Thursday, December 27, 2012
Wednesday, October 17, 2012
Thursday, August 2, 2012
Saturday, July 28, 2012
NAMAZ SALAH
Note 1: Sisters must read our "Difference between Men's and Women's Salah" article to make adjustments in their Salah as there is some differences in Salah between Men and Women.
Note 2: When you are asked to 'Say' or 'Recite' or 'Read' in the directions. The sound must not be loud and at the same time not totally silent. It should be loud enough just for your ears to hear it and not so loud that a person next to you would be able to hear your recitation clearly. If a person next to you could hear only a mimic from you, that's fine. If you are surrounded by noise such as a fan's noise and you are not able to understand your recitation, it is okay. In an utmost quite room you should be able to understand your recitation. In any case you must say it loud enough as mentioned above.
How do we perform Salaat (prayer):
When beginning salaat, men raise both hands. The tips of thumbs must touch the earlobes. Palms must be turned towards the Qibla. Saying of Allahu Akbar (Takbir) begins as the hands leave the ears and finish as they are folded under the navel.
NOTE: Women raise their both hands as high as their shoulders and say the takbir of beginning. Then they put their hands on their chest.
There are seven conditions for a salaat to be corrected.
1-Niyyat (intention)
2-Tahrima (To say Allah Akbar)
3-Qiyam (Standing)
4-Qiraat (Recitation of Quran by mouth gently)
5-Ruku (To bow)
6-Sajda (Prostration)
7-Qai'da-e- Akhira (Last sitting)
NIYYAT (intention) is made while saying the takbir at the beggining. It is permissible to make niyyat before that, too.
(I) To make niyyat for salaat means to intend in the heart to perform a particular Salaat - Its name, time, qibla, to wish to follow the imam (when performing salaat in jama'at) etc. Such as saying, "I pray two rakat (or as many required for that time) Fard (if its Fard or say Sunnat if its Sunnat or say Wajib if its Wajib or Say Nafil if its Nafil) of Fajr (or whichever Salaat it is) for Allah Ta'ala and facing towards the Ka'aba."
(ii) Knowledge only, that is, knowing what is to be done will not be niyyat.
(iii) The niyyat made after the takbir of beginning is not correct and that salaat is not acceptable.
(iv) When making niyyat for prayers that are fard or wajib, it is necessary to know which fard or wajib they are. For example, it is necessary to know the name of the fard and to say for instance, "To perform today's early afternoon prayer (Zuhr)," or, the time's fard." When performing the salaat of Eid or witr, it is necessary to think of its being wajib and its name.
(v) It is good (mustahab) but not necessary to make niyyat for the number of rak'ats (cycles).
(vi) When performing a sunnat the niyyat "To perform salaat will suffice."
(vii) When beginning to worship, saying orally only is not called niyyat. Worships done without niyyat are not acceptable in all four Madhhabs (Hanfi, Shaafi, Maliki and Hambali). Thus niyyat is done from the heart.
TAHRIMA means to say "Allahu Akbar"
When beginning salaat it is Fard to say Tahrima. No other word to replace it is acceptable. If the takbir is said too long, like AAllah (with AA instead of one A) in the beginning or Akbaar (with aa instead of one a) at the end, salaat will not be accepted. If 'Takbir' is said before the Imam, salaat will not have started.
QIYAM means to stand.
(I) When standing, the two feet must be four finger's width apart from each other.
(ii) In Fards,Wajibs and in the sunnat of Fajr salaat Qiyam is Fard. It means a person who is healthy but performs the above mentioned salaat while sitting, is not acceptable, He must perform all of the mentioned Salaats with qiyam for his salaat to be accepted.
(iii) He who is too ill to stand should perform salaat sitting, and if too ill to sit he should lie down on his back and performs it with his head (by moving,nodding his head,etc,). A pillow must be put under his head so that his face will be towards the qibla instead of towards the sky. He bends his knees, so that he will not stretch his legs towards the qibla.
Note 2: When you are asked to 'Say' or 'Recite' or 'Read' in the directions. The sound must not be loud and at the same time not totally silent. It should be loud enough just for your ears to hear it and not so loud that a person next to you would be able to hear your recitation clearly. If a person next to you could hear only a mimic from you, that's fine. If you are surrounded by noise such as a fan's noise and you are not able to understand your recitation, it is okay. In an utmost quite room you should be able to understand your recitation. In any case you must say it loud enough as mentioned above.
How do we perform Salaat (prayer):
When beginning salaat, men raise both hands. The tips of thumbs must touch the earlobes. Palms must be turned towards the Qibla. Saying of Allahu Akbar (Takbir) begins as the hands leave the ears and finish as they are folded under the navel.
NOTE: Women raise their both hands as high as their shoulders and say the takbir of beginning. Then they put their hands on their chest.
There are seven conditions for a salaat to be corrected.
1-Niyyat (intention)
2-Tahrima (To say Allah Akbar)
3-Qiyam (Standing)
4-Qiraat (Recitation of Quran by mouth gently)
5-Ruku (To bow)
6-Sajda (Prostration)
7-Qai'da-e- Akhira (Last sitting)
NIYYAT (intention) is made while saying the takbir at the beggining. It is permissible to make niyyat before that, too.
(I) To make niyyat for salaat means to intend in the heart to perform a particular Salaat - Its name, time, qibla, to wish to follow the imam (when performing salaat in jama'at) etc. Such as saying, "I pray two rakat (or as many required for that time) Fard (if its Fard or say Sunnat if its Sunnat or say Wajib if its Wajib or Say Nafil if its Nafil) of Fajr (or whichever Salaat it is) for Allah Ta'ala and facing towards the Ka'aba."
(ii) Knowledge only, that is, knowing what is to be done will not be niyyat.
(iii) The niyyat made after the takbir of beginning is not correct and that salaat is not acceptable.
(iv) When making niyyat for prayers that are fard or wajib, it is necessary to know which fard or wajib they are. For example, it is necessary to know the name of the fard and to say for instance, "To perform today's early afternoon prayer (Zuhr)," or, the time's fard." When performing the salaat of Eid or witr, it is necessary to think of its being wajib and its name.
(v) It is good (mustahab) but not necessary to make niyyat for the number of rak'ats (cycles).
(vi) When performing a sunnat the niyyat "To perform salaat will suffice."
(vii) When beginning to worship, saying orally only is not called niyyat. Worships done without niyyat are not acceptable in all four Madhhabs (Hanfi, Shaafi, Maliki and Hambali). Thus niyyat is done from the heart.
TAHRIMA means to say "Allahu Akbar"
When beginning salaat it is Fard to say Tahrima. No other word to replace it is acceptable. If the takbir is said too long, like AAllah (with AA instead of one A) in the beginning or Akbaar (with aa instead of one a) at the end, salaat will not be accepted. If 'Takbir' is said before the Imam, salaat will not have started.
QIYAM means to stand.
(I) When standing, the two feet must be four finger's width apart from each other.
(ii) In Fards,Wajibs and in the sunnat of Fajr salaat Qiyam is Fard. It means a person who is healthy but performs the above mentioned salaat while sitting, is not acceptable, He must perform all of the mentioned Salaats with qiyam for his salaat to be accepted.
(iii) He who is too ill to stand should perform salaat sitting, and if too ill to sit he should lie down on his back and performs it with his head (by moving,nodding his head,etc,). A pillow must be put under his head so that his face will be towards the qibla instead of towards the sky. He bends his knees, so that he will not stretch his legs towards the qibla.
(iii) As qirat is wajib to recite Surah Fatiha and to also recite a sura or three ayats in every rak'at of sunnats and of witr prayer and in the first two rak'ats of the fard.
(iv) In the fard (prayers of salaat that are obligatory), it is wajib to say the Fatiha and the other sura at the two first rak'ats. Additionally, it is wajib to say Surah Fatiha before the sura. Furthermore, it is wajib to say the fatiha once in every rak'at. If one of these five wajibs is forgotten, it is necessary to make sajda-e-sahw.
(v) In the third and the fourth rak'ats of the fard, it is sunnat for the Imam as well as for a person who performs salaat individually to say the Fatiha. [Ibni Abidin shami, p 343].
(vi) A settled (resident) person who follows a traveling one stands up when the imam makes the salam after the second rak'at,and performs two more rak'ats,but he does not make the qirat. That is, he does not say the Fatiha or the other sura. He does not say any prayer as if he were praying salaat behind the imam.
(vii) In every prayer of salaat except Friday prayer and Eid prayer, it is sunnat for the imam that the sura he says in the first rak'at (after the Fatiha) be twice as long as the one he says in the second rak'at.
(viii) It is makruh to say a sura in the second rak'at three ayats longer than the sura said in the first rak'at.It is always wajib to read the suras or ayats from the Qur'an.
(xi) A person who is too ill to stand, or feels dizzy or has a headache or toothache or pain in some other part of his body or can not control wind or bleeding when he stands should perform salaat sitting.
QIRAT: Means to read (recite) by mouth gently. Reading gently means to read only as loud as can hear yourself. (I) The recitation is called Jahri, that is, loud if its heard by people who stand on each side of the recitor. (ii) It is fard to say an ayat (verse) of the Quran while in Qiyam (standing) in every Rakat and it must be in the order as they are written in the Quran. For example one cannot recite Surah Naas in first rakaat and Surah Ikhlas in second.
RUKU: After the sura you bend for Ruku whilst saying takbir. (I) In ruku men open their fingers and put them on their knees. They keep their back and head leveled in ruku. Also the arms and legs must be straight and then you say, "Subhana Rabbiyel Azeem" at least thrice. (ii) If the imam raises his head before you have said it three times you must raise your head too. You must not wait to complete the recitation thrice. In Ruku women do not open their fingers, they do not keep their head and back level, nor their arms and legs straight.
It is sunnat, for the imam as well as a person who is performing salaat alone, to say 'Sami Allahu liman hamidah' while straightening up from Ruku. The Jama'at does not say it. Right after saying it (if praying alone) or upon hearing the imam recite it (if with jama'at), you must say 'Rab'bana lakal hamd', and stand upright. Then, saying takbir (Allahu Akbar) start to kneel down for the Sajdah. First place the right knee and then the left knee, followed by the right and then left hand on the floor. Finally, the nose and the forehead bones are placed put on ground.
SAJDAH (prostration)
(i) In Sajdah, fingers must be closed (no gap in between fingers), pointing towards the qibla in line with the ears, and the head must be between hands. It is fard to put the forehead on something clean, such a clean stone, clean ground, clean wood or clean cloth and it is wajib to put the nose down too. It is not permissible to put only the nose on the ground without a good excuse. It is makruh to put only the forehead on the ground. Thr nose should be pressured enough so that the bone of nose feel the ground, its very important to keep in account when perfoming salat on a soft carpet.
(ii) In sajda, you say, 'Subhana Rabbiyal A'la' at least thrice.
(iii) It is fard to put two feet or at least one finger of any foot on the ground. If both the feet are not placed on ground, salaat will be annulled and not be accepted.
(iv) It is sunnat to bend the toes and turn them towards the qibla. (v) Men must keep their arms and thighs away from their abdomen.
(vi) Sajda must be done on the ground on condition that you will press on them until you feel their hardness, that is until your forehead cannot move downward any more. Same applies for the nose. Special precaution is required on this issue when peroforming salat on a carpet.
(vii) It is written in 'Halabi': "When going into sajda it is Makruh-e-Tehrimi to pull up the skirts of your loose long robe or your trousers, and it is Makruh-e-Tehrimi to fold them before beginning salaat. It is Makruh-e-Tehrimi to perform salaat with folded sleeves, cuffs or skirt." Special attention is needed on this issue for the people of India and Pakistan who wear Shalwar and Kurta. If pulled or folded one must repeat the Salat.
(viii) It is Makruh to perform salaat with a bare head because of laziness or without realizing the importance of performing salaat with a covered head. For, not to cover one's head means to disobey the ayat: "Take your ornamented clothes and cover yourself for salaat!"
(iv) In the fard (prayers of salaat that are obligatory), it is wajib to say the Fatiha and the other sura at the two first rak'ats. Additionally, it is wajib to say Surah Fatiha before the sura. Furthermore, it is wajib to say the fatiha once in every rak'at. If one of these five wajibs is forgotten, it is necessary to make sajda-e-sahw.
(v) In the third and the fourth rak'ats of the fard, it is sunnat for the Imam as well as for a person who performs salaat individually to say the Fatiha. [Ibni Abidin shami, p 343].
(vi) A settled (resident) person who follows a traveling one stands up when the imam makes the salam after the second rak'at,and performs two more rak'ats,but he does not make the qirat. That is, he does not say the Fatiha or the other sura. He does not say any prayer as if he were praying salaat behind the imam.
(vii) In every prayer of salaat except Friday prayer and Eid prayer, it is sunnat for the imam that the sura he says in the first rak'at (after the Fatiha) be twice as long as the one he says in the second rak'at.
(viii) It is makruh to say a sura in the second rak'at three ayats longer than the sura said in the first rak'at.It is always wajib to read the suras or ayats from the Qur'an.
(xi) A person who is too ill to stand, or feels dizzy or has a headache or toothache or pain in some other part of his body or can not control wind or bleeding when he stands should perform salaat sitting.
QIRAT: Means to read (recite) by mouth gently. Reading gently means to read only as loud as can hear yourself. (I) The recitation is called Jahri, that is, loud if its heard by people who stand on each side of the recitor. (ii) It is fard to say an ayat (verse) of the Quran while in Qiyam (standing) in every Rakat and it must be in the order as they are written in the Quran. For example one cannot recite Surah Naas in first rakaat and Surah Ikhlas in second.
RUKU: After the sura you bend for Ruku whilst saying takbir. (I) In ruku men open their fingers and put them on their knees. They keep their back and head leveled in ruku. Also the arms and legs must be straight and then you say, "Subhana Rabbiyel Azeem" at least thrice. (ii) If the imam raises his head before you have said it three times you must raise your head too. You must not wait to complete the recitation thrice. In Ruku women do not open their fingers, they do not keep their head and back level, nor their arms and legs straight.
It is sunnat, for the imam as well as a person who is performing salaat alone, to say 'Sami Allahu liman hamidah' while straightening up from Ruku. The Jama'at does not say it. Right after saying it (if praying alone) or upon hearing the imam recite it (if with jama'at), you must say 'Rab'bana lakal hamd', and stand upright. Then, saying takbir (Allahu Akbar) start to kneel down for the Sajdah. First place the right knee and then the left knee, followed by the right and then left hand on the floor. Finally, the nose and the forehead bones are placed put on ground.
SAJDAH (prostration)
(i) In Sajdah, fingers must be closed (no gap in between fingers), pointing towards the qibla in line with the ears, and the head must be between hands. It is fard to put the forehead on something clean, such a clean stone, clean ground, clean wood or clean cloth and it is wajib to put the nose down too. It is not permissible to put only the nose on the ground without a good excuse. It is makruh to put only the forehead on the ground. Thr nose should be pressured enough so that the bone of nose feel the ground, its very important to keep in account when perfoming salat on a soft carpet.
(ii) In sajda, you say, 'Subhana Rabbiyal A'la' at least thrice.
(iii) It is fard to put two feet or at least one finger of any foot on the ground. If both the feet are not placed on ground, salaat will be annulled and not be accepted.
(iv) It is sunnat to bend the toes and turn them towards the qibla. (v) Men must keep their arms and thighs away from their abdomen.
(vi) Sajda must be done on the ground on condition that you will press on them until you feel their hardness, that is until your forehead cannot move downward any more. Same applies for the nose. Special precaution is required on this issue when peroforming salat on a carpet.
(vii) It is written in 'Halabi': "When going into sajda it is Makruh-e-Tehrimi to pull up the skirts of your loose long robe or your trousers, and it is Makruh-e-Tehrimi to fold them before beginning salaat. It is Makruh-e-Tehrimi to perform salaat with folded sleeves, cuffs or skirt." Special attention is needed on this issue for the people of India and Pakistan who wear Shalwar and Kurta. If pulled or folded one must repeat the Salat.
(viii) It is Makruh to perform salaat with a bare head because of laziness or without realizing the importance of performing salaat with a covered head. For, not to cover one's head means to disobey the ayat: "Take your ornamented clothes and cover yourself for salaat!"
(xi) It is sunnat to wrap a turban (Imama) around the head whether in white or black color as Rasulullah Salallahu Alaihi Wasallam used these colours or any other color.
(x) Allama Ibne Abidin Shami Rehmatullahi Ta'ala Alaih said, "Direction towards qibla is fard for salaat. That is, salaat is performed by turning towards the direction of the Ka'aba. Salaat is performed for Allah. Sajda is done for Allah Ta'ala only, not for the Ka'aba. One who makes sajdah for the Ka'aba becomes a disbeliever."
QAI'DA-I-AKHIRA:
Means sitting in the last rak'at. it is fard to sit as long as it takes to say the Athiyyat, "Atthayyato Lillahe Wassalawato Wat Tayyebato Assalamu Alaika Ayyohan Nabiyo Wa Rehmatullahe Wa Barakatoh Assalamu Alaina Wa Ala Ibadillahis Sualaiheen Ashadu An La ilaah illal Laho Wa Ashadu Anna Mohammadan Abdohoo Wa Rasooloohoo" When sitting, men put their left foot flat on the ground with it toes pointing towards the right. They sit on this foot. The right foot should be upright, with the toes touching the ground and bent and pointing towards the qibla.
NOTE 1: Women sit by Tawarruk. That is, they sit with their buttocks on the ground. Their thighs should be close to each other. Their feet should jut out from the right.
NOTE 2: When you reach at Ashadu An La raise your index finger of your right hand upward facing about 45 degrees by closing the fist, and drop it back and spread the hand to its original position at illal Laho.
KHUROOJ BI SUN'EEHI:
To signify the completion of prayer by word or action. It means to finish out prayer by saying or doing something. Salaat is completed by saying, "Assalamo Alaikum Wa Rehmatullah" First by moving head towards right and saying it, then towards left and saying it.
PRAYER AFTER THE SALAAT:
(i) It is mustahab (good) for the imam to turn right or left or towards the jama'at.
(ii) It is stated in a hadith, 'If a person says, "Astaghfirullah Al'azim-il-llazi La ilaha illa Huw-al-hayy-ul-qayyuma Wa Atubu ilayh", after every prayer of salaat, all his sins will be forgiven.
(iii) Imam and the followers raise their hands as high as their chest and pray (Dua) for themselves and for all muslims. A hadith declares, 'Prayers (Dua) sent after the five daily fard will be accepted.' (Tirmidhi). But the prayers (Dua) must be done with a vigilant heart. Not with fingers turned towards the qibla, arms not opened apart in the right-left direction, arms too close to each other, too far forward etc.
(iv) While saying Dua, the fact is that it is mustahab (good) to say salaat and salaam upon RasoolAllah (sallallahu alaihi wasallam),
(v) After making your Prayers (Dua), it is sunnat to rub the hands gently on the face.
THE DIFFERENCE BETWEEN MEN AND WOMEN PERFORMING SALAAT:
(i) When beginning to perform salaat, a woman raises both hands up to the level of her shoulders. While standing she puts her right hand on the left hand. However, she does not grasp her left wrist the fingers of her right hand. She puts her hands on her breast. While making ruku, her hands are placed on the knees, but do not grasp them. She keeps her fingers close together. She does not keep her legs straight, nor her back level. While making sajda, she lowers herself, bringing her arms to her side while she keeps her abdomen placed over her thighs. She sits on the buttocks, her legs inclined towards right.
(ii) A woman cannot be imam for men. If they follow a man as imam, they should be in last line of the jama'at.
(iii) While performing salaat in jama'at, if a woman stands besides or in front of a man, the man salaat will be Fasid (nullified).
PAINFUL TORMENT AT THE TIME OF DEATH, IN GRAVE, ON THE DAY OF JUDGEMENT AND IN HELL.
A hadith shareef, quoted in the book 'Qurratul'uyun,' declares, "If a person does not perform salaat though he has no good excuse, Allah ta'ala will give him fifteen kinds of punishment. Six of them will come in the world, three will come at the time of death, three will come in the grave, and three will come when rising from the grave. The six plagues in the world are:
1-Person who does not perform salaat will not have barakat {blessings} in his life.
2-He will not have the beauty afforded to those who are loved by Allah ta'ala.
3-He will not be given reward for any good he does.
4-His supplications (duas) will not be accepted.
5-No one will like him.
6-Supplications that (other) Muslims invoke for him will do him no good.
Kinds of torment he will suffer when dying are:
1-He will expire in an abhorrent, unsightly, repugnant manner.
2-He will die hungry.
3-No matter how much water he has, he will die with painful thirst.
Kind of torment he will suffer in the grave are:
1-The grave will squeeze him. His bones will intertwine.
2-His grave will be filled with fire, which will scorch him day and night.
3-Allah Ta'ala will send a huge snake to his grave. It is not like terrestrial serpents. It will sting him at every prayer time each day. It will never leave him alone any moment.
Kinds of torment he will suffer after rising are:
1-Angels of torment will drag him to hell will never leave him alone.
2-Allah Ta'ala will meet him with wrath.
3-His accounts will be settled in a very vehement manner, and he will be flung into hell. (May Allah save us) On the other hand, we see that one who performs salaat five times a day his sins are forgiven. As it is stated in the hadith, RasoolAllah (salallahu alaihi wasallam) asked his companions: "If there were a river in front of one's house and if he washed himself in this river five times every day, would there be any dirt left on him?" We (Jabir bin Abdullah and other sahaba present there) said, "No, O Rasulallah." Allah's most beloved Prophet (salallahu alaihi wasallam) said, "Likewise minor sins of those who perform the five daily prayers are forgiven." Ibn Jawzi (may Allah be pleased with him) wrote in his tafsir Elmugni: Abu Bakr Siddiq (may Allah be pleased with him) said that, "When the time of a daily prayer of salaat comes, Angels say, 'O the sons of Adam, stand up! Extinguish the fire prepared to burn human beings by performing salaat.
(x) Allama Ibne Abidin Shami Rehmatullahi Ta'ala Alaih said, "Direction towards qibla is fard for salaat. That is, salaat is performed by turning towards the direction of the Ka'aba. Salaat is performed for Allah. Sajda is done for Allah Ta'ala only, not for the Ka'aba. One who makes sajdah for the Ka'aba becomes a disbeliever."
QAI'DA-I-AKHIRA:
Means sitting in the last rak'at. it is fard to sit as long as it takes to say the Athiyyat, "Atthayyato Lillahe Wassalawato Wat Tayyebato Assalamu Alaika Ayyohan Nabiyo Wa Rehmatullahe Wa Barakatoh Assalamu Alaina Wa Ala Ibadillahis Sualaiheen Ashadu An La ilaah illal Laho Wa Ashadu Anna Mohammadan Abdohoo Wa Rasooloohoo" When sitting, men put their left foot flat on the ground with it toes pointing towards the right. They sit on this foot. The right foot should be upright, with the toes touching the ground and bent and pointing towards the qibla.
NOTE 1: Women sit by Tawarruk. That is, they sit with their buttocks on the ground. Their thighs should be close to each other. Their feet should jut out from the right.
NOTE 2: When you reach at Ashadu An La raise your index finger of your right hand upward facing about 45 degrees by closing the fist, and drop it back and spread the hand to its original position at illal Laho.
KHUROOJ BI SUN'EEHI:
To signify the completion of prayer by word or action. It means to finish out prayer by saying or doing something. Salaat is completed by saying, "Assalamo Alaikum Wa Rehmatullah" First by moving head towards right and saying it, then towards left and saying it.
PRAYER AFTER THE SALAAT:
(i) It is mustahab (good) for the imam to turn right or left or towards the jama'at.
(ii) It is stated in a hadith, 'If a person says, "Astaghfirullah Al'azim-il-llazi La ilaha illa Huw-al-hayy-ul-qayyuma Wa Atubu ilayh", after every prayer of salaat, all his sins will be forgiven.
(iii) Imam and the followers raise their hands as high as their chest and pray (Dua) for themselves and for all muslims. A hadith declares, 'Prayers (Dua) sent after the five daily fard will be accepted.' (Tirmidhi). But the prayers (Dua) must be done with a vigilant heart. Not with fingers turned towards the qibla, arms not opened apart in the right-left direction, arms too close to each other, too far forward etc.
(iv) While saying Dua, the fact is that it is mustahab (good) to say salaat and salaam upon RasoolAllah (sallallahu alaihi wasallam),
(v) After making your Prayers (Dua), it is sunnat to rub the hands gently on the face.
THE DIFFERENCE BETWEEN MEN AND WOMEN PERFORMING SALAAT:
(i) When beginning to perform salaat, a woman raises both hands up to the level of her shoulders. While standing she puts her right hand on the left hand. However, she does not grasp her left wrist the fingers of her right hand. She puts her hands on her breast. While making ruku, her hands are placed on the knees, but do not grasp them. She keeps her fingers close together. She does not keep her legs straight, nor her back level. While making sajda, she lowers herself, bringing her arms to her side while she keeps her abdomen placed over her thighs. She sits on the buttocks, her legs inclined towards right.
(ii) A woman cannot be imam for men. If they follow a man as imam, they should be in last line of the jama'at.
(iii) While performing salaat in jama'at, if a woman stands besides or in front of a man, the man salaat will be Fasid (nullified).
PAINFUL TORMENT AT THE TIME OF DEATH, IN GRAVE, ON THE DAY OF JUDGEMENT AND IN HELL.
A hadith shareef, quoted in the book 'Qurratul'uyun,' declares, "If a person does not perform salaat though he has no good excuse, Allah ta'ala will give him fifteen kinds of punishment. Six of them will come in the world, three will come at the time of death, three will come in the grave, and three will come when rising from the grave. The six plagues in the world are:
1-Person who does not perform salaat will not have barakat {blessings} in his life.
2-He will not have the beauty afforded to those who are loved by Allah ta'ala.
3-He will not be given reward for any good he does.
4-His supplications (duas) will not be accepted.
5-No one will like him.
6-Supplications that (other) Muslims invoke for him will do him no good.
Kinds of torment he will suffer when dying are:
1-He will expire in an abhorrent, unsightly, repugnant manner.
2-He will die hungry.
3-No matter how much water he has, he will die with painful thirst.
Kind of torment he will suffer in the grave are:
1-The grave will squeeze him. His bones will intertwine.
2-His grave will be filled with fire, which will scorch him day and night.
3-Allah Ta'ala will send a huge snake to his grave. It is not like terrestrial serpents. It will sting him at every prayer time each day. It will never leave him alone any moment.
Kinds of torment he will suffer after rising are:
1-Angels of torment will drag him to hell will never leave him alone.
2-Allah Ta'ala will meet him with wrath.
3-His accounts will be settled in a very vehement manner, and he will be flung into hell. (May Allah save us) On the other hand, we see that one who performs salaat five times a day his sins are forgiven. As it is stated in the hadith, RasoolAllah (salallahu alaihi wasallam) asked his companions: "If there were a river in front of one's house and if he washed himself in this river five times every day, would there be any dirt left on him?" We (Jabir bin Abdullah and other sahaba present there) said, "No, O Rasulallah." Allah's most beloved Prophet (salallahu alaihi wasallam) said, "Likewise minor sins of those who perform the five daily prayers are forgiven." Ibn Jawzi (may Allah be pleased with him) wrote in his tafsir Elmugni: Abu Bakr Siddiq (may Allah be pleased with him) said that, "When the time of a daily prayer of salaat comes, Angels say, 'O the sons of Adam, stand up! Extinguish the fire prepared to burn human beings by performing salaat.
Method of praying Qaza Salahs Quickly
If someone has missed Salahs in their account. Either one time's or of many years, they must pray their Qaza as soon as possible. Salah is a Fard and not forgiven. On the day of judgement Salah will be the first thing asked about.
For the people who have many years of missed Salahs. There is a way to pray them quickly. Following instructions have four exceptions and has all Fards and Wajibs for a complete Salat. Please pray your Qaza as soon as possible. Even of you could pray one days Qaza Salahs every day which are only 20 rakahs (3 wajib witr), please do it. It only takes few mins to perform 20 rakahs according to the following instructions.
1) In Ruku and Sajdah instead of reciting "Subhaana Rabbiyal Azeem" and "Subhaana Rabbiyal A'la" three times, say it only once. But make sure do not leave Ruku posture untill the Meem (M) of Azeem has been said properly. Similarly do not leave the posture of Sajdah until Ala has been said completely. Just make sure to say these Tasbeehaat properly and do not rush.
2) In third and four Rakah of Fard Salah instead of reciting the whole Soorah Fatiha say "Subhan Allah" three times and go to Ruku, . Make sure "Subhan Allah" has been recited three times properly, do not rush. This exeption is only for Fard. In third rakah of Witr it's a must to recite full Soorah Fatiha followed by at least three ayahs of Quran or a soorah (as we usually do in first and second rakah).
3) In last Qaidah (when we sit for Attahyyat) before Salam, after Attahyyat instead of full Durood and Dua just say, "Allah Humma Salle Ala Sayedena Mohammad Wa Aalihi", then finish the Salat with Salam. Dua is not a must here.
4) In Witr, instead of full Dua-e-Qunoot just say "Rabbigh Fir Lee" one or three times.
(Fatawa Rizvia, Part 3, Page 622)
Salatul Tasbih - For forgiveness of All Sins
If someone has missed Salahs in their account. Either one time's or of many years, they must pray their Qaza as soon as possible. Salah is a Fard and not forgiven. On the day of judgement Salah will be the first thing asked about.
For the people who have many years of missed Salahs. There is a way to pray them quickly. Following instructions have four exceptions and has all Fards and Wajibs for a complete Salat. Please pray your Qaza as soon as possible. Even of you could pray one days Qaza Salahs every day which are only 20 rakahs (3 wajib witr), please do it. It only takes few mins to perform 20 rakahs according to the following instructions.
1) In Ruku and Sajdah instead of reciting "Subhaana Rabbiyal Azeem" and "Subhaana Rabbiyal A'la" three times, say it only once. But make sure do not leave Ruku posture untill the Meem (M) of Azeem has been said properly. Similarly do not leave the posture of Sajdah until Ala has been said completely. Just make sure to say these Tasbeehaat properly and do not rush.
2) In third and four Rakah of Fard Salah instead of reciting the whole Soorah Fatiha say "Subhan Allah" three times and go to Ruku, . Make sure "Subhan Allah" has been recited three times properly, do not rush. This exeption is only for Fard. In third rakah of Witr it's a must to recite full Soorah Fatiha followed by at least three ayahs of Quran or a soorah (as we usually do in first and second rakah).
3) In last Qaidah (when we sit for Attahyyat) before Salam, after Attahyyat instead of full Durood and Dua just say, "Allah Humma Salle Ala Sayedena Mohammad Wa Aalihi", then finish the Salat with Salam. Dua is not a must here.
4) In Witr, instead of full Dua-e-Qunoot just say "Rabbigh Fir Lee" one or three times.
(Fatawa Rizvia, Part 3, Page 622)
Salatul Tasbih - For forgiveness of All Sins
Benefits of Salat-Ul-Tasbih
Our Beloved Prophet Mohammed (Sallallaho Alihiwa Sallam) said to his uncle Sayyiduna Abbass (may Allah be pleased with him), "Oh uncle, Shall I not give you? Shall I not grant you? Shall I not award you? Shall I not do mercy on you? When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed."
Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu Dawood & Tirimzi)
How to perform Salatul Tasbih
This salaat (namaz) is offered in four rakat at a time and can be read in any part of the day and night besides Zawal and Sunrise and Sunset makrooh times, keeping in mind the forbidden times for performing Salat (namaaz). But is is preferred before Zuhr (Fatawa Alamgeeri)
The Tasbih to be read in Salaat-Ul-Tasbeeh:
" Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar "
Method:
Goal is to recite above Tasbih 300 times in Four Rakah with the following method.
In the first rakaat, after reading Sana "Subhaana Kallahumma...", read the tasbih 15 times.
Now recite "Aoozubillah...", "Bismillah...", Then read sura Fatiha and a Surah or minimum of three small Ayayhs then read the tasbih 10 times again.
Go to ruku saying Takbeer (Allah Hoo Akbar), after reciting "Subhaana Rabbiyal Azeem" minimum of three times read the tasbih 10 times in Ruku.
Saying "Samee Allahu Liman Hamidah Rabbana Lakal Hamdh" get up from ruku to qiyam position.
Now read the tasbih 10 times.
Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah.
Now go after first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar). Sitting in Jalsa read tasbih 10 times.
Go to sajda again saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah again.
Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).
Do rakah #2 in same fashion, but before reading Bismillah "Bismillah...", and Surah Fatiha, read the tasbih 15 times. Follow the rest as you did in first Rakat.
After second Sajdah of Second Rakat sit in Qaidah Oola (first sitting) read Attahiyat, Durood and Dua then get up for 3rd rakaat without saying Salam.
Begin third Rakat, just like the first Rakat, with Sana "Subhaana Kallahumma...", read the above tasbih 15 times.
Follow the rest as you did in first Rakat untill you sit for Qaidah Akihra (last sitting) after second sajdah of fourth Rakah.
In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.
Special notes for Salat-Ul-Tasbih:
1) Do not count loudly. It will break Salah
2) Do not count on fingers or by holding a Bead Tasbih in hand. It is Makruh.
3) You may count by pressing the fingers as a reminder. For example if you are in Ruku. You me press pinky of your right hand first for the first count, then the finger next to it for second count, then the middle finger for third count, following this method untill you reach the pinky of left hand will give you an exact count of ten. Use the same method in Qayam, Sajdah and Jalsa.
4) If missed a count then make it up in the next posture. For example if forgot to recite Tasbih after Surah in Qayam. Then you may recite Tasbish 20 times instead of 10 in Rukuh after "Subhaana Rabbiyal Azeem". Missed Tasbih cannot be recited in Qayam after ruku and Jalsa between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the first Sajdah instead of the Qayam after rukuh. Similarly if missed the Tasbih in first Sajdah then do not make it up in Jalsa. Instead recite missed tasbih in the second Sajdah. If Tasbih has been missed in last sajdah of second or fourth Rakah then you can recite the missed ones before Attahiyat in Qaidah.
5) If you miss a wajib in Salah and have to do Sajdah Sahaw. You dont have to recite Tasbih in Sajdah sahoo, since the 300 count has been estalished. But if you had missed Tasbih in any of the postures and remeber it now. Then you may recite the missed Tasbih in Sajdah Sahaw now.
6) It is preferable to recite after Surah Fatiha Sura Takathuur in the first raka’, Surah Wal A’sr in the second raka’, Surah Kaferoon (qul ya aiyuhal Kafiroon) in the third and Surah Akhlas (Qul hu Allah-hu ahd) in the fourth raka’. If one does not remember these surah they can recite the ones they prefer.
May Allah accept this dua’ (supplication) for the sake of the trustworthy PROPHET MOHAMMED (Allah’s Grace & Peace be upon him)
Thursday, July 19, 2012
RAMADAN MUBARAK
All Praise is due to Almighty Allah, Master of the Day of Judgment, Choicest Peace and Salutations upon the Master of humanity, Sayyiduna Rasoolullah (Sallallahu Alaihi Wasallam), his family, Companions and all the Righteous Servants of Allah.
Dear Brothers and Sisters in Islam
Asslamu Alaikum wa Rahmatullahi Ta'ala wa Barakatuhu
Hope you all are in best of your Iman and health and enjoying the blessings of Sha'ban al-Mu'azzam and waiting and preparing to welcome the blessed month of Ramadan al-Kareem in sha ALLAH!!
Similar to
the previous years, I am here to have Volunteers for Ramadan al-Kareem who could
recite One or Two Chapters from Qur'an al-Kareem daily.
Lets suppose we are 15 people in total! A Syed Sahib will make a start to this blessed recital inshaALLAH. He will recite first 2 Chapters, the next person will recite next two and so on.. the last person will recite 29th and 30th.
Now the very next day! everybody will be reciting the next two to those he/she recited first day! for example! Syed Sahib took a start and will recite first two chapters..the next day he would be reciting 3rd and 4th chapter and so on! When it reaches to 30th ..the person will start again! The person who recited the 3rd and 4th chapters on the first day, would on the second day recite the 5th and 6th chapters, and so on…
It will make it something like.... If I started from 11th Chapter, I will end at 10th and this way, myself, you and all participants will be finishing their individual Quran Shareef also!
If we are 30, everybody will have to recite 1 chapter daily! So encourage your near ones to take part in this good deed! in sha ALLAH we will be blessed for our intentions too!
Anybody! who is sure he/she will able to participate must reply immediately! so that list of recitators may be finalized and the chain can continue without any problems in Ramadan al-Mubarak! I hope that we'll get 30 Volunteers or at least 15 for this task in sha ALLAH.
May Allah Ta'ala bless us with the sacred
vision of His Beloved Habeeb Sallallahu Alaihi wa Sallam and keep our hearts
firm on his love and make us act upon his Sunnah and die upon the true religion
of Islam. AameenLets suppose we are 15 people in total! A Syed Sahib will make a start to this blessed recital inshaALLAH. He will recite first 2 Chapters, the next person will recite next two and so on.. the last person will recite 29th and 30th.
Now the very next day! everybody will be reciting the next two to those he/she recited first day! for example! Syed Sahib took a start and will recite first two chapters..the next day he would be reciting 3rd and 4th chapter and so on! When it reaches to 30th ..the person will start again! The person who recited the 3rd and 4th chapters on the first day, would on the second day recite the 5th and 6th chapters, and so on…
It will make it something like.... If I started from 11th Chapter, I will end at 10th and this way, myself, you and all participants will be finishing their individual Quran Shareef also!
If we are 30, everybody will have to recite 1 chapter daily! So encourage your near ones to take part in this good deed! in sha ALLAH we will be blessed for our intentions too!
Anybody! who is sure he/she will able to participate must reply immediately! so that list of recitators may be finalized and the chain can continue without any problems in Ramadan al-Mubarak! I hope that we'll get 30 Volunteers or at least 15 for this task in sha ALLAH.
JazakALLAHu Khairah aHsan al-Jaza fid Daarain
Saturday, July 14, 2012
There are many authenticated prophetic quotations that speak of our Prophet's (Peace and Blessings of Allah be Upon Him) selection over and above all of the creation of Allah as being "The beloved of Allah" and Muslims often refer to him by this title.
There is a difference between the exalted titles of "close friend" and "beloved" and these will be explained.
The Prophet, praise and peace be upon him, spoke of his closeness to Sayyiduna Abu Bakr (May Allah be pleased with Him) saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."
There is a difference between the exalted titles of "close friend" and "beloved" and these will be explained.
The Prophet, praise and peace be upon him, spoke of his closeness to Sayyiduna Abu Bakr (May Allah be pleased with Him) saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."
We are also informed that the Prophet, praise and peace be upon him, said "Your companion (referring to himself) is the close friend of Allah" and this is endorsed by the transmission from Abdullah Ibn Mas’ud (May Allah be pleased with Him) in his narration, "Allah took your companion as a close friend."
Another said, "It is even more astounding that He spoke directly to Moosa Alaihis Salam!" Whereupon another said, "Eisa Alaihis Salam is the word of Allah and His created spirit." And another said, "Allah chose Adam Alaihis Salam!" Having heard their comments, the Prophet, praise and peace be upon him, greeted them and told them that he had heard what they were saying and noticed that they were astounded that Allah had chosen Ibrahim Alaihis Salam as a close friend, and confirmed that this was so. He said, "You also expressed your amazement that Allah took Moosa Alaihis Salam as a close friend, and this too is so. You also spoke of Eisa Alaihis Salam as being the created spirit of Allah, and this is so, and that Adam Alaihis Salam was chosen and this is so. I am the beloved of Allah, and I am not boasting. I will be the Bearer of the Banner of Praise on the Day of Resurrection, and this is not a boast. I will be the first to intercede and the first whose intercession is accepted, and this is not a boast. I will be the first to knock at the Gate of the Garden and Allah will cause it to be opened for me and let me enter together with the poor believers, and this is not a boast. From the first to the last I am the most honored or all, and this is not a boast."
In addition to the preceding Prophetic quotation, Sayyiduna Abu Hurayrah (May Allah be pleased with Him) reported that Allah said to His Prophet, praise and peace be upon him, "I have taken you for a close friend, and written in the Torah is 'the Beloved of the Merciful.'"There are differences in opinion regarding the terminology "close friend" and the root word from which it is derived. There are those who say the Arabic word "khalil", meaning 'close friend', also bears the definition of "devoted to Allah." This is because people who attain such a rank of devotion or love of Allah are not detached from one another. Another opinion is that the word "khalil" can be taken as meaning "chosen", and that Allah selected this word in preference to others. It has also been said that the root of the word is derived from "taking a matter to be pure".Prophet Ibrahim Alaihis Salam was called the close friend of Allah "Khalilullah" on account of the ultimate intensity of his devotion to Allah. The friendship of Allah to Ibrahim was that He made him victorious and a role model. On the other hand, there are those who define the root of "khalil", which is "khulla" meaning "in need" as being "a poor person in need". Ibrahim Alaihis Salam was known by this title because his need was only in his Lord and he was devotedly dependent upon Him for his needs and did not depend upon others. We recall how when Ibrahim was about to be cast into the fire, Gabriel Alaihis Salam came to him and asked, "Are you in need of anything?" whereupon he replied, "No, I am not in need of anything from you."
Ibn Abu Bakr Furack (May Allah be pleased with Him) defined the word "khulla" with the meaning of "pure love that necessitates a person being singled out for being infused by secrets."
It has also been said that the root of the word "khulla" is love, and incorporates kindness, help, raising and intercession. This is founded in the verse that reads, "The Jews and the Christians said, “We are the sons of Allah and His beloved ones”; say, “Why does He then punish you for your sins?' [5:18]. It is inconceivable that if a person is beloved, that he should be punished for his sins!The Prophet-hood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad, praise and peace be upon him, which makes it very special.Because of their devotion to Allah, both Prophets Ibrahim and Muhammad, peace be upon them, were titled "close friends." They looked to Him for all their needs and severed themselves from needing anyone else. And, it was either because of the greatness of the concealed kindness of Allah to them, and the disclosed knowledge of the Divine secrets they received, as well as the matters of the Unseen worlds and faith with which they were infused in their inner self that they forsook other means and causes. Or, because their hearts had been purified from anything other than Him, so that love for anything else was prevented from reaching them. For this reason a scholar said, "A person who is 'khalil' is one whose heart has no room for anyone other than Him." Accordingly he is of the opinion that this is what the Prophet, praise and peace be upon him, referred to when he said, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr (May Allah be pleased with Him, however, in Islam there is brotherhood."
Opinions vary among the knowledgeable masters of the matters relating to the heart as to which is the higher degree and the question arises is it the degree of close friendship, or the degree of love the higher? On the other hand there are those who consider both degrees as being equal to one another saying that the beloved is a close friend and a close friend is also the beloved. But then, Prophet Ibrahim was given the degree of close friendship and Prophet Muhammad, peace be upon them both, was given love.
In support of the opinion that the degree of friendship is higher, one of the scholars quotes the saying of the Prophet, praise and peace be upon him, that says, "If I were to have taken a close friend other than my Lord …" but he did not do so and we find him using the word 'love' to his daughter Sayyida Fatima, her sons, as well as Osama and others.The consensus of most scholars is that "love" is higher than "friendship". To sustain this opinion they use as their proof that Prophet Muhammad, praise and peace be upon him, was given the title of the "Beloved" whereas Prophet Ibrahim, peace be upon him, was titled "Close Friend" .One must examine the human basis of love and know that it is the inclination of what the beloved finds pleasing. The love of Allah is not connected to unessential matters. His love for His worshipers is comprised of happiness, protection, success, and affairs that bring him/her closer and His Mercy that overflows upon the recipient. The highest degree is reached when the veils of the heart are removed so that the worshiper sees Him with his heart and looks at Him with his inner eye. This is supported by the Divine quotation that tells us, "When I (Allah) love him I am his hearing by which he hears, the sight by which he sees, and his tongue by which he speaks." One should understand by this that there is nothing better for a worshiper other than seclusion for the sake of Allah, devotion to Him, the turning away from anything other than Allah, the purity of heart and sincerity of actions for the sake of Allah.Sayyida Ayesha, may Allah be pleased with her, was asked about the Prophet, praise and peace be upon him, and said, "His character was the Qur’an, and his pleasure was its pleasure and his anger was its anger."
It is an undoubted fact that Prophet Muhammad, praise and peace be upon him, was blessed to be the receiver of not only the quality of close friendship but also the very special quality of love.
When the unbelievers said, "Muhammad means we should love him just as the Christians love Jesus, the son of Mary", Allah sent down the verse that reads "Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins”; and Allah is Oft Forgiving, Most Merciful." [3:31]. And His anger towards them becomes apparent in the following verse that tells us, "Proclaim, “Obey Allah and the Noble Messenger”; so if they turn away - then Allah is not pleased with the disbelievers." [3:32]. In this verse Allah increased the honor the Prophet, praise and peace be upon him. Note how He issued the command to obey His Prophet, praise and peace be upon him, in connection with obedience to Himself – this is followed by the warning if they choose to turn away, "then truly, Allah does not love the unbelievers."A theologian explained the difference between love and close friendship. He said that the close friend reaches Allah through an intermediary. To support his explanation he quoted the verses "And likewise We showed Ibrahim the entire kingdom of the heavens and the earth and so that he be of those who believe as eyewitnesses." [6:75] whereas He indicated that the beloved, Prophet Muhammad, reaches Him by Him in the verse "So the distance between the Spectacle and the beloved was only two arms’ length, or even less." [53:9].
Friday, July 13, 2012
Wednesday, June 13, 2012
Thursday, May 31, 2012
Tuesday, May 29, 2012
Saturday, May 26, 2012
Pearls of Wisdom by Hadrat Khwaja Mu'een al-Din Chishti Radi Allahu Ta'ala Anhu
..::
Golden Words of Wisdom ::..
by Hadrat Khwaja Gharib Nawaz
Mu'een al-Deen Chishti Ajmeri Alaihir raHmah
by Hadrat Khwaja Gharib Nawaz
Mu'een al-Deen Chishti Ajmeri Alaihir raHmah
- To look lovingly towards your parents is also a reason to gain the pleasure of your creator.
- An 'Aarif (order of saints) picks one foot and lands on the Arsh (throne of Allah SubHanuhu wa Ta'ala) and with the other comes back again.
- There is only one thing present in the entire universe and that is the noor (light) of Allah SubHanuhu wa Ta'ala every thing else is absent.
- There is only one veil standing between man and his creator and it is called nafs (soul).
- Do not be disillusioned by the enormity of the universe.
- If love is not an automatic guide then one will never reach ones destination.
- Hoarding of wealth and food for profit has become a destructive disease in the body of the nation. To fight and eradicate this disease lies within each citizen.
- No nation can ever achieve progress until the men and the women do not go ahead shoulder to shoulder.
- Believe in law, unity and discipline and adopt its principles - you will become trustworthy in this world.
- Organise your nation according to the economics, political, education and important laws and conditions. Then you will definitely see, you would become such a nation that everybody will accept you and respect you.
- Freedom does not mean to be unbridled nor does it mean you can do as you please or choose as you wish or say as you will, for freedom is a great responsibility which should be used with great care and intelligence.
- O! Young people, if you are going to use your strength and power in unnecessary pursuits then later you will regret it.
- The waters of the streams and rivers when flowing make a lot of noise but when it meets with the sea then there is no more noise. One must ponder over the different stages of it’s behaviour.
- If a person has these 3
qualities then he is Allah’s wali (friend):
- He is generous like the sea, every creation is blessed alike with his favours.
- He is affectionate like the sun whose light is everyone?
- He is hospitable like the earth, which is hospitable in exactly the same way towards all.
Tuesday, May 22, 2012
Rajjab al-Murajjab | 7th Month of Islamic Calendar [URDU]
ماہ رجب کی فضیلت :۔
رجب ان چار مہینوں میں سے ایک ہے جن کو قرآن کریم نے ذکر فرمایا ہے :
اِنَّ عِدَّۃَ الشُّہُوْرِ عِنْدَ اللّٰہِ اِثْنَا عَشَرَ شَھْرًا فِیْ کِتٰبِ اللّٰہِ یَوْمَ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضِ مِنْھَا اَرْبَعَۃٌ حُرُمٌ ط ذٰلِکَ الدِّیْنُ الْقَیِّمُ فَلَا تُظْلِمُوْا فِیْھِنَّ اَنْفُسِکُمْ (پارہ ١٠، سورہ توبہ، آیت ٣٦)
ترجمہ :۔"بے شک مہینوں کی گنتی اللہ کے نزدیک بارہ مہینے ہیں اللہ کی کتاب میں جب سے اس نے آسمان اور زمین بنائے ان میں چار حرمت والے ہیں یہ سیدھا دین ہے تو ان مہینوں میں اپنی جان پر ظلم نہ کرو"۔ (کنز الایمان)
سرکار غوث الثقلین رضی اللہ عنہ لکھتے ہیں کہ "رجب کا ایک نام مطھر ہے۔ " (غنیتہ الطالبین ص ٣٥٣)
نبی کریم صلی اللہ تعالیٰ علیہ والہ و صحبہ وسلم نے ارشاد فرمایا :۔ رجب اللہ تعالیٰ کا مہینہ ہے اور شعبان میرا مہینہ ہے اور رمضان میری امت کا مہینہ ہے ۔ (ما ثبت من السنۃ ص ١٧٠)
ایک اور جگہ نبی کریم صلی اللہ تعالیٰ علیہ و الہ و صحبہ وسلم نے یوں ارشاد فرمایا :۔ رجب کی فضیلت تمام مہینوں پر ایسی ہے جیسے قرآن کی فضیلت تمام ذکروں (صحیفوں) کتابوں پر ہے اور تمام مہینوں پر شعبان کی فضیلت ایسی ہے جیسی محمد مصطفی صلی اللہ تعالیٰ علیہ و الہ و صحبہ وسلم کی فضیلت باقی تمام انبیائے کرام پر ہے اور تمام مہینوں پر رمضان کی فضیلت ایسی ہے جیسے اللہ تعالیٰ کی فضیلت تمام (مخلوق) بندوں پر ہے (ما ثبت من السنہ ، ص ١٧٣)
رجب کی خصوصی فضیلت اور واقعہ معراج شریف
حدیث شریف کے مطابق "رجب المرجب" اللہ کا مہینہ ہے۔ یہی وجہ ہے کہ اللہ تعالیٰ جل مجدہ نے اپنے محبوب سید المرسلین صلی اللہ علیہ وآلہ وسلم کو اپنی حسن الوہیت و ربوبیت کی جلوہ گاہوں میں ستائیس (٢٧) رجب کی شب بلوا کر "معراج شریف" سے مشرف فرمایا۔ ستائیسویں شب میں آقائے دو جہاں علیہ الصلوۃ والسلام حضرت ام ہانی رضی اللہ تعالیٰ عنہا کے مکان (واقع بیت اللہ شریف کی دیواروں موسوم مستجار اور مستجاب کے کارنر رکن یمانی کے سامنے) میں تشریف فرما تھے اور یہیں حضرت جبرئیل امین علیہ السلام ستر یا اسی ہزار ملائکہ کی رفاقت میں رسول اکرم صلی اللہ علیہ وآلہ وسلم کی خدمت میں حاضر ہوئے تھے، اس موقع پر حضرت جبرئیل علیہ السلام اور حضرت میکائیل علیہ السلام کے ذمہ اللہ تعالیٰ نے یہ کام سونپے کہ میرے محبوب کو براق پر سوار کرانے کے لئے اے جبرئیل تمہارے ذمہ رکاب تھامنا اور اے میکائیل تمہارے ذمہ لگام تھامنا ہے۔ سند المفسرین امام فخر الدین رازی رحمۃ اللہ علیہ نے لکھا ہے، " حضرت جبرئیل علیہ السلام کا براق کی رکاب تھامنے کا عمل، فرشتوں کے سجدہ کرنے سے بھی افضل ہے۔" (تفسیر کبیر جلد دوم صفحہ نمبر ٣٠١ مطبوعہ مصر)
مکتبہ حقانیہ پشاور کی بددیانتی:۔ امام رازی رحمۃ اللہ علیہ کی متذکرہ تفسیر کبیر کا حوالہ مصری نسخہ سے پیش کیا گیا ہے، جب کہ مکتبہ حقانیہ پشاور (جسے علمائے دیوبند کی سرپرستی حاصل ہے) نے تفسیر کبیر شائع کی ہے۔ اس کی جلد دوم صفحہ ٤٤٥ میں عبارت میں تحریف کر کے یوں چھاپا ہے۔
"ان جبرئیل علیہ السلام اخذ برکاب محمد صلی اللہ علیہ وآلہ وسلم حتی ارکبہ علی البراق لیلۃ المعراج و ھذا یدل علی ان محمدا صلی اللہ علیہ وآلہ وسلم افضل منہ"
پہلی عبارت میں حضرت جبرئیل علیہ السلام کی خدمت کو "سجود ملائکہ سے افضل" قرار دیا ہے، جب کہ تحریف و بددیانتی کے بعد، "حضرت محمد مصطفی صلی اللہ علیہ وآلہ وسلم کو حضرت جبرئیل سے افضل" قرار دیا گیا ہے۔ حالانکہ یہ تو حقیقت ہے اس لئے کہ حضور علیہ الصلوۃ والسلام "سید المرسلین" ہے لہذا "سید الملائکہ" بھی ہیں حضرت جبرئیل سے افضل ہیں۔ اس میں کوئی کلام ہے ہی نہیں۔
جشن معراج النبی اور ہماری ذمہ داریاں
اسلامی بھائیوں اور بہنوں! جس طرح ہم ماہ ربیع الاول شریف میں جشن عید میلاد النبی صلی اللہ علیہ وآلہ وسلم کا انعقاد کرتے ہیں ایسے ہی رجب شریف میں جشن معراج النبی صلی اللہ علیہ وآلہ وسلم کا انعقاد کریں مساجد و مدارس ہی نہیں بلکہ اپنے گھروں میں بھی چراغاں کریں ، اجتماعات منعقد کریں، علمائے اہلسنّت کے مواعظ حسنہ (تقاریر) سننے کا اہتمام کریں، اپنے گھر میں اہل خانہ خصوصاً بچوں کو لے کر ادب کے ساتھ بیٹھ کر محفل منعقد کریں ، بچوں کو بتائیں کہ آج کی شب آقائے دو جہاں صلی اللہ علیہ وآلہ وسلم لا مکاں کی اس منزل تک پہنچے جہاں مخلوق میں سے کسی کی رسائی نہیں اور بلا حجاب اللہ تعالیٰ کا دیدار عطا ہوا، اللہ تعالیٰ کی بے شمار نشانیوں کو ملاحظہ فرمایا، اللہ تعالیٰ جل شانہ کے اسمائ صفات کی تجلیات کے ظہور کے مقامات و طبقات سے گذر کر ان ہی صفات سے متصف ہو کر اللہ تعالیٰ کی ذات و صفات کے مظہر ہوئے، جنت و دوزخ کو ملاحظہ فرمایا، بعد از قیامت اور بعد از جزا سزا جو کچھ ہوگا آپ صلی اللہ علیہ وآلہ وسلم نے دیکھا اور یہ کمال اللہ تعالیٰ نے آپ کو ہمیشہ کے لیے عطا فرمایا، یعنی اللہ سبحانہ و تعالیٰ عزوجل نے ماضی و مستقبل (جو کچھ ہو چکا اور جو ہونے والا ہے ) کا علم عطا فرمایا جسے شرعی اصطلاح میں علم ما کان و ما یکون کہتے ہیں ۔ امت کے لیے شفاعت کا حق حاصل کیا، شب معراج میں انبیائ و مرسلین علیہم الصلوٰۃ و السلام اجمعین سے نہ صرف ملاقا ت کی بلکہ ان سب پر آپ اکی فضیلت واضح کرنے کے لیے امامت عظمیٰ و کبریٰ کا منصب آپ صلی اللہ علیہ وآلہ وسلم ہی کو عطا ہوا۔ نماز کی فرضیت کا حکم اللہ تعالیٰ عزاسمہ نے خاص اپنی حسن الوہیت و ربوبیت کی جلوہ گاہوں میں عطا کیا، اول پچاس نمازیں فرض ہوئیں پھر بتدریج کم ہوتے ہوتے پانچ باقی رہیں۔ نماز کی فرضیت و اہمیت سے بچوں کو آگاہ کریں۔ یہ بھی یاد رکھیں کہ معراج شریف کے سفر مقدس کے تین مرحلے ہیں۔
اول ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ اسریٰ، یعنی مسجد حرام سے مسجد اقصیٰ تک۔
دوم ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ معراج۔
(حصہ اول )۔۔۔۔۔۔۔۔۔۔۔۔ یعنی مسجد اقصیٰ سے کہکشاؤں کا سفر آسمان اول تک ۔
(حصہ دوم)۔۔۔۔۔۔۔۔۔۔۔۔ یعنی آسمان اول سے آسمان ہفتم اور سدرۃ المنتہیٰ تک۔
سوم ۔۔۔۔۔۔۔۔۔۔۔۔ اعراج، یعنی سدرۃ المنتہیٰ (حضرت جبریل امین علیہ السلام کا مقام آخر) سے لے کر عرش و کرسی اور لامکاں ، اللہ تعالیٰ جل شانہ کی حسن الوہیت ، جمال ربوبیت اور جلال تقدس و تجرد کی جلوہ گاہ تک۔
خود بھی تلاوت قرآن کریں اور بچوں کو بھی ترجمہ اعلیٰ حضرت علیہ الرحمہ کنز الایمان کے ساتھ قرآن مجید کی تلاوت کا عادی بنائیں۔ معراج شریف سے متعلق مضامین والی آیات مقدسہ، سورئہ الاسرائ (بنی اسرائیل) اور سورہ النجم کی تلاوت ضرور کریں۔ واقعہ معراج شریف سے متعلق بچوں کو بتائیں کہ یہ عقلوں کو دنگ کرنے والا سفر ایک لمحے میں ہوا۔
چلے جب
عرش کی جانب محمد تو ساکت ہوگئی تھی زندگی تک
نہ تھی دریا کی موجوں میں روانی تھا ساکت ہر سمندر ہر ندی تک
زمیں نے چھوڑ دی تھی اپنی گردش خلا میں انتظار روشنی تک
رہا کس طرح بستر گرم ان کا محقق محو حیرت ہیں ابھی تک
عناصر زندگی کے منجمد تھے شب اسریٰ میں ان کی واپسی تک
نہیں سائنس میں ایسی مثالیں ازل کے روز سے پندرہ صدی تک (خالد عرفان)
نہ تھی دریا کی موجوں میں روانی تھا ساکت ہر سمندر ہر ندی تک
زمیں نے چھوڑ دی تھی اپنی گردش خلا میں انتظار روشنی تک
رہا کس طرح بستر گرم ان کا محقق محو حیرت ہیں ابھی تک
عناصر زندگی کے منجمد تھے شب اسریٰ میں ان کی واپسی تک
نہیں سائنس میں ایسی مثالیں ازل کے روز سے پندرہ صدی تک (خالد عرفان)
ماہ رجب کے نوافل
لیلۃ الرغائب کی فضیلت :۔ شیخ عبد الحق محدث دہلوی علیہ الرحمہ نے جامع الاصول کے حوالہ سے یہ حدیث نقل کی ہے " حضرت انس رضی اللہ تعالیٰ عنہ سے مروی ہے کہ نبی کریم صلی اللہ تعالیٰ علیہ و الہ و صحبہ وسلم نے "لیلۃ الرغائب" کا تذکرہ فرمایا وہ رجب کے پہلے جمعہ کی رات ہے (یعنی جمعرات کا دن گزرنے کے بعد)
اس رات میں مغرب کے بعد بارہ رکعات نفل چھ سلام سے ادا کی جاتی ہے ہر رکعت میں سورئہ فاتحہ کے بعد سورئہ القدر تین دفعہ اور سورئہ اخلاص بارہ بارہ دفعہ پڑھے۔ نماز سے فارغ ہونے کے بعد یہ درود شریف ستر (٧٠) مرتبہ پڑھے۔
٭ اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدِ نِ النَّبِیِّ الْاُ مِّیِّ وَعَلٰی اٰلِہ وَاَصْحَابِہ وَسَلِّمْ
(ترجمہ:۔ اے اللہ! رحمت فرما حضرت محمد بنی امی پر اور ان کی آل و اصحاب پر اور بھی اور سلامتی کا نزول فرما)
٭ پھر سجدہ میں جا کر ستر (٧٠) مرتبہ یہ پڑھے: سُبُّوْحٌ قُدُّوْسٌ رَبُّنَا وَ رَبُّ الْمَلٰئِکَۃِ وَالرُّوْحِ
(یعنی پاک و مقدس ہے ہمارا رب اور فرشتوں اور حضرت جبرئیل کا رب)
٭پھر سجدے سے سر اٹھا کر ستر بار یہ پڑھے:۔ رَبِّ اغْفِرْ وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمُ فَاِنَّکَ اَنْتَ الْاَعَزُّ الْاَکْرَمْ
(یعنی اے اللہ! بخش دے اور رحم فرما اور تجاوز فرما اس بات سے جسے تو جانتا ہے بے شک تو بلند و برتر اور عظیم ہے)
٭ پھر دوسرا سجدہ کرے اور اس میں وہی دعا پڑھے اور پھر سجدے میں جو دعا مانگے گا قبول ہوگی۔ (ما ثبت من السنۃ ، ص ١٨١)
حضرت سلطان المشائخ سے منقول ہے کہ جو شخص لیلۃ الرغائب کی نماز ادا کرے اس سال اسے موت نہ آئے گی۔ (لطائف اشرفی جلد دوم ص ٣٤٣)
حافظ عراقی علیہ الرحمہ اپنی تالیف" امالی" میں بحوالہ حافظ ابو الفضل محمد بن ناصر سلامی علیہ الرحمہ سے ناقل ہیں " حضرت انس رضی اللہ عنہ سے مرفوعاً یہ حدیث مروی ہے کہ "جس نے رجب کی پہلی رات بعد مغرب بیس رکعات پڑھیں تو وہ " پل صراط" سے بجلی کی مانند بغیر حساب و عذاب کے گزر جائے گا"۔ (ما ثبت من السنۃ ص ١٨٣)
محبوب یزدانی حضرت مخدوم سید اشرف جہانگیر سمنانی قدس السرہ النورانی لکھتے ہیں :" ماہ رجب کی پہلی شب میں نماز مغرب کے بعد بیس رکعت نماز ادا کریں، اس کے ہر رکعت میں سورہ فاتحہ کے بعد سورہ اخلاص پڑھیں۔ بیس رکعات مکمل ہونے کے بعد یہ کلمہ شریف پڑھیں، "لاَ اِلٰہَ اِلَّا اللّٰہُ وَحْدَہ، لَاشَرِیْکَ لَہ، مُحَمَّدٌ الرَّسُوْلُ اللّٰہِ اس کی بہت فضیلت ہے۔ (لطائف اشرفی جلد دوم ،ص ٣٤٢)
رجب کی پندرہ تاریخ میں مدد چاہنے کے لئے، اشراق کے بعددو دو رکعت سے (پچیس دفعہ میں) پچاس رکعات نماز ادا کریں۔ اس کی ہر رکعت میں فاتحہ کے بعد، سورۃ الاخلاص اورمعوذ تین پڑھیں اور پھر دعا کریں۔ یہ نماز ١٥ رجب کے علاوہ ١٥ رمضان میں بھی ادا کی جاتی ہے۔ (لطائف اشرفی جلد دوم صفحہ ٣٤٤)
رجب کی پندرہ تاریخ میں مشائخ کا معمول رہا ہے کہ دس رکعات نماز ادا کیجئے۔ ہر رکعت میں فاتحہ کے بعد تین بار اور دوسرے قول کے مطابق دس مرتبہ سورہ اخلاص پڑھیئے، جب نماز سے فارغ ہوں تو سو (١٠٠) مرتبہ یہ تسبیح پڑھیں: سبحان اللہ والحمد للہ ولا الہ الا اللہ واللہ اکبر (اللہ پاک ہے اور تعریف اسی کے لئے ہے اللہ کے سوا کوئی معبود نہیں ہے اور اللہ ہی سب سے بڑا ہے)
تیرہ، چودہ اور پندرہ (یعنی ایام بیض) رجب کی راتوں میں بیدار ہوں اور ان تینوں راتوں میں ہر شب سو سو رکعات نماز ادا کریں (یعنی تینوں راتوں میں مجموعی طور پر تین سو (٣٠٠) رکعات ادا کریں) ہر رکعت میں سورہ فاتحہ ایک مرتبہ اور سورہ اخلاص دس مرتبہ پڑھیں جب نماز سے فارغ ہوں تو ایک ہزار مرتبہ استغفار پڑھیں۔ انشائ اللہ تعالیٰ عزوجل زمانے کی جملہ بلاؤں اور آسمان کی آفتوں سے محفوظ رہیں گے اور فلکی شر اور زمینی خرابیوں سے سلامت رہیں گے اور اگر ان راتوں میں موت واقع ہو جائے تو شہید کا درجہ پائیں گے۔ (لطائف اشرفی جلد دوم صفحہ ٣٤٤)
٢٧ ویں شب کی خصوصی عبادات:۔ حافظ ابن حجر مکی علیہ الرحمہ کہتے ہیں ہمیں حضرت انس رضی اللہ تعالیٰ عنہ سے مرفوعاً حدیث پہنچی کہ " رجب میں ایک رات ہے جس میں عمل کرنے والے کے لیے سو برس کی نیکیاں لکھی جاتی ہیں اور یہ رجب کی ٢٧ویں شب ہے اس میں بارہ رکعات دو دو کر کے ادا کریں پھر آخر میں سُبْحَانَ اللّٰہِ وَ الْحَمْدُ لِلّٰہِ وَ لَااِلٰہَ اِلَّا اللّٰہُ وَ اللّٰہُ اَکْبَرُ سو مرتبہ ، پھر استغفار سو مرتبہ ، پھر درود شریف سو مرتبہ پڑھ کر اپنے امور کی دعا مانگے اور صبح کو روزہ رکھے تو اللہ تعالیٰ اس کی تمام دعائیں قبول فرمائے گا دوسری روایت میں ہے کہ" اللہ تعالیٰ ساٹھ سال کے گناہ مٹا دے گا"۔ (ما ثبت من السنۃ ص ١٨٤)
ستائیسویں رجب کی عبادات:۔ ٢٦ رجب کا روزہ رکھیں مغرب سے قبل غسل کریں، اذان مغرب پر افطار کریں مغرب کی نماز ادا کریں پھر ستائیسویں شب میں بیدار رہیں۔ عشائ کے بعد دو رکعت نماز نفل ادا کریں اور ہر رکعت میں الحمد شریف یعنی سورہ فاتحہ کے بعد سورہئ اخلاص اکیس مرتبہ پڑھیں۔ نماز سے فارغ ہو کر مدینۃ المنورہ کی جانب رخ کر کے گیارہ مرتبہ درود شریف پڑھیں، پھر اس کے بعد یہ دعا پڑھیں۔
اَللّٰھُمَّ اِنِّیْ اَسْئَلُکَ بِمُشَاھِدَۃِ اَسْرَارِ الْمُحِبِّیْنَ وَبِالْخِلْوَۃِ الَّتِیْ خَصَّصْتَ بِھَا سَیِّدُ الْمُرْسَلِیْنَ حِیْنَ اَسْرَیْتَ بِہ لَیْلَۃِ السَّابِعِ وَالْعِشْرِیْنَ اَنْ تَرْحَمَ قَلْبِیْ الْحَزِیْنَ وَ تُجِیْبُ دَعْوَتِیْ یَا اَکْرَمَ الْاَکْرَمِیْنَ
تو اللہ تعالیٰ شب معراج کے وسیلہ سے دعا قبول فرمائے گا، اور رجب دوسروں کے دل مردہ ہو جائیں گے تو ان کا دل زندہ رکھے گا جو یہ دعا پڑھیں گے۔ (نزہۃ المجالس جلد اول صفحہ ١٣٠ فضائل الایام والشہور، صفحہ ٤٠٣)
قطب الاقطاب، غوث الاغواث، سرکار فرد الافراد، سید الاوتاد، شہنشاہ بغداد، غوث اعظم الشیخ محی الدین عبدالقادر جیلانی قدس سرہ النورانی تحریر فرماتے ہیں، "رجب المرجب کی ستائیسویں رات بڑی بابرکت ہے کیوں کہ اسی شب میں سید الانبیائ والمرسلین صلی اللہ علیہ وآلہ وسلم کو اللہ تعالیٰ نے معراج شریف کا معجزہ عطا فرمایا۔ (غنیتہ الطالبین صفحہ ٣٦٣)
حضرت مولا علی مشکل کشا کرم اللہ تعالیٰ وجہہ کی تعلیم کردہ دعا:۔
اَللّٰھُمَّ اِنِّیْ اَسْئَلُکَ یَا عَالِمُ الْخَفِیَّۃِ وَ یَا مَنِ السَّمَائُ بِقُدْرَتِہ مَبْنِیَّۃٌ وَّیَا مَنِ الْاَرْضُ بِعِزَّتِہ مَدْحِیُّۃٌ وَّ یَا مَنِ الشَّمْسُ وَالْقَمَرُ بِنُوْرِ جَلَالَہ، مُشْرِقَۃٌ مُّضِیَّۃٌ وَ یَا مُقْبِلًا عَلٰی عُلِّ نَفْسٍ مُّؤْمِنَۃٍ ذَکِیَّۃٍ وَّ یَا مَسْکَنُ رُعْبَ اَخَائِفِیْنَ وَاَھْلُ التَّقِیَّۃٌ وَّ یَامَنْ حَوَائِجُ الْخَلْقِ عِنْدَہ، مَقْضِیَّۃٌ وَّ یَامَنْ نَجٰی یُوْسَفَ مِنْ رِّقَ الْعُبُوْدِیَّۃٍ وَّ یَامَنْ لَّیْسَ لَہ، بَوَّابٌ یُّنَادِیْ وَلَا صَاحِبٌ یَّغْشٰی وَلَا وَزِیْرٌ یُّغْطٰی وَلَا غَیْرَہ، رَبٌ یُّدْعٰی وَلَا یَزَادَ عَلٰی کَثْرَۃِ الْحَوَائِجِ اِلَّا کَرَمًا وَّجُوْدًا وَّصَلِّ عَلٰی مُحَمَّدٍ وَّاٰلِہ اَعْطِنِیْ سُوْئَ الِیْ اِنَّکَ عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ
(ترجمہ) اے اللہ! میں تجھ سے سوال کرتا ہوںّ اے پوشیدہ چیزوں کے جاننے والے، اے وہ ذات! جس نے اپنی قدرت سے آسمان بنائے، اے وہ ذات! جس کی قدرت سے زمین بچھائی گئی۔ اے وہ ذات! جس کے نور جلال سے سورج اور چاند روشن اور پرنور ہیں، اے وہ ذات! جس کی توجہ ہر پاک نفس کی طرف ہوتی ہے، اے وہ ذات جو ،ہراساں اور ترساں لوگوں کو خوف سے تسکین دینے والی ہے، اے وہ ذات! جس کے یہاں مخلوق کی حاجتیں پوری ہوتی ہیں اے وہ ذات! جس نے نجات بخشی یوسف (علیہ السلام) کو غلامی کی ذلت سے، اے وہ ذات! جس کا کوئی دربان نہیں جس کو پکارا جائے اور نہ کوئی مصاحب ہے جس کے پاس حاضری دی جائے اور نہ کوئی وزیر ہے کہ جس کو نذر پیش کی جائے اور نہ اس کے علاوہ کوئی رب ہے کہ اس سے دعا کی جائے، اے! وہ کہ جس کا کرم اور جود، حاجتوں کی کثرت کے باوجود بڑھتا ہی جاتا ہے، میں تجھ سے درخواست کرتا ہوں کہ حضرت محمد صلی اللہ علیہ وآلہ وسلم اور آپ کی آل پر رحمت نازل فرما اور مجھے میری مراد عطا کر، بے شک تو ہر چیز پر قادر ہے۔ (غنیۃ الطالبین صفحہ ٣٦٩)
رجب میں شب بیداری اور قیام
ماہ رجب کی پہلی، پندرہویں اور ستائیسویں شب میں بیدار ہونا اور عبادات میں مشغول ہونا چاہئے۔ نیز رجب کی پہلی جمعرات (نوچندی) کا روزہ رکھیں اور پہلی شب جمعہ میں قیام کریں۔ حضور اکرم نور مجسم صلی اللہ علیہ وآلہ وسلم نے ارشاد فرمایا، پہلی شب جمعہ کو فرشتے "لیلۃ الرغائب" (مقاصد کی رات) کہتے ہیں، جب اس رات کی اول تہائی گزر جاتی ہے تو تمام آسمانوں اور زمینوں میں کوئی فرشتہ ایسا باقی نہیں رہتا جو کعبہ یا اطراف کعبہ میں جمع نہ ہو جائے، اس وقت اللہ تعالیٰ تمام ملائکہ کو اپنے دیدار سے نوازتا ہے اور فرماتا ہے مجھ سے مانگو جو چاہو، فرشتے عرض کرتے ہیں اے رب! عرض یہ ہے کہ تو رجب کے روزہ داروں کو بخش دے، اللہ تعالیٰ فرماتا ہے میں انھیں بخش دیا۔ (غنیۃ الطالبین صفحہ ٣٦٢)
ماہ رجب کی راتوں میں بالخصوص پہلی رات کی دعائیں:۔
اِلٰھِیْ تَعَرَّضَ لَکَ فِیْ ھٰذِہِ الَّیْلَۃَ الْمُتَعَرِّضُوْنَ وَ قَصْدَکَ الْقَاصِدُوْنَ وَاَھْلُ فَضْلِکَ وَ مَعْرُوْفِکَ الطَّالِبُوْنَ وَلَکَ فِیْ ھٰذِہِ الَّیْلَۃِ نَفَحَاتُ وَ جَوَائِزُ وَ عَطَایَا وَ مَوَاھِبَ تَمُنُّ بِھَا عَلٰی مَنْ تَشَائُ مِنْ عِبَادِکَ وَتَمْنَعُھَا مِمَّنْ لَّمْ تَسْبِقُ لَہ، الْعِنَایَۃُ مِنْکَ وَھَا اَنَا عَبْدُکَ الْفَقِیْرِ اِلَیْکَ الْمُوَمِّلُ فَضْلُ وَ مَعْرُوْفِکَ فَاِنَّ کُنْتَ یَا مَوْلَایَ تَفْضَلْتَ فِیْ ھٰذِہِ الَّیْلَۃِ عَلٰی اَحَدٍ مِّنْ خَلْقِکَ وَجَدْتُ عَلَیْہِ بِعَائِدَۃٍ مِّنْ عَطْفِکَ فَصَلِّ عَلٰی مُحَمَّدٍ وَّاٰلِہ وَجُدْ عَلَیَّ بِفَضْلِکَ وَ مَعْرُوْفِکَ یَا رَبَّ الْعَالَمِیْنَ۔ یا الٰہی! اس رات میں بڑھنے والے تیرے حضور میں بڑھے اور تیری طرف قصد کرنے والوں نے قصد کیا، اور طالبوں نے تیری بخشش اور تیرے احسان کی امید رکھی، اس رات میں تیری طرف سے مہربانیاں، عطیے اور بخششیں ہیں تو ہی ان پر احسان کرتا ہے جن کو چاہتا ہے اور جن پر تیری عنایت نہ ہوگی ان سے روک لے گا( میں تیرا محتاج بندہ ہوں، تیرے فضل و کرم کا امیدوار ہوں، میرے مولا! اس رات اگر تو کسی مخلوق پر فضل کرے اور اپنی عنایت سے کسی کو نوازے تو سب سے پہلے محمد صلی اللہ علیہ وآلہ وسلم اور آپ کی آل پر رحمت نازل فرما اور اپنے فضل و احسان سے مجھ پر نوازش فرما! یا رب العالمین) روایت ہے کہ حضرت علی حیدر کرار رضی اللہ تعالیٰ عنہ کا دستور تھا کہ آپ سال میں چار راتیں ہر کام سے خالی کر کے عبادت کے لئے مخصوص فرمایا کرتے تھے۔ رجب کی پہلی رات، عیدالفطر کی رات، عیدالاضحی کی رات اور شعبان کی پندرہویں شب۔ پھر ان راتوں میں یہ دعا پڑھتے تھے۔
اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّاٰلِہ مَصَابِیْحَ الْحِکْمَۃِ وَمَوَالِیَ النِّعْمَۃِ وَ مَعَادِنِ الْعِصْمَۃِ وَاعْصِمْنِیْ بِھِمْ مِّنْ کُلِّ سُوْئٍ وَّلَا تَاْخُذْنِیْ عَلٰی غَرَّۃٍ وَّلَا عَلٰی غَفْلَۃٍ وَّلَا تَجْعَدْ عَوَاقِبَ اَمْرِیْ حَسْرَۃً وَّ نَدَامَۃً وَّارْضَ عَنِّیْ فَاِنَّ مَغْفِرَتِکَ لِلظَّالِمِیْنَ وَاَنَا مِنَ الظَّالِمِیْنَ اَللّٰھُمَّ اغْفِرْلِیْ مَالَا یَضُرُّکَ واَعْطِنِیْ مَالَا یَنْفَعْنِیْ فَاِنَّکَ الْوَسِیْعَۃُ رَحْمَۃَ الْبَدِیْعَۃُ حِکْمَۃُ فَاعْطِنِیْ السَّعَۃَ وَالدَّعَۃَ وَالْاَمِنُ وَالصِّحَۃُ وَالشُّکْرُ وَالْمُعَافَاۃِ وَالتَّقْوٰی وَالصَّبْرَ وَ الصِّدْقَ وَعَلَیْکَ وَعَلٰی اَوْلِیَائِکَ اَعْطِنِیْ الْیُسْرَ مَعَ الْعُسْرِ وَالْاَمْنَ بِذَالِکَ اَھْلِیْ وَوَلَدِیْ وَاِخْوَانِیْ فِیْکَ وَمِنْ وِّالْدَانِ مِنَ الْمُسْلِمِیْنَ وَالْمُسْلِمَاتِ وَالْمُؤْ
Sunday, May 20, 2012
Sunni Dawate Islami Uk Annual Ijtema
sunni dawate islami | ||
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Assalamoalykum All of you
You are invited to the Sunni Dawate Islami 17th UK Annual ijtema taking place on 1, 2 3rd June 2012 UK - Preston - Noor Hall, Noor Street. If you reside in the UK please make effort to attend and gain the immense rewards, InshaAllah we are confident you will learn something from the Sunni Dawate Islami's ijtema that will benefit you and others. 1st June Ladies only programme Fri 3-9pm 2-3 June (Gents overnight) Sat from Zohar salah InshaAllah as usual we intend to broadcast the whole event live on our website. So please circulate this message and invite others to attend the ijtema or join the webstream and attain the knowledge of Islam. Guests Including: Ameere Sunni Dawate Islami - Moulana Mohammed Shakir Ali Noori Allama Kamruz zaman Azmi - (Mufti-e-Azam-e-Hind Gold Medal Award Winner 2011) Al Haaj Qari Mohammed Rizwan - & Many more scholars from the UK Sunni Dawate Islami has over the years transformed the lives of many muslims and has attracted non muslims into the religion of Islam. So let us all unite and change to something positive in our lives that we will one day be questioned upon. We hope you will join us and congregate in learning knowledge, performing zikr and dua and further hope you will invite others too. May peace be upon you. Sunni Dawate Islami Click here to view advert |
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Wednesday, May 16, 2012
ILM-E-GAIB-E-MUSTAFA SALLALLHU ALAIHI WASALLAM
KNOWLEDGE OF UNSEEN ( ILM-UL-GHAYB
)
We, The Ahle As Sunnah, believe that Allah has
given the knowledge of the Ghayb (unseen), to the Prophet [May Allah bless him
and grant him peace], and that it is also permissable to say that our Prophet
[May Allah bless him and grant him peace] knows the knowledge of the Ghayb.
However, it is not possible, nor permissable to say that the Prophet’s [May
Allah bless him and grant him peace] knowledge of the Ghayb is equal to that of
Allah - or even like the knowledge of Allah, since Allah’s knowledge is His own
and the Prophet’s [May Allah bless him and grant him peace] knowledge has been
given to him by Allah.
There are some people, who say to hold such
beliefs will render that person a Kafir or an unbeliever. We will prove, with
the help of Allah, that such a notion is not one of kufr.
Belief of the Ahle Sunnah about ‘ilm of the
Ghayb
Mufti Ahmad Yar Khan (Allah have mercy on him)
states:-
“Allah has informed His Prophets about certain
things from the Unseen. The knowledge of the Prophet (May Allah bless him and
grant him peace) is more than anyone else’s. Nobody can be equal to the
knowledge of the Prophet (May Allah bless him and grant him peace) knowledge in
the world. The five special things of the Unseen, Allah has informed some of
these parts to the Prophet (May Allah bless him and grant him peace)”.
(See book Ja-alhaq, chapter Masa’la Gaib by
Mufti Ahmad Yar Khan.)
Proof from the Qur’an that the Prophet Muhammad
[May Allah bless him and grant him peace] has been given the knowledge of
Ghayb
Allah says in the Qur’an,
“These are the tidings of Unseen that We reveal to you in secret”.
Surah-Ale-Imran, verse 44.
“Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)”
Surah-Ale-Imran, verse 179.
“The Knower of Unseen reveals not His secret to
anyone. Except to His chosen Messengers”.
Surah-Al-Jinn, verse 26.
“…Allah has sent down to you the Book and Wisdom
and has taught to you what you did not know, and great is the grace of Allah
upon you.”
Surah Al-Nisa, Verse 113.
Imam Tabari writes under this
verse:
Allah TA’ALA has told the Prophet (May Allah bless him and grant him peace), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.
(Tafsir Tabari under verse 113 of Surah
Al-Nisa).
The above Qur’anic verses prove that Allah
TA’ALA has given Muhammad (May Allah bless him and grant him peace) the
knowledge of the Ghayb.
Proofs from the Ahadith that Prophet Muhammad
[May Allah bless him and grant him peace] had the knowledge of the
Ghayb
We find in a narration from the collection of
Imam Bukhari :
Prophet Muhammad (May Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.
(Bukhari, Chapter Bada-Ul-Khalq.)
Imam Muslim writes that:
The Prophet Muhammad (May Allah bless him and
grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr
he told the people of the things about the Unseen. After Zuhr, he sat on the
pulpit and continued until Asar, then sat on the pulpit and continued until
Maghrib prayer. He even informed of the dwellers of Paradise and Hell.
(Muslim chapter on Fadial).
Hafidhh ibn Hajar Asqalani in his famous
commentary to Sahih Bukhari writes that:
What Prophet Muhammad (May Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted.
(Fathul Bari chap on
Bada-Ul-Khalq).
Imam Bukhari writes:
The Munafiqs (hypocrites- those who were
outwardly Muslims but inwardly unbelievers) made an objection to the knowledge
of the Prophet (May Allah bless him and grant him peace). The Prophet (May Allah
bless him and grant him peace) stood on the pulpit and said, “Ask me what you
will”.One person stood up and asked, “What will be my place in the Hereafter?”
The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa,
(people doubted whether he was a legitimate child), stood up and asked, “Who is
my Father?” The Prophet (May Allah bless him and grant him peace) replied, “Your
Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The
Prophet (May Allah bless him and grant him peace) repeated, “Ask me, ask me”.
[Bukhari Kitab-ul-I’tisaam Muslim chap on
Fadial].
It is evident from this Hadith that the only
people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (May Allah
bless him and grant him peace) were the Munafiqs (hypocrites), and the belief
that Allah informed His Prophet (May Allah bless him and grant him peace) of
more knowledge than any one else is the belief of the blessed companions of the
Prophet.
Imam Ahmad bin Hanbal quotes the following
narration which provides more evidence on the Prophets knowledge :
The Prophet (May Allah bless him and grant him peace) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.
[Musnad Ahmad Ibn Hanbal, vol 5, page 243]
Hafidhh Ibn Kathir writes:
A shepherd was with his goats. Upon which a
wolf came and grabbed one goat and ran. The shepherd then chased after the wolf
to get the goat back. The wolf then spoke to him and said, “Why do you take what
food (rizq) which Allah has provided for me?” The shepherd was astonished that
the wolf spoke. The wolf again said, “If you are so surprised that I can talk
then go to Madina. You will find the last of the Prophets, and he can inform
you of the Past and the Future”. The shepherd left his goats and went straight
to the Prophet (May Allah bless him and grant him peace) and mentioned his
experience. The Prophet (May Allah bless him and grant him peace) replied, “The
wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid)
Authentic.
[Taareekh: Chapter of Miracles of Prophet [May
Allah bless Him and grant Him peace].
We also find the following clear cut hadith
without any ambigious meanings from Sahih Muslim:
The Prophet (May Allah bless him and grant him
peace) stated, “Allah put the earth before me and I saw it from the East to the
West”
[Muslim (Chapter of Excellence of the Prophet
(May Allah bless him and grant him peace]
This Hadith is a proof that the Prophet (May Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.
Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul
Wahhab al Najdi write:
Suad bin Qarib recited a poem in front of the
Prophet (May Allah bless him and grant him peace), “I bear witness that there
is none worthy of worship except Allah. Allah has made you the trustee over all
the ghaib.
[Sirat-un-Nabi and Mukhtasar Sirat ul Rasool,
Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab
al Najdi]
Shaykh-ul-Islam, al-Hafidhh Ibn Hajar Asqalani
writes that:
One of the qualities bestowed upon a Prophet is
the quality that he knows what has already happened in the past and what will
happen in the future.
(Fathul Bari chap on Anbiya).
From all the above Ahadith it is proven that the Prophet (May Allah bless him and grant him peace) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is also clear that he, (May Allah bless him and grant him peace), has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (May Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.
It is proven from the above narrations that
Allah Almighty bestowed (that is gave) our Prophet (May Allah bless him and
grant him peace) the knowledge of the Ghayb, so it is permissible to say that
he, (May Allah bless him and grant him peace) knows the Ghayb. Hence if someone
says that they hold the Prophet to know the Ghayb(unseen), he is not committing
Kufr or Shirk by holding such a belief.
Sayyedina Khidr (Alay hissalaam) also knew the
Ghayb?
Imam Tabari, Imam Qurtabi and Qadi Shawkani
quote the following narration:
Ibn Abbas reported that Khidr was a man who did
all his work with the knowledge of the Ghayb because he knew the Ghayb.
[Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul
Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani].
The above statement proves from a narration from
a Sahabi, which is accepted by leading and reputable classical authorities, that
it is permissible to say about Khidhr that he knew the Ghayb, so how can it
possibly be wrong to say that Prophet Muhammad (May Allah bless him and grant
him peace) also knows the Ghayb.
Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab
al Najdi wrote;
Malik Bin Aouf Nazri has written a Poem about
our Prophet (May Allah bless him and grant him peace) and has written
I have not seen any one like you in this world
that I can compare with.
Who always fulfill all that he promises.
There is no one more generous than him,
When you ask him some thing he will inform you
of what is going to happen tomorrow.
[Sirat an Nabi Ibn Kathir and Muktasar Sirat al
Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh
Najdy]
We will now examine some doubts that are raised
by the opponents of the above Qur’anic and Ahadith based beliefs, and then by
the grace of Allah, will answer their doubts so that the truth may become clear,
Insha’allah.
Q) How can you say that Muhammad (May Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about?
The relevant verse of the Qur’an is as follows:-
“Undoubtedly, Allah has the knowledge of the
Hour, and He sends rain and knows what is in the wombs of the mothers and no
soul knows in what land it will die. Undoubtedly, Allah is the Knower, All
Aware”. (Surah Luqman Verse 34)
There are two answers to this:
The word used in this verse in Arabic is Adri,
which refers to that knowledge which someone can attain by guessing. Of course
the knowledge of the Unseen of the Prophet (May Allah bless him and grant him
peace) was not by guessing. Allah informed this to him.
Hafidhh Ibn Kathir (who met and briefly studied
with Ibn Taymiyya) has written in his famous commentary to the Qur’an, ‘Tafsir
Ibn Kathir’, the meaning of this ayaat, namely, that no-one can find the
knowledge of these things on there own endeavor. Only Allah can give this
knowledge, for example Allah gives knowledge to the Angels whose duties are to
control rain, and therefore on the command of Allah it rains.
Also Allah commands an Angel who goes into the
mother’s womb and hangs a record around the child’s neck what he/she will do in
their lifetime. This knowledge is not attained by the Angel but rather it is
given by Allah Himself.
If the literal and direct meaning is taken from
the above quoted ayaat, then it will mean that only Allah knows what is in the
mothers womb but today, we can discover quite easily if the child is a male or
female by modern scanning techniques.
If the Angels have some knowledge on the five
Unseen things - given to them by Allah, why is it strange if the Prophet (May
Allah bless him and grant him peace) also has some of this knowledge - again
bestowed by Allah.
During the battle of Badr, the Prophet mentioned
the names of the kafirs that were to die the next and also described the manner
in which the companions would achieve martyrdom.
These are clear and authentic examples of the
Prophet, (May Allah bless him and grant him peace), informing his ummah about
future events, hidden from all else (ie ghayb), [Taken from Sahih Bukhari
chapter on the Battle of Badr and also Tafsir Ibn Kathir on Surah Luqman Ayaat
34.]
(Q) Did Prophet Muhammad (May Allah bless him
and grant him peace) not stop people from saying that he [May Allah bless him
and grant him peace] had the knowledge of tomorrow?
On one occasion our Prophet (May Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the battle of Badr. When they saw the Prophet (May Allah bless him and grant him peace) coming they stopped singing about Battle of Badr and started to sing that: "There is a Prophet amongst us that knows about tomorrow". The Prophet (May Allah bless him and grant him peace) said carry on singing what you were singing before. [Miskat chapter Nikah]
If he [May Allah bless him and grant him peace]
knew about tomorrow, then why did he stop them from singing it?
The Answer to this is:
These poems were written by a Companion
[Sahabi], and had it been incorrect, he [May Allah bless him and grant him
peace] would have instructed them to stop immediately and not to
repeat.
This means the poem was right. The reason he
told them to stop singing was because a wedding celebration was taking place and
he wanted them to sing the poem that they were singing before, and secondly he
did not want them to praise him in the presence of himself. That was one of the
beauties of our Prophet (May Allah bless him and grant him peace), that he
didn’t like to be praised.
Everyone knows that our Prophet (May Allah bless him and
grant him peace) did know about the future events up to the Day of Judgment and
even after, how else could he have told us about the Mahdi, the Dajjal, the
second coming of Jesus, the questions to be asked in the grave, the bridge over
Hell which everyone will have to cross to get to Heaven, the Meezan (scales)
where everyone’s actions will be weighed etc etc.
There are countless more proofs which show
without a shadow of a doubt that the Beloved Messenger of Allah, (May Allah
bless him and grant him peace), had been given the knowledge of the Ghayb
(Unseen) and ALLAH is the knower of all things!
Tuesday, May 15, 2012
A List of the names of 228 books of AlaHadrat Imam Ahmad Rida al-Qadiri Radi Allahu Ta'ala Anho
To date, it has not been fully ascertained as to exactly how many books he wrote, for in doing so, requires research and many personnel. There has risen, over the past years, many Islamic Scholars in the Indo-Pak Sub-Continent and in other parts of the world, who are making serious attempts in studying or translating the works of this great Mujaddid of Islam.
In 1887, at the age of 30 years, he had completed 75 books and treatises. In 1909, at the age of 43 years, this number increased up to 500. However, It has been estimated that the number of books written by AlaHadrat Imam Ahmad Rida Khan Alaihir raHmah exceed 1000 on more than 50 branches of Knowledge. Apart from these contributions, he had written annotations and commentaries on more than 150 books pertaining to various branches of learning.
"Mawlana was a prolific writer. He wrote a large number of treatises. It is due to the fact that his head and heart had surging waves of knowledge which were hard to restrain."
From the many books that were written by him, a table of 549 have been classified. The table is as follows:
Tafseer of the Quran -- 11
Aqaa'id (Belief) -- 54
Hadith and Principles of Ahadith -- 53
Fiqh, Principles of Fiqh, Dictionary of Fiqh, Faraa'idh and Tajweed -- 214
Tassawwuf, Wazifas, Morals -- 19
Reviews of Books -- 40
Language, Arabic Grammar, Dictionaries, History, Poetry and Special Benefits, Traveling -- 55
Inspired Knowledge (Jafar) -- 11
Logarithms -- 8
Astronomy, Astrology -- 22
Mathematics, Geometry -- 31
Philosophy, Sciences, Logistics -- 7
Algebra -- 4
TOTAL AMOUNT OF BOOKS RECOVERED = 549
Professor Abdul Shakoor Shad, Kabul University, Afghanistan, said:
"The research works of Imam Ahmed Raza Khan are worth presenting. There is due need that Historical and Cultural Societies of India, Pakistan, Afghanistan and Iran together with other such institutions keep all his writings duly cataloged in their libraries."
His Divinely bestowed intelligence was such, that when AlaHadrat (Alaihir RaHma) completed a quarter of any given book at the feet of a teacher, he used to study and memorize the remainder of the book by himself. It is recorded that he completed an Arabic commentary on the book, "Hidaayatun Nahw", on Arabic Syntax, when he was only 8 years old!
1. Ajallā al-Iýlām anna’l Fatwā Muţlaqan álā Qawl al-Imām
2. At-Ţirs al-Muáddal fī Ĥaddi Mā al-Mustaámal
3. Jumān at-Tāj fī Bayāni’s Şalāti Qabl al-Miýrāj
4. Nahju’s Salāmah fi Ĥukmi Taqbīli’l Ibhāmayni fi’l Iqāmah
5. Īdhānu’l Ajr fī ِِِAdhāni’l Qabr
6. Ijtināb al-Úmmāl án Fatāwā al-Juhhāl
7. Awfa’l Lumáh fī Ādhāni Yawm al-Jumuáh
8. Surūru’l Ýīd as-Saýīd fī Ĥilli’d Duáa Baáda Şalāti’l Ýīd
9. Wishāĥu’l Jīd fī Taĥlīl Muáānaqati’l Ýīd
10. Al-Ĥarfu’l Ĥasan fi’l Kitābati ála’l Kafan
11. Al-Minnatu’l Mumtāzah fī Dáwāti’l Janāzah
12. Badhlu’l Jawāyiz ála’d Duáāyi Baáda Şalāti’l Janāyiz
13. An-Nahy al-Ĥājiz án Takrāri Şalāti’l Janāyiz
14. Ihlāku’l Wahabiyyīn álā Tawhīni Qubūri’l Muslimīn
15. Barīqu’l Manār bi Shumūýi’l Mazār
16. Jumal an-Nūr fī Nahyi’n Nisā’a án Ziyārati’l Qubūr
17. Ityān al-Arwāĥ li Diyārihim baád ar-Rawāĥ
18. Jalī as-Şawt li Nahyi’d Dáwati Amām al-Mawt
19. Ţuruq e Isbāt e Hilāl
20. Dar’a al-Qubĥ án Darki Waqti’s Şub’ĥ
21. Al-Árūs al-Miýtār fi Zamani Dáwati’l Iftār
22. Şayqalu’r Rayn án Aĥkāmi Mujāwarati’l Ĥaramayn
23. Anwāru’l Bishārah fī Masāyil al-Ĥajji wa’z Ziyārah
24. An-Nayyiratu’l Wađiyyah Sharĥ al-Jawharatu’l Muđiyyah
25. Izālatu’l Áār bi Ĥijri’l Karāyim án Kilābi’n Nār
26. Iýlām al-Aálām bi anna Hindustān Dār al-Islām
27. Dawāmu’l Áysh min al-Ayimmah mina’l Quraysh
28. Radd ar-Rafađah
29. Al Mubīnu Khatam an-Nabiyyīn
30. Al-Jabal at-Thānawi álā Kulliyati’t Tahānawi
31. Sub’ĥān as-Subbūĥ án Kadhibi Áybin Maqbūĥ
32. Damān e Sub’ĥān as-Subbūĥ
33. Qahru’d Dayyān álā Murtadd bi-Qādiyān
34. Al-Jurāz ad-Dayyānī ála’l Murtadd al-Qādiyānī
35. Al-Kawkabatu’sh Shihābiyyah fī Kufriyyāti Abi’l Wahābiyyah
36. Sall as-Suyūf al-Hindiyyah álā Kufriyyāti Bābā an-Najdiyyah
37. Kifl al-Faqīh al-Fāhim fī Aĥkāmi Qirţās ad-Darāhim
38. Ad-Dhayl al-Manūţ li Risālatu’n Nūţ
39. Kāsiru’s Safīh al-Wāhim fī Ibdāli Qirţāsi’d Darāhim
40. Subul al-Aşfiyā’a fī Ĥukmi’dh Dhabĥ li’l Awliyā’a
41. As-Şāfiyah al-Mūĥiyah li-Ĥukmi Julūdi’l Uđĥiyyah
42. Jalī an-Naşş fī Amākin ar-Rukhaş
43. Barakātu’l Imdād li Ahli’l Istimdād
44. Fiqh e Shahinshāh wa anna Al-Qulūb bi Yadi’l Maĥbūb bi Áţā’yillāh
45. Badru’l Anwār fī Ādāb al-Āthār
46. Shifā al-Wālih fi Şuwar al-Ĥabīb wa Mazārihi wa Niáālih
47. Maqāl al-Úrafā bi Iýzāzi Shar’ýin wa Úlamā
48. Al-Yāqūtatu’l Wāsiţah fī Qalbi Íqd ar-Rābiţah
49. Murūju’n Najā li Khurūji’n Nisā’a
50. Şafāyiĥ al-Lujayn fi Kawni’t Taşāfuĥ bi Kaffay al-Yadayn
51. Az-Zubdatu’z Zakiyyah li Taĥrīmi Sujūd at-Taĥiyyah
52. Lamátu’d Đuĥā fī Iýfā’yi’l Liĥā
53. Radd al-Qahţ wa’l Wabā’a bi Dáwati’l Jīrāni wa Muwāsāti’l Fuqarā’a
54. Irā’atu’l Adab Li Fāđili’n Nasab
55. Hādiyi’n Nās fī Rusūmi’l A’árās
56. Al-Adillatu’t Ţāýinah fī Adhāni’l Malāyinah
57. Ĥakku’l Áyb fi Ĥurmati Taswīdi’sh Shayb
58. Khayru’l Āmāl fī Ĥukmi’l Kasabi wa’s Su’āl
59. Masayil e Samāá
60. Al-Ĥaqq al-Mujtalā fi Ĥukmi’l Mubtalā
61. Taysīri’l Māúūn fī Ĥukmi’t Tāúūn
62. Al-Ĥuqūq li Ţarĥi’l Úqūq
63. Mashálatu’l Irshād fi Ĥuqūqi’l Awlād
64. Aájabu’l Imdād fi Mukaffarāti Huqūqi’l Íbād
65. A’áālī al-Ifādah fī Táziyati’l Hindi wa Bayāni’sh Shahādah
66. Al-Áţāyā al-Qadīr fī Hukmi’t Taşwīr
67. An-Nūr wa’d Điyā’a fī Aĥkāmi Báađ al-Asmā’a
68. Ĥaqqatu’l Marjān li Muhimmi Hukmi’d Dukhān
69. Ash-Sharīátu’l Bahiyyah fī Taĥdīdi’l Waşiyyah
70. As-Şamşām álā Mushakkiki fī Āyāti Úlūmi’l Arĥām
71. Al-Fađl al-Mawhibī fī Mána idhā şaĥĥa’l ĥadīthu fa huwa madh’habī
72. Nuzūl e Āyāt e Furqān ba Sukūn e Zamīn O Āsmān
73. Muýin e Mubīn Bahr e Daur e Shams o Sukūn e ZamīN
74. Fauz e Mubīn dar Radd e Ĥarkat e Zamīn
75. An-Nayyiratu’sh Shihābī álā Tadlīsi’l Wahābī
76. As-Sahmu’sh Shihābī álā Khadāýi’l Wahābī
77. Daf’áy e Zaygh e Zāgh
78. Al-Ĥujjatu’l Fāyiĥah li Ţībi’t Ta-áyyuni wa’l Fātiĥah
79. Aţāyibu’t Tahānī fi’n Nikāĥi’t Thānī
80. Izākhatu’l Áyb bi Sayfi’l Ghayb
81. At-Taĥbīr bi Bābi’t Tadbīr
82. Thalju’s Şadr bi Īmāni’l Qadr
83. Tajallī al-Yaqīn bi anna Nabiyyanā Sayyida’l Mursalīn
84. Shumūl al-Islām li Usūli’r Rasūli’l Kirām
85. Tamhīd e Īmān ba Āyāt e Qur’ān
86. Al-Amn wa’l Úlā li Nāáti’l Muşţafā bi Dāfiýi’l Balā’a
87. Nafyu’l Fayy Ámman Istanāra bi Nūrihi Kulla Shayy
88. Al-Hidāyatu’l Mubārakah fī Khalqi’l Malāyikah
89. Ismā’a al-Arbaýīn fī Shafāáti Sayyidi’l Maĥbūbīn
90. Al-Qawl al-Masúūd al-Maĥmūd fī Mas’alati Waĥdati’l Wujūd
91. Ad-Dawlatu’l Makkiyah bi’l Māddati’l Ghaybiyyah
92. Al-Wažīfatu’l Karīmah
93. Al-Mīlād an-Nabawiyyah fi’l Alfāž ar-Riđawiyyah
94. Ĥaqīqat e Bay’át
95. At-Tabşīr al-Munjid bi anna Şaĥna’l Masjid Masjid
96. Mirqātu’l Jumān fi’l Hubūţi án Minbari li Mad’ĥi’s Şulţān
97. Riáāyatu’l Madh’habayn fi’d Duáāyi bayna’l Khuţbatayn
98. Al-Hādi al-Ĥājib án Janāzati’l Ghāyib
99. Ĥāyatu’l Mawāt fī Bayāni Samā’áyi'l Amwāt
100. Al-Wifāqu’l Matīn bayna Samāáyi’d Dafīn wa Jawābi’l Mubīn
101. Tajallī al-Mishkāh li Ināri As’yilati’z Zakāh
102. A-ázz al-Iktināh fī Raddi Şadaqatin Māniý az-Zakāh
103. Rādiýu’t Ta-ássuf áni’l Imām Abī Yūsuf
104. Afşaĥu’l Bayān fī Mazāriý Hindustān
105. Az-Zahr al-Bāsim fī Ĥurmati’z Zakāti álā Banī Hāshim
106. Azkā al-Ihlāl bi Ibţāli mā Aĥdatha’n Nāsa bi Amri’l Hilāl
107. Al-Budūr al-Ajillah fī Umūr al-Ahillah
108. Al-Iýlām bi Ĥāli’l Bukhūri fi’s Şiyām
109. Tafāsīru’l Aĥkām bi Fidyati’s Şālāti wa’s Şiyām
110. Hidāyatu’l Jinān bi Aĥkāmi Ramađān
111. Úbāb al-Anwār an Lā Nikāĥa bi Mujarradi’l Iqrār
112. Māĥī ad-Đalālah fī Ankiĥati’l Hindi wa’l Bangālah
113. Hibatu’n Nisā’a fī Taĥqīqi’l Muşāharati bi’z Zinā
114. Al-Jalī al-Ĥasan fī Ĥurmati Waladi Akhi’l Laban
115. Tajwīz ar-Radd án Tazwīj al-Ab’ád
116. Al-Basţ al-Musajjal fī Imtināýī’z Zawjati Baád al-Waţyi li’l Muájjal
117. Raĥīq al-Iĥqāq fī Kalimāti’t Ţalāq
118. Ākidu’t Taĥqīq bi Bābi’t Tálīq
119. Al-Jawhar ath-Thamīn fī Ílali Nāzilati’l Yamīn
120. Nābighu’n Nūr álā Su’ālāti Jabalfūr
121. Al-Maĥajjah al-Mu’taminah fī Āyāti’l Mumtaĥinah
122. Anfasu’l Fikar fī Qurbāni’l Baqar
123. Abĥās e Akhīrah
124. Ad-Dalāyil al-Qāhirah ála Al-Kafarah an-Nayāshirah
125. Tadbīr e Falāĥ o Najāt o Işlāĥ
126. Al-Qamú’l Mubīn li Āmāli’l Mukadh’dhibīn
127. Bāb al-Áqāyid wa’l Kalām
128. As-Sū’u wa’l Íqāb álā Al-Masīĥ al-Kadh’dhāb
129. Ĥajb al-Úwār án Makhdūmi Bihār
130. Jazā’a Allāh Áduwwah bi Ibānati Khatmi’n Nubuwwah
131. Jawwāl al-Úluww li Tabyīn al-Khuluww
132. At-Taĥrīr al-Jayyid fi Ĥaqqi’l Masjid
133. Ibānatu’l Mutawārī fi Muşālaĥati Ábd al-Bārī
134. Anşaĥu’l Ĥukūmah fī Faşli’l Khuşūmah
135. Al-Hibatu’l Aĥmadiyyah fi’l Wilāyati’s Sharýiyyah wa’l Úrfiyyah
136. Fat’ĥ al-Malīk fī Ĥukmi’t Tamlīk
137. Ajwadu’l Qirā Li Ţālibi’s Şiĥĥati fī Ijārati’l Qurā
138. Kitābu’l Munā wa’d Durar liman Ámada Money Order
139. Hādī al-Uđĥiyyah bi’sh Shāt al-Hindiyyah
140. Ar-Ramz al-Muraşşaf álā Suāli Mawlānā As-Sayyid Āşīf
141. Naqā’a as-Sulāfah fī Aĥkām al-Bayáti wa’l Khilāfah
142. An-Namīqatu’l Anqā fī Farqi’l Mulāqī wa’l Mulqā
143. Al-Hanī’i al-Namīr fi’l Mā’a al-Mustadīr
144. Ruĥb as-Sāĥah fī Miyahin lā Yastawī Wajhuhā wa Jawfuhā fi’l Misāĥah
145. Hibatu’l Ĥabīr fī Úmqi Mā’ayin Kathīr
146. An-Nūr wa’r Rawnaq li Isfāri’l Mā’a al-Muţlaq
147. Áţā’a an-Nabiyy li Ifāđati Aĥkāmi Mā’a as-Şabiyy
148. Ad-Diqqati wa’t Tibyān li Ílmi’r Riqqati wa’s Saylān
149. Ĥusn at-Támmum li Bayāni Ĥadd at-Tayammum
150. Samĥu’n Nudarā fīmā Yūrithu’l Ájza Mina’l Mā’a
151. Až-Žafar li Qawli Zufar
152. Al-Maţar as-Saýīd álā Nabati Jins as-Şaýīd
153. Al-Jidd as-Sadīd fī Nafyi’l Istiýmāl áni’s Şaýīd
154. Qawānīn al-Úlamā’a fī Mutayammimin Álima índa Zaydin Mā’a
155. At-Ţalabatu’l Badīáh fī Qawli Şadru’sh Sharīáh
156. Mujalli’sh Shamáh li Jāmiýi Ĥadathin wa Lumáh
157. Salabu’th Thalb áni’l Qāyilīna bi Ţahārati’l Kalb
158. Al-Aĥlā mina’s Sukkar li Ţalabati’s Sukkari Rūsar
159. Ĥājizu’l Baĥrayn al-Wāqī án Jāmiýi’s Şalātayn
160. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn
161. Al-Hādi’l Kāf fī Ĥukmi’đ Điáāf
162. Hidāyatu’l Mutáāl fi Ĥaddi’l Istiqbāl
163. Niýmu’z Zād li Rawmi’d Đād
164. Iljām as-Şādd án Sunani’d Đād
165. An-Nahyi’l Akīd áni’s Şalāti Warā’a Ádda’t Taqlīd
166. Al-Qilādatu’l Murassa-áh fī Naĥri’l Ajwibatu’l Arba-áh
167. Al-Quţūf ad-Dāniyah liman Aĥsana’l Jamāáh ath-Thāniyah
168. Tījān as-Şawāb fī Qiyāmi’l Imām fi’l Miĥrāb
169. Anhāru’l Anwār min Yammi Şalāti’l Asrār
170. Az’hāru’l Anwār min Şabā Şalāti’l Anwār
171. Waşşāfu’r Rajīĥ fī Basmalati’t Tarāwīĥ
172. Al-Jūd al-Ĥuluww fī Arkān al-Wuđū’u
173. Tanwīr al-Qindīl fī Awşāf al-Mindīl
174. Lumaá al-Aĥkām án lā Wuđū’u Mina’z Zukām
175. At-Ţirāzu’l Málam fīmā huwa Ĥadathun min Aĥwāli’d Dam
176. Nab’hu’l Qawm Anna’l Wuđū’u Min Ayyi Nawm
177. Khulāşah Tibyān al-Wuđū’u
178. Al-Aĥkām wa’l Ílal fī Ishkāl al-Iĥtilāmi wa’l Balal
179. Bāriqu’n Nūr fī Maqādīri Mā’a at-Ţuhūr
180. Barakātu’s Samā’a fī Ĥukmi Isrāfi’l Mā’a
181. Irtifāá al-Ĥujub án Wujūhi Qirā’ati’l Junub
182. At-Ţayyib al-Wajīz fi’l Amtiáti’l Waraqi wa’l Ibrīz
183. Abarr al-Maqāl fī Istiĥsāni Qiblati’l Ijlāl
184. Al-Kashfu Shāfiyā Ĥukmi Fūnūjrāfiya (phonograph)
185. Al-Fiqhu’t Tasjīlī fī Ájīni’n Nārjīlī
186. Al-Maqşadu’n Nāfiý fī Úşūbati’s Sinf ar-Rābiý
187. Ţayyibu’l Imáān fī Táddudi’l Jihāti wa’l Abdān
188. Tajliyatu’s Silm fī Masāyilin min Nişfi’l Ílm
189. Nuţq al-Hilāl bi-Arkhi Wilād al-Ĥabīb wa’l Wişāl
190. Jam-úl Qur’ān wa bima Ázzūhu li Úthmān
191. Iqāmatu’l Qiyāmah ála Ţāyini’l Qiyāmi li Nabiyyi’t Tihāmah
192. Kashf e Ĥaqāyiq o Asrār e Daqāyiq
193. Maqāmiý al-Ĥadīd álā Khaddi’l Manţiq al-Jadīd
194. Al-Kalimatu’l Mulhamah fi’l Ĥikmati’l Muĥkamah li Wihā’yi’l Falsafati’l Mash’amah
195. Ĥusām al-Ĥaramayn álā Manĥari’l Kufri wa’l Mayn
196. Waşāyā Sharīf
197. Aĥkām e Sharīát
198. Írfān e Sharīát
199. Malfūzāt e Ālāĥazrat
200. Shamāyim al-Ánbar fi Adabi’n Nidā’a Amām al-Minbar
201. Fatāwā Karāmāt e Ghawsiyah
202. Az-Zulāl al-Anqā min Baĥri Sabqati’l Atqā
203. Ţard al-Afāýī án Ĥimā Hādi Rafá’r Rifāýī
204. Tanzīhu’l Makānatu’l Ĥaydariyyah án Wasmati Áhdi’l Jāhiliyyah
205. Ghāyatu’t Taĥqīq fī Imāmati’l Áliyy wa’s Şiddīq
206. Qawāriýu’l Qahhār ála’l Mujassamati’l Fujjār
207. Khālişu’l Iýtiqād
208. Inbā’a al-Muşţafā bi Ĥāli Sirrin wa Akhfā
209. Anwāru’l Intibāh fi Ĥilli Nidā’yi Yā RasūlAllāh
210. Sharĥ al-Maţālib fī Mabĥathi Abī Ţālib
211. Iýtiqād al-Aĥbāb fī Al-Jamīl wa’l Muşţafā wa’l Āli wa’l Aş’ĥāb
212. Umūr e Íshrīn [Dar Imtiyāz e Áqāyid e Sunniyyīn]
213. Rimāĥu’l Qahhār álā Kufri’l Kuffār
214. Munyatu’l Labīb Anna’t Tashrīý Bi Yadi’l Ĥabīb
215. Munabbih al-Munyah Bi Wuşūl al-Ĥabīb ila’l Árshi wa’r Ru’yah
216. Şallāt as-Şafā’a fī Nūri’l Muşţafā
217. Qamru’t Tamām fī Nafyi’z Žilli án Sayyidi’l Anām
218. Hadyu’l Ĥayrān fī Nafyi’l Fayy án Sayyidi’l Akwān
219. Al-Ijāzātu’l Matīnah li Úlamāyi Bakkah wa’l Madīnah
220. Aţāyib as-Sayyib álā Arđ at-Ţayyib
221. Sayf al-Muşţafā álā al-Adyān al-Iftarā
222. An-Nuktah álā Mirāyi Kalkatta
223. Charāgh e Uns
224. Qaşīdatān Rāyiyatān
225. Zikr-e-Aĥbāb O Duáā-e-Aĥbāb
226. Ižhār al-Ĥaqq al-Jaliyy
227. Masāyil e Miýrāj
228. Fatāwā Āfrīqah
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Ali al-qari in his sharH of fiqh al-akbar who noted that our elders were 'qaleel al-kalam katheer al-barakah' / spoke less, yet told more. and we are 'katheer al-kalam qaleel al-barakah' / we tell less even though we talk a lot more. he was alluding to the relatively small size of fiqh al-akbar which is no more than eight or ten pages. consider the following:
- 37 of ibn abidin's 'books' which are rasayil are collected in two average sized volumes named rasayil ibn abidin.
- A number of rasayil are collected in fatawa imam as-subki
- More than 70 rasayil are collected in imam suyuTi's al-hawi li'l fatawi.
- Recently some 60 different books of imam al-ghazali were printed in two large volumes named as 'rasayil al-ghazali'
- Ditto with 'rasayil ibn arabi'
- Fatawa al-fiqhiyyah of ibn Hajar al-haytami contains many of his epistles
- There is a volume printed by dar kutub al-ilmiyyah which has 94+ 'books' on various topics titled: 'al majmu'u al-kamil li'l mutun': fiqh, usul al-fiqh, hadith, aqidah, poetry, naHw, prosody, etc. and many of these 'books' are no more than four or five pages. for example, 'Aqayid an-Nasafi' is a mere three pages.
- Even novelists and poets have their own collections; check collected works of any major author: wells, twain, Iqbal's kulliyat and not to mention [the person/s writing as] Shakespeare. Almost all of Shakespeare's works are found - including his sonnets and poems - in one volume.
Yet, these rasayil have been referred by scholars as 'books' without vehement hair-splitting.
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Coming back to the rant of some folk who cannot probably even pronounce the names of AlaHadrat's books who attempt to downplay them as 'small' booklets. I would challenge them in a confrontationist tone to try and read these small booklets if they can; because if they have, they wouldn't talk so naively. Only the ignorant shrugs away the diamond in comparison with a rock; just because it is big does not make it valuable - just as the diamond's small size does not make it insignificant.
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AlaHadrat's fatawa - legal rulings are collected in one place. some legal rulings require lengthy explanations and in my humble opinion anything more than five-ten pages can be classified as a booklet as opposed to 'an essay' or an article.
Those unaquainted with fatawa ar-ridawiyyah might think that AlaHadrat started writing fatawa from Vol. 1 and ended with Vol. 30 [one can quibble that the original fatawa was only 12 volumes - and takhrij made it double the size]
In reality, AlaHadrat issued fatawa from a young age, many of which were never recovered. he also issued lengthy rulings/fatawa and published in the form of booklets giving them exquisite names instead of simply numbering them. in the later part of his life, his students and associates suggested that his fatawa being so insightful and valuable ought to be preserved; it was only then people began to collect the fatawa. when fatawa razwiyah was being edited by AlaHadrat himself, it was only fitting that lengthy fatawa issued as epistles be included under appropriate sections.
Even in today's world these epistles are self-contained and are convenient to be published as separate works. for example take the issue of moon-sighting. how many people will buy thirty volumes, each of about 800 pages each to read those two or three epistles? naturally, it makes sense to print them separately and more so for online reading, where flipping pages to browse is not possible.
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Even the names of his books impart knowledge. Try reading them in the arabic script and if you don't understand the meaning, look it up in a dictionary. in the process, you will learn a lot of other words along with etymology and usage. I am sure there are not many - if there are any - who can understand all the words used in these names without a dictionary.
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