To Proclaim YA RasoolAllah (S.A.W)

To Proclaim YA RasoolAllah (S.A.W)
1. The Ahle Sunnah Wal Jama'at believes that torecite after every
Salaah and at other times, the following verses: " As Salaatu Was
Salaamu Alaika Ya Rasoolullah" (Peace andBlessings upon you, O
Messenger of Allah), or to recite "As Alukash Shafaa'atu Ya
Rasoolullah" (I seek from you Shafaa'at 'Intercession', O Messenger of
Allah) is totally permissible .
2. The following Hadith proves that it is permissible to utter the
above-mentioned words. Ten great Scholars of Islam have certified this
Hadith Shareef. A Sahabi, who was blind by birth, was taught a special
Du'a bythe Holy Prophet (sallal laahu alaihi wasallam) , which he was
to recite after every Salaah. The Du'a is as follows: "Allahumma Inni
As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati
Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi
lituqda li. Allahumma Fashaf'fi'u Fiya". (O Allah, I ask from you, and
turn towards you through the Wasila (Medium) of Your Nabi Muhammad
sallal laahu alaihi wasallam, who is indeed a Prophet of Mercy. O
Muhammad, with your Wasila (Medium) I turn towards Allah for my need
so that it may be bestowed. O Allah, accept the Prophet's intercession
for me).
3. Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a
cramp. Someone advised him to remember the person whom he loved the
most. The great companion then proclaimed loudly, "Ya Muhammadah." It
is recorded that he was immediately relieved. (Kitaabul Adaabul
Mufrad)
4. It is an established practice of the people of Medina Shareef to
proclaim "Ya Muhammadah" in timesof difficulty and anxiety. (Naseem-ur
Riyaaz)
5. A drought, which was known as "Aamur Ramadah" once, occurred during
the Caliphate of Hazrat Umar Farouk (radi Allahu anhu) . His tribe,
the Bani Muzaina, approached him and complained that they were dying
of hunger, and thus requested the Caliph to sacrifice a fewsheep. When
he told them that there was nothing left of the sheep, they still
insisted. After the sheepwere cut and cleaned they noticed that only
red bones were to be seen. Hazrat Bilal (radi Allahu anhu) , seeing
this state of affairs, proclaimed loudly, "Ya Muhammadah" , in grief
and concern. He was then blessed with seeing the Holy Prophet (sallal
laahu alaihi wasallam) in his dream, who informed him of future glad
tidings which did occur later on.
6. Imaam-e-Mujtahid Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi
Allahu anhu) was the grandson of Hazrat Abdullah ibn Masood (radi
Allahu anhu) . He was also a very great Jurist and a Taabi'in of high
rank. It is stated that he used to wear a long hat with the inscribed
words, "Muhammad, Ya Mansoor."
7. Imaan ibn Jouzi (radi Allahu anhu) , in his book, "Oyunil
Hikaayat", narrates a strange and amazing incident of three brothers
who were constantly engaged in Jihad (Holy Islamic War). He narrates:
Once,while engaged in Jihad with the Christians of Rome, they were
captured and tortured. The King informed them that if they adopted the
religion of Christianity he would set them free. The brothers refused
to do so. Instead they all proclaimed aloud, "Ya Muhammadah." The King
became furious and ordered two of thebrothers to be thrown into
boiling oil. After a while, the youngest escaped from the clutches of
his capturers accompanied by the daughter of the King, who was amazed
at the piety of the young Muslim. Six months later when theywere about
to be married, the two martyred brothers amazingly appeared
accompanied by a group of Angels. When it was inquired as to how they
had survived they replied: "When you saw us being thrown into the
boilingoil, you indeed saw the truth, yet as we enteredthe pot, we
entered into the high stages of Jannah." Imam ibn Jouzi (radi Allahu
anhu) states that the brothers lived in Syria and were extremely
famous. Many couplets have been written in their praise. This incident
hasbeen shortened.
8. Our object here is to highlight how beneficial it is to call out to
the Holy Prophet (sallal laahu alaihi wasallam) . We have seen that
the brothers at a time of extreme perils and danger did not hesitate
in calling to the Prophet (sallal laahu alaihi wasallam). How were
they rewarded? They were rewarded with such blessing that the two
Shuhada immediately entered Jannah, while the youngest brother was
saved and married the King's daughter, and the two Shuhada were
actually given permission to attend the marriage of their younger
brother accompanied by a group of Angels.
9. Hazrat Shah Wali'ullah Dehlwi (radi Allahu anhu) states: "I cannot
perceive anyone besides the Holy Prophet (sallal laahu alaihi
wasallam) who, for the depressed person at times of calamities, will
forwarda helping hand." (Ateebul Ghanum fi Madh-e-Sayyadal Arabi Wal
Ajam)
10. Hazrat Shah Wali'ullahDehlwi (radi Allahu anhu) explains: In the
august court of the Holy Prophet (sallal laahu alaihi wasallam) one
should consider oneself insignificant and inferior. With a broken
heart and withtotal sincerity, one should call to the Prophet (sallal
laahu alaihi wasallam) in Du'a. The person will indeed attain
salvation if he states: "O Rasool of Allah! O Unique among the
Creation! I seek your favour on the Day of Justice. On that Day when
there will be a great test, only you, O Prophet of Allah, would give
security from all calamities! I have turned to you forsalvation and
have mytrust in you." (Madhiyaa Hamziya)
11. More than 40 great Scholars and Saints also believed that it is
permissible to call out to great Saints and Prophets for assistance.
Among them being Hazrat Uthman bin Haneef (radi Allahu anhu), Hazrat
Abdullah ibn Abbas (radi Allahu anhu), Imaam Bukhari (radi Allahu
anhu) , Imaam Muslim (radi Allahu anhu) , Imaam Tabraani (radi Allahu
anhu) , Imaam ibn Jouzi (radi Allahu anhu) , Ghousal A'zam, Syed Abdul
Qaadir Jilaani (radi Allahu anhu) , Imaam Jalalludeen Suyutwi (radi
Allahu anhu) , Imaam Abdul Wahab Sha'raani (radi Allahu anhu) ,
Sayyedi AhmedKabeer-e-Awliya Badawi (radi Allahu anhu) , Shah
Wali'ullahDehlwi (radi Allahu anhu) , etc.
12. The most beautiful proof of calling to the Prophet (sallal laahu
alaihi wasallam) is in the Attahiyaat, wherein every worshipper
salutes and calls unto the Prophet (sallal laahu alaihi wasallam) . If
by using the Nida, causes one to be guilty of Shirk, then how is it
that it is found in the Salaah?
13. Some individuals statethat, one does not have the intention of
calling to the Prophet (sallal laahu alaihi wasallam) in the
Attahiyaat, rather one is merely conveying a message. This opinion is
without basis. Therefore, when we are reciting the Attahiyaat, we
should not possess this belief,rather we should believe that we are
directly addressing the Holy Prophet (sallallaahu alaihi wasallam) and
sending Salaams to him, upon oneself and upon all the piousof the
Ummah.
14. It is recorded in the books , "Tanweerul Absaar" and "Sharah Durre
Mukhtaar" that: "The intention which one must possess at the time of
reciting the Tashahud is the concentration on the meaning of this,
that is, in other words, onemust remember that one is sending Salaams
upon the HolyProphet (sallal laahu alaihi wasallam) and that one is
praising Allah Almighty. One must be assured of thefact that one is
sending Salaams and not merely relaying a message."
15. Allama Hasan Sharanbulaani (radi Allahu anhu) , in his book,
"Maraqi-ul-Falah", states: "Numerous Ulema have in fact clarified this
belief. There are some misled individuals who profess that because
Angels are deputized to convey the Salaams to the Holy Prophet (sallal
laahu alaihi wasallam), one shouldnot use the Harf-e-Nidaa. What these
enlightened individuals have forgotten is that twicedaily the deeds of
the Ummati are placed in front of the Holy Prophet (sallal laahu
alaihi wasallam). In many authentic Ahadith, it is quite clearly
stated that all deeds of the individual are placed in front of the
Holy Prophet (sallal laahu alaihi wasallam), the deceased family and
the deceased parents."
16. Hazrat Imaam Abdullah ibn Mubarruk (radi Allahu anhu) , narrated
by Hazrat Sa'eed ibn Musayyib (radi Allahu anhu) , who states: "Not a
day or night passes by, without thedeeds of the Ummati are being
placed in front of the Holy Prophet (sallal laahu alaihi wasallam).
Therefore the Holy Prophet (sallal laahu alaihi wasallam) recognizes
his followers in two ways,firstly by their Alamat (signs) and secondly
by their Amaal (deeds)."

The Holy Prophet (S.A.W) is the Teacher of the Entire Creation

The Holy Prophet (S.A.W) is the Teacher of the Entire Creation
1. To believe that the Holy Prophet (sallal laahu alaihi wasallam)
learnt or sought knowledge from any creation is a false belief.
2. According to the Ahle Sunnah Wal Jama'at, the Holy Prophet (sallal
laahu alaihi wasallam) is the teacher of the entire universe.
3. The following verse proves that the Holy Prophet (sallal laahu
alaihi wasallam) was sent to teach the entiremankind. Allah Ta'ala
says in the Holy Quran: "O our Lord, Send to them a Messenger from
among themselves, so that he may recite to them Your signs and teach
them Your book and wise knowledge and purify them well. Surely, You
are Alone the Predominant, the Wise." (Part 1, Ruku 15)
4. The Holy Quran says: "And Allah taught you that which you did
notknow and great is the grace of Allah upon you." (Part 5, ruku 14)
This verse again provesthat the Holy Prophet (sallal laahu alaihi
wasallam) was not taught by any creation.
5. The Holy Prophet (sallallaahu alaihi wasallam) is the teacher of
the entire universe and Allah Ta'ala has taught every language to the
Holy Prophet (sallal laahu alaihi wasallam).
6. The Holy Quran says: "And we have sent each Messenger in the
language of His own people that He may tellthem clearly." (Part 13,
Ruku 13) In connectionwith this verse, Hazrat Allama Sulaiman (radi
Allahu anhu) states: "And the Holy Prophet (sallal laahu alaihi
wasallam) used to converse with every nation their language." (Tafseer
Jaml)
7. Sheikh Mohiyuddeen ibn Arabi (radi Allahu anhu) said, "There is
noperson on this earth that have not acquiredfrom the Holy Prophet
(sallal laahu alaihi wasallam) be it Ambiyaor Awliyah, be he of this
Shari'ah or of the past Shari'ah."

To Seek the Wasila of the Holy Prophet (S.A.W)

To Seek the Wasila of the Holy Prophet (S.A.W)
1. Some persons believe that it is not permissible to seek a Wasila
(mediation) when making Du'a to Allah Ta'ala. They say that you should
make Du'a directly to Almighty Allah.
2. The Aqeeda of the Ahle Sunnah wal Jama'at is that to seek the
mediation of Rasoolullah (sallal laahu alaihi wasallam) is permissible
or allowed by the Shari'ah.
3. The following verse proves that one can seek a Wasila when
approaching Allah Ta'ala. Allah Ta'ala states in the Holy Quran : "O
ye who believe! Fear Allah and search for a Wasila (mediation) towards
Him and strive in His path on that hope that you will gain refuge."
(Part 6, Ruku 10)
4. The following verse proves that one can seek a Wasila by
approaching the Holy Prophet (sallal laahu alaihi wasallam). Allah
Ta'ala states in the Holy Quran: "And if when they do injustice unto
their souls, then O Beloved! They should come to you and then beg
forgiveness from Allah, and the Messenger should intercede for them,
then surely, they wouldfind Allah most Relenting, Merciful." (Part 5,
Ruku 7)
5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) states that when the
Jews wished to gain victory over their enemies they would make this
Du'a: "O Allah!We ask to you through the mediation of the unlettered
Prophet thatYou may grant us victory over those Polytheists." (Tafseer
Durre Manthur)
6. Hazrat Imam ibn Jureer Tibri (radi Allahu anhu) writes that the
Jews also made this Du'a : "O Allah! Send down that aProphet who will
make justice between us and the people and those people used to gain
victory and help against the others through his mediation." (Tafseer
ibn Jareer)
7. Hadrat Uthman bin Haniff (radi Allahu anhu) says that a blind man
came to the court of the Holy Prophet (sallal laahu alaihi wasallam)
and said , "O Messenger of Allah! Pray for me that I may regain my
sight." The Prophet (sallal laahu alaihi wasallam) said ,"Go and
perform ablution and read two Raka'ats of Nafil Salaah and read this
Du'a: 'O Allah! Verily I ask of Youand towards You I use the mediation
of Nabi-e-Rahmat, Muhammad Mustapha (sallal laahu alaihi wasallam). O
Muhammad! Verily I turn through your Wasila to Your Creator for my
needs so that myneeds may be fulfilled. O Allah, accept the
intercession of Muhammad (sallal laahu alaihi wasallam) for me". (Ibn
Maja; Shifa Shareef)
8. With regards to this Hadith Shareef about the blind man being asked
to make Du'a with the Wasila of the Holy Prophet (sallal laahu alaihi
wasallam) , Hazrat Allama Abdul Ghani Delhwi (radi Allahu anhu) says,
"It proves the permissibility of mediation and that of the Prophet's
(sallal laahu alaihi wasallam) intercession. This command is that
duringhis life, but also after his demise." (Misbahus Zijaja Bar
Hashia ibn Maja) Thus, one is allowed to seek the Wasila of the Holy
Prophet (sallal laahu alaihi wasallam) even after his demise.
9. When Hazrat Adam (alaihis salaam) ate from the forbidden tree, he
made Du'a to Allah Ta'ala through themediation of the Holy Prophet
(sallal laahu alaihi wasallam) in this way: "O Allah! Forgive me with
the Wasila of Muhammad Mustapha (sallal laahu alaihi wasallam)."
(Tibraani; Muwahibul Ladaniyah)
10. The Ambiya are Wasilas (mediators) for their Ummah in every form
and the Wasila of the Ambiya is the Holy Prophet Muhammad (sallal
laahu alaihi wasallam). Hence, the Holy Prophet (sallal laahu alaihi
wasallam) is the Wasila of all mediations, even the Wasila for Hadrat
Adam (alaihis salaam). (Tafseer Saadi)
11. Hazrat Aisha Siddiqa (radi Allahu anha) saysthat the Holy Prophet
(sallal laahu alaihi wasallam) said, "O Allah! Grant Islam respect
through Umar ibn Khatab." (Ibn Majah)
12. The Holy Prophet (sallal laahu alaihi wasallam) said :"Abdaals
will be in Syria. They are forty men. When one of them passes away,
then Allah Ta'ala puts another in his place. Through their blessings
it rains. Through them victory is gained over enemies and through
their blessings punishment is moved away from the people of Syria."
(Mishkaat; Ash'atul Lam'aat)
13. Hazrat Umar Farouk (radi Allahu anhu) senttroops towards Kasra and
he made Hazrat Sa'ad bin Ka'ab Waqqas (radi Allahu anhu) the commander
of the troop. Hazrat Khalid bin Walid (radi Allahu anhu) was the chief
commanding officer. When they came close to the Dajla, there were no
ships or boats to cross the river. Hazrat Khalid bin Walid (radi
Allahu anhu) and Hadrat Sa'ad bin Ka'ab (radi Allahu anhu) went
forward and spoke to the river, saying: "O River! You are flowing
through the Command of Almighty Allah. Thus, we are giving you the
Wasila of the justice ofRasool (sallal laahu alaihi wasallam) and the
Khalifa of Rasool (sallal laahu alaihi wasallam), Hazrat Umar Farouk
(radi Allahu anhu). Do not become a stoppage between us and our
crossing." Suddenly, the river gave way. Then the troops crossed the
river with their horses and camels. They reached the other side of the
land in such a manner that their (horses and camels) hooves did not
even get wet. (Ar Riyaadhun Nadhra)
14. In the above narrations one sees that the Sahaba-Ikraam used
various forms of mediation as solutions to their problems.
15. Hazrat Abdul Haq Muhadith Delhwi (radi Allahu anhu) writes the
following: "According to the Ijmaof the Ulema, to use the Wasila of
the Holy Prophet (sallal laahu alaihi wasallam) to gain assistance
both with verbally or physically is said to be confirmed to be
desirable." (Jazbul Quloob)

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Knowledge of Unseen

Some people do not accept that the Holy Prophet Muhammad (S.A.W) has
been blessed by Allah (S.W.T) with Ilm-e -Ghayb (Knowledge of the
Unseen).
The Ahle Sunnah Wal Jamaat believes that the Holy Prophet (S.A.W) ,
afterbeing informed by Allah (S.W.T) , is aware of everything that
happened and will happen. "Ghayb" is that hidden thing which cannot be
perceived by human senses nor can be known through human wisdom.
The Holy Quran has mentioned at various places that Allah (S.W.T) has
granted the Knowledge of Unseen to His exalted Prophets. (See Surah
Baqarah Part 1, Ayah 31; Surah Baqarah Part 1, Ayah 251; Surah Naml
Part 19, Ayah 16; Surah Ambiya Part 17, Ayah 74; Surah Yusuf Part 12,
Ayah 68; Surah Yusuf Part 12, Ayah 96; Surah Qasas Part 20, Ayah14)
The fact that Allah (S.W.T) has granted Prophet Muhammad (S.A.W) the
Knowledge of Unseen, can be explained in three dimensions:
1) Firstly, he was given the Knowledge of the Unseen directly: (Surah
Hud Part 12, Ayah 49) "These are the news of the unseen, We (Allah)
reveal to you. Neither you did know it before, nor your people. Have
patience. Surely, there is good end for thepious." (This is also
referred toin Surah Yusuf Part 12 Ayah102 and Surah Tukweer Part 30,
Ayah24) .
2) He was given the Quran, which is the treasure house of the
Knowledge of the Unseen : "O people of the Book surely, Our (Allah's)
this Rasool (Messenger Muhammad (S.A.W) ) has come to you who makes
clear to you much of what you had hidden about the Book and he pardons
you much. Surely there has come to you from Allah aNoor (light of
enlightenment) and a very clear book"
(Surah Maidah Part 6, Ayah 15; See Also Surah Nahl Part 14, Ayah89;
SurahYusuf Part 12, Ayah 111;Surah Al -Inaam Part 7 Ayah 38; Surah
Naml Part 19, Ayah 75)
3) He was sent as a witness. A witness can only be that person who is
present at the place and time of happening and sees everything by
himself. "Surely, We (Allah) have sent you as a Witness and a Bearer
of good news and a Warner." (Surah Fath Part 26, Ayah 8; Surah Nisa
Part 5, Ayah 41)
These verses prove that Prophet Muhammad (S.A.W) will stand witness on
the Day of Judgement. He will not only bear witness for his own Ummah
but also forthe Ummah of other Prophets.
And, finally, what can be hidden from the person who could see Allah
(S.W.T) ! The Holy Prophet (S.A.W) says: "I saw Allah the Almighty.
Allah (S.W.T) put His Hand at my back and I felt it's coolness in my
chest. That very moment, everything became known to Me and I
recognised everything." (Tirmidi; Mishkat)
From the evidence above, it is quite clear that our Beloved Prophet
(S.A.W) has been bestowed with the knowledge of Unseen.
Within a period of approximately 1500 years, from the time it was
proclaimed by Prophet Muhammad (S.A.W) , Islam has encountered an
infinite amount of tribulations. In spite of these scathingattacks
against our beloved Deen, never once was it tarnished or disrupted
because, Alhamdulillah, it is Allah (S.W.T) Himself who is the
Protector and Helper of it. He (S.W.T) states in the Holy Quran;
"Surely, We (Allah) have revealed this remembrance (Quran) and We
(Allah) are surely its guardian". (Surah Hajr, V9)
Mischief varying in nature, e.g. the fitna of Yazeed, the scourge of
Hajjaj ibn Yusuf, the deception of the Khaarijees etc., had previously
unsuccessfullytried to demolish the foundations of Islam, butthe most
formidable fitna this Deen had yet to face was the Wahabism of Najdis.
It is stated in a Hadith that our Beloved Prophet (S.A.W) has said,"In
the period prior to the Day of Judgement, false and deceitful groups
will emerge. They will say things to you, which neither you nor your
forefathers willhave heard before. Stay away from these deceitful
people and do not let them come near you! Do not be misguided by them
and do not let them cause strife amongst you!"
(Muslim Sharif)
The beliefs and practicesof Ahle Sunnah wal Jamaat are questioned by
other sects to be unauthentic and the seed of doubt is placed in the
minds of Muslims to encourage them to divert allegiance.
In this blessed month of Ramadan, Janathi Message aims to clearly
outline with evidence, what the Aqaid and practices of Ahle Sunnah wal
Jamaat are; from Shirk and Tauheed to proclaiming Ya Rasoolallah
(S.A.W) , from celebrating Milaad-un-Nabi (S.A.W) to reading Darood
Shareef before and after Azaan.
We intend to make you aware of some of the main deviated sects that
are present in our time and what beliefs they hold. We will clearly
highlight and expose theblasphemous beliefs held by these misguided
sects.
The biggest threat to Islam these days is from the Wahhaabi, Deobandi,
Tablighi and Salafi sects. This threat to an average Muslim is not
obvious at all. These days they want to call themselves Sunnis to
deceive innocent Muslims.
The physical appearanceof these renegades may deceive one as they
decorate their deceitful faces with the Sunnah ofthe beard and perform
compulsory acts such as Salaat, in a most convincing manner. However,
their corrupt beliefs prove that they have no love for the Beloved
Prophet (S.A.W) .
Other deviant sects such as the Shia's and Qadiani's have also
continued to propagate their deviant idiologies which have no Islamic
base. From blasphemous statements against Sahaba e Iqraam (R.A) , to
believe the existence of another Prophet are proven to contradict true
Aqaid.
Our purpose in preparing these topics isto present the truth based on
authentic evidence. We don't wantto expose the differences with view
to cause segregation in theUmmah, but rather to invite all to the true
teachings of Islam with aim of following the correct Aqaid and
practices of our beautiful Deen.

Holy Prophet (S.A.W) hears from Both Near and Afar

Some people whose Aqeeda is that the Holy Prophet (S.A.W) cannot hear
anything from a distance. They say that He (S.A.W) only hears the
voices of his Ummah who are in Madinah tul Munawwarah and that He
(S.A.W) can only hear the Darood Shareef that is recited there. They
saythat if a person believes that the Holy Prophet (S.A.W) can hear
from bothnear and far, then he is committing Shirk or Polytheism (i.e.
associating partners with Allah (S.W.T) ).
Below are a few of manyexamples, to highlight that those people who
have belief like the ones mentioned above, are completely wrong in
their thinking.
Sayyiduna Rasoolullah (S.A.W) was making Wudu for Tahajjud Salaah at
the home of Hazrat Maimuna (R.A) . He (S.A.W) suddenly called out
three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu,
Nusirtu, Nusirtu!" (I helped you). After sayingthis, He (S.A.W)
remained where He was and did not leave that place.
Hazrat Maimuna (R.A) further said: "When the Prophet (S.A.W) completed
His Wudu, I asked Him why He had called out those words". He (S.A.W)
replied: "Raajiz was calling me".
What actually happened was that the Quraish wanted to kill Hazrat Umar
bin Saalim Raajiz (R.A) as he was on the road leading to Madinatul
Munawwarah.He (R.A) called out: "O Nabi (S.A.W) ! Help me or else the
enemies will kill me!" Sayyiduna Rasoolullah (S.A.W) responded to his
call from home and saved him from death. (Baihaqi; Tibrani)
This Hadith Shareef proves four points:
(A) Sayyiduna Rasoolullah (S.A.W) is observing his Ummah.
(B) It is Ja'iz (Permissible)to call the Prophet (S.A.W) for help.
(C) Sayyiduna Rasoolullah (S.A.W) can hear the call of his Ummah.
(D) Sayyiduna Rasoolullah (S.A.W) can help those in distress,
regardless of distance.
While addressing the Sahaba (R.A) , Rasoolullah (S.A.W) proclaimed:
"What I see you cannot see, andwhat I hear you cannot hear." (Tirmidhi
Shareef)
In another Hadith it states that when a person recites Darood Shareef,
an Angel takes it and presents it before Almighty Allah. Allah
Almighty says, "Take it tothe Mazaar of my Beloved servant, Muhammad
(S.A.W) so that he may make Du'a-e-Bakhshish for the personwho sent
the Darood and he may gain coolness in his eyes".
From this Hadith Shareefit is obvious that the Darood Shareef is first
taken to Allah (S.W.T) , and then presented in the court of the Holy
Prophet (S.A.W) .
Some people argue that if the Prophet (S.A.W) hears the Darood, then
what need is there for the Angels to present it to Him?
This argument is baseless, as it is not only contradicting the power
of hearing of the Holy Prophet (S.A.W) , but it is also contradicting
the power of Hearing of Allah (S.W.T) as well, since the Darood
Shareef is first presented in the Court of Allah (S.W.T) . Doesthis
Ma'az-Allah mean that Allah (S.W.T) cannot hear from near and afar?

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Earth Hour 2011

[img]http://aydnajimudeen.mywapblog.com/files/singapore.gif[/img]

Earth Hour is a global event organized by WWF (World Wide Fundfor
Nature, also known as World Wildlife Fund) and is held on the last
Saturday of March annually, asking households and businesses to turn
off their non-essential lights and other electrical appliances forone
hour to raise awareness towards theneed to take action on climate
change. Earth Hour was conceived by WWF and The Sydney Morning Herald
in 2007, when 2.2 million residents of Sydney participated by
turningoff all non-essential lights. Following Sydney's lead, many
other cities around the world adopted the event in 2008.
Earth Hour 2011 took place on March 26, 2011 from 8:30 p.m. to 9:30
p.m., at participants' local time.
In India, the Earth Hour 2011 was held on 26th March 2011 from 8.30 PM
to 9.30 PM IST, the Earth Hour 2011 was flagged off by the DelhiChief
Minister Smt.Sheila Dixit and Earth Hour 2011 Ambassador and Bollywood
Heroine Vidya Balan in the presence of Mr.Jim Leape, Director General,
WWF International.
Here are some of the photos taken before and during the Earth Hour 2011.
Photos may take time to load. Lights off and lights on affect to
change in every 3 seconds.
National Stadium and National Aquatics Center, Beijing (China)

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Shah Bahaudin Naqshband (R.A)

Shah Bahaudin Naqshband needs no introductions, the great Imam of the
Naqshbandi Tariqa is well known and respected all over the world.
However, very little literature is available about this great and
unique personality, especially in the English language. This is a
humble effort to bring some teachings of the great master to light and
encourage aspirants of the sufi path to meditate and benefit from
these teachings. May Allah inspire someone to write even bigger and
better literature about our great master Shah Bahaudin Naqshband.
Ameen.
Praying for rain
It is recounted among the wise that there was once a great drought at
Qasr al-Arifin , and the people went to the Master Bahaudin Naqshband,
asking him to pray, to ask God for rain.
He led them through the streets until he came to a place where a woman
sat, nursing a small baby in her arms.
'I beg of you to feed that infant said the Master.
'I, know when to feed the child, 'said the woman, 'as I am his mother.
Why do you concern yourself with things which are disposed of in a
manner whereof you know nothing'?'
Bahaudin had the woman's words written down and read out to the crowd.
Grouping
There was once a King, who visited the Shah Bahaudin Naqshband and sat
observing his assembly.
Afterwards, when they were eating, the King said:
'Teacher of the Age! Your disciples, when you are in session, are
ranged in semicircles, and in an orderly manner very similar to that
of my own Court. Is there any significance in this?'
Bahaudin answered:
'King of the World! How are your own courtiers stationed? Tell me, and
I shall describe the ordering of the ranks of the seekers.
'The first arc said the King, 'is composed of those who are of special
favour with me, so that they are nearest. The second array comprises
the most important and powerful people in the realm, and the
ambassadors. The outer rank is for all the less ones.'
'In that case, 'said the Shah, 'Our marshalling of the people is far
from theintention expressed by you. Those nearest to me are the deaf,
so they shallhear. The middle group iscomposed of the ignorant, so
that they may pay attention to the Teaching. Farthest away are the
Enlightened, for whom proximity of this kind is unimportant.'
Scent and Reality
The Master Bahaudin wassitting one evening after dinner, surrounded by
a large number of new comers, old and young, all eager to learn.
A silence fell, and the Master asked for a question.
Someone said:
'What is the greatest difficulty in the learning and teaching of the Way?'
The Master answered:
'People go by superficialities. They are attracted by preaching, by
rumour and report, and by that which went, but they do not, once
arrived at the proximity of the bloom, demand merely more and more
scent. They adjust to the nectar, which they have to collect. This is
the equivalent of the reality of wisdom, of which the report and
imagining areas it were the scent.
'so the number of "real bees" among humanity isvery small whereas
almost all bees are bees, in being able to collect nectar, almost all
human beings in the sense beingattuned to perceive whatthey' were
created for.'
Then the Master said:
'Let those who came here, to Qasr al-Arifin; because of reading standup.'
Many stood.
'Let those, 'he continued, 'who came to us because of hearing about us
also stand up.'
Many more stood.
'Those who are still seated; he continued, 'are those who came because
they perceived our presences and authenticity in another, subtle,
manner.
'Those who are standing, old and young, includes many who only demand
more and more of their feelings to be stirred, who desire excitement
orcalm. Before they can learn what they cannot experience elsewhere,
they must require knowledge and not services of attraction.'
He then said:
'There are those who are attracted to a teacher because of his repute,
and who accordingly travel to see him, to seek even more of the same
sensation. When he dies, they visit his grave, againfor similar
reason.
'Unless their aspirations are transformed, as if by alchemy, they will
not find truth.
'And,' he said, 'there are those who visit a teacher not because they
have heard of him as a great living mentor; not because they wish to
see his tomb, but because they recognise his inmostReality. One day
everyonewill possess this faculty.'
'But meanwhile the workwhich will be done eventually through the
generations has to be performed in one and the same individual. To
become a Moses you will have to transcend your Pharaoh. The man who
isattracted by repute must become, as it were, another man. He must
become a man who stays in proximity to wisdom because he has sensed
itsinmost Reality.
'This is the purpose of this Work before he can learn this, he is a
mere dervish. A dervish desires,a Sufi perceives.'
The Four Types
It is related that Shah Bahaudin Naqshband was asked about the various
kinds of people pursuing higher knowledge.
He said: 'I shall tell you bymeans of an allegory not to be taken as
literally true, but reflecting the condition of the human being.
Then he told this story:
It is recorded in the traditions of the Lovers of truth, that when the
souls were created, before the bodies, they were asked what they
wanted as a means of travelling in the world.
There were four parties among them. The first desired to travel on
foot, as the safest method. Thesecond desired horses forthis would
mean less work for them. The third wished to travel on the wind, to
overcome limitations. The fourth chose light, by which they could
understand as well as move.
These four groups still exist, and all people still abide by one of
these characteristics. Those who are the pedestrians are limited in
space and speed. They are the imitators. The horsemen are those who
rely on books, and are thus driven by, the third category are blown
all over the place as if by thewind, and the fourth are Sufis.
In terms of studies, the first group attach themselves to lower and
exciting cults; the second too zealously propagatedideas; the third to
systems of their own choosing or devising, taking something here and
something else there; the fourth are Sufis.
We can judge the ability of the people by the choice which they have
made of travelling. The first group are interestedin what they think
are techniques; the second inexciting thoughts and reports; the third
in one thing after another - and the fourth recognise the true Sufic
reality.
The Fires of Today ...
It is related that Shah Bahaudin Naqshband said:
'I was invited to speak at an assembly of the educated and the
ignorant. There arrived a very large collection of people, attentive
and interested, but as I looked and felt, I did not at that time see a
single"human being".
'I said to the people whom I had taken with me, in order to
demonstrate the limitations of action upon the unsuitable:
"A well is not filled by means of dew, and a leaf will not be found
after being deluged with the contents of a well."
'I started by saying:
"Sufis are a disgrace. They have a disgrace. They have secret
teachings which many Sufis attain is due to the exercise of forbidden
powers, now tell me, do you want to be a Sufi?"
'Almost all of those present shook their heads. 'Then I continued:
"Such were the words spoken by the ignorant, foolish and block
headedGovernor of Kufa, of whom you all know much. As you are aware,
he was a bigot, a murderer and an enemy of humanity. It is a small
wonder that he felt the need to represent the Sufis in that manner.
"Now all of us here knowthat the Sufis are the elect of humankind.
'Who among you dares tocall himself a Sufi?"
'At these words, everyonerose.
'Thus does pomposity stem from vanity, which is a manifestation of the
Commanding Self (nafs i ammara).
'The fires of today are theashes of tomorrow.'
The Law of Reverse Effect
A man once visited Al-Shah Bahaudin Naqshband, saying that he wanted
directions on how to behave, on how to live his life, what to doand
what not to do.
The Master called some ofhis disciples to dinner and asked the man to
puthis questions again.
When this had been done, Sheikh Bahaudin said:
'You should try to live an easy life, supporting yourself stealing,
and bringing part of the money to me. You should neglect prayer and
tidiness of appearance and should always get the upper hand over other
people. In short, lack of principle and cunning should see you
trough.'
As the Master spoke, the applicant was becoming more and more uneasy;
as soon as he had finished, he ran from the door.
Some weeks later, Bahaudin asked whether there was news of his
would-be disciple. 'Yes', they told him, 'he is livingan exemplary
life, in Samarkand. He also tells everyone that you are not a pious
person, and tried to wean him from the Right Path.'
Bahaudin laughed. 'If I had told him to live a good life, 'he said,
'he would not have obeyed, because all the injunctions so to have been
dinned into him from babyhood. In realityhe hankered for something
more strange, and when I assailed his inward self with an account of a
strange way of life, he realised that hewould feel better as a
compliant and virtuous man.'
'But' asked his disciple, 'what of his blackening your name an adviser in sin?'
'Those who believe evil, partake in evil,' said the Master. 'And I am
sure that the scholars of Samarkand are not such people.'
A Lesson for Moses
According to Abu-Talib Makki, Moses related tales of how he learnt to
widen his understanding,from narrow assumptions correct perspective.
Moses was ill, and he wasoffered various remedies to treat the
sickness. But he refused, saying that God would help him instead.
But God, it is related, commanded Moses to usemedicine saying:
'By refusing to accept themission of the medicine, you have called
into question the wisdom of him who endowed the remedies with their
virtue!'
It is for this reason that there is a saying, 'Trust inGod and tie
your camel'. If you were expected to do nothing, why is there such a
thing as a camel-hobble?
Hadrat Bahaudin Naqshband of Bokhara has said, in this connection:
'If a withering leaf says by its appearance that it needs water and
becauseyou have the power to provide it you also have the duty to do
so, these"words" of the leaf are the manifestation of command of the
creator of the leaf, and are addressed to you. If you insist upon a
personal command from the Originator, ask why' means of
communicationhas been placed before you. Is it there for you to
neglect?'

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Adiyy ibn Hatim - Biographies of the Companions (Sahabah)

In the ninth year of the Hijrah, an Arab king made the first positive
moves to Islam after years of feeling hatred for it. He drew closer to
faith (iman) after opposing and combating it. And he finally pledged
allegiance to the Prophet, peace be on him, after his adamant refusal
to do so.
He was Adiyy, son of the famous Hatim at-Taai who was known far and
wide for his chivalry andfabulous generosity. Adiyy inherited the
domain of his father andwas confirmed in the position by the Tayy
people. Part of his strength lay in the fact that a quarter of any
amount they obtained asbooty from raiding expeditions had to be given
to him.
When the Prophet announced openly his call to guidance and truth and
Arabs from one region after anotheraccepted his teachings, Adiyy saw
in his mission a threat to his position and leadership. Although he
did not know the Prophet personally, and had never seen him, he
developed strong feelings of enmity towards him. He remained
antagonistic to Islam for close upon twenty years until at last God
opened his heart to the religion of truth and guidance.
The way in which Adiyy became a Muslim is a remarkable story and he is
perhaps the best person to relate it. He said:
"There was no man among the Arabs who detested God's Messenger, may
God bless him and grant him peace, more than I, when I heard about
him.I was then a man of status and nobility. I wasa Christian. From my
people I took a fourth oftheir booty as was the practice of other Arab
kings.
When I heard of the Messenger of God, peacebe on him, I hated him.
When his mission grew in strength and when hispower increased and
hisarmies and expeditionary forces dominated east and west of the land
of Arabs, I said to a servant of mine who looked after my camels:
'Get ready a fat camel forme which is easy to ride and tether it close
to me.If you hear of an army oran expeditionary force of Muhammad
coming towards this land, let meknow.' One evening, my servant came to
me and said: "Yaa Mawlaya! What you intended to doon the approach of
Muhammad's cavalry to your land, do it
now." 'Why? May your mother lose you!'
'I have seen scouts searching close to the habitations. I asked about
them and was toldthat they belonged to the army of Muhammad,'he said.
'Bring the camel which I ordered you to get ready.' I said to him. I
got up then and there, summoned my household (including) my children
and orderedthem to evacuate the land we loved. We headed in the
direction of Syria to join people ofour own faith among the Christians
and settle among them.
We left in too much haste for me to gather together our entire
household. When I took stock of our situation, I discovered that part
of my family was missing. I had left my own sister inour Najd
homelands together with the rest ofthe Tayy people. I did not have any
means to return to her. So I went on with those who werewith me until
I reached Syria and took up residence there among people of my own
religion. As for my sister, what I feared for her happened.
News reached me while Iwas in Syria that the forces of Muhammad
entered our habitations and took my sister together with a number of
other captives to Yathrib. There she was placed with other captives in
a compound near the door of the Masjid.
The Prophet, peace be upon him, passed by her.She stood up before
himand said: 'Yaa Rasulullah!My father is dead and myguardian is not
here. Be gracious to me and God will be gracious to you.! 'And who is
your guardian?' asked the Prophet. 'Adiyy ibn Hatim.' she said. 'The
one who fled from God and His Prophet?' he asked. He then left her and
walked on.
On the following day, the same thing happened. She spoke to him just
as she did the day before and he replied in the same manner. The next
day, the same thing happened and she despaired of getting
anyconcession from him for he did not say anything. Then a man from
behindhim indicated that she should stand up and talkto him. She
therefore stood up and said:
'O Messenger of God! My father is dead and my guardian is absent. Be
gracious to me and God will be gracious to you.' Ihave agreed he said.
Turning to those about him, he instructed: likewise `Let her go for
her father loved noble ways, and God loves them.' 'I want to join my
family in Syria,' she said.
"But don't leave in a hurry," said the Prophet,"until you find someone
you can trust from your people who
could accompany you to Syria. If you find a trustworthy person, let me know."
When the Prophet left, she asked about the manwho had suggested that
she speak to the Prophetand was told that he wasAli ibn Abi Talib, may
God be pleased with him. She stayed in Yathrib until a group arrived
among whom was someone she could trust. So she went the Prophet and
said:
'O Messenger of God! A group of my people have come to me and among
them is one I can trust who could take me to my family.'
The Prophet, peace be on him, gave her fine clothes and an adequatesum
of money. He also gave her a camel and she left with the group.
Thereafter we followed her progress gradually and waited for her
return. We could hardly believe what we heard about Muhammad's
generosity towards her in spite of my attitude tohim. By God, I am a
leader of my people. When I beheld a woman in herhawdaj coming towards
us, I said: 'The daughter of Hatim! It's she! It's she!'
When she stood before us, she snapped sharply at me and said: 'The one
who severs the tie of kinship is a wrongdoer. You took your family and
your children and left the rest of your relations and those whom you
ought to have protected.'
'Yes, my sister,' I said, 'don't say anything but good.' I tried to
pacify her until she was satisfied. She told me what had happened to
her and it was as I had heard. Then I asked her, for she was an
intelligent and judicious person:
"What do you think of the mission of this man (meaning Muhammad peace
be on him)?" "I think, by God, that you should join him quickly."she
said. "If he is a Prophet, file one who hastens towards him would
enjoy his grace. And if he is a king, you would not be disgraced in
his sight while you are as you are."
I immediately prepared myself for travel and set off to meet the
Prophet in Madinah without any security and without anyletter. I had
heard that he had said: 'I certainly wish that God will place the hand
of Adiyy in nay hand.'
I went up to him. He wasin the Masjid. I greeted him and he said: 'Who
is the man? 'Adiyy ibn Hatim,' I said. He stood up for me, took me by
the hand and set off towards his home.
By God, as he was walking with me towards his house, a weak old woman
met him. With her was a young child. She stopped him and began talking
to him about a problem. I was standing (all the while). I said to
myself: 'By God, this is noking.'
He then took me by the hand and went with me until we reached his
home. There he got a leather cushion
filled with palm fibre, gave it to me said: 'Sit onthis!'
I felt embarrassed before him and said: 'Rather, you sit on it.' 'No,
you,' he said.
I deferred and sat on it. The Prophet, peace be on him, sat on the
floor because there was no other cushion. I said to myself:
'By God, this is not the manner of a king!' He then turned to me and
said: 'Yes, Adiyy ibn Hatim! Haven't you been a "Rukusi" professing a
religion between Christianity and Sabeanism?' 'Yes,' I replied.
'Did you not operate among your people on the principle of exacting
from them a fourth, taking from them what your religion does not allow
you?'
'Yes,' I said, and I knew from that he was a Prophet sent (by God).
Then he said to me: 'Perhaps, O Adiyy, the only thing that prevents
you from entering this religion is what you see of the destitution of
the Muslims and their poverty. By God, the time is near when wealth
would flow among them until no one could be found to take it.
'Perhaps, O Adiyy, the only thing that prevents you from entering this
religion is what you see of the small number of Muslims and their
numerous foe. By God, the time is near when you would hear of the
woman setting out from Qadisiyyah on her camel until she reaches this
house, not fearing anyone except Allah.
'Perhaps what prevents you from entering this religion is that you
only see that sovereignty andpower rest in the hands of those who are
not Muslims. By God, you willsoon hear of the white palaces of the
land of Babylon opening up for them and the treasures of Chosroes the
son of Hormuz fall to their lot.'
'The treasures of Chosroes the son of Hormuz?' I asked
(incredulously). 'Yes, the treasures of Chosroes theson of Hormuz,' he
said. Thereupon, I professed the testimony of truth, and declared my
acceptance of Islam."
One report says that when Adiyy saw the simplicity of the Prophet's
life-style, he said to him: "I testify that you do not seek high
office in this world nor corruption," and he announced his acceptance
of Islam. Some people observed the Prophet's treatment of Adiyy and
said to him:
"O Prophet of God! We have seen you do something which you have not
done to any other." "Yes," replied theProphet. "This is a man of
stature among his people. If such a person come to you, treat him
honorably."
Adiyy ibn Hatim, may God be pleased with him, lived for a long time.
He later said: "Two of the things (which the Prophet spoke of) came to
pass and there remained a third. By God, it would certainly come to
pass. "I have seen the woman leaving Qadisiyyah on her camel fearing
nothing until shearrived at this house (of the Prophet in Madinah).
"I myself was in the vanguard of the cavalry which descended on the
treasures of Chosroes and took them. And I swear by God that the third
event will be realized." Through the will of God, the third statement
of the Prophet, on him be choicest blessings and peace, came to pass
during the time of the devout and ascetic Khalifah, Umar ibn Abd
al-Aziz. Wealth flowed among the Muslims so much so that when the
town-criers called on people throughout the Muslim domain to come and
collect Zakat, no onewas found in need to respond.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Ch 10: Inside Knowledge

Next morning a maid-servant brought a note from Michael to Isabella
which said : Daughter Isabella ! I haveto talk to you on something;
you should come to me at once leaving all other work. I am waiting for
you. Isabella realised that it was in continuation of the previous
day's plan. Informing her mother she left for Michael's house, where
Peter and another well-known monk, highly popular and famous
throughout Spain for his ascetic life, were also present. Michael's
daughter Mirano hurriedly dispatched a messenger to call her other
friends and very soon all the friends collected there. Michael then
addressed Isabella.
Michael: Yesterday, you put off the matter by giving ambiguous answers
to our questions. Today I want to talk to you very frankly. Now say,
will youanswer my questions correctly?
Isabella: In the first place,I am not so able as to respond to your
questions and, secondly, there is no such matter asto need
interrogation. But you may ask and I will try to answer according to
my understanding.
Michael: Have you become a Muslim ?
Isabella: I answered this question yesterday and do not want to say
anything more.
Michael: Well, now say if you believe in the holy divinity and in
Jesus Christ being "God" with his necessary existence.
Isabella: I do believe God as God, not any man as God.
Michael: So it is clear thatyou do not believe in the divinity of Lord
Jesus Christ. Now what is left there in your being a confirmed Muslim?
Isabella: I mean that there is no proof anywhere in the Bible that
Jesus was God.
Michael: For God's sake, do not calumniate the Holy Bible. Have you
not read in the Bible that he was the "Son of God"?
Isabella: There have beenother "sons" of God also and so they should
also be called "God".
Michael: Never. Except Lord Jesus Christ, no other man was a true "son" of God.
Isabella (holding the Bible in her hand): Well, please explain to me
the meaning of this passage :"The Jews again lifted stones to strike
Christ who told them: I have shown you many good things from the
father; on which of these you are stoning me? The Jewssaid: We are not
stoning you on good acts but on your infidelity that beinga man you
call yourself God. Christ said: Does not your creed say that you are
God ? When it calls those God to whom divine revelations came, then
the person whom God sent to the world after glorifying him, howcan you
say that he talks infidelity. This is why I said that I am son of
God." [ Jonah, chapter 1, verses 31-36,]
Now the question is whatprevious Apostles have been called God?
Christians believe that these predecessors were called God
metaphorically and in love. I say the same. JesusChrist is also called
God inthe metaphorical sense and in love, and not because he was
really God as alleged.
Michael: Accursed girl! you have become very talkative. Having studied
from me you venture to ask the meaning of theseverses from me as if we
are ignorant and you arelearned. But just see, each of the previous
Prophets could not be God in the real sense, because they were not
innocent while our Lord Jesus Christ was sinless and innocent and
therefore he was also God.
Isabella: We are not talking of sin or innocence. The question is that
Jesus Christ called himself God as other Prophets were called. If
Jesus Christ was really God, then we have to admit that every other
Prophet was also God. Besides, in these verses Jesus Christ was
replying to the accusations of the Jews. If he were really the son of
God, he would have accepted the accusations of Jews.
Michael: Oh! How great! you are such a great scholar that you slight
us.It is now clear that you have been well grounded. If Jesus Christ
was not God but just a man, how could he constitute atonement for our
sins. And is any man free from sins?
Isabella: I do not understand how you concoct the rule that no one
among men can be innocent, although even in the Bible a man says about
Malik Sidq Shalem :"He without father, without mother, without
genealogy. Neither is there beginning of his life nor its end. but
just as kin to the son of God." [ Ecclesiaites, chapter 7, verse 3].
Then in the Bible it is written about Zacharias and his wife: "And
they were both righteous before God, walking in all the commandments
and ordinances of the Lord blameless." [Luke, chapter 1, verse 6.]
So it is clear that Malik Sidq Shalem, Zacharias and his wife were
certainly innocent, otherwise the words "just as kin to God" and
"blameless" would be meaningless. So innocence of Christ is not unique
but he was innocent like other innocent men. As to the case of
Atonement this is also not proved from the Bible, for no man can take
the load of other man's sins and least of alltaking the load of men's
sins on his head and dying on the cross. In fact, Jesus has declared
inthe Bible that salvation will be on the basis of acts and not by
atonement, as it is written: "For the Son of man shall come in the
glory of his Father, with his angels; then he shall reward every man
according to his works"[Matthew, chapter 16, verse 27.]; "And, behold,
one came and said unto him: Good what good thing shall I do, that I
may have eternal life. Christ said:… If thou wilt enter into life keep
the commandments. He saith unto him, Which? Jesus said, Thou shalt do
no murder, thou shalt not commit adultery, thou shalt not steal, thou
shalt not bear false-witness." [Ibid., chapter 19. verses 1618. t 2 ].
It is proved from these verses that salvation is by acts alone.Christ
did not tell the man that he did not needdo anything as he
(Christ)would be atonement for him.
Michael: Girl, you seem tohave come to teach me. Do you not trust me?
I amyour teacher. Whatever I say you must believe. By your own wisdom
you cannot comprehend the delicate problems of religious law. The
question of atonement comes later. First the question of the divinity
of Jesus Christ should be settled. See Christ was taken to heaven in
life which Muslims also believe. Is it not the proof of his divinity?
Jesus Christ exhibited great miracles . He revived the dead, gave
sight to the blind. Do not these things prove his divinity? First you
must believe or reject divinity of the Lord and then talk of other
things.
Isabella: It was you who raised the question of Atonement. So I began
todiscuss it. If Jesus Christ can be God by being raised to heaven
alive, then Eli should also be God as he was also, according to the
Bible, raised alive to heaven [Kings, chapter 14, verse 12]. As to the
Christ reviving the dead and giving sight to the blind, that also does
not prove his divinity as other Prophets had also demonstrated
miracles asis clearly mentioned in the Bible. If these miracles can
make anyone God, then other Prophets were also God.
Peter: See, how this girl confuses us! O, foolish girl! The miracles
shown by other Prophets were not by their own power but by the power
of God, while Christ did miracles by his own power, whichproves that
he was God.
Isabella: In the first place miracles are not proofs about
prophethood, to say the least of divinity. That according to the
Christian creed it is not necessary that anyone who does miracles is a
prophet and when he cannot be even a prophet, how can he be God? Jesus
has said: "… I say unto you, He that believeth on me, the works that I
do shall he do also; and greater work than these shall he do." [2
Kings, chapter 2, verse 12.]
As to your claim that the miracles of Christ were byhis own authority
while those of others they were by constraint, this isalso wrong for
the Bible proves that not only in performing miracles but in
everything else Jesus was as powerless as other Prophets. And whenever
Jesus performed any miracle he first prayed for the help of God. In
his miracle of bread and fish he sought the help of God and at another
placehe said to the Disciples that taking out of souls depended on
prayer. Christ revived a dead by praying to God.[See Matthew, 12 : 16
; Mark. 9: 29 ; Jonab, 11 : 41]
Isabella – A girl of Islamic Spain

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Is it permissible to say “So and so is my benefactor (wali ni‘mati)”?

Is it permissible to say "So and so is my benefactor (wali ni'mati)"?
Praise be to Allah.
The basic principle is that the One who is to be described as wali
an-ni'mah (benefactor or source of blessings) is Allah, may He be
exalted,Who bestows His abundant blessings, both visible and
invisible, upon His slave.
Ibn al-Qayyim (may Allah have mercy on him) said:
All goodness is to be attributed to Allah; it is in His hands, by His
leaveand from Him. He is the benefactor and source of the individual's
blessings, as He is the One Who initiated them without anyone being
entitled to them; He bestows them upon him,even though the individual
may be displeasing Him by his turning away from Him and his negligence
and sin. So Allah deserves all praise and thanks, and the slave
deserves blame, criticism and shame.
End quote from al-Fawaa'id, p. 113.
But that does not prevent any of His slaves whom He has blessed from
being a benefactor or source of blessings to another of His slaves.
Yetit must be noted that there is a huge difference between the true
blessings of Allah to all of His slaves, as He is the Creator of those
blessings and the One Who divides provision among them and causes
provision to come down from His stores, and the blessings that some of
His slaves bestow upon others, from what Allah has given to them and
caused them to possess and put under their control. They are no more
than a means of directing the blessings of Allah to other slaves of
Allah. The blessings bestowed by the Creator are unlimited, whereas
the blessings bestowed by people are limited to what Allah has given
to them.
Giving the name "benefactor" or"source of blessings" (wali an-ni'mah)
to the one who does a favour is something that is knownin Arabic
language and in Islam. The closest thing to that and the most
well-known example is the use of this name for a master who has
manumitted a slave.
Al-Bayhaqi (21966) narrated that Huzayl ibn Shurahbeel said: A man
came to 'Abdullah ibn Mas'ood and said: I manumitted a slave of mine
and made him a saa'ibah (a freed slave with no wala' connection to
anyone), then he died and left behind some wealth. 'Abdullah said: The
people of Islam did not free slaves as saa'ibah; rather the people of
the Jaahiliyyah used to do that. You are his heir and his benefactor
or the source of his blessings (wali ni'matihi). If you are not
comfortable with that, then show it to us and we will put it in the
bayt al-maal (the treasury of the Muslims)."
This report was originally narrated by al-Bukhaari, 6753
Al-Qaadi 'Iyaad (may Allah have mercy on him) said in al-Mashaariq (2/18):
The "benefactor" or "source of blessing" (wali an-ni'mah) is the one
who manumits a slave. End quote.
Al-Jassaas (may Allah have mercy on him) said in Ahkaam al-Qur'aan (2/231):
(It refers to) the master who has manumitted a slave, because he is
the source of the favour of manumission. Hence he is called "source of
blessing" or "benefactor" (wali an-ni'mah). End quote.
He also (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him)) made the
rights of the "benefactor" or "source of blessing" (wali an-ni mah,
i.e., the master who manumits a slave) like the rights of the father.
The evidence for that is the hadeeth: "No son can repay his father
unless he finds him enslaved and buys him and manumits him." (Narrated
by Muslim, 1510). So he described the ransom of the father as
equivalent to his rights (over his son), andequal to his favours to
his son.
End quote from Ahkaam al-Qur'aan, 1/169
See also: Sharh Muntaha al-Iraadaat, 2/500; Kashshaaf al-Qinaa',
4/405; Ikhtilaaf al-A'immah al-'Ulama', 2/85; Anees al-Fuqaha', p. 98;
al-Fawaakih ad-Dawaani, 2/250
In linguistic terms:
Ibn Manzoor (may Allah have mercy on him) said:
The master who is the "benefactor" or "source of blessings" is the one
who manumits the slave i.e., he blesses his slave by manumitting him.
End quote from Lisaan al-'Arab, 15/405
See also: Tahdheeb al-Lughah, 5/205; al-Misbaah al-Muneer, 2/614; Taaj
al-'Uroos, 40/243.
Based on that, there seems to be no reason not to use this phrase to
refer to some people, bearing in mind the difference mentioned above.
However there is the fear that this matter may involve some going to
extremes and exaggerating about people. In that case it should not be
used for that reason, not becausea person cannot be a source of
blessing to another.
And Allah knows best.

Delaying stoning the Jamaraat during the days of Tashreeq for a necessary reason

I stoned the Jamaraat onthe second night at 10 p.m., but I had no
choicein the matter. Is there any sin on me in that or not? There were
two women and a man with me and they were all sick.
Praise be to Allaah.
Whoever delays stoning the Jamaraat on the eleventh day of
Dhu'l-Hijjah until night comes – and delays it for a legitimate shar'i
reason – and stones the Jamaraat at night, does not have to do
anything to expiate for that.
Similarly if a person delays the Ramiy (stoning of the Jamaraat) on
the twelfthday and does it at night, that is acceptable and there is
no sin on him, but he has to spend that night in Mina and do theRamiy
on the thirteenth day after noon, because he did not do it on the
twelfth day before the sun set. But to be on the safe side he should
try todo the Ramiy during the day in the future.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Meaning of the verse “Whoever hastens to leave in two days”

My question is about hastening to leave during Hajj. Why does the one
who hastens leave depart on the twelfth (of Dhu'l-Hijjah) and the one
who stays departs on the thirteenth, when Allaah says "Whoever hastens
to leave in two days" [al-Baqarah 2:203]? Wouldn't that mean that the
one who hastens would leave on the eleventh?.
Praise be to Allaah.
The meaning of the verse is one who hastensto leave within two daysof
the days of al-Tashreeq, which are the eleventh, twelfth and
thirteenth. So hastening to leave means leaving on the twelfth.
Perhaps the questioner assumed thatthat first day was the day of Eid,
but this is incorrect.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
I would like to alert our brother pilgrims to this mistake, because
many pilgrims assume that what is meant by the verse "Whoever hastens
to leave in two days" [al-Baqarah 2:203 – interpretation of the
meaning] is leaving on the eleventh, so they count the two days as the
day of Eid and the eleventh of Dhu'l-Hijjah. But this is not the case,
rather this is a misunderstanding, because Allaah says (interpretation
of the meaning):
"And remember Allaah during the appointed Days. But whosoever hastens
to leave in two days, there is no sin on him"
[al-Baqarah 2:203]
The appointed days are the days of al-Tashreeq, and the first of the
days of al-Tashreeq is the eleventh. Based on this, the phrase
"whoever hastens to leave in two days" means in two daysof the days of
al-Tashreeq, which is thetwelfth. So people should make sure that they
understand this matter correctly, so that they will not make mistakes.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Hidden under the tongue - the story of two slaves

Once a king purchased 2 slaves. One of them was very handsome while
the other was very ugly.
The king asked the handsome slave to go and take a bath. While he was
away the king turned to the other slaveand said "Your companion has
given a very bad account of you,he said that you are a thief and of
bad character. Is this correct?"
The slave replied that hiscompanion was a handsome person, and his
exterior beauty must be reflected by inward beauty as well. He could
not believe that such a beautiful man could tell a lie. He therefore
said"If my companion has a bad opinion about me, there must certainly
be something wrong with me. I am afraid he must be correct."
The king observed that beauty was only an Allahgiven gift, and it did
not follow that a person who had a handsome face had a pure heart as
well.
The king was greatly impressed with the character and intelligence of
this slave.In the meantime, the first slave had returned from his
bath.
The king sent the secondslave (i.e. the ugly slave to have a bath) and
in his absence told the handsome slave that his fellow slave had given
a bad account of him. On hearing this, the slave burst into invectives
against his companion and said that he was a rascal and a liar.
The king thus came to the conclusion that the slave with a beautiful
face had no inner worth while the slave with an ugly face had much
inner worth.
The moral of the story is that beauty is only skin deep. All that
glitters is not gold. "Every man is hidden under his own tongue" The
tongue reveals the inner intelligence as well as inner vileness . "The
safety of a man lies in holding his tongue"
Rasulullaah (s.a.w.s) said:" He who is silent is successful!"

The Merchant with four wives

There was a rich merchant who had 4 wives. He loved the 4th wife the
most and adorned her with rich robes and treated her to delicacies. He
took great care of her and gave hernothing but the best. He also loved
the 3rd wife very much. He was very proud of her and always wanted to
show off her to his friends. However, the merchant is always in great
fear that she might run away with some other men. He too, loved his
2nd wife. She was a very considerate person, always patient and in
fact is the merchant's confidante. Whenever the merchant faced some
problems, healways turned to his 2ndwife and she would always help him
out and tide him through difficult times. Now, the merchant's 1st wife
was a very loyal partner and has made great contributions in
maintaining his wealth and business as well as taking care of the
household. However, themerchant did not love the first wife and
although she loved him deeply, he hardly took notice of her. One day,
the merchant fell ill. Before long, he knew that he was going to die
soon. He thought of his luxurious life and told himself, "Now I have 4
wives with me. But when I die, I'll be alone. How lonely I'll be!"
Thus, he asked the 4th wife, "I loved you most, endowed you with the
finest clothing and showered great care over you. Now that I'm dying,
will you follow me and keep me company?" "No way!" replied the 4th
wife and she walked away without another word. The answer cut like a
sharp knife right into the merchant's heart.
The sad merchant then asked the 3rd wife, "I have loved you so much
for all my life. Now that I'm dying, will you follow me and keep me
company?" "No!" repliedthe 3rd wife. "Life is so good over here! I'm
going to remarry when you die!" The merchant'sheart sank and turned
cold. He then asked the 2nd wife, "I always turned to you for help and
you've always helped me out. Now I need your help again. When I die,
will you follow me and keep me company?" "I'm sorry, I can't help you
out this time!" replied the 2nd wife. "At the very most, I can only
send you to your grave." The answer came like a bolt of thunder and
the merchant was devastated.
Then a voice called out :"I'll live with you. I'll follow you no
matter where you go." The merchant looked up andthere was his first
wife. She was so skinny, almost like she suffered from malnutrition.
Greatly grieved, the merchant said, "I should have taken much better
care of you while I couldhave!"
Actually, we all have 4 wives in our lives ....... The 4th wife is our
body.No matter how much time and effort we lavishin making it look
good, it'll never live with us when we die. Our 3rd wife? Our
possessions, status and wealth. Whenwe die, they all go to others. The
2nd wife is our family and friends. No matter how close they had been
there for us when we're alive, the furthest they can stay by us is up
to the grave. BOTTOMLINE! "The 1st wife is in fact our soul, often
neglected in our pursuit of material wealth and sensual pleasure.
Guess what? It is actually the only thing that follows us whereverwe
go. Perhaps it's a good idea to cultivate and strengthen it now rather
than to wait until we're on our death-bed to lament."

Kindness surely pays back

One day, a poor boy whowas selling goods from door to door to pay his
way through school, found he had only one thin dime left, and he was
hungry.
He decided he would askfor a meal at the next house. However, he lost
his nerve when a lovely young woman opened the door. Instead of a meal
he asked for a drink of water. She thought he looked hungry so brought
him alarge glass of milk. He drank it slowly, and thenasked, "How much
do I owe you?"
"You don't owe me anything," she replied."Mother has taught us never
to accept pay for akindness." He said....."Then I thank you from my
heart."
Year's later that young woman became criticallyill. The local doctors
were baffled. They finally sent her to the big city, where they called
in a specialist to study her rare disease. After a long struggle,
thebattle was won. Finally business office pass the final bill to
specialist for approval. He looked at it,then wrote something on the
edge and the bill was sent back.
When she got the bill, she feared to open it, forshe was sure it would
take the rest of her life to pay for it all. Finally she looked, and
something caught her attention on the side of the bill.
She read these words....."Paid in full with one glass of milk"
(Signed) Dr. Hasan Amin.
Tears of joy flooded her eyes.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

51 hadith found in ' Prayer (Kitab Al-Salat): Detailed Rules of Law about the Prayer during Journey ' of Sunan Abu-Dawud.

1194
Narrated Aisha, Ummul Mu'minin: The prayer was prescribed as
consisting of two rak'ahs both when one was resident and when
travelling. The prayer while travelling was left according to the
original prescription and the prayer of one who was resident was
enhanced.
1199
Narrated Uqbah ibn Amir:I heard the Apostle of Allah
(peace_be_upon_him) say: Allah is pleased with a shepherd of goats who
calls to prayer at the peak of a mountain, and offers prayer, Allah,
the Exalted, says: Look at this servant of Mine; he calls to prayer
and offers it and he fears Me. So I forgive him and admit him to
paradise.
1201
Narrated Anas ibn Malik: When the Apostle of Allah(peace_be_upon_him)
halted at a certain place (while on a journey), he would not leave
that place till he offered the noon prayer. A man said to him: Even if
in the middle of the day? He replied: Even if in the middle of the
day.
1203
Narrated Abdullah ibn Umar: Ibn Umar was informed about the death of
Safiyyah (the wife of the Prophet) when he was at Mecca. He proceeded
till the sun set and the stars shined. He said: When the Prophet
(peace_be_upon_him) was in a hurry about something while on a journey,
he would combine both these prayers. He proceed till twilight had
disappeared. He then combined both of them (the prayers).
1204
Narrated Mu'adh ibn Jabal: On the expedition to Tabuk if the sun had
passed the meridian before the apostle of Allah (peace_be_upon_him)
moved off, he combined the noon and the afternoon prayers; but if he
moved off before the sun had passed the meridian, he delayed the noon
prayer till he haltedfor the afternoon prayer.He acted similarly for
the sunset prayer; if the sun set before he moved off, he combined the
sunset and the night prayers, but if he moved off before sunset, he
delayed the sunset prayer till he halted for the night prayer and then
combined them.
1208
Narrated Abdullah ibn Umar: Abdullah ibn Waqid said: The mu'adhdhin of
Ibn Umar said: prayer (i.e. the time of prayer has come). He said: Go
ahead. He then alighted before the disappearance. He then offered the
night prayer. He then said: When the Apostle of Allah
(peace_be_upon_him) was in a hurry about something, he would do as I
did. Then he travelledand covered a distance of three days' journey
onthe day.


--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -