sábado, 31 de julio de 2010

SALAAT & SALAAM IMPORTANCE IN AHLE ISLAM & AHLE SUNNATH

Assalam U Alaikum,

Bismillah Ir Rahman Ir Rahim

Salaamun Alaa 'Ibaa dihil lazheynustafa Salaamun Alal Mursaleeyn

Importance of Salaat-Salaam (Durood Shareef)

“Allah and his angels send blessings on the Prophet Sallahu Walahi Wasalam . O you who believe! Send your blessings on him, and salute him with all respects.” (The Holy Quran 56:33)

Abdullah Ibn Abbas Radiallahu anhu reports that Rasulullah Sallahu Walahi Wasalam said,
“Whoever recites the following Durood once, Allah will instruct the angels to keep writing good deeds for him for a thousand days.”

Jazallahu annaa muhammadan ma huwa ahluhu

Translation: May Allah reward Muhammad Sallahu Walahi Wasalam, on our behalf, as much as he deserves. HADITH RECORDED IN TABRANI ON THE AUTHORITY OF ABDULLAH IBN ABBAS

Abu Hurairah Radiallahu anhu reports that the Holy Prophet Sallahu Walahi Wasalam said, “Whoever recites the following Durood eighty times immediately after Asr Salaat on Friday, before standing up from his place, Allah will forgive eighty years of sins and grant him the reward equivalent to eighty years of worship.”

Allahumma salli alaa muhammadinin nabiyyil ummiyyi wa-ala aalihi wasallim
tasleema

Translation: O Allah bless Muhammad Sallahu walahi wasalam, the unlettered Prophet, and his family and grant them best of peace.

HADITH RECORDED IN JAME SAGEER ON THE AUTHORITY OF ABU HURAIRAH

Benefits of Reciting Salaat-Salaam (Durood Shareef)

Listed below are some of the many benefits a person receives by reciting Durood Shareef:

1. Almighty Allah sends ten mercies upon a person who recites Durood once.
2. Ten of his sins are forgiven.
3. The person’s rank is raised by ten degrees.
4. Ten rewards are written for him.
5. T here is acceptance of Dua where Durood is recited at the beginning & at the end.
6. T he person will be blessed with the intercession of Rasulullah Sallahu Walahi Wasalam .
7. Almighty Allah will forgive his sins.
8. Almighty Allah is pleased with him.
9. The person will be nearer to the Prophet Sallahu Walahi Wasalam on the day of Judgement.
10. The person will have all his worries removed in this world and the hereafter

Here i would like to mention two Darood which is more importance for us.

Auzu Billahi Minas Shaithan Irrajim Bismillah Ir Rahman Ir Rahim

Alla-humma Salle Alaa Muhammadin Nabiyyi Wa Azwa-Jehi
Um-mahaatil Mu'meniyna Wa zur-Riyyatehi Wa Ahli Baytehi Cama
Sal-layta Alaa Ebrahima Innaca Hamidum Majeeyd

Alla-humma Salle Alaa Muhammadin Ab-deca Wa-Rasule-can
Nabiyil Ummiyi Wa-Alaa Aale Muhammadin, Allahumma Salle Alaa Muhammadiw Wa-Alaa Aale Muhammadin Salaatan Tacuw-nu Laca
Ridhaw-Wala-hu Jazaaaaw Wa-le-Haq-qehi Adaaaw Wa-'Atehil Waseeylata Wal-fadhiylata Wal-Ma-qaamal Mahmudal Laziy Wa'adtahu
Waj-zehi An-na Maa Hu-Wa Ah-lohu Waj-zehi Afdhala Maa Jaazayta
Nabiyyan 'An-Qaw-mehi Wa-Rasu-lan 'An Um-matehi Wa-Sal-lealaa
Ja-mey-Ee Ikh-waanehi Mi-nan Nabi-yey-na Wa-Saa-le-Heeyna Ya-
Ar-hamur-Rahemeyna.

Please Read Salath and Salam every time and get the mercy and rehmath of Allah Azzawazal and his Beloved Prophet Muhammed E Musthafa Sallahu Walahi Wasalam Blessings

Yah Allah Al Madath
Yah Rasool Allah Almadath (Sallahu Walahi Waslam)
Shere E Khuda Moula E Khusa Al Madath(Abbu Ali R.A.)
Ammi Fatima Thul zahra Al Madath(R.A.)
Imam E Hasan Al Madath(R.A.)
Shahid E Karbala, Qurbaniyath Ki Nishan, Ahle Baith e Shehazada Imam E Hussain Al mAdath(R.A.)
AL-Ghawth AL-A'zam Sultan AL-Awliya' Sayyaduna 'Ash-Shaykh Muhiyi'd-Din 'Abd AL-Qadir AL-Jilani AL-Hassani AL-Husaayni (R.A.) Al Madath
Hazrat Ali Hajveri Data Ganj Bakhsh Al Madath (R.A)
Sheikh Ul Islam Hazrat Baba Fareed Gunj ShakarAl Madath (R.A.)
Hazrat Khwaja Muinuddin Chishty, Gareeb Nawaz, Sulthanul Hind, Badshah E Thak Tho Taj, Al Hassany Al Hussainy Al Madath (R.A.)
Hazarat Khawajah Bande Nawaz, Gesu Daraz, Al Hassany Al Hussainy Al Madath(R.A.)
Hazarath Khawajah Syed Sha Bande Nawaz Al Hassany Al Hussainy Al Madath(R.A.)
Hazarath Khawajah Syed Sha Muhammed Muhammedul Hussainy Chisthy Al Hassany Al Hussainy Al Madath.(R.A.)

App Sab pey Lakho Salam aur Darood Ho, Mere Maa, Aur Abbu Appey Khurban Ho, Mein Aur Meri Khandhaniyath aur ane waley Pedi Aqirath Thak Appey Khurban Ho.

Please remember us in your Dua's

Ameen

Khairul Rabul Alameen
Syeda Zainab Fatima Kouser
(Aal-e-Rasool,Aulaad-e-Batool.Aulad-e-Ali,Aal-e-GhausulAzam,Roshaney Chisthy)
Mrs. Badshah Khan

Present By: Kamran Nazir Qadri

Importance of Taking a Shaikh / Peer / Murshid / Hadee, By Peer Syed Mohyuddin Mahboob

Importance of Taking a Shaikh



Allah said in the Holy Qur'an, "Fear God and accompany Trustworthy people" [9:119]. Allah's Word is for all time, for every era and for every century. It is an ongoing order, from which we understand the importance of keeping company with the Trustworthy. Allah orders all human beings to accompany them, because by keeping their company one will see how they live their lives, how they deal with people, how they address their companions, how they eat, how they sleep, how they worship. By accompanying them, one will learn all their good manners, and their ways of life.

Another way too understand this verse, is that one should accompany a trustworthy person, because to be trustworthy is very rare and not many people achieve it. Everyone, however, can find a trustworthy person and accompany him, in order to be guided. Following a Trustworthy One is essential to our spiritual path. Such a one is needed to lead us and guide us and to be a beacon for us on that way. In the Naqshbandi Order, the living presence of a connected shaikh is essential. Through his physical and spiritual linkage to the Prophet (sallallahu alaih wasallam) he establishes the murid's connection. The murid's obligation is to maintain his connection to his shaikh, to hold tightly to the hand of the one within his reach. The shaikh maintains the further connection to the previous shaikhs and to the Prophet (sallallahu alaih wasallam).

From what has been said above, and in the biographies of the Masters, the importance of accompanying a True Master has been clearly demonstrated. It provides the seeker with the opportunity to learn the essentials of ethics and good conduct, to discover the hidden defects of his heart, and to be lifted to the states of perfection. There are two requisites for entering upon such an endeavor: when the seeker feels the need to seek in this way he must purify his intention and ask his Lord to connect him to a Truthful One; and he must look in his own country for someone who will point him in the direction of the Perfect Master.

The Need for a Living Guide

If one is separated from his shaikh by death or other circumstances, it becomes necessary to find a living guide, who can complete the work of the first master. The path itself is not the Goal, but the means to reach the Goal. Holding onto the attachment to a master who is no longer present, usually represents an unrealistic expectation and a false hope. It may also be a manifestation of pride. Although they had already pledged themselves to the Prophet (sallallahu alaih wasallam), the Companions had to take initiation with Sayyidina Abu Bakr (radi Allahu anhu) after the passing of the Prophet (sallallahu alaih wasallam), and as they renewed their pledge to the successive khalifs, Sayyidina 'Umar (radi Allahu anhu), Sayyidina 'Uthman (radi Allahu anhu) and Sayyidina 'Ali (radi Allahu anhu), so too does a sincere seeker need to put his hand into the hand of a living shaikh, and renew his initiation, in order to complete his journey to the Divine Presence.

viernes, 30 de julio de 2010

مناجاة الحضرة المحمدية

مناجاة الحضرة المحمدية

الصلاة والسلام عليك يا من انت للعالمين رحمة وشفاء وللمسلمين عز ورجاء ها نحن أولاء خدامك الأوفياء المتوسلون بجنابك الموقنون بإمدادك المتحققون من بركاتك الواقفون علي أعتابك طالبين كريم رعايتك وعظيم شفاعتك ذرة من مددك تكفيني(3) ونظرة من كرمك ترضيني(3) فما ناداك صادق إلا لبيت النداء وما استغاث بك مؤمن إلي الله إلا زال عنه الشقاء نعم يراك البصير بعين قلبه ويأتيه الفرج وتشرق روحك الشريفة لأحبابك عندما يشتد الحرج فأنت في الرفيق الأعلي والمقام الأسمي مشرق التجلي والنور باهر الوضاءة والظهور يفيض خيرك علي المحبين ويعم برك علي المخلصين فتشاهدك أمتك في يقظة روحها ومنامها وتسألك عما يصلح من شأنهافتجيبها إلي ما فيه خيرها يا من أنت هادينا وشفيعنا سيدي يا رسول الله وحق حقك ومقام قربك وإشراق وجهك حرام علي المنكرين مشاهدتك وبعيد علي الواهمين مخاطبتك وهيهات للمتشككين الوصول إلي مقام حضرتك لأن قدرك لا يعرف بالوهم والظن الخيال ومقامك لا يدرك بالكلام والتخمين والجدال فمن ذا الذي صلي عليك ولم تشرق روحك عليه ومن ذا الذي استشفع بك ولم يصل نصر الله إليه نحن في حماك يارسول الله (3)نحن في رحابك يا حبيب اله (3) نحن في كنفك يا نجي الله (3)نحن في جاهك يا صفي الله (3)نحن في حرمك يا أعز خلق الله (3)فما من أحد إلا ويعلم أن الله هو المعطي وأنت يا رسول الله مظهر العطاء والله نور السماوات والأرض وأنت مرآة هذا الضياء لأنك النور المبين الذي ملأ إشراقه العالمين وأنت كتاب الله وميثاق النبيين وأنت نظر الحق في قلوب المؤمنين كيف لا وقد أنزل الله عليك في محكم التبيين (قد جاءكم من الله نور وكتاب مبين) عليك وعلي آلك يا سيدي يا رسول الله أغثني أدركني خذ بيدي قلت حيلتي أنت وسيلتي إلي الله فلا تقطعني عنك ولا تحرمني منك ولا تباعد يا حبيبي بيني وبينك


By: Peer Syed Mohyuddin Mahboob‏

Handling Debt in Islam

Handling Debt in Islam
By, Peer Syed Mohyuddin Mahboob


Concept of debt in Islam is sufficiently guided by Qur'an and Sunnah. Debt in Arabic term known as dayn which is rooted in the same root with diin i.e da ya na, which depict any right or wealth that is payable upon a person either to another person or his Lord based on commitment towards that person or his Lord (Sano, 2001). This covers two dimensions namely the right of one's fellow human beings and the right of ALLAH. The first dimensions will be all rights arising from financial transactions such as sale contract, lease, credit and rental, or from non-financial transactions such as the dowry of a woman, the cost of damage and the cost of crimes. It also covers the rights, which arise from services.

The latter dimension is more comprehensive in sense that all mankind in this world are being indebted to ALLAH, the creator. It includes all religious matters especially that involve the relationship between a man and his Lord such as missing prayers, missing zakat, or sawm. Besides, the debt may be a right or a wealth; it may also in kind as well as in cash. Debt is inevitable element of one's life. Thus Islam commands its adherents to fulfill their obligation either towards (debt to) mankind or ALLAH.

In line with the debt toward mankind, it has been restricted in Islam, in the sense that it should be paid back without involving injustice between the debtor and creditor. Islam encourages Muslims to help each other. In Islam to give loan is better than to give charity. In fact Islam prohibits any acts of begging. For it may humiliate the doers. As Prophet Muhammad (peace be upon him) once was asked by the companion by the name Qabisah to help him to repay the debt. The Prophet (PBUH) then said, "Wait until one gives a charity than we will give it to you" then the Prophet (PBUH) said, "Begging is prohibited except in three conditions; one is being indebted and fails to pay it back, the begging is permissible until he fully paid back then he stops begging, one whose property was damaged by the natural disasters so that the begging is permissible until he received a sufficient assistance to survive, and finally the poor and needy one whom has been witnessed by three trustworthy people in his community, the begging is permissible to fulfill his needs. Qabisah, other than three above mentioned, begging is prohibited and those who do it, they eat unlawful things"..

Thus one who takes credit or loan and repays it back is better and respected than those who receive charity. However, Islam has commanded Muslims to give and take debt that is free interest based or Qardh Hasan. As ALLAH says,

"Who is he that will loan to ALLAH a beautiful loan, which ALLAH will double unto his credit and multiply many time? It is ALLAH that giveth (you) want or plenty, and to Him shall be your return" (Qur'an 2:245)

Al-Qardh al-Hassan means a beautiful loan that does not carry any value added to the principle that is borrowed. In Islamic bank practices, it refers to a credit or loan in which the debtor uses it for the good purposes and later on he has to pay only the same amount with that he took from the bank.

Beside lawful or unlawful consideration in the debt, assets vis a vis liability should be taken into consideration. In buying a car with deferred price or bay' bi thaman ajil for example, a Muslim should look into type of property. Is a car liability or an asset? How is his financial situation? Islamic financial planners may help him to classify it into either liability or asset. As an asset, the property will increase and become an effective and strong investment in the future. But being a liability it will be a burden in the future.

In addition, Debt in Islam should be written down properly as ALLAH says,

"O ye who believe! When ye deal with each other, in transactions involving future obligation in a fixed period of time, reduce them into writing, let a scribe write down faithfully as between the parties; let not the scribe refuse to write: as ALLAH has thought him…" (Qur'an 2:282).

This verse shows the significance of writing of debt. Debt in Islam is long last liability that does not limit in this world but it is also liability in the hereafter as well. As a result, whatever debt the deceased had, in estate distribution for example, the heirs should settle it first, before the estate is distributed to eligible heirs. As ALLAH says,

"In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts…" (Qur'an 4:12).

The Prophet (peace be upon him) warned debtor to pay back his debt. For the debt if it is not paid, it will trigger debtor's soul hanging in the hereafter and will not be accepted by ALLAH. As a result, Muslims should be careful when they come into the debt and write it down so that if he fails to pay it back, the heirs or his next kin will settle it down on behalf. In sum, Islam prescribes debt to mankind is more powerful than that of ALLAH, for ALLAH will not forgive the debtor to mankind unless it is paid and released by the creditor.

Al-Tirmidhi narrated from Maula ‘Ali (may ALLAH be pleased with him) that a mukaatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of ALLAH (peace and blessings of ALLAH be upon him) taught me? And if you have debt like the mountain of Seer, ALLAHwill pay it off for you. He said: ‘Say: Allaahumma akfini bi halaalika ‘an haraamika wa aghnini bi fadlika ‘amman siwaaka (O ALLAH, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You.”

Debt has its strict rules and regulations in Islam. For one, interest is completely forbidden. Additionally, while debt is discouraged, for cases where a person must borrow money, the debtor and lender must enter into a contract, the rules of which are clearly stipulated in the Quran. In cases where a debtor has made the mistake of taking debt on interest, all efforts should be sought to get rid of the interest. When not possible immediately, the debtor should seek all means to reduce payment of interest rates on repayment of debt, whether through debt consolidation or other means - until the debt is paid off completely

So the correct way of lending money is:

1- To specify the period of the loan, i.e., the length of time after which the loan must be repaid.

2- Writing down the loan and the time when it is to be repaid.

3- If the one who writes down the loan is a person other than the debtor, then the debtor is the one who should dictate to him the details of the loan.

4- If the debtor is unable to dictate because of sickness or some other reason, then the one who should dictate on his behalf is his guardian.

5- The loan should be witnessed, and the witnesses should be two men, or one man and two women.

6- The lender has the right to ask the borrower to guarantee the loan with a pledge which the lender will keep. The benefit of the pledge is that if the time comes for the debt to be repaid and the borrower refuses to pay, the item in pledge may be sold and the debt paid with that money; anything left over is to be given to the owner of the pledge, namely the debtor.

Guaranteeing a debt in one of these three ways (writing, witnesses or pledge) is mustahabb and is preferable, but it is not obligatory (waajib). Some of the scholars are of the view that it is obligatory to write down a loan, but most of the scholars say that it is mustahabb, and this is the more correct view. The reason for that is to protect people’s rights so that they will not be exposed to loss because of forgetfulness or confusion, and as a precaution against those who do not fear ALLAH.

If a loan is not written down and not witnessed, and no pledge is taken, that does not mean that it is a sin. The aayah itself indicates that:

“then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of ALLAH, his Lord”

[al-Baqarah 2:283 – interpretation of the meaning]


Trust means not guaranteeing the loan by writing it down, having it witnessed or asking for a pledge. But in this case it is essential to fear ALLAH. Hence in this case ALLAH commanded the one who is in debt to fear ALLAH and discharge his trust: “let the one who is entrusted discharge his trust (faithfully), and let him be afraid of ALLAH, his Lord”..

If the loan is not written down and the debtor denies it or takes a long time to repay it, then the lender has no one to blame but himself, because he exposed his property to loss. It was narrated from the Prophet (peace and blessings of ALLAH be upon him) that if a loan is not written down, the du’aa’ of the lender against the debtor will not be accepted if he takes too long to pay or he denies the loan. He (peace and blessings of ALLAH be upon him) said: “There are three who call upon ALLAH but their prayer will not be answered:… a man who lent money to another man but he did not have (the loan) witnessed.” (Saheeh al-Jaami’, 3075).

Whoever thinks about these rulings and others will see the perfection of the Islamic sharee’ah and how concerned it is to protect people’s rights and not expose them to loss. For ALLAH commands the one who has wealth to protect it and not to expose it to loss, no matter how little it may be:

“You should not become weary to write it (your contract), whether it be small or big, for its fixed term”

[al-Baqarah 2:282 – interpretation of the meaning]

Azan For New Born Baby, By Peer Syed Mohyuddin Mahboob

Question: When a new born baby is born, which adhan is given? I.e, the Adhan for zuhr-isha, or the Fajr Adhan. Someone told me it should be Fajr adhan, however he couldnt recall where he read it?ç

Answer:Hazrat Abu Raafe (Radhiallalhu Ta'ala Anhu) recounts an act of thebeloved Holy Prophet's (Sallallahu Alaihi Wasallam), and describes thus;

"I witnessed the Holy Prophet (Sallallahu Alaihi Wasallam) reciting the Azan (Call to prayer) to HazratSyedina Imam Hasan ibn Ali (Radhiallalhu Ta'ala Anhu) when his Beloved daughterSyeda Fatima tu Zahrah (Radhiallalhu Ta'ala Anha) gave birth to him." (Tirmidhi, Musnad Ahmad)

The Adhaan should be given in the right ear of the new born and Iqaamat in the left ear. (Shaami vol.1 pg.385;)

Tasawwuf

Tasawwuf, by Peer Syed Mohyuddin Mahboob

Tasawwuf is based on the Quran and hadith. The essence of Tasawwuf is consciousness of the presence of Allah and accountability in the court of Allah.

The title "tasawwuf" according to a concept only began to gain popularity after the year 200 A.H. Those who excelled in abstinence, Ibadah and Ittiba' of sunnah named their way " tasawwuf" and those who followed this way were called sufi's. (Al Risalah Al- Qushairiyyah)

Tasawwuf is practical field of islam and it teaches the method of purification and science of perception and the legal concept of ijtihad.The founder of the science of tasawwuf is the blessed beloved Prophet himself to whom Allah taught it by means of revelation and inspiration.By Allah's favor, we have put this issue to rest in our lengthy exposition on the proofs of tasawwuf in the pages above.if someone thinks that tasawwuf originated in Basra among the generations after the tabi`in,it is wrong.in fact Tasawwuf has realities (haqa'iq) and states of experience (ahwal) which the Sufis mention in their science... sufiya says, the Sufi is he who purifies himself from anything which distracts him from the remembrance of Allah and who becomes full of reflection about the hereafter, to the point that gold and stones will be the same to him. Others say that tasawwuf is safeguarding of the precious meanings and leaving behind pretensions to fame and vanity, and the like. Thus the meaning of sufi alludes to the meaning of siddiq or one who has reached complete Truthfulness, because the best of human beings after prophets are the siddiqin, as Allah mentioned in the verse:Whoever obeys Allah and the Apostle, they are in the company of those on whom is the grace of Allah: of the prophets, the truthful saints, the martyrs and the righteous; ah, what a beautiful fellowship! (4:69)
some sufis say tasawwuf is good character and awareness and mind concentration.
its the true way of practice of shareeah
the life spam of Huzur alay his salam which he had spend in cave of hira and sour is the foundation of tasawwuf
walahu aalam bisawab

Define Halal, By Peer Syed Mohyuddin Mahboob

1. Halaal means that the Shariah has made it permissible to consume.

2. The animal must be slaughtered in a Shari manner, i.e. the windpipe, oesophagus and the 2 jugular veins must be severed or at least 3 of them.
The name of Allah must be taken at the time of slaughtering.
The slaughterer must not be a Mushrik (one who ascribes partners to Allah), nor one who denies the existence of Allah.

3. The benefits of eating Halaal include obeying the command of Allah Tala and His beloved last Rasul [sallallaahu alayhi wa alehe aw sallam], protecting oneself from spiritual contamination, ability to perform good deeds and Halaal food is also healthier.

4. Kosher refers to what the Jews consider permissible to consume.

5. Zabeeha refers to an animal slaughtered in the Sharee manner, therefore, Halaal.
Allah knows better

jueves, 29 de julio de 2010

Nikkah broken, By Peer Syed Mohyuddin Mahboob

can you please tell me if the nikah of the son is broken if his father sleeps with his son's wife? Also if the son's wife is his mother's niece then what about his father's nikah with his mother??? Is that still valid??

Answer:
Incest, in whatever form, is a very grave and detrimental sin in the
viewpoint of the Shari'ah. Not only does this heinous act result in great
punishment in the hereafter, but in the very world it sets off a frightening
chain reaction. Consider the following Shar'ee ruling:

Should a man commit adultery or even touch a blood relative with lust and
desire then automatically the Usool - ascendants (parents, etc.) and
Furooh - descendants (children, etc.) of both parties become Haraam
(forbidden in marriage) upon each other. (Shaami Vol. 2 pp. 32-36).

Example 1: If a man touches his daughter-in-law with lust and desire then
his son and daughter-in-law (son's wife) become Haraam upon one another.
They can no longer stay together with one another as husband and wife.

Example 2: If the father touches his daughter with lust and desire then he
and his wife (his daughter's mother) become Haraam upon one another.


If the son's wife is his mother's niece, then the father's Nikah still
remains intact.
Allah knows better

‏العدل, By Peer Syed Mohyuddin Mahboob‏

عند ما يذ كر عمر بن الخطاب الفاروق
يذ كر العدل وهذه احدى الشواهد على ذلك

أتى شابّان إلى الخليفة عمر بن الخطاب رضي الله عنه وكان في المجلس وهما يقودان رجلاً من البادية فأوقفوه أمامه,قال عمر: ما هذا
قالوا : يا أمير المؤمنين ، هذا قتل أبانا
قال: أقتلت أباهم ؟
قال: نعم قتلته !
قال : كيف قتلتَه ؟
قال : دخل بجمله في أرضي ، فزجرته ، فلم ينزجر، فأرسلت عليه حجراً ، وقع على رأسه فمات...
قال عمر : القصاص ....
قال الرجل : يا أمير المؤمنين : أسألك بالذي قامت به السماوات والأرض أن تتركني ليلة لأذهب إلى زوجتي وأطفالي في البادية ، فأُخبِرُهم بأنك سوف تقتلني ، ثم أعود إليك ، والله ليس لهم عائل إلا الله ثم أنا .
قال عمر : من يكفلك أن تذهب إلى البادية ، ثم تعود إليَّ؟
فسكت الناس جميعا ً، إنهم لا يعرفون اسمه ، ولا خيمته ، ولا داره ولا قبيلته ولا منزله ، فكيف يكفلونه وهي كفالة ليست على مال ، ولا على أرض ، ولا على دابه من دواب الأرض ،..... إنها كفالة على الرقبة أن تُقطع بالسيف ..!!! ومن يعترض على عمر في تطبيق شرع الله ؟ ومن يشفع عنده ؟ومن يمكن أن يُفكر في وساطة لديه ؟ فسكت الصحابة ، وعمر مُتأثر ، لأنه وقع في حيرة ، هل يُقدم فيقتل هذا الرجل ، وأطفاله يموتون جوعاً هناك أو يتركه فيذهب بلا كفالة ، فيضيع دم المقتول ، وسكت الناس ، ونكّس عمر رأسه ، والتفت إلى الشابين : أتعفوان عنه ؟
قالا : لا ، من قتل أبانا لا بد أن يُقتل يا أمير المؤمنين..
قال عمر : من يكفل هذا أيها الناس ؟!!
فقام أبو ذر الغفاريّرضي الله عنه وأرضاه بشيبته وزهده ، وصدقه ، وقال:يا أمير المؤمنين ، أنا أكفله
قال عمر : هو قَتْل ،
قال : ولو كان قاتلا!
قال: أتعرفه ؟
قال: ما أعرفه
قال : كيف تكفله ؟
قال: رأيت فيه سِمات المؤمنين ، فعلمت أنه لا يكذب ، وسيأتي إن شاءالله
قال عمر : يا أبا ذرّ ، أتظن أنه لو تأخر بعد ثلاث أني تاركك!
قال: الله المستعان يا أمير المؤمنين ...
فذهب الرجل ، وأعطاه عمر ثلاث ليال ٍ، يُهيئ فيها نفسه، ويُودع أطفاله وأهله ، وينظر في أمرهم بعده ،ثم يأتي ، ليقتص منه لأنه قتل ....
وبعد ثلاث ليالٍ لم ينس عمر الموعد ، يَعُدّ الأيام عداً ، وفي العصر نادى في المدينة :
الصلاة جامعة ، فجاء الشابان ، واجتمع الناس ، وأتى أبو ذر وجلس أمام عمر ، قال عمر: أين الرجل ؟
قال : ما أدري يا أمير المؤمنين!
وتلفَّت أبو ذر إلى الشمس ، وكأنها تمر سريعة على غير عادتها ، وسكتالصحابة واجمين عليهم من التأثر مالا يعلمه إلا الله.
وقبل الغروب بلحظات ، وإذا بالرجل يأتي ، فكبّر عمر ،وكبّر المسلمون معه
فقال عمر : أيها الرجل أما إنك لو بقيت في باديتك ، ما شعرنا بك وما عرفنا مكانك !!
قال: يا أمير المؤمنين ، والله ما عليَّ منك ولكن عليَّ من الذي يعلم السرَّ وأخفى !! ها أنا يا أمير المؤمنين ، تركت أطفالي كفراخ الطير لا ماء ولا شجر في البادية ،وجئتُ لأُقتل...وخشيت أن يقال لقد ذهب الوفاء بالعهد من الناس فسأل عمر بن الخطاب أبو ذر لماذا ضمنته؟؟؟
فقال أبو ذر :خشيت أن يقال لقد ذهب الخير من الناس فوقف عمر وقال للشابين : ماذا تريان؟
قالا وهما يبكيان : عفونا عنه يا أمير المؤمنين لصدقه.. وقالوا نخشى أن يقال لقد ذهب العفو من الناس !
قال عمر : الله أكبر ، ودموعه تسيل على لحيته ...جزاكما الله خيراً أيها الشابان على عفوكما ، وجزاك الله خيراً يا أبا ذرّ يوم فرّجت عن هذا الرجل كربته ، وجزاك الله خيراً أيها الرجل لصدقك ووفائك ...

وجزاك الله كل خير يا من لقبت ((((( بالفاروق ))))) وهذا اللقب لم يأتي من فراغ لأنك جمعت العدل مع
الرحمة ومخافة الله, وبعد ذلك وبكل بساطه تأتي الرافضه لتلغي كل ذالك و لتلعنك وتسبك وتكيل التهم اليك وتشكك بكل هذه المواقف وما هذا الموقف الا القليل القليل مما قدمه عمر الفاروق للأسلام والمسلمين ويكفي .....
__ان ذكر العدل ذكر عمر بن الخطاب رضي الله عنه وأرضاه.__

‏ضبط إيقاع الجسم By Peer Syed Mohyuddin Mahboob

ضبط إيقاع الجسم

أظهرت البحوث العلمية الحديثة أن مواقيت صلاة المسلمين تتوافق تماما مع أوقات النشاط الفسيولوجي للجسم، مما يجعلها وكأنها هي القائد الذي يضبط إيقاع عمل الجسم كله.

وقد جاء في كتاب " الاستشفاء بالصلاة للدكتور " زهير رابح: " إن الكورتيزون الذي هو هرمون النشاط في جسم الإنسان يبدأ في الازدياد وبحدة مع دخول وقت صلاة الفجر، ويتلازم معه ارتفاع منسوب ضغط الدم، ولهذا يشعر الإنسان بنشاط كبير بعد صلاة الفجر بين السادسة والتاسعة صباحا، لذا نجد هذا الوقت بعد الصلاة هو وقت الجـد والتشمير للعمل وكسب الرزق، وقد قال رسول الله صلى الله عليه وسلم فيما رواه الترمذي وابن ماجة والإمام أحمد: " اللهم بارك لأمتي في بكورها"، كذلك تكون في هذا الوقت أعلى نسبة لغاز الأوزون في الجو، ولهذا الغاز تأثير منشط للجهاز العصبي وللأعمال الذهنية والعضلية، ونجد العكس من ذلك عند وقت الضحى، فيقل إفراز الكورتيزون ويصل لحده الأدنى، فيشعر الإنسان بالإرهاق مع ضغط العمل ويكون في حاجة إلى راحة، ويكون هذا بالتقريب بعد سبع ساعات من الاستيقاظ المبكر، وهنا يدخل وقت صلاة الظهر فتؤدي دورها كأحسن ما يكون من بث الهدوء والسكينة في القلب والجسد المتعبين.

بعدها يسعى المسلم إلى طلب ساعة من النوم تريحه وتجدد نشاطه، وذلك بعد صلاة الظهر وقبل صلاة العصر، وهو ما نسميه "القيلولة" وقد قال عنها رسول الله صلى الله عليه وسلم فيما رواه ابن ماجة عن ابن عباس " استعينوا بطعام السحر على الصيام، وبالقيلولة على قيام الليل" وقال صلى الله عليه وسلم: " أقيلوا فإن الشياطين لا تقيل " وقد ثبت علميا أن جسم الإنسان يمر بشكل عام في هذه الفترة بصعوبة بالغة، حيث يرتفع معدل مادة كيميائية مخدرة يفرزها الجسم فتحرضه على النـوم، ويكون هذا تقريبا بعد سبع ساعات من الاستيقاظ المبكر، فيكون الجـسم في أقل حالات تركيزه ونشاطه، وإذا ما استغنى الإنسان عن نوم هذه الفترة فإن التوافق العضلي العصبي يتناقص كثيرا طوال هذا اليوم،
ثم تأتي صلاة العصر ليعاود الجسم بعدها نشاطه مرة أخرى ويرتفع معدل "الأدرينالين" في الدم، فيحدث نشاط ملموس في وظائف الجسم خاصة النشاط القلبي، ويكون هنا لصلاة العصر دور خطير في تهيئة الجسم والقلب بصفة خاصة لاستقبال هذا النشاط المفاجئ، والذي كثيرا ما يتسبب في متاعب خطيرة لمرضى القلب للتحول المفاجئ للقلب من الخمول إلى الحركة النشطة.

وهنا يتجلى لنا السر البديع في توصية مؤكدة في القرآن الكريم بالمحافظة على صلاة العصر حين يقول تعالى [ حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين ] (البقرة 238)، وقد ذهب جمهور المفسرين إلى أن الصلاة الوسطى هنا هي صلاة العصر، ومع الكشف الذي ذكرناه من ازدياد إفراز هرمون " الأدرينالين" في هذا الـوقت يتضح لنا السر في التأكيد على أداء الصلاة الوسطى، فأداؤها مع ما يؤدي معها من سنن ينشط القلب تدريجيا، ويجعله يعمل بكفاءة أعلى بعد حالة من الخمول الشديد ودون مستوى الإرهاق، فتنصرف باقي أجهزة الجسم وحواسه إلى الاستغراق في الصلاة، فيسهل على القلب مع الهرمون تأمين إيقاعهما الطبيعي الذي يصل إلى أعلاه مع مرور الوقت.
ثم تأتي صلاة المغرب فيقل إفراز "الكورتيزون" ويبدأ نشاط الجسم في التناقص، وذلك مع التحول من الضوء إلى الظلام، وهو عكس ما يحدث في صلاة الصبح تماما، فيزداد إفراز مادة "الميلاتونين" المشجعة على الاسترخاء والنوم، فيحدث تكاسل للجسم وتكون الصلاة بمثابة محطة انتقالية.
وتأتي صلاة العشاء لتكون هي المحطة الأخيرة في مسار اليوم، والتي ينتقل فيها الجسم من حالة النشاط والحركة إلى حالة الرغبة التامة في النوم مع شيوع الظلام وزيادة إفراز "الميلاتونين"، لذا يستحب للمسلمين أن يؤخروا صلاة العشاء إلى قبيل النوم للانتهاء من كل ما يشغلهم، ويكون النوم بعدها مباشرة، وقد جاء في مسند الإمام أحمـد عن معاذ بن جبل لما تأخر رسول الله صلى الله عليه وسلم عن صلاة العشاء في أحد الأيام وظن الناس أنه صلى ولن يخرج" فقال رسول الله صلى الله عليه وسلم: أعتموا بهذه الصلاة ـ أي أخروها إلى العتمة ـ فقد فضلتم بها على سائر الأمم ولم تصلها أمة قبلكم"
ولا ننسى أن لإفراز الميلاتونين بانتظام صلة وثيقة بالنضوج العقلي والجنسي للإنسان، ويكون هذا الانتظام باتباع الجسم لبرنامج ونظام حياة ثابت، و لذا نجد أن الالتزام بأداء الصلوات في أوقاتها هو أدق أسلوب يضمن للإنسان توافقا كاملا مع أنشطته اليومية، مما يؤدي إلى أعلى كفاءة لوظائف أجهزة الجسم البشري.

* شفاء للنفس والبدن

يحكي محمد منصور من بيروت قصته مع الصلاة:

" كنت أعمل في مطعم سياحي يرتقي ربوة خضراء تطل على البحر مباشرة، وذلك قبل الحرب التي أطاحت بخيرات بلادي، كانت ظروف عملي تحتم علي أن أنام طـوال النهار لأظل مستيقظا في الليل، وكان صاحب المطعم يحبني كثيرا ويثق في، ومع الوقت ترك لي الإدارة تماما وتفرغ هو لأشغاله الأخرى، وكان هذا على حساب صحتي، فلم أكن أترك فنجان القهوة والسيجارة كي أظل متيقظا طوال الليل"
" وفي إحدى الليالي لم يكن لدينا رواد كثيرون وانتهى العمل قبل الفجر، وكان هذا حدثا فريدا في تلك الأيام، أنهينا العمل وأغلقت المطعم، وركبت سيارتي عائدا إلى البيت، وفي طريق عودتي توقفت قليلا لأتأمل منظر البحر البديع تحت ضوء القمـر، وطال تأملي رغم شدة البرد، ملأت عيني بمنظر النجوم المتلألأة، ورأيت شهابا يثقب السماء فتذكرت حكايات أبي لنا عن تلك الشهب التي يعاقب الله بها الشياطين التي تسترق السمع إلى أخبار السماء، دق قلبي بعنف وأنا أتذكر أبي ذلك الرجل الطيب ذو الأحلام البسيطة، تذكرته وهو يصلي في تواضع وخشوع، وسالت دمعة من عيني وأنا أتذكـر يوم مات كيف أوصاني بالصلاة وقال لي أنها كانت آخر وصايا رسول الله صلى الله عليه وسلم لأصحابه قبل موته "
" رحت أبحث عن مسجد وأنا لا أدري هل صلى الناس الفجر أم لم يصلوا بعد، وأخيرا وجدت مسجدا صغيرا، فدخلت بسرعة فرأيت رجلا واحدا يصلي بمفرده، كان يقرأ القرآن بصوت جميل ،وأسرعت لأدخل معه في الصلاة، وتذكرت فجأة أني لست متوضئا، بل لابد أن أغتسل فذنوبي كثيرة وأنا الآن في حكم من يدخل الإسلام من جديد، الماء بارد جدا ولكني تحملت، وشعرت بعد خروجي وكأني مولود من جديد، لحقت بالشيخ وأتممت صلاتي بعده، وتحادثنا طويلا بعد الصلاة، وعاهدته ألا أنقطع عن الصلاة معه بالمسجد بإذن الله"
" غبت عن عملي لفترة، كنت فيها أنام مبكرا وأصحو لصلاة الفجر مع الشيخ، ونجلس لنقرأ القرآن حتى شروق الشمس، وجاءني صاحب المطعم وأخبرته أني لن أستطيع العمل معه مرة أخرى في مكان يقدم الخمر وترتكب فيه كل أنواع المعاصي، خرج الرجل يضرب كفا بكف وهو يظن أن شيئا قد أصاب عقلي "
" أفاض الله علي من فضله وعمني الهدوء والطمأنينة واستعدت صحتي، وبدأت في البحث عن عمل يتوافق مع حياتي الجديدة، ووفقني الله في أعمال تجارة المواد الغذائية، ورزقني الله بزوجة كريمة ارتدت الحجاب بقناعة تامة، وجعلت من بيتنا مرفأ ينعم بالهدوء والسكينة والرحمة، لكم أتمنى لو يعلم جميع المسلمين قيمة تنظيم حياتهم وضبطها على النحو الذي أراده الله تعالى وكما تحدده مواقيت الصلاة، لقد أعادتني الصلاة إلى الحياة بعد أن كنت شبحا هلاميا يتوهم أنه يحيا "


وقاية من الدوالي

مرض دوالي الساقين عبارة عن خلل شائع في أوردة الساقين، يتمثل في ظهور أوردة غليظة ومتعرجة وممتلئة بالدماء المتغيرة اللون على طول الطرفين السفليين، وهو مرض يصيب نسبة ليست بضئيلة من البشر، بين عشرة إلى عشرين بالمائة من مجموع سكان العالم، وفي بحث علمي حديث تم إثبات علاقة وطيدة بين أداء الصلاة وبين الوقاية من مرض دوالي الساقين.

يقول الدكتور " توفيق علوان" الأستاذ بكلية طب الإسكندرية: بالملاحظة الدقيقة لحركات الصلاة، وجد أنها تتميز بقدر عجيب من الانسيابية والانسجام والتعاون بين قيام وركوع وسجود وجلوس بين السجدتين، وبالقياس العلمي الدقيق للضغط الواقع على جدران الوريد الصافن عند مفصل الكعب كان الانخفاض الهائل الذي يحدث لهذا الضغط أثناء الركوع يصل للنصف تقريبا.
أما حال السجود فقد وجد أن متوسط الضغط قد أصبح ضئيلا جدا، وبالطبع فإن هذا الانخفاض ليس إلا راحة تامة للوريد الصارخ من قسوة الضغط عليه طوال فترات الوقوف. إن وضع السجود يجعل الدورة الدموية بأكملها تعمل في ذات الاتجاه الذي تعمل به الجاذبية الأرضية، فإذا بالدماء التي طالما قاست في التسلق المرير من أخمص القدمين إلى عضلة القلب نجدها قد تدفقت منسكبة في سلاسة ويسر من أعلى إلى أسفل، وهذه العملية تخفف كثيرا من الضغط الوريدي على ظاهر القدم من حوالي (100 - 120 سم/ماء) حال الوقوف إلى
(1.33 سم/ ماء) عند السجود، وبالتالي تنخفض احتمالات إصابة الإنسان بمرض الدوالي الذي يندر فعلا أن يصيب من يلتزم بأداء فرائض الصلاة ونوافلها بشكل منتظم وصحيح.


الصلاة وتقوية العظام


تمر العظام في جسم الإنسان بمرحلتين متعاقبتين باستمرار، مرحلة البناء تليها مرحلة الهدم ثم البناء وهكذا باستمرار، فإذا ما كان الإنسان في طور النمو والشباب يكون البناء أكثر فتزداد العظام طولا وقوة، وبعد مرحلة النضوج ومع تقدم العمر يتفوق الهدم وتأخذ كمية العظام في التناقص، وتصبح أكثر قابلية للكسر، كما يتقوس العمود الفقري بسبب انهيارات الفقرات ونقص طولها ومتانتها.

ويرجع نشاط العظام وقوتها بشكل عام إلى قوى الضغط والجذب التي تمارسها العضلات وأوتارها أثناء انقباضها وانبسا طها، حيث إن هذه العضلات والأوتار ملتصقة وملتحمة بالعظام.
وقد ثبت مؤخرا أنه يوجد داخل العظم تيار كهربي ذو قطبين مختلفين يؤثر في توزيع وظائف خلايا العظم حسب اختصاصها، خلايا بناء أو خلايا هدم، كما يحدد بشكـل كبير أوجه نشاط هذه الخلايا، وأثبتت التجارب أن في حالة الخمول والراحة يقل هذا التيار الكهربي مما يفقد العظام موادها المكونة لها فتصبح رقيقة ضعيفة، وحتى في السفر إلى الفضاء أثبتت التجارب أنه في الغياب التام للجاذبية تضعف العضلات وترق العظام نتيجة عدم مقاومتها لعبء الجاذبية الأرضية.
من هذا نستنتج أن الراحة التامة تصيب العظام بضمور عام، ذلك أن فقدان الحركة يؤدي إلى نشاط الخلايا الهدامة وضعف في خلايا البناء، مما يؤدي إلى نقص المادة العظمية.

وهنا يأتي سؤال: هل يمكن أن تمر بالمسلم أيام فيها راحة متصلة وخمول طويل لجسمه ؟ وهل يمكن أن يتوقف ذلك التيار الكهربي المجدد لنشاط العظام في جسده ؟
إن أداء سبع عشرة ركعة يوميا هي فرائض الصلاة، وعدد أكثر من هذا هي النوافل لا يمكن إلا أن يجعل الإنسان ملتزما بأداء حركي جسمي لا يقل زمنه عن ساعتين يوميا، وهكذا وطيلة حياة المسلم لأنه لا يترك الصلاة أبدا فإنها تكون سببا في تقويـة عظامه وجعلها متينة سليمة، وهذا يفسر ما نلاحظه في المجتمعات المحافظة على الصلاة - كما في الريف المصري مثلا - من انعدام التقوس الظهري تقريبا والذي يحدث مع تقدم العمر ، كما يفسر أيضا تميز أهل الإسلام الملتزمين بتعاليم دينهم صحيـا وبدنيا بشكل عام، وفي الفتوحات الإسلامية على مدار التاريخ والبطولات النادرة والقوة البدنية التي امتاز بها فرسان الإسلام ما يغني عن الحديث، ولن يعرف غير المسلم قيمة الصلاة إلا حيـن يصلي ويقف بين يدي الله خاشعا متواضعا يعترف له بالوحدانية ويعرف له فضله وعظمته، فتسري في قلبه وأوصاله طاقة نورانية تدفع العبد دائما للأمام على صراط الله المستقيم [ الحمد لله رب العالمين، الرحمن الرحيم، مالك يوم الدين، إياك نعبد وإياك نستعين، اهدنا الصراط المستقيم، صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضالين]


الصلاة كعلاج نفسي


تساعد الصلاة الخاشعة على تهدئة النفس وإزالة التوتر لأسباب كثيرة، أهمها شعور الإنسان بضآلته وبالتالي ضآلة كل مشكلاته أمام قدرة وعظمة الخالق المدبر لهذا الكون الفسيح، فيخرج المسلم من صلاته وقد ألقى كل ما في جعبته من مشكلات وهموم، وترك علاجها وتصريفها إلى الرب الرحيم، وكذلك تؤدي الصلاة إلى إزالة التوتر بسبب عملية تغيير الحركة المستمر فيها، ومن المعلوم أن هذا التغيير الحركي يحدث استرخاء فسيولوجيا هاما في الجسم، وقد أمر به الرسول صلى الله عليه وسلم أي مسلم تنتابه حالة من الغضب، كما ثبت علميا أن للصلاة تأثيرا مباشرا على الجهاز العصبي، إذ أنها تهدئ من ثورته وتحافظ على اتزانه، كما تعتبر علاجا ناجعا للأرق الناتج عن الاضطراب العصبي.
ويقول الدكتور " توماس هايسلوب " : "إ ن من أهم مقومات النوم التي عرفتها في خلال سنين طويلة من الخبرة والبحث الصلاة، وأنا ألقي هذا القول بوصفي طبيبا، فإن الصلاة هي أهم وسيلة عرفها الإنسان تبث الطمأنينة في نفسه والهدوء في أعصابه."

أما الدكتور " إليكسيس كارليل" الحائز على جائزة نوبل في الطب فيقول عن الصلاة: " إنها تحدث نشاطا عجيبا في أجهزة الجسم وأعضائه ، بل هي أعظم مولد للنشاط عرف إلى يومنا هذا، وقد رأيت كثيرا من المرضى الذين أخفقت العقاقير في علاجهم كيف تدخلت الصلاة فأبرأتهم تماما من عللهم، إن الصلاة كمعدن الراديوم مصدر للإشعاع ومولد ذاتي للنشاط، ولقد شاهدت تأثير الصلاة في مداواة أمراض مختلفة مثل التدرن البريتوني والتهاب العظام والجروح المتقيحة والسرطان وغيره "
أيضا يعمل ترتيل القرآن الكريم في الصلاة حسب قواعد التجويد على تنظيم التنفس خلال تعاقب الشهيق والزفير، وهذا يؤدي بدوره إلى تخفيف التوتر بدرجة كبيرة، كما أن حركة عضلات الفم المصاحبة للترتيل تقلل من الشعور بالإرهاق وتكسب العقل نشاطا وحيوية كما ثبت في بعض الأبحاث الطبية الحديثة.

وللسجود دور عميق في إزالة القلق من نفس المسلم، حيث يشعر فيه بفيض من السكينة يغمره وطوفان من نور اليقين والتوحيد. وكثير من الناس في اليابان يخرون ساجدين بمجرد شعورهم بالإرهاق أو الضيق والاكتئاب دون أن يعرفوا أن هذا الفعل ركـن من أركان صلاة المسلمين.
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تحكي لنا السيدة الفلبينية "جميلة لاما" قصتها مع الصلاة:
" لـم أكن أعرف لحياتي معنى ولا هدفا، سؤال ظل يطاردني ويصيبني بالرعب كل حيـن: لماذا أحيا ؟ وما آخر هذه الرواية الهزلية ؟ كان كل شيء من حولي يوحي بالسخف واللا معقول، فقد نشأت في أسرة كاثوليكية تعهدتني بتعليمي هذا المذهب بصرامة بالغة، وكانوا يحلمون أن أكون إحدى العاملات في مجال التبشير بهذا المذهب على مستوى العالم، وكنت في داخلي على يقين أن هذا أبدا لن يحدث.
" كنت أستيقظ كل يوم عند الفجر، شئ ما يحدثني أن أصلي كي أخرج من الضيق الشديد والاكتئاب الذي كان يلازمني في هذا الوقت ، وكان ذلك يحدث أيضا عند الغروب، وفعلا أخذت أصلي على الطريقة النصرانية، فهي الطريقة الوحيدة التي أعرفها، إلا أن إحساسي بالفراغ الروحي ظل يطاردني ويسيطر علي رغم صلواتي المتتابعة "
" كنت متعطشة لشيء آخر لم تكن لدي أي صورة واضحة عنه، كانت الدموع تنهمر من عيني كثيرا، وكنت أدعو الله أن يمنحني النور والبصيرة والصبر، وازددت هما وقلقا، وراح الفراغ يطاردني والحيرة تتملك حياتي بما فاض تماما عن قدرتي على الاستيعاب "
وتكمل جميلة: " وفي أحد الأيام ومع ازدياد حالة التوتر أحسست برغبة قوية تدفعني للبحث عن مكان للصلاة لا صور فيه، وبحثت عن ذلك المكان طويلا حتى وجدته أخيرا، مسجد صغير جميل في أطراف بلدتنا بين المروج الخضراء في وسط حقول الأرز، لأول وهلة عندما وضعت قدمي على أعتابه دق قلبي بعنف وانشرح صدري وأيقنت أنه المكان الذي حدثتني نفسي طويلا للبحث عنه "
وتكمل جميلة قصتها: " وعلمتني إحدى المسلمات كيف أتوضأ وكيف أصلي لله الواحد القهار، وشاركت المسلمين الصلاة لأول مرة في حياتي، وعندما بدأت الصلاة غمرتني السكينة ولفتني الطمأنينة كما لم يحدث لي من قبل، وعندما سجدت لله مع جموع المصلين فاضت روحي بسعادة لا حدود لها، لقد شعرت أني سأطير فرحا بعثوري على هذه الصلاة"
وفي النهاية تقول جميلة:
" الصلاة، هي تماما ما كنت أتعطش له، لقد أصبحت صديقتي المحببة، ورفيقتي الدائمة التي أتخلص معها من كل ضيق ومن أية معاناة، لقد ودعت الاكتئاب إلى الأبد فلم يعد له أي معنى في حياتي بعد أن هداني الله جل وعلا للإسلام وأكرمني بحب الصلاة، ولا أجد ما أقول تعليقا على هذا سوى: الحمد لله الذي هداني لهذا وما كنت لأهتدي لولا أن هداني الله"


فوائد طبية أخرى

ومن فوائد الصلاة أنها تقوي عضلات البطن لأنها تمنع تراكم الدهون التي تؤدي إلى البدانة و الترهل، فتمنع تشوهات الجسم وتزيد من رشاقته. والصلاة بحركاتها المتعددة تزيد من حركة الأمعاء فتقلل من حالات الإمساك وتقي منه، وتقوي كذلك من إفراز المرارة.
وضع الركوع والسجود وما يحدث فيه من ضغط على أطراف أصابع القدمين يؤدي إلى تقليل الضغط على الدماغ، وذلك كأثر تدليك أصابع الأقدام تماما، مما يشعر بالاسترخاء والهدوء. والسجود الطويل يؤدي إلى عودة ضغط الدم إلى معدلاته الطبيعية في الجسم كله، ويعمل على تدفق الدم إلى كل أجهزة الجسم.

How does a man propose to a woman?

How does a man propose to a woman?

Asalamu aly kum my dreast muslim Brother Let me remind you that when one seeks a partner, one is guided not to seek for wealth, beauty or nobility (status) in one's future partner. The main criterion to seek in a partner should be 'piety'. The recommended method is that you will announce to your parents and friends that you are ready for marriage.You will also convey to them what qualities you seek in a wife. You will be amazed how they will be able to mention ladies of outstanding qualities to you. This happens by "word of mouth and deed" so to speak. The pious young ladies who observe Allah Ta'ala's commandments and who have good characters are known to those are of like mind. Their parents and family's also wish for them to have pious upright husbands, so the network is vast. Once a young lady is mentioned to you, have a background check done on her. Eg. Her habits, hobbies, her character, type of friends she has, intelligence, her values etc. If you find that this information meets with your needs, you will make it known through contacts that you are interested in marriage with the said lady and that a meeting can be arranged with a view to marriage in mind.

Her family will in turn do a similar background check on you. If you meet with their criteria of a suitable match for their daughter, then arrangements will be made so that the two of you can meet and have a chance to decide for yourselves whether you wish to get married or not.

When you meet, you have the opportunity to let her know whatever you think she "has to know" about you and your personal dislikes/preferences. Likewise, she has the right to do so too. After all, you are both human and should be aware of your own failings/strong points and feel free to discuss these if you think it is important. If you both find that there is mutual 'liking' and respect at that point, you are free to ask your parents to go ahead with the proposal.

Please remember that the 'other' form of going with aunts or parents to 'see' women one after the other as if one is 'window shopping', is despised. It can cause a lot of grief and pain to the women if they find themselves attracted to you, they may find that they have fallen in love with you but you do not propose marriage to them after meeting them. This can cause feelings of worthlessness and despair in the women.

Needless to say, dating before marriage is not acceptable in Islam as a non-mahram woman is haraam to you as you are haraam to her. As Muslims, we have the most excellent traditions and examples of our beloved Prophet, Nabi(sallallaahu Alayhi wassallam) before us. He gave us clear guidelines and criteria on the all aspects of marriage. Most certainly as we claim our allegiance to Allah Ta'ala and we accept that He sent His most excellent creation, Nabi (sallallaahu alayhi wassallam) to teach us our deen, so we should accept these guidelines on choosing a marital partner. May Allah Ta'ala grant you a pious wife,ameen

miércoles, 28 de julio de 2010

Can a woman do imamat for men in Salat?

Imamah - Leadership of the Prayer

Islam is true and complete religion which is very logical perfect and comprehensive.The concept of worship in islamic is very clear and define.such worship is called salat in islamic and arabic dictionary. The Salat (Prayer) is a very basic fundamental pillar of Islam. Concerning its leadership, the beloved Messenger (peace be upon him) words of guidance are absolutely clear, “When the time of the Prayer arrives, then one of you men should perform the Azan (Call to Prayer) and the most senior male amongst you should perform the Imamah.” (Sahih al-Bukhari, Book 10, Chapter 17, Hadith 631). It is deduced from this that the Azan and the Imamah are reserved specifically for the man, and not for the woman.

Why just Man can be Imam?


Allah Creator of the universe only made the man, i.e. Adam (as), His Khalifah (representive) and gave him the honour of being prostrated to by the angels, (Qur’an Albaqarah, 30-34). Moreover, all the holy Prophets that He sent for the guidance of humanity were all men (Qur’an yousuf, 109), not a single one of them was a woman. The Imam’s post is the legacy of the Holy Prophets. Therefore, it is the men who are rightfully entitled to it. Allah’s Messenger (peace and blessings of Allah be upon him) stated, “Indeed, the scholars are the heirs of the Prophets”. (Sunan al-Tirmidhi, Book 37, Chapter 19, Hadith 2898). Fourteen hundred years of Islamic history testifies to this that in the mosques only the men have always performed the Imamah. Furthermore, the noble Messenger (peace and blessings of Allah be upon him) stated, “Behold! No woman can ever perform the Imamah of a man.” (Sunan Ibn Majah, Book 6, Chapter 78, Hadith 1134). For, the Prayer is a sacred and pure obligation in which a human shows his servitude to Allah (most high) with utmost humility, fear of Allah (most high) and complete satisfaction of the mind and heart. But if a woman appears as the Imam or the Khatib (deliverer of the sermon), then due to her feminine voice and sexual appeal, it is quite natural for satanic temptations to be aroused in some minds and this causes anxiety and disarray in worship. Therefore, it is not correct for the woman to be the Imam or Khatib of the men.



According to Imam Malik’s (Radiyallahu anhu) opinion is that a woman cannot perform the Imamah of even the women. while our Greatest Imam Numan bin sabit Abu Hanifah (Radiyallahu anhu), on the other hand, is of the opinion that it is Makruh (disliked) for a woman to become the Imam of women, but if she does lead their congregation then she should stand in the middle of the first row, with the women, and not stand upon the prayer mat at the front like male imam.

The noble Imams unanimously agree that a woman cannot perform the Imamah of men. If, however, a woman leads the men in Prayer then the Prayer of these men is null and void, and they must perform it again.

The reference of the Hadith of Umey Warqah (ra)

The Hadith presents the following narration:

The beloved Messenger (peace be upon him), would go to visit Umey Warqah (ra) at her home on the day of Friday. When the noble Messenger (peace and blessings of Allah be upon him) announced his decision to go to war at Badr, Umey Warqah (ra) humbly requested, “Grant me permission to go to war with you. I will look after the sick and wounded. Maybe Allah will honour me with martyrdom.” The beloved Messenger (peace be upon him) replied, “Stay at your home. Certainly Allah (most high) will grant you martyrdom.” For this reason she became known as Shahidah (female martyr) from then on.

She requested permission from the beloved Messenger (peace be upon him) that if someone could perform the Adhan in her home. (Perhaps she had difficulties in determining the times of Prayer, or wished to gain blessings from the Adhan, as she did not request permission for performing the Imamah). Eventually, the beloved Messenger (peace be upon him) appointed an old man as a Muazin (caller to the Prayer) for her and also granted Umey Warqah (ra) permission to lead her household in Prayer. Umey Warqah (ra) had already informed her male and female slave that they would go free upon her death. But this slave and slave-girl, during the khilafatey rashedah of Hazrat Umar bin khattab (ra), by strangling Umey Warqah (ra) martyred her. Thus, in compliance with the prophecy of the beloved Messenger (peace be upon him), she died as a Shahidah in her own home.

Let us together, ponder over this Hadees with honesty and integrity. First of all, it is difficult to prove that men were included in the Imamah of which Umey Warqah (ra) was granted permission. This is because the words ‘Ta’umma Nisa’aha’ are explicitly stated in Sunan al-Darqutni. This means that the beloved Messenger (peace be upon him) granted Umey Warqah (ra) permission to perform the Imamah of the women in her household. (Sunan al-Darqutni, Beirut).
This Hadees is to be found in Musnad Ahmad ibn Hanbal, Sunan Abee Dawood and other Hadith sources.
Allah knows better

By: Peer Syed Mohyuddin Mahboob

حرية اللباس بين الحلال و الحرام و الذوق العام

Peer Syed Mohyuddin Mahboob حرية اللباس بين الحلال و الحرام و الذوق العام


اللباس حرية شخصية و من حق الإنسان أن يلبس ما يشاء وفق الضوابط الشرعية مع مراعاة الذوق العام و كما
يقول المثل " كل ما يناسبك و ألبس ما يناسب الناس " و سنتناول فيما يلي نبذة مختصرة عن الضوابط الشرعية والعديد من الأمور ذات الصلة و أمثلة عليها .

أولا : تحريم لباس الحرير و الذهب على الرجال.
وفي ذلك حكمة من الله أن جعلها من حق النساء دون الرجال و لم يحدد الشرع عقابا في الدنيا على من يلبس ذلك من الرجال مثلها مثل كثير من المعاصي التي ليس لها حد شرعي في الدنيا و ترك عقاب من يرتكبها ليوم الحساب لكونها ليس لها مضرة و لا تلحق الأذى بالغير و هو ما يجهله كثير من الناس و يستحق تسليط الضوء عليه شرعيا و إعلاميا لتعريف الناس بهذا الأمر . أ ما يطبق حاليا من عقوبات ضد تلك المعاصي التي لم يرد فيها حد شرعي ما هو إلا من وضع البشر و ليس حدا شرعيا.

ثانيا : النهي عن تشبه الرجال بلباس النساء والعكس.
و في هذا خلط كبير في مفاهيم كثير من الناس فرضا كمن يعتبر لبس المرأة للشماغ محرما كونه من لباس الرجل بينما يوجد عشائر في بلاد الشام الشماغ يشكل زي مشترك يلبسه الرجال و النساء . و كمن يعتبر لباس الرجل للبنطال حرام بينما هو لباس كثير من شعوب العالم و هو أيضا الزى الرسمي المتعارف عليه لكثير من الأعمال و المهن داخل السعودية و خارجها . و لإيضاح أمر نهي التشبه المقصود هو اللباس الذي قد يسيء أو يشكك في رجولة الرجل أو أنوثة المرأة من باب المحافظة على صفات الرجولة و بالمثل الأنوثة و سبب تحريم ذلك تجنب ما قد يلحق ذلك الفعل من فواحش . و للعلم كان في ما مضى يستثنى من ذلك التشبيه ما تتطلبه سلامة المرأة مثل تخفيها أو تنكرها بزي رجل أو ما شابهه في البراري و أثناء رعي الأغنام أو السفر من باب المحافظة على سلامتها و التخفي عن مطامع المتربصين بها من الذئاب البشرية ، و لكن كثير من الناس بسبب جهلهم أصبحوا ينتقدون يتدخلون في حياة غيرهم دون حكمة.

ثالثا : الستر لكل من الرجل و المرأة و ما يمكن أن يظهر من الجسد عاريا أو الزينة.
• عورة الرجل أمام للرجل.
• عورة الرجل أمام النساء من محارمه مثل أخواته و خالاته عماته و أمه و بناته.
• عورة المرأة أمام المرأة المسلمة وللمرأة غير المسلمة وما يمكن إظهاره من زينتها.
• عورة المرأة أمام المرأة من أقاربها وما يمكن إظهاره من زينتها.
• عورة المرأة على محارمها من الرجال مثل الأب و الابن و الأخ و العم و الخال و ما يمكن أن تظهره من زينتها.

و فيما يخص العورة أو الزينة و تعريفاتها وما يمكن إظهاره جهل كبير لدى أغلبية الناس رجالاً كانوا أو نساء ، و كثيرا ما ينتج عن ذلك تسفيه بعض التصرفات المباحة نتيجة الجهل بما هو حلال و ما هو حرام رغم اختلاف الفقهاء في تفسير الزينة الواردة في الآية الكريمة في قوله تعالى في سورة النور الآية 31 (وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوْ التَّابِعِينَ غَيْرِ أُوْلِي الإِرْبَةِ مِنْ الرِّجَالِ أَوْ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعاً أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ) حيث يوجد تباين و خلاف كبير في فهم و تفسير هذه الآية الكريمة من قبل علماء الشريعة و أتباعهم قد يصل للتسفيه و السخرية ضد مخالفيهم .

هذا و يؤثر في مفهوم الستر و الزينة عادات و تقاليد الشعوب و ما تعودوا عليه من أعراف موروثة تعايشون معها و قد تكون مرفوضة لدى الغير . على سبيل المثال ما يعتبر مرفوض و مثير للغرائز من قبل بعض الناس في السعودية قد يعتبر طبيعي و مقبول في غيرها و ما يعتبر طبيعي و مقبول في الحجاز قد يعتبر مثير للغرائز و مرفوض في القصيم ، و رغم ذلك يظل الإسلام واحد و العرف ما تعارف عليه الناس و وجدوا فيه القبول ومصلحتهم في تيسير أمور حياتهم بلا إفراط و لا تفريط و لا ضرر و لا ضرار، فلا يحق لأي فئة كانت السخرية من لباس الغير أو تسفيههم و الأجدر بها غض النظر و الامتناع عن قذف الغير بالفسوق و الفجور و هذا ما أوصانا و أمرنا به ديننا الإسلامي الحنيف.

أما بالنسبة للعباءة السوداء لم تكن جميع النساء يرتدينها في ما مضى و لم تكن بهذا الشكل و لا بلونها الأسود و لم تكن بالإجبار و أيضا لم تكن المرأة تسفه فيما لو كشفت أو غطت وجهها أو حتى شعرها كما هو حاصل الآن و يعرف ذلك جليا كبار السن . و الحقيقة العباءة السوداء ثقافة قبلية فرضت على جميع البنات من أن كن طالبات في المدارس حتى أعلى المراتب الجامعية التعليمية. و كثير من النساء رضخن لها بالإكراه و ليس بالاقتناع و الدليل على ذلك ما نراه من استغناء عنها في المنتجعات السياحية و أيضا ما نراه من خلع لها من بعض النساء فور ركوب الطائرة للسفر للخارج . و للعلم كلما ذاد التشدد في هذا الأمر زاد الهوس الجنسي لدى المتشددين . و لوضع النقاط على الحروف العباءة "السوداء" و النقاب و إن أرادها البعض ورفضها آخرون يجب أن لا تكون فرضاً و أن لا يسفه تاركيها و في ذلك تسفيه 98% من مسلمات العالم . و مما لا شك فيه ستبقيان وسيلتا ستر كعادة لا تشريع و ليستا دليلاً قاطعاً على عفة المرأة فكم من بنات الهوى تخفين تحتهما و كم من عفيفة تخاف الله حق تقاته لا تلبس تلك العباءة و لا النقاب.
رابعا : التميز العرقي أو الجغرافي
و هو ما يتميز به بعض الناس من لباس على سبيل المثال من يلبس الشماغ الأحمر و آخر يلبس الغترة البيضاء و آخر الشماغ الأسود و غيرهم يلبس البنطال و آخرون يلبسون الجلابية و بالمثل ما يتميزن بها النساء من زي . و التي أصبحت جزء من ثقافات الناس و هويتهم . فلا يحق لأي فئة كانت أن تنتقد أو تسخر من لباس غيرها.

خامسا : التميز الديني و ينقسم إلى قسمين.
الأول : الفرق في اللباس ما بين أتباع الأديان السماوية المسلمين و اليهود و النصارى و أديان أخرى مثل السيخ و البوذيين. هذا و قد نهانا الإسلام بالتشبه بلباس غير المسلمين مما يميزهم عقائديا عن غيرهم.

الثاني : ما عرف من لباس خاص بأتباع المذاهب الدينية مثل المذهب السني و الصوفية و الشيعة و غيرها من المذاهب و المدارس الدينية الإسلامية حتى أصبح لباس الشخص يدل لأي مذهب ينتمي . و من الخطأ أن يعتبر طريقة اللباس من باب المفاضلة فيما بين المذاهب و أن يعتبر مقياس للتقوى أو نبذ للآخر. كأن يعتبر أن فلان من الناس على تقوى لكونه لا يلبس العقال و غيره ممن يلبس العقال علماني و مشكوك في تدينه و تقواه و من الخطأ أن تنتهج بعض دور العلم هذا النهج متخذة من طريقة اللباس فرضا على الجميع حتى أصبح هذا المفهوم سائدا و علامة فارقة يلتزم به أكثر أتباع ذلك المذهب أو التيار الديني من علماء شرعيين و قضاة و كتاب عدل و من يتجرأ منهم بلبس العقال قد ينبذ و يسفه من ذويه و يعامل بانتقاص مما فاقم في فرقة المسلمين و زرع الضغينة فيما بينهم .

سادسا : التشبه بلباس من عرفوا بميول أو أفعال شاذة أو خبيثة على سبيل المثال ما عرف أخير ببنطال طيحني و العياذ بالله .

سابعا : نظافة اللباس و التقيد بالآداب العامة و الأنظمة بما يخص شكل اللباس و الرسومات و الكتابات التي عليه و ما تشكله و ما تتضمنه من معاني و رموز عربية كانت أو أجنبية فلا تلبس ما قد يسئ إليك أو لغيرك دون أن تدرك .

و في الختام أرجو أن لا يفهم القصد من مقالي هذا تشريع أو فتوى بل هو لتسليط الضوء على أمور يجب أن تكون واضحة لكل مسلم و مسلمة . و أن ينظر للأمر بعمق من قبل الفقهاء و ذوي الاختصاص و المهتمين بنظرة إسلامية حضارية شمولية تفيد كل المسلمين حول العالم و تنبذ الفرقة . و أحب أن احذر من توسيع قاعدة الحرام مما جعل أغلب الناس عصاة حتى أصبح الإنسان المسلم لا يفرق بين الحلال و الحرام .

Imamah-Leadership of Prayer

Peer Syed Mohyuddin Mahboob Imamah - Leadership of the Prayer



Islam is true and complete religion which is very logical perfect and comprehensive.The concept of worship in islamic is very clear and define.such worship is called salat in islamic and arabic dictionary. The Salat (Prayer) is a very basic fundamental pillar of Islam. Concerning its leadership, the beloved Messenger (peace be upon him) words of guidance are absolutely clear, “When the time of the Prayer arrives, then one of you men should perform the Azan (Call to Prayer) and the most senior male amongst you should perform the Imamah.” (Sahih al-Bukhari, Book 10, Chapter 17, Hadith 631). It is deduced from this that the Azan and the Imamah are reserved specifically for the man, and not for the woman.

Why just Man can be Imam?

Allah Creator of the universe only made the man, i.e. Adam (as), His Khalifah (representive) and gave him the honour of being prostrated to by the angels, (Qur’an Albaqarah, 30-34). Moreover, all the holy Prophets that He sent for the guidance of humanity were all men (Qur’an yousuf, 109), not a single one of them was a woman. The Imam’s post is the legacy of the Holy Prophets. Therefore, it is the men who are rightfully entitled to it. Allah’s Messenger (peace and blessings of Allah be upon him) stated, “Indeed, the scholars are the heirs of the Prophets”. (Sunan al-Tirmidhi, Book 37, Chapter 19, Hadith 2898). Fourteen hundred years of Islamic history testifies to this that in the mosques only the men have always performed the Imamah. Furthermore, the noble Messenger (peace and blessings of Allah be upon him) stated, “Behold! No woman can ever perform the Imamah of a man.” (Sunan Ibn Majah, Book 6, Chapter 78, Hadith 1134). For, the Prayer is a sacred and pure obligation in which a human shows his servitude to Allah (most high) with utmost humility, fear of Allah (most high) and complete satisfaction of the mind and heart. But if a woman appears as the Imam or the Khatib (deliverer of the sermon), then due to her feminine voice and sexual appeal, it is quite natural for satanic temptations to be aroused in some minds and this causes anxiety and disarray in worship. Therefore, it is not correct for the woman to be the Imam or Khatib of the men.



According to Imam Malik’s (Radiyallahu anhu) opinion is that a woman cannot perform the Imamah of even the women. while our Greatest Imam Numan bin sabit Abu Hanifah (Radiyallahu anhu), on the other hand, is of the opinion that it is Makruh (disliked) for a woman to become the Imam of women, but if she does lead their congregation then she should stand in the middle of the first row, with the women, and not stand upon the prayer mat at the front like male imam.

The noble Imams unanimously agree that a woman cannot perform the Imamah of men. If, however, a woman leads the men in Prayer then the Prayer of these men is null and void, and they must perform it again.

The reference of the Hadith of Umey Warqah (ra)

The Hadith presents the following narration:

The beloved Messenger (peace be upon him), would go to visit Umey Warqah (ra) at her home on the day of Friday. When the noble Messenger (peace and blessings of Allah be upon him) announced his decision to go to war at Badr, Umey Warqah (ra) humbly requested, “Grant me permission to go to war with you. I will look after the sick and wounded. Maybe Allah will honour me with martyrdom.” The beloved Messenger (peace be upon him) replied, “Stay at your home. Certainly Allah (most high) will grant you martyrdom.” For this reason she became known as Shahidah (female martyr) from then on.

She requested permission from the beloved Messenger (peace be upon him) that if someone could perform the Adhan in her home. (Perhaps she had difficulties in determining the times of Prayer, or wished to gain blessings from the Adhan, as she did not request permission for performing the Imamah). Eventually, the beloved Messenger (peace be upon him) appointed an old man as a Muazin (caller to the Prayer) for her and also granted Umey Warqah (ra) permission to lead her household in Prayer. Umey Warqah (ra) had already informed her male and female slave that they would go free upon her death. But this slave and slave-girl, during the khilafatey rashedah of Hazrat Umar bin khattab (ra), by strangling Umey Warqah (ra) martyred her. Thus, in compliance with the prophecy of the beloved Messenger (peace be upon him), she died as a Shahidah in her own home.

Let us together, ponder over this Hadees with honesty and integrity. First of all, it is difficult to prove that men were included in the Imamah of which Umey Warqah (ra) was granted permission. This is because the words ‘Ta’umma Nisa’aha’ are explicitly stated in Sunan al-Darqutni. This means that the beloved Messenger (peace be upon him) granted Umey Warqah (ra) permission to perform the Imamah of the women in her household. (Sunan al-Darqutni, Beirut).
This Hadees is to be found in Musnad Ahmad ibn Hanbal, Sunan Abee Dawood and other Hadith sources.



Present By; Kamran Nazir Qadri

martes, 27 de julio de 2010

Valid Unarguable Proof, By Peer Syed Mohyuddin Mahboob

Assalamu Alaikum wa Rahumatulaahi Wabarakathuhu

Here below mentioned are some valid & unarguable proof that our Beloved Rasoollulah sallalaahu alaihiwasalam is worthy of all praise, of how Moulid came to be ..Subhanallah

There are many authorities in the Holy Bukhari Shareef that several Companions sang Panegyrics on the Holy Prophet (SAL) during His lifetime and after His demise. Singing panegyrics on the Holy Prophet (sal) is a good guidance from the Companions to us.

This is one taken from the history of baburrijis of Bukharri Shareef;

One day the Companion Hassan inbnu Thabith (ral) was singing a panegyric on Prophet Muhammed (SAL) after His demise in the Masjid of Medina, then Umar Khattab (Ral) entered the masjid suddenly and inquired from Hassan ibnu Thabith (ral) "O' Hassan, could you sing panegyrics in the Masjids, with the intention of introducing to the people that the panegyrics of Hassan ibnu Thabith (ral) has been approved by the Holy Prophet (sal)."

Hazrath Abuhuraira (ral) who had been present there at that time said, Hassan Ibnu Thabith (ral) sang the panegyrics on Our Beloved Rasoollulah (sal) during His lifetime and He prayed to Allah subhana ta'ala for the poet Hassan by the power of Jibreel alaihiwasalam (sal) known as Roohul Qudus.



The second incident also included in the lesson of baburrjis of Bukhari Shareef:

During the childhood of the Holy Prophet (sal) when his paternal uncle Abuthalib invoked for rain for the sake of Rasoollulah (sal), lo and behold it rained!
Because of the delight caused by the rain, Abuthalib sang a panegyric on the Holy Prophet (sal)

Wa-abyalu Yusthascal Ghamamu Feewajhihee
Dhimalul Yathama Ismathun LilAramili


( The Holy Prophet (sal) was a white man; it will rain for His Sacred face, he was the shelter for orphans and widows)

lunes, 26 de julio de 2010

Muslim woman study, By Peer Syed Mohyuddin Mahboob

The Prophet, Allah bless him and give him peace, said, "Seeking knowledge is encumbent on every Muslim." [Ibn Majah]

and he pbuh also said Seek the Knowledge if it be in china
As Muslims, we are required to learn what is necessary to make our faith,practices,moral formate,manners,bussiness,job training,communication and worship valid, sound and proper.

personally obligatory knowledge, is required of every Muslim male and female who has reached puberty and is of sound mind.

Personally obligatory knowledge includes knowing the basic tenets of faith, such as the attributes of Allah Most High, His Oneness, His transcendence and His absolute dissimilarity to created things. One must also affirm the fact that Allah Ta'ala sent prophets and messengers, and that Syeduna Muhammad, Allah bless him and give him peace, was the Seal of Prophethood. One must believe in the books of Allah, the angels, divine decree, and the Last Day.

In matters of worship, one is required to know enough to make one's prayer, fasting, charity, and pilgrimage valid, sound and proper.

In matters of interpersonal relationships and business dealings, one is required to know what makes these relationships valid and invalid. For example, if one is seeking to marry, then one should learn the rulings of marriage and divorce and understand the scope of one's obligations to one's spouse.

knowledge is communally obligatory. If some members of the community undertake this responsibility, then the obligation of seeking this knowledge is lifted from the rest.

It is An other type of knowledge which extends beyond the communally obligatory and involves, for example, "in-depth research into the bases of evidence

In this time we truly feel that we need in our community for a Muslim woman physician, health care professions, including doctors, midwives, nurses, psychiatrists, therapists, and natural practitioners solicitors business advisors other professionals to assist our muslim sister in there related fields by our muslim daughters sisters.

Cover up one's sins, by not mentioning them, By Peer Syed Mohyuddin Mahboob

It is a sunna to cover up one's sins, by not mentioning them. The Messenger of Allah (peace and blessings be upon him) said, "My entire community is excused, except those who manifest [their sins]." [Bukhari and Muslim]

When asked about past sins, one should simply refuse to answer. If someone insists, simply tell them to mind their own business, politely.

Unless there is some critical situation, one shouldn't lie to cover up past sins. In such situations, it is best to simply use misleading impressions (ta`rid), such as saying, "Why would I have done anything like that?" or the like. This is because though necessity dictates exceptions, exceptions are limited to the extent of the necessity.

Wife and mother relationship, by Peer Syed Mohyuddin Mahboob

Allah Ta'ala says, "O you who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful " [Al-Hujurat, 49:12].

Reviling, insulting, slandering, backbiting, and cursing fellow Muslims are major sins. When these fellow Muslims are also family members, the harm that is done is unimaginable. Likewise, sowing discord between a husband and wife and trying to undermine their marriage is also an enormity. While kindness to parents is an obligation, unconditional obedience is not. Many Muslim cultures place a great deal of emphasis on deference to parents regardless of the elders' behavior.

Your religious obligation is to be kind and respectful to your parents. However, you do not owe them unconditional obedience. And Islam certainly does not require us to tolerate abuse. Your parents' behavior certainly sounds abusive. You have to balance between the rights of your parents and the rights of your wife. Your wife is entitled to protection and dignity. Islam does not require her to cook and clean up after your parents or siblings. If your wife chooses to do this, her work is considered sadaqa, or charity. She also has the right to ask for compensation for doing housework.

your wife is entitled to safety and dignity. As her husband, you are her maintainer and protector. As Muslims, we stand up for justice, even if it means standing up to our own selves or our families. Allah Ta'ala says, "O you who believe! Stand firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if you distort (justice) or decline to do justice, verily Allah is well- acquainted with all that you do" [An-Nisa, 4:135].

And the Messenger of Allah, Allah bless him and give him peace, who was the epitome of grace and good manners, even with his enemies, said, "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Messenger of Allah! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet said, "By preventing him from oppressing others" (Bukhari).

By standing up to your parents, you are doing them a favor. As their son, you naturally want the best for them. Help them to see the great harm of their actions, but do so out of love for them. Ask Allah Ta'ala to open their hearts, heal their pain, and bring them to repent for their actions.

domingo, 25 de julio de 2010

Complete Answer Nikkah Wedlock

Question And Answer
I wana Ask u my Sheiku Murshid, my parents are pressurized about marrying me off to a Syed, since we're syeds and in our family, no one has ever married a non-syed. I feel very strongly for this person and I hate the idea of my parents forcing me to marry someone else just because he's a syed. This person that I want to marry feels just as strongly for me. He comes from a good family, he's educated and has good faith. His only problem is that he isn't a Syed. My problem is, I feel very torn because I hate hurting my parents and also feel scared about being disobedient to them and the fact that Allah might not like me being disobedient. But on the other hand, I hate this forced arranged marriage because I know my heart is elsewhere and I would never be able to give myself to someone else. So please tell me what to do. Am I doing something wrong by disobeying my parents and hurting them like this?
Answer:We must obey Shareeah and follow the Principals.The way life of Huzur Nabee Kareem is model which leads to heaven so answer to ur asked Question:

It is wrong to marry a Sayyid who is this way, and you have obligation to obey your parents.u r going to decid on the base of ur feelings.which is emotional,try to think normaly.

you mantiond that guy belng to good family no doubt he wld,all families are good but the family of prophet PBUH is the Best.

Huzur Said our daughters for our sons and our sons for our daughters.

Hadith, the Messenger of Allah (Allah bless him & give him peace) said: �A woman is married for four reasons, her wealth, lineage, status and Deen. So choose the one who is religious�. (Sahih al-Bukhari, 2/762).

so it is not only the matter of hurting ur parents it is surly matter of hurting huzur nabee kareem.so avoid it.if ny sayyeda weds with non syed the marriage itself will be invalid.If she marries herself to someone who is a suitable match (kuf�)belong to equal family for her, then there is agreement in the school that the marriage is valid and binding.If she married herself to someone who is not a suitable match for her, then the fatwa in the madhhab is that the marriage is invalid. This is the narration of Hasan ibn Ziyad from Abu Hanifa, and was chosen by Qadi Khan, Marghinani and the later scholars as the fatwa position in the madhhab.Suitability (kafa�a) of the man is the right of the guardian (wali) and the right of the woman. As such, if both drop their right, it is not of consideration. If one drops their right to consider the suitor�s suitability, the other�s right remains.

Suitability is considered at the time of the marriage contract, not after.Suitability and compatibility (kafa�a) is also one of the important things that need to be considered when choosing a spouse. One of the main ingredients for a prosperous and successful marriage is compatibility. The greater the compatibility and more similar your goals and outlooks, the more likely is the prospect of a successful marriage.

What are the considerations for suitability?

Suitability is considered in six things:

1. Lineage, if the two parties are of Arab origin;

2. Islam;

3. Freedom;

4. Wealth;

5. Religiousness;

6. Profession.

1. Lineage:

Arabs, according to the fuqaha, are those whose lineage is established to go back to one of the Arab tribes. Others are considered non-Arab (`ajami).

All Arabs are considered suitable for each other, except that non-Qurayshis are not considered suitable for Qurayshis.

Non-Arabs are not suitable matches for Arabs.

you must know you arab and belong to the family of huzur nabee kareem you are the cream of the best creation and generation.how cm non arab and non fatimee equal to a syeda who is daughter of nabee kareem.

non-Arab man isn't a suitable match for an Arab woman ". . . (because of the hadith that the Prophet (Allah bless him and give him peace) said, `Allah has chosen the Arabs above others'')".the Hanafis, Shafi`is and Hanbalis, have mentioned that suitability (kafa'a) is considered in marriage.A woman's marriage to a non-suitable man is not valid. If they live together, they are living together unlawfully.
whn common arab has chosen so think about the Master of universe syede alameen and his generation.they are above all families and ranks after messangers.

Someone Muslim whose father is Muslim but paternal grandfather is not Muslim is not a suitable match for someone whose paternal grandfather is Muslim.

and your entire linage is muslim and momin so no one non syed can be suitable at all.
Islamically, an adult woman has the right to choose or agree to the person she will marry, for the obvious reason that this is the person who will be her companion and ameer for the rest of her life.

If the person is not suitable for religious reasons, or his character, personality, or something else that will not make her happy or secure with him, then she has the full right to refuse to marry him, and her parents cannot force her to do so against her will. Then, if she continues to refuse, the marriage will not be valid. If they force her to accept against her will, they will have wronged her.

Dont do any thing wrong try to find any syed partner it is obligtry
Suitability and compatibility (kafa�a) is one of the most important things that need to be considered when looking for a spouse. One of the main ingredients for a prosperous and successful marriage is compatibility. This is the reason why Islam laid great emphasis on it.

The Messenger of Allah (Allah bless him & give him peace) is reported to have said:

�When you find a suitable partner for a widow (non-married woman, m), then conduct the marriage without any delay� (Sunan Tirmizi, 1/206).
It should be remarked here that all non-Arabs are considered a suitable match to each other [and for Arabs without a known and established lineage to one of the original Arab tribes, which is rare, as mentioned by Ibn Abidin � F] from a fiqhi aspect
caste and family origin

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other. Verily the most honoured of you in the sight of Allah is (he who is) most righteous of you� (Surah al-Hujurat, 13).

three points to understand:

1.We created you,
2.Made you into nations and tribes
3.That you may know each other

Nation and tribes are created by Allah and it created for recognation and identity.but hindu cast concept is invaild in islam islam has its geniune comprhncive concept of tribe nd nation which is totaly diffrent .

3. Freedom

(Of little relevance in our times.) The same considerations apply to freedom (f: i.e. not being a slave) as do with Islam.

4. Wealth
This entails the suitor possessing:


a) the amount of mahr (dowry) that is customarily given up front (f: not the whole mahr), and

b) a month�s support for the wife, if without a job, or being able to provide for the wife daily if with a job.
Beyond this, having little or much wealth is of no consideration in terms of suitability.

5. Religiousness

A religiously corrupt man is not suitable for a righteous woman with a righteous father.

A religiously corrupt man is suitable for a religiously corrupt woman, whether she has a righteous father or not.

6. Profession

This is considered in other than Arabs, and among Arabs who themselves work [f: i.e. as opposed to owning business interests, for example].

If the profession of the suitor and the woman�s father are similar in social standing, then he is considered a suitable match.

If the profession of the suitor and the woman�s father are disparate in social standing, then the suitor with a comparatively low profession is not considered suitable for someone of a high profession.

The customs of each land are considered in terms of the social standing of different professions.

wasalam

Peer Syed Mohyuddin Mahboob Hanfee qadri
Sajjada Nasheen Khanka Mahboobabad Shareef Havelian

HIJAB/NAQAAB



Say to believing women, that they cast down eyes and private parts, and reveal not their adornment save such as is outward; and let them drape their headcoverings over their bosoms, and not reveal their adornment . . . (Quran 24:31) It is a specific requirement for Muslim women to cover their hair.

The authors of the classical lexical reference dictionaries like Zabidis encyclopedic Taj al-arus or Mutarrizis al-Mughrib, both of which define khimar as a womans headcovering; or Fayumis al-Misbah or Fayruzabadis al-Qamus, which both define it as a cloth with which a woman covers her head. The Taj al-arus also notes that a man's turban is sometimes referred to as a khimar because a man covers his head with it in like manner as a woman covers her head with her khimar when he disposes it in the Arab manner, turning part of it under the jaws nearly in the same manner in which a woman disposes her khimar

womans face,is necessary (wajib) to cover because of the fitna involved if not doing so. This mentioned in virtually all its major texts, including the Hashiya of Ibn Abidin, the Hashiya of al-Tahtawi, al-Bahr al-Raiq, al-Hidaya, its commentaries, and other texts.

So According to Sunnah and other valid islamic refrences it is obligatory for women to cover all of their bodies when they go out, including the face and hands,But some Hanafee scholars allow a woman to uncover her face and hands because it not included in awrah which is obligatry to cover.

The obligation to wear hijab: to cover your body with modest, loose-fitting clothing. You are allowed to show your face, hands, and feet (according to our Hanafi School). Focus on fulfilling this obligation first. At the same time, focus on your relationship with Allah Ta'ala.However naqab is prevention for women and is a way o modesty and humbleness,i think it reflects your nobility and a kind of safeguard.


By Mufakirey Islam Abu Zain Peer Syed Mohyuddin Mahboob Hanfee Qadri

Hazrat Imam Muhammad Bin ali Al Baqir Radi allahu anhu

Al-Imam Sayyid Muhammad bin Ali al-Bâqir (Radi ALLAHu ta'ala anhu)

By Mufakirey Islam Abu Zain Peer Syed Mohyuddin Mahboob Hanfee Qadri


Once a king requested the presence of a Sayyid in his court, but with the intent of destroying him. When the Sayyid appeared, the king sought his forgiveness, begged his pardon, bestowed many gifts upon him, and then dismissed this Hashimite in a very courteous manner. In response to the inquiry as to why he acted in such a manner, the king said "When he came in, I saw two lions, one on his right and one on his left who threatened to destroy me if I should attempt to do harm to him." The Wali whom ALLAH Ta’ala protected in this story is Al-Imam Abu Ja’far Muhammad bin Ali al-Baqir, Radhi ALLAHu ‘Anhu. This tremendous conveyer of ‘Ilm is a great asset of Al-Islam, though very few know about him.

His full name and lineage is Muhammad bin Ali bin al-Husayn bin Ali bin Abu Taleb al-Qurashi al-Hashimi, born in the Holy City of Madinah in the year 57 A.H. His father and teacher was Hazrat Imam Ali Zaynul-Abideen (Radi ALLAHu ta'aala anhu), survivor of the tragedy of Karbala, son of the Sayyid-us-Shuhadaa, Sayyidina Husayn bin Ali, Radhi ALLAHu Ta’ala Anhu. His mother was Sayyidah Fatimah bint al-Hasan bin Ali (Radhi ALLAHu Anha). From this marriage was born the first generation of the Ahlul-Bayt that was both al-Hasani and al-Husayni, therefore both the paternal and maternal sides were connected to Sayyidina Ali bin Abu Taleb and Sayyidah Fatimah az-Zahra, may millions of Salaams be upon them.

The kunya for Hazrat Muhammad bin Ali (Radhi ALLAHu Anh) was Abu Ja’far, though his was given many titles, such as Abu Abdullah, Imam Muhammad al-Baqir, and Maulana al-Baqir ul-‘Uloom. The most commonly used title is "Al-Imam Muhammad al-Baqir." Baqir literally means to rip open or cut open, and in the case of Imam al-Baqir, he split open knowledge, that is scrutinized it and examined the depths of it so that it can be spread to all people, therefore, his title also meant "The Expounder of Knowledge." Those who were fortunate to be in his presence would unanimously report that he would rip knowledge down to its very root, reaching its origin, and then convey that knowledge to the people. Hazrat Ahmad ibn Hajar al-Makki, Rahmatullahi alayh, wrote in his book, As-Sawa’iq al-Muhriqa:

"Al-Imam Muhammad al-Baqir has disclosed secrets of Ilm and Hikmah and unfolded the principles of spiritual and religious guidance. Nobody can deny his character, his God-given knowledge, his divinely-gifted Hikmah, and his obligation and gratitude towards the spreading of knowledge. He was a sacred and highly talented spiritual leader and for this reason, he was popularly titled al-Baqir, which means the expounder of knowledge. Kind in heart, spotless in character, saved by soul, and noble by nature, the Imam devoted all his time to ALLAH’s Ibadah. It is beyond the power of a man to count the deep impression of knowledge and guidance left by the Imam on the hearts of the faithful. His saying in devotion and abstinence, in knowledge and wisdom and in religious exercise and submission to ALLAH are so great in number that the volume of this book is quite insufficient to cover them all."



Hazrat Imam al-Baqir (Radhi ALLAHu Anhu)
was the half-brother of Al-Imam Zaid bin Ali Shahid (Radhi ALLAHu Anhu). The lives of both were dedicated to upholding al-Islam in spite of the degeneration of Deen which issued forth from Yazid The Damned and other corrupt rulers of those times. The approach to the upholding of Deen-ul-Islam differed between the two Imams (Radhi ALLAHu Anhuma), both of whom being being ‘Alim-ud-Deen and rightly guided Imams. Al Imam al-Baqir (Radhi ALLAHu Anhu) knew that due to the fitnah that was present at the time, Shari'ah must be instilled, Madrasahs established. Imam Zaid's (Radhi ALLAHu Anhu) dedication to Deen-ul-Islam was to remove the Khulafat from the Banu Umayya, who were bringing a very bad name to Islam through their bad deeds, and take the office of Khalifah. Imam Zaid (Radhi ALLAHu Anhu), however, fell prey to Shi’ah conspiracy and desertion as did his holy grandfather (Radhi ALLAHu Anhu) in Karbala.

Hazrat Shibli Nu’mani, Rahmatullahi ‘alayh, writes in his book, Sirat-e-Nu’mani that "the Ahli-Bayt were the fountainhead of Hadith, Fiqh, and in fact, all religious learning," and because of this truth, many seekers of Islamic knowledge sought after Imam Muhammad al-Baqir, Radhi ALLAHu 'Anh, as he possessed great knowledge of the Holy Qur’an and the Sunnah of Sayyidina Rasul-e-Akram Sallallahu 'alayhi wa Sallam. Many of the Tabi’een, Taba at-Tabi’een, fuqaha, and mujtahideen, related and reported numerous Islamic sciences on the authority of Imam Muhammad al-Baqir, Radhi ALLAHu 'Anh, as he was distinguished for his extensive knowledge of Islamic science and for his subtle indication as to the meanings of the Ayats of the Holy Qur’an. Because of the great knowledge of Hadith ALLAH blessed him with, his name is found in the isnad of many Sahih Ahadith collections. He was also known for his conveying the history and life of Nabi Akram, Sallallahu 'alayhi wa Sallam, and his family. He became recognized as one of the Fuqaha of Madinah who many learned men would come to for answers to questions of jurisprudence. A famous quote from him that describes this station held by the Ahli-Bayt came from the question he was asked regarding ALLAH’s Ayat in Surah an-Nahl: "Ask the Ahl al-Dhikr if you do not know," he answered: "We are the Ahl al-Dhikr."

The Saliheen from amongst the Ahlul-Bayt of Sayyidina Rasul-e-Akram, Sallallahu 'alayhi wa Sallam, never chase after Dunya, nor do they have any regards for this worldly life. They devote their time and efforts to the service of the Ummah, seeking the pleasure of only ALLAH Ta’ala. This was the case with Sayyidina Muhammad al-Baqir (Radhi ALLAHu 'Anh) as he was not only well-known for his vast knowledge, but also for the immense Ibadah he would put time into. Imam Abul-Hasan Ali bin ‘Uthman al-Hujweri (Rahmatullah alayh) and Qadi Abu Fazl Iyad bin Musa al-Yahsubi (Rahmatullah alayh) relate in their works, Al-Kashf al-Mahjub and Al-Shifa, respectively, that Abu Ja’far Muhammad al-Baqir (Radhi ALLAHu 'Anh) was a very devout Muslim and spent very much time performing ‘Ibadah. He would spend much of his nights glorifying ALLAH Subhanahu wa Ta’ala. As a result of his devotion to ALLAH Ta’ala, he was endowed with ‘Ilm of many sciences of the Nafs, thus endowed with knowledge of both the exoteric and esoteric sciences of the Deen.

Sayyidina Rasulullah, Sallallahu 'alayhi wa Sallam, related that his Ahli-Bayt will be faced with adversities. Such was true for Imam Muhammad al-Baqir (Radhi ALLAHu 'Anh), because he lived in a time of much internal strife amongst Muslims, where the period of bloodshed of Muslims at the hands of Muslims took place. In addition, there was much friction between Bani Hashim and Bani Umayya. Abu Ja’far al-Baqir (Radhi ALLAHu 'Anh) lived in the period of the Umayyad Dynasty of Sulayman, Hazrat ‘Umar bin ‘Abdul-‘Aziz, Yazid II, and Hisham bin Abdul-Malik. The period of the Khalifat of Hazrat ‘Umar bin ‘Abdul-‘Aziz was a positive one for the Ahli-Bayt because not only did he bring and end to the bad-mouthing of Sayyidina Ali bin Abu Talib (Karam ALLAH Wajhu) and his descendants, but he also gave the orchard of Fadek to Imam Muhammad al-Baqir (Radhi ALLAHu 'Anh) out of his tremendous respect for and devotion to the descendants of Sayyidina wa Mawlana Muhammad, Sallallahu 'alayhi wa Sallam, which was well-accepted by Imam Abu Ja’far (Radhi ALLAHu 'Anh).

Imam Abu Ja’far (Radhi ALLAHu 'Anh) married the great grand-daughter of Khalif Abu Bakr as-Siddiq (Radhi ALLAHu 'Anh), Hazrat Umm Farwa bint al-Qasim bin Muhammad bin Abu Bakr. From this marriage to Hazrat Umm Farwa, he was the father of another great Sayyid Imam of Ahlus-Sunnah, Hazrat Imam Ja’far as-Sadiq (Radhi ALLAHu 'Anh), who much ‘Ilm was passed on to, becoming another great Faqih (and Wali) of Madinah.


The contributions to Al-Islam by Imam Muhammad al-Baqir and his progeny are very great, and one such example of that is found with the Hanafi Madhhab. It is safe to say that The Madhhab of Ahlul-Bayt (or most directly linked to Ahlul-Bayt) is the Hanafi Madhhab. Al-Imam al-A’zam Abu Hanifah Nu’man bin Thabit (Radhi ALLAHu 'Anh) gained much knowledge from Al-Imam Muhammad al-Baqir, as well as his son, Al-Imam Ja’far as-Sadiq. In Sirat-e-Nu’man, it is written that "Abu Hanifah sat for a long time at Imam Muhammad al-Baqir’s feet and acquired from him much valuable knowledge of fiqah and Hadith not available anywhere else." Even Shi’ah books fully attest to this fact and much more.

In Sirat-e-Nu’man, it is written that "both the Ahlus-Sunnah and the Shiites are in agreement that Imam Abu Hanifah derived much of his learning from Imam Muhammad al-Baqir." It is related in Al-Majmua az-Zuhdiyya that Imam Muhammad al-Baqir (Radhi ALLAHu 'Anh) looked at Abu Hanifah (Radhi ALLAHu 'Anh) and said:

"When those who defile my ancestor’s Shari’ah are on the increase, you will enliven it. You will be the savior of those with taqwa and the refuge of those with taqwa and the refuge of those who are confused! You will bring heretics round to the right path! ALLAH Ta’ala will help you!"



The purpose of the information of Imam Abu Hanifah’s interaction and studying under the Ahli-Bayt is to bring to light important aspects of the Hanafi Madhhab in relation to its connection to the Ahli-Bayt:

1.) Ijaza was given to Al-Imam al-A’zam by Imam al-Baqir and other members of Ahli-Bayt.

2.) Imam Muhammad al-Baqir (Radhi ALLAHu 'Anh) made it clear to Imam Abu Hanifah (Radhi ALLAHu 'Anh) that he would be one who would bring heretics and those lost souls back to the straight path.

3.) In light of the fact that neither Imam al-Baqir nor Imam as-Sadiq founded a Madhhab, their teachings are preserved in the Hanafi Madhhab. Therefore, those who claim that they "only follow Ahlul-Bayt" have no excuse for not being a Hanafi in light of their absence of Saliheen from Ahli-Bayt who are capable of giving ijtihad, instead of attributing falsehood and heresy in the name of the Sayyid A’immah.

It is a shame how the enemies of Ahlul-Bayt have taken the statements of Abu Ja’far Muhammad al-Baqir out of context, but have even went to the extent of fabricating statements attributed to him. Such blasphemous statements proclaiming heresy on behalf of the Sahabi Ikram (Radhi ALLAHu 'Anhum) have been fabricated and with the name of Imam al-Baqir (Radhi ALLAHu 'Anh) attached to them. In reality, Imam Muhammad al-Baqir never promoted schisms, nor advocated any factions, thus separating from the Ummat-e-Muhammadi, Sallallahu 'alayhi wa Sallam, known as Ahlus-Sunnah wal-Jama'at. Proof of this can be found in the Ahadith found with ancestral succesion to Hazrat Ali (Karam ALLAH Wajhu), where the advice was given to not have relation with schismatic groups as they will spoil your religion.

Hazrat Abu Ja’far (Radhi ALLAHu 'Anh) returned to ALLAH on the 7th of Dhul-Hijjah in the year 114 A.H. in the Holy City of Madinah. He is buried in Al-Baqi cemetery where many other members of the Ahlul-Bayt, Shuhadaa, and Sahabi (May plenty of Salaam be upon them all) rest. The world benefitted from this Imam of exalted memory as he was an educator for many of the Ulama of Al-Islam as well as a preserver of the Sunnah of Nabi Muhammad, Sallallahu 'alayhi wa aalihi wa Sallam. It is unfortunate that not many know about him. The well-respected scholars of Al-Islam have had nothing but good to say about Hazrat Abu Ja’far al-Baqir and to sum it up, Muhammad bin Khavendesh bin Mahmud wrote in Rauza-tus-Safaa that "neither pen nor tongue can describe the merits and the traditions of Imam Abu Ja’far Muhammad bin Ali al-Baqir." May millions of most perfect Salaams be upon Sayyidina Rasulullah, his progeny, and his descendants. Aameen.

Hazrat Syed Moinuddin Hassan Chishty Kazmi Ajmeri Radi allahu anhu

Sultan al Hind-Ashraf ul Awliya - Hadrat Khwaja Moinuddin Hasan Chishty Ajmeri (Radi ALLAHu ta'aala anhu)



Hadrat Khwaja Moinuddin Hasan Chishty Ajmeri (Radi ALLAHu ta'aala anhu) also popularly known as Khwaja Gharib Nawaz (Radi ALLAHu ta'aala anhu) is considered as -"The founder of Chishty Order of Sufis" in India.

He was born in 1142 A.D. in Sijistan (Iran). His paternal genealogy is as follows:

Hadrat Khwaja Gareeb Nawaz (Mu'īnuddīn Chishtī),
son of Ghiyāsuddīn, (Alaihis-salaam)
son of Najmuddīn Zāhir, (Alaihis-salaam)
son of ‘Abd al-‘Azīz, (Alaihis-salaam)
son of Ibrāhīm, (Alaihis-salaam)
son of Idrīs, (Alaihis-salaam)
son of Imam Musa al-Kazim, (Alaihis-salaam)
son of Imam Ja’far al-Ṣādiq, (Alaihis-salaam)
son of Imam Muhammad al-Baqir, (Alaihis-salaam)
son of Imām Zayn al-‘Ābidīn, (Alaihis-salaam)
son of Sayyeda-as-Shuhadaa- Imām Ḥusayn, (Alaihis-salaam)
son of Ameer-ul-momineen, Imam-ul-Awliya, Assad-u-ALLAH- ‘Alī ibn Abī Ṭālib (Karram ALLAHu wajhahul kareem)

His maternal ancestry is as follows:

Umm al-Wara' al-Ma’rūf, (Sallim alaiha)
daughter of Māh-e Nūr, (Sallim alaiha)
daughter of Dawūd, (Sallim alaiha)
son of ‘Abdullāh Hanbalī, (Alaihis-salaam)
son of Zāhid, (Alaihis-salaam)
son of Murās, (Alaihis-salaam)
son of Dawūd, (Alaihis-salaam)
son of Mūsā, (Alaihis-salaam)
son of ‘Abdullāh, (Alaihis-salaam)
son of Ḥasan Masnā, (Alaihis-salaam)
son of Imām Ḥasan, (Alaihis-salaam)
son of Ameer-ul-momineen, Imam-ul-Awliya, Assad-u-ALLAH- ‘Alī ibn Abī Ṭālib (Karram ALLAHu wajhahul kareem)



His father, Sayyid Ghiyas-u’d-din (Alaihis-salaam), a pious man of some means, died when his son was in his teens. He left as legacy an orchard and a grinding mill. Once Hadrat Khwaja Moinuddin Hassan Chishty (Radi ALLAHu ta'aala anhu) was looking after the plants in his garden that a mystic, Shaikh Ibrahim Qanduzi, happened to pass by. Shaikh Mu’in-u’d-din entertained him in his garden. Hagiologists trace the germination of mystic attitude in him to the blessings of this Saint. In fact, the most powerful factor in giving a mystic touch to his personality at this early stage was the condition of Sijistan which had suffered terribly at the hands of the Qara Khita and the Ghuzz Turks. It drove the Khwaja’s mind inwards and he realized the futility of hankering after worldly glory or looking after worldly goods.

He sold all his assets, gave the proceeds in charity and took to itineracy. He visited the eminent scholars of his age. While on his way to Iraq, he passed through Harvan, in the district of Naishapur. Here he met Khwaja ‘Usman Harwani’ and was so deeply impressed by his spiritual eminence that he decided to join the circle of his disciples. For twenty years he accompanied him on his arduous mystic journeys and performed all sorts of personal services to him. Shaikh Mu’in’d-din once told his disciples. “I did not give myself a moment’s rest from the service of my Peer-o-Murshid, and carried about his night chores during his journeys and stoppages”.Hajj and the Blessed Prophet’s (Peace be upon him) command:As the great Khwaja become accomplished and perfect in every respect, the divine tutor (Hadrat Khwaja Usman Harwani (Radi ALLAHu ta'aala anhu) honored him with his robe and took him for Hajj. Both then proceeded to Makkah and performed the Hajj, and then went to Madina and stayed there for sometime, to get the blessings of the Holy Prophet Muhammad (Peace be upon him)One night in a trance he was ordered by the Holy Prophet Muhammad (Peace be upon him)-O Moinuddin! You are a prop of our faith. Proceed to India and show the path of truth to the people there. That is why he is known as Ataye Rasul/Naib-e-Rasul.”

(Lieutenant of Prophet Muhammad (Peace be upon him)

Later he undertook independent journeys and came into contact with eminent Saints and scholars like Shaikh Najm-u’d-din Kubra, Shaikh Najib-u’d-din ‘Abdul Qahir Suhrawardi, Shaikh Abu Sa’id Tabrizi, Shaikh Mahmud Ispahani, Shaikh Nasir-u’d-din Astarabadi and Shaikh ‘Abdul Wahid – all of whom were destined to exercise great influence on contemporary religious life and thought. He visited nearly all the great centers of learning in those days – Samarqand, Bukhara, Baghdad, Naishapur, Tabriz, Aush, Ispahan, Sabzawar, Mihna, Khirqan, Astarabd, Balkh and Ghaznin and acquainted himself with almost every important trend in Muslim religious life in the middle ages. His moral and spiritual qualities attracted many people to his fold and he appointed his Khalifas in Sabzwar and Balkh. Shaikh Auhad-u’d-din Kirmani, Shaikh Shihab-u’d-din Suhrawardi and many other eminent mystics benefited by his company.

Having thus roamed all over the Muslim lands which had not yet recovered from the terrible shocks of Qara Khitai and Ghuzz invasions and were to be ravaged very soon by the Mongols, he turned towards India. After a brief stay at Lahore, where he meditated at the Shrine of one of the prominent Sufi Shaikh Ali Hajweri (Radi ALLAHu ta'aala anhu), he proceeded to Ajmer.
Khwaja Gharib Nawaz composed a couplet paying a glowing tribute to Shaikh Hajweri (Radi ALLAHu ta'aala anhu):

"Ganj Bakhsh-e-Har Do Alam Mazhar-e-Noor-e-Khuda, Na Qisan Ra Peer-e-Kamil, Kamilan Ra Peshwa"Translation: He is a wealth bestowing Saint in this world and hereafter and an embodiment of divine light.A complete spiritual guide for the imperfect disciples and a leader of the perfect Saints.

He adopted the Indian tradition and culture, seeing the inclination of Indians towards Music and singing he introduced Qawwali (Sama) to convey his message of oneness of ALLAH (SWT).Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu) breathed his last; after achieving the command given to him by the Holy Prophet Muhammad (Peace be upon him).

His noble soul left the corporeal body on the 6th of Rajab (633 A.H.)- 16th March 1236- at the age of 97. He was buried in the same prayer room (Hujra)which was the center of his divine activities, throughout his stay at Ajmer Shareef. Today his Shrine is popularly known as “Dargah Sharif of Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu)”.

People of all walks of life and faith from all over the world, irrespective of their caste, creed and beliefs visit this great Shrine to offer flowers, Chaddor and Itar of their esteem and devotion. The rich and the poor stand side by side to pay their homage and respect to the divine soul and to acquire the peace of mind & soul to get the blessings of Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu)Ajmer was not merely the seat of Chauhan power ; it was a religious center also where thousands of pilgrims assembled from far and near Shaikh Mu’in-u’d-din’s determination to work out the principles of Islamic mysticism at a place of such political and religious significance shows his noble status in the eyes of ALLAH (SWT) as he was spiritually guided to make Ajmer Shareef as his base on the instructions of the Holy Prophet Muhammad (Peace be upon him).Gharib Nawaz was the exponent of the true spirit of Islam. Like orthodox and static theologians he did not engage himself in vain metaphysics but rigorously strove to save human sympathy from running into narrow grooves and struck at the very root of parochialism, castesism and religious exclusiveness which are being propagated by some vested interests. According to Gharib Nawaz the religion is not merely based on rituals and ecclesiastical formalities but “service of humanity” is its sole raison d’être . Describing the qualities which endear a man to God, Gharib Nawaz referred to the following attributes :

"AWWAL SAKHAWATE CHUN SAKHAWATE DARIYA, DOM SHAFQAT-E-CHUN SHAFQAT-E-AFTAB, SIWAM TAWAZO-E-CHUN TAWAZO-E-ZAMEEN. "

(First, river like generosity; second, sun-like affection, and third earth like hospitality.)


When once asked about the highest devotion of ALLAH, Gharib Nawaz remarked that it was nothing but
“Dar mandgaan ra fariyad raseedan wa haajat-e-baichaargaan ra rawa kardan wa gursingaan ra sair gardaneedan”i.e. to redress the misery of those in distress, to fulfil the needs of the helpless and to feed the hungry.

Gharib Nawaz loved humanity in general and the Indians in particular. Indeed he had a mission to bring a social and spiritual revolution.He ruled over their hearts. Perhaps in no other country were the effects of this social and cultural revolution so marked and so far reaching as in India. Sufism (Islamic mysticism) reached India when it had entered the last and the most important phase of its history the organisation of Sufistic structure of Islam having various denominations, especially Chishtiya, Qadriya, Naqshbandia, and Suharwardia.

Among these denominations the Chishtiya order has been supremely successful on all levels of pluralistic society of India based on cultural, religious, and social differences.


The Urs Mubarak of Hadrat Khwaja Moinuddin Hasan Chishty (radiALLAHu ta'aala anhu):The 'Urs' (spiritual union with ALLAH) of Khwaja Gharib Nawaz (Radi ALLAHu ta'aala anhu) is celebrated every year in the first week of Rajab, on seeing the moon of Rajab which is the seventh month of the Islamic calendar, drums are beaten to herald the commencement of the annual ceremony. The permanent Chauki (troupe) of qawwals arrive, and after Maghrib (sunset prayers) sit in front of the Shrine and sing the following verses

“Bartui mehfil-shahana-mubarak-bashad Saqia-badao-paimana mubarak bashad”
(Felicitation to thee for this blessed and majestic assembly; salutation,
‘Oh Saqi for your bountiful goblet of sacred wine).


And,

“Ilahi ta-abd-astana-i-yar-rahe Yeh-asra-hai-gharibon-ka-barqarar rahe”(Oh God, may this Shrine of the beloved exist till the last day,
may this refuge of the poor remain forever!)


The word Urs has been derived from “UROOSA” in arabic-which literally refers to wedding and actually means a union of the lover with their Beloved and when it is referred to the blessed friends of ALLAH- it refers to the day of union with the Wali of ALLAH with their Beloved- ALLAH. It is said that Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu) spent last six days of his life in seclusion in a cell and the 6th day of Rajab, his noble soul left the corporeal body. Every year Urs Mubarak is celebrated on his death anniversary in the Islamic month of Rajab.Although Urs is held for the first six days of Rajab. Yet the 6th day is regarded to be the most special and auspicious. It is called “Chati Sharif”. It is celebrated on the 6th Rajab between 10:00 A.M. to 1:30 P.M.

Inside the Mazar Sharif the Shajarah is read by Khadiman-e-Khwaja then Fariyad (Prayers) start for people present at the Dargah and for the country and its people for the peace and prosperity and also those who are not present but have sent Nazar-o-Niyaz to the Khadims to mark their presence for their welfare and for the promotion of brotherhood amongst them.

Khadiman-e-Khwaja (the custodian of the Holy Shrine) tie small turbans on each others head and present Nazar (offerings in cash).Just before the Qu'l (conclusion of 6th Rajab Chhati Sharif) Bhadawa is sung at the main entrance of the Shrine by Qawwals which literally means- "a poem or verses in praise of ALLAH, His Holy Prophet (Peace be upon him) or famous Sufis (Auliyas)."Badahwa is the only recitation which is accompanied by talis (clapping) only, and no other instrument is played. It was composed by Hadrat Syed Behlol Chishty (Radi ALLAHu ta'aala anhu), one of the ancestor of Khadims who again refers to Khwaja Moinuddin Chishty (Radi ALLAHu ta'aala anhu) as Khwaja Hasan Dan. After its recitation, the ceremony of the Qul comes to an end and Fatiha is recited. The ceremony is marked closed by firing a cannon at 1:30 P.M. in afternoon.


By: Hazrat Mufakiray Islam Abu Zain Peer Syed Mohyuddin Mahboob Hanfi Qadri Sajjada Nasheen.Khanka Mahboobabad Havelian Shareef Pakistan


Present By: Ghulam and Fakir Of Shona Murshid