ഗള്ഫ് മലയാളി.കോം, മലയാളത്തിലെ ആദ്യത്തെ പ്രവാസി ഓണ്ലൈന് ന്യൂസ് പോര്ട്ടല് . ഇ വായനയുടെ വ്യത്യസ്തമായ അനുഭവവുമായി ഗള്ഫ് മലയാളി .കോം മാഗസിന് ഫെബ്രുവരി ലക്കം
എഡിറ്റേഴ്സ് പോയന്റ് - അരിയെത്ര? പയറഞ്ഞാഴി! - മുരളീധരന് ഏ കെ
ഒരു നിശ്ചിത എണ്ണം ആളുകളെ മാത്രമേ ശബരിമലയിലും സമീപത്തുള്ള മറ്റു മലകളുടെ മുകളിലും ഉള്ക്കൊള്ളാനാകൂ എന്നിരിക്കേ തീര്ത്ഥാടകരുടെ എണ്ണം നിയന്ത്രിക്കുന്നതിനെക്കുറിച്ച് എന്തുകൊണ്ട് ചിന്തിച്ചുകൂടാ? ബേസ് ക്യാമ്പുകള് വികസിപ്പിച്ച് ഘട്ടംഘട്ടമായി ഭക്തരെ കടത്തിവിടാന് കഴിഞ്ഞാല്ത്തന്നെ സന്നിധാനത്തെ തിരക്ക് നിയന്ത്രിക്കാന് കഴിയുമെന്നതില് തര്ക്കമില്ല..... (കൂടുതല്)
കവര് സ്റ്റോറി - മണ്ണിന്റെ ആത്മാവിനെ തിരിച്ചു പിടിച്ച വേങ്ങേരി - എസ് ജോസഫ്
കെട്ടിടം പണിയാന് മണ്ണിട്ട് നികത്തിയ നെല്പ്പാടത്തുനിന്ന് മണ്ണ് കോരി മാറ്റി വീണ്ടും കൃഷിയിറക്കിയതിനെക്കുറിച്ച് കേട്ടാല് പറഞ്ഞവന് ഭ്രാന്താണെന്ന് നാം വിചാരിക്കും. ഇത് സംഭവിച്ചത് കോഴിക്കോട് പട്ടണത്തിലാണെങ്കിലോ? തീര്ച്ചയായും കടുത്ത വട്ടുതന്നെയാണെന്ന് നാം കരുതും. എന്നാല് സംഗതി നടന്നതു തന്നെയാണ്. ........(കൂടുതല്)
ഓര്മ്മക്കുറിപ്പ് - സലിന്ജര്; ഏകാന്തതയുടെ അന്പത് വര്ഷങ്ങള് - എന്.ബി.സുരേഷ്
ഒടുവില് ആരോടും യാത്ര ചോദിക്കാതെ സലിന്ജര് പോയി. മൌനിയും ഏകാന്തനുമായിരിക്കാന് ഒരാള് ഏറ്റവും കഠിനമായ സമരത്തിലേര്പ്പെടേണ്ടി വരും എന്ന് ജീവിച്ചിരുന്ന കാലമത്രയും ലോകത്തെ ഓര്മ്മിപ്പിച്ച സലിന്ജര്. പ്രണയവും ഭ്രാന്തും യുദ്ധവും വിവാഹങ്ങളും ഏകാന്തതയും എഴുത്തും കോടതിമുറികളും എല്ലാം കൂടിക്കലര്ന്ന ജീവിതത്തില് നിന്ന് ഒരു ഇല അടര്ന്നുവീഴുന്ന ഒച്ച പോലും കേള്പ്പിക്കാതെ കടന്നുപോയി..... (കൂടുതല്)
സിനിമ- പത്മരാജന്; ഓര്മ്മയിലെ ഗന്ധര്വ സ്പര്ശം- സി കരുണാകരന്
1991 ജനുവരി 23. ഞാന് ഗന്ധര്വന് എന്ന സിനിമയുടെ പ്രമോഷനു വേണ്ടി തീയറേറ്ററുകള് സന്ദര്ശിക്കാനുള്ള യാത്രയിലായിരുന്നു പത്മരാജന്. പിറ്റേന്ന് കണ്ണൂരിലേക്കു പുറപ്പെടണം. കോഴിക്കോട്ടെ സന്ദര്ശനം കഴിഞ്ഞ് രാത്രി ഹോട്ടലില് ഉറങ്ങാന് കിടന്നതാണ. ആ ഉറക്കം വിട്ട് പിന്നെ പ്തമരാജന് ഉണര്ന്നിട്ടില്ല. മലയാള സിനിമയിലെ ആ ഗന്ധര്വനെ ഇന്നും നല്ല സിനിമയെ സ്നേഹിക്കുന്നവര്ക്ക് മറക്കാനാവുന്നില്ല..... (കൂടുതല്)
യാത്രാവിവരണം - തലസ്ഥാനനഗരി; കസ്തമണ്ഡപം അഥവാ കാഠ്മണ്ഡു - വത്സലാ മോഹന്
നേപ്പാളിന്റെ മദ്ധ്യത്തില് സ്ഥിതിചെയ്യുന്ന തലസ്ഥാന നഗരമാണ് കാഠ്മണ്ഡു. ഹിമാലയത്തിലെ മഹാഭാരത റെയ്ഞ്ചുകളില് നിന്ന് ഉത്ഭവിച്ച് നേപ്പാളിലൂടെ ഒഴുകുന്ന പ്രധാനപ്പെട്ട രണ്ടു നദികളായ ഭാഗ്മതിയുടെയും വിഷ്ണുമതിയുടെയും സംഗമ സ്ഥലത്ത് നിന്ന് തൊട്ടടുത്ത് സ്ഥിതിചെയ്യുന്ന ഈ മനോഹര പട്ടണം നല്ലൊരു ടൂറിസ്റ്റ് കേന്ദ്രമാണ്........... (കൂടുതല്)
ലേഖനം - അഹംബോധത്തിന്റെ വിഭജനങ്ങള് - കെ പി സേതുനാഥ്, മെല്ബണ്
പ്രാചീന ഇന്ത്യയുടെ നീതിസാരമായിരുന്നു യുദ്ധം. കുമ്പസാരങ്ങളില്ലാത്ത പാപക്കൂടുകളുടെ കുരുക്ഷേത്രങ്ങള്. ഇന്ത്യ മാത്രമല്ല, ഗ്രീസും റോമും എല്ലാം അതിന്റെ രക്തപ്പുഴയെ ചുവന്ന മുത്തുകളായി കണ്ടിരുന്നു. വീരം ബീഭത്സത്തെ മറികടന്നു. കരുണയും ശാന്തവും പുറത്തു നിര്ത്തി. കൊന്നവരും വധിക്കപ്പെട്ടവരും ഒരു പോലെ, വീര്യം കൊണ്ടും പരാക്രമം കൊണ്ടും നീതിയെ ഭോഗിച്ചു........ (കൂടുതല്)
ലേഖനം - മദ്യപാനശീലങ്ങള് മാറേണ്ടതുണ്ട് - നിരക്ഷരന്
ഓരോ ആഘോഷദിവസം കഴിയുമ്പോഴും, ബിവറേജസ് കോര്പ്പറേഷനിലൂടെ മലയാളി കുടിച്ച് വറ്റിച്ച മദ്യത്തിന്റെ കണക്ക് നമ്മള് അഭിമാനപൂര്വ്വം പ്രസിദ്ധീകരിക്കാറുള്ളതും സ്ഥിരമായി ഒന്നാം സമ്മാനം 'കുടി'ച്ചെടുക്കുന്ന ചാല'ക്കുടി'ക്കാരെ നോക്കി മറ്റ് ജില്ലകളിലെ കുടിയന്മാര് അസൂയാലുക്കളാകുന്നതുമൊക്കെ ഒരു വാര്ത്തയല്ലാതായി മാറിയിരിക്കുന്നു....... (കൂടുതല്)
കഥ - നിഷാദം -കാരൂര് സോമന്
നിമ്മി നേരെ മെഡിക്കല് സ്റ്റോറില് നിന്നിറങ്ങി റെയില്വേ ഓവര് ബ്രിഡ്ജ് കടന്ന് ബസ് സ്റ്റോപ്പിലെത്തി. അവള്ക്ക് എത്രയും വേഗം വീടെത്തിയാല് മതിയായിരുന്നു. മുമ്പെങ്ങുമില്ലാത്ത വെപ്രാളം. വീട്ടില് കുട്ടി തനിച്ചാണ്. അവള്ക്ക് എന്തെങ്കിലും, അതോര്ക്കവെ നിമ്മിയുടെ ദേഹമാസകലം വിറയല് ബാധിച്ചു. ...... (കൂടുതല്)
സ്പോര്ട്സ് - കൗണ്ട് ഡൗണ് തുടങ്ങുന്നു; ശ്രീ, വീ വില് മിസ്സ് യൂ - മുരളീകൃഷ്ണ മാലോത്ത്
മതമായാലും കളിയായാലും കളി തന്നെ മതമായാലും ലോബീയിംഗിന് ആള്ക്കാരും കുറഞ്ഞത് ഒരു ഗോഡ്ഫാദറെങ്കിലുമില്ലെങ്കില് ഒന്നുകൊണ്ടും കാര്യമില്ലെന്നതിന് ഒരു നല്ല കേസ് സ്റ്റഡി യാണ് മലയാളി ഫാസ്റ്റ് ബൗളര് എസ് ശ്രീശാന്ത്. സ്വഭാവസര്ട്ടിഫിക്കറ്റ് വാങ്ങി സീറ്റുറപ്പിക്കാന് ഉപരിപഠനത്തിനു വിദേശത്ത് പോകുന്ന വിദ്യാര്ത്ഥിയൊന്നുമല്ല ശ്രീശാന്ത്..... (കൂടുതല്)
യാത്രാവിവരണം -കൊളുക്കു മലൈ - നിരക്ഷരന്
നീണ്ടകഥ - കലാപക്കാലത്തെ പ്രണയം - കെ കെ ജയേഷ്
ലേഖനം - ജസ്റ്റിസ് കെ ജി ബാലകൃഷ്ണനും നീതിപീഠത്തിലെ നീതിയും - സി കരുണാകരന്
ലേഖനം - സൗമ്യം ഭാവസാന്ദ്രം - ടി. ഷൈബിന്
ലേഖനം - ജനിതകമാറ്റവും നയംമാറ്റവും - പ്രദീപന്
കവിത - മകരജ്യോതിസ്സ് - സുനില് മാടമ്പി
ലേഖനം - ''കോമാല'' യാവാതിരിക്കാന് - ശില്പ പി സി.എച്ച്.എസ്.എസ് ചട്ടഞ്ചാല്
കവിത - കുഴിവെട്ടി മൂടുക വേദനകള് - ഹരിത കെ നായര്
കഥ - പച്ചവെള്ളത്തിന്റെ സ്വാദ് - ശ്യാം മോഹന്, എച്ച് എസ് എസ് കരുനാഗപ്പള്ളി, കൊല്ലം
സംസ്ഥാന സ്കൂള് കലോത്സവം - ചിത്രങ്ങളിലൂടെ - ശിവപ്രസാദ്
ഓരോ നിമിഷവും വാര്ത്താ അപ്ഡേഷന്, ദിവസവും സ്പെഷല് പോജുകള്, ഓരോ മാസവും കൃത്യം ഒന്നാം തീയതി മാഗസിന്, ലോകത്തെവിടെ നിന്നും ഇന്ത്യയിലേക്ക് സൗജന്യ എസ് എം എസ്, പ്രവാസി സംഘടനകള്ക്കായി മീഡിയാ പാര്ട്ണര് പദ്ധതി. ഒപ്പം കാര്ട്ടൂണ്, പെയിന്റിംഗ്സ്, ആശംസാകാര്ഡുകള്, ചാറ്റ് റൂം.... എന്നിവ വേറെയും. ഗള്ഫിലെ മലയാളികളുടെ മുഴുവന് വിവരങ്ങളുമടങ്ങിയ ഡയറക്ടറി. ഇല്ല ഗള്ഫ് മലയാളി.കോമിലേക്കുള്ള യാത്ര നിങ്ങളെ നിരാശപ്പെടുത്തില്ല. വരൂ, ഇഷ്ടവിഭവങ്ങളിലേക്ക് ലോഗിന് ചെയ്യൂ..
ഗള്ഫ് മലയാളികോം - യുവര് മീഡിയ പാര്ട്ണര്
Sunday, February 6, 2011
Facts on honey and cinnamon
It is found that a mixture of honey and cinnamon cures most Diseases. Honey is produced in most of the countries of the world. Scientists of today also accept honey as a 'Ram Ban' (very effective) medicine for all kinds of diseases. Honey can be used without any side Effects for any kind of diseases.
Today's science says that even though honey is sweet, if taken in the right dosage as a medicine, it does not harm diabetic patients. Weekly World News, a Magazine in Canada , on its issue dated 17 January, 1995 has given the following list of diseases that can be cured by honey and cinnamon as researched by western scientists.
حقائق عن العسل والقرفة:
تبيَّن أن مخلوط العسل ومسحوق القرفة يُشفي من معظم الأمراض. والعسل يُنتَج في معظم بلدان العالم. والعلماء المعاصرون يتقبَّلون حقيقة أنَّ العسل دواء ذو فعَّاليَّة عالية ضدَّ الأمراض. ولا توجد آثار جانبيَّة في استعماله دواءً في جميع الأمراض.
يقول العلم الحديث مع أنَّ العسل حلوٌ، لكن إذا ما استُعمل دواءً بمقادير صحيحة لا يؤذي مرضى السكَّري. أوردت مجلَّة (وورلد ويكلي نيوز) الكنديَّة في عددها الصادر في 17 يناير (كانون ثانٍ) 1995 قائمة الأمراض التالية التي يمكن معالجتها بالعسل والقرفة كما أكَّدتها أبحاث علماء غربيِّبن.
CANCER:
Recent research in Japan and Australia has revealed that advanced cancer of the stomach and bones have been cured successfully. Patients suffering from these kinds of cancer should daily take one tablespoon of honey with one teaspoon of cinnamon powder for one month three times a day.
السرطان:
أظهرت أبحاث حديثة في اليابان وأسترليا بأنَّ الشفاء التام من سرطان المعدة والعظام المتقدِّم قد تمَّ بنجاح. المرضى الذين يعانون من هذه الأنواع من السرطان، يجب أن يتناولوا ملقعة شاي صغيرة من العسل ومثلها من مسحوق القرفة ثلاث مرَّات يوميًّا لمدَّة شهر.
HEART DISEASES:
Make a paste of honey and cinnamon powder, apply on bread, instead of jelly and jam, and eat it regularly for breakfast. It reduces the cholesterol in the arteries and saves the patient from heart attack. Also, those who have already had an attack, if they do this Process daily they are kept miles away from the next attack. Regular use of the above process relieves loss of breath and strengthens the heart beat. In America and Canada , various nursing homes have treated patients successfully and have found that as you age, the arteries and veins lose their flexibility and get clogged; honey and cinnamon revitalize the arteries and veins.
أمراض القلب:
إصنع عجينة من العسل ومسحوق القرفة، وادهنها على قطعة خبزٍ بدلاً من المربَّى أو معقود الفواكه وتناولها باتنظام على الفطور. إنَّها تقلِّل الدهونات (كولوسترول) في الأوعية الدمويَّة، وتقي المرضى من النوبات القلبيَّة. وإذا ما داوم الذين أصيبوا بنوبة قلبية سابقًا على هذا النظام، فإنَّهم يبعدون إصابتهم بها مجدًّدًا مسافات طويلة. اتبَّاع هذا النظام يوميًّا باستمرار يحول دون احتباس التنفُّس ويقوَّي نبض القلب. تمَّ في عدد من بيوت التمريض (مشافٍ) في كندا والولايات المتَّحدة استعمال هذا (النظام الغذائي) بنجاح على نزلائها، وتبيَّن أنَّ التقدُّم في العمر يُفقد الأوعية الدمويَّة والشرايين مرونتها ممَّا يعمل على انسداها، ويعيد العسل والقرفة لها حيويِّتها.
ARTHRITIS:
Arthritis patients may take daily, morning, and night, One cup of hot water with two spoons of honey and one small teaspoon of cinnamon powder. If taken regularly even chronic arthritis can be cured. In a recent research conducted at the Copenhagen University, it was found that when the doctors treated their patients with a mixture of one tablespoon honey and half teaspoon Cinnamon powder before breakfast, They found that within a week, out of the 200 people So treated, practically 73 patients were totally relieved of pain, and within a month, mostly all the patients who could not walk or move around because of arthritis started walking without pain.
العصبي:
يمكن لمصابي مرض العصبي تناول كوبٍ من الماء الساخن
مخلوطٍ بملعقتين من العسل وملعقة صغيرة من مسحوق القرفة صباحًا ومساءًا. إنَّ تناوله بانتظام حتَّى من المصابين المُزمنين بمرض العصبي يشفيهم من مرضهم. في بحث حديث أُجري في جامعة كوبنهاغن، تبيَّن للأطبَّاء الذين عالجوا مرضاهم بجعلهم يتناولون ملعقة من العسل ونصف ملعقة من مسحوق القرقفة قبل الإفطار أن 73 مريضًا من أصل مائتين قد تمَّ شفاؤهم كليًّا في خلال أسبوع. وفي خلال شهر، تمكَّن معظم المرضى الذين لم يكونوا قادرين على السير أو الحركة من جرَّاء العصبي السير بلا ألم.
BLADDER INFECTIONS
Take two tablespoons of cinnamon powder and one teaspoon of honey in a glass of lukewarm water and drink it. It destroys the germs in the bladder.
التهاب المثانة:
اشرب كوبًا من مخلوطً مقدار ملعقتين من مسحوق القرفة وملعقة من عسلٍ مذابة في ماء فاتر. هذا (الشراب) يقتل الجراثيم في المثانة.
TOOTHACHE
Make a paste of one teaspoon of cinnamon powder and five teaspoons of honey and apply on the aching tooth. This may be applied three times a day until the tooth stops aching.
وجع الأسنان:
إصنع عجينة من مقدار ملعقة من مسحوق القرفة، ومقدار خمس ملعقات صغيرة من العسل، وضعها على السنِّ المؤلِم. كرِّر هذه العمليَّة ثلاث مرَّات يوميًّا إلى أن تتخلَّص من الألم.
CHOLESTEROL
Two tablespoons of honey and three teaspoons of cinnamon powder mixed in 16 ounces of tea water, given to a cholesterol patient were found to reduce the level of cholesterol in the blood by 10 percent within two hours. As m_ntioned for arthritic patients, if taken three times a day, any chronic cholesterol is cured. According to information received in the said Journal, pure honey taken with food daily relieves complaints of cholesterol. By the way, if you're taking cholesterol medicine, STOP! They all contain STATIN which weaken your muscles...including YOUR HEART and none has been shown to stop heart attacks or strokes!!!
الدهونات (كولوسترول)
تبيَّن أنَّ تناول مقدار ملعقتين من العسل وثلاث ملاعق من مسحوق القرفة ممزوجة بستَّ عشرة (أونسة) من سائل الشاي إذا تناولها المصاب بالكولوسترول ينخفض عنده مستوى المادَّة الدهنيّة في الدم بمعدَّل عشرة من المائة في خلال ساعتين. وكما أشير على المصابين بمرض العصبي، إذا ما تمَّ تناول الكميَّة نفسها ثلاث مرَّات يوميًّا، يتمَّ الشفاء حتَّى من الكولسترول المُزمن. ومن المعلومات التي ذُكرت في مجلَّة (وورلد ويكلي نيوز) فإنَّ تناول العسل الصافي يوميًّا يخلِّص من آلام الكولسترول. توقَّف عن متايعة تناول دواء الكولسترول فهو يحتوي مادَّة 'ستاتين' التي تضعف العضلات بما فيها القلب. وتبيَّن أنَّها لا تحول دون الإصابة بنوبات القلب أو الفالج.
COLDS
Those suffering from common or severe colds should take one tablespoon lukewarm honey with 1/4 spoon cinnamon powder daily for three days. This process will cure most chronic cough, cold, and clear the sinuses.
النزلات البرديَّة (الرشح):
الأشخاص الذين يعانون من النزلات البرديَّة المعتادة أو الشديدة عليهم تناول مزيج مقدار ملعقة من عسل فاتر وربع ملعقة من مسحوق القرفة يوميًّا لثلاثة أيَّام. هذه العمليَّة ستخلِّصهم من السعلة المزمنة والرشح، وتنظِّف الجيوب الأنفيَّة.
UPSET STOMACH
Honey taken with cinnamon powder cures stomach ache and also clears stomach ulcers from the root.
تلبٌّك المعدة:
تناول مسحوق القرفة والعسل يُخلِّص من آلام المعدة، ويزيل قرحات المعدة من جذورها.
GAS
According to the studies done in India and Japan , it is revealed that if honey is taken with cinnamon powder the stomach is relieved of gas.
الغازات:
بناء على دراسات أُجريت في كلٍّ من الهند واليابان، تبيِّن أنَّ تناول العسل ممزوجًا بمسحوق القرفة يخلِّص المعدة من الغازات.
IMMUNE SYSTEM
Daily use of honey and cinnamon powder strengthens the immune system and protects the body from bacterial and viral attacks. Scientists have found that honey has various vitamins and iron in large amounts. Constant Use of honey strengthens the white blood corpuscles to fight bacterial and viral diseases.
جهاز المناعة:
تناول العسل ومسحوق القرفة يوميًّا يقوِّي جهاز المناعة، ويحمي الجسم من النوبات البكتيريَّة والفيروسيَّة. لقد وجد العلماء أنَّ العسل يحتوي كميَّات كبيرة من الفيتامينات والحديد. تناول العسل بصورة دائمة يقوَّي الكريات البيضاء التي تقاوم الأمراض البكتيريَّة والفيروسيَّة.
INDIGESTION
Cinnamon powder sprinkled on two tablespoons of honey taken before food relieves acidity and digests the heaviest of meals.
سوء الهضم:
رش مسحوق القرفة على ملعقتين عسل قبل الفطور يقضي على الحموضة ويساعد على هضم أثقل الوجبات.
INFLUENZA
A scientist in Spain has proved that honey contains a natural ingredient which kills the influenza germs and Saves the patient from flu.
إنفلونزا:
اكتشف باحث في أسبانيا أنَّ العسل يحتوي مكوِّنات طبيعيَّة تقتل جراثيم الإنفلونزا، وتقي المريض من النزلات الصدريَّة.
LONGEVITY
Tea made with honey and cinnamon powder, when taken regularly, arrests the ravages of old age. Take four spoons of honey, one spoon of cinnamon powder and three cups of water and boil to make like tea. Drink 1/4 cup, three to four times a day. It keeps the skin fresh and soft and arrests old age. Life spans also increases and even a 100 year old, starts performing the chores of a 20-year-old.
طول العمر:
تناول مشروب الشاي المصنوع من العسل ومسحوق القرفة بانتظام، فإنَّه يسيطر على عوامل التلف في العمر. إصنع مشروب شايٍ من أربع ملاعق من العسل وواحدة من مسحوق القرفة، وثلاثة أكواب من الماء. إشرب رُبع كوبٍ ثلاث مرَّات أو أربع مرَّات يوميًّا. إنَّها تحافظ على الجلد أملسًا وناعمًا، وتعيق تقدُّم الشيخوخة، وتمدُّ في حياة الإنسان، وحتَّى أنَّ مَن بلغ من العمر مائة سنة تعمل وظائفه الجسديَّة وكأنَّه ابن عشرين سنة.
PIMPLES
Three tablespoons of honey and one teaspoon of cinnamon powder paste. Apply this paste on the pimples before sleeping and wash it next morning with warm water. If done daily for two weeks, it removes pimples from the root.
البثرات الجلديَّة:
إصنع عجينة من ثلاث ملاعق من العسل وملعقة من مسحوق القرفة. ضع العجينة على البثرة الجلديَّة قبل النوم، وأغسلها في صباح اليوم التالي بماء دافئ. استعمال هذه الطريقة يوميًّا على مدى أسبوعين، يزيل البثرات الجلديَّة من جذورها.
SKIN INFECTION
Applying honey and cinnamon powder in equal parts on the affected parts, cures eczema, ringworm and all types of skin infections.
الالتهابات الجلديَّة:
وضع عجينة من العسل ومسحوق القرفة على الأجزاء المصابة، تشفي من الأكزيما والقوباء الحَلقَيَّة (مرض جلدي مُعدٍ)، وكلِّ أنواع الالتهابات الجلديَّة.
WEIGHT LOSS
Daily in the morning one half hour before breakfast on an empty stomach and at night before sleeping, drink honey and cinnamon powder boiled in one cup of water. If taken regularly, it reduces the weight of even the most obese person. Also, drinking this mixture regularly does not allow the fat to accumulate in the body even though the person may eat a high calorie diet.
تخسيس الوزن:
تناول كوبٍ من الماء المغلي بالعسل ومسحوق القرفة نصف ساعة قبل وجبة الفطور صباحًا، وقبل النوم مساءً يوميًّا، إذا ما أخذ بانتظام يخسِّس الوزن حتَّى في أكثر الإجسام سُمنة. الاستمرار في شرب هذا المشروب بانتظام يحول دون تجمُّع الدهون في الجسم حتَّى ولو تمَّ تناول أطعمة دسمة جدًّا .
FATIGUE
Recent studies have shown that the sugar content of honey is more helpful rather than being detrimental to the strength of the body. Senior citizens, who take honey and cinnamon powder in equal parts, are more alert and flexible. Dr. Milton, who has done research, says that a half tablespoon of honey taken in a glass of water and sprinkled with cinnamon powder, taken daily after brushing and in the afternoon at about 3:00 p.m. when the vitality of the body starts to decrease, increases the vitality of the body within a week.
الإعياء:
أظهرت دراسات حديثة بأنَّ محتويات العسل من السكَّر هي أكثر منفعة لحيويَّة الجسم من ضررها. المسنُّون الذي يتناولون العسل ومسحوق القرفة بمقادير متساوية هم أشدُّ انتباهًا ومرونة. ويقول الدكتور ميلتون الذي أجرى البحث بأنَّ تناول نصف ملعقة من العسل تُضاف إلى كأس من الماء مرشوش عليه مسحوق القرفة في الصباح، وعند الساعة الثالثة من بعد الظهر عندما تبدأ حيويَّة الجسم بالتدنِّي يوميًّا، تزيد حيويَّة الجسم في خلال أسبوع.
إلتهاب المفاصل
يوضع جزء من العسل وجزئين من الماء الدافئ مع ملعقة شاي من مسحوق القرفة ، ثم تخلط مع بعضمها لجعلهما مرهما ثم تدلك ببطء حيث موقع الألم في الجسم ، ستلاحظ أن الألم يزول خلال دقيقة أو دقيقتين ، ويمكن للمريض أن يأخذ فنجان في الصباح والمساء يوميا من مزيج العسل والقرفة (ملعقتين من العسل وملعقة شاي من بودرة القرفة) ، إن شرب المزيج باستمرار لمريض التهاب المفاصل يعالج ألمه . تم في جامعة كوبنهاجن علاج 200 مريض 73 منهم تعافوا وتخلصوا من الآلام والمشي المريح.
الصلع أو تساقط شعر الرأس
إن الذين فقدوا شعرهم وأصبحوا في حالة صلع يمكنهم أن يضعوا مزيج من زيت الزيتون الدافئ مع ملعقة كبيرة من العسل وملعقة شاي من بودرة القرفة لمدة 15 دقيقة على رأسهم قبل الدش وبعد ذلك غسل شعرهم ، كما أن له تأثير أيضا حتى ولو لم يترك المزيج إلا مدة 5 دقائق في الرأس.
تنشيط الخصوبة
كان قدماء اليونان والفرس يتعاطون العسل في أدويتهم لتقوية حالتهم الجنسية. إن الذين ليس لهم قدرة في ممارستهم الجنسية أو حدث لديهم ضعف جنسي لسبب ما فإنه يمكن للمريض أن يأخذ باستمرار لعقتين من العسل قبل النوم ستزول مشكلته . إن النساء في الصين واليابان ودول الشرق الأقصى اللآتي لم ينجبن يتعاطين لسنين عديدة بودرة القرفة لزيادة إمكانية الحمل .
يمكن للنساء اللآتي لم يتمكنا من الحمل أن يتعاطين يوميا من المزيج بمقدار نصف ملعقة صغيره من العسل مع قليل من بودرة القرفة ووضع المزيج في الفم تحت اللثة وسوف تمتص المادة في اللعاب تدريجيا الي المعدة.
في ميريلاند بأمريكا كان هناك زوجان لم ينجبوا لمدة 14 عاما و قد كانوا قد فقدوا الأمل في الإنجاب وبعد سماعهم بهذا المزيج تجدد لديهم الأمل وبدؤوا باستخدام المزيج فأتى بنتيجة إيجابية حيث حملت الزوجة .
BAD BREATH
People of South America , first thing in the morning, gargle with one teaspoon of honey and cinnamon powder mixed in hot water, so their breath stays fresh throughout the day
It is found that a mixture of honey and cinnamon cures most Diseases. Honey is produced in most of the countries of the world. Scientists of today also accept honey as a 'Ram Ban' (very effective) medicine for all kinds of diseases. Honey can be used without any side Effects for any kind of diseases.
Today's science says that even though honey is sweet, if taken in the right dosage as a medicine, it does not harm diabetic patients. Weekly World News, a Magazine in Canada , on its issue dated 17 January, 1995 has given the following list of diseases that can be cured by honey and cinnamon as researched by western scientists.
حقائق عن العسل والقرفة:
تبيَّن أن مخلوط العسل ومسحوق القرفة يُشفي من معظم الأمراض. والعسل يُنتَج في معظم بلدان العالم. والعلماء المعاصرون يتقبَّلون حقيقة أنَّ العسل دواء ذو فعَّاليَّة عالية ضدَّ الأمراض. ولا توجد آثار جانبيَّة في استعماله دواءً في جميع الأمراض.
يقول العلم الحديث مع أنَّ العسل حلوٌ، لكن إذا ما استُعمل دواءً بمقادير صحيحة لا يؤذي مرضى السكَّري. أوردت مجلَّة (وورلد ويكلي نيوز) الكنديَّة في عددها الصادر في 17 يناير (كانون ثانٍ) 1995 قائمة الأمراض التالية التي يمكن معالجتها بالعسل والقرفة كما أكَّدتها أبحاث علماء غربيِّبن.
CANCER:
Recent research in Japan and Australia has revealed that advanced cancer of the stomach and bones have been cured successfully. Patients suffering from these kinds of cancer should daily take one tablespoon of honey with one teaspoon of cinnamon powder for one month three times a day.
السرطان:
أظهرت أبحاث حديثة في اليابان وأسترليا بأنَّ الشفاء التام من سرطان المعدة والعظام المتقدِّم قد تمَّ بنجاح. المرضى الذين يعانون من هذه الأنواع من السرطان، يجب أن يتناولوا ملقعة شاي صغيرة من العسل ومثلها من مسحوق القرفة ثلاث مرَّات يوميًّا لمدَّة شهر.
HEART DISEASES:
Make a paste of honey and cinnamon powder, apply on bread, instead of jelly and jam, and eat it regularly for breakfast. It reduces the cholesterol in the arteries and saves the patient from heart attack. Also, those who have already had an attack, if they do this Process daily they are kept miles away from the next attack. Regular use of the above process relieves loss of breath and strengthens the heart beat. In America and Canada , various nursing homes have treated patients successfully and have found that as you age, the arteries and veins lose their flexibility and get clogged; honey and cinnamon revitalize the arteries and veins.
أمراض القلب:
إصنع عجينة من العسل ومسحوق القرفة، وادهنها على قطعة خبزٍ بدلاً من المربَّى أو معقود الفواكه وتناولها باتنظام على الفطور. إنَّها تقلِّل الدهونات (كولوسترول) في الأوعية الدمويَّة، وتقي المرضى من النوبات القلبيَّة. وإذا ما داوم الذين أصيبوا بنوبة قلبية سابقًا على هذا النظام، فإنَّهم يبعدون إصابتهم بها مجدًّدًا مسافات طويلة. اتبَّاع هذا النظام يوميًّا باستمرار يحول دون احتباس التنفُّس ويقوَّي نبض القلب. تمَّ في عدد من بيوت التمريض (مشافٍ) في كندا والولايات المتَّحدة استعمال هذا (النظام الغذائي) بنجاح على نزلائها، وتبيَّن أنَّ التقدُّم في العمر يُفقد الأوعية الدمويَّة والشرايين مرونتها ممَّا يعمل على انسداها، ويعيد العسل والقرفة لها حيويِّتها.
ARTHRITIS:
Arthritis patients may take daily, morning, and night, One cup of hot water with two spoons of honey and one small teaspoon of cinnamon powder. If taken regularly even chronic arthritis can be cured. In a recent research conducted at the Copenhagen University, it was found that when the doctors treated their patients with a mixture of one tablespoon honey and half teaspoon Cinnamon powder before breakfast, They found that within a week, out of the 200 people So treated, practically 73 patients were totally relieved of pain, and within a month, mostly all the patients who could not walk or move around because of arthritis started walking without pain.
العصبي:
يمكن لمصابي مرض العصبي تناول كوبٍ من الماء الساخن
مخلوطٍ بملعقتين من العسل وملعقة صغيرة من مسحوق القرفة صباحًا ومساءًا. إنَّ تناوله بانتظام حتَّى من المصابين المُزمنين بمرض العصبي يشفيهم من مرضهم. في بحث حديث أُجري في جامعة كوبنهاغن، تبيَّن للأطبَّاء الذين عالجوا مرضاهم بجعلهم يتناولون ملعقة من العسل ونصف ملعقة من مسحوق القرقفة قبل الإفطار أن 73 مريضًا من أصل مائتين قد تمَّ شفاؤهم كليًّا في خلال أسبوع. وفي خلال شهر، تمكَّن معظم المرضى الذين لم يكونوا قادرين على السير أو الحركة من جرَّاء العصبي السير بلا ألم.
BLADDER INFECTIONS
Take two tablespoons of cinnamon powder and one teaspoon of honey in a glass of lukewarm water and drink it. It destroys the germs in the bladder.
التهاب المثانة:
اشرب كوبًا من مخلوطً مقدار ملعقتين من مسحوق القرفة وملعقة من عسلٍ مذابة في ماء فاتر. هذا (الشراب) يقتل الجراثيم في المثانة.
TOOTHACHE
Make a paste of one teaspoon of cinnamon powder and five teaspoons of honey and apply on the aching tooth. This may be applied three times a day until the tooth stops aching.
وجع الأسنان:
إصنع عجينة من مقدار ملعقة من مسحوق القرفة، ومقدار خمس ملعقات صغيرة من العسل، وضعها على السنِّ المؤلِم. كرِّر هذه العمليَّة ثلاث مرَّات يوميًّا إلى أن تتخلَّص من الألم.
CHOLESTEROL
Two tablespoons of honey and three teaspoons of cinnamon powder mixed in 16 ounces of tea water, given to a cholesterol patient were found to reduce the level of cholesterol in the blood by 10 percent within two hours. As m_ntioned for arthritic patients, if taken three times a day, any chronic cholesterol is cured. According to information received in the said Journal, pure honey taken with food daily relieves complaints of cholesterol. By the way, if you're taking cholesterol medicine, STOP! They all contain STATIN which weaken your muscles...including YOUR HEART and none has been shown to stop heart attacks or strokes!!!
الدهونات (كولوسترول)
تبيَّن أنَّ تناول مقدار ملعقتين من العسل وثلاث ملاعق من مسحوق القرفة ممزوجة بستَّ عشرة (أونسة) من سائل الشاي إذا تناولها المصاب بالكولوسترول ينخفض عنده مستوى المادَّة الدهنيّة في الدم بمعدَّل عشرة من المائة في خلال ساعتين. وكما أشير على المصابين بمرض العصبي، إذا ما تمَّ تناول الكميَّة نفسها ثلاث مرَّات يوميًّا، يتمَّ الشفاء حتَّى من الكولسترول المُزمن. ومن المعلومات التي ذُكرت في مجلَّة (وورلد ويكلي نيوز) فإنَّ تناول العسل الصافي يوميًّا يخلِّص من آلام الكولسترول. توقَّف عن متايعة تناول دواء الكولسترول فهو يحتوي مادَّة 'ستاتين' التي تضعف العضلات بما فيها القلب. وتبيَّن أنَّها لا تحول دون الإصابة بنوبات القلب أو الفالج.
COLDS
Those suffering from common or severe colds should take one tablespoon lukewarm honey with 1/4 spoon cinnamon powder daily for three days. This process will cure most chronic cough, cold, and clear the sinuses.
النزلات البرديَّة (الرشح):
الأشخاص الذين يعانون من النزلات البرديَّة المعتادة أو الشديدة عليهم تناول مزيج مقدار ملعقة من عسل فاتر وربع ملعقة من مسحوق القرفة يوميًّا لثلاثة أيَّام. هذه العمليَّة ستخلِّصهم من السعلة المزمنة والرشح، وتنظِّف الجيوب الأنفيَّة.
UPSET STOMACH
Honey taken with cinnamon powder cures stomach ache and also clears stomach ulcers from the root.
تلبٌّك المعدة:
تناول مسحوق القرفة والعسل يُخلِّص من آلام المعدة، ويزيل قرحات المعدة من جذورها.
GAS
According to the studies done in India and Japan , it is revealed that if honey is taken with cinnamon powder the stomach is relieved of gas.
الغازات:
بناء على دراسات أُجريت في كلٍّ من الهند واليابان، تبيِّن أنَّ تناول العسل ممزوجًا بمسحوق القرفة يخلِّص المعدة من الغازات.
IMMUNE SYSTEM
Daily use of honey and cinnamon powder strengthens the immune system and protects the body from bacterial and viral attacks. Scientists have found that honey has various vitamins and iron in large amounts. Constant Use of honey strengthens the white blood corpuscles to fight bacterial and viral diseases.
جهاز المناعة:
تناول العسل ومسحوق القرفة يوميًّا يقوِّي جهاز المناعة، ويحمي الجسم من النوبات البكتيريَّة والفيروسيَّة. لقد وجد العلماء أنَّ العسل يحتوي كميَّات كبيرة من الفيتامينات والحديد. تناول العسل بصورة دائمة يقوَّي الكريات البيضاء التي تقاوم الأمراض البكتيريَّة والفيروسيَّة.
INDIGESTION
Cinnamon powder sprinkled on two tablespoons of honey taken before food relieves acidity and digests the heaviest of meals.
سوء الهضم:
رش مسحوق القرفة على ملعقتين عسل قبل الفطور يقضي على الحموضة ويساعد على هضم أثقل الوجبات.
INFLUENZA
A scientist in Spain has proved that honey contains a natural ingredient which kills the influenza germs and Saves the patient from flu.
إنفلونزا:
اكتشف باحث في أسبانيا أنَّ العسل يحتوي مكوِّنات طبيعيَّة تقتل جراثيم الإنفلونزا، وتقي المريض من النزلات الصدريَّة.
LONGEVITY
Tea made with honey and cinnamon powder, when taken regularly, arrests the ravages of old age. Take four spoons of honey, one spoon of cinnamon powder and three cups of water and boil to make like tea. Drink 1/4 cup, three to four times a day. It keeps the skin fresh and soft and arrests old age. Life spans also increases and even a 100 year old, starts performing the chores of a 20-year-old.
طول العمر:
تناول مشروب الشاي المصنوع من العسل ومسحوق القرفة بانتظام، فإنَّه يسيطر على عوامل التلف في العمر. إصنع مشروب شايٍ من أربع ملاعق من العسل وواحدة من مسحوق القرفة، وثلاثة أكواب من الماء. إشرب رُبع كوبٍ ثلاث مرَّات أو أربع مرَّات يوميًّا. إنَّها تحافظ على الجلد أملسًا وناعمًا، وتعيق تقدُّم الشيخوخة، وتمدُّ في حياة الإنسان، وحتَّى أنَّ مَن بلغ من العمر مائة سنة تعمل وظائفه الجسديَّة وكأنَّه ابن عشرين سنة.
PIMPLES
Three tablespoons of honey and one teaspoon of cinnamon powder paste. Apply this paste on the pimples before sleeping and wash it next morning with warm water. If done daily for two weeks, it removes pimples from the root.
البثرات الجلديَّة:
إصنع عجينة من ثلاث ملاعق من العسل وملعقة من مسحوق القرفة. ضع العجينة على البثرة الجلديَّة قبل النوم، وأغسلها في صباح اليوم التالي بماء دافئ. استعمال هذه الطريقة يوميًّا على مدى أسبوعين، يزيل البثرات الجلديَّة من جذورها.
SKIN INFECTION
Applying honey and cinnamon powder in equal parts on the affected parts, cures eczema, ringworm and all types of skin infections.
الالتهابات الجلديَّة:
وضع عجينة من العسل ومسحوق القرفة على الأجزاء المصابة، تشفي من الأكزيما والقوباء الحَلقَيَّة (مرض جلدي مُعدٍ)، وكلِّ أنواع الالتهابات الجلديَّة.
WEIGHT LOSS
Daily in the morning one half hour before breakfast on an empty stomach and at night before sleeping, drink honey and cinnamon powder boiled in one cup of water. If taken regularly, it reduces the weight of even the most obese person. Also, drinking this mixture regularly does not allow the fat to accumulate in the body even though the person may eat a high calorie diet.
تخسيس الوزن:
تناول كوبٍ من الماء المغلي بالعسل ومسحوق القرفة نصف ساعة قبل وجبة الفطور صباحًا، وقبل النوم مساءً يوميًّا، إذا ما أخذ بانتظام يخسِّس الوزن حتَّى في أكثر الإجسام سُمنة. الاستمرار في شرب هذا المشروب بانتظام يحول دون تجمُّع الدهون في الجسم حتَّى ولو تمَّ تناول أطعمة دسمة جدًّا .
FATIGUE
Recent studies have shown that the sugar content of honey is more helpful rather than being detrimental to the strength of the body. Senior citizens, who take honey and cinnamon powder in equal parts, are more alert and flexible. Dr. Milton, who has done research, says that a half tablespoon of honey taken in a glass of water and sprinkled with cinnamon powder, taken daily after brushing and in the afternoon at about 3:00 p.m. when the vitality of the body starts to decrease, increases the vitality of the body within a week.
الإعياء:
أظهرت دراسات حديثة بأنَّ محتويات العسل من السكَّر هي أكثر منفعة لحيويَّة الجسم من ضررها. المسنُّون الذي يتناولون العسل ومسحوق القرفة بمقادير متساوية هم أشدُّ انتباهًا ومرونة. ويقول الدكتور ميلتون الذي أجرى البحث بأنَّ تناول نصف ملعقة من العسل تُضاف إلى كأس من الماء مرشوش عليه مسحوق القرفة في الصباح، وعند الساعة الثالثة من بعد الظهر عندما تبدأ حيويَّة الجسم بالتدنِّي يوميًّا، تزيد حيويَّة الجسم في خلال أسبوع.
إلتهاب المفاصل
يوضع جزء من العسل وجزئين من الماء الدافئ مع ملعقة شاي من مسحوق القرفة ، ثم تخلط مع بعضمها لجعلهما مرهما ثم تدلك ببطء حيث موقع الألم في الجسم ، ستلاحظ أن الألم يزول خلال دقيقة أو دقيقتين ، ويمكن للمريض أن يأخذ فنجان في الصباح والمساء يوميا من مزيج العسل والقرفة (ملعقتين من العسل وملعقة شاي من بودرة القرفة) ، إن شرب المزيج باستمرار لمريض التهاب المفاصل يعالج ألمه . تم في جامعة كوبنهاجن علاج 200 مريض 73 منهم تعافوا وتخلصوا من الآلام والمشي المريح.
الصلع أو تساقط شعر الرأس
إن الذين فقدوا شعرهم وأصبحوا في حالة صلع يمكنهم أن يضعوا مزيج من زيت الزيتون الدافئ مع ملعقة كبيرة من العسل وملعقة شاي من بودرة القرفة لمدة 15 دقيقة على رأسهم قبل الدش وبعد ذلك غسل شعرهم ، كما أن له تأثير أيضا حتى ولو لم يترك المزيج إلا مدة 5 دقائق في الرأس.
تنشيط الخصوبة
كان قدماء اليونان والفرس يتعاطون العسل في أدويتهم لتقوية حالتهم الجنسية. إن الذين ليس لهم قدرة في ممارستهم الجنسية أو حدث لديهم ضعف جنسي لسبب ما فإنه يمكن للمريض أن يأخذ باستمرار لعقتين من العسل قبل النوم ستزول مشكلته . إن النساء في الصين واليابان ودول الشرق الأقصى اللآتي لم ينجبن يتعاطين لسنين عديدة بودرة القرفة لزيادة إمكانية الحمل .
يمكن للنساء اللآتي لم يتمكنا من الحمل أن يتعاطين يوميا من المزيج بمقدار نصف ملعقة صغيره من العسل مع قليل من بودرة القرفة ووضع المزيج في الفم تحت اللثة وسوف تمتص المادة في اللعاب تدريجيا الي المعدة.
في ميريلاند بأمريكا كان هناك زوجان لم ينجبوا لمدة 14 عاما و قد كانوا قد فقدوا الأمل في الإنجاب وبعد سماعهم بهذا المزيج تجدد لديهم الأمل وبدؤوا باستخدام المزيج فأتى بنتيجة إيجابية حيث حملت الزوجة .
BAD BREATH
People of South America , first thing in the morning, gargle with one teaspoon of honey and cinnamon powder mixed in hot water, so their breath stays fresh throughout the day
Reply to a Muslim girl
Mu' meneen Brothers and Sisters,
As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you)
One of our sisters has asked this question:
Dear brother,salam
I am 18 year collage going girl from middle class family staying in Bombay . I have one brother 23(sure I love him) and a sister 12.
We are muslim and in my opinion we are religious people. We believe in god and pray NAMAZ in order to establish relation with our lord and do good deeds to please him. My parents pray five times aday, they have performed haj and we do fast in ramdan.All those years this family was living in peace and happiness and had no problems.
But the situation and atmosphere inside house has changed last one year since my brother FAREES has got islamofobiya ,since he has become mullah has grown his beard and given up wearing tie and suit or shirt. The most ridiculous thing is he has objection and terms it unislamic to every thing that is prevalent and most common in this modern world.
1)He has objection on having cable TV at home and watching it.
2)Me going out for picnic with my friends(women should not travel unless accompanied by mail blood relative)
3)me wearing jeans and t shirt.4)Mom not wearing BURKHA while going out.
4)father taking bank facility.5)Mix gathering of familys.
6)me chatting wit my boy friend.
7)my younger sister going to dance class.8)watching movie
9)birthday celibretion.10)Marriage anniversary.
11)valentines day.
12)He wish me wearing burka even when I go to collage.
One day I asked him a question, what kind of Islam you have adopted witch rejects every thing that is very normal and prevalent and has 100% acceptance in this world. He always speaks about life here after and JANNAT. And his philosophy is u may not get JANNAT unless u leave all this worldly pleasures. I wonder what religion is this which demands its followers to make there life in this world jahhannam in order to get JANNAT in the life hereafter.
When I asked this to him he cried and left to his room without answering(it heart me) Next day on the break fast table he asked me to write my questions doubts to get them answered from one scholar. I don't know about u .Hope you are man of wisdom and understanding and u will guide my brother so that we get our lost happiness back.
Regards
(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)
Answer:
Ghar ghar ki kahani!!!
In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.
Dear and beloved Sister in Islam, lets do a simple exercise…..lets put all the objections your brother has raised against the prevalent practices in the family and try to determine whether the practices are lawful or unlawful in light of the guidance of the Quran and the Sunnah…..then you decide for yourself with justice whether what is happening in your environment is in accordance with the guidance of the Lord Creator or not.
Ref-1: He has objection on having cable TV at home and watching it
Ref-8: watching movie
The television was obviously not invented at the time of the Revelation of the Quran, and thus obviously the Quran and the Sunnah are silent on the particular subject. Thus the scholars in Islam have the responsibility of forming an opinion on such issues in light of the guidance of the Quran and Sunnah.
Allah Says in the Holy Quran Chapter 24 Surah Noor verses 30-31:
30 Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.
31 And say to the believing women that they should lower their gaze and guard their modesty.
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 33: Say: 'The things that my Lord hath indeed forbidden are: shameful deeds whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah for which he hath given no authority; and saying things about Allah of which ye have no knowledge.'
There are basically three views amongst people regarding television:
1. Some people take one extreme and declare it absolutely forbidden and impermissible to watch any television.
2. Some people take the other extreme and watch everything that comes on television.
3. And some people take the medium route, and watch only the good and educational programs on television, and abstain from the shameful and indecent programs which you have so rightly pointed out.
The television if put to good use is a great invention and must be used effectively by the Ummah to propagate the Truth of Al-Islam, or used to watch good scientific or educational programs, or news programs, etc. There are many Islamic Channels on television like the Iqra Channel, or Saudi Channel 2, etc. which are extremely good and wholesome, and at times they invite some of the best scholars of our times on their programs to give their views and sermons. There is absolutely no harm in watching these channels on television which have absolutely no 'fahisha', or indecency, or songs, or dances, etc.
But if indeed, one watches the regular channels which are nothing but a door-way to 'fahisha', and indecency, and songs, and dances, and other evils; then indeed it would be considered a sin.
It is not that the product of television in itself which is evil or illegal; it is how one uses and utilizes it, which will determine whether it is lawful or unlawful.
Ref-2: Me going out for picnic with my friends (women should not travel unless accompanied by mail blood relative)
Sahih Al-Bukhari Hadith 2.194, Narrated by Abu Huraira, The Prophet (saws) said, "It is not permissible for a woman, who believes in Allah and the Last Day, to travel for one day and night except with a Mahram."
In light of the above authentic narration of the Prophet (saws), the law of traveling with a mehram, is not for all women…. The law is only for the believing women who sincerely believes in Allah and the Last Day! It is not permissible for a woman, who believes in Allah and the Last Day, to travel a considerable distance of 24 hours without a mehram relative.
Provided the women are dressed appropriately in 'hijaab', there is absolutely no harm if they wish to go out for a picnic, etc.; but if the distance they wish to travel would take them more than a day and a night, then indeed it would be best if they sought a mehram male relative to accompany them for their own protection and safety.
Ref-3: me wearing jeans and t shirt
Allah and His Messenger (saws) have neither specified nor limited the believers to a particular Islamic dress, but rather gave some conditions which the dress one adorns himself/herself with must be fulfilled:
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 26: O ye children of Adam! We have bestowed clothing upon you to cover your shame as well as to be an adornment to you; but the clothing of 'taqwa' (piety, righteousness, etc.) that is the best. Such are among the Signs of Allah that they may receive admonition!
Provided that the below five conditions of apparel are not violated, there is absolutely no restriction on the type or color of clothing the believers are allowed to wear in Islam:
Clothes worn should not announce arrogance.
The 'satr' of the person (man or woman) must be covered in the presence of their non-mehrams.
The clothes worn must not be tight so as to display ones figure and curves, and should not be transparent.
The clothes worn must not be an imitation of the pagans or disbelievers.
Men should not imitate women in their clothing; nor should women imitate men in their clothing.
Thus regardless of what type of outfit one chooses to wear, whether it be jeans or anything else, if it violates any of the above restrictions, that it would not be deemed appropriate clothing in Islam.
In our humble opinion, the wearing of jeans for a believing woman might be in violation of two of the above five restrictions.
a. Jeans are generally tight-fitted and do display ones figures and curves. But if the believing woman wears a loose-fitting outer garment or 'jilbaab' over whatever she chooses to wear underneath the 'jilbaab' when in the presence of non-mehrams, then she would not be in violation of this restriction.
b. If one lives in a culture where jeans are considered clothing specific for men, then it would indeed not be appropriate for a believing woman to imitate the apparel of men.
Sahih Al-Bukhari Hadith 1.49, Narrated by An Numan bin Bashir I heard Allah's Messenger (saws) saying, 'Both the 'halaal' (permissible) and the 'haraam (forbidden) things are evident; but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it.'
Thus my beloved sister in Islam, although one cannot say that the wearing of 'jeans' is specifically declared 'haraam' or forbidden by Allah and His Messenger (saws) for the believing woman; in our humble opinion, because of its vicinity to the violation of some of the commands of apparel, it would definitely be amongst the suspicious or doubtful things. Thus if the believing woman so fears Allah and the Last Day and abstains from it for Allah's sake, she will have a huge reward with Allah Subhanah for her obedience and piety.
Ref-4: Mom not wearing BURKHA while going out
Ref-12: He wish me wearing burka even when I go to collage.
Allah says in the Holy Quran Chapter 33 Surah Ahzaab verse 59: O Prophet, enjoin your wives and daughters, and the believing women, that they should cast their outer garments over their persons. It is expected that they will thus be recognized, and not molested. Allah is Oft-Forgiving, Most Merciful.
Allah says in the Holy Quran Chapter 24 Surah An-Noor verse 31: And O Prophet, enjoin the believing women to restrain their gaze and guard their private parts and not to display their 'zeenata hunna' (beauty, adornment, etc.) except that which is displayed of itself (their face and hands), and to draw their veils over their bosoms and not to display their 'zeenata hunna' (beauty, adornment, etc.) except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands, their brothers, their brothers sons, their sisters' sons, their female associates, and those in their possession and male attendants incapable of sexual desire, and those boys who have not yet attained knowledge of sexual matters. Also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed.
There are two opinions amongst the scholars in Islam as to what does the phrase 'except that which is displayed of itself' mean and include. One opinion is that it means the face and the hands may be left uncovered, and the other opinion is that the face also has to be covered, and only the hands may be left uncovered.
Sunan of Abu-Dawood Hadith 4092, Narrated by Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Messenger of Allah (saws) wearing thin clothes. The Messenger of Allah (saws) turned his attention from her and said: 'O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this', and he pointed to her face and hands.
The most accepted opinion is that if the women covers everything except her face and her hands, she would be following the Command of Allah; and if she chooses to cover her face, then it would be considered purest and closest to the Command of Allah Subhanah.
Sahih Muslim Hadith 6840, Narrated by Abu Hurayrah Allah's Messenger (saws) said: 'There are two types, amongst the denizens of Hell, I have yet not seen them. One possessing whips like the tail of an ox and they flog people with them. (The second one) the women who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise and they would not perceive the odour of Paradise , although its fragrance can be perceived from such and such (a great) distance!'
Ref-5: father taking bank facility
Allah says in the Holy Quran Chapter 2 Surah Baqarah verse 274-276: But those who devour 'riba' become like the one whom Shaitaan has bewitched and maddened by his touch. They have been condemned to this condition because they say, "Trade is just like 'riba", whereas Allah has made trade halaal and 'riba' haraam. Henceforth, if one abstains from taking 'riba' after receiving this admonition from his Lord, no legal action shall be taken against him regarding the 'riba' he had devoured before: his case shall ultimately go to Allah. But if one repeats the same crime even after this, he shall go to Hell, where he shall abide for ever! Allah deprives 'riba' of all blessing and develops charity, and Allah does not like an ungrateful, sinful person.
Allah says further in the Holy Quran Chapter 2 Surah Baqarah verse 278: O Believers!, fear Allah and give up that 'riba' which is still due to you, if you are true believers. But if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger!
Allah says in the Holy Quran Chapter 4 Surah Nisa verse 161: That they took 'riba', although they were forbidden. And that they devoured men's substance wrongfully. We have prepared for those among them who reject faith a grievous punishment (of Hell Fire)!
Allah Says in the Holy Quran Chapter 3 Surah Ale-Imraan verses 130-132:
130 O ye who believe! Devour not 'riba' doubled and multiplied; but fear Allah; that ye may (really) prosper.
131 Fear the Fire which is prepared for those who reject faith.
132 And obey Allah and the Messenger; that ye may obtain mercy.
Al-Tirmidhi Hadith 2829, Narrated by Ali ibn AbuTalib said he heard Allah's Messenger (saws) invoke the curse of Allah on those who took usury, those who paid it, those who recorded it, and those who refused to give sadaqah.
Allah and His Messenger (saws) have declared every aspect and every manifestation of the abomination of 'riba' as absolutely forbidden for the believers who sincerely fear Allah and the Last Day; thus let no one convince you otherwise!!!
Although some ignorant people have tried to translate 'riba' as 'usury' or excessive interest, we assure you in the Blessed Name of Allah Subhanah, every single aspect or manifestation of the evil of 'riba'….be it interest or usury, etc…..every single manifestation of the abomination of 'riba' is categorically forbidden for the believers, and a grave sin in the Sight of Allah Subhanah.
Ref-5: Mix gathering of familys
Shariah guides that one divide the women one wishes to associate or mix with into two categories:
Mehrams (those women to whom it is absolutely forbidden to marry)
Non-mehrams (those women to whom it is lawful to marry)
Ref: Associating with 'mehrams'.
It is absolutely lawful for the believers to associate and mix freely with their 'mehram' relatives of the opposite sex.
Ref: Associating with 'non-mehrams'.
Allah says in the Holy Quran Chapter 24 Surah Noor verse 31: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you who have believed! Turn you all together towards Allah that you may attain Bliss.
When in the presence of non-mehram males, Islam has commanded the believing women to guard her modesty and scrupulously observe and honor the 'hijaab'.
Allah says in the Holy Quran Chapter 24 Surah Noor verses 30: Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.
And Allah commands the believing men to lower their gaze and guard their modesty in the above Verse.
Islam does not prohibit the essential meeting or associating talking between non-mehrams, provided the laws of the segregation of sexes and the 'hijaab' are scrupulously honored. If one has a genuine need and needs to talk to a non-mehram member of the opposite sex, one should lower ones gaze and talk to them in a business-like and straight forward manner. What Islam strictly prohibits is the free and casual mixing of the sexes and vain and casual talk amongst non-mehrams.
Allah says in the Holy Quran Chapter 33 Surah Ahzaab verse 53:I f you (the noble companions of the Prophet (saws)) have to ask the wives of the Prophet for something, ask for it from behind a curtain. This is a better way for the purity of your, as well as their hearts.
The above command is for some of the most noble and best people who ever lived on this planet earth; the noble companions of the Prophet (saws), and the chaste and noble wives of the Prophet of Allah (saws). Allah commands the companions of the Prophet (saws) that if they have to ask for something from the wives of the Prophet (saws), they should do so from behind a veil or a curtain, because this way is better and purer for both. No people could have controlled their emotions and feared Allah more than the noble companions and the chaste wives of the Prophet (saws); but even to such noble souls, Allah has commanded that it is purer and better that if they need to talk to the wives of the Prophet (saws), they should do so from behind a veil: that would be akin to piety and righteousness in the Sight of Allah Subhanah.
Ref-6: me chatting wit my boy friend.
Allah Says in the Holy Quran Chapter 5 Surah Maidah verse 5: This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time, when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).
Al-Tirmidhi HadithHadith 3118, Narrated byUmar ibn al-Khattab, The Prophet (saws) said, "Whenever a man is alone with a (non-mehram) woman, the Shaitaan is the third."
The casual chatting of two non-mehram members of the opposite sex would be considered developing a relationship, and such lewdness and secret intrigues are indeed a sin in the Sight of the Lord.
Ref-7: my younger sister going to dance class
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 33: Say: The things that my Lord hath indeed forbidden are: 'fahisha' (shameful or indecent deeds) whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah for which he hath given no authority; and saying things about Allah of which ye have no knowledge.
Allah Says in the Holy Quran Chapter 6 Surah Anaam verse 151: Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not (even) nigh to 'fahisha' (shameful or indecent deeds) whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.
The Arabic and Quranic term 'fahisha' (translated lewdness) is used for absolutely every type of sexual indecency, lewdness, vulgarity, filthiness, profanity, etc. and each and every single manifestation of the evil of 'faahisha' is absolutely forbidden for the believers who sincerely believe in Allah and the Last Day.
Such is the despise of 'fahisha' in the Sight of Allah Subhanah that not only has He Declared it and its every manifestation absolutely forbidden, prohibited and 'haraam' for the believers, but the Lord Most Majestic Most Supreme has Commanded His believing slaves to come not (even) nigh to 'fahisha' (shameful or indecent deeds) whether open or secret!
For a believing woman to dance in front of non-mehram men is without an iota of a doubt an open and manifest display of 'fahisha'!
Ref-9: birthday celibretion.
Ref-10: Marriage anniversary
Every people have a culture and Islam too has its own culture; and celebrating or commemorating one's birthday or anniversary with a feast or a party cannot be considered a part of Islamic culture. Islam guides towards the notion that every single day one is blessed to be alive is a day of celebration and a cause to be grateful and thankful to the Lord Creator for his innumerable blessings and favors. Besides, Islam has nominated its own special days of joyous commemoration and celebration, namely the two blessed days of Eid (Fitr and Adha) and every Friday of the week.
If one celebrates one's birthday or anniversary with a feast or a party amongst loved ones, cuts a cake, lights candles, sings the nominated song 'Happy Birthday to you…..', gives presents, etc.; one cannot say with conviction that this rite or ritual has a religious connotation…..but without an iota of a doubt, this rite and ritual of celebrating birthdays and/or anniversaries is an imitation of the unbelievers; and it definitely does not behove and befit a believer who sincerely believes in Allah and the Last Day to imitate the pagans or their rituals in any matter whatsoever!
Sahih Al-Bukhari Hadith 7.780, Narrated by Nafi, Ibn Umar reported that the Prophet (saws) said, "Do the opposite of what the pagans do!"
Sunan of Abu-Dawood Hadith 4020, Narrated by Abdullah ibn Umar, The Prophet (saws) said: 'He who copies any people is one of them.'
Ref-11: valentines day
Every people have their own civilization, their culture and days of celebration. Allah and His Messenger (saws) have appointed the two Eids for celebration in Islam, and have made every Friday a day of Eid and celebration for the believers. For a true believer, every day that dawns is a Sign from our Merciful Lord, and every day that Allah gives us life, can be a day of celebration for us.
There is absolutely no harm if one celebrates or congratulates one's non-muslim friends on their personal accomplishments and happy occasions like their marriage, the birth of their baby, or their children's graduation, or a promotion in their job, etc. But it would neither behove nor befit a believer who believes in Allah and the Last Day to greet or celebrate any of their religious occasions with them like Christmas, Easter, Diwali, Holi, etc……for that then would be to intentionally witness a falsehood.
Allah Says in the Holy Quran Chapter 25 Surah Furqaan verse 72: (The true slave-servants of Allah are) Those who witness no falsehood (intentionally), and if they pass by futility they pass by it with honorable (avoidance)
In light of the guidance of the Quran and the Sunnah, the jurors in Islam have listed four categories which would make any celebration or gathering forbidden:
The celebration should not be a pagan religious festival.
The celebration should not involve any 'shirk'.
The celebration should not involve or encourage 'fahisha' or indecency or any of the things absolutely forbidden in Islam (alcohol, gambling, etc.)
The celebration should not indulge in excess spending.
The pagan beliefs and religions and thus their religious festivals are based on absolute falsehoods, and it does not behove one who sincerely believes in Allah and the Last Day as Truth to indulge in celebrations of falsehood. To greet or celebrate the pagans on their pagan and religious days of festivals would be to justify their false beliefs.
Your Statements: One day I asked him a question, what kind of Islam you have adopted witch rejects every thing that is very normal and prevalent and has 100% acceptance in this world. He always speaks about life here after and JANNAT. And his philosophy is u may not get JANNAT unless u leave all this worldly pleasures. I wonder what religion is this which demands its followers to make there life in this world jahhannam in order to get JANNAT in the life hereafter.
Sahih Al-Bukhari Hadith 9.421,Narrated by Abu Huraira, The Prophet (saws) said, "The Hour (end of time) will not be established till my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit." It was asked, "O Allah's Messenger (saws)! Do you mean by those (nations) the Persians (polytheists) and the Byzantines (Christians)?" The Prophet (saws) said, "Who can it be other than they?"
Sahih Al-Bukhari Hadith 7.494B, Narrated by Abu Amir or Abu Malik Al Ashari, That he heard the Prophet saying, "From among my followers (in the future) there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful."
Amongst the Signs of the 'End of Time' is that everything that is Approved, Pleasing, Acceptable, and Lawful in the Sight of Allah Subhanah is despised and hated and rejected by the ignorant-arrogant-and-unGodly people of the world…..and everything that is despised, hated, unlawful and brings forth the Wrath and Anger of the Lord Creator is accepted wholeheartedly by them!
Allah Says in the Holy Quran Chapter 79 Surah Naziaat verses 34-41:
34 Therefore when there comes The Great Overwhelming (The Day of Judgment)
35 The Day when man shall remember (all) that he strove for
36 And Hell-Fire shall be placed in full view for (all) to see
37 Then for such as had transgressed all bounds
38 And had preferred the life of this world
39 Their Abode will be Hell-Fire;
40 And for such as had entertained the fear of standing before their Lord's (Tribunal) and had restrained (their) soul from lower desires
41 Their abode will be the Garden.
Sahih Muslim Hadith 270,Narrated by Abu Hurayrah The Messenger of Allah (saws) said: 'Islam initiated as something strange, and it would revert to its (old position) of being strange, so good tidings for the strangers!'
Sahih Muslim Hadith 7058 Narrated by Abu Hurayrah Allah's Messenger (saws) said: 'The world is a prison-house for a believer and Paradise for a non-believer.'
Now to the 'real' crux of the matter: The All-Knowing, All-Wise Lord bestowed two things upon His best creation (ie. mankind) which He did not bestow upon any in His Supreme Creation, and thus put mankind to a test:
Intelligence or the Power of Reasoning
A 'free will' for a limited period of one life-time to choose whatever path one wishes to live his life.
Whoever amongst man studies and ponders over the innumerable wonders and Signs in the various creations of the Majestic Lord, and uses his bestowed intelligence and power of reasoning to understand his mission of creation, recognize His Supreme Lord and Creator, and of his own 'free will' chooses to submit his will to the Will of his Creator, and chooses to live his life in accordance with the guidance of his Creator, passes the test of life and is promised the Eternal Mercy, Grace, and Rewards of Allah Subhanah.
And whoever amongst man uses his bestowed intelligence and power of reasoning to do everything else but does not recognize or denies his Supreme Creator, refuses to submit his will to the Will of His Creator, and of his own 'free will' chooses to live his life in accordance with any guidance other than that of His Supreme Creator, miserably fails the test of life and will have a severe accounting in the Presence of His All-Mighty and Majestic Lord on an Inevitable Day.
Allah says in the Holy Quran Chapter 51 Surah Dhariyat verse 56: I have not created the jinn and men except for this that they should worship Me alone.
Allah Says in the Holy Quran Chapter 21 Surah Anbiyaa verse 35: Every soul shall have a taste of death: and We test you by evil and by good (only) by way of trial: to Us must ye return.
Allah says in the Holy Quran in Chapter 67 Surah Al Mulk verse 2: He (Allah) created death and life that He may test you, to see which of you is the best in deeds.
Sahih Muslim Hadith 6778, Narrated by Anas ibn Malik, The Messenger of Allah (saws) said: ' Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.'
The Guidance of Islam declares that the short and transitory life of this world, where one is put through good and evil conditions, is but a mere test and a place to do deeds! At the end of this short test of one life-time, all will be returned back to their Lord Creator who Will Decide with justice who amongst His creation passed His given test, and who amongst them failed it!
If one rejects the guidance of their Lord Creator and assumes this life to be everything, obviously will miss the whole purpose of their creation, and will inevitably end up in misery in the eternal and everlasting life of the Hereafter!
But if one truly understands the mission of his creation, accepts the guidance of their Lord Creator, unconditionally submits his will to the Will of their Lord Creator….then the striving of such righteous people will be accepted by their Lord, Who will reward them with abundance and honor in the eternal and everlasting life of the Hereafter.
Thus the only decision one has to make is whether one wishes to 'enjoy' or make 'merry' in the short and transitory life of maximum 70 or 100 years…..or utilize the time given to strive to give the ordained test so that he may be able to enjoy and make merry for the trillions and trillions (eternal) years in the life Hereafter!
Beloved Sister, when one who has chosen to sacrifice his will and let-go the temporary temptations of this short and transient worldly life ….and live their lives in accordance with the guidance of the Lord in the ardent hope that their Lord will bestow them with unimaginable success and salvation in the eternal and everlasting life of the Hereafter…..then the transitory fulfillment of worldly temptations become absolutely worthless and meaningless in their eyes, simply because their goal and mission in life is to utilize their given time to do deeds which bring about the Pleasure and Good Will of their Lord Creator and absolutely abstain from even approaching anything which brings forth the Lord's Wrath and Anger.
The severe disparity and the clash in the beliefs, practices, and the lives between the ones who have chosen to submit their will to the Will of their Lord Creator and the ones who have chosen to live their lives in the pursuit of their worldly desires will remain till the end of time; but without an iota of a doubt, it is the Lord's Solemn and Binding Promise that He will reward those who lived their lives according to His Guidance and take severe retribution from those who transgressed His Prescribed Boundaries.
If one trusts, obeys, and follows the guidance and commands of Allah and His Messenger (saws), one can be assured of never ever being misled; but if one believes, obeys and follows any other guidance, other than that of Allah and His Messenger (saws), one can be assured of being led astray.
Whatever written of Truth and benefit is only due to Allah's Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.
Your brother and well wisher in Islam,
www.islamhelpline.com
Mu' meneen Brothers and Sisters,
As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you)
One of our sisters has asked this question:
Dear brother,salam
I am 18 year collage going girl from middle class family staying in Bombay . I have one brother 23(sure I love him) and a sister 12.
We are muslim and in my opinion we are religious people. We believe in god and pray NAMAZ in order to establish relation with our lord and do good deeds to please him. My parents pray five times aday, they have performed haj and we do fast in ramdan.All those years this family was living in peace and happiness and had no problems.
But the situation and atmosphere inside house has changed last one year since my brother FAREES has got islamofobiya ,since he has become mullah has grown his beard and given up wearing tie and suit or shirt. The most ridiculous thing is he has objection and terms it unislamic to every thing that is prevalent and most common in this modern world.
1)He has objection on having cable TV at home and watching it.
2)Me going out for picnic with my friends(women should not travel unless accompanied by mail blood relative)
3)me wearing jeans and t shirt.4)Mom not wearing BURKHA while going out.
4)father taking bank facility.5)Mix gathering of familys.
6)me chatting wit my boy friend.
7)my younger sister going to dance class.8)watching movie
9)birthday celibretion.10)Marriage anniversary.
11)valentines day.
12)He wish me wearing burka even when I go to collage.
One day I asked him a question, what kind of Islam you have adopted witch rejects every thing that is very normal and prevalent and has 100% acceptance in this world. He always speaks about life here after and JANNAT. And his philosophy is u may not get JANNAT unless u leave all this worldly pleasures. I wonder what religion is this which demands its followers to make there life in this world jahhannam in order to get JANNAT in the life hereafter.
When I asked this to him he cried and left to his room without answering(it heart me) Next day on the break fast table he asked me to write my questions doubts to get them answered from one scholar. I don't know about u .Hope you are man of wisdom and understanding and u will guide my brother so that we get our lost happiness back.
Regards
(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)
Answer:
Ghar ghar ki kahani!!!
In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.
Dear and beloved Sister in Islam, lets do a simple exercise…..lets put all the objections your brother has raised against the prevalent practices in the family and try to determine whether the practices are lawful or unlawful in light of the guidance of the Quran and the Sunnah…..then you decide for yourself with justice whether what is happening in your environment is in accordance with the guidance of the Lord Creator or not.
Ref-1: He has objection on having cable TV at home and watching it
Ref-8: watching movie
The television was obviously not invented at the time of the Revelation of the Quran, and thus obviously the Quran and the Sunnah are silent on the particular subject. Thus the scholars in Islam have the responsibility of forming an opinion on such issues in light of the guidance of the Quran and Sunnah.
Allah Says in the Holy Quran Chapter 24 Surah Noor verses 30-31:
30 Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.
31 And say to the believing women that they should lower their gaze and guard their modesty.
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 33: Say: 'The things that my Lord hath indeed forbidden are: shameful deeds whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah for which he hath given no authority; and saying things about Allah of which ye have no knowledge.'
There are basically three views amongst people regarding television:
1. Some people take one extreme and declare it absolutely forbidden and impermissible to watch any television.
2. Some people take the other extreme and watch everything that comes on television.
3. And some people take the medium route, and watch only the good and educational programs on television, and abstain from the shameful and indecent programs which you have so rightly pointed out.
The television if put to good use is a great invention and must be used effectively by the Ummah to propagate the Truth of Al-Islam, or used to watch good scientific or educational programs, or news programs, etc. There are many Islamic Channels on television like the Iqra Channel, or Saudi Channel 2, etc. which are extremely good and wholesome, and at times they invite some of the best scholars of our times on their programs to give their views and sermons. There is absolutely no harm in watching these channels on television which have absolutely no 'fahisha', or indecency, or songs, or dances, etc.
But if indeed, one watches the regular channels which are nothing but a door-way to 'fahisha', and indecency, and songs, and dances, and other evils; then indeed it would be considered a sin.
It is not that the product of television in itself which is evil or illegal; it is how one uses and utilizes it, which will determine whether it is lawful or unlawful.
Ref-2: Me going out for picnic with my friends (women should not travel unless accompanied by mail blood relative)
Sahih Al-Bukhari Hadith 2.194, Narrated by Abu Huraira, The Prophet (saws) said, "It is not permissible for a woman, who believes in Allah and the Last Day, to travel for one day and night except with a Mahram."
In light of the above authentic narration of the Prophet (saws), the law of traveling with a mehram, is not for all women…. The law is only for the believing women who sincerely believes in Allah and the Last Day! It is not permissible for a woman, who believes in Allah and the Last Day, to travel a considerable distance of 24 hours without a mehram relative.
Provided the women are dressed appropriately in 'hijaab', there is absolutely no harm if they wish to go out for a picnic, etc.; but if the distance they wish to travel would take them more than a day and a night, then indeed it would be best if they sought a mehram male relative to accompany them for their own protection and safety.
Ref-3: me wearing jeans and t shirt
Allah and His Messenger (saws) have neither specified nor limited the believers to a particular Islamic dress, but rather gave some conditions which the dress one adorns himself/herself with must be fulfilled:
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 26: O ye children of Adam! We have bestowed clothing upon you to cover your shame as well as to be an adornment to you; but the clothing of 'taqwa' (piety, righteousness, etc.) that is the best. Such are among the Signs of Allah that they may receive admonition!
Provided that the below five conditions of apparel are not violated, there is absolutely no restriction on the type or color of clothing the believers are allowed to wear in Islam:
Clothes worn should not announce arrogance.
The 'satr' of the person (man or woman) must be covered in the presence of their non-mehrams.
The clothes worn must not be tight so as to display ones figure and curves, and should not be transparent.
The clothes worn must not be an imitation of the pagans or disbelievers.
Men should not imitate women in their clothing; nor should women imitate men in their clothing.
Thus regardless of what type of outfit one chooses to wear, whether it be jeans or anything else, if it violates any of the above restrictions, that it would not be deemed appropriate clothing in Islam.
In our humble opinion, the wearing of jeans for a believing woman might be in violation of two of the above five restrictions.
a. Jeans are generally tight-fitted and do display ones figures and curves. But if the believing woman wears a loose-fitting outer garment or 'jilbaab' over whatever she chooses to wear underneath the 'jilbaab' when in the presence of non-mehrams, then she would not be in violation of this restriction.
b. If one lives in a culture where jeans are considered clothing specific for men, then it would indeed not be appropriate for a believing woman to imitate the apparel of men.
Sahih Al-Bukhari Hadith 1.49, Narrated by An Numan bin Bashir I heard Allah's Messenger (saws) saying, 'Both the 'halaal' (permissible) and the 'haraam (forbidden) things are evident; but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it.'
Thus my beloved sister in Islam, although one cannot say that the wearing of 'jeans' is specifically declared 'haraam' or forbidden by Allah and His Messenger (saws) for the believing woman; in our humble opinion, because of its vicinity to the violation of some of the commands of apparel, it would definitely be amongst the suspicious or doubtful things. Thus if the believing woman so fears Allah and the Last Day and abstains from it for Allah's sake, she will have a huge reward with Allah Subhanah for her obedience and piety.
Ref-4: Mom not wearing BURKHA while going out
Ref-12: He wish me wearing burka even when I go to collage.
Allah says in the Holy Quran Chapter 33 Surah Ahzaab verse 59: O Prophet, enjoin your wives and daughters, and the believing women, that they should cast their outer garments over their persons. It is expected that they will thus be recognized, and not molested. Allah is Oft-Forgiving, Most Merciful.
Allah says in the Holy Quran Chapter 24 Surah An-Noor verse 31: And O Prophet, enjoin the believing women to restrain their gaze and guard their private parts and not to display their 'zeenata hunna' (beauty, adornment, etc.) except that which is displayed of itself (their face and hands), and to draw their veils over their bosoms and not to display their 'zeenata hunna' (beauty, adornment, etc.) except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands, their brothers, their brothers sons, their sisters' sons, their female associates, and those in their possession and male attendants incapable of sexual desire, and those boys who have not yet attained knowledge of sexual matters. Also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed.
There are two opinions amongst the scholars in Islam as to what does the phrase 'except that which is displayed of itself' mean and include. One opinion is that it means the face and the hands may be left uncovered, and the other opinion is that the face also has to be covered, and only the hands may be left uncovered.
Sunan of Abu-Dawood Hadith 4092, Narrated by Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Messenger of Allah (saws) wearing thin clothes. The Messenger of Allah (saws) turned his attention from her and said: 'O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this', and he pointed to her face and hands.
The most accepted opinion is that if the women covers everything except her face and her hands, she would be following the Command of Allah; and if she chooses to cover her face, then it would be considered purest and closest to the Command of Allah Subhanah.
Sahih Muslim Hadith 6840, Narrated by Abu Hurayrah Allah's Messenger (saws) said: 'There are two types, amongst the denizens of Hell, I have yet not seen them. One possessing whips like the tail of an ox and they flog people with them. (The second one) the women who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise and they would not perceive the odour of Paradise , although its fragrance can be perceived from such and such (a great) distance!'
Ref-5: father taking bank facility
Allah says in the Holy Quran Chapter 2 Surah Baqarah verse 274-276: But those who devour 'riba' become like the one whom Shaitaan has bewitched and maddened by his touch. They have been condemned to this condition because they say, "Trade is just like 'riba", whereas Allah has made trade halaal and 'riba' haraam. Henceforth, if one abstains from taking 'riba' after receiving this admonition from his Lord, no legal action shall be taken against him regarding the 'riba' he had devoured before: his case shall ultimately go to Allah. But if one repeats the same crime even after this, he shall go to Hell, where he shall abide for ever! Allah deprives 'riba' of all blessing and develops charity, and Allah does not like an ungrateful, sinful person.
Allah says further in the Holy Quran Chapter 2 Surah Baqarah verse 278: O Believers!, fear Allah and give up that 'riba' which is still due to you, if you are true believers. But if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger!
Allah says in the Holy Quran Chapter 4 Surah Nisa verse 161: That they took 'riba', although they were forbidden. And that they devoured men's substance wrongfully. We have prepared for those among them who reject faith a grievous punishment (of Hell Fire)!
Allah Says in the Holy Quran Chapter 3 Surah Ale-Imraan verses 130-132:
130 O ye who believe! Devour not 'riba' doubled and multiplied; but fear Allah; that ye may (really) prosper.
131 Fear the Fire which is prepared for those who reject faith.
132 And obey Allah and the Messenger; that ye may obtain mercy.
Al-Tirmidhi Hadith 2829, Narrated by Ali ibn AbuTalib said he heard Allah's Messenger (saws) invoke the curse of Allah on those who took usury, those who paid it, those who recorded it, and those who refused to give sadaqah.
Allah and His Messenger (saws) have declared every aspect and every manifestation of the abomination of 'riba' as absolutely forbidden for the believers who sincerely fear Allah and the Last Day; thus let no one convince you otherwise!!!
Although some ignorant people have tried to translate 'riba' as 'usury' or excessive interest, we assure you in the Blessed Name of Allah Subhanah, every single aspect or manifestation of the evil of 'riba'….be it interest or usury, etc…..every single manifestation of the abomination of 'riba' is categorically forbidden for the believers, and a grave sin in the Sight of Allah Subhanah.
Ref-5: Mix gathering of familys
Shariah guides that one divide the women one wishes to associate or mix with into two categories:
Mehrams (those women to whom it is absolutely forbidden to marry)
Non-mehrams (those women to whom it is lawful to marry)
Ref: Associating with 'mehrams'.
It is absolutely lawful for the believers to associate and mix freely with their 'mehram' relatives of the opposite sex.
Ref: Associating with 'non-mehrams'.
Allah says in the Holy Quran Chapter 24 Surah Noor verse 31: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you who have believed! Turn you all together towards Allah that you may attain Bliss.
When in the presence of non-mehram males, Islam has commanded the believing women to guard her modesty and scrupulously observe and honor the 'hijaab'.
Allah says in the Holy Quran Chapter 24 Surah Noor verses 30: Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.
And Allah commands the believing men to lower their gaze and guard their modesty in the above Verse.
Islam does not prohibit the essential meeting or associating talking between non-mehrams, provided the laws of the segregation of sexes and the 'hijaab' are scrupulously honored. If one has a genuine need and needs to talk to a non-mehram member of the opposite sex, one should lower ones gaze and talk to them in a business-like and straight forward manner. What Islam strictly prohibits is the free and casual mixing of the sexes and vain and casual talk amongst non-mehrams.
Allah says in the Holy Quran Chapter 33 Surah Ahzaab verse 53:I f you (the noble companions of the Prophet (saws)) have to ask the wives of the Prophet for something, ask for it from behind a curtain. This is a better way for the purity of your, as well as their hearts.
The above command is for some of the most noble and best people who ever lived on this planet earth; the noble companions of the Prophet (saws), and the chaste and noble wives of the Prophet of Allah (saws). Allah commands the companions of the Prophet (saws) that if they have to ask for something from the wives of the Prophet (saws), they should do so from behind a veil or a curtain, because this way is better and purer for both. No people could have controlled their emotions and feared Allah more than the noble companions and the chaste wives of the Prophet (saws); but even to such noble souls, Allah has commanded that it is purer and better that if they need to talk to the wives of the Prophet (saws), they should do so from behind a veil: that would be akin to piety and righteousness in the Sight of Allah Subhanah.
Ref-6: me chatting wit my boy friend.
Allah Says in the Holy Quran Chapter 5 Surah Maidah verse 5: This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time, when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).
Al-Tirmidhi HadithHadith 3118, Narrated byUmar ibn al-Khattab, The Prophet (saws) said, "Whenever a man is alone with a (non-mehram) woman, the Shaitaan is the third."
The casual chatting of two non-mehram members of the opposite sex would be considered developing a relationship, and such lewdness and secret intrigues are indeed a sin in the Sight of the Lord.
Ref-7: my younger sister going to dance class
Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 33: Say: The things that my Lord hath indeed forbidden are: 'fahisha' (shameful or indecent deeds) whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah for which he hath given no authority; and saying things about Allah of which ye have no knowledge.
Allah Says in the Holy Quran Chapter 6 Surah Anaam verse 151: Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not (even) nigh to 'fahisha' (shameful or indecent deeds) whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.
The Arabic and Quranic term 'fahisha' (translated lewdness) is used for absolutely every type of sexual indecency, lewdness, vulgarity, filthiness, profanity, etc. and each and every single manifestation of the evil of 'faahisha' is absolutely forbidden for the believers who sincerely believe in Allah and the Last Day.
Such is the despise of 'fahisha' in the Sight of Allah Subhanah that not only has He Declared it and its every manifestation absolutely forbidden, prohibited and 'haraam' for the believers, but the Lord Most Majestic Most Supreme has Commanded His believing slaves to come not (even) nigh to 'fahisha' (shameful or indecent deeds) whether open or secret!
For a believing woman to dance in front of non-mehram men is without an iota of a doubt an open and manifest display of 'fahisha'!
Ref-9: birthday celibretion.
Ref-10: Marriage anniversary
Every people have a culture and Islam too has its own culture; and celebrating or commemorating one's birthday or anniversary with a feast or a party cannot be considered a part of Islamic culture. Islam guides towards the notion that every single day one is blessed to be alive is a day of celebration and a cause to be grateful and thankful to the Lord Creator for his innumerable blessings and favors. Besides, Islam has nominated its own special days of joyous commemoration and celebration, namely the two blessed days of Eid (Fitr and Adha) and every Friday of the week.
If one celebrates one's birthday or anniversary with a feast or a party amongst loved ones, cuts a cake, lights candles, sings the nominated song 'Happy Birthday to you…..', gives presents, etc.; one cannot say with conviction that this rite or ritual has a religious connotation…..but without an iota of a doubt, this rite and ritual of celebrating birthdays and/or anniversaries is an imitation of the unbelievers; and it definitely does not behove and befit a believer who sincerely believes in Allah and the Last Day to imitate the pagans or their rituals in any matter whatsoever!
Sahih Al-Bukhari Hadith 7.780, Narrated by Nafi, Ibn Umar reported that the Prophet (saws) said, "Do the opposite of what the pagans do!"
Sunan of Abu-Dawood Hadith 4020, Narrated by Abdullah ibn Umar, The Prophet (saws) said: 'He who copies any people is one of them.'
Ref-11: valentines day
Every people have their own civilization, their culture and days of celebration. Allah and His Messenger (saws) have appointed the two Eids for celebration in Islam, and have made every Friday a day of Eid and celebration for the believers. For a true believer, every day that dawns is a Sign from our Merciful Lord, and every day that Allah gives us life, can be a day of celebration for us.
There is absolutely no harm if one celebrates or congratulates one's non-muslim friends on their personal accomplishments and happy occasions like their marriage, the birth of their baby, or their children's graduation, or a promotion in their job, etc. But it would neither behove nor befit a believer who believes in Allah and the Last Day to greet or celebrate any of their religious occasions with them like Christmas, Easter, Diwali, Holi, etc……for that then would be to intentionally witness a falsehood.
Allah Says in the Holy Quran Chapter 25 Surah Furqaan verse 72: (The true slave-servants of Allah are) Those who witness no falsehood (intentionally), and if they pass by futility they pass by it with honorable (avoidance)
In light of the guidance of the Quran and the Sunnah, the jurors in Islam have listed four categories which would make any celebration or gathering forbidden:
The celebration should not be a pagan religious festival.
The celebration should not involve any 'shirk'.
The celebration should not involve or encourage 'fahisha' or indecency or any of the things absolutely forbidden in Islam (alcohol, gambling, etc.)
The celebration should not indulge in excess spending.
The pagan beliefs and religions and thus their religious festivals are based on absolute falsehoods, and it does not behove one who sincerely believes in Allah and the Last Day as Truth to indulge in celebrations of falsehood. To greet or celebrate the pagans on their pagan and religious days of festivals would be to justify their false beliefs.
Your Statements: One day I asked him a question, what kind of Islam you have adopted witch rejects every thing that is very normal and prevalent and has 100% acceptance in this world. He always speaks about life here after and JANNAT. And his philosophy is u may not get JANNAT unless u leave all this worldly pleasures. I wonder what religion is this which demands its followers to make there life in this world jahhannam in order to get JANNAT in the life hereafter.
Sahih Al-Bukhari Hadith 9.421,Narrated by Abu Huraira, The Prophet (saws) said, "The Hour (end of time) will not be established till my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit." It was asked, "O Allah's Messenger (saws)! Do you mean by those (nations) the Persians (polytheists) and the Byzantines (Christians)?" The Prophet (saws) said, "Who can it be other than they?"
Sahih Al-Bukhari Hadith 7.494B, Narrated by Abu Amir or Abu Malik Al Ashari, That he heard the Prophet saying, "From among my followers (in the future) there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful."
Amongst the Signs of the 'End of Time' is that everything that is Approved, Pleasing, Acceptable, and Lawful in the Sight of Allah Subhanah is despised and hated and rejected by the ignorant-arrogant-and-unGodly people of the world…..and everything that is despised, hated, unlawful and brings forth the Wrath and Anger of the Lord Creator is accepted wholeheartedly by them!
Allah Says in the Holy Quran Chapter 79 Surah Naziaat verses 34-41:
34 Therefore when there comes The Great Overwhelming (The Day of Judgment)
35 The Day when man shall remember (all) that he strove for
36 And Hell-Fire shall be placed in full view for (all) to see
37 Then for such as had transgressed all bounds
38 And had preferred the life of this world
39 Their Abode will be Hell-Fire;
40 And for such as had entertained the fear of standing before their Lord's (Tribunal) and had restrained (their) soul from lower desires
41 Their abode will be the Garden.
Sahih Muslim Hadith 270,Narrated by Abu Hurayrah The Messenger of Allah (saws) said: 'Islam initiated as something strange, and it would revert to its (old position) of being strange, so good tidings for the strangers!'
Sahih Muslim Hadith 7058 Narrated by Abu Hurayrah Allah's Messenger (saws) said: 'The world is a prison-house for a believer and Paradise for a non-believer.'
Now to the 'real' crux of the matter: The All-Knowing, All-Wise Lord bestowed two things upon His best creation (ie. mankind) which He did not bestow upon any in His Supreme Creation, and thus put mankind to a test:
Intelligence or the Power of Reasoning
A 'free will' for a limited period of one life-time to choose whatever path one wishes to live his life.
Whoever amongst man studies and ponders over the innumerable wonders and Signs in the various creations of the Majestic Lord, and uses his bestowed intelligence and power of reasoning to understand his mission of creation, recognize His Supreme Lord and Creator, and of his own 'free will' chooses to submit his will to the Will of his Creator, and chooses to live his life in accordance with the guidance of his Creator, passes the test of life and is promised the Eternal Mercy, Grace, and Rewards of Allah Subhanah.
And whoever amongst man uses his bestowed intelligence and power of reasoning to do everything else but does not recognize or denies his Supreme Creator, refuses to submit his will to the Will of His Creator, and of his own 'free will' chooses to live his life in accordance with any guidance other than that of His Supreme Creator, miserably fails the test of life and will have a severe accounting in the Presence of His All-Mighty and Majestic Lord on an Inevitable Day.
Allah says in the Holy Quran Chapter 51 Surah Dhariyat verse 56: I have not created the jinn and men except for this that they should worship Me alone.
Allah Says in the Holy Quran Chapter 21 Surah Anbiyaa verse 35: Every soul shall have a taste of death: and We test you by evil and by good (only) by way of trial: to Us must ye return.
Allah says in the Holy Quran in Chapter 67 Surah Al Mulk verse 2: He (Allah) created death and life that He may test you, to see which of you is the best in deeds.
Sahih Muslim Hadith 6778, Narrated by Anas ibn Malik, The Messenger of Allah (saws) said: ' Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.'
The Guidance of Islam declares that the short and transitory life of this world, where one is put through good and evil conditions, is but a mere test and a place to do deeds! At the end of this short test of one life-time, all will be returned back to their Lord Creator who Will Decide with justice who amongst His creation passed His given test, and who amongst them failed it!
If one rejects the guidance of their Lord Creator and assumes this life to be everything, obviously will miss the whole purpose of their creation, and will inevitably end up in misery in the eternal and everlasting life of the Hereafter!
But if one truly understands the mission of his creation, accepts the guidance of their Lord Creator, unconditionally submits his will to the Will of their Lord Creator….then the striving of such righteous people will be accepted by their Lord, Who will reward them with abundance and honor in the eternal and everlasting life of the Hereafter.
Thus the only decision one has to make is whether one wishes to 'enjoy' or make 'merry' in the short and transitory life of maximum 70 or 100 years…..or utilize the time given to strive to give the ordained test so that he may be able to enjoy and make merry for the trillions and trillions (eternal) years in the life Hereafter!
Beloved Sister, when one who has chosen to sacrifice his will and let-go the temporary temptations of this short and transient worldly life ….and live their lives in accordance with the guidance of the Lord in the ardent hope that their Lord will bestow them with unimaginable success and salvation in the eternal and everlasting life of the Hereafter…..then the transitory fulfillment of worldly temptations become absolutely worthless and meaningless in their eyes, simply because their goal and mission in life is to utilize their given time to do deeds which bring about the Pleasure and Good Will of their Lord Creator and absolutely abstain from even approaching anything which brings forth the Lord's Wrath and Anger.
The severe disparity and the clash in the beliefs, practices, and the lives between the ones who have chosen to submit their will to the Will of their Lord Creator and the ones who have chosen to live their lives in the pursuit of their worldly desires will remain till the end of time; but without an iota of a doubt, it is the Lord's Solemn and Binding Promise that He will reward those who lived their lives according to His Guidance and take severe retribution from those who transgressed His Prescribed Boundaries.
If one trusts, obeys, and follows the guidance and commands of Allah and His Messenger (saws), one can be assured of never ever being misled; but if one believes, obeys and follows any other guidance, other than that of Allah and His Messenger (saws), one can be assured of being led astray.
Whatever written of Truth and benefit is only due to Allah's Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.
Your brother and well wisher in Islam,
www.islamhelpline.com
Wednesday, February 2, 2011
Whether it’s trying to lose a few (or many) pounds, accomplish a long-held goal or build your business, success or failure almost always hinges on how well we overcome ourselves. Most of the time we rationalize away our failure. Of course, the word rationalize is really two words – rational lies. And the biggest rational lie we generally tell ourselves is that our failure was due to some person, event or circumstance outside of ourselves. And almost always, the TRUTH is the failure was due to a fault on the inside.
Here are the 13 Habits you'll learn to master:
Habit #1 Appreciation (Or Gratitude) - Notice the blessing in everything, big and small. Dwell on the beauty in all I see, hear, touch, taste and smell. Realize that everything is a gift from the Almighty and is put there in order to enjoy and learn from.
Habit #2 Positive Speech - Judge the value of my words before I speak. Speak only what may benefit others and myself. Avoid evil speech/gossip.
Habit #3 Tranquility, Peace, Patience - Interpret everything quietly without undue confusion, excitement, or anger. Be not disturbed at trifles or at accidents common or unavoidable. Whatever is happening in life, be patient. Determine the lesson to be learned in every challenge in order to become elevated. Control anger.
Habit #4 Righteousness - Do unto others as you'd have done unto you, and as they desire to be done unto. Wrong none by doing injuries. Be just by accepting my duties and responsibilities.
Habit #5 Gentleness - The words of the wise are spoken softly and peacefully.
Habit #6 Respect/Honor Others - Be extremely careful with the honor and feelings of others. Strive always to make the other person feel good about himself/herself.
Habit #7 Physical Health - Exercise daily and eat with health and moderation.
Habit #8 Quickness - Do all I need (or have) to do without wasting time (procrastination) and with maximum productivity per moment. Cut off all unnecessary actions. Focus.
Habit #9 Resolution - Resolve to perform what I ought/have chosen to perform, without fail. Act with consistency, as well as persistency. Be diligent.
Habit 10 Order/Cleanliness - Keep all living and working environments both clean and in order. Be organized. Clean, file, straighten up as soon as necessary and right away. A place for everything and everything in its place.
Habit 11 Thrift/Frugality - Use money wisely and for the benefit of all (to do good for others and myself) and with no waste.
Habit 12 Truthfulness - Be truthful in all that I say (based on motivation/intent).
Habit 13 Humility - Understand that I have great ability, but that that ability is a gift from the Ultimate Source of all. Recognize my own weak points in order to improve upon them, but do not dwell on the faults of others. Be a servant-leader.
Here are the 13 Habits you'll learn to master:
Habit #1 Appreciation (Or Gratitude) - Notice the blessing in everything, big and small. Dwell on the beauty in all I see, hear, touch, taste and smell. Realize that everything is a gift from the Almighty and is put there in order to enjoy and learn from.
Habit #2 Positive Speech - Judge the value of my words before I speak. Speak only what may benefit others and myself. Avoid evil speech/gossip.
Habit #3 Tranquility, Peace, Patience - Interpret everything quietly without undue confusion, excitement, or anger. Be not disturbed at trifles or at accidents common or unavoidable. Whatever is happening in life, be patient. Determine the lesson to be learned in every challenge in order to become elevated. Control anger.
Habit #4 Righteousness - Do unto others as you'd have done unto you, and as they desire to be done unto. Wrong none by doing injuries. Be just by accepting my duties and responsibilities.
Habit #5 Gentleness - The words of the wise are spoken softly and peacefully.
Habit #6 Respect/Honor Others - Be extremely careful with the honor and feelings of others. Strive always to make the other person feel good about himself/herself.
Habit #7 Physical Health - Exercise daily and eat with health and moderation.
Habit #8 Quickness - Do all I need (or have) to do without wasting time (procrastination) and with maximum productivity per moment. Cut off all unnecessary actions. Focus.
Habit #9 Resolution - Resolve to perform what I ought/have chosen to perform, without fail. Act with consistency, as well as persistency. Be diligent.
Habit 10 Order/Cleanliness - Keep all living and working environments both clean and in order. Be organized. Clean, file, straighten up as soon as necessary and right away. A place for everything and everything in its place.
Habit 11 Thrift/Frugality - Use money wisely and for the benefit of all (to do good for others and myself) and with no waste.
Habit 12 Truthfulness - Be truthful in all that I say (based on motivation/intent).
Habit 13 Humility - Understand that I have great ability, but that that ability is a gift from the Ultimate Source of all. Recognize my own weak points in order to improve upon them, but do not dwell on the faults of others. Be a servant-leader.
Ibn Taymiyya's Opinion on the Celebration of the Mawlid
This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163:
"fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"
"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."
Ibn Qayyim's Opinion on Recitation of the Prophet's (s) Birthday
Allama Ibn Qayyim al Jawziyyah, the best and most reknowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"
"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."
Ibn Kathir Praises the Night of Mawlid
One of the most reknowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.
Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."
Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat ul Qadr"
Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:
"wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul-'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"
"Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"
The Importance of Laylat al-Mawlid
Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the reknowned student of Imam Nawawi said:
"Laylat al-Mawlid is better than Laylat al-Qadr."
Ibn Kathir Mentions The Prophet (s) Accepting Poetry in His Honor
In the time of the Prophet (s), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet (s) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."
Ibn Kathir says in his "Mawlid," page 30:
"The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), in which are found the following lines:
`When you were born, the earth was shining,
and the firmament barely contained your light,
and we can pierce through,
thanks to that radiance and light
and path of guidance.'"
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and frighten the enemies. That day he said (s):
"Ana an-Nabee, laa kadhib
Ana ibn `abd al-Muttalib"
meaning:
"I am the Prophet!
This is no lie.
I am the son of `Abd al-Muttalib!"
Ibn Qayyim on the Singing and Recitation of Poetry
`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
Ibn Qayyim on the Melodious Recitation of Qur'an
Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "
Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
Ibn Taymiyya's Opinion on the Meetings of Dhikr
The following is the opinion of Shaikh ul-Islam Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):
Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
Wa min Allah at-tawfiq (from Allah is all success).
This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163:
"fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"
"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."
Ibn Qayyim's Opinion on Recitation of the Prophet's (s) Birthday
Allama Ibn Qayyim al Jawziyyah, the best and most reknowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"
"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."
Ibn Kathir Praises the Night of Mawlid
One of the most reknowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.
Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."
Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat ul Qadr"
Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:
"wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul-'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"
"Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"
The Importance of Laylat al-Mawlid
Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the reknowned student of Imam Nawawi said:
"Laylat al-Mawlid is better than Laylat al-Qadr."
Ibn Kathir Mentions The Prophet (s) Accepting Poetry in His Honor
In the time of the Prophet (s), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet (s) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."
Ibn Kathir says in his "Mawlid," page 30:
"The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), in which are found the following lines:
`When you were born, the earth was shining,
and the firmament barely contained your light,
and we can pierce through,
thanks to that radiance and light
and path of guidance.'"
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and frighten the enemies. That day he said (s):
"Ana an-Nabee, laa kadhib
Ana ibn `abd al-Muttalib"
meaning:
"I am the Prophet!
This is no lie.
I am the son of `Abd al-Muttalib!"
Ibn Qayyim on the Singing and Recitation of Poetry
`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
Ibn Qayyim on the Melodious Recitation of Qur'an
Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "
Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
Ibn Taymiyya's Opinion on the Meetings of Dhikr
The following is the opinion of Shaikh ul-Islam Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):
Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
Wa min Allah at-tawfiq (from Allah is all success).
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I tried this . Why not you do?
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This is a great test of your ability to remember faces.
It is fun to do.
This is harder than it looks, but very interesting.
This test will determine if you're getting enough sleep or if your mind has really lost it!
The test consists of three parts:
You'll be shown 12 photos in the first part,
You'll be shown another 12 photos in the second part,
You'll be shown 48 photos in the third part and asked if you saw them in the first part, the second part - or never saw them at all. Pay attention, to recall better.
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THE SHARIAHS' PERMISSIBILITY OF SALAWAT AND SALAAM AND RELATED ISSUES
By Ismail Ebrahim
CONTENTS:
1) Introduction
2) The Permissibility of reciting Salawat and Salaam (From Qur'aan and Hadith)
3) Qiyaam (Reciting Salawat and Salaam whilst respectfully Standing)
4) Refutation against the groundless arguments raised against Qiyaam
5) Using the 'Harf-e-Nidaa' when reciting Salawat and Salaam (Permissibility of saying Ya Rasoolullah ! , Ya Nabi ! etc.)
6) An explanation of the characteristic of being Haazir and Naazir as attributed to the Holy Prophet (sallallahu 'alaihi wasallam)
6.1) A general explanation of Haazir and Naazir
6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness (Shaahid)
6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing from afar
6.4) The Holy Prophet (sallallahu 'alaihi wasallam) traveling at high speeds and making himself (physically) present
6.5) The Seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by the Awliya
6.6) The Holy Prophet (sallallahu 'alaihi wasallam) present in many places at the same time
7) Some objections raised by those against Salawat and Salaam
8) Conclusion
PREFACE
Nahmadahu wanu’salli a’la Rasoolihil Kareem
The noble action of the recitation of the Salawaat and Salaam, be it in whatever language, and in the manner of standing with utmost reverence, is not confined to the Ahle Sunnah from amongst the Indo-Pak region only, but can be traced to almost every country from Africa to the remote regions of the far North and spreading across from Asia to the heart of America.
None of the authentic Kitaab written by the righteous scholars of the Ahle Sunnah, who are in the majority, have ever condemned this practice of the recitation and the standing and indeed no objection can be found either in the Glorious Qur’aan or the Ahadith. However, there are still a minority group who severely condemn this practice and have labeled this very practice as Shirk, Bid’at and Haraam.
A book of this nature was very much needed and, Alhamdulillah, Brother Ismail Ebrahim, a university student, has researched this topic extensively using a number of authentic Kitaabs, and has answered every objection and misconception, thus proving the permissibility of standing and reciting the Salawaat and Salaam. I have also had the privilege of reading through the manuscript and have found all the sources to be exact.
May Almighty Allah, through the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), grant Brother Ismail His special Favors and assist him in upholding the pristine teachings of the Ahle Sunnah Wa Jamaat at a time when false ideologies are misleading the Ummah from the Straight Path. Aameen.
It is also my fervent Du’a that the youth read this book with the light of Imaan and the objectivity that it deserves so that the practice of standing and reciting the Salawaat and Salaam continues to grow and the love of the Holy Prophet (sallal laahu alaihi wasallam) becomes a foundation of their beliefs. Aameen.
Maulana Abdun Nabi Hamidi
Chairman: Sunni Ulema Council (Tvl.)
1) INTRODUCTION
This publication is intended to settle any controversy surrounding the issue of reciting Salawat (Durood) and Salaam [Blessings and Salutations] upon the Holy Prophet (sallallahu 'alaihi wasallam) :
(A) In a standing position (Qiyaam),
(B) Using terms of addressing Rasoolullah (sallallahu 'alaihi wasallam) directly e.g.. Ya Nabi Salaam 'Alaika !, and
(c) With the thought in mind that Rasoolullah (sallallahu 'alaihi wasallam) is Haazir and Naazir.
Words such as Shirk and Bid'a have been attributed to this blessed practice by those who are ignorant of the blessings of reciting Salawat and Salaam and of the true meanings of the words Shirk and Bid'a, thereby leaving certain sectors in the community in a state of utter confusion. These students of the 14th Islamic Century, in their haste to pronounce this noble act as a bid'a, have even ignored the opinion of their own spiritual luminaries, who practiced and advocated this noble act.
The permissibility of reciting Salawat and Salaam is one of the many beliefs which distinguishes the Ahle-Sunnah Wal Jama'at from the other sects of Baatil (Deviation).
It is our intention to remove the stigma of Bid'a and Shirk attributed to this noble practice by presenting documented proof from the Qur'aan, Sunnah and the great Islamic scholars of the Hijaaz (Arabia), Misr (Egypt), Shaam (Syria) and Indo-Paksubcontinent.
We have systematically categorized the baseless arguments that have arisen over the years into separate chapters. We, thereafter, answered each argument thereby proving once and for all the permissibility of reciting Salawat and Salaam from Qur'aan, Hadith and by citing examples from books written by the scholars of Deoband.
You are therefore urged to read this book with an open mind and decide for yourself.
Compiler
2) THE PERMISSIBILITY OF RECITING SALAWAT AND SALAAM (FROM QUR'AN AND HADITH)
It is completely within the Shari'ah (Islamic Law) to recite Salutations and Blessings upon Allah's Messenger (sallallahu 'alaihi wasallam) as is evident in the following Qur'aanic ayat : "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance" (Surah al-Ahzab, Verse 56)
Almighty Allah in the Holy Qur'aan has enjoined the performance of many things by us such as Salaah, Fasting, Hajj etc. and has praised His Prophets and described their good qualities. He created Hadhrat Adam ('alaihis salaam) and directed the Angels to do Sajda (prostration) to him. However, he does not say in any of His directions, "I (Allah) am doing it, therefore you should do likewise". This honor was exclusively conferred upon our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam). Here, in the above verse, Almighty Allah at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa'ika), and after this enjoined on the Muslims (Sunnat-i-Mu'mineen) to do the same, by saying, "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance". There cannot be a greater honor for the Believers than this, who have been favored with a share in this Divine performance with Almighty Allah and His Angels.
It is stated in the commentary of the Qur'aan, Tafseer-i-Rooh al-Bayaan, "Some Ulema are of the opinion that the meaning of Allah's blessing is, to raise Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his Ummat; the Angels' blessing means their prayer for enhancing the position of Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) and beseeching forgiveness for his followers. Blessings on the path of the believers means to obey, love and eulogize him." Tafseer-i-Rooh al-Bayaan further states that the honor and reverence shown to Hadhrat Muhammad (sallallahu 'alaihi wasallam) is of a much greater degree than shown to Hadhrat Adam ('alaihis salaam) to whom only Angels were made to bow down (in honor). For in honoring Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) Almighty Allah has also attributed it to Himself, whereas in the case of Hadhrat Adam ('alaihis salaam) Almighty Allah asked only the Angels to show honor.
Having established and expounded on the injunction of the Holy Qur'aan we quote a few Ahaadith of the Holy Prophet (sallallahu 'alaihi wasallam) pertaining to Salawat and Salaam.
Imam Tibraani (rahmat ullah alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) :
The Holy Prophet (sallallahu 'alaihi wasallam) said : "Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)
“On Fridays recite the Salawat for me repeatedly ! The Salawat will be conveyed to me." (Ibn Habbaan, Ibn Maaja, Abu Dawood)
When it was asked whether it would be conveyed to him after his Wisaal also, the Prophet (sallallahu 'alaihi wasallam) answered, "Soil does not rot Prophets' bodies. Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, 'So-and-so's son, so-and-so of your Ummah sent his Salaam and prayed for you.'"
Sahl ibn Sa`d (radi allahu 'anhu) narrates: Allah's Messenger (sallallahu 'alaihi wasalam) came out and met Abu Talha. The latter rose and went to him saying: "My father and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?" The Prophet (sallallahu 'alaihi wasallam) said: "Yes, for Gabriel has just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it." (al-Sakhawi, al-Qawl al-badi` p. 107., al-Sakhawi said: "Our shaykh (Ibn Hajar) graded it hasan without doubt.")
"Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it." Abu al-Darda' (radi allahu 'anhu) said: "Even after (your) death?" The Prophet (sallallahu 'alaihi wasallam) replied: "Verily, Allah has forbidden the earth to consume the bodies of Prophets." (Related by Ibn Majah with a sound chain through Abu al-Darda'. Also related with a sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places, some with the initial addition of the following: "The best of your days is Friday, for in it Adam was created, and in it his soul was taken back, and in it is the blowing of the Horn, and in it is the universal Seizure, therefore invoke blessings upon me abundantly on Friday," etc. The first part (concerning the order to invoke more Salat on Friday and the disclosure of this invocation to the Prophet) is related by Bayhaqi in Shu`ab al-Iman through Abi Umama, Anas, and Abu Mas`ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Shafi`i in his Musnad relates the first part only ("Invoke blessings upon me abundantly on Friday") mursal from Safwan ibn Salim.)
The Holy Prophet (sallallahu 'alaihi wasallam) says in a Hadith, "Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to me". (Narrated by Nisai and Ibn Habban)
Hadhrat 'Abd ar-Rahman bin 'Auf (radi allahu 'anhu) says that one day the Holy Prophet (sallallahu 'alaihi wasallam) came and entered a date garden. There he performed a very long prostration. Hadhrat 'Abd ar-Rahman (radi allahu 'anhu) feared that Allah had sent death to him. He drew close to him and began to look at him. The Holy Prophet (sallallahu 'alaihi wasallam) raised his holy head from the prostration and asked what had happened to him, then he disclosed his fear to him. At this, the Holy Prophet (sallallahu 'alaihi wasallam) said Hadhrat Jibra'il ('alaihis salaam) asked whether he should not give him glad tidings that Allah said that He would send blessings to the person who recited the Holy Qur'an on him and peace and security to the person who bade Salutations to him. (Ahmad)
These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Qur'aan and Hadith.
3) QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING
Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu 'alaihi wasallam), in terms of religion is desirable and commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is the consensus of opinion of the entire Ulema of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu 'alaihi wasallam) in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahle Sunnah for over 1400 years has ever objected to it with a view to it being a bad Bid'a (innovation).
Qiyaam is of three kinds :
1 -Qiyaam-e-Musarrat, or standing up for a person as an expression of happiness,
2 -Qiyaam-e-Muhabbat, or standing up for a person as an expression of love, and
3 -Qiyaam-e-'Azmat or standing up in honor of a person.
The origin of Qiyaam-e-Musarrat is derived from the action of the companion of the Holy Prophet Hadhrat Muhammad (sallallahu 'alaihi wasallam), as proved from the following Hadith :
Hadhrat Uthman (radi allahu 'anhu) said, "The Holy Prophet (sallallahu 'alaihi wasallam) passed away before we could ask him the solution to this problem." Hadhrat Abu Bakr (radi allahu 'anhu) said, "I have already asked him concerning this affair ..." Then Hadhrat Uthman (radi allahu 'anhu) said (upon hearing this glad tidings from Hadhrat Abu Bakr (radi allahu 'anhu)), "I stood up for him." (Sahih Bukhari)
Similarly, the origin of Qiyaam-e-Muhabbat is from the following Hadith:
Hadhrat Aisha Siddiqa (radi allahu 'anha) has narrated :
“I have never encountered anyone that had emulated the Holy Prophet (sallallahu 'alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I have never seen anyone even come near her with the above qualities] more than Fatima (radi allahu 'anha), may Allah honor her face. When she came in to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat)
Similarly the origin of Qiyaam-e-'Azmat is derived from the following narration :
Narrated Abu Sa 'id al-Khudri (radi allahu 'anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa'd bin Mu'adh. So the Prophet (sallallahu 'alaihi wasallam) sent for Sa'ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet(sallallahu 'alaihi wasallam) said to the Ansar, "Get up for your chief or for the best among you !" (Sahih Bukhaari, Vol. 5, Chapter 29, Hadith 447)
Indeed Hadhrat Sa'd (radi allahu 'anhu) is worthy of such honor. Narrated Jabir (radi allahu 'anhu) : I heard the Prophet (sallallahu 'alaihi wasallam) saying, "The Throne (of Allah) shook at the death of Sa'ad bin Mu'adh."
Allama Ibn Hajar Makki (rahmat allahi 'alaih) states in Moulidatil Kabeer, "It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'ad ibn Muadh."
Imam Nawawi (rahmat allahi 'alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi 'Iyad (rahmat allahi 'alaih). (See Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi's view on Qiyaam)
Also commenting on this Hadith Hadhrat Shaikh 'Abdul Haq Muhaddith Dehlawi (rahmat allahi 'alaih) writes, "A great number of eminent Ulema have taken this Hadith as proof in support of Qiyaam in Meelad." (Ash atul Lama'aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ... Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]
The Qiyaam during Mawlid an-Nabi (sallallahu 'alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness, love and honor towards the occasion which is celebrated to thank Allah for his arrival. However, the 'ulama have also collectively designated these Qiyaam as Qiyaam-e-Tazimi, i.e. standing up in honor, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu 'alaihi wasallam).
In a Hadith reported by Hadhrath Abu Huraira (radi allahu 'anhu), he says, "The Holy Prophet (sallallahu 'alaihi wasallam) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives." (Mishkaat- Kitabul-Adaab, Babul Qiyaam, Page 403)
Usama ibn Sharik (radi allahu 'anhu) narrates : "I came to see the Prophet (sallallahu 'alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] ... The Prophet (sallallahu 'alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water."(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su'ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])
Narrated 'Abd Allah ibn 'Umar (radi allahu 'anhu): Ibn 'Umar (radi allahu 'anhu) was sent with a detachment by the Apostle of Allah (sallallahu 'alaihi wasallam). The people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the battlefield and deserve Allah's wrath. Then we said: Let us enter Madinah, stay there, and go there while no one sees us. So we entered the city and thought : If we present ourselves before Allah's Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting)for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal)
Jabir (radi allahu 'anhu) said: "`Umar ibn al-Khattab GOT UP and kissed the hand of Allah's Messenger." Ibn al-Muqri' narrates it in al-Rukhsa (p. 71 11) and although its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri's good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66). Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: "Do not ask of things which once shown to you would hurt you" with the wording: "`Umar ibn al-Khattab GOT UP and kissed the foot of Allah's Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur'an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened."
It is mentioned in Hisn-al-Haseen, on the basis of several Ahaadith, "When any man enters a masjid he should say, 'With Allah's name. And Salutations be on His Rasool (sallallahu 'alaihi wasallam)'"
Allama Sakhawi (rahmat allahi 'alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu 'anhu), "Whenever you enter the masjid, recite Durood for Rasoolullah (sallallahu 'alaihi wasallam)" - and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu 'anha), the daughter of Rasoolullah (sallallahu 'alaihi wasallam) who said, "Whenever Rasoolullah (sallallahu 'alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu 'alaihi wasallam) (i.e. upon Himself) … "
Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu 'alaihi wasallam) whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu 'alaihi wasallam) without substance !
Those that masquerade as the "true upholders" of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of the Blessed Companions of Rasoolullah (sallalahu 'alaihi wasallam) should take cognizance of the following Hadith:
Once Hadhrath Ka'ab (radi allahu 'anhu) said to Hadhrath Abu Huraira (radi allahu 'anhu), "I am telling you two things which you should not forget. One, whenever you enter a musjid recite Salawat for the Holy Prophet (sallalahu 'alaihi wasallam), and then this Du'aa, 'O Allah forgive me my sins and open for me the doors of Thy Mercy !'"
If the antagonist is adamant in his objection to the performance of Qiyaam (while reciting Salawat) and maintains that the only posture permitted to recite Salawat is the posture of Jalsa (in Salaah when reciting "Attahiyyaat") then the only option open to him is to sit at the entrance of the masjid recite the Salawat, and thereafter enter ! Seeing that we have not observed anyone entering the masjid in such a manner, it is therefore deduced that persons entering the masjid are either reciting the Salawat whilst in Qiyaam, or omitting this directive of Rasoolullah (sallallahu 'alaihi wasallam). If this great practice is intentionally omitted, then they are guilty of not adhering to the advice of the Sahaaba-e-Kiraam.
Evidence from the Ulema of the Ahl as-Sunnah
Imam Nawawi (rahmat allahi 'alaih) says :
al-Shaykh Abu Muhammad told us - Abu Taher al-Khashaw'i told us - Abu Muhammad al-Akfani told us - Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing : - Al-Husayn ibn 'Ali al-Jawhari told us - 'Amr ibn al-'Abbas al-Khazzaz related to us - Abu Bakr al-Sawli told us - Ishaq ibn Ibrahim al-Qazzaz told us - Ishaq al-Shahidi related to us:
I would see Yahya al-Qattan - may Allah the Exalted have mercy on him - pray the mid-afternoon prayer, then sit with his back against the base of the minaret of his mosque. Then Ali ibn al-Madini, al-Shadhakuni, 'Amr ibn 'Ali, Ahmad ibn Hanbal, Yahya ibn Ma'in, and others would stand before him and ask him questions about Hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them. "Sit" nor would they sit, out of awe and reverence.
Imam Nawawi (rahmat allahi 'alaih) said, the Hafiz Abu Musa al-Ashbahani (rahmat allahi 'alaih) recited :
Qiyami wa al-'aziz ilyaka haqqun
I swear by the All-Powerful that my standing for you (O Prophet) is right and true
Wa tarku al-haqqi ma la yastaqimu
And to leave truth and right is to embrace error
Fa hal ahadun lahu 'aqlun wa lubbun wa ma'rifa yaraka fa la yaqumu ?
I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?
(see Sharh Sahih Muslim and al-Tarkhis by Imam Nawawi)
It must be noted that Hafiz Abu Musa (rahmat allahi 'alaih) made Wisaal in 581, more than five centuries after the time of the Prophet (sallallahu 'alaihi wasallam), and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet (sallallahu 'alaihi wasallam) by the pious Believers both in a sleeping and a wakeful state is an attested fact in the Shari’a which has been mentioned by the scholars, among them al-Haytami (rahmat allahi 'alaih) in his Fatawa Hadithiyya (see Chapter 6.5 for the fatwa)
Musa ibn Dawud al-Dubbi (d. 217) (radi allahu 'anhu) said: "I was with Sufyan ibn `Uyayna (d. 198) when Husayn ibn `Ali al-Ju`fi (d. 203) came, whereupon Sufyan STOOD UP and kissed his hand." Narrated with sound chains by Ibn Sa`d in his Tabaqat (6:397 "Husayn al-Ju`fi") and Ibn al-I`rabi in al-Qubal. Also al-Mizzi in al-Tahdhib (6:452) and al-Dhahabi in the Syar (9:398).
Allama Ibn Hajar Makki (rahmat allahi 'alaih) says, "To stand at the mention of the Prophet's (sallallahu 'alaihi wasallam) Birth (Mawlid) is something the Ahlas-Sunnah Wa 'l Jamaa'a have all agreed upon, as being a commendable action. And the Holy Prophet (sallallahu 'alaihi wasallam) says, 'My followers do not agree upon misguidance and the Hand of Allah is upon the (majority) group; and he who deviates, deviates towards the Fire (of Hell). (Tirmidhi)'" (Mawlidatil Kabeer, Page 85)
Allama Ibn Hajar (rahmat allahi 'alaih) states at another place, "It is proven from the Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'd ibn Mu'adh."
With this Hadith with referance of Imam Nawawi, Imam Baghwi and Allama Khattabi (may Allah be pleased with all of them) state, "To stand for one's leader, or just ruler, or teacher, is a beloved action." The acceptance of the repentance of Ka'ab ibn Maalik (radi allahu 'anhu) is related by himself, "I departed to present myself at the Holy Prophet (sallallahu 'alaihi wasallam), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibn 'Ubaidullah, on seeing me, STOOD UP, and shook hands with me and congratulated me upon my repentance!" (Mawlidatil-Kabeer, Page 93)
Sheikh-ud-Dalaa'il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi 'alaih) has written a researched book called, Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam (sallallahu 'alaihi wasallam). This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi 'alaih) the mentor of many of the Deobandis. The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.
In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when theHoly Prophet (sallallahu 'alaihi wasallam) was born. These include, "a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu 'alaihi wasallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu 'alaihi wasallam), the Ka'batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions."(Pages 54, 72, 91; Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun NubuwwahPage 55; As-Seeratul Halbiyah by Allamah Ali Bin Burhaan Page 94; Khasaa'is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume1 , Page 112,116)
Angels do exactly as they are commanded. This is testified to by the Holy Qur'aan: "Wa Yaf'aloona Ma Yu'maroon". Whatever the Angels did then was at Allah's command.
Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf 'Ali Thanwi, Moulvi Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf 'Ali Thanwi himself, "To reject such a practice is to be denied a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu 'alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?" (Imdaadul Mushtaaq, Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih)])
Haji Imdaadullah (rahmat allahi 'alaih) further states,"The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of blessing I even commemorate it and I gain great pleasure and peace by STANDING."(Faisla Haft Mas'ala, Page 5)
What the scholars of Deoband have to say
Moulvi Ashraf Ali Thanwi, the leader of the Deobandi group,says that the 'Ulama have unanimously agreed that the practise of standing out of respect is allowed and substantiates by saying that whenever the Prophet (sallallahu 'alaihi wasallam) visited Fatima (radi allahu 'anha) she stood respectfully and whenever Fatima (radi allahu 'anha) visited the Prophet (sallallahu 'alaihi wasallam) he stood up respectfully for her. (Al-Ifaadatul Yaumiya)
Moulvi Asfraf 'Ali Thanwi has written a long story about Moulvi Qaasim Nanotwi and Hakim Abdus Salaam: "Hakim Abdus Salaam had a desire to meet Mawlana Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody STOOD UP to pay respect to him". (Arwahe Salaasa, Story Number 215, Islami Academy, Lahore)
4) REFUTATION AGAINST THE GROUNDLESS ARGUMENTS RAISED AGAINST QIYAAM [RESPECTFULLY STANDING WHILST SENDING SALAWAT AND SALAAM]
The purpose of this chapter is to answer the baseless arguments that are raised with regard to the practice of respectfully standing whilst reciting Salawat and Salaam.
Had the objectioners been Nasara, Yahood or Mushrikeen it would have been understandable that their objections of the veneration of Huzoor-i-Aqdas (sallallahu 'alaihi wasallam) is due to ignorance and a lack of Imaan. Alas, we have a situation of pseudo-scholars who are so spineless as to misinterpret the Hadith of the Prophet (sallallahu 'alaihi wasallam) in order to try to snatch away the honor and esteem which Allah has bestowed upon him.
The following discussion on the subject of standing out of respect is taken from Imam Nawawi's (rahmat allahi 'alaih) al-Tarkhis, as well as his Sharh Sahih Muslim (Commentary of Sahih Muslim), and Sharh Shamaa'il Tirmidhi (Commentary of Tirmidhi Shareef) by Moulvi Zakariyya Khandhalawi.
1. Anas (radi allahu 'anhu) said that none was dearer to them than Allah's Messenger (sallallahu 'alaihi wasallam), and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi said it is hasan sahih (fair and sound).
MOULVI ZAKARIYYA'S COMMENTARY :
This Hadith is indicative of the high degree of humbleness of Rasoolullah (sallallahu 'alaihi wasallam). Rasoolullah (sallallahu 'alaihi wasallam) did not like (the people to stand for him), although he is the possessor of high glory and is the master of both the worlds. Therefore, the Sahaba sometimes did not stand due to love, because Rasoolullah (sallallahu 'alaihi wasallam) disliked it, as is required in this narration (of Hadhrat Anas) and sometimes they would stand due to the demand of love.
It is stated in "Abu Dawood" that, "Rasoolullah (sallallahu 'alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallallahu 'alaihi wasallam) stood, we would stand up and we would remain standing till Rasoolullah (sallallahu 'alaihi wasallam entered the home". (Sharh Shamaa'il-i-Tirmidhi, page 342, Maktaba Rahmania, Lahore)
[Moulvi Zakariyya explains the reason for not standing],
"Qadi 'Iyad (rahmatullahi 'alaih) says that, 'Qiyaam is prohibited whereby somebody well known is sitting and the rest of the people are standing. Therefore, in the Hadith of prohibition (of Qiyaam), it is also said, 'Do not stand as the Ajamees (non-arabs/foreigners) stand for their chiefs'".
[Moulvi Zakariyya writes further] : "Imam Nawawi says that it is Mustahab to stand for 'Ulama, respectful and noble people". (Sharh Shamaa'il-i-Tirmidhi, Page 342)
2. Abu Mijlaz (radi allahu 'anhu) said: Mu’awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu’awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 44) who said: hasan (fair) and Ahmad (4:94, 100).
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
Most people in disfavour of standing are fond of quoting this Hadith. It is answered in many ways,
1. The soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this Hadith. Its plain, outward meaning is the explicit condemnation and HARSH THREAT AGAINST ANY MAN WHO LIKES PEOPLE TO GET UP FOR HIM. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this Hadith against the permissibility of standing.
2. Another answer is that the Hadith is mudtarib (disordered -- many incompatible narrations) according to the two Imams of Hadith, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them), and this is a necessary cause for the weakness of the Hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the Hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best. [NB: Observe the honesty of Imam Nawawi (rahmat allahi 'alaih) in defending what weakens his position.]
3. The sayings of the Imams and Luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the Hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this Hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi (may Allah be pleased with them) as we mentioned with our isnad they spoke to the effect that the Hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa (rahmat allahi 'alaih) said: "The meaning of the Hadith is those who make men stand around them like courtiers stand around kings."
3. From Abu Amama (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize (flatter) each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a 34, 2:1261): "Do not do as the Persians do with their great ones."
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
The answer is in two beautiful ways:
1. The two Imams, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them),said that this is a weak Hadith which cannot be used as a proof. Abu Bakr (rahmat allahi 'alaih) said: "This Hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.
2. The Hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it PURPORTS TO CONDEMN THOSE WHO STAND FOR THE PURPOSE OF AGGRANDIZEMENT. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each others." There is no doubt as to what is being condemned. And Allah knows best.
Our comments: The emphasis of this Hadith is in the words, "in the manner of the foreigners who aggrandize (flatter) each other". If the directive of the Prophet (sallallahu 'alaihi wasallam) was to forbid standing (Qiyaam), the words "Do not get up !" would have sufficed. There would have been no reason to qualify the statement with the words, "... in the manner of the foreigners who aggrandize (flatter) each other". The disbelieving foreigners (especially the Persians) would stand up for their undeserving kings and leaders in order to flatter their ego. It is this that the above Hadith condemns.
4. From (Nafi`) Abu Bakra (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) said: "Let no man stand from his seat for another." Abu Musa al-Isbahani narrated it with his chain. Al-Hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib 8215.
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge etc., for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the Imam.
The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and gnostics, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).
The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...
Our Comments : This Hadith has nothing to do with standing out of respect (Qiyaam). Below is the Hadith in question that is often quoted : Sa'id bin Abi al-Hasan said : When Abu Bakrah came to us to give some evidence, a man got up from his place, but he refused to sit in it saying: The Prophet (sallallahu 'alaihi wasallam) forbade this, ... (Sunan Abu Dawood, Pg 1349, Volume 3, # 4809). As it is seen this Hadith has nothing to do with the subject matter. It is concerned with giving your seat to another person.
5) USING THE 'HARF-E-NIDAA' WHEN RECITING SALAWAT AND SALAAM
The 'Harf-e-Nidaa' means - to use the pronoun for addressing the second person - who is present (ie. using the word 'YA' which means 'OH !', when addressing the Prophet (sallallahu 'alaihi wasallam) eg. 'Ya Nabi !, Ya Rasool !')
The words 'Ya' and 'Ayyu' are for addressing. The one who is addressing is called Munadee and the addressee is called Munadaa. If the Munadaa has the quality of hearing then the addressing would be 'Real', like calling a person who is present: Ya Zaid !, and if the Munadaa cannot hear then the addressing will be metaphorical, like : Oh sky! Oh earth! Oh mountain!
In the book Sharh Jami, which is a set book for the Maulvi Degree, it is written : Munadaa means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'Ya'.
So it is seen that we are allowed to address even inanimate things. Rasoolullah (sallallahu 'alaihi wasallam) on the other hand, is alive, and hears the Salaam and so it is obvious that he can be addressed using the Nida'.
Some individuals say that it is Shirk (attributing partners to Allahu Ta'aala) to use words like Ya Nabi ! and Ya Rasool! They say this because they believe that the Prophet (sallallu 'alaihi wasallam) cannot hear and is not presentso one should not call to him as if he can hear and is present. (This is answered in this chapter and next)
Others, say that it is permissible to say so only out of love for the Prophet (sallallahu 'alaihi wasallam) but not with the belief in mind that he can hear you.
If the 'Harf-e-Nidaa' was not permissible then why is it present in the Salaah that we read five times a day, when every worshipper salutes the Holy Prophet (sallallahu 'alaihi wasallam), "Ayyuhannabiyyu" (Oh Prophet !) ?
Some individuals state that, one does not have the intention of calling to the Prophet (sallallaahu 'alaihi wasallam) in the "Attahiyaat", rather one is merely repeating the story of M'iraj. This opinion is without basis. The religion of Islam has never commanded us to recite any Dhikr, without pondering on its meaning. Therefore, when we are reciting the "Attahiyaat", we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallallaahu 'alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummat.
Moreover, in the famous book of Jurisprudence, Durr ul-Mukhtar, Volume 1, Page 228, is explained:
"The 'Tashahud' (Du’a read in the sitting position of Namaaz) must be read in the present and not as the repetition of an event such as took place during the Mi'raj when the 'Tashahud' was revealed. In fact, one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the Salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (sallallahu 'alaihi wasallam). This then constitutes the 'Tashahud'."
Words of similar effect are also found in the books of Jurisprudence, Fatawa Alamgeeri (also see Chapter on Haazir and Naazir for testimonies of the 'Ulama regarding the Attahiyyaat).
Allah Ta'aala orders us not to call upon the Prophet (sallallahu 'alaihi wasallam) in the same way as we call upon each other : “Make not the summoning of the Messenger among yourselves, like one calls the other among you.” (Surah al-Furqan, Verse 63)
i.e. When we call upon the Prophet (sallallahu 'alaihi wasallam) it must be with utmost respect and not like how we call each other. This Ayat is sufficient evidence, because besides making it permissible, Allah Ta'aala also shows us the etiquette when calling Rasoolullah (sallallahu 'alaihi wasallam).
Imam Bukhari (radi allahu 'anhu) in his Kitaabul Adaabul Mufrad, Imam Ibnus Sinni and Imam ibn Bashkool (radi allahu 'anhuma) have recorded that, Hadhrat Abdullah Ibn 'Umar (radi allahu 'anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "YA MUHAMMADAH". It is recorded that he was immediately relieved.
Imaam Nawawi (rahmat allahi 'alaih) in his commentary of the Sahih Muslim, including in his book, Kitaabul Azkaar, records that some individuals were sitting in the company of Hadhrat Abdullah ibn Abbas (radi allahu 'anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "YA MUHAMMADAH". He was immediately cured. There are in fact many Ashaab who narrate incidents of similar import.
Substantiating this, Allama Shahaab Khafaaji Misri (radi allahu 'anhu) states in his Naseem-ur Riyaaz, a commentary of the Shifa by Imaam Qadhi 'Iyad (radi allahu 'anhu), that it is indeed an established practice of the people of Madina Shareef to proclaim, "YA MUHAMMADAH"in times of difficulty and anxiety.
A blind man came to the Prophet (sallallahu 'alaihi wasallam) and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke Him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with You) for me (allahumma shaffi`hu fiyya)."
It is related by Ahmad (4:138 17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat 1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen Hadith masters including Ibn Hajar, Dhahabi and Shawkani. Even the non-conformist, Ibn Taymiyya relates it.
1. The Prophet's (sallallahu 'alaihi wasallam) order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, peace be upon him.
2. The Prophet (sallallahu 'alaihi wasallam) was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me."With regard to physical absence, the living and the dead are exactly alike, namely: absent.
3. Despite the Prophet's (sallallahu 'alaihi wasallam) physical absence, the wording (sigha) for calling upon his intercession is direct address: "O MUHAMMAD." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, blessings and peace be upon him, could both be absent and at the same time be addressed as if he is present is that it should be understood that he is absent in the physical sense but present in thespiritual sense.
The above invocation was also used after the Prophet's (sallallahu 'alaihi wasallam) lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter
By Ismail Ebrahim
CONTENTS:
1) Introduction
2) The Permissibility of reciting Salawat and Salaam (From Qur'aan and Hadith)
3) Qiyaam (Reciting Salawat and Salaam whilst respectfully Standing)
4) Refutation against the groundless arguments raised against Qiyaam
5) Using the 'Harf-e-Nidaa' when reciting Salawat and Salaam (Permissibility of saying Ya Rasoolullah ! , Ya Nabi ! etc.)
6) An explanation of the characteristic of being Haazir and Naazir as attributed to the Holy Prophet (sallallahu 'alaihi wasallam)
6.1) A general explanation of Haazir and Naazir
6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness (Shaahid)
6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing from afar
6.4) The Holy Prophet (sallallahu 'alaihi wasallam) traveling at high speeds and making himself (physically) present
6.5) The Seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by the Awliya
6.6) The Holy Prophet (sallallahu 'alaihi wasallam) present in many places at the same time
7) Some objections raised by those against Salawat and Salaam
8) Conclusion
PREFACE
Nahmadahu wanu’salli a’la Rasoolihil Kareem
The noble action of the recitation of the Salawaat and Salaam, be it in whatever language, and in the manner of standing with utmost reverence, is not confined to the Ahle Sunnah from amongst the Indo-Pak region only, but can be traced to almost every country from Africa to the remote regions of the far North and spreading across from Asia to the heart of America.
None of the authentic Kitaab written by the righteous scholars of the Ahle Sunnah, who are in the majority, have ever condemned this practice of the recitation and the standing and indeed no objection can be found either in the Glorious Qur’aan or the Ahadith. However, there are still a minority group who severely condemn this practice and have labeled this very practice as Shirk, Bid’at and Haraam.
A book of this nature was very much needed and, Alhamdulillah, Brother Ismail Ebrahim, a university student, has researched this topic extensively using a number of authentic Kitaabs, and has answered every objection and misconception, thus proving the permissibility of standing and reciting the Salawaat and Salaam. I have also had the privilege of reading through the manuscript and have found all the sources to be exact.
May Almighty Allah, through the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), grant Brother Ismail His special Favors and assist him in upholding the pristine teachings of the Ahle Sunnah Wa Jamaat at a time when false ideologies are misleading the Ummah from the Straight Path. Aameen.
It is also my fervent Du’a that the youth read this book with the light of Imaan and the objectivity that it deserves so that the practice of standing and reciting the Salawaat and Salaam continues to grow and the love of the Holy Prophet (sallal laahu alaihi wasallam) becomes a foundation of their beliefs. Aameen.
Maulana Abdun Nabi Hamidi
Chairman: Sunni Ulema Council (Tvl.)
1) INTRODUCTION
This publication is intended to settle any controversy surrounding the issue of reciting Salawat (Durood) and Salaam [Blessings and Salutations] upon the Holy Prophet (sallallahu 'alaihi wasallam) :
(A) In a standing position (Qiyaam),
(B) Using terms of addressing Rasoolullah (sallallahu 'alaihi wasallam) directly e.g.. Ya Nabi Salaam 'Alaika !, and
(c) With the thought in mind that Rasoolullah (sallallahu 'alaihi wasallam) is Haazir and Naazir.
Words such as Shirk and Bid'a have been attributed to this blessed practice by those who are ignorant of the blessings of reciting Salawat and Salaam and of the true meanings of the words Shirk and Bid'a, thereby leaving certain sectors in the community in a state of utter confusion. These students of the 14th Islamic Century, in their haste to pronounce this noble act as a bid'a, have even ignored the opinion of their own spiritual luminaries, who practiced and advocated this noble act.
The permissibility of reciting Salawat and Salaam is one of the many beliefs which distinguishes the Ahle-Sunnah Wal Jama'at from the other sects of Baatil (Deviation).
It is our intention to remove the stigma of Bid'a and Shirk attributed to this noble practice by presenting documented proof from the Qur'aan, Sunnah and the great Islamic scholars of the Hijaaz (Arabia), Misr (Egypt), Shaam (Syria) and Indo-Paksubcontinent.
We have systematically categorized the baseless arguments that have arisen over the years into separate chapters. We, thereafter, answered each argument thereby proving once and for all the permissibility of reciting Salawat and Salaam from Qur'aan, Hadith and by citing examples from books written by the scholars of Deoband.
You are therefore urged to read this book with an open mind and decide for yourself.
Compiler
2) THE PERMISSIBILITY OF RECITING SALAWAT AND SALAAM (FROM QUR'AN AND HADITH)
It is completely within the Shari'ah (Islamic Law) to recite Salutations and Blessings upon Allah's Messenger (sallallahu 'alaihi wasallam) as is evident in the following Qur'aanic ayat : "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance" (Surah al-Ahzab, Verse 56)
Almighty Allah in the Holy Qur'aan has enjoined the performance of many things by us such as Salaah, Fasting, Hajj etc. and has praised His Prophets and described their good qualities. He created Hadhrat Adam ('alaihis salaam) and directed the Angels to do Sajda (prostration) to him. However, he does not say in any of His directions, "I (Allah) am doing it, therefore you should do likewise". This honor was exclusively conferred upon our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam). Here, in the above verse, Almighty Allah at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa'ika), and after this enjoined on the Muslims (Sunnat-i-Mu'mineen) to do the same, by saying, "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance". There cannot be a greater honor for the Believers than this, who have been favored with a share in this Divine performance with Almighty Allah and His Angels.
It is stated in the commentary of the Qur'aan, Tafseer-i-Rooh al-Bayaan, "Some Ulema are of the opinion that the meaning of Allah's blessing is, to raise Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his Ummat; the Angels' blessing means their prayer for enhancing the position of Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) and beseeching forgiveness for his followers. Blessings on the path of the believers means to obey, love and eulogize him." Tafseer-i-Rooh al-Bayaan further states that the honor and reverence shown to Hadhrat Muhammad (sallallahu 'alaihi wasallam) is of a much greater degree than shown to Hadhrat Adam ('alaihis salaam) to whom only Angels were made to bow down (in honor). For in honoring Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) Almighty Allah has also attributed it to Himself, whereas in the case of Hadhrat Adam ('alaihis salaam) Almighty Allah asked only the Angels to show honor.
Having established and expounded on the injunction of the Holy Qur'aan we quote a few Ahaadith of the Holy Prophet (sallallahu 'alaihi wasallam) pertaining to Salawat and Salaam.
Imam Tibraani (rahmat ullah alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) :
The Holy Prophet (sallallahu 'alaihi wasallam) said : "Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)
“On Fridays recite the Salawat for me repeatedly ! The Salawat will be conveyed to me." (Ibn Habbaan, Ibn Maaja, Abu Dawood)
When it was asked whether it would be conveyed to him after his Wisaal also, the Prophet (sallallahu 'alaihi wasallam) answered, "Soil does not rot Prophets' bodies. Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, 'So-and-so's son, so-and-so of your Ummah sent his Salaam and prayed for you.'"
Sahl ibn Sa`d (radi allahu 'anhu) narrates: Allah's Messenger (sallallahu 'alaihi wasalam) came out and met Abu Talha. The latter rose and went to him saying: "My father and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?" The Prophet (sallallahu 'alaihi wasallam) said: "Yes, for Gabriel has just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it." (al-Sakhawi, al-Qawl al-badi` p. 107., al-Sakhawi said: "Our shaykh (Ibn Hajar) graded it hasan without doubt.")
"Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it." Abu al-Darda' (radi allahu 'anhu) said: "Even after (your) death?" The Prophet (sallallahu 'alaihi wasallam) replied: "Verily, Allah has forbidden the earth to consume the bodies of Prophets." (Related by Ibn Majah with a sound chain through Abu al-Darda'. Also related with a sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places, some with the initial addition of the following: "The best of your days is Friday, for in it Adam was created, and in it his soul was taken back, and in it is the blowing of the Horn, and in it is the universal Seizure, therefore invoke blessings upon me abundantly on Friday," etc. The first part (concerning the order to invoke more Salat on Friday and the disclosure of this invocation to the Prophet) is related by Bayhaqi in Shu`ab al-Iman through Abi Umama, Anas, and Abu Mas`ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Shafi`i in his Musnad relates the first part only ("Invoke blessings upon me abundantly on Friday") mursal from Safwan ibn Salim.)
The Holy Prophet (sallallahu 'alaihi wasallam) says in a Hadith, "Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to me". (Narrated by Nisai and Ibn Habban)
Hadhrat 'Abd ar-Rahman bin 'Auf (radi allahu 'anhu) says that one day the Holy Prophet (sallallahu 'alaihi wasallam) came and entered a date garden. There he performed a very long prostration. Hadhrat 'Abd ar-Rahman (radi allahu 'anhu) feared that Allah had sent death to him. He drew close to him and began to look at him. The Holy Prophet (sallallahu 'alaihi wasallam) raised his holy head from the prostration and asked what had happened to him, then he disclosed his fear to him. At this, the Holy Prophet (sallallahu 'alaihi wasallam) said Hadhrat Jibra'il ('alaihis salaam) asked whether he should not give him glad tidings that Allah said that He would send blessings to the person who recited the Holy Qur'an on him and peace and security to the person who bade Salutations to him. (Ahmad)
These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Qur'aan and Hadith.
3) QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING
Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu 'alaihi wasallam), in terms of religion is desirable and commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is the consensus of opinion of the entire Ulema of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu 'alaihi wasallam) in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahle Sunnah for over 1400 years has ever objected to it with a view to it being a bad Bid'a (innovation).
Qiyaam is of three kinds :
1 -Qiyaam-e-Musarrat, or standing up for a person as an expression of happiness,
2 -Qiyaam-e-Muhabbat, or standing up for a person as an expression of love, and
3 -Qiyaam-e-'Azmat or standing up in honor of a person.
The origin of Qiyaam-e-Musarrat is derived from the action of the companion of the Holy Prophet Hadhrat Muhammad (sallallahu 'alaihi wasallam), as proved from the following Hadith :
Hadhrat Uthman (radi allahu 'anhu) said, "The Holy Prophet (sallallahu 'alaihi wasallam) passed away before we could ask him the solution to this problem." Hadhrat Abu Bakr (radi allahu 'anhu) said, "I have already asked him concerning this affair ..." Then Hadhrat Uthman (radi allahu 'anhu) said (upon hearing this glad tidings from Hadhrat Abu Bakr (radi allahu 'anhu)), "I stood up for him." (Sahih Bukhari)
Similarly, the origin of Qiyaam-e-Muhabbat is from the following Hadith:
Hadhrat Aisha Siddiqa (radi allahu 'anha) has narrated :
“I have never encountered anyone that had emulated the Holy Prophet (sallallahu 'alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I have never seen anyone even come near her with the above qualities] more than Fatima (radi allahu 'anha), may Allah honor her face. When she came in to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat)
Similarly the origin of Qiyaam-e-'Azmat is derived from the following narration :
Narrated Abu Sa 'id al-Khudri (radi allahu 'anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa'd bin Mu'adh. So the Prophet (sallallahu 'alaihi wasallam) sent for Sa'ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet(sallallahu 'alaihi wasallam) said to the Ansar, "Get up for your chief or for the best among you !" (Sahih Bukhaari, Vol. 5, Chapter 29, Hadith 447)
Indeed Hadhrat Sa'd (radi allahu 'anhu) is worthy of such honor. Narrated Jabir (radi allahu 'anhu) : I heard the Prophet (sallallahu 'alaihi wasallam) saying, "The Throne (of Allah) shook at the death of Sa'ad bin Mu'adh."
Allama Ibn Hajar Makki (rahmat allahi 'alaih) states in Moulidatil Kabeer, "It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'ad ibn Muadh."
Imam Nawawi (rahmat allahi 'alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi 'Iyad (rahmat allahi 'alaih). (See Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi's view on Qiyaam)
Also commenting on this Hadith Hadhrat Shaikh 'Abdul Haq Muhaddith Dehlawi (rahmat allahi 'alaih) writes, "A great number of eminent Ulema have taken this Hadith as proof in support of Qiyaam in Meelad." (Ash atul Lama'aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ... Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]
The Qiyaam during Mawlid an-Nabi (sallallahu 'alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness, love and honor towards the occasion which is celebrated to thank Allah for his arrival. However, the 'ulama have also collectively designated these Qiyaam as Qiyaam-e-Tazimi, i.e. standing up in honor, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu 'alaihi wasallam).
In a Hadith reported by Hadhrath Abu Huraira (radi allahu 'anhu), he says, "The Holy Prophet (sallallahu 'alaihi wasallam) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives." (Mishkaat- Kitabul-Adaab, Babul Qiyaam, Page 403)
Usama ibn Sharik (radi allahu 'anhu) narrates : "I came to see the Prophet (sallallahu 'alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] ... The Prophet (sallallahu 'alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water."(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su'ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])
Narrated 'Abd Allah ibn 'Umar (radi allahu 'anhu): Ibn 'Umar (radi allahu 'anhu) was sent with a detachment by the Apostle of Allah (sallallahu 'alaihi wasallam). The people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the battlefield and deserve Allah's wrath. Then we said: Let us enter Madinah, stay there, and go there while no one sees us. So we entered the city and thought : If we present ourselves before Allah's Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting)for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal)
Jabir (radi allahu 'anhu) said: "`Umar ibn al-Khattab GOT UP and kissed the hand of Allah's Messenger." Ibn al-Muqri' narrates it in al-Rukhsa (p. 71 11) and although its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri's good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66). Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: "Do not ask of things which once shown to you would hurt you" with the wording: "`Umar ibn al-Khattab GOT UP and kissed the foot of Allah's Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur'an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened."
It is mentioned in Hisn-al-Haseen, on the basis of several Ahaadith, "When any man enters a masjid he should say, 'With Allah's name. And Salutations be on His Rasool (sallallahu 'alaihi wasallam)'"
Allama Sakhawi (rahmat allahi 'alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu 'anhu), "Whenever you enter the masjid, recite Durood for Rasoolullah (sallallahu 'alaihi wasallam)" - and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu 'anha), the daughter of Rasoolullah (sallallahu 'alaihi wasallam) who said, "Whenever Rasoolullah (sallallahu 'alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu 'alaihi wasallam) (i.e. upon Himself) … "
Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu 'alaihi wasallam) whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu 'alaihi wasallam) without substance !
Those that masquerade as the "true upholders" of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of the Blessed Companions of Rasoolullah (sallalahu 'alaihi wasallam) should take cognizance of the following Hadith:
Once Hadhrath Ka'ab (radi allahu 'anhu) said to Hadhrath Abu Huraira (radi allahu 'anhu), "I am telling you two things which you should not forget. One, whenever you enter a musjid recite Salawat for the Holy Prophet (sallalahu 'alaihi wasallam), and then this Du'aa, 'O Allah forgive me my sins and open for me the doors of Thy Mercy !'"
If the antagonist is adamant in his objection to the performance of Qiyaam (while reciting Salawat) and maintains that the only posture permitted to recite Salawat is the posture of Jalsa (in Salaah when reciting "Attahiyyaat") then the only option open to him is to sit at the entrance of the masjid recite the Salawat, and thereafter enter ! Seeing that we have not observed anyone entering the masjid in such a manner, it is therefore deduced that persons entering the masjid are either reciting the Salawat whilst in Qiyaam, or omitting this directive of Rasoolullah (sallallahu 'alaihi wasallam). If this great practice is intentionally omitted, then they are guilty of not adhering to the advice of the Sahaaba-e-Kiraam.
Evidence from the Ulema of the Ahl as-Sunnah
Imam Nawawi (rahmat allahi 'alaih) says :
al-Shaykh Abu Muhammad told us - Abu Taher al-Khashaw'i told us - Abu Muhammad al-Akfani told us - Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing : - Al-Husayn ibn 'Ali al-Jawhari told us - 'Amr ibn al-'Abbas al-Khazzaz related to us - Abu Bakr al-Sawli told us - Ishaq ibn Ibrahim al-Qazzaz told us - Ishaq al-Shahidi related to us:
I would see Yahya al-Qattan - may Allah the Exalted have mercy on him - pray the mid-afternoon prayer, then sit with his back against the base of the minaret of his mosque. Then Ali ibn al-Madini, al-Shadhakuni, 'Amr ibn 'Ali, Ahmad ibn Hanbal, Yahya ibn Ma'in, and others would stand before him and ask him questions about Hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them. "Sit" nor would they sit, out of awe and reverence.
Imam Nawawi (rahmat allahi 'alaih) said, the Hafiz Abu Musa al-Ashbahani (rahmat allahi 'alaih) recited :
Qiyami wa al-'aziz ilyaka haqqun
I swear by the All-Powerful that my standing for you (O Prophet) is right and true
Wa tarku al-haqqi ma la yastaqimu
And to leave truth and right is to embrace error
Fa hal ahadun lahu 'aqlun wa lubbun wa ma'rifa yaraka fa la yaqumu ?
I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?
(see Sharh Sahih Muslim and al-Tarkhis by Imam Nawawi)
It must be noted that Hafiz Abu Musa (rahmat allahi 'alaih) made Wisaal in 581, more than five centuries after the time of the Prophet (sallallahu 'alaihi wasallam), and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet (sallallahu 'alaihi wasallam) by the pious Believers both in a sleeping and a wakeful state is an attested fact in the Shari’a which has been mentioned by the scholars, among them al-Haytami (rahmat allahi 'alaih) in his Fatawa Hadithiyya (see Chapter 6.5 for the fatwa)
Musa ibn Dawud al-Dubbi (d. 217) (radi allahu 'anhu) said: "I was with Sufyan ibn `Uyayna (d. 198) when Husayn ibn `Ali al-Ju`fi (d. 203) came, whereupon Sufyan STOOD UP and kissed his hand." Narrated with sound chains by Ibn Sa`d in his Tabaqat (6:397 "Husayn al-Ju`fi") and Ibn al-I`rabi in al-Qubal. Also al-Mizzi in al-Tahdhib (6:452) and al-Dhahabi in the Syar (9:398).
Allama Ibn Hajar Makki (rahmat allahi 'alaih) says, "To stand at the mention of the Prophet's (sallallahu 'alaihi wasallam) Birth (Mawlid) is something the Ahlas-Sunnah Wa 'l Jamaa'a have all agreed upon, as being a commendable action. And the Holy Prophet (sallallahu 'alaihi wasallam) says, 'My followers do not agree upon misguidance and the Hand of Allah is upon the (majority) group; and he who deviates, deviates towards the Fire (of Hell). (Tirmidhi)'" (Mawlidatil Kabeer, Page 85)
Allama Ibn Hajar (rahmat allahi 'alaih) states at another place, "It is proven from the Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'd ibn Mu'adh."
With this Hadith with referance of Imam Nawawi, Imam Baghwi and Allama Khattabi (may Allah be pleased with all of them) state, "To stand for one's leader, or just ruler, or teacher, is a beloved action." The acceptance of the repentance of Ka'ab ibn Maalik (radi allahu 'anhu) is related by himself, "I departed to present myself at the Holy Prophet (sallallahu 'alaihi wasallam), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibn 'Ubaidullah, on seeing me, STOOD UP, and shook hands with me and congratulated me upon my repentance!" (Mawlidatil-Kabeer, Page 93)
Sheikh-ud-Dalaa'il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi 'alaih) has written a researched book called, Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam (sallallahu 'alaihi wasallam). This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi 'alaih) the mentor of many of the Deobandis. The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.
In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when theHoly Prophet (sallallahu 'alaihi wasallam) was born. These include, "a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu 'alaihi wasallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu 'alaihi wasallam), the Ka'batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions."(Pages 54, 72, 91; Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun NubuwwahPage 55; As-Seeratul Halbiyah by Allamah Ali Bin Burhaan Page 94; Khasaa'is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume1 , Page 112,116)
Angels do exactly as they are commanded. This is testified to by the Holy Qur'aan: "Wa Yaf'aloona Ma Yu'maroon". Whatever the Angels did then was at Allah's command.
Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf 'Ali Thanwi, Moulvi Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf 'Ali Thanwi himself, "To reject such a practice is to be denied a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu 'alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?" (Imdaadul Mushtaaq, Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih)])
Haji Imdaadullah (rahmat allahi 'alaih) further states,"The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of blessing I even commemorate it and I gain great pleasure and peace by STANDING."(Faisla Haft Mas'ala, Page 5)
What the scholars of Deoband have to say
Moulvi Ashraf Ali Thanwi, the leader of the Deobandi group,says that the 'Ulama have unanimously agreed that the practise of standing out of respect is allowed and substantiates by saying that whenever the Prophet (sallallahu 'alaihi wasallam) visited Fatima (radi allahu 'anha) she stood respectfully and whenever Fatima (radi allahu 'anha) visited the Prophet (sallallahu 'alaihi wasallam) he stood up respectfully for her. (Al-Ifaadatul Yaumiya)
Moulvi Asfraf 'Ali Thanwi has written a long story about Moulvi Qaasim Nanotwi and Hakim Abdus Salaam: "Hakim Abdus Salaam had a desire to meet Mawlana Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody STOOD UP to pay respect to him". (Arwahe Salaasa, Story Number 215, Islami Academy, Lahore)
4) REFUTATION AGAINST THE GROUNDLESS ARGUMENTS RAISED AGAINST QIYAAM [RESPECTFULLY STANDING WHILST SENDING SALAWAT AND SALAAM]
The purpose of this chapter is to answer the baseless arguments that are raised with regard to the practice of respectfully standing whilst reciting Salawat and Salaam.
Had the objectioners been Nasara, Yahood or Mushrikeen it would have been understandable that their objections of the veneration of Huzoor-i-Aqdas (sallallahu 'alaihi wasallam) is due to ignorance and a lack of Imaan. Alas, we have a situation of pseudo-scholars who are so spineless as to misinterpret the Hadith of the Prophet (sallallahu 'alaihi wasallam) in order to try to snatch away the honor and esteem which Allah has bestowed upon him.
The following discussion on the subject of standing out of respect is taken from Imam Nawawi's (rahmat allahi 'alaih) al-Tarkhis, as well as his Sharh Sahih Muslim (Commentary of Sahih Muslim), and Sharh Shamaa'il Tirmidhi (Commentary of Tirmidhi Shareef) by Moulvi Zakariyya Khandhalawi.
1. Anas (radi allahu 'anhu) said that none was dearer to them than Allah's Messenger (sallallahu 'alaihi wasallam), and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi said it is hasan sahih (fair and sound).
MOULVI ZAKARIYYA'S COMMENTARY :
This Hadith is indicative of the high degree of humbleness of Rasoolullah (sallallahu 'alaihi wasallam). Rasoolullah (sallallahu 'alaihi wasallam) did not like (the people to stand for him), although he is the possessor of high glory and is the master of both the worlds. Therefore, the Sahaba sometimes did not stand due to love, because Rasoolullah (sallallahu 'alaihi wasallam) disliked it, as is required in this narration (of Hadhrat Anas) and sometimes they would stand due to the demand of love.
It is stated in "Abu Dawood" that, "Rasoolullah (sallallahu 'alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallallahu 'alaihi wasallam) stood, we would stand up and we would remain standing till Rasoolullah (sallallahu 'alaihi wasallam entered the home". (Sharh Shamaa'il-i-Tirmidhi, page 342, Maktaba Rahmania, Lahore)
[Moulvi Zakariyya explains the reason for not standing],
"Qadi 'Iyad (rahmatullahi 'alaih) says that, 'Qiyaam is prohibited whereby somebody well known is sitting and the rest of the people are standing. Therefore, in the Hadith of prohibition (of Qiyaam), it is also said, 'Do not stand as the Ajamees (non-arabs/foreigners) stand for their chiefs'".
[Moulvi Zakariyya writes further] : "Imam Nawawi says that it is Mustahab to stand for 'Ulama, respectful and noble people". (Sharh Shamaa'il-i-Tirmidhi, Page 342)
2. Abu Mijlaz (radi allahu 'anhu) said: Mu’awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu’awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 44) who said: hasan (fair) and Ahmad (4:94, 100).
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
Most people in disfavour of standing are fond of quoting this Hadith. It is answered in many ways,
1. The soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this Hadith. Its plain, outward meaning is the explicit condemnation and HARSH THREAT AGAINST ANY MAN WHO LIKES PEOPLE TO GET UP FOR HIM. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this Hadith against the permissibility of standing.
2. Another answer is that the Hadith is mudtarib (disordered -- many incompatible narrations) according to the two Imams of Hadith, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them), and this is a necessary cause for the weakness of the Hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the Hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best. [NB: Observe the honesty of Imam Nawawi (rahmat allahi 'alaih) in defending what weakens his position.]
3. The sayings of the Imams and Luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the Hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this Hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi (may Allah be pleased with them) as we mentioned with our isnad they spoke to the effect that the Hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa (rahmat allahi 'alaih) said: "The meaning of the Hadith is those who make men stand around them like courtiers stand around kings."
3. From Abu Amama (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize (flatter) each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a 34, 2:1261): "Do not do as the Persians do with their great ones."
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
The answer is in two beautiful ways:
1. The two Imams, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them),said that this is a weak Hadith which cannot be used as a proof. Abu Bakr (rahmat allahi 'alaih) said: "This Hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.
2. The Hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it PURPORTS TO CONDEMN THOSE WHO STAND FOR THE PURPOSE OF AGGRANDIZEMENT. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each others." There is no doubt as to what is being condemned. And Allah knows best.
Our comments: The emphasis of this Hadith is in the words, "in the manner of the foreigners who aggrandize (flatter) each other". If the directive of the Prophet (sallallahu 'alaihi wasallam) was to forbid standing (Qiyaam), the words "Do not get up !" would have sufficed. There would have been no reason to qualify the statement with the words, "... in the manner of the foreigners who aggrandize (flatter) each other". The disbelieving foreigners (especially the Persians) would stand up for their undeserving kings and leaders in order to flatter their ego. It is this that the above Hadith condemns.
4. From (Nafi`) Abu Bakra (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) said: "Let no man stand from his seat for another." Abu Musa al-Isbahani narrated it with his chain. Al-Hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib 8215.
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:
The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge etc., for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the Imam.
The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and gnostics, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).
The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...
Our Comments : This Hadith has nothing to do with standing out of respect (Qiyaam). Below is the Hadith in question that is often quoted : Sa'id bin Abi al-Hasan said : When Abu Bakrah came to us to give some evidence, a man got up from his place, but he refused to sit in it saying: The Prophet (sallallahu 'alaihi wasallam) forbade this, ... (Sunan Abu Dawood, Pg 1349, Volume 3, # 4809). As it is seen this Hadith has nothing to do with the subject matter. It is concerned with giving your seat to another person.
5) USING THE 'HARF-E-NIDAA' WHEN RECITING SALAWAT AND SALAAM
The 'Harf-e-Nidaa' means - to use the pronoun for addressing the second person - who is present (ie. using the word 'YA' which means 'OH !', when addressing the Prophet (sallallahu 'alaihi wasallam) eg. 'Ya Nabi !, Ya Rasool !')
The words 'Ya' and 'Ayyu' are for addressing. The one who is addressing is called Munadee and the addressee is called Munadaa. If the Munadaa has the quality of hearing then the addressing would be 'Real', like calling a person who is present: Ya Zaid !, and if the Munadaa cannot hear then the addressing will be metaphorical, like : Oh sky! Oh earth! Oh mountain!
In the book Sharh Jami, which is a set book for the Maulvi Degree, it is written : Munadaa means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'Ya'.
So it is seen that we are allowed to address even inanimate things. Rasoolullah (sallallahu 'alaihi wasallam) on the other hand, is alive, and hears the Salaam and so it is obvious that he can be addressed using the Nida'.
Some individuals say that it is Shirk (attributing partners to Allahu Ta'aala) to use words like Ya Nabi ! and Ya Rasool! They say this because they believe that the Prophet (sallallu 'alaihi wasallam) cannot hear and is not presentso one should not call to him as if he can hear and is present. (This is answered in this chapter and next)
Others, say that it is permissible to say so only out of love for the Prophet (sallallahu 'alaihi wasallam) but not with the belief in mind that he can hear you.
If the 'Harf-e-Nidaa' was not permissible then why is it present in the Salaah that we read five times a day, when every worshipper salutes the Holy Prophet (sallallahu 'alaihi wasallam), "Ayyuhannabiyyu" (Oh Prophet !) ?
Some individuals state that, one does not have the intention of calling to the Prophet (sallallaahu 'alaihi wasallam) in the "Attahiyaat", rather one is merely repeating the story of M'iraj. This opinion is without basis. The religion of Islam has never commanded us to recite any Dhikr, without pondering on its meaning. Therefore, when we are reciting the "Attahiyaat", we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallallaahu 'alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummat.
Moreover, in the famous book of Jurisprudence, Durr ul-Mukhtar, Volume 1, Page 228, is explained:
"The 'Tashahud' (Du’a read in the sitting position of Namaaz) must be read in the present and not as the repetition of an event such as took place during the Mi'raj when the 'Tashahud' was revealed. In fact, one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the Salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (sallallahu 'alaihi wasallam). This then constitutes the 'Tashahud'."
Words of similar effect are also found in the books of Jurisprudence, Fatawa Alamgeeri (also see Chapter on Haazir and Naazir for testimonies of the 'Ulama regarding the Attahiyyaat).
Allah Ta'aala orders us not to call upon the Prophet (sallallahu 'alaihi wasallam) in the same way as we call upon each other : “Make not the summoning of the Messenger among yourselves, like one calls the other among you.” (Surah al-Furqan, Verse 63)
i.e. When we call upon the Prophet (sallallahu 'alaihi wasallam) it must be with utmost respect and not like how we call each other. This Ayat is sufficient evidence, because besides making it permissible, Allah Ta'aala also shows us the etiquette when calling Rasoolullah (sallallahu 'alaihi wasallam).
Imam Bukhari (radi allahu 'anhu) in his Kitaabul Adaabul Mufrad, Imam Ibnus Sinni and Imam ibn Bashkool (radi allahu 'anhuma) have recorded that, Hadhrat Abdullah Ibn 'Umar (radi allahu 'anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "YA MUHAMMADAH". It is recorded that he was immediately relieved.
Imaam Nawawi (rahmat allahi 'alaih) in his commentary of the Sahih Muslim, including in his book, Kitaabul Azkaar, records that some individuals were sitting in the company of Hadhrat Abdullah ibn Abbas (radi allahu 'anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "YA MUHAMMADAH". He was immediately cured. There are in fact many Ashaab who narrate incidents of similar import.
Substantiating this, Allama Shahaab Khafaaji Misri (radi allahu 'anhu) states in his Naseem-ur Riyaaz, a commentary of the Shifa by Imaam Qadhi 'Iyad (radi allahu 'anhu), that it is indeed an established practice of the people of Madina Shareef to proclaim, "YA MUHAMMADAH"in times of difficulty and anxiety.
A blind man came to the Prophet (sallallahu 'alaihi wasallam) and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke Him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with You) for me (allahumma shaffi`hu fiyya)."
It is related by Ahmad (4:138 17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat 1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen Hadith masters including Ibn Hajar, Dhahabi and Shawkani. Even the non-conformist, Ibn Taymiyya relates it.
1. The Prophet's (sallallahu 'alaihi wasallam) order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, peace be upon him.
2. The Prophet (sallallahu 'alaihi wasallam) was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me."With regard to physical absence, the living and the dead are exactly alike, namely: absent.
3. Despite the Prophet's (sallallahu 'alaihi wasallam) physical absence, the wording (sigha) for calling upon his intercession is direct address: "O MUHAMMAD." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, blessings and peace be upon him, could both be absent and at the same time be addressed as if he is present is that it should be understood that he is absent in the physical sense but present in thespiritual sense.
The above invocation was also used after the Prophet's (sallallahu 'alaihi wasallam) lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter
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