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Showing posts with label English Articles. Show all posts
Showing posts with label English Articles. Show all posts

14 November 2013

Sunan For Married Couples by Muhammad Abid

  

Getting married is one of the great Sunnahs of Rasulullah (saw). However, it recently struck me that not just is it a sunnah in itself, but also that it opens up the door to many others as well. There are many other sunan which only married people can act on, and which single people are deprived of. Below are just a few of them.
May Allah ta’ala grant all married people, by virtue of acting on these things, a blissful, loving and lasting relationship; and may He make it easy for all of us singletons to get married, so that we can implement them as well.
(Note: don’t forget to read the ahadith at the end. That’s the most important part!)
1) Greet her.
2) Convey salams to her from others.
3) Smile at her.
4) Make dua for her.
5) Honour her friends, even after her death. Send them food from a sacrifice.
6) Eat from the same plate.
7) Drink from the same place where she places her mouth, and eat from the same place where she places her mouth.
8 ) Put a morsel of food in her mouth.
9) Let her comb your hair.
10) Recite Qur’an, while resting your head in her lap.
11) Take a ghusl with her from a single container.
12) Teach and advise her in a gentle manner.
13) Go racing with her and let her win. Later, when she puts on weight, race with her again and beat her.
14) Call her by an endearing nickname.
15) Wipe away her tears.
16) Heed her advice.
17) Take her with you on long journeys. If you have more than one wife, let them cast lots to decide who gets to go.
18) Spend time with her in entertainment, and stay with her until she is satisfied.
19) Let her spend time with her friends.
20) Give her time to adorn herself before going to her for intimacy.
21) Do not go to her in the manner of animals.
22) Make this dua before being intimate with her: Bismillah. Allahumma jannibnash shaitaan, wa jannibish shaitaana maa razaqtanaa.
23) Wake her up to make salah at night. If she doesn’t get up, sprinkle water on her face.
Specifically on the wedding night
24) Let her pray two raka’at salah behind you and then make this dua: Allahumma baarik lee fee ahlee wa baarik lahum fiyya. Allahummarzuqhum minnee warzuqnee minhum. Allahummajma’ bainanaa maa jama’ta ilaa khairin, wa farriq bainanaa idhaa farraqta ilaa khairin.
25) Place your hands on her head and make this dua: Allahumma innee as-aluka khairahaa wa khaira maa jabaltahaa ‘alaih; wa a’oodhu bika min sharrihaa wa min sharri maa jabaltahaa ‘alaih.
26) Give her some milk to drink
__________________________________________________________________
(1): The Prophet (saw) went to the chamber of ‘Ā’ishah (ra) and said, “Assalamu alaikum Ahlal Bait, wa rahmatullah.” She replied, “Wa ‘alaikas salaam wa rahmatullah. Kaifa wajadta ahlak? Baarakallahu lak.” Hewent to all his other wives saying the same thing, and they replied in the same way. (Sahih Bukhari)
The Prophet (saw) said, “You will not enter Paradise until you believe; and you will not believe until you love one another. Should I not guide you to something which, if you do it, will cause you to love on another? Spread the greeting of salaam among you.” (Sahih Muslim)
(2): The Prophet (saw) told ‘Ā’ishah (ra), “O Aish! This is Jibreel conveying salaam to you.” She replied, “And upon him be peace and the mercy of Allah. You see that which I do not.” (Sahih Bukhari)
(3): Jarir ibn ‘Abdullah (ra) related that ever since he accepted Islam, the Prophet (saw) never saw him, except that he smiled at him. (Sahih Bukhari) If he smiled at his Companions (ra), he would have smiled at his wives (ra) as well.
He :saw: also said, “Your smiling at your brother counts as a charity for you.” (Sunan Tirmidhi)
(4): ‘Ā’ishah (ra) related, “Once, when I saw the Prophet (saw) in a good mood, I requested him, ‘O Messenger of Allah! Make dua to Allah for me.’ He responded, ‘O Allah! Forgive ‘Ā’ishah her past and future sins, and her private and public sins.’ She then laughed so much that her head fell into her lap. He asked her, ‘Does my dua make you happy?’ ‘And why shouldn’t it make me happy?’ she replied. He said, ‘By Allah! Indeed, it is my dua for my ummah in every salah.’” (Majma’ Zawa’id)
(5): ‘Ā’ishah (ra) related, “I was never jealous towards any of the other wives of the Prophet :saw: as I was jealous towards Khadijah, even though I never saw her. However, he used to mention her often. Often when he sacrificed a sheep, he would cut it into pieces and send them to Khadijah’s friends. I would often say to him, ‘It is as if there was only Khadijah in the world!’ He would say, ‘She was as she was and I had children from her.’” (Sahih Bukhari)
(6): ‘Ikrash ibn Dhu’ayb related, “We were brought a platter with a large amount of tharid and slices of boneless meat and I plunged in my hand in from all directions, but the Messenger of Allah (saw) ate what was in front of him. He seized my right hand with his left and said, ‘Eat from one place, ‘Ikrash, for it is all one kind of food.’ Afterwards we were brought a plate containing various kinds of dates and I began to eat what was in front of me while the hand of Allah’s Messenger (saw) went round on the plate. He then said, ‘Eat where you wish, ‘Ikrash, for it is not all one kind.’” (Sunan Tirmidhi)
(7): ‘Ā’ishah (ra) related, “I drank something while I was menstruating. I then passed it to the Prophet (saw) and he placed his mouth at the place where my mouth had been. And I ate meat from a bone while I was menstruating. I then passed it to the Prophet (saw) and he placed his mouth at the place where my mouth had been.” (Sahih Muslim)
(8): The Prophet (saw) told Sa’d (ra), “Indeed, O Sa’d, you will never spend anything, desiring thereby the Countenance of Allah Most High, except that you will be rewarded for it, even for the morsel of food which you place in your wife’s mouth.” (Musnad Ahmad)
(9): ‘Ā’ishah (ra) related, “I used to comb the hair of the Messenger of Allah (saw) while I was menstruating.” (Sahih Bukhari)
(10): ‘Ā’ishah (ra) related, “The Prophet (saw) used to lean on my lap while I was menstruating, and then he would recite the Qur’an.” (Sahih Bukhari)
(11): ‘Ā’ishah (ra) related, “I and the Prophet (saw) used to take a ghusl from a single container, for purification from janabah.” (Sahih Bukhari)
(12): Anas ibn Mālik (ra) related that the Jews entered upon the Prophet (saw) and said, “Death be upon you.” The Prophet :saw: replied, “Death be upon you.” ‘Ā’ishah then said, “Death be upon you, O brothers of apes and pigs, and the curse of Allah and His Anger.”
He then said, “O ‘Ā’ishah, stop.” “O Messenger of Allah, did you not hear what they said?” she protested. He replied, “Did you not hear what I replied to them? O ‘Ā’ishah, gentleness never enters anything, except that it beautifies it; and it is not removed from anything, except that it disfigures it.” (Musnad Ahmad)
(13): ‘Ā’ishah (ra) accompanied the Prophet (saw) on a trip. They were at the back of the group and heard the guides in front calling them and others to move faster. The Prophet (saw) challenged her to a race and she beat him.
Later, on another trip, he challenged her again. This time he beat her. She said that she was slender when she beat the Prophet (saw). When she put on weight, he knew he was going to beat her and therefore he challenged her the second time. (Musnad Ahmad)
(14): The Prophet (saw) would call ‘Ā’ishah (ra) ‘Ā’ish (without the taa-marbutah at the end) as well as Humairaa’ (the small, fair one). See footnotes (2) and (18).
(15): Safiyyah (ra) was traveling with the Prophet (saw) and it was her turn to do so. She was slow in walking. The Prophet (saw) received her while she was crying, and she said, “You gave me a slow camel.” Seeing that, the Prophet (saw) wiped her eyes with his hands and consoled her. (Sunan Nasa’i)
(16): The Prophet (saw) agreed to the conditions set by the Quraish in the Treaty of Hudaibiyah. One of them was that the Muslims would not be allowed to perform ‘Umrah that year. So the Prophet (saw) ordered the Sahabah (ra) to sacrifice their animals and shave their heads (to go out of the state of ihraam), but not a single one of them did so. He repeated his command three times but still they did not do it. So he went to Umm Salamah (ra) and told her what had happened. She advised him to go out and, without saying a word to anyone, sacrifice his animal himself and have his head shaved. He did so and when the Sahabah (ra) saw that, they all followed his example. (Sahih Bukhari)
(17): ‘Ā’ishah (ra) related, “Whenever the Messenger of Allah (saw) intended to go on a journey, he would draw lots among his wives and would take with him the one upon whom the lot fell. During a battle which he went on, he drew lots among us and the lot fell upon me, and so I went with him. This was after Allah had decreed the use of the veil by women.” (Sahih Bukhari)
(18): ‘Ā’ishah (ra) related, “Some Abyssinians entered the masjid and started playing there. The Prophet (saw) asked me, ‘O Humairaa’, would you like to watch them?’ ‘Yes,’ I replied. He then stood at the door by himself; I placed my chin on his shoulder and rested my face on his cheek. Part of what they said that day was, ‘The father of Qasim is a good person.’ He then asked me, ‘Have you had enough?’ I replied, ‘Don’t be hasty, O Messenger of Allah.’ So he stood there for me. Later he asked again, ‘Have you had enough?’ I replied, ‘Don’t be hasty, O Messenger of Allah.’ ‘Ā’ishah (ra) added, ‘I did not want to watch them, but I loved to make the other women aware of his standing there for me, and the regard he had for me.’” (Ahkaamun Nazar)
(19): ‘Ā’ishah (ra) related that she was playing with some dolls near the Prophet (saw). She said, “My friends came to me, but then left out of shyness of the Messenger of Allah (saw). He then sent for them to come to me.” (Sahih Muslim)
(20): Jabir ibn ‘Abdullah (ra) related, “We went for a battle with the Prophet (saw) and I was riding on my camel. Someone followed me from behind and began urging on my camel with a stick; it went forward quickly, faster than the best of camels. The Prophet (saw) asked, ‘Why you are in hurry?’. I replied, ‘I got married recently.’ He asked, ‘Is she a maiden or not?’. I replied, ‘She is not’. He asked, ‘Wouldn’t it have been better to marry a young girl, so that you could have fun with one other?.’ Then, when I went to consummate the marriage, the Prophet (saw) said, ‘Wait until night (i.e. after Isha’) so that the bride can comb her hair and get ready.’ (Sahih Bukhari)
(21): The Prophet (saw) said, “One of you should not fall upon his wife like an animal does; let there be a messenger between them.” He was asked, “And what is the messenger?” He replied, “Kissing and talking.” (Daylami)
(22): The Prophet (saw) said, “Indeed, if one of you says, when going to his wives, ‘In the Name of Allah. O Allah! Keep shaitaan away from us, and keep him away from that which you grant us,’ and they are then granted a child, shaitaan will not harm him.” (Sahih Bukhari)
(23): The Prophet (saw) said, “May Allah have mercy on a man who stands up at night and prays, and wakes his wife up to pray; and if she refuses, he sprinkles water on her face. May Allah have mercy on a woman who stands up at night and prays, and wakes her husband up to pray; and if he refuses, she sprinkles water on his face.” (Sunan Abu Dawud)
(24): A man from Bajilah came to ‘Abdullah ibn Mas’ud (ra) and said, “Indeed, I have married a virgin and I fear that she will find me repugnant.” ‘Abdullah said, “Indeed, affection is from Allah, and repugnance is from Shaitaan who wants you to hate one another. So when you enter upon her, let her to pray two raka’at behind you. Then say, ‘O Allah, bless my family for me, and bless me for them. O Allah, grant them rizq from me, and grant me rizq from them. O Allah, unite us in goodness; and if You separate us, separate us in goodness.’” (Majma’ Zawa’id)
(25): The Prophet (saw) said, “If one of you marries a woman or buys a servant, he should say, ‘O Allah, indeed I ask You for her goodness, and the goodness of the inborn dispositions which You have given her; and I seek Your protection from her evil, and the evil of the inborn dispositions which You have given her.’ And when he buys a camel, he should take hold of the highest part of its hump and say the same thing.” One of the narrators added, “He should take hold of her forelock and make dua for barakah in his wife and servant.” (Sunan Abu Dawud)
(26): Asma’ bint Yazeed (ra) said, “I adorned ‘Ā’ishah (ra) for her wedding night. The Prophet (saw) came to her side and brought a big cup of milk from which he drank and then presented to her, but she blushed and lowered her head.” (Musnad Ahmad)

Abu Bakr As-Siddiq رضی اللہ عنہ


The Truthful Companion
Abu Bakr was always a very close Companion of the Holy Prophet, he knew him better than any other man. He knew how honest and upright the Prophet was. Such knowledge of the Prophet made Abu Bakr be the first man to follow the Message of Prophet Muhammad (s.a.w). He was indeed the first adult male to accept Islam.
The Holy Prophet told Abu Bakr what had happened at Mount Hira', he told him that Allah (s.w.t) has revealed to him and made him His Messenger. When Abu Bakr heard this from the Prophet (s.a.w), he did not stop to think, he at once became a Muslim. He submitted to Islam with such determination that once the Holy Prophet himself remarked «I called people to Islam, everybody thought over it, at least for a while, but this was not the case with Abu Bakr, the moment I put Islam before him, he accepted it without any hesitation". He was titled As-Siddiq by the Prophet because his faith was too strong to be shaken by anything.
In fact, Abu Bakr was more than a great believer, as soon as he became a Muslim, he immediately began to preach Islam to others. Among those who accepted Abu Bakr's invitation to Islam were; Uthman, Zubair, Talha, Abdul Rahman bin Auf, Saadi bin Waqqas and others who later became the pillars of Islam.
Abu Bakr's love of the Prophet (s.a.w) was so great that he was willing to sacrifice his life for the sake of protecting and comforting the Prophet saw. Such love and sacrifice were demonstrated when one day the Holy Prophet was saying his prayers in the Ka'ba, while some of the chiefs of Mecca were sitting in the court yard of the Ka'ba. Seeing the Prophet praying, 'Uqbah bin Abi Mu'eet took a long piece of cloths and put it around the Prophet's neck and twisted it hard in an attempt to strangle the Prophet (s.a.w) to death. At that moment Abu Bakr happened to pass by from a distance, he saw 'Uqbah trying to strangle the Prophet to death. Immediately Abu Bakr ran to the help of the Prophet, he pushed 'Uqbah aside and took the cloth from around the Prophet's neck. Thereupon the enemies of Islam came down upon Abu Bakr and beat him unmercifully, although Abu Bakr with faith like a rock did not care for his own suffering, he was glad that he was able to save the Prophet of Allah, even at the risk of his own life.
Abu Bakr with the wealth he had, also had a major role in freeing some of the Muslim slaves, who were barbarically tortured by their heartless Mushrik masters to give up the Faith and return to their masters' beliefs. The heartless monsters tried all kinds of torture: they made them lie all naked on the burning desert sand, putting big stones on their chest, as well as other kinds of torture. Here Abu Bakr's wealth came to the rescue, as he bought the poor helpless slaves from their inhuman masters and set them free, Bilal Al-Habashi, the slave of Umayya bin Khalaf, was among those who were set free by Abu Bakr. Bilal became afterwards the Mu'azzin at the Prophet's mosque.
Migration to Madinah
Islam was growing rapidly in Mecca, the enemies of Islam were getting frustrated by this rapid growth. The Chiefs of Mecca found that it is necessary for them to get rid of the Prophet (s.a.w) before Islam can cause a real threat to them, so they planned to kill the Prophet. Allah (s.w.t) revealed to his Prophet the intentions of the non-believers and ordered him to migrate to Madinah. So the Prophet quickly went to Abu Bakr's house who was among the few that were left in Mecca with the majority of Muslims having already migrated to Madinah.
The Prophet informed Abu Bakr that he was commanded to migrate to Madinah that night and that he has chosen him to have the honor of joining him on his migration. Abu Bakr's heart was full of joy, "I have been looking forward to this day for months" he exclaimed.
The Meccans were so eager to find the Prophet they were searching for him like mad hounds. Once they came to the mouth of the cave, Abu Bakr grew pale with fright, he feared not for himself, but for the life of the Holy Prophet. However, the Prophet (s.a.w) remained calm and said to Abu Bakr "do not fear, certainly Allah is with us". Such words quickly calmed down Abu Bakr and brought back tranquility to his heart.
Abu Bakr, being the closest of Companions to the Prophet (s.a.w), took part in all the battles that Prophet Muhammad had fought.
At Uhud and Hunain, some members of the Muslim army showed signs of weakness, however, Abu Bakr's faith never wavered, he always stood like a rock by the side of the Prophet.
Abu Bakr's faith and determination to raise the banner of Islam were so great that at Badr, one of his sons, who had not yet embraced Islam was fighting among the enemies, Abu Bakr was so eager to find his son in the battle that he was searching for him amongst the enemies in order to slay him.
Abu Bakr's great love of the Prophet was demonstrated when peace talks at Hudaibiya were held. During the negotiations, the spokesman of Quraish was touching the beard of the Prophet every now and then. Abu Bakr's love for the Prophet was so great that he could bear no more, he took out his sword and looked angrily at the man saying "if that hand touches the beard of the Prophet again, it will not be allowed to go back".
Tabuk was the last expedition of the Holy Prophet. He was keen to make it a great success, he therefore asked people to help the expedition with whatever they could. This brought the best out of Abu Bakr who beat all records as he took all his money and household articles and heaped them at the Prophet's feet.
"Have you left anything for your children?" asked the Prophet. Abu Bakr then responded with great faith "Allah and his Messenger are enough for them". Companions standing around were stunned they realized that whatever they do they could not outdo Abu Bakr in the field of service to Islam.
The first Hajj under Islam was in the ninth year of Hijra. The Prophet (s.a.w) was too busy at Madinah to lead the Hajj, so he sent Abu Bakr as his agent, he was to lead the Hajj in place of the Prophet.
The Prophet (s.a.w) led the prayers himself ever since he arrived to Madinah. During his last illness, the Prophet could no longer lead the prayers, he was too weak to go to the mosque, he therefore had to choose someone to fill such high position after him. Abu Bakr was also the one who was honored to be chosen by the Prophet for such a task.
Thus in the lifetime of the Prophet, Abu Bakr came to fill the highest position under Islam (leading prayers). While one day Abu Bakr was away Omar was appointed by the Companions to lead the prayers in his absence. Realizing the change of voice, the Prophet said "this is not Abu Bakr's voice, no one but he should lead prayers, he is the fittest person for this position".
When the news of the Prophet's death came out, many Muslims were confused and stunned. Omar himself was so overcome with emotions that he drew his sword and declared "If anyone says that the Messenger of Allah is dead, I will cut off his head".
Muslims stayed in such state until Abu Bakr arrived and gave his famous address: "O People! If anyone among you worshipped Muhammad, let him know that Muhammad is dead. But those who worshipped Allah, let them know that He lives and will never die. Let all of us recall the words of the Qur'an. It says:"Muhammad is only a Messenger of Allah, there have been Messengers before him. What then, will you turn back from Islam if he dies or is killed?"
Suddenly Abu Bakr's words started to sink in, and in no time confusion was gone.
Having shrugged off the shocking news of the Prophet's death, Muslims realized that they need someone to fill the position of leadership amongst them.
The two main groups amongst Muslims were Muhajirun (refugees from Mecca), and Ansar (the people of Madinah). The Ansar gathered at the Thaqifa Bani Saida their meeting place. Saad bin Abada the Ansar leader suggested that the Caliph should be from amongst them. Although many refused saying that the Muhajirun in right have a better claim to Khilafah. When the news reached Abu Bakr, he quickly went to their gathering, fearing that confusion might spread once again, and said "Both Muhajirun and Ansar have done great service to Islam. But the former were the first to accept Islam, they were always very close to the Messenger of Allah. So, O Ansar, let the Caliph be from amongst them". After a short discussion, the Ansar agreed that they should choose the Caliph from amongst the Muhajirun, being from the tribe of Quraish and being the first to accept Islam.
Abu Bakr then asked people to choose between Omar bin Al-Khattab and Abu Ubaida Ibn A-Jarrah. Hearing this, both men jumped to their feet and exclaimed "O Siddiq, how can that be? How can anyone else fill this position as long as you are among us? You are the top man amongst he Muhajirun. You were the Companion of the Prophet (s.a.w) in the Thawr cave. You led prayers in his place, during his last illness. Prayer is the foremost thing in Islam. With all these qualifications you are the fittest person to be the successor of the Holy Prophet. Hold out your hand that we may pledge loyalty to you".
But Abu Bakr did not stretch out his hand. Omar saw that the delay might lead to the reopening of the disagreements so he himself took Abu Bakr's hand out and pledged loyalty to him. Others followed by example, and Abu Bakr became the first Caliph by general consent of the Muslims.
In the next day, Abu Bakr addressed the gathering of Muslims in the Prophet's mosque urging them to continue their path as true Muslims and to give him loyalty and support as long as he is obeying the Commands of Allah (s.w.t) and His Messenger.
Ali (r.a.a) along with some of his relatives delayed their pledge of loyalty to Abu Bakr for six months after a difference of opinion with the Caliph due to the right of inheritance of the Prophet's land. Although both men respected each other, and Ali soon after the death of his wife Fatimah gave the pledge of loyalty to Abu Bakr.
Such was the quality of the humble and generous Companion who believed the Prophet in everything to the extent that he was called As-Siddiq, by the Prophet. His great personality and service to Islam and Muslims earned him the love and respect of all Muslims, so that he was chosen as the first Caliph after the death of the Prophet by all Muslims. Insha' Allah in the next issue we will talk about his qualities as a leader and his success as a Caliph.

2 September 2013

A Serpent Written By Abdullah Mazhari

A Serpent

Commenting on the world, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) said: “Our Hadhrat Haaji Saheb (Hadhrat Imdaadullah, the Shaikh of Maulana Thaanvi - rahmatullah alayh) presented a wonderful similitude of the world. He said that the world is a serpent. Only he who knows the charm of subduing the serpent should take hold of it. We who are unaware of this charm, should remain aloof from it, for it will bite us. There is an imperative need to remain extremely alert is this worldly abode of trial and sorrow. The slightest carelessness results in the serpent’s strike.

Therefore, always supplicate (make dua) to Allah Ta’ala, and be steadfast in the activities of the Deen. Spend your entire life in this mujaahadah (struggle against the nafs) The world is a life-long journey. There is no hope of accomplishing this journey before the end of life. To entertain such a hope is indeed extremely unintelligent.” In this naseehat Hadhrat Hakimul Ummat says that it is a colossal deception to believe that the moral and spiritual journey can be terminated during this transitory life on earth. The struggle against the nafs is perpetual—as long as life lasts on earth. No one can afford to sit back and rest labouring under the impression that he has finally immobilized his nafs, hence the route of Mujaahadah has ended. Such an idea is a gigantic deception.

1 September 2013

A Letter on Taqleed


A Letter on Taqleed
The following is part of a letter the Mujlisul Ulama wrote to a brother who queried the Islamic concept of Taqleed.
(1) It should be remembered that the senior Imaam, namely, Imaam Abu Hanifah was in touch with Sahaabah. He had acquired their Islamic knowledge from Sahaabah as well as from numerous such senior Scholars who had studied under the Sahaabah. Thus, he were in close proximity to the age of Rasulullah (sallallahu alayhi wasallam).
Secondly, the protection of the Quraan and Islam were undertaken by Allah Taala Himself. He declares in the Quraan:
"Verily, We revealed the Thikr (Quraan) and We are it Protectors."
Thus the preservation of Islam is a Divine Responsibility. At no stage in the history of Islam was there a time that the full Shariah was not available. Islam was perfected during the time of Rasulullah (sallall~hu alayhi wasallam). The Quraan is emphatic and explicit in making this claim. It is, therefore, Islamically unimaginable that the full and perfect Shariah did not exist with the illustrious Scholars until a couple centuries later when Imaam Bukhaari (rahmatullah alayh) appeared on the scene. Imaam Bukhaari appeared about 120 years after Imaam Abu Hanifah and about 200 years after Rasulullah (sallall~hu alayhi wasallam). During this period, i.e. during the absence of Imaam Bukhaari, the Deen was flourishing. Every aspect of Islam was known to the Scholars. Nothing was hidden and unknown.

It is a ludicrous and a kufr supposition to assume that part of the Shariah was concealed from or unknown to the Salf-e-Saliheen of the first epoch of Quroon-e-Thalathah (The first three noble ages of Islam), and that the supposed ?unknown portion became known only after Imaam Bukhaari (rahmatullah alayh) appeared on the scene 2 centuries later. This supposition is kufr because it militates against the Quraanic declaration of:
(1) The perfection of the Deen.
(2) The Divine Protection of the Deen undertaken by Allah Azza Wa Jal, Himself.

Thirdly, Imaam Bukhaari and the other Muhadditheen who compiled the Ahadith in book form did not do so for the benefit of the existing Scholars or for the Scholars before his time. The Scholars before his era were illustrious Fuqaha and Muhadditheen who were the direct students of the Sahaabah or of the Students of the Sahaabah. The Scholars of his time were his (Imaam Bukhaaris) Ustaadhs and these Scholars were the Students of the Taabieen who in turn were the Students of the Sahaabah. Thus, it was Imaam Bukhaari who benefited from these illustrious Ustaadhs, not the other way around. The compilations of the Muhadditheen were for the benefit of posterity)for the Muslims of later generations. The Scholars before Imaam Bukhaari and those during his time were not at all reliant on his compilations. They were completely independent of the Hadith compilations of the later Muhadditheen. The authorities on which the Scholars (Fuqaha and Muhadditheen) before Imaam Bukhaaris time relied were Taabieen and Sahaabah. Their knowledge of Islam was firsthand and did not depend on compilations and books. Their Ilm was from the Taabieen whose base of knowledge was the Sahaabah who were Rasulullahs (sallall~hu alayhi wasallam) Students. The nonsense gorged out by the modernist and deviant Salafis of this age who blindly follow the half-baked so-called scholar, Al-Albaani is thus self-evident.

Fourthly, it is a well-known fact that the teaching of Imaam Abu Hanifah as well as of the other Imaams (Fuqaha) was that if an authentic Hadith is acquired with which his ruling conflicts, then such a ruling should be discarded and the ruling stated in the Hadith be accepted. It was made clear that the Math-hab of the Hadith was his (i.e. Abu Hanifahs) Math-hab. Thus, if and whenever any of the Scholars who followed Imaam Abu Hanifah acquired a Hadith which in their opinion their Ustaad did not know of, immediately the ruling of the Ustaad on the specific issue would be adjusted to conform to the Hadith. But, this process of adjusting such rulings which could have been in conflict with the Hadith on account of all the Ahadith not having reached a particular Imaam, ended long before Imaam Bukhaari presented his compilation. We, therefore, find the Mutakh-khireen (i.e. the Hanafi Fuqaha of the third and fourth centuries) adhering to the rulings which the Hanafi Fuqaha of former times had issued despite them having the knowledge of all Compilations of Hadith prepared by the Muhadditheen. This in itself, is explicit evidence for the fact that the Fuqaha before Imaam Bukhaari were already fully apprized of the various Ahadith which the later Muhadditheen compiled in their Books.

Undoubtedly, the Sahaabah had scattered throughout the Islamic empire. But, long before the Hadith compilations of Imaam Bukhaari, the Scholars had already become aware of the Ahadith narrated by the different Sahaabah. The age adjacent to the age of the Sahaabah was an age of intense Islamic learning. The entire Shariah with its jurisprudence (Fiqh) was systematized and codified long before the age of the Muhadditheen. Such systematization and codification are impossible without a total knowledge of Hadith because Hadith is the Tafseer of the Quraan. Without Hadith, there can be no Shariah. Thus, the Shariah which the Fuqaha had systematized was the Shariah which the Sahaabah had acquired from Rasulullah (sallall~hu alayhi wasallam). Just as the Sahaabah were not reliant on written books for the knowledge and recital of the Quraan, so too the next group of Scholars (the Taabieen) was not reliant on any book of Hadith for the systematization of the Shariah. Just as the Sahaabah had the Quraan in their memories, so too did the Taabieen have the Ahadith in their memories. Islamic history bears ample testimony to this incontrovertible fact.
The aim of the Muhadditheen was to sift out the narrations and to prepare books of authentic compilations for the benefit of posterity just as was the aim of the Sahaabah when they had compiled the Quraan in book form. The aim was not to benefit the Sahaabah because they were not in need of a book or a written compilation of the Quraan. They had the Quraan in their memories. The Sahaabah had compiled the Quraan in book form for the benefit of posterity.
From this it should be realised that Imaam Bukhaaris compilation was not for the benefit of the existing Scholars as they were in fact the instructors of Imaam Bukhaari. It is quite possible that the Fuqaha and Muhadditheen prior to Imaam Bukhaari had greater knowledge of Hadith and had a greater advantage in regard to the knowledge of authentic Hadith. The chain of narrators between Imaam Bukhaari and the Sahaabah is very long. In view of numerous narrators in a chain on account of the large time gap, it is possible that a Hadith which was authentic according to Imaam Abu Hanifah or Imaam Maalik became weak in terms of the standard employed by Imaam Bukhaari. Imaam Maalik heard a Hadith directly from the lips of a Sahaabi. The authenticity was most perfect. However, the same Hadith could have reached Imaan Bukhaari two centuries later in a slightly different form or in the same form but with a long chain of narrators. Some of the narrators may not have passed Imaam Bukhaaris strict test, hence he would be compelled to classify the Hadith as weak whilst in actual fact it is an authentic Hadith. Thus, if Imaam Abu Hanifah, for example, bases a ruling on the strength of a Hadith which according to Imaam Bukhaari is a weak narration, the ruling of Imaam Abu Hanifah cannot be rejected on the basis of the designation given to the Hadith by Imaam Bukhaari because Imaam Abu Hanifah and all the early Scholars would not formulate rulings on suspect narrations nor were they reliant of the type of categorization of Hadith formulated by the later Muhadditheen.
(2) It is baseless to claim that the Math-habs came into existence in the middle of the 8th century of the Christian era. People who lack understanding in the Deen make such preposterous allegations. Since the Scholars taught nothing other than the SUNNAH of Rasulullah (sallallahu alayhi wasallam), it is incorrect to claim that the Mathaahib were later accretions. It is inconceivable that the Fuqaha taught anything which was not taught by the Sahaabah. Yes, new rulings on new developments had to be formulated. But, such rulings were based on the principles enshrined in the Quraan and the Sunnah. The Fuqaha simply arranged everything in systematic order. The differences in the various acts of Ibaadat, for example, had all existed during the very time of Rasulullah (sallall~hu alayhi wasallam). The Scholars did not introduce the different ways we find in the acts of worship of the followers of the Mathaahib. Rasulullah (sallall~hu alayhi wasallam) and the Sahaabah had adopted these ways and forms which were passed on to the succeeding generation, viz., the Taabieen who in turn passed it on to the next generation.
The problem the Fuqaha had was to establish which way and which manner of the Holy Nabi (sallall~hu alayhi wasallam) and the Sahaabah were the final acts abrogating former acts. In such issues differences arose.

Quraanic and Hadith interpretations had to be resorted to for finding solutions or the clear-cut rulings of the Sahaabah who had happened to be the Ustaadhs of a particular line of Scholars, were adopted.
Whatever had happened and whichever way was adopted, it is absurd to claim that ?numerous of the Hadith which reached Imaam Bukhaari did not reach the Fuqaha and that the Mathaahib had been formulated on the basis of insufficient Hadith narrations. Such a claim is utterly baseless. In fact, it militates against the explicit Quraanic declaration:
"This day have I perfected for you your Deen..."

When a Scholar acquires the knowledge of an authentic Hadith, he does not dismiss that Hadith simply because the Hadith conflicts with the ruling of the Math-hab he happens to be following. He first examines the standard of the Hadith. If it is established that the Hadith is Saheeh (Authentic), he fully accepts it as being authentic. A man who rejects an authentic Hadith commits kufr. He is not a Muslim. If there are no Quraanic and Hadith proofs to conflict with the authentic Hadith which he has acquired, he immediately adopts the ruling of the Hadith and sets aside the ruling of the Math-hab which was earlier formulated on the basis of insufficient proof and facts. But, if there is strong and overwhelming Quraanic and Hadith evidence conflicting with the authentic Hadith which he had just acquired, he is forced to assign suitable interpretation to the Hadith and while accepting its authenticity, he cannot issue a ruling on its basis. But, this process had applied during the age of the Fuqaha in the age of the Taabieen when the Sahaabah were involved in spreading the Deen. It did not apply to the age after Imaam Bukhaari. It must be categorically stated that the Fuqaha had the knowledge of all the Ahadith which are today found in the various Hadith compilations. In fact, they had greater knowledge in the field of Hadith authenticity and in view of there being hardly any links between them and the Sahaabah.
(3) All the Usool of the Mathaahib were formulated on the basis of the Quraan and Hadith. Those Scholars who followed the Usool of a particular Math-hab were obliged to adhere to the Usool. They could differ in the Furoo (details). But, the Furoo which they formulated were based on the same Usool. Such differences largely pertain to new developments, not to clear teachings which were acquired from the Sahaabah.
The Usool were established by the Founding Imaams. Their students adopted these principles and formulated rulings for new developments on the basis of the principles established by their senior Ustaadhs.
(4) While Ijtihaad in the principles is no longer permissible, Ijtihaad in new developments will remain valid until the Last Day. There will always be new developments. The Usool established by the early Fuqaha on the basis of the Quraan and Sunnah are all-encompassing. It is not possible to create any further Usool because such an attempt will be in conflict with the Quraan and Sunnah. Any new attempt will be beyond the confines of the Quraan and Sunnah. Hence no one has ever ventured to establish new Usool. If today anyone attempts, his kufr will be transparent as the conflict between his conjectured ?usool and the Quraan will be conspicuous. Nowadays people simply resort to baseless interpretation (Taweel Baatil) to gain acceptance for their Baatil views.
(5) New issues and new developments do not require any new Usool. The very same Usool which the early Fuqaha had extracted from the Quraan and Sunnah are the only basis on which rulings for new issues have to be formulated. Discardence of the USOOL of the Fuqaha is tantamount to discardence of Islam.
(6) Yes, Scholars who were students did differ with their illustrious Ustaadhs in matters of Furoo. While both the Ustaad and the student would argue a certain issue (fara) on the basis of the same principle which the Ustaad had established, they would sometimes come to different conclusions. This is essentially the result of difference in understanding, difference in taqwa, difference in their respective bonds with Allah Taala. And, it could be the result of differences in their respective experience pertaining to the issue. Also sometimes, the Student will differ with the ruling which was issued by the Imaam because circumstances had changed)new facts had come to light which had not existed at the time the Imaam had issued his ruling. In short, there were a variety of factors which determined differences in rulings inspite of the rulings being based on the same Usool. Take for example the issue of shrimps. This is a masala pertaining to the Furoo. All the Hanafi Fuqaha are agreed on the principle that of the sea animals only fish is halaal. There is no difference in this principle. However, some Hanafi Ulama have ruled that shrimps are permissible while the overwhelming majority states that shrimps are haraam. Those who say that shrimps are permissible, do not reject the principle. But, in terms of their knowledge they claim that shrimps are fish, hence, halaal. They do not claim the permissibility of shrimps on the basis of the principle of another Math-hab. Simply on account of their knowledge of shrimps, which they believe to be fish, they state that shrimps are halaal. They thus do not differ in the principles.
(7) The Scholars never reasoned that all possible issues were already addressed and that there would be no longer need for formulating rulings on later developments. The unanimity is in the closing of the doors of Ijtihaad in respect to the Usool, not to new developments which obviously will come into being from time to time. But, the principles are established already for the formulation of the rulings necessary to categorize new issues and developments.
(8) The Shari meaning of Taqleed, means to follow a particular Imaam in all matters pertaining to the Shariah. Ittiba means to follow in obedience. one may accept the Taqleed of a particular Imaam without applying ittiba in practical life. Example: A man making Taqleed of Imaam Abu Hanifah, accepts and believes shrimps to be haraam. But, when he goes to a friends home (who may not be a Hanafi), he eats shrimps. He says that he follows (makes Taqleed) of Imaam Abu Hanifah and that he knows the view of Imaam Abu Hanifah is correct and that he accepts this, but simply to appease his friend he eats shrimps. Thus, while making Taqleed, he is not making ittiba.
(9) In all ages there were people of baatil who attempted to subvert the Deen. This process of conflict between Haqq and Baatil will endure as long as the world endures. The conspiracies of baatil are more rife and rampant in our day. Almost every Tom, Dick and harry who has studied some Hadith translations of has a couple of kuffaar university degrees behind his name thinks himself capable of making Ijtihaad in even the Usool. May Allah Taala save us from such deviation.
(10) The Fuqaha of the early times did not close the Door of Ijtihaad in respect to the Usool because unqualified persons attempted to make inroad into this domain. The Doors were closed because they were 100% certain that no new Usool can any longer be established since the Usool which they had established were all-encompassing. For such certitude a very high degree of Taqwa and spiritual elevation are imperative. These men were not only men of book knowledge. Their knowledge was true knowledge which is a Noor (Celestial Light). The Islamic definition of Knowledge given by the illustrious Ulama is:
"ILM (KNOWLEDGE) is a Noor in the heart of the Mumin. The Noor is acquired from the lanterns in the Niches of Nubuwwat."

True knowledge initiated from the heart of the Nabi and it passed on from breast to breast. From the breast of the Sahaabah to the breasts of the Taabieen, and so on until it has reached us. Such Noor enters the heart only after the Bond with Allah Taala has been rectified, developed and solidified.
(11) A Muqallid who claims to follow the Sunnah while differing with the ruling of his Math-hab deceives himself by believing that he is following the Sunnah. Following the Sunnah is not possible beyond the confines of the Math-hab. The authorities of the Math-hab were fully aware of the Ahadith which allegedly conflict with the rulings of the Math-hab. They had the necessary knowledge pertaining to such affairs. It is, therefore, a shaitaani deception for the Muqallid, especially weak Muqallideen such as us in this belated age, to believe that we are following the Sunnah while we reject the rulings of the Aimmah.
(12) The opinions of the Aimmah do not contradict the Hadith. It is our limited knowledge and total inability which make us believe that the opinions of the Aimmah conflict with certain Ahadith. There are valid and Shari explanations and interpretations for any apparent conflict. We in this day are not in position to fully understand all the different facets which had produced the opinions of the Aimmah. The reliable Ahadith are not rejected. They are accepted, but the relevant facts pertaining to the reliable Hadith in question are stated.
(13) Any difference which the Students of Imam Abu Hanifah had with him on issues of detail, e.g. raising the hands, etc., was not in conflict with the Usool. While they were of such standing that they could resort to such differences in view of the on-going process of Hadith transmission in their time, we in this time cannot act in the same way on the basis of our defective knowledge of Islamic sciences. We simply have to follow the rulings of the Jamhoor of the Math-hab.
(14) The incumbent duty of the Muqallid is not only Taqleed, but Ittiba. We have to make Ittiba of the Jamhoor of the Math-hab. If we dont, we are bound to fall into deviation. The first step into the path of deviation is to abandon Ittiba. once shaitaan has made us accustomed to abandon Ittiba, the ground will become fertile to reject Taqleed. The modernist Salafis have fallen into this Satanic trap.
(15) It is dangerous for the masses to seek answers from the Books of Fiqh in which appear Ikhtilaafaat (difference of opinion) and Dalaa-il. The masses on account of lacking totally in higher Islamic knowledge will become confused. They should adhere to books which teach the masaail for practical purposes.
(16) Without following a particular Math-hab, a person is bound to stray into deviation. He will follow his desires. It is, therefore, incumbent to follow a Specific math-hab.
(17) Picking and choosing rulings from the different Math-habs, is the product of desire. The nafs constrains a person to adopt such an exercise. No Math-hab permits this. However, when there is a real need for adopting a ruling of another Math-hab, the Ulama will study the circumstances and incorporate such a ruing into the Math-hab on the basis of the Usool of the Math-hab. Picking and choosing at random and desire is to trifle with the Deen. Such trifling can lead to the destruction of Imaan.
(18) An exercise to unify the Math-habs will imply the initiation of a fifth Math-hab. Since the rulings of the Math-habs are based on Dalaa-il and certain Dalaa-il are the product of interpretation, unification is not possible. There are and will always be differences among the Scholars who are Muqallids of the same Math-hab. Furthermore, such an attempt is uncalled for. Differences in the Math-hab never lead to disunity and conflict. Ignorance leads to disunity and conflict. We are taught to respect all the four Math-habs. Although we are followers of the Hanafi Math-habs, we always insist that followers of the other Math-habs adhere strictly to the ruling and teachings of their respective Math-habs. The belief of the followers of all Math-habs is that the Four Math-habs are on the Haqq because their basis is the Quraan and the Sunnah. While conceding that errors are possible and that errors in opinion have been committed, no Math-hab can be branded as baatil or in deviation. Rasulullah (sallall~hu alayhi wasallam) said:
"The differences of my Ummah are a blessing."

Such differences existed among the Sahaabah also. These differences of the Sahaabah were inherited by the Students of the different Sahaabah, hence the differences in the Math-habs.
The Math-habs do not advocate sectarianism or antagonism among the followers of the different Math-habs as the deviant, anti-Math-hab Salafis of this age claim. We see such antagonism only in the ranks of the ignorant ones. If the Shaafi performs Witr in his way and the Hanafi in his way, what is the need for antagonism? Some of our friends are Shaafi Ulama for whom we have great respect and love. There is absolutely no ill-feeling. No sectarianism. No antagonism. But, jahl (ignorance) is an evil disease.

Introduction About Al-Rizwan Foundation Pakistan

Appeal:

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Provide all Basic Facility to Our Helpless People.

1. Provide Basic Education.
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