Bahaar e Shariat Volume 4 - The Book of Salaah

Bahaar e Shariat Volume 4 - The Book of Salaah

Bahaar e Shariat Volume 4 is the Book of Salaah Continued, and discusses The Sunan and Nawaafil Salaahs, including the Jummah and Eidain. It also includes the Book of Janaazah

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Bahaar e Shariat Volume 3 - The Book of Namaaz

Bahaar e Shariat Volume 3 - The Book of Namaaz

Bahaar e Shariat Volume 3 is 'Kitaabus Salaah' or 'The Book of Namaaz'. This volume discusses Namaaz (Salaah) in detail. After one studies this, one will be able to notice and errors or omissions etc which one makes in Namaaz

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Bahaar e Shariat Volume 2 - The Book of Purification

Bahaar e Shariat Volume 2 - The Book of Purification

Bahaar e Shariat Volume 2 is 'The Book of Purification'. This Volume deals with the laws of Tahaarat (Purification) in detail. Topics discussed in this volume include, Wudu, Ghusl, Tayammum, Water, Haidh (Menstruation), Nifaas (Post-Natal bleeding), Laws regarding other impurities and Istinja etc. 

It is of utmost importance for every Muslim to study this volume so that we may perform our Tahaarat (Ablution) correctly. If our Tahaarat is incomplete or flawed, then our Namaaz will not be proper

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Bahaar e Shariat Volume 1 - The Book of Belief

Bahaar e Shariat Volume 1 - The Book of Belief

Bahaar e Shariat Volume 1 is 'The Book of Belief'. This volume deals with the most important issue of Aqida (True Belief). It explains what a Muslim must be believe and what he should not believe. 

It also discusses the Deviate and Corrupt Sects that claim to be true Muslims but are not really regarded as Believers. Qadi Sadrush Shariah explained and detailed very important principals of relating to Aqaa'id in this Volume. Studying is of great importance...

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Everything about Three Talaqs in Islam - E-Book

The Shariah Ruling Pertaining To Three Talaaqs

From the writings of The Muslim Chief Justice Of India, Huzoor Sayyidi Taajush Shariah Allama Mufti Qadi Mohammed Akhtar Raza Khan Qaadiri Azhari

This book is a refutation by Huzoor Sayyidi Taajush Shariah of the Nonconformists who try to mislead the ummah regarding the shariah ruling pertaining to Three Talaaqs.

Translated by Muhammad Afthab Cassim Razvi Noori

Published By: Imam Mustafa Raza Research Centre Overport, Durban, South Africa

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E-Book - The Importance Of Loving Our Parents

Disobedience to ones father is disobedience to Allah Almighty, and displeasure of the father, is displeasure of Allah Qahaar.

If a person keeps his parents pleased, then that is his Jannat (Heaven), and if he displeases them, then this is hell. Until a person does not gain the pleasure of his parents, neither are his Fard or his Nafil actions accepted in actuality.

Such persons will not only be faced with punishment in the hereafter, but they shall face great hardships even in this world. Allah forbid, but for such persons, there fear of not having the opportunity of reciting the Kalima on their deathbed.

The Holy Prophet (pbuh) said, “Obedience to Allah is through Obedience to ones father, and Allah’s displeasure is through the displeasure of one’s father.”





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The characteristics of Prophet Muhammed (may the peace and blessings of Allah be upon him)

The characteristics of Prophet Muhammed (may the peace and blessings of Allah be upon him)

by Imam Abi Iassa Muhhamed At Tirmidhi

translated by Bahaa Addin Ibrahim Ahmed Shalaby

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Islamic E-Book : Consequences of Missing Salah (NAMAZ)

Consequences of Missing Salah
Author: Hazrat Allama Mohammed Shakir ‘Ali Noorie
(Ameer- Sunni Dawat e Islami)

Wherever we look in the world today, we see Muslims in a state of uneasiness and restlessness. It is as though peace, tranquillity, satisfaction and success have turned their back on us. We are spending our days and nights like a helpless, orphaned community. And the world sees us a rich morsel of
food that they can crush or destroy as they see fit. We may have assumed a number of reasons for our downfall according to our intellect and intelligence, but the reasons stated in the Holy Qur’an are the truthful and correct reasons. In reality, we are not familiar with our glorious past or the lives of our pious predecessors, nor do we desire to instil their characters in ourselves or spend our days and nights as they spent theirs.

We celebrate their remembrances but we do not emulate their habits in our daily lives. We readily talk about their miracles but we are unaware of their enthusiasm for worship, their piety, and their desire to crush and destroy (worldly) desires. This is why we see in history that as well as being punctual and obedient to the Qur’an and Sunnah, our pious predecessors were the inheritors and rulers of the world. Our state is such that we are sinning on the earth and losing our lands at the
same time.

Let us look at the consequences of forsaking the way of our predecessors in the light of the Qur’an and attempt to familiarise ourselves with their habits so that we may save ourselves from ruination in both worlds.

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Islamic Books - Life & History of Hazrat Abu Muhammed Abdul Qadir (Gause Aazam)

A Brief on Life & History of Hazrat Abu Muhammed Abdul Qadir (Gause Aazam)

Hazrat Abu Muhammed Abdul Qadir (Allah’s mercy be on him) was born in Naif district of Jilan in Iran (Persia) on the 1st of Ramzan 470 AH (1077 AD). His father Hazrat Abdul Qadir Jilani Abu Saleh Moosa Jungi Dost was a saintly man and a direct descendent of Hazarat Imam Hasan Ibne Ali (Allah be pleased with them).

His mother Fatima was the daughter of Abdullah Somaye, a saintly person and a direct descendent of Imam Husain (Allah be pleased with him). Imam Hasan and Imam Husain are the sons of Hazarat Fatima (Allah be pleased with her) and Hazrat Ali (Allah be pleased with him) and grandsons of Prophet Hazrat Muhammed (Blessing of Allah and peace be on him).

Hazrat Abdul Qadir Jilani (Allah’s mercy be on him) was the youngest child of his parents. At the time of his birth his mother was nearly 60 years old. Within a few weeks new spread that the infant refused tosuck milk until sunset, thereby implying that the newly born child was observing fast as it was the holy month of Ramadan. Thus when in the following year the moon could not be sighted due to heavy clouds, the people came next morning for the guidance at the house of Hazrat Moosa Abu Saleh. The people decided to observe Ramadan on the basis,whether Hazrat Sheikh Abdul Qadir Jilani (Allah’s mercy be on him) had accepted milk or not.

He was very young when his father died. His maternal grandfather Abdullah Somaye showered on him his love and blessings. After sometime his grandfather too died and his old loving mother took care of him.

He received his early education at home where he learned general knowledge, Theology and the Holy Qur’aan from his mother. By the time he was 18 years old he had absorbed most of the religious
education at Jilan and memorized the whole Qur’aan. His thirst for knowledge urged him to go to Baghdad for higher and religious education. His mother, with a heavy heart bid him farewell and entrusted him to the care of Allah and instructed him to always speak the truth. Hazrat Sheikh Abdul Qadir Jilani (Allah’s mercy be on him) took leave of his mother, fully aware that he may not see her again if he went to Baghdad, and promised to heed her advice.

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What is Bidat in Islam and What are the types of Bidat

The literary meaning of "Bid'at" (in the dictionary) is "innovation; novelty." In the following lines we see where in the Holy Quran this word has been used, and the meaning with which it is associated:

Says the Holy Quran:
Qul ma kuntu midu'a minar Rusuli

"Say I am no Bringer of New Fangled Doctrine among the Apostles." (XLVI: 9)
and it says:

Bari'us samawaati wal ard

"The Originator of the Heavens and the Earth." (II: 117)

and it says:

Warahbaaniyatan ibtadaooha ma katabnaha alaikum

"But monasticism (which) they invented - We ordained  it not for them." (LVII: 27)

In these Ayahs from the Holy Quran the word Bid'at has been used in it's literary meaning. It's definition in the technical language of the Shari'at is different. In the Holy Quran it has been used to mean "to invent" and "to create a new thing", whereas it's technical meaning is as written in the book Mirqat (under Babul I'tisaam bil Kitaab was-Sunnah) - "that belief or action which was not in practice during the blessed age of Rasulullah (sallal laahu alaihi wasallam) but was introduced after him."

From this we see that Bid'at is of two kinds:-

Bid'at I'tiqaadi (innovation in belief)

Bid'at Amali (innovation in action)

THE TWO TYPES OF BID'AT

Now let us see the difference between Bid'at I'tiqaadi and Bid'at Amali.

1 BID'AT I'TIQAADI (INNOVATION IN BELIEF)

Is that new belief (which is in contradiction with the Holy Quran and Sunnah) which found its way into Islam after the blessed age of the Prophet (sallal laahu alaihi wasallam). Christianity, Judaism, Zoroasterism and Polytheism are not Bid'at I'tiqaadi as these beliefs were in practice before and during the blessed time and also because they do not claim themselves to be Muslims whereas the Jabriyya, Qadriyya, Batiniyya, Bahaaism, Qadyanism, etc. are Bid'at I'tiqaadi (innovations in belief) because they come into being after the blessed age and also came themselves to be Muslims.

2 BID'AT AMALI (INNOVATION IN ACTION)

Is that action which came into practice after the blessed period of Rasulullah (sallal laahu alaihi wasallam) be it secular or religious, in the eye of the Sahaaba-Kiraam or after it. Mirqat Babul-I'tisaam says, "In the Shari'at, Bid'at is that innovation which was not there in the blessed age of Rasulullah (sallal laahu alaihi wasallam)." The book, Ashi'atul Lam'at under the same chapter says, "Bid'at is that which came into being after the blessed period of Rasulullah (sallal laahu alaihi wasallam)."

So from the above definitions of Bid'at we see that a Bid'at Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Holy Prophet (sallal laahu alaihi wasallam) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba will be considered a Bid'at.

NOTE: If the innovation was brought into practice in the age of the Sahaba then we should not call it Bid'at but Sunnat of the Sahaba as it is respectful to call it so, though it is Bid'at-e-Hasana. Because the word Bid'at is mostly understood to mean Bid'at-e-Sai'yya (vile innovation).

Hazrat Umar (radi Allahu anhu) in the time of his Caliphate, called the people to perform Tarawih prayers in congregation (Jamaat), whereas it used to be prayed individually in the time of the Holy Prophet (sallal laahu alaihi wasallam) and commented on seeing the Jamaat, "This is a very nice Bid'at."  Bid'at Amali (innovated action) is classified in two:-

Bid'at-e-Hasana (praiseworthy innovation)

Bid'at-e-Sai'yya (offensive innovation)

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The Permissibility of Proclaiming Azaan at the Grave Side (Qabar)

Izaanul Khabar Fi Izaanul Qabar by Alahazrat Imam Ahmed Raza Khan

Is it permissible to recite the Azaan at the graveside of any individual? If it is, please supply ample proof from authentic sources so that the doubt the Muslims face at this moment could be eradicated. May Allah reward you for your effort. Aameen.

Source: nooremadinah.net

ANSWER

All Praise is due to Allah, Peace and Salutations upon His beloved Prophet (sallal laahu alaihi wasallam), upon his blessed family and beloved Companions, upon the great Scholars and Saints, till the Day of Judgement. Aameen.

Some Scholars have stated that the recitation of the Azaan at the graveside is an act of Sunnat. Scholars who have done so include ibn Hajar Makki, the teacher of the author of "Durre Muhtaar", etc. We should clearly bear in mind that in the great volumes of Islamic Jurisprudence, the prohibition of this action is definitely not stated, which in itself is a clear indication of it's permissibility. However, this servant of Islam (Imam Ahmed Raza), has been called upon to state proofs certifying its permission, and through the Grace of the Great Creator, I will proceed to do so. There in fact numerous authentic material that can be put forward by this servant of Islam proving the benefits and advantages of this blessed act. Let us, therefore, proceed by the Grace of Almighty Allah.

PROOF NO. 1

It is reported that when a person is placed in the grave and about to face the two Angels, Munkar and Nakeer, at that crucial moment Shaitaan also appears with the intention of misleading and robbing that person of great spiritual bliss. The great Scholar, Imam Tirmidhi (rahmatullahi alaih), in his famous book, "Nawaa dirul Usool", reports the words of Hazrat Sufyaan Sourie (rahmatullahi alaih), who states: ARABIC"When the person is being questioned, the first question being, 'Who is your Lord?' At this specific moment, the Shaitaan appears and indicating to himself, he says to the person, 'I am your Lord!'"

It is due solely to this state of affairs that it has been recommended that one should make Du'a for the deceased so that he may, through the Grace of Allah, remain steadfast when answering these crucial questions.

After reporting these words of the great Scholar, Imam Tirmidhi (rahmatullahi alaih) further narrates a Prophetic statement to substantiate his argument. It is reported in the Ahadith of the Prophet (sallal laahu alaihi wasallam) that at the time of burial, the great Prophet prayed for the deceased in the following manner: ARABIC"O Allah, protect him from the Satan."

We can clearly see that the dreaded Shaitaan does appear at this crucial moment, for it is for this reason that the Prophet (sallal laahu alaihi wasallam) has pleaded for the protection of the deceased from Shaitaan. If, as some misled individuals say, the Shaitaan does not appear, then it would have been against the Prophetic logic to pray for the person's protection.

The only logical conclusion, dear Brethren, we arrive at is that we know that the Shaitaan appears so we should adopt ways and means of eradicating his presence and also ways and means of protecting ourselves against him!

Let us, therefore, see what are some of the means of eradicating the very presence of the dreaded Shaitaan.

In the authentic books of Sahih Bukhari and Sahih Muslim, the words of Prophet Muhammad (sallal laahu alaihi wasallam) are quite clear. Let us see what the great Prophet (sallal laahu alaihi wasallam) states: ARABIC"When the Mu'ezzin recites the Azaan, the Shaitaan turns his back and departs as quick as he can."

In the Sahih Muslim, the words of Hazrat Jaabir (radi Allahu anhu) are reported. It is stated, "When the Azaan is recited, the Shaitaan runs away as far as thirty miles."

In some narrations it is reported that if one hears the "whispers of the Shaitaan", then he should recite the Azaan, for by doing so, he will eradicate the very presence of the Rejected One.

After we have seen that the recitation of the Azaan is a powerful deterrent to the very presence of Shaitaan, and after also realising that he appears to the deceased in the grave, we ask you in all fairness - What is better remedy for spiritual and eternal hardship that the very recital of the Azaan through whose recital we are saved from the Shaitaan and his deceit.

PROOF NO. 2

Let us narrate another Prophetic action. The following narration of Hazrat Abdullah bin Jaabir (radi Allahu anhu) is found in the great books of Ahmed, Tabraani and Baihaqi. He says: ARABIC"When Saad bin Ma'az (radi Allahu anhu) was buried and the grave was made presentable, the Prophet (sallal laahu alaihi wasallam) repeated at his grave the 'Subhan-Allah' after which the Companions did the same. The Prophet (sallal laahu alaihi wasallam) then repeated the 'Allahu Akbar' after which the Companions did the same. The Companions then asked, 'O Prophet of Allah, why did you first recite the Tasbih and then the Takbeer?' The Prophet (sallal laahu alaihi wasallam) replied, 'The earth was beginning to constrain this pious person. Almighty Allah (with the Barakah of these recitals) eradicated this pain and made his grave spacious'."

The great Scholar, Allama Tabibi (rahmatullahi alaih), in his commentary of the Mishkaat, states: ARABIC"The meaning of this Prophetic action is that by the continuous recital of the Takbeer and Tasbih, Almighty Allah freed a person of the pain experienced within the grave."

We see from this action of the Prophet (sallal laahu alaihi wasallam) that he recited the Takbeer (Allahu Akbar) at the grave of his beloved Companion so that he could be spared from the dangers of the grave.

When we inspect the Azaan, we also find these very words in it. If we, therefore, repeat it at the graveside, we are doing nothing but following the Prophetic action. It should also be remembered that although there are a few words added in the Azaan, yet it does not alter the intention that one has, which is the pleading for Allah's mercy. It is, in fact, this very intention that the great Companions like Hazrat Umar, Hazrat ibn Umar, Hazrat Abdullah ibn Mas'ud, Imam Hassan (radi Allahu anhum) always bore in mind.

In the great book of Jurisprudence, "Hidaya", it is stated: ARABIC"One should not lessen any words, for they are certainly the words narrated by the Holy Prophet (sallal laahu alaihi wasallam). If, on the other hand, words are added, then it is permissable, for the intention that one possesses is but to praise Almighty Allah and to make one's servitude apparent. It is, therefore, not forbidden to add any words to it."

PROOF NO. 3

In numerous books of Jurisprudence, it is clearly stated that when a person is about to leave this world, those around him should recite the Kalima. The simple reason being that the person will automatically realise the religion he belongs to and have no difficulty in repeating it thereby achieving eternal bliss. There is, in fact, a Prophetic statement commanding us to perform this deed. The Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Teach those of your people about to leave this world the Kalima, i.e. La ilaha illal laahu." (Ahmed, Muslim, Abu Dawud, Tirmidhi, Nisaai, Ibn Majah)

We know that a person who is about to die is, metaphorically speaking, speaking to a dead person. Nevertheless, we are commanded to recite the Kalima in front of him so that he may save himself from the clutches of Shaitaan. The person who has just entered the grave is also in need of this help. Therefore, if we recite the Azaan at his graveside, he will not only be able to save himself from the clutches of Shaitaan, but he will also be able to answer the questions put to him by the Munkar and Nakeer.

Let us see how he can be assisted by the mere recitation of the Azaan. We know that the three questions to be asked of him will be:

"Who is your Lord?"ARABIC

"What is your Religion?"ARABIC

"What do you have to say about this man?" ARABIC
How will the recitation of the Azaan help him? When he hears the words of the Azaan,ARABIC"I bear witness that there is no diety, but Allah",

he will immediately realise who his Lord is!

When he hears the words of the Azaan, ARABIC"Come to Salaah. Come to Salaah",

he will immediately realise that his religion was that religion in which Salaah was prescribed five times a day, which can only be Islam. He will thereafter gain the answer to the second question.

When he hears the words of the Azaan ARABIC"I bear witness that indeed Muhammad (sallal laahu alaihi wasallam) is the Messenger of Allah",

he will gain the answer to the third question!

Inspect for yourself, O you who believe, how advantages certainly is the recitation of the Azaan at the graveside, but there are still those who wish to rob the poor Muslims of this great benefit.

PROOF NO. 4

We know that without doubt circumstances within the grave are absolutely and extremely trying. It would, in fact, be likened with the hardship experienced when there is a fire. Let us, therefore, inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) and see for ourselves what could be a possible remedy for extinguishing this fire.

Hazrat Abu Hurairah (radi Allahu anhu), narrates that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Extinguish the fire with the Takbeer."

Let us now quote another Prophetic statement, the great Companion, Hazrat Abdullah bin Abbas (radi Allahu anhu) has narrated that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"When you see a fire, then indeed recite the Takbeer for it will extinguish the fire."

We see that by the recitation of the Takbeer, the fire of both the worlds are lessened. It is also this same Takbeer that is found in the Azaan. We leave it to you to imagine the benefits achieved when this very Takbeer is recited at the graveside.

PROOF NO. 5

The two great Scholars, ibn Majah and Baihaqi, narrate the words of Saeed ibn Musayib (radi Allahu anhum) in which the manner of burial is very clearly explained. This great personality said, "I was indeed once present with the great Companion, Abdullah ibn Omar (radi Allahu anhuma), when he placed the person inside the grave and he said, 'In the Name of Allah, in the Path of Allah.' When the people began to fill the grave with sand, he pleaded, 'O Allah! Protect the person from the Shaitaan and torment of the grave.' After doing so he clarified that this was the manner which he heard from the great Prophet (sallal laahu alaihi wasallam) himself."

The great Imam Tirmidhi (rahmatullahi alaih) in his masterpiece narrates the words of Hazrat Omara bin Marra (radi Allahu anhu), who describing the manner of the illustrious Companions stated: ARABIC"It was certainly considered Mustahab (desirable) by the great Companions and those who came after them that at the time of placing the person in the grave, they used to supplicate as follows: 'O Allah! Protect him from Shaitaan, the Rejected'."

Hazrat ibn Abi Shayba (radi Allahu anhu), the illustrious teacher of the two most famous Scholars of Prophetic Tradition, namely, Imam Bukhari and Imam Muslim, states:ARABIC"It is considered Mustahab (desirable) that when the person is being buried, one should recite, 'In the Name of Allah, in the Path of Allah, in the religion of the Holy Prophet (sallal laahu alaihi wasallam), O Allah! Save him from the torment of the grave, from the punishment of the Fire and from the mischief of the Shaitaan, the Rejected'."

Let us now for a moment recount what we have read. We will see that it is an act of Sunnat to adopt means of eradicating the presence of the dreaded Shaitaan. We have seen in previous passages that the Takbeer, the Tasbih and supplications have all to be utilised to achieve this result. Certainly, we come to realise that all means that are instrumental in achieving this result are permissable. If this be the case, and without doubt it is, then how can we say that it is not permissable to recite the Azaan at one's graveside when we have explained the great effect it has in eradicating the very presence of Shaitaan. We can clearly state that not only will it destroy his presence, but it will also assist the person in answering the three crucial questions.

PROOF NO. 6

In the great books of Abu Dawud, Baihaqi and Haakim are narrated the words of the third Caliph of Islam, Hazrat Uthman bin Affan (radi Allahu anhu). He narrates:ARABIC"When the Prophet (sallal laahu alaihi wasallam) (and those around him) had completed the burial of the deceased, he would stay a while at the grave side (and addressing us) he would say, 'Seek forgiveness for your brother and plead for him so that he may remain firm when questioned, and indeed he will be questioned'."

Let us now inspect another Prophetic action to see whether the concept of pleading for the forgiveness of the deceased holds any basis or not.

Saeed ibn Mansoor (rahmatullahi alaih) in his Sunan narrates the words of the great Companion, Hazrat Abdullah bin Masood (radi Allahu anhu), who states,ARABIC"When the person was buried, and the grave made presentable, the Holy Prophet (sallal laahu alaihi wasallam) used to stand for a while at the graveside and supplicate in the following manner, 'O Allah! Our friend in certainly Your guest. He has turned his back to the world. O Allah! Let his tongue be true at the time of questioning and let him not be faced with those difficulties within the grave which he has no power to defend against'."

We have already, through this proof and the one preceding it, clearly proven that it is certainly an act of Sunnat to stand at the graveside of a Muslim and plead for his forgiveness. Let us nevertheless continue with our argument.

It has been stated on the legal authority of the great books of Jurisprudence like "Fathul Qadeer", "Bahrur Raa'iq", "Fatawa Alamgiri", etc. that the act of standing while at the graveside and supplicating for the deceased is an act of Sunnat. In other words, the act of Du'a has been classified as Sunnat and we know that the Azaan is also a Du'a.

The great Scholar of Jurisprudence, Mulla Ali Qari (rahmatullahi alaih), in his commentary of Mishkaat says: ARABIC"Every Du'a is the Zikr (of the Almighty Allah) and every Zikr is a Du'a."

To substantiate this, let us quote a Hadith of the Holy Prophet (sallal laahu alaihi wasallam). It is stated that once the beloved Companions where reciting the Takbeer (Allahu Akbar) extremely aloud. (Fearing for their external health), the Holy Prophet (sallal laahu alaihi wasallam) advised them,ARABIC"Have mercy upon yourselves, indeed you are not making Du'a in front of One Who is deaf and blind, rather you are making Du'a in front of One Who is All-Hearing and All-Knowing."

We see from this Hadith that the Prophet (sallal laahu alaihi wasallam) has clearly termed the recitation of the Allahu Akbar as a Du'a, and it is this very word which is found in the Azaan. The Azaan, therefore, now becomes a Du'a, and when it is, as it definitely is, then how can any person say that it is not permissable to recite the Azaan at a person's graveside when we have already proven to you through authentic sources that to recite the Du'a at a Muslims grave is an act of Sunnat!

PROOF NO. 7

Now that we have clarified that it is absolutely an act of Sunnat to make a Du'a for the deceased, let us inspect what the great Scholars have to say. The great Scholars of Islam have stated that among the ethics of the Du'a is that before each Du'a is performed, one should perform some good deed. The great Imam Shamsudeen al-Jazari (rahmatullahi alaih) said, ARABIC"Among the ethics of the Du'a is that before it is performed, one should perform some good deed."

This very tradition is also reported in the books of Abu Dawud, Nisaai, ibn Majah and ibn Habban. Do we have to remind the Muslims how great and good in fact is the very recital of the Azaan? When each and every Muslim is totally aware of it's excellence, benefit and the reward achieved by reciting it, why should it not be recited at the graveside, after which the Muslims may proceed with the Du'a for the deceased!

PROOF NO. 8

The Holy Prophet (sallal laahu alaihi wasallam), explaining the times when the Du'a of a person is mostly accepted, said: ARABIC"There are two Du'as which are not refused. One is at the moment of Azaan and the other is at the beginning of Jihad." This tradition is reported in the book of Abu Dawud.

In another Prophetic statement, the Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"When the reciter recites the Azaan, (at the moment) the Doors of Jannah are opened and the Du'a is accepted."

Need there be any more to explain this? We clearly see that at the moment of Azaan, not only is the reciter rewarded, but the Du'a after this is also accepted. Imagine the status of the Du'a made after the recital of the Azaan at the graveside! But, as we have stated earlier, there are some misled individuals whose sole aim is nothing but to rob the Muslims of this great blessing. May Allah guide them to the right path!

PROOF NO. 9

Let us now inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) to see another aspect of the benefit that can be achieved by the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"As far as the sound of the Azaan reaches, the reciter of the Azaan is forgiven to that proportion. Upon every dry and wet object that the sound reaches, they ask for the forgiveness of the reciter of the Azaan." (Abu Dawud; Ahmed; ibn Majah; Nisaai)

We see that by this very statement of the Holy Prophet (sallal laahu alaihi wasallam), the person reciting the Azaan is one who when he has finished the Azaan is like one who is pure of all sin. Do we have to remind the Muslim how beloved in fact is the Du'a of such an individual? When we are aware of it, why should we not ask this very person to recite the Azaan at the graveside, thereafter requesting him to perform the Du'a.

In fact, this policy of calling Azaan by a person is assured of forgiveness to recite a Du'a is nothing else but following the Prophetic command. Let us see what the Holy Prophet (sallal laahu alaihi wasallam) has said: ARABIC"When you meet a returning Haaji, you should greet and meet him before he enters his house. You should request him to perform a Du'a for you, for he is indeed one who has been forgiven."

We now ask you, O Muslims, if at the graveside of any Muslim we request that a Muslim should recite the Azaan knowing fully well that he will be forgiven as the indication has been given to us from the very Prophet (sallal laahu alaihi wasallam) himself, thereafter we ask him to supplicate and make Du'a for the deceased Muslim, how, we ask you, can this act be non-permissable? May Allah guide those to the straight path whose sole object it is to mislead the Muslims and to rob them of great spiritual blessings.

PROOF NO. 10

Indeed we have already proved to you that Azaan is among the remembrance (Zikrullah) of the Almighty Allah. We shall now state the Prophetic statement clearly describing how immensely beneficial is the Zikr of Allah. The Holy Prophet (sallal laahu alaihi wasallam) has stated: ARABIC"Nothing is more supreme than saving one from the Wrath of Almighty Allah than His Zikr (remembrance)." (Ahmed)

It has already been stated that wherever the Azaan is recited, that place is safe from the Punishment of Allah for the duration of the entire day. From this injunction, we clearly see that if we recite the Azaan at a Muslim's grave we are doing nothing but ensuring that the place is free from the Wrath of Allah for the entire day. We will also be instrumental in assisting a fellow Muslim. Need we say the great benefit to be achieved by doing so?

The great Jurist, Mulla Ali Qaari (rahmatullahi alaih), in his commentary of Sahih Bukhari, after comprehensively describing the many benefits and advantages to be achieved by reciting the Quran and other Zikrs of Allah at the grave of a Muslim, clarifies further by saying, ARABIC"All types of Zikrullah certainly assist the deceased Muslim within the grave."

Imam Badrudeen Ani (rahmatullahi alaih) in his commentary of Sahih Bukhari further clarifies this point. He states: ARABIC"Among the considerations for the deceased person are (among others) that the Muslims should gather at his graveside, they should recite the Holy Quran and also busy themselves in the Zikr (remembrance) of the Almighty Allah. These actions are in fact a great gain to the deceased Muslim."

After stating these excerpts and clearly proving that the Azaan is also among the Zikrs of Almighty Allah, what is there, we ask you, restricting us from reciting the Azaan at a Muslim's graveside?

PROOF NO. 11

We know also that when reciting the Azaan we are also in the process of remembering the Holy Prophet (sallal laahu alaihi wasallam). We are also aware the tremendous blessings to be achieved by remembering Allah's beloved Prophet (sallal laahu alaihi wasallam). For indeed we know that to remember the Prophet (sallal laahu alaihi wasallam) is but to remember his Creator. The great Scholars ibn Ata and Imam Qaazi Ayaaz (radi Allahu anhuma) explains the Quranic verse:ARABIC "And raised high the esteem in which you (O Muhammad) are held." (Sura Inshirah: Verse 4)

They explain this verse as follows: ARABIC"I (Allah) have made you (O Muhammad) a remembrance among my remembrance. Indeed, he who remembers you (O Muhammad) remembers Me."

Let us now see the condition of those who remember the Almighty Allah. The Holy Prophet (sallal laahu alaihi wasallam) said, ARABIC"The Angels of Allah surround them. The Mercy of Allah engulfs them and peace and serenity descends upon them."

We should also remember that when remembering any pious slave of the Almighty Allah, it becomes a means of receiving Allah's Mercy. The great Saint, Hazrat Sufyaan bin Ainiya (rahmatullahi alaih) clarifies this point. He states:ARABIC"With the remembrance of the pious, the Mercy of Allah descends."

Let us logically inspect the great status of the Holy Prophet (sallal laahu alaihi wasallam) and we will immediately realize the immense advantages achieved in the recitation of the Azaan at the graveside. Abu Jaffar bin Hamdaan, quoting Abu Omaro bin Majia (radi Allahu anhuma) states: ARABIC"Indeed, the Prophet (sallal laahu alaihi wasallam) is the head of the Pious."

Now that we have seen that he is certainly the head of the Pious and with the remembrance of the pious the Mercy of Almighty Allah descends, we can imagine the Mercy that will descend when he is mentioned in the Azaan, for his name is quite clearly uttered. Yet, unfortunately, we see that there are some misled individuals who hope to rob the Muslims of this great benefit!

PROOF NO. 12

In is indeed stated in many Traditions of the Holy Prophet (sallal laahu alaihi wasallam) that the person in the grave, as in a new house, feels imprisoned, experiences extreme fear and anxiety. Need we ask for more when we know of the great comfort that is to be achieved by the remembrance of the Almighty Allah by reciting the Azaan which is is indeed a form of His remembrance.

Almighty Allah quite clearly certifies this fact in the Holy Quran. He states: ARABIC"Indeed in the Remembrance of Almighty Allah do hearts find peace." (Sura Ra'ad: Verse 28)

The following Tradition will clearly explain the peace that is to be found in the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) explains: ARABIC"When Hazrat Adam (alaihis salaam) descended upon Hind (India), he experienced extreme anxiety. At this stage, Hazrat Jibrael (alaihis salaam) arrived (and to dispel the anxiety) he recited the Azaan."

We ask you, O Muslims, if we recite the Azaan at the graveside of a brother Muslim knowing full well that he will experience peace and hope, will we not be instrumental in helping a fellow Muslim? Need we explain the great benefit that is to be achieved by helping a brother Muslim? The Prophet (sallal laahu alaihi wasallam) has said: ARABIC"The Almighty Allah assists the slave as long as he (the slave) assists his fellow brother (Muslim)." (Abu Dawud; Muslim; Tirmidhi)

The Prophet (sallal laahu alaihi wasallam) further clarifies the excellence of helping a brother Muslim. He states: ARABIC"He, who (is in the process) of helping his fellow Muslim brother, Almighty Allah will certainly help him in his need.He who lessens a fellow Muslim brother's problem, in it's place Almighty Allah will on the Day of Judgement lessen one problem he possesses." (Bukhari; Muslim)

PROOF NO. 13

Let us see now see what other benefits the recitation of the Azaan blesses us with.

In the book, "Masnadul Firdous", Hazrat Ali (radi Allahu anhu) narrates:ARABIC"The Holy Prophet (sallal laahu alaihi wasallam) saw me in a state of sadness and anxiety, he remarked, 'O Ali ibn abi Taalib! I find you in a state of sadness, therefore, command a member of your household to recite in your ear the Azaan, for verily, the Azaan eradicates sorrow'."

We should also remember that the great scholars have stated about this Prophetic statement. They have clarified: ARABIC"We have certainly experimented with this and found it to be as exact as this." (Mirqaat)

We ask you, should we not bring joy to the person within the grave when we know that the recitation of the Azaan brings joy to a Muslim? Need we also remind Muslims how beloved is this action of bringing joy to a Muslim and how lofty this act is considered with the Almighty Allah? Let us quote a Prophetic statement to substantiate this action which is so loved by the Almighty Allah: ARABIC"Hazrat Abdullah bin Abbas (radi Allahu anhu) narrates that the Prophet (sallal laahu alaihi wasallam) has stated that, 'Indeed, the most beloved action with Almighty Allah after the Fard (compulsory) deeds, is to make a Muslim happy and joyous." (Tabraani)

PROOF NO. 14

Almighty Allah explains the importance of praising him. In the Holy Quran, He says:ARABIC"O you who believe! Celebrate the Praises of Allah and do this often." (Sura Ahzab: Verse 41)

Again clarifying this great position to be allocated to the praising of the Almighty Allah, the Holy Prophet (sallal laahu alaihi wasallam) has said, ARABIC"Celebrate the Praises of Almighty Allah so much so that the people begin to think you are insane." (Ahmed)

We see clearly that it is absolutely compulsory and extremely beneficial to continuously recite the Praises of the Almighty Allah. We also know that, without doubt, the Azaan is among the Praises of the Almighty Allah. Need we recount the great benefit to be achieved by being involved in the Praise of the Almighty Allah! If this be the status of the action, ponder upon the Sawaab and blessing that will be achieved by reciting the Azaan at a Muslim's graveside!

PROOF NO. 15

Let us now see what are some of the benefits to be achieved by being involved in Islamic activities at the graveside of a fellow Muslim.

Imam Abu Bakr Zakaria Nuwi (rahmatullahi alaih), in his commentary of the great book, Sahih Muslim, states:ARABIC"It is certainly considered Mustahab (desirable) that when the deceased has been buried, one should sit awhile at his graveside, as much as that time within which a camel could be slain and it's meat divided. The people sitting around should busy themselves with the recital of the Holy Quran and they should also supplicate (make Du'a) for the deceased Muslim. They should busy themselves also with giving one another good advice and also narrate stories of the Pious slaves of the Almighty Allah."

These are, with the Help of Almighty Allah, some of the proofs that this servant of Islam (Imam Ahmed Raza) has put forward to substantiate the action of reciting the Azaan at the graveside of a fellow Muslim. May Almighty Allah reward those great Scholars who spent so much and sacrificed so much to combine and analyse these proofs.

SUMMARY

To summarise, let us mention in point form, the benefits to be achieved by reciting the Azaan at the graveside, it's benefit to the reciter and to those who are listening, especially to the deceased Muslim:

The person is protected from the evil or dread of the grave,

He is protected from the Fire of Hell,

The reciter helps the person in answering the questions of Munkar and Nakeer.

The person is protected from the punishment of the grave,

Since the Azaan mentions the name of the Prophet (sallal laahu alaihi wasallam) it becomes a reason for the descending of the Mercy of Almighty Allah for the deceased,

The recital eradicates fear and sorrow,

The recital is a means of bringing joy to a fellow Muslim,

It is also a means of fulfilling the beloved Sunnat of the Holy Prophet (sallal laahu alaihi wasallam),

It is a means of Praising the Almighty Allah,

It is a means of making the Du'a which the Ahadith of the Prophet (sallal laahu alaihi wasallam) has mentioned as Ibaadah (worship).
All Praise is due to Almighty Allah. Indeed it is surprising that those who prohibit this wonderful deed of reciting the Azaan are doing nothing but robbing the Muslims of all the above mentioned benefits. As a matter of fact if we do recite the Azaan at the graveside of a brother Muslim we are doing nothing but practising the blessed words of the Holy Prophet (sallal laahu alaihi wasallam) wherein he has clearly stated: ARABIC"You should as much as you can be of benefit to your brother Muslim."

Those individuals who say that the Azaan should only be recited at the time of Salaah are absolutely wrong. On numerous ocassions within the Shari'ah it has been seen that it is considered Mustahab (desirable) to recite the Azaan when a child is born, when one is sad, anxious, etc. At no place has it been mentioned that the Azaan should not be recited at the graveside of a fellow Muslim.

May the Almighty Allah give us the strength to follow rightfully His beloved Prophet (sallal laahu alaihi wasallam), the rightfully guided Companions, the Blessed Family and the Pious of this Ummah. Aameen.

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Mecca: The Sacred City - Book Review

Mr. Ziauddin Sardar

This book is written by Mr. Ziauddin Sardar from Pakistan based in London born on born 31 October 1951. He is a writer, critic, journalist and been named as one of the Britain's top 100 Public intellectuals.

Mr. Ziauddin Sardar has published more than 45 books to name a few as below:

• The Future of Muslim Civilisation (1979)
• Islamic Futures: The Shape of Ideas to Come
 (1985)
• Why Do People Hate America? (2003)
• Future: All That Matters, Hodder Education, London, 2013
• Muhammad: All That Matters, Hodder Education, London, 2012
• Muslims In Britain: Making Social and Political Space, Routledge, London, 2012 (edited with Waqar Ahmad)
• Reading the Qur’an, Hurst & Co, London; Oxford University Press, New York, 2011

About Mecca: The Sacred City

Mecca: The Sacred City is published by Blomsbury, 2014.

In this book Mr. Ziauddin Sardar give the wonderful description of Mecca. From its history, to its origins in the desert, its evolution as a trading town and emergence as the Main Center of Islam world.

Mr. Sardar examines the religious struggles and rebellions in Mecca that have significantly shaped Muslim culture. An illuminative, lyrical, and witty blend of history, reportage, and memoir, Mecca reflects all that is profound and enlightening, curious and amusing about Mecca and takes us behind the closed doors to one of the most important places in the world today.

Buy Mecca: The Sacred City book

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