Sayyiduna Imam Hasan bin Ali Radi Allahu Anhu

Sayyiduna Imam Hasan bin Ali (Radi Allahu Anhu), Excerpts from Tarikh al-Khulafa by Imam Jalal al-Din Suyuti (Alayhir Rahmah). Must Read & Share!!

Abu Muhammed Imam Hasan ibn Ali ibn Abu Talib (Radi Allahu anhu), the grandson of RasoolAllah (SallAllahu ta ala alayhi wa sallam) was born on the 15th of Ramadan, the third year after hijrah.

Imam Bukhari reports from Hadrat Anas (Radi Allahu anhu): ‘No one resembled the Prophet (SallAllahu ta ala alayhi wa sallam) more than Hasan ibn Ali (Radi Allahu anhu).’

Imam Bukhari and Imam Muslim report from Hadrat Bara’a (Radi Allahu anhu): I have seen RasoolAllah (SallAllahu ta ala alayhi wa sallam) with Hasan upon his shoulder, saying: ‘O Allah I love him, so (Ye) love him too’.

Imam Bukhari reports from Hadrat Abu Bakr Siddique (Radi Allahu anhu): I have seen RasoolAllah (SallAllahu ta ala alayhi wa sallam) on the pulpit (minbar) with Hasan on his side. He looked at the assembly and Hasan alternately, and said: ‘ Verily, this son of mine is a great leader. Mayhap that Allah will unite two groups of Muslims on his account.’

Imam Bukhari reports from Hadrat ibn Umar (Radi Allahu anhu): Read the rest of this entry »

Did the Wahabis exist in the time of the Khulafa al-Rashidin? Al Malfuz Al Sharif Vol 1

Masjid Al Nabawi Al Malfuz Al Sharif Vol 1 – Anecdotes of AlaHadrat, Imam Ahmad Rida Khan عليه الرحمة (A Must Read & Share)

Question: Did the Wahabis exist in the time of the Khulafa al-Rashidin?

Answer: It was this very sect that Sayyiduna ‘Abdullah ibn ‘Abbas رضی اللہ تعالٰی عنہ requested permission from Amir al-Mu‘minin Sayyidina “Ali al-Murtadah رضی اللہ تعالٰی عنہ to confront. They were 10,000 in number. Amir al-Mu’minin رضی اللہ تعالٰی عنہ granted him permission and he went to them and asked, “What was it about Amir al Mu‘minin that you so strongly disagree with?” They replied, “Why did the Amir appoint Sayyiduna Abu Musa Ash‘ari رضی اللہ تعالٰی عنہ as a judge (Hakam) In the event of Siffin?” This is Shirk, because Allah عزوجل states in the Qur’an:

Judgement is from none, but Allah عزوجل. – [Surah Yusuf, Verse 40]

Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ replied , “Is it not in the very same Qur’an that Allah عزوجل states: Read the rest of this entry »

A humble appeal of AlaHazrat radi Allah anhu to muslim brethren

Madina MunawwaraIn the introduction of the book Tamheed E Iman (The Preamble to Faith) AlaHazrat radi Allah ‘anhu humbly appeals to Muslim brethren:

My dear brothers! As-salāmu álaykum wa raĥmatu’llāhi wa barakātuh. May Allāh azza wajal keep you, and for your sakes, this poor sinner, steadfast upon true faith and grant us the true love of His beloved, the last messenger Sayyidunā Muĥammad ﷺ and infuse his reverence and respect in our hearts; and that we be in that state until our last breath. Āmīn, O Lord of the Universe!

Your Lord Almighty azza wajal says:

 

O Messenger! Verily, We have sent you as a witness, and a harbinger and a warner. So that, [O people!] you may bear faith in Allāh and His messenger; and that you revere him and respect him, and that you sanctify your Lord in the morning and evening. [Sūrah Al-Fatĥ, 48:8-9]

 

O Muslims! Notice that the reasons for which the religion was given, and the Qur’ān was revealed are three, as mentioned in the above verse:

First, that people bear faith in Allāh and His Messenger ﷺ
Second, that people revere and respect the Messenger ﷺ and

Third, that they worship Allāh azza wajal.

O Muslims! Notice the elegant order of these three important principles. Faith (1) is mentioned first and worship of the Lord Almighty is mentioned in the last; and in between these two, is the reverence and honor of His beloved Prophet ﷺ.

Read the rest of this entry »

al-Imam Ahmed Rida: …two things are necessary for faith

Listen! Verily you shall be tested; and you will be considered a Muslim only if you pass the test. In any test, it is seen  whether indeed, the thing (being claimed) is present or not, to justify that claim. We have seen earlier that the Qur’ān and Ĥadīth say that two things are necessary for faith to be real and present:

• Respect and reverence of Sayyiduna Muĥammad RasūlAllāh sallAllahu alayhi wa sallam

• Love of Sayyiduna Muĥammad RasūlAllāh sallAllahu alayhi wa sallam more than anything in this world. 

The way to test this definitively is thus: Suppose those whom you respect; no matter how much you revere them, or have a close friendship with them, or have affectionate relations with them; like your father, your teacher, your guide, your brother, your relatives, your companions; the scholar, the reader, the Muftī, the preacher – whosoever it may be; if you find them disrespectful towards Sayyiduna Muĥammad RasūlAllāh sallAllahu alayhi wa sallam then you should have no love or respect for them.

Separate from them immediately, and cast them away like you would cast a fly fallen in a glass of milk. Dislike them and do not even look at their faces. Do not bother about their relationship or friendship; or their being scholars or shaykhs; or their piety or elderliness.

All these qualities should be respected for the sake of Sayyiduna Muĥammad RasūlAllāh sallAllahu alayhi wa sallam. When such a person is disrespectful to the master himself, then what is the value of this relationship?

al-Imam Ahmed Rida, Tamhid e Iman (The Preamble to Faith), pp. 5

ESSENTIAL REQUIREMENTS NECESSARY

It means that such a person must believe in the essential requirements of the Islamic faith, and he should not do anything against the spirit of the faith. In the same book we come across this statement:

“That is to say, it is an agreed view of the Islamic scholars that a person who violates the essential requirements of Islam is a disbeliever, though he may be a follower of the Qiblah and he may spend his entire life in performing the acts of obedience, as has been stated in Sharah-E- Tahreer by Imam Ibnul Hammam.”

The books of Islamic belief, law and principles are full of clear directives and details on this point.

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

DISRESPECT TO ALLAH AND HIS PROPHET صلى اله عليه وسلم IS WORSE THAN IDOL WORSHIP

Fourthly, this subject has its own plain logic. Can a person, who offers prayers five times a day with his face towards the Qiblah and worships Maha Dev once a day, be regarded by any sensible person to be a Muslim? The action of worshipday Maha Dev and the action of calling Allah a liar or insulting the Prophet are equally the acts of disbelief but the acts of disrespecting Allah and His Prophet are definitely more serious than worshipping Maha Dev. ‘Some acts of disbelief are worse than others’. The reason is that worshipping an idol is a symbolic denial of Allah, but this symbolic denial, is not equal to the actual denial. Moreover, prostration (sadja) before an idol can be possibly given a rational explanation that it may have been just an act of respect and not an act of worship. Any act of respect done in the form of prostration (sadja), is not an act of disbelief in itself. For example, if a person comes before a scholar or a spiritual leader and prostrates before him as a mark of respect, he win be judged as a sinner but not a disbeliever. The Islamic law has condemned idoIatory by the non-Muslims as disbelief because it falls into a pattern of disbelief in their life-style. On the contrary, talking ill of Prophet Muhammad صلى اله عليه وسلم is in itself a disbelief, which leaves no chance of Islamic belief left in this case. I am not relying here basically on the difference that the Islamic community can by its unanimous decision forgive a worshipper of an idol but even one thousand Imams cannot and would not forgive a person, who talks ill of the Prophet of  Islam صلى اله عليه وسلم .

Our Hanafi scholars of distinction like Imam Bazazi, Imam Ibnul Hammam, Allama Maula Khasrau author of Dar Radd-E-Gharoor, Allama Zain bin Najeem auttKJr of Bahrar Raaiq and Ishbah Wan-N-Nazaair, Allama Umar bin Najeem auttKJr of Naharul Faaiq, Allama Abu, Abdullah Muhammad bin Abdullah Ghazi author of Tanveer-ul-Absaar, Allama Khairuddin Ramli author of Fataawa Khairiyya, Allama Shaikh-Zada author of Majma-ul-Anher, Allama Mudaqaq Muhammad Ali Haskafi author of Durr-E- Mukhtar and many other prominent scholars have held this view. (For further details and discussion on this point see my book “Fataawa-E-Rizwiyah”).
It should be understood that the inability to forgive is limited to the court of an Islamic ruler, because he has to pronounce death sentence even after hearing the plea of forgiveness. On the other hand, if somebody seeks forgiveness sincerely and heartily it is acceptable in the court of Allah. There is a danger that these insolent people may put up an excuse that there is no point is seeking forgiveness because it cannot be granted. The correct positon is that the disbelief will be obliterated; you will become a Muslim and get rid of the eternal confinement to Hell. To this extent there is unanimity amongst the Islamic scholars (see Rudd-ul Mukhtar and other books).

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

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