There is an Angel named Rooh, who has seventy thousand heads, Each head has seventy thousand faces, and face contains seventy thousand mouths. Each mouth is made up of seventy thousand tongues and each tongue is blessed with seventy thousand languages. (Imam Badruddin Mahmood Ai’nee RadiyAllah Anhu in his book Umdatul Qaari Sharah Sahi-ul-Bukhari, Tafseer Al Kabeer, Tafseer Ibn Kathir, Tafseer Qurtubi, Tafseer Durrul Mansur, Bayhaqi) “By means of these languages, this Angel is constantly reciting the Tasbeeh of Almighty Allah From each Tasbeeh, one Angel is being Created. This angel soars into the Heavens with the rest of the three Angels until the Day of Judgment”. (i.e. the number of different languages in which the Angels Glorify Almighty Allah will be 1 680 700 000 000 000 000 000 000) All Praise is due to Almighty Allah Who is Infinite and so are His Attributes and Glory! Source : The Creation of Angels by Ala Hazrat Imam Ahmad Raza رحمت الله عليه
Waseelah through the remnants of The Prophets of Allah
[Baqarah 2:248] And their Prophet said to them, "Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign for you if you are believers." Summary of The Tafsir of the above Verse; The wooden box was three yards long and two yards wide. It was bestowed by Allah to Hazrat Adam. It contained the natural photographs of several prophets and it had been passed on from one Prophet to another until it reached Prophet Moses . It remained with Bani Israel at which time it also contained the staff and sandals of Hazrath Musa Alaihissalam, the staff and turban of Hazrath Haroon Alaihissalam , and some pieces of the Tablet (of Torah). At the time of battle, the Bani Israel used to place this wooden box in front and by its blessings Allah used to grant them victory. And whenever Bani Israel had some need, they used to place it in front of them and supplicate to Allah, and their need used to be fulfilled. Later on when Bani Israel fell into sin, Allah imposed upon them another nation called Amalikah, who abused them and took the wooden box away from them. The Amalikah placed this sacred box in a filthy place. This defilement brought Allah’s wrath upon them, destroying several of their towns. An old woman from Bani Israel who was with them, advised them to banish the wooden box. The Amalikah tied two rowdy bullocks to a cart and placing the wooden box on it released it into the open country. The angels brought the bullock cart to the new king of Bani Israel (Taalut). When the box reached them, Allah granted them victory. This had been foretold to them by their Prophet Shamweel عليه السلام according to the above verse.
Sakrat ul Maut or Sakarat al-mawt is a Quranic term which means “unconsciousness when one is about to die, which signals one’s death.” It is also mentioned in Quran that sakarat al-mawt will find those who escape from death, sooner or later. (al-Qaf, 50/19). Agony of death (sakr al-mawt) means unconscious state of a person who is about to die. Materials which cause drowsiness in one’s mind are generally called “muskir” or “musakkir”. That word is also used to mean agony, love, sorrow, heedlessness or faint caused by a pain, and that state is called “sakr”, which is what we also mean here. That is to say; what is meant with “sakarat” which is the plural form of “sakr” is the agony and fainting when one is about to die. Quran says "The angel of death will take you who has been entrusted with you. Then to your Lord you will be returned." (Quran Surah 32:11)
The angels are not partners, associates, or rivals with Allah, nor are they His children; but one must still respect and love them. Allah says: "And they say: ‘The Most Beneficent (Allah) has begotten a child [from the angels].’ Far removed is He from every imperfection! They (the angels) are but honored slaves. They speak not until He has spoken, and [then] they act on His Command." (Quran Surah 21:26-27)
They spend their time worshiping and obeying Allah, glorifying Him and praising Him. Allah says: "They (i.e. the angels) glorify His praises night and day, (and) without slackening (to do so)." (Quran Surah 21:20) [1] Also Watch Maut kya hai and Kya Hoga Qabr mein.
We all as Muslim have firm belief in the Holy Quran and it is the words of Allah Ajwajal and revealed to our beloved Prophet Muhammad (peace be upon him) through Jibraeil Alaisalam. This is our firm and accurate belief. Those who do not believe is not a Muslim.
Now let us try to understand the Holy Quran. Its very difficult to the stature of our kind to understand the Quran. But we have the blessed Ulama's and Scholars who make us understand the Quran.
Here we have tried to collect as much information as possible to give one the basic information of Quran.
What is the meaning of Quran?
The word "Quran," a verbal noun, is equivalent in meaning to "qira'ah," as both come from the verb "qara'a" which means "to read."
That is, Quran literally means "a reading or reciting." However, the term "Quran" has been historically used specifically to refer to the book which was revealed to Prophet Muhammad (peace be upon him). The term "Quran" is mentioned in a number of places throughout the book in reference to itself. For example:
"Verily, this Quran guides (humanity) to that which is most just."[Noble Quran 17:9]
The name Quran is used to refer to both the Quran as a whole, as in the previously quoted verse; as well as to each verse or group of verses, as in the following verse:
"And if the Quran is recited, you should listen to it and be silent, that you may receive mercy."[Noble Quran 7:204]
The Book has also been referred to by other names; for example, the Furqan (The Distinction):
"Blessed is He who revealed the Furqan to His slave in order that he may be a warner to all the worlds."[Noble Quran 25:1]
and the Dhikr, (The Reminder):
"Verily, I revealed the Dhikr and verily I will preserve it."[Noble Quran 15:9]
The Prophet's divinely inspired statements which were recorded by his followers are generally referred to as hadiths. For example, the Prophet's companion (sahabi), 'Umar ibn al-Khattab, reported that he once said, "Verily, deeds are (judged) by their intentions."
However, in some of his statements, the Prophet (peace be upon him) attributed what he said to Allah; for example, another sahabi, Abu Hurayrah, reported that the Prophet (peace be upon him) said, "Allah, Most High, says, 'I am as My slave thinks of Me and I am with him when he remembers me. So if he remembers Me to himself, I will remember him to Myself and if he remembers Me in a group, I will remember him in a better group.' " Difference between Quran and Hadith
In order to distinguish this type of hadith from the previous type, it is referred to as hadith qudsi (sacred hadith) and the former referred to as hadith nabawi (prophetic hadith).
The Quran, however, is not the same as hadith qudsi for a number of reasons. First, the Quran is from Allah both in its wording and in its meaning, while in the case of hadith qudsi, its meaning is from Allah but its wording was the Prophet's (peace be upon him). Second, Allah challenged the Arabs and mankind in general to produce even a chapter equivalent to one of the Quran's chapters, and their inability to do so proves its miraculous nature. This is not so in the case of hadith qudsi. Third, the recitation of the Quran is used in salah and is itself considered a form of worship. The Prophet (Peace be upon him) said, "Whoever reads a letter from the book of Allah, the Most High, will get a good deed (recorded for him), and each good deed is worth ten times its value. I am not only saying that Alif Laam Meem is a letter, but I am also saying that Alif is a letter, Laam is a letter, and Meem is a letter."
However, the recitation of hadith qudsi carries none of these properties.
Recitation of the Holy Quran and its Excellence
I. Hadrat ‘Uthman reported that the Messenger of Allah has said, “The best among you is he who learns and teaches the Qur’an.” [Sahih Bukhari, Vol 2, Page752]
II. Hadrat Mu’adh al-Juhani reported that the Messenger of Allah has said, “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 reported that the Messenger of Allah has said, “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’ 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 in the morning who said, “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 reported that Hadrat Usaid ibn Huzair 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, “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 reported that the Messenger of Allah asked Hadrat Ubayy ibn Ka’b, “What do you recite (from the Qur’an) in the prayer?” He recited Ummul Qur’an (Surah al-Fatiha). The Messenger of Allah said, “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 reported that the Messenger of Allah has said, “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 reported, “I heard that the Messenger of Allah said, ‘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 reported that the Holy Prophet has said, “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 Hadrat reported: I heard the Messenger of Allah say, “everything has an adornment, and the adornment of the Qur’an is (Surah) al-Rehman” [Sahih Bukhari, Vol 2, Page 750 - Sahih Muslim, Vol 1, Page 271]
XI. Hadrat Abu al-Darda’ reported that the Messenger of Allah asked, “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, ARABIC TEXT “Say, He is Allah, One” is equivalent to a third of Qur’an.” [Sahih Bukhari, Vol 2, Page 753 - Sahih Muslim, Vol 1, Page 268]
XII. Hadrat Abu Musa al-Ash’ari reported that the Messenger of Allah has said, “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.” [Sunan Daarimi, Vol 2, Page 325]
XIII. Hadrat Sai’d ibn ‘Ubadah reported that the Messenger of Allah has said, “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]
Do's and Dont's when reading Quran
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: “Laqad Ja’akum Rasoolum Min Anfusikum ...” 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:
“Wa Ilahukum Ilahuw Wahid...” or
“Inna RehmatAllahi Qareebum minal Muhsineen…” or
“Ma kana Muhammadun Aba Ahadim mir Rijalikum…”
…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 pronunctiation the following letters, when reciting the Holy Qur’an: ARABIC LETTERS 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 madressahs 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]
Once a girl becomes an adult, it is necessary for the parents to
arrange for her marriage. When arranging for her marriage, be sure
to choose a husband for her, who is a Sunni Sahihul Aqida and not
and non-mazhab. Find someone who is a
religious person, and one who is pious. Remember that Nikah is the
Sunnah of the Prophet and a means of gaining piety and being
protected from evil.
Almighty Allah has made man the Guardian over the wife. It is for
this reason, that it is compulsory upon the wife to be obedient to
her husband. Remember, that to please the husband is a great
Ibaadat, and to disrespect him and be disobedient to him is a sin.
The status of the husband is very exalted.
The Holy Prophet (Sallahu Aliahi Wasalam) said, If I had to command sajdah (prostration)
for anyone but Allah, then I would have commanded the women
to make sajdah to their husbands. (Mishkaat Shareef Vol.2 Pg.281)
The Holy Prophet (Sallahu Aliahi Wasalam) also said, That woman who passes away from
this world in this way, that her husband was pleased with her,
then she will enter into Jannat.
1. The wife should not leave the home to go anywhere without the
permission of her husband.
2. In the absence of the husband, the wife should not give any
belongings of her husband to any person. In his absence, it is an
obligation upon her to protect all his belongings, and without his
permission, she should not allow any person into the home.
3. A women should never do any such action that will cause the
husband to become upset.
4. To care and educate the children in the absence of the husband is
also a great duty for her.
5. It is necessary for her to keep herself pure and clean at all times,
always dressing neatly and looking presentable, so that her husband
may be pleased when he looks at her.
6. It is necessary for every wife to understand the manner and
habits of her husband, in other words, to know his likes and dislikes
and not to act contrary to these.
7. It is from her duties not to become angry when he says anything
to her and not to argue or backtalk with him. Rather she should
comfort and calm him if he is upset.
8. She should not be demanding and should try her best to live in
accordance with his income and not beyond his means. She should
not be wasteful with his wealth.
9. As long as her in laws are alive, it is necessary for her to respect
them. Never disappoint your husband’s parents.
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:-
Following are the various Reasons that Deprive or Reduce or Decrease Rizq (Sustenance) In Islam. One must avoid these reason and also guide others for not doing these. May Allah increase the Rizq (Sustenance) in abundance in all our lives. Ameen
1. To eat without washing the hands.
2. To eat without covering the head.
3. To eat in the dark.
4. To eat and drink whilst sitting at the doorstep.
5. To eat near the deceased.
6. To eat without bathing after sexual intercourse or a nocturnal emission.
7. To delay eating after the food has been served.
8. To eat on a bed without laying a dining-mat.
9. To eat on a bed whilst you are sitting by the headboard and the food is served towards the direction where you place your feet (at the time of sleeping).
10. To bite off the bread instead of breaking it with the hands (those who eat burgers should also take care).
11. To use broken clay or porcelain plates, cups etc. (It is Makruh to drink water, tea etc. from the side of a cup that is chipped. Do not use the plates, cups etc. that are cracked as there are many harmful germs and bacteria that may be embedded within the cracks and may cause deceases).
12. Not to clean the used plates, pots etc.
13. To wash the hands in the container used for eating.
14. To swallow food-particles stuck between the teeth after removing them by dental floss or toothpick etc.
15. To leave the plates, glasses etc. used for eating uncovered. One should recite Bismillah and cover them because if left uncovered, calamities descend into the food and drink and spoil them, causing illness.
16. To throw bread at such places where it would be disrespected or trampled by people.
17. To sleep in excess. (This can also cause ignorance).
18. To sleep naked.
19. To urinate shamelessly. (Those that urinate in public on roadsides should pay heed).
20. To be lazy in picking up fallen crumbs or bits of food from the dining-mat.
21. To burn the peel of an onion or garlic.
22. To sweep one’s home with clothes.
23. To sweep at night.
24. To leave trash (garbage) inside the home.
25. To walk ahead of the Mashaikh (scholars and saints).
26. To call parents by their names.
27. To clean the hands with mud or sand.
28. To stand whilst leaning on a side of the door.
29. To make Wudu in the lavatory.
30. To sew clothes etc. whilst wearing them.
31. To wipe one’s face with the clothing one is wearing.
32. To leave spiders’ webs in the home.
33. To be lazy in offering Salah.
34. To exit the Masjid early after offering Salat al-Fajr.
35. To go to the market very early in the morning.
36. To come back from the marketplace late.
37. To curse children. (Some women often curse their children. Then they also complain about the lack of blessings in sustenance).
38. To commit sins, specifically lies.
39. To put out an oil lamp by blowing.
40. To use a broken comb.
41. Not to make Du’a for one’s parents.
42. To wrap the turban around the head whilst sitting.
43. To put on the pants or pyjamas whilst standing.
Madina Munawora ke qareeb AHAD ka pahad jaha per jung e ahad huwi thi jis main HUZUR ALEHE SALAM ke cha cha jaan SAYYED U SHODA HADRAT AMIR HANZA RADI ALLAH ANHU SAHED huwe they wohi per paha hai jis ka naam hai JABL E AHAD.
Jung E ahad ke waqt AQAA ALEHE SALAM waha per tashrif le gaye they. Us ke baad aaj tak us main se khudhbu aur mehek aati thi but aaj ki hukumat ne us ko band kar di. Aaj bhi us gaar main AAQA ALEHE SALAM ke qadmo ke nishan mehfooz hai.
Faut shudah (chhuti huwi) namazo ke kaffaare (muafi) ke taur par jo tariqa (qaza umri ka) eijaad kar liya gaya hai ye badtareen bid'at hai, is baare me jo riwayat hai wo mauzu (garhi huwi/fake) hai, ye amal sakht mamnoo hai, aysi niyat aur e'teqaad baatil aur mardood hai, is jahaalate qabeeha (buri jahaalat) ke butlaan (baatil/fake/bogus hone) par musalmaano ka ittefaaq hai. Huzoor Pur Noor Syedul Mursaleen Sallallaahu Alaihi wa Sallam ka irshad-e giraami hai: "Jis shakhs ki namaz chhoot jaye to jab usey yaad aaye ada kar le, uska kaffaara uski adayegi ke siwa kuchh nahi." Isey Imaam Ahmad bin Hambal, Imaam Bukhari, Imaam Muslim, Imaam Tirmizi, Imaam Nasayi aur 2sre Muhaddiseen ne Hazrat Anas Radhiyallaahu Anhu se riwayat kiya hai. 📒 Bukhari sharif: 1/84 📒 Muslim sharif: 1/241 Allaama Ali 'Qaari' Mauzoo'aat-e Kabeer mein farmate hain: "Jisne Ramazaan ke akhiri Juma mein ek Farz namaz ada kar li is se uski 70 saal ki namaazon ki muafi ho jati hai" ye yaqini taur par baatil hai kyunke kisi bhi qism ki ibaadat pichhle saalo ki chhuti huwi namazo ka badla nahi ho sakti..... 📒 Al Asraarul Mauroof'ah: Hadees 953 Imaam Nawawi ki kitaab Minhaaj ki sharah Tohfa mein Imaam Ibn-e Hajar Makki phir Imaam Qastulaani ki kitaab Mawaahib ki sharah mein Imaam zurqaani Rahimahumullaah farmate hain: Is se bhi badtar tariqa woh hai kuchh jagaho par eijaad kar liya gaya hai ke Juma ke ba'd namazein is gumaan se ada kar li jayein ke us se saal bhar ya pichhli tamaam umr ki namaO ka kaffaara hai. Aur ye amal nihaayat waazeh the(zaaher) wujoohaat ki bina par haraam hai. 📒 Sharhe Zurqaani: 7/110 📖 Fataawa Razwiya (jadid): 8/155 & 156 Also Read: Qabr aur Mazaar Ke Adab aur Kya Aurat ka Qabr Jaana Jaiz Hain? Mohtram MUFTI SAHID BARKATI SAHEB NORTH AMERICA) 👉 QAZAA E UMRI 👈 QAZAA NAMAAZO KI ADAAYGI KA AASAAN TAREEQA ✒Har Musalman Par khwah wo Mard Ho ya Aurat"BAALIG" Hote Hi Namaaz Farz Hai_______ ★ Agar koi Shakhs "BAALIG" Hone ke kayi Saal Baad Namaazi Huwaa To Us ke Darmiyaan ki Namaaze jo Qazaa Ho Chuki Hai Uska Adaa karna Farz Hai MASALA ●●► Abdullah 14 Baras ( Saal ) ki Umar Me "BAALIG" Huwa Aur jab uski Umar 20 Saal ki Huwi To wo Namaazi Huwa To Usko 6 Baras ( Saal )ki Qaza Namaaz Padhni Hogi... MASALA
✏ jis Mard ko Aapne BAALIG Hone ki Taareekh (Date) Aur saal (Year) Yad Na Ho Wo Aapne BAALIG Hone ki Muddat 12 Baras (Saal) ki Umar karar De______ MAS'AALA
jis Aurat ko Aapne BAALIG hone ki Tareekh Aur Saal Yaad Na Ho wo Aapne BAALIG Hone ki Muddat 9 Baras (Saal) ki Umar karaar De Aur saath Hi Me Har Maah se "HAIZ" ke Din Aur "NIFAS" ke Din Bhi kam kar Le kyu ki in Dino Me Namazo ki Qaza Aurato Par Lazim Nahi. ●●► Har Aadmi jis ke Zimme Qaza Namaaze Ho Un Par Laazim Hai ki jald se jald Adaa kare Na Malum kis waqt Maut Aa jaye QAZA NAMAAZE EK DIN KI 20 RAKAAT HOTI HAI JAYSE: ●►FAJAR ► 2-FARZ ●►ZOHAR ► 4-FARZ ●►ASAR ► 4-FARZ ●►MAGRIB ► 3-FARZ ●►ISHA ► 4-FARZ ●►ISHA ► 3-WITR In Namazo ko siwaye ☀☞Suraj Nikalte Waqt ☀☞Suraj Doobte Waqt ☀☞Zawaal ke waqt ◉in Waqto Me Sajda Haraam Hai ◉ ❖in Makrooh Waqto k Alaawa Qaza Namaaz Har Waqt Adaa kar Sakta Hai ❖ ●●►Aur Ikhtiyar Hai ki Pahele Fajar ki Sab Namaze Adaa kare Fir zohar--Fir Asar--Fir Magrib--Fir isha Ya ●●►Sab Namaaze sath sath Adaa karta jaaye Aur inka Aysa Hisaab Lagaay ki Baaqi Naa Rah jaaye______ Ziyada Ho jaaye To Harj Nahi QAZAA NAMAAZO KI NIYYAT Jab Qaza Namaz ko Adaa ke liye khada Ho us waqt Uski Niyyat karni Zaroori Hai______ ____MASALAN____ ◉☞FAJAR ki Niyyat Yu kare ●●►'Mene Sab Me Paheli Fajar Padhne ki Niyyat ki jo Mujse QAZA Huyi Allah Ta'aala ke Liye Muh Mera kaaba Shareef ki Taraf ALLAHU AKBAR'● ◉☞Isi Tarah Zohar-Asar-Magrib-Isha-witr-ki Niyyat kare ✔ JIN LOGO KE ZIMME QAZA NAMAZEN BAHOT ZYAADA HO UNKE LIYE AASANI SE ADAA KARNE KI -4-SURATE HAI________ TAKI WO ASANI KE SAATH QAZA NAMAZEN ADAA KAR SAKE 👇 👇 👇 👇 1:- AWWAL
FARZ ki Teesri Aur chawthi Raka'aat Me "AL HAMDU" ki jagah sirf 3 Baar "SUBHAAN ALLAH" keh kar Ruku Me chale jaye ●●►Ye Kami sirf Farz ki Teesri Aur chawthi Raka'aat ke Liye Hai____ ●●►WITR ki Teeno Raka'aato Me "AL HAMDU" Aur "SURAT" Dono zaroor Padhi jaye 2:-DOWAM
RUKU Aur SAJDE ki TASBEEH Me Sirf EK EK Baar "SUBHAN RABBIYAL AZIM" Aur "SUBHAN RABBIYAL AA'AALA" kahe 3:-SOWAM Namaze Fajar Me "ATTAHIYYAT" ◉☞Aur Yuhi Zohar-Asar-Magrib-Isha-witr-Me Doosri "ATTAHIYYAT" ke Baad "DAROOD SHAREEF" Aur "DUWA E MASURA" ki jagah sirf Ye "Darood shareef" padhe ☞''ALLA HUMMA SALLE ALA MUHAMMADIW-WA AALIHI'' Padh kar SALAM Fer de 4:-CHAHARUM
Namaze WITR ki Tisri Raka'aat Me "DUWA E QUNUT" ki jagah 3 Baar Ya Ek Baar ◉☞''RABBIGFIRLI'' kahe (FATAWA RIZWIYYA--JILD-3-SAFA--621-622
How to Perform Qaza Namaz (Salat)
It is compulsory to perform all Qada Salaah as quickly as possible. One cannot say when death will come. There is no difficulty in performing 20 Rakaats daily (2 Fajr, 4 Zohr, 4 Asr, 3 Maghrib, and 7 for Esha, i.e. 4 Fard and 3 Witr.) One can perform this Salaah anytime of the day after sunrise, sunset and Zawaal. One has the option to read all the Fajr Qada first, then Zohr, Asr, and Maghrib and Esha, or each one for a day. A maximum estimate record of all the Qada must be made and performed accordingly. It is better to read more than the estimated Rakaats, but not less. If one daily reads in this manner then all Qada will eventually be completed. So, do not delay or be lazy to complete them. No Nafil Salaah is accepted if one has Qada of any Fard Salaah. Niyyah for Qada Salaah can be performed in the following manner. Say you have 100 Fajr Qada. Every time you perform one Qada, say, “I intend to perform my first Fajr Qada.” In this way you will perform them all. The same method may be used to complete all Qada Salaah. If one has a lot of Qada to complete, then one must perform them quickly. One may recite Subhaan-Allah (سبحان الله) 3 times instead of Sura Fateha only in the empty Rakaats (the third and fourth Rakaats in 4 Rakaat Fard (i.e.Zohr, Asr and Esha) or the third Rakaat in 3 Rakaat Salaah (Maghrib). There is no harm if one reads one Tasbeeh instead of three in the Ruku and Sojood. The Fard will be completed. One may read this Darood Shareef (Salawaat) اللهم صل على سيّدنا محمد و آله in Tashahud instead of the complete Darood-e-Ibraheem. In Witr, read رب اغفري once instead of the complete Du’a-e-Qonoot.
Allah's Name (we) begin with, The Compassionate Most Merciful
As Salaatu Was Salaamu Alaika Ya Rasool'Allah صلٰى الله عليه و سلم
Shaitaan is our sworn enemy, and had promised to mislead us, but the true and sincere believers are those who seek refuge in Allah from shaitaan the cursed. Even shaitaan recognises them as being different from the rest of the people and even he knows that he cannot harm them in any way, even when he tries. We should also be wary of the shaitaans amongst mankind, who also try to mislead those who go towards the Beloved and Chosen Servants of Allah.
Hazrat Sayyiduna Husain bin Muhammad Sar'raaj Alaihir Rahma states, I once heard Hazrat Sayyiduna Junaid e Baghdadi Radi Allahu anhu saying,
Once, I dreamt shaitaan the cursed, and he was completely naked, so I said to that shameless one, Do you have no shame before the people. He said, these people who are near you, are not really humans. If they were truly humans (insaan), then I would not have played with them, like children play with a ball. This is not how humans are meant to be. So I (Junaid e Baghdadi) asked, So who then do you regard as humans (Insaan)? Shaitaan said, Those who are in the Masjid e Shuneezi. They have plunged my heart into grief, and have severely weakened my body. Whenever I intend to mislead them, they seek Allah's Divine Help, and I start to burn (combust).
Hazrat Junaid e Baghdadi Radi Allahu anhu says, When I woke from this dream, a greater portion of night still remained. I immediately changed my clothing and went to the Masjid e Shuneezi. There, I found three people wearing sheets over their heads, sitting in the courtyard of the Masjid. When they sensed that I had entered the Masjid, one of them removed the sheet from over his head and said, O Abul Qaasim! Are you the same person who always accepts the (righteous) word which is said to him?
Hazrat Ibn Jahdam states, Hazrat Abu Abdullah alaihir Rahma mentioned to me that the three people in Masjid e Shuneezi were, Hazrat Abu Hamzah, Hazrat Abul Husain Thawri and Hazrat Abu Bakr Daq'qaaq alaihimur rahma.
Always seek refuge in Allah from shaitaan the cursed. We beg to Almighty Allah through the wasila of Nabi Kareem Sall Allahu alaihi wa Sallam, and through the blessings of those beloveds who are in the Protection of Allah, that Almighty Allah should save us from the deceit and the evil of shaitaan the cursed. Aameen
Once, a group of people were traveling on rocks at night. Someone said whosoever picks up the rocks will regret and whosoever doesn't pick up the rocks will regret. Now, the people were confused.
How can this be? Whether you pick up the rocks or not, you will regret!
Anyway, some people picked up the rocks and some didn't. In the morning when they reached their homes, they saw that the rocks turned into diamonds.
Now, those people who didn't pick up the rocks started regretting saying "If only we had picked up some rocks."
Those people who did pick some rocks also started regretting saying "Why didn't we pick up more rocks?"
Both sides eventually ended up regretting.
Dear Muslims, this same incident will take place with us on the Day of Judgment. Those people who spent their time in useless things will start regretting by looking at those who achieved a great position in Paradise by spending their time in the way of Allah. Now, those who did achieve a position in Paradise will start regretting by looking at those who did more than them and are higher in status.
"Alas! If we had only done more to please Allah."
In a hadith the Prophet sal Allaahu alayhi wa sallam said to a man while he was advising him:
Take advantage of five matters before five other matters:
your youth, before you become old; and
your health, before you fall sick; and
your richness, before you become poor; and
your free time before you become busy; and
your life, before your death.
Narrated by ibn abbas
The Prophet of Allah (sallallaahu 'alaihi salam) said;
"Whoever guides or directs to good, then he gets the same amount of blessing (reward) as the one who does it"
[Saheeh Muslim]
Say: I seek refuge with the Lord and Cherisher of Mankind, (1)
مَلِكِ النَّاسِ ﴿٢﴾
Maliki alnnasi (2)
The King (or Ruler) of Mankind, (2)
إِلَهِ النَّاسِ ﴿٣﴾
Ilahi alnnasi (3)
The Allah (for judge) of Mankind,- (3)
مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ﴿٤﴾
Min sharri alwaswasi alkhannasi (4)
From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),- (4)
الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ﴿٥﴾
Allathee yuwaswisu fee sudoori alnnasi (5)
(The same) who whispers into the hearts of Mankind,- (5)
مِنَ الْجِنَّةِ وَ النَّاسِ ﴿٦﴾
Mina aljinnati wa alnnasi.n.m,.m (6)
Among Jinns and among men. (6)
Sūrat Al-Nās (Arabic: سورة الناس), or Mankind, is the 114th and last sura, or chapter, of the Qur'an, the Muslim holy book. It is a short six-verse invocation, asking Allah for protection from the Satan. It is a Makkan sura. Together with sura Al-Falaq it is also known as Al-Mu'awwidhatayn; dealing with roughly the same theme, they form a natural pair. There is a Sunnah tradition of reading this Sura over the sick or before sleeping.
Hadith 50, 51: Ibn Maja narrates from Ibn Abbas and Ibn Abi Dunia from Anas (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Benefits and blessings reach the house in which people are given food sooner than the knife can reach the hump of the camel.” (Sacrificing the camel, firstly its hump is cut.)
Hadith 52: Asbahani narrates from Ummul Momineen Siddiqua (Radi Allahu Ta’ala Anha) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Angels bless and greet you till the table is laid for one of you.”
Hadith 53: Abu Shaikh narrates from Abu Darda (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “The guest comes taking his livelihood and leaves taking the sin of the host and removing his sin.”
Hadith 54: Abu Shaikh in ‘Sawab’ narrates from Sayyidina Imam Hasan Mujtaba (Radi Ailahu Anh) and this is as clear as the next Hadith and this is dependent upon Imam Hasan i.e. this is a Mauqoof Hadith i.e. it is his saying (If the evidence for an Hadith goes back to a Companion of the Holy Prophet (Sail Allahu Alaihi wa Sallam), this is known as a Mauqoof Hadith). This Hadith says: “I prefer to feed one mouthful to my religious brother rather than give the poor one rupee and giving to my religious brother is dearer to me than giving a poor man one hundred rupees in charity.”
Hadith 55: This Hadith is also dependant upon Sayyidina Imam Hasan (Radi Allahu Ta’ala Anh) i.e. this is a Mauqoof Hadith also and is narrated by Sayyidina Amirul Momineen Maula Ali Murtuza (Karram Allahu Ta’ala Wajuhuma): “To gather a few religious brothers of mine for a feast of three seers or six seers* of food is more loving to me than to free a slave just bought from the market.”
Hadith 56: Abu Dawood, Ibn Maja and Hibban narrate from Wahshi bin Harb (Radi Allahu Ta’ala Anh): ‘The Companions of the Holy Prophet (Sail Aliahu Alaihi wa Sallam) told the Prophet (Sail Allahu Alaihi wa Sallam) that they ate but were not satisfied.” Upon this the Holy Prophet (Sall Allahu Alaihi wa Sallam) asked whether they ate separately or together? They replied, separately. Then the Holy Prophet (Sail Allahu Alaihi wa Sallam) said: “Eat together and invoke the Name of Allah, that will bring good fortune from Allah for you.”
Hadith 57: Ibn Maja and Askari in ‘Mawaiz’ narrate from Amirul Momineen Umar (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Saliam) says: “Eat together and do not be separated because the Blessing of Allah is with a group.”
Hadith 58: Tabrani in ‘Kabeer’ and Baihaqi in ‘Shoab’ narrate from Salman (Radi Allahu Ta’ala Anh) that the Holy Prophet says: “Blessing lies in three things: i.e. in the gathering of the Muslims, eating Sareed (a kind of food) and eating Sahri (Meals before dawn during the fasting month).”
Hadith 59: Bazzar narrates from Samra (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “The diet of one person is enough for two persons and the diet of two persons is enough for four persons and the Hand of Allah (Allah’s protection) is on the group.”
Hadith 60: Abu Yala, Tabrani and Abu Shaikh narrate from Jabir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall* A seer is a measure of grain Allahu Alaihi wa Sallam) says: “Undoubtedly food eaten together is dearer to Allah.”
Hadith 31 to 33: This is narrated in ‘Ausat’ from Amirul Momineen Umar (Radi Allahu Anh) and likewise (with some difference in the words) Abu Shaikh in ‘Sawab’ and Asbahani in a Hadith narrate this from Ibn Abdullah, and Ibn Abi Dunia narrates this from a few Companions of the Holy Prophet (Sail Ailahu Alaihi wa Sallam) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “The most excellent deed is to gladden the heart of the Muslim and that means either to clothe his body or fill his stomach in hunger or do something for him.”
Hadith 34: Aqeeli, Bazzar and Tabrani in ‘Kabeer’ narrate from Abu Darda (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “If any Muslim desires to eat and drink anything or any favourite Halal dish or drink and by chance another person provides that for him, then Allah will forgive him.”
Hadith 35: Bahaiqi narrates from Abu Hurairah (Radi Allahu Ta’ala Anh) in ‘Shoaibul Iman’ that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Allah Ta’ala will forbid Hell for him who feeds his Muslim brother his favourite dish.”
Hadith 36: Hakim and Baihaqi and Abu Shaikh in ‘Sawab’ narrate from Jabir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “To feed a poor Muslim is certain to bring you the Generosity of Allah.”
Hadith 37 to 46: This is a part of a glorious, nice, beautiful, famous, beneficent, useful and bountiful Hadith. Imams Abu Hanifa, Imam Ahmad and Abdul Razzaq narrate in ‘Musannaf’ and Tirmizi and Tabrani narrate it from Ibn Abbas Ahmad, Tirmizi, and Tabrani and Ibn Mardwaih narrate it from Ma’az bin Jabal. Ibn Khuzaima, Darmi, Baghvi, Ibn Sakn, Abu Naim, Ibn Basta narrate it from Abdul Rahman bin Ayisha. Ahmad and Tabrani narrate it from many Companions of the Prophet (Sall Allahu Alaihi wa Sallam) and Bazzar narrates it from Ibn Umar and Sauban.
Tabrani narrates it from Abu Imamah. lbn Qane narrates it from Abu Ubaidah bin Al-Jarrah. Darqutni, Abu Bakar Nesapuri in ‘Ziyadat’ narrate it from Anas Abul Farah in ‘Alal’ from Abu Hurairah. Ibn Abi Shaiba narrates it from Abdul Rahman bin Sabit (Radi Allahu Ta’ala Anhum) in an Hadith connected to the Prophet’s Miraj Journey to Allah Ta’ ala that He put His palms between the shoulders of the Prophet as is worthy of His glory and the Holy Prophet (Sall Allahu Alaihi wa Sallam) said that everything had become manifest to him and he now knew it.
Another narration is that he knew everything which exists between the East and the West. (Imam Ahmad Raza said that he mentioned this Hadith with the details of its testimonial and with the variation of the words and further will describe this in his book in “Salt an atul Mustafa Fi Maikoote Kullil Wara”). And all Praise be to Allah for those graces which He has imparted to us, so that the Holy Prophet (Sail Aliahu Alaihi wa Sallam) says: “Spreading the Salam, feeding human beings and praying in the night while people remain sleeping, are acts which raise your rank in the Hereafter.”
This is narrated in ‘Mirqat Sharif’: “To feed people high or low, raises your rank in the Hereafter.”
Hadith 47: Hakim narrates from Abu Hurairah (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sall Ailahu Alaihi wa Sallam) says: “To feed people, to say the Salam and to pray in the night when people remain sleeping are what makes sin disappear.”
Hadith 48: Tabrani in ‘Kabeer’, Abu Shaikh in ‘Sawab’ and Hakim in ‘Sahih’ Baihaqi narrate from Ibn Umar (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “He who will feed his Muslim brother to fill his stomach and quench his thirst, will be kept seven ditches away from Hell by Allah Ta’ala. There is a distance of five hundred years Journey from one ditch to another.”
Hadith 49: Abu Shaikh narrates from Imam Hasan Basri that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Allah along with His Angels is proud of those slaves (See! This is the Excellence) who feed the people.”
Hadith 21, 22: Abdullah bin Imam in ‘Zawaidul Musnad’, and Bazaar and Hakim in ‘Mustadrick’ narrate from Amirul Momineen Ali (Karam Allahu Ta’ala Wajhahu) and likewise Hakim narrates from Aqba bin Aamir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “One who wishes to live long and to increase his livelihood and to prevent a bad death, should fear Allah, strengthen relationships and treat relatives well.”
Hadith 23: Tabrani narrates from Amro bin Sahal (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Good behaviour to near relatives is the increaser of wealth, love and life.”
Hadith 24: Qazai narrates from Ibn Masood (Radi Allahu one to you.”
Hadith 25: Tabrani narrates from Abu Bakr (Radi Aliahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Undoubtedly kindness to relations causes immediate reward; even if the members of the family are sinful still their wealth is increased and they are increased in numbers due to kindness to each other.”
This is more in another Hadith: “Any family that is not one in which members are kind towards one another becomes poor.”
Hadith 26: Imam Ahrnad and Baihaqi in ‘Sahib Al Iman” narrate from Ummul Momineen Ayisha Siddiqa (Radi Allahu Ta’ala Anha) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Kindness towards relations, good manners and good behaviour to neighbours increase the population of towns and cause lives to be long.”
Hadith 27: Hakim narrates in ‘Mustadrick’ from Anas (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Acts of good behaviour safeguard you from evil deaths, calamities and destruction and those who are kind in this World will be the ones who do well in the Hereafter.”
Hadith 28: Tabrani narrates in ‘Ausat’ from Ummul Momineen Umm Salma (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Generous deeds are a safeguard from calamities and hidden aims puts out the fire of Allah’s anger, and good behaviour to relatives brings Allah’s Blessing to life and all good behaviour of any kind, to anyone, is nothing but Charity. Kind persons in this World will get Allah’s favour in the Hereafter in the same way as they have helped people in this World and the opposite will be the condition of the evil people of this World in the Hereafter. First before all others, well behaved persons will go to Paradise.”
Hadith 29: Tabrani in ‘Kabeer’ and ‘Waseet’ narrates from Hazrat Sayyidina Imam Hasan bin Ali (Radi Allahu Anhuma) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Undoubtedly to gladden the heart of the Muslim brother is one of the acts which truly brings your salvation.”
Hadith 30: Tabrani in ‘Kabeer’ and ‘Waseet’ narrates from lbn Abbas (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Next to the compulsory duties, dearer to Allah than all other acts is to gladden the heart of the Muslim.”
In simple words, Bidahs are of two types (i.e. Good ones and Bad ones).
All newly introduced matters, that were in conformity with the principles of religion, were not labelled as Bidah's of misguidance by Rasool Allah (sallal lahu alaihi was' sallam). These were acts of guidance and Rasool Allah (sallal lahu alaihi was' sallam) promised for great rewards for them.
Jarir bin Abdullah reported:
Allah's Messenger (sallal lahu alaihi was' sallam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.
Sahih Muslim, Book 034, Number 6466
Introducing a good practice means that one can perform any act or ritual according to one's own OPINION, provided that the act / ritual / custom is in harmony with the principles of religion.
Salafi Aqeeda about Bidah
According to Salafies, all the newly begun matters (either they are good or bad) are Bidahs of Dhalalah.
=============================
I have some question regarding Salafi Aqeeda of Bidah.
Bidah and the Salafi Brotherss' Brothers double standards
Here is my first objection. I am sorry for this long post, but it is my habit to make things clear and as easy as possible.
Saying "Radhi Allahu Anhu" after the names of Sahaba
It is a common custom among Muslims to recite "Radhi AllahuTa-allah Anhu" after the names of Righteous Companions of Rasool Allah [sallal lahu alaihi was' sallam]
But Rasool Allah [sallal lahu alaihi was' sallam] never ordered that the later generations of Muslims to say "Radhi Allahu Anhu"whenever the names of Sahaba were mentioned.
Neither did the Sahaba used the term "Radhi Allaho Anho" after the names of each other nor did the Taba'een used to do this after the names of Sahaba. This was not the case with Daroof (Salwaath), in which they would always showers blessing and peace upon Rasool Allah (sallal lahu alaihi was' sallam) and his progeny whenever the name of Rasool Allah [sallal lahu alaihi was' sallam] was mentioned.
It was later Muslim generations, who introduced this custom for the first time, they did so according to their own OPINION, which is why they felt that it did not constitute a violation to any "Established Law of Islam" and found it in complete harmony with it's principles (even if it didn't exist in the time of Rasool Allah [salla lahu alaihi was' sallam]
Note.
I am not against the usage of "Radhi Allaho Anho". My only critique goes for usage of these words by Salafi brothers in terms of Bidah.
And we Sunni deem the Reward for this Muslim Generation, in the words of Rasool Allah [sallal lahu alaihi was' sallam]
"He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect."
Sahih Muslim, Book 034, Number 6466
Salafi Brothers double standards
If Salafi Brothers still believe that their definition is correct, then they must declare whole of the Muslim Ummah to be "Mubt'adi"(Innovator), indulged in "Dhalalah"(Misguided), who are the fuel of Hell fire, because the whole Ummah says "Radhi Allaho Anho" after the names of Sahaba (including Salafi Brothers themselves too).
But here Salafi Brothers come up with their Double Standards. Instead of condemning this act (as they should do according to their definition of bidah), they deem it to be a highly virtuous act.
For example, see the following comments by a Salafi Alim.
Saudi Government distributed millions of Qur'an in Pakistan with Urdu Translation and Tafseer (printed by Shah Fahad printing Complex in Madina). In the commentary of the last verse of Surah Al-Mujaddla:
"... it is a custom (i.e. not from Qur'an or Sunnah) to use "Radhi Allah Anham" for Sahaba and "Alaihim Salat o Salam" for the Prophets. It is the same like "Rehmat ullah alahi" can be literally used for both Alive and the dead..."
Not only have the Salafi Brothers embraced this newly introduced custom (contrary to their belief that every new thing is a Dhalalah), they have made another innovation by introducing another Law in the Sharia of Islam.
In the commentary of same verse, this Saudi Alim further continues to write:
"...According to the Ulama, except for the linguistic meaning, it is prohibited to use this (i.e. Phrase like Radhi Allaho Anho) for anyone except for Sahaba Karam..."
Do you know what this Salafi Brother wants to say when he wrote, "except for the linguistic meaning...."?. Let us give you an example. Linguistically, Salat means Prayer. But Shar'i meaning of Salat is praying in a manner that Rasool Allah (sallal lahu alaihi was' sallam) told us. Linguistically, "Saum" means holding on. But Shar'i meaning is not eating from sunrise till sun set.
The Salafi Brother has innovated a new Law in Shar'ia, by prohibiting something that has not been prohibited by Allah i.e. to prohibit the use "Radhi Allaho Anho" for anyone except the righteous companions of Rasool Allah [sallal lahu alaihi wa sallam]
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah and his beloved Rasool [sallal lahu alaihi was' sallam]
Note:
Salafi Brothers have 2 excuses for the innovation of saying "Radhi Allaho Anho" after the names of Sahaba:
Defence 1:
It's only a Dua for the Sahaba and we can do it any time (even after mentioning the name of Sahaba).
Reply:
If it is allowed to innovate new timings for doing Dua (e.g. after mentioning the names of Sahaba), then why do the Salafi Brothers claim that sending Salat (Darood) on Rasool Allah (sallal lahu alaihi was' sallam before Adhan is Bidah?
Salat (Darood) is an Arabic word, which itself means Dua.
Double standards!
Defence 2:
Allah (swt) said that he was pleased with Sahaba at Bait-e-Ridhwan.
Salafi Brothers claim that it's allowed to say "Radhi Allaho Anho" after the names of Sahaba while Allah (swt) revealed a verse at the occasion of Bait-e-Ridhwan, that He (swt) is well pleased with Sahaba under the tree.
Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;
Al-Qur'an Surah 48, Ayah 18 (Translation by Pickthal)
Reply:
In the above verse, Allah only told that He (swt) was pleased with "Certain ACTION" of Sahaba, who swore allegiance under the tree. But nowhere Allah ordered in above verse that the later coming Muslim Generations have to always says "Radhi Allaho Anho" whenever the names of Sahaba are mentioned.
Rasool Allah (sallal lahu alaihi was' sallam) also recited these Qur'anic verses, but he never came to this conclusion that Allah (swt) 's objective behind this verse was for coming Muslim generations to recite "Radhi Allaho Anho" after the names of Sahaba.
Even Sahaba who read the Qur'an never arrived at this conclusion.
It is indeed a mystery and to HOW Salafi Brothers have reached this conclusion. In my humble opinion, Salafi Brothers must acknowledge that it's a lame excuse and that saying "Radhi Allaho Anho" is an innovation by the later generation Muslims.
Secondly, if the presence of verse of Bait-e-Ridhwan is enough to say "Radhi Allaho Anho" whenever the names of Sahaba are mentioned, then why do the Salafi Brothers neglect the presence of the verse of sending Salat upon Rasool Allah (sallal lahu alaihi wa sallam) in the Qur'an? Allah asked us to send Salat upon Rasool Allah (sallal lahu alaihi wa sallam).
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.
Al-Qur'an Surah 33, Ayah 56 (Translation by Yusuf Ali)
When this is the case, why is it Bidah to send Salat upon Rasool Allah(sallal lahu alaihi was' sallam) before Adhan?
