Manners of Visiting the beloved Messenger sall Allahu ‘alayhi wa sallam

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Manners of Visiting the beloved Messenger sall Allahu alayhi wa sallam

This is from ‘alaHazrat’s monograph Anwāru’l Bishārah fī Masāyil al-Hajji wa’z Ziyārah.

A few Hadith on the Greatness of the Master of Creation, Sayyiduna RasūlAllah sall Allahu ‘alayhi wa sallam

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Mawla Álī raĎīyAllāhu ánhu narrated,

The beloved Prophet sall Allahu ‘alayhi wa sallam said, “I was a noor (light) in front of Allah subḥānahu wa ta’ala 14000 years prior to the creation of Sayyiduna Adam álayhis salam.”[1]

Abu Hurayra raĎīyAllāhu ánhu said,

The blessed companions raĎīyAllāhu ánhum said, “Ya RasūlAllah sall Allahu ‘alayhi wa sallam, when did nabuwwa (prophet hood) become compulsory for you?” The beloved Messenger sall Allahu ‘alayhi wa sallam said, “When Adam was between rūh (soul) and jism (body).”[2]

Maysarah radiyAllahu ánhu narrates that he said,

“Ya RasulAllah sall Allahu ‘alayhi wa sallam, from when were you a Nabi?” The beloved Messenger sall Allahu ‘alayhi wa sallam said, “I was a Nabi even then, when Adam was betweenrūh and jism.”[3]

Ibn Abī Asim has stated that the sanad is Ṣaḥīḥ, and all the narrators are Sahih and thiqqa (trustworthy).

The beloved Messenger sall Allahu ‘alayhi wa sallam said,

“O Abu Bakr! I swear by the Lord who sent me with the truth, no one knows my ḥaqīqa, aside from my Lord.”[4]

The beloved Messenger sall Allahu ‘alayhi wa sallam said,

Every Nabi was sent to a specific nation, whilst I have been sent to all nations.[5]

The beloved Messenger sall Allahu ‘alayhi wa sallam said,

I have been sent as a Rasul to the entire creation.[6]

Írbād bin Sāriya raĎīyAllāhu ánhu narrates that the beloved Messenger sall Allahu ‘alayhi wa sallam said,

I am the supplication of my father Ibrahim, and the glad tidings of Isa.[7]

Thawbān raĎīyAllāhu ánhu narrates that the Master of Creation sall Allahu ‘alayhi wa sallam said,

There shall be thirty imposters in my Ummah, each one of them shall claim himself to be a Nabi, however I am the Khātim an-Nabiyyīn (the Seal of Prophets) and there shall be no Nabi after me.[8]

Abu Imamah raĎīyAllāhu ánhu narrates that the beloved Messenger sall Allahu ‘alayhi wa sallam said,

I am the last of the Prophets and you are the last Ummah.[9]

Upon the occasion of Ḥajjat al-Wada’ the blessed Messenger sall Allahu ‘alayhi wa sallam said,

There shall be no Prophet after me, and there will be no Ummah after you.[10]

Another narration states,

There is no Nabi after me, and there is no Ummah after my Ummah.[11]

Amir Muáwiya raĎīyAllāhu ánhu narrates that the beloved Messenger sall Allahu ‘alayhi wa sallam said,

Indeed, I am the one who distributes, and Allah bestows to me.[12]

Jabir bin Ábdullah raĎīyAllāhu ánhu narrates that the Master of Creation sall Allahu ‘alayhi wa sallam said,

I have been made the distributor; I am the one who distributes amongst you.[13]

The beloved Messenger sall Allahu ‘alayhi wa sallam said,

I am al-Qasim, I am the one who distributes amongst you.[14]

Úqba raĎīyAllāhu ánhu narrates that the beloved Messenger śallAllāhu álayhi wa sallam said,

Indeed, I have been given the keys to the treasures of the world.[15]

—–

[1] Ahmad al-Qastalānī, al-Mawāhib Ladunniya, vol. 1

Ábd al-Bāqī al-Zurqānī, Sharh al-Mawāhib Ladunniya, vol. 1

Halabī, Sīrah, vol. 1

[2] Tirmidhī, Jāmí as-Ṣaḥīḥ, vol. 5

Bayhaqī, Dalāýil al-Nabuwwa, vol. 2

[3] Ahmad bin Hanbal, Musnad, vol. 5

Ibn Abī Shayba, al-Musannaf, vol. 7

Maqdisī, al-Hadith al-Mukhtara, vol. 9

[4] Mahdī al-Fāsī, Mutālé al-Musarrāt, pp. 129

[5] Bukhari, Sahih, vol. 1

Nisā’i, Sunan, vol. 1

[6] Muslim, Sahih, vol. 1

Tirmidhī, Sunan, vol. 4

Ibn Ḥibbān, Sahih, vol. 6

Ahmad bin Hanbal, Musnad, vol. 2

[7] Hākim, al-Mustadrak, vol. 2

Bukhari, Tārīkh al-Kabīr, vol. 6

Abu Nuáym, Hilya al-Awliya, vol. 6

[8] Tirmidhī, Jāmí as-Sahih, vol. 4

Abu Dāwud, Sunan, vol. 4

Hakim, al-Mustadrak, vol. 4

[9] Ibn Majah, Sunan, vol. 2

Hākim, al-Mustadrak, vol. 4

Tabarānī, Mújam al-Kabīr, vol. 8

[10] Tabarānī, Mújam al-Kabīr, vol. 8

Ibn Hibbān, Sahih, vol. 15

Haythamī, Majmá az-Zawāíd, vol. 3

[11] Tabarānī, Mújam al-Kabīr, vol. 8

Haythamī, Majmá az-Zawā’íd, vol. 7

[12] Bukhari, Sahih, Kitab al-‘Ilm, vol. 1

Muslim, Sahih, Kitab al-Zakah, vol. 2

Ahmad bin Hanbal, Musnad, vol. 2

Tabarānī, Mújam al-Kabīr, vol. 19

[13] Bukhari, Ṣaḥīḥ, vol. 3

Ahmad bin Hanbal, Musnad, vol. 3

Tahāwī, Sharh Maánī al-Athār, vol. 4

[14] Muslim, Sahih, vol. 3

Bayhaqī, Sunan al-Kubra, vol. 9

[15] Bukhari, Sahih, vol. 5

Ibn Hibbān, Sahih, vol. 7

Biography on Mufassir al-Aazam Hind (scan of front cover and lineage)

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The best biography written on Hudur Mufassir al-Aazam Hind ash-Shaykh Ibrahim Rida rahimahullah (the father of Taaj al-Islam Imam Akhtar Rida Azhari hafidhullah ta’ala) was authored by Mufti ‘Abd al-Wajid al-Qadri hafidhullah ta’ala entitled, Hayat e Mufassir e Aazam (the Life of the Great Mufassir).

A scan of the front cover in Urdu has been attached as well as the blessed lineage of Mufassir al-Aazam.

 

 

 

 

 

 

 

 

 

 

Lineage:

Shaykh Abu’l Huda Muhammad al-Yaqubi speaks about Imam Ahmed Rida Khan raDi allahu anhu

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Transcript of the portion of an interview in which Shaykh Abu’l Hudā Muĥammad al-Yáqūbī speaks about Imām Aĥmed Riđā Khān raDi allahu anhu.

Click for Mp3 Audio :: Transcript of the talk

Anyone who misses one fast in Ramadan…

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Sayyidunā Abū Ĥurayrah rađiyAllāhu ánhu narrates that the beloved Prophet śallAllāhu álayhi wa sallam said,

‘Anyone who misses one fast in Ramadan without a valid reason or without illness cannot make up for it even if he fasts for the rest of his life.’ (Ṣaḥīḥ al-Bukhārī, vol. 1, pp. 638, Ḥadīth 1934)

Sayyidunā Abū Umāmah Bahili rađiyAllāhu ánhu said that he heard the beloved and blessed Prophet śallAllāhu álayhi wa sallam saying,

‘Whilst I was asleep two persons came to me and took me to a mountain. When I got to the middle of the mountain, I heard terrifying sounds. Upon asking about the sounds, I was told, ‘These are the voices of the people in Hell.’ I proceeded further and saw people who were tied upside down with the veins of their own ankles; their jaws had been torn apart and were bleeding. I asked as to who they were and I was told, ‘They used to break their fast before its due time.’’ (Al-Iḥsan bi-tartīb Ṣaḥīḥ Ibn  Ḥibbān, vol. 9, pp. 286, Ḥadīth 7448)

Sayyidunā Jābir bin Ábdullah rađiyAllāhu ánhu narrates that the Prophet of Mankind, the peace of our heart and mind, the most generous and kind śallAllāhu álayhi wa sallam said,

‘The one who finds Ramadan but does not fast is unfortunate; the one who has both of his parents or any one of them but does not treat them well is unfortunate; the one who hears me being mentioned but does not recite Salawāt is unfortunate.’ (Majmá az-Zawāíd, vol. 3, pp. 340, Ḥadīth 4773)

Sayyidunā Abū Ĥurayrah rađiyAllāhu ánhu narrates that the beloved Messenger of Allah śallAllāhu álayhi wa sallam said,

‘May the person who hears me being mentioned but does not recite Salawāt upon me be disgraced! May the person who finds Ramadan but is not forgiven before it departs be disgraced! May the person who has old parents but does not enter Heaven by (respecting and serving) them be disgraced!’ (Musnad Imām Aḥmed, vol. 3, pp. 61, Ḥadīth 7455)

ash-Shifa’: The Splitting of the Moon

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Ibn Mas’ud radiyAllāhu ta’ālā ‘anh said, “The moon was split into two parts during the time of the beloved Messenger of Allah sall Allāhu ‘alayhi wa sallam. One part was above the mountain and the other part below it. The beloved Master of Creation sall Allāhu ‘alayhi wa sallam said, ‘Witness’” (al-Bukhārī) It is also related that Ibn Mas’ud al-Aswad radiyAllāhu ta’ālā ‘anh said, “When I saw the mountains between the two halves of the moon…” (Ibn Hanbal)

Masruq radiyAllāhu ta’ālā ‘anh said that this was at Makkah and added that the unbelievers of Quraysh said, “The son of Abu Kabsha has bewitched you.” One of them said, “If Muhammad has bewitched the moon, his magic is not such that it would extend to the entire earth. Ask those who have come from other cities whether they saw it.” They came and were questioned and told them that they had seen it.

Mawla ‘Alī radiyAllāhu ta’ālā ‘anh related from the version of Abu Hudhayfa al-Arhabi, “The moon was split when we were with the beloved Prophet sall Allāhu ‘alayhi wa sallam.”

‘Anas bin Mālik radiyAllāhu ta’ālā ‘anh said, “The people of Makkah asked the beloved Prophet sall Allāhu ‘alayhi wa sallam to show them a sign and He sall Allāhu ‘alayhi wa sallam showed them the splitting of the moon in two so that they saw Mount Hira between the two halves.”

In the version of Mámar and others from Qatadah radiyAllāhu ta’ālā ‘anh it says that He sall Allāhu ‘alayhi wa sallam showed them the splitting of the moon in two, and Allah azzawajal revealed, “The Hour has drawn near and the moon has been split.” (54:1)

(Qādī ‘Iyād al-Malikī, ash-Shifa’, pp. 156 – 157, Chapter: The Miracles and Karamah of the beloved Prophet sall Allāhu ‘alayhi wa sallam Madīnah Press Inverness. Scotland)

Imam Dhahabi letter refuting Ibn Taymiyyah (arabic)

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allamah sayyid Ahmad Kazmi: Four things that are necessary in order to perform mercy upon something

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وما ارسلنك الا رحمة للعلمین

There are four things that are necessary in order to perform mercy upon something:

1. Firstly, the one being merciful must be alive and not dead because a dead person cannot be merciful, rather, he himself is in need of mercy. Hence, Allah forbid, if RasulAllah sallAllahu ‘alaihi wasallam is not alive, then he cannot be a mercy for the worlds. When the verse proves that he is a mercy for the worlds, then it is also proven that he is alive.

2. Secondly, one cannot be a mercy for someone just by being alive. He must also have knowledge of the one he is merciful upon. This is because one who is unaware cannot have mercy on someone. This can be understood using an example:

Zayd is oppressed and wishes that someone has mercy on him and saves him from his oppressor. He has this wish in his heart and goes to Amr and asks him for mercy. Amr hears his request but knows nothing of his state. He does not know the difficulty that Zayd is in and what type of mercy he needs. Hence, he asks Zayd what the difficulty is and what type of mercy he needs. If Zayd does not tell Amr and continues to say, ‘Do not ask my state, just have mercy on me’; then can Amr have mercy on him? No, not at all. Until Zayd tells him the state he is in and Amr knows the full details of this, he certainly cannot have mercy upon him.

The verse says that RasulAllah sallAllahu ‘alaihi wasallam is a mercy for the worlds. So, until RasulAllah sallAllahu ‘alaihi wasallam does not know the state of all things in this universe and the whole creation and everything apart from Allah ta’ala; he cannot be a mercy for the worlds. Until RasulAllah sallAllahu ‘alaihi wasallam is proven to be a mercy for the worlds, it is also proven that he has knowledge of the states of everything in the worlds.

3. Thirdly, it is not enough for one to only have knowledge to have mercy upon someone until one also possesses the power and authority to exercise this mercy and blessing. For example, a person is staying with you and day and night, he performs the worship of Allah ta’ala. He is always busy in obeying Allah ta’ala and due to this, he has become so weak that even getting about and walking has become difficult for him. If such a person is accused of robbery and murder and is placed under a guillotine and at that time he makes a plea of mercy from you and says, ‘You know that I am innocent so why do you not have mercy upon me?’ We can only give the reply that indeed we are well aware of your innocence but what use is knowledge alone? We do not have the power and authority to save you from the guillotine. Until we have the power and authority to convey our mercy to you, we can do nothing. This shows that power and authority are also necessary for one to have mercy. When RasulAllah sallAllahu ‘alaihi wasallam is an unconditional mercy for the entire creation and the whole universe, then he possesses the power and authority to communicate his mercy to every particle of the universe.

4. Fourthly, it is not sufficient to only possess power and authority. To have mercy upon someone, one must also be close to the person upon whom mercy is being bestowed. This can be understood through an example:

You are stood three furlongs away and a bloodthirsty enemy has attacked your friend and he shouts for your mercy. You run to his aid with utmost sincerity so that you may show him mercy but by the time you reach him, the enemy has killed him.

Let us examine this. You are alive, you can see your friend and also have knowledge of his state and also possess the power and authority to have mercy. You can bestow mercy using this authority but simply because you are far from your friend and he is far from you; despite being alive and having the power and authority, you cannot have mercy on him. We learn that for one to have mercy on someone, he must also be close to him.

When RasulAllah sallAllahu ‘alaihi wasallam is proven to be a mercy for the universe and the entire creation, then it is also proven that RasulAllah sallAllahu ‘alaihi wasallam is close to everything in the universe and to the whole of creation through his nuraniya [light] and ruhaniya [spirituality].

—

Translated by Sidi Muhammad Aqdas

imam Ahmad RiDa: subjects of the fatawah

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Taken from ‘Ahl as-Sunnah wa al-Jama’ah: an Introduction’

Imam Ahmad Raza Barelwi in his fatawa – like other scholars of Ahlu’s Sunnah – has enjoined Muslims to be steadfast in their belief and better their social standing. These are available as small booklets and following are the subjects of his fatawa:

– Shari’ah is the ultimate law and following it is obligatory for all Muslims;

– to refrain from Bid’ah is of utmost importance

– a Sufi without knowledge or a Shaykh without actions is a joke of the devil;

– it is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics] and to participate in the festivals of the Hindus.

– it is polytheism [shirk] to prostrate to any other than Allah táālā with the intention of worship. And if such a prostration is out of reverence [sajdah at-taĥiyyah], it is Haram.

– it is prohibited to ridicule other muslims and consider oneself higher than others.

– the iconography of the Shi`ah [ta’aziyah] and respecting such icons is forbidden

– Qawwali [sama’a] with musical instruments is forbidden

– it is not permissible for women to travel to visit graves [or maqams of awliya]

– it is not permissible to make pictures of living things.

– abbreviating the blessing ‘sallallahu ‘alaihi wasallam’ to an acronym ‘sa’d lam ayn meem’, [in english it is abbreviated as PBUH] is impermissible

– to visit fake graves [that have no basis or record but simply the product of folklore] is impermissible

– feeding the poor and needy with the intention to donate the reward to the dead is permissible; but to hold obsequies and banquets where even the rich are invited is impermissible

—

Translated by Sidi Muhammad Aqdas

Giving charity on behalf of the deceased

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Khātim ul-Muhaddithīn ash-Shaykh al-Muhaqqiq Mawlana ‘Abdul Haqq radiyAllāhu ‘anhu states in his commentary of Mishkāt al-Masābīh, Ash’iat ul-Lama’at,

“To give charity on behalf of the deceased for seven days after he leaves the world is mustahab (desirable action). To give charity on behalf of the deceased is a means of attaining benefit for him/her. There is no disagreement amongst the Ahl al-‘ilm (people of knowledge) on this issue. There are sahīh (rigorously authenticated) ahadīth narrated on this issue, especially on the distributing of water…it is stated in certain narrations, that the soul visits its home on the eve of a Friday and waits to see if any charity (and blessing) is given on his behalf or not”.

Ash’iat ul-Lama’at (1:716 -717)