Noori

Sayyiduna Imam Abdur Razzaq Radi Allah Anhu [teacher of Imam Bukhari] in his Musannaf narrates a hadith from Sayyiduna Jabir bin Abdullah Radi Allah Anhu in which Sayyiduna RasoolAllah Sallallahu Alaihi Wasallam stated, [Ya Jabir] O Jabir! Most certainly Allah Azzowajal created the nur [light] of your Nabi before anything else. Then, when He decided to create the world, He divided the nur of your Nabi into four portions. From the first portion, He created the Qalam of destiny, from the second, the Lauh Mahfooz, from the third , the Divine portions. From the first portion, He created those Angels who are the bearers of the Arsh, from the second, the Divine Chair and from the third, the rest of the Angels. Narrated by the following Ai’mah and Muhadditheen in their respective collections, · Musannaf Abdur Razzaq of Imam Abdur Razzaq · Fatawa Hadithiyya of Imam Ibn Hajar Haytami · Mawahib Ladunniya of Imam Ahmad Ibn Hajar Qastalani · Zurqani Ala al-Mawahib Ladunniya of Imam Muhammad Abd Al-Baqi Zurqani · Anwar Al Muhammadiya · ‘Asidat al-Shah’dah of Imam Allama Umar bin Ahmad Karputi · Al Milad Al Nabawi of Imam Abd al-Rahman ibn Jauzi · Hujjat Allah Ala al-Alimin of Shah Wali Allah of Delhi · Madarij Al Nabuwwah of Imam Shaykh Abdul Haqq Muhaddith of Delhi · Mataleh al-Musarrat of Imam Muhammad al-Mahdi al-Fasi · Sirat al-Halabi Ref: Thesis of Imam Ahmad Raza, Vol 2, Page 113, Barkaatur-Raza Publications [including footnotes]

The Deobandi Faith Murdered! Those who have read Taqwiat-ul-Iman and (Ashraf Ali Thanvi’s) Bahishti Zewar are aware of the fact that according to the Deobandi School, seeking assistance from the “graves” is Shirk-e-Jali (absolute polytheism). But now read the belief they have for the graves and tombs of their own elders – extracted from the book Tareekhe Mashaekhe Chisht, written by none other than the Shaykh-ul-Hadith of Saharanpur, Zakaria Sahib Deobandi. While writing about the demise of Mianji Noor Mohammed Jhanjhanvi, who was the Shaykh of Haji Imdadullah Makki, he quotes Haji Sahab that his Shaykh (while in his fatal disease) said to him: “I wanted to put you into toil and exertion (of spiritualism), but I cannot go against the will of God - the call of my last journey has arrived.” When Hazrat Sahib uttered these words, I (Haji Imdadullah) burst into tears. Hazrat comforted me and said that a saint does not die, but rather he moves from one world to another. The same benefit will be derived from the grave of a saint, as was during his lifetime.” Read one more extract regarding the grave of Mianji Noor Mohammed Jhanjhanvi – from his biography which is published by Idara Talifaat Ashrafia in Thana Bhavan, the preface of which is written by Qari Mohammed Tayyeb Sahab, the principal of Darul Uloom Deoband. The writer says: - “Even after the demise of Mianji Noor Mohammed Jhanjhanvi, the same spring of bounty flows from his honourable soul and according to his own words, the same beneficence which used to be received from his angelic personality is derived from his grave.” So in order to prove that the same benefits do accrue from Mianji Noor Mohammed Jhanjhanvi’s grave after his demise, the writer of the biography quotes the following event: - “Haji Imdadullah Makki once said that there was a weaver among the disciples of Mianji Noor Mohammed Jhanjhanvi. After the death of Hazrat, the weaver paid a visit to the mausoleum of Hazrat Sahib and after offering “Fatiha”, he pleaded that he was very disturbed and was living a life of poverty. He received a reply from Hazrat Sahib that he will get two annas (Indian currency coins) daily from his grave. Once when I visited the mausoleum, I found him there. After narrating the whole event to me, he said that he receives the promised amount from the foot of the grave every day.” (Sawanahe Hazrat Mianjev page 79) Now please be fair! It is clearly stated in the famous books of the Deobandi sect - namely Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that seeking help by paying a visit to a mausoleum and requesting the saint to help in times of troubles and calamities is blatant polytheism. But now you can see that in this whole event, the verdict of polytheism has been accepted as part of faith! Now you can yourself decide that when there is such a thick cover of hypocrisy on the face of the sect that it hides the doctrines of its own faith, how difficult it is to identify them. So in order to save the general public from the evils of this double faced religion, the scholars of Ahle Sunnah School felt the need to educate the people time and again regarding the features of their hidden face, so that they be saved from falling into their trap.

Those who do not regard the Prophet Sallallahu Alaihi Wasallam as their master will not taste the sweetness of Iman …For this reason Imam Ajal, ‘Arif Billah Sayyidi Sahl bin Abdullah Tastari RadiAllaho Anhu, Imam Qadi ‘Iyad in his al-Shifa, Imam Ahmad Qastalani in Mawahib al-Laduniyya quote and then Allama Shaahabuddeen Khafaji Misri in Naseemur Riyad and ‘Allama Muhammad Abdul Baqi Zarqani in the Sharh Mawahib write; He who does not regard the Prophet Sallallahu Alaihi Wasallam as his guardian in all his affairs nor does he see himself in the possessions of the Prophet Sallallahu Alaihi Wasallam will never able to taste the sweetness of Iman (faith).

Why do you grumble? Sar Sue Roza Jhuka Phir Tujh Ko Kya 1. Why do you grumble if my head bowed towards the Prophet’s grave involuntarily? O Najdi! Why do you grumble? My heart was in a state of prostration unintentionally. 2. While sitting or standing I exclaimed "Ya Rasoolallah" whole-heartedly; Why do you grumble, if I sought and got help from the Prophet mercifully? 3. I rose from selfishness to a sphere of selfless dedication; Why do you grumble if I remembered his holy name with devotion. 4. I may have circumambulated or prostrated in a state of spiritual upliftment; Why do you grumble? The experience gave me inner contentment. 5. Allah has delegated this authority to His Beloved and Last Messenger; Why do you grumble if I have described the Prophet as our Master. 6. To uphold his name I have risked my heart, property and my honour; Why do you grumble if I have sacrificed everything for my Master? 7. 'O my servants -Yaa Ibaadee' said to us Allah's Beloved Messenger; Why do you grumble at the conferment of this honour on us by our master? 8. O Deobandi! The Prophet has not addressed these words to your community; Why do you grumble when you never did nor ever will pledge to him your loyalty? 9. The Quran says 'Laa Yaoodoom': They will never return to the fold of loyalty: Why do you grumble? Just understand that you are excluded till eternity. 10. We profoundly respect the sacred desert that surrounds Taybah; Why do you grumble to assess whether it is equal to or more than Makkah? 11. O Najdi! You burn with jealously when we hold the Prophet in high esteem; Why do you grumble at our adhering to this article of 'Deen' Supreme. 12. Your Ghost 'Deo' is happy with you; we have no reason to feel annoyed; Why do you grumble, if Allah is pleased with us and we are overjoyed. 13 O Deobandis! We do not object to your following your arrogant master; Why do you grumble, if we are sincere devotees of Allah's Merciful Messenger? 14. O Najdis! Nobody has stolen anything from your Hell; Why do you grumble, if Raza has arrived in Heaven safe and quite well? Translated by Brother M.Aqdas

The Distinctive Preeminence of the Final Messenger Written by Imam Al Qastalani An Extract from Al-Mawaahibul-Ladunya by Al Imam Al Qastalani (Radi Allahu Anhu) The Precedence in the Prophet hood of Sayyiduna RasoolAllah (Sallallahu Alaihi Wasallam) Sayyiduna Abdullah bin Amr bin Ausi (Radi Allahu Anhu) narrates that the Holy Prophet (Sallallahu Alaihi Wasallam) has said, Indeed, 50000 years before the creation of the heavens and earth, Allah (The Exalted) recorded the Taqdeer (fate) of the creation. (At that time) His Arsh (heaven) was on water Muhammad is the Khatamun Nabiyeen (Seal of the Prophets) was amongst that written on the Lauh-e-Mahfooz (Protected Tablet). Sayyiduna Arbaaz bin Sariya (Radi Allahu Anhu) reports that the Noble Messenger (Sallallahu Alaihi Wasallam) has stated, I was already the final Nabi in the sight of Allah (The Exalted), even when Adam was being created Imam Haakim (Radi Allahu Anhu) has classified the sanad (chain of narrators) of this Hadith as sahih.

Concerning Respect and Love for the Prophet Sallallahu Alaihi Wasallam The Community [of Muslim Scholars] is unanimous concerning the obligation to magnify and exalt the Prophet Sallallahu Alaihi Wasallam, his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet Sallallahu Alaihi Wasallam was mentioned in their presence they were seized by reverence, humbleness, stillness, and dignity. Ja'far ibn Muhammad ibn 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib Radi Allah Anhu (this is Ja'far al-Sadiq) would turn pale whenever he heard the Prophet Sallallahu Alaihi Wasallam mentioned. Imam Malik Radi Allah Anhu would not mention a hadith except in a state of ritual purity. 'Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq Radi Allah Anhu would turn red and stammer whenever he heard the Prophet mentioned Sallallahu Alaihi Wasallam. As for 'Amir ibn 'Abd Allah ibn al-Zubayr ibn al-'Awamm al-Asadi Radi Allah Anhu, he would weep until his eyes had no tears left in them. When a Hadith was mentioned in their presence they would lower their voices. Malik Radi Allah Anhu said: His sacredness (hurmat) in death is as his inviolability in life.[1] Even Love of the Companions Is a Sign of Belief Another Hadith which shows that even love of the companions of the Prophet Sallallahu Alaihi Wasallam, such as Abu Huraira Radi Allah Anhu is a sign of belief, according to the exact wording of the Prophet Sallallahu Alaihi Wasallam that Allah Azzowajal make Abu Huraira Radi Allah Anhu beloved to the believers. Abu Huraira Radi Allah Anhu gave the following account of his mother's conversion, I came to the Prophet Sallallahu Alaihi Wasallam weeping one day and said, O Messenger of Allah, I have been inviting my mother to Islam and she has been refusing. Today I asked her again, and she said something about you which I hated to hear. Ask Allah to guide Abu Huraira's mother! Whereupon the Prophet Sallallahu Alaihi Wasallam said: O Allah! Guide Abu Huraira's mother. Then I returned home cheered up by the Prophet's Sallallahu Alaihi Wasallam supplication. When I arrived at the door of the house I found it closed. Hearing my footsteps, my mother said, Abu Huraira, do not come in yet. I could hear the sound of water. She washed herself and wore her robe (dir') and head cover (khimr) then she opened the door and said, Abu Huraira! I bear witness that there is no God but Allah and that Muhammad is Allah's servant and messenger!" I returned at once to the Prophet Sallallahu Alaihi Wasallam, weeping for joy, and said to him: O Messenger of Allah, good news! Allah has answered your request and guided my mother! He glorified and praised Allah, thanking Him and saying good things. I said: O Messenger of Allah! Ask Allah that He makes me and my mother beloved to his believing servants and that He makes them beloved to us. The Prophet Sallallahu Alaihi Wasallam said, O Allah! Make Your little servant here (Abu Huraira Radi Allah Anhu) and his mother beloved to Your believing servants, and make the believers beloved to the two of them. Not one believer is brought into existence who hears about me without seeing me except he loves me.[2] This Hadith is similar to another sound Hadith of the Prophet Sallallahu Alaihi Wasallam addressing the Commander of the Believers 'Ali ibn Abi Talib Radi Allah Anhu: None loves you except a believer, and none hates you except a hypocrite.[3] -------------------------------------------------------------------------------- [1] Abu Al Abbas Ahmad ibn al-Khatib's, Wasilat Al-Islam Bi Al-Nabi Alaihi Salat Wa Al-Salam (The Means to Islam Through the Prophet Sallallahu Alaihi Wasallam), Pg 145-146, Beirut, Dar Al Gharb Al-Islami, 1404/1984 [2] Narrated by Imam Muslim & Imam Ahmad Bin Hanbal. Imam Ibn Hajar's, Al-Isaba, Vol 7, Pg 435, Vol 7, Pg 512. [3] Imam Nisai's, Sunan Nisai. Narrated by Imam Muslim and Imam Ahmad Bin Hanbal

Imam Rabbani's 89th LETTER This letter, written to Sayyid Mîr Muhibbullah, informs that in the world it is necessary to do what will be useful to the Hereafter. Praise and thanks be to Allâhu ta’âlâ! May Allahu ta’âlâ keep you and us on the right way of your ancestors! As the alms of His beloved Prophet, the Highest of Mankind, may He accept our prayer! The states and the matters of the faqîrs being here have been all right. We always offer our hamd and thanks to Allâhu ta’âlâ, and we pronounce our infinite benedictions and salâm over His Prophet. I pray to Allâhu ta’âlâ that you may keep on being in safety, in good health, on the right way, and make progress. My dear and merciful Sir! The time of earning has been going past. Each moment past has been subtracting from your life, the time of death is approaching. If we do not pull ourselves together today, we will obtain nothing but sighing, wailing and repenting tomorrow. In this few-days’ time of health, we should try to live suitably with the brilliant Sharî’at! In this way only are we hoped to get saved. Worldly life is the time of work. The time of comfort and pleasure is further ahead. The rewards of what is done in the world will be obtained there. To spend the time of work amusing oneself is like a farmer’s eating his seeds, thus depriving himself of the harvest which he will get later on. I hesitate to write any more lest I cause your head to ache. May Allâhu ta’âlâ make you attain the blessings of this world and the next!

Few principle of Hadiths 1. Regarding the chains of Hadith, there are many categories. Here we discuss only three, Sahih (sound) - This is a Hadith which has the following 4 qualities, Its chain of narrators is mutasil (i.e. all narrators are mentioned in their respective places from the Holy Prophet (Sallal Laahu Alayhi Wasallam) to the compiler of the Hadith book. All its narrators possess the highest category of taqwa and piety. None of them is a fasiq or someone whose life is obscured. The memory of the narrators is very strong and not hindered by old age or weakness. The Hadith is not shaaz (i.e. contrary to the Mash'hoor Ahadith, a higher category of Hadith) Hassan - This type of Hadith has a narrator who does not completely possess the rare qualities mentioned above. In other words, his piety or memory does not have this type of superiority. Zaeef (weak) - This Hadith has a narrator who either does not have a strong memory or is not virtuous. 2. The first two types of Hadith (Sahih and Hassan) are credible in rulings (akhaam) and excellence (fadhaail). A weak (Zaeef) Hadith is only reliable in excellence, not in rulings (permissibility or prohibition will not be proven by it. Yes, good deeds or prominence of an individual can be). The result of this is that a weak Hadith is not a lie, false or fabricated (contrary to the propaganda of Gair-Muqallids). The Muhadditheen have kept its rank less than the first two merely for the sake of caution. 3. If a weak Hadith becomes a Hassan Hadith for some reason, it also becomes completely credible, with both excellence and rulings being able to be proven from it. 4. A weak narration sometimes becomes Hassan in the following situations, If it is reported by two or more chains of narration, even if all are weak. In other words, if a Hadith is reported through a few weak narrations, it becomes Hassan. - Mirqaat, Mauzuaat al Kabeer, Shaami, Introduction to Mishkaat by Shaykh Abd’al Haqq (RadiAllahu Anhu), Risaala Usool al Hadith by Imaam Jurjaani (RadiAllahu Anhu). The practice of the true Ulama also causes a weak Hadith to become Hassan. Thus, if the learned Ulama of the Deen begin to practice on a weak Hadith, it does not remain so, but becomes Hassan. It was for this reason that Imam Tirmidhi (RadiAllahu Anhu) once said, "Although this Hadith is Ghareeb or weak (Zaeef), the learned practice it." This saying of Imam Tirmidhi (RadiAllahu Anhu) doesn't mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of ignorance or have become astray. No. It means that the Hadith is weak with regards to its narrators, but through the practice of Ulama, it has been strengthened. Through the experience of the Ulama and inspiration (Kashf) of the friends of Allah (Awliya), a weak Hadith can become strong. Shaykh Muhayuddin ibn Arabi (RadiAllahu Anhu) knew of a Hadith. "The person who recites the Kalima Tayyiba 70,000 times attains forgiveness." Once, a young man said to Him, "I see my deceased mother in Jahannam." At this point, Shaykh Ibn Arabi (RadiAllahu Anhu) had already recited the Kalima Tayyiba 70,000 times, so (in his heart) he passed on the recital of the Kalima Shareef to that young man's mother.The man smiled and said, "Now I see my mother in Jannat."Shaykh ibn Arabi (RadiAllahu Anhu) later said,"I understood this Hadith's corectness (Sihat) through the inspiration (Kashf) of this Wali." - Sahihul Bihaari. Qassim Nanautvi has recorded this incident regarding Hadrat Junaid Baghdadi (RadiAllahu Anhu) in his book, Tahzeerun Naas. 5. The weakness of the chains of narration (isnad) doesn't necessitate the text of the Hadith to also be weak. Thus, it is possible for a single Hadith to be weak in one chain, Hassan in a second and Sahih in the third. This is why Imam Tirmidhi (RadiAllahu Anhu) once said regarding a single Hadith, "This Hadith is Hassan, Sahih and Ghareeb as well") This saying of the Imam can only mean that this Hadith is reported through a few chains: Hassan in the first, Sahih in the second and Ghareeb in the third. 6. Also, the weakness doesn't negatively affect the Muhadith or Mujtahid of former times. Therefore, if Imam Bukhari (RadiAllahu Anhu) or Imam Tirmidhi (RadiAllahu Anhu) attained a Hadith as weak (Zaeef) due to a weak narrator being included in it, it is possible for Imam Abu Hanifa (RadiAllahu Anhu) to have attained that same Hadith while it had a Sahih chain of narrators (i.e. in His time, that weak narrator was not a part of the chain of Hadith). Thus, it wouldn't be easy for a Wahabi to prove that a Hadith that was attained by Imam Abu Hanifa (RadiAllahu Anhu) as weak. As a result, our Sunni Ulama should bear this in mind. When any Wahabi calls a Hadith "weak", stop him, request the reason of weakness and then clarify whether this was before or after Imam Abu Hanifa (RadiAllahu Anhu)'s time. Insha'Allah, this should silence them. Imam Abu Hanifa's (RadiAllahu Anhu) time is extremely close to the Hole Prophet's (Sallal Laahu Alayhi Wasallam) era. At that time, very few Ahadith were weak. Imam Al Azam (RadiAllahu Anhu) was even a Taba'ee (one who has met at least one Companion of RasulAllah (Sallal Laahu Alayhi Wasallam). 7. Jarah-e-Mubham (ambiguous impugnment) is not worthy of acceptance. In other words, the mere statement of one who contests a Hadith, especially ibn Jauzi, etc (Saying "This Hadith is weak" or "That narrator if weak") is not credible unless they explain the reason of the Hadith's weakness or narrator's defect, because Imams do differ in the reason of weakness. Some deem something to be a defect while others do not. Tadlees, Irsaal, immaturity, being busy in Fiqh, ect. have been accepted as defects for a narrator. However, according to the Hanafi Madhab, none of these reasons qualify. - Noorul-Anwaar, Discussion on Ta'an alal-Hadith). 8. When there is a clash between impugnment (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhadith has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labelled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state of a Mu'min. 9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean that it is weak. Thus, if a Muhadith says this about a certain Hadith, "It's not Sahih", it does not necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hassan).There are several categories of Hadith between sound and weak. (Sahih and Zaeef) 10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sitta (Six Famous books of Hadith). The latter's namesake does not mean that all the Ahadith in these books are Sahih whilst every narration in other books are not. Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Holy Prophet (Sallal Laahu Alayhi Wasallam), not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet (Sallal Laahu Alayhi Wasallam) is found, it is a treasure for us, irrespective of it being found in Bukhari or not. It is really surprising that Ghair-Muqallids label the taqleed of Imam Abu Hanifa (RadiAllahu Anhu) and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making taqleed on these books. 11. The accepting of a Hadith without any query by a Faqih Alim is proof of it being strong. Thus, if any Mujathid, Faqhih Alim accepts a weak Hadith, it becomes strong. Imam Waliudeen Tabrezi (RadiAllahu Anhu) the compiler of Mishkaat states, "When I ascribe the Hadith to these Commentators of Hadith (Muhaditheen), it is as if I have attributed it to the Holy Prophet (Sallal Laahu Alayhi Wasallam) himself." - Introduction to Mishkaat From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa (RadiAllahu Anhu) has used as proof can be weak, because the Ummah acts upon them and the Ulama and Fuqahaa have also accepted them. Every Hadith has been reported by several chains of narration. 12. If a conflict between the Hadith and Quran is seen, the Hadith should be interpreted and given a meaning that causes conformity between the two and the clash to be lifted. Similarly, if the Ahadith are seemingly conflicting, it is necessary to give a meaning to them so that the conflict is erased and practice can be made on all. Examples of this follow. Allah states" Read the amount of Quran which is easy in Salaah." However, a Hadith states, "The salaah of he who does not read Surah Fatiha in it is not done." Visibly, the Hadith contradicts the Ayah. For this reason, the Hadith's meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in Salaah and reciting Surah Fatiha is Wajib. The conflict is lifted and both the Quran and Hadith have now been acted upon. The above Hadith also seems to go against the following ayah, "When the Quran is recited, listen attentively and remain silent." - Surah Aaraaf, Verse 204. Here, the Holy Quran orders complete silence, while the muqtadi (person following the Imam in Salaah) is told to recite Surah Fatiha. Thus, we have to conclude that the Quran's command is absolute while the Hadith concerns someone reading Salah alone or addresses the Imam who leads the Salah. The recitation of the Imam is sufficient for the muqtadi. This principle is important. Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself and there is no way of conformity occurring, the Quranic ayah or superior Hadith will be given preference and the Hadith will be regarded as unacceptable for practice (being termed as either inapplicable (mansookh) or only for the uniqueness of RasulAllah(Sallal Laahu Alayhi Wasallam). There are examples of this. 13. A Hadith proven to have weak narration is Qiyaamah for Ghair-Muqallids because the basis of their madhab is these narrations alone. If a narration becomes weak their ruling is revoked. However, this does not affect the Hanafis, etc. because our proofs are not the narrations but only the verdict of the Imam. (The Hadith corroborates his verdict). Yes, the proof of the Imam is Quran and Hadith, but when Imam Abu Hanifa (RadiAllahu Anhu) attained the AHadith he issued verdicts from, they were all sound (i.e. their chains of narration were not those which are found in Bukhari and Muslim today) Likewise, if the police throw a criminal in jail, their proof is the judgement of the judge, not articles of the government's law. The articles are the proof of the judge or ruler. This is important to remember Taqleed (i.e. following the Four Imams) is Allah's mercy and Ghair-Muqallids are His punishment. WWW.GATEWAYTOMADINA.ORG

Mufti Faiz Ahmad Owaisi Damat Barakathum Aaliya ke bayaan ik website par tha magar woh ab link kaam nahin kar rahi

Could someone upload bayaans of Mufti Faiz Ahmad Owaisi Razawi Madda Zilla Hul Aali, please? JazakAllah

Below are the links to download Duas by Qutb E Madina Mufti Zia Uddin Madani Alaih Rahmah & Qari Muslehuddin Siddique Qadri Razawi Alaih Rahmah. Dua Qutb E Madina Alaih Rahmah http://www.4shared.com/file/30263276/aaee9...b_E_Madina.html Dua Qari Muslehuddin Siddique Razawi Alaih Rahmah http://www.4shared.com/file/30263878/40c13...n_Siddique.html

Does anyone have ayn bayaans of Mufti Faiz Ahmad Owaisi Madda Zilla Hul Aali? Brothers from pakistan help please. JazakAllah

If the imam sahib reads out aloud in either the 3rd rakaat of Esha or Maghrib will the namaaz be void? Imam Abu Hanifa Radi Allah Anhu said, if namaaz is Jeheri then Jeher is Waajib, if namaaz is Sirhi then Sirh is Waajib in this circumstance Sajdah E Sahw will be done. In reply to Ihsan Zaheer Elahis

JazakAllah great post. Fi Amaanillah

Asalam Alaikum Fath Ul Bari main Imam Ibn Hajar Asqalani Alaih Rahmah ne likha ha hai ke 12 Rabi Ul Awwal Shareef wisaal ka din nahin hai. FI AMAANILLAH