AlaHadrat Alaihir raHmah and His Taqwa

AlaHazrat gumbad

AlaHadrat Imam Ahmad Rida radi allahu anhu’s entire life was adorned with meticulous following of the Shari’ah and Sunnah of the Prophet SallAllaho Alaihi wa Sallam and his taqwa had reached an elevated level. I shall present some incidents from his life that show that he not only had taqwa but had also attained the rank of wara’a [Abandoning a part of the permissible for fear of falling into the impermissible]. In accordance to the verse, No men can be its guardians except the pious, he was a perfect muttaqi [Pious and Godfearing] and a gnostic.

1. The last Ramadan in his life was in 1339 AH. The weather in Bareilly was very hot and he was weak and ill, as these were his final years. The Shari’ah exempts an old man [Al-Shaykh al-Fanī: an old man who cannot fast now, and cannot hope to expiate in the future either] from fasting and expiate by charity instead and for the ailing, they are allowed to expiate when they are healthy again [To fulfil an obligation at a later time]. Despite these dispensations, AlaHadrat’s taqwa demanded otherwise. This was not his fatwa but his taqwa. He said:

The hot weather in Bareilly will not allow me to fast but the weather in mountainous regions is cooler. Nainital is not far from here and I can fast in the mountains of Bhowali [83 miles north of Bareilly]. And I am able to go there; hence, it is obligatory for me to do so.

 

He spent the whole of Ramadan there and fasted the whole of Ramadan.

2. He passed away on the 25th Safar 1340 AH. He was ill for months and in the last months, he could not even walk. The Shari’ah permits that in such conditions, one can pray at home but AlaHadrat would pray in the congregation. Four men would carry him on a chair to the masjid and he continued to participate thus as long as he was physically able to do so. Read the rest of this entry »

Those who are exempted from Questioning in the Grave – Sharhus Sudoor

flowers background rays wallpaper   Abul Qaasim Sa’adi (Radi Allahu anhu) mentions in Kitaab ur Ruh, ‘it is proven according to proper narrations that certain fortunate ones will not be questioned in the grave and Munkar and Nakeer will not come to them. This is either due to the personal excellence of that personality, or due to the difficulty he faced at the time of death, or because of the Blessed Era.’

Ahadith-e-Mubaaraka

1. A person asked Rasoolullah (Sallallahu ta ala alayhi wa sallam) , ‘Why is it that with the exception of a Shaheed, every Momin (believer) will be put through a test in his grave?’ He (Sallallahu ta ala alayhi wa sallam) said, ‘The flash of the sword is for him, instead of the torment of the grave.’

2. Hazrat Abu Ayub (Radi Allahu anhu) reported that Rasoolullah (Sallallahu ta ala alayhi wa sallam) said, ‘One who fought against the enemy with patience until such time that he is victorious or martyred, (he) will not face the torment of the grave.’

3. Hazrat Salman Farsi (Radi Allahu anhu) reported that Rasoolullah (Sallallahu ta ala alayhi wa sallam) would say, ‘One who remained set at the boundary (of the enemy lines) for a day and night, for the sake of Jihad (then this action of his) is more valuable than one month’s Namaaz and fasting. If he dies in this way, then his deeds will be continued and his sustenance as well and he will be spared from the Munkar (and Nakeer).’

4. Hazrat Fudhala ibn Ubaid (Radi Allahu anhu) reported that Rasoolullah (Sallallahu ta ala alayhi wa sallam) said, ‘The deeds of every person comes to an end, except for those of a person who is in preparation for Jihad in the way of Allah. This action of his will continue growing until Qiyaamat and he will be protected from the difficulty of the grave. Imam Abu Dawud added, ‘He will be spared from Munkar and Nakeer as well’.’ It is in the narration of Ibn Majah from Abu Hurairah (Radi Allahu anhu), ‘he will also be protected from the anxiety on the day of Qiyaamat.’ Ahmed, Tabrani, Baz’zaz and Ibn Asaakir etc. have reported the same thing with their own chains of transmission. Read the rest of this entry »

Statements on Death by the Pious Predecessors – Sharhus Sudoor

Muslim Grave1. Hazrat Abu Dardah (Radi Allahu anhu) reported, ‘(Soon) After (listening to) an eloquent piece of advice (people) quickly become oblivious. Death is sufficient as advice. Time is sufficient to cause separation. Today we are in our homes and tomorrow we shall be in our graves.’

2. Hazrat Raja’ bin Hayaat (Radi Allahu anhu) reported, ‘One who remembers death frequently will forget jealousy and (worldly) pleasures.’

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1. This Hadith Shareef clearly explains that if we have love for our wealth, then our hearts will be attached to it. It is for this reason that the mystics have said, Keep your wealth in your hands and not in your heart.

3. Tabrani reports from Hazrat Tariq Mahaaribi (Radi Allahu anhu) that he said that Rasoolullah (Sallallahu ta ala alayhi wa sallam) told him, ‘Prepare for death before death comes (to you).’

4. Hazrat Awn bin Abdullah (Radi Allahu anhu) says, ‘One who really knows about death, never includes the next day in his life because many people who are alive in the beginning of the day, do not complete the day. Also many people who expect to see tomorrow, never tend to realise this expectation, and if you had to observe death and its speed, then your expectations (aspirations) and arrogance would fade away.’

5. Hazrat Abu Haazim (Radi Allahu anhu) says, ‘Divorce yourself from that which causes you to look critically at death, so that it may not be the cause of torment for you after your death.’

6.
Hazrat Umar bin Abdul Aziz (Radi Allahu anhu) reported, ‘When death becomes close to a person’s heart, he starts to think of his wealth as being excessive.’

7. Hazrat Raja’ bin Nuh (Radi Allahu anhu) reports that Umar bin Abdul Aziz (Radi Allahu anhu) wrote to his family saying, ‘If you are conscious of (your) death night and day, then every ending thing will seem worthless to you and you will love everything which will remain.’

8. Hazrat Majmi’ Tameemi (Radi Allahu anhu) reported, ‘The remembrance of death is the basis to wealth and contentment.’

9. Samayt (Radi Allahu anhu) reported, ‘One who has made death his ideal (goal), will not care about abundance, or shortage, or worldly things.’

Read the rest of this entry »

Excellence of Eidain and Method of Performing the Eid Prayer

I. Hadrat Anas reported that when the Holy Prophet came to Madinah, the people had two days in which they used to entertain and amuse themselves. He asked: “What are these two days?” They said: “We used to amuse ourselves and take pleasure in these two days during the Days of Ignorance (Jahiliyyah). The Messenger of Allah said, “Allah has substituted for you something better than these two; the Eid of Adha  (sacrifice) and the Eid of Fitr . [Sunan Abi Dawood – Book on Prayer, Vol 1, Page 162]

 

II. Hadrat Abu al-Huwairith reported that the Messenger of Allah wrote to Hadrat ‘Amr Ibn Hazm, when he was in Najran, asking him to observe the prayer early on the Eid of Adha (sacrifice) and late on the Eid of Fitr, and to admonish the people. [Mishkaat – Book on Prayer, Vol 1, Page 127]

 

III. Hadrat Jabir ibn Samurah reported, “I prayed with the Messenger of Allah the two Eid prayers more than once or twice, without an Adhan or Iqamah.” [Sahih Muslim – Book on the two Eid Prayers, Vol 1, Page 290]

 

IV. Hadrat Anas reported that the Messenger of Allah did not go (to the place of prayer) in the morning on the day of Eid-ul-Fitr till he ate some dates, and he used to eat an odd number. [Sahih Bukhari – Book on the two Eid Prayers, Vol 1, Page 130]

 

V. Hadrat Buraidah reported that the Holy Prophet did not go out on the day of Eid-ul-Fitr till he had eaten some food; and that he did not eat any food on the day of Eid-ul-Adha (sacrifice) till he had prayed. [Sunan Tirmidhi – Book on the two Eid Prayers, Vol 1, Page 120]

 

VI. Hadrat Jabir reported that on the day of Eid the Holy Prophet used to return by a different route from the one he had taken when going out. [Sahih Bukhari – Book on the two Eid Prayers, Vol 1, Page 134]

 

NOTES:

 

1. To greet, embrace and shake hands with one another, after the Eidain prayer is an act of reward; and which is also a means of increasing love and affection between Muslims and a way of expressing ones joy and happiness.

2. It is not permissible for females to perform the Eidain prayers, as there shall be mixing between the men and the women in the Eidgah (place where the Eid prayer is performed). This is why it is not permissible for females to go to the Masajid to perform salaah with congregation; whether they go in day or at night; whether for Jum’ah or for Eidain; whether they are old or young. [This has been stated in Tanwir al-Absar and al-Durr al-Mukhtar Page 114]

 

Yes, however, before Zawal women can perform the 2 or 4 rak’ats Chasht (Salatud Duha) prayer at home, after the Eidain prayer has finished. [Bahar-e-Shari’at – Vol. 1, Chapter 4, Page 94]

 

3. If only the women have their own congregation for salaah, then this is also not permissible, as the congregation held by women between themselves (to perform salaah) is not allowed, in fact it is strictly disliked (Makruh-e-Tehrimi). [This has been stated in Fatawa-e-’Alamgiri Vol. 1 Page 80, also in al-Durr al-Mukhtar Page 77]

 

4. Even if women pray the Eidain prayer on their own, then this is also not permissible as it is a condition to establish the Eidain prayer that it is performed with a congregation. Yes! Women should pray the nafl (supererogatory) salaah on that day; at home, on their own. Insha’Allah they shall receive the blessings and rewards of that day. Read the rest of this entry »

Quran Khuwani in Islam

Quran in candle light / Koran im KerzenlichtImam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates that Aas son of Wael had made a will to free 100 slaves on his behalf (after his death). His son Hisham freed 50 slaves, his other son (Amr ibn Aas) wanted to free 50 slaves but said, “First let me ask the Prophet of Allah (Allah’s blessings and peace be upon him)”. So he went to the Prophet (Allah’s blessings and peace be upon him) and asked, “Oh Prophet of Allah! (Allah’s blessings and peace be upon him) my father had made a will to free 100 slaves and my brother has freed 50 shall I free the other 50?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, If he (Aas bin Wael) 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 him) narrates that Saad son of Ubaddah (may Allah be pleased with him) went on holy wars (gazwaa’t) with the Holy Prophet (Allah’s blessings and peace be upon him) and when he returned to Madina, his mother had passed away. He (Saad) asked the Prophet of Allah (Allah’s blessings and peace be upon him), ‘Umm e Saad’ (my mother) has died. Which charity [sadqa] is better for her?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Water!” Saad (may Allah be pleased with him) dug a well and said this well is for 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): She said that a man came and said “Oh Prophet of Allah! (Allah’s blessings and peace be upon him) My mother has suddenly passed away and she has made no will. I suppose that if she would have got a chance to talk, she would have given charity (sadaqah) – so if I give charity on her behalf, would its reward reach her spirit (Ruh)?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Yes it will reach her!” Imam Nawawi (d. 676) in his explanation of Saheeh Muslim (Sharh Muslim) says this narration (hadith) proves that if charity is given on behalf of the dead, its reward reaches them. Scholars have consensus on this.

Imam Nassai (d. 303) narrates from (Abdulah) son of Abbas (may Allah be well pleased with them both): He said – a woman asked the Holy Prophet (Allah’s blessings and peace be upon him), “My father has passed away and he did not perform pilgrimage (hajj).” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Perform pilgrimage for your father (i.e., on his behalf)

Imam Tibrani (d. 360) and Darul Qatnni (d. 385) narrates that the Prophet of Allah (Allah’s blessings and peace be upon him) said, “Whoever passes by the grave and recites “Qul ho Wallah-ho Ahad…” (Al-Ikhlas Chapter 112)” (and conveys the reward to the dead), the grantor (of such reward) will get the reward equal to the number of the buried persons.

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 devil and his evil traps. May Allah grant us paradise in the neighborhood of our beloved Prophet (Allah’s blessings and peace be upon him), Ameen!

Rendered into English from
“Anwar-ul-Hadith”
by
Mufti Jalaluddin Amjadi Alaih Rehma

 

 

 

In the case where a person walks in front of a Namaazi – Ahkaam E Shariat Part 1

Question: 23rd Rabi ul Aakhir Shareef 1320 Hijri

What is the ruling of the Ulama-e-Shariat in the case where a person walks in front of a Namaazi. Is such a personal sinful or not? Does this interfere with the persons Namaaz in any way? From how far away from the Namaazi are we not allowed to pass?

The Answer: This does not interfere with the Namaaz. If the Namaaz is being read in a house or in a small Musjid, then one is not allowed to pass up to the wall in the direction of the Qibla unless there is an object in between. If he is reading on a plain (open area) or in a huge Musjid, then he is not allowed to pass as far as the place of sajdah. He may pass further than this. The place of Sajdah means, when a person is standing in salaah like the true sincere worshippers and his sight is falling upon the area that his forehead will touch when he makes sajdah, then the rule of ones sight refers to where the sight falls without any hindrance and just a little further than this, is known as the point or place of sajdah. Up to the point where the sight falls and one is able to make sajdah, is known as the point of sajdah and to pass within this area is haraam and to pass beyond this is allowed. It is in Durr-e-Mukhtar as follows: “The legality of a person passing in a forest (open area) or in a huge Musjid beyond the Sajdah point is evident from proper narrations or to pass in front of him in this manner, up to the wall of the Qibla in a small Musjid and in the house, as it is regarded as one place.”

It is in Raddul Muhtaar: “The statement about the area of sajdah refers to the area from the area where the feet (of the namaazi) are placed, up to the point where sajdah will be made, just as it has been mentioned in Durar. And this second condition is to show the sinful act of the person that passes in front. As for the issue of the Namaaz, then definitely it is not invalid. This statement is correct. Tamartaashi and Sahib-e-Bada’i have regarded this as correct. Fakhrul Islam has given it even more preference, and it has been well clarified with research in Nihaaya and Fath. It means that as far as his sight falls on the one who is passing, if he reads with completely sincerity and being engrossed. In other words the sight falls there where one is to make sajdah.”

It is in Munhatul Khaaliq as follows: “The proper area of the falling of the sight is where on will make sajdah. Abu Nasr has stated that the distance is the same as there is between the Imam and the first saff (line). Or between this, which I have read from my Sheikh Minhajul A’ima (rahmatullahi alaih), in other words, to pass there where the sight of the Namaazi falls, when he is reading Namaaz with complete sincerity and being totally engrossed. This statement is clearer than the first one.” Read the rest of this entry »

What is the duration of the time of Maghrib?

Question: What is the ruling of the Ulama-e-Deen in the following case: Zaid says that the time of Maghrib is very short and it is for this reason that short Surahs are recited in Maghrib and after the two sunnats and nafil of Maghrib, the time of Maghrib either expires or only five or six minutes remain. Amar says that it is mustahab (desirable) to read short Surahs and to read Maghrib in its earliest time. He further says that the time of Maghrib is until the redness remains in the sky. Actually he says that there is approximately half an hour that one has (for Maghrib). I would thus like to humbly query concerning the correct ruling regarding how long Maghrib lasts for and when it expires? I would also like clarification regarding the statements of Zaid and Amar. I would also like to query the ruling if a person reads Maghrib at the time when there is the whiteness in the sky which appears after the redness. Is it permissible to read at this time or not? Until what time is one allowed reading Maghrib without any uncertainty?

The Answer: The statement of Zaid is completely incorrect. He has just made this up from his own thinking. It is for this reason that he is himself in doubt, because he first said that there is no time left and then he says that there are five to six minutes left (for Maghrib to end) and to use one’s own idea in such religious issues, is totally haraam. In reality, the time of Maghrib remains until the whiteness in the sky has set. This whiteness refers to the whiteness on the western side of the sky which stretches breadth wise towards the northerly and southerly direction, like the whiteness in the morning. The whiteness after this, which does not stretch breadth wise northerly or southerly, but moves vertically towards the sky, like the whiteness of Subh Kaazib is not regarded as the correct whiteness. After the setting of the sun, until the whiteness in the sky that spreads breadth wise sets. In our areas, this remains for at least one hour eighteen minutes. The maximum time that it remains for is one hour thirty five minutes. The time varies between one hour eighteen and one hour thirty five minutes. On some days, the whiteness remains for one hour eighteen minutes whilst on other days it remains for one hour nineteen minutes or one hour twenty minutes, until the whiteness sets at one hour thirty five minutes.
ماتن الشفق ھو الحمرة عندھما و به قالت الثلثة و العیه رجع الامام فرمایا: و المحقق فی الفتح باه لا یساعده روایة و لا درایة الخ و قال تلمیذه العلامة قاسم فی تصحیح القدوری ان رجوعه لم یثبت لما نقله الکافة من لدن الائمة الثلثة الی الیوم من حکایة القولین و دعوی عمل عامة الصحابةبخلافه بخلاف المنقول قال فی الاخیتار الشفق البیاض و ھو مذهب الصدیق
و المستحب التعجیل فی المغرب مطقا و تاخیر قدر رکعتین یکرة تغزیھا

It is however better to read Maghrib Namaaz as soon as possible and it is Makrooh-e-Tanzeehi, in others words, contrary to what is better, to delay without reason, the Namaaz of Maghrib, for the amount of time that is usually required to read two Rakaats Namaaz (just as it has been mentioned in Durr Mukhtar). To delay maghrib so much that lots of stars begin to appear in the sky, is Makrooh-e-Tahreemi, just as been mentioned in Durr Mukhtar.  والله تعالى اعلم  Ahkaam E Shariat part 2 – by Alahazrat.

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