The Naat Sharif "Hai.N Mere Peer Laasaani Muhayyuddin Jeelaani," written by Mufti Ahmed Yar Khan Naimi, is a heartfelt devotional poem dedicated to Hazrat Sheikh Abdul Qadir Jilani, also known as Ghaus-e-Azam. It celebrates the saint's unmatched spiritual authority, describing him as a beacon of divine light connected to the Prophet Muhammad (PBUH) and Imam Ali's lineage. The verses reflect a deep faith in Ghaus-e-Azam’s role as a protector and guide, providing comfort and support to followers in times of distress. Recited by Naat Khwans like Maulana Ubaid Raza Attari, this Naat resonates with devotees, reinforcing their bond with Ghaus-e-Azam's spiritual legacy.
Here are the complete lyrics for the Hain Mere Peer Laasaani Muhayyuddin Jeelaani " written by Mufti Ahmed Yar Khan Naimi, in both English and Hindi.
Hain Mere Peer Lasani Muhayyuddin Jeelani Nabi Ki Shama Noorani Muhayyuddin Jeelani
Ali Ke Ladle, Noor Nigah Hazrat Zahra Rasoolullah Ke Jani Muhayyuddin Jeelani
Laqab Hai Qutb Rabbani, Sharaf Mahboob Subhani Hai Rukh Qindeel Noorani, Muhayyuddin Jeelani
Bilaadullahi Mulki Tahta Hukmi Se Hui Saabit Jahan Mein Teri Sultani, Muhayyuddin Jeelani
Ba-Juz Tere, Shah Bagdad! Koi Aur Kya Jaane Mere Dil Ki Pareshani, Muhayyuddin Jeelani
Faqeer Qadri Main, Badshah Qadri Tum Ho Ho Dard Dil Ki Darmani, Muhayyuddin Jeelani
Khushi Se Kar Do Misl Ward Mere Guncha Dil Ko Pa Sultan Samnani, Muhayyuddin Jeelani
Tumhara Ik Ishara Ho To Mera Kaam Ban Jaye Rafa Ho Saari Hairani, Muhayyuddin Jeelani
Madad Ka Waqt Hai, Mushkil Kushai Ke Liye Aao Hai Bahr Gam Mein Tugyaani, Muhayyuddin Jeelani
Gaus Piya Sarkaar ! Mera Kar Do Be.Da Paar - Full Naat Sharif Lyrics
The Naat Sharif "Ghaus Piya Sarkar," written by poet Arshad Habibi, is a devotional tribute to Hazrat Ghaus-e-Azam, Sheikh Abdul Qadir Jilani, a prominent Sufi saint deeply revered in Islamic tradition. Through heartfelt verses, the Naat reflects profound reverence and devotion, celebrating Hazrat Ghaus-e-Azam as a source of spiritual guidance and divine blessing for followers.
The words "Ghaus Piya Sarkar" translate to "Beloved Master Ghaus," capturing the essence of love and loyalty devotees feel toward this esteemed figure. Arshad Habibi's verses illustrate Hazrat Abdul Qadir Jilani’s spiritual significance, portraying him as a protector and source of comfort for those seeking solace and connection to the Divine.
Popular renditions of "Ghaus Piya Sarkar" by notable Naat Khwans, including Milad Raza Qadri, have amplified its reach, making it widely cherished. These performances resonate deeply with listeners, bringing the poetry’s spiritual themes to life and allowing devotees to reflect on the enduring legacy of Hazrat Ghaus-e-Azam.
Here are the complete lyrics for the Naat Sharif "Ghaus Piya Sarkar," written by Arshad Habibi, in both English and Hindi.
About the Naat Sharif "Shai al Lillah Ya Abdul Qadir"
"Shai al Lillah Ya Abdul Qadir" is a revered Manqabat (devotional poem) dedicated to Hazrat Abdul Qadir Jilani, a prominent Sufi saint known as Ghaus-e-Azam. This Manqabat is cherished in Islamic traditions for its profound spiritual significance and is often recited to seek blessings and spiritual guidance.
The Manqabat has been performed by various artists, each bringing their unique rendition to the piece. Notable recitations include those by Alhaaj Owais Raza Qadri and Hafiz Muhammad Amir Qadri. These performances are widely available on platforms like YouTube, allowing devotees to listen and reflect upon the spiritual messages conveyed.
For those interested in experiencing this Manqabat, here is a rendition by Alhaaj Owais Raza Qadri:
(Shaial-Lillah Ya Abd-Al-Qaadir - English Naat Lyrics)
Imdaad Kun, Imdaad Kun
Az Ranj-O-Gam Aazaad Kun
Dar Deen-O-Duniya Shaad Kun
Ya Gaus-E-Aa'zam Dast-Geer !
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Azal Se Haath Me.N Daaman Hai Aaya Gaus-E-Aa'zam Ka
Karam Se Silsila Ham Ne Hai Paaya Gaus-E-Aa'zam Ka
'Adam Se Rab Ne Shaidaai Banaaya Gaus-E-Aa'zam Ka
Khuda Ke Fazl Se Ham Par Hai Saaya Gaus-E-Aa'zam Ka
Hame.N Dono.N Jahaa.N Me.N Hai Sahaara Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Bani Kis Ke Sabab Har Baat Hai ! Bagdaad Waale Ke
Hawaale Kis Ke Apni Zaat Hai ! Bagdaad Waale Ke
Hamaara Saath Kis Ke Saath Hai ! Bagdaad Waale Ke
Hamaari Laaj Kis Ke Haath Hai ! Bagdaad Waale Ke
Museebat Taal Dena Kaam Kis Ka ! Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Shah-E-Jeelaan ! De Kar Ye Khushkhabari Gulaamo.N Ko
Ba-Roz-E-Hashr Bhi Raahat 'Ata Kar Di Gulaamo.N Ko
Rahegi Kyu.N Bhala Ab Koi Bechaini Gulaamo.N Ko
'Mureedi Laa-Takhaf' Keh Kar Tasalli Di Gulaamo.N Ko
Qayaamat Tak Rahe Be-Khauf Banda Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Mohabbat Se Nawaaza Jaaega Un Ke Gulaamo.N Ko
Ye Keh Do Qaadri Tha Qaadri Hu.N Qaadriyo.N Ko
Bulaaya Jaaega Ik Simt Saare Khush-Naseebo.N Ko
Nida Dega Munaadi Hashr Me.N Yu.N Qaadriyo.N Ko
Kahaa.N Hai.N Qaadri ? Kar Le.N Nazaara Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Sulook Achchha Rakho Mujh Gaus-E-Aa'zam Ke Deewaane Se
Kinaaraa-Kash Raha Hu.N Muddato.N Saare Zamaane Se
Mujhe Ab Hashr Me.N Tum Qaadri In'aam Paane Se
Farishto ! Rokte Kyu.N Ho Mujhe Jannat Me.N Jaane Se
Ye Dekho Haath Me.N Daaman Hai Kis Ka ! Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Tamaami Dekh Lo Ik Baar Jab Mere Janaaze Ko
Ai Pyaaro ! Kar Chuko Sab Pyaar Jab Mere Janaaze Ko
Bana Lo Khoob Khushboodaar Jab Mere Janaaze Ko
'Azeezo ! Kar Chuko Tayyaar Jab Mere Janaaze Ko
To Likh Dena Kafan Par Naam-E-Waala Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
Anokha Hai, Niraala Hai Mere Gaus-Ul-Wara Ka Dar
Chala Is Dar Raees Ashraf Ki Nisbat *Jaami* Bhi Le Kar
Fidaai Hai Jahaa.N Jis Ka, Gulaami Jis Ki Hai Behtar
*Jameel-E-Qaadri *! Sau Jaa.N Se Ho Qurbaan Murshid Par
Banaaya Jis Ne Ham Jaiso.N Ko Banda Gaus-E-Aa'zam Ka
Shaial-Lillah, Ya 'Abd-Al-Qaadir !
Saakin Al-Bagdaad Ya Shaikh Al-Jeelaani !
((Shaial-Lillah Ya Abd-Al-Qaadir - Hindi Naat Lyrics)
Charity in Islam: A Deep Dive into Waajib and Nafl Sadqa
Question: Kya hum sadqa masjid mein de sakte hain? Can we give charity in the mosque?
Answer by Mufti Muhammad Shahid Barkati
1. Waajib Sadqa:Yani jiska ada karna Shari'at ke hukm se zaruri hai, na dene wala gunahgar hota hai. Jaise:
- Zakaat
- Ushr
- Fitra
- Fidya
- Kaffara
Inme se kisi ko bhi Sadqa nahi de sakte
- Kisi sahib-e nisab ko
- Sahib-e nisab ke nabalaigh bachcho ko
- Hashmi ko
- Non-Muslim ko
- Apni aulad ya aulad ki aulad ko
- Apne maa-baap ko, maa-baap ke maa-baap ko
- Apne miya biwi ko
- Aur Masjid me nahi de sakte.
2. Nafl Sadqa: Inke alawa jo kuchh banda apni marzi se kharch karta hai wo sab Nafl sadqa hai. Har kisi ko de sakte hain, Masjid me bhi de sakte hain. Balke kisi dunyawi lalach, badle aur qarz ke baghair sirf sawab ki niyat se jo kuchh kharch kiya jaye sab sadqa hai. Yaha tak ke zaban se bhi agar kisi ka bhala kiya jaye wo nafl sadqa hai.
Waajib Sadqa Kisko De Sakte hai?
Waajib Sadqa ko aap inhe de sakte hain:
Sahib-e Nisab Se Kam Aamdani Wale Musalman: Jo log Zakat ya Fitra dene ke liye khud sahib-e nisab nahi hain, unhe Waajib Sadqa diya ja sakta hai.
Ghareeb aur Zaruratmand Musalman: Jo log apni zarurat puri karne mein asamarth hain ya jo musibat mein hain, unhe Waajib Sadqa diya ja sakta hai.
Muallafatul Quloob: Wo log jo Islam me naye hain ya jinhe Islam ki taraf raghib karne ki zarurat hai.
Ghulam ya Qaidi: Jo log ghulam hain ya qaidi hain aur unki azadi ya rehaai ke liye Waajib Sadqa diya ja sakta hai.
Qarzdar: Jo log qarz me doobe huye hain aur apna qarz ada karne mein asamarth hain.
Fisabilillah: Allah ki raah mein jihad karne wale ya deeni maqsad ke liye kaam karne wale.
Ibnus Sabil: Musafir jo apne safar me zaruratmand ho gaye hain.
Ye dhyan rakhein ki Waajib Sadqa ko aap apne khaas rishtedaaron jaise maa-baap, bachon, ya biwi ko nahi de sakte hain aur na hi Hashmi (Nabi Muhammad SAW ki aulad) ko de sakte hain.
"Khuda Ki Hai Inayat Maah-e-Ramzañ Aane Wala Hai" is a naat that beautifully captures the essence and anticipation of the holy month of Ramadan, recited by Junaid Sheikh Attari. This naat, with its profound lyrics, celebrates the divine blessings and mercy that are abundantly bestowed upon believers during Ramadan.
Marhaba Marhaba Mah-e-Ramzan Naat with Lyrics - Ramadan Special Naat - Jalabeeb Qadri
"Marhaba Marhaba Mah-e-Ramzan" is a naat that celebrates the arrival of Ramadan, the holy month of fasting, reflection, and prayer in Islam. This naat, performed by Jalabeeb Qadri, is a Ramadan special that encapsulates the joy, spiritual depth, and reverence associated with this sacred month.
"Allah Ki Rahmat Ko Samete" is more than just a naat; it is a spiritual journey that encapsulates the essence of Ramzan. Through its verses, it invites believers to embrace the mercy of Allah, find solace in the Quran, and celebrate the blessings of Ramzan. As we listen to or recite this naat, let us remind ourselves of the opportunity Ramzan presents for spiritual growth, self-discipline, and reconnection with our Creator. In the end, it is a call to recognize and cherish the divine mercy that envelops us, not just in Ramzan but throughout our lives.
Allah Ki Rahmat Ko Samete
Saath Liye Quraan
Aaya Hai Ramza
Ramzan Ramzan Hai Sabka Ramzan
Allah Allah Allah Hu Allah, Allah Allah Allah Hu Allah
Sarey Gunahon Se Ye Bachaaye
Aata Hai Jab Bhi Ramzan
Be-Saakhta Dil Sajde Me Jaye
Aata Hai Jab Bhi Ramzan
Hamd-O-Sana Aur Naat Manaqib
Aur Badhaye Shan
Aaya Hai Ramzan
Ramzan Ramzan Hai Sabka Ramzan
Allah Allah Allah Hu Allah, Allah Allah Allah Hu Allah
Kya Main Bataun Ye Ramzan Hai
Rab Ki Ata Ka Shahkaar
Pabandiyon Me Bhi Nematein Hain
Yaani Ki Sahr-O-Iftaar
Chhote Bade Sab Ek Jagah Hain
Bichh Gaya Dastarkhan
Aaya Hai Ramzan
Ramzan Ramzan Hai Sabka Ramzan
Allah Allah Allah Hu Allah, Allah Allah Allah Hu Allah
Apne Paraye Ya Ham-Saaye
Jiska Jo Haq Hai De Do
Khalk E Khuda Par Tum Raham Khaao
Phir Us Se Raham Mango
Sach Puchho To Hamko Banaye
Ek Achha Insaan
Aaya Hai Ramzan
Ramzan Ramzan Hai Sabka Ramzan
Allah Allah Allah Hu Allah, Allah Allah Allah Hu Allah
Allah.... Aaaa
Ae Khuda Ae Khuda Main Pareshan Hun
Apne Aamal Pe Main Pashe Maan Hun
Ye Nidamat Ke Aansu Bichhaaye Huye
Tere Darbar Me Sar Jhukaye Huye
Jaanta Hun Main Kitna Gunahgar Hun
Teri Rahmat Ka Phir Bhi Talab Gaar Hun
Tere Bandon Se Maine Mohabbat Na Ki
Jaisi Tu Chahta Tha Ibadat Na Ki
Bakhsh De Har Khata Bas Ye Armaan Hai
Main Hun Jaisa Bhi Tu To Rahman Hai
Chhor Ke Duniya Rab Ko Mana Lo
Mazhar Aur Farhan
Aaya Hai Ramzan
Ramzan Ramzan Hai Sabka Ramzan
Allah Allah Allah Hu Allah, Allah Allah Allah Hu Allah
Mumbai Ramadan Time Table 2024: Mumbai Region Ramadan Sehri Iftari Timings for 2024
Ramadan Mubarak! The holy month of Ramazan will start from March 12, 2024. Here is the timing for Sehri and Iftari for Mumbai Region. Also here is the Sehri Niyat and Dua and Iftar Niyat and Dua for keeping and breaking the fast. Please note that the date may chnage as per the Lunar calendar, Muslims follow. Please consult your local masjid if any changes in the date and time.
Question: What if a Muslim said jokingly or knowingly that I'm a Hindu, Yahudi, Christian etc or a Kaafir/non Muslim? Kisi Musalman ka mazaq me ya kisi tarah khud ko Hindu, Yahudi, Eisayi waghaira ya kaafir kehna? किसी मुस्लमान का मज़ाक़ में या किसी तरह ख़ुद को हिंदू, यहूदी, ईसाई वग़ैरह या काफ़िर कहना?
Answer by Mufti Muhammad Shahid Barkati
Understanding the Consequences of a Muslim Identifying as a Non-Muslim in Jest or Otherwise
In the realm of Islamic teachings, words hold profound significance, especially when they pertain to one's faith. A question arises: What are the implications for a Muslim who, jokingly or under any circumstance, claims to be a Hindu, Christian, Jew, or a non-Muslim (Kaafir)? This issue is not just a matter of casual conversation but one that holds considerable weight in Islamic jurisprudence.
The Gravity of the Matter:
It's crucial to understand that in Islam, the declaration of faith (Shahada) is the cornerstone of a Muslim's identity. When a Muslim, in full awareness and sound state of mind, declares themselves as a non-Muslim, it is a matter of serious concern. Whether said in jest, anger, or any other emotion, the implications are severe.
Reaffirming Faith and Repentance:
For an individual who has fallen into this situation, the path to return involves sincere repentance (Tawba) and the redeclaration of the Shahada to re-enter the fold of Islam. If married, they must also renew their marriage contract, as apostasy affects the validity of the marital bond in Islam.
Islamic Jurisprudence on the Issue:
Referencing key Islamic books such as "KITAB AL BAHRUR RAIQ" Volume Number 5, Safa Number 133 and "Fatawa Alamgiri" Volume 2 Safa 279, the rulings from prominent Islamic scholars, the gravity of this act is evident. In "KITAB AL BAHRUR RAIQ", it is mentioned that a person declaring themselves as non-Muslim, even in jest, is considered to have left the fold of Islam. This act, known as apostasy, requires the individual to reaffirm their faith in Islam. (For more details, Refer the below Video by Mufti Muhammad Shahid Barkati)
The issue of a Muslim identifying as a non-Muslim, whether in jest or seriousness, is not to be taken lightly. It's a matter that directly impacts one's faith and standing in the Islamic community. This blog post aims to enlighten and remind Muslims of the weight of their words and the importance of maintaining their identity in faith, even in casual or emotional moments.
For those seeking further guidance or have questions about this topic, consulting knowledgeable Islamic scholars or reaching out to reliable Islamic jurisprudence resources is highly recommended.
How many Sunnat rakats should be performed in Jumu'ah prayers? Jumma ki Namaz ki Rakat kitni hoti Hai? Understanding Sunnat Rakats in Jumu'ah Prayers: A Comprehensive Islamic Perspective
As-salamu alaykum to all readers seeking deeper understanding of our cherished rituals in Islam. Today, we delve into an important aspect of Jumu'ah prayers - the Sunnat rakats. A question often arises in the minds of many devout Muslims: How many Sunnat rakats should be performed in Jumu'ah prayers? Jumma ki Namaz ki Rakat kitni hoti Hai? This blog post aims to shed light on this topic, drawing from scholarly sources and interpretations within Islamic jurisprudence.
The Significance of Jumu'ah
Jumu'ah, the Friday prayer, holds a special place in the heart of Islamic worship. It's not just a prayer; it's a weekly spiritual assembly for Muslims, fostering community bonds and reinforcing their faith. The Khutbah (sermon) preceding the prayer is a time for spiritual guidance, while the prayer itself is a moment of collective worship and reflection.
The Number of Sunnat Rakats in Jumu'ah
In the structure of Jumu'ah prayers, Sunnat rakats play a crucial role. The total number of rakats in the Jumu'ah prayer is 14. This includes the obligatory Fard rakats and the Sunnat rakats. The Sunnat rakats are divided into those performed before and after the Fard prayer, reflecting their significance in the Islamic tradition.
Detailed Breakdown of the Rakats
A breakdown of the 14 rakats reveals a structured approach to Jumu'ah prayers:
- Four Sunnat rakats before the Fard prayer
- Two Fard rakats (the obligatory Jumu'ah prayer)
- Four Sunnat rakats after the Fard prayer
- Additional two Sunnat rakats before the four pre-Fard Sunnat rakats
- Two Nafil rakats (optional but recommended)
This structure underscores the importance of Sunnat rakats in complementing the obligatory aspects of the prayer.
Insights from Fatawa Razwiya
Imam-e-Ahle Sunnat Ala Hazrat Shah Ahmad Raza Khan, in his authoritative text "Fatawa Razwiya", highlights the significance of these Sunnat rakats. His interpretations, rooted in the Hanafi school of thought, emphasize the importance of performing these Sunnat rakats, especially those after the Jumu'ah Fard prayer.
The Significance of Adhering to Sunnat Rakats
Adhering to the Sunnat rakats is not merely a ritualistic practice but a reflection of a devout Muslim's commitment to following the Prophet Muhammad’s (PBUH) teachings. These Sunnat rakats represent an opportunity to deepen one's spiritual connection and seek additional blessings.
The Importance of Sunnat Rakats
The Sunnat rakats in Jumu'ah prayers hold immense spiritual value. They are seen as a way to emulate the Prophet's practice and to seek closeness to Allah. Neglecting these rakats without a valid reason is viewed as a deviation from the Prophet's teachings.
Prophetic Teachings on Sunnat Rakats with Hadith Reference
The Prophet Muhammad (PBUH) said, "Whoever omits my Sunnah is not from me." (Sahih Bukhari and Muslim). This Hadith underlines the importance of adhering to the Sunnah, including the Sunnat rakats in Jumu'ah prayers. It serves as a stark reminder of the significance of these practices in the Islamic faith.
The teachings of Islam underscore the importance of not just the obligatory aspects of worship but also the Sunnat practices. The Sunnat rakats in Jumu'ah prayers are not just ritualistic acts; they are deeply rooted in the Sunnah of the Prophet Muhammad (PBUH) and carry significant spiritual value. Adhering to these practices is a reflection of our commitment to the teachings of Islam and a path to spiritual enrichment.
How many wives will men get in Jannat, and will they get worldly wives in Janat as well? What will women get in Jannat?
Question: By: Shadab Husain Ashrafi Sahab from Durg, Chhattisgarh
I have heard that in paradise, every person will have two wives: one with whom they were married in the world and another heavenly one. The question is, for those who marry more than once, how many wives will they have in paradise?"
Answered By Mufti Muhammad Shahid Barkaati
Firstly, the idea that one receives only two wives in paradise is an incomplete picture. Islamic scriptures suggest a far more expansive scenario. For instance, it's stated that in paradise, a person will have at least 72 wives, according to some interpretations. This includes the ‘hoors’, heavenly beings superior and more special than others. These are in addition to the wives one had in the worldly life. The Quran, in Surah Al-Baqarah, verse 25, talks of gardens under which rivers flow, fruits reminiscent of those on earth, and purified spouses for the righteous, eternal residents of these gardens.
In Quran, Surah Al-Imran, verse 15, states: "Say, ˹O Prophet,˺ 'Shall I inform you of what is better than all of this? For those mindful of Allah, there will be Gardens with their Lord beneath which rivers flow, where they will remain forever, and pure spouses, along with Allah’s pleasure.' And Allah is All-Seeing of His servants."
In various Hadiths, including those in Imam Ahmad bin Hanbal and Bukhari Sharif, paradise is depicted as a place where each person will have 80,000 servants and 72 wives. The residents of paradise will shine with the luminosity of the full moon or a bright star. Unity and harmony will prevail, with no discord. Moreover, it's mentioned that the physical beauty of these wives will be such that even through 70 layers of clothing, the marrow of their bones will be visible, akin to a mixture seen in a white bottle.
The scenario regarding women with multiple marriages is nuanced. If both husbands are in paradise, she will be with them. If her husband passes away and she remarries, and both are in paradise, she can choose her companion. If a woman hasn’t married in this world, she will be wed to a man in paradise. It's narrated that in paradise, a woman will be with her last husband. Another interpretation suggests she will choose the husband who was kindest to her on earth.
Furthermore, the Hadiths state that the inhabitants of paradise will have united hearts, ensuring a harmonious existence. In situations where a spouse is not initially in paradise, intercessions and Allah's mercy can alter this, highlighting the fulfillment of desires in the afterlife.
In conclusion, Islamic teachings present a multifaceted view of marriage in paradise, encompassing both physical and spiritual dimensions. These narrations and Quranic verses aim to provide believers with a glimpse of the rewards awaiting them, encouraging righteous living in the worldly life.
Hindi Translation:
Sawal: Maine suna hai jannat mein har shakhs ki do biwiyan hogi ek vah jise duniya mein nikah hua aur doosri jannati. Sawal yah hai ki jo shakhs ek se zyada nikah karta hai usse jannat mein kitni biwiyan milengi?
Jawab: Dekhiye, pehli baat to yah hai ki jannat mein do biwiyan milengi, yeh baat adhuri hai. Jannat mein ek nahi balki kam se kam 72 biwiyan yahan milengi. Kuch riwayat mein zyada ka zikr hai aur sabse pehle jannat mein jane walon ko inke alawa kam se kam do biwiyan, yani do puri aisi milengi jo baki biwiyon, yani hooron se zyada khaas aur behtar hongi aur duniya ki biwiyan inke alawa hongi.
Qurane Kareem ke Part Number 1 mein Surah Bakarah ki Ayat Number 25 mein Allah Ta'ala ka irshad hai: Pyare Nabi, khushkhabri de unhe jo imaan laye aur acche kaam kiye ki unke liye baghaat hai jinke neeche nadiyan bah rahi hain. Jab unhe un baghon mein se koi phal khane ko diya jayega, soorat dekhkar kahenge yeh to wahi rizq hai jo humein pehle mila tha, halanki woh sirf soorat mein milta julta unhe diya gaya aur unke liye un baghon mein sutri pak biwiyan hain aur woh unme hamesha rahenge.
🚦लाउड स्पीकर (माइक 🎤) की आवाज़ पर नमाज़ पढ़ना?🚦Can We Follow the Imam's Voice Through a Loudspeaker (Mic 🎤) in Namaz? Exploring the intricate question of following the Imam's voice via loudspeaker (mic 🎤) in Namaaz - A comprehensive insight.
In the modern era, the use of technology in religious practices has been a matter of scholarly debate. A pertinent question that has arisen among Islamists is the legality of using loudspeakers for namaz (prayer). This article explores this complex issue in depth through an analysis of respected Muslim scholars.
The main question
The crux of the debate centers on whether it is permissible for an imam to use a loudspeaker during prayer. Although loudspeakers are commonly used for sermons (khutbas) and lectures, their use during actual prayers raises theological questions.
Opinion of leading scholars
Respected Islamic scholars have expressed different views on this issue. This question was brought to light by Israr Khan Sahib of Delhi and discussed by Mufti Mohammad Shahid Barkati of Meerut. According to Islamic law, the use of loudspeakers is considered permissible by many scholars, while others accept it.
Arguments against loudspeakers
The main argument against using a loudspeaker is that the voice generated is not the actual voice of the person speaking. It is seen as an analogy and therefore does not comply with the Shariah requirements for voice in prayer. Eminent scholars like Shehazade Ala Hazrat Mufti-e-Azam-e-Hind Hazrat Allama Mustafa Raza Khan Sahib, Allama Mufti Hashmat Ali Lucknow, Fakir Azam-e-Hindi Sadrusharia Allama Mufti Amjad Ali Azmi, and others have expressed their concerns on the matter.
The importance of authenticity
These scholars emphasize the importance of sincerity in prayer. It is argued that just as the combined voice as heard from a mountain or forest is not considered equivalent to the original voice, the voice from a speaker is not considered as the true voice of the imam and this difference affects the integrity of the prayer .
Recommendations for Worship
Where a loudspeaker is considered necessary, these scholars advise arranging for a deputy (mukabbir) to assist the imam. Ministers are instructed to trust the voice itself
Imam and deputy, not amplified sounds from loudspeakers. This proposal aims to preserve the purity and authenticity of the prayer experience.
Historical context and judgment
The argument is not just contemporary; It has historical roots. The scholar Kamaluddin Ibn Hammam, who died in 861 AH (1457 A.D.), mentioned such matters in his writings. He pointed out that a verse in the Quran requiring prostration, if heard in a resounding voice, does not make prostration obligatory. This historical perspective reinforces the distinction between direct and indirect tone (or repetition) in Islamic jurisprudence.
A practical explanation of prayer
According to scholars against the use of loudspeakers, relying on the wrong voice during prayer invalidates prayer. It is compared to other external aids, such as reciting the Qur’an from a book or a wall while praying, which are also considered invalid
A balance of tradition and modernity
The discussion highlights the broader challenge facing the religious community today: balancing tradition and modernity. While loudspeakers and other technological developments can deliver religious messages in the long run, they also raise questions about adherence to traditional practices and interpretations
As technology continues to advance, such dialogue is essential to maintain the integrity of religious practices. The perspectives of these scholars provide valuable insights for Muslims grappling with these complex issues, emphasizing the need for a careful balance between innovation and tradition.
During the month of Rajab, there's a special Friday night namaz. It involves a voluntary prayer,(Nafil Namaz), to be prayed after the Isha Namaz. This ritual is about seeking God's blessings and making personal wishes come true.
Here's how the Nafil Namaz is done: It has two parts, or Rak'ahs. In the first part, worshippers recite Surah Al-Fatiha and then the end of Surah Al-Baqarah, from 'Amana Rasul' to 'Al-Kafirun', seven times. These lines are about deep faith and asking for God's forgiveness and help.
The second part starts the same with Surah Al-Fatiha, and then goes on to the last verse of Surah Al-Hashr, repeated seven times. These lines praise Allah's power and kindness.
2 Rak'ahs of Nafil Salah on Friday Night after Isha Namaz
1) In the first Rak'ah, recite Surah Al-Fatiha followed by the last part of Surah Al-Baqarah, from 'Amana Rasul' to 'Kafirun', 7 times.
2:285: Aamanar-Rasoolu bimaaa unzila ilaihi mir-Rabbihee walmu'minoon; kullun aamana billaahi wa Malaaa'ikathihee wa Kutubhihee wa Rusulihee laa nufarriqu baina ahadim-mir-Rusulih wa qaaloo sami'naa wa ata'naa ghufraanaka Rabbanaa wa ilaikal-maseer
2:286: Laa yukalliful-laahu nafsan illaa wus'ahaa; lahaa maa kasabat wa 'alaihaa maktasabat; Rabbanaa laa tu'aakhiznaaa in naseenaaa aw akhtaanaa; Rabbanaa wa laa tahmil-'alainaaa isran kamaa hamaltahoo 'alal-lazeena min qablinaa; Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih; wa'fu 'annaa waghfir lanaa warhamnaa; Anta mawlaanaa fansurnaa 'alal qawmil kaafireen
2) In the second Rak'ah, after Surah Al-Fatiha, recite the last verse of Surah Al-Hashr, from 'Huwallahu Al-Ladhi' to 'Hajeem', 7 times.
After finishing with Salam, Pray (Dua) for what you deeply wish for. This Nafil Namaz on Rajab Fridays is valued for its spiritual benefits and is thought to be very good for making wishes come true. It represents a Muslim's ongoing journey to connect with the divine and the hope of having prayers answered.
4 Rak'ahs of Nafil Salah on First Friday between Zohar and Asr
In the month of Rajab, on the first Friday between the Zohar and Asr prayers, perform a 4-rakat namaz with one salam.
In each Rak'ah, after Surah Al-Fatiha, recite Ayatul Kursi (7 times) and Surah Ikhlas (5 times).
After the Salam, recite the following dua 25 times:
La Hawla Wala Quwwata Illa Billahil Kabiril Mutaali.
Then, say Istighfar 100 times:
Astaghfirullah Al-Lazi La Ilaha Illa Huwal Hayyul Qayyum, Gaffaru Zunubi Wa Satarul Uyubi Wa Atubu Ilaihi.
Following this, recite Darood Sharif 100 times and pray for all your good wishes, and the betterment of life here and in the hereafter. Insha'Allah, all your prayers will be fulfilled.
Allahumma Salli Ala Muhammadin Nabiyyil Ummi Yi Wa Aalihi Wa Barik Wa Sallim.
“O Allah! Send blessings on Muhammad, our chief the unlettered Apostle and his Family Thy favours and thy Salutations”.
In Islam, when a married couple decides how to physically position themselves during intimacy, they have a wide range of choices. Are oral sex and foreplay allowed in Islam? The key rule is that they must mutually agree on the position, and it should be vaginal, not anal intercourse, as the latter is strictly prohibited.
Different couples may find different positions more comfortable and enjoyable. It's completely up to the couple to choose the position that brings them the most physical comfort, satisfaction, and joy.
"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or
how you will..." (V.2:223)
The Quran says: "Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves." (Quran 2:223) This verse uses the term ‘harth’ or 'place of cultivation' to describe wives, emphasizing that sexual relations should be vaginal to allow for the possibility of conception. However, the verse indicates that any position, whether from the front, back, or even with the wife facing down, is permissible.
4526. Narrated Nãfi': Whenever Ibn 'Umar i recited the Qur'an, he would not speak to anyone till he had finished his recitation. Once I held the Qur'an and he recited Surat Al-Ba qarah from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied, "No." He said, "It was revealed in
such and such connection."
4527. Ibn 'Umar then resumed his recitation. Näfi' added regarding the Verse:
"...So go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you will..."
Ibn 'Umar said, "It means one should approach his wife in.. (1)
4528. Narrated Jabir i : Jews used to say, "If one has sexual intercourse with his wife from the back, then she will deliver a squint-eyed child." So this Verse was revealed:
"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you
will.....(V.2:223)
There are many hadiths that explain this verse. For example, Jabir ibn Abdillah reported that Jews believed a child would be cross-eyed if a man approached his wife from behind, leading to the revelation of the verse to clarify the permissible ways. 'Abdullah ibn Abbas narrated that 'Umar worried he had done something wrong by being intimate with his wife in a different position, but the Prophet clarified that any approach is allowed as long as it avoids anal intercourse and intercourse during menstruation.
The Islamic perspective on sexual positions, highlights an important aspect of marital relationships in Islam - the balance between personal freedom and adherence to religious guidelines. In Islam, the marital relationship is considered sacred, and sexual relations between spouses are seen as an important part of marital life. The teachings emphasize mutual respect, consent, and consideration of each other's comfort and pleasure.
Sex position banned in Islam
In Islam, there is one clear rule about intimacy between married couples: anal intercourse is strictly forbidden. This is based on Islamic teachings which emphasize respect and care in marital relationships. The prohibition is in place to ensure both physical and moral well-being within marriage.
"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or
how you will..." (V.2:223)
The Quran and Hadith, which are the primary sources of Islamic law and guidance, do not support anal intercourse. This practice is seen as harmful and disrespectful, and thus, is completely off-limits for Muslim couples.
Key Points On Sex position from Islamic Perspective:
1. Mutual Consent and Comfort:
- Islam encourages spouses to consider each other's comfort and satisfaction in their sexual relationship. This includes choosing sexual positions that are mutually agreeable and comfortable.
2. Emphasis on Vaginal Intercourse:
- As highlighted in the Quranic verse (Qur'an 2:223), the analogy of 'tillage' signifies the permissibility and focus on vaginal intercourse, primarily for procreation but also for marital bonding and pleasure.
3. Variety in Sexual Positions:
- The reference to different positions or sides being permissible indicates a flexibility in the sexual life of a married couple, as long as it adheres to the overall guidelines.
4. Consideration of Health and Well-being:
- Any chosen method or position should not harm either spouse physically or emotionally. The emphasis is on a healthy and fulfilling marital relationship.
5. Avoidance During Menstruation:
- Sexual intercourse during menstruation is prohibited in Islam, aligning with the emphasis on cleanliness and health.
In modern times, these teachings continue to guide Muslim couples in balancing their personal preferences with religious guidelines. The emphasis remains on mutual respect, consent, and adhering to Islamic principles.
Islam provides guidance on sexual relations within marriage, emphasizing mutual satisfaction and comfort while adhering to specific religious prohibitions. This approach aims to foster a healthy, respectful, and fulfilling marital relationship.
In Hindi
इस्लाम में, जब विवाहित जोड़ा यौन संबंधों के दौरान खुद को कैसे स्थान देता है, उनके पास चुनने के लिए कई तरीके होते हैं। मुख्य नियम यह है कि उन्हें सहमति से किसी भी स्थिति का चुनाव करना चाहिए, और यह योनि मैथुन होना चाहिए, गुदा मैथुन नहीं, क्योंकि बाद वाला सख्ती से मना है।
अलग-अलग जोड़े को विभिन्न स्थितियां अधिक सुविधाजनक और आनंददायक लग सकती हैं। यह पूरी तरह से जोड़े पर निर्भर है कि वे कौन सी स्थिति चुनते हैं जो उन्हें सबसे अधिक शारीरिक सुविधा, संतोष और आनंद देती है।
कुरान कहता है: "तुम्हारी पत्नियां तुम्हारे लिए खेती हैं; तो अपनी खेती में जैसे चाहो वैसे आओ (अपनी पत्नियों से किसी भी तरह के यौन संबंध रखो बशर्ते यह योनि में हो और गुदा में न हो) जब या जैसे चाहो..." (V.2:223)
इस आयत में 'हर्थ' या 'खेती की जगह' शब्द का उपयोग पत्नियों का वर्णन करने के लिए किया गया है, जो यह बल देता है कि यौन संबंध योनि में होने चाहिए ताकि संभावना हो कि वह गर्भधारण कर सके। हालांकि, आयत यह दर्शाती है कि किसी भी स्थिति में, चाहे आगे से, पीछे से या यहां तक कि पत्नी के नीचे की ओर मुख करके, स्वीकार्य है।
जाबिर इब्न अब्दुल्लाह ने बताया कि यहूदी मानते थे कि अगर कोई व्यक्ति अपनी पत्नी के पीछे से संभोग करता है, तो उसके बच्चे भेंगे पैदा होंगे। इसलिए इस आयत का प्रकटन हुआ था ताकि स्वीकार्य तरीकों को स्पष्ट किया जा सके। 'अब्दुल्लाह इब्न अब्बास ने बताया कि 'उमर को लगा कि उन्होंने अपनी पत्नी के साथ अलग स्थिति में संभोग करके कुछ गलत किया है, लेकिन पैगंबर ने स्पष्ट किया कि किसी भी तरह से संपर्क करना तब तक अनुमत है जब तक यह गुदा मैथुन और मासिक धर्म के दौरान संभोग से बचता है।
इस्लामी दृष्टिकोण से यौन संबंधों की स्थिति, इस्लाम में वैवाहिक संबंधों के महत्वपूर्ण पहलू को उजागर करती है - व्यक्तिगत स्वतंत्रता और धार्मिक दिशा-निर्देशों के पालन के बीच संतुलन। इस्लाम में, वैवाहिक संबंध को पवित्र माना जाता है, और पति-पत्नी के बीच के यौन संबंधों को वैवाहिक जीवन का एक महत्वपूर्ण हिस्सा माना जाता है। इसकी शिक्षाएं पारस्परिक सम्मान, सहमति और एक-दूसरे के आराम और खुशी का विचार करने पर जोर देती हैं।
इस्लाम में यौन स्थिति का निषेध | Sex Positions Banned In Islam (hindi)
इस्लाम में विवाहित जोड़ों के बीच यौन संबंधों के बारे में एक स्पष्ट नियम है: गुदा मैथुन सख्ती से मना है। यह नियम इस्लामी शिक्षाओं पर आधारित है जो वैवाहिक संबंधों में सम्मान और देखभाल पर जोर देती हैं। यह निषेध विवाह के भीतर शारीरिक और नैतिक कल्याण को सुनिश्चित करने के लिए है।
"तुम्हारी पत्नियां तुम्हारे लिए खेती हैं; तो अपनी खेती में जैसे चाहो वैसे आओ (अपनी पत्नियों से किसी भी तरह के यौन संबंध रखो बशर्ते यह योनि में हो और गुदा में न हो) जब या जैसे चाहो..." (V.2:223)
कुरान और हदीस, जो इस्लामी कानून और मार्गदर्शन के प्राथमिक स्रोत हैं, गुदा मैथुन का समर्थन नहीं करते हैं। यह प्रथा हानिकारक और असम्मानजनक मानी जाती है, और इसलिए, यह मुस्लिम जोड़ों के लिए पूरी तरह से निषिद्ध है।
Ramadan starts on Tuesday, March 12 2024 (Islamic Year 1445) Insha Allah
The holy month of Ramadan will begin from 12th March, 2024 in India. The Holy month will end on 11th or 12th of April 2024 as per the lunar calendar. The date may change a day as all Muslims follow lunar calendar depending on sighting of the moon.
Taraweeh Namaz/ Salat starts from a day prior that is from 11th March 2022 and first Roza starts on 12th March 2024.
Eid ul Fitr Namaz will be celebrated on 11th March 2024 depending on the sighting of Moon and Shariat.
Here is the 2024 Sehri and Iftari Timings for Mumbai, Indore, Delhi, Bangalore, Hyderabad, Kolkata, Chennai and surroundings. Get the information on Ramadan Timings 2021 with Sehri and Iftar Dua & fasting schedule for 2024.
Important Note: Please verify from your local mosque for exact timings.
Ramadan 2024 Sehri Iftari Timings for Mumbai, Maharashtra, India
Ramadan Timings 2024 for Bangalore, Karnataka, India
Ramadan 2024 Sehri Iftari Timings for New Delhi, India
Ramadan 2024 Sehri Iftari Timings for Chennai, India
Ramadan Timings 2024 for Hyderabad, India
Ramadan Time Table 2024 for Kolkata, India
Sehri Ki Dua (Dua for keeping a fast) Wa bisawmi ghaddan nawaiytu min shahri ramadan Alternately you can also Read Navaitu an asuma gadala lilaahi ta aalla min fardi ramadan
Iftari Ki Dua (Dua for breaking a fast) Allahumma inni laka sumtu wa bika aamantu wa 'alayka tawakkaltu wa 'ala rizq-ika aftarthu fathakabl minni
.jpg "Charity in Islam: A Deep Dive into Waajib and Nafl Sadqa")
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