.”
(Book: The Kuliyat-e-Imdadiya, Ch: Faislah, Haft Mas’ala, Pg: 82)
Q: 44. What is “Fateha”? Ans.: The requital of the recitation of the Holy Qur’an, Kalmah and Durood and other good treatment like the alms of meal and clothes etc. that conveys to the Muslim after his denies is commonly called “Fateha” because of the recitition of Surah-e-Fatehah in it. (The Fatawa Rizwiyah) Q: 45. How is to recite Fateha on victuals and to recite on front of victuals? Ans.: The Holy Qur’an is cure and blessing. Therefore, it makes the victuals full of cure and blessings on that victuals, it is recited Qur’an:
(Surah: In’aam, Verse: 118, Part:08 ) Translation: Then eat the that on which the name of Allah has been pronounced, if you belive in His Verses.
Hadith: Narrated Anas bin Malik عنه هللا ريض the Great
Prophetا said some words on the meal which was in front of him and then he prayed. (The Bukhari, The Muslim) Hadith: Hazrat Abu Huraira عنه هللا ريض says that when the
people became hesitated in the Tabook Battle, Hazrat Umer عنه هللا ريض requested, “O Prophet! Please, send for the remaining
meal of people and pray to Almighty Allah for blessing at that meal.” The Great Prophetا replied him in positive. Then, he caused to scatter meal carpet and asked, “One must offer me the remaining thing whatever one has.” Someone offered a handful of corn while someone brought a handful of dates and someone gave a piece of loaf till the carpet became a little full. Then he prayed for the blessing and asked all of them to fill their pots. (Ref: The Muslim)
It was proved that it is the Sunnah of Great Prophetاto offer Fateha or something placing meal in front. Q: 46. How is it to respect elders standing and to kiss their hands in the Islamic rules?
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Ans.: It is the Sunnah of the Holy Friends and the Holy Family عهنم هللا ريض to respect saints, scholars and sheikhs by
standing and to kiss their hands. Hadith: Narrated Hazrat Aisha عهنا هللا ريض , when the Prophet ا came to Hazrat Fatemah عهنا هللاريض ,she stood up in his respect
and kissed his hand by holding and caused him to sit in her seat. Similarly, when Hazrat Fatemah عهنا هللا ريض came to the
Prophet ا , he stood up for her respect and kissed her hands by holding and then he caused her to sit in his seat. (And the Great Prophet ا asked to respect the chief of the nation when he came.)
(Ref: خباری المفرد ادب Pg: 192, Author: Imam Bukhari)
It was known by this that it is lawful (Ja’iz) to respect saints by standing. Now, study some more Hadithes at kissing of hands. Hadith: A holy friend Hazrat Zare’ عنه هللا ريض narrated, when
we (Abdul Qais Deputation) reached at Madinah-e-Munawwarah, we came down upon our ridings hurrily and started to kiss the sacred hands and foot of the Great Prophet (The Abu Dawood) ”ا
Proof: Narrated Imam Bukhari, Hazrat Sabit عنہ هللا رضی asked Hazrat Anas bin Malik عنه هللا ريض “Have you ever touched the
hands of the Great Prophet ا ? Hazrat Anas عنه هللا ريض replied
him in positive. Then, he kissed the hands of Hazrat Anas ريض عنه هللا .
(Book: The Adab-ul-Mufrad, Pg: 194) Proof: Narrated Hazrat Shoaib عنه هللا ريض , he said, “I saw
Hazrat Ali عنه هللا ريض kissing the hands and foot of (his uncle)
Hazrat Abbas عنه هللا ريض : (Book: The Adab-ul-Mufrad, Pg: 195)
It was proved that it is the Sunnah of the Holy Friends الرضوان علهيم to kiss the hands and foot of saints.
Q: 47. Is it lawful to construct shrines? Prove with the reference of the Holy Quran and Hadith. Ans.: It is Ja’iz (lawful) to construct shrines as it is present in the Holy Qurran;
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ن اذ فهيا الریب الساعة ان و حق هللا وعد ان لیعلموا اعرث علهيم وکذلک: القر الذ قال هبم، اعلم رهبم ب یا ، علهيم ابنوا فقالوا امرمه بیهنم ی نازعون
غلبوا مسجداهيم عل لنتخذن امرمه (Surah: Ka’haf, Verse: 21, Part: 15)
Translation: Thus we (Alla) disclosed them that the people might know that Allah’s Promise is true and that in Hour (Day of Resurrection) there is no doubt. When people began to dispute among themselves about their affairs, they said, “Build over their cave any building.” Their Rubb (Substainer) knows well about them. Those, who won their point, said, “We swear that we shall erect over them a mosque (Masjid).” Transliteration: It is Ja’iz to construct a building near or around the shrines (grave) of Shiekhs and scholars. It is proved by the above verse. The Holy Quran says narrating the true story of As’hab-e-Kahaf that هيمامرمه لنتخذن عل غلبوا قال الذ Those, who won their point said, “We swear that we“ مسجدا
shall erect over them a mosque.” Allama Ismail Haqqi الرمحه علیه
said the transliteration of ب یا in the Tafseer-e-Roohul Bayan:
Argument: They said to make the wall that would enclose their graves and protect their shrines against the entrance of any body like the walls around the grave of the Great Prophet .but them disagreed at this and then Masjid was built ا
It was said in the transliteration of “ امسجد ” in the
Tafseer-e-Rooh-ul-Bayan, مباكهنمی ربکون و المسلمون فیه یصيل
(Translation: The people will pray in it and gain blessing from them.) The Holy Qur’an narrated their two actions. The first was to advice about constructing a dome and a building around Ashab-e-Kahaf, the second was to build Masjid and did not dishonored any of them. It was known by this that it was Ja’iz to construct shrines and domes and to build Masjid nearly at that time and it is also Ja’iz now. If they were wrong, the Holy Qur’an would never order this. The shrine of saints is the landmark of Allah and to gain blessing from it and its construction is proved from the Holy Qur’an. Proof: It is proved by the Kitab-e-Usool that یلزمنا قبلنا رشائع the
innocent body of the Great Prophet ا was put in the room of
Hazrat Aisha عهنا هللا ريض . If it was not lawful, the Holy Friends
عهنم هللا ريض felled it and buried again; but they did not do so.
Moreover, the decisive of polytheism and innovation Hazrat Umer عنه هللا ريض got a round wall of the feeble stones around it
in the age of his caliphily. Then, Waleed bin Abdul Malik’s age, a holy friend Hazrat Abdullah bin Zubair made this
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building very stronger and got the stones fixed in it in the presence of the Holy Friends الرضوان علهيم .
Proof: It is in the Bukhari, Vol: 1, Kitab-ul-Jana’iz, النىب قرب يف ماجاء معر و بکر واىب that Hazrat Umer عنه هللا ريض says that in the age of
Waleed bin Abdul Malik عنه هللا ريض , a wall of the Great
Prophet’s tomb fell, بنائه يف اخذوا the Holy Friends عهنم هللا ريض
became busy in reconstructing the wall. Proof: It is in the Bukhari, Vol: 1, اجلنا ز کتاب and the Mishkat,
Ch: المیت الباك that when Hazrat Imam Hasan Ibne Ali هللا ريض passed, his wife kept making vault on his grave till one عنه
year. This was also in the presence of the Holy Friends ريض
عهنم هللا but no one opposed this.
Proof: In the Tafseer-e-Roohul Bayan, Vol:3, Part of the Holy Quran: 1, about هللامن امن باهللا انما یعمر مسجد , he writes that it is lawful to construct buildings on the graves of scholars and saints while its objective will be create dignity in the sight of people so that they may not condemn this grave. The Reason of Ill-Religious:
The Ill-religious people took this Hadith as origin: Hadith: The Great Prophet ا ordered Hazrat Ali عنه هللا ريض to
erase the pictures and to make the graves equal. Reply of the Reason of Ill-religious: The graves those were ordered to fell to Hazrat Ali عنه هللا ريض ,
were not of the Muslims but they belonged to the infidels because the Great Prophet ا attended by himself in the burial
of every hold friend. Moreover, the Holy Friends عهنم هللا ريض
did not do any work without the advice of the Great Prophetا.Therefore, the Muslims graves which were built at
that time, were built in the presence of the Great Prophetاor by his permission then which Muslims’ graves were there that had been built unlawful and that had to make equal? There were certainly the graves of Non-Muslims and Christian those were commanded to efface by the Great Prophet ا to
Hazrat Ali عنه هللا ريض that’s proof is this Hadith.
Proof: It was written a chapter in the Bukhari, Vol: 1, at page: 61 named اجلاهلیة مرشىك قبور ین ش هل ب (Should the graves of polytheists of the dark age be destroyed?) Imam Ibne Hajar Fathul-Bari writes about its transliteration in Sharh-e-Bukhari, Vol:2, at pg: 26 that all the graves except the Prophets’ ا and
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their followers’ should be destroyed because the destroyed of Allah’s holy men’s graves is defame and insult of them.
هللالحمد (All glory due to Allah)! It has been proved with the reference of the Holy Qur’an, Hadith, Faqhee paragraphs as well as standard and reliable books that it is lawful to make dome etc at the graves of saints. The mind does not want that it should be lawful. The public have no respect and honour for the feeble graves and they do not offer Fateha and the arrangement like it but they trample these graves by their feet. If they see a grave unfeeble and the sheath (scabbard) on it, they consider that this is the grave of a saint and their hands raise automatically. It is in the Mishkat chap: Ad-Dafan and in the transliteration of the Mishkat named the Marqat that it should be same respect Muslims both in the life and after the death. Q: 48. Is it lawful to offer presence at shrines? Reply with the reference of the Qur’an and Hadith? Ans.: The Holy Qura’an says the shrines of saints full of blessing, so it is full of blessings to offer the presence them.
ن الذی : القر االقيص بعبدە لیال المسجد احلرام ايل المسجد ن الذی ارسی کنا حوله لرنیه ا تنا، انه هو السمیع العلیم
(Surah: Bani Israil, Verse: 1, Part: 15)
Translation: Glory be to Him Who took His devotee for Isra, the exalted night visit, from Masjid-ul-Haram to the Masjid ul Aqsa the surroundings of which we have blessed that we might show him some of Our’s grand signs. Surely, He lone is the Hearing, the Knowing. In this verse, it was said, “the surroundings of which we have blessed.” According to the transliteration, it means the tombs of the pious servants of Allah around the Masjid Al-Aqsa, so they are called the place of blessing only. A leader of Deobandi ‘Ashraf Ali Thanwi’ says in his transliteration about حوله کنا الذی “It has been blessings
around Masjid-e-Aqsa means the shrines of the pious servants of Allah.” Hadith: (The Governor of Madinah) Marwan came. He saw a person laying his face on the grave of the Great Prophet ا . Marwan hold his neck and asked him, “Do you know what you are doing?” He replied in positive. Hence, Marwan paid attention to him, he looked suddenly that he was a holy friend of the Prophet ا named Hazrat Abu Ayub Ansari عنه هللا ريض .
He said to Marwan, “I did not come hear to a stone but I came near to the Great Prophet ا and I heard the Prophet ا that one should cry on the religion at the time when the religious ruler his notorious, so I am crying near to my lord.”
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(Ref: The Mustadrak (Imam Hakim) Vol: 4, Pg: 515, The Musnad-e-Ahmed, Vol: 5, Pg: 422)
Note: It was proved that when the Holy Friends عهنم هللا ريض had
any problem, they used to cry stinging the grave of the Great Prophet ا . Hadith: Darmi narrated in his Masnad by Abil Jawaz, the citizens of Madinah felt severe draught and they complained to Hazrat Aisha عهنا هللا ريض . The Mother of Believers asked, “Go
to the grave of the Prophet ا and rend the proof up in the shape of circle so that the curtain of roof may not be between the sky and the Holy Grave.” The people did do so. It rained and it so rained that the grass grew in a large quality, the camels became so fat that they appeared to be cracked because of fatness.That’s why that year was named الفتق عام “Aaam ul
Fatak”. Note: Al-Fazilul-Muraghi said, “The action of the citizen of Madinah is only this that they attended the shrine of the Great Prophet ا whenever there was draught. Shiekh As-Samhoodi Al-Madani said, “Now-a-days, the gate of the Prophet’s اshrine of the grave may be appeared. Then,
it was proved Means after the demise by this behavior only.” (Ref: Wafa-ul-Wafa). The action of Akabereen Mukadeseen:
1. Hazrat Imam Shafe’i عنه هللا ريض , “I get blessings at the
shrine of Imam-e-Azam Abu Hanifa عنه هللا ريض . I came
to his shrine whenever I need the solution of a problem. I offer two Raka’at Nafl and pray to Almighty Allah by his means. Then, my desire is fulfilled. (Ref: Muqaddama Shami, Pg: 03)
2. Hazrat Imam Shafe’i الرمحه علیه says that it is a very
good treatise for the acceptance of prayers to come and then to pray near the shrine of Hazrat Imam Moosa Kazim عنه هللا ريض .
ۃ رشیف يف ب ز رت القبور حاش ه مشکو3. The translation of Bukhari, Allama Ahmed Qustalani
writes in Irshad-us-Sari that the people of Samar Qand suffered into the difficulty of draught. One pious person of them came to the Justice of Samar Qand and narrated his dream that the Justice was travelling to the shrine of Imam Bukhari with people.
Allama Qustalani writes that when the Justice listened to
this dream, he said, مارایت نعم (What a good dream you have
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had!) Therefore, the people attended at Imam Bukhari’s shrine with the Justice. It rained till the seven days because of it and the people felt realse from the draught. It was known that it is Ja’iz to attend the shrines of the Holy Men and it is also Ja’iz to pray by their means. Q: 49. What is the order about putting the sheath on shrines? Ans.: The objective of putting the sheath on shrines is that it will be felt different from the grave of common people like the Baitullah was put the sheath so that it may not count in common Masjid. The Holy Qur’an is worn sheath so that it may not count in common books. So, it is put the sheath on the shrines of saints so that it must differ from the common people’s grave. Proof: It is in reliable book of Hadith named Abu Da’ood that (meaning ) it was put the sheath on the shrines of the Great Prophet ا , Siddiqe-e-Akber and Umer عهنما هللاريض .
Hadith: Hazrat Ibne Abbas عهنما هللا ريض had been narrated that
the red sheath had been put on the grave of the Great Prophetا. (Ref: The Muslim, Vol: 1, Kitab-ul-Jana’iz, Hadith: 2136, Pg:
733, pub: Shabeer Bros Lahore)
Note: It is enough to put only one sheath on shrines and it is better to give the extra (move than one) sheaths as alms. Q: 50. How is it to put flower and plants on graves according to Hadith? Ans.: It is Ja’iz to put flowers and plants on graves. Hadith: Narrated Hazrat Abbass عنه هللا ريض , once the Great
Prophet ا passed near by the two graves. The grave –
keepers suffered from the torture. The Prophet ا demanded a refreshed branch of a date tree. He broke into two pieces and put them on both the graves and asked, “The grave keeper (buried men) felt reduction in the torture by the blessing of the branches till the refreshment.”
(The Bukhari, The Muslim) Proof: In the Kanzul-Ibad, the Fatawa Gharaib, the Fatawa Hindiya and Shah Abdul Haq Dehlwi in the transliteration of the Mishkat named the Ash-a-tul-Lam’aat as well as all the books, it is written a good action to put flowers and refreshed branch like Marwah on the grave. Till the refreshment, these things will praise Allah by which the dead will find benefit, rest and relief.
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Q: 51. Reply against the reason of ill-religious about the worship of grave? Ans.: It is the conspiracy of the ill-religious that they appointed (fixed) the verses which were decreased in the censure of idols on Holy Men. The Reasons of Ill-Religiuos:
Qur’an: (Surah: Nahl, Verse: 20 & 21) Translation: And those whom they worship besides Allah create nothing but they are themselves created (20) They are dead, not alive and they do not know when they will be raised to life again.
Qur’an: (Surah: A’raf, verse: 194 & 195) Translation: Surely, those whom you worship besides Allah, are subjects like you. Therefore call upon them and let them respond to you, if you are truthful (194). Have they feet to walk with? Or have they hands to hold with? Or have they eyes to see with? Or have they ears to hear with? Please declare, “Call upon your associates and then try your tricks on me and give no time to escape.”
Qur’an: (Surah:Hajj Verse:73) Translation: Those whom you worship instead of Allah do not have the power to create even a fly, though all of them get together for it. The Reply of the Reasons of the Ill-Religious Men:
All the transliterations say that these verses were decreased about idols because they are unable and helpless and it is ignorance to worship them and to make them goods. Some of the transliterations are:
1. Tafseer-e-Jalalan, Pg: 215 2. Tafseer-e-Jame-ul-Bayan, Pg: 292 3. Tafseer-e-Baidhawi, Vol: 3, Pg: 336 4. Tafseer-e-Nasafi, Vol: 3, Pg: 85 5. Tafseer-e-Sawi, Vol: 3, Pg: 10 6. Tafseer-e-Ibne Kaseer, Vol: 3, Pg: 235 7. Tafseer-e-Kabeer, Vol: 6, Pg: 216 8. Tafseer-e-Khazin, Vol: 5, Pg: 23 9. Ma’aalam-ut-Tanzeel, Vol: 3, Pg: 23 10. Tafseer Moudho’ul Qur’an, Pg: 350
With the reference of the transliterations and Tafseer-e-Ibne Abbas, it was proved that the Substainer of respect decreased these verses to humiliate and to contempt idols, not the Prophets and saints.
Why does the Hindu go to idols: The Hindu believes in the idols as his god and knows
this statue of stone his lord and creator of his fortune. Why does the Muslim go to shrines:
Muslims believe in Allah as their real Lord and Creator and in the Great Prophet ا as the truth Prophet.
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Moreover, they trust in all the Prophets السالم علهيم and all
the Holy Books. Whenever they go to shrines, first they offer Fateha and convey the requital to Holy Men. Then, they pray to Allah for their desire which is according to Islamic rules, “O Almighty Allah! Fulfill our this desire by the means and blessing of this pious subject.”
Therefore, this is the mis-apprehension of the people
because there is no aspect of polytheism in it. Two Arguments of Ill-Religious Men:
1. Qur’an: (Surah: Nooh, Verse: 23) Translation: and said, “By no means leave your gods, nor leave wadd, nor Suwa, nor Yaghus and Yauq and Nasr (idols of paganism).” 2. Qur’an: (Surah: Nahl, Verse: 20 & 21) Translation: And those whom they worship besides Allah create nothing but they are themselves created. They are dead, not alive and they do not know when they will be raised to life again.
The Reply of First Argument: The ill-religious men blame at Muslims taking the first
proof that infidels have named the idols and they (Muslims) have made saints and named them separatedly.
The blamers have not understood the Holy Qur’an and Oneners of Allah. The Hindu makes idols by his own hands and named it knowing it his own god. But Allah granted saints grades, dignity and Wilayat and then made their heart the centre of the Luster of His blessings. He decreased حيز ن والمه علهيم الخوف in their dignity and in every age,
sent His perfect subjects. He made some one as Ghous-e-Azam, someone as Ghareeb Nawaz and some one as Data Ali Hijweri. In short, every saint has been given rank by Allah. When this has been given rank by Allah. When this has been explained, the suspicious that Muslims have made saints appointing their different names, has been finished. The Reply of the Second Argument:
This verse was also descended the censure of idols. A wise man will not say blind, deaf and dead to his beloved. When a human cannot do this, then how can Rahman-the creator of human say His beloved blind, deaf and dead. Therefore, admit it leaving the obtinacy that all these verses were dismounted in the censure of idols. Wrong Actions on Shrines:
The dancing, singing, gathering of smokers, Twaf of grave, beating of drums, playing of tambourine and coming of
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bashless women – all these bad activities at shrines do not belong to Maslak-e-Ahle Sunnat. It is the wickedness of the people of O’qaf to maintain these behaviours because the majority of the people of Oqaf do not trust in the shrines of saints, so they are carrying on these actions to defame Muslims.
In Pakistan, these wrong deeds are do not at the shrines which are under the guardian of scholars of Ahl-e-Sunnat, so the Government of Pakistan should deliver all the shrines to the scholars of Ahle Sunnat so that all these activities may not be appeared at a shrine. The Rupees which are collected at a shrine move to the pocket of the people belonged to Oqaf and one of these rupees is not spent for the teaching of saints.
The person who does wrong activities at shrines is on the wrong way and it is dishonesty to call Maslak-e-Ahle Sunnat names because of his actions. Remember! You will find thieves, dacoits, robbers, killers and cheaters in Muslims but we must not say Islam as a wrong religion because these people are on the wrong way and Islam does not teach wrong and bad actions. Fatwa of Imam-e-Ahle Sunnat about wrong Deeds performed at shrines:
Moulana Shah Ahmed Raza Khan Fazil-e-Brailvi has
written in his book الذبدۃ الزکیة يف التحریم السجود التحیة that it is dis-
belief to perform the prostate of worship to besides Allah and it is unlawful (Haram) and sin to perform the prostrate of honour to besides Allah by the statement of many Qur’anic verses and the fourty Hadithes.
Q: 52. Is it correct to hold the ‘Urs’ of saints? Ans.: The celebration of annual remembrance of Holy Men is called ‘Urs’. At this occasion, it is held ‘Mehfile-e-Milad’ on their shrines which are conveyed to the saint whose ‘urs’ is being celebrated at that moment.
ن ميوت و م یبعث حیا: القر وسلم علیه م ولد و م (Surah: Mariyam, verse: 15, Part: 16)
Translation: And peace be upon the day when Yahya born and the day, when he died and the day when he will be again raised alive.
ن و م ابعث حیا والسالم م ولدت و م اموت: القر (Surah: Mariyam, verse: 33, Part: 16)
Translation: And peace upon me, the day I was born and the day I die and the day, I shall be raised up alive. In these verses, the time of demise was narrated with peace which proves that the peace of the demise day of the Prophets
السالم علیہم and saints is the remembrance for the adherents and followers and the remembrance of this demise day is named ‘Urs’. Therefore, the reality ‘Urs’was proved by these verses and now we’ll prove it with the reference of Hadithes.
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Hadith: Narrated Hazrat Ibne Abi Shaibah (the teacher of Imam Bukhari) عنه هللا ريض the Great Prophet ا used to visit the
Holy graves of the martyrs every year and send them salam. Similarly, all the four Caliphs used to do so to perform the Sunnah of the Great Prophet ا .
(Muqaddama Shami, Vol: 1) Hadith: The Great Prophet ا used to go to the holy graves of the martyrs of “Ohud” every year and when he reached near to Shoaib, he asked loudly, “ علیکم السالم " Salutation on you for
the reward of the patience that you kept. What a good condition and dwelling you have!” Then, Hazrat Abu Bakar Siddiq عنه هللا ريض used to do the same every year and then Hazrat
Umer and then Hazrat Usman عهنما هللا ريض used to come and
pray. (Ref: Rawah-ul-Behqi Shrh-e-Sudoor, Pg: 87)
It is clearly narrated in these Hadithes that the Great
Prophet ا used to go to O’hud every year and used to visit the holy graves of the martyrs and he visited at that day which belonged to their martyrdom. It was proved that it is Sunnah of the Great Prophet ا and the Holy Friends عهنم هللا ريض to
attend the shrines annually offer the Salutation and pray.
Hazrat Shah Abdul Haq Dehlwi writes, “Some of the
latest scholars of the west says that it is expected from the day in which, a Holy man passed to get more blessings and boons other than the other days. Hence, ‘Urs’ is said a virtuous treatment by the latest scholars. Q: 53. Whether it is Jaiz to write Kalmah-e-Tayyibah or the Qur’anic verses at the forehead of the dead body or his/her coffia? Ans.: The Holy Qur’an is full of boons and blessings.
ن منني، وال ید الظالمني زنون: القر ن ماهو شفاء ورمحة لمو خسارااالل القر (Surah: Bani Israil, Verse: 82, Part: 15)
Translation: And we have revealed the Qur’an which is healing and a mercy to the believers; and it only adds to the loss of the cruel.
نا اهيا الناس قد جاء تکم موعظة ربکم و شفاء لما يف الصدور و هدی و : لقر منني رمحة لمو
(Surah: Yunus, Verse: 57, Part: 11) Translation: O mankind, there has come to you a warning to you from your Rubb (Substainer), and healing what is in your hearts, and a guidance and a mercy for the believers.
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Proof: The saying of Allah is Mercy and it is dismounted mercies at the spot where it is recited or written, so it is merciable for the dead body to write the saying of Allah with the indicator finger at the forehead on coffia of the dead body. Proof: Imam Tirmzi Ibne Ali عنه هللا ريض narrated a prayer (Dua)
in Nwader-ul-Usool, the Great Prophet ا said, “If a person will write this prayer on a paper and will put the paper between the bosom and Coffia of the dead body, the dead body will neither find the torture of the grave nor see the Munkar Nakeer angels.” Proof: In the Fatwa Kubra lil Makki, it was written after writing this Hadith, “The reality of this prayer is this that (and) Faqeeh Ibne Ajeel directed (to write) this and provided the Fatwa about its writing that this prayer was written at the camels of Zakat”. Prayer:
اال هللا وهللا الاله اال وحدە الرشیک لههللا اکرب، الاله الملک وله احلمدهللا ال اله اال
حول وال قوۃ اال هللا ال اله اال العيل العظیمهللا وال Q: 54. What is the reality of keeping Shajrah, Ahad Namah and Nale-e-Pak in the grave?
Ans.: The dead body finds the blessing of Shajrah (spiritual pedigree table), Ahad Namah (Religious Promise) and Nale-e-Pak (The shoes of the Prophet) if these were kept in his / her grave because there is the saying of Almighty Allah in these. The man finds the blessings of the saying of Allah and sacred relics of saints.
Qur’an: (Surah Yusuf, Verse: 93, part: 13) Translation: “Go to this shirt of mine. Place it on my father’s face. He shall recover his sight.” Hadith: One day, the Great Prophet ا came out wearing Tahband (Lion Cloth: the cloth worn round the waist). Someone begged to the Prophet ا for the Tahband. The Holy
Friends عهنم هللا ريض told the beggar, “The Great Prophet needed the Tahband at that time it is no habit of the Prophetا to refuse a beggar then why did you do so?” He replied, “I اswear Allah that I did not take it for my wearing . I begged it so that it might be my Coffia.’ Hazrat Sahl عنه هللا ريض says that
he was worn that Coffia. It has been proved that it is the Sunnah of the Holy Friends
الرضوان علهيم to take away the thing which belongs to a pious
nature in the grave.
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Q: 55. It is said that the Ahad Namah and Shajrah should not keep over the dead body? Ans.: Yes. Ulma and Fuqaha forbade to keep the Ahad Namah, Shajrah and other sacred relics over the dead body because the blowing and bursting of the dead body are its natural accidents. In this situation it will be the insult of these words which are full of blessings to be presented there. That’s why, the holy Fuqaha says that let the place like arch be made in the grave and the Shajrah and Ahad Namah be placed in it carefully so that the honour may be regarded. Q: 56. You so praise the Great Prophet ا as you have enlarged the dignity of the Prophet than Allah? Ans.: It is blamed at Maslak-Ahle Sunnat. We believe in the Great Prophet ا as the beloved of Allah. It is our question to the blamers; they must tell the surroundings of Allah then we must not extend the dignity of the Prophet اmore than the surroundings. O blamers! Would you had thought that you had been appointing the surroundings of Allah in the enmity of the Great Prophet ا .
The foolish people are unaware of the dignity of Mustafa . No one could understand the dignity of Mustafa ا
till now. The reality of the Great Prophet ا – no one knows it except Allah.
ن ورفعنا لک ذکرک: القر (Surah: Alam Nashrah, Verse: 4)
Translation: And We have exalted high your dignity. Hadith: Narrated Hazrat Abu Bakar عنه هللا ريض , the Great
Prophet اasked, “O Abu Bakar! No one knows my reality except my substainer.” Note: The Great Prophetاsaid these words to the personality
more than whom, no one knows the dignity of Mustafa اin the world. In other words, how shall we be able to know the reality of Mustafa while Siddiq-e-Akbar cannot know it?
The dignity of the Great Prophet ا that has been
narrated by the Holy Friends الرضوان علهيم ,Holy Family and
Holy Men, is the surroundings of their studies, wisdom and knowledge because the dignity of the Prophet ا is the highest of all these matter.
We proved by narrating the grade and dignity that the dignity of the Prophet ا– the beloved and creation of
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Rahman – is so high that who can guess the dignity of Rahman – the creator of the Prophet ا ! Q: 57. How is to name Abdul Mustafa, Abdul Rasool and Abdul Ali, according to the Qura’n and Hadith? Ans.: It is Ja’iz to keep these names in the light of the Qur’an and Hadith because here, in these names “Abd” means “Slave”. In other words, Abdul Mustafa means the slave of Mustafa, Abdur Rasool means the slave of the Prophetاand
Abdul Ali means the slave of Hazrat Ali عنه هللاريض .
ن وانکحوا اال يم منکم والصلحني عبادکم وامائکم: القر (Surah: Noor, Verse: 32, Pg: 18)
Translation: And marry widows among you, and your righteous male and female servants, fit one (for marriage).
ن هللاقل یعبادی الذ ارسفوا انفسهم التقنطوا رمحة : القر (Surah: Zumr, Verse: 53, Pg: 24)
Translation: Please declare, “O My devotees, who have committed excess against their own selves, be not despaired of the Mercy of Allah.” There are two probabilities (suspenses) in this یعبادی (O My
devotees). First is that Allah asks, O My devotees And the
second is that it was commanded the Great Prophet , ا “O My beloved say O my devotees.” According to the second condition in Ibad-ur-Rasool, “Abd” means the devotee and adherent of the Great Prophet ا and this is the saying of the saints of the religion only. Proof: Hazrat Shah Waliullah Dehlwi says in the book Azalatul Khafa’ with the reference of Riyadhun Nasr that Hazrat Umer عنه هللا ريض asked sitting on the pulpit during the
address, “I was with the Great Prophet ا , so I was his devotee and servant.” Proof: In Mashnawi, it has been narrated that when Hazrat Abu Bakar عنه هللا ريض offered Hazrat Bilal عنه هللا ريض to the Great
Prophet ا , he said, “Both we are the devotees of you. I free Hazrat Bilal in front of you.” Proof: Many people says to others at the time of introduction of their servants and workers, “This is our subject.” Here subject means their servants and workers, not a worshipper.
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It has been explained that it is ja’iz to keep and call upon the names Abdul Mustafa, Abdul Rasool and Abdul Ali. Q: 58. Did the Great Prophet اknow how to write? Ans.: Allah taught the Great Prophet ا every knowledge then how can it be possible the knowledge of writing was remained?
نo خلق اال سان oعلمه البیان الرمحنoعلم القر (Surah: Rahman, Verse: 1-4, Part: 27)
Translation: Rahman (the most Affectionate) (1) has taught the Qur’an to His beloved Prophet (2) ا He created the life of the human beings (3) Taught him the of mode of plain expression (4) Note: There is the acknowledgement of every thing in the Holy Qur’an and Almighty Allah taught the Holy Qur’an to His Beloved Prophet then how can it be possible to remain the acknowledgement of writing and reading?
ن علیک الکتب واحلکمة وعلمک مامل تکن تعلمهللا وا ل : القر (Surah: Nisa’ , verse: 113, Part: 5)
Translation: And Allah has revealed to you the Book and the wisdom and taught you what you did not know. Note: Allah says in this verse that He has taught every awareness to His belovedا. When every awareness has been provided then how can it be possible to remain the awareness of writing?
ن : القر س قرئک فال ت ىس (Surah: Ala, Verse: 9 Part: 30)
Translation: We teach you which you never forget. Note: When the teacher of the Great Prophet is Almighty Rahman, then which knowledge of the world can be hidden from him? Hadith: Hazrat Aisha Siddiqa عهنا هللا ريض says that in the days of
illness, the Great Prophet ا asked me, “Call your father and brother. I want to give some written thing to them. I afraid that lest one should claim as a Caliph after me.” Then, he said, “Well, leave it. Almighty Allah has given us the right to make Abu Bakar as a Caliph عنه هللا ريض and the believers must not
admit one as a Caliph except Abu Bakar عنه هللا ريض .
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(Ref: The Muslim, اخللفاء رخي Pg: 95,96)
Note: In the above Hadith, the Great Prophet ا says that he may write some thing like legacy. It proves that the Prophet .knew how to write, so he asked to write legacy ا Proof: The Great Prophet ا preached Islam to the kings by the letters written by his own hands. It was proved that the Great Prophet اknew how to write? Q:59. What do you mean by “Um’mi”? Ans.: Some people who are far from the religious knowledge and unaware of reality of Islam say, “Ummi means illiterate”. Therefore, the real meaning of it and the wisdom of this title are narrated in front of you. First wisdom: Umm means the mother. The mother is called the Umm because she is the reality or root of the son. One of the meaning of “Makkah-tul-Mukar-ramah” is “Umm-ut-Qurah” that’s meaning is “the reality of the Earth”. Some people of us appoint the surname of cities or areas like one born in Mairth, one writes Mairthi with one’s names. A man who was born in Dehli writes Dehlwi with his name. Similarly the man who was born in Gujrat writes Gujrati with his name.
The Great Prophet اwas born at the land of Makkah
and that land is called “Umm-ul-Qurah” and the surname of the Great Prophet ا is “Ummi” because of “Umm-ul-Qurah”. Second Wisdom: “Umm” means the reality. The Great Prophet ا is the life of the world. In other words, he is the reality of the universe and all the universe was created by his Noor, therefore, he is the reality of this world and that’s why he is called “Ummi”. Third Wisdom: The Great Prophet ا claimed the prophethood in the age of forty. It means, that during the age of forty years, he lived with the wine-drinkers, dacoits killers and graves of alive daughters of Arab but he remained his reality and a bad habit of anyone could not effect the Great Prophetا. It was felt that he had been given birth at the time by her mother, that is why he is called Ummi. Fourth Wisdom: Many people could not understand the meaning of “Ummi” and said Ummi means un-educated while its meaning is that who has not got education. In other words, it means the person who did not get education by a human but he got it by Almighty Rahman only. The teacher of the
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Prophet is Almighty Rahman, so the Prophet ا did not get education by someone. That’s why too, he is called ‘Ummi’.
You have understood the wisdoms of the word ‘Ummi’, therefore, it was explained that he is the reality of the universe. Q: 60. Some people says polytheist to the parents of the Great Prophet ا , so prove that they were Muslims with the reference of the Qur’an and Hadith? Ans.: The Prophet اcame into the world transferring through the generations of his ancestors, all of those were prostrators’ believers and were at Oneness of Allah and no one of those was infidel and polytheist.
ن العلیم السمیع هو انه السجد يف وتقلبک تقوم حني اک الذی: القر (Surah: Shur’ra’, verse: 218, 219, 220, Part: 19)
Translation: Who sees you when you stand (for Salat); O sees your light in the prostrator. O Surely, He is the Hearer, the Knower. O Note: By Abu Na’eem, Hazrat Ibne Abbass عنه هللا ريض said,
االصالب يف تنقل means“ تقلب . It means the Noor of the Great
Prophet ا has been transferring into the generation of his ancestors one by one and then it shone into the forehead of
Hazrat Abdullah عنه هللا ريض and the Belly (abdomen) of Hazrat
Amina عهنا هللا ريض .
Therefore, the generations of the ancestors in which
the Great Prophet ا came into the world, all of those were the prostrators to Almighty Allah and believers in Oneness of Allah, and none of those was infidel and polytheist. Hadith: It is in the Muslim, the Trimzi and the Mishkat that Hazrat Wae’lah bin Al’Aqsa عهنا هللا ريض says that he heard the
Great Prophet ا saying, “No doubt! Almighty Allah select
Kananh in the off spring of Hazrat Ismai’l السالم علیه ; and
Quraish in Kananah; and Bani Hashim in Quraish; and me in Bani Hashim.
(The Dla’il-un-Naboowwat, The Behqi, Vol: 1, Pg: 65, The Seerate-e-Halbiya, Vol: 1, Pg: 43)
Note: All the generations of the ancestors from Hazrat Isma’il
السالم علیه to Hazrat Abdullah and Amina عهنما هللا ريض in which
the Prophet اtransferred into the world were selected and believers of Allah.
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Proof: The prayer of Hazrat Ibrahim عنه هللا ريض was copied in
the Holy Qur’an in this way:
Quran: ن ویعلمهم ایتک علهيم یتلوا مهنم رسوال فهيم وابعث ربنا: القر و کهيم واحلکمة الکتاب
(Surah: Baqarah, Verse: 129, Part: 1) Translation: “O our Rubb (Substainer), send from among them a Rasool (messenger) who should teach them your Book and wisdom and purify them. You are the most Honourable and the most Wise. Note: It was known that Hazrat Ibraheem السالم علیه prayed to
Allah for the Great Prophet ا to send him in the Muslim adherent so that he might purify the astray people. Can the Prophet ا who purify the people, stay in the abodomen of a
polytheist? Hence, it was proved that the Prophet ا transferred through the Muslims or the believers.
The scholars of Adharents agree that the Holy Parents were believers: In his book “Shamool-ul-Islam” A’la Hazrat Imam Ahmed Raza الرمحه علیه has written the names of these scholars of the
adherent who wrote lines on the Holy Parents that they were believers. The names are:
1 Imam Abu Hafs Umer ibn-e-Ahmed bin Shaheen Baghdadi 2 Shiekh Ahmed bin Ali bin Sabit bin Ahmed bin Mehdi 3 Muhaddis Abul Qasim Ali bin Hasan Asakar 4 Imam Abdul Rehman bin Abd Lala bin Ahmed Saheli 5 Imam Saleh ud din Sufyi 6 Imam Allama Shar-fu-din Manawi 7 Imam Fakhru-din-Razi 8 Imam Jalalu-din Syooti 9 Imam Abdul Wahab Sharani 10 Shah Abdul Haq Muhaddis Dhelwi
All of these scholars of the Ummah believe that the Parents of the Great Prophet اare believers, oneness believers and hevenly. Q: 61. Was the father of Hazrat Ibrahim السالم علیه “Azar”
not an idol? Ans.: Because of the far from the knowledge and truth, some people make a mistake and say that ‘Azar’ who was an idol-worshipper, was the father of Hazrat Ibrahim السالم علیه and they
(people) present this verse as an argument:
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ن الهة اصناما اتتخذ ازر البیه ا اهیم قال واذ: القر (Surah: In’aam, verse: 74, Part: 7)
Translation: And remember when Abrham said to father, “Azar, do you take the idols for worship?” Reply of the Arguments:
1. Proof: It is written in “The Qamoos” which is a a popular Arabic dictionary that Azar was the name of the uncle of Hazrat Ibrahim السالم علیه .
2. Proof: Imam Jalalud-Din Suyooti الرمحه علیه has written
in his book “Masalak-ul-Hunafa” that it was usually said ‘Father’ to the uncle in all the countries, specially in Arabic countries.
3. It is in the Holy Qur’an:
ن واحدا الها واحسق وامسعیل ا اهیم ا ئک واله الهک نعبد: القر (Surah: Baqarah, Verse: 133, Part: 1)
In this verse, Hazrat Ismail السالم علیه is said the father
of Hazrat Yaqoob السالم علیه while he is the uncle of
Hazrat Yaqoob السالم علیه .
4. Proof: Now-a-days it is the customs of some nations to say ‘Big Father’ to the uncle while he is not the father but he is the uncle.
5. Proof: Hafiz Ibne Hijr Asqalani الرمحه علیه writes in
“Fath-ul-Bari”, Ch: Kitab-ul-Ambiya about هللا واختذ خلیال ا اهیم that the father name of Hazrat Ibrahim علیه
مهمله جباء was “Tarikh”. It is السالم and according to
.there is no discord in this and this is true onlyمجهور سابني
6. Proof: The generation of Hazrat Ibrahim السالم علیه was
narrated in the Tafseer-e-Haqqani. “Ibrahim bin Tarikh ibne Nakhoor ibne Sazoo’ ibne Tate’ ibne Abir ibne Sale’ ibne Arfahshaz ibne sam bin Nooh.” 7. Proof: It must not be prayed for the forgiveners of the
infidel but Hazrat Ibrahim السالم علیه prayed for his
father:
ن ربنا اغفريل ولوالدی و لمومنني م یقوم احلساب: القر (Surah: Ibrahim, Verse: 41, Part: 13)
Translation: O our Substainer forgives me and my parents and all the believers on the Day when reckoning is done. Note: The prayer of forgiveness is not offered for the infidel, so it is the proof to beg the forgiveness for his father by him that his father was at oneness of Allah and he was a believer and trustee of Allah.
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Therefore, the people should turn their strike out and must accept that the father name of Hazrat Ibrahim السالم علیه
was Tarikh and Azar who was a worshipper, was his uncle. Q: 62. Will the relation of the Great Prophet ا give us any benefit? Ans.: Some people often says in an unsuitable way that the relation of the Great Prophet اwill not give us any benefit
because the Great Prophet ا asked his daughter, “Your to be my daughter will not give you any benefit and your behaviours are with you.”
If we study the Hadithes, we find that Qur’an Preservors, Pilgrims, Scholars, Martyrs and New Both child; will mediate the people who are related with them. In spite of it, what a foolish it is to say that the relation of the Great Prophet ا will not give any benefit. Proof: Hazrat Imam Jalaluddin replies this objection in his book “Rasa’il Tis” at page no. 26 and Hazrat Imam Salehi replies this objection in his book “Subulal Huda wr Rashaad” at page no. 3/11 by presenting this Hadith:
The Great Prophet ا says, “How are the people who thinks that my relation will not give them any benefit; I must mediate and my recommendation will be accepted.” Hadith: Narrated Hazrat Abdullah ibne Umer عهنما هللا ريض in the
Tabrani, the Kabeer and the Dare Qutbi; the Great Prophet ا said, “In the Day of judgement, I shall mediate my family first and then in the Quraish who are nearer to me step by step and then Ansar, then Ahle Yaman who believed in me and followed me, then the remaining Arab; and then the non-Arabs. The persons who will be mediated by me at first, are the greatest of all. (The Zakka’irul Uqma, Pg: 20; The Subulal Huda, Pg: 11/11;
Book: Parents of the Prophet; Pg: 165) Proof: The Deobandi auother Moulwi Zakariyah Kandhalwi copies this Hadith in his book ‘Faza’il-e-Sadaqat’, (Part: 2, at pg: 311) Hadith: Narrated Mohammad bin Abdullah bin Nameer, Ali bin Mohammad Waqee, A’mash, Yazeed Ar-Raqashi, Anas عنه هللا ريض ; the Great Prophet ا said, “In the Day of
Judgement, the Heavenly people are classified in a live. A hellish man will passed near to them. He will indentify a person of the heavenly people and tell him that he gave the
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heavenly man a draught of water, for drinking.” The Great Prophet اadded, “The heavenly man will mediate the hellish man at this matter. Then, a second hellish man will pass and remind a heavenly man that once upon a time, he provided some water to the heavenly man to make the ablution. He will mediate the hellish man too. A third hellishman will pass and remind a heavenly man that the heavenly man sent him to do any acting which he (the hellishman) fulfilled. That heavenly man will mediate him at this matter.”
(Ref: The sunan Ibne Majah, Vol: 2, Ch: الماءةصدق فضل ,
Hadith: 1477, Pg: 400 Publisher: Fareed Book Stall, Lahore.) Note: The relation with the Great Prophetا is so high because it is the benefit of the relation with the devotees of his devotees that the man who are related with them, will be entered into the Heaven. Wisdom of the First Hadith:
The saying of the Great Prophet ا that he cannot give any gain means that he cannot give any gain without the grant of Allah and he gives the gain whatever is granted by Allah.
To say to Hazrat Fatima عهنا هللا ريض ,“Yours behaviours
are with you” meant to teach the next Muslims that lest they
would be negligent from their behaviours and know that they were the sons of the great saints and hence they would enter into the Heaven but they should remember that their behaviours are with them.
Q: 63. Some people say that the Holy Prophets السالم علهيم
are sinner. Please, reply it.
Ans.: It is an Islamic faith that all the Prophets and all the angels السالم علهيم are innocent and the people who themselves
are astray, say them (the Prophets and the angels) sinners.
ن لک سلطن سل یان عباد: القر
(Surah: Bani Isra’il, verse: 65, Part: 15)
Translation: Surely, those who cure my devotees, you have no control over them. Note: In this verse, Almighty Allah says that Satan cannot control His beloved subjects; and in this world, the most beloved subjects of Him are the Prophets السالم علهيم , so Satan
cannot attack and cheat the Prophets السالم علهيم .
o نياال عبادک مهنم المخلص o ن نيامجع یهنمقال فبعزتک الغو: القر
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(Surah: Saad, verse: 82 & 83, Part: 23) Translation: He said, “By your Dignity, I shall certainly lead all of them astray o except those among them who are your chosen devotees o” Note: The most popular servants of Almighty Allah are the Prophets السالم علهيم and Satan says that he intends to mislead
all of His creation, but he cannot mislead His beloved servants. It was known that how can the sins be made (done) by the Prophets اwhile Satan excuses to cheat them knowing them innocent? Hadith: Narrated Hazrat Abu Darda’ when the Great Prophet stood for saying the prayer we heard him saying, “I wantاAllah’s Refuge from you. I send you Allah’s Curse.” Then, he extended his hand that he wanted to catch something. We requested him after he had offered the prayer, “O Prophet of Allah ا we heard you saying the words which you had never
said and we saw you spreading the hand.” The Prophet ا said, “Iblees-the enemyof Allah and rejected by Him-brought a flame of fire in front of me. I told thrice him that I want the refuge of Allah from him. Then, I wanted to sieze him. (If I did not think about the prayer of my brother Hazrat Soleman
السالم علیه , I would bind him. Then, the children of Madinah-e-
Munawwarah would play with him in the next morning). (Ref: The Sunan Nisa’i, Vol: 1, ۃ يف ابل س لعن الصلو Hadith: 1218,
Pg: 372, Publisher: Fareed Book Stall, Lahroe) Hadith: Narrated Hazrat Aishah عهنا هللا ريض one night, the Great
Prophets اwent out of her room. She felt too much. When he returned to the room, he asked her seeing her behaviour, “O Aisha! What happened? Did you feel something?” She replied, “Why shouldn’t I feel while there is a woman like me and a man like you?” The Prophet ا asked her, “Did your Satan come to you?” She requested, “Is there a Satan with me? He replied in positive. Then, She requested, him “Is the Satan with every one?” He replied in positive. Then, she requested him, “O Prophet of Allah ا , is there a satan with you?” He replied, “Yes! But my Substainer helped me against him and he has believed in Islam.”
(Ref: The Muslim, Vol: 3, النار واجلنة القیامة صفه Hadith: 6981,
Page: 612, Publisher: Shabbeer Brothers, Lahore.) Note: The Satan neither inclines the Prophets السالم علهيم
towards sins nor touches them and whispers into their heart.
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Q: 64. Some people say about Hazrat Adam السالم علیه that
he could not avoid from the sin then how can we avoid from sins? Ans.: The transliterators and scholars say that Hazrat Adam
السالم علیه . The grains of wheat forgetfully and it may not be
named sinner and unfortunate due to this. On this reason; to say Hazrat Adam السالم علیه a sinner, is a very big sin and
against the Islamic faith because it is Allah’s Expedition that Hazrat Adam السالم علیه will eat the grain forgetfully.
First Expedition: It was said in the Holy Quran about Hazrat Adam السالم علیه :
Qur’an (Translation): “I am to place (Adam as) My vicergent in the earth.”
It was known by this verse that Hazrat Adam السالم علیه
was created for only the earth, then how could he live in the Heaven for ever? Therefore to eat the grain of wheat forgetfully caused to come towards the earth out of the Heaven so that the saying of Almighty Allah that he is to place khalifah in the earth might be fullfilled.
Second Expedition:
The man who is aware of the love taste can understand this secret. Allah said to satan, “ مهنا اخرج ” (get out of Heaven)
but He said to Hazrat Adam السالم علیه ,
اهبطوا مهنا مجیعاin which it was told, “O Adam, you are sending
towards the world for a short time. Then, you will enter into the Heaven with your millions off-springs.” In other words, “you two persons are going but you will bring millions of persons.” The Holy men say that Hazrat Adam السالم علیه did
not expel us from the Heaven but we expelled him because there are the souls of infidels and sinners in his back who were not able to the Heaven. So, it was ordered, “O Adam! Go to the world and return to the Heaven leaving these bad characters. Then, your place is the Heaven only.”
از کتاب یت ماز لهما الش طن جاء احلق : مرقات الميان لقدور روح البیان، 399صفحه
Third Expedition: If the coming of Hazrat Adam towards the world is a
torture, the shone crown of vicergency and prophethood would not be put on him, here and the Prophets السالم علهيم and the
saints would not be born in his off-springs. The grain of wheat which Hazrat Adam ate and then came into the world, was prescribed for his off-springs.”
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Q: 65. Hazrat Dawood السالم علیه looked at the woman
belonging to Oriya with bad vision which is narrated in Surah-e-Saad and this is surely a crime. Reply this. Ans.: The historians have contained some abundance in the narration of Hazrat Dawood السالم علیه . That’s why, Hazrat Ali
عنه هللا ريض claimed, “I shall whip 160 times him who narrates the
event of Hazrat Dawood السالم علیه as a tale.” It means he will
given the double punishment of the imputation which is eighty (80) whips. (Rooh-ul-Bayan, Surah: Saad) The event of Hazrat Dawood السالم علیه was only this that a man
named Oriya sent a message of wedding to a woman. Hazrat Dawood السالم علیه sent her too the message. She got marry
with Hazrat Dawood السالم علیه and Oriya could not marry with
her. It is in the “Tafseer-e-Ahmadiyah”
الدر النظر المخطوبة ناكح وهو المرشوع الفعل اقداما بکونه دائود و منکوحةAbout the verse: الظلمني عهدی الینال But, the dignity of the prophet
hood is so high by this lawful deed that Almighty Allah increased his greatness by sending two angels who had a
supposed case and they understand him indicated cause about themselves decided. Be Glory to Allah! هللا ان What the
greatness and respect of the Prophets السالم علهيم is in front of
Allah that he (Hazrat Dawood) السالم علیه was understood by
very nicely method! Q: 66. Hazrat Moosa ) السالم علیه killed a Qibti and said, هذا It was known that .(This is mischievous deed) معل الش طن
he killed cruelly him and that is a big crime هللا معاذ .
Ans.: The Qibti was cruel to an Isra’ili and Hazrat Moosa علیه
did not intend to kill him. He wants to set the Isra’ili السالم
free. When the Qibti did not leave the oppressed Isra’ili, Hazrat Moosa السالم علیه gave the Qibti a slap which he did not
bear. More over, this event happened before the endowment of the prophethood. It is in the Roohul Bayan اكن هذاقبل النبوۃ ,
Moreover, the Qibti was warlike infidel whose kill is not crime. Hazrat Moosa السالم علیه killed only one Qibti while all
the Qibtis were drowned as if the Qibti was killed before the time because when the death time of all the Qibtis came, the Qibti would die too. You must not deceive فغفرله and نفىس ظلمت
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because these words are said at forgetfullness and here, means the cruelty of the Qibti like this cruelty belongs theهذا
deed of the Satan. Q: 67. It is proved by the Holy Quran that Zulaikha intended to fornicate which is a big crime you have said that the Prophet’s wife is not shameless, then how is Zulaikha the wife of Yusuf السالم علیه because she was
shameless and evil-doer, therefore, accept that their Nikah was not solemnized or this statement is wrong. Reply. Ans.: Hazrat Zulaikha is the respectable wife of Hazrat Yusuf السالم علیه . Her coming into the Nikah of Hazrat Yusuf
السالم علیه is proved from the Hadiths of the Bukhari and the
Muslim and some transliterations and she herself gave the birth of two sons named Afra thim and Meesha of Hazrat Yusuf السالم علیه .
It was explained in some transliterations like the Khazin, the Kabeer and the Madarik M’aalimut Tanzeel. The Great Prophet ا said to Hazrat Aisha and other Holy wives هللا ريض “ عهنن All of you are like the wife of) ” سف کصواحب الننت انکن
Yusuf).” Swahib is used for the wife. In the Holy Qur’an it is
said, “ صاحبة له تکن ومل ” Neither Hazrat Zulaikha was not
bashless and nor she fornicate ever. Hazrat Zulaikha intended the habitation in the passion of love and rapture. The Yusuf’s elegance made her insane and she intended only in this condition. When the Egyptian women cut their hands being raptured of this elegance, Hazrat Zulaikha spoke the truth impatiently being inflamed with love of this elegance. Then, there is no narration of astonishment. Moreover, she begged forgiveness from all these mistakes. It should be remembered that she inclined Hazrat Yusuf السالم علیه only not any other
body. Allah had saved her. According to the Islamic faith, the Prophets السالم علهيم
are innocent. Their wives are not innocent but they are saved from fornication and obscene deeds by the blessing of Allah.
Hazrat Zulaikha repented away after this sin and said, she admitted her mistake and the االن حصص احلق ا راوته نفسه
admission of the mistake is repentance. That’s why, Almighty Allah (Substainer) narrated the mistake of Hazrat Zulaikha but did not narrate the torture or agony upon her because of her repentance so that it might be known that the mistake had been forgiven. Therefore, it is a big sin to insult Hazrat Zulaikha her mistakes because she belongs to the Holy Family of Hazrat Yusuf علیه
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and her disrespect is the disrespect of this Perfect السالم
Prophet السالم علیه .
Q: 68. For what time is the prevalent of the Na’at congregation? Reply with reference of Hadiths. Ans.: The Na’at congregation is not the prevalent of now-a-days but the taking place of the Na’at congregation has been continuing for the approximately fourteen hundred years. Fourteen years ago from today, this congregation was held under the guardian or leadership of the Great Prophet ا while the audience of the Na’at congregation were the Holy Friends. Hadith: Narrated Hazrat Aisha عهنا هللا ريض , the Great Prophet
عنه هللا ريض kept the pulpit for Hazrat Hassan bin Sabitا , in
Masjid-e-Nabwi scattered the sheet on it and then Hazrat Hassan bin Sabit عنه هللا ريض stood up it; and he narrated praised-
worthy and virtues of the Great Prophetا; and he repulsed
and defended the Great Prophetا. اکرب هللا (Allah is the Greatest!) The Great Prophet ا prayed
gladly and merrily for his help “O Glorious Allah Help Hasan bin Sabit by Roohul Qudus.”
(Ref: The Bukhari, Vol: 1, Pg: 65)
Hadith: Narrated Hazrat Sa’eed bin Al-Musaib عنه هللا ريض ;
Hazrat Umar عنه هللا ريض passed near to Hazrat Hassan bin Sabit
عنه هللا ريض who was saying some lines. Hazrat Umer looked at
Hazrat Hassan عنه هللا ريض . Hazrat Hassan عنه هللا ريض said, “I have
said the lines in the masjid at that time when there was the best personality (of the Great Prophetا) among you.” Then,
Hassan looked at Hazrat Abu Huraira عنه هللا ريض and said, “Have
you not heard (when I offered the lines of the Na’at to the Great Prophetا) the Prophetا prayed for me that Allah
might help me by Roohul Qudus jabraeel السالم علیه and Allah
might accept my lines by the means of him ا.” Hazrat Abu
Hurairah عنه هللا ريض replied him in positive.
(Ref: The Sunan Nisa’i, Vol: 1, المسجد Ắ سناحل ء الشعرا ا شاد يف الرمحة ب
Hadith: 719, Pg: 219, Pub: Fareed Book Stall, Lahore) Hadith: Narrated Hazrat Arwah bin Zubair; Hazrat Aisha ريض
عهنا هللا said, “The Great Prophet اplaced the pulpit for Hazrat
Hassan عنه هللا ريض and he stood upon it, and defamed those who
had defamed the Great Prophetا. The Prophet اsaid the
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Roohul Qudus was with Hassan till he (Hassan) would be quarrelling (replying) by the Prophet’s side.
(Ref: The Abu Dawood, Vol: 3, Kitab-ul-Adab, Hadith: 1580, Pg: 570, Publisher: Fareed Book Lahore)
Note: The proof of the congregation of Na’at is attained by the narrated Hadithes. These Hadithes are exemplary whip for the ill-religious people who interpretate the congregations of Na’at and Milad as innovations.
It is achieved the dignity to the congregation of Na’at that the Prophet ا himself caused Hazrat Hassan عنه هللا ريض sat
on his (Prophet’s) pulpit and asked him to say Na’at and prayed for him, “O Glorious Allah! Help Hassan by Rooh-ul-Qudus.”
Allama Abdul Mustafa A’zami says, “Tell me one of the Muhaddith (intraditional) who emphasized at Qur’an Khawani rejecting Na’at Khawani. Did the Great Prophetا ever make such an arrangement for the congregation of Husn-e-Qira’at? Has the Prophet ever prayed for the Qari (reciter) presented in the congregation of Husn-e-Qira’at? It was proved by the Hadith of the Bukhari that the Great Prophet اhad been placing the pulpit for the praiser. This
special kindness proves that the Great Prophet ا likes his
servants who spread the love and respect of the Prophet ا by the medium of Na’at. So, the Na’at congregation causes blessings and boons. In this world, what congregation will be greater than the congregation which the Prophet ا take place? Q: 69. How is to offer “Zikr” loudly after the prayer or except the prayer? Ans.: It is Jaiz to offer Zikr loudly after the prayer or besides the prayer.
ن ۃ فاذکرو ا: القر هللافاذا قضیتم الصلو (Surah: Nisa’, verse: 103, Part: 5)
Translation: When you complete your congregational Salat, then remember Allah. Hadith: Hazrat Abu Zubair عنه هللا ريض narrated, Hazrat
Abdullah bin Zubair عنه هللا ريض said Tehleel in these words الاله هللاال till the finishing and said that the Great Prophetا used to
say these words only. (Ref: The Sunan Nisa’i Vol: 1, ال سلیم بعد والذی السهلیل عدد ب
Hadith: 1343, Pg: 412, Publisher: Fareed Book Lahore)
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Hadith: Umr bin Dinar, copied the narration of Haz’rat Abu Ma’bad - a servant freed by Hazrat Ibne Abbass عهنما هللا ريض that
Hazrat Ibne Abbass عهنما هللا ريض told him (Abu Ma’bad) that it
had been a regular action to offer the Zikr loudly after saying every Fardh prayer in the holy age of the appeared life of the Great Prophetا. Hazrat Ibne Abbass says عهنما هللا ريض ,
“When I listened to the Zikr, I knew that the people had completed their prayer.” (Ref: The Muslim, Vol: 1, ومواضع المساجد کتاب ۃالصلو Hadith: 1219,
Pg: 459, Publisher: Shabeer Brothers Lahore) Hadith: Narrated the Slave of Hazrat Ibne Abbass عهنما هللا ريض
named Hazrat Abu Ma’bad; عنه هللا ريض Hazrat Ibne Abbass
said, “To offer the Zikr loudly after completing the Fardh Salah was popular in the age of the Great Prophetا. I knew that the people had completed the prayer When I heard the Zikr which was offered loudly.”
(Ref: The Bukhari, Vol: 1, ۃ کتاب الصلو Hadith: 798, Pg: 371,
Publisher, Shabbeer Brothers Lahore) Narration: Narrated Imam Ahmed bin Humbel الرمحه علیه , the
Holy Friend Hazrat Abdullah Ibne Mas’ood عنه هللا ريض used to
offer Zikr loudly in his congregation.
(Book: The Az’Zahid, The Shami, Pg: 350) Note: It has been proved with the references of the verse of the Holy Qur’an and Hadithes that to offer the Zikr loudly after praying or besides prayers prevailed in the age of the Great Prophet اand the Holy Friends عهنم هللا ريض . So, this
offerance should be continued now too. Q: 70. What is the reality of the Holy Shoe (Nal-e-Pak)? Ans.: The scholars of adherent say about the Holy Shoe (Nal-e-Pak)-the foot-wearing of the Great Prophetا: I: It is dismounted blessings in the house in which there is the Na’l of the Great Prophetا. II: Na’l is cure and a mean of heal from the disease. Saying of Ashraf Ali Thanwi about the Holy Shoe: Deobandi guide (leader) Ashraf Ali Thanwi has written in his book named “Zad-ud-Sa’eed” : One should offer Zikr (Praises of Allah) in the end of a night then place the picture of the Holy Shoe one’s head respectively and then tread this picture on the face after praying to Allah by the means of this picture and then, kiss it lovely. Moreover, it is got cure by the blessings of this picture. (Book: Zad-us-Sa’eed, Author: Ashraf Ali Thanwi, Pg: 45-52,
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Q: 71. How is to offer fix and hang at height the Holy Shoe which is the foot wearing of the Great Prophet ا? Ans.: It is quiet lawful to fix the Holy Shoe in the Islamic flag and to hang this at height because this is only the picture of foot-wearing of the Prophet ا and it is not prohibited to suspend this picture fixing in the flag at height. The orders of original and duplicate are not same. Q: 72. There is a Hadith in the Mishkat that it should not be travelled to any place except Masjid-e-Haram, Masjid-e-Aqsa and Masjid-e-Nabawi. Then, why do the people travel to the saints’ shrines with the intention of seeing them? Ans.: The asker (questioner) took the wrong meaning after studied this Hadith. The traditioners explain that it should be traveled only three of all Masajid with the intention of requital increament.
It has been said requitable (reason for the requital) in Hadithes to travel to some place except Masajid for the increament of the requital like to travel for the achievement of
the Islamic education to travel for المنکر وهني لمعروف امر but it was ordered again and again to travel in the world. Proof: It is a hadith in the Mishkat that the person who walks in the way of knowledge, is on the way of Allah. Proof: Imam Shafe’i says, “I come to the shrine of Imam-e-Azam Abu Hanifa الرمحه علیه to get the blessings whenever I need
the solution of a problem. I offer two Raka’at Naf’l and pray to Allah by his means. Then, my desire is fulfilled.”
(Muqaddenah Shami, Pg: 23) Imam Shafe’i الرمحه علیه came to the shrine of Imam-e-Azam ريض
عنه هللا by travelling from Palestine to Iraq.
The saying of Allah: Please declare (O beloved Prophetا) “Travel in the land, then abserve what was the end of those who were the liars”
(Surah: In’aam; verse : 11, Part: 07) Proof: Seventy thousands angels in the morning and seventy thousands angel in the evening travel to the shrine of the Great Prophet ا from Arsh to Farsh for only saying Salat and Salam which will be continued till the Day of Judgment. Proof: Abu Mohammad says in the Noowi of Shrhe Muslim that it is Haram to travel to some place except these Masajid but it is wrong. In Ahye-ul-Uloom, some scholars prohibit to www.ta
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travel to visit the Holy Places and the shrines of the Holy scholars; but I have researched that this is not do so because it is ordered to visit graves. By this Hadith, it is prohibited to travel a masjid except these three that all masajid are some but the Holy Places are not same and their blessings differ according to their greatness. Will the prohibitor forbid to visit the Prophet’s ا grave?
In short, the meaning of this Hadith has been clearly explained and the traditioners say in the transliteration of this Hadith that if it means this only. The travellers of the whole world will be in fix. Almighty Allah hears at every place but if it should be prayed near to His Holy Men by their means, the prayers are accepted by the blessings of them. Q: 73. Prove the reality of Wilayat with the reference of the Holy Qur’an and Hadithes? Ans.: The reality of Wilayat is proved by the verse of the Holy Qur’an:
ن ال خوف علهيم وال مه حيز ن الذ امنوا واك ا یتقون هللا اال ان اولیاء : القر يف احلیوۃ الدنیا و يف االخرۃ لهم ال رشی
(Surah: Yunus, Verses: 62-64, Part: 11) Translation: Behold carefully that surely, there is no fear nor any grief upon the friends of Allah O They are those who
believe and are pious to their duty O For them are the rejoice-ful news in the life of this world and in the hear’after. Note: All of holy men who will come in this world till the Judgment Day, are narrated in this verse. Wilayat is proved with the “Sareeh” verse of the Holy Qur’an, so the refusal of Wilayat is the refusal of the Holy Qur’an. More over, Almighty Allah has given the rejoiceful news to His saints about the life of this world and here after by this verse. Hadith: It was requested to the Great Prophetا, “O Prophet of Allah ! What would you say about the person who performs good deeds and the people admire him?” The Great Prophetا asked, “It is a rejoicefull news and pleasure of Allah for the believer as well as the proof of love of Allah and putting his love in the heart of the creation.”
It was proved by all the statement, that saints have the great dignity and their popularity in this world and their affection in the people’s heart are the popular reason. Q: 74. It is the virtue of Almighty Substainer to give life to the dead. Can the Holy Men give the life to the dead? Reply with the reference of the Holy Qur’an and Hadith?
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Ans.: The Holy men of Allah – the Holy Prophets السالم علهيم ,
the Holy Friends عهنم هللا ريض , and Holy saints علهيم هللا رمحته – can
give life to the dead by the endowment of Almighty Substainer. It is the Islamic faith that’s proved by the Holy Qur’an and that’s refusal is the refusal of the Holy Qur’an.
وا ی هللا ذن طريا فیکون فیه فانفخ الطري کهیئة الطني لکم اخلق اىن: القران بیوتکم يف تدخرون وما لكون مبا وان ئکم هللا ذن الموىت وا واال قص االکمه
مومنني کنتم ان لکم الیة ذلک يف ان (Surah: Aal-e-Imran, Verse: 49, Part: 3)
Translation: (Hazrat Essa says السالم علیه ,) “I can make for you
out of a clay a figure of a bird, then breathe into it and it will become alive being by the Command of Allah and I heal the blinds by birth and the disease of leprosy and I give life to the dead with Command of Allah. And I can tell you what you have eaten and what you have in storages of your houses. Surely in these things, there are signs for you if you have the belief. Note: It was proved by the Quranic verse that Allah had endowed Hazrat Essa السالم علیه that whenever he blew in the
figure of an un-alive bird, it got life as well as a person
presented him, he helped the person; and healed him; and told him the un-visible news and gave life to the dead bodies.
Qur’an: (Surah: Baqarah, Verse: 260, Part:3) Translation: And when Ibraheem submitted “O my Rubb (Substainer), show me how you will give life to the dead.” He said “Do you not believe so?” He submitted, “Why not, I just want to give my heart full assurance (of this truth).” Allah said, well, take four birds and tame them to get attached to you. Then (after killing them), put a part (of their minced flesh) on every hill top. Then, call them. They will come to you running on their feet. Know that Allah is Honorable, Wise.” Note: It was proved by the above verse that the Holy Men of Allah can give life to the dead by blessings of Allah.
Qur’an: (Surah: Kahaf, Verse: 60-65, Part: 15) Translation: And recall, when Moosa said to his companion, “I shall not desist until I reach there where two seas have joined, or I shall go on for ages in travel.” (60) Then, when they both reached the meeting place of two seas, they forgot their fish, and she found its way in the sea going away swiftly to water. (61) And when they had gone further, Moosa said to his companion, “Bring me some food. We have faced great hardship in this journey.” (62) He said, “Please see, when we took rest near that rock then surely, I forgot the fish, and the Satan made me forgot so that I should mention it to you and it www.ta
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took its way in the sea in a miraculous manner.” (63) Moosa said, “That is what we are seeing.” Then, they turned back tracking their foot steps; (64) so they found a devotee from Our devotees, whom We gave Mercy from Ourselves and bestowed him Our inspired knowledge. (65) Transliteration: The transliterators narrates the complete event about this transliteration in these words that the servant of Hazrat Moosa السالم علیه whose name was Yoosha bin Noon,
lived in his service and company. He got knowledge from Hazrat Moosa السالم علیه and after his demise, he made as his
(Moosa’s) caliph. It was promised to Hazrat Moosa السالم علیه to
meet Hazrat Khizr السالم علیه at the place of Majma-al-Bahrain
which is situated in the western of the place, between in the Persian Sea and the Roman Sea. So, Hazrat Moosa علیه intended to reach there and said that he will carry on hisالسالم
trial till he reaches there. Then, they both left for there having a leaf and a salted fried fish in a proper box as their food. These were a rock and a pond of life in the way. They both took rest there and had dream. The fish which was brought after frying, got life in the box itself at the spot (and jumped into the pond). The flowing of water stopped from it and a place like arch was made in it. Hazrat Yoosha bin Noon forgot to tell the event to Hazrat Moosa السالم علیه after getting up (that
the fish got life at the place) and they walked until the lunch
time of the another day came. Hazrat Moosa السالم علیه ordered
him to present the fish. The servant excused him telling the event of the fish life. Listening to this, Hazrat Moosa asked, “The place at which the fish got life, was our destination which we wanted.” They met a man called Hazrat Khizr علیه .who was resting wearing a sheet at there السالم
We have known three points by these verses of the Holy
Qur’an: 1. Although it is a dis-agreement among the
transliterators about Hazrat Khizr السالم علیه whether he is
a prophet or a saint yet there is no disagreement among all the transliterators that he belongs to saints of Allah whom السالم علیه was blessed لدىن علم by the Glorious
Allah.
2. The place at which Hazrat Khizr السالم علیه presented,
the dead and fried fish got life. Then, when the lover subject of Allah says with his tongue, هللا ذن مق Stand
with the command of Allah,” why will the dead body not get life?
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3. It is the sunnah of the Holy Prophets السالم علهيم to meet
the Holy Men of Allah and to visit to see them. Q: 75. How is it to take place the days of Holy Men according to the Islamic teachings? Ans.: It is lawful (Ja’iz) as well as reasons of requital to celebrate the remembrance of Holy Men.
ن هللاوذکرمه یم : القر (Surah: Ibraheem, verse: 5, Part: 13)
Translation: And remind them the Days of Allah. Transliterations: The transliterators says in the transliteration of the verse that Allah orders Hazrat Moosa السالم علیه to remind
Bani Isra’il the days in which He descented His boons on them like the event of drowning Fir’aun, dismounting Man-w-Salwa etc. It has been known that we are ordered by Allah Himself to celebrate the remembrance of the days in which He blessed His subjects. Therefore, the Holy Men are also blessings of Allah, so their days and remembrance should be celebrated. The days of Holy Men were said reason for requital and reward because Glorious Substainer said these days His own days.
Hadith: Narrated Hazrat Aos bin Aos عنه هللا ريض , the Great
Prophet اsaid narrating the greatness of Friday, “The greatest
day of your days is Friday in which Hazrat Adam السالم علیه
was created as well as he left in the same day.” (The Abu Dawood, The Ibne Majah, The Nisa’i)
Note: The greatness of Friday belongs to Hazrat Adam علیه
Therefore, it has been known that to celebrate the Holy .السالم
Men’s days is to celebrate consecutively the day of Allah in fact. Q: 76. Here, it is celebrated “G’yarwi Shreef” of Hazrat Ghous-e-Azam عنه هللا ريض at the eleventh night of the Islamic
month. What’s Islamic teaching about it? Ans.: The point has been explained in detail in the answer of the previous question that it is lawful and reason of requital to celebrate the remembrance of Holy Men of Allah, so the taking place of “G’yarwin shreef” is also one of this kind. “G’Yarwi Shreef is celebrated as the remembrance of Hazrat Ghous-e-Azam عنه هللا ريض to convey the requital to him. There
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are read the Holy Qur’an, Daud Shreef and other offerance which requital is conveyed to Hazrat Ghous-e-Azam عنه هللا ريض .
“G’yarwi Shreef” in the eyes of Saleheen الرمحه علیه :
1. Siraj-ul-Hind Muhaddis-e-Azam, Hazrat Shah Abdul Aziz
الرمحه علیه says about G’yarwi Shreef.
“The king, grandees etc. gathered at the Holy Tomb of Hazrat Ghous-e-Azam عنه هللا ريض at the 11th of the month. From Asr to
Maghrib, they recited the Holy Qur’an and said Munqabat in the praise and admiration of Hazrat Ghous-e-Azam عنه هللا ريض .
After Maghrib, the spiritual bader sat in the centre and the devotees and servants offered Ziker loudly, sitting around him. Some of them suffered into enthusiasm in this condition. After this, the dedication like a sweet dish, spicy dish etc. was distributed and the people left for their houses after saying the Esha Prayer.”
(Mal foozat-e-Azizi, Persian, Publisher: Merith, UP, India, Pg: 62)
2. The thirteenth century renewal, Shah Abdul Haq Muaddis Dehlwi الرمحه علیه says about “G’yarwi Shreef”:
“My Peer and Murshid (Spiritual guide and leader) Hazrat Sheikh Abdul Wah’ab Mutaqi Muhajir Makki used to hold the Urs of Ghous-e-Azam عنه هللا ريض at 9th of Rabi-us-Sani. No
doubt! It is famous 11th night in our country now-a-days and this date is introduced in his عنه هللا ريض off-springs and saints.
(Ref: الس ه ماث ت by: Shah Abdul Haq Dehlwi, Arabic-Urdu,
Published in Dehli, Pg: 167) Hazrat Shah Abdul Haq Dehlwi الرمحه علیه writes in his another
book االخیار اخبار that Sheikh Amanuallah Panit Patti الرمحه علیه
(demise: 997 Hijri) celebrated the Urs of Ghous-e-Azam هللا ريض .at 11th Rabi-us-Sani عنه
(Ref: االخیار اخبار By: Shah Abdul Haq Dehlwi, Pg: 498, (Urdu Translation), Published in Karachi.)
Hazrat Sheikh Abdul Wahab Muttaqi Makki, Shah
Abdul Haq Dehlwi, Amanullah Pani Patti and Shah Abdul Aziz Dehlwi الرمحه علهيم - all of these are the great scholars of the
religion Islam and are counted in the pious men. These Holy Men did not give the Fatwa of polytheism and innovation after narrated G’yarwi Shreef.
It was known by all the proves and arguments that it is the behaviour of saints and holy men to take place G’yarwi Shreef which is full of requital and reward.
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Q: 77. Prove the reality of Me’raj with the reference of the Holy Qur’an? Ans.: See the reality of Me’raj in the Holy Qur’an:
ن الذی : القر االقيص بعبدە لیال المسجد احلرام ايل المسجد ن الذی ارسی نا انه هو السمیع البصري ی رکنا حوله لرنیه ا
(Surah: Bani Isra’il, Verse: 1, Part: 15) Translation: Glory be to Him who took His devotee for Isra, the exalted night visit, from Masjid-ul-Haram to Masjid-Al-Aqsa, the surroundings of which we have blessed that we might show him of Our grands signs. Surely, He alone is the Hearing, the Knowing.
The Meraj travel of the Great Prophet اcan be studied in many verses of the Holy Qur’an in detail and with indication. Besides the narrated verse, the first eighteen verse of Surah-e-Najm (Part: 27) narrates the event of the Me’raj Travel in order.
In the narrated verse, the word “بعبدە” was revealed and
it means the servant that makes with both the soul and body and it would have revealed the world “وحه ” for only the soul.
But, here, to narrate” “بعبدە” proves that the Great
Prophet اtravelled Me’raj with both his soul and body. Q: 78. Reply the Hadith in which Hazrat Aisha هللا ريض says that she did not lose the body of the Great Prophetعهنا
?at the night of Me’raj ا Ans.: Hazrat Shah Abdul Haq Muhaddis Dehlwi says that the Great Prophet اwas travelled Me’raj for many times, not for only one time but one Me’raj of them was with soul and body; and all the remaining were only with soul. The Me’raj that was narrated in the Hadith of Hazrat Aisha عهنا هللا ريض was only
with soul. Q: 79. Prove with the reference of Hadith that the Great Prophet ا saw his Substainer at the night of Me’raj? Ans.: The Great Prophet اlooked his Almighty Substainer with eyes at Me’raj Night. Hadith: Narrated Abdullah Ibne Abbas عهنما هللاريض , the Great
Prophet اsays that he looked his Glorious Substainer (Musnad Ahmed, from: Deedar-e-Ilahi)
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About this Hadith, Imam Jalaluddin Syooti الرمحه علیه
writes in the Khasas-e-Kubra and Allama Abdur Raoof writes in the Shrhe Jam-us-Sagheer that this is “Saheeh” Hadith. Hadith: Narrated Hazrat Jabir عنه هللا ريض , the Great Prophet
السالم علیه says, “No doubt! Allah blessed Hazrat Moosaا with
His Conversation and blessed me with His Sight as well as “Shafa’at-e-Kubra and Houdh-e-Kauser.”
(Ref: Ibne Asakar, from: The Deedar-e-Ilahi) Hadith: Narrated that Hazrat Ibne Abbass used to say, “No doubt! The Great Prophet ا looked his Substainer twice; one times with his this eye and the second time with the eye of heart.”
(Ref: The Tabrani, The Mo’jam Aosat) Hadith: Narrated Ibne Ikarmah عنه هللا ريض ; Hazrat Ibne Abbass
عهنما هللا ريض , said “The Great Prophet ا looked his Substainer.”
Hazrat Ikarmah عنه هللا ريض asked him, “Did Allah not ask:
االبصار االبصار وهو یدرک عهنما هللا ريض Hazrat Ibne Abbass التدرکه
replied him, “Sorrow on you! This is at that time when He shows himself with his natural Noor. Hence, the Great Prophet ”.beheld his Substainer two timesا
(Ref: The Trimzi, Vol: 2, ن تفسري ا اب القر Hadith: 1205, Pg: 518,
Published by Fareed Book Lahore) Hadith: Narrated Hazrat Ikarmah عنه هللا ريض ; Hazrat Ibne
Abbas عهنما هللا ريض said مارای الفواد ماکذب about, “The Prophetا
looked Almighty Allah with (the eyes of ) heart. (Ref: The Trimzi, Vol: 2, ن تفسري ا اب القر Hadith: 1207, Pg: 519,
Publisher: Fareed Book Lahore) Belief: Me’raj belongs to the special (features of the Prophet that he travelled with his body in a short time at the nightاfrom Masjid-e-Haram to Masjid-e-Aqsa and from there to all the seven skies, Kursi and then Arsh as well as upon the Arsh and he achieved the special vicinity that might not be got to any one; and looked at the Elegance of Allah; and listened to the Conversation of Allah directly, and inspected every particle of the creation of the skies and the truth in details. Q: 80. Prove with the reference of Hadithes the blessings Me’raj Night and arrangement of the worship specially at this night? Ans.: Me’raj Night belongs to the Beloved of Allahا. So, this night has great blessings as well as the day of this night. It
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is the reason for requital to worship and devote in every night but in the holy and sacred nights, the blessings of worship differ from the other nights. Hadith: Narrated Hazrat Anas bin Malik عنه هللا ريض , the Great
Prophet اsaid, “The worshippers of the 27th of Rajjab get the requital of hundred years worship.
(The Ahya-ul-Uloom, Author Imam Ghazali الرمحه علیه , Vol: 1, Pg: 373)
Q: 81. How is it to offer “Saum” at the day of 27th Rajjab? Ans.: It is full of blessings to offer Saum (fast) at the day of the 27th Rajjab. Hence, here are the narrations: Narration: Imam Behqi عنه هللا ريض has written in Sho’bul-Imam
that one day and one night are greater in the month of Rajjab. The man who offered the fast at the day and worship at the night as if he offered the fasts of hundred years and worships till hundred years. This sacred night is the 27th night of Rajab.
This narration is although “Dha’eef” yet the “Dha’eef” narrations are popular in features of actions or behaviours.
(Ref: ا لمعات اشعة مرقاۃ )
It was known that Me’raj Night has a lot of blessings, so you should spend this night in prayers and not listen to the mis-leader who deceive the public.
Q: 82. What’s the reality of Bra’at Night? Ans.: Inspect the reality of Bra’at Night in the Holy Qur’an:
Qur’an: (Surah: Dukhan, verse: 2-4, Part: 25) Translation: I make witness this clear Book (2) Surely, We revealed it in a Blessed Night. That We should Warn with surety (3) There in all matters of wisdom are sorted out for Decree (4). Transliteration: Here Blessed Night means Qadr Night or Bra’at Night.
(Ref: The Khaza’in-ul-Irfan) In the transliteration of these verses, Hazrat Ikaramah عنه هللا ريض
and some transliterators say that مبارکة لیلة means the 15th night
of Sh’aban. The names of all the people who will live, die, perform Hajj etc. are listed in this night and there is no increase or decrease in its performance. This narration has also been written by Ibne Jareer, Ibne Munzir and Ibne Abi Hatim. The opinion of a large number of scholars is that the classification of the narrated list is completed in مبارکة لیلة
(Qadr Night) although it is started from the 15th of Sha’ban. ( 194 صفحه ،الس ه ماث ت )
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Hadith: Narrated Hasan bin Ali Al-Khalal, Abdur Razzaq, Ibne Abi Sibrah, Ibraheem bin Mohammad, Mughwiyah bin Abdullah bin Ja’far, Abdullah, Hazrat Ali عنه هللا ريض ; the
Prophet of Allahا said, “Say prayers at night and keep the fast on the day when you find the 15th of Sha’ban because Almighty Allah pays attention to (turns toward) the sky of the world and asks who will beg Him forgiveness so that He may forgive him and who will beg Him daily provision so that He may provide him it and who feels misery so that He may give him refuge. This is asked in this way till the morning.
(Ref: The Sunan Ibne Majah, Vol: 1, شعبان النصف لیلة يف ماجاء
Hadith: 1446, Pg: 398, Publisher: fareed Book Lahore) Hadith: Narrated Hazrat Abdah bin Abduallah, Abduallah A-Khaza’I, Mohammed bin Abdul Malik, Abu Baker, Yazeed bin Haroon, Hujjaj, Yahya bin Abi Kaseer, Arwah, Hazrat Aisha عهنا هللا ريض said, “I did not find the Prophet of Allah اone
night, I came out for his search and found him in Baqi, turning his hand towards the sky. He asked me if I was afraid that Allah and His Prophetا would make cruelty to me. I replied him in negative and told him that I thought that you had gone out for other Holy Wives. He said that Allah pays attention to the sky of the world specially at the 15th night of Sha’ban and forgives the people more than the wools of the she-goats of Bani-Kalb.
(Ref: The Sunan Ibne Majah, Vol: 1, شعبان النصف لیلة يف ماجاء
Hadith: 1447, Pg: 398, Publisher: Fareed Book Lahore)
It was proved with the reference of the Holy Quran and Hadithes that Bra’at Night is a sacred and a holy night that should be celebrated with offerance. Q: 83. By which Hadith, is it proved to go to the graveyard at Bra’at Night? Ans.: It is proved to go to the grave yard at Bra’at Night by different books of Hadithes. Hadith: Narrated Hazrat Aisha عهنا هللا ريض , one night, she did not
find the Great Prophetا, she went to search him and found
him in the grave-yard of Janat-ul-Baqi. The Prophetا said to
her, “Are you afraid that Allah and his Prophet ا will deceive you? She replied, “O Prophet, I thought that you might go to another Holy Wife?” The Great Prophetا said, “No doubt! Almighty Allah appears (according to his dignity) in the sky of the Earth at the 15th night of Sha’ban and forgives the people more than the wools of the Bani Kalb’s she goats.”
(Ref: The Trimzi, Vol: 1, Pg: 156 ; The Ibne Majah, Pg: 100, The Masnad Ahmed, Vol: 6, Pg: 238; The Mishkat, Vol: 1, Pg:
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277; The Musannif Ibne Abi Shaibah, Vol: 1 Pg: 237; The Sho’bul Iman lil Behqi, Vol: 3, Pg: 379)
The renewal of the 13th century, Shiekh Shah Abdul
Haq Dehlwi says some dignified Tabe’een (Beholders of Holy Friends الرضوان علهيم ) such as Hazrat Khalid bin Ma’dan, Hazrat
Mak’hool, Hazrat Luqman bin A’mir and Hazrat Is’haq bin Rahwiyah امجعني علهيم هللا رضوان gathered in Masjid and celebrated
sleepless night at the 15th of Sha’ban and were engaged in offerance in Masjid the whole night.
144 صفحه المعارف، لطائف ،202 صفحه الس ه ماث ت: حبواله
It has been proved by the above narrated references that it is an action of the Holy Beholders (Tabe’een) to arrange sleeplessness engaging in prayers in Masjid at this sacred night. Sheikh Shah Abdul Haq says that according Hadithes, the behaviour of the person who celebrates the sleepless night at the 15th of Sha’ban is quiet Mustahab. The action of the Great Prophet اis also proved by Hadithes that he went to cementary to pray for the forgiveness of Muslims at Bra’at Night.
205 صفحه الس ه، ماث ت: حبواله
Q: 84. According to the Qur’an and Hadith, is it Jaiz to tie or wear “Taweez” ?
Ans.: It is Ja’iz to tie or wear “Taveezat” in which these are the verses of Allah’s saying because it is the source of salvation of miseries and diseases. Hence, it was said in the Holy Qur’an:
ن االخسارانزنو: القر ن ماهو شفاء و رمحة لمومنني وال ید الظالمني ل القر (Surah: Bani Isra’il, Verse: 82)
Translation: And we have revealed the Qur’an which is healing and a mercy to the believers; and it only adds to the loss of the cruel. The transliterators writes in the transliteration of this verse:
1. Allama Qurtubi writes in Ahkam-ul-Quran that Hazrat Abdullah Ibne Umer عهنما هللا ريض used to teach
“Ma’oozat” to his (mature) children and hanged them in written form in the neck of his un-mature children. (Abi Abdullah Mohammad bin Ahmed Qurtubi, demised: 668 Hijri, The Tafseer-e-Ahkamul Quran, Publisher: Darul Kitab, Egypt, Vol: 10, Pg: 22)
2. Allama Syed Mahmood Baghdadi الرمحه علیه wirtes in his transliteration “Roohul Ma’ani that the saying of the man who refuses “Dum” and “Ta’weez” from the Holy Qur’an, is not reliable. Imam Malik says that the “Ta’weez” in which Names of Allah are written, can be hanged in the patient’s neck to get blessings. Similarly, it is allowed to hang Ma’oozat and the verses of the Holy Qur’an in the neck in written form by Imam Baqir and Imam Ibne Sereen عنه هللا ريض . The
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writer of Roohul Ma’ani says the same that in ancient times, it was the habit of the Muslims in all the countries to hang written Ma’oozat, Qur’anic verses and Allah’s Names in the neck. (Ref: Abi Abdullah Mohammad, Vol: 10, Pg: 316, Dar-
ul-Kitab, Arabic, Egypt) Therefore, it has been explained by the paragraphs of the transliteration that the Holy Qur’an is cure for the spiritual and physical diseases and it has been the habit of the Holy Friends and Holy Beholders (Tabe’een) عهنم هللا ريض to make the
Ta’weez with the Holy Qur’anic verses and Allah’s Names and to hang it in the neck of a patient. Now, inspect the Hadithes: Hadith: Hazrat Anas bin Malik عنه هللا ريض says that the Great
Prophet ا allowed to blow “Dum” for bad vision and the bite of poisonous living thing as well as the injured part of the body.
(Ref: The Muslim; The Mishkat, Pg: 388, Publisher: Sa’eed HM Co. Karachi.)
Hadith: Narrated Hazrat Abu Sa’eed Khudri عنه هللا ريض , some
friends of the Great Prophetاwere in a journey. They passed near a tribe of Arabs. They requested the tribal people to feast and the people refused to do so. Hence, the chief of this tribe
was stung by a snake. They treated their chief by every thing but the chief did not recover his health. Some of those said, “Why do you not go to the people who stayed near you? Perhaps some one of them has a prescription that may release your chief.” Some of the tribal people went and said, “The snake has stung our chief and we have treated him by every prescription but we have not succeeded to get our aim. Does one of you know to blow Dum? One of the Holy Friends said, “I know to blow “Dum” but I shall do so till you settle a reward for me because we requested to feast us and you refused to do so.” Hence, they settled a flock of she-goats. The Holy Friend came to the chief and blew “Dum” to him reciting Surah-e-Fatehah till he released like freed from prison. The narrator says that they offered him the reward that had been settled. The friends advised to distribute but he (the Dum blower) forbade them and told them to ask the Great Prophet the order about it. The next day, they presented to theا
Prophet and told the event. The Prophet ا said, “How do you know that it can be blown Dum with it? You have done well and you must settle my part too (with your parts)”
(Ref: The Abu Dwood, Vol: 1, اال سوع کتاب Hadith: 24, Pg: 26,
Pub: Farid Book Stall Lahore)
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Hadith: Narrated Amr bin Shoa’aib, his father and then his grand father, the Great Prophet اsaid, “When one of you fears into sleeping, he must say these words “ هللا بلكمات اعوذ ” (I refuge Allah with His all and complete Words
from his Wrath and Torture, mischief of people, evil whispers and their presence.) This dream must not harm / damage him.” Hazrat Abdullah bin Umr عهنما هللا ريض used to teach these words
to his mature children and used to hang them in written form in the neck of un-mature children.
(The Trimzi, Vol: 2, الدعوات ا اب Hadith: 1450, Pg: 629, Pub: Farid Book Lahore)
Note: Not only it is Lawful but also a better deed to hang “Taweez” in the neck of children. Only those Taweezat in which there are written words of polytheism (polytheisnal words) are prohibited. Therefore, it is an indication of folly and astray, to say this good deed as polytheism and innovation. Hadith: Narrated the father of Amr (Umr) bin Sho’aib by his (Amr) grand father, the Great Prophet ا used to say these words at the time of confusion, “I seek refuge of Allah with His complete Words from His Wrath mischief of his creation (subjects) and whispers of satans when they came to me.”
Hence, Hazrat Abdullah bin Umer عهنما هللا ريض used to teach his
sons who were adult, this prayer; and hang in the written from in the neck of his sons who were not adult.
(Ref: The sunan Abu Dwood, Vol: 3, Ch: الريق کیف
Hadith: 496, Pg: 177, Pub: Fareed Book Lahore) Hadith: Hazrat Abdullah Ibne Umer عهنما هللا ريض taught these
words only to his mature off-springs and hanged them in written form to his un-mature off-springs.
(The Mishkat, Pg: 217, Pub: Sa’eed HM Company Karachi)
It has been proved by the above narrated “Saheeh” Hadithes that it is Ja’iz and “Mustahab” to blow “Dum” after saying the Holy Qur’an. Maasoorah Prayers and Holy Names and tie them in the neck after making Taweez; and the Holy Friends الرضوان علهيم had been doing so.
Q: 85. Which Taweezat and threads are prohibited to tie in the world? Ans.: The magical threads, amulets and enhanctchment which were written with polytheisted words and blown out in the age of illation were prohibited.
The Renewtor of the 13th century and the Great Investigators of the Sub-continent Shah Abdul Haq Dehlwiعلیه
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ۃ رشح ا لمعات اشعة writes in الرمحه مشکو Vol: 3, Pg: 611, Publisher:
Tej Kumar Lacknow that the Taweezat which were prohibited in Hadithes means the amulets of the illeteration age. They were full of polythiested words. It is Haram to make and use them. But the Taweez which is made of the Qurani verses and Allah’s Names is not only Jaiz but also Mustahab.
Point: It is Ja’iz to tie the Taweez in the neck while it was made of Qur’anic verses, Allah’s Names and prayers; and in some Hadithes, there is the prohibition of Taweezat that consist of unlawful words and which were made in the illeteration age. Similarly, it is Jaiz to cause the patient drink water with Ta’weezat, Qur’anic verses. Hadithes and prayers writing in a plate with the intention of getting cure. The un-bathed man and menstruated woman can tie Taweezat on their neck and hands while it is covered in cloth and sheet etc. Q: 86. Are the Prophets of Allah السالم علهيم the born
prophets? Ans.: Yes, The Holy Prophets السالم علهيم are the born prophets
but they claimed their prophet hood later.
ن تکم کتب وحکمة ثم جاء کم میثاق الن یني لما اتهللا واذ اخذ ا: القر ولتنرصنهرسول مصدق لما معکم لتومننن به
(Surah: Aa’le Imran, Verse: 18, Part: 3) Translation: And recall when Allah got promise from all the Prophets that the Book and the wisdom I bestow to you but then comes to you the Rasool who confirms what (the Book) you posses. You should definitely believe in him and definitely should help him. The transliterators say about this verse that in the starting (eternity), Allah got all the Prophets – from Hazrat Adam to Essa السالم علهيم promise about the Great Prophetا. This verse
proves that the Prophets السالم علهيم are born prophets and
Allah does not give them prophet-hood after sending in this world. Hence, there is a great difference between attainment of prophet hood and claim of prophet-hood.
ن ن یا وجعلىن الکتب اتىن هللاعبدا اىن قال: القر
(Surah: Marium, Verse: 30, Part: 16) Translation: The baby said, “I am a devotee of Allah. He has given me the Book and made communicator of unseen news.”
The transliterators say about this verse that it was asked Hazrat Essa السالم علیه who he was. At first, he mentioned
himself as a devotee of Allah so that the people might not know him as a son of Allah and them he gave the news of getting the prophet-hood and the Book which means “Injeel”. This news was given by him immediately after his birth. It was known that the Prophets السالم علهيم had been bestowed the
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prophet-hood in the eternity by Allah but some one of them claimed the prophet hood after the birth immediately and some one of them claimed after the forty years and all these are the commands of Allah. Hence, there is a very large difference between the attainment and the claim of the prophethood. Q: 87. Is it proved the Kramat (miracles) of Holy Men by the Holy Book? Ans.: Inspect the miracles of Holy saints in the Holy Qur’an:
O ن : القر ایکم ت ىن بعرشها قبل ان ىن مسلمني اقال اهيا الملو Oقال عفریت اجلن ا اتیک به قبل ان تقوم مقامک واىن علیه لقوی امني
قبل ان تد الیک طرفک فلما راە قال الذی عندە علم الکتب ا اتیک به مس قرا عندە قال هذا فضل رىب
(Surah: Naml, Verse: 38-40, Part: 19) Translation: Soleman said, “O chiefs, which is of you who may bring her throne to me before they come to me as Muslims? ” (38) One giant Jinn said, “I will bring you that throne before you rise from your seat; and surely, I am powerful over that, trust worthy. (39) One (believer) who had knowledge of the Book said, “I shall bring it to you before twinkling of the eye.” Then when Soleman saw the throne set before him said, “This is due to the grace of my Rubb (Substainer)” (40)
The transliterator says about these verses that Queen Saba Bilquis had a very large and vast area throne. Hazrat Sulaiman
السالم علیه wanted to cause to bring the throne which is studded
with the jewels of gold and silver and that’s longitude was eighty yard while latitude was forty yard, from so far so that he might show Queen Bilquis the Nature of Allah and his Mo’jizah. Therefore, he asked his chiefs about it. One giant Jinn replied him that he would bring the throne to him before he rose from his seat. Hazrat Sulaiman السالم علیه asked that he wanted harrier than it.
Hence, his minister named Asif bin Barkhiya requested that he would bring it to him before twinkling of the eye and he did do the same.
It was known that Asif bin Barkhiya who was a saint of the adherent of Hazrat Sulaiman السالم علیه and had some
knowledge of the Book, presented the too large throne within twinkling of the eye while there was a large distance between the places. This is Karamat and it is the Karamt that is not recognized.
When this is the dignity of a saint of the adherent of
Hazrat Sulaiman السالم علیه then what will be the dignity of the
saints of the adherent of the lord of all the Prophetsا?
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This is not astonished tale if Ghous-e-Azam, Khawajah Ajmair and Data هللا رمحهم show Karamt. So, it was known that
Karamat-e-Oliyah are Haq (truth). Q: 88. Reply with the reference of the Holy Qura’n and Hadith that can we get benefit from the sacred relics of saints of Allah? Ans.: The thing that relates with the pious men of Almighty Allah, has a great regard and it full of blessings. We must respect it and blessings are got from it that is proved by the Holy Qura’an:
ن ایة ملکه ان تی: القر کم التا ت فیه سکینة ربکم وقال لهم نبهيم ان وال هرون حتملة الملئکة اال موىس وبقیة مما ک
(Surah: Baqarah, verse: 248, Part: 2) Translation: And their Nabi said to them, “The sign of his (Taloot called saul) sovereignty is that you will get a coffin in which there will be heart providing tranquility from your Rubb and the good legacy left by respected Moses (Moosa) and respected Aaron (Haroon) which the Angels will bring raising high.” Transliterations: This has been written in the Tafseer-e-Khazin, Tafseer-e-Roohul Bayan, Tafseer-e-Madarik and Jalalain etc. about the transliteration of this verse that the coffin was made of the wood of a box tree in which there were
models of the houses of the Prophets السالم علهيم ; the scepter,
clothes and shoes of the Hazrat Moosa السالم هعلی ; and the
scepter and turban of Hazrat Haroon السالم علیه . Bani Isra’il put
the coffin and theirs sacred relics in front of them to get the blessings when they fought with the enemy in a battle, and when they prayed to Almighty Allah. Therefore, it has been proved that it is jaiz to get bounty and grace from the sacred relics of Holy saints, to respect them and to pray to Allah by their means.
ن رشاب ردو مغ سل هذا جلک ارکض: القر (Surah: Saad, verse: 42, Part: 23)
Translation: Strike your foot with the ground. Here is the cool stream for washing and for drinking. So, the water that was run by the foot of Hazrat Ayub علیه .caused restorationالسالم
ن وجه اىب ت بصريا، وا ىن هلکم امجعنيمبوا بقهاذ: القر یيص هذا فالقوە (Surah: Yusuf, Verse: 93, Part: 13)
Translation: Go with the shirt of mine. Place it on my father’s face. He shall recover his sight. All bring all your family together. The shirt of Hazrat Yusuf السالم علیه was full of blessing,
therefore when it was touched with the appeared eyes of
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Hazrat Yaqoob السالم علیه , the sight of Hazrat Yaqoob السالم علیه
came back. Qur’an: And make the standing place of Ibraheem السالم علیه a
prayer platform. The Holy Qur’an says to the Beloved Prophet ا to make the
standing place of Hazrat Ibraheem السالم علیه a prayer platform.
In other words, Allah is ordering to respect this place because it relates with Hazrat Ibrahim السالم علیه .
It was proved by the Holy Qur’an that the sacred relics of saints are respectable and full of blessings. Now, inspect the Hadithes about this matter. Hadith: It is in the Bukhari, Vol: 1, الکفن اعد ب کتاب
One day, the Great Prophet came out wearing Tahband. Someone begged to the Great Prophet اfor the Tahband. The
Holy Friends الرضوان علهيم told the beggar, “The Great Prophet
needed the Tahband at that time and it is no the habit of theا
Prophetا to refuse the beggar, then why did you do so? He replied, “I swear Allah that I did not take it for my wearing but I begged it so that it might become my coffia.” Hazrat Sahl
عنه هللا ريض says that he was worn that coffia.
It has been proved that it is the Sunnah of the Holy Friends عهنم هللاريض to take away the sacred relics of a holy man in the
grave.
It has also been known that the Holy Friends عهنم هللا ريض
believed that it causes forgiveness and salvation to use the thing that belongs to the Holy Prophet اas a coffia.
Hadith: It is in the Mishkat, ا لباس کتاب that Hazrat Aisha binte
Abu Baker عهنما هللا ريض had a long coat of the Holy Prophet ا when someone suffered into fever, she washed the coat and drank one its water.
احلق جاء از ا لباس، کتاب مشکوۃ: حبواله
Hadith: Hazrat Abu Hajeefah says that the Great Prophetا came to us in the afternoon. Water was brought for abulution. He abuluted and the people took the remaining water of his abulution and started to rub it on their faces. Then, the Prophet offered two Raka’at of Zohr and two of Asr andا there was Unzah (lance) in front of him. Hazrat Abu Moosa Ash’ari عنه هللا ريض says that the Great Prophet ا ordered to
bring a bowl of water. Heا washed his hands and mouth; and
gargled in it. Then, asked both the (Ash’ari and Bilal هللا ريض
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to drink some of water and rub some with faces and (عهنما
chest. (Ref: The Bukhari, Vol: 1, الوضو کتاب Hadith: 186, Pg: 150,
Pub: Shabeer Bros. Lahore) Hadith: Narrated Hazrat Mohammad bin Seereen عنه هللا ريض ,
Hazrat Umme Atiyah عهنما هللا ريض says that the daughter of the
Great Prophet ا passed. The Prophet ا asked, “Give her bath three or five times; or more than it (seven times) if you need. Inform me when you have been free from giving bath.” Hazrat Umme Atiyah عهنما هللا ريض says, “We informed him after
given her bath. He took out his Tahband and asked us to wrap her in it.”
(Ref: The Bukhari, Vol: 1, اجلنا ز کتاب Hadith: 1179, Pg: 513,
Publisher, Shabeer Brothers, Lahore) Note: It was known that the thing that relates with the Prophet is full of blessings and means of forgiveness; and the ا
Prophet ا has ordered to respect the related thing and use it as coffia.
It was also known by the Hadith that the Holy Friends الرضوان علهيم and the people of Madinah believed that the cloth
that belongs to the Prophet ا causes recovery from diseases.
Similarly, Zam Zam water belongs to Hazrat Isma’il السالم علیه ,
so it is sacred too. If someone rubs it one’s coffia, it is a mean of forgiveness and salvation; and if someone rubs it on the body, it causes heal from diseases. In short, the thing that relates with the Holy Men is full of blessings. Q: 89. Narrate the dignity of Holy Hair with the reference of Hadith, further that did the Holy Friends عهنم هللا ريض
respect the Holy Hair? Ans.: The Holy Hair means the hair of the Holy Prophetا. Remember that it is “Fardh” on Muslims to respect and appreciate the thing that belongs to the Great Prophet ا .
: احلدیث اذی هللاشعرۃ مىن فقد اذاىن و اذاىن فقد اذا Translation: The man who afflicted my hair, afflicted me and the man who afflicted me, surely afflicted Allah. (Ref: The Jame us Sagheer, Pg: 185; by Imam Syooti الرمحه علیه ,
The Al-Burhan, Pg: 102)
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It was proved by this Hadith, it is very compulsory to respect and appreciate the Holy Hair. Holy Hair as cause of Recovery: Hazrat Usman bin Abdullah عنه هللا ريض says, “My wife gave
me a bowl of water and sent me to Hazrat Salmah عهنما هللا ريض
and it was the habit of my wife that whenever one suffered into bad vision and fever, she used to send a bowl full of water to Hazrat Salmah عهنما هللا ريض because she had some Holy Hair;
then she came the hair of the Prophet ا out of the silver bone like box and put them into the water and move them into it and drank the water to the patient.
(Ref: The Bukhari, The Mishkat, Pg: 391)
It was known that the Holy Friends الرضوان علهيم recognized the Holy Hair as the cause of recovery and respected them. Q: 90. From where have the Holy Hair come? Is there in any Hadith that the Great Prophetا distributed his hair? Ans.: The Great Prophet ا himself gave his Holy Hair to the
Holy Friends الرضوان علهيم and asked them to distribute the hair.
Hence, it is in the Hadith that:
Hadith: Narrates Hazrat Anas bin Malik عنه هللا ريض that the
Great Prophet ا came Mina from Muzdalfah and hit the small stones to Jamratul Aqba; then slaughtered the animal; then came to his place; then call for the hair dresser and made his hair cut from the right side; then call for Hazrat Abu Talha Ansari عنه هللا ريض and bestowed the hair to him; then made the
hair cut from the left side and bestowed them to Hazrat Abu Talha عنه هللا ريض too and ordered him to distribute all the hair
among the people. (Ref: The Bukhari, The Muslim, The Mishkat Pg: 232)
It has been proved that the Holy Hair is bountiful.
That’s why, the Holy Prophet ا ordered to distribute them, so it should be admitted leaving bigotry and enmity that the Holy Hair are full of bounty and grace and must be respected and appreciated. Q: 91. How is it to say “Shreef” (Holy) to a sacred place? Ans.: It is Ja’iz and Mustahab to say Holy to the sacred place.
ن المقدسة االرض ادخلوا یقوم: القر (Surah: Ma’eda, Verse: 21, Part: 6)
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Translation: (Moses said to Jews,) “O my nation, enter this Holy Land….” Transliteration: It was written in the Baidhawi about the transliteration of this verse:
اء یقوله االرض المقدسة ارض ب ت المقدس مسیت بذلک اكهنا اكنت قرار االن ومسکن المومنني
Translation: The land which has been said Holy, is the hand of Bait-ul-Muqaddas because it is the place of living of the Prophets السالم علهيم and the believers.
The famous transliterators Hazrat Imam Sawi الرمحه علیه
says in his transliteration “The Tafseer-e-Sawi” that the land became Holy and Sacred because of the living the Holy Prophets السالم علهيم .
So, it was proved by the verse of the Holy Quran to say Holy and Sacred to those places which achieved dignity because of living the Holy Men and Holy saints of Allah. So, it is Ja’iz and Mustahsan with out any doubt to call Baghdad as Holy Baghdad (Baghdad Shreef), Ajmair as Holy Ajmair and other places where Holy Men are resting as named with Muqaddas, Mutah’harah and Shreef etc. Q: 92. Does the requital go to dead people if we convey them? Some people say that the requital does not go to the
dead bodies. Reply with the reference of the Holy Qura’an and Hadithes. Ans.: It is whisper of the Satan that the requital does not go to the dead bodies while it is proved in the light of the Holy Qur’an and Hadith that conveying of requital reaches at the dead bodies.
ن مسیع علیمهللا وصل علهيم ان صلوتک مسکن لهم و: القر (Surah: Taubah, Verse: 103, Part: 11)
Translation: And pray for them. Surely, your prayer brings good relief for them. Transliteration: It is in the “Tafseer-e-Madarak”, “Pray about them and be kind to them saying prayers for them because your prayer causes peace and heart providing tranquility for them. No doubt! Allah has accepted their repentance and He Knows and Hears your prayers.”
(Madarak, Pg: 110, Verse: 12) Hadith: Narrated Abu Hurairah عنه هللا ريض ; when the human
dies, his action stops but three actions do not stop – Sadqah-e-Jariah, the knowledge from which the benefit gets and the good off-springs who pray for him.
(Ref: The Bukhari, The Muslim, The Abu Dawood, from the Jame’Sagheer, Vol: 1, Pg: 29)
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Hadith: Narrates Hazrat Ibne Abbass عهنما هللا ريض not doubt, the
mother of Hazrat Sa’ad bin Abadah عنه هللا ريض passed and he
was not present at that time. He requested “O Prophet ا of Allah, will she gain if I give something as charity by her name? The Prophet اreplied in positive. Then, he requested, “I make you witness at that my Mukhraaf Garden is Sadqah from her.”
(Ref: The Bukhari, from: Shrhus Sudoor, Pg: 128) Saying of Holy Men about the Requital Conveying:
1. Fatwa of Shah Abdul Aziz: In the Tafseer-e- Azizi, Hazrat Shah Abdul Aziz علیه says telling Fateha (conveying of requital) as الرمحه
compulsory for the sinner that let the sinner believer be given bath after his death as the Muslim and recognize necessary the Istighfar, Fatehah, Durood, Sadqat and Khairat for him.
(The Tafseer Azizi, Pg: 182) 2. Radd-ul-Muhtar Shami Says:
It is better for him who gives Sadqah-e-Nafl that he should make the intention of all the Muslim men and women that they will receive the requital and there will not be any decrease in his reward.
(Vol: 1, Pg: 37)
3. Imam Shami الرمحه علیه Says:
In the Fatawa Shami, Vol: 3, Pg: 334; he orders to offer Fatehah before teaching the action for the lost thing, “Then, he must stand upon a high place facing Qiblah and offer Fatehah and convey its requital to the Great Prophet ا then to Syed Ahmed Bin Alwan. It was proved by all these arguments that it was advised to convey the requital to dead bodies and this is not only Ja’iz but also Mustahsan according to the Qur’an and Hadithes and behaviours of Holy Men.
Q: 93. Why is Murshid and Rahnooma (the religious leader and guide) necessary? Was it ordered in the Holy Qur’an? Ans.: Murshid and leader is very necessary because a Muslim needs a leader and a guardian in his life. So, it should be tried to let the hand be delivered to the hand of a holy man.
ن مامهم ا س لك ندعوا م: القر (Surah: Bani Isra’il, Verse: 71, Part: 15)
Translation: (Remember) the day when We shall call every people with their Religious leaders. Transliteration: In the Noorul Irfan, Mufti Ahmed Yar Khan Na’eemi الرمحه علیه says transliterating this verse, “It was
recognized that one should make one’s Imam to a pious man
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by following in Islamic Rules and by making homage in Islamic Spiritual Rules so that Commorient will be held with the pious men. Satan will be the Imam of the man who has no Imam.”
In this verse, this is the proof of all the things – Taqleed, Bai’at and Mureedi.
ن له ولیا مرشداو یضلل فلن جتد: القر (Surah: Ka’haf, Verse: 17, Part: 15)
Translation: and whom He leaves astray, for that one you will never find a supporter to guide. In this verse, “مرشدا” means the supporter to guide. So, it was
proved the reality of Murshid by the Holy Qur’an. Therefore, it should be done Bai’at at the hand of a good –faith (Sahih-ul-Aqeedah) prayer, pious and perfect person. After the Great Prophet ا , every Holy Man has achieved the dignity of homage and every Holy Man has been religious leader. Q: 94. What is “Taqleed” and what is the Islamic reality of Taqleed?
Ans.: The real meaning of “Taqleed” is “to follow” like we the Muslim follow Imam-e-Azam Abu Hanifah عنه هللا ريض .
“Taqleed” is like the protection candle of Islam and in it light, the Holy Friends الرضوان علهيم got bounty.
The Holy Friends الرضوان علهيم taught the religious to the Holy
Beholders (Tabe’een) and the Holy Beholders taught this to the Holy Followers (Tab’e Tabe’een) because their way carries to Almighty Allah and about it, Ala Hazrat says:
خدا راە هے قدم نقش اك غالموں تريے
چراغ یه جو سکے هبک کیا وە
Translation: It is the way of Allah to follow your servants. How can he who walks with this light be misled? The man who follows them, can never be deceived. Through the Holy Followers عهنم هللا ريض , Hazrat Imam-e-Azam Abu
Hanifa, Imam Shafe’i, Imam Ahmed and Imam Malik recognized us the religion easily. The Holy Qur’an and Taqleed (Following) :
1. Translation: O believers, obey the Command of Allah and obey the command of Messenger and of these changed with authority among you. (Surah: Nisa’, Verse: 59, Part: 5) In this verse, Allah ordered to obey Him, His Prophet .and the Holy Men ا
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(Surah: Luqman, Verse: 15, Part: 21) In this verse, Allah orders to obey and to follow every one who helps you to contact Him.
3. Translation: O people, ask the followers if you do not know it.
(Surah: Ambiya, Verse: 7, Part: 17) The necessity of following (Taqleed) is also proved by this verse. The Holy Friends الرضوان لهيمع used to learn the
knowledge of religion directly, so they did not need to copy any one. After the appeared demise of the Great Prophetا, the Holy friends الرضوان علهيم and the Holy
Beholders الرضوان علهيم used to follow the Holy Friend
who was more senior to them in Islamic teachings among them.
Hadith: The nephew of Hazrat Mughiyirah bin Sho’bah named Haris bin Amr narrated from many ‘Hams’ friends of Hazrat M’az bin Jabl هللا ريض عهنم تعايل ; when the Great
Prophetاintended to send Hazrat M’az to Yemen, heا asked, “How will you make the decision when the case will be brought to you? He replied, “I shall decide by the Book of Allah.” Askedا, “If you could not find in the Book of
Allah?” replied عنه هللا ريض , “By the Sunnah of the Prophet.”
Askedا, “If you could neither find in the Sunnah nor in the
Book?” Replied عنه هللا ريض , “I shall make on effort with my
opinion and shall not make a mistake to reach at the fact.” The Prophetا gave him pat on his chest and asked, “Thanks for Almighty Allah who grant the thing that make the Prophet ”. glad to man, sent by the Prophetا
(The Sunan Abu Da’ood, Vol: 3, القضاء يف الرايض اجهتاد: ب Hadith:
196, Pg: 78, Publisher: Fareed Book Lahore) Hadith: Hazrat Abu Moosa Ashari عنه هللا ريض said about Hazrat
Abdullah bin Mas’ood عنه هللا ريض “Do not ask me problems
until this scholar is present among you.” (The Bukhari)
This is Taqleed-e-Shakhsi (Copying the person) that was also presented in the age of the Holy Friends الرضوان علهيم .
So, it was proved by all the proves and arguments that it is Ja’iz to follow the person (or Taqleed is Ja’iz). Q: 95. How far should the hands be raised at the time of Takbeer-e-Tahreemah? Ans.: At the time of Takbeer-e-Tahrimah, it should be raised the hands till the attachment lobe of ears.
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Hadith: Hazrat Bra’ bin A’zib عنه هللا ريض narrated; when the
Great Prophet ا said Takbeer to start the prayer, he raised his hands till both the thumbs reached at the lobe of the ears.
(Ref: The tahtawi, The Abu Dawood) Hadith: Narrated Hazrat Malik bin Hwairas عنه هللا ريض ; when
the Great Prophet اsaid Takbeer, he raised his hands till both they reached at the ears. (The Muslim) Hadith: Hazrat Wa’it bin Hijr عنه هللا ريض said, “I saw that the
Great Prophet ا used to raise the hands upto the ears to start the prayer.”
(Ref: The Sahih Muslim, Vol: 1, Pg: 173; The Musnad Imam-e-Azam, Pg: 82)
This Hadith was also narrated by the Nisa’i, Tabrani,
Dar-e-Qutni and Behqi. (Zujajtul Masaabeeh, Ch: ۃ صفة الصلو Vol: 1. Pg: 569)
Hadith: Hazrat Abdul Jabbar bin Wa’il عنه هللا يضر says that his
father saw that when the Great Prophet ا started the prayer, he raised his hands so high that both the thumbs of his hands reached at the lobes of the ears.
(Ref: The Nisa’i, Vol: 1, Pg: 102 ; The Abu Da’ood, Vol: 1, Pg: 104; The Sunan Kubra lil Behqi, Vol: 2, Pg: 25)
Imam Hakim narrated similarly by Hazrat Anas bin Malik ريض عنه هللا and said, “The Sanad (chain) of this Hadith is Sahih
(true) and this is according to the shart (terms) of the Bukhari and Muslim and there is no Dho’af (feebleness) in this.
(Ref: The Mustadrak lil Hakim, Vol: 1, Pg: 226 ; The Sunan Dar-e-Qutni, Vol: 1, Pg: 345)
Hadith: Narrated Hazrat Abu Sa’eed Sa’di عنه هللا ريض that he
used to say to the Holy Friends, “I know the prayer of the Great Prophetا the most of you. When he stood for the prayer, he said Takbeer and raised his both the hands upto his face. (The Tahtawi) Hadith: Narrated Hazrat Wa’il عنه هللا ريض , the Great Prophet
said, “Raise your hands till your ears when you start yourاprayer and women should make their hands equal to their breast.”
(Ref: The Namaz-e-Habeeb-e-Kibriyah, Pg: 79; The Mo’jam Tabrani Kabeer, Vol: 22)
It was proved by all the Hadithes that at the time of
Takbeer-e-Tahrimah, the Great Prophet ا raised his hands till the lobe of the ears, not till the shoulders. Now, the arguments
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of Ghair Muqalediin and their replies will be presented in front of you: The Arguments of Ghair Muqaledeen:
The saying of Ghair Muqaledeen is that at the time of Takbeer-e-Tahreemah, it should be raised the hands upto the shoulders and they present three hadithes in this matter. First Hadith: Narrated Hazrat Ali عنه هللا ريض that the Prophet ا raised his hands upto his shoulders when he said Takbeer for the Maktoobah (the prayer for which the Takbeer is said) prayer. (The Tahtawi) Second Hadith: Narrated Hazrat Salim by his father named Hazrat Abdullah bin Umer عهنم هللا ريض that he saw that the Great
Prophet ا raised his hands upto his shoulders when he started the prayer. (The Tahtawi) Third Hadith: Narrated Hazrat Jabir عنه هللا ريض ; I saw Salim bin
Abdullah عهنما هللا ريض that he raised the hands upto the shoulders
when he started the prayer. So, I asked him about this matter. He replied, “I saw Abdullah bin Umer doing so and asked him about this. He replied that he had seen the Prophet اdoing so,” The Replies of the Arguments of Ghair Muqaledeen:
Reply of the 1st Hadith: It has been replied this Hadith by two methods. The first method is that this Hadith is سقم (flaw,
defect, disease) نفسه يف because Ibne Khazeenah narrates this
Hadith with the chain of Ibne Abi Az-Zanand but there is no narration of raising the hands in Hadith. Similarly, there is no narration of raising the hands in the Hadith of A’sim Ibne Kaleeb. The second method is that there is a Khata (mistake) in the Hadith of Ibne Abi Az-Zanad and it does not need to reply the Hadith in which there is a mistake. Reply of the 2nd & 3rd : Both the Hadithes are excusable because the Great Prophet ا was offering the prayer putting the sheet on his head because of the very severe cold, so it was very difficult to come out the hands. Hazrat Wa’il bin Hijr
عنه هللا ريض explains in his Hadith which is prevented in the
Tahtawi. Q: 96. How is to do “Rafa Yadain” in the Prayer? Ans.: The hands should be raised upto the ears at the time of Takbeer-e-Tahreemah. Rafa Yadain means to raise the hands at the Takbeer-e-Tahrimah; and before and after the rukoo’.
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According to Hdithes, Rafa’ Yadain is not Ja’iz but; when the Great Prophet ا started the prayer, he raised his hands upto the ears and then he did not raise his hands. Hadith: Narrated Hazrat Ulqmah ; Hazrat Abdullah bin Mas’ood عنه هللا ريض said, “Shall I not cause you to say the
prayer like the Prophet’sا? Then, he caused to say the prayer and did not raise the hands at somewhere besides Takbeer-e-Tahreemah.
(The Sunan Abu Da’ood, Vol: 1, Pg: 109 ; The Sunan Nisa’i, Vol: 1, Pg: 119; Sharh-e-M’aani-al-Asar, Vol: 1, Pg: 132;
The Musannaf Abdur Razzaq, Vol: 2, Pg: 77; The Musannaf Ibne Abi Shaibah, Vol: 1, Pg: 236)
Imam Tirmzi الرمحه علیه says that this Hadith is Hasan and many
friends of the Great Prophet ا and their followers are subdued to this.
(Ref: The Jame’ Tirmzi, Vol: 1, Pg: 64) Note: We act upon the Hadith of Hazrat Abdullah Ibne Mas’ood عنه هللا ريض in all the traditioners because Hazrat
Abdullah Ibne Mas’ood عنه هللا ريض was the nearest of all to the
Great Prophetا. He was so near to the Prophet ا that the Holy Friends recognized him as a member of the Holy Family.
So, when he became the nearest to the Great Prophet ا, he
looked the Prophet ا offering the prayer most of all and he
said that the Prophet اonly one time raised his hands upto the ears at Takbeer-e-Tahreemah in the starting of the prayer, then he did not raise his hands during the whole prayer. Hadith: Hazrat Bra’ عنه هللا ريض says when the Great Prophet ا started the prayer, he riased his hands equal to the ears and then he did not do so, again. (The Abu Dawood, Vol: 1, Pg: 109, The Sharah-e-Ma’ani – al – Aasrar, Vol: 1, Pg: 132, The Sunan Dare-Qutni, Vol: 1, Pg:
293; The Ibne Abi Shaibah, Vol: 1, Pg: 236) Hadith: Hazrat Abdullah Ibne Mas’ood عنه هللا ريض says says, “I
offered the prayer behind the Great Prophet ا, Hazrat Abu
Bakar and Farooq-e-Azam عهنما هللا ريض . None of them offered
Rafa’ Yadain except Takbeer-e-Tahreemah. (The Sunan Dar-e-Qutni, Vol: 1, Pg: 295; The Sunan Kubra
lil Behqi, Vol: 2) Hadith: Hazrat Mujahid عنه هللا ريض says that he offered the
prayer behind Hazrat Ibne Umer عنه هللا ريض who did not raise his
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hands during the whole prayer besides Takbeer-e-Tahreemah. (The Tahtawi) Hadith: Narrates Hazrat Asim عهنما هللا ريض with his father
Hazrat Kalaib عهنما هللا ريض that Hazrat Ali did not offer Rafa’
Yadain besides only Takbeer-e-Tahreemah. (The Tahtawi) Hadith: Narrates Hazrat Abdullah Ibne Abbass هنماع هللا ريض , the
Great Prophet اsaid, “It is the Sunnah to raise the hands at the seven places. (1) At the time of Takbeer-e-Tahreemah (2) At the time of Istalam-e-Hijr-e-Aswad (3) at Saffa (4) at Marwah (5) in Arafat (6) in Maqamain and (7) near to Jamarat. (Ref: لبخاری الید جزرفع )
It was proved by all these Hadithes that the Great
Prophet ا raised the hands only at Takbeer-e-Tahreemah and he did not raise the hands again. Rafa’Yadain was in the introductory age of Islam but repealed later: Hadith: Hazrat Jabir bin Samrah عنه هللا ريض says that the Great
Prophet ا came to us and asked, “I see you offering Rafa’Yadain during the prayer like rebel horses turning their tails. You must offer the prayer with peace.”
(Ref: The Sahih Muslim, Ch: ۃالصل يف لسکون االمر و Vol: 1, Pg:
1181; The Sunan-e-Nisa’i , Vol: 1, Pg: 176) Hadith: Hazrat Mujahid says, “I offered the prayer behind Hazrat Ibne Umer عنه هللا ريض . He did not offer Raf’Yadain
during the whole prayer besides Takbeer-e-Tahreemah.” Imam Tahtawi عنه هللا ريض says that this is the Abdullah Ibne
Umer عهنما هللا ريض who saw the Great Prophetا offering Rafa’
Yadain (which is narrated in the Bukhari and the Muslim). Then, he himself left Rafa’ Yadain because it had been abolished.
(The Shrh-e-M’aani-ul-Asrar, Vol: 1, Pg: 133; The Zujajah, Vol: 1, Pg: 577; The Musannaf Ibne Abi Shaibah, Vol: 1, Pg:
237) Hadith: Hazrat Abdullah Ibne Abbass عنه هللا ريض says that none
of Ashrah-e-Mubashirah -- the Holy Friends whom had been given the good news of Heaven by the Prophetا - did not use to offer Rafa’ Yadain except in Takbeer-e-Tahreemah.
(The Umdatul Qari Shrhe Sahih Bukhari, Vol: 5 Pg: 272)
It was proved by all these Hadithes that Rafa’ Yadain was offered in the introductory age of Islam and it was repealed later. Therefore, now it is prohibited and against of Sunnah to raise both the hands before and after the Rukoo.
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Q: 97. At where should the hands be folded in the prayer? Ans.: The hands should be raised upto the ears at Takbeer-e-Tahreemah. It is the Sunnah for the man in the prayer to fold the palm of the right hand at the back of the left hand below the navel. Hadith: Hazrat Hajeefah عنه هللا ريض says, “No doubt! Hazrat Ali
عنه هللا ريض said that it is Sunnah to put a palm at another palm
below the navel, in the prayer.” (The Abu Dawood, Vol: 1, Ch: ۃ کتاب الصلو Hadith 751, Pg: 305,
Publisher: Fareed Book Lahore) Embezzlement of the Ill-Religious:
The above Hadith of the Abu Dawood that we referred, is present in copy of Bairoot but the ill-religiuos people expelled the Hadith so that the Muslim may forget this Hadith after passing the hundred years. Hadith: Narrates Hazrat Alqamah bin Wail bin Hijr هللا ريض اby his father that he said, “I looked the Great Prophetعهنم
putting the right hand at the left below the nevel, in the prayer.”
(The Musannif Ibne Abi Shaibah, Vol: 1, Pg: 390) Hadith: Narrates Hazrat Abu Wail عنه هللا ريض , Hazrat Abu
Hurairah عنه هللا ريض says that it should be put the hand at the
other hand below the nevel in the prayer. (The Abu Da’ood, Publisher: Bairoot)
Hadith: Hazrat Anas عنه هللا ريض says, “Three things belong to
the manner of the prophet hood. (1) To breah the fast hurrily, (2) To keep the fast lately and (3) To put the right hand at the left below the nevel in the prayer.
(Mergin: the Abu Da’ood, Umdatul Qari) Hadith: Narrated the Dar-e-Qutni and Abdullah Ibne Ahmed by Hazrat Ali عنه هللا ريض that it is Sunnah to have a hand at
another hand; and according to one narration; to have the right hand at the left one below the nevel. It was proved by all theses Hadithes that it is Sunnah to fold the hands below the nevel. Q: 98. Is it prohibited and unlawful (Na-Jaiz) to recite the Holy Qur’an behind the Imam?
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Ans.: It is strictly prohibited and Naja’iz to recite the Holy Qur’an behind the Imam during the prayer with Jama’at (gathering); and the Muqtadi; must be silent.
ن ن فاس معوا له وانصتوا لعلکم محونرق اواذ: القر القر ی (Surah: A’raf, Verse: 204, Part: 9)
Translation: And when the Qur’an is recited, hear it patiently and be silent so that you may get mercy. Transliteration: Hazrat Abdullah bin Abbass عهنما هللا ريض says
that it is explained from this verse that when the Holy Qur’an is recited in the prayer, it is wajib (compulsory) to be quiet and to listen to it carefully. All the Holy Friends and Holy Beholders عهنم هللا ريض agree at
this point that the order which is narrated in this verse, is for the prayer with Jama’at. It means the Muqtadi (followers) must not recite the Holy Qur’an in the prayer behind the Imam.
ۃ تفسري مدارک التزنیل، زجاجة المصابیح، ب القراۃ يف الصلوNow, Inspect the Holy Hadithes: Hadith: Hazrat Abu Moosa says عنه هللا ريض that the Great
Prophet ا taught them the prayer and asked them to keep quiet when the Imam started recitation.
(The Sahih Muslim, Vol: 1, Pg: 174)
Hadith: Narrated Hazrat Abu Hurairah عنه هللا ريض , the Great
Prophet ا said, “You must be quiet when the Imam recites the Holy Qur’an.” Imam Sakhi said, “This Hadith is Sahih (True).”
(The Sahih Muslim, Vol: 1, Pg: 174) Hadith: Narrated Hazrat Abu Hurairah عنه هللا ريض , the Great
Prophet اsaid, “Imam is appointed so that he may be followed. Therefore, he says Takbeer, you must say takbeer and when he recites the Holy Qur’an, you must keep quiet.” (I : The Abu Da’ood, Vol: 1, Pg: 89, II: The Nisa’i, Vol: 1, Pg: 93; III: The Ibne Majah, Pg: 63; IV: The Musnad Ahmed, Vol:
2, Pg: 376) Hadith: Narrated Hazrat Jabir عنه هللا ريض ; the Great Prophetا said, “The recitation of an Imam is the recitation of him who follows the Imam and who is behind him.” (The Ibne Majah)
It was proved by all these Hadithes that when the Imam recites the Holy Qura’an, the follower (Muqtadi) must be quiet. Now, we copy the arguments of Ghair Muqaledeen in front of you and then we will reply them:
The Arguments of Ghair-Muqaledeen:
The saying of the Ghair Muqaledeen is that the Imam recites the Holy Qur’an as well as the Muqtadi recites. In this matter, the Ghair Muqaledeen presents these three Hadithes: www.ta
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1st Hadith: Narrated Hazrat Abadah bin Samit عنه هللا ريض ; the
Great Prophet اsaid, “The prayer of the person who does not recite Surah-e-Fateha and a Surah, is not perfect.” (The Abu Dawood) 2nd Hadith: Narrated Hazrat Abu Hurairah عنه هللا ريض ; the Great
Prophet اsaid, “The prayer of the person who offers the prayer but does not recite Surah-e-Fateha is like a dead body; is like a dead body; is like a dead body.” It means Imperfect.
(The Muslim, The Abu Da’ood) 3rd Hadith: Narrated Hazrat ‘Ala bin Abdur Rahman, he heard the freed slave of Abu Sa’ib Hasham bin Zahrah surely. He (the freed slave) heard Hazrat Abu Hurairah عنه هللا ريض that
he said; the Great Prophet said, “The person who offers prayer without saying Surah-e-Fatehah, his prayer is like a dead body; is like a dead body; is like a dead body; means an imperfect.” I asked, “O Abu Hurairah عنه هللا ريض some time I am
behind the Imam.” He replied, “O Persian, recite it in your heart.” (The Abu Da’ood) The Replies of the Arguments of Ghair Muqaledeen: Reply of 1st Hadith: The faith of Ghair Muqaledeen is that the Muqtadi must recite only Surah-e-Fateha behind the Imam, in
addition to it not any other Surah. The words of Hadith that was presented, are that “who does not recite Surah-e-Fatehah and a Surah.” So, this Hadith can not become their proof because this is against their faith. The second reply is that Hazrat Sufiyan الرمحه علیه is in the
Sanad (chain) of this Hadith. Imam Abu Da’ood writes after copying this Hadith that Hazrat Sufiyan الرمحه علیه said, “This
Hadith (who does not recite Surah-e-Fatehah and a Surah) is only for him who offers the prayer alone.” Therefore, this Hadith can become a proof for Ahnaf, not for Ghair Muqaledeen because according to them, Qira’at is Fardh behind the Imam while according to Ahnaf, Surah-e-Fatehah is Wajib for the single and Qira’at is at all Fardh. Reply of 2nd & 3rd Hadith:
It is in the second and third Hadith that the prayer remains imperfect without Surah-e-Fatehah and the affairs that cause the prayer are Wajibat. So, it was proved to recite Surah-e-Fatehah as Wajib but not as Fardh by both the Hadithes while according to Ghair Muqaledeen, it is Fardh to recite Surah-e-Fateha. Therefore, both these Hadithes are not useful for their favour but both the Hadithes are proof of the faith of Ah’naf that Surah-e-Fatehah is Wajib.
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It was narrated the saying of Hazrat Abu Hurairah عنه هللا ريض in
the third hadith, “O Persian, recite it in your heart.” It means that “Consider and think about it (in your heart)”. Q: 99. Should Tasmiyah الرحیم الرمحن هللا سم be said slowly?
Ans.: The prayer should say الرحیم الرمحن هللا سم before Surah-e-
Fatehah. It is sunnah. Then, he should start recitation with هللالحمد .
Hadith: Hazrat Anas bin Malik عنه هللا ريض narrates, “I offered
prayers behind the Great Prophet ا Siddiq-e-Akbar and
Farooq-e-Azam عهنما هللاريض . I did not hear none of them saying.
الرحیم الرمحن هللا سم ”
(The Muslim, The Bukhari, The Imam Ahmed) It was recognized that he did not hear saying
Tasmiyah. If they said it loudly, he would hear but they said slowly so he could not hear it. Hadith: Hazrat Anas bin Malik عنه هللا ريض says, “I offered the
prayer behind the Prophet ا, Abu Bakar and Umer عهنما هللا ريض .
I did not listen to none of them saying Tasmiyah loudly.”
(The Nisa’i, The Tahtawi, The Ibne Habban) Hadith: Ibne Abi Shaibah عنه هللا ريض narrates by Hazrat Abdullah
Ibne Mas’ood نهع هللا ريض that Hazrat Abdullah Ibne Mas’ood ريض عنه هللا used to say Ta’ooz, Tasmiyah and Tahmeed slowly.”
(The Ibne Abi Shaibah) It was proved by all these Hadithes that الرمحن هللا سم
should be said slowly. In addition to, the wisdom الرحیم
demands that الرحیم الرمحن هللا سم should not be said loudly
because the Tasmiyah which is written before Surah, is not the part of these Surahs but it is written to separate the Surahs only. Q: 100. Is it Sunnah for both the Imam and the Muqtadi to say Ameen slowly? Ans.: Every prayer whether he offers as Imam or Muqtadi or he offers as a single and whether he offers Jahri Salah or he ofer Sirree Salah, must say Ameen slowly. He must say Ameen so slowly that only his ears listen to Ameen and the prayer who is offering beside him, could not even listen.
ن ادعوا ربکم ترضعا وخفیة: القر (Surah: A’rat, Verse: 55, Part: 8)
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Translation: Call your Rubb humbly and secretly (slowly). Surely, He does not like those who cross the limits. Transliteration: It was proved by this verse that it is Mustahab to pray slowly. The meaning of Ameen is, “O Allah! Accept it.” Hence, Ameen is prayer (Dua) and it should be said slowly.
ن واذا س الک عبادی عىن فاىن قریب اجیب دعوۃ الداع اذا دعان: القر (Surah: Baqarah; Verse: 186, Part: 2)
Translation: O beloved Mohammad, when My devotee ask you about Me, I am very near to them. I answer their call when they submit to Me.
It was known that Allah is nearer to us than our nerve and the subject who is far from us, is called loudly. So, it is against the Quranic teaching to say Ameen loudly after Surah-e-Fatehah during the Salah because Ameen is prayer (Dua). Now, I am going to prove ‘to say Ameen slowly’ with the references of Hadithes.
Hadith: Hazrat Alqamah bin Wa’il عهنما هللا ريض narrates by his
father that when the Great Prophet ا recited علهيم المغضوب غري مني he said ,والالضالني .slowly ا
(The Jame Trimzi, الصلوة ابواب Vol: 1, Pg: 63)
This Hadith was also narrated by Imam Hakim, Imam Ahmed, Abu Da’ood, At Tayalsi, Tabrani and Dare Qutni. Imam Hakim said, “This Hadith is Sahih (true) according to the condition fixed by Bukhari and Muslim.
(The Mustadrak lil Hakim, Vol: 2, Pg: 232; Zujajatul Masabeeh, Vol: 1, Pg: 652)
Hadith: Hazrat Abu Wa’il عنه هللا ريض says that Hazrat Umer
and Hazrat Ali عنه هللا ريض did not use to say Tasmiyah and
Ameen loudly. (Ref: The Umdatul Qari Shrh-e-Bukhari)
Hadith: Hazrat Umer عنه هللا ريض says that the Imam should say
four things (or sentences) slowly – Sana, Ta’ooz, Tasmiyah and Ameen.
(The Musannaf Abdur Razzaq, Vol: 2, Pg: 87) Therefore, it was proved in the light of all the statement to say Ameen slowly. The mind also desires that Ameen should be said slowly because neither it is a Qur’anic verse or word nor it is dismounted with Jibreel السالم علیه but it is Dua and Zikr.
Hence, Ameen should be said slowly as Sana, Tasbeehat-e-Rukoo’ and Sujood, At Tahiyyat, Durood-e-Ibrahimi and Dua-e-Masoora to say Ameen loudly and shrillingly.
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Arguments of Ghair Muqaledeen: The saying of Ghair Muqaledeen is that Ameen should
be cried loudly. In this matter, it will be copied their arguments and their replies.
1st Hadith: Hazrat Wa’il bin Hujr عنه هللا ريض says that when the
Great Prophet ا recited والالضالني , he said Ameen making his
voice long. (The Tirmzi) 2nd Hadith: Hazrat Ata عنه هللا ريض said that Ameen is a prayer.
Then, Ibne Zubair عنه هللا ريض and the people who were behind
him said so loudly Ameen that the masjid resounded. (The Bukhari) Replies of the Arguments of Ghair Muqaledeen. Reply of the 1st Hadith: We have copied the narration of Hazrat Wa’il bin Hujr عنه هللا ريض that the Great Prophetا said
Ameen slowly but it was said in this Hadith that he raised his voice. So, the correspondence between both these hadithes, was come out in this way that he said Ameen with Mad’d-e-Aridh, not with Mad’d-e-Qasr. In this situation, it will be acted
upon both the Hadithes and Ahnaf say slowly Ameen acting upon this correspondence.
Its second reply is that to say Ameen loudly is by chance not intentionally because it is proved to say Ameen slowly according to general condition. Reply of the 2nd Hadith: Instil the whole narration in your mind to recognize this Hadith of the Bukhari which is that Narrated Hazrat Ibne Jareeh bin Hazrat ‘Ata; I (Ibne Jareeh) asked “Did Hazrat Abdullah Ibne Zubair عنه هللا ريض say Ameen at
the ending of Surah-e-Fatehah?” He replied, “Of course! And the people who were behind him also said Ameen as far as the Masjid resounded.” He father said that Ameen is Dua (prayer). After narrating the whole narration, it feels doubt that there is no narration of the Salah in the narration. When the Qari (recitor) recites, he and his listeners say Ameen at the ending of Surah-e-Fatehah. It is possible that it is the same condition. The remaining is that something is indicated by ئهورا و that it
means to say Ameen “in the prayer”. But, this indication is expelled in this way that the people sit around the Qari when he recites. In this condition, some people are behind. It may say them ورائه و that the people who were behind. After this
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probability (doubt), the reason can not be taken from the narrated Hadith.
If the narrated condition is not accepted, we can say that this tradition (narration) is even against to the luster because at that time, the roof of the Masjid was built with leaves of date and the voice cannot resound in such a roof. Therefore, this narration is against to the wisdom. Q: 101. What times should Tasbeehat be said in Rukoo’ and Sujood? Ans.: It is Sunnah to say “ العظیم رىب ان ” thrice in Rukoo’
(bows) and “ رىب ان اال ” thrice in Sujood (prostration). All the
prayer which are narrated besides them, are for Nawafil. Hadith: Narrated Hazrat Abdullah Ibne Masood عنه هللا ريض ;
Surely the Great Prophet ا said, “When a person of you
performs Rukoo’ , he should say العظیم رىب ان thrice times in his
Rukoo’. Hence, his Rukoo’ has been completed and this is its inferior space and when he performs Sajdah, he should say “ رىب ان اال ”three times in his Sajdah. Hence, his Sajdah
makes perfect and this is its inferior measure (size). (The Trimzi, The Abu Da’ood, The Ibne Majah)
Hadith: Narrated Hazrat Huzaifah عنه هللا ريض that surely he
offered the prayer with the Great Prophetا. Hence the Great
Prophet العظیم رىب ان ا in his Rukoo and said “ رىب ان اال ” in
his Sajdah and did not come to the verse of blessings but took a pause and asked Allah about it and did not come to the verse of wrath but took a pause and seeked refuge of Allah from it.
(The Trimzi, The Da’ood, The Nisa’i, The Ibne Majah) Hadith: Narrated Hazrat Uqbah bin Amir عنه هللا ريض that when
(the verse of the Qur’an) العظیم بک ر مس فس ح was descended the
Great Prophet ا asked, “Put it in your Rukoo” and when (the
verse of the Qur’an) اال ربک امس س ح was descended, the Great
Prophetا asked, “Put it in your Sajdah.” (The Abu Dawood, The Ibne Majah)
Q: 102. Prove the words “Ta shuh’hud” with Hadith? Ans.: Hadith: Narrates Hazrat Shafiq bin Salmah عنه هللا ريض by
Hazrat Abdullah bin Masood عنه هللا ريض ; when we offered Salah
behind the Great Prophetا, we said, ومیاكئیل جربیل السالم and
فالن فالن السالم Hence, the Prophetا paid attention to us and
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prayer, should say هللا التحیات (the whole tashuh’hud.). When you have said this, your Salam (salutation) will reach to the pious subject of Allah, in the earth and sky. Then you must
say; واشهد ان حممدا عبدە ورسولههللا اشهد ان ال اله اال (The Bukhari, The
Muslim, The Trimzi, The Abu Dawood, The Nisa’i, The Ibne Majah) Blessing of Ibne Mas’ood’s Hadith: Hazrat Khaseef عنه هللا ريض says that he saw the Great
Prophetاin sleeping. He requested, “O Prophetا,the people severely dis-agree at the words of Tashuh’hud, which Hadith should it be acted upon?” Heا replied, “It must be acted
upon the Hadith of Ibne Mas’ood عنه هللا ريض
( مريف ال سوط القاری، معدۃ )
Q: 103. How many sentences are more in Iqamat? Reply with the reference of Hadith. Ans.: Iqamat is like Azan. Only, there is an addition of the sentence ۃ قامت قد الصلو in Iqamat. The sentences of Iqamat are
said two times like Azan.
Hadith: Hazrat Abdullah bin Zaid عنه هللا ريض narrates that the
sentence of the Azan of the Great Prophetا were said two times both in Azan and Iqamat.
(The Trimzi). Hadith: Narrates Hazrat Aswad عنه هللا ريض that Hazrat Bilal ريض
عنه هللا used to say the sentences two times in Azan and Iqamat, surely.
(The Tahtawi) Hadith: Hazrat Abu Mahzoorah عنه هللا ريض narrates that surely,
the Great Prophet اtaught him to say the sentences of Iqamat two times.
(The Tahtawi, The Tirmzi) Therefore, it was explained with the reference of
Hadithes that Iqamat is like Azan and there should be said the sentences of Iqamat two times like Azan. Q: 104. How many Raka’at are there in the Witr prayer? Ans.: There are three Raka’at with one Salam in the Witr prayer. Hadith: Hazrat Aisha عهنما هللا ريض says that the Great Prophet ا did not offer the Raka’at more than Eleven in Ramadan and
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without Ramadan. He offered four Rakaat (as Tahujjad) and then three Rak’at (as Witr). (Ref: The Bukhari, الهتجد کتاب Vol: 1, Pg: 154; The Muslim, Vol:
1, Pg: 254) Hadith: Hazrat Abdullah Ibne Abbass عهنما هللا ريض copies a long
Hadith that the Great Prophet ا offered six Raka’at (as Tahujjad) by dividing into three parts and then he offered three Raka’at as Witr.
(The Muslim, Vol: 1, Pg: 261) Hadith: Hazrat Ubi bin Ka’ab عنه هللا ريض says that the Great
Prophetا recited Surah-e-Ala in the first Raka’at, Surah-e-Kaferoon in the second and Surah-e-Ikhlas in the third Raka’at of the witr prayer and turned Salam in the end of the third Raka’at.
(The Sunan Nisa’i, Vol: 1, Pg: 175) Hadith: Hazrat Ali عنه هللا ريض says that the Great Prophetا
used to say three Raka’at of Witr. Imam Tirmzi says that this is the faith of the acknowledged Holy Friends and Holy Beholders الرضوان علهيم .
(The Jame’ Tirmzi, الو ا اب Vol: 1, Pg: 110, The Zujajatul
Masabeeh, الو ب Vol: 2, Pg: 263)
It was recognized that Witr has three Raka’at, not only one; and the Great Prophet ا and the Holy Friends عهنم هللا ريض
had been acting upon it. Q: 105. How many Raka’at are there in Traweeh? Ans.: There are twenty Raka’at in Traweeh and at this, the Great Prophet ا and the Holy Friends عهنم هللا ريض used to act.
Hadith: Hazrat Abdullah Ibne Abbass عهنما هللا ريض narrates that
in Ramadan, the Great Prophetا surely used to say twenty Raka’at besides Witr.
(Ref: The Behqi ۃ هان کتاب الصلو Pg: 42)
Hadith: Hazrat Sa’ib bin Yazeed عهنم هللا ريض , narrates that the
twenty Raka’at Traweeh were used to say in the caliphity of Hazrat Umer عنه هللا ريض as well as Hazrat Usman and Ali هللا ريض
معهن .
(Ref: The Mauta Imam Malik, The Behqi) Hadith: Hazrat Abdullah Ibne Abbass عهنما هللا ريض said that in
the month of Ramadan, the Great Prophetا offered twenty Raka’at Taraweeh without Jama’at and the prayer of Witr.
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(Ref: The Musannaf Ibne Abi Shaibah, Vol: 2, Pg: 394, The Zujajatul Masabeeh)
Imam Tirmzi says that this is the faith of many learned people to say Salat-ul-Taraweeh twenty Raka’at which is narrated by Hazrat Ali, Hazrat Umer and other Holy Friends
عهنم هللا ريض of the Great Prophetا.
(The Jame’ Tirmzi, Vol: 1, Pg: 139) The Hadith of Eight Raka’at which is presented by
some people, does not mention Taraweeh but these eight Raka’at are of Tahujjud and this is narrated in severd Hadithes. So, this was proved that it is Sunnah of Mustafaا to say twenty Raka’at Taraweeh. Q: 106. Is it not Ja’iz to recite in Salat-ul Janazah? Ans.: Yes, It is not Ja’iz to recite Surah-e-Fateha and another surah as Qira’at. It is Sunnah to say Sana, Drud and the prayer of forgiveness in it. Hadith: Hazrat Nafe’ says that Hazrat Abdullah Ibne Umer
عهنما هللا ريض did not use to recite the Holy Qur’an in the prayer of
Janazah. (The Mauta Imam Malik, Pg: 210; The Musannaf Ibne Abi
Shaibah, Vol: 3, Pg: 299)
Hadith: Hazrat Abdullah bin Mas’ood عنه هللا ريض says that the
Great Prophet did not prescribe some thing from the Holy Qur’an in the Salat-ul-Janazah.
اجلنا ز کتاب المصابیح، زجاجة
Hazrat Imam Tirmzi عنه هللا ريض says that some learned people
has said that there is no recitation in the prayer of Janazah, but the prayer of Janazah is the name of praise for Almighty Allah, saying Durood at the Prophetا and praying for the forgiveness of the dead body.
(The Jame’ Tirmzi, اجلنا ز ا اب Vol: 1, Pg: 199)
Q: 107. Is it Ja’iz to say Ghaibanah Salat-ul-Janazah? Ans.: According to Imam-e-Azam Abu Hanifah عنه هللا ريض ,
Ghaibanah Salatul Janazah is not Ja’iz. So, the Hanfees should avoid to say the Salatul-Janazah of a disappeared dead body. Hadith: Narrated Ibne Majah by Amir bin Rabee’ah عنه هللا ريض ;
the Great Prophet ا said, “Inform me when some one of you die because at one my prayer causes blessings (for one).” Note: In the appeared age of the Great Prophetا, hundreds of
the Holy Friends الرضوان علهيم passed but it cannot be proved by a
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Sahih Sareeh (true and explained) Hadith that the Great Prophet اoffered Salatul Janazah vanishedly. If it was jaiz to
say Salatul Janazah disaparently, the Prophetاcould have offered. (Book: the Ghaibanah Namaz-e-Janazah, Pg: 38/39, (Author:
Ala Hazrat الرمحه علیه )
Wisdom in saying of Ghaibanah Salat-ul-Janazah of Najashi: 1. Proof: When the Great Prophetا caused to say the
Salat-ul-Janazah of Najashi vanishingly, the Holy Friends علهيم
saw with their eyes that the dead body (janazah) of الرضوان
Najashi was presented in front of Him ا and it is Hisا disposition. 2. Proof: In Sahih Ibne Habban, narrates Hazrat Imran bin Hussain and many Holy Friends , the Great Prophet asked, “Your brother Najashi passed. So, stand and say Salat for him.” Then, the Prophet ا stood. The Holy Friends علهيم
said four ا made lines (Safs) behind him. The Prophet الرضوان
Takbeerat. The Holy Friends الرضوان علهيم looked that the death body of
Najashi was in front of the Great Prophet .
3. Proof: In the Sahih Abu Amarah, narrates he himself, “We offered Salah behind the Great Prophet ا and we had this faith that the dead body was lying ahead.”
(Book: The Ghaibanah Namaz-e-Janazah, Pg: 40)
4. Proof: It was said in “Asbab-e-Nazool-e-Qur’an” by Imam Wahedi about the “Hadith-e-Mursal-e-Usooli” which was narrated by Hazrat Abdullah Ibne Abbass عنه هللا ريض that:
The dead body of Najashi was appeared for the Great Prophet .He looked it and said Salat for him .ا
Q: 108. How is it to say Salah with bare head? Ans.: From the Great Prophet اto the Holy Friends, Holy
Beholders بعني and Holy followers امجعني علهيم هللا رضوان بعني تبع
did not say to offer the prayer with bare head and no one from Khair-ul-Quroon has issued the fatwa yet about offering the prayer with bare head. The Fuqaha has written Makrooh to say Salat with bare head. (The Dure Mukhtar, Vol: 1, Pg: 151; The Bahr-ur-Ra’iq, Vol:
3, Pg: 34)
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It is very graceful to say Salat with putting “Amamah” on the head. There are boons and graces about “Amamah” in hadithes. Hadith: Narrates Abu Darda عنه هللا ريض ’, the Great Prophet ا said, “Surely, Allah and His angels send blessings on those who put Amanah on Friday.” Hadith: Narrates Hazrat Anas bin Malik عنه هللا ريض , the Prophet
said, “To say Salat with Amamah is equal to ten thousand اgoods.” (Delmi) Hadith: Narates Hazrat Jabir عنه هللا ريض , the Great Prophet said, “Two Raka’at with Amamah are greater than seventyاRaka’at without Amamah (Turban).”
(The Musnad-ul-Fridous). Three kinds of Bare Headed Prayers narrated by the Fuqaha: I. A person thinks in his heart that the prayer is not such a worship that he may cover his head. It means that he condemn the Salah, so according to this, it is Kufr to say Salah with bare head. II. It is Makrooh to say Salah with bare head because of laziness.
III. If one says Salah with bare head due to humble, it is Ja’iz.
But, it is afraid that now-a-days, the people do not put the hat on their head because of shame and laziness as far as saying of Salah.
Q: 109. How many days are there for sacrifice and can we sacrifice in the fourth day? Ans.: هللالحمد the people have been sacrificing in only three days at Eid-ul-Adh’ha for the fourteen hundred years and only this is the Sunnah of the Prophetا
Hadith: Narrates Imam Malik عنه هللا ريض , Hazrat Abdullah Ibne Umer عهنما هللا ريض said, “The Sacrifice (Qurbani) can be performed in Yaum-udh-Dhuha (the tenth of Zil Hajjah) and the two days after it. (The Mishkat). Hadith: Hazrat Ali عنه هللا ريض says that there are three days for
the sacrifice and the first day is graceful. (Ref: The Mouta Imam Malik)
In all over the world Haramain Tayyibain, Pakistan,
India, Indonesia, Iraq, Egypt, Afghanistan, Bangladesh, Sudan, Oman, Jordan and Lebnon the sacrifice (Zabah) is performed for only three days the tenth, eleventh and twelveth of Zil Hajjah. www.ta
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Some people say making the Tashreeq days on basis
that as the Tashreeq is said at the fourth day of Eid-ul-Adh’ha so it is Jaiz to sacrifice at the fourth day. If it is made the Tashreeq Days as origin, the Tashreeq Days starts from the nineth of Zil-Hajjah then it will have to sacrifice at the nineth of Zil Hajjah.
So, remember that the Sacrifice Days do not depend on
the Tashreeq Days. The Sacrifice Days are only three - from the tenth of Zil-Hajjah to Asr of the twelveth of Zil-Hajjah and it cannot be sacrificed on the fourth day. Q: 110. Is it Jaiz to say Salat-ul-Janazah in Masjid? Ans.: According to Hadith, the man who offers or causes to offer the Salat-ul-Janazah in the Masjid, has no reward. Hadith: Narrates Abu Hurairah عنه هللا ريض ; the Great Prophet ا
said, “The man says Salatul Janazah in the Masjid, has no requital.”
(Ref: The Sunan Abu Da’ood, Vol:2, Pg: 454, Maktab-e-Haqqaniyah, Peshawar)
The Fuqaha have written Mut’laqan (quite) Makrooh-e-Tahreemi to say Salatul Janazah in the Masjid. I: Allama Abul Hasan Ali bin Bakar Merghevani (demise: 593) writes that it should not be offered the Salatul Janazah in the Masjid in which there is offered the Jama’at because the Great Prophet ا said, “There is no requital for the man who said Salatul Janazah in the Masjid because the Masjid is saying for the Fardh Salah.”
(Ref: Hidaya Awaleen, Pg: 161, Pub: Ziauddeen Lahore) II. Allama Kamaluddeen bin Hammam الرمحه علیه (demise:
816) says that the Masjid is built for saying the Fardh prayer, so it is Makrooh to say Salat-ul-Janazah in the Masjid.
(Fatah-ul-Qadeer, Vol: 2, Pg: 91, Publisher: Maktab-e-Haqqaniyah, Peshawer)
III. It was explained by all these statements that it is quite Makrooh-e-Tahreemi to say Salat-ul-Janazah in the Masjid. If Salat ul- Janazah is offered in the Masjid, Fardh Kifayah will be performed but the requital will not be achieved. The people who say Salat-ul-Janazah in the Masjid are on the wrong way. According to the Islamic teaching, only this is the true command and solution that the Salat-ul-Janazah should be offered outside the Masjid.
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Q: 111. How is it to pray after the Salat-ul-Janazah? Some people call it an innovation? Ans.: It is Jaiz to pray after the Salat-ul-Janazah and the people who say it an innovation, are far from the Islamic teaching.
ن دعان اذا الداع دعوت جیبا: القر (Surah: Baqarah, Verse: 186)
Translation: I answer their call when they submit to Me. This verse is absolute in the order of begging the prayer and when it is Jaiz to beg pray at all then it is also Jaiz to pray after Salat-ul-Janazah. Hadith: Imam Abu Da’ood Sulaiman Ibne Ash’at عنه هللا ريض
copies the Hadith that the Great Prophet ا said, “Pray sincerely for the dead body when you have said the Salat-ul-Janazah.
(The Abu Da’ood, Vol: 2, Pg: 456, Publisher: Maktaba-e-Haqqaniyah, Peshawar, Pakistan)
Hadith: Hazrat Abu Hurairah عنه هللا ريض says that he himself
listened to the Great Prophet ا saying this, “When you have offered the Salat-ul-Janazah, Pray for the dead body sincerely.”
(Ref: The Ibne Majah س ه حصاح )
Ref: It is in the third volume of the book named The Musannaf Ibne Abi Shaibah whose author is Ibne Abi Shaibah-the teacher of Imam Bukhari الرمحه علهيما that Hazrat
Umair bin Sa’eed عنہ هللا رضی says that he offered the Salat-ul-Janazah of Yazeed bin Mukaffaf with Hazrat Ali عنه هللا ريض .
Hazrat Ali عنه هللا ريض said four Takbeerat at him. Then, he went
to his (Yazeed’s) bedstead and begged the narrated prayer for him. When he was going his (Yazeed’s) bed stead, the Salat-ul-Janazah had been offered.
It was known that it is proved to pray after the Salat-ul-Janazah by Hadithes and the behaviour of Holy Friends علهيم
.So, now it should not be felt doubt in this matter .الرضوان
Q: 112. What is the reality of returning the hands to the face after praying according to the Islamic teaching? Ans.: It is Sunnah to return the hands to the face after begging the prayer. Hadith: Hazrat Ibne Umer عهنما هللا ريض says tthat when the
Great Prophet ا raised his hands, he did not leave his both hands down till they touched the face.
(Ref: The Tirmzi; The Mishkat الدعوات کتاب ,)
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By this Hadith, it was proved Sunnah to return the
hands to the face after praying. Hikmat of Returning the Hands at the Face:
It was narrated the wisdom (Hikmat) of returning the hands to the face in the Shrh-e-Mirqat of the Mishkat that it was to get the good objectives as if the hands of the Prophetا were filled with the Holy Blessings and Holy Graces, so he touched them with his face so that the face might get the same blessings and graces too. Q: 113. Some people say that only Fardh prayers should be prayed and there is no the Islamic reality of Sunnat-e-Moakkadah and Ghair Sunnat-e-Moakkada. Reply this with the reference of Hadith. Ans.: The reality of Sunnat-e-Moakkadah and Ghair Sunnat-e-Moakkadah besides Fardh is proved with Hadithes and the people who refuse it, are far from the Islamic leading. Proof of Fajr Sunnah: Hadith: Hazrat Aisha Siddiqah عهنا هللا ريض narrates that the
Great Prophet ا did not use to manage a prayer in Nwafil (and Sunnah) as he managed the two Rakat Sunnah before the Fajr prayer. (The Muslim)
Hadith: Narrates Hazrat Aisha عهنا هللا ريض , the Great Prophet
said about the two Raka’at Sunnah of Fajr, “These two اRaka’at are more beloved to me than the entire world.” (The
Muslim) Note: The Great Prophet ا used to come to Masjid-e-Nabawi from his room after offering two Raka’at Sunnah. So, it is Sunnah to go to Masjid for Jama’at of Fajr after offering two Raka’at Sunnah at home. Proof of Zohr Sunnah & Nafl: Hadith: Hazrat Um’me Habibah عهنا هللا ريض narrates that the
Prophet of Allahا said, “Almighty Allah makes ‘Jahunnam Fire’ Haram to the man who offer four Raka’at before Zohr and four Raka’at after Zohr regularly.
(Ref: the Nisa’i) Note: The four Raka’at before Zorhr means Sunnat-e-Moakkkadah while four Rak’at after Zohr means two Raka’at Sunnat-e-Maoakkadah and two Raka’at Nafl. Proof of Asr Sunnah:
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Hadith: Narrates Hazrat Abdullah bin Umer عهنما هللا ريض , the
Prophet of Allah اsaid, “May Allah mercy on him who says four Raka’at before Asr! (The Abu Da’ood) Note: Here, four Rak’at before Asr means four Raka’at Sunnat-e-Ghair Moakkadah which offering causes reward but leaving is no sin. Proof of Maghrib & Eisha Sunnah: Hadith: Hazrat Aisha Siddiqah عهنا هللا ريض copies the saying fo
the Great Prophet اthat Almighty Allah makes a palace in the Heaven for him who says twelve Raka’at regularly-four Raka’at before Zohr, two Raka’at after Esha and two Raka’at before Farj. (Ref: The Nisa’i) Note: Here, four Raka’at before Zohr means the four Raka’at Sunnat-e-Moakkadah before Zohr. Similalry, two Raka’at after Zohr means two Raka’at Sunnat-e-Moakkadah after the four Raka’at Fardh, two Rakka’at after Maghrib means the two Raka’at Sunnat-e-Moakkadah after the three Raka’at Fardh, two Raka’at after Esha means two Raka’at Sunnat-e-Maoakkadah after the four Raka’at Fardh and two Raka’at before Fajr means two Raka’at Sunnat-e-Moakkadah before the two Raka’at Fardh. You (should) say these twelve Raka’at according to the direction and get a place in the Heaven.
Q: 114. How is it to say or write عنه هللا ريض with the non-holy
friend? Ans.: It is proved with the reference of the Holy Qur’an and the saying of the scholars of Islam that عنه هللا ريض is not specific
with only the Holy Friends.
ن ىش ربهعهنم ورضوا عنه ذلک لمن خهللا ريض ا: القر (Surah: Biyyinah, Verse: 8, Part: 30)
Translation: Allah is well pleased with them and they are well pleased with Him. This is for him who fears his Rubb (Substainer).
It has been known by this Hadith that عنه هللا ريض is for
those who fear their Substainer. As the Holy Friends, Holy Family, Holy Beholders and Holy Men are the people who fear their Substainer, so it is said and written عنه هللا ريض with
their names. Proof: It is in the Durr-e-Mukhtar with Shami, Vol: 5, at page no. 480 that it is Mustahab to say عنه هللا ريض for the Holy
Friends and الرمحه علیه for the Holy Beholders (Tab’een) and its
inversion such as الرمحه علیه for the Holy Friends and عنه هللا ريض for
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Holy Beholders, Holy Men and scholars is also jaiz at Rajeh (better) religion. Proof: Allama Shahbuddeen Khaffaji الرمحه علیه writes in
Naseem-ur-Riyadh Sharhe Shifa, Vol: 3, that is should be said هللا غفر عهنمهللا لهم وريض اتعايل تعايل when Holy Men besides the Holy
Prophets السالم علهيم are remembered (narrated) with “Gufran”
and “Ridha” Proof: In his popular book, ا لمعات اشعة Vol: 4, Pg: 743; Hazrat
Shiekh Abdul Haq Dehlwi الرمحه علیه has written عنه هللا ريض for
Hazrat Owais Qarani although he is a Holy Beholder (Tabe’i). Proof: Hazrat Imam Razi الرمحه علیه has written عنه هللا ريض for
Hazrat Imam-e-Azam Abu Hanifa in the Tafseer-e-Kabeer, Vol: 6, Pg: 382. Proof: Imam-ul- Muhaddeseen Hazrat Imam Mulla Ali Qari
الرمحه علیه has written عنه هللا ريض for Hazrat Imam Abu Hanifa and
Imam Shafe’i; in the Mishkat Sharhe Mirqat, Vol: 1, Pg: 3, Published: Mumbai)
Proof: Syyid-ul-Ulamah Hazrat Syyid Ahmed Tahtawi علیه
عنه هللا ريض wrote الرمحه for Imam Abu Hanifah in his famous book
(composition) الفالح مرايق طاوی , published in Qustantuniyah
(Istambol) , Pg: 11. Proof: In the Sharhe Mirqat of the Mishkat, Vol: 1, at pg: 27; Imam Mullah Ali Qari has written امجعني عهنم هللا ريض for Hazrat
Abdullah Ibne Mubarak, Hazrat La’is bin Sa’ad, Imam Malik, Da’ood Ta’i, Ibraheem bin Adham and Fuzail bin Ayaz etc. although none of them, is a holy friend.
It was explained by all these statements that عنه هللا ريض is
not particular for the Holy Friends الرضوان علهيم . If it was
particular for them, and not jaiz to write عنه هللا ريض for non holy
friends, such a great investigators who were expert and skillful in religious awareness had not to write عنه هللا ريض for non-holy
friends. Q: 115. How is it to beg the second prayer after the Salah because some people say it an innovation? Ans.: The prayer (Dua) is pit (kernel) of the worship. To pray after the worship is to find the real soul of the worship. The
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time for the prayer was not appointed. Almighty Substainer commands to pray every time in the Holy Qur’an:
ن دعان اذا الداع دعوت اجیب: القر Sunah: Baqarah, Verse: 186)
Translation: I answer their call when they submit to Me. This verse is absolute in the order of begging the prayer and when it is Ja’iz to beg pray at all and it is ordered to pray every time then how can it be prohibited to beg the 2nd prayer after the Salah?
Islam is the only one religion of the world in which there is an order to pray before and after every deed, such as the prayer before and after eating, the prayers before and after drinking; and the prayers for entering into the house and coming out of the house. In short, pray every time because there is no appointed time for begging prayers.
By which Hadith will the people who say the second
gathering prayer after Salah as an innovation prove the gathering prayer in their meetings, their preaching assemblage and their conferences? Q: 116. Is it Sunnah to say Azan two times for Jum’ah? Ans.: It is Ja’iz to say Azan twice for Jum’ah prayer. It was started in the caliphlity of Hazrat Usman Ghani عنه هللا ريض .
Proof: It is the Fatwa of the Shiekh of Ahle-e-Hadith Mian Nasir Hussain Dehlwi and his Shiekh Sanaullah Amartasri that when the caliphity of Hazrat Usman Ghani عنه هللا ريض became
and he beheld a large number of people, he caused to start another Azan before the Azan of sermion (Khutbah) in the presence of the Holy Friends and none of them عهنم هللا ريض
objected this. According to the saying of the Great Prophet the narrated Azan enters into the Sunnah of the Holyا
Caliphs الرضوان علهيم and it is the mis-understanding of the people
who say it an innovation. (Ref: The Dastoor-ul-Muttaqi, Pg: 89, The Fatawa Sanayah, Vol: 1, Pg: 436) هللالحمد , We-the Ahle Sunnat Wal Jama’at believe that it is Sunnah to say the Azan for Jum’ah Prayer two times, and the people who say it an innovation ; are astray because it is Fardh on us to obey the Holy Friends الرضوان علهيم .
Q: 117. How is it to say Azan at the grave after the burial of the dead body? Reply with the reference of Hadith. Ans.: Azan is the Zikr of Almighty Allah. It is in the Hadith that Azan is a mean to flee the Satan because the dead body is buried, the Satan comes near to him/her. Hence, inspect the Hadith: www.ta
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Hadith: Narrates Imam Tirmzi عنه هللا ريض by Hazrat Sufiyan
Suri عنه هللا ريض that when the dead body is asked, “Who is your
Substainer?” The Satan appears at him and indicates himself that he (the Satan) is his (the dead body’s) substainer. So, it is ordered to pray for firmness in belief of the dead body.
(The Tirmzi, Book: القرب اذان Pg: 9)
It was known by this Hadith that when a human dies, the Satan comes to him/her. So, it should be said Azan immediately after buring him/her so that the Satan may flee away listening to Azan and not deceive the dead. Q: 118. Is it Sunnah to say Azan at the grave? Ans.: It is Sunnah to say Azan at the grave after buring the dead body. Hadith: Narrates Imam Ahmed Tabrani and Behqi by Hazrat Jabir bin Abdullah عهنما هللا ريض ; when Hazrat Sa’ad ben M’aaz
عنه هللا ريض died and his grave had been built, the Great Prophet as well as the Holy Friendsا عهنم هللا ريض had been saying ان
هللا ان هللا for a long time. Then, the Great Prophet ا as well as
the Holy Friends عهنم هللا ريض had been saying اکرب هللا اکرب، هللا for a
long time. Then, heا asked, “The grave of this goodman has
been made narrow as far as Almighty Allah remove this trouble from him and made the grave wide. (Ref: the Ahmed, The Tabrani, The Behqi; from: القرب اذان Pg: 10 &11) Allama Tayabi writes in the Shrhe Mishakat that the Great Prophet ا said اکرب هللا اکرب، هللا after buring the dead for the
easiness and these words are in Azan, so it proved Sunnah to say Azan at the grave. Q: 119. It is the Three Divorce to divorce thrice in one time but some people say it like only One Divorce. Reply this in detail. Ans.: Three Divorces are really three Divorces: It is explained that when the husband divorces his wife, he remembers any Molwi after some minutes. In other words, his passions become cold after some seconds and he started to seek Molwi and Mufti. In this situation, some Molwi named Ahle Hadith give the Fatwa that three divorces are not three but they are only one, to gain some takka (coin worth two pice). Problem: In fact, this is the problem that the saying of the Ghair Muqaledeen named Ahle Hadith is that if a man divoces his wife thrice in one time, it will happen only one. It means
that نکھ and consider at this point that this is مارو گهٹنا، پهو
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like the matter that if a man hits another three sticks and the second one goes to the Police Station, as the S.H.O will say that he (the second one) was hit three sticks in only one time, so the FIR will be written for only one stick. This can be happened!
All the Ummah (adherent) agree at this point that three divorces in one time are really three. The Holy Friends and all the Four Imam also agree at this point. The Arguments of Ghair Muqaledeen:
The Ghair Muqaledeen presents the Hadith of Hazrat Rukanah عنه هللا ريض , narrates the grand son of Hazrat Rukanah
عنه هللا ريض that his grand father (Rukanah) عنه هللا ريض divorced his
wife thrice. After divorcing thrice, he came to the Prophet I have divorced my ,اand requested, “O Prophet of Allahاwife in this way. Although I divorced thrice yet I had intended one divore.” The Prophetا asked him to bent and he (Rukana) bented his wife. The Second Argument: There is in the Hadith of the Abu Da’ood that three divorces are said one but it became a rule in the caliphity of Hazrat Umer عنه هللا ريض that three divorces
would happen three. So, we should act upon that which was
prevailed in the appearance of the Prophetا because the
rule of three divorces was changed by Hazrat Umer عنه هللا ريض .
These are the two arguments of Ghair Muraledeen. Reply of the Arguments of Ghar Muqaledeen: If we consider at the first Hadith, it will recognize that Hazrat Rukanah عنه هللا ريض divorced but his words have been copied in
the Hadith that he عنه هللا ريض said, طالق ، طالق طالق، انت . He divorced
in this way, so the Prophetا said, “Bent your wife.”
The Great Prophetا forbade His friends الرضوان علهيم to divorce
the wife thrice. So, it was the habit of the Holy Friends علهيم
هللا ماشاء اال that they did not divorce thriceالرضوان (except what
Allah Wills) but their words were, طالق ، طالق طالق، انت It means
that they divorced only one but they repeated it by two. No one can show these sentences that the Holy Friends الرضوان علهيم
might say, “I divoce you, I divoce you, I divoce you.” In other words, they divorced only one but they review it twice. Example: If I come at you to have Iftar and say, “I am to have Iftar; Iftar, Iftar.” Will you put the Iftari in front of me three times that I have said three times? I am to have Iftar only one time but I reviewed two times.
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Example: “I shall go to Sadar, Sadar, Sadar.” It does not mean that I shall go to Sadar three times but it means that I shall go only one time and I reviewed this two times.
When Hazrat Umer عنه هللا ريض became the Caliph,
divorce existed in plentitude. He عنه هللا ريض felt that the divorce
would spread abundaulty. The real problem that when the case was brought to the courtier, the divorcer said, “I have divorced one time but reviewed it two times.” It means that they sought (seeked) pretence taking this Hadith after divorcing thrice. It is narrated that Hazrat Umer عنه هللا ريض said, “Almighty Allah and
His Prophetا granted you the recommendation – divorce one time and review two times but you gained from this recommendation unlawfully.” Then, Hazrat Umer عنه هللا ريض made the rule that saying of one
should not be accepted, “I have divorced one time but reviewed two times.” He عنه هللا ريض asked, “Now, it will be
admitted three divorces by the man who will divorce three times.” At that time, the whole Jama’at (gathering, class) of the Holy Friends الرضوان علهيم agreed at this point with him. The
Ghair Muqaledeen who have learnt these two Hadithes, criticize at the saying of Hazrat Umer عنه هللا ريض . Have these
people not heard this Hadith of the Holy Prpohetا:
The Great Prophetا asked, “Hold fimly my Sunnah and the
Sunnah of the Holy Caliph. الرضوان علهيم ”
This decision can be made with the reference of all these proves that no Hadith means that one may live with one’s wife after divorcing three times. This is a capital problem. The wife will be Haram after three divorces and the Nikah of the Qazi (courtier) who makes their Nikah, will be broken and he (Qazi) will have to make the renewal of his belief and Nikah (marriage). Q: 120. Both Imam Ahmed Raza الرمحه علیه and Ashraf Ali
Thanwi got education together in Dar-ul-Uloom. One day, they disputed at Halwah (sweet) and Imam Ahmed Raza built his separated Dar-ul-Uloom in Braili. Is it true? Ans.: This is a rumour that is surroundings among the public and its reality is this. A’la Hazrat Imam Ahmed Raza الرمحه علیه was born at the tenth
of Shawwal 1272 Hijri according to the eleventh of June 1856 A.D. in Braili (U.P. India) He got the education of Dars-e-Nizami and other educations from his father-Shiekh-ul-Islam Hazrat Allamah Moulanah Naqi Ali Khan الرمحه علیه . He issued the first Fatwa in the age of
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fourteen (14th Sha’ban 1386 Hijri according to 1869 A.D) and this Fatwa belonged to the matter of fosterage. Dar-ul-Uloom Deoband was built in 1880 A’D and its reason (proof) is that it was celebrated the diamond jubilee (Hundred Years) festival of Dar-ul-Uloom in 1980 A.D. And at this occasion, it was held a large ceremony which witnesses are all the news-papers. Now, observe yourself that Ala Hazrat Imam Ahmed Raza الرمحه علیه had become Mufti before the Dar-ul-
Uloom was built. It was not known that when did Ashraf Ali Thanwi admit into the Dar-ul-Uloom Deoband and in how many years, did he get his education! In short, you have known that there is no truth in this matter and it is a type of rumor that Ala Hazrat Imam Ahmed Raza الرمحه علیه and Ashraf Ali Thanwi to the education
together in Dar-ul-Uloom Deoband. Q: 121: When did the Qadiyanism start? Ans.: The dis-agreement between the Qadeyanis and the Muslims started from the beginning of the 20th century. Till the ending of the 19th century, although Mirza Ghulam Ahmed Qadeyani used to make different claims on which there had
been disagreement and un-peace (un-comfort) in the Muslims against the Qadeyanis yet at that time Mirza Ghulam Ahmed Qadeyani had not made a clear (explained) claim.
But in 1902 A.D., Mirza Ghulam Ahmed Qadeyani claimed the false prophethood clearly under the guardian of the Jews and the Christians. After claiming, the British Government strengthens the false claims of this wretch and helped him. Due to this, the disagreement between the Muslims and the Qadeyanis became firm. Q: 122. Prove with the refrence of the Holy Qur’an that our Prophet ا is الن یني خاتم (the last Prophet)? Ans.: The whole adherent (Ummah) agrees at this point that the Great Prophet ا is the last prophet (of Allah) and the man who refuses it, is infidel.
ن هللا وخاتم الن یني واكن هللا مااكن حممد ا احد رجالکم ولکن رسول : القر عل بلك ىش
(Surah: Ahzab, verse: 40, Pg: 22) Translation: Mohammad اis not the father of any of your men. He is the Rasool (Messenger) of Allah and the last of the Umbiya (Prophets). And Allah is cognizant of all the things.
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It has been proved by this Holy verse that the Great Prophetا
is خاتم الن یني (the last prophet) and the stealing of the finishing of the Prophet chain. Q: 123. Qadeyanis take an objection that in this verse, it is narrated the word م ات while why do you make the خtranslation of the word اتم ? خ Ans.: It is الن ني مخات in the Qira’at (recitation) narrated by the
Holy Friend Abdullah Ibne Mas’ood عنه هللا ريض . It is clearly
defined by this recitation that the Prophethood Ending Faith is proved by the Holy Qur’an as well as the reply of the objection of Qadeyanis. Moreover, it is also proved the ending of the prophethood at the Great Prophetا by the recitation of
like explained in literal and terminal (ت with Fathah of) خامته
research of the word م ات .in the answer of the question no خ
124. Q: 124. What does الن یني خاتم mean according to the
dictionary? Ans.: If we take the context, it wants wholly this matter that here, it must be taken the meaning of the ending of the
Prophethood chain of الن یني خاتم and must be recognized that
no prophet will come after our Prophetا. The dictionary depends on this meaning too. According to Arabic language dictionary and proverbs ختم means to close and to before after doing any deed. Example: العمل ختم means العمل فراغ “to be free after doing the
action.” الکتاب ختم means the book has been stealed after
closing so that it (the book) may be preserved. Similarly خاتم
.means “who ended the prophethood and stealed at this الن یني
Now, this door will be opened for none till the Judgement Day.” Q: 125. Prove with the reference of the Hadith that our Prophetا is الن یني خاتم (the last of the Prophets السالم علهيم )?
Ans.: Here are the sacred Hadithes: Hadith: Narrates Abu Hurairah عنه هللا ريض ; certainly the Great
Prophetا said, “I have been endowed superiority in six
points or matters to all the Prophets السالم علهيم –first is that
Jawame’-ul-Kalam was granted to me, the second is that awe was granted, the third is that regarding of war spoils was made
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Halal for me, the fourth is that the land was made chaste and prostratable for me, the fifth is that I was sent the apostle for all the creations and the sixth is that the prophethood was ended at me.
(The Muslim) Hadith: Narrates Hazrat Abu Hurairah عنه هللا ريض ; the Great
Prophet ا said, “The Holy Prophets السالم علهيم ruled over
Bani Isra’il. When a prophet passed away, an other prophet came after him and infact, there will not be any prophet after me and the Caliph will be found nearly and they will be in majority.” (Ref: The Bukhari) Many same Hadithes were narrated by many Holy Friends علهيم
from the Great Prophet الرضوان ا and a large number of
Muhad’deseen (traditioners) have copied with many firm creditional diplomas which study shows that the Great Prophetا said in different words, various ways and at separated occasions that he is the last prophet and there is no prophet after him. In short, the claim of the prophethood has been ended after him and has been sealed at this world. Q: 126. Who is the person who claims the prophet-hood after our Prophet ا ?
Ans.: Inspect this answer in the Hadith of the Great Prophet :ا
Hadith: Narrates Hazrat Sauban عنه هللا ريض ; the Prophetا said,
“And this that there will be thirty liars (Kizzab) in my Ummah in which every one will claim the prophethood while I am خاتم and there is no prophet after me. (The Abu Dawood) الن یني
If the person claims the prophethood after our Prophetا, he is Dajjal and Kizzab. Q: 127. Is there the Ijma’ (agreement) of the Holy Friends
الرضوان علهيم at الن یني خاتم of the Great Prophetا? Ans.: In the religion Islam, the agreement of the Holy Friends
الرضوان علهيم has the third important grade after the Qur’an and
Hadith. This matter is proved with the reliable reasons and historical statements that the Holy Friends الرضوان علهيم raised
the flag of Jehad against the Dajjals who had claimed the prophethood after the demise of the Great Prophet ا as well as their followers. In this matter, the great apostate Musailmah Kazzab is specially narratiable. Not only Musailma Kazzab was a un-believer of الن یني خاتم but also he claimed that he had written to
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the Great Prophet ا before His demise and its words were in this way: “From Musailmah-the prophet of Allah هللا معاذ to Muhammad
the Prophet of Allahا. Salute on youا, youا should know
that I have been made the partner with You ا in the deed of
prophethood.” ( هللا معاذ )
(Ref: The Tabrani, Vol: 2, Pg: 399, Published in Egypt).
The historic Tabrani further narrates that it was said هللا رسول حممد ان اشهد in the Azan that was offered in the area of
Musailmah. Hazrat Abu Bakar Siddiq عنه هللا ريض raised the flag
of Jehad against him.Only ten thousand Muslims fought with one lakh troops of Musailmah and all the Holy Friends علهيم
said him Kazzab because no prophet can be born afterالرضوان
our Prophetا. Q: 128. Do the Ummah Scholars agree at this that our Prophet ا is الن یني خاتم ? Ans.: The scholars of Ummah have a regard after the Holy Qur’an, Holy Hadithes and the Holy Friends الرضوان علهيم .
According to this classification, we’ll see that from the first to
this century, at which point are the Holy Scholars of the religion Islam agree? Imam-e-Azam Abu Hanifah عنه هللا ريض :
A person claimed the prophethood in the age of Imam-e-Azam Abu Hanifah عنه هللا ريض and said, “Give me the chance
so that I may show the indications of my prophethood.” At this, Imam-e-Azam said, “The person who demands an indiction of prophethood from him, will become an infidel because our Prophetا has said that there is no prophet after
himا.”
(Ref: اعظم امام مناقب لىك،االم امحد ال Vol: 1, Pg: 161, Publisher: Hyderabad, 1321 A.D)
Ibne Jareer Tabri عنه هللا ريض :
He writes the meaning of the verse وخاتم هللا رسول ولکن
in his famous transliteration of the Holy Qur’an, “Who الن ینيended the prophethood and sealed it. Now, this door must not be opened for any one till the Judgement Day.”
(Tafseer Ibne Jareer, Vol: 22, Pg: 12) Imam Muhayideen As-Sannah Bagwi علیه هللارمحته :
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He writes in his transliteration Ma’aalim-un-Najeel “Almighty Allah ended the prophethood by himا. So, he ا is خاتم of the Prophetا and the saying of Hazrat Ibne Abbass
عهنما هللا ريض is that Alimghty Allah has made the decision (in this
verse) that there will no be prophet after our Prophet ا .” (Vol: 3, Pg: 153) Allama Ibne Najeem الرمحه علیه :
He writes in the famous book of the principles of Fiqah “ الروە بة السري، کتاب ا ر،االش اروالنظ ”
“If a man does not know that Mohammad ا is the last prophet, he is not a Muslim because this point belongs to these matters which knowing and believing is a part of the demand (necessities) of the religion.” (Page: 179) Imam Ali Qari الرمحه علیه :
He writes in his Shrah-e-Faqah Akbar that it is المجاع .اto claim the prophethood after our Prophet کفر
We have presented the refrences of the five great scholars who are agreely respectable personalities near to the Islamic world. Not only all of them but also millions of Ummah Scholars
agree at this point that our Prophet ا is the last prophet and
there is no prophet after him ا . Q: 129. In the last, you will say that although we have given all the reasons yet Hazrat Essa السالم علیه will come
and he السالم علیه is also a Prophet. Reply this.
Ans.: Hazrat Essa السالم علیه will not descent the second time as
a prophet. Neither any revealation will be dismounted upon him nor he will fetch a new order or message from Almighty Allah. Neither he will make any increament or decreament in the system of Mustafaا nor he will be sent in the world for the renewal of the religion. Neither he will preach the people to believe in himself nor he will make his followers a separated Ummah.
He السالم لیهع will be only sent for the special deed that
he may conclude the selection (mischief) of Dajjal. For this performance, Hazrat Essa السالم علیه will descent among the
Muslims at the time that they must not fall in doubt whether he is Essa مالسال علیه or not. They will know that he is Essa علیہ
who has arrived at the fixed time according to the saying السالمof the Great Prophet ا.
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He السالم علیه will come and conclude in the Jama’at of
the Muslims. Then, he will say Salah behind the Imam of the Muslims so that it may not remain the space for a little doubt that he السالم علیه has come back once again to perform the
duties of prophethood with his previous Prophet Power (Ability). Seeing all these matters, no questions will create to break the sealing of prophethood. Here are some quotes of Holy Scholars about this: Imam Jalaluddin Sayooti الرمحه علیه :
He writes in h is Tafseer-e-Jalali at Page: 768 about بلك هللا واكن عل ىش that Almighty Allah knows that there is no
prophet after our Prophetا; and when Hazrat Essa السالم علیه
will descent he will follow the religion of our Prophetا .
Imam Hafizuddin An-Nasfi الرمحه علیه :
He writes in his Tafseer-e-Madarik-un-Tanzeel at page: 417. “And he ا is الن یني خاتم (the last Prophet of all). No prophet
will be sent after him ا . If we talk about Hazrat Essa علیه
السالم علهيم he belongs to the Prophets السالم who have come
before our Prophet ا and when he will descend, he will
belong to members of our Prophet’s Ummah ا .
The Holy Scholars of Ummah narrated this point with complete explanation. Imam Taftazani الرمحه علیه :
He writes in the Shrahe Aqaid-e-Nasafi, Publisher in Egypt, at page: 135 that Muhammadا is the last Prophet. If it is said that there is the narration of the descent of Hazrat Essa
السالم علیه in Hadithes we’ll say that it has certainly narrated but
he is subordinate to our Prophet ا because his religious principles have been cancelled. So, neither it will be revealed to him السالم علیه , nor he السالم علیه will appoint the commands. In
other words, he السالم علیه will perform the duty as a caliph of
our Prophetا. Now, see the Hadith about the Arrival of Hazrat Essa السالم علیه :
Hadith: Hazrat Jabir bin Abdullah عهنما هللا ريض says that he
listened to the Prophet ا saying this that then Essa bin Marium will descent. The leader of the Muslims will say to him, “Go ahead and cause to say Salah”, but He السالم علیه will
say, “You yourselves are the leader of one another (means:
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Your leader should belong to you only).” He السالم علیه will say
this, seeing the regard endowed by Allah to his Ummah. (Ref: The Muslim, Bayan Nazool-e-Essa bin Marium; The
Musnad Ahmed). Q: 130. Do the Qadeyanis deceive the common Muslims saying Kufariyah Kalemat? Ans.: The Qadeyanis entice the common Muslims very wisely as far as they have made the sticker at which there has been written the complete Kalmah-e-Tayyibah. Hence, they seduce the common Muslims of the entire world that we have the same Muslims faith but we are recognized as Non-Muslims or out of Islam by appointing (firming) the false blame now, see their Reasons from their Books only: Proof: Mirza Qadeyani writes that we send curse at him who claims the prophethood and we are subdued to رسول حممد هللا اال اله ال and we believe in Khatm-e-Naboowat (Prophethood End) هللا
of Muhammad ا and we trust in the revealation of Wilayat which is granted to Holy Saints under the shadow (shelter) of the Prophethood of Mustafaا not in revelation of prophethood. In short, we claim only Wilayat (Allah’s friendship) and Mujaddediyat (renewality), not the prophethood. (Advertised by Mirza Qadeyani contained: Tableegh-e-Risalat, Vol: 6, Pg: 302)
Proof: Mriza Ghulam Ahmed Qadeyani writes that this unable (and weak) person is neither a prophet nor an apostle but an inferior slave and follower of his innocent Prophet Muhammadا. (Saying of Mirza Qadeyani, contained: Qasr-e-Huda, Writer: Qamaruddin Jehlemi, Pg: 58) Q: 131. Due to which claims did scholars of Ummah issue the Fatwa of infidelity for Mirza Ghulam Ahmed Qadeyani and his followers? Ans.: There are hundreds of such claims which show that Mirza Ghulam Ahmed Qadeyani was the Dajjal of his age and the people, who believe in him, are also Satan. Some Matters from the Book of Mirza Ghulam Ahmed Qadeyani: Umati & Nabi: Later, the revealation of Almighty Allah came down upon me like (heavily) rain. It did not let me to stand upon this faith and granted me the title of prophet but in this way that from one side I am a prophet while from the other an adherent. (Ref: Haqiqat-ul-Wahi, Mirza Ghulam Ahmed Qadeyani, Pg: 149) Ghair Sahab-e-Shree’at: Now, all the prophethoods are closed except the prophethood of the Great Prophetا. Divine
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(law of religion) one prophet cannot arrive and without divine, one cannot be a prophet but the person who has already been a follower of the Prophet. Therefore, because of this reason, I am a follower (Ummati) as well as a prophet ( هللا معاذ ).
(Ref: Tajalliyat-e-Ilahiyyah, Mirza Ghulam Qadeyai, Pg: 24) Ending of Prophethood at Mirza: Only I was selected specially to grant the regard of the prophet in this adherents and all the remaining people are not able to this grade هللا معاذ .
(Ref: Haqiqat-ul-Wahi, Mirza Ghulam Ahmed Qadeyani, Pg: 291) Because of these false claims, Mirza Ghulam Ahmed Qadeyani and his believers were said Kafir (infidel). Q: 132. What is the saying of Qadeyanis about the person who do not believe in Mirza Ghulam Ahmed Qadeyani a prophet? Ans.: The person who do not believe in Mirza Ghulam Ahmed Qadeyani as a prophet, is the astray and the off-spring unlawfully. This matter is present in the book of Mirza Ghulam Ahmed Qadeyani. Statement: 1. All the Muslims have believed in me and have certified (confirmed) my preaching but the off-springs of wicked and evil-doer people did not believe in me.
(Ref: Aa’eenah-e-Kamalat, Pg: 54) Statement: 2. Mirza Ghulam Ahmed Qadeyani writes, “The person who opposes me, is a Christian, Jew, polytheist and an able of Hell.” (Ref: The Nuzool-ul-Maseeh, Pg: 4; The Tazhirah, Pg: 227; The Tofah-e-Golrwiyah 31, Tableegh-e-Risalat, Vol: 9, Pg: 27) Statement: 3. Mirza Ghulam Ahmed Qadeyani writes, “The person who will not admit our conquer (means: who will not believe in the claim of the prophethood) will be recognized certainly that he is fond of being unlawful off-spring.
(Ref: The Anwar-ul-Islam, Pg: 30) The person, who does not believe in Mirza, is Kafir ( هللا معاذ ):
When Ahle Sunnat Scholars started the movement to say the Qadeyanis as Kafir (infidel), a member of the National Assembly (Pakistan) said to the Ahle Sunnat Scholars, “Why are you running after the Qadeyani?” At that time, Hazrat Allama Abdul Mustafa Al’Az’hari A’zmi الرمحه علیه a member
of the National Assembly, was also present there. He said, “Stop! It will be made the decision, now.”
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Allama Al-Azhari called a responsible person of the Qadeyani and asked, “What will you say if a person does not believe in Mirza Ghulam Ahmed Qadeyani?”
The Qadeyani replied, “We recognize him as an infidel (Kafir).” Listening to this, the National Assembly member who were saying why they were running after the Qadeyani, Stood up and said, “He is saying infidel (Kafir) to all of us!”
In short, it was proved that according to the Qadeyani, the person who does not believe in Mirza Ghulam Ahmed Qadeyani, is Kafir. Q: 133. Why is the Hadith needed while all the principles of the religion Islam are presented in the Holy Qur’an? Ans.: Certainly, the narration of every moisture and dry is presented in the Holy Qur’an and no Muslim can disagree at this. All the sciences and principles from starting to ending of the universe and the matter or thing besides them are presented in the Holy Qur’an but we have not the ability that we could recognize the sciences and the commands and could act upon them. Proof: It was commanded to say Salah in the Holy Qur’an but how should we say Salah? How many times should we say? What should the method of Salah be? Can we search evidently in the Holy Qur’an?
Proof: In the Holy Qur’an, It was commanded to pay Zakah. Tell me – How much should we pay? When does it become Fardh? At whom is it Fardh? Similarly how to perform Hajj? How to perform Umrah? How to perform Salat-ul-Eid? etc. How could we act upon a great many commands like all these?
Certainly, we are to beg help from the Hadith and we shall have to need the Holy Hadith. Without the Hadith, you cannot act upon all these matters which want detail (evidence).
In short, the Hadith of the Prophet اis the explanation
of the Holy Qur’an and the Holy life of the Holy Prophet اis the practical specimen of the Holy Qur’an. Q: 134. If the Hadith is needed to recognize the Holy Qur’an then, is the Holy Qur’an needy of the Holy Hadith? Ans.: The Holy Qur’an is the treasure of wisdoms, science and the recognisation. It must not be the needy of the Holy Hadith. But, we say that we are the needy of the Holy Hadith to recognize the Holy Qur’an and the treasure in it.
Recognise this point in this way that the Holy Qur’an is the Ruler of life but how to act upon it? For this evidence and explanation, Almighty Allah sent the Great propeht ا as
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a messenger to us; and the explanation made by the Great Prophet ا is actually from Allah.
Therefore, the Holy Qur’an is not the needy of someone or something; and it is also wrong to say that if we act upon the Hadith, the Holy Quran will become needy because the Holy Qur’an is the book of Almighty Allah and the Great Prophet ا is the messenger of Allah. Q: 135. Has the necessity of the Hadith been narrated in the Holy Qur’an? Ans.: In the Holy Qur’an, it has been commanded many times to admit and to act upon the saying of (Hadith) of the Great Prophet ا.
ن الحيب الکفر هللا والرسول فان لوا فان هللا قل اطیعوا : القر (Surah: A’ale Imran, Verse: 32, Part: 3)
Translation: Please declare, “Obey Allah and His Rasool. But if they turn away then Allah does not like the believers.”
ن هللا فرلکم ذ بکم وغویهللا فاتبعوىن حيببکم هللا قل ان کنتم حتبون : القر غفور رحیم
(Surah: A’ale Imran, Verse: 31, Part: 3) Translation: (O beloved Prophet ا ), please declare “If you love Allah, you should follow me. (Only then) Allah will love
you and will forgive your faults. And Allah is Forgiving, Merciful. In those verses, Almighty Allah has commanded to obey and to carry out the order (Hadith) of His Beloved ا .
ن هللا یطع الرسول فقد اطاع : القر (Surah: Nisa’, Verse: 80, Part: 5)
Translation: He who obeys the Rasool, he indeeds obeys Allah.
ن : القر وما ینطق الهوی ان هو االو
(Surah: Najm, Verse: 3 and 4, Part: 27) Translation: And he does not speak of his own desire (3) It is only through the revelation that is sent to him (4). By these verses, it was known that every word which was said by the Great Prophet ا is Hadith and the Islamic principles and it is proved to act upon it by the Holy Qur’an. Therefore, it was explained that the Hadith has a great dignity. Q: 136. Was it used to write the saying of the Prophetا in
the age of the Prophetا? Ans.: It was used to write the Hadithes in the Holy Era of the Great Prophetا. Many Holy Friends الرضوان علهيم used to save
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whatever they listened to their lord-the Great Prophetا. Hence, see a Hadith: Hadith: Hazrat Abdullah bin Amr bin Al-Aas عهنما هللا ريض says, I
used to write whatever I listened to the Holy Tongue of the Great Prophet ا. But, the Quraish forbade me and said, “You
use to write whatever you listen to the Great Prophetا while
some times the Great Prophetاsays something in the wrath condition.” (Being impressed after listened to them) I gave up to write. Then, I asked the Prophet ا about it. The Great
Prophetا asked, “You must write whatsoever you listened to me. I swear the Holy Nature in Whose Hands, there is my spirit (life)! Nothing come out of my tongue except Haq.”
(Ref: امحد االمام رواە The Tafseer-e-Ibne Kabeer, The Sharah-e-
Najm, Vol: 4, Pg: 247) It was known by the Hadith that the Holy Friends علهيم
ا arranged to write every saying of the Great Prophetالرضوانand recollected it. The whole life of the Great Prophet including each moment was subordinate to the sayings ofا
the Great Prophet ا The physical desires of the Holy Friends
الرضوان علهيم were also subordinate to the Hadithes of the
Prophetا. The heart burning passion of their retirement and the working passion of their display; and their awakening of the night and a few sleeping (resting) of the afternoon – all were submissive to the sayings of the Prophetا and can it be forgotten the saying which is attached to the action every time?
It must not be. No saying or command of the Great
Prophet اwas forgotten by these sacred people. It was proved
with all the matters that the Holy Friends الرضوان علهيم believed
that the saying of the Prophet ا are the Islamic principles and disputation (Hujjat) after the appeared demise of the Prophet الرضوان علهيم too. Therefore, the Holy Friends ا made an
arrangement of this safety which we have with certificate today and this direction and green life rule was saved for the Muslims who would come till the Judgment Day. Q: 137. Today, it is being spread in our youth specially who wears paint shirt that when they enter into a Masjid they twist their paint legs and some time, they bend them too much while some people twist their Shalwar from the upper side. What is the Islamic teaching about it?
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Ans.: When we intend to say Salah as if we are presenting in the Audience of Allah who is the Authority of all the authorities and no court is greater than His. So, we should present in His Audience very respectively, politely and putting on well-defined dress like the example that when we go to an officer of the world, we make our appearance well. Then, we make our dress well carry the sleeves if they are up and down. When so respect is given to the world audience, what respect should be given to the Audience which is superior to all of the audiences. Now, see the Hadith about folding the paint from the lower side and twisting the Shalwar from upper side. Hadith: Hazrat Ibne Abbass عهنما هللا ريض narrates the Great
Prophet ا says, “I was ordered to prostrate at seven bones (one face, two hands, two kneels, two toes) and not to twist the clothes and hair.
(The Bukhari, Vol: 1, Pg: 113; The Muslim Vol: 1, Pg: 193; The Tirmzi, Vol: 1, Pg: 66)
The Shareh-e-Bukhari Allama Baduruddin Ai’nee الرمحه علیه
says that but in the Islamic term it is more harmful and dismerit to twist the dress and to carry it up at the time of prostrating than to keep the dress down from the ankle without pride intention because the Salah is Makrooh-e-Tanzeehi or will be Khilaf-e-Uola in the first case that to keep the dress down from the ankle without pride intention while it is
Makrooh-e-Tahreemi (and) Wajib-ul-A’aadah in the situation of twisting the cloth whether it is twisted from the upper side of the Shalwar or the lower side and it is the same order in case of twisting the sleeves were than the half of the wrist and scattering the dress.
(The Shareh Bukhari, A’inee Jild, Pg: 90)
It is in the Durr-e-Mukhtar and about it Allama Badruddin الرمحه علیه says that it is Makrooh to twist the dress
like to twist the sleeves and the shirt due to avoding them from the dust. It will also be Makrooh when a person enters into the prayer in the condition of folding the sleeves or the shirt. By this saying, it is wanted to attend at this point that it is not specially with the inside of prayer but it is Makrooh in both the case whether the cloth is twisted before starting the prayer or after starting (or inside) the prayer. (Vol: 1, Pg: 598)
It was known that it will be tried to make the Shalwar, Pajamas and trouser (pantloon) sewn up from the ankles. Suppose, if the Trouser (pant) or the Shalwar is longer against the ankles, it must not be folded from up or down because it is Makrooh-e-Tahreemi and if a person says prayer in this condition, it will be Wajib to say the prayer again after correcting the pant or the Shalwar. Command about keeping the Dress up from the Ankles:
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Hadith: Hazrat Ibne Umer عنه هللا ريض says that the Great
Prophet اsaid, “At the Judgment Day, Almighty Allah will not bless the person who hangs the dress down proudly”. Listening to this, Hazrat Abu Bakar عنه هللا ريض requestd, “O
Prophet of Allahا, my Tahband (cloth worn round the waist) falls down except at the time when I take care of it specially.” (Infact, the Tahband slipped and did not stop at his belly.) The Great Prophet ا said, “You do not belong to those who hang down the Tahband proudly.” It means that this warning is for the people who keep down the Tahband with the pride intention knowingly. (Ref: The Bukhari, Vol: 2, Pg: 860) It was explained by this Hadith that there are two conditions of keeping down the dress from the ankles:
(1) With pride and (2) Without pride. The first condition is Haram and in it, the prayer is Makrooh-e-Tahreemin Wajib-ul-A’ada while it is Makrooh-e-Tanzeehi but Khilaf-e-Uola to keep down the Tahband or the Shalwar without pride intention. The action of Hazrat Abu Bakar هللا ريض was not with the intention of pride because the Tahband عنه
slipped down because of his holy belly. That’s why the Great Prophetا said, “O Abu Bakar عنه هللا ريض ! You don’t belong to
those who hang down the Tahband.” In short, if the lower of
the pant hangs down with the intention of pride, it is Haram and the part of body could not avoid from the flame of Jahannam (the Hell) and in this condition, the prayer will be Makroo-e-Tahreemi and if it is not with the intention of pride, it is not able to the torture and wrath; and the prayer is Makrooh-e-Tanzeehi but Khilaf-e-Uola.
Therefore, it should be tried not to make the pant sewn so long that it may hang down from the ankles because not only it is bad in the prayer condition but it is bad in the general condition as in the prayer condition. In Hadithes, it was commanded to carry the pant up from the ankles but not to make the pant short that may appear bad to the looker and the people may know that the person has worn the pant of his younger brother.
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