The Battle of Badr: 17th Ramadan

Date: 17th of Ramadan : 2 years after Hijri – 624 Common Era
Location:  80 miles south west of Madina Shareef

Badr

The Battle of Badr is the most important battle in the whole of human history as it firmly established Islam as the only true religion for the whole of humanity till the end of time.  In Makka, the Prophet ﷺ devoted himself almost exclusively to expounding the basic principles of Islamic faith and to the moral and spiritual training of his Companions (may Allah be pleased with them all). After the Emigration, however, people belonging to different tribes and regions of ‘Arabia, who had embraced Islam, began to concentrate in Madina. Although the Muslims held only a tiny piece of the land, the whole of Arabia, under the leadership of the Quraysh, moved against them, bent upon their extermination.

In these circumstances, the very survival, let alone the success, of this small group of believers depended upon several factors. First, that they should propagate their beliefs with the utmost conviction in order to convert others. Second, that they should demonstrate the falsity of their opponents’ standpoint so convincingly that there could remain no justifiable ground for any intelligent person to entertain any doubt on the question. Third, that they as the followers of the Prophetﷺ should not become disheartened because they had been driven out of their homes and were faced, through the hostility and opposition of the whole country, with economic stringency, hunger, and constant insecurity and danger, but that they should confront the situation with patience and fortitude. Fourth, that they should be able to find a way to retake all their wealth and goods usurped by the Makkans during Emigration. Fifth, that they should be prepared to resist with both courage and the force of arms the violent assault by which the enemy intended to frustrate their movement, and that in this resistance they should not heed the enemy’s superiority in either numbers or material resources.

In addition to the threats coming from Makka and its allied tribes, there were, in Madina itself, three tribes of the Jews. As explained earlier, the Jews held the control of the economic life of the city. In Madina, another element of enmity against Islam also began to emerge in the form of hypocrisy. One group of hypocrites consisted of those who had no faith in Islam but had entered the ranks of the Muslim community merely in order to create mischief.

For 13 years in Makkah, none of the Companion (may Allah be pleased with them all) took out even a small knife, a knife or anything to defend themselves against to mushriks who were torturing, making them to suffer, humiliating them, taking away their rights and everything. They did not even think of defending themselves, rather were busy obeying to the Messenger of Allah ﷺ and confronted the situation with utmost patience and fortitude .

The Battle of Badr is the most important battle in the whole of human history as it firmly established Islam as the only true religion for the whole of humanity till the end of time. It took place on 17 Ramadan 2 A.H, 624 C.E. The beloved holy Prophet Muhammad, peace and blessings of Allah be upon him, together with 313 of his Sahaba (Companions) and angels sent by Allah defeated about 1000 better armed polytheists of the tribe of Quraysh.

The Companions of Prophet Muhammad ﷺ who took part are the Muhajirin and the Ansar. The Muhajirin are the Muslims from Makkah who had migrated to Madina. The Ansar are the Muslims of Madina who helped them settle in Madina.

The two main tribes of Madina were Aws and Khazraj. The Ansar (Helpers) of Madina, are thus classified either as Awsi (belonging to the Aws tribe) or Khazraji (belonging to the Khazraj tribe).

And they submitted themselves to the Prophetﷺ. They did not complain. Sahabi-e-kiram;  they feel pain, they feel hunger but they submitted themselves to the Holy Prophetﷺ. So when they came to Medina, and they heard that the mushriks were coming to destroy them, they looked to the Prophet (ﷺ), and the Prophet(ﷺ) is saying, “we will not move, until Allah give us the permission to move. Until Allah gives me an order, I will not move.” They submitted.

When the order came, Holy Prophet ﷺ said, “Allah is saying, ‘now take your sword and strike, but to know that it is Allah that takes the lives, not you.’”And they were so happy. They were not happy because of revenge. They were happy, because Allah gave them an order, Allah communicated with them. Allah spoke to them. And it is their chance now, to make Allah happy.

Allah swt is saying in the Surah ul-Araf, ‘So tell the stories that perhaps they will think.’ Islam it is a religion for the man who sits and reflects on the signs around him; on what had happened in the history, on what happened to earlier nations, to earlier Prophets.  We ought to remember these warriors of Badr, all 313 of them and offering our respect, maybe some fatihas for them. But we must remember that it did not end there. The battle of Badr ended, yes. That was the first battle, but there is a final battle yet to come, and both the battles are linked. And the thousand angels that Allah swt promised on the Battle of Badr is going to happen in the final fight against the Dajjal.  So now, we should prepare ourselves. Not to say, ‘I am this, or I am that’, rather learn from the battle of badr and prepare ourselves for the next battle, which is going to be both spiritual and physical.

According to the Ahadith in Jami’ us-Sahih of Imam al-Bukhari (Vol. 5, p. 201, Hadith Numbers 292-294), the number of warriors in the Battle of Badr were more than 310 of whom more than 60 were the Muhajirin (from Makkah) and more than 249 were the Ansar (from Madina). According to scholars of sirah (history, biography), 313 companions took part in the Battle of Badr of whom 82 were the Muhajirin and 231 were the Ansar (61 Awsi and 170 Khazraji). Wallahu A’lam (Allah Knows Best).

The number of Companions that are normally listed in Classics of Muslim Spirituality are more than those who actually took part because there are some Companions who were considered by the Beloved Prophet Muhammad Sallallahu ‘alayhi wa Sallam to be Ahl Badr (The Warriors of Badr) even though they were not actually present because they were sent by him on special assignments elsewhere at that time.

Another reason why the list is greater than 313 is that in some instances, Muslim historians and the ‘ulama (the learned) are not absolutely sure from the evidence they have collected whether a particular Companion was actually present at Badr or not. So, perhaps they have decided to err in including the name rather than to err in leaving it out. For that reason perhaps, Imam ibn Kathir lists 321, Imam al-Barzanji lists 368, Mawlana Khalid al-Baghdadi lists 366, Shaykh ‘Abdur Rahman Chohravi mentions 357, Shaykh Mustafa Rushdi ad-Dimishqi has 356 while Shaykh ‘AbdurRahman al-Azhariyy has 385.

We should remind ourselves that Asma’ Ahl Badr (the names of the Muslim warriors of the Battle of Badr) are Jalali (Majestic). They need the Jamal (Beauty) of Salawat (Invocation of Blessings) to cool them. So before we recite these, and after completing the recitation, it is recommended to recite Durood Shareef 100 times. Or instead, we can recite Qasidah al-Burda.  Once we have recited the Salawat, we can come to the Asma’ Ahl al-Badr.

Shuhada (Muslim Martyrs of the Battle of Badr)
Please recite Sayyidinaa before each name and Radi ALLAHu ‘Anhu (Allah is Pleased with Him) after each name.
Allahumma Agithna ya Giyath al-Mustaghitheen bi Haqqi
(O Allah! O The Succour of those who seek help, save us for the sake of)

1. Haritha bin Suraqa al-Khazraji, Rady Allahu ‘Anhu.
2. Dhush-shimaalayn ibn ‘Abdi ‘Amr al-Muhajiri, Rady Allahu ‘Anhu.
3. Rafi’ bin al-Mu’alla al-Khazraji, Rady Allahu ‘Anhu.
4. Sa’d bin Khaythama al-Awsi, Rady Allahu ‘Anhu.
5. Safwan bin Wahb al-Muhajiri, Rady Allahu ‘Anhu.
6. ‘Aaqil bin al-Bukayr al-Muhajiri, Rady Allahu ‘Anhu.
7. ‘Ubayda bin al-Harith al-Muhajiri, Rady Allahu ‘Anhu.
8. ‘Umayr bin al-Humam al-Khazraji, Rady Allahu ‘Anhu.
9. ‘Umayr bin Abi Waqqas al-Muhajiri, Rady Allahu ‘Anhu.
10. ‘Awf bin al-Harith al-Khazraji, Rady Allahu ‘Anhu.
11. Mubashshir bin ‘Abdi’l Mundhir al-Awsi, Rady Allahu ‘Anhu.
12. Mu’awwidh bin al-Harith al-Khazraji, Rady Allahu ‘Anhu.
13. Mihja’ bin Salih al-Muhajiri, Rady Allahu ‘Anhu.
14. Yazid bin al-Harith bin Fus.hum al-Khazraji, Rady Allahu ‘Anhu.

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Wallahu Ta’ala Aa’lam (Allah knows best)


Incident Before The Battle of Badr. (17th Ramadan)

An Incident Before The Battle of Badr, Showing The Love The Sahaba Had For The Messenger of Allahﷺ

RasoolAllahﷺ was straightening the lines of the ranks as if he was straightening the lines for prayer and he was holding an arrow in his hands. He came up to one of the soldiers, Sawad bin Ghuazzaiyya, who was protruding a bit from the line. So RasoolAllahﷺ slightly nudged him back with his arrow.

Sawad (RadiAllahu Anhu) said, “Oh RasoolAllahﷺ you have hurt me, I want to retaliate.”

This was just before the battle. Here was one soldier who was saying to The Prophet of Allah that he wants to retaliate with him.

So RasoolAllahﷺ exposed his stomach to Sawad and said “Go ahead and retaliate.”

RasoolAllahﷺ didn’t get angry, heﷺ didn’t ask his soldiers to throw him in prison, because a soldier is talking to the head of the military in such a fashion. He simply allowed him to retaliate.

So Sawad (RadiAllahu Anhu) hugs RasoolAllahﷺ and he kisses his stomach. That was his retaliation.

RasoolAllahﷺ asked Sawad why did he do that?

Sawad (RadiAllahu Anhu) said, “Oh Messenger of Allah, you can see what is about to happen. I wanted my last contact with you to be my skin touching yours.”

Sawad (RadiAllahu Anhu) was saying that he might die during the battle, they were facing death then. The last thing he wanted in this world was to make his skin touch RasoolAllah’sﷺ skin. This was how much they loved RasoolAllahﷺ.

Sawad (RadiAllahu Anhu) who was accidentally hurt by RasoolAllahﷺ used this opportunity to kiss and hug RasoolAllahﷺ. The Muslims did not think that because of RasoolAllah ﷺ, they were having to fight or even death. They all were willingly ready to face death for the sake of Allah Azzawajal and his servant and Messengerﷺ.

RasoolAllahﷺ then made dua for Sawad(RadiAllahu Anhu). (he was later martyred in the battle).

It is this love for Prophet Muhammedﷺ that we need to develop. Love for Prophet Muhammed ﷺ isn’t just words. Love for him means putting everything on the line for Prophet Muhammed ﷺ our wealth, family, money, children, our talents, everything that we can sacrifice.

We should love RasoolAllahsﷺ Message, his way, and his Sunnah. his beloveds. We should also ask Allah Azzawajal to make us love his Shari’a.


O Allah! O The Ever-Living, O the Self-Existing by Whom all subsist, O The Responder, O The Giver, O The Loving One, O The Reckoner, O The Knower of mysteries,O The Creator of night and day. I beg of you for the sake of Your Most Beautiful Namesand the mystery of the Glorious Qur’an, and for the sake of Your Chosen Prophet Muhammad, on him be the choicest blessings and complete peace, and for the sake of the noble warriors of the Battle of Badr, that You help the religion of Islam and fulfil all our needs. O The Most Merciful of those who show mercy…

Aameen!

I want to tell the world a story….

For the second time in 2 years Israel ferociously attacks Gaza. It’s Gaza again. And it’s bleeding again. And it’s being blamed again, ignored again, and abandoned again, for nothing other than that those who are being killed are Palestinians. Israel hasn’t fulfilled its ravenous appetite for destruction and death. The Palestinians in Gaza are the target, not Hamas. The houses of Palestinians, their institutions, their mosques, their hospitals, their societies are the target. Israel wants to inflect the maximum damage and destruction in order to bring Palestinians to succumb. And what’s even more disgraceful and sad is that the world favors the oppressor. 175 Palestinians are now martyrs (and counting), most of whom are innocent civilians, and you still read headlines that say:”Israel is under attack”.  There’s no justice for Palestinians in the news. The world is blind. No-one would be happy with what is happening in Syria, Iraq, Gaza, except one who is severely ignorant.

Indeed, Allah is all we need, for we need no leaders nor powers. Allah is sufficient to take back what is ours. From the hands of such cowards, hiding behind walls and fortified towers.  Allah says in Quran;

They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason.(Quran 59:14)

[Theirs is] like the example of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment. (Quran 59:15)

MESSAGE TO THE  MUSLIM AND ARAB LEADERS…

How could we treat the blood of a human being as cheap. Weren’t the believers to be like one body whether your rich or poor, the slave or the master. Where are our so called Leaders? What is the so called “civilized” nations  doing for the innocent children of Gaza.  While the so called Muslim and Arab leaders are sleeping in their ignorance; innocent children are being mutilated and murdered. Will anyone, any Arab or Muslim leader stand up and lift even a finger to help the Palestinian people in this massacre? I address the Arab and Muslim leaders sincerely with this question. Have you no sense of shame? Judge yourselves before you are judged. May Allah give our leaders hidayah, guide them out of their ignorance and hypocrisy, give them courage and strength to rise up against oppression.


Zionism is a threat to World Peace.
Mankind must unite against this evil Ideology.
This is not a conflict between Arabs and Jews. Its a conflict between Peace and Evil. Zionist State Israel is Evil and the world should Unite against it.

So, let the world know who the real terrorist is.


If you don’t pray, start today and know that this is the only way we can make it.

Jawanon Ko Meri Aah-e-Sehar De
Phir In Shaheen Bachon Ko Baal-o-Par De

Give to the youth my sighs of dawn;
Give wings to these eaglets again,

Khudaya! Arzoo Meri Yehi Hai
Mera Noor-e-Baseerat Aam Kar De

This, dear Lord, is my only wish—
That my insights should be shared by all!

-Allama Iqbal (Alaihi Al Rahma)

So let Prophet Muhammad peace and blessings be upon him, know that his nation is about to Awaken.

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Hazrat Abdullah bin Masud (May Allah be pleased with him).

Monday, 07 July 2014 – 09 Ramadan 1435 H

Today 9th Ramadhan Kareem is the blessed Anniversary of one of the great Companion of RasoolAllahﷺ Muhaddith ul Ummah Sayyidna Abdullah ibn Masud RadiAllahu Anhu…

HazratAbdullahIbn-e-MasoodraByShaykhImranAshrafUsmani_0000

Saiyyidina Abdullah bin Masud was very close to RasoolAllah ﷺ, RasoolAllah ﷺ used to ask Abdullah bin Masood to deliver a sermon. Abdullah ibn Masud is one of the greatest Companions who has narrated the most Hadees from RasoolAllah ﷺ. Hazrat Abdullah bin Masud & his Mother (ibn Ummi) used to visit the blessed house of RasoolAllahﷺ that the Companions used to think Abdullah bin Masud & His mother are part of the Ahl e Bait (Alaihi Salaam).

Hazrat Imam Abu Daud Tyalasi (RadiAllahu Anhu) narrated the event of the faith of Hazrat Abdullah bin Masud (RadiAllahu Anhu), in his own words;

In my youth, I used to graze herds of Abu Mu’ayt in the outskirts of Makkah. One day, the Holy Prophetﷺ along with Hazrat Abu Bakr (RadiAllahu Anhu) called upon me and said, “O young man! Would you please favour us with some milk to drink?” “I have the milk.” I said, “but I am not to give it to you, for I am trustee over it and I dare not commit a mistrust.” The Holy Prophetﷺ asked as if there was an untouched she-goat with me.

I replied yes and then I brought the one Heﷺ asked for. Hazrat Abu Bakr (RadiAllahu Anhu) got hold of its rope and whilst praying to Allah (S.W.T), Holy Prophetﷺ held its udder in his blessed Hands. The udder immediately filled with milk.

Beloved Prophetﷺ milked the she-goat and gave us the milk to drink. We drank milk first and then the Prophetﷺ. When we all filled our stomachs, Holy Prophetﷺ enjoined the udder to shrink and it shrank back as before.

Witnessing the miracle, I embraced Islam and requested the Holy Prophetﷺ to teach me. Rasoolullahﷺ turned his hand over my head saying, “Allah bless you, you shall be an educated and learned youth.”

By the blessings of the Holy Prophetﷺ, Hazrat Abdullah bin Masud (RadiAllahu Anhu) excelled in learning amongst all the Companions of the Beloved Prophetﷺ.

He (RadiAllahu Anhu) was allowed to appear before the Holy Prophet ﷺ whenever he wanted. He (RadiAllahu Anhu) was also blessed to have served the beloved Prophetﷺ. Hazrat Abdullah bin Masud (RadiAllahu Anhu) used to hold the curtain when the Holy Prophet ﷺ bathed, he helped him to put on and take off his blessed Shoes (Na’lain Paak). Hazrat Abdullah bin Masud (RadiAllahu Anhu) also used to keep the Holy Prophetﷺ’s shoes under his (RadiAllahu Anhu) armpit when the Holy Prophetﷺ took them off. He would carry hisﷺ staff and his Siwak (toothbrush) and attend to his other personal needs. It was for these reasons that the Sahabah (RadiAllahu Anhum) took to calling him Saheb-e-Siwak (bearer of the siwak), Saheb-e-Nalaen (bearer of the slippers), Saheb-e-Mutahara (bearer of the water) and also Saheb-e-Wisadah (bearer of the bedroll).

Abdullah ibn Mas’ud (RadiAllahu Anhu) received a unique training in the household of the Prophetﷺ. He was under the  guidance of the Prophetﷺ, he adopted his manner and followed his every trait until it was said of him, “He  was the closest to the Prophetﷺ in character.”

Holy Prophetﷺ also gave Hazrat Abdullah bin Masud (RadiAllahu Anhu) the glad tiding of being delivered, (i.e. being Janathi).

(Al-Syrat-ul-Halbia, Vol.I,p.266 and Al-Syrat-ul-Nabuwat, Ibn-e-Kathir, Vol. I, p.444

 

  • Hazrat Hudhaifa (RadiAllahu Anhu) narrates RasoolAllah ﷺ said:

“Whatever Abdullah ibn Masud narrates to you, accept it”

(Jamia Tirmidhi, Kitab ul ilm, Volume 2, Page 1124 Hadith 1044)

 

  • Narrated Abu Musa (RadiAllahu Anhu):

“My brother and I came from Yemen (to Medina) and remained for some time, thinking that Ibn Masud and his mother belonged to the family of the Prophet because of their frequent entrance (upon the Prophet) and their being attached to him.”

(Sahih Bukhari, Volume 5, Book 59, Number 667 )

 

  • ‘Ali ibn Abi Talib (RadiAllahu Anhu) said: The Messenger of Allahﷺ commanded Ibn Mas’ood, so he climbed a tree to get something from the tree top for the Prophetﷺ. While climbing, his legs became exposed and the Companions saw how thin they were and this caused them to laugh. The Messenger of Allahﷺ said:

What are you laughing at? At the legs of ‘Abdullah that will heavier on the scale on the Day of Qiyaamah than the weight of mount Uhud?

(Musnad Ahmad, Abi Ya’la, Mu’jam al-Tabarani) 

 

  • Narrated by Masriq (RadiAllahu Anhu)

‘Abdullah bin ‘Amr mentioned ‘Abdullah bin Masud and said, “I shall ever love that man, for I heard the Prophet saying, ‘Take (learn) the Qur’an from four: ‘Abdullah bin Masud, Salim, Mu’adh and Ubai bin Ka’b.’ “

(Volume 6, Book 61, Number 521 )

 

3rd Ramadan: The demise of the Queen of Paradise, Umm al-Momineen Fatima az-Zahra RadiAllahu Anha

Blessed be that symbol of honor; Pious Batool, our Prophetﷺ’s daughter,
Blessed be the veils of graces; Which from sun and moon hid their faces,
Blessed be our Prophet’s beloved daughter; Pious, pure and women’s leader.

the_mother_of_the_light_by_gharbill-d3idwow

Sayyidah Fatimah az-Zahra Radi Allahu Ta’ala Anha was the fourth daughter of the Holy Prophet  and Sayyidah Khadija Radi Allahu Ta’ala Anha. “Zahra” (having gleaming and luminous face), “Batool” (aloof from the worldly pleasures) are “Tahira” (chaste and modest) are among her exalted titles.

Umar bin Khattab (RadiAllahu Anhu) says that he went to the house of
Fatimah (RadiAllahu Anha) the daughter of the Messenger of Allah  and said,
“Oh Fatimah! I swear by Allah that I have not seen anyone
who is dearer to the Messenger of Allah  than you. I
swear by Allah that nobody is dearer to me than you after
your father .”

(Hakim, al-Mustadrak (3:168#4736), Ahmad bin Hambal, Fadai l-us-sahabah (1:364#532))

On the day of Judgement in the Court of Allah when the whole of humanity will be gathered. The Anbiya, Sahaba, Awliya & All the believers. Amongst them will be the greatest of all men, Women and the most modest of people. The pure Angels & Jinnaat will also be present. And in this situation what will happen when the Queen of Paradise will enter the Court?

The Messenger of Allah said, “On the Day of Judgment (when creation will be gathered), a Voice will call out, ‘All, lower your gaze, Fatima the daughter of Muhammed (SalamUllah Ala Abiha wa Alaiyha) is passing by.”
(Musnad Imam Ahmed)

Subhan Allah. What greatness. Only Allah and his Rasool  know the actual modesty & Purity of the Queen of Paradise, that even on the Day of Reckoning in the court of Allah no eye will be allowed to look at the purest of women.

Sayyidi Alahazrat عليه الرحمة says about the elevated status of Sayyida Fatima tuz Zahra RadiAllahuanha;

‘Noor bint e noor zawj e noor umm e noor o noor’
‘Light is She, the daughter of light, the wife of light, the mother of light and light’ 

She herself is Noor, her blessed father the Noble Messenger of Allah  is Noor, her husband Sayyiduna Ali Radi Allahuan is Noor, and her two sons Sayyiduna Imam Hasan and Sayyiduna Imam Hussain RadiAllahuanhuma are both Noor! 

Subhan Allah!!!


FROM AHADITH:

Sayyiduna Miswar bin Makhramah Radi Allahu Ta’ala Anha reported that the Holy Prophet  said:

فاطمةبضعةمنى،فمنأغضبهاأغضبنى
“My daughter is part of me. He who disturbs her in fact disturbs me and he who offends her offends me.” [Sahih al-Bukhari, Hadith 3767]

The Holy Prophet  also said:

حسبكمننساءالعالمينأربعمريمبنتعمرانوآسيةامرأةفرعونوخديجةبنتخويلدوفاطمةبنتمحمد
“The best women in the entire world are four: The Virgin Mariyam Radi Allahu Ta’ala Anha daughter of Imran and Aasiya Radi Allahu Ta’ala Anha the wife of Pharaoh and Khadija Radi Allahu Ta’ala Anha Mother of the Believers and Fatimah Radi Allahu Ta’ala Anha, daughter of Muhammad SallAllahu Alaihi wa Sallam.” [Mustadrak al-Hakim, Vol. 4, Page 262, Hadith 4745, Musnad of Imaam Ahmad 2663]

Sayyidah Fatimah Radi Allahu Ta’ala Anha thus acquired a place of love and esteem in the Beloved Nabi’s  heart that was only occupied by his wife Sayyidah Khadija Radi Allahu Ta’ala Anha.  She was given the title of “Zahra” which means “The Resplendent One”. That was because of her beaming face, which seemed to radiate light.  She was also called “Batool” because of her purity and asceticism. She spent most of her time in the recitation of the Holy Quraan, performing Salaah and doing other acts of Ibadah.

Fatima AS

Sayyidah Ayesha Radi Allahu Ta’ala Anha said:

أقبلتفاطمةتمشيكأنمشيتهامشيالنبيصلىاللهعليهوسلم،فقال: “مرحباًبابنتي“. ثمأجلسهاعنيمينه،أوعنشماله
“I have not seen any one of Allah’s SubHanuhu wa Ta’ala creation resemble the Messenger of Allah  more in speech, conversation and manner of sitting than Fatimah Radi Allahu Ta’ala Anha. When the Holy Prophet  saw her approaching, he would welcome her, stand up and kiss her, take her by the hand and sit her down in the place where he was sitting.” [Imam Bukhari in al-Adab al-Mufrad, Page 406, Hadith 421]

No One
No One From The Sahaba Resembled Rasool’Allah ﷺ More Than Sayyida Fatimah رضي الله عنها
In Her Character She Was Like Rasool’Allah ﷺ
In Her Mannerism,
In Her Disposition,
Even The Way She رضي الله عنها Walked Was Like Rasool’Allah ﷺ
She Even Looked Like Rasool’Allah ﷺ.

Subhan Allah!

Fatima-AS

One day Sayyiduna Ali Radi Allahu Ta’ala Anha asked her to go to her father and ask for a servant. Sayyidah Fatimah Radi Allahu Ta’ala Anha came to the Holy Prophet ﷺ. The Holy Prophet  said:

ألاأخبركماهوخيرلكمنه،تسبحيناللهعندمنامكثلاثاوثلاثين،وتحمديناللهثلاثاوثلاثين،وتكبريناللهأربعاوثلاثين 
“Shall I not tell you of something better than that which you asked of me? I am telling you the words, which Jibra’eel Alaihis Salam has told me. You should say Subhan-Allah (Glory be to Allah SubHanuhu wa Ta’ala) 33 times, Al-HamduLillah (Praise be to Allah SubHanuhu wa Ta’ala) 33 times and Allahu Akbar (Allah SubHanuhu wa Ta’ala is Great) 34 times.” [Sahih al-Bukhari, Hadith 5362]

This is called “Tasbeeh-e-Fatimah” and brings blessings upon the person who regularly recites it. 

Sayyidah Ayesha Radi Allahu Ta’ala Anha reported:

كنأزواجالنبى -صلىاللهعليهوسلم- عندهلميغادرمنهنواحدةفأقبلتفاطمةتمشىماتخطئمشيتهامنمشيةرسولالله -صلىاللهعليهوسلم- شيئافلمارآهارحببهافقال«مرحبابابنتى». ثمأجلسهاعنيمينهأوعنشمالهثمسارهافبكتبكاءشديدافلمارأىجزعهاسارهاالثانيةفضحكت. فقلتلهاخصكرسولالله -صلىاللهعليهوسلم- منبيننسائهبالسرارثمأنتتبكينفلماقامرسولالله -صلىاللهعليهوسلم- سألتهاماقاللكرسولالله -صلىاللهعليهوسلم- قالتماكنتأفشىعلىرسولالله -صلىاللهعليهوسلم- سره. قالتفلماتوفىرسولالله -صلىاللهعليهوسلم- قلتعزمتعليكبمالىعليكمنالحقلماحدثتنىماقاللكرسولالله -صلىاللهعليهوسلم- فقالتأماالآنفنعمأماحينسارنىفىالمرةالأولىفأخبرنى«أنجبريلكانيعارضهالقرآنفىكلسنةمرةأومرتينوإنهعارضهالآنمرتينوإنىلاأرىالأجلإلاقداقتربفاتقىاللهواصبرىفإنهنعمالسلفأنالك». قالتفبكيتبكائىالذىرأيتفلمارأىجزعىسارنىالثانيةفقال«يافاطمةأماترضىأنتكونىسيدةنساءالمؤمنينأوسيدةنساءهذهالأمة». قالتفضحكتضحكىالذىرأيت.
“We, the wives of Allah’s Apostle were with him (during his last illness) and none was absent therefrom that Fatimah Radi Allahu Ta’ala Anha, who walked after the style of Allah’s Messenger , came there, and when he saw her he welcomed her saying: ‘You are welcome, my daughter’. He then made her sit on his right side or on his left side. Then he said something secretly to her and she swept bitterly and when he found her (plunged) in grief, he said to her something secretly for the second time and she laughed. I (Ayesha Radi Allahu Ta’ala Anha) said to her: ‘Allah’s Messenger  has singled you amongst the women of the family for talking to you something secretly and you wept’. When Allah’s Messenger  recovered from illness, I said to her: ‘What did he say to you?’ Thereupon, she said: ‘I am not going to disclose the secret of Allah’s Messenger . When the Holy Prophet  passed away, I said to her: ‘I adjure you by the right that I have upon you that you should narrate to me what Allah’s Messenger  said to you.’ She said: ‘Yes, now I can do that. When he (Prophet ) talked to me secretly for the first time he informed me that Jibra’il Alaihis Salam was in the habit of reciting the Qur’an along with him once every year, but this year it had been twice and so he perceived his death quite near, so fear Allah SubHanuhu wa Ta’ala and be patient (and he told me) that he would be a befitting forerunner for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: ‘Fatimah Radi Allahu Ta’ala Anha, are you not pleased that you should be at the head of the believing women or the head of this Ummah?’  I laughed and it was that laughter which you saw.” [Sahih Muslim, Hadith 6467]

Sayyidah Ayesha Radi Allahu Ta’ala Anha reported that when she asked Sayyidah Fatimah Radi Allahu Ta’ala Anha the reasons of her crying and laughing when her father talked to her secretly, she said:

سارنيالنبيصلىاللهعليهوسلمفأخبرنيأنهيقبضفيوجعهالتيتوفيفيهفبكيتثمسارنيفأخبرنيأنيأولأهلبيتهأتبعهفضحكت
“He informed me secretly of his death and so I cried. He then informed me secretly that I would be the first amongst the members of his family to follow him, so I laughed.” [Sahih al-Bukhari, Hadith 3427 ; Sahih Muslim, Hadith 2450]

This Hadith shows the implicit faith that Sayyidah Fatimah Radi Allahu Ta’ala Anha had in the words of her father. She believed that her father was given the Knowledge of Unseen. She was quite sure that the events would take the same turn as her father had informed her. This Hadith also shows that Sayyidah Fatimah Radi Allahu Ta’ala Anha loved her father more dearly than her husband and children, and her meeting with him in the Hereafter was a source of great comfort and consolation for her.


 

 VIDEO LINKS

The status of Syeda Fatima-tuz-Zahra Radi Allahu anha – Shaykh Monawwar Ateeq

https://www.youtube.com/watch?v=6k2Ns0lNZW8

HAZRAT FATIMA AZ-ZAHRA (Radi Allahu Ta’ala Anha) – By Allama Khan Muhammad Qadri

http://www.youtube.com/watch?v=6OpujTLYtB4

In The Household of Sayyida Fatima Az-Zahra By Shaykh Ninowy (1/6)

http://www.youtube.com/watch?v=SMJOSjwO9gc

Sayyida Fatima Zahra Seerat Conference – Mufakkir e Islam Syed Abdul Qadir Jilani

http://www.youtube.com/watch?v=S2uNTiviuX8


 

Document

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 Virtues of Hazrat Fatima RadiAllahu Anha(سلام الله عليها)


Ya Allah forgive us for the sake of the Queen of Paradise.  Ya Allah give all our Mothers, Sisters and daughters the Love of Sayyida and the ability to follow her path & modesty.

Aameen. 

Al Fatiha for the blessed Soul and Salawat upon our Master, HabibAllah Muhammad Mustafaﷺ , his family, companions, and those who follow them.

Nasir al-Albani’s slanderous declaration that the companions’ unanimous practice of 20 rak’ahs of Taraweeh is a reprehensible innovation (bid’ah)!

Article Taken from : http://www.masud.co.uk  (By Ahmed ibn Muhammad)

It has been discussed previously in Al-Albani Unveiled, and by the admission of his own followers, that al-Albani has declared the practice of 20 rak’ahs of taraweehprayer in the holy month of Ramadan to be a reprehensible innovation (bid’ah)! What concerns us here is not the actual number of rak’ahs, but the consideration that he has over reached himself by declaring a known practice of the Sahaba (may Allah be pleased with them) to be a bid’ah! To any sane, sincere and objective minded reader the implication of his claim is clear, namely, he has declared the unanimous practise of the bid’ah! Allah forbid.

We will discuss, insha’Allah, what he actually said and prove to him and his blind followers that they are the ones who deliberately overlook Sahih Hadiths on this issue, as well as avoiding the practice and Consensus of the venerable Companions, and our beloved Messenger, Muhammad (peace and blessings be upon him) who initiated this practice and number. This issue is no doubt a critical test for those who claim to be on the path of the venerable Companions and their Succesors. May Allah be pleased with them all.

Evidence for 20 rak’ahs of Taraweeh from authentic ahadith

In the following synopsis we will provide the most authentic evidence to support the claims of the Hanafi, Maliki, Shafi’i, Hanbali and Zahiri [1] schools of Islamic jurisprudence, and most importantly that the Prophet (peace and blessings of Allah be upon him) and in the unanimous view and practice of the Sahaba (may Allah be pleased with them all) the rak’ahs of taraweeh are twenty.

The narration’s that will be presented have the stamp of authentication by at least ten distinguished scholars. Al-Imam al-Hafiz Jamaluddin al-Zayla’i[2] has recorded in his book Nasb ur-Rayah[3] that:

“Al-Bayhaqi has related in al-Marifa [4]

(via the following chain of transmission):

Abu Tahir al-Faqih -> Abu Uthman al-Basri -> Abu Ahmad Muhammad ibn Abdal Wahhab -> Khalid ibn Mukhallad -> Muhammad ibn Ja’far -> Yazid ibn Khaseefah -> Sa’eeb ibn Yazid,

who said:

In the time of Umar ibn al-Khattab (radiallahu anhu) the people used to observe 20 rak’ahs and the witr.

Al-Nawawi said in al-Khulasa:

‘Its Isnad is Sahih.'”

Hafiz al-Zayla’i has also mentioned after reporting the authenticity of this Hadith, that Imam al-Bayhaqi has also reported another version of the above narration through a different channel of transmission, in his Sunan al-Kubra. The narration referred to has been mentioned in the footnotes by the council of Islamic scholars (Majlis al-Ulama) who edited Nasb ur-Rayah[5], in the following words:

(Bayhaqi) has related in al-Sunan [6] (via the following isnad):Abu Abdullah al-Hussain ibn Muhammad ibn al-Hussain finjuwayh al-Dinawari – Ahmad ibn Muhammad ibn Ishaq al-Sunni – Abdullah ibn Muhammad ibn Abdul Aziz al-Baghawi – Ali ibn al-J’ad – Ibn Abi Dhib – Yazid ibn Khaseefah – Sa’eeb ibn Yazid,

who said:

“In the time of Umar ibn al-Khattab, radiallahu anhu, they would perform 20 rak’ats in the month of Ramadan. He said (also): And they would recite the Mi’in [7] , and they would lean on their sticks in the time of Uthman ibn Affan, radiallahu anhu, from the discomfort of standing.”

All the men in the (above) isnad are trustworthy, as mentioned by the Indian research scholar, Shaykh al-Nimawi[8], in Athar al-Sunan[9].”

The evidence which proves that Umar (radiallahu anhu) ordered the practise of 20 rak’ahs has been recorded by Shaykh Ali al-Muttaqi al-Hindi[10] in the largest collection of Hadith available today: Kanz al-Ummal fi Sunan al-aqwal wal Af’al[11], as follows from Ubayy ibn Ka’b (radiallahu anhu):

Umar (radiallahu anhu) ordered him (Ubayy) to lead the people in prayer at night in Ramadan, because the people fast during the day and can not recite (the Qur’an) well, therefore it is better that you should recite (the Qur’an) during the night. I (Ubayy) asked: “O commander of the believers, this thing was not done before.” He said: “I know, but it is a good practise”, and so (Ubayy) led (the Companion’s) for 20 rak’ahs.

There are many other narration’s which prove the case for twenty rak’ahs, but some of these narrations are less authentic than others, nevertheless they are weighty enough to back each other up and raise the level of authentication to at least Hasan (good); as Shaykh Nimawi and others have verified.

For the readers benefit one may refer to the following books of Hadith for at least 25 further proofs:

  1. Muwatta Imam Malik from Yazid ibn Ruman [12]
  2. Sunan al-Kubra of Imam al-Bayhaqi [13] from: Ibn Abbas, Yazid ibn Ruman (same as Imam Malik’s narration), Suwayd ibn Ghaflah, Ali ibn Abi Talib etc. Also refer to Marifatus Sunan of al-Bayhaqi.
  3. Musannaf of Imam Abdur Razzaq [14] from: Sa’eeb ibn Yazid and al-Hasan.
  4. Musannaf of Imam Ibn Abi Shaibah [15] from some 13 different isnads.
  5. Qiyam ul-lail[16] of Imam Muhammad ibn Nasr al-Marwazi from: Sa’eeb ibn Yazid, Yazid ibn Ruman, Ibn Mas’ud, A’mash al-Kufi, Ibn Sirin, Malik, al-Shafi’i and others.

A selection of the scholars of Hadith who authenticated and used al-Bayhaqi’s narrations as a proof for 20 rak’ahs of Taraweeh

  1. Imam Yahya al-Nawawi (d. 676 AH)He has authenticated the narration recorded and mentioned above from al-Bayhaqi’s Marifatus-Sunan, in his book al-Khulasa – this was mentioned by Hafiz al-Zayla’i in Nasb ur-Rayah (see above). Besides this narration, he has also recorded the alternative narration recorded by Imam al-Bayhaqi in his Sunan al-Kubra.He has declared this variant narration to be a decisive argument and proof for the Shafi’i Madhhab, as well as saying: “Its Isnad is Sahih”, in his voluminous work: al-Majmu’ Sharh al-Muhadhhab [17].
  2. Imam Jamaluddin Yusuf al-Zayla’i (d. 762 AH)We have mentioned above that Hafiz al-Zayla’i in his analysis of the narration’s found in the Hanafi fiqh book: al-Hidaya, has recalled the narration from al-Bayhaqi’s Marifatus-Sunan, and quoted Imam al-Nawawi as his authority to declare this narration to be Sahih.
  3. Imam Badruddin al-Ayni (d. 855 AH)He said in his famous commentary to Sahih al-Bukhari: Umdat ul-Qari[18] :

    “The argument of our companions (the Hanafi scholars) as well as the Shafi’is and Hanbalis is what al-Bayhaqi has related with an authentic chain of transmission (Sahih Isnad)…”

  4. Imam Ali al-Qari (d. 1014 AH)He has noted in Sharhul-Nuqayah[19] :

    “Imam al-Bayhaqi has reported on genuine authority (Sahih) the performing of 20 rak’ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus on it.”

  5. Imam Kamaluddin ibn al-Humam (d. 861 AH)Imam Ibn al-Humam asserts that it has been established from genuine authority (sahih) that the Companions and their Successors used to say 20 rak’ahs of Taraweeh during the auspicious time of Umar (radiallahu anhu); this authority of Yazid ibn Ruman (as in Imam Malik’s narration) has been reported from Sa’eeb ibn Yazid that, “During Umar’s auspicious time we used to say 20rak’ahs.” The genuineness of this authority has been verified by Imam Nawawi in the synopsis [20].
  6. Imam Taqi al-Din as-Subki (d. 756 AH)
  7. Zayn al-Din al-Iraqi (d. 806 AH) and
  8. Jalaluddin as-Suyuti (d. 911 AH)According to Imam Abdal Hayy Lucknawi[21] in his work Tuhfatul Akhyar[22], Imam Nawawi, Iraqi and Suyuti[23] have all considered Bayhaqi’s narration as reported in his Sunan al-Kubra to be Sahih.Shaykh Habibur Rahman al-A’zami has also affirmed that Nawawi, Iraqi and Suyuti have declared Imam al-Bayhaqi’s narration to be Sahih. He has also reported that Imam al-Subki [24] and Mullah Ali al-Qari have both declared the alternative narration recorded by Bayhaqi in his Marifatus Sunan to be Sahih[25].
  9. Imam Muhammad Shauq Nimawi (d. 1322 AH)We have mentioned previously that Shaykh Nimawi has declared Imam al-Bayhaqi’s narration to be Sahih in Athar al-Sunan [26].
  10. Imam Ibrahim al-Halabi (d. 956 AH)He has noted in al-Kabiri[27] :

    “The argument of the majority of people is the report which Imam al-Bayhaqi has reported with sound authority (Sahih), that during Umar as well as Uthman and Ali’s (may Allah be pleased with them), 20 rak’ahs was performed.”


Other contemporary

Other prominent scholars who have used Imam al-Bayhaqi’s narrations, besides other proofs include: Shaykh Habibur Rahman al-A’zami (see above), Shaykh Isma’il Ansari (see later), Shaykh al-Muqri in Tahqeeq al-Taraweeh, Shaykh Zafar Ahmad Uthmani in his monumental I’la as-Sunan[28], Shaykh Abdur Rahim Lajpuri in Fatawa al-Rahimiyya[29], Shaykh Ahmad Khan in Ja’al Haqq[30], Shaykh Taqi al-Uthmani in Dars-e-Tirmidhi[31] and many others.

A writer once claimed that Imam al-Bukhari held the view that the rak’ahs of Taraweeh were eight, excluding the witr. What is surprising to note is that despite his bold ascription of this view to Imam al-Bukhari, he did not furnish one shed of proof or reference to the works of Imam al-Bukhari to verify his claim.

On the contrary, the commentators of Sahih al-Bukhari, like Hafiz Ibn Hajar and Hafiz al-Ayni have not ascribed any view for 8 rak’ahs to Imam al-Bukhari to our knowledge. What is unsurprising to note is that the two aforementioned scholars of Hadith have mentioned the proofs in favour of 20 rak’ahs. One may raise the catechism – if Imam al-Bukhari had held the view ascribed to him, would there be no doubt that his great student, Imam Abu Isa al-Tirmidhi[32], would not have failed to mention this?

For we know that Imam al-Tirmidhi only knew of either 20 or 41 rak’ah[33] in his time.

He has recorded in al-Jami us-Sahih, that Umar[34], Ali (may Allah be pleased with them) and other Companions of the Prophet (peace be upon him) used to perform 20rak’ahs of Taraweeh, as well as saying that Sufyan al-Thauri (d. 161 AH), Abdullah ibn al-Mubarak (d. 181 AH) and al-Shafi’i (d. 204 AH) held the same view. He has also quoted Imam al-Shafi’i as saying that he saw the people of Makkah performing 20 rak’ahs of Taraweeh.

The only proof to suggest that the Holy Prophet (peace and blessings be upon him) performed 20 rak’ahs has been reported on the authority of Abdullah ibn Abbas (radiallahu anhu):

Verily, the Holy Prophet (peace be upon him) in the month of Ramadan, used to perform 20 rak’ahs and the witr (afterwards) without congregation.”[35]

This narration has been shown to have a weak (da’eefisnad by the verifying scholars like al-Hafiz Ibn Hajar al-Asqalani [36], Hafiz al-Zayla’i and others, due to the presence of the narrator: Abu Shaiba[37] Ibrahim ibn Uthman. He was the grandfather of the Imam of Hadith: Abu Bakr ibn Abi Shaiba, as well as being a Qadi; but as for his status as a reporter of Hadith, he has been declared to be discarded (matrook) by Hafiz Ibn Hajar in Taqreeb ul-Tahdhhib[38] and al-Bayhaqi has declared him to be weak in al-Sunan al-Kubra[39].

One may wish to note that al-Albani has gone to the added length of declaring Ibn Abbas’ narration to be Maudu (fabricated) [40], whereas no previous scholars of Hadith have gone beyond declaring its isnad to be da’eef (weak). This is nothing strange, for al-Albani usually goes to the added lengths and extremities of declaring narrations which do not suit his whims and desires to be either da’eef or maudu.

An interesting study prepared and published on this issue by a Shaykh who is said to have memorized the six most authentic collections of Hadith, is available to verify this assertion.

Let us now see what a number of Imams of sacred law have said about the aforementioned narration from Ibn Abbas (radiallahu anhu).

  1. Imam Ahmad al-Tahtawi[41] has said in Sharh Durr al-Mukhtar[42]

    On the authority of Ibn Abbas’ statement, 20 rak’ahs of Taraweeh has been estblished from the Holy Prophet’s (peace be upon him) practice.

  2. Shaykh Abdal Haqq al-Dehlawi[43] has been quoted by the author of Fatawa Rahimiyya [44] as follows: “Shaykh Abdul Haqq Muhaddith of Delhi writes in his book, Fath-e-Sirr-ul-Mannan:

    The obvious thing is that, according to the holy Companions, the Holy Prophet’s (peace be upon him) saying 20 rak’ahs had been established, as is mentioned in Ibn Abbas’ tradition, and for this reason Umar (radiallahu anhu) adopted 20 rak’ahs . . .

    He also quoted Shaykh Abdal Haqq as saying from his book: Ma sabata minas Sunnah[45],

    According to our belief, the taraweeh consists of 20 rak’ahs, for Bayhaqi has reported with sound authority that the holy Companions (may Allah be pleased with them) used to perform 20 rak’ahs during Umar’s time; moreover, this practice continued during Uthman and Ali’s (may Allah be pleased with them) periods also.‘”

  3. Shaykh Abdur Rahim continued to say in his Fatawa:

    The fact is that Hadrat Ibn Abbas and Hadrat Umar are both Companions; there is no ‘weak’ narrator between them, wherefore Ibn Abbas’ tradition may be called weak and the Companion’s action may be considered to be based on a weak tradition. Their action was based on a sound basis; how can those who follow them be called ‘the deluded’? In short, according to the Companion’s reckoning, the afore said hadith is not at all weak, though, due to the inclusion later of a weak narrator. Ibrahim ibn Uthman may be according to the latter-day authorities called weak ‘by way of narration’, but ‘intelligibly’ it must be authentic because the well-guided Caliphs and other Companion’s conformity to and continuance of 20 rak’ahs is the proof of its being reliable.

    Allamah Bahrul-Ulum[46] says:

    The Companions continued conformity to 20 rak’ahs is the context and sign of the soundness of this tradition.’

In support of what we have mentioned, let us quote to you what a leader of Salafiyyism has mentioned in his book: Criticism of Hadith among Muslims with reference to Sunan Ibn Maja[47] :

Shafi’i also recognizes a weak Hadith as authentic (sahih) if it is found to be accepted by the whole ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik’s view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu’mani: Ma tamusu ilaihe al-Haja, p. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith:

‘It is being practised by the people of learning (Ahl-ul-Ilm).’ Suyuti deduces: ‘It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta’aqubat, folio 20).'”

In closing this section, consider what Imam Abu Hanifah (rahimahullah) said to his student Imam Abu Yusuf (rahiamhullah). Shaykh Anwar Shah Kashmiri stated in Fayd ul-Bari Sharh Sahih al-Bukhari:

Imam Abu Yusuf (rahimahullah) asked Imam Abu Hanifah (rahimahullah), ‘Did Hadrat Umar (radiallahu anhu) have any compact from the Holy Prophet (peace and blessings of Allah be upon him) for 20 rak’ahs of Taraweeh?’ The Imam replied, ‘Hadrat Umar (radiallahu anhu) was not one to invent on his own; certainly he had some proof for this!'” [48]


Ijma us-Sahabah

A number of Imams of sacred law have inferred from the evidences available, that there is a definite consensus of the Companions (Ijma us-Sahabah)[49] on this issue. For the readers benefit we will provide some quotes below (including one from a “Salafi” writer).

  1. Imam Ali ul-Qari al-Hanafi (d. 1014 AH)He said in Sharh ul-Nuqayah[50]:

    Imam Bayhaqi has reported on genuine authority (sahih) about the performance of 20 rak’ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus (Ijma) on it.

  2. Shaykh ul-Islam Ibn Hajar al-Haytami (d. 974 AH)Allamah Abdal Hayy Lucknawi has reported in Tuhfat ul-Akhyar[51] and in his Majmu’ Fatawa[52], the fact that Hafiz Ibn Hajar al-Haytami has declared Ijma us-Sahabah on the rak’ahs of Taraweeh being twenty.
  3. Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620)The leading Imam of the Hanbalis in his time has declared in his famous book of fiqh: al-Mughni[53] :

    There has been the Companion’s consensus (Ijma us-Sahabah) on 20 rak’ahs of Taraweeh.

  4. Shaykh Bahrul-Ulum Abdul Ali ibn Nizamuddin (d. 1235)He said in Rasa’il ul-Arkan[54]:

    Then there was unanimity regarding the 20 rak’ahs.

  5. Shah Abdul Aziz Dehlawi[55] (d. 1824 CE)He has declared in his Majmu’ Fatawa Azizi [56] :

    Thereafter, they (the Companions) adopted twenty (rak’ahs of Taraweeh) and three rak’ahs (of witr), on which number consensus had been formed.

  6. Shaykh Qutubuddin Khan (d. 1289 AH):
    He has stated in his commentary to the Hadith collection known as Mishkat ul-Masabih: Madhahir ul-Haqq [57] :

    But the Companions consensus was formed on this that the Taraweeh consists of 20 Rak’ahs.

  7. Imam Kamaluddin ibn al-Humam (d. 861 AH)He has said in Fathul-Qadir[58] :

    At last unanimity was formed on 20 rak’ahs of prayer and this alone is in succession.

  8. Imam Malik ibn Anas (d. 179 AH)It was written in the most authentic record of Imam Malik’s most accurate sayings[59], known as al-Mudawwanah al-Kubrah:

    Ibn al-Qasim said, ‘The rak’ahs (of taraweeh) with witr are thirty nine.’ Imam Malik said, ‘This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.’” [60]

  9. Shaykh Shabir Ahmad al-Uthmani (d. 1369 AH)Shaykh Abdur Rahim said in his Fatawa[61] :

    Allamah Shabir Ahmad Uthmani says that none of the Companions ever took exception to 20 rak’ahs, and hence all of them were unanimous on twenty rak’ahs.[62]

  10. Nawab Siddiq Hasan Khan Bhopali (d. 1307 AH)

    He was one of the leading personalities of the “Salafi” movement in India. It has been recorded by him in his Awnu’l Bari[63] :

    The practice of 20 rak’ahs established during Hadrat Umar’s time has been considered by the Ulama as consensus.

    All praise be to Allah, the synopsis of the proofs, their authenticity and the resulting of Ijma us-Sahabah, has been demonstrated by way of recoursing to some of the most reputable scholars of the various Madhhabs of this blessed Ummah.

    I (Ahmed ibn Muhammad) asked my teacher, the faqih, Shaykh Muhammad Asaddar Ali (b. 1911), may Allah preserve him: “What do you say about those people who claim to be the followers of the pious predecessors (Salaf us-Salihin), but insist on praying 8 rak’ahs of Taraweeh year in year out?” He replied:

    I take it you are referring to those people who go around with the title ‘Salafi’ over their heads. I will say a few things about these pseudo-Salafites. They are violators of the Companions (may Allah be pleased with them) consensus on this and other issues – just as their master Ibn Taymiyya was; and the scholars of the past have declared the violators of the Ijma us-Sahabah to be either corrupt innovators or even unbelievers – depending on the nature of the question. The Muhaddith, Shaykh Abdal Hayy Lucknawi (rahimahullah) has declared in his Taliqatul-Hidaya[64] : One who performs 8 rak’ahs of Taraweeh will be an abandoner of the insisted sunnah.’ So, if you come across a man who has been shown the proofs and what the vast majority of scholars, including the Imams like Abu Hanifah, Malik, Shafi’i and Ahmad ibn Hanbal have said; but still persists on avoiding the Companions unanimity on 20 rak’ahs of Taraweeh, and prefers 8 rak’ahs – then know that he is not a Salafi, rather a follower of his desires and avoider of the Companion’s (may Allah be pleased with them) unanimous practice. And Allah knows best.

    O believers, have we not heard that Allah has said:

    O you who believe, Obey Allah, and obey the Messenger, And those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination” [65]

    O believers, have we not heard that Allah’s Messenger (peace and blessings of Allah be upon him) has said on two occasions:

    Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs[66], clamp your molars upon it, avoid new novelties, for every novelty is an innovation, and every innovation is misguidance.” [67]

    Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jama’ah), so follow the great mass of believers (Sawad ul-‘Azam), and whoever dissents from them departs to hell.” [68]

    We will finish this section by mentioning the titles of two books written on this issue. The first is a book written by a Qadi at the Shariah court in Medinah al-Munawwara, as well as being a lecturer in the Holy Prophet’s (peace and blessings be upon him) mosque – Shaykh Atiyya Muhammad Salim, and the second is by – Shaykh Isma’il ibn Muhammad al-Ansari. As the title below suggests, al-Ansari’s book is a refutation of al-Albani’s research and views on this issue.

    1. Al-Taraweeh – Akthar min alf Aam fi Masjid al-Nabi alaihis-salatu wa sallam[69].
    2. Tashih Hadith SalatulTaraweeh Ishrin Rak’ah wa’l Radd ala al-Albani fi Tadaeefah[70].

    Finally, the reader may be interested to know that even today, just as in the time of the Salaf us-Salihin (may Allah be well pleased with them), 20 rak’ahs of taraweeh is still being adhered to in Makkah and Madinah.

May Allah keep us on the practice of the Companions and guide those who deliberately avoid so and claim to be on the path of the righteous Salaf. Amin.

VIDEO PROOF:

1: 8 or 20 rak’ahs for Tarawih prayers?


 Notes/References

  1. The view that Imam’s Abu Hanifah, Malik, Shafi’i, Ibn Hanbal and Dawud al-Zahiri all preferred 20 rak’ahs of taraweeh excluding the witr has been mentioned by Qadi Ibn Rushd in Bidayat al-Mujtahid (1/239).
  2. He was a famous Hanafi Hafiz of Hadith, as well as being one of the teachers of Ibn Hajar al-Asqalani. He died in the year 762 AH, rahimahullah.
  3. 2/154, Majlis al-Ulama, India, 4 vols. 1357 AH.
  4. The full title is al-Marifatus-Sunan wa’l athar.
  5. 2/154, footnote 2.
  6. 2/496.
  7. A group of medium sized chapters from the Qur’an.
  8. His full name was Muhammad Shauq al-Nimawi; (d. 1322 AH – rahimahullah).
  9. 2/54.
  10. He died in the year 975 AH, rahimahullah.
  11. 4/284, no. 5787 (8 vols. 1st edn; Hyderabad, India, 1312-14 AH), reported by him on the authority of the Muhaddith, Ibn Man’i.
  12. This report is very similar to Bayhaqi’s narration (see Muwatta, 6.2, no. 5, p. 48, English edn.).
  13. 2/496-7.
  14. 4/260-3, no’s. 7730-1 & 7733.
  15. 2/392-4. Printed in Hyderabad, India, 1387/1967.
  16. PP. 91-2, India, 1320 AH.
  17. 4/32-3, printed with Imam al-Rafi’i’s (d. 623 AH) Fath al-Aziz and Hafiz Ibn Hajar al-Asqalani’s Talkhis ul-habir in the footnotes; Idara al-Tibat al-Muniriyyah, Egypt.
  18. 7/178, Idara al-Tibat al-Muniriyyah, Egypt.
  19. 1/104.
  20. Quoted in Fatawa Rahimiyya (1/241) of Mufti Abdur Rahim; on the authority of Ibn al-Humam’s Fath al-Qadir (1/407).
  21. He was a celebrated Indian Muhaddith who has also been recognised by the “Salafiyya” for his services to Islam. He passed away in 1304 AH. Rahimahullah.
  22. P. 192, quoted in Is Taraweeh 20 raka’ats? p. 22, Madrasah Arabia Islamia, Azadville, South Africa.
  23. According to the aforementioned booklet (Is Taraweeh 20 raka’ats?), p. 5; Imam Nawawi has authenticated Bayhaqi’s narration (from his Sunan) in al-Khulasah, al-Iraqi has authenticated it in Sharh Taqreeb, and Suyuti has authenticated it in his book on Taraweeh: Masabeeh.
  24. See his Sharh Minhaj.
  25. See Shaykh al-A’zami’s Raka’at Taraweeh, p. 63, Ma’arif press, Azamgarh, India.
  26. 2/54.
  27. P. 388.
  28. 7/47, chapter on Taraweeh.
  29. 1/235-300.
  30. PP. 105-114 .
  31. 1/651-664.
  32. He passed away in the year 279 AH. Rahimahullah.
  33. The practice of 41 rak’ahs was that of the people of Madinah in the time of the Caliph Umar ibn Abdul Aziz and Imam Malik ibn Anas (may Allah be pleased with them). It is in reality 20 rak’ahs, for the people of Madinah used to perform an extra 4 rak’ahs without congregation,(after the performance of the standard 4 rak’ahs); hence this amounts to an extra 16 rak’ahs on top of the standard 20rak’ahs. After this they would perform 3 rak’ahs of witr, and sometimes another 2 rak’ahs of nafl on top, making a total of 41rak’ahs (20 rak’ahtaraweeh + 16 nafl + 3 witr + 2 nafl = 41). The reason why the people of Medinah introduced an additional 16rak’ahs was due to the fact that the people of Makkah would make tawaf around the Ka’bah after every 4 rak’ahs of taraweeh, hence the Madinans wanted to compensate for this. Allah knows best. See Shaykh Anwar Shah Kashmiri’s: Tirmidhi al-ma’ruf ba arfash shazzi (1/329) for details.
  34. 3/170, Ahmad Shakir edition, edited by Fu’ad Abdal Baqi, Maktaba Faisalia, Makkah.
  35. This narration has been collected by Bayhaqi in al-Sunan al-Kubra (2/496), Ibn Abi Shaiba in al-Musannaf (2/394), Ibn Adi in al-Kamil (1/2), Tabarani in al-Kabeer (3/148), Ibn Manda in al-Muntakhab min al-fawaid (2/268), Baghawi in Majmu as-Sahaba, Musnad Abd ibn Humaid and others.
  36. See Ibn Hajar’s Talkhis ul-habir fi takhreej ahadith al-Rafi’i al-kabir (1/119) and Al-Matalib al-‘Aliyya (1/146, no. 534) or Zaylai’sNasb ur-Rayah (2/153).
  37. He passed away in the year 235 AH. His Musannaf has been printed in some 15 volumes.
  38. 1/39, no. 241.
  39. 2/496.
  40. See his “al-Da’eefah“, (2/35, no. 560), 3rd edn; Maktaba al-Islamia, Amman, 1406 AH.
  41. He was a leading Egyptian Hanafi scholar who has written a number of well known and regularly used commentaries to classical Hanafi fiqh texts. He passed away in the year 1231/1816 CE. Rahimahullah.
  42. 1/466.
  43. d. 1052 AH in India.
  44. Mufti Abdur Rahim Lajpuri, 1/280, Maktaba Rahimiyyah, Rander, India.
  45. P. 223.
  46. He died in 1235/1820 CE, rahimahullah. Shaykh Abdur Rahim has quoted this statement from his book Rasa’il ul-Arkan, p. 138.
  47. P. 131, Hasan, Suhaib, Al-Qur’an society, 2nd edn; 1407/1986.
  48. This report is also found in Imam al-Shurunbulali’s Maraqi ul-Falah, p. 81, and Imam Ibn Nujaim al-Misri’s Bahr ur-Ra’iq, 2/66.
  49. Ijma us-Sahabah is the third A NAME=”49″>Ijma us-Sahabah is the third source of Islamic law after the Qur’an and Sunnah.
  50. 1/104.
  51. P. 197.
  52. 1/182.
  53. 1/803.
  54. P. 138.
  55. He was the son of the famous Indian scholar: Shah Waliullah.
  56. 1/126.
  57. 1/433.
  58. 1/470; quoted in Fatawa Rahimiyya (1/245).
  59. This book contains the direct questions asked by Imam Malik’s two famous disciples: Ibn al-Qasim and Ibn Wahb to their teacher. It was compiled by Ibn al-Qasim’s student: Qadi Sahnoon (see 1/193-4).
  60. The reason for praying 39 rak’ahs has been explained previously. The fact that Imam Malik preferred this number has been verified by the Maliki Qadi: Ibn Rushd (d. 595 AH) in Bidayat al-Mujtahid (1/239). He has also quoted a narration from Ibn Abi Shaibah proving 39 rak’ahs was in vogue during the caliphate of Umar ibn Abdul Aziz.
  61. 1/249.
  62. Quoted from his Fathul-Mulhim Sharh Sahih al-Muslim, (2/320).
  63. 4/307, quoted in Fatawa Rahimiyya, (1/245).
  64. 1/131.
  65. Qur’an 4:59.
  66. Abu Bakr, Umar, Uthman and Ali (may Allah be pleased with them).
  67. A Sahih Hadith recorded in (no. 4590), Sunan al-Tirmidhi (5/43, no. 2676), Sunan Ibn Majah (1/15-6, no. 42), Sunan al-Darimi (no. 96), Ibn Abi Aasim in al-Sunnah (no. 54), Imam Ahmad ibn Hanbal in his Musnad (4/126), al-Hakim in al-Mustadrak (1/95-6) and Ibn Hibban in his Sahih (1/166, no. 5).
  68. A narration authenticated and reported by al-Hakim (1/116), and al-Dhahabi agreed with him. A very similar report has been recorded by al-Tirmidhi (4/2167). Imam al-Munawi said in commentary to Tirmidhi’s Hadith: (Allah’s hand is over the Jama’ah) meaning his protection and preservation of them, signifying that the collectivity of the people of Islam are in Allah’s fold, so be also in Allah’s shelter, in the midst of them, and do not separate yourselves from them. (And whoever descents from them departs to hell) meaning that whoever diverges from the overwhelming majority concerning what is lawful or unlawful and on which the Community does not differ has slipped off the path of guidance and this will lead him to hell. (see Imam al-Azizi’s: al-Siraj al-Munir Sharh al-Jami us-Saghir, 3/449, cf. Reliance of the Traveller, p. 25).
  69. Printed by Maktaba Dar al-Turath, Madinah al-Munawwarah, 1st edn. 1407/1987.
  70. Printed by Maktaba Rashidia, Pakistan

The Blessed Month of Ramadan al Kareem

2014_ramadan_kareem_photos “O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you might learn piety . . . . The month of Ramadan is that wherein was revealed the Qur’an, as a guidance to mankind, and clear proofs of the guidance, and the Criterion. So, whoever among you witnesses the month should fast.” [Al-Qur'an 2:183, 185] 


“Every deed of the Son of Adam is for himself, except fasting – it is for Me, and I shall reward it.”

[Muslim, Abu Dawud, Nasa'i, Tirmidhi, Ibn Majah]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “When Ramadan begins, the doors of heaven are opened.” A version has, “the doors of Paradise are opened and the doors of Hell are closed, and the Satans are tied with chains.” Another version has, “the doors of Mercy are opened.”

[Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 346]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi (rah) comments:

The meaning of the “Doors of heaven” being opened is the continuous descending of mercy, and the ascension of good deeds to the Court of the Almighty without any obstacle (preventing it from ascending). It also means the acceptance of (permissible) supplications. The meaning of the “doors of Paradise” being opened is being encouraged and granted the ability to perform good deeds, and the acceptance of these good deeds. The meaning of the “Doors of Hell” being closed is the protection of the souls of those who fast, from things which have been forbidden by the Islamic Law, and rescue from the things which provoke a person on doing bad deeds. It also means to break the desire which the heart has of things of lust. The meaning of Satan being tied with chains is the sealing off of all the ways by which evil whispers enter the mind. [Ashi’ah al-Lam’at]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “Whoever fasts duringRamadan with faith and seeking his reward (from Allah) all his past sins will be forgiven. Whoever prays during the night in Ramadan with faith seeking his reward (from Allah) all his past sins will be forgiven. And whoever passes Lailat-ul-Qadr in prayer with faith and seeking his reward (from Allah the Most Exalted) all his past sins will be forgiven.” 

[Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 259]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “When the first nightof Ramadan comes, the satans and the rebellious Jinn are chained, the doors of hell are closed and not one of them is opened (during the entire the month of Ramadan); the doors of Paradise are opened and not on of them is closed (the entire month of Ramadan); and a crier calls, ‘Those who desire what is good, come forward, and those who desire evil refrain from it’, and many people are freed from Hell by Allah, and that happens every night.”

[Tirmidhi, Vol 1, Page 153 and Ibn Maajah, Vol 1, Page 118]

Hadrat Salman al-Farisi (RadiAllahu Anhu) reported that on the last day of Sha’ban the Messenger of Allah ﷺ delivered a sermon. He said, “O people, a great month, a blessed month, a month wherein there is a night which is better than a thousand months has come to you. Allah has made the observance of fasting during it as obligatory, and the standing (in prayer) in its nights as voluntary. Whoever draws near to Allah during it with some good (voluntary, optional) act he is like the one who fulfils an obligatory duty in another month, and whoever fulfils an obligatory duty in it is like the one who fulfils seventy obligatory duties in another month.

[Mishkat, Page 173]

It is the month of endurance and the reward of endurance is Paradise. It is the month of sharing with others, and a month in which the believer’s provision is increased. Whoever gives one who has been fasting something with which to break his fast it shall result in the forgiveness of his sins and it shall save him from Hell, and he will have a reward equal to his without his reward being diminished in any respect.”

We said, “O Messenger of Allah, no one from among us has the means to give one who is fasting something with which to break his fast. He said, “Allah gives this reward to him who gives one who is fasting some milk, or a date, or a drink of water with which to break his fast; and whoever gives a full meal to one who is fasting Allah will give him the drink from my Pond (fountain – Kauthar) and he will not feel the thirst till he enters Paradise.It is a month whose beginning is Mercy, whose middle is Forgiveness, and whose end is Freedom from Hell. Whoever makes things easy for his slave during it, Allah will forgive him and free him from Hell.”

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah  has said, “If one (who is fasting) does not give up falsehood and action according to it, Allah has no need that he should give up his food and his drink.” 

[Sahih al-Bukhari Vol 1, Page 255]

Shaykh ‘Abd Al-Haq Muhaddith-e-Dehlwi (rah) comments:

This means that his fast shall not be accepted, as the main purpose of fast being made obligatory on a Muslim is not that one stays hungry and thirsty; but in fact the main purpose is to break the desire for lust, and to cool the fire of selfishness, so that the soul instead of being inclined towards the desires of lust, it becomes obedient towards the commands of The Almighty. [Ashi’ah al-Lam’at Vol 2 Page 85]

Hadrat Anas ibn Malik al-Ka’bi (RadiAllahu anhu) reported that the Messenger of Allah ﷺ has said, “Allah has remitted half the prayer to the traveller ; and fasting to the traveller, the woman who is suckling an infant and the woman who is pregnant.” 

[Tirmidhi, Vol 1, Page 152 and Sunan Abi Dawud, Vol 1, Page 327]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi (rah) comments:The Islamic Law allowing the omission of fast for the breast-feeding and the pregnant woman is only in the situation when fasting shall harm or damage herself or the child (otherwise there is no permission not to fast). [Ashi’ah al-Lam’ah Vol 2 Page 94]

Hadrat Abu Ayyub al-Ansari (RadiAllahu anhu) reported that the Messenger of Allah ﷺ has said, “Whoever fasts during Ramadan then follows it with six days in Shawwal, it will be like a perpetual fast .” 

[Sahih al-Muslim, Vol 1, Page 369]


Warning against abandoning fasting in Ramadan

“Whoever breaks his fast in Ramadan without a [valid] concession or illness, he cannot repay it, even if he were to fast the rest of his life.”

[Tirmidhi, Nasa'i, Ibn Majah]


RULES RELATED TO FASTING….

THE OBLIGATION OF FASTING

a) The time for fasting is from the rising of the second dawn until the setting of the sun.

b) Fasting is: abstention from eating, drinking and sexual intercourse by day with the intention.

THE INTENTION

The fasting is valid with an intention from the night, but if one did not intend until the morning, the intention suffices him between [dawn] and {the middle of the day}.

1.  Things which invalidates fasting and requires full recompense

1.1 If someone intentionally does one of the following without any valid excuse(see 6 below)

a) Does not fast at all

b) Breaks fast by eating, drinking and sexual activities

c) Assuming that cupping has broken ones fast thus quit fasting for the day.

1.2 Expiation for the above is to

a) Fast unceasingly for two months (60 days), if one breaks fast during this one has to start anew.

b) If unable to do so, it is to feed 60 needy persons two full meal

c) If unable to do so, it is to free one slave.
1.3 Things that break fast and requires one to fast similar numbers of days in recompense

a) If something is entered into the body during the hours when one is supposed to fast, irrelevant of how it entered into the body.(see 5)

  • To eat something which is not food such as stone particle or smoking anything.
  • When water enters stomach while gargling
  • When one is fed by force even when one is sleeping or unconscious
  • Inject medicine, place them on wounds which eventually gets in.
  • Eating by mistake thinking it is still night or iftar time is due while it is not.
  • Involuntary full mouth vomiting and subsequent swallowing of it or part of it.
  • When one is force into sexual intercourse or when one is sleeping or unconscious

b) Fasting without intention
c) Breaking (iftar) fast without the intention of doing so.
d) Lustful kissing of ones spouse
e) Emission of semen due to touching, kissing, masturbation.
f) Intentional vomiting.
2. Offensive acts during fasting

a) Backbiting, slander
b) To lie or deceive
c) To use abusive language
d) Not having iftar
e) Taste a food without swallowing it, using toothpaste.
f) Gargling water due to thirsts or hot weather.
g) Wrapping oneself with wet clothes.
h) Throwing up intentionally
i) Weakening the body (e.g. strenuous sport)
j) Gathering saliva and swallowing it;
3. Days when fasting is forbidden

a) Day of Eid al Fitr (Eid of Ramadan)
b) During Eid al ADHa, 10, 11, 12 and 13 of month of Dhul Hijjah
4. Events when it is allowed to break the fast and fast later the similar number of days

a) If fasting aggravates health-condition
b) Snake biting
c) Thirsts due to newly developed disease
d) Genuine danger for a pregnant mother, or for her fetus.
e) Genuine fear for the life of a suckling infant
f) Reason to fear death
g) Menstruation
h) If one is a traveller

5. Things that do not break fast

a) Those things which would otherwise break fast does not do so when one is unaware of the fact that one is fasting (complete forgetfulness of fasting).

b) Entrance of insects (i.e mosquitos), smoke and dust from natural environment does not break fast.

c) Wet dream, swallowing ones own saliva when still in the mouth, brushing teeth, smearing oil, ointment on unwounded body do not break fast. or used antimony [in his eyes],

d) If one is overcome by vomiting, his fast is not broken.

6. Etiquettes and desirable practices

  1. Preparing for the month.
  2. Bringing to mind the bounty of Allah.
  3. Purifying one’s intention
  4. Pre-dawn meal (suhur) as late as safely possible.
  5. Not unnecessarily delaying the breakingof the fast.
  6. Performing salat al-Maghrib soon after breakign the fast, then returning to eat.
  7. Making du`a at the time of breaking the fast.
  8. Enabling others to break their fasts.
  9. Abstaining from all forbidden deeds.
  10. Maintaining a pleasant disposition.
  11. Abundant reciting of the Qur’an.
  12. Abundant charity.
  13. Performing tarawih prayers.

7. Miscellaneous

a) The intention of fasting can be made as late as just before noon, if one forgets to do so during the previous night. If one passes noon without making the intention ones fasting is invalid.(1.3b)

b) One should eat before the day breaks even when one is not hungry.

c) For a woman whenever during the day menstruation stops she should be observing fasting even though it is not a fast for her. She should fast if it happens just before morning and did not have enough time to take shower and eat.

d) If a woman menstruates, she stops fasting and makes up [fasting for the days of menstruation].

e)  Someone who lost consciousness in Ramadan does not make up the day on which the loss of consciousness occurred, but he makes up that which came after it.

f) If a traveller arrives, or a [menstruating] woman attains purity with part of the day [remaining], they abstain [from those things which invaliate fasting] for the rest of that day.

May Allah keep us on the Straight Path.

Aameen.

2014_ramadan_kareem_mubarak_wallpaper ramadan_kareem_2014_wallpaper ramadan_kareem_by_mezoomar-d41r8f7 ramadan-kareem

Taken from:

1. “Anwaar al-Hadith” by Hadrat Allama Mawlana Mufti Jalal al-Din al-Qadiri al-Amjadi Radi ALLAHu Ta’ala Anho, Chapter 6, Page 152 to 157.

2. http://www.islamicacademy.org

 

Jami is “Ishq” and Ishq is “Jami”

Following is a great couplet from the poetry of Maulana Jami (Alaihi Rahma) , a great lover of the Holy Prophet ﷺ.

YaRasulallah

O Messenger of God! If only like the dog of the Companions of the Cave,
I could be in Paradise among your Companions.
Is it right that their dog is in Paradise while I am in Hell?
He was the dog of those Companions; I am the dog of yours!

The above couplet reminds of another great verse which goes something like;

Oh Holy Prophet, would that your dog was called Jami,
You would call for your dog and I would come running.

Subhan Allah! Such poetry is an inspiration for the seekers of the truth as well as shows us a way of true love.