Noori

asalamu alaykum i will help insha'Allah with proof reading

asalamu alaykum wa rahmatullah darse nizami ka jo mukammil syllabus kya hai? 5 ya 6 saal ka.

masha'Allah are you admin of faizahmadowaisi.com?

MaazAllah!!! Allah Aur Farishto Kee Laanat Ho Is Par!!!

He seems to have deviated, he has made comments regarding the Sayyiduna Isa Alaihis Salam and Imam Mehdi Alaihis Salam that they both are here and are hiding due to the political situation

Things that make bathing compulsory 1) Discharge of semen in a state of sexual excitement. 2) Ejaculation while asleep. 3) Intercourse, whether semen is discharged or not. 4) Woman completing her menses. 5) Stoppage of impurity for a woman after childbirth (or miscarriage etc.).

BATHING The 3 obligations on bathing (Ghusl): 1) Gargling: Water must reach right from the lips up to the base of the throat. 2) Inhaling water up to the nose bone: Water must reach through both nostrils and wet the entire area, up to the nose bone. 3) Washing the entire body in such a manner that water flows over every part of the body, not leaving dry any spot equal to the breadth of a hair. If any food particles are stuck in the teeth, these must be removed. Likewise the nose must be cleaned from any dust stuck inside it, and then the nose washed with water up to the beginning of the nose bone. However, care must be exercised during fasting so as not to overdo it.

The Excellence of Miswaak The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Miswaak for every Prayer. The Holy Prophet صلی اللہ علیہ وآلہ وسلم also said, Make the (brushing with) Miswaak a must - for it cleans the mouth, and the Lord also gets pleased.[1] Scholars say that using the Miswaak has 70 benefits, of which one is the remembrance of the Kalima Tayyiba (the Pure Words) at the time of death and ease in death. Using the Miswaak is a Sunnah in ablution. The Miswaak should neither be very hard nor very soft. It is better to use a Miswaak made from branches of the olive, pilu or neem trees. The Miswaak should be as thick as the little finger, and a maximum of one span in length. It should also not be very short so as to make it difficult to use. Hold the Miswaak in your right hand - little finger at the bottom, three middle fingers at the centre, and the thumb at the top bottom side of the Miswaak. Do not close the fist. Brushing should be done in 'horizontal' movements, not in the vertical. Begin with the right upper teeth, followed by the left upper teeth. Then brush the right lower teeth followed by the left lower teeth. All these should be done thrice, and the Miswaak should be rinsed every time. -------------------------------------------------------------------------------- [1] Imam Ahmad Bin Hanbal’s, Musnad

Sandal Of The Prophet - Heavenly peace and blessings shower upon him Notes from Imam Ahmad al-Maqarri al-Tilimsani’s voluminous book on the Radiant Sandal of the Prophet, May Allah shower peace & blessings on Him In Arabic the Prophet’s صلى الله عليه و آله و صحبه و سلم sandal is known as ‘Na’l al-Nabiiy’. The Prophet’s صلى الله عليه و آله و صحبه و سلم sandal is an amulet full of bliss, peace and serenity. At time of stress and grief one should place it on their heart and eyes for its luminous effects. It is a cure for the ill, pathway to relief for those in anguish, healing for the pregnant woman at time of birth, strong against the evil eye, and a symbol of security and protection for ships at sea, property from loss, house from burning, caravans from hostile attacks. People would use the Sandal image for the aforementioned reasons and also for a means of achieving immense blessings in the stations of this world and the hereafter. From those who drew an image of the blessed Sandal, approved its miraculous blessings and served it from the Hadith Masters were Ibn Asakir & his student Badr Fariqi, Hafiz Zayn al-Din Iraqi & his son, Imam Sakhawi and Imam Suyuti from the east. It is well known that the following scholars of Morocco were foremost in drawing the image (Ar. Mithal/Naqsh) since they did not have the real thing, Ibn Marzuwq, Abu Bakr Ibn al-Arabi, Hafiz Abu al-Rabee’, Hafiz Abu Abdullah bin al-Ibar, Ibn Rashedd al-Fahri, Ibn Jabir Aashi, Ibn al-Bara al-Tuwsi, Abu Is’haq al-Undlusi. Ibn Asakir took it from the Moroccan Ibn al-Haaj and all hadith scholars thereafter took it from him. The tribe of Ibn al-Hadeed preserved the Sandals and then they were kept in Jami’ah Ashrafiyyah, Damascus. Moroccan travellers such as Ibn al-Rasheed came to Damascus and drew images to take back for the people. May Allah enlighten their graves with His light and reward them for their efforts. Verily I serve the image of the Sandal of Mustafa صلى الله عليه و آله و صحبه و سلم So that I may live in both worlds under its protection Imam Yusuf al-Nabhani

In the Sahih Muslim it is stated that the angels split opened the chest of the Holy Prophet صلي الله عليه وآله وسلم from the top to the bottom and removed his blessed heart. They then split open his blessed heart and threw away a drop of blood from it. They then said, This was a piece of the Satan. Was it a drop of blood or was it a piece of the Satan? Imam Taqiuddin Subki رضي الله عنه describes that Almighty Allah has created this drop of blood in every human. The purpose of this drop is to listen and obey the command of the Satan. (This is similar to the purpose of the eyes or the ears etc). When this drop of blood was removed from the blessed heart of the Holy Prophet صلي الله عليه وآله وسلم; there now remained no part of his blessed body which would obey and listen to the evil whisperings of the Satan. If there are certain people who inquire as to why was this drop of blood was created in the blessed body of the Holy Prophet صلي الله عليه وآله وسلم in the first place, the answer is that this is also a part of the human body, and if this was not created, then the body of the Holy Prophet صلي الله عليه وآله وسلم would have been considered as incomplete. Mullah Ali Qari رضي الله عنه describes that this piece of blood can be considered as those parts of the human body which are sometimes removed from a human which serves no purpose. Take for example the hair on one’s moustache or the nails on one’s toes or fingers. Even though this is part of the human body, yet, removing it later on is proof of purity and cleanliness! In brief, creating it in the first place is to complete human creation or to complete human anatomy and removing it later on is proof of human cleanliness and purity. (Sharah Shifaa – Mullah Ali Qari, Vol 1, Page 374) Allama Shahaabudeen Khafaji رضي الله عنه in the Naseemur Riyadh further explains that this could be compared to the seeds in grapes and other similar fruits or vegetables. When they are removed, people don’t go around asking as to why was it removed or why was it kept there in the first place or even why was it created in the first place! As to the question of why did the Angels inform the Holy Prophet صلي الله عليه وآله وسلم that this is a place for the Satan. In other words, did the Holy Prophet صلي الله عليه وآله وسلم have something Satanic within him, (Allah forbid)? No and certainly not! There is no doubt that every atom in the blessed body of the Holy Prophet صلي الله عليه وآله وسلم, every particle in his body is pure and unblemished. There is nothing in his blessed body which could even be termed as impure. When the Angels informed him that this was part of the Satan, they were actually meaning that, If there were any part of the body in which the Satan could hold on to, or adopt as his centre of mischief within the human body, then, it would have been this part of the body. And since, this part has been completely removed, therefore, there is nothing within the blessed body of the Holy Prophet صلي الله عليه وآله وسلم which can even remotely be connected to the Satan. After the blessed chest was opened, it was then filled with wisdom and Imaan. Even though in normal circumstances, wisdom and faith cannot be considered as physical entities, yet, it is the Infinite Power of the Almighty that if He wishes, he can transform a non-physical entity into a physical entity. This also goes to prove the immense stature of the Holy Prophet صلي الله عليه وآله وسلم. There are many reasons to the splitting of the chest Even though there are many reasons for this, we can also safely say that one of the main reasons for the splitting of the blessed chest is to prepare it for the greatest vision ever experienced by a human and to create in it the capacity to be able travel on an amazing journey and ultimately to be able to see the Creator Himself. The proof that our Prophet صلي الله عليه وآله وسلم is alive This incident also proved beyond a shadow of doubt to the companions (RadiAllahu Anhuma ajma'een) and all those who would come later on, that our Prophet صلي الله عليه وآله وسلم is certainly a living Prophet صلي الله عليه وآله وسلم. We see that even though the blessed heart of the Holy Prophet صلي الله عليه وآله وسلم was removed, yet he still remained conscious and was able to report and see whatever was happening to him. We also know that the heart is a station of life and a place where in the soul rests and when this is removed, a person is considered as dead. Yet, even though his heart was removed, the Holy Prophet صلي الله عليه وآله وسلم was still alive. This further goes to prove that if his soul is removed like when he passed away, how can we consider him dead when he was still alive when his heart and the resting place of his soul was removed during the occasion of Me'raj? This clearly indicates that our Holy Prophet صلي الله عليه وآله وسلم is still alive! There were eyes and ears found in the blessed heart of the Holy Prophet صلي الله عليه وآله وسلم It is reported that when Sayyiduna Jibraeel Al-Ameen (Alaihi Salaam) had placed the heart of the Holy Prophet صلي الله عليه وآله وسلم in the water of Zam Zam, he stated, The blessed heart was free of all defect and fault. In it, there were two eyes which looked and two ears which listened. (Fathul Bari vol 13, Page 410) These were those special and unique eyes and ears which saw those things which no ordinary human could see. It is for this reason that the Holy Prophet صلي الله عليه وآله وسلم has stated that, I can see that which you cannot see and I can hear that which you cannot hear. The splitting of the chest and the fact that the Holy Prophet صلي الله عليه وآله وسلم is Noor There are some people who incorrectly declare that since the Holy Prophet's صلي الله عليه وآله وسلم chest was split open, therefore he is not Noor. This is a mistake and totally incorrect. Firstly, when his blessed chest was split, at that time, no blood was seen. Is this possible for a normal human? This has been referred to in Tafseer Ruhul Bayaan. The Ulama have stated that even though he is both human and Noor at the same time, there are certain occasions when each of his divinely bestowed attributes are more visible than the other. He is certainly a creation which has been created from Noor and his physical attributes is the outer clothing. It has also been mentioned in Tafseer Roohul Bayaan that the chest was split open without any instruments. How is this possible for a being that is only physical in attribute? Therefore, by the virtue of there being no instrument, this suffices as a proof that he is Noor. If at times, there was blood which became visible like in the battle of Uhud, at that time, the Almighty made his Prophet's صلي الله عليه وآله وسلم physical attribute appear as the dominant and when there was no blood, like during the occasion when his blessed chest was split open, at that moment, the Almighty made His Prophet's صلي الله عليه وآله وسلم Noor a more over powering attribute. We have already explained that during the journey of Me'raj, the three inner states of the Holy Prophet صلي الله عليه وآله وسلم were displayed and became visible in each different state of the Me'raj. It is sad that many people cannot understand something as simple as this. WWW.GATEWAYTOMADINA.ORG

Sayyiduna Imam Jallaluddin Suyuti رضي الله عنه narrates in Sharus Sudoor that once a man lived close to a cemetery, he arranged a party for his sons marriage. There was a lot of dancing and singing that night. Whilst everyone was busy dancing and singing, a terrifying voice tore the silence of the cemetery and said, Oh people of perishing amusements, death finishes all amusements and games, there are many we have seen indulged in passions, death separated them from their families. The narrator says that the groom died a few days later. Sharhus Sudoor, Pg 217, Darul Kutubul Ilmiyyah Beirut. The storm of death came and ripped away the jokes, the laughing, the rhythms, the happiness and the hopes. The groom had to face death, and a house of happiness turned into a house of mourning. The Master of both worlds صلی اللہ علیہ وآلہ وسلم said, Songs and lahw (anything that makes you neglect virtuous acts) make hypocrisy grow in the heart the way water makes greenery grow, (and) I swear by Him in whose hand is my life! Indeed, the Quran and remembrance of Allah Azzowajal make faith grow in the heart the way water makes grass grow. Firdaus Al Akhbar, Vol 3, Pg 141, Hadith 4204 The Master of both worlds صلی اللہ علیہ وآلہ وسلم said, If someone raises his voice with singing, Allah Almighty appoints two devils to accompany him. They sit on each if his shoulders, one on the right and the other on the left, and both of them kick him with their feet until he stops singing. Durr Al Manthur, Vol 6, Pg 506, Dar Ul Fikr Beirut Sayyiduna Duhaak رضي الله عنه narrates, Singing spoils the heart and disappoints Allah Almighty. Tafseerat Ahmadiyyah, Pg 603 Sayyiduna Anas رضي الله عنه narrates that the Blessed Messenger of Allah صلی اللہ علیہ وآلہ وسلم said, If anyone sits near a singer, and listens to him, Allah Almighty will pour molten lead into his ears on the day of resurrection. Kanz Ul Ammal, Vol 15, Pg 96, Hadith 40662, Darul Kutubul Ilmiyyah Beirut

The state and stages of Sainthood Wilaayah is divided into two types. The first is Aamah or common and the second is Khaasah or special. The first type is that which includes all those who possess pure faith and are included in the religion of Islam. The second type which is considered to be the special type is that which is unique to those who are especially connected to the truth. Thereafter, in the path of Sulook and with Divine proximity, there are five types of Saints. They are the Nuqabah, the Nujubah, the Abdaal, the Awtaad and the Aqtaab as has been mentioned in the treatise entitled Haawi. Vol 2 Page 241. Ala Hadrat, Imam Ahl As-Sunnah (Imam Ahmad Raza Khan رضي الله عنه) has enumerated 14 stages of the Saints. They are the Suluhaa, the Saalikeen, the Qaani’een, the Waasileen, the Nujubah, the Nuqubah, the Abdaal, the Budulah, the Awtaad, the Imaamain, the Ghaus, the Siddique, the Nabi, and the Rasool. The first three are those who are considered as travelling towards Allah and the balance are those who are considered as having travelled within[1] Almighty Allah. All of them are considered as Awliyah. (Al Malfooz, Vol 4, Page 22). The literal meaning of the word Wali among others are, “Master, Chief, Senior respected person, one who is protected, a patron, a friend or someone who is loved.” In the definition of the Awliya, a Wali is considered as that person who is considered close to Allah and as possessing proximity to Allah. As-Sayed As-Shareef Ali Muhammad رضي الله عنه in the treatise entitled, Tahreefaat declares that, The word Wali if it possesses the subjective sense, could mean “he who embodies obedience and does not obey anyone except Allah. If the objective sense is taken, then it could mean “that person who possesses the Special Infinite Mercy of Allah and His Divine Grace… The idea of a Wali performing a miracle (karamah) is not something which is mandatory. If a Wali performs a miracle without any valid Shariah reason, then his actual state of Sainthood could also be taken away. Written by Al Qadi Abdur Raheem Bastawi Source: Markazi Darul Ifta Bareilly Shareef Footnote: [1] The usage of the word “within” should not be taken in its literal sense. It is however, the only word that we can find which can imply absolute and total proximity (translator). WWW.GATEWAYTOMADINA.ORG

Can you delete this please

He who has forgotten to recite the Durood, has truly forgotten the path to Jannah. (Al Qawl Ul Badi) Hadith 1 Sayyiduna Rasoolullah صلی اللہ علیہ وآلہ وسلم said, Without doubt, there is an Angel of Almighty Allah whom Allah has given power to listen to the voices of all the people. Whenever any person recites Durood, this Angel delivers the Durood to me. I then plead to Almighty Allah for the person to receive ten blessing for reading a single Durood (upon me). Imam Jalaluddin Suyuti's, Jaami'us Sagheer Hadith 2 Sayyiduna Abu Darda (radi Allahu anhu) narrates that Sayyiduna Rasoolullah صلی اللہ علیہ وآلہ وسلم said, Increase the Durood Shareef on the Day of Jummah for it is a Day of Witnessing. It is a day when the Durood Shareef is presented to me. For that person who reads the Durood Shareef, his voice reaches me wherever he is". When it was inquired as to whether he would hear the voice even after leaving this world, Sayyiduna Rasoolullah صلی اللہ علیہ وآلہ وسلم replied, Yes, even after I have departed because Almighty Allah has made it Haraam upon the earth to devour the bodies of the Ambiya. Jalaa'ilul Ifhaam Hadith 3 It is reported that Sayyiduna Rasoolullah صلی اللہ علیہ وآلہ وسلم was once asked about those who read the Durood Shareef after he had passed away. He replied, I listen personally to the Durood Shareef of those who love me, while the Durood Shareef of others is presented to me. Al Qawl Ul Badi Hadith 4 Sayyiduna Abu Amaama (radi Allahu anhu) narrates that Sayyiduna Rasoolullah صلی اللہ علیہ وآلہ وسلم said, Almighty Allah has promised me that after I pass away, He will give me the power to listen to every person who reads the Durood Shareef, even though I will be in Madinatul Munawwarah and my followers will be the East and West. O Abu Amaama, the entire creation has been placed in my tomb and I will see and hear all creation. He who reads the Durood Shareef ten times will receive a hundred rewards in return. Durratun Naasiheen

Sadr al-Sharia Allama Maulana Mufti Hakim Abu al-Ula Amjad Ali Aazmi Khalifa-e-Majaz (Accredited Successor) of Imam Ahmed Raza Khan Alaihi Rahmah BIRTH Sadr-e-Shariat (“Chief of the Islamic Law”), Badr-e-Tariqat (Shining Moon of the Spiritual Mythology or Tariqah), Hazrat ‘Allama Moulana Shah Amjad Ali Aazmi the son of Hakim Jamal al-din, son of Maulana Khuda Bakhsh, son of Moulana Khairuddin (1299 AH – 1878-9) was born in the district of Ghosi in India, Mohalla “Karimuddin”, district Azamgarh. His father and grandfather both were renowned scholars in religious theology and expert specialists in the “Unani” (Greek) system of medicine. When his grandfather, Hadrat Maulana Khudabakhsh went to perform Hajj, then on his return from Makkah al-Mukarramah to Madinah al-Munawwarah, he received the permission (ijazah) for the recitation of Dala’il al-Khayrat. He received his elementary education from his grandfather. After that he studied books in general education for the beginners from his elder brother, Maulana Muhammad Siddique. At the end of the elementary course and on the advice of his elder brother, he was admitted to the “Madrasa-e-Hanfiyya” in Jaunpur, for further education under the supervision and guidance of Jami’ Ma’qulat wa Manqulat, Hazrat ‘Allama Moulana Hidayatullah Khan Rampuri, Jaunpuri (d. 1326 ah – 1908 AD – student of Imam al-Falsafa, Mujahid-e-Jalil, Hadrat ‘Allama Fadhl-e-Haqq Khayrabadi). At that time, there was no ‘proper’ rail system and it was also quite difficult to get hold of any transport by which Sadr al-Shari’ah could easily travel from Azamgarh to Jaunpur and vice versa. Hence, he would travel from Ghausi to A’zamgarh by foot. Then from there, he would reach Madrasa-e-Hanfiyya, Jaunpur, via a camel-driven carriage. On completion of the prescribed course (Dars-e-Nizami) at the Madrasa-e-Hanfia Jaunpur, he presented himself before the great scholar, Shiekhul Muhadditheen (the Master of the people who are elite in the subject field of Hadith), Allama Maulana Wasi Ahmed Surti (d.1334 AH – 1916 AD) for higher education in Ahadeeth and with that end in view, he joined Madrasat-ul-Hadeeth, in PiliBhît and received the Sanad (authenticated certificate or degree) from that Madressa in 1320 AH – 1902 AD. During this time, Aala Hadhrat, the Great Reviver of Islam, Maulana Shah Ahmed Raza Khan fadhile-e-Bareilly needed the services of a teacher at the Darul-Uloom, MANZAR-E-ISLAM, which he founded. Maulana Amjad Ali then left his clinic and proceeded to Bareilly. At Bareilly, he first worked as a teacher. Later on he was also entrusted with the supervision of the Matbah-e-Ahle Sunnah (Printing Press), and was also given presidency of the Education branch of Tehreek Jam’at-e-Raza-e-Mustafa, in Bareilly. These responsibilities he conducted with great endeavour, devotion, in addition to this was the issuance of Fatawas (Juridical Opinions), which he continued as his newly acquired mission. He took oath of allegiance (Baiy’at) on the hands of the great eminent scholar, faqih, Imam, Muhaddith, Mufakkir, Musannif, Mudabbir, al-Sheikh Mufti Hafiz-o-Qari Imam Ahmed Rida Khan Bareilly and was soon honoured with the bestowment of Khilafat (headship of the various mystical paths, e.g Silsila Qadriya, Chistiya, Soharwardiya, Naqshbandiya, Barkatiya, and so on). He derived affectionate blessings and guidance from his Chief Mentor (shaykh), and quickly rose to the heights and ranks of perfection. In the matters concerning fatawa, Imam Ahmed Rida Khan had complete reliance and full confidence in ‘Allama Amjad Ali Khan on account of his diligence and competence in the Mission entrusted to him. Paying tributes to his capabilities Imam Ahmed Rida on one occasion stated: You will find the quality of understanding the religion (tafaqquh) to a greater degree in Maulvi Amjad Ali (Sadr al-Shari’ah) incomparable to others present here (in the field of learning). The reason being that he is adept in announcing, writing and examining the various fatawa. He writes down what I say in response to the inquiries sought in this behalf. He has the adoptive nature; he grasps the point of issue without much effort. He has acquired familiarity with methods and procedures (which is an asset for him in this profession) During the stay of Hazrat Sadr al-Shariah at Bareilly, the work-load demanding immediate attention had increased tremendously, even to the extent of wonderment and amazement because of the multi-dimensional varieties of the work involved, such as the supervision of the publishing press, proof reading, guidance (briefing) to the pressmen, despatch of parcels and letters, writing/dictating of the Islamic Juridical fatawas, and so on. Each of which demanded uninterrupted attention. On top of all this, he had to conduct all these work almost single-handedly. The blessings and supplications of Imam Ahmed Rida had revitalised and rejuvenated his spirit of work for the sake of the religion (deen) to such an unbelievable degree that he did not feel any kind of tiredness, mental exhaustion or even any physical disindination, for the work at hand. People often in amazement of this phenomenon, would quite truly exclaim: Maulana Amjad Ali Sahib is a work machine Maulana Amjad Ali saheb contributed and rendered enormous and uncountable services in the initiation and finalisation of the grandiose, matchless and unique translation of the Holy Qur’an, by Imam Ahmed Rida, entitled Kanz al-Iman, under the chronological title Kanz al-Iman fi Tarjamah al-Qur’an (1330A.H., coinciding 1911A.D.) He adopted teaching as a professional career at his early youth and continued to serve as such till the end of his life. He produced such unique, matchless, peerless and illustrious students/disciples who left an indelible and ever shining marks in the annals of proficient crusaders and research scholars which even the sublime erudition and meteoric learning itself shall be proud of (as achievement by disciples/students) which in fact will itself be a praiseworthy and a pride worthy tribute to the learning and its potentials to attain the high mark of proficiency. For a considerable length of time, he served as a teacher in the renowned centre of knowledge, Madrasah Manzar al-Islam, in Bareilly Shareef. In the year 1924 A.D./1343 A.H., he went to Ajmer Sharif to join as the Head teacher (Sadr al-Mudarrisin) for Dar al-‘Ulûm Mu’iniyah Uthmaniyah. In 1933 A.D./1351 A.H., he returned back to Bareilly, and stayed here for a continuous 3 years. After that he joined as the Sadr al-Mudarrisin of Dar al-‘Ulum Hafiziah Shervani, in response to an invitation of Nawab Haji Ghulam Muhammad Khan Shervan ruler Dadun (Ali Garh), and stayed there in that capacity for a full seven years, rendering yeoman service, for the cause of learning and for the uplifting of the institution. The great scholar and administrator Maulana Habib al-Rehman Shervani while delivering a presidential speech on the occasion of the Annual function of the school, in 1937A.D./1356 A.H., paid glorious tributes to the personal and professional qualification of Moulana Amjad Ali in the following words: Maulana Amjad Ali is one of the four or five teachers in the whole sub-continent whom I recognise as having been appointed on merits. At that time, Maulana ‘Abd al-Mushahid Khan was working as an assistant teacher in the same school. He has also expressed his impression in these words: Maulana Amjad Ali was the Chief teacher (Sadr al-Mudarris) in this institution for more than seven years. He had also worked as a Head Master in various schools at Bareilly, Ajmer, and many other places all around the sub-continent of India. Being an experienced teacher for quite a number of years, he has full command over the profession of teaching. Up to 1943 A.D./1327A.H. He stayed at Dadun, then he remain at Banaras for a year; thereafter, till 1945 AD/1364 A.H., he taught at Dar al-‘ Ulum Manzar al-Islam, in Bareilly. In the vicinity of the Ajmer shrines, the descendants and offspring of Prithvi Raj had settled as permanent inhabitants. Though these settlers were converts to Islam, they retained and followed practices, which were openly contrary to Islam, and its teachings, and at times bordering the fringes of atheism, and cults of idolatry. They were also deficient and negligent about the fundamental modes of worship, and their fulfilment with due regard to the Farai’dh (compulsory), and Wajibat. At the advice and guidance of Hazrat Sadr al-Shari’ah, his students and disciples chalked a programme of Tabligh (conveying the message of Islam, especially its fundamentals, and basic principles), amongst these nominal Muslims. The programme was religiously implemented. It had pleasant effects. The visits and preaching of young students under the command of the religious leaders worked magic on those eager and God-fearing minds, because their Islamic nomenclature was at stake, unless it was corrected in time and tuned to Islamic Ideology. The verve and zest displayed by these people soon transformed their entire outlook and they clustered around these enthusiastic preachers and they open-heartedly and whole-heartedly welcomed their Iman arousing sermons and resolved to act upon them. Hazrat Sadr al-Shari’ah was basically and mentally tuned as a religious scholar, but he was also at home and conversant with the politics of the day (which was raging throughout the length and breadth of the sub-continent). And whenever and wherever necessity chose, he defended and extolled the Islamic nation, even as a political entity with sound reasoning and in political parlance. His murshid-e-tariqat (mystic leader), Imam Ahmed Rida Bareilly was a staunch supporter of the “Two Nation Theory”, which was based on the fundamental issue that the nations of idol worshippers (but parast) and idol breaker (but shikan), cannot be joined into a single nation. This was the basic foundation of the demand for Pakistan. Hazrat Sadr al-Shari’ah was a true believer of the Muslim nationhood as a separate entity, and so was Sadr al-Afadhil Sayyid Na’eemuddin Muraadabadi, and many of our great and eminent scholars, and he spread no endeavours for the cause of Muslim entity. He preached this theory with full force of his command on the 14th of Rajab 1339, corresponding 24th March 1921, Jami’ah al-‘Ulema al-Hind (which consisted mostly of the Nationalist Muslims) held their convention, at Bareilly in which Maulana Abu al-Kalam Azad and other leaders participated. The leaders of the Jamiat had come fully prepared, and confident that they will outwit and defeat the opponents of Muslim-Hindu unity. Maulana Amjad Ali, being the president of the Academic branch of Jam’ah al-Raza-e-Mustafa accepted the challenge and presented to the leaders of the Jami’ah ‘Ulema-e-Hind a comprehensive questionnaire based on 70 questions related to the so-called Hindu-Muslim unity, and demanded their reply to the said-questionnaire. But the pro-Hindu “Ulema” of the Jami’ah ‘Ulema-e-Hind failed to send even one reply to the questions posed, in spite of repeated reminders which were sent to them. The great learned scholar, Maulana Sayyid Na’im al-Din al-Muradabadi, expressed the under-noted opinion of the said questionnaire in a letter addressed to Imam Ahmed Rida Khan: “Our Master! Your blessings abound After presenting my greeting of salaam, I beg to submit that after taking the leave of yours, I reached my residence and studied the comprehensive questionnaire. Really these questions are based on “Divine Dispensation”. Surely these questions do not provide the opponents any room for a convincing reply (and definitely they are defenceless at the moment) At the time of departure, Maulana Abu al-Kalam Azad said at the Bareilly-Ry Station: All the various objections raised in the questionnaire are real and correct. Why should people commit errors, which cannot be (adequately) replied and defended. Such errors (falsehoods) provide the other party an opportunity to seize upon it” On 19-20 Sha’ban corresponding 3/4th October 1350 A.H./1939 A.D., a meeting was held in Muradabad, under the chairmanship of the Khalifa al-Awwal of Imam Ahmed Rida, al-Sheikh, al-‘Allama Mufti Hujjah al-Islam, Hamid Rida Khan. In that meeting a jamaate the evils creeping in the Muslim society and adopt a definitive measures against the attacks on Muslim entity by the opponents. In this meeting, Hazrat Sadr al-Shari’ah was prominent by his august presence. All this jamiat later became popular with the name of “All India Sunni Conference” In April 1946, a convention on a grand scale was held at Banaras, under the auspices of Sunni Conference. The session so held was unique and unparalleled as a very large number of Scholars and Saints, to the tune of over 5, 000 in number participated. This convention had assumed the fundamental significance for the establishment and consolidation of Pakistan. In that session, a committee was set up, comprising of prominent ‘Ulema and Masha’ikh to suggest ways, and also to give their views and opinions for a means for the smooth running of an Islamic Government body. Among the distinguished participants, was none other than the name of Hazrat Sadr al-Shari’ah. ALLAH, blessed Maulana Amjad Ali with the bestowment of many different sciences and branches of knowledge and craft to perfection, but he had an intrinsic inclination towards the knowledge, which is regarded as sacred, as Imam Shafi’ once stated: Every kind of knowledge except for that related to the Holy Qur’an is just a pastime... and except for Hadith, and Fiqh in the religion (Islamic Jurisprudence) He had a great inclination towards Tafseer, Hadith and Fiqh (Islamic Jurisprudence). He had the detailed, but complex Islamic rulings of many different topics, of the Fiqh on the top of his tongue. In recognition of his multi dimensional acquisition of the various branches and sciences of knowledge , Imam Ahmed Rida, the Great Reviver of Islam, has conferred the title “Sadr al-Shari’ah” to him during his stay at Dadun (District of Aligarh). Hazrat Sadr al-Shari’ah started writing marginal notes (annotations or hawashi) on the voluminous book of Imam Abu Ja’far Tahawi (d. 321A.H./933A.D.) on hadith, entitled “Sharh Ma’an al-‘athar”, and in the short period of seven months, he completed a comprehensive annotation. The special feature and note of surprise is that the annotation was hand-written with a fine-pointed pen, and that too with one pen; it comprised 450 pages, each page consisting of 35-36 lines! It means that having retired after each days’ arduous preoccupation, which consumed and enormous time and energy he found the time to write about 2 ½ pages each day. The heart rendering tragedy in this connection is that that composition of the marginal notes (Annotation) could not remain preserved (if this masterpiece had survived, it would have surely revolutionised the word of Islamic erudition as a monument of universal acclaim. It is really unfortunate that the Muslim ummah has been deprived of an ever-lasting source of learning and guidance) . His second masterpiece is Fatawa Amjadia, which is a unique 4-volumed book, comprising of the various fatawa enquired in his service, as regards to many Islamic topics. One must note that these were only a few of the many questions that were asked to him, and most have not been recorded till date. Nonetheless, it is still quite a unique book of Academic Researches. Then he turned to writing books for the children, when the illustrated book of Primary education (in Urdu) was introduced, which contained pen-drawn pictures and drawings to illustrate the various letters of the Urdu alphabet. Hazrat Amjad Ali wrote a primer (Urdu Qa’idah), containing pictures of lifeless objects. the Qa’idah had the blessing that the child experienced no difficulty in recognising and getting familiar with the alphabets. He could read the book of his standard in a much shorter time than through other methods. He had the proficiency and skill of explaining very complex, and difficult passages in a simple and easy to understand language. Bahâr-e-Sharî’at is that universally acclaimed book of Hazrat Sadr al-Shari’ah which can be justifiably called the Encyclopedia of the Hanafi Islamic Jurisprudence . Hazrat Sadr al-Shari’ah wrote 17 parts of the 20-chaptered book, and the other remaining 3 parts he could not write due to great subsequent sorrows of the death of members of his blessed family. Nevertheless, to complete this great service he gave counsel that, due to his persistent illness, any of his students or family members should complete. Hence, the 3 parts were completed by his great students. The renowned book of fatawa, entitled “Fatawa-e-‘Alamgiri” or “Hindiyya” was compiled by the efforts of more than 500 outstanding scholars at that time. Despite this, there is not much written as regards to which proposition (mas’alah) is the most authentic and which one is weak. The respect that Alamgir showed and had for these great ‘Ulema who compiled Fatawa-e-‘Alamgiri was that whenever they entered his court, ‘Alamgir would immediately stand up in respect for them. On the other hand, Sadr al-Shari’ah wrote the famous Hanafi Encyclopaedia of Fiqh on his own, and in addition to this, he also made it clear and mentioned which proposition were authentic so that it is easier for the reader to learn and memorise the authentic propositions, without having to refer to books in languages which one could not understand. Furthermore, this book has been written in such a beautiful, but simple manner that not only can the ‘Ulema (scholars) use it, but also the public in general can gain much benefit from it. If we look at it in this manner, then Bahar-e-Shari’at is a much more beneficial and advantageous service for Islam and the Muslim ummah, in comparison to Fatawa-e-‘Alamgiri compiled by more than 500 outstanding scholars. This book is said to have been started in writing, some time in 1915 AD/1334 A.H., and was complete (up to the seventeen parts, then written in 1943 A.D./1362 A.H.). he had the desire to write the remaining 3 more parts, but circumstances did not permit. Within a short span of four years, eleven dear members of his family breathed their last. These bereavements took such a heavy toll of his mental and physical capability that he lost his sight and all the work of writing and completing anything came to a sudden halt. The initial six parts of Bahâr-e-Sharî’at were personally heard (the author, Sadr al-Shari’ah, reciting them) by al-Sheikh Imâm Ahmed Ridâ Khan. He corrected or modified at carious places and embellished them with his introductory notes. The significant aspect of the Bahâr-e-Sharî’at is that each chapter begins with the verses of the Holy Qur’an, then the various ahâdîth as related to the topic, then an introductory note, followed by a detailed and concise annunciation of the jurisprudential problems and their answers according to the Qur’ân, Hadîth, Sunnah and the aqwal of the ‘Ulema. EMINENT STUDENTS: Below we note the names of all the great students of Hazrat Sadr al-Shari’ah, Hakim Abu al-‘Ula Amjad ‘Ali A’azmi: 1) “Sh’er Besha-e-Sunnat”, Munadhir al-A’azam, Moulana Hashmat ‘Ali of Lackhnaw 2) “Muhaddith al-A’azam Pakistan”, Maulana Abu al-Fadhl Sardar Ahmed of Layal Pura, now Faisalabad 3) “Mujahid-e-Millat”, al-Sheikh al-‘Allama Maulana Habib al-Rehman, President of the All India Tabligh-e-Sirat (Orissa – India) 4) Imam al-Nahw, Sadr al-’Ulema Sayyid Ghulam Jilani Merthi (author of Bashir al-Kamil, Bashir al-Najiyah, Bashir al-Qari, and many more works) 5) “Hafiz-e-Millat” al-Shah, ‘Allama Hafiz ‘Abd al-‘Aziz Muhaddith-e-Muradabadi thumma Mubarakpuri, Principal of the renowned Islamic University, “al-Jamiâ’ Ashrafia, Misbah al-‘Ul?m” in Mubarakpur, Azamgarh, India 6) “Amin-e-Shari’at”, Munadhir-e-Ahl-e-Sunnat, Mufti-e-Azam Kanpur, Maulana Rifaqat Husain Muzaffarpuri 7) “Shams al-‘Ulema”, Qadi Shams al-Din Jaunpuri (author of Qanun-e-Shari’at”) 8) “Khayr al-Adhkiya” Hadrat Mawlana Ghulam Yazdani A’azmi, former Head teacher (Sadr al-Mudarris) of Jami’a Razviyya, Mazhar-e-Islam, in Bareilly Sharif. 9) “Sayyid al-‘Ulema”, Sayyid Al-e-Mustafa – Marehra Sharif 10) “Fakhr al-Amathi”l “Jami’ Ma’qulat wa Manqulat”, ‘Allama Muhammad Sulaiman Bhaghalpuri 11) “Sheikh al-Hadith” Hazrat ‘Allama ‘Abd al-Mustafa A’azmi 12) Hazrat ‘Allama ‘Abd al-Mustafa Azhari (son of Hazrat Sadr al-Shari’ah) 13) “Khalil al-‘Ulema” Hazrat Maulana Mufti Khalil Khan Barkati 14) “Sheikh al-‘Ulema”, Hazrat ‘Allama Ghulam Jilani Ghausvi 15) “Ra’is al-Muhaddithin” Hazrat ‘Allama Mubin al-Din Amrohwi 16) “Abu al-Mahasin” Hazrat Maulana Mohammad Mohsin Sahib Faqih al-Shafi’ – Lahore, Pakistan 17) “Faqih-e-Azam” “Na’ib-e-Mufti-e-Azam”, al-Sheikh al-‘Allama Mufti Sharif al-Haq Amjadi 18) Hazrat Maulana Mohammed Ilyas Siyalkoti 19) Hazrat Maulana Mufti Mohammed A’jaz Radhwi 20) Hazrat Maulana Waqar al-Din, Dar al-‘Ulum Amjadiya – Karachi - Pakistan 21) Hazrat Maulana Taqaddus ‘Ali Khan, Sheikh al-Jami’ah Rashidiyah, Pir Gauth (Sindh – Pakistan) 22) Hazrat Maulana Mukhtar al-Haq – Bikiturdir Sharif 23) Hazrat Maulana Israr al-Haq Indori 24) Hazrat Maulana Mukhtar al-Haq – “Khatib-e-A’azam” – Dar al-Salam 25) Hazrat Maulana Khalil Ahmed Sahib Kichaucha Sharif 26) Hazrat ‘allama Sayyid Zahir Ahmed – Aligarh 27) Hazrat Maulana Mujib al-Islam saheb Adrawi 28) Hazrat Maulana Afdhal al-Din M.P. 29) Hazrat Maulana Mufti ‘Atfullah – Aligarh 30) Hazrat Maulana Mehbub Rida Khan Sahib – Karachi 31) Hazrat Maulana Sadiqullah sahib – Banaras 32) Hazrat ‘Allama Ghulam Asi saheb – Balya 33) Hazrat Maulana Qari Asad al-Haq Muradabadi 34) Hazrat Maulana ‘Atiq al-Rehman tilshepuri 35) “Muhaddith al-Kabîr”, al-Sheikh Dia al-Mustafa (son of Sadr al-Shari’ah) 36) Hazrat ‘Allama Qari Raza al-Mustafa (son of Sadr al-Shari’ah) 37) Hazrat Maulana Hakim Shams al-Huda sahibzadah 38) Hazrat Maulana Mohammad Yahya – Ghausi And many more great students upon whom, not only the ahle Sunnah, but also the entire Islamic nation looks with pride and honour. CONTEMPORARY (Ham ‘Asr ‘Ulema) SCHOLARS Ø Sadr al-Afadhil ‘Allama Sayyid Na’im al-Din Muradabadi Ø Hujjah al-Islam, ‘Allama Hamid Rida Khan (son of Imam Ahmed Rida) Ø Mufti-e-A’zam-e-Hind, ‘Allama Mustafa Rida Khan (son of Imam Ahmed Rida) Ø Malik al-‘Ulema ‘Allama Zafr al-Din Bihari Ø ‘Umdah al-Mutakallimin Sayyid Sulaiman Ashraf Bihari Ø Hadrat ‘Allama Sayyid Ahmed Ashraf ibn Ashrafi Miya – Kichaucha sharif Ø Muhaddith-e-A’zam-e-Hind Sayyid Muhammed Kichauchavi Ø Hadrat Maulana Hakim Barakat Tonki Ø Hadrat ‘Allama Wakil Ahmed Sikandarpuri Ø Hadrat ‘Allama Maulana Fadhl-e-Haqq Rampuri Ø Hadrat ‘Allama Mu’in al-Din Ajmeri Ø Hadrat Maulana Nur al-Hasan Rampuri Ø Maulana Qadi ‘Abd al-Wahid sahib – Patna Ø Hadrat ‘Allama Dia al-Din Pilibhiti Ø Muballigh-e-Islam, Hadrat ‘Allama ‘Abd al-‘Alim Siddiqi Merthi Ø Hadrat Maulana Sayyid Misbah al-Hasan (sajjada Nashin Khanqah Samadiyyah Phaphund sharif) BLESSED KHALIFAS (Accredited Successors) Here are the names of his famous khalifas: 1) Sher Besha-e-Sunnat, Mazhar-e-Alahazrat, al-Sheikh ‘Allama Hashmat ‘Ali Khan 2) Muhaddith-e-azam Pakistan, Maulana Sardar Ahmed Khan 3) Hafiz-e-Din-o-Millat, Hadrat ‘Allama ‘Abd al-‘Aziz “Muhaddith-e-Muradabadi” 4) “Sheikh al-‘Ulema” Hadrat ‘Allama Ghulam Jilani A’azmi 5) Mufti-e-Azam Kanpur, al-Sheikh Mufti Rifaqat Husain Kanpuri 6) Hazrat ‘Allama Hafiz Maslih al-Din 7) Hazrat Maulana Zafar ‘Ali saheb Nu’mani 8) Sharih Bukhari, Faqih-e-Azam, al-Sheikh Mufti Sharif al-Haque, Amjadi 9) ‘Allama Ghulam Yazdani Ghausvi 10) Hazrat Maulana ‘Abd al-Haq Mubarakpuri CHILDREN 1st wife: Mohtarama Karima Khatun Sahiba: 1. Hakim Shams al-Huda Marhum 2. Zubeda Khatun marhum 3. Maulana Mohammed Yahya marhum 4. ‘Allama ‘Abd al-Mustafa Azhari marhum 5. ‘Allama ‘Ata al-Mustafa marhum 2nd wife: Mohtaramah Safiyy al-Nisa sahiba: 1. Ra’isa khatun marhuma 3rd wife: Mohtarama Rabi’a khatun sahiba 2. Muhammad Ahmed marhum 3. Qari Raza al-Mustafa sahib 4th wife: Mohtarama Hajra Bibi sahiba 1. Mohtarama Sa’ida Khatun marhuma 2. Mohtarama ‘Aisha khatun 3. Muhaddith-e-Kabir, Hadrat ‘Allama Maulana Dia al-Mustafa Qadri 4. Muhammad marhum 5. Maulana Thana al-Mustafa sahib 6. Maulana Baha al-Mustafa sahib 7. Maulana Fida al-Mustafa sahib JOURNEY TO THE HEREAFTER Hadrat Sadr al-Shari’ah had already been blessed by performing his first Hajj ritual in 1337/1922. For the second time, he accompanied his spouse, and set off from Ghosi on the 26th of Shawwal 1367 A.H. the events, which occurred before and also after the event are quite astonishing. The candle of the love of the Holy Prophet which Hadrat Sadr al-Shari’ah had in his heart illuminated and burnt even more brightly in this particular journey to Haramain Sharifain (but, actually, the journey to the hereafter). He would ask people to recite the na’at sharif, and would feel emotional after hearing the beautiful verses of the na’at. As scheduled, in the masses of hundreds of people waiting patiently to see Hadrat Sadr al-Shari’ah he came to the railway station. At the station in front of the masses of people, he delivered an inspirational speech. Then the car arrived, and Hadrat Sadr al-Shari’ah departed. From the very beginning of his departure from his house, he felt ill, and in addition to this fact was that rain fell immensely during this journey, which made him deteriorate in health even more. This was why he had a fever, to the extent that on reaching Bombay, he had pneumonia. At the Bombay station, his treatment started. Even after so many days of treatment, he would still be in the state of unconciousness. Hudur Mufti-e-Aa’zam was also accompanying him on this journey, and because of his regular visit to meet Hadrat Sadr al-Shari’ah to ask as to how he was, mass of people always came with him. Once during his visits, a person recited a na’at written by Imam Ahmed Rida, immediately hearing this, Hadrat Sadr al-Shari’ah opened his eyes, and stated to give him a pillow so that he could sit up. Throughout the time that the na’at was read, Hadrat Sadr al-Shari’ah sat there, in that position, as though he was meditating. Hudur Mufti-e-Aa’zam-e-Hind and Hadrat Sadr al-Shari’ah both were going to depart in the same plane. However, due to Hadrat Sadr al-Shari’ah’s illness, Hadrat Mufti-e-e-Aa’zam-e-Hind, after the Maghrib (Sunset) prayers came to pay his final visit and to meet Hadrat Sadr al-Shari’ah for his last time. With eyes full of sorrowful tears for this great personality, Hadrat Mufti-e-Aa’zam-e-Hind stated: “Go on (Carry on the final stages of your spiritual journey), I shall follow behind you” And then Hadrat Mufti-e-Aa’zam-e-Hind departed for his journey to Hajj, and after his departure, Hadrat Sadr al-Shari’ah’s health became even worse. Finally, on the 2nd of Dhil Qa’dah 1367 A.H, coinciding Monday the 2nd of September 1949, at 12:26 P.M, this great scholar departed to a celestial journey; instead of the intended pilgrimage, upward to the heaven and as a prelude thereof. We are belongings of ALLAH and we are to return to Him Whatever He takes is His, whatever He gives is His, and there is a fixed period for everything. The following verse: (Indeed the righteous will be in the Gardens and Springs (of paradise in the Hereafter), solemnises the death of Hadrat Sadr al-Shari’ah, Badr al-Tariqah, ‘Allama Hakim Abu al-‘Ula Amjad ‘Ali A'azmi.

The Query Why is the use of the loudspeaker (microphone) prohibited in Salaah? The Verdict The use of loud speaker while performing Salaah is not allowed by Shariah because it is necessary that the followers (Muqtadis) hear the real voice of the Imam. The voice which comes by the means of loud speaker is not the original voice of Imam but it is converted into electromagnetic waves and again transformed into audible sound that reaches the audiences, the Muqtadis. This process involves the using of scientific instruments such as the microphone system. Therefore if one relies only on such a voice which comes from the loud speaker and not hearing the original voice of the Imam nor observing the action of Muqtadis in front of him, in this condition the Salaah of this person is considered in the view of Shariah to be invalid (Fasid). It is because of Talaqqun minal Kharij, which invalidates the Salaah. I want to briefly explain the above mentioned technical term, Talaqqun minal Kharij, it means to accept the outside command during performance of Salaah. Knowledgeable theologians say it is not allowed during performance of the Salaah to accept command from outside. If one opens the Holy Quran while performing the Salaah and recites the verses from a certain page and not through his retentive memory, in this case his Salaah is also invalid. Mufti Mohammed Akhtar Raza Khan Azhari

The Sunnah’s in ablution (Wudhu) The following acts are Sunnah in ablution: · Making an intention (Niyah) for obeying Allah and for the gaining of reward. · Performing ablution while sitting in a clean place. · Reciting Bismillah at the beginning of ablution. · Washing both hands up to the wrists. · Brushing the teeth with Miswaak · Rinsing the mouth thrice with water from the hand. · Rinsing the nose thrice by inhaling water up to the nose bone. · Using the right hand for inhaling water into the nose. · Cleaning the nose with the little finger of the left hand. · Inserting fingers between the spaces in the fingers and toes (to make sure that water passes through it). · Running all fingers through the beard. · Performing Masah of the entire head. · Performing Masah of the ears. · Maintaining proper order of washing of the different body parts. · Washing each body part three times each that needs to be washed. · Washing the following body part before the previous one dries. Things that break (nullify) ablution (Wudhu) The following acts (or incidents) break your ablution: · Excretion of any matter from the frontal or posterior excretory organs. · Vomiting in a mouthful quantity. · Discharge of blood, pus or yellowish liquid from the body - which makes the discharge flow. · Sleeping while taking support from any object. · Flow of water from an infected eye. · Laughing out loud whilst in Prayer. · Loss of consciousness, or onset of insanity.

Ablution (Wudhu) The obligations in ablution (Wudhu) The following four (4) acts are obligatory in ablution: 1. Washing the entire face: that is from the top of the forehead to the bottom of the chin and from ear to ear. Water must flow over the entire skin area at least once. If the moustache or eyebrows have thick hair, it is obligatory only to wash the hair. If the hair is sparse (thin), the skin must also be washed. Similarly, if hair in the beard is not thick, the inner skin must be washed. The area around the lips which remains exposed in the natural state when the mouth is closed must also be washed. 2. Washing both hands, up to and including the elbows. Washing any body part means that at least two drops of water must have flowed over each and every spot of it (not leaving out any spot equal to the breadth of a hair). Simply wetting the body part or spreading water over it like oil, or the flowing of just drop is not classified as washing - and will not complete the ablution or bath. All types of ornaments which are tight to the skin must be removed and the skin below it washed, as described above. If nail polish has been applied, ablution or bath cannot be complete without removing it. However, ablution or bath will be complete in cases where the thing remaining on the skin is such that it is continuously or sometimes required and to remove it causes a burden - whether such a thing is above or below the nails or on any other part of the body - or whether such a thing is hard and water does not reach the skin below it - such as dough on the hands of kneaders, paint on the hands of a painter, henna for women, ink for the writer, sand or mud for the labourer and kohl under the eyelids or ordinary dirt for the common man. 3. Masah (Stroking with wet hands) of one fourth of the head: Hands should be wet for performing the Masah whether due to water remaining from washing the hands, or by wetting them with fresh water. If the hands remain wet after Masah, it will not suffice for Masah of any other body part. 4. Washing both feet: It is necessary to wash both feet fully - i.e. all sides of toes, inner parts of the toes, top part of the toes, heels, soles and the entire ankles. If water does not reach between the toes naturally, it is necessary to do Khilaal, i.e. pass the little finger between them to make the water reach there.

CLEANLINESS (TAHARAH) The Holy Prophet صلی اللہ علیہ وآلہ وسلم has stated, The key to paradise is Prayer (Salaah), and the key to Prayer is cleanliness.[1] Here cleanliness means that the place of Prayer and the person’s clothes, should be clean. Furthermore, the person should be clean from the greater and smaller impurities - i.e. he should not be in need of a bath (Ghusl) and should be with ablution (Wudhu). The Holy Prophet صلی اللہ علیہ وآلہ وسلم said: The angels of mercy do not enter a house in which there is an image, a dog or a person in a state of greater impurity (Janabah).[2] The water to be used Water used for bathing or for ablution must be in its natural state - i.e. free from colour, smell and taste. Furthermore, it must be unused. If the body is free from impurities, the water once used for bathing or ablution still remains pure, but cannot be used again for bathing or ablution. Similarly if one is in need of ablution or bath, and he dips or touches the water with any unwashed (un-purified) part of his body (finger, nail, hand etc), it will render the water as used - and therefore not useful for ablution or bathing. Using such water for drinking or cooking is disliked (Makrooh). However this water can be used for washing clothes. In order to make used water capable of being used for bathing or ablution, add clean unused water in greater quantity to it - or simply pour more clean unused water in the utensil so that the utensil begins to overflow. This will make the entire water usable for bathing or ablution. -------------------------------------------------------------------------------- [1] Imam Muslim’s, Sahih Muslim [2] Abu Dawood

- حدثنا عبد الله حدثني أبي ثنا أبو معاوية ثنا الأعمش عن أبي صالح عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم : ما نفعني مال قط ما نفعني مال أبي بكر فبكى أبو بكر وقال هل أنا ومالي الا لك يا رسول الله The Messenger of Allah صلى الله عليه وسلم said: No wealth has benefited me much like the wealth of Abu Bakr. Hearing this Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ cried and said: No one owns my life or my wealth except you O Messenger of Allah! Narrated by Ahmad in his Musnad, through a Sahih chain, from Abu Hurairah رضی اللہ عنہ

Virtues of Durood The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Recitation of Durood upon me is Noor for you on the bridge of Siraat. The one who recites Durood upon me 80 times on Friday, 80 years of his sins will be forgiven.[1] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Whoever recites Durood upon me, I will intercede for him.[2] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Anyone who recites Durood upon me 3 times in the day and 3 times in the night due to love and devotion for me, Allah Almighty will forgive the sins he committed during that day and night.[3] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, The one who loves another for the sake of Allah Almighty and when he meets his brother and shakes hands with him and recites Durood upon the Holy Prophet صلی اللہ علیہ وآلہ وسلم, before departing their past sins are forgiven.[4] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Send Durood upon me in abundance, this will purify you.[5] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Whoever recited the Holy Quran, praised Allah Almighty, recited Durood upon me and then asked forgiveness from Allah Almighty, he has succeeded in seeking goodness from its source. The Holy Prophet صلی اللہ علیہ وآلہ وسلم said to a person who prayed Salaah, then praised Allah Almighty and read Durood, Pray, it will be accepted, ask, it will be granted.[6] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, When the day of Thursday arrives, Allah Almighty sends His angels who have with them papers made of silver and pens (made) of gold. They write down the names of all the people who recite Durood upon me in abundance on Thursday and Thursday night.[7] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, The one who recites Durood once, Allah Almighty commands one carat of compensation to be written down for him in his book of deeds and one carat is equivalent to Mount Uhud.[8] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, If anyone recites Durood upon me 200 times in a Friday, 200 years worth of his sins will be forgiven.[9] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Whoever reads Durood upon me 100 times during the night of Friday and on Friday, Allah Almighty will fulfill 100 of his needs, 70 needs of the hereafter and 30 worldly.[10] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Last night I witnessed a strange scene. I saw one person from my nation who was crossing the bridge (Siraat) by dragging himself and by crawling on his knees. Suddenly, the peace and blessings that he sent on me arrived and made him stand up straight on the bridge and crossed the bridge walking.[11] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, The closest person to me on the day of judgement will be the one who recites Durood upon me the most.[12] Sayyiduna Sahl Ibn Sa’ad Radi Allah Anhu narrates that one day; the Holy Prophet صلی اللہ علیہ وآلہ وسلم came out. On this occasion, Abu Talha Radi Allah Anhu came forward and said, Ya RasoolAllah صلی اللہ علیہ وآلہ وسلم, may my parents be sacrificed for you. Signs of happiness are apparent on your blessed face today. He صلی اللہ علیہ وآلہ وسلم said, Certainly, Jibra’eel alaihis salam had just come to me and he said, ‘Oh Muhammad صلی اللہ علیہ وآلہ وسلم! Whoever recites Durood once on you; Allah Almighty will write ten good deeds for him, will forgive ten of his sins and will raise him ten times in status.[13] The Holy Prophet صلی اللہ علیہ وآلہ وسلم said, Read Durood upon me in your gatherings because the Durood you read (upon me) will be Noor for you on the day of judgement.[14] -------------------------------------------------------------------------------- [1] Imam Suyuti’s, Jami Us Sagheer, Pg 320, Hadith 5191, Dar Ul Kutubul Ilmiyyah, Beirut [2] Al Qawl Ul Badi, Pg 117, Dar Ul Kutubul Ilmiyyah, Beirut [3] At’Targheeb Wat’Tarheeb, Vol2, Pg 328 [4] Musnad Abu Ya’la, Vol3, pg 95, Hadith 2951, Dar Ul Kutubul Ilmiyyah, Beirut [5] Musnad Abu Ya’la, Vol5, pg 458, Hadith 6383, Dar Ul Kutubul Ilmiyyah, Beirut [6] Imam Nisai’s, Sunan Nisai, Vol1, pg 189, Baabul Madina, Karachi [7] Kanz Ul Ummal, Vol1, Pg 250, Hadith 2174, Dar Ul Kutubul Ilmiyyah, Beirut [8] Imam Abdur Razzaq’s, Musannaf Abdur Razzaq, Vol1, Pg 51, Hadith 153 [9] Kanz Ul Ummal, Vol1, Pg 256, Hadith 2238, Dar Ul Kutubul Ilmiyyah, Beirut [10] Imam Suyuti’s, Durr Al Mansoor, Vol6, Pg684 [11] Imam Tibrani’s, Al Maujam Al Kabeer, Vol25, Pg 281-282, Hadith 39, Dar Ahya Ut Turathul Arabi, Beirut [12] Jami Tirmidhi, Vol2, Pg 27, Dar Ul Fikr, Beirut [13] Al Qawl Ul Badi, Pg 107, Dar Ul Kutubul Ilmiyyah, Beirut [14] Firdaus Ul Akhbaar, Vol2, Pg 417, Hadith 3148, Dar Ul Kutubul Ilmiyyah, Beirut

JazakAllah

Hadith: Sayyiduna Rabi’ah says that, I always spent the nights with the Prophet of Allah Sallallahu Alaihi Wasallam. One night, I presented water to him for Istinja and wudu. He Sallallahu Alaihi Wasallam said to me, Ask! And the words of Tabrani, O Rabi’ah! Ask me what you desire and I will grant you. We revert back to the words of Sahih Muslim, Then I asked, I seek your company in Jannah. The Prophet of Allah Sallallahu Alaihi Wasallam asked, Is there any other request? I replied, That is all I desire. The beloved Sallallahu Alaihi Wasallam replied, Then you assist me by making excessive Sujuud Sharh [commentary]: An important fact is that the Beloved Prophet of Allah Sallallahu Alaihi Wasallam said, Ask [sal] what you desire. This command has no restrictions or limitations. Why would the Nabi Sallallahu Alaihi Wasallam say Sal [ask] unconditionally if he did not possess the authority to grant desires? Shaykh E Muhaqqiq Abdul Haqq Muhaddith of Delhi states in his commentary of Mishkaat al-Masabih, Ashiatul Lam’aat, ‘Sal’ [ask] is an unconditional question. There are no limitations or restrictions attached to it. This is to understand that it is within the power and authority of Sayyiduna RasoolAllah Sallallahu Alaihi Wasallam to grant the desire. Whatever and whomever the Nabi Sallallahu Alaihi Wasallam desires, he can grant it, by the permission of Allah Azzowajal. Imam Mullah Ali Qari in his Mirqat Sharh Mishkaat writes: When Sayyiduna RasoolAllah Sallallahu Alaihi Wasallam ordered to ask unconditionally signals that Allah Azzowajal has granted power to His beloved Nabi Sallallahu Alaihi Wasallam to give whatever he wishes from the treasury of Allah Azzowajal.

Some of Qutbul-Irshaad, Siraajul-Awliya, Syed Abul-Husain Ahmad e Noori Al-Husaini Al-Qadri Barkati Alaihir Rahmah words of wisdom are as follows:- 1. Abstain from the company of misers. 2. Continuously eating meat for 40 days corrupts the heart. 3. Tariqat is not separate from Shari’ah. In fact, the pinnacle of perfection of Shari’ah is called Tariqat. 4. Abstain from people with corrupt beliefs as their company destroys one’s Iman and causes laziness in worship. 5. Be punctual in the 5 daily Salaah. It is the root of excellence. 6. One woman cannot be the wife of two husbands. Similarly, one Talib cannot be the Mureed of two Murshids. 7. Never regard anyone inferior to yourself. 8. Always acknowledge the favors of Allah Azzowajal on you. 9. Control your eyes from all unlawful things. 10. Humility generates excellence 11. Serve and show respect to the Awliya. It is a source of Salvation.