miércoles, 18 de agosto de 2010

FASTING/RAMADAN




Ramadan is the ninth month according to Islamic Lunar calendar. Ramadan is derived from the Arabic root word 'ramida' or 'arramad' that means intense scorching heat and dryness, especially of the ground. Ramadan is so called to indicate the heating sensation in the stomach as a result of thirst. Others said it is so called because Ramadan scorches out the sins as it burns the ground. Some said it is so called because the hearts and souls are more readily receptive to the admonition and remembrance of Allah during Ramadan, as the sand and stones are receptive to the sun's heat. Ramadan begins after the month of Shaban, after the new moon has been sighted. In case new moon is not sighted then after 30 days of Shaban, Ramadan begins. The month of Ramadan lasts for 29 or 30 days depending on the sighting of the moon. If the moon is sighted on the night of 29th fast then the month of Shawwal begins from tomorrow and Ramadan is over.



The 1st of Shawwal is the Eid also know as Eid-ul-fitr to distinguish it from Eid-ul-azha (Bakri Eid). Ramadan is the month in which the Quran was revealed. The Quran clearly says "O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you many learn piety and rightousness" - Al Baqarah, 2:183.



Fasting is to be done by all able bodied men and women and children who have reached puberty.

If a person is sick or has some medical reason then he is waived from fasting till recovery.

During Ramadan the people who fast are not allowed to eat or drink and sexual physical contact from dawn to after sunset. Also one has to restrain other body parts, which may render the fast worthless despite the main factor of hunger and thirst; so the tongue, for instance, must avoid backbiting, slander, and lies; the eyes should avoid looking into things considered by the Lawgiver as unlawful; the ears must stop from listening to conversation, words, songs, and lyrics that spoil the spirit of fasting; and finally restraining of the heart, and mind from indulging, themselves in other things besides zikr or Allah (remembrance of Allah). Also when one is fasting and feels hunger and thirst he has to remember other people in the world who do not have food and water.



Charity is one of the extremely recommended acts during fasting. Muslims are required to give minimum of 2.5% of their annual savings as charity to poor and needy people. Also there are various sayings of the prophet (pbuh) where he has said that any charity made in Ramadan is multiplied upto 70 times.



If some people are poor and cannot afford to give money then even a smile is an act of charity.



In recent years lot of research has been done about the medical benifits of Ramadan. The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases.



Muslims take advice from the Prophet who said, "If one slanders you or aggresses against you, say I am fasting.'" This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes.



There is a beneficial effect of extra prayer at night. This not only helps with better utilization of food but also helps in output. There are 10 extra calories output for each rikat of the prayer. Again, we do not do prayers for exercise, but a mild movement of the joints with extra calorie utilization is a better form of exercise. Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory.



There is a beneficial effect of extra prayer at night. This not only helps with better utilization of food but also helps in output. There are 10 extra calories output for each rikat of the prayer. Again, we do not do prayers for exercise, but a mild movement of the joints with extra calorie utilization is a better form of exercise. Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory.



Some people think that one month of fasting is too much while others feel that its only one month where they can get their sins forgiven and get their rewards increased. May Allah bless us all and forgive all our sins and make us good Muslims and good human beings.


By; Peer Syed Mohyuddin Mahboob

jueves, 5 de agosto de 2010

‏فوائد لرؤية النبي صلى الله عليه وسلم يقظة ومناماً, By Peer Syed Mohyuddin Mahboob‏

فوائد لرؤية النبي صلى الله عليه وسلم يقظة ومناماً

قدم هذا الموضوع من الأخ الفاضل العبد الفقير جزاه الله خيراً :

وهي من كتاب من مفاتيح الفرج لترويح القلوب وتفريج الكروب ، ومن تجارب العلماء العارفين بالله ...

1- من أصدق الفوائد لرؤيته صلى الله تعالى عليه وسلم مناماً وربما تصل إلى اليقظة شدة محبته عليه الصلاة والسلام وشغل الفكر فيه وفي شؤونه مع اتباع السنة النبوية الشريفة وكثرة الصلاة عليه بطريق الدوام عليه أفضل الصلاة وأكمل السلام والاستقامة الكاملة والتشوق لرؤيته - صلى الله عليه وسلم - و الدعاء له - صلى الله عليه وسلم - وحمل هم الحبيب - صلى الله عليه و سلم - و هي الدعوة الى الله في السر و العلن و المواظبة على هذه الاشياء و عدم اليأس و القنوط من رحمة الله الكريم الوهاب فإنه يمهل و لا يهمل و لا يخيب دعاء من رجاه و لربما خبأ الكنوز وراء التاخر في العطاء ..

2- قال السيد مصطفى البكري : " ومن فوائد هذا الاسم الكريم - يعني اسم محمد صلى الله عليه وسلم - أن من قرأه كل ليلة اثنتين وعشرين مرة كثرت رؤيته للنبي صلى الله عليه وسلم " ..

3- وعن بعض الصالحين : " من أراد أن يرى النبي صلى الله تعالى عليه وسلم في المنام فليصل ركعتين يقرأ فيهما فاتحة الكتاب والإخلاص مائة مرة فإذا فرغ قال ثلاثاً يا محسن يا مجمل يا منعم يا متفضل أرني وجه محمد صلى الله تعالى عليه وسلم فإنه يراه إن شاء الله تعالى " ..

4- وقال غيره : " من أراد رؤيته صلى الله تعالى عليه وسلم في المنام فليصل ركعتين يقرأ فيهما ما شاء وليقل مائة مرة يا نور النور يا مدبر الأمور بلغ عني روح محمد صلى الله تعالى عليه وسلم تحية وسلاماً".

5- عن النبي صلى الله عليه وسلم أنّه قال: من صلّى على روح محمد في الأرواح وعلى جسده في الأجساد وعلى قبره في القبور رآني في منامه ومن رآني في منامه رآني في القيامة ومن رآني في القيامة شفعت له ومن شفعت له شرب من حوضي وحرّم الله جسده على النار .. "

6- قال بعض الصالحين : " من اراد أن يري النبي صلي الله عليه وسلم , فليكثر من ذكره ليلاً ونهاراً , مع محبته في السادة الاولياء , والا فباب الرؤيا عنه مسدود لانهم سادات الناس , وربنا يغضب لغضبهم وكذلك رسول الله صلي الله عليه وسلم " . .

7- قال أحد الصالحين رضي الله عنه :رأيت رسول الله صلي الله عليه وسلم في المنام , فقال لي : قل عند نومك : بسم الله الرحمن الرحيم خمسا , وأعوذ بالله من الشيطان الرجيم خمساً: ثم قل : اللهم بحق محمد أرني وجه محمد حالا ومآلا ًفاذا قلتها عند النوم , فإني آتي إليك ولا أتخلف عنك اصلا. ً ثم قال : وما احسنها من رقية ومن معني لمن آمن به.

8- "روى عن الشيخ شمس الدين العبدوسي أنّه قال من صلى هذه الصلاة بعد دخوله موضعه بعد صلاة العشاء وقرأ قل هو الله أحد والمعوذتين ثلاثاً ولم يتكلم بعد ذلك فإنه يرى النبي صلى الله عليه وسلم وهي:

(( اللهم اجعل أفضل صلواتك أبدا، وأنمى بركاتك سرمدا، وأزكى تحياتك فضلا وعدداً ، على أشرف الخلائق الإنسانية والجانية، ومجمع الحقائق الإيمانية، ومظهر التجليات الإحسانية، ومهبط الأسرار الرحمانية، واسطة عقد النبيين، ومقدم جيش المرسلين، وقائد ركب الأنبياء المكرمين، وأفضل الخلق أجمعين، حامل لواء العز الأعلى، ومالك أزمة المجد الأسنى ، شاهد أسرار الأزل ، ومشاهد أنوار السوابق الأول، وترجمان لسان القدم، ومنبع العلم والحلم والحكم، مظهر سر الوجود الجزئي والكلّي، وإنسان عين الوجود العلوي والسفلي، روح جسد الكونين، وعين حياة الدارين، المتحقق بأعلى رتب العبودية، والمتخلق بأخلاق المقامات الإصطفائية، الخليل الأعظم، والحبيب الأكرم، سيدّنا محمد بن عبد الله بن عبد المطلب وعلى آله وصحبه عدد معلوماتك، ومداد كلماتك، كلما ذكرك الذاكرون، وغفل عن ذكرك الغافلون، وسلم تسليما كثيرا ورضي الله عن أصحاب رسول الله أجمعين )) أهـ. للشيخ حسن شداد و إسمه ( كيفية الوصول لرؤية الرسول (

9- ومن أراد أن يراه صلى الله عليه وسلم في المنام فليقل: " اللهم صلّ على محمد كما أمرتنا أن نصلي عليه، اللهم صلّ على محمد كما هو أهله، اللهم صلّ على محمد كما تحب وترضى له ، فمن صلّى عليه بهذه الصلاة عددا وترا رآه صلى الله عليه وسلم في منامه، ويزيد معها: اللهم صلّ على روح محمد في الأرواح، اللهم صلّ على جسد محمد في الأجساد، اللهم صلّ على قبر محمد في القبور."

( من كتاب سعادة الدارين في الصلاة على سيّد الكونين صلى الله عليه وسلم - تأليف القاضي الشيخ يوسف بن إسماعيل النبهاني ص444) ..

10 - قال القسطلاني: ورأيت في بعض المجاميع أنّ من أدمن قراءة المزمّل والكوثر رآه صلى الله عليه وسلم "

11- اللهم صلي صلاة كاملة وسلم سلاما تاما على سيدنا محمد الذي تنحل بة العقد وتنفرج بة الكرب وتقضى به الحوائج وتنال به الرغائب وحسن الخواتم ويستسقى الغمام بوجهة الكريم وعلى آله وصحبة في كل لمحة ونفس بعدد كل معلوم لك..

12- " قال اليافعي من أراد أن يراه صلى الله عليه وسلم فليغتسل أول ليلة جمعة من أول شهر وليصل العشاء ثم اثنتي عشرة ركعة يقرأ في كل ركعة الفاتحة والمزمل ثم بعد السلام يصلّي على النبي صلى الله عليه وسلم ألف مرّة وينام فإنه يراه صلى الله عليه وسلم "..

وزاد في نسخة ويتوضأ بعد قوله فليغتسل وبعد قوله أول ليلة من الشهر ويلبس ثياباً بيضاً طاهرة ويسلم من كل ركعتين وبعد قوله ألف مرة ويستغفر الله ألف مرة ثم ينام على طهارة فإنه يرى النبي صلى الله عليه وسلم في منامه وجرب ذلك وزاد في نسخة ويخبره بما فيه صلاحه. اهـ. قلت ونقله بدون زيادة في كنوز الأسرار عن صاحب كتاب الحدائق عن صاحب أحكام القرآن"

13- و "عن بعضهم يصلي ليلة الجمعة أربع ركعات يقرأ في الأولى فاتحة الكتاب وسورة القدر ثلاث مرات، وفي الثانية فاتحة الكتاب والزلزلة ثلاث مرات، وفي الثالثة فاتحة الكتاب والكافرون ثلاث مرات، وفي الرابعة فاتحة الكتاب والإخلاص ثلاثاً ويزيد عليهما المعوذتين مرة ثم يسلّم ويجلس مستقبل القبلة ويصلي على النبي صلى الله عليه وسلم الف مرة ويقول: اللهم صلّ على النبي الأمي محمد، فإنه يرى النبي صلى الله عليه وسلم في منامه إن شاء الله تعالى في الجمعة الأولى أو الثانية أو الثالثة قال القسطلاني نقلت هذا الأخير من خط الشيخ بهاء الدين الحنفي إمام العينية نظر الله له بعين عنايته"

14- "قال القسطلاني وكذا كتبت من خطه سورة الفيل خاصيتها من قرأها في ليلة من الليالي ألف مرة وصلّى على النبي صلى الله عليه وآله وسلم ألف مرة ونام رأى النبي صلى الله عليه وآله وسلم في منامه ومن كتبها وعلّقها عليه كانت حرزاً عظيماً من الأعداء ونصره الله عليهم ولم ينله مكروه" اهـ.

15- "ومن منافع القرآن لجعفر الصادق من قرأ سورة الكوثر بعد صلاة يصليها نصف الليل من ليلة الجمعة ألف مرة رأى في منامه النبي صلى الله عليه وسلم. اهـ. قلت وذكر هذه الفائدة صاحب كنوز الأسرار بقوله من قرأها بعد صلاة العشاء ليلة الجمعة ألف مرة وصلى على النبي صلى الله عليه وسلم ألف مرة وسأل الله أن يريه النبي صلى الله عليه وسلم أراه إيّاه ثم ذكر القسطلاني هذه الفائدة نقلا عن التميمي بالزيادة التي نقلتها من كنوز الأسرار" اهـ

16- عن بعض الأكابر رحمه الله قال : " إذا صلّى المغرب يتنفل ركعتين ركعتين يقرأ في كل ركعة بعد الفاتحة الإخلاص سبع مرات فإذا سلّم يسجد ويقول سبحان الله والحمد لله ولا إله إلا الله والله أكبر سبع مرات ويصلي على النبي صلى الله عليه وسلّم سبع مرات بهذه الصلاة يقول: اللهم صلّ على النبي الأمي محمد وآله وسلم ثم يقول: يا حي يا قيوم يا رحمن يا رحيم سبع مرات يفعل ذلك في كل ركعتين إلى أن يدخل وقت العشاء فيصليها وبعد الصلاة يقول صلى الله على محمد النبي الأمي ألف مرة وينام على الشق الأيمن ويصلي على النبي صلى الله عليه وسلم حتى ينام فإنه يرى النبي صلى االله عليه وسلم" اهـ.

17- عن الحسن قال :" من أراد أن يرى النبي صلى الله عليه وسلم في منامه فليصلّ أربع ركعات يقرأ في كل ركعة بفاتحة الكتاب مرة وأربع سور: الضحى وألم نشرح، وإنا أنزلناه، وإذا زلزلت يتردّد فيهنّ فإذا جلس في الصلاة فليقرأ التحيات ويصلّ على النبي صلى الله عليه وسلم سبعين مرة ثم يسلّم ولا يتكلّم حتى يغلبه النوم فإنه يراه صلى الله عليه وسلم" اهـ.

بلـــغ العلا بكمــاله كشف الدجى بجماله
عظمت جميع خصاله صلـّـوا عليــه وآلـــه

18- يصلي ركعتين يقرأ في كل ركعة بفاتحة الكتاب وقل هو الله أحد مائتي مرة فإذا فرغ من الصلاة يقول ثلاث مرات: يا الله يا رحمن يا محسن يا مجمل يا منعم يا متفضل ويكتب هذه الكلمات على بياض ويجعله تحت رأسه فإنه يراه صلّى الله عليه وسلم" اهـ. قلت وذكر السنوسي في مجرباته والهاروشي في كنوز الأسرار والبكري في شرح النووي أن قراءة قل هو الله أحد تكون مائة مرة مع زيادة أرني وجه نبيّك محمد صلى الله عليه وسلم بعد يا متفضل. " اهـ.

19- إذا صليت المغرب فقم فصل إلى العشاء الآخرة من غير أن تكلم أحداً وتسلم بين كل ركعتين وتقرأ في كل ركعة بفاتحة الكتاب مرة وقل هو الله أحد ثلاث مرات فإذا صليت العشاء الآخرة انصرف إلى منزلك ولا تكلم أحداً وصلّ ركعتين حين تريد أن تنام تقرأ في كل ركعة بفاتحة الكتاب وقل هو الله أحد سبع مرات ثم سلّم واسجد بعد السلام واستغفر في سجودك سبع مرات وصل على النبي صلى الله عليه وسلم سبع مرات وقل سبحان الله والحمد لله ولا إله إلا الله والله أكبر ولا حول ولا قوة إلا بالله العلي العظيم سبع مرات ثم ارفع رأسك من السجود واستو جالساً وارفع يديك وقل : ( يا حي يا قيوم يا ذا الجلال والإكرام يا أرحم الراحمين يا رحمن الدنيا والآخرة ورحيمهما يا الله يا إله الأولين والآخرين يا رب يا رب يا رب يا الله يا الله يا الله)، ثم قم وارفع يديك ثم قل كما قلت وأنت جالس مرة واحدة واستغفر الله العظيم وصل على النبي صلى الله عليه وسلم ما شئت ثم ادخل الفراش ونم على يمينك فإنك تراه إن شاء الله تعالى ..

20- قال بعض الكبراء من أراد أن يرى جمال النبوة فليتوضأ عند نومه ويقعد على فراش طاهر ثم ليقرأ سورة والشمس وسورة والليل وسورة والتين يبدأ في كل سورة ببسم الله الرحمن الرحيم يفعل ذلك سبع ليال وليكثر من الصلاة عليه صلى الله عليه وسلم ويتعاهد هذا الدعاء اللهم رب البلد الحرام والحل والحرام والركن والمقام اقرأ على روح محمد منا السلام" اهـ.

21- قال بعض أهل العلم: إنّ رجلاً كان يرى النبي صلى الله عليه وسلم وكان يصلي عليه صلى الله عليه وسلم ستة عشر ألفاً يقول: اللهم صلّ على سيدّنا محمد وآله حق قدره ومقداره" اهـ.

22- يقول بعد سلامه من صلاة الجمعة سبحان الله وبحمده مائة وبعد عصرها ألفاً اللهم صلّ على النبي الأمي رواها الشيخ شهاب الدين إمام العينية عن سيدي الشيخ محمد زيتون المغربي الفاسي شيخ شيخنا الشيخ أحمد شهاب الدين زروق وإنّ سيدي أحمد الترجمان المغربي جرّبها بالمدينة الشريفة فصحت. اهـ

23- نقل شيخنا الشيخ حسن العدوي رحمه الله في شرح دلائل الخيرات عن بعض العارفين نقلاً عن العارف المرسي رضي الله عنه: ( أنّ من واظب على هذه الصلاة وهي: اللهم صلّ على سيدّنا محمد عبدك ونبيك ورسولك النبي الأمي وعلى آله وصحبه وسلم في اليوم والليلة خمسمائة مرة لا يموت حتى يجتمع بالنبي صلى الله عليه وسلم يقظة)اهـ. وإذا كان ذلك مفيداً لرؤية النبي صلى الله عليه وسلم يقظة فبالأولى أنّ ذلك يفيد رؤيته صلى الله عليه وسلم مناماً"

24- نقل شيخنا في شرحه المذكور أيضاً عن الإمام اليافعي في كتابه بستان الفقراء به ورد عن النبي صلى الله عليه وآله وسلم أنه قال: (( من صلى عليّ يوم الجمعة ألف مرة بهذه الصلاة وهي: اللهم صلّ على سيدّنا محمد النبي الأمي فإنه يرى ربّه في ليلته ربه أو نبيّه أو منزلته في الجنة فإن لم ير فليفعل ذلك في جمعتين أو ثلاث أو خمس وفي رواية زيادة وعلى آله وصحبه وسلم. اهـ.)) ثم رأيت في كنوز الأسرار للشيخ عبد الله الخياط بن محمد الهلاوشي المغربي الفاسي نزيل تونس بعد أن ذكر نحو ما تقدّم حكاية رؤيا رآها ملخصها أنه صلى عليه صلى الله عليه وآله وسلم بهذه الصيغة على هذه النية فلم ير شيئاً فرجع إلى نفسه فصار يصلي محبة في رسول الله صلى الله عليه وآله وسلم فرأى رؤية مبشرة أنه عرف نفسه في الجنة ثم زار ضريح النبي صلى الله عليه وآله وسلم قال وأنا اليوم لا أقوم بعدد من التزمها من الإخوان وصارت ديدنه فلله الحمد رب العالمين قال وقد فعلها رجل من إخواننا فرأى النبي صلى الله عليه وآله وسلم في المنام ودعا له فقال له صلى الله عليه وآله وسلم جعلك الله من المهتدين ثم ظهر أثر الإهتداء عليه في أقرب مدة وفعل أيضاً آخر فرأى النبي صلى الله عليه وآله وسلم ودعا له بخير" اهـ.

25- ذكر القطب الربّاني سيدي الشيخ عبد القادر الجيلاني في كتاب الغنية عن الأعرج عن أبي هريرة رضي الله عنه أنه قال: قال رسول الله صلى الله عليه وآله وسلم: (( من صلّى ليلة الجمعة ركعتين يقرأ في كل ركعة فاتحة الكتاب وآية الكرسي مرة وخمس عشرة مرة قل هو الله أحد ويقول في آخر صلاته ألف مرة اللهم صلّ على محمد النبي الأمي فإنه يراني في المنام ولا تتم له الجمعة الأخرى إلا وقد رآني ومن رآني فله الجنة وغفر له ما تقدّم من ذنبه وما تأخر )) اهـ..

26- أخرج أبو موسى المديني عن ابن عباس رضي الله عنهما عن النبي صلى الله عليه وسلم قال: (( ما من مؤمن يصلي ليلة الجمعة ركعتين يقرأ في كل ركعة بعد الفاتحة خمساً وعشرين مرة قل هو الله أحد ثم يقول ألف مرة صلى الله على محمد النبي الأمي فإنه لا تتم الجمعة القابلة حتى يراني في المنام ومن رآني غفر الله له الذنوب )) اهـ.

27- قال الشيخ محمد حقي أفندي النازلي في كتابه خزينة الأسرار: أجازني شيخي وسندي الشيخ مصطفى الهندي بذكر سنداته في المدينة المنورة في المدرسة المحمودية سنة 1261 وسالت من بعض الخصائص والأذكار لانكشاف العلم وللتقرب إلى الله تعالى وللوصلة إلى رسول الله صلى الله عليه وآله وسلم فعلمني آية الكرسي وهذه الصلاة: "اللهم صل على سيدّنا محمد وعلى آل سيدّنا محمد في كل لمحة ونفس بعدد كل معلوم لك" وقال إن داومت عليها تأخذ العلوم والأسرار عن النبي صلى الله عليه وآله وسلم حتى تكون في تربيته المحمدية بالروحاني وقال هذا مجرب جربه فلان وفلان وعدّ كثيراً من الإخوان فقرأت هذه الصلاة في أول ليلة بدأت منها مائة مرة فرأيت النبي صلى الله عليه وآله وسلم في المنام فقال الشفاعة لك ولأبويك ولإخوانك ثم وجدت بحول الله وقوته كما ذكر الشيخ قدّس سرّه ثم أخبرت بهذه الصلاة كثيراً من الإخوان فرأيت من داوموا عليها نالوا أسراراً عجيبة ما نلت مثلها وفيها أسرار كثيرة وتكفيك هذه الإشارة" اهـ.

28- قال السيّد أحمد دحلان مفتي مكة المشرّفة رحمه الله في مجموعته التي جمع فيها جملة صلوات على النبي صلى الله عليه وسلم: ومن الصيغ المجرّبة للإجتماع بالنبي صلى الله عليه وسلم هذه الصيغة: اللهم صلّ وسلّم على سيدّنا محمد الجامع لأسرارك والدال عليك وعلى آله وصحبه وسلم كل يوم ألف مرة. انتهى." اهــ.

29- ذكر السيد أحمد دحلان في مجموعته المذكورة أنّ من الصيغ الفاضلة التي ذكر كثيراً من العارفين أن من داوم عليها ليلة الجمعة ولو مرة واحدة ينكشف لروحه مثال النبي صلى الله عليه وسلم عند الموت وعند دخول القبر حتى يرى أن النبي صلى الله عليه وسلم هو الذي يلحده. قال: قال بعض العارفين وينبغي لمن داوم عليها أن يقرأها كل ليلة عشر مرات وليلة الجمعة مائة مرة حتى يفوز بهذا الفضل العظيم والخير الجسيم إن شاء الله تعالى. وهي هذه: (اللهم صلّ على سيدنا محمد النبي الأمي الحبيب العالي القدر العظيم الجاه وعلى آله وصحبه وسلم) انتهى. ونقل نحو ذلك الشيخ الصاوي والشيخ الأمير عن الإمام السيوطي. " اهـ.

30- قال الشيخ الصاوي في شرح ورد الدردير: قال بعضهم إنّ قراءة الصلاة الإبراهيمية ألف مرة توجب رؤية النبي صلى الله عليه وسلم وعبارة شيخنا العدوي في شرح دلائل الخيرات عن بعض العارفين أنّ استعمال صيغة التشهد التي رواها البخاري ألفاً ليلة الإثنين أو ليلة الجمعة موجب لرؤيته صلى الله عليه وسلم" اهـ.

فهنيئاً لكم سيدي هذه المحبة التي أسأل الله العلي القدير أن يرزقك ويرزقنا وجميع المؤمنين والمؤمنات والمسلمين والمسلمات حقائقها في أعمالنا وأقوالنا ونياتنا... وأن يجمعنا بسيدّنا الحبيب المصطفى صلوات الله وسلامه عليه وآله وصحبه ومن والاه، يقظة ومناما، ظاهرا وباطنا، حسا ومعنى، حالا ومآلا، دائما وأبداً في الحياة الدنيا وعند الممات وفي البرزخ وفي الآخرة وفي أعلى جنات الخلد مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقاً، ومع والدينا وأزواجنا وذرياتنا وقراباتنا ومشايخنا وساداتنا أولي الفضل علينا وذوي الحقوق علينا وجميع من وصونا وأستوصيناهم بدعاء الخير لنا من الأحياء والأموات.... اللهم آمين بجاه سيد السادات ودليل الخيرات سيدّنا محمد خاتم الرسالات صلى الله عليه وآله وسلم صلاة دائمة بدوام الله باقية ببقاء الله لا حدّ لها ولا منتهى.

miércoles, 4 de agosto de 2010

قضاء حوائج الناس Para ayudar a la gente

قضاء حوائج الناس

- مِنَ الناس مَنْ يتأفف من لجوء الناس إليه لقضاء حوائجهم
خاصة إذا كان ذا وجاهة أو سعة من المال .
- ولا يدري أن من كان في حاجة أخيه كان الله في حاجته ،
وأن الله في عون العبد ما دام العبد في عون أخيه .
- فلئن تقضي لأخيك حاجة كأن تعلمه أو ترشده أو تحمله أو تقرضه
أو تشفع له في خير أفضل عند الله من ثواب اعتكافك شهرا كاملا.

- فعن عبدالله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال :
( أحب الناس إلى الله أنفعهم ، وأحب الأعمال إلى الله عز وجل سرور
تدخله على مسلم ، أو تكشف عنه كربة ، أو تقضي عنه دينا ، أو تطرد عنه جوعا ،
ولأن أمشي مع أخي المسلم في حاجة أحب إليّ من أن اعتكف في المسجد شهرا
ومن كف غضبه ستر الله عورته ، ومن كظم غيظا ، ولو شاء أن يمضيه أمضاه
ملأ الله قلبه رضا يوم القيامة ، ومن مشى مع أخيه المسلم في حاجته حتى يثبتها له أثبت الله تعالى قدمه يوم تزل الأقدام ، وإن سوء الخلق ليفسد العمل كما يفسد الخل العسل )
رواه الطبراني في الكبير ، وابن أبي الدنيا وحسنه الألباني في السلسلة الصحيحة .

- إن مجرد أن تقضي لأخيك حاجة قد لايستغرق أداؤها أحيانا نصف ساعة
فإنه يسجل لك بها ثواب اعتكاف شهر واحد ، فتخيل لو أردت اعتكاف شهر كامل
كم ستحتاج من مجاهدة للنفس بتعطيل أعمالك الخاصة ،
وبقائك حبيس المسجد ثلاثين يوما إما ذاكرا لله أو ساجدا أو قارئا للقرآن ؟
- ولكن خلال دقائق معدودة تنجز فيها لأخيك حاجته
أو تسعى فيها لأرملة يسجل في صحيفتك كأنك اعتكفت سنوات عديدة .
- فكم سنة لم تحييها في الواقع سيسجل لك ثوابها إذا سخرت جزءا من وقتك لخدمة إخوانك المسملين ؟
- إن الموظف الذي يقابل الجمهور وهو على مكتبه ليخدمهم
وينجز لهم معاملاتهم لو استحضر هذا الحديث واحتسب عمله ،
فكم من السنوات سيسجل له ثواب اعتكافها يا ترى ؟
إن بعض هؤلاء الموظفين تجدهم يشغلون أنفسهم عن المراجعين
بأحاديث جانبية مع زملائهم في الوظيفة أو يتغيبون عن مكاتبهم وبعضهم
يتعمد تعطيل المراجعين وتأخير معاملاتهم ولو علم بهذه الأحاديث النبوية
وأمثالها لما بدرت منه هذه التصرفات.

- فاحرص يا أخي على قضاء حوائج المسلمين ولا سيما من تصيبهم حوائج الحروب
والكوارث ولا تدعهم عرضة لفتن المنظمات المعادية للإسلام كالصليبية
التي تتسابق فيما بينها على تقديم المساعدات الإنسانية لأولئك المنكوبين ،
وذلك لتكسب ودهم وتستدرجهم إلى دينها ، تحت وطأة الجوع والمرض والحاجة ،
وعليك أن تتعلم حسن مساعدة الناس وقضاء حوائجهم وليس فن التفلت من ذلك.
- واعلم أنه كلما كانت العبادة يتعدى نفعها إلى غيرك كان أجرها أعظم إذا احتسبتها عند الله .

* أمثلة من السلف في حرصهم على قضاء حوائج الناس :
1- كان أبو بكر الصديق رضي الله عنه يحلب للحي أغنامهم ، فلما استُخلف قالت جارية منهم :
الآن لا يحلبها ، فقال أبو بكر : بلى وإني لأرجو أن لا يغيرني ما دخلت فيه عن شيء كنت أفعله .

2- وكان عمر بن الخطاب رضي الله عنه يتعاهد بعض الأرامل فيسقي لهن الماء بالليل .
ورآه طلحة بالليل يدخل بيت امرأة . فدخل إليها طلحة نهارا فإذا عجوزا عمياء مقعدة ،
فسألها : ما يصنع هذا الرجل عندك؟ قالت : هذا له منذ كذا وكذا يتعاهدني ،
يأتيني بما يصلحني ويخرج عني الأذى . فقال طلحة : ثكلتك أمك يا طلحة ، عثرات عمر تتيع؟!.

3- وكان أبو وائل يطوف على نساء الحي وعجائزهم كل يوم فيشتري لهن حوائجهن وما يصلحهن .

4- وقال مجاهد : صحبت ابن عمر في السفر لأخدمه فكان يخدمني أكثر .

5- وكان حكيم بن حزام يحزن على اليوم الذي لا يجد فيه محتاجا ليقضي له حاجته .
فيقول : ما أصبحت وليس ببابي صاحب حاجة ،
إلا علمت أنها من المصائب التي أسأل الله الأجر عليها وإذا علمت أخي المسلم
أن هذا الثواب العظيم كله لمن يخدم أخاه المسلم وهو له سنة فاضلة .
فكيف بمن يكون في خدمة والديه وفي قضاء حوائجهما وهو أمر واجب عليه.

فالله الله بالوالدين والحذر كل الحذر من العقوق أعذنا الله وإياكم من ذلك .


Para ayudar a la gente

- La gente de la Quejándose de la gente recurre a él para sus necesidades
Sobre todo si un mérito o la capacidad del dinero.
- No sé que estaba en la necesidad de su hermano estaba en la necesidad de Dios,
Y que Dios le ayudará a su esclavo siempre y cuando el esclavo ayuda a su hermano.
- Por si es necesario para tu hermano necesita aprender o si el oso había entrado o prestar o
O acompañada de su mejor cuando la mejor recompensa de Dios Atkavk un mes completo.

- Se narró que Abdallah Ibn Umar que el Mensajero de Allah esté complacido con la paz de Dios sea con él, dijo:
(Me gusta la gente a Dios más beneficioso, y me gusta trabajar, Dios tuvo
Es realizar un musulmán, o revelar lo de rigor, o el pago de su deuda, o expulsar a morir de hambre,
Porque ando con mi hermano musulmán que necesitan es más querido para mí que el i'tikaaf en la mezquita de un mes
Limita su ira, Allah cubrirá sus genitales, y las clases de manejo de la ira, aunque pasó pasó
Dios llenó su satisfacción por el corazón del día de la Resurrección, y caminó junto a su hermano musulmán en su necesidad para hacerle estar firme sobre sus pies de Dios todavía, pero de mala educación echar a perder el trabajo como botín vinagre de miel)
Tabaraani en al-Kabir, Ibn Abi Dunya y un hombre en la cadena es correcta.

- Eso es sólo para eliminar la necesidad de que su hermano había realizado Estgrq a veces media hora
En él se reproducen a usted por el i'tikaaf recompensa de un mes, si desea i'tikaaf Imagine un mes completo
¿Cuánto tendrá que luchar con la misma desactivar su propio negocio,
Y te quedas bloqueado en la mezquita, diciendo treinta días ya sea a Dios o postrarse o lector del Corán?
- Pero dentro de unos minutos en los que para completar tu hermano necesita
O solicitada por la viuda de registros en su periódico si cumple con el i'tikaaf durante muchos años.
- ¿Cuántos años no revivir, de hecho, va a grabar la recompensa si se aprovechan como parte de su tiempo a los musulmanes al servicio de tus hermanos?
- El miembro del personal, que corresponde a la opinión pública está en su escritorio a su servicio
Y realizar sus transacciones si éstas se acogían a esta charla y la labor del árbitro,
¿Cuántos años pasarán a la recompensa que le supone una maravilla?
Algunos de estos empleados a encontrar ellos se ocupan de los revisores
Versos con codo con sus colegas en el trabajo o ausentarse de sus oficinas y algunos de ellos
Deliberadamente desactivar los revisores y el retraso de sus transacciones, aunque consciente de este hadiz
Y similares a las expresadas por las acciones.

- Para asegurarse de que mi hermano para ayudar a los musulmanes en particular, ayudar a los afectados por la guerra
Y las catástrofes no se deja vulnerables a las tentaciones de las organizaciones anti-Islam Kalsalibip
Que compiten entre sí para prestar asistencia humanitaria a quienes la necesitan,
Con el fin de ganar la redada y Tstdrjhm a su religión, bajo la presión del hambre y la enfermedad y la necesidad,
Tienes que aprender bien ayudar a las personas y satisfacer sus necesidades, no el arte de la evasión de la misma.
- Y yo sé que siempre que supere la utilidad de culto para los demás era la mayor recompensa si Dal Dios.

* Algunos ejemplos de los avances en su afán de ayudar a la gente:
1 - Abu Bakr, que Allah esté complacido con él ordeño de ovejas en el barrio, y cuando dijo normandos en curso, incluidos:
Ahora no Ehlebaha, Abu Bakr dijo: "Sí, y espero que no me cambia lo que vinieron a buscar algo cuando yo estaba haciendo.

2 - El Omar Bin Al Khattab que Allah esté complacido con él venir con frecuencia a algunas viudas Visagi regarlas por la noche.
Talha noche y vio a una mujer entrar en la casa. Talha fue al día, si la silla de ruedas viejo y ciego,
Le preguntó: qué hace este hombre para ti? Dijo: "Este ha sido tal y tal Itaahidni,
Khalil, lo que viene a mí y a hacerme daño. Talha dijo: "Que tu madre te Talha, Omar trampas Taatie?!.

3 - El Wael Abu vaga por las mujeres del barrio y Ajaizhm todos los días compró ellos y Aisalhan Hawwaijhn.

4 - Mujahid dijo: Ibn Umar asociados con el viaje era servir a su servicio más a mí.

5 - El Hakim Ben anillo se entristeció el día no se encuentran en necesidad de servir a sus necesidades.
Él dice: ¿Qué se ha convertido en el propietario de ambas partes no es necesario,
Pero he aprendido de las calamidades que le pido a Dios por ello recompensa y si he aprendido hermano musulmán
Que este gran recompensa a todos aquellos que sirven a su hermano musulmán es una utopía años de edad.
Cómo quién debe estar al servicio de sus padres y satisfacer sus necesidades o que es obligatorio para él.

Dios es Dios y los padres deben tener cuidado con la desobediencia a Dios y Oazna usted de eso.

martes, 3 de agosto de 2010

what is bayaat, By Peer Syed Mohyuddin Mahboob

Bayt is to pledge spiritual allegiance & totally surrender yourself to a Spiritual Master to guide you to Allah . The Spiritual Master i.e. one who guides you on the path of Shari'ah and Tariqah is known as a Pir, Murshid and Sheikh & one who follows such a pious person is known as their Mureed (disciple).

Swearing the oath of allegiance (Bayt) upon the hands of a Pir who is complete in all aspects of Shari’ah & Tariqah, and devout in all aspects of his life is of utmost importance. It is one of the actions that have been passed down from the time of the Beloved Prophet SAW till today.

About pledging Bayt to a Pir, Hazrat Ibn Abbas reports that Sayyidina Rasulallah says:

“Whoever dies and did not make an oath of allegiance (to a Muslim leader) has died a death of jahiliyah (ignorance).”
[Bukhari, Muslim]


Requirements of a True & Righteous Pir

1. He must be a Sunni with the correct beliefs & Aqeeda. Without this, he will endanger your Imaan & corrupt your beliefs.

2. He must be knowledgeable so that he is able to differentiate between forbidden & acceptable, halal & haram.

3. He must not be a Fasiq (wrongdoer, one who does not follow the Shariah) as it is necessary to disrespect a Fasiq and it is important to respect a Pir/Sheikh.

4. His spiritual lineage (Shajra) must be connected to the Holy Prophet SAW otherwise he will not gain virtue (Faiz) from the top.

Loyalty to Your Pir & Spiritual Master

Loyalty to your Pir is of utmost importance, as there is none who is as aware of the Mureed’s state of mind & current situation as well as his/her Pir.

Once a Mureed of the great Sayyiduna Yahya Maneri was drowning. Sayyiduna Khizr (A.S) appeared and said to the Mureed, "Give me your hand & I will save you".
The Mureed replied, "This hand has already been given in the hands of Sayyiduna Yahya Maneri , and since it belongs to him I cannot give it to anyone else". Sayyiduna Khidr (A.S) then disappeared and instantly, Sayyiduna Yahya Maneri appeared and saved him.

Renewal of Bayt

Tajdeed or the renewal of Bayt used to take place in the time of the Holy Prophet SAW.
The Benefits of Pledging Bayt

There are two types of Bayt:


1. BAYT-E-BARAKAH:

This is to initiate one's self for the Barakah (blessings) of joining a Silsila and this is the general idea or reason of today's Bayts.

This should be done with good intention. If Bayt is taken for mere worldly gain or any reason other than spiritual elevation, then such Bayt is Baatil (null & void).

Ala Hazrat Imam Ahmad Raza Khan states:

“The above Bayt is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Duniya. At least, his name would be recorded in the books of the Beloved of Allah. By just having a link with a spiritual order (Silsila) is itself a great fortune and blessing.”

2. BAYT-E-IRAADAH (OR BAYT-E-SALIKEEN):

This means to totally abolish one’s desires and intentions and surrender one's self at the hands of a true Guide or Spiritual Master. You must sincerely obey and execute all his orders and methods entrusted on you by him.

Never take a step without his consent even though some laws and orders may not suit you or make sense to you. The Murshid's commands may cause great discomfort to you and at such moments the Mureed must regard this as the interference of the Cursed Shaitaan. Your every hardship and difficulty must be presented to him. In conclusion, the Mureed must totally hand himself over to the Sheikh like a corpse in the hands of a person performing its last Ghusl (bath).

This is also known as Bayt-e-Salikeen. Such Bayt leads one to Allah . It was Bayt-e-Salikeen that was taken by the Ashaabs (Companions) at the hands of the Holy Prophet .

Sayyiduna Ubadah bin Samat (radi Allahu anhu) states:

“We had taken Bayt (at the hands of Rasulallah on the following principles: We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us, we will never disobey or question him.”
The command of the Murshid is the command of Rasulallah SAW and his command is the Command of Allah, the All Powerful, Who nobody dares disobey.
The Master’s Rights over the Mureed
Huzur Hazrat Peer Syed Mahmood Shah Muhaddis Hazarvi wrotr in Jameul Khairaat : ''A Murshid has many rights over his Mureed.”
Huzur wrote in his famous book, Jameul Khairaat, these rights are listed as follows.

The Mureed should:
1. Live like a dead person in the hands of his Murshid.

2. Believe that the pleasure & happiness of your Murshid is the pleasure & happiness of Allah .

3. Believe that the rights of your Murshid are above all the Awliya Allah of that time.

4. If you receive blessing from someone else, believe it was for the sake of your Murshid.

5. Be willing to sacrifice your belongings, children and life for the sake of your Murshid.

6. If you see something in your Murshid which you think is against Shariah or is a major sin, do not say anything in opposition & think to yourself that you have misunderstood.

7. Even if you see someone flying in the air, do not give your hand in allegiance to them. Do not leave one spiritual master for another.

8. Do not speak whilst in the presence of your Murshid, unless he has prompted you to.

9. The Mureed should concentrate fully on his Murshid (with his eyes, ears and heart.)

10. Answer any question your Murshid asks in a gentle way and be silent quickly.

11. Respect the clothes, seating place, children, house, local area and city of your Murshid.

12. Do not say 'why?' when told to do anything by your Murshid but rather give it priority.

13. Do not sit in the place of your Murshid in his absence.

14. Do not marry the wife of your Murshid after his death.

15. If your Murshid is alive, pray for his safety and well-being in abundance on a daily basis and if he has passed away, send the reward of Fatiha and Durood Sharif on a daily basis.

16. Be a friend of his friend and an enemy of his enemy.

After Allah and His Messenger , believe that the link between you and your Murshid is higher than any other link.
When this happens, you will get the help of Allah & His Messenger and the Pious in this world & the next.
However, it is important that the Murshid meets the four conditions of Bayt as mentioned above. When this happens, the Mureed’s good beliefs about his Murshid will prove to be fruitful & guide him to the realm of Truth & Divine Reality.

Signs of The Qiyamah, By Peer Syed Mohyuddin Mahboob

DAJJAL

Hadhrat Imraan bin Husain (R.A.) relates that, "I heard Rasulullah (Sallallahu Alayhi Wasallam) saying: "That since the birth of Adam (A.S.) till the advent of Qiyamah there is no fitnah (evil, test) much greater than that of Dajjal."

Hadhrat Huzaifah (R.A.) says, Dajjal will be blind in his left eye. He will have very thick hair on his body and he will also have Jannat and Jahannam with him. Though his Jannat will appear as Jannat, in reality it will be Jahannam and likewise though his Jahannam will appear to be Jahannam, in reality it will be Jannat.

(Muslim)

Imraan bin Husain (R.A.) says Rasulullah (Sallallahu Alayhi Wasallam) said: "Those who hear about Dajjal should stay far from him. By Allah! A person will approach him thinking him to be a Believer, but on seeing his amazing feats he will become his follower".

(Abu Dawood)

Ubadah bin Saamit (R.A.) says, Rasulullah (Sallallahu Alayhi Wasallam) once said, "I have explained Dajjal to you, but I fear that you might not have understood. Maseeh Dajjal will be short, and his legs will be crooked. The hair on his head will be extremely twisted. He will have one eye (with which he can see, and this is the protruding eye about which other ahadeeth inform us), while his other eye will be totally flat. It will neither be deep (in its socket) nor protruding.

If you still have any doubt regarding him then remember that your Sustainer (Rabb) is not one-eyed. (Because Dajjal will eventually claim to be Allah). In a lengthy Hadeeth narrated by Abu Saeed (R.A.), Rasulullah (Sallallahu Alayhi Wasallam) is reported to have said: "Dajjal will come but it will be prohibited and impossible for him to enter Madina. He will set up camp in a barren land outside Madina. One person who will be the best of persons will confront him by saying: "I bear witness that you are the very Dajjal about whom Rasulullah (Sallallahu Alayhi Wasallam) has informed us".

Dajjal will say to his followers, "If I kill this person and then revive him will you people still doubt me?"

They will reply, "No".

He will then kill this person, (according to another narration he will split this person in two) and thereafter revive him. This person will say, "I am now totally convinced more than ever before that you definitely are Dajjal."

Dajjal will attempt to kill this person again but his efforts will now be in vain. (According to a Hadeeth after this incident, Dajjal will not be able to harm anyone).

Hadhrat Anas (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "Dajjal will come and finally reach the outskirts of Madina. There will be three tremors. At that time all the disbelievers and hypocrites will flee (from Madina).

In this way Madina Munawwarah will be purified of all the evil hypocrites.


Hadhrat Asma bint Yazeed (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) once came to my house and there he spoke about Dajjal. He said that before the emergence of Dajjal there will be three spells of drought. In one year the skies will withhold one third of its rains, causing the earth to withhold one third of its produce. In the second year the skies will withhold two thirds of its rain causing the earth to withhold two thirds of its produce. In the third year the skies will withhold all its water and there will be no crops that year. All animals, be they hooved or toothed will die as a result. The greatest evil of Dajjal will be to approach anyone and ask him: "If I bring your camel back to life, will you then believe that I am your Rabb"? This person will reply, "most certainly". Thereafter Shaytaan (from the many Shayateen who will always accompany Dajjal) will appear before this person in the form of his camel with a fat hump and fully laden udders.

Likewise Dajjal will appear before another person whose father and brother have long passed away and ask him, "If I bring your father and brother back to life will you believe that I am your Rabb?" The person will reply, "Why not"? Shaytaan will one again take on the appearance of his brother and father..."

(Ahmad)

Hadhrat Mughira ibn Shu’ba (R.A.) says that, "No one asked Rasulullah (Sallallahu Alayhi Wasallam) about Dajjal as much as myself. Rasulullah (Sallallahu Alayhi Wasallam) said to me, "How can he possibly harm you"? I said: "People are saying that he will have with him a mountain of bread (provisions) and a river of water". Rasulullah (Sallallahu Alayhi Wasallam) said: "In the sight of Allah he is much more disgraced than that. (i.e. Allah knows full well that in reality Dajjal has nothing with him, and all that which appears to be with him is but deception).

(Bukhari and Muslim)

Other Ahadeeth regarding Dajjal inform us that: He will emerge between Shaam and Iraq, and his emergence will become known when he is in Isfahaan at a place called Judea; (Yahudea) He will be of Jewish origin;

The Jews of Isfahaan will be his main followers; Apart from having mainly Jewish followers he will have a great number of women followers as well; He will have with him fire and water, but in reality the fire will be cold water, while that what appears to be cold water will in reality be a blazing fire; Those who obey him will enter his "Jannat’ while those who disobey him will enter his Jahannam; There will be a thick fingernail-like object in his left eye; The letters "Kaa" "Faa" "Raa" will appear on his forehead and will be deciphered by all Mu’mineen regardless of them being literate or not; He will have a wheatish complexion; He will travel at great speeds and his means of conveyance will be a gigantic mule. It is said that he will play beautiful Music which will attract the music lovers.

Rasulullah (Sallallahu Alayhi Wasallam) has exhorted the regular recital of Suratul Kahf which will most certainly save one from the Evils of Dajjal.

Dajjal will lay claim to Prophethood.
He will then lay claim to Divinity.
He will perform unusual feats.

He will travel the entire world. He will send down rains upon those who believe in him, which in turn will cause good crops to grow, trees to bear fruit and cattle to grow fat.
He will cause drought to those who disbelieve in him, causing starvation and hardship for them.

During those trying times the Mu’mineen will satiate their hunger through the recitation of Subhan Allaah and La’ilalha llallahu. The hidden treasures of the earth will spill forth at his command. He will stay on this Earth for a period of forty days; the length of the first day will be one year, the second day will be equal to one month, the third day will be equal to a week and the remaining days will be normal.

He will be unable to enter Makkah because the Malaikah will be guarding the Holy City and nor will he be able to enter Madina because there will be Malaikah guarding each of the seven entrances to Madina; From Madina he will proceed towards Shaam where Imaam Mahdi will be stationed;

Finally Eesa (A.S.) will descend from the heavens and pursue him and eventually kill him at Baab Lud. (Present day Lydda)
(Bukhari)

ashra mubashirah, By Peer Syed Mohyuddin Mahboob

بسم الله والصلاة والسلام على سيدنا محمد وعلى اله وصحبه اجمعين والحمد لله رب العالمين اما بعد:....

أبدأ قولي بحديث سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، اَنَّهُ قَالَ اَشْهَدُ عَلَى التِّسْعَةِ اَنَّهُمْ فِي الْجَنَّةِ وَلَوْ شَهِدْتُ عَلَى الْعَاشِرِ لَمْ اثَمْ . قِيلَ وَكَيْفَ ذَلِكَ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِحِرَاءَ فَقَالَ " اثْبُتْ حِرَاءُ فَاِنَّهُ لَيْسَ عَلَيْكَ اِلاَّ نَبِيٌّ اَوْ صِدِّيقٌ اَوْ شَهِيدٌ " قِيلَ وَمَنْ هُمْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَاَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ وَسَعْدٌ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ .قِيلَ فَمَنِ الْعَاشِرُ قَالَ اَنَا . قَالَ اَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ , وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ سَعِيدِ بْنِ زَيْدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم .
وقد ذكر ابن الجوزي: ( أن السلف كانوا يُعلمون أولادهم حب أبي بكر وعمر كما يعلمونهم السور من القرآن ). وعلى هذا يتأكد بيان علم الصحابة ودينهم وفضائلهم. قال شيخ الإسلام ابن تيمية: ( وأما الخلفاء الراشدون والصحابة فكل خير فيه المسلمون إلى يوم القيامة من الإيمان، والإسلام، والقرآن، والعلم، والمعارف، والعبادات، ودخول الجنة، والنجاة من النار، وانتصارهم على الكفار، وعلو كلمة الله، فإنما هو ببركة ما فعله الصحابة الذين بلّغوا الدين وجاهدوا في سبيل الله. وكل مؤمن آمن بالله، فلصحابة رضي الله عنهم الفضل إلى يوم القيامة،
وخيرالصحابة تبع لخير الخلفاء الراشدين، فهم كانوا أقوم بكل خير في الدنيا والدين من سائر الصحابة، كانوا والله أفضل هذه الأمة، وأبرها قلوباً، وأعمقها علماً، وأقلها تكلفاً، قوم اختارهم الله لصحبة نبية وإقامة دينه فاعرفوا لهم فضلهم، واتبعوهم في آثارهم، وتمسكوا بما استطعتم من أخلاقهم ودينهم فإنهم كانوا على الهدى المستقيم). وقد أثنى الله عليهم ورسوله ورضي عنهم وأعد لهم الحسنى في آيات كثيرة كقوله تعالى:
(وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ ) [التوبة:100]
قال الرسول : { المرء مع من أحب } [رواه مسلم]. ويتأكد الفضل والخير في الخلفاء الأربعة لسابقتهم في الإسلام وبلائهم وجهادهم، عن مسروق أنة قال: ( حُبُّ أبي بكر وعمر ومعرفة فضلهما من السنة )، وقيل للحسن: حب أبي بكر وعمر من السنة؟ قال: ( لا، بل فريضة ).
صفاتهم رضوان الله عليهم:
في قوله تعالى: (مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم
مَّغْفِرَةً وَأَجْراً عَظِيماً [الفتح:29]. وعَنْ اَنَسِ بْنِ مَالِكٍ،قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " اَرْحَمُ اُمَّتِي بِاُمَّتِي اَبُو بَكْرٍ وَاَشَدُّهُمْ فِي اَمْرِ اللَّهِ عُمَرُ وَاَصْدَقُهُمْ حَيَاءً عُثْمَانُ وَاَقْرَؤُهُمْ لِكِتَابِ اللَّهِ اُبَىُّ بْنُ كَعْبٍ وَاَفْرَضُهُمْ زَيْدُ بْنُ ثَابِتٍ وَاَعْلَمُهُمْ بِالْحَلاَلِ وَالْحَرَامِ مُعَاذُ بْنُ جَبَلٍ اَلاَ وَاِنَّ لِكُلِّ اُمَّةٍ أميناً وَاِنَّ اَمِينَ هَذِهِ الاُمَّةِ اَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ " .
حَدِيثٌ حَسَنٌ صَحِيحٌ
وقد ثبت في الصحيحين عن النبي أنه قال: { خير القرون:القرن الذي جئت فيه، ثم الذين يلونهم، ثم الذين يلونهم} [رواه مسلم]. ومن أفضل الصحابة وأجلهم وأكثرهم نفعاً للأمة، الخلفاء الراشدون: أبوبكر، وعمر، وعثمان، وعلي رضي اللّه عنهم أجمعين.


أبوبكر الصديق رضي الله عنه

هو عبد الله بن أبى قحافة عثمان بن عامر التيمى القرشى أول الخلفاءالراشدين وأول من آمن برسول الله صلى الله علبه وسلم من الرجال ولد أبو بكر بعد عام الفيل بسنتين وستة أشهر ولد بمكة ونشأ سيد من سادات قريش وغنيا من كبار موسريهم وعالما بأنساب القبائل وأخبارها وسياستها ، وكانت العرب تلقبه بعالم قريش
شهد الغزوات كلها وبذل الأموال فى سبيل الله وبويع بالخلافة يوم وفاة رسول الله صلي الله عليه وسلم- سنة 11 هجرية قال عنه الرسول ارحم امتى بأمتى ابو بكر و قال لو كنت متخذ من البشر خليلاً لاتخذت ابو بكر و ذكر فى القرأن قال الله تعالى: (اذ يقول لصاحبه لا تحزن ان الله معنا ) وقد وصفة الرسول عليه الصلاة والسلام (((بالصديق)))، فعن أنس بن مالك قال: صعد رسول الله أُحداً ومعه أبوبكر وعمر وعثمان فرجف بهم فقال: { اثبت أحداً، فإنما عليك نبي وصديق وشهيدان } [رواه مسلم].
وأبوبكر أول من دعا إلى الله من الصحابة فأسلم على يديه أكابر الصحابة، ومنهم: (عثمان بن عفان ، وطلحة ، والزبير ، وعبدالرحمن بن عوف ، وأبو عبيدة ، رضي الله عنهم أجمعين.
وقد قال عنه الرسول صلى الله عليه وسلم: { إن من أمنِّ الناس عليَّ في صحبته وذات يده أبوبكر } [رواهالترمذي]. وكان رسول الله يقضي في مال أبي بكر كما يقضي في مال نفسه. وعن أبي هريرة قال: قال رسول الله : { ما نفعني مال قط ما نفعني مال أبي بكر } [رواه أحمد]. فبكى أبوبكر وقال: ( وهل أنا ومالي إلا لك يارسول الله ). وإنفاق أبي بكر هذا كان لإقامة الدين والقيام بالدعوة فقد أعتق بلالاً وعامر بن فهيرة وغيرهما كثير.
وفي الترمذي وسنن أبي داود عن عمر قال: ( أمرنا رسول الله أن نتصدق، فوافق ذلك في مالاً، فقال النبي : { ما أبقيت لأهلك؟ } فقلت: مثله، وأتى أبوبكر بكل ما عنده، فقال: { يا أبا بكر، ما أبقيت لأهلك؟ } قال: أبقيت لهم الله ورسوله، قلت: لا أسابقه إلى شيء أبداً ). وكانت أحب نساء الرسول إليه عائشة ابنة الصديق رضي الله عنهما. ولأبي بكر ذروة سنام الصحبة، وأعلاها مرتبة، فإنه صحب الرسول من حين بعثه الله إلى أن مات، فقد صحبه في
أشد أوقات الصحبة، ولم يسبقه أحد فيها، فقد هاجر معه واختبأ معه في الغار قال الله تعالى: إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا [التوبة:40]، والصديق أتقى الأمة بدلالة الكتاب والسنة، قال تعالى: (وَسَيُجَنَّبُهَا الْأَتْقَى (17) الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى (18) وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى (19) إِلَّا ابْتِغَاء وَجْهِ رَبِّهِ الْأَعْلَى [الليل:17-20].
وقد ذكر غير واحد من أهل العلم أنها نزلت في أبي بكر. ولأبي بكر من الفضائل والخصائص التي ميّزه الله بها عن غيره كثير، منها: أنه أزهد الصحابة، وأشجع الناس بعد رسول الله صلى عليه وسلم، وأنه أحب الخلق إلى رسول الله ، ولم يَسُؤهُ قط، وهو أفضل الأمة بعد النبي عليه أفضل الصلاة وأزكى التسليم، وهو أول من يدخل الجنة، كما روى أبوداود في سننه أن النبي قال لأبي بكر: { أما إنك يا أبا بكر أول من يدخل الجنة من أمتي } [رواه الحاكم]. وهو أحق الناس بالخلافة بعد رسول الله .. وتأمل في خصال اجتمعت فيه في يوم واحد: قال رسول الله لأصحابه:
{ من أصبح منكم اليوم صائماً؟ فقال: أبوبكر: أنا، قال: فمن تبع منكم اليوم جنازة؟ فقال أبوبكر: أنا، قال: هل فيكم من عاد مريضاً؟ قال أبوبكر: أنا، قال: هل فيكم من تصدق بصدقة؟ فقال أبوبكر: أنا، قال: ما اجتمعن في امرىءٍ إلا دخل الجنة } [رواه مسلم].وكما كتب الله لأبي بكر أن يكون مع الرسول ثاني اثنين في الإسلام، فقد كتب له أن يكون ثاني اثنين في غار ثور، وأن يكون ثاني اثنين في العريش الذي نُصب للرسول في يوم بدر. ولعلم الصحابة بمكانه وقربه من الرسول وفضله وسابقة إسلامه، فقد بايعوه بعد وفاة الرسول بالخلافة، وقد كان أمر وفاة الرسول
ذا حزن وفزع وصدمة عنيفة، وقف لها أبوبكر ليعلن للناس في إيمان عميق قائلاً: ( أيها الناس، من كان يعبد محمداً فإن محمداً قد مات، ومن كان يعبد الله فإن الله حيٌّ لا يموت )، ثم تلا على الناس قول الله عز وجل لرسوله ( إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ ) [الزمر:30]. وتمت البيعة بإجماع من المهاجرين والأنصار. وقد كانت سياسته العامة والخاصة خيرٌ للإسلام والمسلمين و الناس كافة، أوجزها في كلمة قالها خطيباً في مسجد رسول الله بعد أخذ البيعة قال:
( أيها الناس، إني قد وُلِّيت عليكم ولست بخيركم، فإن أحسنت فأعينوني، وإن أسأت فقوِّموني، الصدق أمانة، والكذب خيانة، والضعيف فيكم قويٌ عندي حتى آخذ الحق له إن شاء الله، والقوي فيكم ضعيفٌ عندي حتى آخذ الحق منه إن شاء الله، لا يدع قوم الجهاد في سبيل اللّه إلا ضربهم الله بالذل، ولا تشيع الفاحشة في قوم قط إلا
عمهم الله بالبلاء، أطيعوني ما أطعت الله ورسوله، فإذا عصيتُ الله ورسوله فلا طاعة لي عليكم ). وهي خطبة شاملة جامعة أتبعها بالعمل لخدمة هذا الدين ونشره، فأنفذ جيش أسامة بن زيد، وبلغ من تكريم أبي بكر لهذا الجيش الذي جهزه الرسول أن سار في توديعه ماشياً على قدميه، وأسامة راكب، وقد أوصى الجيش بوصية عظيمة فيها تعاليم الإسلام ومبادئه السمحة. ثم قام أبوبكر بعمل عظيم لا ينهض له إلا الرجال الموفقون، فقد وقف للردة التي وقعت بعد وفاة الرسول موقفاً لا هوادة فيه ولا ليونة، وقال كلمته المشهورة: ( والله لأقاتلن من فرّق بين الصلاة والزكاة، فإن الزكاة حق المال، والله لو منعوني عقالاً كانوا يؤدونها إلى رسول الله لقاتلتهم على منعها ). ولما يسر الله عز وجل القضاء على المرتدين انطلقت عينا أبي بكر خارج الجزيرة العربية؛ رغبة في نشر هذا الدين وإخراج الناس من الظلمات إلى النور، فوجَّه الجيوش إلى الجهاد في أرض فارس والروم، وجعل على قائد جبهة الفرس خالد بن الوليد رضي الله عنه، وعلى قائد جبهة الروم أبوعبيدة عامر بن الجراح رضي الله عنه.
وكانت أولى المواقع العظيمة موقعة اليرموك التي فتح الله فيها للمسلمين أرض الروم وما وراءها. ومن أجلِّ أعمال أبي بكر جمع القرآن الكريم، وقد عهد بذلك إلى زيد بن ثابت رضي الله عنه، فقام بالأمر حتى
كتب المصحف في صحف جُمعت كلها ووضعت عند أبي بكر، حتى انتقلت من بعده إلى عمر، ثم إلى عثمان رضي الله عنهم أجمعين.
مرض أبوبكر وتوفي في جمادى الآخر سنة 13هـ ودفن بجوار الرسول ، وكانت مدة خلافته سنتين وثلاثة أشهر، وعهد للخلافة من بعده إلى عمر بن الخطاب رضي الله عنه.

اللهم ارض عن أبي بكر، واجزه الجزاء الأوفى؛ جزاء ما قدم للإسلام والمسلمين.

SUFISM, By Peer Syed Mohyuddin Mahboob

The Father of Sufism

Hadrat Ali is acclaimed as the father of Sufism. Most Sufi orders claim their descent from Hadrat Ali. According to Hadrat Ali Hajweri, the rank of Hadrat Ali is very high in the lineage of Sufis. According to Hadrat Junaid of Baghdad, Hadrat Ali is the Shaikh as regards to the principles and practices of Sufism.

The holy Prophet and Sufism

The roots of Sufism lie embedded in Islam itself. There are numerous passages in the Holy Qur'an which are of a mystical character. The holy Prophet of Islam p.b.u.h. himself displayed mystical inclinations and he very often retired to the cave known as Hirah for the purpose of devotions, meditation and contemplation. The holy Prophet was the recipient of two types of revelations, one embodied the Holy Qur'an, and the other illuminated his heart. The former was meant for all, the latter for those selected few whose hearts could be illuminated with the Divine Light. The knowledge of the holy Prophet was thus both book knowledge (Ilm-i-Safina) and heart knowledge (Ilm-e-Sina). Hadrat Ali received his heart knowledge from the holy Prophet. It is related that after the Ascension, the holy Prophet awarded a mantle to Hadrat Ali which led to the illumination of his heart.

Gnosis of God

According to Hadrat Ali the base of religion is the gnosis of God. He held: "The height of gnosis is His confirmation. The height of confirmation is tawhid. The height of tawhid is the acknowledgement of the supremacy of God in all matters. He is beyond all attributes. No particular attribute can give an idea of His exact nature. He is not bound by anything; all things are bound by Him. He is Infinite, limitless, boundless, beyond time, beyond space, beyond imagination. Time does not affect Him. He existed when there was nothing. He will exist forever. His existence is not subject to the law of birth or death. He is manifest in everything, yet He is distinct from everything. He is not the cause of anything, yet everything is because of Him. He is unique and He has no partner. He is the Creator. He creates as well as destroys. All things are subject to His command. He orders something to be and it is."

Hadrat Ali enjoined the severance of the heart from all things save God. Hadrat Ali was asked what was the purest thing that could be acquired, and he said, "It is that which belongs to a heart made rich by God." When Hadrat Ali was asked about gnosis, he said, "I know God by God, and I know that which is not by God by the light of God." When asked whether he had seen God, he said that verily he had seen God for he could not worship Him unless the knew Him.

Prayers to God

When Hadrat Ali used to pray, his hair would stand on end. He would tremble and say, "The hour has come to fulfill a trust which the heavens and the earth were unable to bear." Abu Darda an eminent Companion of the holy Prophet said, "None in this world has excelled Ali in prayer." While praying, so great was the intensity of his emotions that he would fall into a swoon. It is related that on one occasion, Abu Darda found Hadrat Ali lying rigid on the prayer mat, and touching his cold body thought that Ali had breathed his last. When he broke this news to Hadrat Fatima, she said that Hadrat Ali often became unconscious while praying. Abu Darda wept profusely, and then sprinkled some water on Hadrat Ali's face and he regained consciousness. Seeing tears in the eyes of Abu Darda, Hadrat Ali said: "Why are you crying? You shed tears when you see me in this state. Imagine what will happen to me when the Angels dragged me into the presence of God, and I am forced to render an account of my deeds. They will blind me with fetters of iron, and present me before God, and those of my friends who will happen to be witnesses will be powerless to help me. They will lament my unhappy plight, but none save God will be able to help me on that day."

Communion with God

Very often, Hadrat Ali would sob all night in his prayers to God, and God would reward him with a glimpse of Inner Vision. According to Hadrat Ali, the highest purpose of knowledge is the awakening of latent spiritual faculties whereby one is enabled to discover his true and inner self. It is to this inner self that God reveals Himself when the self disappears in the vision of the "All Absorbing Reality." Hadrat Ali often observed that man could have the joy and wonder of communion with God if one abandoned pride, disciplined the flash, overcame lust and submitted to the Will of God. He exhorted people in his various sermons to not indulge in gross licentiousness which had characterized Arab society in the "Days of Ignorance." But should instead live in piety and simplicity as enjoined by Islam. Hadrat Ali said, "Man is a wave in the boundless Sea of God. As long as man's vision is clouded by ignorance and sensuality he will consider himself to be a separate entity, different from God. But when the veil between him and God is lifted, he will then know what he really is. The wave will then merge with the ocean." Hadrat Ali held that enlightenment is needed so that one can first get to know himself. Only then would he get to know God. Hadrat Ali held that to this end religious exercises must be practised. The Sufism for which Hadrat Ali stood, derived its strength from the Shari'ah. Hadrat Ali preached that any form of knowledge which failed to show the Infinite Reality in man was useless, because it could not fill that vacuum in which the aching soul in every individual was so pathetically conscious. Hadrat Ali wanted men to be virtuous as virtues purify the soul, and it is only the purified soul that can be the recipient of spiritual enlightenment. This is the doctrine of Inner Light which was the enunciated by Hadrat Ali as the core of Sufi thought. Accordingly, Hadrat Ali is acknowledged as the "father of Sufism" and the prince of saints.

Doctrine of preference

Hadrat Ali also enunciated the doctrine of preference. He stood for and preferred the claims of others to his own claims. He gave an outstanding demonstration of this doctrine when he slept on the bed of the holy Prophet on the night of the holy Prophet's migration from Mecca, when the infidels were seeking to slay him. Hadrat Ali risked his life for the sake of the holy Prophet, because of the preference that Hadrat Ali gave to the life of the holy Prophet as compared with his own life. After the death of the holy Prophet, Hadrat Ali considered that he was the most deserving person to be elected as the Caliph. Yet, when his claims were overlooked and other persons were elected as Caliphs, he offered them and allegiance in pursuance of the doctrine of preference. It was this spirit of preference that motivated Hadrat Ali to plunge in the thick of battle to meet the challenge of the enemy regardless of his own personal safety. It is related that after the Ascension, when the holy Prophet gave Hadrat Ali a mantle, he asked him how he would use the mantle. Hadrat Ali said that he would use it to cover the faults of others. The true Sufi way lies in covering the faults of others.

Fasting

According to Hadrat Ali, fasting was not a mere formality or a ritual; it was an exercise for the purification of the soul. Because of his constant fasting, Hadrat Ali earned the epithets of "Qa'im-ul-Lait" (praying most of the night without sleep); and "Sa'im-ul-Nahar" (fasting mostly during the day). Hadrat Ali held that hunger sharpens the intelligence and improves both the mind and health. Hunger involves some affliction for the body, but it illumines the heart, purifies the soul, and leads the spirit to the presence of God. One who cultivates a his spiritual nature by means of hunger in order to devote himself entirely to God and detach himself from worldly ties, is at a much higher level than the person who cultivates his body by means of gluttony and lust. Hadrat Ali acted on the advice of the holy Prophet, "Fast so that perchance your hearts may seek God in this world." And indeed, because of his fasting and other spiritual exercises, Hadrat Ali did see God in this world. The holy Prophet had enjoined, "When you fast, let your ear, your eye, your tongue, your hand, and your every limb fast." Hadrat Ali followed this advice to the letter as well in spirit. Through the discipline of fasting, Hadrat Ali was able to subordinate the physical senses to spiritual requirements in such a way that they could respond only to what was pure and became dead to what was impure. Hadrat Ali thus led a purified life.

Zakat



Hadrat Ali held: "Of the most meritorious acts of a believer, and one of the most acceptable things to God is Zakat. It behoves everyone to give charity, because from amongst the acts of worship, this is the most pleasing to God."

In his sermons, Hadrat Ali exhorted the people in the following terms: "O ye people, send a part of your wealth to God so that it may stand you in good stead in the next world. Do not leave your entire wealth here so that it will become a source of annoyance to you in the next world."

In the annals of Arabs, Hatim Tai enjoys fame for his munificence and generosity. Hadrat Ali outclassed Hatim in the matter of generosity.

Pilgrimage



Hadrat Ali was born in the Ka'bah. He had, therefore a strong emotional attachment for the Ka'bah. Hadrat Ali observed that the holy Ka'bah was located in a territory known for its stony wastes and wilderness and where no water was available. God had ordained the Muslims to bear the hardships involved in a journey through such an inhospitable land cheerfully so that those very privations might ultimately become a source of salvation. The pilgrimage is symbolic of the fact that whatever hardship one bears in the trials of life and endeavours to fulfill the will of God, he acquires goodness and righteousness by them. The darkest thing in the world is the beloved's house without the beloved. What is really important for a lover is the beloved and not the house of the beloved. According to Hadrat Ali the spirit of pilgrimage did not lie in a bare visit to the Ka'bah, it lay in developing the inner vision whereby one could see God, the Lord of the Ka'bah.

Jihad



Hadrat Ali held that jihad is the gateway to Paradise. He said: "God has opened this gate for His friends. It is the mantle of piety. It is the shield of faith. He who avoids it, God subjects him to disgrace."

Hadrat Ali held that jihad did not lie in merely taking up arms in the cause of God, it means incessant struggle against falsehood it all spheres of life. Jihad is the main pillar on which Islam rests.

Repentance

The first stage in the path of Sufism is repentance. Repentance is described as the awakening of the soul from the slumber of heedlessness so that the sinner becomes aware of his evil ways and feels contrition for past disobedience. Hadrat Ali repeatedly prayed for God's forgiveness. His typical prayer was: "O God, forgive me my sins of which you are more aware than me. And if I commit these sins again, even then forgive me and whatever promises I have made with myself to follow Your commands that have not been fulfilled. I seek Your forbearance. If I have sought Your proximity with my tongue, but my heart has not kept pace with my tongue, then overlook my lapse. O God, forgive me for my futile talk, vain desires and lapses of tongue."

Detachment

Hadrat Ali admonished that while living in the world, one should not renounce the world, still he should not have an undue attachment for it because detachment from the world (Zuhd) is a means of attaining God. It is related that someone begged Hadrat Ali to give him a precept. Hadrat Ali said: "Do not let your wives and children be a cause of concern for you, for if they be the friends of God, He will look after His friends, and if they are the enemies of God, why should you take care of God's enemies?"

Patience

In the mystic way, the traveller will meet many trials and tribulations. God subjects His lovers to severe testing, and only he will pass such tests who his patient. Hadrat Ali was the personification patience, and for this he acquired the epithet of "Job, the Second." In the battle of Uhud, Hadrat Ali received as many as 61 wounds on his person so that his whole body looked like one massive wound to which the nurses were unable to dress. Although Hadrat Ali was in mortal agony, he said: "May God Grant me the patience to bear this suffering. Is it not a favour of God that He gave me the courage to stand and fight, and not to leave the field?"

About the patience of Hadrat Ali, Dr. Ata Mohyuddin writes as follows in his Ali, the Superman: "Ali used to say that at no time in his life had he ever known peace and tranquillity. From the time of infancy when he was taken into the home of the holy Prophet, Ali felt the ferment of turbulence and turmoil. The holy Prophet was constantly persecuted by the Meccan pagans. And from adolescence onwards, Ali was constantly fighting in jihad, and after the death of the holy Prophet, he was embroiled against his wish, in the political intrigues of others. Even when elected Caliph, the implacable enemies of Islam arose and rebelled against him, yet he bore all these afflictions with patience, thanking God that he had acquitted himself well in the tests and trials to which the Almighty had thought fit to subject him."

By: Peer Syed Mohyuddin Mahboob

The Gate Of Knowledge, By Peer Syed Mohyuddin Mahboob

Hadrat Syedina Moula Ali, The Gate of Knowledge

Hadrat Ali was the most learned man of the age. He was a living encyclopaedia of knowledge. The holy Prophet said, "If I am the City of Knowledge, verily Ali is the Gate of it." He was the first person to have learned the Holy Qur'an by heart. He possessed a prodigious memory and he was a keen observer; he was a deep thinker; he had an enlightened mind and he carried a vast storehouse of knowledge in his brain. He was a versatile genius and he exhibited extraordinary talents in all disciplines of knowledge. He was a master of philosophy and rhetoric. He was a distinguished poet. He was a great teacher and preacher. His knowledge extended to such disciplines as logic, mathematics, physics, astronomy, medicine and history.

His concept of Knowledge

Hadrat Ali held that the principal aim of knowledge was the inculcation of virtue, promotion of faith, and understanding of God. He held that knowledge enlivens the soul, for it kills ignorance. He defined knowledge as the sum total of excellence. He held that the pursuit of knowledge is better than the pursuit of riches, that knowledge is the ornament of the rich and the riches of the poor and that knowledge is better than riches. He held that the learned live even after their death. He maintained that the learned were the living ones in the dead mass of ignorance. He observed that to respect the learned was to respect God. With regards to the respect of the teacher, he held that one who teaches you a letter binds you with the fetter of gratitude. He maintained that the talk of the learned man carried within it the fragrance of the garden of Paradise.

Superiority of knowledge over wealth

It is related that once ten learned men approached Hadrat Ali. They wanted to know how knowledge was better than wealth and they requested that each one of them be given a separate answer. Hadrat Ali answered them as follows:


(1) Knowledge is the legacy of the Prophet, whereas wealth is the inheritance of the Pharaohs. As the prophets are superior to the Pharaohs, so knowledge is better than wealth.

(2) You have to guard your wealth, but knowledge will guard you. Therefore, knowledge is better than wealth.

(3) When knowledge is distributed it increases. When wealth is distributed it decreases. As such knowledge is better than wealth.

(4) A man of wealth has many enemies, while a man of knowledge has many friends. Therefore knowledge is better than wealth.

(5) A learned man because of his wider outlook is apt to be generous, while a rich man because of his love for money is apt to be miserly. As such knowledge is better than wealth.

(6) Knowledge cannot be stolen, but wealth is constantly exposed to the danger of being stolen. Accordingly, knowledge is better than wealth.

(7) With the lapse of time, knowledge gains in depth and dimension. Hoarded coins get rusty or cease to be legal tender. Therefore knowledge is better than wealth.

(8) You can keep account of wealth because it is limited, but you cannot keep account of knowledge because it is boundless. That is why knowledge is better than wealth.

(9) Knowledge illuminates the mind, while wealth is apt to darken it. Therefore knowledge is better than wealth.

(10) Knowledge is better than wealth, because knowledge induced the holy Prophet to say to God "We worship Thee as we are Thy servants," while wealth engendered and Pharaoh and Nimrod caused the vanity that made them claim godhead.


Contact: Khanka Mahboobabad Shreef Havelian ( Facebook)

MODESTY OF HUZUR NABEE KAREEM PBUH, By Peer Syed Mohyuddin Mahboob

Abu Sa'eed Khudari Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam was more bashful than a virgin girl in her veil (purdah). When Rasulullah Sallallahu 'Alayhi Wasallam did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it).

Commentary

The 'ulama have given two meanings for the words 'a virgin in her veil (Purdah)'. One group among the 'ulama say it means a virgin girl in her veil, that she is more shameful than that virgin girl who roams about. However every virgin is bashful, therefore the shari'ah has recognised the silence of a virgin girl as her consent for her-nikaah, as bashfulness is natural for a virgin girl, and especially the girl who is in purdah. Some 'ulama have said that by the girl in purdah, that girl is meant, who is brought up in purdah and also makes purdah from other women. It is a custom in many families, where purdah is observed from those women who go about. It is clear from this, how modest such a girl will be? The second meaning that some of the 'ulama have given is that 'in purdah' is taken metaphorically, that the modesty shown by a virgin girl (bride) on her first night is evident. (It is sad that this does not exist in many modern circles today).

'Aayeshah Radiyallahu 'Anha reports: (because of the excessive modesty of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) "I did not have the courage to see the private parts of Rasulullah Sallallahu'Alayhi Wasallam, or that I never saw the private parts of Rasulullah Sallallahu 'Alayhi Wasallam".
Commentary


Due to the shamefastness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam this was not possible, then how could Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself have done so? It is natural that in the presence of a modest person, one is compelled to act modestly. In another narration it is clearly denied that never did Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam see my private parts, nor did I see the private parts of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Although 'Aayeshah Radiyallahu 'Anha was the most informal among all the wives, she was also the most beloved. If this was his manner with her, what can be said of the others? Sayyiditina Ummi Salamah Radiyallahu 'Anha says that when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept with his wife, he closed his eyes and bowed down his head, and also stressed to his wife to be calm and dignified. Ibn 'Abbaas Radiyallahu 'Anhu narrates that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam went behind the rooms to perform ghusl. Nobody saw the private parts of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam. Before the advent of nubuwwah, when the Ka'bah was rebuilt Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also carried stones and brought them. According to 'Arab custom, no importance was given to concealing the private parts. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam (happen to) put his lungi under the stone, and immediately became unconscious (due to modesty) and fell down, whereas, at that time the shar'ee injunctions were not even revealed.

THE TURBAN OF RASOOL KAREEM PBUH, By Peer Syed Mohyuddin Mahboob

The length of the turban of Rasoolullah sallallahu alaihe wasallam has not been given in the well known ahaadith. In a narration from Tabrani seven dhira' have been mentioned. Bayjuri has related from Ibn Hajar that this hadith has no origin.
Allamah Jazri says, "I studied the books on seerah (the history of the Rasoolullah sallallahu alaihe wasallam), but I found no mention of any length."
It is related from Imam Nawawi that Rasoolullah sallallahu alaihe wasallam had two turbans, one was a small one, the length of which was six dhira' (cubits, hands) according to Munaawi, and seven dhira' according to Mulla Ali Qari. The long one was twelve dhira'. The author of 'Madkhal' mentions that the length of the turban of Rasoolullah sallallahu alaihe wasallam was seven dhira'. He has not mentioned any other size.

It was a continuous sunnah to wear the turban. It has been related that Rasoolullah sallallahu alaihe wasallam ordered the wearing of the turban. He said, "Wear an amaamah (turban) regularly, for it increases one's hilm (gentleness)". (Fathul Baari)
Someone enquired from Abdullah bin Umar radiyallahu anhuma, "Is it sunnah to wear an amaamah (turban)?"

He replied, "Yes it is sunnah." (Ainy)
In one hadith it is stated that a turban should be worn regularly for it is a sign of Islam, and it distinguishes between a Muslim and Kafir. (Ainy)
The author has mentioned five ahaadith in this chapter.

(107) Hadith 1

Hazrat Jabir radiyallahu anhu reports that when Makkah was conquered, Rasoolullah sallallahu alaihe wasallam entered the city wearing a black turban.


Commentary

This hadith seems to contradict the previous ahaadith (mentioned in the previous chapter on the helmet of Sayyidina Rasoolullah sallallahu alaihe wasallam, wherein it is stated that Sayyidina Rasoolullah sallallahu alaihe wassallam wore a helmet and entered Makkah. In reality there is no difference. It is not impossible to wear a turban on a helmet. Both hadith can be summed up easily. Some Ulama say that when he entered Makkah he wore a helmet. As soon as he removed the helmet, he wore a turban. Therefore in that narration, the time of entry is mentioned since the time was appropriate. Some Ulama are of the opinion that because a metal head cover may have been troublesome, he may have worn a turban beneath it.

Hazrat Amr bin Huraith radiyallahu anhu says, "I had seen Rasoolullah sallallahu alaihe wasallam wear a black turban."

Commentary

In Muslim and Nasai, Hazrat Amr bin Huraith radiyallahu anhu says, "That scene is still before my eyes, when Sayyidina Rasoolullah sallallahu alaihe wasallam was delivering the sermon on the mimbar. He wore a black turban on his aauspicious head, and its shamlah (the end portion of the turban) was between his shoulders.
Hazrat Amr bin Huraith radiyallahu anhu relates that Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering the sermon, and there was a black turban on his auspicious head."

Commentary

According to well known sayings, this sermon was at the time when Makkah Mukarramah was conquered. It was given from the threshold of the Ka'bah's door, as has been mentioned in the previous ahaadith by Hazrat Jabir radiyallahu anhu. In some ahaadith relating to this incident, it has been mentioned that the sermon was delivered from a mimbar (pulpit), whereas the sermon at the time when Makkah Mukarramah was conquered was not given from a mimbar. Some say that this incident did not take place in Makkah Mukarramah, but at Madinah Munawwarah on a Friday. In some ahaadith it is also mentioned that this was a Friday sermon. Mulla Ali Qari has written on the commentary of Mishkat from Meerak Shah that this sermon was delivered before Sayyidina Rasoolullah sallallahu alihe wasallam passed away, and Allah knows best.

Hazrat Ibn Umar radiyallahu anhuma reports, "When Rasoolullah sallallahu alaihe wasallam fastened an amaamah (turban), he used to put the shamlah between his shoulers (i.e. he used to put it on the back)."

Nafi says, "I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner."

Ubaidullah, who is the student of Nafi, says, "In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same."

Commentary

The practice of Sayyidina Rasoolullah sallallahu alaihe wasallam in putting the shamlah (back-end portion of the turban) varied. He usuallay left a shamlah on the turban. Some Ulama have gone so far as to say that he never wore a turban without a shamlah. The Muhaqqiqeen (research scholars) say that he sometimes did not leave a shamlah. When wearing a turban he observed different practices with the shamlah. He sometimes left it in front on the right shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allamah Munaawi says, "Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back."
Hazrat Ibn Abbas radiyallahu anhuma reports, "Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering a sermon. He was wearing a black turban, or an oily strip of cloth."

Commentary

This was before Sayyidina Rasoolullah sallallahu alaihe wasallam passed away. It was his last sermon. After this Sayyidina Rasoolullah sallallahu alaihe wasallam did not ascend the mimbar, nor deliver a sermon. In this sermon, Sayyidina Rasoolullah sallallahu alaihe wasallam especially stressed the privileges of and consideration for the Ansaar. He counted their virtues and kind favours and also requested that the one who was chosen as an amir should give special attention to the needs of the Ansaar. At that time Sayyidina Rasoolullah sallallahu alaihe wasallam had a severe headache, for which reason he might have fastened a strip of cloth. Also since the hair of Sayyidina Rasoolullah sallallahu alaihe wasallam used to be oiled regularly, which is mentioned in the ensuing chapters, the strip may have been oily for this reason.


His habit of wearing a black turban is well known. The Ulama have two meanings of a 'black turban'. Some have translated it as a black coloured turban and some say it is an oily strip of cloth. Both are correct as it can have both meanings.
One narrator of this hadith is Ibnul Gaseel, who is from the progeny of Hazrat Hanzalah radiyallahu anhu who was bathed by the malaaikah (angels). Hazrat Hanzalah radiyallahu anhu was nicknamed 'Gaseelul Malaaikah', which means the one bathed by the angels. There is a thought provoking incident regarding this. When the call for the Battle of Uhud was announced and the army was beginning to leave, he was having relations with his wife. In this state he heard the call for war, and heard the army leaving for the battlefield. He left everything at that moment and joined the army. He did not have a chance to do gusl (bath). He was martyred in the battlefield and because a 'shaheed' (martyr) is not given a gusl, he too was not given. Sayyidina Rasoolullah sallallahu alaihe wasallam saw the angels bathing him. He made inquiries and, on returning to Madinah Munawwarah, was informed by his wife of his condition. Truly, these people gave their lives for the sake of deen, as willingly as we would, today, fulfil our passions in which we are so heavily engrossed.


By; Peer Syed Mohyuddin Mahboob

Facebook; Group Name; Khanka Mahboobabad Havelian

Ther Dressing Of Rasool Kareem PBUH, By Peer Syed Mohyuddin Mahboob


Ummul Mu-mineen, Ummi Salamah Radiyallahu 'anha relates: "Of all the clothing, Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing the qamis (Thowb, kurtaa) the most".

Commentary

The 'ulama have written different reasons for Sayidina Rasulullah Sallallahu 'Alayhi Wasallam preferring to wear a qamis (Thowb, kurtah). Some say it is because it covers the body well and covers it better than a lungi etc. Some say because it is 'qumait' and besides it is less of a burden on the body, whereas a sheet has to be straightened every now and then. Some are of the opinion that it does not create pride in a person, as other clothing does. According to this humble servant the reason is because it covers the satr well, and the same time it is neat, whereas in some clothing there is less beauty, like the lungi, or it does not cover the satr well, like the top sheet. The eighth hadith in this chapter seems contrary to this hadith. lt shall be compared and reconciled there.

It has been reported from Ummi Salamah Radhiyallahu 'Anha: "Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing, from among all clothing, the qamis (thowb)".

Commentary

Mulla 'Ali Qaari relates from Dimyaati that the qamis of Sayidina Rasulullah Sallallahu 'Alayhi Wasallam was made of cotton and was not very long, nor were the sleeves long. Bayjuri has written that Sayidina Rasulullah Sallallahu 'Alayhi Wasallam had only one qamis. It is reported from Sayyiditina 'Aayeshah Radhiyallahu 'Anha that: "Rasulullah Sallallahu 'Alayhi Wasallam did not leave any of the morning food for the evening, nor any of the evening food for the morning. He possessed only one each, of a lungi, qamis, sheet ( body wrap), shoes or any other clothing. He did not have a pair of any of these".

Munaawi relates from Sayyidina Ibn 'Abbaas Radiyallahu 'anhu that, 'The qamis (thowb, kurtah) of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was not very long, nor were its sleeves long. In another hadith of Sayyidina Ibn 'Abbaas Radiyalia anhu it is stated that the qamis of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was above the ankles. 'Allaamah Shaami says: 'It should reach halfway down the calf'.

Asmaa bint Yazeed Radhiyallahu 'Anha says: "The sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached to the wrists".

Commentary

This narration apparently contradicts the one where it has been stated that the sleeves of the qamis of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam were a bit longer than the wrist. The'ulama have summed up the difference in several ways. Firstly, that at different times it had different lengths. Secondly, that when the sleeves were creased they were above the wrists, and when they were smooth and straight they were over the wrists. Some are of the opinion that both are taken on estimation. In this case there is no difficulty. Maulana Khalil Ahmad Saahib has written in the 'Badhlul Majhud' that where it is mentioned till the wrists, it is taken to be the best and desirable. Where the sleeves are stated to be longer, it is considered permissible. 'Allaamah Jazari states that it is sunnah that the length of the qamis (kurtah) sleeves reach till the wrists, and that of a jubbah be a bit longer, but in no case should it be longer than the fingers

Qurrah bin Ilyaas Radiyallahu'Anhu relates: "I came with a group from the tribe of Muzeenah to make bay'ah (pay allegiance) to Rasulullah Sallallahu 'Alayhi Wasallam. The button loop of Rasulullah Sallallahu 'Alayhi Wasallam's qamis was open. I put my hand in the collar of Rasulullah Sallallahu 'Alayhi Wasallam's qamis to touch the Seal of Prophethood (to gain barakah)".

Commentary

When he visited Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam he found the collar of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam's qamis open. It is characteristic of one who loves, that every act of his beloved sinks into his heart. Sayyidina 'Urwah Radiyallahu'Anhu, who is a narrator of this says: "I have never seen Mu'aawiyah (bin Qurrah - Radiyallahu'Anhu) and his son button up their collars. Be it summer or winter, their collars were always open". Their love for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has given us a glimpse of each and every act and deed of the beloved Rasul of Allah, Sallallahu 'Alayhi Wasallam. 'Jazahumullahu 'anna wa-'an saa-iril ummati ahsanal jazaa'.

Anas bin Maalik Radhiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasulullah Sallallahu 'Alayhi Wasallam came and led the Sahaabah in prayer".

Commentary

'Daar Qutni' has stated that this incident took place when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was ill. For this reason he was assisted by Sayyidina Usaamah bin Zayd Radhiyallahu 'Anhu. It is possible that it was the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam's illness before his death. This hadith will also be mentioned in the chapter on 'Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam leaning on something'. Imaam Tirmidhi has written a surprising incident on the sanad (chain of narrators) of this hadith, from which we can gauge the intense love of the muhadditheen for the hadith, and their detachment from this unstable and materialistic world. Muhammad bin AI-Fadl says: "Yahya bin Mu'een (who is a great imaam and scholar of hadith -some 'ulama have said that he has written ten lakh -100,000- ahaadith with his own hands) asked me as soon as I sat down (when visiting him), about this hadith. I started reciting it to him. He said: 'I desire you to read it out from your kitaab so that it may be more satisfying"' Muhammad bin AI-Fadl says: 'I stood up to go inside and fetch the kitaab. He caught me by my qamis and said: "First dictate it to me from memory, so that I may write it down. There is no surety of life and death. It is possible I may meet you or Imay not meet you again. You may repeat it from the kitaab later'. Muhammad bin AI-Fadl says: 'I recited it to him from memory, then brought the kitaab and read it out again from the kitaab'. Allahu Akbar! He did not have that little assurance that either of them would live till he went inside to get a kitaab and return. His love for the hadith was such that he did not even like to wait till the kitaab was brought from inside the room.


Abu Sa'eed Khudari (R.A) says, "When Rasulullah (S.A.W) put on a new garment, he would in happiness mention that garment's name. For example, 'Allah Ta'aala gave me this qamis (thowb, kurtah), 'amaamah (turban) sheet, etc" Then recited this du'aa:

'Allahumma lakal hamdu kama kasauw- tanihi, as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-suni'a lahu'.

Translation

"Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and theevil of what it was made for."

COMMENTARY

The goodness and badness of a garment is evident and 'for the good and bad for which it was made' means forsummer and winter, elegance etc. For whatever reason it is worn, the goolness in it is that it may be used to obtain Allah's pleasure, like performing 'ibaadah (devotion) with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.

Anas bin Maalik (R.A) says: "The sheet (body wrap) most liked by Rasulullah (Sallallahu alaihe wasallam) was the Yamaani printed sheet."

COMMENTARY

This siims to contradict the hadith mentioned at the begining of the chapter where it is stated that Sayyidina Rasulullah (Sallalahu alaihe wasallam) preferred wearing the qamis (kurtah) the most. The 'Ulama have given many explanations for this. The simplest explanation if that there is no difference. He liked the qamis very much and the sheet too. It could also be said that among ordinary clothing that are worn, he liked the qamis the most, and from the ones that are used for outer covering, he liked the sheet the most. It has also been stated that for purposes of evidence this is a much stronger hadith.Some 'Ulama have taken the first hadith for the different types of clothing, among which Sayyidina Rasulullah (S.A.W) liked the qamis most, and this hadith for the coloured clothing, from which he liked the coloured printed sheet the most. Some say the sheet was of a green colour. The object is that, among the colours, green was liked the most, as it is the colour of the clothing in Jannah (paradise).

Ther Dressing Of Rasool Kareem PBUH, By Peer Syed Mohyuddin Mahboob


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