Tuesday, August 30, 2016

Why do Muslim women have to cover their heads?






The Quran, the holy book of Islam, uses the term sharia to refer to the revealed guidance and directives given by Allah. Sharia is not just a set of laws, but rather an ideology that encompasses the Islamic way of life, covering topics from business transactions to food.

t is the general consensus among the Muslims that a Muslim woman is required to cover her head leaving only her face showing as part of an overall dress code and behaviour which Islam prescribes. It is therefore part of the social system of Islam, and a manifestation of important general Islamic principles. Firstly, an educated Muslim woman does this because she is following guidance from God and His prophet Muhammad recorded in the Qur'an,and in the Sunnah (the knowledge about the practice and example of the Prophet Muhammad (peace and blessings be upon him)). For example, one translation of the meaning of the specific ayat (verse)of Qur'an that mentions the head covering is as follows:
Surah 24 Al-Nur (The Light); ayat 31 (part of)
And say to the believing women......that they should draw their head-coverings over the neck opening (of their dresses) , and not display their ornaments except to their husbands, their fathers.....(etc)

This guidance she regards, as by definition a Muslim should do, as being revealed by the 'All-Knowing' the 'Most Wise', The 'Most Merciful', 'All-Mighty' God who created all human beings and whose Power controls everything. She is doing it because she believes that God with His nature knows best what is in the true best interests of human beings, far more than a human can know, with his or her fallibility, and weaknesses.
The main principle reason for the hijab is modesty, which is not wishing to receive unnecessary attention from people, such as admiration and flattery, envy, or, most importantly, sexual attraction from those other than her husband.Great care is taken to keep sexual thoughts, feelings and interactions to within the boundaries of the marital relationship.
These types of attention may boost the 'ego' for the short term, but all have the potential to lead to disastrous consequences in the long term, for example leading to confused feelings, competition, suspicions, affairs, break-up of marriages and other relationships, disturbed children, and ultimately a community where people are insecure,unhappy, and divided amongst themselves.
From this it can be seen that the hijab is a manifestation of another important principle in Islam, which is valuing benefits which are permanent above those which are temporary. What is permanently beneficial is, for example, a happy marriage between two people who aim to learn, teach and apply Islam to the best of their ability in their lives. This is seen as that which brings about the true happiness of the soul for eternity, by purifying and keeping it in its pure, natural, God-created state, filling it with peace and contentment, patience, gratefulness, love and compassion. What is temporary are the momentary pleasures derived from, for example, people's opinions of you, leading to your own self-satisfaction, or, even more basically, those derived from physical sensations.
A strong marriage, and a peaceful, cooperative, happy community, where people's feelings towards one another are good, will not only provide the true happiness that the soul needs, but also, in moderation, the good opinion, physical, and other pleasures that the ego requires.
Therefore, the freedom and benefit of the soul is encouraged, requiring a corresponding disciplining and moderating of the ego, but not a total denial or repression of it.
Besides following modest dress codes appropriate to the different natures of a man and woman, both Muslim men and women should abide by a certain modest and respectful code of conduct when interacting with the opposite sex.

Wednesday, August 24, 2016

Luqman al-Hakim (The Wise Man)

Asslamu alikum Friends,



There are Interesting stories in Quran .Surah luqman introducing about the wisdom of luqman

.
Many, many years ago there lived a scholar called Luqman.

But he was very wise. He was an African who was caught as a slave and sold in another country.Luqman was so wise and respected that a Surah in the Qur’an also is called by his name (Surah Luqman, Chapter 31). He gave good advice to his children. His advice is equally good for all the children of the world even today. Once Luqman said to his son, “Oh son! Do not tie your heart in seeking the pleasure of people. You are not likely to succeed. Do not pay attention to what people say. Instead tell yourself always to seek the pleasure of God.” Luqman wanted this lesson to be always remembered. Never to be forgotten. He thought of a way. He then told his son to ride a donkey. The son obeyed. The father followed behind on foot. They travelled in this way for some distance. After some distance they came across a group of people. Seeing the son on the donkey, one of them said, “What an impolite and bad boy. The old father is walking on foot. The young son is comfortably riding on the donkey. This is no manner to show respect to one’s father”. Father and son heard this. The son came down from the donkey. Luqman rode on the animal. After sometime they came across another group of people. On seeing the father riding the donkey, the elder of the group said, “Oh you old man! This is not the way to bring up a son. You make him walk in the hot sun, while you sit comfortably on the donkey.” Luqman paid attention to what the people said. He came down from the donkey. Both father and son walked on foot. The donkey walked in front. They went a little further. People seeing them, said, “How foolish you are? You walk behind a donkey. Why don’t you ride it?” Luqman and his son once again accepted what the people said. They both rode the donkey and went further. They came across a river. There was a bridge to be crossed. Some people were sitting there. They saw Luqman and his son riding the donkey. One of them said, “It is very unkind and cruel of you two to ride on the poor donkey. The little animal can hardly take all your burden.” So taking this advice Luqman and his son dismounted from the donkey. They travelled a little distance further. Looking very lovingly Luqman said to his son, “You have heard and seen what the people said. It must have assured you, by now, that whatever you do or whichever way you move, one is not able to please the people of the world.” He pointed at the flowing river and added,“ A person can build a wall across the river. It will stop the flow of the water. But it is not possible to shut the mouth of the people from criticism.” Very clearly, similar is the case in our world today. The tongue has no bone. It can speak even without thought. There are as many opinions as there are people in the world. It is very bad to find fault with the other person. Especially when he is doing something good. A person can feel very hurt when he listens to all the tongues that talk loose. To avoid getting hurt by loose talk, a person can train himself. He can discipline himself to think. By thinking he can know what is wrong and void. When a person is sure that what he is doing will please his Master, the Almighty Allah, then he must never worry what others speak.

Sheikh Hamza Yusuf Hanson

Asslamu alikum,

Today i wanna share some thing interesting . The ummah is blessed with scholars. One of 
them is Hamza yousuf 

Sheikh Hamza Yusuf Hanson is one of the most influential Islamic figures in the Western world. He is seen as one of the foremost authorities on Islam outside of the Muslim world. He is a co-founder of the Zaytuna College in Berkeley, California, the first accredited Muslim liberal arts college in the USA.


Hamza Yusuf is the current president of Zaytuna College, located in Berkeley, California. He is an advisor to Stanford University’s Program in Islamic Studies and the Center for Islamic Studies at Berkeley’s Graduate Theological Union. He also serves as vice-president for the Global Center for Guidance and Renewal, which was founded and is currently presided over by Shaykh Abdallah bin Bayyah, one of the top jurists and masters of Islamic sciences in the world. For almost a decade, Hamza Yusuf was consecutively ranked as “The Western word’s most influential Islamic scholar” by The 500 Most Influential Muslims, edited by John Esposito and Ibrahim Kalin, (2009).
Yusuf is one of the leading proponents of classical learning in Islam. He has promoted Islamic sciences and classical teaching methodologies throughout the world. He has also been a strong advocate for social justice, peace, and conviviality among peoples and places. For several years, he has argued that the “them versus us” problem is fundamentally flawed, as he considers himself one of “them” as well as one of “us.”
He has served as an advisor to many organizations, leaders, and heads of state. Yusuf has been an innovator in modern Islamic education, founding the highly imitated Deen Intensives, and with Shaykh Ibrahim Osi-Afa, he started the first Rihla program in England, which has been running for over fifteen years. Dozens of young Muslims who were influenced by his call to reviving traditional Islamic studies in the West went to the Muslim lands in the nineties and early part of the current decade to study, many of who are now teachers in their own right. Hamza Yusuf’s contribution to the development of Islam in England has been described as “immense”, “considerable”, and “enormous”, by the academic Haifaa Jawad in her recent book, Towards Building a British Islam.
With Eissa Bougari, Hamza Yusuf initiated a media challenge to the Arab world that resulted in a highly successful cultural religious program that he hosted for three years and was one of the most watched programs in the Arab world during Ramadan. Cambridge Media Studies stated that this program had a profound influence on subsequent religious programming in the Arab world. He has also been interviewed on BBC several times and was the subject of a BBC documentary segment The Faces of Islam, ushering in the new millennium, as it aired at 11:30pm on December 31st 1999.
Hamza Yusuf has been a passionate and outspoken critic of American foreign policy as well as Islamic extremist responses to those policies. He has drawn criticism from both the extreme right in the West and Muslim extremists in the East. Ed Hussain has written that Hamza Yusuf’s teachings were instrumental to his abandoning extremism.
Hamza Yusuf has also authored several encyclopedia articles and research papers. His published books include The Burda (2003), Purification of the Heart (2004), The Content of Character (2004), The Creed of Imam al-Tahawi (2007), Agenda to Change our Condition (2007), Walk on Water (2010), and The Prayer of the Oppressed (2010).

Tuesday, August 23, 2016

Dalail al-Khayrat ( A short Brief)

Asslamu alikum , 
Last so many days I was searching for a Great Book  Dalail al-Khayrat. I tried several times to take it in to my bucket , but failed . at last . I was reciting this last 2 months with Greatness of allha. He may give benefit for this . May allah accept this . Those who are interested and what to know the benefits , I was collected some of the importance of dalailul khairath . I have the manuscript copy and translated copy of this Great Dhikr. 

One of the most comprehensive and authentic collections of durood historically celebrated and greatly utilized among Muslims is the collection of Imam Jazuli (ra), as he is commonly known, titled Dalail ul Khairat wa Shawariqil Anwaar fi Zikr Salaat alan Nabiyy-il-Mukhtar salallaho alayhi wa sallam. It is roughly translated as “The Guide to Goodness and the Radiant Bursts of Light in the Remembrance of the Chosen Prophet salallaho alayhi wa sallam.” It was compiled by the Moroccon scholar, sufi and saint commonly known as Imam Jazuli (ra).
According to his best biographer, Muhammad al Mahdi al Fasi, in Mumti al Asma Imam Jazuli. Imam Jazuli, or his full name, Abu Abdullah Mohammad ibn Abdur Rahman ibn Abu Bakr ibn Sulayman Al Jazuli (ra), was born in the southern Moroccon village of Tankarat in the Sus area. He belonged to the Simlal offshoot of the Jazula tribe of Sanhaja Berbers of Africa. He studied primary education there but due to the heavy violent  before setting off to the Madrasa Saffarin in Fes, Morocco where he would become a master of the Maliki Fiqh memorizing cover to cover the Mudawwana Kubra. There he studied under such great luminaries as Imam Shaikh Ahmed Zarruq (ra)  and a descendant of Shaikh Abul Mahasin Abu Abdallah Mohammed Amghar (ra) with whom he would enter into bayah.
He was a very serious student, his classmates said that he would come out of his dorm only to attend the dars, lectures, and then return back. He was a recluse, remained in isolation during his studies. He was not in madrasa to make friends. After his studies he left to spend a great deal of time between Makkah, Madinah and Jerusalem. After this time he returned and historians say that it was now that he entered into the Shadhili tareeqa at the hands of Shaikh Mohammed Amghar as Saghir (ra). Some people raised a doubt that it was possible that he had compiled the Dalail before bayah but logically this makes no sense. If a person has such spirituality to compile a book such as the Dalail why would he need to turn to a shaikh for bayah? What need would such a person have for that? So it was that after his bayah he compiled the book. The way he came about compiling the Dalail was that one day he was traveling somewhere and had stopped in a village for salaah. The time for his Zuhr salaah was passing and frantically he was looking for water to make wudhu. He found a well but the water was too low and he could not reach it when suddenly a small girl 8-9 years old came and asked him about his trouble. He informed her about the situation and she read something and spat into the well which caused the water to suddenly increase and it began to overflow out of the well. Imam Jazuli then made his wudhu and performed his salaah then went looking for this blessed girl. He found her and inquired what was the means for her to attain this miraculous power to be able to spit into a well and cause the water to overflow. She informed him that she sent salutations upon the Best of the Creation and recited the durood she was a frequent reciter of. He then set out to compile the Dalail. His fame grew far and wide and he had many students under him. This caused the governor of Safi to become jealous of him and he had his food poisoned. Imam Jazuli then died while leading the Fajr salaah most likely in the last sajdah. The Encyclopedia of Islam 1957 reports that 77 years after his death his body was exhumed to be transferred to a newly built moseleum to honor him and when the onlookers saw his body they found it to be untouched by the grave even after 77 years.
Dalail ul Khairat was a very famous book and Muslims all over the world enjoyed to read it and would gift each other copies of the Dalail and utilized its blessings. Then in the later years Muslims stopped its frequent recitation and eventually stopped giving recitation of durood any importance all together. All mashaikh agree on its blessing and it has been utilized in all salasil of tasawwuf. Deobandi hazraath of the past read it, encouraged its recitation and took benefit from its blessings. The person who recites one complete recitation cover to cover of Dalail per day is called Shaikh ul Dalail and there are such people who live in the world today. The unique thing about the Dalail is that it has a quantity of somewhere around 1200-1300 durood of which a great number of them are of very high quality. Within these durood the author has embedded many dua. Also, the author has embedded various different blessed names of the Holy Prophet salallaho alayhi wa sallam and also he has embedded within Dalail many Asma ul Husna and when a reciter reads the Dalail he gets the reward of reciting all of the above. The author wishes the reciter to read 1,2,3,4 or more complete recitations per day, if not then 1 if not then 3/4 if not then half and if not then a 1/2 and if not then the author has also divided the Dalail into 8 chapters to be read daily. The recitation of the Dalail begins on Sunday after Maghrib which technically is Monday night according to the lunar calendar.

Praise Regarding the Dalail al-Khayrat

The Dalā’il al-Khayrāt’s acceptance and popularity amongst scholars and laity alike serves as an important reminder of the importance of this text since it was authored.  It was based on the spiritual benefits which worshippers found resulted from its recitation thay lead to many of them recording their praise of this work.  Shaykh Yūsuf al-Nabhānī said,
“Our Shaykh, the Shaykh of the Sunnah, Imām al-ʿAllāmah, Shaykh Ḥasan al-ʿAdawī al-Misri in his marginalia on Bulūgh al-Musarrāt ʿala Dalā’il al-Khayrāt said, ‘It is sufficient honour for this book that it has attained in terms of benefit and acceptance that which the intellects find astonishing.  How can it not be so when some of the gnostics have taken it directly from the Master of the Messengers (Allah bless him and give him peace).
The Shaykh of our Shaykhs, and their Shaykh, Imām al-Sujāʿī said in his marginalia to this book, copying from his Shaykh the Quṭb and Ghawth, Imām Muḥammad al-Ḥifnī, ‘I have taken this book through the outward means from our Shaykh al-ʿAllāmah Muḥammad al-Budayrī al-Dimyāṭī, who took it from the Quṭb al-Ghawth Muḥammad bin Aḥmad al-Meknāsī to the end of the chain to the author.
He said, I have also taken it by spiritual means from the friend of Allāh Most High, Sayyidī Muḥammad al-Maghribī al-Tilmisānī who said: I have taken it spiritually from the Prophet (Allah bless him and give him peace).’”[1]
 Shaykh al-Nabhānī further added,
“In Kashf al-Ẓunūn an Asmā’’ al-Kutub wal-Funūn it is [mentioned], Dalā’il al-Khayrāt wa Shawāriq al-Anwār fi Dhikr al-Salāt ʿala al-Nabī al-Mukhtār upon him be blessings and peace.  It’s beginning is, ‘All praise is due to Allāh who guided us to faith…to the end by the Shaykh Abī ʿAbdullah Muḥammad bin Sulaimān bin Abī Bakr al-Jazūlī al-Simlālī, al-Sharīf al-Ḥasanī who died in the year 875H.
This book is a sign from the signs’ of Allāh regarding the sending of blessings and peace.  It is continuously recited in the East and the West, not least in the land of al-Rūm.  It has a fine interlineal commentary by Shaykh Muḥammad al-Mahdī bin Aḥmad bin ʿAlī bin Yūsuf al-Fāsī which he named Maṭālʿi al-Musarrāt bi Jalā’ Dalā’il al-Khayrāt.  The Dalā’il has variants in the manuscript copies due to the large number of narrators of it from the author (Allah bless him and give him peace).  However the relied upon is the copy of Shaykh Abi ʿAbdullah Muḥammad al-Ṣughayyir al-Sahlī who was from his most senior companions.  The author corrected it eight years before his death which was [at the time of] Duha on Friday on the 6th of Rabi al-Awwal in the year 862H.  It has other commentaries, however the relied upon is the aforementioned commentary of al-Fāsī.”[2]
The Muhaddith of India and Sufi Master, Shāh Walīullah al-Dihlawī praised the Dalā’il by saying the following,
“The Dalā’il al-Khayrāt at this time is recited by many people in the Arab world.  If a person wishes to attain divine blessings for a particular need by means of it, then it should be with the condition that his self in general has one resolve.  When this opening occurs this person persists in this meaning linked to this action; and makes it a means of attaining his needs.”[3]
Shaykh al-Talīdī said,
“What is meant is that the Dalā’il al-Khayrāt is priceless and there is nothing similar to it in it’s genre, the writer of these words is from those who has witnessed and experienced its blessings.  The book by the praise of Allāh (the Most High) does not contain that which the author can be criticized for except for some hadith which are fabricated or have no basis.  A book whose author does not possess knowledge of hadith is not free of this.  As for that which they criticized it for such as his words: ‘And send blessings upon our Master Muḥammad by the number of your knowledge’…it is interpreted and understood in a good way as is known from the answer of Abul Maḥāsin Sayyidī Yūsuf al-Fāsī as in Mumtiʿ al-Asmā’ and Mirāh al-Maḥāsin.  As for that which it contains of intercession by means of the Messenger of Allāh (Allah bless him and give him peace), seeking a means by him and calling out to him by his name ‘Ya Sayyidana Muḥammad’.  The objection to this is from the whisperings of the Wahabis and their false drivel.  The pure sunnah and language of the Arabs contains that which is evidence for this, as is known by the people of correct knowledge and which is mentioned in the books in refutation of the Wahabis and their followers.”[4]
Shaykh al-Talīdī continued by advising the following,
“I sincerely advise all Muslims to regularly recite the Dalā’il al-Khayrāt for the one who regularly (recites it) along with reflection on the greatness of the noble Messenger and with love towards him will be successful if Allāh (the Most High) wills.”
Mawlana Muḥammad Karam Shāh al-Azharī writes regarding the Dalā’il,
“The Dalā’il al-Khayrāt includes all those forms of sending salutations which have been transmitted with various chains.  It has attained such widespread acceptance that all spiritual orders recite it and it is regarded as a means of felicity and salvation.  In the Indian sub-continent the four well known orders, the Chishtiyyah, Qādiriyyah, Suhrawardiyyah and Naqshbandiyyah all recite this litany regularly.  Those people who are inclined to it and have made it their habit have personally witnessed its blessings…Hadrat Shah Walīullah Muḥaddith Dihlawī (Allāh Most High have mercy on him), his Shaykhs, father, ancestors and his students recited it.”[5]

The ‘Dalail al-Khayrat’ and ‘Qasidah al-Burda’ are two devotional texts which continue to be immensely popular in the Indian subcontinent (and in the West by means of the descendants of Muslims from this area).  I found some chains of narration for these two texts in the ‘Al-Intibah fi Salasil al-Awliyah’ of Shah Waliullah which may be of interest to readers, not least because the almost all of the chains of hadith transmitted today to Madrassa students in the Indian subcontinent link back to Shah Waliullah al-Dehlawi.  Shah Sahib said in his aforementioned work citing his chain for the ‘Dalail al-Khayrat’:
As for the Dalail al-Khayrat, our Shaykh Abu Tahir informed us of it:
From Shaykh Ahmad al-Nakhli
From Sayyid Abd al-Rahman al-Idrisi well known as al-Mahjub
From his father Ahmad
From his grandfather Muhammad
From his father’s grandfather Ahmad
From its author the noble Sayyid Muhammad bin Sulayman al-Jazuli, Allah have mercy on him.

[1]  Dalālāt al-Wādihāt ʿala Dalā’il al-Khayrāt (p.48-49)
[2]   Dalālāt al-Wādihāt ʿala Dalā’il al-Khayrāt (p.50-52)
[3]  Qawl al-Jallī fī Dhikr Athār al-Walī (p.432)
[4]   Al-Muṭrib fi Mashāhīr Awliyāh al-Maghrib (p.144)
[5]   Majmūʿa Wazā’if maʿ Dalā’il al-Khayrāt (p.11)

Monday, June 13, 2016

Shah Waliullah Dehlawi (RA)

Full Name: Syed Quṭb ad-Dīn Aḥmad Walī Allāh ibn ‘Abd ar-Raḥīm al-‘Umarī ad-Dihlawī

Shah Waliullah was born in 1703 AD four years before the death of Aurangzeb. His grandfather, Sheikh Wajihuddin, was an important officer in the army of Shah Jahan who supported Prince Aurangzeb in the war of succession. His father, Shah Abdur Rahim, a sufi and an eminent scholar assisted in the compilation of "Fataawa-i-Alamgiri "---the voluminous code of Islamic law. He, however, refused an invitation to visit the Emperor and devoted his energies to the organization and teaching at `Madrassa Rahimia'---a theological college which he had established and which, later, played an important part in the religious emancipation of Muslim India and became the breeding ground of religious reformers and `Mujahids' like Shah Abdul Aziz, Syed Ahmad of Bareli, Maulvi Abdul Haiy and Shah Ismail Shaheed. Writing about the teachings of Shah Abdur Rahim and his brother, Maulana Ubaidullah Sindhi observes: `The essence of the teaching of the two brothers was the effort to discover a path which could be traversed together by the Muslim philosophers (the Sufis and the Mutakallims) and the Muslim Jurists (Faqih).'

Dr. Allama Iqbal, the poet of the East, has characterized the celeberated Mughal Emperor Aurangzeb as 'Tarkashi Maa Raa Khudangi Akhareen' (the last arrow in the quiver of Muslim power in India).
The anti-Islamic forces which had raised their head during the reign of the irreligious Emperor Akbar and later found their champions in Jahangir and Dara Shikoh, were, to a great extent, checked by Aurangzeb, the most honest, conscientious and able Muslim monarch that ascended the throne of Delhi.
With his passing away in 1707, started the political chaos which later culminated in the distintegration of the Muslim power in the subcontinent. This political disintegration which was the result of spiritual confusion encompassed the socio-economic spheres also. Aurangzeb's successors were too weak and incapable of facing the rebellious forces emerging on all hands. At such a critical period of Muslim history was born Shah Waliullah, one of the greatest religious thinkers produced by Muslim India who contributed immensely to the reintegration of the structure of Islam.

Shah Waliullah received his early education from his illustrious father, who was his teacher as well as his spiritual guide. Being a precocious child with a retentive memory he committed the Holy Quran to memory at an early age of 7 years. On the death of his father in 1131 AH when he was hardly 17 years old, he started teaching in his father's `Madrassa-i- Rahimiya' and carried on the work for 12 years when he left for Arabia for higher studies. He was a brilliant scholar; during fourteen months' stay in Makkah and Madina, he came into contact with the oustanding teachers of Hejaz. His favourite teacher was Sheikh Abu Tahir bin Ibrahim of Madina, from whom he obtained his Sanad (Degree) in Hadith. The Sheikh was an erudite scholar, possessing encyclopaedic knowledge; Shah Waliullah benefitted much from him too and speaks highly of his piety, independence of judgement and scholarly talents.
During his stay at Makkah, Shah Waliullah had a dream in which the Holy Prophet (sws) commanded him to work for the organization and emancipation of the Muslim community in the subcontinent. He, therefore, returned to Delhi on July 9th, 1732 and started his work in real earnest. His was an uphill task in a period when Muslim India was passing through the most critical phase of its history and its entire social, political, economic and spiritual fabric was torn to pieces. On his arrival in Delhi, he started training pupils in diverse branches of Islamic learning and entrusted them with the missionary work of enlightening people with the true nature of Islam. He embarked upon the task of producing standard works on Islamic learning and, before his death in 1762, completed a large number of outstanding works on Islam.
He rose to be a great scholar of Islamic studies, endowed with saintly qualities. So great was his dedication to work that according to his talented son Shah Abdul Aziz: `...he was rarely ill and once he sat down to work after Ishraq (post-sunrise prayers) he would not change his posture till midday'. He was a real genius, an intellectual giant who set himself to the mission of educating the misguided Muslim masses with the true spirit of Islam. His was the task of the revival of Islam in the subcontinent which had been clouded with mystic philosophy and to bring it out in its pristine glory. He was a humble devotee to this cause, who resisted all temptations of personal glory.
His activities were not confined to spiritual and intellectual spheres only. He lived in troubled times and witnessed during his lifetime about a dozen rulers occupying the throne of Delhi. Endowed with a keen political insight, he observed with deep anguish the breaking up of Muslim power in the subcontinent and wrote to leading political dignitaries like Ahmad Shah Abdali, Nizam ul Mulk and Najibuddaula to stop the rot which had set in the political life of Muslim India. It was on account of his call that Ahmad Shah Abdali appeared on the field of Panipat in 1761 and put an end to the Marhatta dream of dominating the subcontinent.
Shah Waliullah was a prolific writer. It is in the realm of Islamic learning that he made a lasting contribution and within a period of 30 years produced more than 50 works of outstanding merit, both in Arabic and Persian Languages. Some of these are still unsurpassed in the whole domain of Islamic literature. His most valuable service to the cause of Islamic learning was that he codified the vast store of Islamic teachings under separate heads. Both in thought and prediction, his works occupy an outstanding place. As a reformer and as a propounder of theories dealing with socialism, he may be considered as the forerunner of Karl Marx.

His works may be classified into six categories. The first deals with the Holy Quran. It includes his translation of the Holy Book into Persian, the literary languages of the subcontinent of those times. According to him, the object of studying the Holy Book is `to reform human nature and correct the wrong beliefs and injurious actions'. The second category deals with Hadith, in which he has left behind several works including an Arabic and Persian Commentaries on "Mu'atta", the well-known collection of the traditions of the Holy Prophet (sws) compiled by Imam Malik. He attached great importance to this collection of traditions by Imam Malik, even greater than those of Imam Bukhari and Imam Muslim. He is an outstanding Muhaddith (Traditionist) and links of all modern scholars of Hadith in the subcontinent may be traced to him. Foremost among these modern Traditionalists was his son and successor Shah Abdul Aziz and Syed Murtaza Bilgrami. Shah Waliullah wrote a number of books and pamphlets dealing with Hadith. The third category deals with `Fiqh' or Islamic Jurisprudence, which includes "Insaaf-fi-bayaan- i-Sabab-il- Ikhtilaaf" which is a brief but a very interesting and informative history of the Islamic Jurisprudence of the last five centuries. The fourth category deals with his works based on mysticism. The fifth category pertains to his works on Muslim philosophy and Ilm-i-Kalam. He also wrote a pamphlet on the principles of Ijtihad (independent interpretation) and Taqlid (conformity) . In his "Principles of Ijtihaad" he clarifies whether it is obligatory for a Muslim to adhere to one of the four recognized schools of Islamic Jurisprudence or whether he can exercise his own judgement. In the opinion of Shah Waliullah, a layman should rigidly follow his own Imam but a person well versed in Islamic law can exercise his own judgement which should be in conformity with the practice of the Holy Prophet (sws). But the most outstanding of all his works "Hujjat-Ullah- il-Baalighah" which deals with such aspects of Islam that are common among all Muslim countries. In its introduction he observes: `Some people think that there is no usefulness involved in the injunctions of Islamic law and that in actions and rewards as prescribed by God there is no beneficial purpose. They think that the commandments of Islamic law are similar to a master ordering his servant to lift a stone or touch a tree in order to test his obedience and that in this there is no purpose except to impose a test so that if the servant obeys, he is rewarded, and if he disobeys, he is punished. This view is completely incorrect. The traditions of the Holy Prophet (sws) and consensus of opinion of those ages, contradict this view.' The sixth category deals with his works on the Shia-Sunni problem which had become somewhat acute in those days. His writings on this subject have done a great deal in simplifying this problem. His theories pertaining to economics and socialism are of revolutionary nature and he may be considered as the precurser of Karl Marx. Writing about his works in the History of the Freedom Movement, Sheikh Muhammad Ikram states: `Shah Waliullah wrote learned works and initiated powerful and beneficial movements, but perhaps no less important are the invisible qualities of approach and outlook, which he bequeathed to Muslim religious thought in the Indo-Pakistan subcontinent. His work is characterized by knowledge, insight, moderation and tolerance, but the quality on which he laid the greatest emphasis, in theory and in practice, was Adl or Adalat (justice, fairness). His works and views bear ample testimony to the ways he observed this principle in practice and he lost few opportunities of emphasizing in theory its role in maintaining the social fabric.'

Shah Waliullah introduced several reforms in religious and economic spheres. He was first to translate the Holy Quran in a popular language, a practice which was later usefully followed by others. His own son, Shah Abdul Aziz, translated the Holy Book into Urdu, the language of Muslim masses in India. There had been a conflict between orthodox Islam revived under Mujaddid-Alif- Sani, championed by Aurangzeb and heterodoxy introduced by Akbar and championed by Dara Shikoh. The reign of orthodox Aurangzeb had created aversion to Sufism and had led to the advent of extreme puritanism. Shah Waliullah struck a mean between the two extremes and retained the virtues of both.
He was born in an atmosphere deeply imbued with the spirit of Sufism. His father was a well-known Sufi. In his early age, he came under the influence of Ibni Taimiya, a great religious reformer. During his stay in Hejaz, he came into contact with scholars who were influenced by Wahabism. This provided a check to his blind following of Sufism. But like Wahabis, he did not totally discard Sufism. He was aware of the services rendered by Sufis in popularizing Islam in the subcontinent and the spiritual self developed by the truly Islamic form of Sufism. But he was highly critical of the decadent and traditional form of Sufism which borders on the verge of asceticism and is, therefore, averse to true Islam. In his Wasiyat Nama (Will) he observes: `And the next advice (Wasiyat) is that one should not entrust one's affairs to and become a disciple of the Saints of this period who are given to a number of irregularities' . Shah Saheb had urged for the reform and discipline of Sufism and not its rejection. He wrote several pamphlets on this subject in which he analyzed the evils and virtues of Sufism. `With these books', writes Maulana Manazir Ahsan, `the disputes between the Sufis and the Ulema, provided one is just, come to an end. By giving an Islamic interpretation to the Sufi doctrines, Shah Waliullah removed the distaste which the Ulema had felt for Sufism and the Sufis'. Shah Waliullah has, therefore, not only bridged the gulf between the Sufis and the Ulema but also harmonized the differences prevalent among different sects of Sufis. His principles on the subject were put into practice in the great theological college of Deoband, which had among its patrons such well-known Sufis like Maulana Rashid Ahmad Gangohi and Maulana Ashraf Ali Thanvi.
Shah Waliullah set upon the mission of reforming the social and political order of his day. Being a realist, he diagnosed the ills which had entered into the body politic of Muslim society and suggested remedies. He criticised the un-Islamic customs which had crept into Muslim society due to its contact with Hinduism. He was particularly against excessive extravagance in marriages, festivals and other ceremonies. He advocated the remarriage of widows. He carefully analyzed the factors responsible for the economic degeneration of the Muslim society during his time and proposed radical changes in the economy of the Muslim society. He advocated wider distribution of wealth on socialistic lines and in this way became the forerunner of Karl Marx. In an illuminating chapter of "Hujjat-Ullah- il-Baaligah" , he outlined the evils of capitalism which brought about the fall of the Roman and Sassanid Empires. He is highly critical of the economic exploitation of the poor, which, in the past, had brought about many revolutions and is the root cause of all troubles and unrest in the world. He even criticised the Mughal rulers and nobility for their indolence and luxury. Addressing the rapacious nobility of his time he observes: `Oh Amirs! Do you not fear God? (How is it that) you have so completely thrown yourself into the pursuit of momentary pleasures and have neglected those people who have been committed to your care! The result is that the strong are devouring the (weak) people..... All your mental faculties are directed towards providing yourself with sumptuous food and soft-skinned women for enjoyment and pleasure. You do not turn your attention to anything except good clothes and magnificent palaces.'
Shah Waliullah was of the opinion that intellectual revolution should precede political change. He did not contemplate a change in the political or social set-up through a bloody revolution. He wanted to bring a revolutionary change in the society through peaceful means. In his well-known book, "Izaalat-ul- Khifaa", he discusses the ideology of the political revolution which he envisaged.
No scholar of Mediaeval India had understood the various aspects of civics as had been done by Shah Waliullah. He considered `self-consciousness ' as a prerequisite of `political consciousness' . He has dealt in detail the factors which contribute towards the growth of civil consciousness in his immortal work "Hujjat-Ullah- il-Baaligah" .
Shah Waliullah was, perhaps, the only Muslim scholar of Mediaeval India who realized the importance of economics in a social and political set-up. He advocated the maintenance of economic equilibrium in the society and strongly criticized the accumulation of wealth which leads to all sorts of evils in the world. He had visualized a social order based on economic equality, fraternity and brotherhood which are the principles governing Islamic socialist practices during the time of the pious Caliphs.
Born in an age of decadence and chaos, Shah Waliullah strove for world of peace and prosperity. He has made a singular contribution to the socio-economic thought of Mediaeval India and visualized a Muslim society in which the individual enjoyed the fullest freedom, consistent with the maximum good of all. In such an ideal Islamic state, the ruler was to be governed by the Holy Quran and the Sunnah. No economic exploitation was to be tolerated in such a state and the individual was free to earn his living by fair means.
His seminary, ‘Madrassa-i-Rahimiya’ became the centre of Islamic Renaissance in the subcontinent, where scholars flocked from the four corners of the country and after being trained, became the torch bearers of freedom movement in the subcontinent. The "Madrassa" in fact, had become the nucleus of the revolutionary movement for the reconstruction of religious thought in Islam. It produced many zealous workers who carried on their preacher's mission with a missionary zeal. Among these were Maulana Muhammad Ashiq of Phulat, Maulana Norrullah of Budhana, Maulana Amin Kashmiri, Shah Abu Saeed of Rai Bareli and his own son, Shah Abdul Aziz who was initiated into the religious and political philosophy of his father.
Shah Waliullah played a vital role in the Indian politics of his times. He was greatly instrumental in forging a united Muslim front against the rising Marhatta power which was threatening the last vestige of the Muslim power in northern India. It was he who wrote to Najibuddaula, and Nizam-ul-Malik and finally invited Ahmad Shah Abdali who inflicted a crushing defeat on the Marhattas in the third battle of Panipat in 1761. His letter to Ahmad Shah Abdali inviting him to take up arms against the menacing Marhatta power in India is one of the most important historical documents of the 18th century. It surveys the political situation in the subcontinent and the dangers which Muslim India faced from different quarters. He had choosen the most vivid, capable and disciplined Muslim leaders of his time for combating the Marhattas. Among these were Najibuddaula, the leader of the redoubtable Rohilas and Ahmad Shah Abdali, the ruler of the brave Pathans. His efforts towards forging a united front against the Marhattas were successful and the defeat of Marhattas in the third battle of Panipat in 1761 provided a turning point in the history of the subcontinent.
Shah Waliullah visualized an ideal state of the days of the Pious Caliphs and strove to it. Analyzing his political thought, Iqbal states:
"The Prophetic method of teaching, according to Shah Waliullah is that, generally speaking, the law revealed by a prophet takes especial notice of the habits, ways and peculiarities of the people to whom he is specifically sent. The Prophet who aims at all-embracing principles, however, can neither reveal different peoples nor leave them to work out their own rules of conduct. His method is to train one particular people and to use it as a nucleus for the build up of a universal `Shariah'. In doing so, he accentuates the principles underlying the social life of all mankind and applies them to concrete cases in the light of the specific habits of the people immediately before him." ("Reconstruction of Religious Thought in Islam")
The movement of political as well as spiritual regeneration of Muslim India did not die with Shah Waliullah. His talented son, Shah Abdul Aziz, and his worthy disciples and successors, strove for the realization of his mission. The torch of Islamic revival kindled by Shah Waliullah was kept aloft by his worthy successors. The echo of the third battle of Panipat was heard in the battle of Balakot. Both form the landmarks of the same struggle.
Shah Waliullah possessed a many-sided and versatile personality. His real greatness lies in the cumulative effect produced by his writings, by the contribution of persons trained by him and by the achievements of the school of thought founded by him. In religious matters, he struck a mean between extremes; in social affairs he strove to introduce in the Muslim society the simplicity and purity of early Islam; in the sphere of economics he advocated the revolutionary Islamic socialism and in the political field he forged a united Muslim front against the non-Muslim forces which were threatening to storm Muslim India

Tuesday, August 11, 2015

The amazing power of offering Prayers during the Night.

Bismillah!

The amazing power of waking up for Thahajjud for the sake of Allah Subhanahu Wa Ta'ala. Subhanallah! Truly powerful. May Allah make us among those who wake up during the nigh to offer this blessed prayer which is one of the best times that we get close to Allah. Allhamdulillah! Read the below Hadeeth that states the value of Thahajjudh.


Abu Hurairah (رضي الله عنه) narrates that Rasulullah (ﷺ) said: "When any one of you goes to sleep, Shaytaan ties three knots at the back of his neck, sealing every knot with the words: "You have a long night, so sleep". So if one awakens and remembers Allah, a knot will be loosened. If he performs ablution, a knot will be loosened. And if he offers Salah, a knot will be loosened and in the morning he will be active and in a pleasant mood, having received a great blessing. If he does not offer Thahajjudh, he will be in a sluggish and undisturbed mood, also being deprived of a great blessing". (Abu Dawud, Ibn Majaah)

Uqba ibn Amir(رضي الله عنه) narrates : I heard Nabi (ﷺ) saying: "One, out of two persons if my Ummah gets up at night and motivates himself for Wudhu despite not feeling to do so since, Shaytaan had tied knots on him. When he washes his two hands in Wudhu, one knot is loosened, when he washes his face, another knot is loosened when he wipes his head with wet hands another knot is loosened, when he washes his feet yet another knot is loosened. Allah Subhanahu Wa Ta'ala says to those behind the veil- His angels: "Look at My slaves! How much hardship he is enduring in dealing with his Nafs (innerself), so now whatever this slave asks of Me, it will be granted to him" (Musnad Ahmad, Fath-ur Rabbani) 


Abu Umaamah Baahili (رضي الله عنه) narrates that Nabi (ﷺ) said: " Make it a practice offering Thahajjud, for undoubtedly it was the tradition of the righteous before you. It is a means of bringing you near to your Rabb and at atonement of evil deeds, and a prevention against sin" (Mustadrak Haakim) 

Abu Maalik Al- Ashaari (رضي الله عنه) narrated that Nabi (ﷺ) said: "There are rooms in Paradise, the out side of which can be seen from inside and the inside from the outside, Allah has prepared for those who feed others, spread Salaam (greetings) abundantly and offer Salah at night when people are sleeping (Thahajjud)." (Ibne- Hibbab)


Abdullah ibne-Amr ibnil As (رضي الله عنه) narrates that Nabi (ﷺ) said to me: "O' Abdullah! Do bot be like so and so, who used to offer Thahajjud at night and then stopped offering it." (Bukhaari)


Abu Darda (رضي الله عنه) narrates that Nabi (ﷺ) said: "Whoever goes to bed with an intention to offer Thahajjud Salah at night, but is overpowered by sleep till dawn breaks (and he is unable to offer it), a complete reward for Thahajjud Salaah is written for him on what he had intended and his sleep is an added gift from Allah." (Nasai)
Subhanallah! The little sacrifice we make for Allah holds such astounding rewards! Its worth all the hardship to wake up for Thahajjudh to earn the pleasure of Allah! Let us strive hard to practice this act also keeping in mind that to offer the Thahajjud prayer was also a well practiced Sunnah of our Nabi (ﷺ)
Assalamu Alaykum Warhmathullahi Wabarakathuhu! Peace.

Saturday, August 9, 2014

Umm Habibah bint Abu Sufyan (died 44 AH / 664 AD)


In the course of his life , Umm Habibah much suffering and ordeal. After embracing Islam, she and her husband moved to Habasyah. There, it turns out her husband's apostasy from Islam and converted to Christianity. Her husband's alcoholism, and died not in Islam. In his silence, Umm Habibah always filled with sadness and indecision because he could not get together with her ​​own family and her husband's family in Mecca because they already keep him away. Does she have to stay and live in a foreign country until his death?
God will not allow His servants in constant grief. When he heard the suffering of Umm Habibah, the heart of the Prophet was moved so that he rnenikahinya and Umm Habibah no longer be in a prolonged sadness. This is in accordance with the word of God that: The Prophet was more important than other people of faith, and his wives are the mothers of the believers.
Umm Habibah privilege among the other wives of the Prophet is its position as the daughter of a leader of the polytheists of Mecca who pioneered perientangan the propagation of the Prophet and the Muslims, Abu Sufyan.
A. Childhood and nasab Growth
Umm Habibah was born thirteen years before Muhammad's prophethood Shalalahu 'Alaihi Wassalam. with the name of Ramlah bint Harb bin Uinayyah Shakhar bin Abdi Shams bin. His father, known as Abu Sufyan. His mother named Safia bint Abil Ashi bin Umayya bin Abdi Shams, which is a companion of the Prophet's aunt, namely Uthman ibn Affan ra. Since childhood, Umm Habibah known to have a strong personality, fluency in speaking, very smart, and very pretty.
B. Wedding, Hijrah, and the agony
When old enough to get married Ramlah, Ubaidullah bin Jahsh mempersunting- her, and Abu Sufyan was marrying them. Ubaidullah known as young as Ibrahirn steadfast in religion. He tried to stay away from liquor and gambling, and promised to fight the pagan religion. Ramlah realized that she had been married to someone who is not a pagan, does not like his people are making and worshiping statues. In dalarn her desire to follow her husband occurred religion of Ibrahim
Meanwhile, in Mecca began to spread the news that Muhammad came to bring a new religion, the religion of the different celestial with the Quraysh religion in general. Hearing the news, Ubaidullah heart stirred, then declared himself the new religion. He also invited his wife, Ramlah, to embrace Islam with him.
Muhammad heard the mission successfully and thrive, the people of Quraysh declared war against the Muslims that the Prophet ordered the Muslims to emigrate to Habasyah. Among them was Ramlah and her husband, Ubaidullah bin Jahsh. After some time they suffering in the form of persecution, exile, expulsion and even families who continue to insist that they return to the ancestral religion. When it Ramlah was carrying her baby first. Arriving at Habasyah, Ramlah baby is born which later was named Habibah. From the baby's name is then changed into the name of Umm Habibah Ramlah.
As long as they are in Habasyah heard the news that the Muslims in Mecca and the number is growing stronger so they set out to return to their home country. Meanwhile, Umm Habibah, and her husband chose to settle in Habasyah. Along the way, the group of Muslims who will return to Mecca heard the news that the state of emergency is still in Mecca and the polytheists further increased pressure and boycotts against the Muslims.Finally they decided to return to Habasyah.
A few years living in Habasyah, Muslims are expecting grief will be fleeting and ranks of the Muslims become strong, but sadness is not depleted.Conditions that cause Ubaidullah have confidence that the Muslims will never be strong. She seems to have lost that little by little her heart began to gravitate toward the Christian religion, the religion of the Habasyah.
Umm Habibah said that he dreamed of something, "I saw my husband turned into the ugliest human shape. I was surprised and said, 'By Allah, the situation has changed.' The next morning Ubaidullah said, 'O Umm Habibah, I see no better religion than Christianity, and I have declared myself to hug her. Once I embraced the religion of Muhammad, I would embrace Christianity. ' I said, 'Do you really that good for you?' Then I told him about a dream that I saw, but he did not care. Finally he constantly drinking so that took his life. "
Thus, Islam Ubaidullah out and he had to move to Habasyah bet, with endure, leaves home with his wife and small children. Ubaidullah was trying to persuade his wife to get out of Islam, but his effort was in vain as Umm Habibah be established in Islam and hang on until her husband died. Umm Habibah feel alienated in the midst of the Muslims because they feel ashamed of her husband kernurtadan. For him there is no other choice but to return to Mecca, while his parents, Abu Sufyan, was aggressively attacked the Prophet and Muslim kaurn. In such circumstances, Umm Habibah felt her home was no longer safe for him, while families have meeninggalkan suarninya their home because it has been joined with the Prophet. Finally, he returned to Habasyah with dependents suffer prolonged and await his fate from God.
Ummul-Mu'mineen C. Being
Shalalahu Rasulullah 'Alaihi Wassalam. always monitor the state of the Muslims, not just who was in Mecca and Medina, but also that in Habasyah.When monitoring Habasyahlah he heard the story of Umm Habibah Ubaidullah left with the pain endured over the years. Terketuk his heart and intends to marry her.
Umm Habibah told the dream and life is bleak. He said, "In my sleep I saw someone meet me and call me Ummul-Mu'mineen. I was shocked. Then I mentakwilkan that the Prophet would marry me. "He continued," It's me look after my Iddah exhausted. Without me knowing Najasyi a messenger came to me and asked for permission, he was Abraha, a female slave in charge of washing and gives fragrant king-Haruman on clothing. He said, 'the King said to you,' Messenger of Allah sent me a letter that I marry you to him. "I replied, 'Allah gives you glad tidings to bring good.' He said again, 'King told you to appoint a guardian to be rnengawinkanmu'. I appoint Khalid ibn Said ibn Ash as my guardian, then I gave Abraha two silver bracelets, anklets is in my feet, and a silver ring on top of my toes because of news that brings joy. "Umm Habibah back and Habasyah-associated Syarahbil bin Hasanah with bringing gifts of Najasyi, King Habasyah.
Umm Habibah wedding news with a blow to the Messenger of Abu Sufyan.About it, Ibn Abbas narrated the words of God, "I hope God raises compassion among you with people who you compete against them. ... "(Surat. Al-Mumtahanah: 7) . This verse was revealed when the Prophet Shalalahu 'Alaihi Wassalam. married Umm Habibah bint Abi Sufyan.
D. Living with Messenger Shalalahu 'Alaihi Wassalam.
Rasululullah Shalalahu 'Alaihi Wassalam. sent Amr bin Umayya to Habasyah with two tasks, ie update the immigrants to return to their country (Medina) because of the already strong position of the Muslims as well as to propose to the Prophet Umm Habibah. On the way back to Madinah kernenangan they heard news of the Muslims over the Jews of Khaibar. Excitement that they feel in Madinah was because their brother had returned and Habasyah.Prophet welcomed them back with joy, especially with the arrival of Umm Habibah. He asked Umm Habibah dalarn to home, which is when it bersarnaan also by his marriage with Safia bint Huyay Akhtab son, the daughter of one of the leaders of the captive soldiers of Khaibar Jews of Islam. When the Prophet mernbebaskan and marry her. Other wives of Prophet Umm Habibah welcomed warmly and respect, in contrast with their reception to Safia.
Umm Habibah journey of life in the family of the Prophet was not much conflict between his wife or invite anger. In addition, there is also a history of behavior that tells Umm Habibah that show jealousy.
E. Difficult Position
We mentioned above about Umm Habibah privileged position among the wives of the Prophet. His father was a leader of the polytheists when Umm Habibah gets light of faith, and he faced difficulties when they have to explain it to his parents beliefs.
The Quraysh reneged on the agreement that they had signed the sign-in Hudaybiyah with the Prophet. They attacked and massacred Bani Qazaah that have bound protection agreement with the Muslims. To anticipate this, the Prophet took the initiative stormed Mecca in which the family lived and Abu Sufyan Umm Habibah. The Quraysh of Mecca had thought that the Muslims would attack them in retaliation for the slaughter of Bani Qazaah they do. They already know the troop strength of the Muslims so that they choose the path of peace. Diutuslah known as Abu Sufyan and intelligence capabilities in diplomacy for peace with the Prophet.
Arriving in Medina, Abu Sufyan was not directly to the Messenger, but the first rnenemui rnemperalat Umm Habibah daughter and tried it on his behalf. How shocked Umm Habibah when her father was nearby wrapped after so many years of not met since he moved to Habasyah. This is where looks strong faith and love of the Prophet Umm Habibah. Abu Sufyan realized astonishment and confusion of his daughter, so he does not speak.Finally, Abu Sufyan came into the room and sat on the mat. Seeing it, Umm Habibah immediately folded mat (bed) so it is not occupied by Abu Sufyan.Abu Sufyan was very disappointed to see the attitude of his daughter, then said, "Do you fold the mat so that I do not sit on it or rnenyingkirkannya me?" Umm Habibah said, "This mat is a mat to sit Prophet, while you are unclean idolaters. I do not like you sit on it. "After that Abu Sufyan felt a heavy blow home with unexpected from her daughter. He felt that his efforts to thwart the attack kaurn Muslims to Mecca have failed. Umm Habibah was aware of what was going to happen. He sure will come when the Muslims invaded Mecca in dalarnnya are family, but that he remembered only the Prophet. He prayed for the Muslims to rnemperoleh victory.
God allowed the Muslims to Mecca mernbebaskan. Prophet of Islam along with thousands of soldiers entering Mecca. Abu Sufyan felt himself already beleaguered tens of thousands of soldiers. He felt that the time has come for the Muslims reply to this stance during persecute and oppress them.Prophet so sorry and ask him to embrace Islam. Abu Sufyan menerrna the invitation and expressed his Islamic faith with humility. Abbas, the Prophet's uncle, Abu Sufyan asked him respect that he felt flattered by his greatness. Abbas said, "Verily, Abu Sufyan was a very liked exalted." Here behold, intelligence and policy Prophet. He replied, "Whoever enters the house of Abu Sufyan, he will be saved. He who closes his door, he was going to survive. And those who enter the Haram, he will be saved. "That one's greatness in honor of the Prophet, and Allah has given out a good way to eliminate grief Islamic Umm Habibah with his father.
F. End of a Journey
After the Prophet Shalalahu 'Alaihi Wassalam. died, Umm Habibah live alone in her home only to worship and draw closer to Allaah. In the event a great fitnah for the death of Uthman ibn Affan, he does not favor anyone. Even when his brother, Mu'awiya bin Abu Sufyan, came to power, the least he is not trying to take the opportunity to occupy a certain position. He also never insinuated Ali through a word while feuding with his brother. He also narrated many hadith of the Prophet which is then transmitted back by the companions. Among diriwayatkannya hadith is: "I heard the Messenger of Allah said,
"Whoever prayed twelve rak'ahs day and night, Allah will build for him a house in paradise. ' Umm Habibah said, "Truly I tidakpernah leave setelab Shalalahu I heard from the Messenger of Allah 'Alaihi Wassalam." (HR. Muslims)
Umm Habibah died in the 44th moved dalarn age of seventy years. His body was buried in Baqi 'wives with other Messenger. May God give him honor at his side and put in a decent place full of blessings. Amen.

Friday, July 18, 2014

Laylatul Qadr (The Night of Power)

Crowning Glory
Laylatul Qadr is the crowning glory of the holy month of Ramadhaan. It is associated with the sending down of the Qur’an Majeed, the last Book of Allah on His last Prophet Muhammad (Sallallaahu Alayhi Wasallam), for the guidance of mankind. The Qur’an Majeed describes this Night.
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ ٱلْقَدْرِ
وَمَآ أَدْرَاكَ مَا لَيْلَةُ ٱلْقَدْرِ
لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
تَنَزَّلُ ٱلْمَلاَئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
سَلاَمٌ هِيَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ
“We have indeed revealed this (message) in the Night of Power: And what will explain to you what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the Angels and the Spirit (Jibraeel) by Allah’s permission, on every errand: Peace! This until the rise of Morn!” (Surah 97)
The Night of Power is the night of spiritual bliss. Our Nabi (Sallallaahu Alayhi Wasallam) is reported to have said concerning Ramadhaan:
“Verily this month has come to you; and therein is a night which is better than a thousand Months. Whosoever is deprived of it, is deprived of all good; and none is deprived of its good except a totally unfortunate person”. (Ibn Majah)
“Whosoever stands up (in prayer) at the Night of Power out of faith and hopeful of reward, all his past sins will be forgiven.”
(Targhib)
Better than a thousand months
A thousand months are equivalent to 83 years and 4 months. Fortunate is the person who spends this night in prayer. The man or woman, who prays for the whole night during this Night, will deserve blessings and reward for the period as if he or she had been praying for eighty three years and four months consecutively. Since the Night of Power is better than one thousand months no one can actually measure the extent as to how much better it is.
Exclusive
The Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) said: “Laylatul Qadr has been bestowed by Allah to my Ummah (People). It was not given to any people before this.” (Dur-Mansoor).
How manifest and replete the special bounties and mercies of Allah Ta’ala are upon this Ummat is quite really beyond imagination. It will therefore be extremely foolish to allow ourselves to be deprived of these great blessings at the expense of sheer laziness and a few hours of extra sleep.
Which Night is it?
Although there are different reports in different traditions regarding the exact night, it is almost unanimous that the blessed night occurs in one of the last ten nights of Ramadhaan and more probably in one of the last ten odd nights i.e. 2lst, 23rd, 25th 27th or 29th night.
The popular opinion is, however, in favour of the 27th Night of Ramadhaan but that is not absolutely certain. The traditions indicate that it is to be sought in one of the last ten nights and preferably in the last three odd nights. It was therefore the practice of the Holy Prophet (Sallallaahu Alayhi Wasallam) and his companions to make I’tikaaf in the Mosque for the whole time offering Divine service during the last ten days of Ramadhaan.
Hazrath Aisha (Radhiallaahu Anha) reported that the Apostle of Allah said:“Search for the Blessed Night in the odd (nights) from the last ten (nights) of Ramadhaan” (Bukhari).
Hazrath Aisha has narrated another saying:
“I asked: O Messenger of Allah! Tell me if I were to find a Night of Power, what should I recite therein?” Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) advised her to recite:
Al-laa-hum-ma in-na-ka ‘afoow-wan tu-hib-bul-’af wa fa-fu ‘an-ni.
O Allah! You are Forgiving, You love forgiveness, so forgive me. (Bukhari).
Special attention should therefore be given to the excessive recitation of this dua on the blessed night. Furthermore one may engage in lengthy rakaats of Tahajjud salaat, Tilaawat of the Qur’an, Dua, Zikr, etc.
The worship and the vigil of the Night of Power are a treat to the soul. The heart tends to melt into tears of heartfelt gratitude. The body is in a state of angelic ecstasy The soul strives to reach nearer to Almighty Allah. In this holy month of Ramadhaan let us strive to seek the Night of Power and its bliss. May Allah reward us with His bountiful blessings. Aameen