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Grave Destruction and Desecration

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Grave Destruction and Desecration

Three main Arabic vowels

by Seeker

Main vowels

The three main Arabic vowels are:

fatHah: The first main vowel in Arabic is called a fatHa (feht-hah). A fatHa is the equivalent of the short “a” in “hat” or “cat.” Occasionally, a fatHa also sounds like the short “e” in “bet” or “set.” Much like the other vowels, the way you pronounce a fatHa depends on what consonants come before or after it. In Arabic script, the fatHa is written as a small horizontal line above a consonant. In English transcription, which I use in this book, it’s simply represented by the letter “a,” as in the words kalb (kah-leb; dog) or walad (wah-lahd; boy).

damma: The second main Arabic vowel is the damma (dah-mah). A damma sounds like the “uh” in “foot” or “book.” In Arabic script, it’s written like a tiny backward “e” above a particular consonant. In English transcription, it’s represented by the letter “u,” as in funduq (foon-dook; hotel) or suHub (soo-hoob; clouds).

kasra: The third main vowel in Arabic is the kasra (kahs-rah), which sounds like the long “e” in “feet” or “treat.” The kasra is written the same way as a fatHa — as a small horizontal line — except that it goes underneath the consonant. In English transcription, it’s written as an “i,” as in bint (bee-neht; girl) or ‘islaam (ees-lahm; Islam).

Is Hajj (pilgrimage) obligatory every year?

by Seeker

hajj: the annual pilgrimage to Makkah al-Mukarramah which is one of the five pillars of Islam. (Glossary of Islamic Terms, pp. 8)

The obligation of Hajj is proven through the following verse of the Glorious Qur’an:

“And Hajj to the House is a duty that mankind owes to Allah, for whoever can bear the way.” (3:97).

The following blessed narrations will simply inform us whether Hajj is obligatory every year or once in a person’s lifetime.

—–

1st Hadith

Narrated ʿAlī bin ʿAbd al-ʿA’la an-Abeeh: from Abu al-Bakhtarī: from ʿAlī bin Abī Tālib radi Allahu ʿanhum:

When the following verse was revealed: “And Hajj to the House is a duty that mankind owes to Allah, for whoever can bear the way.” (3:97).

They asked, “O Messenger of Allah (yā RasūlAllah) sal Allahu ʿalayhi wa sallam, is Hajj (obligatory) every year?” He sal Allahu ʿalayhi wa sallam remained silent. They asked “Is it (obligatory) every year?” He sal Allahu ʿalayhi wa sallam said, “No; if I had said yes, it would have become obligatory.” (laa walao qultu: na`am la’wajabat).

Then the following verse was revealed: “O you who believe! Ask not about things which, if made plain to you, may cause you trouble.” (5:101).

Recorded by Ibn Mājah in as-Sunan (ch. the obligation of Hajj [baab ul-fard’il hajj] #2884), Tirmidhi graded it hasan.

2nd Hadith

Narrated Muhammad ibn Abu ʿUbaydah an-Abeeh: from al-Aʿmash: from Abu Sufyan: from `Anas bin Malik radi Allahu ʿanhum that:

They said, “O Messenger of Allah (yā RasūlAllah) sal Allahu ʿalayhi wa sallam, is Hajj (obligatory) every year?” He sal Allahu `alayhi wa sallam said, “If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished.”

Recorded by Ibn Mājah in as-Sunan (ch. the obligation of Hajj [baab ul-fard’il hajj] #2885), Hafidh al-Busayri graded it sahih.

3rd Hadith

Narrated ʿAbd Allah ibn ʿAbbās that Aqraʿ bin Hābis radi Allahu ʿanhum asked the beloved Prophet sal Allahu ʿalayhi wa sallam:

“O Messenger of Allah (yā RasūlAllah) sal Allahu ʿalayhi wa sallam, is Hajj (obligatory) every year, or just once?” He sal Allahu `alayhi wa sallam replied: “It is just once, and whoever is able to perform Hajj voluntarily, let him do so.”

Recorded by Ibn Mājah in as-Sunan (ch. the obligation of Hajj [baab ul-fard’il hajj] #2886), Abu Dāw’ūd in as-Sunan (ch. the obligation of Hajj [baab ul-fard’il hajj] #1721) grading it sahih.

The miraculous healing of our Master Muhammad sal Allahu `alayhi wa sallam

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Muhammad bin Mubārak Harbī has reported: ʿAlī Abul Kabīr was visually impaired. He once had a dream in which he was blessed with the vision of the Prophet Muhammad sal Allahu ʿalayhi wa sallam. The beloved Prophet sal Allahu ʿalayhi wa sallam passed his blessed hand over the eyes of ʿAlī Abul Kabīr. When he awoke the next morning, he had regained sight!’

~ Recorded by an-Nabahānī in Hujjat’ullāhi ʿalal- ʿĀlamīn (2:526).

Sheikh Taqi ud-Dīn Abū Muhammad ʿAbd us-Salām has stated:

My brother Ibrāhīm had lumps in his throat and was in severe agony. He once had a dream in which he beheld the beloved Prophet sal Allahu ʿalayhi wa sallam. (In his dream) He requested, “O beloved Prophet sal Allahu ʿalayhi wa sallam! I have suffered from unbearable pain due to this illness.” The beloved Prophet sal Allahu ʿalayhi wa sallam replied, “Your plea has been listened to.” By the blessings of the Noble Prophet sal Allahu ʿalayhi wa sallam, my brother was cured.’

~ Recorded by an-Nabahānī in Hujjat’ullāhi ʿalal- ʿĀlamīn (2:526).

Sheikh Abū Ishāq has stated, “I had a spot of leprosy on my shoulder. I was blessed with the vision of the beloved Prophet sal Allahu ʿalayhi wa sallam in my dream. I mentioned this illness to the beloved Prophet sal Allahu ʿalayhi wa sallam; the noble Messenger sal Allahu ʿalayhi wa sallam passed his blessed hand over my shoulder. When I awoke in the morning, I had been cured of leprosy, al’hamdu lillah.”

~ Recorded by an-Nabahānī in Hujjat’ullāhi ʿalal- ʿĀlamīn (2:531).

A noble saint has stated that Sheikh Hammād had blisters on his hand. The painful blisters had burst. The physicians unanimously gave their opinion that the hand should be amputated. Sheikh Hammād stated, “I spent the entire night in severe pain and restlessness on the roof of my home. I pleaded and made Duʿā (supplication) in the court of Allah for shifā’ (cure).

I fell asleep, and was blessed with the blessed vision of our Master Muhammad sal Allahu ʿalayhi wa sallam. I pleaded, “Yā RasūlAllāh sal Allahu ʿalayhi wa sallam, heal my hand of blisters.” He sal Allahu ʿalayhi wa sallam said, “Stretch out your hand.” I did as advised. The beloved Messenger sal Allahu ʿalayhi wa sallam passed his blessed hand over it and said to me, “Rise.” As I stood , al’hamdu lillah my hand had been cured of blisters through the blessings of the beloved Prophet sal Allahu ʿalayhi wa sallam.

~ Recorded by an-Nabahānī in Hujjat’ullāhi ʿalal- ʿĀlamīn (2:528).

 

 

 

Sayyid Sabih Rehmani and Owais Qadri – khusha woh din

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The respect of the Prophet sal Allahu `alayhi wa sallam

by Seeker

Qādī ʿIyad radīyAllahu ʿanh states in al-Shifāʿ (2:44): It is part of the respect of the beloved Messenger sal Allahu ʿalayhi wa sallam that one must respect all things around him. This includes those things that are linked or attached (directly or indirectly) to the beloved Prophet, the places he visited, the places he resided in, all those things that our Messenger sal Allahu ʿalayhi wa sallam touched, everything that was mentioned in praise by him, all of these must be regarded as sacred and respected.” Al’hamdu lillah!

It was this love an obligation that all the blessed Companions, both the Salaf and Khalaf and the entire Ummah of the beloved Prophet sal Allahu ʿalayhi wa sallam respect everything single thing associated to our Master sal Allahu ʿalayhi wa sallam.

Ibn al-Sirrīn radīyAllahu ʿanh states: I informed ʿUbayda radīyAllahu ʿanh that I had some of the blessed hairs of the noble Messenger sal Allahu ʿalayhi wa sallam which were gifted to me by ʿAnas radīyAllahu ʿanh. Having heard this ʿUbayda radīyAllahu ʿanh said, “If I were to receive a single hair of the beloved Messenger sal Allahu ʿalayhi wa sallam this is more beloved to me than everything in the world.”

Umm al-Muʿminīn Sayyidah Saffiyah radīyAllahu ʿanha states: The hair of Abu Mahzura radīyAllahu ʿanh was always tied. Untying his hair would result in it touching the ground. Someone questioned him, “Why do you not cut you hair?” He replied, “I cannot cut my hair, as the Prophet sal Allahu ʿalayhi wa sallam has touched them.” (Al-Shifāʿ (2:44).

ʿĀsim Ahwāl radīyAllahu `anh states: I once saw a blessed bowl of the beloved Prophet sal Allahu ʿalayhi wa sallam, it was kept by ʿAnas radīyAllahu ʿanh. It was very beautiful and was made of the Shamshad wood. It broke, so ʿAnas radīyAllahu ʿanh fixed it using a silver wire. ʿAnas radīyAllahu ʿanh stated, “I presented water to the Prophet sal Allahu `alayhi wa sallam many times in this bowl.”

Ibn al-Sirrīn radīyAllahu ʿanh states that there was iron piece in the middle of the bowl. ʿAnas wanted to change this round iron into gold or silver. However, Talha radīyAllahu ʿanh disagreed, and said, “Never attempt to change that which was made by the beloved Messenger sal Allahu ʿalayhi wa sallam.” After hearing this ʿAnas left it as it was.

This bowl was so valuable, and Nazr bin ʿAnas radīyAllahu ʿanh bought it for eight hundred thousand dirhams.

Once the beloved Prophet visited a place, Saqifa Bani Sawdah with his blessed companions. He asked Sahl bin Saʿad radīyAllahu ʿanh to give him some water to drink. Sahl radīyAllahu ʿanh presented a bowl of water, the beloved Prophet sal Allahu ʿalayhi wa sallam and his blessed companions drank the water. Abu Hazim narrates, “Sahl radīyAllahu ʿanh brought that bowl to us, and we also drank from it. Later ʿUmar bin ʿAbd al-ʿAzīz radīyAllahu ʿanh was gifted the bowl by Sahl bin Saʿad radīyAllahu ʿanh.”

Abu Bakr bin Anbarī radīyAllahu ʿanh states: Amīr al-Muʿāviya radīyAllahu ʿanh wanted the blessed cloak that was given to Kaʿab ibn Zuhayr radīyAllahu ʿanh by the beloved Messenger sal Allahu ʿalayhi wa sallam, after he recited the poem (Qasida Banat Suʿad), but Kaʿab radīyAllahu ʿanh refused saying, “How can I give away this blessed cloak, that was given to be my the noble Prophet sal Allahu ʿalayhi wa sallam?” Later, after the passing of Kaʿab radīyAllahu ʿanh; Amīr al-Muʿāviya radīyAllahu ʿanh purchased the blessed cloak from the family of Kaʿab radīyAllahu ʿanh for twenty-thousand dinars.” (Ibn Hishām, Sharh Qasīda Banat Suʿad)

Qādī ʿIyad radīyAllahu ʿanh states: ʿAbd Allah ibn ʿUmar radīyAllahu ʿanh would approach the mimbar of the Messenger sal Allahu ʿalayhi wa sallam and kiss that blessed place where the Messenger of Allah sal Allahu ʿalayhi wa sallam sat and wipe his hands over his face (for blessings).” (al-Shifāʿ (2:44))

Qādī ʿIyad radīyAllahu ʿanh further states: Imam al-Malik radīyAllahu ʿanh would never ride on any form of transportation in the blessed city of Madinah al-Munawwarah. He would say, “I feel ashamed in front of the Lord Almighty that I take transport on animals on that blessed ground where my Beloved sal Allahu ʿalayhi wa sallam is resting.” (al-Shifāʿ (2:44))

Imam al-Samhudi radīyAllahu ʿanh writes about the teacher of Imam al-Malik radīyAllahu ʿanh, Yahya bin Saeed radīyAllahu ʿanh: Whenever he intended to travel to Iraq he would first approach the mimbar of the beloved Messenger sal Allahu ʿalayhi wa sallam, and after kissing it perform duʿa for a safe journey. (Wafa ul-Wafa (2:442))

Imam Ismaʿil al-Haqqi al-Baghdadi radīyAllahu ʿanh writes: The name of Iyad’s son was Muhammad. Once the king ordered, “Ask the son of Iyad to prepare water (of ablution) for me.” Iyad asked him, “What has my son done that you are not addressing him by his first name?” The king replied, “I am not in a state of ablution, thus I feel ashamed proclaiming his name (Muhammad), without being in the state of ablution.” (Tafsir Ruh al-Bayan (7:185))

Extracted from ‘Respect of the Prophet sal Allahu ʿalayhi wa sallam’.

 

 

 

Backbiting (Gheebah)

by Seeker

Definition of backbiting

Imam Abul Faraj ʿAbd ar-Rahmān bin Jawzī states: (Backbiting is) mentioning your brother in such a manner that would upset him, when he hears or comes to know about it, even if it is the truth. That is to say that you talk bad about or find faults in his personality, intellect, clothes, deeds, the statements that he makes, his lack of practice of the religion, his home, means of transportation, children, slaves, and everything that is associated with him. Even saying that his sleeve or shirt is too long is considered an act of backbiting.

Imām al-Haytamī has stated: The revered scholars concur that backbiting is to mention any shortcoming that the person possesses. Whether the fault is in his non-practice of religion, worldly affairs, personality, character, wealth, progeny, spouse, servant, slave, turban, demeanour and mannerism, attire, smile, lack of common sense, rudeness, politeness or anything related to him. Examples of backbiting about the other’s physique are: he is blind, crippled, bald, midget, lanky, and black or yellow etc. Whereas statements such as; he is corrupt, thief, embezzler, tyrant, lazy in offering salāh, disobedient to his parents, all these would fall under examples of backbiting about the other’s irreligiousness.

The Imām has further stated: It is said that backbiting is as sweet as dates and as caustic and exhilarating as alcohol. May Allah protect us from this evil. May He fulfil the rights (with His Mercy and Compassion) of those that we may have violated as He is the only One who knows the exact number of our violations.

 ~ Stated by Haytamī in az-Zawājir (2:19).

Imam Amjad ʿAlī ʿĀzmī has defined it as: Backbiting is to slander someone’s obscure shortcoming in his absence.

 ~ Stated in Bahār al-Sharīʿa (16:175)

The Prophet sal Allahu ʿalayhi wa sallam warned us, “On Layl al-Miʿrāj (the Night of Ascension), I came across such men and women who were hanging by their chests. I asked, ‘Jibrīl! Who are these people?’ He replied, ‘These are the ones who slander people (with false allegations) in their presence and speak ill against them behind their backs. Regarding these people, Allah Almighty states in the Qur’ān:

ويْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Woe to every slanderer, backbiter.

(Sūrah al-Humaza verse 1)”

~ Recorded by Bayhaqī in Shuʿab al-Īmān (5:309).

The noble Prophet sal Allahu ʿalayhi wa sallam has cautioned, “On Layl al-Miʿrāj, I came cross such a nation that were scratching their faces and chests with nails made of copper. I asked, Jibrīl! Who are these people?” He ʿalayhis salām replied, “They used to eat the flesh of humans (backbite) and would tarnish their reputation.”[1]

~ Recorded by Abu Dāw’ūd in as-Sunan (4:353 #4878).

The blessed companion Abū Saʿīd al-Khudrī radiyAllāhu ʿanh has narrated that the noble Prophet sal Allahu ʿalayhi wa sallam stated, “The night in which I was made to pass through the Heavens, I came across a nation that was being fed flesh severed from their own sides. They were told, ‘Eat, as you used to eat the flesh of your brothers.’ I asked, ‘Jibrīl! Who are they?’ He replied, ‘O Master! They would backbite against people.’”

~ Recorded by Bayhaqī in Dalā’il an-Nabuwwa (2:393) and Tanbīh al-Ghāfilīn (pp. 86).

The Merciful and Compassionate Prophet sal Allahu ʿalayhi wa sallam has stated, “Whoever eats the flesh of his dead brother (i.e. backbites) in this world, (that brother) will be brought close to him on the Day of Recompense and he (the backbiter) will be ordered, ‘Eat his carcass, (just as) you used to eat him alive.’ He will then eat his dead brother’s flesh and moan and cry (because of pain) expressing disgust from his facial expressions.’”

~ Recorded in Tabarānī in Muʿjam al-Awsat (1:450 #1656).

“Fast is armour until it is broken.” Upon which he sal Allahu ʿalayhi wa sallam was asked, “What breaks it?” He sal Allahu ʿalayhi wa sallam replied, “Lies and backbiting.”

~ Recorded by Tabarānī in Muʿjam al-Awsat (3:264 #4536).

Our beloved Prophet sal Allahu ʿalayhi wa sallam said, “Fasting is not just abstaining from food and drink. Fasting is to (also) abstain from profane and irrelevant conversation.”

~ Recorded by Ḥākim in al-Mustadrak (2:67 #1611).

The beloved Prophet sal Allahu ʿalayhi wa sallam has warned us, “Four types of dwellers in Hell will be running amuck (without self control) between Hāmīm and Jāhīm (i.e. the scorching water and fire) seeking wayl and thūbūr (i.e. destruction). One of them will be eating his own flesh. The hell-dwellers will say, ‘What is wrong with this wretched soul, he is intensifying our suffering.’ They will be told, ‘This wretched person used to eat others’ flesh (backbite) and was a tale-bearer.’”

~ Recorded by Ibn Abī Dunyā in Zhammūl Ghībah (pp. 89 #49).

ʿAbdullah bin Masʿūd has narrated, “We were in the noble court of the beloved Prophet sal Allahu ʿalayhi wa sallam when a person stood up and left. After his departure, another individual started backbiting him, upon which the noble Prophet sal Allahu ʿalayhi wa sallam said, “Pick your teeth.” The person asked, “Why should I pick my teeth as I have not eaten any meat?” The Prophet sal Allahu ʿalayhi wa sallam replied, “Indeed you have eaten your brother’s flesh (you slandered him).””

~ Recorded by Tabarānī in Muʿjam al-Kabīr (10:102 #10092).

ʿAbdullāh bin ʿAbbās has reported that the beloved Prophet sal Allahu ʿalayhi wa sallam saw dwellers of Hell on Layl al-Miʿrāj who were eating a dead carcass (of a person). The Prophet asked, ‘Jibrīl! Who are these people?’ Angel Jibrīl ʿalayhis salam replied, ‘They are those who would eat peoples’ flesh.’ The Prophet sal Allahu ʿalayhi wa sallam also saw a person who was extremely red in colour and had blue eyes[2]. He sal Allahu ʿalayhi wa sallam asked Jibrīl as to who he was. Jibrīl ʿalayhis salam replied, ‘He is the one who severed the legs of the she-camel of Prophet Sayyidunā Sālih ʿalayhis salam.’

~ Recorded by Aḥmed in Musnad (1:553 #2324).

Our beloved Prophet sal Allahu ʿalayhi wa sallam has stated, “No companion should come to me with a talk about the other; I want to come to you with a clean heart.”[3]

~ Recorded by Abu Dāw’ūd in as-Sunan (4:348 #4860).

Hātim has stated, “It has been relayed to us that in Hell the backbiter’s face will change into the face of a monkey, a liar’s face will change into the face of a dog and an envier’s face will change into the face of a pig.”

~ Stated in Tanbīh al-Mughtarīn (pp. 194).

The beloved of Allah sal Allahu ʿalayhi wa sallam has stated, “Backbiting and tale-bearing sever one’s (faith) as the shepherd cuts the tree.”

~ Recorded by Tabrīzī in At-Targhīb wat-Tarhīb (3:332).

The noble Prophet sal Allahu ʿalayhi wa sallam approached a grave in which the dweller was being punished. The Prophet sal Allahu ʿalayhi wa sallam informed, “He is being punished because he would eat the flesh of other people (meaning backbiting).” He sal Allahu ʿalayhi wa sallam then called for a fresh twig, planted the twig on the grave and said, “Until this twig remains afresh, his punishment will be lessened.”

~ Recorded by Tabarānī in Muʿjam al-Awsat (2:35 #2413).

It is stated in Radd al-Muhtār: It is harām (forbidden) to backbite against a minor child and an insane person, just as it is harām to backbite an adult.

~ Stated by Ibn ʿĀbidīn in Radd al-Muhtār (6:676).

The noble Prophet sal Allahu ʿalayhi wa sallam said, “Indeed, humiliating a Muslim… is of the major sins.”

~ Recorded by Abu Dāw’ūd in as-Sunan (4:353 #4877).

The beloved Prophet sal Allahu ʿalayhi wa sallam said, “Whosoever harms a Muslim, he has harmed me, and the one harming me has harmed Allah.”

~ Recorded by Tabarānī in Muʿjam al-Awsat (2:387 #3607).

The beloved Prophet sal Allahu ʿalayhi wa sallam addressed the Ka’aba saying, “A mu’min’s sanctity is greater than yours.”

~ Recorded by Ibn Mājah in as-Sunan (4:319 #3932).

The blessed Prophet sal Allahu ʿalayhi wa sallam said, “A mu’min is he from whose hands and tongue other Muslims are safe.”

~ Recorded by Bukhārī in as-Sahīh (1:15).

Footnotes

[1] Shaykh Ahmad Yār al-Naʿeemī has expounded on this subject, “They were inflicted with the torment of itch. They would scratch and wound their own faces and chest with their sharp and pointy nails that were made of copper. May Allah Almighty grant us refuge from such punishment, as it is indeed severe. What the beloved Prophet sal Allahu ʿalayhi wa sallam observed with his own eyes, will take place after the Day of Judgment.” He has further added, “Those people used to backbite against and disparage the reputation of Muslims. Women indulge in this more often therefore they should learn a lesson from this.” (Mirā’at al-Manājīh (6:619)).

[2] This was the wicked Qaddar bin Sālif from the nation Thamud.

[3] The grand master of Hadīth, Abd al-Haq ad-Dehlvī while elaborating on, “No companion should come to me with a talk about the other…” writes: Neither should we talk about their shortcomings, wrong actions and bad habits, nor should we say that he said this or he did this or that he was saying such and such. (Āshiʿat ul-Lamʿāt (4:83)).

Daughters are a great blessing

by Seeker

The birth of a daughter is a great blessing. Below are a few blessed narrations of our Master Prophet Muhammad sal Allahu ʿalayhi wa sallam in this regard.

  • The beloved Prophet sal Allahu ʿalayhi wa sallam said, “The man who brings up three daughters will enter Heaven and will be rewarded similar to that warrior who fights (in the way of Allah) in the state of fast and offering salāh.”[1]
  • The noble Messenger sal Allahu ʿalayhi wa sallam said, “Whoever has three daughters or three sisters and treats them well will enter Heaven.”[2]
  • Our Master sal Allahu ʿalayhi wa sallam said, “If someone brings up three daughters or sisters by teaching them manners and treating them well until they become independent, Allah will have him enter paradise.”[3] When the honourable companions heard this saying they enquired, “What if he brings up two girls?” He sal Allahu ʿalayhi wa sallam replied, “He will gain the same reward.” And if it had been asked about (bringing up) one (girl) he would have replied the same.[4]
  • Umm al-Muʿminīn Sayyidah ʿAyesha as-Siddīqah radiyAllāhu ʿanha said, “A woman came to me along with her two daughters and began to beg[5]. I had nothing but a date which I gave to her. She split the date between her two daughters and left without eating any of it herself. Later, when the beloved Prophet came, I told him of this incident. He said: “Whoever is made responsible for these girls, if he treats them well, they will become a shield for him against the fire (Hell).”[6]

[1] Recorded by Tabrīzī in At-Targhīb wat-Tarhīb (3:46 #26).

[2] Recorded by Tirmidhī in al-Jāmiʿ (3:366 #1919).

[3] Recorded by ʿAbd al-Haq ad-Dehlvī in Ashiʿat ul-Lamʿāt (4:132).

[4] Stated in Sharh us-Sunnah (6:452 #3351).

[5] Begging is permissible in some cases; the lady must have been in such a helpless state that it was permissible for her to beg. (Stated in Mira’āt ul-Manājīh (6:545)).

[6] Recorded by Muslim in as-Sahīh (#2629).

Delay in fulfilment of Duʿā (supplication) is a blessing

by Seeker

Sayyidi Sheikh Naqi ʿAli Khan al-Qadri rahimahullah states,

“O Brethren! Your Lord Almighty states,

 أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ

I answer the call of the praying one when he prays to Me. (Sūrah al-Baqara verse 186)

فَلَنِعْمَ ٱلْمُجِيبُونَ

And how excellent fulfiller (of supplication) we are. (Sūrah as-Sāffāt verse 75)

ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ

Pray to me, I shall answer your prayer. (Sūrah Ghāfir verse 60)

So believe that He subhānahū wa taʿāla will not return you empty handed from His court and He subhānahū wa taʿāla will fulfil His promise. He subhānahū wa taʿāla says to His beloved and blessed Prophet sal Allahu ʿalayhi wa sallam,

وَأَمَّا ٱلسَّآئِلَ فَلاَ تَنْهَرْ

And chide not the beggar. (Sūrah ad-Duhā verse 10)

(So then) how will He subhānahū wa taʿāla (himself) reject you? In fact, He subḥānahū wa taʿāla blesses you, which is why He subhānahū wa taʿāla delays in fulfilling your supplications”

Ahsan ul-wi’ā (p. 33)

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