posts by ottoman

Salam

Does this prediction corrolate with the prediction by Prof Tahir ul Qadri?

Also isnt one of the signs of the coming of Dajjal the drying up of the sea of Galilee? This sea is already drying up and should dry up completely in the near future.

The year 2624 AH seems a long time away.

Salam

 

Hadrat Imam-i Rabbani states:
The signs of Hadrat Mahdi's emergence are like the irhasat that appeared before our master the Prophet was informed of his prophethood. As a matter of fact, when our master the Prophet fell into his mother's womb, all idols on earth fell face down. All devils were made to desist from their activities. Turning the throne of Iblis upside down, angels threw him into the sea and inflicted torment on him for 40 days. On the day when our master the Prophet was born, the palace of the Persian emperor Chosroes shook, and its 14 towers toppled. The fire of Zoroastrians that had not gone out for 1,000 years ceased to burn. Because Hadrat Mahdi, being a high personality, will be a great reinforcement for Islam and Muslims and because his wilayah (the status of, state of being a wali) will have a significant effect spiritually and materially, he will display a lot of extraordinary wonders, and unusual signs will appear in his time. Hence, extraordinary events like the irhasat of the Messenger of Allah will also appear before the emergence of Hadrat Mahdi and will be his signs. (Vol. 2, Letter 68)

 

QUESTION: When will Qiyaamah (Day of Judgement) be established and when will Sayyiduna Imam Mehdi t appear?

ANSWER: As far as this is concerned, Almighty Allah I knows best and by His Divine Blessing and information, His Beloved Rasool e knows. Hence, this fact is explained in the Ayah of Holy Quraan,
عالم الغيب فلا يظهر على غيبه أحدا ط إلا من ارتضى من رسول *
Allah I knows the Knowledge of Unseen. He does not expose this Ghaib to anyone except His chosen Prophets.

Imam Ahmad Qastalaani t and others have commented that the above-mentioned Ghaib refers to Qiyaamah. Some Ulama before Imam Jalaaludeen Suyuti t calculated that this Ummah would not exceed beyond 1000 Hijri. Hence, Imam Jalaaludeen Suyuti t wrote a Kitaab on this subject,
الكشف عن تجاوز هذه الامة الألف
He refuted their calculation. He has proven that this Ummah will exceed 1000 years. Imam Jalaaludeen t passed way in 911 Hijri and said that Qiyaamah will be around 1300 Hijri. By the Grace of Allah I, 26 yearshave passed since then, and let alone Qiyaamah, not even the great signs of Qiyaamah have appeared.

There are many Ahadith Shareef pertaining to Imam Mehdi t but nothing is mentioned about the date or year of his appearance. By the virtue and calculations of certain science of knowledge, I (Ala’ Hadrat) assume that there will be no Islamic rule on this earth in the year 1837 Hijri and in 1900 Hijri, Imam Mehdi t will appear.

Moulana Sheikh Abd al-Haqq Muhaajir-e-Makki t compiled a beautiful Kitaab. In it, he proved and established from the Holy Quraan and Hadith Shareef that Sayyiduna Rasoolullah e possessed the Knowledge of Unseen (علم غيب). In this Kitaab, he accumulated many Ahadith Shareef pertaining to the signs of Qiyaamah. But he has not mentioned anywhere anything about a specific time. The Hadith Shareef states, “The age of this Duniya is seven days and I (The Holy Prophet e) was sent to this world in the latter day." Another Hadith Shareef states, “I trust that Almighty Allah I will grant my Ummah another half a day.” According to the above two Ahadith Shareef, the age of this Ummah adds up to 1500 years. This calculation is made according to this Ayah of the Holy Quraan,
إن يوما عند ربّك كالف سنة مما تعدّون *
According to your Lord, the calculation of one day is equivalent to 1000 years.

The above Hadith Shareef confirms my calculation because the Holy Prophet e requested Allah I to increase the life span of his Ummah to another half a day. It is entirely on the Will of Allah I to increase the period to as much as He pleases. This assumption is similar to the Battle of Badr when Almighty Allah I promised to send 3 000 Angels to assist His Beloved Rasool e and the honourable Sahaba t. Allah I states,
ألن يكفيكم ان ّيمدّكم ربّكم بثلاثة الآف من الملائكة منزلين *
Is it not sufficient for you that your Lord sent 3000 Angels to assist you?

On this promise, Allah I increased the numbers of the Angels. Thus He states,
بلى أن تصبروا و تتقوا يأتوكم من فودكم يمددكم بخمسة الآف من الملائكة مسوّمين *
Why not, if you are patient and stay steadfast and if shortly the Kuffaar attack you, then your Lord will send 5000 skilled (in warfare) Angels that will assist you.

QUESTION: Respected Imam, did you calculate all these dates through the science of Jafr?
ANSWER: Yes. (Then with a very low tone he said) Eat the mangoes and do not count the trees (this remark means not to ask too many questions).

He continued on this subject by saying: I calculated both these dates from the leads of Sayyidul Makashifeen Sheikh-e-Akbar Muhiyyudeen Ibn Al Arabi t. Allahu Akbar! What powerful and precise Kashf (spiritual insight) did Sheikh-e-Akbar possess! He passed away long before the founder of the Ottoman Empire, Sultan Uthmaan Pasha, but he foretold the names of all the Sultans and their Ministers. He mentioned all these prophecies discreetly and briefly in his works. He pointed out to big events that were to take place during the rule of the Ottoman Empire. He also used soft words for a certain Sultan and temperamental words for others. This pointed out to the attitude and events of different Sultans in the period of their rule. It was from these prophecies that I calculated that no Muslim rule will exist on earth around the year 1837 Hijri and Sayyiduna Imam Mehdi t will appear 63 years later, around 1900 Hijri.

Concerning his own grave, he said, “For a number of years my grave will be hidden from the people.” He further said,
اذا دخل السّين في الشّين ظهر قبر محي الدين *
When “Seen” will enter “Sheen”, the grave of Muhiyyudeen will be exposed.

Hence, when Sultan Salem entered Shaam (Syria), Sheikh Ibn Arabi t informed the Sultan of his grave in a dream. The first letter of “Salem” is Seen (س) and the first letter of “Shaam” is Sheen (ش). So this was what Sheikh-e-Akbar t referred to in the above prophecy. However, Sultan Salem found his grave and built a beautiful Mazaar Shareef on it. Now the Muslim world knows his sacred grave and go there to pay their tributes and reap spiritual benefits from him. Subhaanallah! How powerful and precise is the knowledge and perception of these Awliya of Allah.

 

ayat-ı hırz taweez

it is much useful when you carry it as taweez

http://www.dinimizislam.com/detay.asp?Aid=2003

 

Assad loyalists fire at Sunni Muslims

Irregular forces loyal to Syrian President Bashar al-Assad fired at a group of people guarding a mosque in Banias on Sunday, two witnesses said, after pro-democracy unrest flared in the conservative coastal city.
Once-unthinkable mass protests challenging Assad's 11-year authoritarian rule have spread across Syria despite his attempts to defuse resentment by making gestures towards reforms and reaching out to minority Kurds and conservative Sunni Muslims.
Intensifying a crackdown on popular dissent now in its fourth week, security forces fanned out in tanks overnight near the Banias oil refinery -- one of two in Syria -- near the Alawite district of Qusour, where its main hospital is located.
Gunfire could be heard across the city on Sunday. Reuters could not confirm if there were any casualties.

At least 90 people have been killed in the demonstrations, which first erupted in March to demand the release of school children who scrawled pro-democracy graffiti on school walls in the southern city of Daraa, and later progressed to calling for greater freedoms and an end to Assad's rule.
Widespread instability in Syria would have wider repercussions because it lies at the heart of the Middle East conflict, maintaining an anti-Israel alliance with Iran and supporting the militant Hezbollah and Hamas movements.
The West has condemned Syria's use of violence but it is unlikely the strategic country, bordered by Jordan, Israel, Turkey, Lebanon and Iraq, will face the kind of foreign intervention seen in Libya.
A doctor and a university professor said a group was guarding Banias' Sunni Abu Bakr al-Siddiq mosque with sticks during morning prayers when irregulars from Syria's ruling Alawite minority, known as "shabbiha", fired at them with automatic rifles from speeding cars.
"MINORITY OF THUGS"

The attack followed a demonstration of some 2,000 people in Banias on Friday when protesters shouted "the people want the overthrow of the regime" -- the rallying cry of the Egyptian and Tunisian revolutions that have inspired growing protests across Syria against decades of Alawite domination.
"Four people were hit in the feet and legs. The fifth sustained the most serious injury, an AK-47 bullet that went through his left chest lateral," said the doctor, who was at the scene.
"The regime is trying to show that this is a Sunni-Alawite issue, but the Sunni people of Banias know that only a minority of thugs are cooperating with them," said the other witness.
"Banias is a city of 50,000 people. We all know each other, and for sure we would know if there were infiltrators," he said, adding Syrian state television was the only media allowed in Banias, similar to other flashpoints across the country.
In the Houla area of the central province of Homs, north of Damascus, buses were also seen unloading security personnel. A decision by Assad several days ago to sack the governor of Homs has failed to placate protesters.
Syria has blamed the unprecedented unrest in the tightly-controlled country on "armed groups" firing randomly at citizens and security forces. The official SANA news agency said funerals were held for five policemen who died in the unrest.
Witnesses said on Saturday security forces had used live ammunition and tear gas to scatter thousands of mourners in Daraa after a mass funeral for protesters killed on Friday.

 

Saving People from Torment

The main aim and objective of a Muslim who loves the scholars of Ahl-i Sunnah and superiors of Silsila-i 'Aliyya and who follows the path of these blessed people must be to work in order for humans to be saved from the eternal torment. To this end, the faith [iman] must be correct because those with a corrupt faith will suffer temporary torment in Hell while those without faith will suffer it eternally. So efforts should be made to rescue humans from the chastisement in Hell. This, in turn, is fulfilled by learning the true faith and teaching it to others. Otherwise, the acts of worship performed by people who do not learn the true faith, i.e., the creed of Ahl-i Sunnah, cannot save them.

The reward granted for all the acts of worship a Believer performs for himself when compared to the reward granted to a warrior who goes to fight in the way of Allah is like a drop of water versus sea. However, if the former enjoins the doing of what is good and forbids the doing of what is evil by giving someone a book from one of the valuable works of Ahl-i Sunnah scholars, that is, if he teaches Islam to someone, the reward given to a warrior fighting in the front when compared to the reward earned by him is like a drop of water versus sea.

The hadith-i sharif "When instigation and mischief run rife, a person who adheres to my sunnah will receive the reward of a hundred martyrs" indicates that those who learn the creed of Ahl-i Sunnah and live by our religion will get the reward of a hundred martyrs at a time when Islam, men of religion, and Islamic books have been corrupted, when right and wrong have become indistinguishable, and when people have been thrown into disarray.

If a Muslim, while leaving his home in the morning, says the A'udhu and Basmala and intends to serve Allahu ta'ala's religion and to enjoin the doing of what is good, his every step and breath is counted as an act of worship and holy struggle [jihad].

We should set off with pure intention without thinking of any material benefits, for everybody has a goal. Allahu ta'ala will either punish us or reward us with blessings in the next world according to this goal. Loneliness and poverty exist in the initial stages of service rendered in the path of Ahl-i Sunnah, but they should not be considered as an obstacle to service. Instead, we should work resolutely. There are three pitfalls waiting for the people serving the religion:
1. Having a title and being prestigious. It is a disaster if these qualities cause arrogance and tyranny.
2. Loving property and money. What is a disaster is not the money itself, but the love for it.
3. Regarding one's success as from oneself and saying, "It is I who did it. But for me, affairs would not proceed."

The Qur'an al-karim says (what means), "Allahu ta'ala does not change the blessing He bestowed on you if you do not change yourselves." To serve Islam, these three pitfalls should be avoided, and the following three things should be implemented:
1. Those who serve should like one another as if they fell in love with one another.
2. They should run to service without seeking any benefits at all.
3. They should work with the conviction that it is an act of worship and should not gain personal property or wealth through this way.



myreligionislam.com

 

Hâshiyatu Shaykhzâda Alal-baydâwî

http://www.hakikatkitabevi.com/arabic/books.htm#2-HASHIYATU SHAYKHZADA ALEL-BAYDAWI

 

The Combats Among The Sahâba

Hadrat Imâm-i Rabbânî says in the 679th letter of the second volume of his Maktûbât:
The combats among the Sahâba, e. g. , the event of Camel and the event of Siffîn, were done with good intentions and for pious reasons, not for the desires of the nafs, with obstinacy or hostility. For, they all were great. Their hearts had been purified in the sohbat (company) of our Master, the Prophet, and with his blessed looks, no evils such as avarice, grudge or hostility have been left. Both their peace and their opposition or combats were for the truth. Each of them acted in accordance with his own ijtihâd. They differed from those who did not agree with their ijtihâd, but without bearing obstinacy or hostility against them.
There are two or ten thawâbs for those with correct ijtihâd, and one thawâb for those who erred. Then, we should not speak ill of those who erred as we do not speak ill of those who were right. For, these, too, received thawâb. The savants of Ahl as-sunnat declare that the Amîr (Hadrat Alî) was right in these combats. Those ijtihâds which disagreed with his were wrong. But none of them can be spoken ill of, nonetheless for calling any one of them a ‘disbeliever’ or ‘sinner’.
Hadrat Alî declared in these combats, “Our brethren have parted from us. They are not disbelievers, nor sinners. For, they have been acting in accordance with their ijtihâd. ” Our Prophet ‘sallallâhu alaihi wa sallam’ declared: “Avoid speaking ill of my Sahâba!”
Then, we have to deem all the Sahâba of the Prophet as great and speak about them with reverence and good will. We should not think ill of any of these great people! We should consider the combats among them to be better than others’ peace. This is the way to salvation. For, loving the Sahâba arises from loving our Master, the Prophet. Enmity against them means enmity against him. The great savant Abû Bakr-i Shiblî said, “A person who does not respect the Sahâba does not have îmân in Muhammad ‘alaihissalâm’. ”

 

Demolition And Desecration Of Mosques In Gujurat

These are excerpts from the Memorandum presented by Dr. Shakeel Ahmad of the Islamic Relief Committee Gujarat (IRCG) to the National Minorities Commission, New Delhi]

Following the Godhra incident within a span of 24 hours more than 125 Mosques and other places of religious importance situated in different parts of Gujarat were attacked and desecrated by the rioters. This also shows that it was a pre-planned act, as it is humanly impossible to gather the information of the Mosques and other places of religious importance in the remote areas, villages, towns and the cities in the entire state of Gujarat. The rioters responsible for the act are the members of VHP & BD who have not merely damaged and desecrated the places of worship but also communicated so with graffiti on the walls of the religious places claiming to be an act of “Ram Sevaks”.

The Mosques and other places of religious importance have been demolished, desecrated and converted into temples. Moreover, where a Mosque namely Madina Masjid at Paldi-bhatta and tomb namely of noted poet and Saint Haji Vali Gujarati at Shahibaug Underbridge were abutting on the road. They have been razed down and tar roads have been laid over them. Till date neither the local body being the Ahmedabad Municipal Corporation nor the State Government have accepted the liability or responsibility for the same. In such a situation, serious questions are raised as to who carried out the work without help and patronage of the local bodies, the State and Central Government.

On account of the demolition, desecration of Mosques and other places of religious importance, which have been overnight converted into temples, at several places confrontation between both the communities has been created. In other words, hundreds of Babri Masjids have been created in the State of Gujarat. The State Government ought to have taken immediate action to restore status quo ante. However, as is evident, till date the State Government seems to be completely reluctant to take any action. Moreover, it appears that the State Government wants to continue with the prevailing state of affairs seriously prejudicing the religious and fundamental rights of the people of the minority community and also leaving several issues of confrontation between the communities for times to come. The same is also one of the most glaring examples of complete lawlessness and disruption of law and order machinery in the State, and it also depicts failure of the State and Central Governments in handling the situation. Hence, they are required to be asked to resign from the governance. (www.radianceweekly.com)

 

Mawlana Khalid Al-baghdadî

Hadrat Mawlana Khalid, who was the qutb of the thirteenth century of Islam, had been to India (Hindustan) where he had the honor of attending the presence of Ghulam-i 'Ali 'Abdullah ad-Dahlawi, After attaining the virtues (fadl) and perfection (kamalat) proper to and worthy of him, he returned home, Baghdad, to instruct (irshad) human servants of Allahu ta'ala. Since the entire world was illuminated by the anwar (spiritual lights) that radiated from Mawlana's hearts, Sayyid 'Abdullah, who had become a friend of his while they were studying, visited him in Sulaimaniyya and attained perfection at his sohbat and became a Khalifa al-akmal of his. He told Hadrat Mawlana about the extraordinarily high qualities of his nephew Sayyid Taha. Mawlana ordered him to bring his nephew to him during his next visit. Sayyid 'Abdullah took Sayyid Taha to Baghdad; as soon as Hadrat Mawlana saw Sayyid Taha he ordered him to go abruptly to Hadrat 'Abdal-Qadir al-Geilani 's shrine to perform istikhara (divining by dream). Hadrat 'Abd al-Qadir al-Geilani informed him that, though his own way (Tariqa) was great, there remained no experts in it at that time, and that Mawlana was the most perfect guide of his time, and ordered him to go to him at once. Upon this spiritual order, Sayyid Taha worked for two suluks, that is, eighty days, near Mawlana and later went to the town of Barda Sur. When Sayyid 'Abdullah passed away, he emigrated to the town of Nehri and began instructing. For forty-two years he emitted faid to his disciples there. Lovers from everywhere gathered like moths around this source of light. The English translation of his book (Itiqad-nama) called (Îmân and Islam) is published by Hakikat Bookstore.

 

Some people say that the Qur’ân al-karîm was inspired into our Prophet’s brain ?????

The Arabic words in the Qur’ân al-karîm, having been arranged by Allahu ta’âlâ, descended in âyât (verses). Jabrâil (Gabriel) ‘alaihis-salâm recited the âyât with these words and letters. And our master the Prophet, hearing them through his blessed ears, memorized them and immediately recited them to his companions. If our master the Prophet says in Arabic what is inspired into his blessed heart by Allahu ta’âlâ, these sayings are called hadîth-i qudsî.

Jabrâil ‘alaihis-salâm used to come once every year to recite the Qur’ân al-karîm that had descended up to that moment according to its order in the Lawh-il-mahfûz. And our master the Prophet used to listen to it and repeat it. In the year when he would honor the Hereafter, Jabrâil ‘alaihis-salâm came twice, and they recited the whole of it. Our master the Prophet ‘alaihis-salâm and the majority of his companions memorized the whole Qur’ân al-karîm. Some of his companions memorized some sections of it and wrote down most of its sections.

When our master the Prophet passed away, Hadrat Abû Bakr, the caliph, gathering those who knew it by heart and uniting the written parts together, formed a committee to write down the whole of the Qur’ân al-karîm. Thus, a book called a Mus-haf was formed. Thirty-three thousand companions of the Prophet decided unanimously that each letter of the Mus-haf was precisely in its correct place. Hadrat Uthmân, the third caliph, had six more mus-hafs written in 25 A.H. and sent them to Bahrain, Damascus, Basra, Baghdad, Yemen, Mecca, and Medina. The mus-hafs all over the world today have been multiplied by copying these seven. There is not even a point’s difference among them.

There are 114 sûras (chapters) and 6,236 âyât (verses) in the Qur’ân al-karîm. The general populace wrongly says that there are 6,666 verses. It is also reported that the number of verses were sometimes more or less than 6,236, but these differences originate from the fact that one long verse was considered several short verses, or that a couple of short verses were considered one long verse, or that the Basmalas before the chapters were considered to be one verse or independent verses. (Bostân-ul-‘Ârifîn)

 

When will Hadrat Mahdi come?

Question: Imam-i Rabbani writes in his 209th letter that Hadrat Mahdi and Hadrat ‘Isa will appear after a thousand years. Is it a thousand years after him or a thousand years after our master the Prophet?
ANSWER
He means that he will come a thousand years after him. As he passed away in 1624, the appearing of Hadrat Mahdi and Hadrat ‘Isa will be sometime around the year 2624. It may be earlier or later than it. The expression “a thousand years” is a round figure. This means to say that 600 years will pass before these persons appear. As Doomsday will occur after they come, it is obvious that those who assert that Doomsday will take place tomorrow or within a few years are in a miscalculation.

Hadrat Imam-i Rabbani states in his 209th letter:
When ‘Isa ‘alaihis-salam descends from the sky and follows the religion of the Prophet of the latest time, his [Hadrat ‘Isa’s] reality will rise from his own rank. Since he will follow him, it will ascend to the rank of the Muhammadan reality (haqiqat-i Muhammadi). It will strengthen his religion. For this reason, in the earlier dispensations, after an arch-prophet a new prophet used to be sent within a thousand years. With those prophets, the religion of that arch-prophet used to be strengthened. When the period of time appointed for his religion came to an end, a new religion with an arch-messenger used to be sent. Since Muhammad ‘alaihis-salam is the last of the prophets and his religion will never be able to be changed, the scholars of His Ummah are like prophets. The task to strengthen Islam has been entrusted to them. Though the number of scholars is few who will come a thousand years after the demise of the Messenger of Allah, they will be in the highest degree so that they can strengthen Islam thoroughly. Apart from them, an arch-prophet [Hadrat ‘Isa] has been included in his religion. He has been assigned to strengthen his religion.

A thousand years after the demise of Messenger of Allah, though the number of scholars who are sent from among his Ummah is few, they will be in the highest degree so that they can strengthen Islam thoroughly. The Messenger of Allah alaihis-s-salatu wa-s-salam foretold that Hadrat Mahdi would appear. He will appear after a thousand years. Likewise, ‘Isa ‘alaihis-salam will descend from the sky after a thousand years. The superiority of Awliya that will come after a thousand years is like that of Ashab-i Kiram. Even though the most superior ones after prophets are Ashab-i Kiram, since the successors are very much like them, it is as if it could not be understood which ones are higher. Maybe for this reason the Messenger of Allah stated, “Which ones are superior—the predecessors or the successors? It cannot be known.” He did not say, “Which ones are superior—the predecessors or the successors? I do not know,” because he knew which ones were superior. Hence, he stated, “The most superior ones are the Muslims living in my time.” However, because they are remarkably similar and this similarity causes a doubt, he stated, “It cannot be known.” (Mektubat Tercümesi [Translation of Maktubat])

 

Boy: LardkaGirl: LardkeeDaughter: BetiSon: BetaMother: Ammee
"Aik""Doo""Teen""Chaar""Paanch""Chay""Saat""Aatth""Nau""Dus"Father: Abba or "Baba"Grandma: DaadiGrandpa: DaadaWife: BeeveeHusband: ShoharDog: Kutta

 

practical urdu language

Road: both Road or Sarak
Hospital: Haspatal
Toilet: Kamort
Room: Kamra
You: Tum, formal: "Aap"
We: Hamney
Please: Maihairbani (maihair-bani) or "Bardee-a-Maihairbani"
Thank you: Shukreeaa
Where: Kahaan
How: Kaise
How Much: Kitnaa
When: Kab
Money: Paisaa
Way: Raastah
Correct direction: Saheeh Raasta
To greet people: "Assalamu alaykum"
Good bye "Khudaa Haafiz" or "Allah Haafiz"
Why: "Kyoon".
What are you doing?: "Kyaa kar rahe ho?"
Have your lunch/dinner: "Khaana khaa lo"
Today: "Aaj"

 

Masaley Dar Khitchri


4 cups Rice (mota dana rice) (presoaked for atleast an hour)
Beef 1 kg
Salt to taste
2 tsp Ginger garlic Paste
4 medium Onions Chopped
4-5 medium tomatoes Chopped
4-5 green chillies chopped
2-3 tsp Red Chilli Powder (according to how spicy u want)
1 1/2 tsp Haldi Powder
1-2 tsp Garam Masala Powder
Sabut Garam Masala:
3 cloves
2-3 Bari Ilaichi
2-3 Cinnamon Stick (Dar Chini)
2-3 gol sabut kali mirch
1 Taiz Pat leaves (optional)

Put beef in a cooking utensil and put 45 cups of water and let it boil and put 2 whole garlic clove and 1/2 ginger in it and let it cook till the beef has become tender. Now remove the beef and drain the water in a bowl and shred the beef.
Now put oil and add chopped onions and let it fry till it has become light golden brown now add chopped tomatoes, green chillies, salt, red chilli powder, haldi and sabut garam masala and let it cook till the masala leaves oil now add the beef and cook it for sometime and now add 1/2 cup water and let it simmer till the water has dried add rice with 41/2 cup water (yakni) previously drained out in a bowl and let it cook while stirring occasionally so that it doesnt stick at the bottom.
Let it cook till the rice has become very soft and look mushy.
Serve hot.

 

Tableeghi Jamaat Center in ISRAEL

Israel has granted the Tableeghi Jamaat permission to establish propagation centres. The Tableeghi Jamaat are to oppose Hamas and destroy the spirit of Jihad amongst the Palestinians. Will the Tableeghi Jamaat really serve Islam in attempting to destroy the spirit of Jihad amongst the Palestinians? According to the "Weekly Takbeer" (19-10-95, Karachi, Pakistan), Israel has granted the Tableeghi Jamaat permission to establish propagation centres. The Jamaat has already set up offices close to government buildings in Tel Aviv and Jerusalem. On the 7th of October 1995, Abdul Mahdi, leader of the delegation of Palestinians and now living in Jordan, said upon arriving in Raiwind that the deputation of Tableeghi Jamaat members in Israel had not even uttered a word of protest at the Israeli brutality unleased on Palestinians.
According to the "Daily Assas" (19-09-95, Lahore), even Israel and India who are the worst enemies of Islam do not consider the Tableeghi Jamaat as a threat or harmful to them because the Tableeghi Jamaat not only abstains from any form of Jihad but also considers it an absolute prohibition. This is evident in the history of their activities. It is with these facts in mind that the Israeli authorities have allowed the Tableeghi Jamaat to establish 24 centres in Israel. Members of the Tableeghi Jamaat travelling from India to Raiwind in Pakistan were allowed special Air Charter facilities by the Indian authorities which is otherwise not available to other Muslims.

 

Muhammad Alaihissalâm Is The Highest Of All The Creatures

Hadrat Muhammad is the darling of Allahu ta’âlâ. The best of everything will be given to the darling.
As-sayyed Abdulhakîm-i Arwâsî Efendi said, “Every prophet is superior to all his people in every respect, in his time, and in his place. Yet Muhammad (’alaihissalâm) is the highest of all of the creatures which have come and will come to the world from the day it was created to Doomsday. No one is superior to him in any respect. This fact is not difficult to realize. Allahu ta’âlâ, who makes what He wills and what He likes, created him so. No person has power enough to adequately praise him. No human being is able to criticize him. ” It is written in the preface of the book Ma’rifatnâma that Allahu ta’âlâ said, “Were it not for thee, I would not have created the heavens. ” The same is also written in the sixth and thirteenth pages of the book Mawâhib-i Ladunniyya and in the thirteenth and fifteenth pages of the book Enwâr-i Muhammadiyya. This fact is also stated in the letters numbered 122 and 124 in the third volume of Maktûbat by Imâm-i Rabbânî.

 

Takbîr-i tashrîq

According to the Imâmayn, from morning namâz on the ‘Arafa day, that is, the day preceding the ’Iyd of Qurbân, until late afternoon namâz on the fourth day, which amounts to twenty-three prayers of namâz in all, it is wâjib for everyone, men and women alike, for hadjis and for those who are not making the hajj, for those who are performing namâz in jamâ’at and for those who are performing it alone to say the Takbîr-i tashriq (Allahu akbar, Allahu akbar. Lâ ilâha illallah. Wallahu akbar. Allahu akbar wa lillahil-hamd) once immediately after making the salâm in any namâz that is fard or when making qadâ of any fard namâz for the days of this ’Iyd. This (takbîr) is said after the namâz of Friday, too

 

Mekrûh Things When Not Performing Namâz

1. It is tahrîmî mekrûh to turn your front or back towards the qibla when emptying the bowels or urinating in a restroom or any other place. It is not mekrûh if you forget or if there is the danger that you may dirty your clothes or if there is some other danger.
2. It is tanzîhî mekrûh to turn your front or back towards the qibla when cleaning yourself after relieving nature, or to urinate or empty the bowels towards the sun or the moon.
3. To make a small child relieve itself by holding it towards one of these directions is mekrûh for the adult who holds it. Likewise, to have a small child do something that is harâm for adults is harâm for the adult who has the child do it. For example, a person who makes a boy wear silk clothes or ornaments it with jewels or makes it drink alcohol commits a harâm by doing so.
4. It is tahrîmî mekrûh to stretch your legs or only one leg towards the qibla without a good excuse. Yet it is not mekrûh to do so with an excuse or by mistake.
5. Also it is mekrûh to stretch your legs toward a Qur’ân or other Islamic books. It is not mekrûh if they are on a higher level. It is written in the fifth chapter of Hindiyya: “It is permissible and even advisable to keep the Qur’ân in your house only for blessings and abundance, even if it is without ever reading it. It is mekrûh to write in Arabic a disbeliever’s name and insult it, for Islamic letters have to be respected.”

 

What is the proof for us?

Some people say that it is impermissible, prohibited and wrong to follow a scholar (taqlîd) and affiliate with the madhhab of a certain imâm without knowing the proofs (adilla, sing. dalîl)) and documentary evidences. But what is the point in casting proofs and documentary texts before religiously ignorant people?

Hadrat Muhammad Hâdimî writes:
The four sources of Islam (i.e. al-adillat ash-Shar’iyya) are proofs and documents for mujtahid scholars only. The proof for us, the non-mujtahids, is the rules communicated by the madhhab we are following, because we cannot derive rules from âyat-i karîmas and hadîth-i sharîfs (nusûs). Even if a rule in a madhhab seems to be disagreeing with an âyat or a hadîth, it does not mean that this rule is wrong. You should instead think so: the âyat/hadîth in question may require a deduction through ijtihâd, or it (and thus its embodied ruling) may have been replaced (naskh) by a chronologically successive one, or maybe it is necessary to explain it away (ta’wîl). (Barîqa, p. 94)

Just as it is necessary for us to believe in and confirm all of what Rasûlullah “sall-Allahu ‘alaihi wa sallam” has communicated, even if we fail to understand the proofs of and the ultimate divine reasons in them, so it is necessary for us to believe in and confirm all of the information conveyed through the imâms of madhhabs.

The Tâbi’ûn would follow and adapt themselves to the Ashâb-i kirâm without ever searching for their proofs and documentary evidences. It is a commandment of our religion to ask those who know about what we do not know. As a matter of fact, it is purported in an âyat-i karîma, “Ask the followers of the Remembrance (Dhikr) if you do not know” [Sûrat-un-Nahl 43].

Once on a journey, a stone hit a Sahâba on the head and fractured his skull. While he was sleeping, he experienced a nocturnal emission as well. He asked his companions whether it was permissible for him to make tayammum instead of performing ghusl. They said, “No, you cannot make tayammum when there is water available.” He performed ghusl and passed away as a result. When they narrated the incident to Rasûlullah, he declared:
(If they knew not, why didn’t they ask? The cure for ignorance is to learn by asking. Tayammum would have sufficed for him. He could have placed a piece of cloth on his wound, made masah on it and washed other parts of his body.) [Abû Dâwud]

Both this hadîth-i sharîf and above-mentioned âyat-i karîma enjoin us to refer to those who know about what we do not know and adapt ourselves to them. The purport of an âyat is as follows:
(If they had referred it to the Prophet and Ulu ‘l-amr, they would have learned it.) [Sûrat-un-Nisâ’ 83]

It is written in tafsîr books that the meaning of Ulu ‘l-amr mentioned in the âyat-i karîma is ‘ulamâ’ (scholars).
It is purported in three hadîth-i sharîfs:

(Ulu ‘l-amr are the scholars of fiqh.) [Dârimî]

(Adapt yourselves to ‘ulamâ’!) [Daylamî]

(Learn what you do not know by asking pious scholars!) [Daylamî]

Question: We are following the Hanafî Madhhab. If we encounter one of our madhhab’s rule which seems to be disagreeing with a hadîth-i sharîf, what should we do?
ANSWER
It is reported in religious books:
If you see a rule which seems to be disagreeing with a hadîth-i sharîf, you have to act upon the hadîth-i sharîf. However, this statement is merely theoretical, for the imâms of madhhabs do not say a word which contradicts a hadîth-i sharîf. They are scholars and they never put forth a principle without basing it on a document. For example, it is stated in a hadîth-i sharîf, “A namâz without the (sûra of) Fâtiha is not valid.” However, the scholars of Hanafî Madhhab prohibit a person from reciting the Fâtiha behind the imâm (when performing the namâz in jamâ’at) by saying it is makrûh tahrîmî and close to harâm. Ostensibly, this rule of Hanafî Madhhab seems to be contrary to the above-mentioned hadîth-i sharîf. Now will we disregard Imâm-i A’zam’s ijtihâd for the sake of acting upon this hadîth-i sharîf? In that case, we will have dissented from the path of Ahl as-Sunna and become lâ-madhhabî [a person who does not follow any madhhab] people.

Hadrat Imâm-i Rabbânî declares:
Qirâat [recitation of Qur’ân al-karîm] is one of the fards of namâz, and it is communicated in a hadîth-i sharîf, “A namâz without the (sûra of) Fâtiha is not valid.” Taking such things into account, I could not understand the exact reason why Hanafî scholars have preferred qirâat-i hukmî [recitation of imâm] over qirâat-i haqîqî [recitation of each person in jamâ’at].
I could not find a clear proof about remaining silent behind the imâm in namâz. Despite this, when performing namâz in jamâ’at, I did not recite the Fâtiha behind the imâm by obeying my madhhab because I knew that it was to deviate from the right path (ilhâd) not to act upon the rule of my madhhab as a consequence of judging its proof to be weak. Observing this rule, I did not recite the Fâtiha behind the imâm in order not to become a lâ-madhhabî person. In the end, Allahu ta’âlâ, as the blessing of abiding by the madhhab, shed light on my quandary about why the jamâ’at following an imâm omit the qirâat in namâz in the Hanafî Madhhab. It is because the imâm is in the position of performing the qirâat on behalf of the jamâ’at. The situation is like this: When the people of a village have a common trouble, not all the people in that village go to the authorities to report the situation. But instead, they should elect some people out of them to be their representatives. However, it still is not proper for those elected people to explain the trouble in chorus. In the same way, one person should be chosen as the spokesperson. Since their demand is the same, the spokesperson submit it on behalf of them all. This person, whom they accept as their representative, speaks for them. It is better for them to present their trouble nominally, that is, through the speech of the spokesperson, than their presenting it in unison. So is the case with an imâm and jamâ’at. (Mabda’ wa Ma’âd, Chapter 28)