Etiquette of Eating - Aisha Siddiqa (Radi Allahu anha) narrates that the Prophet of Allah said, "Whenever one eats then he should say the name of Allah (say ) and if he forgets to say Bismillah in the beginning then he should say, "

Aisha Siddiqa (Radi Allahu anha) narrates that the Prophet of Allah
said, "Whenever one eats then he should say the name of Allah (say )
and if he forgets to say Bismillah in the beginning then he should
say, " " (Tirmizi, Abu Dawood, and Hakim)
Wahshi Bin Harb (Radi Allahu anhu) narrates that the Prophet of Allah
said, "Eat together and read , in this, there is blessing for you."
(Masnad Imam-e-Ahmad, Sunan-e-Abi Dawood, Ibne Majah)
Jabir Bin Abdullah (Radi Allahu anhu) narrates that the Prophet of
Allah said, "Whenever someone enters the house and at the time of
entering and eating recites , the Shaitan says to his offspring that
"you will not be able to live or eat in this home", and if at the time
of entrance onedoesn't read then he [the devil] says "that you have
found a place to live" and if someone doesn't read at thetime of
eating then he says "you found a place to live and you have found
food." (Sahih Muslim)
Amr Bin Abi Salma (Radi Allahu anhuma) narrates that I was child in
the care of the Prophet of Allah . While eating I would put my mouth
on every side of the dish. Rasul-Allah said,"After reading , eatfrom
the right side and eat from that side of the dish which is nearer to
you. (Bukhari and Muslim)
Jabir Bin Abdullah and Asma (Radi Allahu anhuma) narrate that
Rasul-Allah said, "Coolyour meal because thereis no blessing in hot
food. (Rawahul-Hakim and Abu Dawood)
Abu Saeed Khizri (Radi Allahu anhu) narrates that the Prophet of Allah
used to recite after eating food. (Tirmizi)
Aqba Bin Amir (Radi Allahu anhu) narrates Rasul-Allah said, "Thatmeal
which has not been read on is illness and there is no blessing in it.
The compensation for it is that if the table cloth has not been picked
up then read and eat somethingand if the table cloth hasbeen picked up
then read and a lick the fingers. (Ibn Asakar)
Ans Bin Malik (Radi Allahu anhu) narrates that Rasul-Allah
said,"Whenever you eat or drink, read this, then you will not get any
illness even if it has poison: (Rawahul Daylmee)
Abdullah Bin Umar (Radi Allahu anhuma) narrates that Rasul-Allah
said,"When one eats then he should eat with the righthand and when one
drinks then he should drink with the right hand. (Bukhari & Muslim)
Ka'ab Bin Malik (Radi Allahu anhu) narrates Rasul-Allah would eat with
three fingers and before wiping would lick them with the tongue.
(Bukhari and Muslim)
Jabir bin Abdullah (Radi Allahu anhuma) narrates that Rasul-Allah
said,"Lick the fingers and the dish. You don't know which part of meal
has blessings." (Sahih Muslim)
Nobelsha (Radi Allahu anhu) narrates from Rasul-Allah said,"Whoever,
after eating will lick the dish, that dish will do Istighfar for him.
(Tirmizi and Musnad-e-Imam Ahmad)
Abdullah Bin Abbas (RadiAllahu anhuma) narrates the Prophet of Allah
said, "Do not blow from your mouth into food and water." (Rawahe
Tibrani)
Aisha Siddiqa (Radi Allahu anha) narrates that Rasul-Allah entered the
house and saw some fallen bread. He picked it up, wiped it,and ate it.
Afterwards Hesaid, "Aisha, respect good things. When this thing
(bread) runs away from a nation it doesn't return." (Ibn-e-Majah)
Abdullah Bin Umme Haraam (Radi Allahu anhu) narrates that Rasul-Allah
said,"Respect bread. It is fromthe blessings of the skiesand earth.
Whoever eats fallen bread from the table cloth for him there is
Maghfirah [salvation]. (Rawahe Tibrani)
Aisha Siddiqa (Radi Allahu anha) narrates that Rasul-Allah said,"Do
not get up fromFrom food (DastarKhawan-Mat) until Food has been picked
up" (Ibn-e-Majah)
Abudllah Bin Umar (Radi Allahu anhuma) narrates that Rasul-Allah
said,"When the table cloth is chosen, no one should stand until the
table cloth is picked up and heshould not take away hishand from the
food untilall have finished eating. If he his going to stop his hands
from the food, he should excuse himselfbecause without excusing
(oneself) to stopping the hands will embarrass the other person
sitting on the table cloth and he too will pull his hands from the
food and it's possiblethat he might still necessitate food.
Ans Bin Malik (Radi Allahu anhuma) narrates that Rasul-Allah
said,"Whoever wants that Allah Ta'ala increase blessings and goodness
in his home then he should do wudu when the food is presented in front
of him and do wudu when it is picked i.e., wash the hands and the
mouth. (Ibn-e-Maajah)
Abu Hurairah (Radi Allahu anhu) narrates that the Rasul-Allah said,
"If there is the smellof grease on one's hand and he sleeps without
washing the hands and some problem reaches him then he should blame
himself. (Tirmizi, Abu Dawood, and Ibn-e-Maajah)
Abu Abs Bin Jabr (Radi Allahu anhu) narrates that Rasul-Allah
said,"Take off the shoes while eating because this is the better way."
(Rawahul Hakim)
Abu Jahefa (Radi Allahu anhu) narrates from Rasul-Allah said, "I don't
eat while (resting) on a pillow. (Bukhari)/ Etiquette of Eating

Benefits of Duaa - Numan bin Basheer narrates from Rasool-Allah , "Duaa isibadat." Then He readthis ayat . (Tirmizi, Abu Dawod, and Ibn-e-Majah) Abu Hurairah narrates from Rasool-Allah , "In the court of Allah, there is nogreater thing than duaa" (Ibn-e-Majah)

Numan bin Basheer narrates from Rasool-Allah , "Duaa isibadat." Then
He readthis ayat . (Tirmizi, Abu Dawod, and Ibn-e-Majah)
Abu Hurairah narrates from Rasool-Allah , "In the court of Allah,
there is nogreater thing than duaa" (Ibn-e-Majah)
Abdullah bin Umar narrates from Rasool-Allah ," Amongwhatever has been
descended and whatever has not been descended Duaa is beneficial of
all. Oh people of Allah! Assume Duaa a must for yourselves. (Tirmizi)
Abdullah bin Umar from Rasool-Allah ,"For whoever the door of duaa
opened, for him the doors of mercy are opened. Whatever duaa is asked
from Allah the best duaa is for well-being and safety among them."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Allah isextremely
displeased with the person who doesn't do duaa to Allah". (Tirmizi)
Salman narrates fromRasool-Allah , "Your Rab is modest and kind. A
person raise his hands in HIS court and HE leave them empty, Allah
shies from it." (Tirmizi and Abu Dawood)
Jabir narrates from Rasool-Allah ,"Whoever does duaa to Allah, Allah
fulfills his seeking or in exchange averts misfortune until the duaa
is not related to sin or breaking some relation." (Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Do duaa to Allah with this
confidence that HE will accept it and know this well that Allah
doesn't accept the duaa done with a negligent and careless heart.
(Tirmizi)
Salman Farsi narrates from Rasool-Allah ,"Duaa turns away destiny and
good deeds lengthen age. (Tirmizi)
Umar narrates that,"Whenever Rasool-Allah raised his hands for duaa He
did not put down them down until HE took both hands over his face."
(Tirmizi)
Aisha (Radi Allahu Anha) narrates that,"Rasool-Allah liked duaas that
were inclusive and he left the rest." (Abu Dawood)
Abdullah bin Umar narrates from Rasool-Allah , "Duaa for a person not
present is accepted quickly by Allah." (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Three duaas are such in
which there is no doubt of their acceptance: 1) Father's duaa 2)
Traveler's duaa 3) Duaa of the oppressed". (Timizi, Ibne Majah)
Abu Hurairah narrates from Rasool-Allah , "Three types of people's
duaas are not rejected: 1) At the time of iftar the person who has
fasted 2) Adil ruler's duaa 3) The duaa of the oppressed. Allah raises
the duaa of the oppressed on the clouds and the doors of heaven are
opened for it and Allah says, "Oath of MY Majesty and Honour! I will
help and aid you. Even though if the help is after few days."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "When anyone of you does
duaa then don't say "Oh Allah! Forgive me if you want", "Have mercy on
me if you want", "Give me subsistence if you wish" rather believe
completely that HE will do whatever HE wishes. Nobody can force HIM."
(Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Allah excepts the duaa of a
person till the duaa is not related to sin or breaking of some
relation and until he does not haste in that duaa. The people (May
Allah be happy with them) asked, "Oh Rasool-Allah! What is meant by
haste?" He replied,"That the person say "I did duaa again and again
but my duaa wasn't accepted and afterwards he becomes hopeless and
leaves the duaa. This is called haste." (Muslim)
Jabir narrates from Rasool-Allah , "Don't do Bad-duaa [against]
yourself, your wealth, or for your children. May it be the moment of
acceptance in the court of Allah and your Bad-duaa be accepted.
(Muslim)
Boraidah narrates that Rasool-Allah heard a man performingduaa like so
*1, so He said, "He [the man] has performed duaa with the Ism-e-Azam
and when Allah is asked through the Ism-e-Azam,Allah grants and when
duaa is performed with it HE accepts it." (Tirmizi and Abu Dawood)
Asma binte Yazeed (Radi Allahu Anha) narrates from Rasool-Allah
,"Ism-e-Azam is in these two ayahs and in the beginning of Ale-Imran .
" (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Saying is dearer to me than
this world and all that is in it." (Mislim)
Abu Hurairah narrates from Rasool-Allah ,"Whoever said hundred times
in one day his sins are erased even if they are equal to the foam of
the sea." (Muslim and Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Every Prophet had a special
duaa which is accepted in the court of Allah. All Prophets were in
quick in their duaas. On the day of Judgment, for theintercession of
my Ummah, I have saved my duaa. My duaa will reachto every person in
my ummah, who did not make any partners with Allah. (Muslim) /
Benefits of Duaa

Abu Darda narrated that Rasool Allah said,“Should I not tell you of such a thinga which are the best and purest deeds in the court of your Lord, high in ranks (darajat), better for you then spending gold and silver (in Allah’s path),

Abu Darda narrated that Rasool Allah said,"Should I not tell you of
such a thinga which are the best and purest deeds in the court of your
Lord, high in ranks (darajat), better for you then spending gold and
silver (in Allah's path), and better than slaying the neck of the
enemy during war? The Sahaba said, "Yes, Oh Rasool Allah! ." He said,
"Itis Zikr of Allah." (Tirmizi)
Abu Huraira narratedthat Rasool Allah said,"Any gathering in which
people sit and do not do Zikr of Allah and do not send Durood upon
their Prophet is of loss for them. If Allah wills, give them azab
(punishment) and if wills, forgive them." (Tirmizi)
Abu Huraira narratedthat Rasool Allah said,"Allah Tabaraka wa Ta'ala
says when a person moves his lips forZikr of Allah, I am with him. "
(Bukhari)
Abu Huraira narratedthat Rasool Allah said,"Allah Tabaraka wa Ta'ala
says I am closer to my slave than his supposition of which he keeps of
me. And when he/her does Zikr of Allah,I am with him/her. If he does
Zikr in his heart, I do his Zikr near MY proximity (closeness) and if
he does Zikr in a gathering, I mention him in a gathering Afdhal
(better) than it. (Bukhari)
Abu Musa Ash'ari narrated that Rasool Allah said, "He/She who does
Zikr of Allah and he/she who doesn't,their example is of like an alive
and a dead. (Bukhari)
Abu Huraira said thatRasool Allah said, "The angels look for those who
do Zikr of Allah on the paths. Whenthey find those who are doing Zikr
of Allah then they call each other, "Come, your desired has been
found." Then thoseangels cover those are doing Zikr of Allah up to the
skies of this world with their wings. And Allah Rabbul Izzat says
about them to those angels "What are my slave doing?" Though Allah
knows more than those angels. The angels say, "Those people are doing
your Tasbeeh, Tahmeed, and Tamjeed."Rab Ta'ala says, "Have they seen
me?" The angels say, "We swear byyour pure Entity, they have not seen
you." Rab Ta'ala says to them, "If they had seen me then what would be
their state?" The angels say, "If they could've seen you then they
would do your Tamjeed and your Tasbeeh even more."
Rab Ta'ala says, "What slaves are asking from me?" The angels say,
"They are asking for Jannat from you." Rab Ta'ala says, "Have they
seen Jannat?" The angelssay, "We swear by Your Pure Entity, they have
not seen Jannat." Rab Ta'ala says, "If they had seen Jannat then what
would be their state?" The angels say, "If these people had seen
jannat then their greed, desire, and inclination for it would
increase. Rab Ta'ala says, "What else are they doing?" The angels say,
"They are seeking refuge." Rab Ta'ala says, "From what are they
seeking refuge?" The angels say, "They are seeking refuge from Hell."
Rab Ta'ala says, "Have they seen Hell?" The angels say, "Oh Rab, we
swear by Your Pure Entity, they have not seen it." Rab Ta'ala, "If
they had seen it then what would be their state?" The angels say, "If
they had seen it then they would run even further away from it and
fear it even more.
Rab Ta'ala says, "angels, Be witnesses that I have forgiven them." An
angelsays, "There is one person amongst them who is not part of those
who do Zikr, he is there for some necessity of his/her." Rab Ta'ala
says, "These are such people that even those sitting among them are
not deprived." (Bukhari)
Anas narrated that Rasool Allah said, "When you pass by gardens of
paradise, eat fruits of them. The Sahaba said, "What are the gardens
of Paradise?" He said, "The gatherings of Zikr." (Tirmizi)
Abu Huraira narratedAbu Saeed Khudri said that Rasool Allah said,
"Whenever a Jama'at (a group of people) sits for Zikr of Allah, the
angels surround it. Blessing covers that Jama'at. And peace and calm
descends on them. And Allah mentions them to the angels present in
HIScourt. (Muslim)
Ameer Muaviah narratedthat the Rasool Allah passed by a Jama'at and
asked them, "Why have you gathered here?" Some people of the Jammat
replied, "We have gathered here for the Zikr and Hamd of Allah because
by guidingus towards Islam He did favor on us. Rasool Allah said, "By
Allah, have you gathered only for this (purpose)?" They said, "By
Allah, we have gathered here only for such purpose. Rasool Allah said,
"I did not give you oath because ofany imputation (doubt) rather it is
because Jibraeel came to me and told me that Allah Azzawajal boasts of
you in the gathering of the angels. (Muslim)
Abdullah Bin Abbas narrated that Rasool Allah said, "The Shaitan
sticks to the heart of the child of Adam. When he does Zikr of Allah,
he (the Shaitan) runs away fromhim. And when the child of Adam becomes
careless from the Zikr of Allah, the Shaitan beginsto put was-wasah
(evil suggestions) into his heart. (Bukhari)
Abdullah Bin Umar narrated that Rasool Allah said, "Don't have a
conversation [without] Zikr of Allah. Because talking too much without
Zikr of Allah is the reason for the heart's hardness andwretchedness.
And that person becomes distant from Allah in whose heart there is
wretchedness. (Tirmizi)
Abudullah Bin Bisr narrated that one person asked, "Ya RasoolAllah!
There are manycommands on me of Islam. Tell me of such a thing which I
may hold on to steadfast. Rasool Allah replied, "Always keep your
tongue wet from Zikr of Allah." (Tirmizi)
Abdullah Bin Bisr narrated that a villager came to the Holy Court
ofRasool Allah and asked, "Which man is thebest?" Rasool Allah said,
"It is the luck and good-fortune of that person whose life is longand
his deeds are good."He asked, "Ya Rasool Allah! Which deed is the
best?" Rasool Allah said, "Your tongue bewet from Zikr of Allah when
you part from this world. (Tirmizi)
Muaaz bin Jabal narrated that Rasool Allah said, "The people of Jannat
will only regret that momentwhich had been empty of Zikr of Allah."
(Beheqi)/ Zikr of Allah

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Method of praying Qaza Salahs Quickly

If someone have 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 judgementSalah will be the
first thing asked about.
For the people who havemany years of missed Salahs. There is a way to
pray them quickly. Following instructions have four exeptions 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 poster 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
anddo 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 isonly 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 weusually 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)
Note: Qaza

Masturbation in Islam

Allah (Exalted is He) says: "And those who guard their private parts
from their wives and those (slave-girls) which their right-hands own -
so there is no blame upon them. Then whoever seeks beyond that (which
is lawful), they are the transgressors".
Masturbation is also considered as "seeking beyond" with reference to
the Quranic verse above.
Suhail son of Sai'd (may Allah be pleased with them) narrates that the
Holy Prophet (Allah's' Grace & Peace be upon him) said: Whoever
givesme the assurance (not tounlawfully use) what is between their
jaws and their legs (i.e. the tongue and the private parts), I give
them the assurance of the Heaven.(Bukhari)
Abu Hurrairah (may Allahbe pleased with him) narrates that the Prophet
of Allah (Allah's Grace & Peace be upon him) said: Whoever
Allahprotects, from the evil (sh'r) of what is betweentheir jaws and
between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabbi (may Allah be pleased with him) narrates a
Prophetic narration that, "Seven people are such that Allah has cursed
them and He will not even casta look of mercy upon them on the Day of
Judgment. Allah will tell them to enter Hell with the people who are
going to Hell, except those who repent.
1. One who performs theact of sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates." (The words of the hadith says these seven
people but lists five - Kitab-ul-Kaba'ir p.48)
Allama Mahmood Alussi (may Allah be pleased with him) narrates in
Ruh-ul-Ma'ni: "Atta (may Allah be pleased with him) says that I have
heard that on the Day of Judgment one group will be brought in such
away that their hands willbe pregnant. I think theyare the
masturbators." Allama Alussi further says: Saéed bin Jubayr (may Allah
be pleased with him) narrates that the Prophet (Allah's Grace & Peace
be upon him) said: "Allah Exalted will inflict punishment on a group
of people because they misused their private parts." (Ruh-ul-Ma'ni p.
291)
Anas (may Allah be pleased with him) narrates that the Prophet of
Allah (may Allah be pleased with him) said: "The person who performs
marriage [nikah] with his hands (i.e. masturbates) is cursed." (Fatawa
Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the
Holy Prophet (Allah's Grace & Peace be upon him) said: "O group of
youth! Whoever from among you can marry should do so because it keeps
the gaze low and it protects the private parts. And he who cannot
marry should fastbecause fasting breaks lust." (Muslim – Book of
Marriage)
Mufti Waqar-ud-din Al-Qadri (Hanfi) writes in"Waqar-ul-Fatawa" (Vol.
1, P. 269): "If a person is overpowered by sexual desire such that
there is fear of him becoming involved in adultery or he is not
capable of marrying or his wife is so far that he can't go there. Then
it is hoped there is no punishment for the one doing this
[masturbation]. It is written in "Durr-e-Mukhtar" (Vol. 2, Pp 109) (by
Sheikh Alla'ud Din Muhammed son of Ali Haskiffi, died 1088H): 'If
there is fear of committing adultery then it is hoped that there is no
punishment on the one doing this (masturbation)'. Allama (Syed
Mohammed Amin Ash-Shaheerba Bin Abideen) Shammi, (may Allah's mercy be
upon him, died 1253H) has also argued on this quitea lot and decided
that if he does this with the intention of saving himself from
committingsin it will not be a sin and if he does it with the
intention of enjoyment he will be a sinner."
The Holy Prophet (Allah'sGrace & Peace be upon him) said, "No doubt
the virtues wipe away the sins". Therefore a masturbator must
repentsincerely with an intention that he will never commit it again
and do good deeds. According to a Propheticnarration, "The one
whorepents is like the who does not have any sin."

Wonders of Jama'at

Jamm'at is when muslims gather to make salah in which one is theImam
who leads and therest are muqtadee who follow him; there is great
reward for jamm'at.
1) Sayeduna Anas (Radi Allahu anhu) narrates that the Beloved
Prophet(Swall Allahu alaihi wasallam) said, "Whoever reads Salah with
Jamm'at for forty days with the first takbeer * ; two salvations will
be written for him: one from hell and one from hypocrisy."
2) Sayeduna Abdullah bin Umar (Radi Allahu anhu) narrates that the
Beloved Prophet (Swall Allahu alaihi wasallam) said, "Salah with
Jamm'at is twenty-seven times greater than salah prayed alone."
3) Imam Muhammad Gazali (Rahmatullahi Alaih) says, "Salah was
soimportant to our salaf saliheen [pious predecessors] that if they
missed the first takbeer they would mourn for three days and if anyone
missed jamm'at then they would mourn for seven days." (Mukashifatol
Quloob)
4) Sayeduna Maymoon bin Mahraan (Rahmatullahi Alaih) came to the
masjid. He was told that the jamm'at has finished. Upon hearing this,
he sadly said, "The fazilat (auspiciousness) of this [jamm'at] is
better than ruling over Iraq ." (Mukashifatul Quloob)
5) Sayeduna Abu Hurairah (Radi Allahu anhu) narrates that the Beloved
Prophet (Swall Allahu alaihi wasallam) said, "If the people knewwhat
was in the [calling of] Azaan and [being a part of] the first saf [row
of jamm'at] then they would not get it withoutdrawing names. So they
would draw names [i.e., they would compete for the honor of these two
acts]. (Bukhari)
Thoughts and Points
6) Jamm'at is compulsoryfor every sane and mature man who has
theability to pray salah. It is very important for the people living
in the vicinity of the masjid to attend the jamm'at.
7) To move closer to a masjid or madarsa with the intention of getting
Jamm'at is a very commendable action. May Allah give us the taufeeq to
keep our Masjids and Madarsas filled. In fact, keep this in mind when
moving orbuying a house.
8) If you live so far that you can not drive or walk to the masjid or
madarsa comfortably then make time to come for jamm'at atleast once or
twice a day or week or more[based on distance and means of travel] to
atleast earn the reward of coming for and praying with jamm'at.
10) One should not think'I can't make it for Jamm'at, I am too busy
with school or work and family, this if from the Shaitan or our
ill-Consciouss. If you make the intention and effort, Allah-willing,
the hardships will go away.
11) Stand in the saf (rows) shoulder to shoulder so that there is no
space left imbetween.
12) To wait for Salah hasbeen called "Salah," so be punctual for the Salah.
* First takbeer which is also called Takbeerul Tahreema

Jewels of Quran

Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakrbin
Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy
Quran. I asked, "Youhave died, how are you reciting," upon which
hesaid, "After every Salah and finishing of the Quran, I would pray "O
Allah, give me the Taufiqto recite the Quran in mygrave" and that is
why I am praying." (Faizan-e-Sunnat)
Ahadith
The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to
others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when
water goes over it. The People asked, "How can they [hearts] be
cleaned." The Prophet replied, "To remember death in abundance and to
recite the Holy Quran." (Mishkat)
3) That chest which doesnot have any Quran in it is like an abandoned
house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its' Halal to
be Halal and its Haram tobe Haram [i.e., accepted it commandments of
Halal and Haraam], Allah will accept the intercession for such 10
people on from him whom Hell had already become Wajib. (Tirmizi,
Ibn-e-Majah)
5) Whoever is an expert in reciting the Holy Quran is with the Kiraman
Katebeen and whoever reads the Quran with pauses and itis difficult
for him, that is, his tounge does not move easily and he recites with
difficutly forhim there are two rewards. (Bahar-e-Shariat)
6) The one who has memorized Quran will be told to read and climb and
recite with Tarteel (clear and distinct recitation) like you used to
read with Tarteel in the Dunya; your place will be whereyou read your
last Ayat. (Bahar-e-Shariat)
7) Allah says, "Whoever was kept busy with the [recitation] of Quran
from my Zikr and asking me, I will give him betterthan those who I
give to those who ask" and the excellence of the Word of Allah over
all the other words is like the excellence of Allah over all his
creation.
8) Learn the Quran and read it because whoeverlearned the Quran and
read it and did Qayam with it is like a bag filledwith Musk whose
fragrance is spread everywhere and whoever learned the Quran and slept
that is he did not do Qiyamul Layl is like a bag which isfilled with
Musk and its mouth has been closed. (Tirmizi, Ibn-e-Majah, Nisaee)
9) Read the Quran when you heart feels affection and attachment and
when your heart becomes bored stand upthat is stop reciting the Quran.
(Saheeh Bukhari and Muslim)
10) Decorate the Quran with your (good) voices. (Mishkat)
11) O People of the Quran, do not make the Quran a pillow, that is
donot be lazy and be careless, and read the Quran in the day and night
like it is the Haq of Recitation, and spread it,that is, read with
good voices or do not take compensation for it, andwhatever is in it,
reflect upon itso that you may attain success, and do not hurry in its
reward because the reward for it is great (which will be given in the
Akhirah). (Bahiqi)
Rewards for certain Surahs and Ayahs
The Holy Prophet said:
1) Surah Fatiha is a cure from every illness. (Darmi, Bahiqi)
2) Do not make your home a graveyard, the Shaitan runs from the home
in which Surah Baqrah is recited. (Sahih Muslim)
3) Whoever memorized the first ten ayahs of Surah Kahf will be saved
the Dajjal. (Sahih Muslim)
4) Whoever recites SurahKahf on the day of Jummah, there will be a Nur
brightened for him between two Jummahs.
5) Everything has a heartand the heart of the Quran is Surah Yaseen,
whoever read Yaseen, Allah will write the reward of reading the Quran
ten times from him. (Tirmizi and Darmi)
6) Whoever reads Surah Yaseen for the pleasure of Allah, his past sins
willbe forgiven so read this near your deceased. (Bahiqi)
7) (Reading) Qul hu WAllahu Ahad (Surah Ikhlas) is equal to [reading]
one third of the Quran.
8) Whoever read Ayatul Kursi after every Fard Salah, he will be under
the protection and security of Allah. (Dailmi on the Authority of
Sayeduna Ali)
9) (On the Day of Judgement) a caller will say O Recitor of Surah
Inaam, come to Jannat for loving Surah Inaam and its recitation.
10) Surah Tabarak (Surah Mulk) saves one from Hell.
11) Whatever task is not begun with Bismillahir Rahamnir Raheem
remains incomplete and unfinished.
Ettiquteets and Rules of Tilawat:
1) To memorize one Ayah of the Quran is Fard-e-Aeen on every Mukallaf
Muslim; to memorize the entire Holy Quran is Fard-e-Kafyah; to
memorize Surah Fatiha and a small Surah or something similar like
three small Ayahs or one long Ayah is Wajib-e-Aeen. (Durre Mukhtar)
2) To read the Holy Quran while looking at itis better then reading
without looking at it because in this case one touches the Holy Quran,
sees the Holy Quran, and reads the Holy Quran and all this is Ibadat.
(Bahar-e-Shariat)
3) To read the Holy Quran in the restroom and such places of impurity
is not allowed (Na-Jaiz)
4) It is Haraam that everybody read the Holy Quran in a gathering
loudly at once, however,it is necessary to read loudly enough so that
one can hear what he/she is reading, that is, if there is no other
distraction like noise. (Bhare-e-Shariat) Also, many children read
together at once in a Madrsa loudly for learning purposes and this is
okay.
5) It is better to read the Quran loudly that is if somebody praying,
sleeping, or somebody illwill not be distracted. (Gunyah)
6) If somebody is reciting the Quran incorrectly then it is Wajib to
tell him/her unless if one fears jealousy and hate. (Gunyah)
7) To memorize the Holy Quran and then to forgetit is a sin.
8) It is from the ettiqutesof respecting the Holy Quran that one does
not put their back towards the Quran or spread their legs towards the
Quran or sit in a high place when the Quran is beneath. (Bahare
Shariat)
9) During recitation reflect on what you are reading. For example,
when reading about punishment, one should repent; when reading about
paradise, one should rejoice and pray for Jannah.
10) The way to do Sajdah of Tilwat is as follows: If one hears or
reads the Ayat of Sajdah then he should stand with the intention of
performing the Sajdah of Tilawat and saying Allahu Akbar should go
into Sajdah and should recite the Tasbeeh of Sajdah atleast three
times. Then, saying Allahu Akbar, one shouldstand up. To say Allahu
Akbar both times is Sunnah. Similarly, to stand before and after the
Sajdah is Mustahab. (Durre Mukhtar)
Lastly, learn how to readthe Quran in the company of a Qualified Sunni
Alim [and mature sisters must go to a Qualified Sister] who canteach
them how to read as this is necessary. At times, while reciting many
brothers and sisters unknowingly make mistakes in recitation which
change the meaning which breaks their Salah. Likewise, send your
children to Madrsas where they may learn how to recite the Quran with
correct pronunciation and Qirat.If there is not a Madrsa in your town,
then establish one. Knowledge of Islam leads one to Love Allah and
helps to build a good moral character within the Muslim community. By
learning the Quran, a Muslim saves his Salah, his Iman,and his
Akhirah. Learning the Quran is not limited to just learning how to
recite the Holy Book, rather, it is a life long process of learning
how to recite it and understand what the Quran says. The noble Ulama
have worked hard and written volumes of Tafseer which consists
ofAhadith, Stories, and important points. After learning the Quran, we
must practice it and spread the word into our family and community.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

3 - ilm-e-ghaib - (Knowledge of Unseen)

8. CONCLUSIVE FACTS CONCERNING I'LM-I-GHAYB
From what has been discussed with apparent justification and
presentable conviction, the following broad basic realities about the
Knowledge of the Unseen must be borne inmind to avoid any pitfalls
from any biased and intense quarters in this behalf.
A. This first thing to be noted in this connection is that the
"Unseen" is a reality, concrete and irrefutable.
B. That the "I'lm-i-Ghayb" or the"Knowledge of the Unseen" belongs
exclusively to Allah the Almighty as His Exclusive Divine Prerogative,
nonehaving any share in it, orany power to controvert and refute His
Exclusive Domain. His knowledge is total.
C. Allah the Almighty bestows this Knowledge of the Unseen
(I'lm-i-Ghayb) to his chosen servants.
D. Allah the Almighty has granted this Knowledge of the Unseen to the
Apostles and Prophets.
E. Allah the Almighty has granted this Knowledge of the Unseen to the
HolyProphet Hazrat Muhammad (sallal laahu alaihi wasallam).
F. The Holy Prophet (sallal laahu alaihi wasallam) bestowed
thisKnowledge of the Unseen (I'lm-i-Ghayb) to his companions who in
turn passed this knowledge to the qualified persons who were entrusted
with the mission to propagate the Religion of Allah to succeeding
generations.
No doubt, the great poetphilosopher of Islam, Allama Iqbal, has aptly
summed up the illustrious personality of the Holy Prophet (sallal
laahu alaihi wasallam) inone of his beautiful couplets:
"Lauh bhi tu, Qalam bhi tu, tera wajud Al-KitabGhumbad-e-Abgina rang
tere muheet mein habab"
"You are O Holy Prophet (sallal laahu alaihi wasallam) theScroll (of
human destiny), you are the pen of Divine(with powers) to scribe and
delineate the affairs of the universe, you are thepersonification of
the Book of Allah.This vast glassy canopy (the sky) isnot more than a
bubblein the vast ocean of your August Knowledge."

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

2 - ilm-e-ghaib - (Knowledge of Unseen)

5. I'LM-I-GHAYB OF THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)
The Knowledge of the Unseen (I'lm-i-Ghayb) was also bestowed uponthe
Holy Prophet Muhammad (sallal laahu alaihi wasallam). This
I'lm-i-Ghayb was, in essence, the most revealing and surpassingmiracle
given to the HolyProphet (sallal laahu alaihi wasallam).
This miracle, in it's totality and persuasiveness, surpassed all
miracles given to other Prophets taken together. More or less 124 000
Apostles were raised at different periods of time with some specific
knowledge of the hidden realm, i.e. I'lm-i-Ghayb. But the Knowledge of
the Unseen bestowed upon the Holy Prophet (sallal laahu alaihi
wasallam) was limitless in scope and magnitude. This is to say that
each and every miracle in the nature of I'lm-i-Ghayb given to
different Prophets was also given to the Holy Prophet (sallal laahu
alaihi wasallam).
The Holy Prophet (sallal laahu alaihi wasallam) was the epitomic
symbolof all the previous Prophets in the past in respect of their
qualitative characteristics and quantum of knowledge and spiritual
enlightenment. Relating to this bestowment of knowledge and
observation upon the Holy Prophet (sallal laahu alaihi wasallam), the
Holy Quran says:"Allah has sent down to you O Prophet! the Book and
Wisdom and taught what you knew not. Great is the Grace of Allah upon
you." 28 In this virtuous essence the Quranic verse asserts that after
bestowment of this everlasting treasure of knowledge now there remains
no realm of knowledge andenlightenment which is not in the grip of the
Holy Prophet (sallal laahu alaihi wasallam). This is what the Holy
Quran describes as the"Fazl-i-Azim" (The Great Grace) - whatever the
Holy Prophet (sallal laahu alaihi wasallam) was taught by way of
knowledge was taught by Allah the Almighty. 29
If the teacher says to the pupil: I have taught you to read and you
knew nothing before this, then he is justified to make this claim and
there is nothing derogatory on his part to make such a claim; it
cannot be termed as insolence to degrade thestudent. But if the
student says to his teacher, you knew nothing and it was your teacher
who gave you knowledge, then though, this logic cannotbe denied.
Nonetheless, it demonstrates that the student is guilty of insolence
and misbehaviour towards his teacher. Such an example can hardly be
traced in the annals of civilised behaviour.
Whatever the Holy Prophet (sallal laahu alaihi wasallam) knew was
through the knowledge bestowed upon him by Allah the Almighty. This
being the fact, if before imparting the knowledge through the Holy
Quran, AlmightyAllah mentioned the state of the Holy Prophet(sallal
laahu alaihi wasallam): "You knew nothing of the Book nor of the Faith
(Imaan)." 30;it is consonance with theAlmighty state of Divine
Grandeur. It does not at all behove mortals like us to utter such
words inrespect of the Holy Prophet (sallal laahu alaihi wasallam).
This would be downright degrading and insulting the high virtuous
status of the Holy Prophet (sallal laahu alaihi wasallam).
The uncontroversial fact remains that Allah the Almighty granted the
I'lm-i-Ghayb to the Holy Prophet (sallal laahu alaihi wasallam) and if
anyone denies and suspects the veracity of this Divine Truth, he is
surely guilty of falsehood and diminishing the eminence of Divine
Favour. If there be such a one, he ought to be condemned as a
blasphemer, worthy of being expelled from the rank and file of
Muslimhood. The quality of a true Muslim is that he accepts and
believes as true each and every command of Almighty Allah and acts
upon it ungrudgingly and unreservedly and induces others to do so.
The Darbar (seat of pre-eminences) of the Holy Prophet (sallal laahu
alaihi wasallam) is a grand Darbar surpassing the grandeur of worldly
kings and monarchs. It is an act of misbehaviour and misdemeanour even
to utter loud words in his august presence; such anact causes the loss
of other virtuous deeds of a Believer, forfeiting the Divine Grace.
There is a stern warning against those who slip away slyly from his
assembly without seeking his permission, this amountsto misbehaviour.
For them there is stern foreboding of dire punishment on the day of
Judgement. It is said:"Deem not the summons of one Apostle among
yourselves, like the summons of one of you to another. Allah doth
knows those of you whoslip away under shelter of some excuse; then
those of you who slip away under shelter of some excuse; then beware
those who withstand the Apostle's orders, lest some trial befell them
or a grievouspenalty be inflicted on them." 31 We can guess what would
be the state of awe-inspiring grandeur of the Holy Company graced by
the Holy Presence of the HolyProphet (sallal laahu alaihi wasallam)
where even the slightest misdemeanour is caughtup as a misdeed
inviting punishment from the providence.
The companions of the Holy Prophet (sallal laahu alaihi wasallam) used
to sit in his presence in due respect holding their breaths and not
making any gestures to disturb the dignity of the assembly. They would
only utter respectful words like: "O Prophet of Allah! May myparents
be sacrificed at the alter of your dignity." To every question put to
them, their reply used to be,"Allah and his Prophet (sallal laahu
alaihi wasallam) know better."
28. Surah Nisa: Verse 113
29. Surah Aala: Verse 6
30. Surah Nur: Verse 63
31. Surah Shura: Verse 52
6. THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU
ALAIHI WASALLAM)
In the light of the foregoing evidence it must be admitted that the
Holy Prophet Muhammad (sallal laahu alaihi wasallam) was endowed with
the Knowledge of the Unseen (I'lm-i-Ghayb) as a Grace from Allah.
We can examine the issue from three angles.
A. The Holy Prophet (sallal laahu alaihi wasallam) was granted this
treasure of knowledge directly fromthe Providence, i.e. without the
means of any agency conveying the "knowledge."
B. Through the revelation of the Holy Quran which is the
Treasure-House of all Knowledge operating in the universe.
C. The Holy Prophet (sallal laahu alaihi wasallam) was sent as
a"Shahid" (Witness), i.e. a person who is in constant touch will the
affairs taking place in the world, examining and analyzing them as an
observer with an insight to assess and analyse their influence in
day-to-day matters. He thus remained ever aware of the God-gifted
vigilance possessing full knowledge as an eye-witness, with powers of
Haqq-ul-Yaqeen and Ain-ul-Yaqeen - the faculty of witnessing things
with unwavering faith and certitude.
By examining the Holy Prophet's (sallal laahu alaihi wasallam)
Knowledge of the Unseen under the first view-point, viz. the
bestowment of I'lm-i-Ghayb directly from Allahthe Almighty, we might
refer to the following verses of the Holy Quran:-
A. "These are some of the stories of the Unseenwhich We haverevealed
to you, O Prophet!" 32
B. "Such is one of the stories of what happened Unseen whichWe
revealed by inspiration unto you." 33
C. "The Holy Prophet (sallal laahu alaihi wasallam) does not withhold
grudgingly a knowledge of the Unseen." 34
Examining the Knowledge of the Unseen of the Holy Prophet (sallal
laahu alaihi wasallam) from the second point of view, the following
verses of the Holy Quran are enough to open our eyes:-
A. "And We have sent down to you the Book explaining all things, a
Guide, a Mercy and Glad Tidings to Muslims." 35
B. "The Quran is not a tale invented, but a confirmation of what
(went) before it - a detailed exposition of allthings." 36
C. "Nothing We have omitted from the Book." 37
D. "Surely there has come to you from Allah aLight and a Perspicuous Book." 38
E. "Nor is there ought of the Unseen, in Heaven, or earth butit is
recorded in the Clear Book." 39
F. "There is no grain in the darkness (or depth) of the earth,nor
anything, fresh or dry, (green or withered), but is inscribed in a
record clear." 40
It is seen that in these verses, first there is the mention of the
Holy Quran being the Kitab-i-Mubeen - the Book Manifest making
everything clear, without even the minutest part remaining under any
shadow of doubt or omitted. It is worth observing that the Book
manifest contains the mention of all things (with all their
attributes), under the sun. Now just imagine what shall be the expanse
and depth of the knowledge of the Person on whom the Book was
revealed. Surely each and everything mentioned inthe Book must have
been in full view of the recipient. The phenomena must be pondered
over in a mostdispassionate and open-minded manner without casting any
aspersions over the Divine bestowment on the Holy Prophet (sallal
laahu alaihi wasallam).
Examining the Knowledge of the Unseen possessed by the Holy Prophet
(sallal laahu alaihi wasallam) asa SHAHID or witness to allaffairs,
the following verses carry us to the visionary world of enlightenment
where we stand completely wonder-struck at the very idea of the extent
of the knowledge which Allah the Almighty revealed to him so as to
make him the true representative of Divine rights, not alone on this
earth, but even forces of heavenly kingdom operating at the present
moment as well as that would take place in the universe and the
Hereafter. It is but essential that we should bow our heads and accept
the truth of Divine assertions, and spare ourselves the repercussions,
should any shade of wavering creep our mind and vision. It is beyond
our capacity to guess the extent of Knowledge of the Unseen
(I'lm-i-Ghayb) bestowed uponthe Holy Prophet (sallal laahu alaihi
wasallam) by Almighty Allah. Only Allah knows that He has bestowed
upon His beloved Prophet (sallal laahu alaihi wasallam).
A. "Surely We sent you asa Witness, as a Bringer of Glad Tidings and
as a Warner." 41
B. "And We shall bring you as a Witness against the people." 42
C. "Surely we have sent to you (O men!) an Apostle to be a Witness
concerning you." 43
D. "And one day We shallraise from all peoples a Witness against them
from among themselves and We shall bring as witness against them from
among themselves and We shall bring you as a Witness against them. 44
From these verses it is clear that on the day of Judgement not only
the Holy Prophet (sallal laahu alaihi wasallam) shall be a Witness
over his own Ummah, but shall also testify before Almighty Allah on
behalf of the peoples of other Prophets. Now this testimony or
evidence can only be given by the person who is an eye-witness to all
events and incidents under scrutiny on the Day of Judgement.
This, in other words, means that the Holy Prophet (sallal laahu alaihi
wasallam) is fully informed and kept in touch with all those events
which he shall be witness to. Incidently, this also means that he
iskeeping watch over our deeds and misdeeds at all times. We should
therefore beware of our activities lest any of them displeases or
grieves him.
This fact is further corroborated by the (under noted) traditions
(Ahadith) of the Holy Prophet (sallal laahu alaihi wasallam):-
A. In one tradition it is said: "As I see in front of me, so I see
things clearly behind me." 45
B. In the second tradition the Holy Prophet (sallal laahu alaihi
wasallam) is reported to have said: "I saw Prophet Musa (alaihis
salaam) in the valley of Azraq, while passing from Mecca to Madina. He
was reciting Talbiah. On another ocassion, I saw Prophet Yunus
(alaihis salaam) wearing a long woollen overcoat and riding a red
camel." 46
C. In the third Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) is described witnessing Paradise and Hell. 47
D. From the fourth Tradition it is learnt that the Holy Prophet
(sallal laahu alaihi wasallam) knows each inmate by name going in the
Paradise or in the Hell. 48
E. From the fifth Tradition, it is learnt thatwhen a man enquired from
the Holy Prophet (sallal laahu alaihi wasallam) whether he would go
into Jannah orJahannam, the Holy Prophet (sallal laahu alaihi
wasallam) replied without a moment's pause that, "You shall goto
Jahannam." 49
F. The sixth Tradition says: "My entire Ummah was presented before me
with each individual's scroll of deeds, good as well as bad." 50
G. In the seventh Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) said:"One night, my Ummah was presented before me at my
Hujrah and I know each of them as clearly as anyone knows his
colleague." 51
At one place in the Holy Quran, it is said: "Does he possess the
Knowledge of the Unseen that he sees the dead?" 52 It is understood
from this verse that only such a person possesses I'lm-i-Ghayb as is
capable of seeing things beyond normal reach in terms oftime and
space. At various places in the Holy Quran, the transcendental power
ofwitnessing things by the Holy Prophet (sallal laahu alaihi wasallam)
has been described. 53 The truth is that when a Chosen Friend of Allah
has seen Allah, nothing remains hidden from him. The Holy Prophet
(sallal laahu alaihi wasallam) said, "I saw Allah the Almighty. He
placed His Hand on my back. I felt the coolness in my breast. Within
an instance everything became visible clear before me and I recognised
everyone." 54
32. Surah Hud: Verse 49
33. Surah Yusuf: Verse 102
34. Surah Takweer: Verse24
35. Surah Nahl: Verse 89
36. Surah Yusuf: 111
37. Surah An'am: Verse 38
38. Surah Maida: Verse 15
39. Surah Nam'l: Verse 75
40. Surah An'am: Verse 59
41. Surah Fatah: Verse 8
42. Surah Nisa: Verse 41
43. Surah Muzammil: Verse 15
44. Surah Nahl: Verse 89
45. Muslim Shareef, vol.2,p. 116
46. Ibn-i-Majah, pp. 20, 208
47. Muslim Shareef, vol.2,p. 180
48. Miskhat Shareef, p. 19
49. Bukhari Shareef, vol.3, p. 855
50. Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja
51. Ref: Anba al-Mustafa, p. 19; ref: Tibrani
52. Surah Najam, Verse 35
53. Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; SurahBaqarah:
Verses 243 & 258; Surah Nur: 41; Surah Feel.
54. Tirmizi Shareef; Miskhat Shareef, Karachi,p. 72
7. THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) ALSO DISTRIBUTEDPORTIONS
OF HIS I'LM-I-GHAYB TO HIS SERVANTS
So far we have been discussing the vast expanse and depth of the Holy
Prophet's (sallal laahu alaihi wasallam) knowledge and meditative
understanding of the cosmic forces operating in the universe together
with the super human forces operating in the universe with super human
visual insight of the Unseen as a special gift from the Divine Grace,
transcending and surpassing human intellect, unmatched in the entire
history of mankind.
We are apt to feel and think if the Holy Prophet (sallal laahu alaihi
wasallam) kept the whole repository of these God-gifted treasures, of
the knowledge, particularly relating to the Unseen confined to himself
alone or he also, as charitable gesture, passed on some part of it to
his devotees who were eager and capable to receive and preserve the
rare and priceless beneficence from Almighty Allah.
It is learnt from differentTraditions of the Holy Prophet (sallal
laahu alaihi wasallam) that he not only favoured his devotees and
admirers with this rare and Divinegift, but did so in a greater and
open-hearted manner, taught them how communion with Divinity may be
maintained and carried forward as the intellect advances and
progressesin the realm or history. This is an expression of Divine
Dispensation of charity among the fellow beings, the humanity at large
for whose benefit the vast universe has been created.
A. This is what the well-known and famous devoted Companion of the
Holy Prophet (sallal laahu alaihi wasallam) Abu Zarr Ghaffari (radi
Allahu anhu) has to say in this respect, "The Holy Prophet (sallal
laahu alaihi wasallam) did not leave this material worldwithout
telling us in effect that there is not a single birdflying in the
atmosphere about which he left anything unsaid." 55
B. Another companion, Hazrat Huzaifa (radi Allahu anhu) reports,"Only
the Holy Prophet (sallal laahu alaihi wasallam) stood amongst us (to
deliver a sermon) and disclosed before us every detail of events that
were to take place that moment onward till the Day of Judgement; he
left nothing. Anyone who could retain in his memory remembered it; and
the one who forgot it, could not revive it afterwards." 56
C. It is reported in the Tradition: "The Holy Prophet (sallal laahu
alaihi wasallam) did not leave the world without telling the
description ofevery disrupter (creatingdisturbance on earth) tillthe
coming of the Day ofResurrection; everything, i.e. his name,his
father's name and the name of the tribe or clan to which he belonged."
57
D. The Battle of Badr took place on the 17th of Ramadaan. Before
thefighting (Jihad) started, the Holy Prophet (sallal laahu alaihi
wasallam) went over the field and disclosed the identity of the
enemies of Islam andindicated by placing his hand at different spots
and telling "here so and so will be slain." When the battle was over,
it was discovered that each and every person about whom the Prophet
(sallal laahu alaihi wasallam) had indicated, was found at the very
spot lying dead,neither inch more or less. 58
E. There is a lengthy Tradition (Hadith) of the Holy Prophet (sallal
laahu alaihi wasallam) which is an eye-opener for any sceptic who
entertained misgivings about the truth of the Holy Prophet's (sallal
laahu alaihi wasallam) Knowledge of the Unseen. It is reported by
Hazrat Anas bin Malik (radi Allahu anhu), who says: "After the decline
of the sun (noon) the Holy Prophet (sallal laahu alaihi wasallam) came
out of his Hujrah, and led the Zohr Prayer. After completing the
prayer the Holy Prophet mounted the pulpit and delivered the sermon
about the Day of Judgement and the big events that will take place
before the advent of the Day. Then addressing the companions he asked
them if any one of them had any question to ask from him. He
proceeded,'I swear in the name of Allah, there is nothing that you
would ask me and I will not answer it (no query, whatever its nature
shall remain unanswered), so long as I am here.'" Hazrat Anas (radi
Allahu anhu) reports that on hearing this the companions burst in
tears, (for it forbode the grave tidings of his leaving theworld). But
the Holy Prophet (sallal laahu alaihi wasallam) continued, saying
again and again: "Ask me. Ask me (as none after me will tell you)." 59
The following verse of the Holy Quran bears testimony to his
truth:"The Holy Prophet (sallal laahu alaihi wasallam) does not
withhold grudgingly a Knowledgeof the Unseen." 60 It amounted to
saying,"whatever you ask will be answered and whatever you will
require, shall be granted."
The insistence of the Holy Prophet (sallal laahu alaihi wasallam) on
oath in the Name of Allah and urging the audience again and again to
ask and enquireabout anything indicatesbeyond a shadow of doubt that
by the Grace of Almighty Allah, the Holy Prophet (sallal laahu alaihi
wasallam) was endowed with the Knowledge of the Unseen and was
extremely generous to satisfy every enquirer in his quest for
knowledge including the Unseen.
An Arab Scholar, Shaikh Ahmad bin Muhammad Al-Siddique Al-Ghamari
Al-Hasani has written a very learned book entitled "Motabiqa
al-Ikhtia'at al-Asriya." (Mufti Ahmad Mian Barkati has translated this
book in Urdu with the title "Islam aur Asri Eijadaat" printed and
published at Lahore in 1980). In this book the learned scholar has
collected forebodings of the Unseen, which the Holy Prophet (sallal
laahu alaihi wasallam) has disclosed on various ocassions. One is
explicably amazed and wonderstruck while going through these details
how gracefully the Holy Prophet (sallal laahu alaihi wasallam) was
honoured by Allah the Almighty about even the minutest details of the
Unseen. It appears that the past, the present and the future lay clear
before the Holy Prophet (sallal laahu alaihi wasallam) like a mirror.
Why this should not be so! because the Holy Prophet (sallal laahu
alaihi wasallam) has himself said: "The keys of the Unseen were
brought before me and placed over my hand." 61
Thus the Holy Prophet (sallal laahu alaihi wasallam) was made thekey
Bearer (Owner) of the treasures of the earth, 62 because one who
possesses the keys, enjoys the right of possession too. This however
does not mean that Allah the Almighty has divested himself of the
Divine Powers of the Unseen. On the contrary, it indicates the
Absolute Authority and Power of Allah even to bestow anyone of His
Choice anything as He pleases. Italso demonstrates how much Allah has
favoured and honoured the Holy Prophet (sallal laahu alaihi wasallam)!
These are, in fact, the keys with which the hidden meanings and
interpretations of the Holy Quranic treasures are opened. The Holy
Quran as the Divine Book, we all see and recite, but whatever the
Prophetic Vision observes behind the contents of words and letters we
cannot even imagine and visualize with our limited blurred vision of
intellect.
I might refer to but one verse of the Quran:"Against them make ready
your strength to the utmost of your power, including steeds of war, to
strike terror into (the hearts of) the enemies of Allah." 63
In this verse the word"power" seems to denote nothing in particular,
i.e. weapon or means to subdue the enemy, but when the Holy Prophet
(sallal laahu alaihi wasallam) lifts the veil from the word "power"
then the human wisdom simply gets perplexed to the extreme, as the
real significance, as expressed and stressed by the Holy Prophet
(sallal laahu alaihi wasallam) is definitely beyond the reach of human
intellect. Expressing the real significance of the word"power", he
said:"Beware this power is Rami! Beware this power is Rami! Beware
this power is Rami!" 64
In the Arabic language, the word "Rami" means to throw or strike. One
of the important ritual observance during the course of hajj, is to
throw small stones at theSatan which ritual is known as "Rami." In
this Hadith (Tradition) the Holy Prophet (sallal laahu alaihi
wasallam) meant all such weapons which demand throwingor hurting from
a distance at the enemy. The simplest form of this"throw" is by the
hands with as much power as one is capable of, and this power is in
the hands of those nations in possession of those weapons, especially
firing cannon shells, hurting missiles, rockets or even bombs of any
description. All these weapons are thrown at the enemies from a
distance and these are the secrets of "power." Ifyou refer to Ahadith
(Traditions) you will discover an ocean of the Knowledge of the Unseen
spring up from its bottom.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

ilm-e-ghaib - (Knowledge of Unseen)

1. WHAT IS KNOWLEDGE?
It is truly said: KNOWLEDGE is power - a great power, with tremendous
potentialities and unfathomable capabilities. The ever growing expanse
of knowledge in the modern age in all direction has amply unfolded and
demonstrated the great significance and influence of knowledge over
all things existing on the surface of the earth and beyond.
The Holy Quran - the most accomplished and the final revealed Divine
Book has laid great stress on the acquisition of knowledge and it's
blessings, inviting human endeavour in seeking and preserving more and
more knowledge for leading asuccessful life in this world and the
Hereafter.
The very first Revealed verses of the Holy Quran proclaim in an
unambiguous manner that the acquisition of knowledge is the most
fundamental pre-requisite for survivaland development of existence
(Wajud) in all its pervasive sense. Says the Holy Quran: "He (Allah
the Almighty) taught (man) the use of the Pen (the basic implement in
the field ofknowledge) and taught man which he knew not (a divine
invitation for research and advancement of knowledge so as to lead the
life in conformity and obedience to Divine Pleasure)." 1
At another place it is said: "O my Lord! Advance me in knowledge."2
These divine Revelations brought in focus the significance of
knowledge to motivate and enlighten the human mind to seek more and
more knowledge in any conceivably beneficial manner.
The Holy Quran is a treasure house of Knowledge and Wisdom.It contains
references or mentions at more that 800 places relating to knowledge
and it's derivatives, i.e. the innumerable branches of knowledge which
continue to grow as the life advances fromstage to stage. Similarly,
references to "books" and "writing" are at more than 600 places in the
Holy Quran. This clearly indicates the divine emphasis on knowledge
and its acquisition at all levels of life.
In a tradition (Hadith), the Holy Prophet (sallal laahu alaihi
wasallam) has said: "I have been raised as a teacher and an
accomplisher of (refined) manners." 3 The Holy Prophet (sallal laahu
alaihi wasallam) has laid great emphasis as a compulsive obligation of
the Ummahto seek more and more knowledge and brought forth the
blissful significance of knowledge. 4
Hazrat Ali (Karramallahu wajhul Kareem) has said:"The real dignity to
men is through learning." TheHoly Quran itself bears testimony to the
significance of knowledge when its saysthat it was on account ofhis
knowledge that Almighty Allah chose Hazrat Talut (alaihis salaam) as
the King of the Bani Israel, "Allah hath filled Talut with Knowledge
and bodily prowess." 5 The superiority of Hazrat Adam (alaihis salaam)
- the epitomic symbol of human progeny - over angels (and all the
creations) was on account of this knowledge alone. 6
All these examples illustrate the significance and dignified
evaluation of the acquisition of knowledge in the fields of human
pre-eminence,viz. the Prophetic assignment, the leadership and Five
Regent kingship for guidance the human destining as the Vicegerent of
Allah on earth.
1. Surah Alaq: Verses 4-5
2. Surah Taha: Verse 114
3. Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47
4. ibid., p. 46, 49
5. Surah Baqarah: Verse 247
6. Surah Baqarah: Verse 31
2. THE TWO CATEGORIES OFKNOWLEDGE
In its abstract sense, there are two kinds of Knowledge (or learning);
the one whichis taught in Madrasahs, school, colleges and universities
(in the progressive order). For alay-man as well as for the majority
of the populace this is what constitutes the knowledge and it is
believed to be sufficient to satisfy our material quest and urge in
this behalf.
However, there is yet another branch of knowledge which is taught and
acquired directly or straightaway through the divine agency, with the
functional audio-visual aids, such as books, papers, pens or
such-likeparaphernalia, needing neither the teaching institutes, such
as schools, colleges, universities, etc. nor the professional teachers
and degree holders. Thisis the transcendental or divine sector of
knowledge, which in Quranic terminology is known as "I'lm-i-Ghayb" or
the "Knowledge of the Unseen" 7 and whichconstitutes one of the
fundamental tenets of Islamic belief. In fact, thebelief and unbelief
in the Unseen (Ghayb) is the distinguishing mark of a person being a
Muslim or a Heathen. 8
This is the branch of knowledge which is super human in nature
surpassing the human intellect as also the five proverbial senses on
their own. The Knowledge of the Unseen (I'lm-i-Ghayb) is superior to
and dominant over all other knowledge in any field of human activity,
defying all methods of imparting and receiving education and
knowledge. This is essentially an emblem ofDivine Grace bestowed upon
the chosen servants of Allah, like thegentle blissful rain showered
upon the hearts and minds of the esteemed recipients on earth.
7. Surah Kah'f: Verse 65
8. Surah Baqarah: Verse 3
3. VERSES OF THE QURAN PERTAINING TO I'LM-I-GHAYB
There are many verses inthe Holy Quran in which there is mentioned or
reference to I'lm-i-Ghayb(The Knowledge of Unseen). It is clear from
these verses that this I'lm-i-Ghayb pertain and belong to Almighty
Allah alone.
The following verses of the Holy Quran corroborates this proposition:-
A. "With Him are the Keysof the Unseen; the treasure that none knows but He." 9
B. "I know the secrets of the heaven and earth." 10
C. "Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen isfor Allah". 11
D. "The Holy Prophet (sallal laahu alaihi wasallam) is asked
todeclare: Say, I tell you not that the Treasures ofAllah are with me,
nor do know on my own, what is hidden (In the Unseen)." 12
From these verses, it is learnt that the Knowledge of the Unseen
(I'lm-i-Ghayb) belongs as His most exclusive supreme prerogative to
Allah the Almighty. None on his own, can know the Unseen (Ghayb)
unless bestowed by Almighty Allah as a grace (and not as a matter of
right to claim).
A little probe into these verses would reveal that while even the
minutest part of the Ghayb remains in the Divine Authority, it is not
to be said anywhere that Allahthe Almighty does not grant this
knowledge even to anyone among his servants nor that the treasure of
the Ghayb remain un-bestowed and unshared by anyoneelse. This the
prime point of consideration on which the Ummah must devote thoughtful
attention to avoid any pitfalls in assuming or imbibing any
self-founded notions of I'lm-i-Ghayb.
This point is stressed again and again in the Holy Quran:
A. "He (Allah the Almighty) alone is the Knower of the Unseen; He does
not make anyone acquainted with the mysteries except the apostle whom
He has chosen." 13
B. "Allah will not discloseto you the secret of the unknown, but He
chooses of His apostles whom He pleases." 14
9. Surah An'am: Verse 59
10. Surah Baqarah: Verse33
11. Surah Yunus: Verse 20
12. Surah Hud: Verse 31
13. Surah Jinn: Verse 26
14. Surah Ale Imran: Verse 179
4. LEVELS OF I'LM-I-GHAYB POSSESSED BY THE AMBIYA(ALAIHIMUS SALAAM)
This, however, does not mean that Allah the Almighty restricts and
retains the Knowledge of Unseen exclusively to Himself and does not
reveal any part of it to any other person. No, not at all. Allah the
Almighty has revealed and honoured His apostles as much and as and
when He willed, for guidance and enlightenment to cope with the
circumstances and situations confronting them viz-a-viz the enemies of
Allah, and to fulfill the mission assigned to them. These phenomena
have been illustrated at various places in the Holy Quran.
Some of the relevant verses are quoted below:-
A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is
said:"He (Allah) taught the names (nature and qualitative attributes)
of all the things and placed them before the Angels".15
B. Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah)
gave Da'ud power and wisdom and taught him whatever (else)He willed."
16
C. In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam),
it is said, "O People! We have been taught the speech of the birds,
and on us has been bestowed (a little of) all things." 17
D. For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave
Judgement and Wisdom." 18
E. About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our
instructions full of Knowledge (and experience), but most men know
not." 19
F. Hazrat Yaqub (alaihis salaam) himself told his sons about this
blessing from Allah thus, "Did I not say to you, I know from Allah
that which you know not." 19
G. About Hazrat Yusuf (alaihis salaam), it is said, "When Yusuf
attained his full manhood, We gave him Power and Knowledge; thus do We
reward those who do the right things." 20
H. Regarding Hazrat Musa (alaihis salaam), it is said, "When he
reached full age and wasfirmly established (in life), We bestowed on
him Wisdom and Knowledge." 21
I. It is said about Hazrat Khizr (alaihis salaam):"So they found one
of our servants on whom We had bestowed Mercy from Ourselves and whom
We had taught knowledge (of special significance) from Our Own
Presence." 22
These verses of the Holy Quran make it clear that Allah the Almighty
bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants,
but is unfortunate that most people do not know this;on the contrary,
even they refuse to believe it without realising the consequence
thereof! These pious souls, at times on their own, disclosed this
Divine bestowment in order to convince the people andclear their
doubts and put them on the right track of faith and Belief.
J. For example, Hazrat Isa(alaihis salaam) spoke tohis followers thus,
"And Ideclare to you whatever you eat and whatever you store in your
houses." 23 (It meant that whatever they had eaten in the houses -
within four walls - and whatever they had preserved therein, was well
known to the Prophet of Allah.
K. On another ocassion, Hazrat Yusuf (alaihis salaam) spoke to his
fellow prisoners before telling them the meaning of their dreams. He
said, "Before any food comes to you, I shall surely reveal to youthe
truth and meaning of this. It is due to the knowledge bestowed upon me
by Allah that I have to reveal to you what you did not know."24
These verses reveal that Allah the Almighty has bestowed I'lm-i-Ghayb
to His chosen Apostles. To deny this, amounts to the denial and
rejection of the Holy Quran itself. This is not an ordinary orroutine
knowledge. Elaborate precautionary and protective measuresare adopted
before suchmessages relating to the"Unseen" are despatched. Special
angels are sent (on earth) who stay around the Apostles, on whom the
Knowledge of the Unseen (I'lm-i-Ghayb) is bestowed. 25
The grant of I'lm-i-Ghaybis admitted by a great honour and whosoever
of the Apostles are bestowed this Unique Divine blessing become the
holders of great Divine Treasure. However, there is no uniform and set
pattern of Divine Message transmitted to each recipient in accordance
to their status.
According to the Holy Quran the status and nature of responsible of
the Apostles vary from one to another. "Those Apostles, we bestowed
with gifts (endowed with ranks, etc.) as willed by Allah." 26 Likewise
the grant of I'lm-i-Ghayb to Prophets varies according to their nature
of assignment relating to their prescribed mission.
The story of Hazrat Musa and Khizr (alaihimus salaam) so vividly
described in the Holy Quran explains this aspect of the proposition.
Hazrat Musamet Khizr (alaihimus salaam) and requested him to enlighten
him with the specific knowledge which Allah bestowed on him.
HazratKhizr (alaihis salaam) accepted, but advised Hazrat Musa
(alaihis salaam) to be patient and not to utter any word until he
would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did
was beyond the understanding of Hazrat Musa (alaihis salaam).
The promise of keeping silence on events taking place before his eyes
was too much for Hazrat Musa (alaihis salaam) to sustain and at last
(he broke the silence) HazratKhizr (alaihis salaam) revealed the
secrets of the events. Hazrat Khizr (alaihis salaam) did not keep him
in his companyany more. Details of the story is found in the HolyQuran
27 This clearly shows that the nature ofI'lm-i-Ghayb even to Prophets
of Allah was not uniform nor of equalmeasure.
15. Surah Baqarah: Verse31
16. Surah Baqarah: Verse251
17. Surah Namal: Verse 16
18. Surah Anbiya: Verse 74
19. Surah Yusuf: Verse 96
20. Surah Yusuf: Verse 22
21. Surah Qasas: Verse 140
22. Surah Kah'f: Verse 65
23. Surah Ale Imran: Verse 49
24. Surah Yusuf: Verse 37
25. Surah Jinn: Verse 26
26. Surah Baqarah: Verse253
27. Surah Kah'f: Verse 65-82

Quran Khani

Imam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates
that Aa's son of Vayl had made a will to free 100 slaves on his behalf
(after his death). His son Hisham freed 50 slaves, his other son
wanted to free 50 slaves but said first let me ask the Prophet of
Allah (Sallallaho Alihi Wassallam). So he went to the Prophet
(Sallallaho Alihi Wassallam) and asked, "Ya Rasool Allah! (Oh Prophet
of Allah!) (Sallallaho Alihi Wassallam) my father had made a will to
free 100 slaves and my brother has freed 50 shall I free the other 50"
Prophet (Sallallaho Alihi Wassallam) replied, If he (Aa's bin Vayl)
had been Muslim then if you would free them or do charity or perform
pilgrimage it would reach him.
Imam Abu Dawood (may Allah be pleased with them both) narrate that
Saad son of Ubaddah (may Allah be pleased with him) went on holy wars
(gazwaa't) with theProphet (Sallallaho Alihi Wassallam) and when
hereturned to Madina his mother had passed away. He (Saad) asked the
Prophet of Allah (Sallallaho Alihi Wassallam), 'Umm e Saad' meaning my
mother has died which charity [sadqa] is better for her. Prophet
(Sallallaho Alihi Wassallam) replied, "Water!" Saad (may Allahbe
pleased with him) dug a well and said this well is Saad's mother (that
is, may its reward go to Saad's mother). (Mishkat)
Imam Muslim (d. 261H) narrates from Ayesha (may Allah be well pleased
with her) said one man came and said "Ya Rasool Allah! (Oh Prophet of
Allah!) (Sallallaho Alihi Wassallam) my mother has suddenly passed
away and she has made no will. I suppose if she would have got a
chanceto talk she would have given charity (sadqa) so if I give
charity on her behalf would its reward get to her sprit (Ruh)
TheProphet (Sallallaho Alihi Wassallam) replied, Yes itwill reach her!
Imam Nawawi (d. 676) in his explanation of Muslim (Sharh Muslim) says
this means this narration (hadith) proves that if charity is given for
the dead body its reward gets to the dead. Scholars have consensus on
this.
Imam Nassai (d. 303) narrates from Son of Abbass (may Allah be well
pleased with him) said one woman asked the Prophet (Sallallaho Alihi
Wassallam), my father has passed away and he did not perform
pilgrimage (hajj). Prophet (Sallallaho Alihi Wassallam) replied
perform pilgrimage from your father (i.e., onhis behalf).
Imam Tibrani (d. 360) and Darul Qatnni (d. 385)narrated that the
Prophet of Allah (Sallallaho Alihi Wassallam) said, whoever passes by
the grave and recites "Qul ho Wallah-ho Ahd…" (Al-Ikhlas Chapter 112)
So the grantor will get the reward equal to the quantity of the dead
bodies.
All these hadith mentioned above are in proof of having a Quran
Khawani "reciting Quran". Also remember that benediction [dua'] is
accepted when the Quran is completed and so several people recite the
Quran in times of calamity and depression and at the end make
benediction for peace.
May Allah save us from the satan and his evil traps. May Allah grant
us paradise in the neighborhood of our beloved Prophet (Sallallaho
Alihi Wassallam), Ameen!

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

stories / Happiness came alone

This is my story. About the love that came alone.
Three years ago I was 23 years old and very unhappy. I had just left a
rich, non-committed manwho wanted to marry meand gave me everything
Ineeded.
But one day, April 1 it was and just like in a joke I left him. There
was a reason and quite a serious one. He wanted to own me. Leaving him
meant losing my job (because I worked for him), my love, my comfort
and money.
Another man helped me leave him; he was the third man in my life. I
was madly in love with him. I simply adored him.Two months after we
began dating, his ex-girlfriend called him and told him she was
pregnant. He went crazy. He began behaving weird. He didn't know what
to do. Go to her or stay with me. At the end, he left me.
I cried myself out. For months and maybe years.
I started dating other men and hurting them. For only a year I went to
bed with 5 men and left them in the worst possible way. I made them
cry and beg me.
I felt nothing. I was the cruelest being in the world. My heart was
broken and I found no meaning of life. But at a certain point I calmed
down. I forgot the man that left me. He married that woman he left me
for. I lost him forever andI knew I needed to move forward and to go
back to normal, to somehow save my soul.
Weird enough after this so called balance, Paco appeared. I was at a
bar and he approached and started talking to me. We spent our time
together until 4 am and we couldn't get enough of each other. It was
hard atthe beginning. He had just been abandoned by a woman he was 5
years with. So he was being mean to me. But I knew best what he felt
and waited for the moment he would reach that calmness that I felt and
everything will be perfect. Yes, I waited for him to go through that
same hell I did, through the same agony for the unrequited love and I
don't feel sorry about it. Because now I have next to me the man I can
rely on totally. I love him and I cannot imagine my life without him.
We have our wedding planned in 3 months time, exactly two years after
we met. And I think that happiness comes alone tous, without looking
or crying for it. The only thing we need is to be at peace with
ourselves.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

stories - The Love of My Life

i m a mature 38 years old male. 2 months ago i met a woman on a chat
site.we began to talk everyday.i saw her via cam and she saw me too.
we bothe fell in love witheach other.but there is a problem she is
married and i m too. there r kids. we call each other as husband and
wife.
we r scared about to come together.now nither her nor i can stay away
from each other. i dont wanna loose my family but i dont wanna loose
my virtual life love.she thinks the same.we r not kids or teenager but
we cant do anything about it?can someone plase help me how can i cope
with it?

evil eye - She is possessed and thejinni speaks on her lips and refuses to leave her

My cousin (daughter of maternal aunt) is possessed by a jinni
whospeaks on her lips with aman's voice and says that he will never
leave her because he loves her. We have taken her for ruqyah many
times and every time he speaks and says that he will never leave her.
What should she do?.
Praise be to Allaah.
Firstly:
We ask Allaah to take away from your cousin what she is
experiencingand to heal her, and divert that jinni away from her, for
He is All Hearing and Ever Responsive.
Secondly:
The remedy in this case and others is ruqyah as prescribed in
sharee'ah, which may be done by the sick person himself or by one who
is treating him, and it will be beneficial by Allaah's leave. But it
may need tobe repeated and you may need to do other things to help it.
We will mention the most important of these things here:
1 – Reminding the sick person to always recite the adhkaar for
morningand evening, when going to sleep, eating, drinking, entering
and leaving the house, and to say a lot of dhikr in general. The best
of dhikr is reciting Qur'aan and the most important passages to recite
are the Mu'awwidhaat (soorahs seeking refuge with Allaah),
al-Faatihah,Soorat al-Baqarah and Aayat al-Kursiy. The more the sick
person perseveres in dhikr, the more the shaytaan's influence on him
will weaken, and he may be expelled by means of ruqyah.
2 – The ruqyah should bedone by a righteous person who adheres to the
Sunnah and who shuns bid'ah, humbug and witchcraft.
3 – The sick person should turn to Allaah a great deal and ask Him for
help, for Allaah answers the prayer of the one who is in difficulty
and relieves hisdistress, as He says (interpretation of the meaning):
"Is not He (better than your gods) Who responds to the distressed one,
when he calls on Him, and Who removes the evil, and makes you
inheritors of the earth, generations after generations? Is there any
ilaah (god) with Allaah? Little is that you remember!" [al-Naml
27:62]. Especially if the du'aa' is offered at times when a response
is more likely, such as between the adhaan and iqaamah, just before
dawn, in the last hour after 'Asr on Friday, when breaking the fast,
and when travelling.
4 – Always offering the five daily prayers on time.
5 – Repenting to Allaah from sins that may be the cause of the
shaytaan gaining controlof a person.
6 – Purifying the house of things that the shaytaan loves, such as
images, dogs, music and singing. Imagine this devil being cornered and
having no food or drink or pleasure. He may be deprived of that by
saying the name of Allaah over food and drink and by getting rid of
things that he loves. Would he want to stay?

evil eye - Minor shirk

I have a colleague at work, and whilst I was talking to him he told us
that he has an amulet that he got from some people who say that they
are Shaykhs who treat people in the neighbourhood. He says that
written inside it is Aayat al-Kursiy and he put it in a piece of
leather and tied it and hung it on his chest. We had a discussion,
myself, him and some of our colleagues. We advised him to burn the
paper ortake it to a trustworthy person to undo it and neutralize it,
but he refused on the grounds that they are Shaykhs and that no one is
allowed to see what is inside this thing, and it is beneficial. My
reactionwas to try to make him fear Allaah and I did not realize what
I was saying; I said: "If you die with this thing on you, you will go
to Hell." To be honest, I regretted it after I said it, and I am
afraid that Allaah may cancel out my good deeds, like the man who said
to a sinner, "Allaah will not forgive you," but Allaah said: "Who is
the one who swore by Me that I will not forgiveSo and so? I have
forgiven So and so and I have cancelled out your good deeds". Now I am
worried about this matter and I hope that you can advise me and tell
me what I should do.May Allaah reward you with good.
Praise be to Allaah.
Firstly:
It is not permissible to wear amulets even if they are from the Holy
Qur'aan, because of the general meaning of the words of the Prophet
(peace and blessings of Allaah be upon him): "Whoever wears an amulet,
may Allaah not fulfil his need, and whoever wears a sea-shell, may
Allaah not give him peace." Narrated by Ahmad (17440); classed as
hasanby Shu'ayb al-Arna'oot inTahqeeq al-Musnad.
And he (peace and blessings of Allaah be upon him) said: "Whoever
wears an amulet has committed shirk." This hadeeth was classed as
saheeh by al-Albaani in Saheeh al-Jaami'.
If amulets contain Qur'aan, then there is a difference of scholarly
opinion concerning them. The more correct view is that they are not
allowed, because of the general meaning of the evidence, and so as to
ward off the means (thatmay lead to shirk). And that is also because
of the disrespect to which they are exposed in mostcases, because the
wearer sleeps wearing the amulet, and enters the toilet wearing it,
andso on.
It says in Fataawa al-Lajnah al-Daa'imah (1/212): The scholars are
unanimously agreed that it is haraam to wearamulets if they contain
something other than Qur'aan, but they differed concerning those that
contain Qur'aan. Some of them allowed wearing them and some of them
did not allow that. The view that it is not allowed is more correct,
because ofthe general meaning of the ahaadeeth and so as to ward off
the means (that may lead to shirk). End quote.
This has been discussed in detail in the answer to question no. 10543 .
All of this applies if we accept that the amulet asked about here does
not contain anything other than Aayat al-Kursiy or other words of
Allaah. But it may also include witchcraft and kufr. It is strange
that that practitioners of witchcraft put the wordsof Allaah with
their kufr and falsehood, so as to conceal their evil and deceive the
people.
It seems from your colleague's concern that no one should look inside
the amulet and his refusal when you asked him for the amuletso that
you could see what was inside it, that your colleague is either
ignorant of what is really inside the amulet or he knows that what
isinside is not only the words of Allaah.
Based on that, you have to advise this colleague of yours and warn him
against wearing anything the contents ofwhich he does not know, and
wearing amulets altogether.
His saying that no one is allowed to see what is inside it is not
correct, rather this is one of the lies of the practitioners of
witchcraft and charlatans, and is a way in which they scare the people
so that they will not see what is inside the amulets of the names of
devils or writing that has no meaning.
Secondly:
As for your saying "By Allaah, if you die with this thing on you, you
will go to Hell", if what you meant is that the one who does that
deserves to go to Hell, based on what you have heard about the
Prophet(peace and blessings of Allaah be upon him) forbidding that,
and his warning of Hell to the one who did that, whilst also knowing
that we cannot know whether any specific person will go to Paradise or
Hell, except those who are mentioned in the Wahy (Revelation), and
that believers in Tawheed who commit sin are subject to the will of
Allaah, and if He wills He will punish them and if He wills He will
forgive them – if that is what you meant, then there is no sin on you
in sha Allaah.
Similarly, if your intention was to warn him of the punishment of
those who take such matters lightly and persist in doing them, there
is no sin on you forthat, in sha Allaah.
In Musnad al-Imam Ahmad (19498) it is narrated that al-Hasan said:
'Imraan ibn Husayn told me that the Prophet(peace and blessings of
Allaah be upon him) sawa ring, I think he said of brass, on a man's
upper arm. He said: "Woe to you, what is this?" He said: It is for
pain in the shoulder and hand. He said: "It will only increase you in
weakness. Take it off, forif you die with it on you,you will never
succeed." [Classed as da'eef by al-Albaani in al-Da'eefah (1029)].
In Sunan Abi Dawood (4669) it is narrated that Ibn al-Daylami said: I
went to Ubayy ibn Ka'b and said to him: I am rather confused about
al-qadar (the divine decree); tell me of something by means of which
Allaah may take away that which is in myheart. He said: If Allaah
punished the inhabitants of His heavens and the inhabitants of His
earth, He would punish them and would not be unjusttowards them. If He
were to bestow mercy on them, His mercy would be better for them than
their good deeds. If you were to spend the equivalent of Uhud in gold
for the sake of Allaah, Allaah would not accept it fromyou unless you
believed in al-qadar and knew that whatever befalls you could not have
missed you and whatever missed you could not have befallen you. If you
die believing something other than this, you will go to Hell. He said:
Then I went to 'Abd-Allaah ibn Mas'ood and he said something similar.
Then I went to Hudhayfah ibn al-Yamaan and he said something similar.
Then I went to Zayd ibn Thaabit and he narrated something similar to
me from the Prophet (peace and blessings of Allaah be upon him).
Classed as saheeh by al-Albaani in Saheeh al-Jaami' (5344).
Al-Qaari said concerning the words "you will go to Hell": this is a
warningand a threat! End quote from Tuhfat al-Ahwadhi.
But if what you meant was that this specific person is one of the
people of Hell because ofthis action of his, this is amistake on your
part. We cannot testify that any specific person will be in Paradise
or in Hell, unless there is a text thattestifies to that.
Note: Wearing an amuletmay be minor shirk or it may be major shirk,
depending on the situation of the one whouses it. If he believes that
it can bring benefit and cause harm in and of itself, then this is
major shirk. If he believes that it is a means, then this is
minorshirk, because he is regarding something that is not a means as a
means. If a person dies in a state of minor shirk without having
repented, is he subject to the will of Allaah, or will he not be
forgiven, as in the case of major shirk? There are two scholarly
points of view:
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Do the
words of Allaah, "Verily, Allaah forgives not that partners should be
set up with Him (in worship)" [al-Nisa' 4:48] include minor shirk?
He replied: The scholars differed concerning that. Some of them said
that it includes all kinds of shirk, even minor shirk such as swearing
by something other thanAllaah; Allaah will not forgive him. But with
regard to major sins, such as drinking alcohol and zina, they are
subject to the will of Allaah; if Allaah wills He will forgive them
and if He wills He will punish them.
Shaykh al-Islam [Ibn Taymiyah] said different things. On one occasion
he said: Allaah does not forgive shirk even if it is minor. And on
another occasion he said: That which Allaah does not forgive is major
shirk.
Whatever the case, we must beware of shirk altogether, because the
general meaning may include minor shirk too, because He says "Verily,
Allaah forgives not that partners should be set up with Him" meaning
any partner, therefore it suggests any kind of shirk. End quote from
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen (2/203).
As for what you have to do, you have to repent to Allaah from your
taking such wording lightly, and not do that again in the future.
And Allaah knows best.