Tauheed or Shirk

Monotheism or Polytheism? (Tawheed or Shirk?) Glossary Tawheed: Belief in One God, Monotheism. Shirk: Associating partners with God, Polytheism. Aalim: Islamic Scholar, (pl: Ulema, spltv: Allama) Hadeeth: Prophetic Narrations (pl: Ahadeeth). Salaah: Prayer Kufr: Disbelief Kaafir: Disbeliever (pl:Kuffaar) Aalam-e-Barzakh: Life in the grave, before Resurrection. Hazrat: Respected personality. PREFACE This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, regarding the belief in seeking assistance from great prophets and saints. Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Allah’s mercy be upon him) was a great scholar and a specialist in the field of Prophetic Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made voluminous contributions. He earned the title of "Ghazali-e-Zamaan" or "Ghazali of the Era". In this treatise, he clearly distinguishes between "Shirk" and "Tawheed". He does so in a very simple manner, so that all Muslims are able to understand. This strategy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, whether males or females. The aim of the writer is not one of trivial argument and discussion based on hearsay: rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims - yet these practices are, unfortunately, mocked by a few "enlightened Modern-day" Muslims. May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen. Allah - beginning with the name of - the Most Gracious, the Most Merciful THE SINGULARITY (ONE-NESS) OF ALLAH.The Being (Self / Entity) of Almighty Allah is indeed only One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is “One” and is actually present. Those who are Allah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in Arabic as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites." For example, peace can be understood and appreciated only by a person who has felt and experienced chaos. A person though who has not felt chaos, cannot appreciate peace. In the same manner, day cannot be understood if a person has not experienced night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tawheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed. The Almighty Allah has in fact very clearly explained the belief of Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity that is found in Islam. THE MEANING OF TAWHEEDThe meaning of "Tawheed" is to believe that there is no partner to Allah in His “Being” and / or in His “Attributes”. In other words, how great is the Being of Allah - we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of “listening”, “seeing” and possessing knowledge. If an individual believes that another possesses these attributes, he will be guilty of Shirk. THE DIFFERENCE BETWEEN TAWHEED AND SHIRKAfter we have understood the meaning of Tawheed, the natural question that arises is: if knowledge which is one of the attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that “listening” and “seeing” are also among the attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the attribute of “living” is also among the attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk? THE DIFFERENCENo! Dear Muslim brothers and sisters: do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the attribute of “living”, yet He has, also through His Mercy, bestowed upon His creation this very quality. The attribute of “living” which we relate to ourselves is not the same attribute of “living” as we relate to Allah. The difference is that His attribute of “living” is non-bestowed, while the attribute of “living” which we posses, is one which we have been bestowed with by Allah. The attribute of “living” which He has bestowed upon us is temporary and non-eternal, while His attribute of “living” is eternal and non-bestowed. If this principle is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided. HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and a stone? We know that Almighty Allah possesses power and authority. We also know that He has created these attributes within man. You may well ask: if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above principle, there is no doubt that Almighty Allah possesses power and authority, yet, although possessing these attributes, He is not subservient to anyone, neither have these attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by Almighty Allah. THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVEThis very same principle as explained above can be applied to the question of “knowledge”, “seeing”, “listening”, and other attributes. Almighty Allah possesses these attributes and so does the slave. No one has given these qualities to Allah, whilst the slave, on the other hand, has been given these attributes by Almighty Allah. This is, in fact, one of the clear differences between Almighty Allah and His slave. We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah - then this belief cannot be termed Shirk. At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the idol worshippers who also believe that their idols have been given these amazing powers by Allah? Are they not using the very same principle, which we are applying? The answer to this question is quite clear and simple. When the idolaters believed that their idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority. They began to believe that although their idols were a creation, Almighty Allah had given the idols “Divinity” and total "God-head". They believed that after creating their idols, there was now no need for submission or duty towards Almighty Allah (Allah forbid!) because their idols could do whatever they wished, even if Almighty Allah had not commanded them to do a certain thing. The idolaters could not understand this very simple principle: that the creation can never to totally independent of Almighty Allah. DIVINITY CANNOT BE GIVENIndeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow “divinity”, which is permanent and independent - the attributes given to His slave are not permanent or even independent. The idolaters believed that because of the tremendous worship performed by the idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the idolaters believed that their idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given any slave “God-head” and “Divinity”, has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity. DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK The Almighty Allah states in the Holy Quran: "Who is he that can intercede with Him, except by His command?" (Surah Baqarah: Verse 255) From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the idol worshippers, in that they should not believe and hold high esteem of their idols considering that their idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless. The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Holy Prophet Muhammad (Allah’s blessings and peace be upon him) as proven by many authentic sources. After him, other prophets, martyrs (Shuhada), saints, etc. Another important fact we must always bear in mind is that if the belief is that anyone can perform miracles without the permission of Allah, then this belief would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk. The Holy Quran is evidence of Prophet 'Isa (peace be upon him) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: "I heal him who was born blind and the leper and I revive the dead by Allah's command." (Surah Ale Imraan: Verse 49) We know that to perform amazing duties as explained by Prophet 'Isa (peace be upon him) is indeed the by the Grace of Almighty Allah, yet this great prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tawheed. When he has said, "these duties are performed through the permission of Allah", immediately, the issue of Shirk is dismissed and the entire concept becomes one of Tawheed. Keeping this in mind, when Muslims state that great prophets and saints can perform miracles and do so with the permission of Allah, how can any sensible person call this action Shirk? This belief is purely Tawheed. If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadeeth wherein amazing qualities and attributes of the special servants of Allah are explained. THE REASON FOR THE CREATION OF MANEvery creation of Almighty Allah has been created for some specific reason and purpose, for example the sun, the trees, water, the wind. Explaining the purpose for the creation of man, Almighty Allah states: "And I have created Jinns and Men, only for them to worship Me." (Surah Ad Dhaariyat: Verse 56) Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him. From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind. By understanding this, we must examine its implication its results and its meaning in the light of Islamic Law. There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining this: The Holy Prophet (Allah’s blessings and peace be upon him) has explained that Almighty Allah has stated: "Anyone who has enmity with My Wali (Friend) –so I declare war against such. Among those acts through which My slave achieves My closeness, the most beloved are the Fard (Compulsory) acts. My slave also achieves My closeness through the Nafil (optional - additional) deeds, till I make him My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any evil, then I definitely save him from it." Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Hadeeth for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of being a beloved. In the following verse, Almighty Allah explains how we can achieve His closeness. He states: "Proclaim, (O dear Prophet Mohammed – blessings and peace be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins " (Surah Ale Imraan: Verse 31) In other words, only after we have adopted piety & abstinence and in followed the Holy Prophet (Allah’s blessings and peace be upon him), will we stand any chance of becoming a beloved. The slave first refrains from bad deeds and actions. He then performs the Fard and Nafil acts continuously. Then only does he become a beloved. It is not possible for him to continue performing evil deeds and still feel he can become the beloved servant of Allah. Imam Fakhrudeen Raazi (May Allah be pleased with him) in his "Tafseer Kabeer", explains the above Hadeeth: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which Almighty Allah states that He becomes the slave’s eyes and ears. When the magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far." We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proven this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator possesses this attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims. When we have understood and accepted this, the difference between Tawheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is disbelief (Kufr)? It also seems to be the habit of these "believers" to relate verses meant for the disbelievers (Kuffaar) and apply them upon Muslims - perhaps they are merely following the habit of their forefathers. It is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May Allah be pleased with them) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims." IMPORTANT QUESTIONSome individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him finish immediately? ANSWERThis doubt, in fact, has only been created, for we have merely considered man to be a combination of flesh and bones. This reasoning is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Holy Prophet (Allah’s blessings and peace be upon him) has stated that the grave is sometimes a “Garden of Paradise” and sometimes a “Pit of Hell”. We, therefore, logically ask: for whom is the grave a hell-pit or a garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body has decayed. For example, a ray of the sun, though it may shine on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun. So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety. Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh - a world in itself - which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave. Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes. THE SQUEEZING OF THE GRAVEIt is reported in the Ahadeeth that when the person is placed within the grave, the grave squeezes him, whether he is a Muslim or a non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior & evil ways, she will receive them, not to welcome but rather to punish them. This example clearly describes how a Muslim and a non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality. Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possess these attributes, it means he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us? In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased with them) narrates that Sahabi (Companion) once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of Surah Mulk. He related the entire episode to the Holy Prophet (Allah’s blessings and peace be upon him), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment. From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Holy Prophet (Allah’s blessings and peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves. Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (May Allah be pleased with him) that a canal was dug between Mecca and Medina. Incidentally, the canal passed through that plot of land where the Shuhada (martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (May Allah be pleased with him) and "Sharah-us Sudoor" by Imam Jalaludeen Suyuti (May Allah be pleased with him). Let us now quote another example from the period of the Taabe'in (followers of the Companions). Imam Abu Na'eem (May Allah be pleased with him) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (May Allah be pleased with him). The great saint states, "By Allah, Hameed Taweel (May Allah be pleased with him) and I were burying Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah be pleased with him) was about to perform the Salaah (Prayer) and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased with him) was a Taabei'i. He has narrated Ahadeeth from Hazrat Anas (May Allah be pleased with him) and various other Companions. Shu’ba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (May Allah be pleased with him). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9) Imam Baihaqi (May Allah be pleased with him) narrates from Qazi Nishapuri Ebrahim (May Allah be pleased with him) who states that, "A pious woman passed away. Among those present for her funeral prayers was a shroud thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the shroud when the pious lady exclaimed, “By Allah, how strange it is that a dweller of Paradise is stealing the shroud of another dweller of Paradise!” She explained that whosoever took part in her funeral, Allah would forgive them, and that the shroud thief had taken part in the funeral prayers. The thief immediately covered the grave and repented with a sincere heart." Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a saint himself. It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated: "When My slave becomes My beloved, then his words and attributes become the mirror of My words and attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him." As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is solely due to this that the believing Muslims visit the graves of the saints for they are indeed people who have been promised the mercy and assistance of Allah. We derive from these proofs, that if an individual goes to the tomb of a great saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when Almighty Allah Himself has promised them all these gifts? After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a tomb of a great saint, then he has not in any way insulted the saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance. Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter? The Holy Prophet (Allah’s blessings and peace be upon him) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not Shirk to ask them in this world either! The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each prophet (Allah’s blessings and peace be upon them all) seeking assistance, and when finally they reach the Holy Prophet (Allah’s blessings and peace be upon him), he will say, "I am for it (that is, I am that person who will intercede for you)." He will then go into prostration and praise Almighty Allah, after which Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be granted to you. Intercede, your intercession will be accepted." The Holy Prophet (Allah’s blessings and peace be upon him) will then intercede. After him, the great prophets and saints will also intercede. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment - perhaps they will be amply "rewarded" for their folly. May Almighty Allah bestow upon people the strong faith to correctly differentiate between Shirk and Tawheed. Aameen!

The Recitation of the Holy Qur'an and its Excellence

The Recitation of the Holy Qur'an and its Excellence

I. Hadrat Sayyiduna ‘Uthman Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

خيركم من تعلم القران وعلمه
“The best among you is he who learns and teaches the Qur’an.” [Sahih Bukhari, Vol. 2, Page 752] 

II. Hadrat Mu’adh al-Juhani Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ القرآن وعمل بما فيه ألبس والداه تاجا يوم القيامة ضوءه أحسن من ضوء الشمس في بيوت الدنيا لو كانت فيكم فما ظنكم بالذي عمل بهذا
“Whoever recited the Qur’an and acts according to its contents, on the Day of Resurrection his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?!” [Musnad aHmad, Vol 4, Page 446] 

III. Hadrat ibn Mas’ud Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ حرفا من كتاب الله فله حسنة والحسنة بعشر أمثالها ، لا أقول الم حرف ، ولكن ألف حرف ، ولام حرف ، وميم حرف
“Whoever recites a letter of the Book of Allah (the Qur’an) he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem are one letter; but Alif is a letter, Laam is a letter and Meem is a letter.” [Sunan Tirmidhi, Vol. 2, Page 119 - Sunan Daarimi, Vol. 2, Page 320] 

There are 361, 267 letters in total in the Holy Qur’an. Thus, upon the recitation of the whole Qur’an one shall receive 3,212,670 rewards (good deeds). 

IV. Hadrat Bara’ Radi Allahu Ta'ala Anhu reported that when a man was reciting Surah al-Kahf, with a horse tied up with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to jump. He went and mentioned that to the Holy Prophet SallAllaho Alaihi wa Sallam in the morning who said,

تلك السكينة تنزلت بالقرآن
“That was the Sakinah which came down because of the recitation of the Holy Qur’an.” [Sahih Bukhari, Vol. 2, Page 749 - Sahih Muslim, Vol. 1, Page 268]

V. Hadrat Abu Sa’id al-Khudri Radi Allahu Ta'ala Anhu reported that Hadrat Usaid ibn Huzair Radi Allahu Ta'ala Anhu said that one night, when he was reciting Surah al-Baqarah with his horse tied beside him, it started jumping. But when he stopped reciting it also kept quiet. When he again resumed recitation it again started jumping. So he again stopped reciting and it also kept quiet. Then he again recited and the horse again started jumping. So he finished reciting, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it; and when he told the Holy Prophet of it in the morning he said, “you should have kept on reciting, O Ibn-e-Huzair, you should have kept on reciting.” He said, “I was afraid, O Messenger of Allah that it might trample on Yahya who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them.” He asked, “Do you know what it was?” He said, “I do not.” He said,

تلك الملائكة دنت لصوتك ولو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم
“Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and the angles would not have concealed themselves from the people.” [Sahih Bukhari, Vol. 2, Page 750 - Sahih Muslim, Vol. 1, Page 269]

VI. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam asked Hadrat Ubayy ibn Ka’b Radi Allahu Ta'ala Anhu, “What do you recite (from the Qur’an) in the prayer?” He recited Ummul Qur’an (Surah al-Fatiha). The Messenger of Allah SallAllaho Alaihi wa Sallam said,

والذى نفسى بيده ما أنزلت فى التوراة ولا فى الإنجيل ولا فى الزبور ولا فى الفرقان مثلها
“by Him in Whose power my soul is, nothing like it has been sent down in the Torah, the Injil (Bible), the Zabur, or the Qur’an. It is the Seven oft-repeated verses and the Mighty Qur’an which I have been given.” [Sunan Tirmidhi, Vol. 2, Page 115] 

VII. Hadrat Anas Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

إن لكل شىء قلبا وقلب القرآن يس من قرأ يس تب الله له بقراءتها قراءة القرآن عشر مرات
“Everything has a heart, and the heart of the Qur’an is Yasin. Allah records anyone who recites Yasin as having recited the Qur’an ten times.” [Sunan Tirmidhi, Vol. 2, Page 116 - Sunan Daarimi, Vol. 2, Page 336]

VIII. Hadrat ‘Ata Ibn Rabah Radi Allahu Ta'ala Anhu reported, “I heard that the Messenger of Allah SallAllaho Alaihi wa Sallam said,

من قرأ يس فى صدر النهار قضيت حوائجه
‘Whoever recites Yasin at the beginning of the day, his desires will be fulfilled.’” [Sunan Daarimi, Vol. 2, Page 336] 

IX. Hadrat Ma’qal ibn Yasar al-Muzani Radi Allahu Ta'ala Anhu reported that the Holy Prophet SallAllaho Alaihi wa Sallam has said,

من قرأ يس ابتغاء وجه الله غفر الله تعالى له ما تقدم من ذنبه فاقرؤوها عند موتاكم
“Whoever recites Yasin seeking the pleasure of Allah, his past sins are forgiven. So, recite it over those of you who are dying.” [Mishkat Sharif, Page 189] 

X. Hadrat ‘Ali Radi Allahu Ta'ala Anhu reported: I heard the Messenger of Allah SallAllaho Alaihi wa Sallam say,

لكل شيء عروس وعروس القرآن الرحمن
“Everything has an adornment, and the adornment of the Qur’an is (Surah) al-Rehman” [Mishkat Sharif, Page 189] 

XI. Hadrat Abu al-Darda’ Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam asked,

أيعجز أحدكم أن يقرأ فى ليلة ثلث القرآن. قالوا وكيف يقرأ ثلث القرآن قال قل هو الله أحد يعدل ثلث القرآن
“Are any of you incapable of reciting a third of the Qur’an in a night?” They said, “How could we recite a third of the Qur’an?” He said, “Say, He is Allah, One” is equivalent to a third of Qur’an.” [Sahih Bukhari, Vol 2, Page 750 - Sahih Muslim, Vol 1, Page 271]

XII. Hadrat Abu Musa al-Ash’ari Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said, 

تعاهدوا القرآن فوالذى نفسى بيده لهو أشد تفصيا من الإبل فى عقلها
“Keep revising (the learning by heart of) the Qur’an, because I swear by Him in Whose control my soul is, it is more slipping away than a camel which is tied with a rope.” [Sahih Bukhari, Vol 2, Page 753 - Sahih Muslim, Vol 1, Page 268]

XIII. Hadrat Sai’d ibn ‘Ubadah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

ما من امرئ يقرأ القرآن ينساه إلا لقى الله عز وجل يوم القيامة أجذم
“Anyone who recites (i.e. learns off by heart) the Qur’an and then forgets it will meet Allah on the Day of Resurrection in a maimed condition.” [Sunan Abi Dawood, Vol. 2, Page 207 - Sunan Daarimi, Vol. 2, Page 325] 

IMPORTANT NOTES: 

1. The Holy Qur’an (whether in salaah or outside) should be recited clearly, according to the rules of Tajweed. It should not be sung, as this is not allowed.

2. It is better to recite the Holy Qur’an by looking at it than off by heart. [Fatawa-e-‘Alamgiri] 

3. It is Mustahab (act of great reward) to face the Qiblah, to wear nice clothes, to apply fragrance prior to the recitation of the Holy Qur’an. 

4. When starting the recitation from the beginning of a Surah (outside of prayer) to recite, ‘Ta’wwuz’ (Au’dhu Billahi Minash Shaytanir Rajim – I seek the refuge of Allah from Satan, the cursed) is Mustahab. 

5. When starting the recitation of the Holy Qur’an from the beginning of a Surah (outside of prayer) to recite ‘Tasmiyah’ (Bismillahir Rehmanir Raheem – Allah in the Name of, the Most Affectionate the Most Merciful) is Sunnah. 

6. If one has started the recitation not from the beginning of a surah but from the middle of a surah, then upon commencing the recitation to recite both ‘ta’awwuz’ and ‘tasmiyah’ is Mustahab. [Bahar-e-Shari’at – Vol. 1]

7. If one has commenced reciting from Surah al-Tawbah (al-Bara’ah) then one should recite both ‘Ta’awwuz’ and ‘Tasmiyah’. If however, surah al-Tawbah comes in the duration of one’s recitation then one should continue and not recite the Tasmiyah. The commonly misunderstood ruling that if one starts the recitation from Surah al-Tawbah (al-Bara’ah) there is still no need to pray ‘Ta’awwuz’ or ‘Tasmiyah’ is wrong. The other misunderstood ruling is that Surah al-Bara’ah (al-Tawbah) comes in the middle of one’s recitation, then one should pray ‘Ta’awwuz’ but not ‘Tasmiyah’ is also wrong. [Bahar-e-Shari’at – Vol. 1, Chapter 3, Page 309] 

8. In some places, (outside of prayer) some start the recitation with: “لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤوف رحيم” But they do not recite Tasmiyah. This is wrong, as to recite Ta’awwuz and ‘Tasmiyah’ before this ayah (if this ayah is the first to be recited) is Mustahab.

9. Likewise, some in the khatm start the recitation with either of these five verses: 

“إلهكم إله واحد لا إله إلا هو الرحمن الرحيم” or
“إن رحمت الله قريب من المحسنين” or
“ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما”

…but do not recite ‘Ta’wwuz’ nor the ‘Tasmiyah’. This is wrong.

10. If all the people in a gathering recite the Holy Qur’an loudly then this is Haram. Often in an Urs or Fatiha (khatm gathering), all the people recite the Holy Qur’an aloud. This is Haram. If there are a few people in a gathering then all should recite quietly. [al-Durr al-Mukhtar, Bahar-e-Shari’at]

11. When the Holy Qur’an is recited loudly in a gathering then it is obligatory on all the people present to listen, if the reason for the gathering was to recite the Holy Qur’an. Otherwise, if only one person listened to the recitation, then it is sufficient regardless if the others are busy in their work or not. [al-Ghunniyah, Fatawa-e-Razawiyyah, Bahar-e-Shari’at]

12. It is Fard-e-Kifaya to memorise the whole of the Qur’an. To learn off-by-heart Surah al-Fatiha and another small surah or three short verses (ayat) equivalent in length to one short surah or one long verse equivalent to three short verses is Wajib-e-‘Ain (necessary for each person individually, to learn).

13. One should differentiate in pronunciation the following letters, when reciting the Holy Qur’an: Tha, Sin, Shin, Swad, Ta’, Twa, Dha, Za, Dwa, Ża, Alif, A’ (hamza), ‘Ain, Ha (from the throat), ha (lighter), Qa’, Ka’, Da’ and Dwa’, Jim, and Za’. Otherwise, if one did not pronounce each and every letter correctly with its unique characteristic, then the prayer will not count because of the changes that shall be made in the meanings due to incorrect pronunciation. [Bahar-e-Shari’at]

14. Those who are not able to pronounce letters correctly such as Ha’ (from the middle part of the throat), Twa, ‘Ain, Swad and so on, should try their utmost best, in fact it is obligatory that they make an attempt to rectify their recitation so that the pronunciation of the letters is correct. Otherwise, namaz will be rendered void. [Fatawa-e-Radwiyyah Vol. 3 Page 95 and in Radd al-Muhtar Vol. 1 Page 409] 

15. We see many teachers in madrissahs who have not learnt how to pronounce each and every letter of the Arabic alphabet correctly, according to its unique characteristic. Moreover, they have not acquired the knowledge pertaining to the correct way of the recitation of the Holy Qur’an, by neglecting the rules of Tajweed. [Some teachers recite the letters Arabic text dha’, za’, zwa’ asjeem; qaf as kaf; sheen as seen; ghayn as gaaf. This is an act of great sin.] Therefore, what they teach children is incorrect and they shall be held accountable on the Day of Resurrection for teaching others the incorrect manner of reciting the Holy Qur’an. In fact, some even touch the Holy Qur’an without being in the state of purification. This is indeed strictly forbidden and Haraam, as Allah Subhanahu wa Ta’ala has clearly stated in the Holy Qur’an:

لا يمسه إِلا المطهرون 
“which none do touch, but the purified ones.” [Surah:56 – al-Waqi’ah, Verse:79] 

16. Many who have memorised the Holy Qur’an off-by-heart (have become hafiz) recite the Holy Qur’an in such a hastily manner that one cannot differentiate between the letters, let alone the words! Such that one can only hear the ya’lamun and the ta’lamun and the rest of the words are not recited correctly. On top of this, the common folk feel pride in these huffaz saying that “such and such a person can recite the Surah in 1 minute!” to recite the Qur’an in such a hastily manner is strictly unlawful and Haram. [Bahar-e-Shari’at – Vol. 3 Page 306] 

17. It is permissible, without any disapproval, to recite the Holy Qur’an in those times in which to perform salaah is Makruh-e-Tehrimi. These times are:
Approximately twenty-minutes after sunrise.
At zawaal time (mid-day) till the beginning time for Zohar.
Approximately twenty-minutes before sunset.
However, it is better that one does not recite the Holy Qur’an in these times. One should recite durud sharif (invoke blessings and salutations upon the Messenger of Allah) instead. [Bahar-e-Shari’at Vol. 3 Page 230, al-Bahr al-Ra’iq Vol. 1 Page 251, Radd al-Mohtar Vol. 1 Page 262]

Wishing Juma Mubarak

Saying Jumma mubarak proofs
As salam alaikum today many ppls claim that saying jumma mubarak is biddah because a lame wahabi mufti and some lame salafis declared it as biddah without any knowledge. this Lame wahabi/salafis dont even know meaning of biddah and they claim to be bid’at for every blessed day .

According to their own concept of biddah their birth is also bid’at because they were not present in prophet & sahaba’s period they were born in this century means newly innovated so their birth is also bid’at according to their foolish concept of biddah. Insha Allah we will Refute their lame beliefs.

Now here is the refutation of his lame fatwa from quraan and hadees
Jummah means Friday and Mubarak means blessed.Totally it means ‘Jummah Mubarak’ that is blessed friday.So it isn’t any Bidah.Many times we wish each other to have a great/blessed day ,a very similar one.So,will you say it’s a bidah?…


In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate,
Allah most high says “Allah and his angels send blessings on the prophet, o you who believe, send blessings on him and salute him with all respect.” [Qur’an, surah AL Ahzab 33:56]

The messenger of Allah (Allah bless him and give him peace) said “the one in whose presence I am mentioned and does not send blessings on me is a miser.” [reported by Tirmidhi, who declared it well and rigorously authenticated]. The meaning of sending blessings on the Prophet (Allah bless him and give him peace)

Friday the blessed day in sahih hadiths

Sahih Bukhari,Volume 2, Book 13, Number 1:
Narrated Abu Huraira radiallahu ta'ala anhu :
I heard Allah’s Apostle (Sallallahu alyhi wa sallam) saying, “We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e. Saturday) and the Christians’ (is) the day after tomorrow (i.e. Sunday).”
Note: In this sahih hadith itz said to celebration was compulsary on blessed day friday so that Allah subhana tala will gave us guidence. sahih hadiths proves even to celebrate and wahabis claim wishing jumma mubarak is biddah how funny.this is the strong refutation of wahabi lame mufti fatwa from sahih hadiths.
Sahih bukhari,Volume 2, Book 13, Number 51:
Narrated Abu Huraira Radiallahu ta'ala anhu:
The Prophet (Sallallahu alyhi wa sallam) said, “When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba.”
Note angels stand at gate on friday prayer and write names of the persons specially for friday prayer not on other days. this proves friday is most blessed day and wishing to blessed day friday is haq as it does not harm or change any sunnah of religion .
Volume 3, Book 49, Number 861: (Sahih Bukhari)
,
Narrated Aisha Radiallahu ta'ala anhu: Allah’s Apostle said, ["If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”
,

Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will be Bidat al Dhalalah otherwise they will be Bidat al Hassanah.


قَرَأَ ابْنُ عَبَّاسٍ{ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الْإِسْلَامَ دِينًا }وَعِنْدَهُ يَهُودِيٌّ فَقَالَ لَوْ أُنْزِلَتْ هَذِهِ عَلَيْنَا
لَاتَّخَذْنَا يَوْمَهَا عِيدًا قَالَ ابْنُ عَبَّاسٍ فَإِنَّهَا نَزَلَتْ فِي يَوْمِ عِيدٍ فِي يَوْمِ جُمْعَةٍ وَيَوْمِ عَرَفَةَ
Translation: A Jew who was with Ibn Abbas when he recited, “Today I have perfected for you your religion…” (5:3) remarked, “If this verse had been revealed to us we would have made it a festival.”Ibn Abbas replied, “It was revealed on a day which contained two festivals(Eids), on Fridayand on the day of Arafah.”

Reference: Sunan Tirmidhi 50- BOOK OF EXEGESIS OF THE QUR’AN Chapter 6 About surah al-Maidah, Hadith no 415

Albani graded the above Hadith as Sahih in His TakhreejFriday is greater then Day of Sacrifice and Fast
Allah’s Messenger (peace be upon him) said, “Friday is the lord of days and the chief of them in Allah’s sight,being greater in Allah’s sight than the day of sacrifice and the day of breaking the fast. It has five distinguishing characteristics: on it Allah created Adam, on it Allah sent Adam to the Earth, on it Allah took Adam in death, it contains a time at which no one will ask for anything without Allah giving it, so long as he does not ask for anything unlawful, and on it the last hour will come. There is no angel near Allah’s presence, nor sky, nor earth, nor winds, nor mountains, nor sea which do not fear Friday.”

Ya

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