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Tuesday, 10 February 2009 07:54

Aayat Bayyinat (Urdu)

Written by

Aayat-e-Bayyinat

Author: Sayyad Muhammad Mehdi Ali Khan

Language: Urdu

Pages: 360

Format: PDF and Pictures

This is a classical book on the topic of differences between Shia and Sunni Islam. Describing the opinions of both, it focuses primarily on the Nobility of Sahaba [raziallaho anhum]. The author is a former Shia scholar and Mujtahid, hence possessed a great deal of knowledge into Shia's primary texts. Hence it proves Sunni beliefs about Sahaba, using Quran, Sunnah and Shia texts.

Saturday, 07 February 2009 18:21

Faizan-e-Sunnat (Urdu)

Written by

Faizan-e-Sunnat

Language: Urdu

Author: Maulana Ilyas Attar Qadri

Read Online

http://faizaneattar.net/Islamic_Books/Urdu/Faizan-e-Sunnat/index.html


DIVINE VISION

By

Sheikh-ul-Islam Taj-ul-Ulama Badrul-Fuqaha Mujaddid-e-Meh’ta Hadira
Ala’Hazrat Azeem-ul-Barkat Imam Ahmad Raza Al-Qadri
Barkati Muhaqqiq Barelwi (Radi Allah Unho)


ISLAMIC INQUIRY

QUESTION

What is the Ruling of the Ulama of Islam concerning the Divine Sight of Allah Almighty? Did Sayyeduna Rasoolullah (Peace be upon him) see Allah Almighyt with his naked eye on the night of Meh’raaj? Is there any proof in the Hadith Shareef concerning this subject? Please furnish us with authentic proofs from the sacred Sharee’ah and clarify this matter. May Allah Almighty bless you for the service of Deen.

ANSWER

DIRECTLY TRACED AHADITt



1. Imam Ahmad ibne Hambal (Radi Allah Unho) in his Musnad narrates from Sayyeduna Abdullah ibne Abbas (Radi Allah Unho)

“Sayyeduna Rasoolullah (Peace be upon him) said, “I saw my Sublime Creator”.

Imam Jalaludeen Suyuti (Radi Allah Unho)in his Khsa’is-e-Kubra and Allama Abdur Rauf Munadi (Radi Allah Unho) in his Tafseer Shar’ha Jameh Sagheer state that this Hadith Shareef is authentic

2. Imam Muhaddith ibne Asakar (Radi Allah Unho) narrates from Sayyeduna Jabir bin Abdullah (Radi Allah Unho) that Sayyeduna Rasoolullah (Peace be upon him) states:


“Verily, Almighty Allah blessed Sayyeduna Moosa (Alehis salam) with the privilege of
Dialogue and cherished me with his Divine Vision and exalted me with the Crown of
Intercession and the Fountain of Kauthar”.

3. Imam Asakar (Radi Allah Unho) also narrates from Sayyeduna Abdullah ibne Mas’ood (Radi Allah Unho) who said:

Sayyeduna Rasoolullah (Peace be upon him) states, “My Glorious Lord said to me, ‘I gave My
friendship to Sayyeduna Ibrahim ( Alehis salam ) and spoke to Sayyeduna Moosa ( Alehis
salam ), and O ! Muhammad ( Peace be upon Him ) ! I blessed you with My Meeting ( where
you saw My Divine Being without any obstacles)’”.

In Majma-ul-Bihaar ( ), the word of the above Hadith Shareef is explained as follows:

Majma-ul-Bihaar explains the word that Almighty Allah blessed His Beloved with such
a Presence and Vision that there were no veils as barriers and no intervention of an Angel.

4. Ibne Marduwiyya (Radi Allah Unho) narrates from Sayyedah Asma bint Abu Bakr (Radi Allah Unho) that:

Sayyeduna Rasoolullah (Peace be upon him) was praising the excellence of Sidrat-ul-Muntaha
when I inquired from him, “Ya Rasoolullah (Peace be upon him)! What did you see at Sidra-
tul-Muntaha ?” He said, “There I saw the Divine Glory (i.e. of Allah Almighty ).”

COMMENTS OF THE NOBLE SAHABA

1. Tirmidi Shareef narrates from Sayyeduna Abdullah ibne Abbas (Radi Allah Unho) :

We, the Bani Hashim (Ahle-Bait), say that undoubtedly, Sayyeduna Muhammad
(Peace be upon him) saw Allah Almighty twice.

2. Ibne Ishaq (Radi Allah Unho) narrates from Sayyeduna Abdullah ibne Abi-Salma (Radi Allah Unho) that:

Sayyeduna Abdullah ibne Omar (Radi Allah Unho) inquired of Sayyeduna Abdullah ibne Abbas
(Radi Allah Unho) to find out whether Sayyeduna Rasoolullah (Peace be upon him) saw Allah
Almighty He replied, “Yes.”

3. The words of Tabrani state:

The word of Tabrani states that Sayyeduna Abdullah ibne Abbas (Radi Allah Unho) said that
Sayyeduna Rasoolullah (Peace be upon him) saw Allah Almighty. Akrama ( Radi Allah Unho ), who was his student, asked him: “Did Sayyeduna Rasoolullah (Peace be upon him) see Allah Almighty ?” He replied, “Yes, Allah Almighty blessed Sayyeduna Moosa (Alehis salam) with Dialogue, Sayyeduna Ibrahim (Alehis salam) with Friendship and Sayyeduna Muhammad (Peace be upon him) with His Divine Presence”. (Words of Tabrani) “And verily, Sayyeduna Muhammad (Peace be upon him) saw Allah Almighty twice”.

Imam Tirmidi ( Radi Allah Unho) states that this Hadith Shareef is Hasan. Imam Nisa’e (Radi Allah Unho), Imam Ibne Hazeema (Radi Allah Unho) and Hakim (Radi Allah Unho) all record the following:

Are you surprised of the Dialogue of Sayyeduna Moosa (Alehis salam), Friendship of Sayyeduna
Ibrahim (Alehis salam) and Divine Sight of Sayyeduna Muhammad (Peace be upon him)?

Hakim has said that this is a Sahih Hadith Shareef. Imam Qastalani (Radi Allah Unho) and Imam Zarqani (Radi Allah Unho) both acknowledge the authentically of this Hadith Shareef.

4. It is narrated in Tabrani and Moh’jam Awsat :

Sayyeduna Abdullah ibne Abbas (Radi Allah Unho) says that “Verily, Sayyeduna Muhammad (Peace be
upon him) saw his Lord twice, once with his physical eye and once with the eye of his heart”.

Imam Suyuti (Radi Allah Unho) , Imam Qastalani (Radi Allah Unho), Allama Shami (Radi Allah Unho) and Allama Zarqaani (Radi Allah Unho) all say that there is no doubts in the authentically of this Hadith Shareef.

5. Imam-ul-Aimma Ibne Hazeema (Radi Allah Unho) and Imam Bazaz (Radi Allah Unho) both narrate from Sayyeduna Anas ibne Malik (Radi Allah Unho):

“Verily, Sayyeduna Muhammad (Peace be upon him) saw his Most Gracious Creator”.

Imam Ahmad Qastalani (Radi Allah Unho) and Imam Abdul Baqi Zarqani (Radi Allah Unho) state that the authenticity of this Hadith Shareef is very strong.

6. Imam Muhammad ibne Ishaq (Radi Allah Unho) narrates this Hadith Shareef from Sayyeduna Abu Huraira (Radi Allah Unho)




Marwan asked Sayyeduna Abu-Huraira (Radi Allah Unho) if Sayyeduna
Rasoolullah (Peace be upon him) He replied, “yes”.

VIEWS OF THE TABA’EEN

1. Imam Abdur Razzaq (Radi Allah Unho), Ustaaz of Imam Bukhari (Radi Allah Unho), in his famous Musannaf reports from his Ustaaz Imam Mah’mar (Radi Allah Unho):

Imam Mah’mar ( Radi Allah Unho ) narrates from Imam Hasan Al-Basri (Radi Allah Unho) who swore
an oath in the Name of Allah Almighty that Sayyeduna Rasoolullah (Peace be upon him) positively saw
his Creator (Almighty Allah).

2. Similarly, Imam Ibne Hazeema (Radi Allah Unho) narrates from Sayyeduna Orwa bin Zubair (Radi Allah Unho) , who is the cousin of Sayyeduna Rasoolullah (Peace be upon him) and grandson of Sayyeduna Abu-Bakr (Radi Allah Unho). He also accepts that Sayyeduna Rasoolullah (Peace be upon him) saw Allah Almighty on the night of Meh’raaj.


And he used to get very upset if anyone rejected this.

The following Luminaries held similar views:
1. Sayyeduna Kaab Ahbar (Radi Allah Unho) who was a great Aalim of the previous Scriptures.
2. Imam Ibne Sha’hab Zahri Qarshi (Radi Allah Unho)
3. Imam Mujahid Makh’zoomi Makki (Radi Allah Unho)
4. Imam Akrama bin Abdullah Madani Hashmi (Radi Allah Unho)
5. Imam Ata bin Rabah Qarshi Makki (Radi Allah Unho) Ustaaz of Imam Abu-Haneefa (Radi Allah Unho).
6. Imam Muslim bin Sabeeh Abu’d-Duha (Radi Allah Unho), etc. and all the students of Aalim-ul-Quran Jabrul-Ummah Sayyeduna Abdullah ibne Abbas (Radi Allah Unho) confirm the Divine Vision.

Imam Ahmad Qastalani (Radi Allah Unho) states in Mawahib-ul-Ladunniya:


OPINION OF THE ILLUSTRIOUS IMAMS OF DEEN

Imam Khal’lal (Radi Allah Unho) in Kitab-us-Sunnah narrates from Imam Ishaq bin Marozi (Radi Allah Unho) that Imam Ahmad ibne Hambal (Radi Allah Unho) accepts this Tradition and confirms this by saying that:

Sayyeduna Rasoolullah (Peace be upon him) said, “I saw my Creator (Almighty Allah)."
(briefly quoted)

Imam Naqqash (Radi Allah Unho) in his Tafseer narrates from Imam Sanadul Anam ( Radi Allah Unho ) that:

He said, “I accept the Hadith of Ibne Abbas (Radi Allah Unho) that Sayyeduna Rasoolullah (Peace
be upon him) saw his Creator (Almighty Allah) with his eyes, he did see, he did see, he did see”.
He repeated this till his breath lasted.

Imam Ibne Khateb Misri (Radi Allah Unho) states In Mawahib Shareef that:

Mah’mar bin Rashid Basri bul-Hasan Ash’ari (Radi Allah Unho) and others Ulama acknowledge this, and this is the Madhab of the Ahle-sunnah, Imam Abul Hasan Ash’ari (Radi Allah Unho) and the majority of his followers.

Allama Imam Sha’hab Khafaji (Radi Allah Unho) in his Nasim-ur-Riyaad, the commentary of Shifa Qazi Ayad (Radi Allah Unho), states that:

The most correct and pure Madhab is that Sayyeduna Rasoolullah (Peace be upon him)
on the night of Me'raj saw Allah Almighty with his naked eyes as it is the
Madhab and consensus of the illustrious Sahaba fraternity.

Imam Nawawi (Radi Allah Unho) in Shar’ha Muslim Shareef and Allama Muhammad bin Abdul Baqi (Radi Allah Unho) in Shar’ha Mawahib states:

It is the consensus of the majority Ulama that Sayyeduna Rasoolullah (Peace
be upon him) saw Allah Almighty with his naked eyes on the night of Me’raj.

QUESTION

Another similar question was posed to the Great Mujaddid, Imam Ahmad Raza Al-Qadri (Radi Allah Unho) on 11Muharram al-Haram 1320 A.H. which read:

What is the ruling of the Noble Ulama regarding Sayyeduna Rasoolullah (Peace be upon him) going up to the Arsh in the night of Meh’raj? Is this an established fact because Zaid says that this is a lie. Is Zaid’s statement correct or not?

ANSWER

Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed in great details on this subject. All these are based on the Ahadith Shareef. Although these Ahadith are forwarded () or problematic (), both are unanimously agreed to and accepted by the sector of Fada’il (Virtues) by the Muhaddithen. The narrators and presenters are all trustworthy ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its, one is in fact a liar and an contradictor of the Deen.

Imam-e-Ajal Sayyedi Muhammad Boseri (Radi Allah Unho), in his renowned Qasidah Burdah Shareef states:



The Habib (Peace be upon him) of Allah Almighty, in short space of time, traveled from Masjid-e-
Haram to Masjid-e-Aqsa. This sacred journey was bright like the brilliance of the full moon.

The Beloved (Peace be upon him) traveled in the night of Meh’raj until he reached the station of
Qaba Qosain. No creation could reach this height nor possessed the courage to do so.



The noble status of the Nabi (Peace be upon him) left everything below him when he proceeded
towards the Divine Height of the Unique Lord (Almighty Allah) on the Night of Ascension.




The Beloved (Radi Allah Unho) enjoyed such excellence that no one can share.
He passed such place where no creation set foot.

Sayyed-ul-Aalameen (Peace be upon him) was blessed with exclusive gifts and secrets and passed all the heights without any hindrance, Without doubt, this goes to say that the Master (Peace be upon him) traveled the secret and timeless regions alone to the Divine Presence and met and saw Allah Almighty .

Allama Mullah Ali Qari (Radi Allah Unho) in his Shar’ha elaborates on Imam Boseri’s verses:

Sayyeduna Rasoolullah (Peace be upon him) passed all the Secret Curtains and reached the Divine Absolute Presence of the Supreme Creator (Almighty Allah) as one reaches one’s goal leaving everyone behind. There
was no step of excellence in the entire universe that the Master (Peace be upon him) did not surpass. In fact,
the Master (Peace be upon him) transcended above the domain of space and time and entered the Station of
Qaba-Qosain and O’adna. Then, Allah Almighty the Supreme spoke to the Beloved what He had to Say.

Likewise, Imam-e-Humam Abu-Abdullah Sharf-uddin Muhammad (Radi Allah Unho) states in Ummul-Qurra:

The Master (Peace be upon him) advanced till Qaba-Qosain (Divine Presence) and this is indeed the ultimate.

These are the Secret Stations where desires and thoughts cannot
contemplate because there are no paths that leads to them.

Thus, Imam Ibne Hajr Makki (Radi Allah Unho) comments in the Shar’ha of Umm-ul-Qura.

Some Aimma state that there were ten Meh’rajes in the night of Isra. There were seven in the seven skies,
the eighth, Sidra_tul_ Muntaha, the ninth in the Divine Levels and the Tenth to the Arsh.

Sayyedi Allama Arif-e-Billah Abdul Ghani Nablusi (Radi Allah Unho) re-affirms this in Hadiqa-e- Nadiyyah Shar’ha Tareqa-e-Muhammadiyah.

There were ten Meh’rajes. The tenth was from the Arsh till the Divine Presence.

Imam Ibne Hajr Makki (Radi Allah Unho) states in Shar’ha Hamziyya.

When Nabi Suleman (Alehis salam) was given the wind, it carried him the distance of one month’s
journey in one day. Our Master (Peace be upon him) was given the Buraq which carried him
from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between
earth and the seven skies ) takes seventeen thousand years. And Allah Almighty only knows
the distance above the Arsh to the arcane levels with the Rafraf (to the Divine Presence).

It is also recorded in the same Shar’ha Hamziya.

Nabi Moosa (Alehis salam) was blessed with Dialogue (Kalam). Similarly, our Master (Peace be
upon him) was blessed on the night of Isra with Divine Presence. He saw Allah Almighty from
very close range with his naked eye. You cannot compare the experiences of Mount Tour with
the experiences of our Master (Peace be upon him) with Allah Almighty.

It is further recorded in the same Kitab:

Sayyeduna Rasoolullah (Peace be upon him) physically proceeded to the skies on the night of Isra in wakefulness. From there to Sidratul Muntaha, then Divine Levels, then Arsh and Rafraf till he saw the Divine Vision.

Allama Ahmad bin Muhammad Sawi Maliki Khal’wati (Radi Allah Unho) in a marginal annotation of Umm-ul-Qura writes:

The Beloved Habeeb (Peace be upon him) undertook the journey of Meh’raj in wakefulness with his
body and soul. He traveled from Masjid-e-Haram to Masjid-e-Aqsa. Then up to the skies,
then Sidratul Muntaha, then Divine Levels then, Arsh, and then Rafraf.

Imam Ash-Sheikh Sulayman Al-Jamal (Radi Allah Unho) states in Futuhat-e-Ahmad Shar’ha Hamziya:

The heights of Sayyeduna Rasoolullah (Peace be upon him) in the night of Isra was from
Bait-ul-Muqaddas to the seven skies. And from there to wherever Allah Almighty
Willed. But, it is reckoned that he did not go further than the Arsh.

It also recorded in the same Kitab:

There were ten Meh’rajes on the night of Isra. Seven in the skies, eighth Sidrat-ul-Muntaha, ninth Divine
Levels and tenth, the Arsh. The research scholars of Meh’raj say that he did not go further than the Arsh.

He goes on further to say:

When the Beloved (Peace be upon him) passed the seventh sky, the Sidratul-Muntaha was raised in
front of him. He passed that and reached the Divine Levels. He was then placed in the World of
Noor (Divine Light ). There he passed seventy thousand Curtains of Light. The distance between
each curtain is a distance of five hundred years. Then a green bedding was hung before him. The
Master ( Peace be upon him ) passed this and reached the Arsh. He did not go further than this but
reached the station of Qaba-Qosain of his Lord (Almighty Allah).

COMMENTS OF THE GREAT MUJADDID IMAM AHMAD RAZA

Sheikh Suleman Al-Jamal (Radi Allah Unho) gives preference to the Master (Peace be upon him) not going above the Arsh while the words and views quoted of Imam Ibne Hajr Makki (Radi Allah Unho) and others stress that the Master (Peace be upon him) proceeded above the Arsh and La-Makan (Super-arcane Region beyond Time and Space). La-Makan is indeed above the Arsh. So, in reality, there is no contradiction between these two views. The boundaries of space (Mayan) end at the Arsh and beyond this are the region beyond time and space. A body needs space (Mayan) for it to be in, but the Beloved (Peace be upon him) proceeded with his Sacred Soul to the furthest regions of the Arsh, His sacred soul went beyond all limited bounds to experience the Divine Vision. The Creator Almighty Allah who took the Beloved (Peace be upon him) there or the Beloved (Peace be upon him) who went there only knows these limits. The words of Sayyedi Makashifeen Sheikh-e-Akbar ibne Arabic (Radi Allah Unho) points to this fact. Shortly, I will quote his words.

He says that the Arsh was journey’s limits of the Beloved’s (Peace be upon him) sacred feet. Therefore, the journey of the sacred feet ended on the Arsh. Allah Almighty forbids! This termination does not mean that there were any faults or mishaps in the sacred journey. In fact, the journey terminated because the sacred feet encompassed every possibility, creation and space. There was no space (Makan) for the Beloved’s (Peace be upon him) feet to reach above the Arsh. But the journey of the Beloved’s (Peace be upon him) sacred heart terminated at Qaba-Qosain. Is there a doubt in one’s heart of what is beyond the Arsh that the Beloved (Peace be upon him) proceeded towards? Then listen to the words of Imam-e-Ajal Arif-e-Billah Sayyedi Ali Wafa (Radi Allah Unho) , which is quoted by Imam Abdul Wahab Sha’rani (Radi Allah Unho)in his master-piece, Al-You’ waqet wal Jawahir Fi Aqa’idil-Akabir

.

A perfect Man is not he who circumfuses the Arsh and whatever it encompasses, namely, the skies,
Jinnah and Jahanam. But, a perfect Man is he, whose vision surpasses all these dimensions and
sees and appreciates the Glory of the Creator (Allah Almighty) of all these dimensions.

Imam Allama Ahmad Qastalani (Radi Allah Unho) states in Mawahibul-Ladunniya and Man’hi-Muhammadiya, and Allama Muhammad Zarqaani (Radi Allah Unho)in his Shar’ha state:

It was the exclusivity of Sayyeduna Rasoolullah (Peace be upon him) at he saw Almighty Allah Almighty
with his physical eyes in wakefulness and this is the preferable Madhab. Allah Almighty Spoke to His
Beloved in those high Divine regions which was above all possibilities and Imaginations. Imam Ibne
Asakar narrates from Sayyeduna Anas ibne Malik (Radi Allah Unho) that the Prophet of Allah Almighty
(Peace be upon Him). said, “On the night of Isra my Lord (Allah Almighty) drew me so close to Him that
we were two bows apart, in fact, even closer”.

It is also stated in the same Kitabs:

There was a difference in opinion amongst the Ulama whether there was one Me’raj or two, one with
the body and soul in Wakefulness, and the other in a dream or wakefulness from Masjid-e-Haram
to Masjid-e-Aqsa. Then, from Aqsa, In a dream till the Arsh. The truth is that there was one Isra
and an entire journey from Masjid-e-Haram to the Arsh was physical and in wakefulness. This
is the Madhab of the majority of Ulama, Muhaddithen, Fuqaha and Mutakallimeen.

The same Kitab further states:

There were ten Meh’rajs and the tenth was till the Arsh.

It is also recorded in the same Kitab:

It is reported in Sahih Al-Bukhari by Sayyeduna Anas ibne Malik (Radi Allah Unho) that the beloved
Rasool of Allah Almighty (Peace be upon him) said, “Jibra’il proceeded with me till the Sidrat-ul-
Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to
Him (Allah Almighty). In fact, even closer”. This closeness was above the Arsh as mentioned in the
Hadith-e-Shareef.

Allama Sha’hab Khafaji (Radi Allah Unho) , in his Nasim-ur-Riyad Shar’ha Shifa Imam Qadi Ayad (Radi Allah Unho) states:

It is reported in the Hadith of Me’raj that when the Master (Peace be upon him) reached Sidra-
tul-Muntaha then, Sayyeduna Jibra’il presented the Rafraf, which carried him to the Arsh.

It is noted in the same Kitab:



The units of Sahih Ahadith emphasize that the Master (Peace be upon him) visited Jinnah and the
Arsh or the boundaries of that region beyond which lies the extra- terrestrial domain (La-Makan).
This all happened physically and in wakefulness.

Sayyed-ul-Mukashifeen Sheikh-e-Akbar Muhiuddin ibne Arabi (Radi Allah Unho), in the 216th chapter of his famous Futuhat-e-Makkiya, states:



The Holy Quran was the beautiful character of Sayyeduna Rasoolullah (Peace be upon him)
and the unique characteristics of the Divine Names of Allah Almighty was found in him. In
the Holy Quran, Allah Almighty Announces through the praise of His Attributive Qualities
of His appearance on the Sacred Arsh. Similarly, Allah Almighty The Supreme, blessed His
Beloved (Peace be upon him) with the reflection of His Divine Appearance of the sacred Arsh
and Praised him. The Arsh is that high station where the Isra of Rasools end. This proves
that the Isra of Sayyeduna Rasoolullah (Peace be upon him) was physical because if it was a
dream then Almighty Allah would have not praised his appearance on the Sacred Arsh. Only
the unpleasant reject this reality.

Imam Allama Arif-e-Billah Abdul Wahab Sha'rani (Radi Allah Unho)in his Al-Yuwaqet wal Jawahir, quotes from Sheikh-e-Akbar(Radi Allah Unho) that:



Verily, he (Sheikh-e-Akbar Radi Allah Unho) said that the statement of praises of the exalted
Habeeb (Peace be upon him) “And until that time when I was elevated to the Divine Levels”
reflects to the fact that the termination of the physical feet’s journey was at the Sacred Arsh.

Sheikh-e-Muhaqqiq Imam Abdul Haq Muhaddith Dehlvi (Radi Allah Unho) states in his Madarjun-Nubuwah.

Sayyeduna Rasoolullah (Peace be upon him) said, “Then a green Rafraf (Divine Carrier) was laid for me.
Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it and
taken into the Heavens until I reached the Arsh of Allah Almighty
.

He further states:

It is narrated that when Sayyeduna Rasoolullah (Peace be upon him)
reached the Arsh, it respectfully touched his Sacred Garb.

He states in Ash’atul-Lam’aat Sharha Mishkat that:

No one else besides the Beloved Habeeb (Peace be upon him) reached this Height in
the Heavens. This was a timeless and space less transcendental region:

Meh’raj surpassed the limits of human nature As Allah’s Almighty
special servant was taken from Masjid-e-Haram.

He reached the Divine Arcane Zone that cannot be explained.
This zone has no place, description, name or direction.

Also Sheikh-e-Muhaqqiq (Radi Allah Unho) states in the same Kitab, in the third section, under “Divine Vision of Allah Almighty”, while discussing the Hadith Shareef that:



Indeed, Sayyeduna Rasoolullah (Peace be upon him) saw his Sublime
Creator twice. First at Sidratul-Muntaha and then at the Arsh.

It is recorded in the fourth volume, letter number 283, in the Maktobat of Hazrat Mujaddid Alfe Sani Sheikh Ahmad Sirhindi (Radi Allah Unho) that:

On the night of Meh’raj, Sayyeduna Rasoolullah (Peace be upon him) did not leave the
boundaries of time and space and surpassed the restrictions of human nature.
He saw the Secrets from Eternity till Eternity combined in a dot of Unity.

He further states in the letter number 272 that:

Sayyeduna Muhammad (Peace be upon him) is the most beloved of Allah Almighty and the
most unique in creation. He was the only creation to be blessed with physical Me’raj.
He traveled further than the Arsh, Kursi and limitations of time and space.

Imam Ibnus-Salah (Radi Allah Unho) states in Ma’arifate Anwa’e-Ilmul Hadith that:



The Authors and Jurists say that the Beloved Habeeb (Peace be upon him) said so and so (signs). Nobody understood the explanation of the Nabi. Muhaddith Abu-Bakr Al-Hafiz named this Hadith “Al-Mursal”
in accordance to that School which classify all the non-Muttasil Ahadith as Mursal.

It recorded in Tal’weh, etc. that:

If the chain of narration have not been mentioned then it will be regarded as Mursal.

It is stated In Musallamul-al-Thuboot that:



The Mursal Hadith will be regarded as authentic because it is
the words of Sayyeduna Rasoolullah (Peace be upon him).

It is states in Fawateh-ar-Rahmoot that:



According to the Principles of Hadith (Osool), all Mursal Hadith will be classified as Sahih.

It further states:

If a Sahaba narrates a Mursal Hadith then it will be unanimously accepted. If a non-Sahaba narrates
it then it will also be considered as accepted. Imam Abu-Haneefa (Radi Allah Unho), Imam Malik
(Radi Allah Unho) and Imam Ahmad Ibne Hambal (Radi Allah Unho) say that the Mursal of a
non-Sahaba will be unconditionally accepted if the Narrators are indisputable.

It is recorded in Mirqat Shar’ha Mishkat that:

There is no harm to present a Mursal Hadith as proof because a Hadith-e-Munqata’ah
(Hadith with broken chain of narrators) is accepted as useful in Fada’il (in praise of Luminaries).

Imam Qadi Ayad (Radi Allah Unho) states in Shifa Shareef:



Sayyeduna Rasoolullah (Peace be upon him) informed of the Shahada
of Sayyeduna Ali (Radi Allah Unho) that his attacker is a Jahannami.
(This is an example of a Mursal Hadith)

It states in Nasim-ur-Riyad:

It is obvious that this information came through the Prophet of Allah Almighty. All the Muhadditheen
accept the above Hadith, besides Imam Ibne-Atheer, who says that in Nihaya, that Sayyeduna Ali (Radi
Allah Unho ) said, “I am the distributor of fire.” Imam Sha’hab Khafaji (Radi Allah unho) Says that
Ibne–Atheer is correct in his decision about what Sayyeduna Ali (Radi Allah Unho) said which is not
used as an opinion. Therefore, this Hadith will be classified as a Marfoh.

Imam Ibn_ul-Humaam (Radi Allah Unho) states in Fathul-Qadeer

If a Hadith does not have any narrators, its origin will not be rejected.

Almighty Allah knows best!



]
Written and Signed by :
The

humble servant of Allah Almighty
Ahmed Raza Al-Barelwi
( May the Merciful Lord forgive him )

Friday, 16th Shaban-ul-Moazzam 1321 Hijri

Friday, 06 February 2009 13:18

Qaseedah Burdah (English)

Written by

QASEEDAH BURDAH

Shareef

English Translation

By

Shahid Hamid Gill


مَوْلايَ صَلِّ وَسَلِّـمْ دَائِمـاً أَبـَـدًا
عَلى حَبِيْبِـكَ خَيْــرِ الْخَلْقِ كُلِّهِـمِ

مُحَمَّدٌ سَـيِّدُ الْكَــوْنَيْنِ وَالثَّقَلَـيْنِ
وَالْفَرِيْقَـيْنِ مِنْ عُـرْبٍ وَّمِنْ عَجَـمِ

(O) My Lord! Send salutations and greetings forever upon Your beloved (A) who is the best of all creations. (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn); and of both groups, Arabs and non-Arabs.


PROLOGUE

The Qaseedah Burdah, (The Poem of the Scarf) or the Mantle or Cloak of Rasoolullah A is a Qaseedah (panegyric) composed by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه in the praise of Rasoolullah A. Imam Busiriرحمة الله عليهwas born in Egypt in 608 A.H. and died in 695 A.H.

Imam Busiriرحمة الله عليه composed the Qaseedah after suffering from a stroke which left him partially paralyzed. He رحمة الله عليهprayed to Allah Almighty to make well and bestow him recovery from his disease. Then, after praying, heرحمة الله عليه fell asleep. In his dream, he رحمة الله عليه saw himself reciting the Qaseedah upon Nabi Akram. After reciting, Nabi Akram touched the paralyzed part of his body and put his Burdah (blanket) over him. When Hadhrat Imaam Saalih Sharaf-ud-Deen Al-Busiri رحمة الله عليه awoke, he رحمة الله عليه discovered that he رحمة الله عليه had been cured of his paralysis.

Since then, the verses of The Qaseedah Burdah have been learnt by heart and many people have inscribed on the walls of mosques and religious institutes all over the Muslim world; and it is also recited with eager, spirit and love.

It’s also nice to learn that more than 90 commentaries have been written on this Qaseedah Burdah; and has been translated in many languages of the world including Turkish, Urdu, Berber, Punjabi, German, French, English, Persian and Saraiki.

In relation to Durood, Allah Almighty recounts in the Holy Qur'an:

إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً 1O

“Verily, Allah (Almighty) and His (all) Angels keep sending Durood (salutations) on Nabi (Mukarram A). O believers! You (do) send salutations and greetings on him (A).

Similarly, the virtues and importance of Durood is described in too many Ahadith.

Hadhrat Anas Bin Malik narrates: the Holy Prophet (A) said, "The person who recites durood once upon me, Allah (Almighty) sends (His) blessings, removes his ten sins and ten steps of his status are raised for him". 2

Hadhrat Hasan Bin 'Ali narrates: the Holy Prophet A said, "Recite durood upon me wherever you are; indeed, your durood (does) reach me".3

With the blessings of Allah Almighty, for the first time in the history of Islam, Minhaj ul Qur'an International has organized to recite durood upon Nabi Mukarram Aday and night without any disconnection and pause in Central Secretariat of Tehreek. The building, nominated for this purpose is called "Gosha-e-Durood". Where Insha'Allah the voices of

اَللّهُمَّ صَلِّ عَلی سَيِّدِنَا وَمَولانَا مُحَمَّد وَّ عَلی اله وَصَحبه وَبَارِک وَسَلِّم

will rise till doomsday.

This is the blessings of Allah Almighty Who has bestowed His special Rahmat on us that He has made us amongst the Muslims; and then amongst the followers of His beloved Prophet Hadhrat Muhammad (A). It’s our faith that the reciting and sending Durood upon Nabi Akram (A) is such an ‘Ebadah (عبادت) which is never rejected. It gives us the guarantee of its acceptance (approval).

I request all of my brothers and sisters to make their habit to recite the Durood on a daily basis as much as they can. This would show our deepest love with our Nabi Akram (A); and this is how we can hold the rope of Allah Almighty; and do spread this message to the masses to your level best. The habitation of reciting the Durood is also the guarantee that Allah Almighty would take the responsibility of all works of reciter regarding both this life and Hereafter.

I am really thankful to all who assisted and guided me in writing this book especially Mr. Muhammad Farooq Rana and Mr. Sajjad ul Aziz Qadri. May Allah Almighty give all of us such a reward which causes the real pleasure and never leads to decline.

I have tried my level best to make perfection and would appreciate if the reader of this book lets me know about any shortcoming regarding the translation of Qaseedah Burdah.

I pray to Allah Almighty to forgive all of our sins, especially of those who recite, spread the message of recitation of Durood, teach the Durood, listen to the Durood, convince to it and publicize the Durood; and give all of us love for Nabi Akram (A), his Family, his Companions (y); and give who follow them, the real peace and calm and the success in both this life and Hereafter for the sake of His beloved Prophet Muhammad (A).

[1] Al-Ahzab, 33:56
[2] Nasa’i, As-Sunnan, kitab-us-sahw, 4:50#1297
[3] Tabarani, Al-Mu’Jam-ul-Kabir, 3:82#2729.

Shahid Hamid Gill
June 9, 2006

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THE VIRTUES AND SPECIALTIES OF QASEEDAH BURDAH

Nabi Mukarram A said: "None of you has (perfect) Eman (Faith) until I am more beloved to him than his parents, his children and all mankind".

Love for Rasoolullah A, no doubt, is the perfection of our Eman. This love can only be achieved if we know and understand the perfections and lofty status of Sayyidina Rasoolullah A in the sight of Allah Almighty. The coming translation and commentary of the Qaseedah Burdah highlights the exalted status and perfections of Sayyidina Rasoolullah A.

The virtues of Qaseedah Burdah are countless; some of its virtues and specialties which are written in the books are as under:

  • For long life (blessings in life) recite Qaseedah Burdah for 1001 times.
  • For taking away of difficulties recite it for 71 times.
  • For the removal of drought recite it for 300 times.
  • For wealth and effects recite it for 700 times.
  • To have male offspring (children) recite it for 116 times.
  • To make possible and easy all difficult tasks recite it for 771 times.
  • One, who recites Qaseedah Burdah daily or gets someone else to recite it, and thereafter makes Damm (blow) on him, will be safeguarded from all hardships.
  • One who recites Qaseedah Burdah once daily and makes Damm (blow) on his children, they will be blessed with long life.
  • One who recites it for 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
  • Whoever recites it in his bedroom for any work or special motives, those motives and purposes will be shown to him in a dream.
  • One who recites it for 41 times in an old graveyard for 40 days, his enemies will be destroyed.
  • Whoever recites it once daily on rose water for 7 days and gives it to someone to drink, the memory of that person who drinks that rose water will increase tremendously.
  • One, who is afflicted with a great mishap, misfortune, calamity or hardship, should keep 3 fasts and daily recite it for 21 times.
  • Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy sufferings and troubles.
  • The house, in which Qaseedah Burdah is read 3 times daily, will be protected from big troubles.
  • If a person has important work, he should recite it for 26 times at the night of Jum’ah (Thursday evening) and give 26 things in charity.
  • The house, in which this Qaseedah is kept, will be safe-guarded from thieves, etc.
  • Whoever recites Qaseedah Burdah for 7000 times in his lifetime, will live up to the age of one hundred years.
  • Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Almighty.
  • If a person recites it once daily during his journey, will be protected from ail hardships of travel.
  • One who is in debt should recite it for 1000 times.
  • If someone recites Qaseedah Burdah for 41 times, or has someone else to read it for him at the night of Jum’ah, for a certain aim or purpose, his aim or purpose will be fulfilled.
  • The house in which this Qaseedah Burdah is read regularly will be saved from seven things:
    • The evil of Jinn.
    • Plague and epidemics.
    • Smallpox.
    • Diseases of the eyes.
    • Misfortune.
    • Insanity.
    • Sudden death.
  • The house in which the Qaseedah is read daily, its inhabitants will also be bestowed with seven benefits:
    • Long life.
    • Abundance in sustenance.
    • Good health.
    • Help (from Allah).
    • One will see the Noor (splendour) of Sayyidina Rasoolullah A.
    • Wealth.
    • Happiness and contentment.
  • Whoever wishes to know whether he will get benefit or harm from a journey, should read the Qaseedah Burdah for 3 times, and before reading it, he should recite Durood 1000 times, he will thereafter be informed in a dream by Rasoolullah A whether it would be beneficial or harmful to travel.
  • One, who wishes to know the condition of a traveler, should recite the Qaseedah Burdah for 3 times along with Durood on a Thursday night.
  • To remove the evil effect of jinn, read once daily for 40 days and make Damm (blow) on the affected person.
  • If a child is born, then read it for 9 times on sea water and bath the child with it. The child will be saved from all types of disasters and calamities.
  • For labour pains (child birth), read for 3 times and blow (make Damm) on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well; there would be ease in child birth immediately.
  • One, who reads Qaseedah Burdah once after getting on a ship and passes through a severe storm, will be safeguarded.
  • One, who is in jail, should recite it continuously and he will be released.
  • If lands are infertile and barren, read and blow (make Damm on the seeds, thereafter plant them, there would be abundant crops.
  • If farmlands are infested or plagued with locusts, then recite Qaseedah Burdah for 7 times on sand and sprinkle it through the lands. Wherever the sand falls, that land will not be infested again.

In conclusion we find that for whatever purpose "Qaseedah Burdah" is read, Insha'Allah that purpose will be fulfilled with the precondition that ones earnings and food is halaal (permissible).

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Section One

Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليهhas spoken about his love for Rasoolullah A. He رحمة الله عليه tries to conceal this love and his beloved. This is why we see that He رحمة الله عليه has not described the name of Rasoolullah A directly in the whole section. We observe that he رحمة الله عليهhas mentioned the places and things which are near to Madinah so that Rasoolullah A is pleased. His love for Rasoolullah A has made him uneasy and restless.

أَمِنْ تَـذَكُّرِ جِيْرَانٍم بِـذِيْ سَـلَمِ
مَزَجْتَ دَمْعـاً جَرٰى مِنْ مُّقْلَةٍم بِدَمِ

  1. Are the tears mixed with blood following (from your eyes) due to your remembrance of the neighbour of Dhi-Salam (a place near Madinatul Islam).

أَمْ هَبَّـتِ الرِّيْحُ مِنْ تِلْقَآءِ كَاظِمَـةٍ
وَأَوْمَضَ الْبَرْقُ فِي الظَّلْماءِ مِنْ إِضَمِ

  1. Or is it because of the breeze blowing from Kaazimah (a place near Madinatul Islam). Or is it the lighting (that has) struck in the darkness of the night Idham (a place near Madinatul Islam).

فَمَا لِعَيْنَيْكَ إنْ قُلْتَ اكْفُفَا هَمَتَــا
وَمَا لِقَلْبِكَ إنْ قُلْتَ اسْتَفِقْ يَهِـمِ

  1. What is the matter with your eyes, (the more) you say to them to stop (the more) they continue to flow. And what has happened to your heart, (the more) you say to it to come to its senses (normal condition, the more) it is distracted (troubled).

أيَحْسَـبُ الصَّبُّ أنَّ الْحُبَّ مُنْكَتِـمٌ
مَا بَيْنَ مُنْسَــجِمٍ مِّنْهُ وَمُضْطَـرِمِ

  1. Does the lover think that his love can be concealed; while he is constantly shedding tears and his heart is (constantly) glowing.

لَوْلاَ الْهَوٰى لَمْ تُرِقْ دَمْعاً عَلىٰ طَلِلِ
وَلاَ أَرِقْتَ لِـذِكْرِ الْبَـانِ وَالْعَلَـمِ

  1. If you had not fallen in love, you would not have shed tears at the ruins (of your beloved) nor would you have become restless due to the remembrance of the ban (cypress tree) and High Mountain.

فَكَيْفَ تُنْكِـرُ حُبًّام بَعْدَمَا شَـهِدَتْ
بِهِ عَلَيْـكَ عُدُوْلُ الدَّمْعِ وَالسَّـقَمِ

  1. So, how can you deny love while your (continuous) shedding tears and (your) illness are (open) witness (of your love).

وَأَثْبَتَ الْوَجْدُ خَطَّيْ عَبْرَةٍ وَّضَـنًى
مِّثْلَ الْبَهَـارِ عَلىٰ خَدَّيْكَ وَالْعَنَـمِ

  1. And the deepest love has carved two lines of weakness and (constantly shedding) tears (due to grief and fear) on your cheeks like yellow rose and the reddish tree (hence, your face is withered).

نَعَمْ سَرٰى طَيْفُ مَنْ أَهْوٰى فَـأَرَّقَنِي
وَالْحُبُّ يَعْتَـرِضُ اللَّـذَّاتِ بِالأَلَـمِ

  1. Yes! Thoughts of the beloved came to me at night and kept me awake (and made me restless) and (indeed) love alters into pain.

يَا لائِمِيْ فِي الْهَوٰى الْعُذْرِيِّ مَعْذِرَةً
مِّنِّي إِلَيْكَ وَلَوْ أنْصَفْـتَ لَمْ تَلُـمِ

  1. You! Who reproach me, regarding my love, excuse me from me to you and if you do justice, you would not reproach me.

عَدَتْكَ حَالِيْ لاَ سِـرِّي بِمُسْـتَتِرٍ
عَنِ الْوُشَـاةِ وَلاَ دَائِي بِمُنْحَسِـمِ

  1. My state (of love) has reached you, (now) my secret is no longer concealed from those who malign (me), nor there is (something to) check my agony.

مَحَّضْتَنِي النُّصْحَ لكِنْ لَسْتُ أسْمَعُهُ
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ فِيْ صَمَمِ

  1. You (O listener) have sincerely advised me (and) I have not paid any attention to it. Verily, a (true) lover is deaf to those who advise (and criticize him).

اِنِّي اتَّهَمْتُ نَصِيْحَ الشَّيْبِ فِيْ عَذَلٍ
وَالشَّيْبُ أَبْعَدُ فِيْ نُصْحٍ عَنِ التُّهَمِ

  1. I regarded the advice of the elders with suspicion in reproaching me. (No doubt,) the wisdom in the advice of the elders is above (any) suspicion.

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Section Two

Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه described in this section about restraining lust and carnal desires. In this section he رحمة الله عليه relates that a man indulges into love due to lust and carnal desires and requirements. He رحمة الله عليه also has related that his life is spent in sins. And on this act, he sincerely regrets and asks for forgiveness from Allah Almighty.

On the other hand, he رحمة الله عليه also mentions that lust and carnal desires are also important to fall in the love of Rasoolullah A. He رحمة الله عليه mentions that a pure love can be attained by the purification of oneself from lust and carnal wishes and desires. This section provokes a man to fall into the love of Rasoolullah A; and it also draws a man to seek forgiveness from Allah Almighty.

فَاِنَّ أمَّارَتِيْ بِالسُّوْءِ مـَا اتَّعَظَتْ
مِنْ جَهْلِهَا بِنَذَيْرِ الشَّيْبِ وَالْهَـرَمِ

  1. For verily, my soul (Nafs Ammarah, which) calls me to evil, due to its ignorance, did not pay (any) attention to the advice from the warning by grey hair and old age.

وَلاَ أعَدَّتْ مِنَ الْفِعْلِ الْجَمِيْلِ قِرَى
ضَيْفٍ أَلَمَّ بِرَأسِـيْ غَيْرَ مُحْتَشِـمِ

  1. And I have not made any preparation for good deeds, a feast for a guest (old age that) has lodged on my head nor did I honour (it).

لَوْ كُنْتُ أَعْلَـمُ أنِّي مَـا أُوَقِّرُهُ
كَتَمْتُ سِـرَّا بَـدَا لِيْ مِنْهُ بِالْكَتَمِ

  1. If I had known that I would not (be able to) honour (the guest, the old age) I would have concealed my secret, which is exposed, by dyeing.

مَنْ لِّيْ بِرَدِّ جِمَــاحٍ مِّنْ غَوَايتِهَــا
كَمَا يُرَدُّ جِماَحُ الْخَيْــلِ بِاللُّـجُمِ

  1. Is there any who can restrain my wayward-self from its waywardness. Just as an unmanageable horse is restrained by reins.

فَلاَ تَرُمْ بِالْمَعَاصِيْ كَسْـرَ شَـهْوَتِهَا
اِنَّ الطَّعَـامَ يُقَوِّي شَــهْوَةَ النَّهِمِ

  1. Do not try, through committing sins, to subdue sensual desires. Verily, the food (only) strengthens corporal desires.

وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
حُبِّ الرَّضَاعِ وَإِِِنْ تَفْطِمْهُ يَنْفَطِــمِ

  1. And your self (desires) is like a child (infant), if you let him keep on drinking milk he will come of age with the habit of drinking (milk). And if you wean it, will stop.

فَاصْرِفْ هَوَاهَــا وَحَاذِرْ أَنْ تُوَلِّيَهُ
إِنَّ الْهَوٰى مَـا تَـوَلَّى يُصْمِ أَوْ يَصِمِ

  1. So, control its (Self, نفس) inclination (towards desires) and beware, it may not overpower it (yourself). Verily, lust whenever it overpowers (it) kills or makes (your character) spotted.

وَرَاعِهَـا وَهْيَ فِي الأَعْمَالِ سَـائِمَةٌ
وَإِنْ هِيَ اسْتَحْلَتِ الْمَرْعٰى فَلاَ تُسِـمِ

  1. And guard it (your self) while it is grazing in (the field of) actions and if it enjoys grazing land, do not let it roam (graze) freely.

كَـمْ حَسَّــنَتْ لَـذَّةً لِلْمَرْءِ قَاتِلَةً
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السُّمَّ فِيْ الدَّسَـمِ

  1. How many pleasures are there (which) are considered supreme (but) are harmful for man because he does not know that fat has poison in it.

وَاخْشَ الدَّسَائِسَ مِنْ جُوْعٍ وَّمِنْ شِبَعٍ
فَرُبَّ مَخْمَصَةٍ شَـــرٌّ مِنَ التُّـخَمِ

  1. And fear the evil of (both) hunger and satiation (overeating) for mostly hungers (poverty) is more evil (dangerous) than overeating.

وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَـدِ امْتَلأَتْ
مِنَ الْمَحَـارِمِ وَالْزَمْ حِمْيَـةَ النَّـدَمِ

  1. And shed tears from (those) eyes which have become full of forbidden sights and mark an obligatory (duty upon yourself) to guard your eyes from forbidden things.

وَخالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِـمَا
وَإِنْ هُمَـا مَحَّضَـاكَ النُّصْحَ فَاتَّهِـمِ

  1. And (O follower of virtue!) oppose (your) self (Nafs, نفس) and Satan and disobey them both. And if both of them give you (even) sincere advice, (do) regard it as lies.

وَلاَ تُطِعْ مِنْهُمَا خَصْمًا وَّلاَ حَكَمًــا
فَأَنْتَ تَعْرِفُ كَيْـدَ الْخَصْمِ وَالْحَكَـمِ

  1. And don’t obey them both (Nafs and Satan) as an enemy or as wise (person). For you know (very) well the deception of (such an) enemy or a wise (person).

أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍم بِلاَ عَمَـلٍ
لَقَدْ نَسَبْتُ بِهِ نَسْلاً لِّذِيْ عُقُــمِ

  1. I seek forgiveness from Allah (Almighty) from such sayings (preaching) which I do not practice upon. For verily, through this, (it is same like that) I have attributed (claimed) offspring from a barren woman.

أمَرْتُكَ الْخَيْرَ لكِنْ مَّا ائْتَمَرْتُ بِــهِ
وَمَا اسْـتَقَمْتُ فَمَا قَوْلِي لَكَ اسْتَقِمِ

  1. I command you to do good but I do not command myself to do that (the same); and I did not become steadfast (on Deen / the right path) so, then what is the use (value) of saying to you, “Be steadfast”.

وَلاَ تَزَوَّدْتُّ قَبْلَ الْمَوْتِ نَافِلَــةً
وَلَمْ أُصَلِّ سِوٰى فَرَضٍ وَّلَمْ أَصُمِ

  1. And I did not offer voluntary worship before death; and I did not offer prayer nor did I keep fast except what was obligatory.

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Section Three

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described the love of Rasoolullah A ; and openly mentions and begins the praises of Rasoolullah A. He رحمة الله عليه shows unrestricted and unlimited love. He رحمة الله عليه says when Allah Almighty has crossed the limit of love for his Messenger then why not we try to do to our level best.

ظَلَمْتُ سُـنَّةَ مَنْ أَحْيَــا الظِّلاَمَ إِلىٰ
أَنِ اشْـتَكَتْ قَدَمَــاهُ الضُّرَّ مِنْ وَرَمِ

  1. I disobeyed the Sunnah (the way of passing life) of (Nabi Akram A) who passed the nights in worship until his feet complained of injury due to being swollen.

وَشَدَّ مِنْ سَغَبٍ أحْشَــاءَهُ وَطَـوٰى
تَحْتَ الْحِجَارَةِ كَشْــحاً مُّتْرَفَ الأَدَمِ

  1. And he (A) tied and folded, due to hunger, around his stomach, a stone on his delicate skin.

وَرَاوَدَتْــهُ الْجِبَالُ الشُّـمُّ مِنْ ذَهَبٍ
عَنْ نَّفْسِـهِ فَـأَرَاهَا أيَّمَـــا شَمَمِ

  1. And (very) high mountains of gold (presented themselves to him to) tempt him towards it (worldly things) and he (A) showed them (the people that) how high these mountains are (but rejected the offer).

وَأَكَّــدَتْ زُهْدَهُ فِيْهَا ضَرُوْرَتُــهُ
إِنَّ الضَّرُوْرَةَ لاَ تَعْــدُوْ عَلىَ الْعِصَمِ

  1. And his piety became more powerful inspite of his need. For verily, need never overpowers the infallible (The Holy Prophet A).

وَکَيْفَ تَدْعُوْا اِلیَ الدُّنْيَا ضَرُوْرَةُ مَنْ
لَوْلاَهُ لَمْ تَخْرُجِ الدُّنْيَا مِنَ الْعَدَمِ

  1. And how can the need incline such a noble personality towards this world; for if he (A) had not been (created), the world would have not come into existence.

مُحَمَّدٌ سَـيِّدُ الْكَــوْنَيْنِ وَالثَّقَلَـيْنِ
وَالْفَرِيْقَـيْنِ مِنْ عُـرْبٍ وَّمِنْ عَجَـمِ

  1. (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn) and of both groups, Arabs and non Arabs.

نَبِيُّنَـا الآمِرُ النَّــاهِيْ فَلاَ أَحَــدٌ
أبَـرُّ فِيْ قَــوْلِ لاَ مِنْـهُ وَلاَ نَعَـمِ

  1. Our Nabi (A is) the one who commands (to do good and) forbids (evil, undoubtedly) there is non (parallel to him who is) more truthful than him in saying, “No” or “Yes”.

هُوَ الْحَبِيْبُ الَّــذِيْ تُرْجٰى شَـفَاعَتُهُ
لِكُــلِّ هَوْلٍ مِّنَ الأَهْـوَالِ مُقْتَحَمِ

  1. He (A) is the most beloved (of Allah Almighty) whose intercession (شفاعۃ) is hoped for every fear (and distress) that is going to come (on the day of agony and fears).

دَعَـا اِلىٰ اللهِ فَالْمُسْـتَمْسِـكُوْنَ بِـهِ
مُسْتَمْسِـكُوْنَ بِحَبْـلٍ غَيْرِ مُنْفَصِـمِ

  1. He (A) called (the people) toward Allah (Almighty), so those who cling to him are clinging to a rope which will never break.

فَــاقَ النَّبِيِّيْنَ فِيْ خَلْـقٍ وَفِيْ خُلُـقٍ
وَلَمْ يُـدَانُوهُ فِيْ عِلْــمٍ وَّلاَ كَـرَمِ

  1. He (A) exceeds (transcends) the prophets (عليهم السلام) physically and in noble character; and (none of other prophets عليهم السلام) can reach (touch) his knowledge and noble nature kindness.

وَكُــلُّهُمْ مِّنْ رَّسُـوْلِ اللهِ مُلْتَمِـسٌ
غَرْفَا مِّنَ الْبَحْرِ أَوْ رَشْفاً مِّنَ الدِّيَـمِ

  1. And all of them (the prophets عليهم السلام) obtained from Rasoolullah (A, his bounties like a) handful (of water) from the ocean or a sip from continuous rains.

وَوَاقِفُـوْنَ لَدَيـْـهِ عنْـدَ حَدِّهِــمِ
مِنْ نُّقْطَةِ الْعلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَـمِ

  1. And they all (prophets عليهم السلام) stopped before him at their (assigned) limits; (either like) a point of knowledge or to gain a piece of wisdom (from the wisdom of Holy Prophet A)

فَهْوَ الَّـِذيْ تَمَّ مَعْنَــاهُ وَصُوْرَتُهُ
ثُمَّ اصْطَفَـاهُ حَبِيْباًم بَارِيءُ النَّسَــمِ

  1. For he (A) is the one who was perfected outwardly and inwardly; and then (Allah Almighty), the Creator of all creations, chose him as (His) the most beloved.

مُنَـزَّهٌ عَـنْ شَـرِيْكٍ فِيْ مَحَاسِــنِهِ
فَجَـوْهَرُ الْحُسْـنِ فِيْهِ غَيْرُ مُنْقَسِـمِ

  1. There is no equal to him in his magnificence; the jewel of superiority (dignity) in him is inseparable (and indivisible).

دَعْ مَــا ادَّعَتْهُ النَّصَارٰى فِيْ نَبِيِّهِـمِ
وَاحْكُمْ بِمَا شِئْتَ مَدْحاً فِيْهِ وَاحْتَكِـمِ

  1. Throw away what the Christians claim (attribute) about their prophet (Isa, Jesus D). Then decide and say what you wish in praise of him (except doing polytheism which the Christians do).

وَانْسُبْ اِلىٰ ذَاتِهِ مَا شِئْتَ مِنْ شَـرَفٍ
وَانْسُبْ اِلىٰ قَدْرِهِ مَا شِئْتَ مِنْ عِظَـمِ

  1. And attribute (claim) to his personality whatever you wish to (claim) in (his) excellence; and attribute the greatness towards his (highly) dignified status as much as you wish (except committing polytheism).

فَـاِنَّ فَضْلَ رَسُــوْلِ اللهِ لَيْـسَ لَهُ
حَـدٌّ فَيُعْـرِبَ عنْـهُ نَـاطِقٌ بِفَمِ

  1. For verily, the excellence of the Allah’s Messenger (A) has no limit. Therefore, a speaker (admirer) might (be able to) express with his mouth.

لَوْ نَـاسَـبَتْ قَـدْرَهُ آيـَاتُهُ عِظَمـاً
أَحْيَـا اسْمُهُ حِيْنَ يُـدْعَى دَارِسَ الرِّمَمِ

  1. If his miracles were proportionate (according) to his (A) rank in greatness, then his (A) name, when called out, would have brought decaying bones back to life.

لَمْ يَمْتَحِنَّــا بِمَـا تَعْيَـا الْعُقُوْلُ بِـهِ
حِرْصًـا عَلَيْنَـا فَلَمْ نَرْتَـبْ وَلَمْ نَهِمِ

  1. He (A) did not test us with that which makes our minds unable (to pass). Having keen inclination (interest, kindness) for us, neither we had suspicion (about the truthfulness of the mission of the Holy Prophet A) nor were we confounded (confused, by his policies).

أَعْيَ الْوَرٰى فَهْمُ مَعْنَــاهُ فَلَيْسَ يُرٰى
فِي الْقُرْبِ وَالْبُعْـدِ فِيْهِ غَـيْرُ مُنْفَحِمِ

  1. His (A) perfect inner (most) nature made the people helpless from comprehending (him, so it was not understood by anyone but Allah Almighty), so there is none in near or far who is not helpless (and imperfect in grasping his inner most nature).

كَـالشَّمْسِِ تَظْهَرُ لِلْعَيْنَيْنِِ مِنْم بُــعُدٍ
صَغِيْرَةً وَتُكِـلُّ الطَّـرْفَ مِنْ أَمَـمِ

  1. (The example of our Holy Prophet A is) like the sun (which) is seen by eyes (very small) from far. And yet itches (your) eyes (when you) see it from near.

وَكَيْفَ يُــدْرِكُ فِي الدُّنْيـَـا حَقِيْقَتَهُ
قَــوْمٌ نِّيَــامٌ تَسَلَّوْا عَنْهُ بِـالْحُلُمِ

  1. And (how) can his reality be comprehended (by the people) in this world; (certainly this is a) sleeping nation (except Allah’s prophets and friends عليهم السلام) whose description of him is (nothing but like an interpretation of) a dream.

فَمَبْلَغُ الْعِــلْمِ فِيْهِ أَنَّــهُ بَشَــرٌ
وَأَنَّــهُ خَيْرُ خَلْـقِ اللهِ كُـــلِّهِمِ

  1. So, the extreme depth of (our) knowledge, concerning to him, is that he (A) is a man (like us). Whereas indeed he (A) is the best of all creations of Allah (Almighty).

وَكُـلُّ آيٍ أَتَى الرُّسْـلُ الْكِـرَامُ بِهَا
فَــإِِنَّمَـا اتَّصَلَتْ مِنْ نُّوْرِهِ بِهِــمِ

  1. And all miracles which the prophets (عليهم السلام) showed, indeed they (all miracles) have been derived from his Noor (light).

فَـإِِنَّهُ شَمْـسُ فَضْلٍ هُـمْ كَـوَاكِبُهَا
يُظْهِرْنَ أَنْـَوارَهَا لِلنَّــاسِ فِي الظُّلَمِ

  1. For verily, he (A) is the sun of virtue (and blessings, and) they (all other prophets عليهم السلام) are its stars which show the people their lights in the dark.

حَتّٰی اِذَا طَلَعَتْ فِی الْکَوْنِ عَمَّ هُدَا
هَا الْعٰلَمِيْنَ وَ اَحْيَتْ سَائِرَ اْلأَُمَمِ

  1. Until when the sun (of Noor of the Holy Prophet A) rose, its light spread universally and gave the life to the entire nations.

أَكْــرِمْ بِخَلْـقِ نَبِيٍّ زَانَــهُ خُلُـقٌ
بِالْحُسْـنِ مُشْـتَمِلٌم بِالْبِشْـرِ مُتَّسِـمِ

  1. How noble are the physical qualities of (our) Prophet (A) which are adorned with good characteristics. (Our Prophet A) is dressed with beauty; and distinguished by pleasant nature.

كَالزَّهْرِ فِيْ تَرَفٍ وَّالْبَـدْرِ فِيْ شَـرَفٍ
وَالْبَحْرِ فِيْ كَــرَمٍ وَّالـدَّهْرِ فِيْ هِمَمِ

  1. (He A is so delicate that looks) like a blooming flower in its freshness and (like) the moon (when it is) full in splendour and (like) the ocean in generosity and (his) fearless courage (is) like the time.

كَــأَنَّهُ وَهْـوَ فَرْدٌ مِنْ جَلاَلَتِــهِ
فِيْ عَسْـكَرٍ حِيْنَ تِلْقَاهُ وَفِيْ حَشَــمِ

  1. Even when (he A is) alone, (he looks) due to his grandeur (that he is) in the midst of a large army and its associates. (And he A has overcome all of them for his grandeur and no one is able to even move).

كَـــأَنَّمَا اللُّؤْلُؤُ الْمَكْنُوْنُ فِيْ صَدَفٍ
مِنْ مَّعْــدِنِيْ مَنْطِـقٍ مِّنْهُ وَمُبْتَسَـمِ

  1. As though (he A is like) pearls (which are) well preserved in oysters (and all of this is) from the two mines, of his speech and his smiles.

لا طِيْبَ يَعْــدِلُ تُرْبـًا ضَمَّ أعْظُمَهُ
طُوْبٰى لِمُنْتَشِـقٍ مِّنْـــهُ وَمُـلْتَثِـمِ

  1. None of perfumes can be equal to the dust which is touching his sacred body. Glad tidings be to (the) person who smells this (sacred dust) and kisses it. (Undoubtedly, that man is the luckiest and blessed one.

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Section Four

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the birth of Rasoolullah A, his Amiracles as well as incidents which took place at the time of his A birth. No doubt, all these are the signs of the greatness of our Prophet Muhammad A. The day of his birth is a blessed day. The birth of Rasoolullah A absolutely lighted up the whole universe. And Rasoolullah A’s arrival removed all troubles and difficulties from this world. So the birth of Rasoolullah A was great blessing for not only human beings but for all the creations of Allah Almighty.

أَبـَـانَ مَوْلِدُهُ عَنْ طِيْــبِ عُنْصُرِهِ
يَـــا طِيْبَ مُبْتَـدَإٍ مِّنْهُ وَمُخْتَتَـمِ

  1. His place (and time) of birth showed the scent of his pure origin; The Excellence! His birth (and apparently happening) death (both) are scented (and sacred).

يَــوْمٌ تَفَرَّسَ فِيْــهِ الْفُرْسُ أَنَّهُـمُ
قَــدْ أُنْـذِرُوْا بِِحُلُوْلِ الْبُؤْسِ وَالنِّقَمِ

  1. On that day, the Persians perceived due to (their) perception that they were going to face a misfortune (and) warned misfortune and punishment (which) approached.

وَبـَاتَ إِِيْوَانُ كِسْـرٰى وَهْوَ مُنْصَدِعٌ
كَشَـمْلِ أَصْحَابِ كِسْـرٰى غَيْرَ مُلْتَئِمِ

  1. And at night, the walls of the palace of Kisra crumbled (after trembling) as the army of Kisra scattered (and) could not be united again.

وَالنَّارُ خَـامِدَةُ اْلأَنْفَـاسِ مِنْ أَسَـفٍ
عَلَيْهِ وَالنَّهْرُ سَـاهِي الْعَيْنِ مِنْ سَـدَمِ

  1. And the fire (of the Persians) was extinguished out of regret; and the rivers (of Persia) dried up with wonder (and excessive sorrow).

وَسَـاءَ سَـاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَـا
وَرُدَّ وَارِدُهَـا بِــالْغَيْظِ حِيْنَ ظَـمِيْ

  1. And (when) the water of river dried up, Saawah (a village in Persia) became grief-stricken; and (thirsty) goer (water bearer) returned in anger with disappointment.

كَــأَنَّ بِالنَّـارِ مَا بِالْمَـاءِ مِنْ بَلَـلٍ
حُزْنـاً وَّبِـالْمَاءِ مَا بِـالنَّارِ مِنْ ضَـرَمِ

  1. It is as though, due to grief, the fire became (cold) like water, while water (of Buhairah) was (turned into) the blazing fire (of Persia).

وَالْجِنُّ تَهْتِفُ وَاْلأَنْــوَارُ سَــاطِعَةٌ
وَالْحَـقُّ يُظْهَـرُ مِنْ مَّعْنىً وَّمِنْ كَـلِمِ

  1. And the jinni was announcing (at the appearance of the Prophet A) and the Light (of the Holy Prophet A) was shiny; and the truth (the Prophethood of Muhammad A) appeared with outward and inward qualities (of the Holy Prophet A).

عَمُوْا وَصَمُّوْا فَــإِِعْلاَنُ الْبَشَـائِرِ لَمْ
تُسْمَعْ وَبـَــارِقَةُ اْلإِِنْذَارِ لَمْ تُشَـمِ

  1. (They, the polytheists) became blind and deaf. Neither did they hear the announcements of glad tidings nor was the lightening of warning seen (by them).

مِنْم بَعْـدِ مَا أَخْبَرَ الأَقْوَامَ كَــاهِنُهُمْ
بِــأَنَّ دِينَـهُـمُ الْمُعْـوَجَّ لَمْ يَقُـمِ

  1. (Inspite of) after their fortune tellers had informed the people (infidels) that their false religion would never stand (but they yet were blind and deaf).

وَبَعْـدَ مَا عَايَنُوْا فِي الأُفُقِِ مِنْ شُـهُبٍ
مُنْقَضَّةٍ وَّفْـقَ مَـا فِي الأرْضِ مِنْ صَنَمِ

  1. And even after they had seen the stars on the horizon falling, just as (their) idols were (falling) on the earth.

حَتّٰى غَـدَا عَنْ طَـرِيْقِ الْوَحْيِ مُنْهَزِمٌ
مِنَ الشَّـيَاطِيْنِ يَقْفُُوْا إِِثْـرَ مُنْهَـزِمِ

  1. Even the devils kept running from the path of revelation one after the other (at the time of birth of the Holy Prophet A).

كَـأَنَّهُمْ هَرَبـَـا أَبْطَــالُ أبْرَهَـةٍ
أَوْ عَسْكَرٌ بِـالْحَصٰى مِنْ رَّاحَتَيْـهِ رُمِيْ

  1. As though in running away they (Satans) were the brave army of Abraha (the man who wanted to demolish the house of Allah Almighty with the help of his army of Elephants) or (like that) army on which the pebbles were thrown by his palms.

نَبْذًام بِهِ بَعْـدَ تَسْـبِيْحٍم بِبَـطْنِهِمَــا
نَبْـذَ الْمُسَبِّحِ مِنْ أَحْشَــاءِ مُلْتَقِـمِ

  1. Which (the pebbles) he (A) threw after their making tasbeeh (praise of Allah Almighty) in his hands, like how (Hadhrat Younus D) who made tasbeeh (of Almighty Allah) was thrown out from the stomach of the (big) swallowing (fish).

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Section Five

In this section, the sacredness, sanctity, holiness and blessedness of invitation towards Islam is described by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه.

جَاءَتْ لِِـدَعْوَتِهِ الأَشْـجَارُ سَـاجِدَةً
تَمْشِِـي إِِلَيْهِ عَلىٰ سَـاقٍم بِــلاَ قَدَمِ

  1. The trees answered his call (in the state of) prostrating, (and they were) walking towards him on (their) shins without feet.

كَـأَنَّمَا سَـطَرَتْ سَـطْرًا لِمَا كَتَبَتْ
فُرُوْعُهَـا مِنْ بَـدِيْعِ الْخَطِّ فِي اللَّـقَمِ

  1. It is though (the trees were) drawing lines (while they were coming toward the Holy Prophet A) that were written with their branches (and were) making beauty (of perfection of the Holy Prophet A).

مِثْلَ الْغَمَــامَةِ أَنَّى سَـارَ سَــائِرَةً
تَقِيْـهِ حَرَّ وَطِيْـسٍ لِّلْهَجِــيْرِ حَمِيْ

  1. (The trees were coming towards the Holy Prophet A) like the cloud (that was) following him wherever (and whenever) he (A) went; (and it was) sheltering him from the intense heat, (which was like) from an oven in the blazing summer.

اَقْسَمْتُ بِالْقَمَرِ الْمُنْشَقِّ إِِنَّ لَهُ
مِنْ قَلْبِهِ نِسْبَةً مَبْرُوْرَةَ الْقَسَمِ

  1. I take an oath (of the truth regarding the Holy Prophet A) by the moon (that) was split (into two pieces), it (the moon) has a special connection with his heart (which shows) the truth of my oath.

وَمَا حَوَى الْغَــارُ مِنْ خَيْرٍ وَّمِنْ كَرَمِ
وَكُــلُّ طَرْفٍ مِّنَ الْكُفَّارِ عَنْهُ عَمِيْ

  1. (And remember)! What excellent qualities and noble deeds (in the form of Holy Prophet A and his Companion Hadhrat Abu Bakr Siddique t) the cave (Ghar-e-Thowr) contained (in it). While every eye of the infidels (was) blind (to see) him.

فَالصِّدْقُ فِي الْغَـارِ وَالصِّدِّيْقُ لَمْ يَرِمَـا
وَهُمْ يَقُوْلُوْنَ مَـا بِالْغَــارِ مِنْ أَرِمِ

  1. And the truth (the Prophet A) and the true (Hadhrat Abu Bakr t) were not seen in the cave (by the disbelievers) and they were saying, “There is no one in the cave.”

ظَنُّوا الْحَمَــامَ وَظَنُّوا الْعَنْكَبُوْتَ عَلىٰ
خَــيْرِ الْبَرِيَّـةِ لَمْ تَنْسُـجْ وَلَمْ تَحُمِ

  1. They (disbelievers) thought (that) a wild dove had not flown away (if some one had reached or passed by it, it would have flown away) and a spider had spin a web for the Best of creation (A, if any one had reached, the web had not been there).

وِقَـايَةُ اللهِ أَغْنَتْ عَنْ مُّضَـاعَفَةٍ
مِنَ الدُّرُوْعِ وَعَنْ عَــالٍ مِّنَ الأُطُمِ

  1. The protection of Allah (Almighty made the Holy Prophet A) wantless from double, armours and the high forts.

مَا سَـامَنِي الدَّهْرُ ضَيْماً وَّاسْتَجَرْتُ بِهِ
إِِلا وَنِـلْتُ جِـوَاراً مِّنْهُ لَمْ يُـضَمِ

  1. Whenever the time put me in distress and I took refuge in him, I received shelter from him which was not misused (therefore, the time could not harm me at all).

وَلا الْتَمَسْـتُ غِنَى الدَّارَيْنِ مِنْ يَّـدِهِ
إِِلا اسْتَلَمْتُ النَّدٰى مِنْ خَيْرِ مُسْـتَلَمِ

  1. Whenever I asked for the wealth of the two worlds from his hand, I received a great (and better) gift from the best hand (of the Holy Prophet A) which was (ever) kissed.

لا تُنْكِــرِ الْوَحْيَ مِنْ رُؤْيَـاهُ إِِنَّ لَهُ
قَلْباً اِذَا نَــامَتِ الْعَيْنَـانِ لَمْ يَنَـمِ

  1. Do not deny the revelation (which is sent to the Holy Prophet A) in his dreams; for verily, his heart does not sleep when (his) eyes sleep.

وَذَاكَ حِيْنَ بُلُــوْغٍ مِّنْ نُّبُوَّتِــــهِ
فَلَيْسَ يُنْـكَرُ فِيْهِ حـَالُ مُحْتَلِــمِ

  1. And this (state of revelation in dream) was at (the period of) puberty of his Prophethood. So, at that time (of puberty) dreams cannot be denied (whatsoever these are, so it is like when a man reaches his puberty, his, this state, cannot be denied).

تَبَــارَكَ اللهُ مَـا وَحْيٌم بِمُكْتَسَـبٍ
وَلا نَــِبيٌّ عَلي غَيْــبٍم بِمُتَّهَـمِ

  1. Allah (Almighty’s) blessing are great that Wahi is not (something which is) earned nor (any) prophet (u) was accused of (lying about what he was given of) knowledge of unseen ('Ilm-ul-Ghaib).

ايَاتُهُ الْغُرُّ لا يَخْفٰی عَلَی أَحَدٍ
بِدُوْنِهَا الْعَدْلُ بَيْنَ النَّاسِ لَمْ يَقِمِ

  1. His miracles are completely explicit (clear and) not hidden from anyone (whosoever it is, so) without this, justice can not be established (at all) amongst the people.

كَــمْ أبْرَأَتْ وَصِبـاًم بِاللَّمْسِ رَاحَتُهُ
وَأَطْلَقَتْ أَرِبــاً مِّنْ رِّبْــقَةِ اللَّمَمِ

  1. To how many (patients) has his hand (the hand of the Holy Prophet A) granted liberty (cure) from disease by (his just) touching; and set free the insane from the chains of sins (and insanity).

وَأَحْيَتِ السَّــنَةَ الشَّــهْبَاءَ دَعْوَتُهُ
حَتيّٰ حَكَتْ غُرَّةً فِي الأَعْصُرِ الدُّهُـمِ

  1. His (A) supplication gave life to the starving year (of famine) until it (the year) became (like) a white spot (year of greenery) on black time (means this year became brighter than any of the past and future years due to its greenery).

بِعَارِضٍ جَادَ أَوْ خِلْتَ الْبِطَـاحَ بِهَــا
سَـيْبٌ مِّنَ الْيَمِّ أوْ سَـيْلٌ مِّنَ الْعَرِمِ

  1. By means of (making of this year brighter/green was) a cloud which rained so plentifully you would think, a large river (was) flowing from the sea or like the heavy flood of Arim.

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Section Six

The miracles of the Holy Qur’an are described in this section by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه. We learn from this section that every miracle of all other Messengers of Allah Almighty was temporary. But the Holy Qur’an is a miracle which is everlasting and witnessed by all people. Its doors are open for everyone whosoever it is to come and learn from it. In this section, Imam Al-Busiri رحمة الله عليه encourages one who recites the Holy Qur’an. He also encourages the people to act upon the commandments of Allah Almighty which are narrated in the Holy Qur’an.

دَعْنِيْ وَوَصْفِيَ آيـَــاتٍ لَّه ظَهَرَتْ
ظَهُوْرَ نَـارِ الْقِرٰى لَيْـلاً عَلى عَـلَمِ

  1. (O, who advises me to shorten what I say), allow me whatever my character is (to describe) the miracles of him (which are so) evident (plain) like the (lightening of) fire which is made) for guests on the hillside at night.

فَالــدُّرُّ يَزْدَادُ حُسْـناً وَهْوَ مُنْتَظِمُ
وَلَيْسَ يَـنْقُصُ قَــدْراً غَيْرَ مُنْتَظِمِ

  1. When a pearl is set (in a necklace in good order) it enhances the beauty (of necklace) and when (the very same pearls is) not strung (on a necklace) its value does not reduce.

فَمَــا تَطَـاوُلُ آمــالِ الْمَدِيْحِ إِِلَى
مَـا فِيْـهِ مِنْ كَرَمِ الأخْلاَقِ وَالشِّيَمِ

  1. So why not the ambitions of admirer increase towards that entity (the Holy Prophet A, who is) the compendium of noble character and good habits (so that he can get maximum blessings of Rasoolullah A).

آيـَـاتُ حَقٍّ مِّنَ الرَّحْمٰنِ مُحْدَثَــةٌ
قَــدِيمَةٌ صِفَةُ الْمَوْصُـوْفِ بِالْقِـدَمِ

  1. The verses of truth (which are revealed to Rasoolullah A) from the most Merciful (Allah Almighty) are newly heard (but) are eternal, (these verses are) the quality (of Allah Almighty which is described) with eternity.

لَمْ تَقْتَرِنْ بِزَمَــانٍ وَهْيَ تُخْبِرُنـَـا
عَنِ الْمَعَـــادِ وَعَنْ عـادٍ وَّعَنْ إِِرَمِ

  1. (These verses are) not connected with any period of time, while this (Holy Qur’an) tells us (the stories) about the Hereafter, 'Aad as well as Iram.

دَامَتْ لَدَيْنـَا فَفَاقَتْ كُــلَّ مُعْجِزَةٍ
مِنَ النَّبِيِّيْنَ إِِذْ جَــاءَتْ وَلَمْ تَـدُمِ

  1. These verses will remain forever, therefore, this (Holy Qur’an) is superior to every miracle of (other) prophets (عليهم السلام, because) when (their miracles) appeared (the people observed them); but (their miracles) did not remain (forever).

مُحَكَّـمَاتٌ فَمَــا تُبْقِيْنَ مِنْ شُـبَهٍ
لِــذِيْ شِـقَاقٍ وَّمَا تَبْغِيْنَ مِنْ حِكَمِ

  1. (These verses are) absolutely clear, so these (verses) did not leave (room for any) doubts for the differers and nor these (verses) need any judge.

مَا حُوْرِبَتْ قَطُّ إِلا عَــادَ مِنْ حَرَبٍ
أَعْـدَى الأَعَـادِيْ اِلَيْهَا مُلْقِيَ السَّلَمِ

  1. Whenever this (Holy Qur’an) was opposed by any out and out aggressive enemy, he returned from opposing it (and was willing to) embrace it (peacefully).

رَدَّتْ بَلاغَتُهَــا دَعْوى مُعَارِضِهَـا
رَدَّ الْغَيُورِ يَـدَ الْجــانِيْ عَنِ الْحُرَمِ

  1. Eloquence of these (verses) refuted the accusation of its objections, (just as) a respectable (high minded or a very conscious in point of honour) man keeps off the hand of a wrongdoer from his esteem.

لَهَا مَعَــانٍ كَمَوْجِ الْبَحْرِ فِيْ مَـدَدٍ
وَفَـوْقَ جَوْهَرِه فِي الْحُسْـنِ وَالْقِيَمِ

  1. The meanings of these (verses of Holy Qur’an are) like the waves of the ocean in helping (to make abundance of themselves and their meanings); and (the Qur’an) exceeds the jewels of the sea in beauty and value.

فَمَـا تُـعَدُّ وَلا تُحْـصٰى عَجَائِبُهَـا
وَلا تُسَـامُ عَلى الإِكْثـَـارِ بِالسَّأَمِ

  1. The wonders of this (Holy Qur’an) neither can be counted, nor (can be) comprehended (as well as) nor you would be sick of its constant repetition.

قَرَّتْ بِهَـا عَيْنُ قَارِيْهَا فَقُلْتُ لَــهُ
لَقَـدْ ظَفَـرْتَ بِحَبْـلِ اللهِ فَـاعْتَصِمِ

  1. The eyes of the reciter of this (Holy Qur’an) become cold (get peace and calm), so I said to him, indeed you have succeeded (so) hold (and be connected forever with) the rope of Allah (Almighty).

إِِنْ تَتْلُهَا خِيْفَةً مِنْ حَرِّ نَارِ لَظي
أَطْفَأْتَ حَرَّ لَظی مِنْ وِّرْدِهَا الشَّبَمِ

  1. (So) if you recite this (Holy Qur’an) due to the fear of the heat of blazing fire (of Hell), then you have (definitely) extinguished the blazing fire with its cool water.

كَــأَنَّهَا الْحَوْضُ تَبْيَضُّ الْوُجُوهُ بِـهِ
مِنَ الْعُصَاةِ وَقَــدْ جَاؤُوْهُ كَالْحِمَـمِ

  1. As though these (verses of Holy Qur’an) are (like) the Pond (Al-Kauthar in Paradise) with which faces of the sinners are illuminated (brightened), even though they came to it (with their faces) as black as coal.

وَكَـالصِّرَاطِ وَكَـالْمِيْزَانِ مَعْدِلَــةً
فَالْقِسْطُ مِنْ غَيْرِهَا فِيْ النَّـاسِ لَمْ يَقُمِ

  1. And (these verses of Holy Qur’an) are like the straight bridge and scale of justice; so justice, without it, cannot be established amongst the people.

لا تَعْجَبَنْ لِّحَسُـوْدٍ رَّاحَ يُنْكِرُهَــا
تَجَاهُلاً وَّهُـوَ عَـْينُ الْحَـاذِقِ الْفَهِمِ

  1. (O listener!) Do not put (your self) in astonishment if the jealous person rejects this (Holy Qur'an). Inspite of having the knowledge (of truth and) being shrewd (he) is ignorant (and he does this due to his jealousy).

قَدْ تُنْكِرُ الْعَيْنُ ضَوْءَ الشَّمْسِ مِنْ رَّمَدٍ
وَيُنْكِرُ الْفَمُ طَعْمَ الْمَـاءِ مِنْ سَــقَمِ

  1. Indeed the eye rejects the ray of sun due to dust (and) the mouth rejects the (actual) taste of water due to sickness.

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Section Seven

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the Mi’raj of Rasoolullah A. In the previous sections, he رحمة الله عليه has spoken about the birth of Rasoolullah A, miracle of the Holy Qur’an, blessedness of the invitation to Islam and the praises of Rasoolullah A. In this section, he رحمة الله عليه narrates about the invitation of Nabi Akram A toward Allah Almighty. He رحمة الله عليه also describes about the heavens, angels and Allah’s Holy Prophets عليهم السلام who met Rasoolullah A in the night of Mi’raj.

يَـا خَيْرَ مَنْ يَّمَّمَ الْعَـافُوْنَ سَـاحَتَهُ
سَعْيـًـا وَّفَوْقَ مُتُوْنِ الأَيْنُقِ الرُّسُـمِ

  1. (O Prophet!)You are the best of those to whose court the seekers of bounties approach (and they come towards you for the fulfillment of their desires; they are) running (in such a state that they are) mounted on the backs of fast camels.

وَمَنْ هُــوَ الآيـَةُ الْكُبْرَى لِمُعْتَبِـرٍ
وَمَنْ هُـوَ النِّعْمَــةُ الْعُظْمٰى لِمُغْتَنِمِ

  1. And O (Holy Prophet!) you are the greatest sign for whom who takes lesson; and O (Prophet!) you are (the one) who is the greatest bounty for a person who gets (opportunity) to take something of it.

سَرَيْتَ مِنْ حَـرَمٍ لَّيْــلاً إِِلىٰ حَرَمِ
كَمَا سَـرَى الْبَدْرُ فِيْ دَاجٍ مِّنَ الظُّلَمِ

  1. (O Prophet!)You traveled over night from one sacred place (Haram Mosque) to another (Aqsa Mosque, same) as the full moon travels (at night) through intense darkness.

وَبِتَّ تَرْقٰى إِِلىٰ أَنْ نِلْـتَ مَنْزِلَــةً
مِنْ قَابَ قَوْسَـيْنِ لَمْ تُدْرَكْ وَلََْم تُـرَمِ

  1. And (O Prophet!) you continued ascending (over night) until you reached (your) destination (which is) Qaaba Qausain (the distance of two cubits length) which is never been attained nor sought (by any other prophet).

وقَـدَّمَتْكَ جَمِيْعُ الأنْبِيَـاءِ بِهَـــا
وَالرُّسْـلِ تَقْدِيْمَ مَخْـدُوْمٍ عَلىٰ خَـدَمِ

  1. And (O Prophet!) you were preferred (to lead other prophets عليهم السلام in prayer), due to your (high) position, by all prophets and messengers (عليهم السلام just as a) preference given by (a) servant to (his) master.

وَأَنْتَ تَخْتَرِقُ السَّــبْعَ الطِّبَاقَ بِهِمْ
فِيْ مَوْكِبٍ كُنْتَ فِيْـهِ صَاحِبَ الْعَـلَمِ

  1. And (O Prophet!) you passed the seven heavens with them (prophets عليهم السلام, while they were in your way and met you; and you continued your journey) in (such) a procession (of angels and prophets عليهم السلام) in which you were the leader (of them).

حَتىّٰ إِِذَا لَمْ تَدَعْ شَــأْوًا لِّمُسْــتَبِقٍ
مِنَ الـــدُّنُوِّ وَلا مَرْقىً لِّمُسْــتَنِمِ

  1. (O Prophet! You continued your journey in the night of Mi’raj) until you did not leave (any) goal (for) any competitor (to strive for it) in (being) close nor (did you leave) any room for advancer.

خَفَضْتَ كُــلَّ مَقَامٍم بِالإِِضَـافَةِ إِِذْ
نُوْدِيْتَ بِالـرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَــلَمِ

  1. (O Prophet!)You made every position (of prophets عليهم السلام) inferior by (your) advance, when you were invited (by Allah Almighty) to (His) Majestic and Unique position.

كَيْمَا تَفُوْزَ بِوَصْــلٍ أيِّ مُسْــتَتِرِ
عَنِ الْعُيُــوْنِ وَسِـــرٍّ أيِّ مُكْتَتِمِ

  1. (O Allah’s Messenger! You were invited) so that you might succeed in reaching (which is) the most concealed from all eyes; and (you might succeed in attaining the) secrets (which are) well concealed.

فَحُزْتَ كُــلَّ فَخَارٍ غَيْرَ مُشْـتَرَكٍ
وَجُزْتَ كُــلَّ مَقَــامٍ غَيْرَ مُزْدَحَمِ

  1. So (Ya Rasoolallah) you got everything worthy of pride (which is not) rivaled; and you outshined every position which was not crowded (none of others could pass).

وَجَـلَّ مِقْـدَارُ مَـا وُلِّيْتَ مِنْ رُّتَبٍ
وَعَزَّ إِِدْرَاكُ مَــا أُوْلِيْتَ مِنْ نِّعَــمِ

  1. And (Ya Rasoolallah) you are bestowed extremely excellent ranks (status); and the bounties which (are) granted to you, are not understandable.

بُشْـرٰى لَنَا مَعْشَـرَ الإِِسْـلامِ إِِنَّ لَنَا
مِنَ الْعِنَايَـةِ رُكْنــاً غَيْرَ مُنْهَــدِمِ

  1. (O) People of Islam! Glad tidings be to (all of) us that we have (been bestowed) by the Grace (of Allah Almighty, such a) pillar (which) will never be destroyed.

لَمَّـا دَعَى الله دَاعِيْنـَـا لِطَــاعَتِهِ
بِـأَكْرَمِ الرُّسْلِ كُنَّـا أَكْـرَمَ الأُمَـمِ

  1. When Allah (Almighty) called (Muhammad A) who invited us to His worship (who is) the noblest of messengers, (so being noblest) we are the noblest of Ummats.

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Section Eight

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about Jihad of Rasoolullah A. After migrating from Makkah to Madinah, the Holy Prophet A was given permission to do Jihad against infidels. Hadhrat Shaykh Imam Sharf-ud-Din Al-Busiri رحمة الله عليه has described about the bravery of Rasoolullah A. He رحمة الله عليه described that his bravery was not paralleled. He رحمة الله عليه also speaks about the spirit of fighting for Islam.

رَاعَتْ قُلُوْبَ الْعِـدَا أَنْبـَــاءُ بِعْثَتِهِ
كَنَبْـأَةٍ أَجْفَلَتْ غُفْــلاً مِّنَ الْغَنَـمِ

  1. The hearts of his enemies were struck with (extreme) fear at the news of his annunciation (which was the signs of his Prophethood in the form of action), just as an alarm (growling of a lion) frightens a heedless goat.

مَـا زَالَ يَلْقَــاهُمُ فِيْ كُـلِّ مُعْتَرَكٍ
حَتىّٰ حَكَوْا بِالْقَنَـا لَحْمَا عَلىٰ وَضَـمِ

  1. He kept on encountering with them (infidels) in every battle until they looked like meat put on butcher’s bench (they were the lesson for those who were willing to encounter with the Muslims).

وَدُّوْا الْفِرَارَ فَكَــادُوْا يَغْبِطُوْنَ بِـهِ
أَشْـلاءَ شَـالَتْ مَعَ الْعُقْبَـانِ وَالرَّخَمِ

  1. They (infidels) loved to flee (from the Holy Prophet A, whom the people love to serve) that they would envy corpses which were carried away by vultures and eagles (to avoid any encounter with the Holy Prophet A; inspite of hate they became very close to him A).

تَمْضِي اللَّيـَالِيْ وَلا يَدْرُوْنَ عِدَّتَهَـا
مَا لَمْ تَكُنْ مِّنْ لَيـَالِي الأُشْهُرِ الْحُـرُمِ

  1. The nights would pass and they (infidels) did not know (their) number unless it reached the nights of the sacred moths.

كَـأنَّمَا الدِّيْنُ ضَيْفٌ حَلَّ سَـاحَتَهُمْ
بِكُــلِّ قَرْمٍ اِلىٰ لَحْمِ الْعِــدَا قَـرِمِ

  1. It is as though the religion of Islam was a guest that visited every house of those (infidels and was) extremely desirous for the flesh of enemy (in case of encountering with the Muslims).

يَجُـرُّ بَحْـرَ خَمِيْسٍ فَوْقَ سَــابِحَةٍ
يَـرْمِيْ بِمَوْجٍ مِّنَ الأَبْطَــالِ مُلْتَـطِمِ

  1. (At the time of war) he used to lead an ocean of army (which was riding) on galloping horses. They were brave warriors (like) massive waves (of an ocean).

مِنْ كُــلِّ مُنْـتَدِبٍ للهِ مُحْتَسِـبٍ
يَسْـطُوْ بِمُسْـتَأْصِلٍ لِّلْكُفْرِ مُصْطَـلِمِ

  1. (Of course!) Everyone of volunteer has hope of reward from Allah (Almighty; and) fights to exterminate the roots of (infidels) and to demolish it (infidelity).

حَتىّٰ غَدَتْ مِلَّةُ الإِِسْلامِ وَهْيَ بِهِـمْ
مِنْم بَعْــدِ غُرْبَتِهَا مَوْصُوْلَةَ الرَّحِـمِ

  1. Until the religion of Islam met them (became of them, and the nation of Islam) reunited with her family after its estrangement (until the Muslims became so strong that even the strongest and heaviest attack of enemy could do nothing; this was the way how The Holy Prophet A united the Muslims).

مَكْفُوْلَـةً أَبَـداً مِّنْهُـمْ بِـخَيْرِ أَبٍ
وَخَيْرِ بَعْـلٍ فَــلَمْ تَيْتَـمْ وَلَمْ تَئِـمِ

  1. (The Muslim Ummah was) always taken care of by an affectionate father (from the evil of infidels) and loving husband, so she did not become (nor would become) an orphan nor a widow.

هُمُ الْجِبَـالُ فَسَـلْ عَنْهُمْ مُّصَادِمَهُمْ
مَــاذَا لَقِيْ مِنْهُمْ فِيْ كُـلِّ مُصْطَدَمِ

  1. They (the Muslims) were (like) mountains, so (if you do not testify or believe in what I say) ask about them from those (infidels) who fought with them (that) what was their (infidels) experience with them (the Muslims) in each contest, (then you would come to know the reality of the glory of the Muslims).

وَسَـلْ حُنَيْناً وَسَـلْ بَدْراً وَسَلْ أُحُدًا
فُصُـوْلُ حَتْفٍ لَّهُمْ أَدْهٰى مِنَ الْوَخَمِ

  1. Ask (them who were defeated by the Muslims about the condition of battle of) Hunain, (battle of) Badr and (battle of) Uhud; (and) they (Kuffar) had (such) crops (of death which were) more severe than a fatal disease.

اَلْمُصْدِرِي الْبِيْضِ حُمْراًم بَعْدَ مَا وَرَدَتْ
مِنَ الْعِــدَا كُلَّ مُسْوَدٍّ مِّنَ اللِّمَـمِ

  1. (The Muslims made their) white shinning swords red (with the blood of infidels) after they were plunged; (and the majority of) enemies were having black hair (i.e., most of them were young).

وَالْكَاتِبِيْنَ بِسُــمْرِ الْخَطِّ مَا تَرَكَتْ
أقْــلامُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ

  1. And (Muslims) writers were writing with their arrows (and swords which were red with the blood of enemies) in calligraphic writing (on the bodies of enemies and) their pen (swords and laces) did not leave any part of their bodies untouched.

شَـاكِي السِّـلاحِ لَهُمْ سِيْماَ تُمَيِّزُهُمْ
وَالْوَرْدُ يَمْتَـازُ بِالسِّيْماَ عَنِ السَّـلَمِ

  1. (The Muslims were completely) armed with weapons (and) they had (such) characteristic marks (which) made them different (from) them (infidels), like, a rose (that) is distinguished by (its special) marks from the thorn tree.

تُهْدِي إِِلَيْـكَ رِيَاحُ النَّصْرِ نَشْـرَهُمُ
فتَحْسِبُ الزَّهْرَ فِي الأَكْمَامِ كُلَّ كَمِیْ

  1. The wind of success (the help of Allah Almighty) sends you their (the Muslims’) fragrance, so you think every brave man (armed with weapons) to be a flower (which is) in the bud.

كَــأَنَّهُمْ فِيْ ظُهُوْرِ الْخَيْلِ نَبْتُ رُبـاً
مِنْ شَـدَّةِ الْحَزْمِ لا مِنْ شِـدَّةِ الْحُزُمِ

  1. As though they (the Muslims) were on their horse back, like the plants on hills due to (their) strength (and bravery) not due to (their) tightness of their saddles.

طَارَتْ قُلُوْبُ الْعِدَا مِنْم بَأْسِـهِمْ فَرَقاً
فَمَـا تُـفَرِّقُ بَيْنَ الْبَهْـمِ وَالْبُهَـمِ

  1. The hearts of the enemies (in the war) flew into extreme fear due to their (Muslims’) bravery, so they (the hearts of enemies) could not make (any) difference between a lamb and a mighty warrior.

وَمَنْ تَـكُنْم بِرَسُـوْلِ اللهِ نُصْرَتُـه
إِنْ تَلْقَهُ الأُسْـدُ فِيْ آجَــامِهَا تَجِمِ

  1. And the person who has the help of Rasoolullah (A) with him, even if the lions meet him in their dens; they become submissive.

وَلَنْ تَــرٰى مِنْ وَّلِيٍّ غَيْرَ مُنْتَصِـرٍ
بِــهِ وَلا مِنْ عَــدُوٍّ غَيْرَ مُنْقَصِمِ

  1. And you will never see any friend (of the Holy Prophet A who is) not assisted by him (A), nor will you find any enemy (of the Holy Prophet A) who is not turned into pieces.

أَحَــلَّ أُمَّتَـهُ فِيْ حِِـرْزِ مِلَّتِــهِ
كَاللَّيْثِ حَلَّ مَعَ الأشْـبَالِ فِيْ أَجَمِ

  1. He lodged his Ummah in the fort of his religion, like a lion which lodges with its cubes in a forest۔

كَـمْ جَدَّلَتْ كَـلِمَاتُ اللهِ مِنْ جَدَلٍ
فِيْهِ وَكَـمْ خَصَّمَ الْبُرْهَانُ مِنْ خَصِمِ

  1. How many queries did the words of Allah (Almighty) have with defiers concerning to him (A); and how many clear evidences (of Allah Almighty) subdued the disputes (with infidels).

كَفَــاكَ بِـالْعَلَمِ فِيْ الأُمِّيِّ مُعْجَزَةً
فِيْ الْجَاهِـلِيَّةِ وَالتَّــأْدِيْبَ فِي الْيُتُمِ

  1. It is sufficient for you as a miracle that an Ummi4 has (so vast) knowledge in the period of ignorance and has such noble etiquettes (even) in orphanage.

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Section Nine

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks forgiveness from Allah Almighty through the means of the Prophet Muhammad Akram A. He رحمة الله عليه says that his life is spent in sins and disobedience. Therefore, he رحمة الله عليه regrets and seeks forgiveness from Allah Almighty.

خَدَمْتُهُ بِمَدِيْــحٍ أَسْــتَقِيلُ بِـهِ
ذُنُوْبَ عُمْرٍ مَّضٰى فِي الشِّعْرِ وَالْخِدَمِ

  1. I served him with praise, by means of which I ask (Allah Almighty) to forgive (all) sins of (my) life (which has) passed in poetry and serving (other people).

إِذْ قَـلَّدَانِيَ مَا تُخْشٰـى عَـَواقِبُـهُ
كَــأَنَّنِيْ بِهِــمَا هَدْيٌ مِّنَ النَّعَمِ

  1. As these two (poetry and serving other people) have tied (such a belt around) my neck that (now) I fear the consequences of them. As though, I am, due to these, a sacrificial animal.

أَطَعْتُ غَيَّ الصِّبَا فِي الْحَالَتَيْنِ وَمَــا
حَصَلْتُ إِِلا عَلىٰ الآثَـامِ وَالنَّـدَمِ

  1. I obeyed the misleading youth in both conditions (poetry and serving others) and I did not gain (anything) but sins and remorse.

فَيـَا خَسَــارَةَ نَفْسٍ فِيْ تِجَارَتِهَـا
لَمْ تَشْتَرِ الدِّيْنَ بِـالدُّنْيَا وَلَمْ تَسُـمِ

  1. (O People! take a lesson from what I did). My soul got loss in its trade (that) it did not purchase Deen with the world, nor did it talk about it.

وَمَنْ يَّبِــعْ آجِـلاً مِّنْهُ بِـعَاجِلِـهِ
يَبِنْ لَّـهُ الْغَبْنُ فِيْ بَيْـعٍ وَّفِيْ سَـلَمِ

  1. The person who sells his Hereafter for his world, he is (absolutely defrauded and) in loss in (his both) ready money (cash, sale) and its credit.

إِِنْ آتِ ذَنْبـاً فَمَــا عَهْدِي بِمُنْتَقِضٍ
مِنَ النَّبِيِّ وَلا حَبْـلِي بِمُنْصَـــرِمِ

  1. Though I have committed sins (but even then) my covenant (belief) and rope (relation) with my Prophet (A) is not broken.

فَـــإِنَّ لِيْ ذِمَّةً مِّنْــهُ بِتَسْـمِيَتِيْ
مُحَمَّداً وَّهُوَ أَوْفَى الْخَلْقِ بِــالذِّمَمِ

  1. For verily, I have a security from him due to my name (being Muhammad, because the Holy Prophet A said whose name would be Muhammad or Ahmad, I would recommend for his forgiveness); and undoubtedly he is the most faithful of mankind in fulfilling his promise.

إِِنْ لَّمْ يَكُـنْ فِيْ مَعَـادِي آخِذاً بِيَدِيْ
فَضْلاً وَّإِلا فَقُــلْ يَــا زَلَّةَ الْقَدَمِ

  1. If at my resurrection he does not take me by my hand with his kindness, then say (to me), O the slipping of foot! (O, wretched and fallen in perdition).

حَاشَــاهُ أَنْ يَّحْرِمَ الرَّاجِي مَكَارِمَهُ
أَوْ يَرْجِعَ الْجَــارُ مِنْهُ غَيْرَ مُحْـتَرَمِ

  1. I take refuge (in Allah Almighty) that he (A) may deprive one who is hopeful of his (A) grace; or that his neighbour (or one who takes shelter or his follower) returns from him dishonoured. (Because it does not behove his A glory to return one who has hopes of his bounties without fulfilling.)

وَمُنْذُ أَلْزَمْتُ أفْكَـــارِيْ مَدَائِحَهُ
وَجَدْتُّـهُ لِخَلاصِيْ خَــيْرَ مُلْتَـزِمِ

  1. Since I have devoted my thoughts to his (A) praises, I have found him (A) the best asylum for my release.

وَلَنْ يَّفُوْتَ الْغِنٰى مِنْهُ يَــداً تَرِبَتْ
إِِنَّ الْحَيَـا يُنْبِتُ الأَزْهَارَ فِي الأَكَـمِ

  1. His bounties will never escape from (my) hand (which) was in want (of his bounty; and because he has given from his blessings, now my hand is not empty). Indeed, the rain grows flowers on the rocks.

وَلَمْ أُرِدْ زَهْرَةَ الدُّنْيـَا الَّتِي اقْتَطَفَتْ
يَــدَا زُهَيْرٍم بِمَـا أثْنٰى عَلى هَـرِمِ

  1. And I do not want the flowers (effect, luxuries and desires) of the world which were plucked by the hands of Zuhair (very famous poet, the son of Sulma) through his praises of Harim (the leader of tribe Ghatfan. Zuhair wrote many poems in his praise and received a lot of effects and wealth from him.)

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Section Ten

In this section Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks refuge through the means of the Holy Prophet A. He رحمة الله عليه has hope for forgiveness of his sins through the means and intercession of the Holy Prophet A. He recites Durood upon Nabi Akram (A), his family, four Orthodox Caliphs and his Companions y. He رحمة الله عليه also asks Allah Almighty to forgive the writer of this poem and its reciter.

يَـا أَكْرَمَ الْخَلْقِ مَا لِي مَنْ أَلُوْذُ بِه
سِـوَاكَ عِنْـدَ حُلُوْلِ الْحَادِثِ الْعَمَمِ

  1. The most generous of mankind, I do not have anyone to take shelter in except you at occurrence (at the time) of widespread calamity (last day, general resurrection).

وَلَنْ يَّضِيْقَ رَسُـوْلَ اللهِ جَاهُكَ بِيْ
إِذَا الْكَرِيْمُ تَجَلَّى بِــاسْمِ مُنْتَقِـمِ

  1. And (O) Messenger of Allah (Almighty)! Because of me, your (highly) exalted status will not reduce. When the most bountiful (Allah Almighty) will show plainly (Himself) by the name of the punisher.

فَإِنَّ مِنْ جُوْدِكَ الدُّنْيَا وَضَرَّتَهَا
وَمِنْ عُلُوْمِكَ عِلْمُ اللَّوْحِ وَالْقَلَمِ

  1. For verily, amongst your bounties is this world and the Hereafter; and the knowledge of Preserved Tablit (Lauh) and the Pen is the part of your knowledge.

يَا نَفْـسُ لا تَقْنَطِي مِنْ زَلَّةٍ عَظُمَتْ
إِِنَّ الْكَبَـائِرَ فِي الْغُفْرَانِ كَـاللَّمَـمِ

  1. My soul! Do not lose heart due to your capital sins. Verily, major sins in (the ocean of) pardon are minor.

لَعَـلَّ رَحْمَةَ رَبِّيْ حِيْنَ يَقْسِــمُهَا
تَأْتِيْ عَلى حَسَبِ الْعِصْياَنِ فِي الْقِسَمِ

  1. (I) hope, the mercy of my Lord, when distributed, would be distributed in proportion (according) to the sins.

يَا رَبِّ وَاجْعَلْ رَجَائِيْ غَيْرَ مُنْعَكِسٍ
لَدَيْـكَ وَاجْعَلْ حِسَابِيْ غَيْرَ مُنْخَرِمِ

  1. O my Lord! Make my hopes fulfilled by You and make not my accounting (calculation of deeds) destructive.

وَالْطُفْ بِعَبْدِكَ فِي الدَّارَيْنِ إِِنَّ لَـهُ
صَبْراً مَّتٰى تَـدْعُهُ الأَهْـوَالُ يَنْهَزِمِ

  1. And (O my Lord)! Be kind to Your Servant in both the worlds; for verily, he has such patience (that) when (it is) called upon by hardship (it) runs away.

وَائْذَنْ لِّسُحْبِ صَلاةٍ مِّنْكَ دَائِمَةٍ
عَـلَى النَّبِيِّ بِمُنْهَــلٍّ وَّمُنْسَـجِمِ

  1. (O my Lord)! So order clouds of salutations (and blessings which) perpetually (send salutation) from You upon the Prophet (A to fall their rains of salutations upon him A) abundantly and gently.

وَالآلِ وَالصَّحْبِ ثُمَّ التَّابِعِيْنَ فَهُـمْ
أَهْلُ التُّقٰى وَالنُّقٰى وَالْحِلْمِ وَالْكَـرَمِ

  1. And upon his (A) family (عليهم السلام) and his Companions (y), then upon those who follow them, (undoubtedly, they all are) the people of piety, knowledge, mercy and generosity.

ثُمَّ الرِّضَـا عَنْ أَبِيْ بَكْرٍ وَّعَنْ عُمَرَ
وَعَنْ عَلِيٍّ وَّعَنْ عُثْمَـانَ ذِي الْكَرَمِ

  1. (O my Lord)! Then be pleased with Abu Bakr, 'Umar, 'Ali and 'Uthman (y) who are the people of nobility.

مَا رَنَّحَتْ عَذَبَاتِ الْبَانِ رِيْحُ صَبَـا
وَأَطْرَبَ الْعِيْسَ حَادِي الْعِيْسِ بِالنَّغَمِ

  1. (O my Lord)! As long as the easterly breezing makes the branches of cypress rustle (means as long as this world is abide shower Your blessings on the Holy Prophet A) and (as long as) the camel rider make (his) camels march with (his) enchanting (and charming) songs.

فَاغْفِرْ لِنَاشِدِها وَاغْفِرْ لِقَارِئِهَا
سَاَلْتُكَ الْخَيْرَ يَا ذَا الْجُوْدِ وَالْكَرَمِ

  1. (O my Lord)! Forgive its writer and its reader (for the sake of your beloved Prophet A; and) I ask all goodness of You. O (my Lord!) You are the Most Generous and the Most Bountiful.

يَا رَبِّ بِالْمُصْطَفی بَالِّغْ مَقَاصِدَنَا
وَاغْفِرْلَنَا مَامَضی يَا وَاسِعَ الْکَرَمِ

  1. O (Our) Lord! Fulfill (all of) our (good) objects and forgive us what has passed (in committing sins) for the sake of (Your Beloved Prophet) Mustafa (the chosen one A), O the Most bountiful (and the most generous).

 

 


THE VALIDITY OF SAYING

YA RASOOLULLAH

(Peace be upon him)

By

Tajul-Ulama Badrul-Fuqaha Mujaddid-e-Mehta-Hadra
Imam Ahmad Raza Al-Qadri Barkati Muhaqqiq
Barelwi (Radi Allah Unho)



ISLAMIC JUDICIAL QUERY



QUESTION

What is the ruling of the Ulama of Islam on the following matter? Zaid is a Muslim and believes in Allah Almighty and the Prophet hood of his beloved Rasool (Peace be upon him). After every Salah, and at other times, he recites the following verses:

Peace and Blessings upon you, O Messenger of Allah Almighty
and



I seek from you Shafaat (Intercession), O Messenger of Allah Almighty.

I ask the learned Scholars of Islam :

  • Are such calls to Sayyeduna Rasoolullah (Peace be upon him) or the Awliya permitted in Islam or not ?

  • What is the ruling of the Learned Scholars concerning individuals who condemn Zaid as a Kafir and Mushrik because he seeks assistance by calling to the Prophets and Awliya with Hurf-e-Nida (e.g. Ya Rasoolullah, Ya Ali or Ya Sheikh Abdul Qadri, etc.)?

Please enlighten us in this in accordance to the Shariah. We pray that you enjoy the Mercy of Allah Almighty on the Day of Judgment. Aameen.

ANSWER

The utterance of the above words is indeed permitted. Only the misled or ignorant will contest it. We shall consult the books of the following great Jurists of Islam for reference on this matter.

  1. Shifa-us-Siqam, by Imam Taqiuddin Abul Hasan Subki (Radi Allah unho),
  2. Mawahib-ul-Ladunnia, the Sharha (Commentary) of Sahih-ul-Bukhari, by Khatimul-Muhadithen

  3. Imam Hafiz Ahmed-Qastalani (Radi Allah unho) .
  4. Zurqani, the Sharha of the Mawahib-ul-Ladunnia, by Allama Imam Abdul Baqi Zurqani (Radi Allah unho) ,

  5. Mutali-ul-Musar’rat by Imam Allama Fasi (Radi Allah unho) ,
  6. Mirqat, the Sharha of Mishkat, by Mulla Ali Qari Makki (Radi Allah unho) ,

  7. Ash’atul Lam’at, Jazbul-Quloob and Madarijun Nubuwah, by Sheikh-e-Muhaqqiq Allama Abdul-

  8. Haq Muhaddith Dehlvi (Radi Allah unho) , Afdal-ul-Qurra, which is the Sharha of Umul-Qurra by Imam Hafiz Ibn-e-Hajr Makki (Radi Allah unho) who is the Ustaz of Mulla Ali Qari (Radi Allah unho) .

I will now quote a Hadith that supports and also promotes the above-mentioned words. The following great Scholars of Islam have certified this Hadith as authentic:

A. Imam Bukhari (Radi Allah unho),
B. Imam Muslim (Radi Allah unho),
C. Imam Ibn-e-Maja (Radi Allah unho),
D. Imam Tirmidi (Radi Allah unho),
E. Imam Bahiqi (Radi Allah unho),
F. Imam Ibn-e-Hazeema (Radi Allah unho),
G. Imam Abul-Qasim Tabrani (Radi Allah unho),
H. Imam Manzari (Radi Allah unho),
I. Imam Hakim (Radi Allah unho),
J. Imam Nisae (Radi Allah unho),


(1) The above authorities of Hadith narrate on the authority of Sayyeduna Usman bin Hanif (Radi Allah unho) that a blind Sahabi was taught a special Du'a by Sayyeduna Rasoolullah (Peace be upon him), which he was to recite after every Salah.

The Du’a is as follows :

“O Allah Almighty, I ask from You, and turn towards You through the Wasila (Medium) of Your
Nabi Muhammad (Peace be upon him), who is indeed a Prophet of Mercy. O Muhammad ( Peace
be upon him ), with your Wasila (Medium) I turn towards Allah Almighty for my need so that it
may be bestowed. O Allah Almighty , accept the Prophet’s intercession for me.”

(2) Imam Tabrani (Radi Allah unho), in his Muh’jam records the following incident:

A person in dire need visited Ameer-ul-Mo'menin Sayyeduna Usman Al-Ghani (Radi Allah unho). The Khalifa was busy with some other work and he did not pay any attention to his need. Thereafter, this person went to Sayyeduna Usman bin Hanif (Radi Allah unho) and complained about the matter. Sayyeduna Usman bin Hanif (Radi Allah unho) ordered the man to perform Wudu (ablution) and go to the Mosque and after two Rakats of Nafil Salah. He then ordered the man to recite the following Du’a and mention his need to Allah Almighty:

“O Allah Almighty, I beg of You and I seek Your assistance, through the Wasila (Medium) of Your
beloved Prophet (Peace be upon him) who is the Prophet of Mercy, O Muhammad (Peace be upon
him )! I turn to Allah Almighty with your Wasila so that my needs be fulfilled.”

After doing this, Sayyeduna Usman bin Hanif (Radi Allah unho) ordered the man to now visit Sayyeduna Usman Al-Ghani (Radi Allah unho) and relay his problem. When he came to the door of Ameer-ul-Mo'menin, the doorkeeper held his hand and took him straight to the great Khalifa. He was shown great respect and the Khalifa made him sit besides him on his personal platform. The Khalifa compassionately spoke to him and fulfilled all his needs. He then said to the man, “Why did you not inform me earlier of your needs? In future if you require anything, come directly to me.”

After they had left the court of the Khalifa, the man thanked Sayyeduna Usman bin Hanif (Radi Allah unho) for recommending him to the Khalifa. However, Sayyeduna Usman bin Hanif (Radi Allah unho) said that he had not even approached or spoken to the Khalifa concerning this matter. He then said; “By Allah Almighty, I saw Sayyeduna Rasoolullah (Peace be upon him) teaching this Du’a to a blind man (Sahaba) who read it. Miraculously, the blind man’s eyesight was restored. He then approached us and before we could even complete our conversation it appeared to us as if he had never been blind.”

Imam Tabrani (Radi Allah unho) and Imam Manzari (Radi Allah unho) have both recorded this Hadith as authentic. They said (and this Hadith is sound).

(3) Imam Bukhari (Radi Allah unho) in his book Kitab ul Idabul Mufrad, Imam Ibn-us-Sinni (Radi Allah unho) and Imam Ibn-e-Bashkol (Radi Allah unho) has also recorded the following incident:

Sayyeduna Abdullah Ibn-e-Omar (Radi Allah unho) once suffered from a cramp. Someone
advised him to remember the person whom he loved the most. He proclaimed loudly,
“Ya Muhammadahu (Peace be upon him)!” He was immediately relieved.

(4) Imam Nawawi (Radi Allah unho) in his commentary of the Sahih Muslim, and also in Kitab-ul-Azkar, records that some individuals were sitting in the company of Sayyeduna Abdullah Ibn-e-Abbas (Radi Allah unho), when suddenly one of them suffered from cramps. The Noble Companion advised the man to remember the person whom he loved the most. The man screamed, “Ya Muhammadahu (Peace be upon him)!” He was immediately cured. There are many As’hab who narrate incidents of similar nature.

(5) Substantiating this, Allama Shahab Khafaji Misri (Radi Allah unho) states in his book, Nasem-ur-Riaz commentary of Shifa by Imam Qadri Ayad (Radi Allah unho), that:

It is a common practice of the people of Madina Munawwara to proclaim
“Ya Muhammadahu (Peace be upon him) !” in times of difficulty and pain
.

(6) Sayyeduna Bilal bin Al-Haris Muzani (Radi Allah unho) states that a drought once occurred in the year 18 A.H. during the Khilafat of Sayyeduna Omar Al- Farooq (Radi Allah unho). The drought was known as “Aamur- Ramada”. His tribe, Bani Muzaina approached him and complained that they were dying of hunger, and that he must request the Khalifa to sacrifice a few sheep for food. He said that there were no sheep left to sacrifice, but they insisted. However, a sheep was found and was slaughtered. When it was cleaned, the people were amazed to see that there was no meat in the animal besides red bones. Sayyeduna Bilal saw this distressing sight and screamed in grief, “Ya Muhammadahu (Peace be upon him)!” That same night he dreamt of Sayyeduna Rasoolullah (Peace be upon him) who informed him of future glad tidings. As time passed all these Prophetic predictions did occur accordingly.

(7) Imam-wa-Mujtahid Sayyedi Abdul Rehman Huzaili Kufi Masoodi (Radi Allah unho), was the grandson of Sayyeduna Abdullah Ibn-e-Masood (Radi Allah unho). He was a very great Jurist and a Taba’e of high rank. It is said that he used to wear a long hat with the words, “Muhammad, Ya Mansoor” inscribed on it.

(8) This was also confirmed by Imam Hashim bin Jameel Az-Zaki who was amongst the great Ulama and Muhaddithen of that time. He states:

I saw him (i.e. Sayyeduna Abdur-Rehman Masoodi (Radi Allah unho)) place
a long hat on his head, with the words “Muhammad , Ya Mansoor”
inscribed. This is recorded in Tahzebut-Tahzeb and other books.

(9) The following is recorded in the Fatawa of Sheikh-ul-Islam Imam Allama Shahab Ramli Al-Ansari (Radi Allah unho):

The question asked is whether it is permissible for the people to invoke the names of Prophets,
Saints and Ulama in times of difficulty as it is normally done. Is it permissible to seek such help
and do they assist after their death? The great scholar replied : “Undoubtedly, It is permissible
to seek the assistance of great Prophets, Saints and Ulama. They do in fact assist, even after
their (physical) departure from this world.”

(10) Imam Allama Khairuddin Ramli (Radi Allah unho), the illustrious teacher of the scholar who has written the authentic book on Islamic Jurisprudence, “ Durre Mukhtar”, states in his Fatawa Khariya:

People who proclaim," a Sheikh Abdul Qadri”, are merely emulating a call.
What, therefore is the reason for it not to be permissible?

(11) Sayyedi Jamaal bin Abdullah bin Omar Makki (Radi Allah unho), in his Fatawa states:

I was questioned about those people, who in times of difficulty proclaim “Ya Rasoolullah, Ya Ali,
Ya Sheikh Abdul Qadri, ” and whether these proclamations were permissible in Islam. The great
scholar replied:" Yes, these proclamations are permissible. To call to them is permissible including
using their names as Wasila. This is allowed in the light of the Shariah. Such an act is desirable
and approved. Only the stubborn and arrogant would oppose would oppose or question this reality.
These individuals are certainly unfortunate and deprived of the Barkat (blessing)
of the Awliya Allah Almighty”.

(12) Imam Abdur-Rehman Ibn-e-Jozi (Radi Allah unho), in his book, Oyunil Hikayat, narrates a strange and amazing incident of three brothers who loved Jihad so much that they always engaged in it. Once they were engaged in Jihad with the Christians of Rome. They were captured and the Romans began torturing them.

The Roman King told them that if they adopted Christianity, He would
set them free. The brothers refused and instead proclaimed aloud,
“Ya Muhammad (Peace be upon him)!”

The King was furious at this and ordered two of them to be thrown into boiling oil. They were eventually martyred. The younger brother was placed in prison. While in prison, the King’s daughter became attracted to this prisoner. She was very amazed at his devotion and piety and this drew her closer to him. After some time, she secretly released him and escaped with him. After their escape, the Muslim Mujahid presented Islam to the princess and she whole-heartedly accepted it.

Six months later they decided to marry. On the day of the Nikah, the groom was astonished to see his two martyred brothers appear with a group of Angels to attend the wedding. Their physical presence shocked everybody, as they were known to have been martyred. Upon being questioned about it, they replied:

When you saw us being thrown into the boiling oil, you indeed saw us enter the pot.
To you it was the pot but for us, it was actually entrance into Jannat-ul-Firdous.

Imam Abdur-Rehman Ibne Jozi (Radi Allah unho) states that the brothers lived in Syria and were notably famous. Many couplets have been written in their praise. This incident has been shortened Imam Jalaluddin Suyuti records this incident in detail in his Sharhus-Sudor:



Those who wish for details should refer to it

Our object is to highlight how beneficial it is to call out to the Holy Prophet (Peace be upon him). We have seen that the brothers, at a time of extreme peril and danger, did not hesitate in calling to the Prophet (Peace be upon him). How were they rewarded? They were rewarded with such blessings that the two Shuhada immediately entered Jannah, while the youngest brother was saved and married the King’s daughter. The two Shuhada, accompanied by a group of Angels, were actually given permissible to attend the marriage of their younger brother. If calling out with “Ya” is Shirk, then why were the brothers forgiven and blessed with Jannat-ul-Firdous and Angels attended the wedding?

Where are those persons who proclaim that it is Haram to call on great Prophets and Saints for assistance? If they firmly believe that it is Haram then why have the great scholars clarified this action as permissible and extremely beneficial?

(13) Sayyeduna Ghous-e-Azam Sheikh Abdul-Qadri Jilani (Radi Allah unho), states:



If a person in distress or hardships calls out to me, his hardships will be eradicated.
If a person uses my name as a Wasila ( Medium ) when he pleads to Allah Almighty,
his need will be fulfilled.

One should perform two Rakats of Salah and in every Rakats one should recite the
Sura Fateha eleven times, and thereafter, Sura Ikhlas eleven times. After completing
the Salah, one must recite the Durood and Salam (Salawat or Durood Shareef) upon
Sayyeduna Rasoolullah (Peace be upon him). Then remembering me one should take
eleven steps towards the direction of Baghdad invoking my name in every step and
also one’s need and wish. In this manner, ( Allah Almighty Willing ),
his need and wish will be granted.

(14) The above method has been mentioned and prescribed by eminent scholars such as, Imam Abul Hasan Ali bin Jareer Nahmi Shat’nooni (Radi Allah unho), Imam Abdullah bin Asad Yafa’e Makki (Radi Allah unho), Sheikh Mullah Ali Qari Makki (Radi Allah unho) author of Mirqat Shar’he Mishkat, Moulana Abul Ma’ali Muhammad Salmi Qadri (Radi Allah unho) and Sheikh-e-Muhaqqiq Moulana Abdul Haq Muhaddith Dehlvi (Radi Allah unho). Some of their thesis is, Bahjat-ul-Asrar, Khulasatul Mafakhir, Nuzhatul Khatir, Tohfa-e-Qadriyah and Zubda-tul-Asar, etc. Numerous other Ulama and Awliya also promote it. One should also remember that the great Ulama and Saints attribute extreme authenticity to the above. I (Imam Ahmad Raza) have written a detailed book, , specifically on the excellence of the mentioned Salah (Salatul-Asrar). I have given from the Shariah and sayings of the Ulama and Awliya of Islam proofs to authenticate this Salah.

A point to mention about Imam Abul Hasan Nooruddin Ali , the author of Bahjat-ul-Asrar, is that aside from being a great Sufi, he was also considered to be a great Imam of Qirat. He received his spiritual training under the guidance and tutorship of Sheikh Sayyedi Abu-Swaleh Nasr (Radi Allah unho), who was the great grandson of Sayyeduna Ghous-ul- Azam Sheikh Abdul-Qadri Jilani (Radi Allah unho). He lived only two generations from the Great Ghous Sheikh Abdul-Qadri Jilani (Radi Allah unho). He met those who sat in the company of the Sayyeduna Ghous-e-Azam (Radi Allah unho). The most remarkable thing of this Kitab is that Imam Nooruddin was the first person in history to compile the most comprehensive biography of Sayyeduna Ghous-e-Azam Sheikh Abdul-Qadri Jilani (Radi Allah unho). Every quotation or incident found in this book is fully backed by an authentic chain of Thaqqa (Trustworthy) narrators giving account of how, when and where it happened.

Sheikh-e-Muhaqqiq Allama Abdul Haq Al-Qadri Muhaddith Dehlvi (Radi Allah unho) in his book, Zubda-tul- Asar, has attributed great excellence to the stature of the book. Bahja-tul- Asrar. In fact Zubda-tul Azar is a concise version of Bahja-tul-Asrar. Sheikh-e-Muhaqqiq (Radi Allah unho) states that the book is indeed considered to be extremely authentic and factual in the eyes of the distinguished Ulama and Awliya. This book has also been quoted very widely in reference Imam Shamsuddin Zah’bi (Radi Allah unho) in his Kitab, Tabqa-tul-Muqir’ren and Imam Jalaluddin Suyuti (Radi Allah unho) in Husn-ul-Muhadara, have both addressed Imam Nooruddin (Radi Allah unho) as Imam-ul-Awhad (The Matchless Leader). The author of Hisn-e-Haseen, Imam Muhaddith Muhammad bin Muhammad bin Muhammad bin Jazri (Radi Allah unho), is a student of the students of Imam Nooruddin (Radi Allah unho) and he has read and taken Ijaza of the entire Bahja-tul-Asrar in the presence of his Ustaz .

(15) Imam Arif-e-Billah Sayyedi Abdul Wahab Sharani (Radi Allah unho), in his book, Lawaqi-ul-Anwar Fi Tabqatil Akhyar , records a strange and miraculous incident. He reported that a Mureed of Sayyedi Muhammad Ghamri (Radi Allah unho) was once passing through the market when the foot of the animal he was riding on slipped. In extreme panic, he screamed:



Ya Sayyedi Muhammad, Ya Ghamri!

Co-incidentally, in that very market place, Ibne Omar Saeed, the captured ruler, was being taken as a prisoner. He was captured by Sultan Chiq’miq and was ordered to imprison. The captured ruler heard the scream and inquired from the Mureed as to who was Sayyedi Muhammad (Radi Allah unho). When he was informed about this, he also a creamed:



Ya Sayyedi Muhammad, Ya Ghamri, assist me!

As soon as he proclaimed the name of the great Wali, the spiritual master appeared and drove away the capturers and freed the ruler. The Sheikh then blessed the ruler, and departed.

(16) Imam Abdul Wahab Sharani (Radi Allah unho) also records a similar incident of Sayyedi Shamsuddin Muhammad Hanafi (Radi Allah unho). He was once performing Wudu. Suddenly, he removed his sandal and threw it with fury. It disappeared into the air. He then removed his other sandal and ordered one of his Mureed to keep it until such time that the other sandal was returned. After some time, a traveler from Syria, who was a Mureed of the Sheikh, arrived with the missing sandal along with some gifts for Sayyedi Shamsuddin (Radi Allah unho). He said that not long ago while he was traveling, a robber attacked him and wanted to slit his throat. Under this extreme situation, he called out aloud, “Ya Sayyedi Muhammad, Ya Hanafi! ” Suddenly, a sandal appeared from the sky and struck the robber unconscious. The Mureed then stated that it was indeed through the Wasila and assistance of his Murshid that Allah Almighty saved him.

(17) It is also recorded in the same book that the Spiritual Master Sayyedi Shamsuddin Hanafi’s (Radi Allah unho) wife was once very sick. People thought that she is going to die. She constantly called out from her sick bed:



O my Master Sayyedi Ahmad Badawi! Your grace is with me

That night, she dreamt of Sheikh Sayyedi Ahmad Kabir Badawi (Radi Allah unho) who told her: “How long is your going to call on me? Do you not know that that you live under the security of a very great Wali? (Referring to her husband), we are not to respond to the call of a person who lives under the command and protection of a high-ranking Wali. You should instead call:



O my Master Muhammad (Peace be upon him)! O Hanafi!

The lady did that and awoke the next morning totally cured. Imam Sharani (Radi Allah unho) also notes that the Grand Master, Sayyedi Muhammad (Peace be upon him) Shamsuddin Hanafi (Radi Allah unho), was in his deathbed when he called his Mureeds and said to them:



If anyone of you has any wish or need, he should come to my grave and I will indeed help
him in fulfilling it. Remember that between you and me, there is only a handful of sand,
and how can a handful of sand be a screen between a Murshid and his Mureed. If the
sand does become a screen, then the Murshid cannot be perfect a Man (Insan-e-Kamil).

(18) Incidents of similar nature are recorded by Imam Abdul Wahab Sharani (Radi Allah unho) in his book, Tabqat-e-Kubra. We shall quote a few.

(19) Sayyedi Muhammad (Peace be upon him) Fergal (Radi Allah unho) states:



The great Wali said, “I am indeed amongst those Saints who can assist you
from the grave. Therefore, if you have any wish or need, come to my grave.
Face me and mention your desire and I will fulfill them ”.

(20) It is also mentioned in the same Kitab that while Sheikh Sayyedi Maden bin Ahmad Shamoni (Radi Allah unho) was performing Wudu, he suddenly threw his sandal towards the eastern direction of the city. A year later, a man arrived and reported an experience of a strange incident. He said, “Once my daughter was walking in the jungle when an evil man tried to molest her. At that moment she could not remember the name of my Murshid. In that state of distress, she screamed , ‘O Murshid of my father! Save me!’ Suddenly, a sandal appeared from the air and struck the evil man unconscious.” Imam Sharani (Radi Allah unho) says that the same sandal is still in the possession of that Mureed’s family.

(21) Imam Sharani (Radi Allah unho) comments about the excellence of Sheikh Sayyedi Moosa Abu Imran (Radi Allah unho):



It is said that whenever any of his Mureeds called on to him for help, he immediately
assisted them, even though the Mureed was as far away as a year’s journey or even more.

(22) Imam-ul-Muhaditheen Sheikh-e-Muhaqqiq Abdul Haq Muhaddith Dehlvi (Radi Allah unho), in his famous book, Akhbar-ul-Akhyar, mentions about Sheikh Bahauddin bin Ibrahim Ataullah Al-Ansari Ash-Shatari (Radi Allah unho). The illustrious Arife is the author of the famous book on Tasawwuf entitled Risalah-e-Shatariya. He has recorded in his book a specific type of Zikr known as Zikr-e-Kashful Arwah.

The great Master says, “There are two ways of making the Zikr of ‘Ya Ahmad’ and ‘Ya Muhammad’. The first way is to recite ‘Ya Ahmad’ from the right side and ‘Ya Muhammad’ from the left side, concentrating on the thought of ‘Ya Mustafa’.

“The second method is to recite ‘Ya Ahmad, Ya Ali, Ya Hasan, Ya Hussain, Ya Fatima’. This is to be read from all six directions. In other words, one should begin with ‘ya Ahmad’ till the end. Therefore, the next names and so an. By performing this Zikr in the specified manner, one will obtain the secrets of Kashful Arwah ( Manifestation of the Souls ).

“The Zikr of the names of Angels are performed in the same manner and has the same effect, namely ‘Ya Jibrail, Ya Israfel, Ya Mekail, Ya Izrail.” This is performed from all four sides and also results in attaining Kashful Arwah.


“Another method is by reciting ‘Ya Sheikh, Ya Sheikh’ one thousand times in the following manner. The person should pronounce the word, ‘Ya Sheikh’ from the right side of the heart and at he time of pronouncing the word ‘Sheikh’ he should concentrate on striking it on the heart (Darb). By this method, one can also achieve Kashful Arwah.”

(23) Discussing the life and teachings of Arife Moulana Jalaluddin Rumi (Radi Allah unho), Sayyedi Sheikh Nooruddin Abdur Rehman Jami (Radi Allah unho) writes in his book, Nafha-tul-Ons: “At the last moments before the passing away of Moulana Rumi (Radi Allah unho), he revealed a starting secret to his Mureeds. He said: ‘Do not be sad at my passing away because one hundred and fifty years after the passing away of Hazrat Mansoor (Radi Allah unho), his Noor beamed on the soul of Hazrat Fareed uddin Attar (Radi Allah unho) and became his Murshid (Spiritual Guide) in the spiritual world”.

Moulana Rumi then said: “Whatever conditions you may be in, remember me, so that I can be your protector and helper irrespective of what state I may be in.”

He further states: “In this world I have two types of relationships. One is with my body and the other with you. When the Mercy of Allah Almighty frees my Soul from my body and exposes the world of solitude to me, I will divert the attention of my soul to you.”


(24) Shah Wali ullah Muhaddith Dehlvi (Radi Allah unho), in his book Attebul-Nigham fi Madhe-Sayyedil Arabi Wal Ajam comments on the state of ecstasy in the love for the Holy Prophet (Peace be upon him). He writes:

O Unique ! Among those who can be depended on. O Unique !
Among those who can be depended upon to eradicate difficulty.

O Cherisher! Among those whose generosity showers more than rain.

I indeed testify to the fact that at the time when my heart is engulfed in this dilemma,

You are indeed the one who gives me assistance and consolation.”

In the commentary of the above verses, Shah Wali ullah (Radi Allah unho) also writes about the difficult moments in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet (Peace be upon him). At the beginning of this chapter, he writes: “I cannot perceive any one besides the Holy Prophet (Peace be upon him) who stretches out a helping hand for a depressed person in times of calamities.”

(25) Shah Wali ullah in his Madhya Hamziya comments that in the august court of the Holy Prophet (Peace be upon him) one should consider oneself insignificant and inferior. With a broken heart and with total sincerity. One should call to the Prophet (Peace be upon him) in Du’a. The person will indeed attain Salvation if he states:

“O Rasool (Peace be upon him) of Allah Almighty! O Unique among the Creation! I seek your favor on the Day of Justice. On that Day when there will be a great test, only you, O Prophet (Peace be upon him) of Allah Almighty! Would give me security from all calamities. I have turned to you for salvation and placed my trust in you.”

(26) Shah Wali ullah (Radi Allah unho), records a method for achieving and fulfilling one’s wishes in his book. Al-Intibah-fi-Salasil-e-Awliya. He states; “One should first perform two Rakats of Nafil Salah. After completion, he should recite the following – 111 times Durood Shareef (Salawat), 111 times Kalima Tamjed and 111 times ‘Shay’an-Lillah, Ya Sheikh Abdul Qadri Jilani’.”

(27) From this book, it has proven that all the aforementioned great Luminaries believed in the proclamation of “Shay an Lillah” and “Ya” as being valid and a great solution to many unsolved problems. The Shariah does not forbid to call on Ambiya and Awliya for assistance with the Hurf of Nida (“Ya”). They also gave permission to their students and disciples to practice it without any hesitation. Shah Wali ullah Muhaddith Dehlvi (Radi Allah unho) spent numerous years in the company of his Sheikh and Ustaz of Hadith Shareef. Sheikh Moulana Sheikh Abu-Tahir Madani (Radi Allah unho) .

The Ulama and Mashaikh of Shah Wali ullah who agreed and practiced the use of the Hurf of Nida and sought assistance from the Ambiya and Awliya are as follows:
27.1 Ustaz in Hadith of Shah Wali ullah (Radi Allah unho) , Sheikh Tahir Al-Madani (Radi Allah unho),
27.2 His Sheikh and father , Sheikh Ibrahim Kardi (Radi Allah unho),
27.3 His Ustaz, Sheikh Ahmad Kashshashi (Radi Allah unho),
27.4 His Ustaz, Sheikh Ahmad Shanawi (Radi Allah unho),
27.5 His grand Ustaz, Sheikh Ahmad Nakhli (Radi Allah unho),
N.B. The above Scholars are also recorded in the chain of Shah Wali ullah Salasil-e-Ahadith (Orders of Ahadith).
27.6 The Murshid of Shah Wali ullah, Sheikh Muhammad Lahori (Radi Allah unho), about whom he has attributed the title of Sheikh Muammar Thaq’qa (The Blessed and Trustworthy Master). Refer to Shah Wali ullah’s book, Al-Intibah.
27.7 Sheikh Moulana Abdul Malik (Radi Allah unho) and his Murshid,
27.8 Sheikh Ba’Yazed Thani (Radi Allah unho) and his Murshid,
27.9 Their (7 and 8) Murshid and Sheikh, Allama Sheikh Wajihuddin Alawi (Radi Allah unho) (the commentator of Hidayah and Sharha Waqaya) and his Murshid.
27.10 Taj-ul-Arifen Khawaja Muhammad Ghous Gawalyari.

All the above Ulama and Awliya have recited the Nade-Ali and also the daily recited of “Ya Ali, Ya Ali.” They also issued permission to their disciples to recite the Wazifa of Nad-e-Ali.

P.S. Those who wish to gain more information on this subject, are advised to read the books, Anhar-ul-Anwar and Haya-tul-Mawat fi Bayani Samail Amwat, both these books written by Ala’Hazrat Imam Ahmad Raza (Radi Allah unho).

(28) Shah Abdul Aziz Muhaddith Dehlvi (Radi Allah unho), in his book, Bustan-ul-Muhaditheen, praises Sayyedi Sheikh Ahmad Farooq Maghribi (Radi Allah unho) , as follows, “Hazrat-e-Arife-wa-Ala (The Highly Exalted Sheikh), Imam-ul- Ulama (Leader of the Ulama) and Nizam-ul-Awliya (Governor of the Awliya). This great Saint is also among the Abdaal Sabah (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imam Shamsuddin Luqani (Radi Allah unho) and Imam Shahabuddin Qastalani (Radi Allah unho). The Saint was a Master in Shariah, Haqiqah and all Mystical Fields. Some of his books can be consulted to appreciate his immense knowledge and unique qualities.”

Shah Abdul Aziz (Radi Allah unho) further states: “In brief, the Saint was a man of exceptional qualities. It was beyond the comprehension of the common man and to fully comprehend his qualities is indeed beyond comprehension.”

(29) Shah Abdul Aziz (Radi Allah unho), then quotes two sentences stated by Sheikh Ahmad Zarooq Maghribi (Radi Allah unho), which further highlights his greatness:

I indeed bless my (Mureeds) with tranquility during times of difficulty and perplexity,
when cruelty and evil oppresses them and in times of misery and fear. Therefore (during
these times) call to me “Ya Zarooq” I will immediately come to your assistance.

(30) Allama Ziyadi (Radi Allah unho), Allama Ajhori (Radi Allah unho), Allama Dawoodi (Radi Allah unho) (The marginal writer of the Sharah Minhaj) and Allama Ibne-Aabideen Shami, have all prescribed a method for finding a lost item. They say: “One should climb on to a high spot and offer Fateha for Sayyedi Ahmad bin Alwan Yamani (Radi Allah unho). Thereafter, invoking his name, one should say, ‘Ya Sayyedi Ahmad, Ya Ibne Alwan.’”

All Praise is due to Allah Almighty, who has guided me to compile this book with quotations from the golden era of the noble Sahaba and followed by the generation of Ulama and Awliya to the present time.

I have, very briefly, quoted these Luminaries. There are too many to mention.

I ask all above those with corrupt beliefs and who are engaged in corrupting others: What is your verdict on the Noble Sahaba, great Ulama and Awliya who believe that it is permissible to call out with the Hurf of Nida to Ambiya and Awlia for assistance? What will you label such great personalities? Do you regard them as Kafirs and Mushriks? If not, then Alhumdulillah! You are on the straight path. Do you classify them as Muslim or Mushrik? If you do, then all we can say is that may the Merciful Lord give Hidayah. Please open eyes and see whom you are branding as Kafirs!

Here is list of a few personalities who believed in seeking help from the Ambiya and Awliya by addressing them with the Hurf of Nida (i.e. Ya).

1. Sayyeduna Usman bin Hanif Sahabi (Radi Allah unho),
2. Rais-ul-Mufassiren Sayyeduna Abdullah Ibne Abbas (Radi Allah unho),
3. Sayyeduna Bilal bin Haris Munzani (Radi Allah unho) ,
4. Imam Bukhari (Radi Allah unho),
5. Imam Muslim (Radi Allah unho),
6. Imam Tabrani (Radi Allah unho),
7. Imam Tirmidi (Radi Allah unho),
8. Imam Nisae (Radi Allah unho),
9. Imam Bahiqi (Radi Allah unho),
10. Imam Malawi (Radi Allah unho),
11. Arife-Billah Imam Taqiuddin Abul Hasan Ali Subki (Radi Allah unho),
12. Imam Abdul Azim Manzari (Radi Allah unho),
13. Imam Hafiz Ahmad Qastalani (Radi Allah unho),
14. Imam Shahab Khafaji (Radi Allah unho),
15. Sayyedi Abdur-Rehman Huzaili (Radi Allah unho),
16. Sheikh-ul-Islam, Shahab uddin Ramli Al-Ansari (Radi Allah unho),
17. Allama Khair uddin Ramli (Radi Allah unho),
18. Sayyedi Jamal bin Abdullah bin Omar Makki (Radi Allah unho),
19. Imam Abdur-Rehman Ibne-Jozi (Radi Allah unho),
20. Ghous-ul- Azam, Sayyedi Abdul Qadri Jilani (Radi Allah unho),
21. Imam Jalaluddin Suyuti (Radi Allah unho),
22. Imam Abul Hasan, Nooruddin Ali bin Jareer (Radi Allah unho),
23. Imam Abdullah bin Asad Yafa'e Makki (Radi Allah unho),
24. Imam Mulla Ali Qari (Radi Allah unho),
25. Sheikh Abul Mali Muhammad Muslimi (Radi Allah unho),
26. Tajul Arifen, Sayyedi Abdur Razzaq Qadri (Radi Allah unho),
27. Sheikh-e-Muhaqqiq Shah Abdul Haq Muhaddith Dehlvi (Radi Allah unho),
28. Sayyedi Abu Swaleh Nasr (Radi Allah unho),
29. Imam Shamsuddin Zahbi (Radi Allah unho),
30. Imam Muhammad bin Muhammad Al Hizri (Radi Allah unho),
31. Imam-e-Ajal Arife-Billah Abdul Wahab Sharani (Radi Allah unho),
32. Sayyedi Muhammad Ghazni (Radi Allah unho),
33. Sayyedi Shamsuddin Muhammad Hanafi (Radi Allah unho),
34. Sayyedi Ahmad Kabir-e-Awlia Badawi (Radi Allah unho),
35. Sayyedi Muhammad bin Ahmad Fergal (Radi Allah unho),
36. Sayyedi Maden bin Ahmad Ashmoni (Radi Allah unho),
37. Sayyedi Moosa Abu Imran (Radi Allah unho),
38. Imam Nooruddin Abdur Rehman Jami (Radi Allah unho),
39. Arif-e-Billah, Moulana Jalaluddin Rumi (Radi Allah unho),
40. Shah Wali ullah Muhaddith Dehlvi (Radi Allah unho),
41. Imam Allama Ziyadi (Radi Allah unho),
42. Shah Abdur-Rahim Dehlvi (Radi Allah unho),
43. Imam Allama Ajhori (Radi Allah unho),
44. Imam Allama Ibne-Aabideen Shami (Radi Allah unho),
45. Arif-e-Billah, Sayyedi Ahmad bin Alwan Yamani (Radi Allah unho),
46. Shah Abdul Aziz Muhaddith Dehlvi (Radi Allah unho).

Now what is your opinion about these great Luminaries of Islam? They have clearly substantiated their belief that it is permissible to call upon. Prophets and Saints for assistance. It is serious crime to condemn a Muslim as a Kafir. It is reported in the Sahih Hadith that if anyone calls a Muslim a Kafir, he himself becomes a Kafir. The Ulama and Aimma of Den have unanimously agreed on this decision. One can consists my kitab, for details on this subject.

We would like to categorically state an amazing fact – that how unfortunate is that group which considers the Muslims from the generation of the Ashab to the present times as disbelievers and Mushriks because they call upon Prophets , Saints and Ulama for help in times of difficulty. Such people have in fact declared themselves as Kafirs and Mushriks. They should read the Kalima afresh and re-enter the fold of Islam. Such individuals cannot be true Muslims who claim to have respect for the Sayyeduna Rasoolullah (Peace be upon him) but regard the righteous Ulama and Awliya of his Ummah as misled because they call on Prophets and Awliya for help. This gives a clear picture of the hatred they have for the Beloved Servants of Allah Almighty. One cannot imagine their ignorance and arrogance because Allah Almighty the Almighty befriends his Awliya and they reject them. The Sublime Lord Praises His Awliya and these idiots condemn them. What a tragedy!

The question of Disbelief and Belief has been clearly explained in the famous and authentic book of jurisprudence, Durre Mukhtar. Yet, there are misled individuals who deliberately enforce their corrupt beliefs on the simple and unwary Muslim public. They strive to mislead and confuse the Muslims and proudly regard their endeavor as Tabligh and propagation of Islam. How unfortunate are these people! May Allah Almighty keep us steadfast on the Maslak of the Ahle-Sunnah-wal-Jamaal and protect us from the evil of all astray groups Aameen.

(31) The most beautiful proof of calling to the Beloved Habib (Peace be upon him) is found in Tashahud. Here, every worshipper salutes and calls unto the Habib (Peace be upon him). If by using the Nida causes one to be guilty of Shirk, why then is Shirk prescribed in the Salaah?

Some individuals state that one does not have the intention of calling to Sayyeduna Rasoolullah (Peace be upon him) in Tashahud. In fact, one is merely conveying a message. This opinion is baseless. The religion of Islam has never commanded us to recite any Zikr without pondering on its meaning. Therefore, when reciting Tashahud, we should believe that we are directly addressing Sayyeduna Rasoolullah (Peace be upon him) and sending Salams on him, upon oneself and upon all the pious of the Ummah.

(32) It is recorded in Tanwer-ul-Absar and Sharha Durre-Mukhtar that the intention while reading the Tashahud is to be as follows: “The intention one must have at the time of reciting the Tashahud is the concentration on its meaning. In other words, one must remember that one is sending Salams upon the Holy Prophet (Peace be upon him) and that one is praising Allah Almighty One must be assured of the fact that one is sending Salams and not merely relaying a message.”

(33) Fatawa Aalamgir and Sharha Qudori are authentic Kitab of Islamic Law and are accepted by all. If one carefully reads them one will find numerous proofs of similar nature. Therein is stated:



It is necessary that the words of Tashahud be interpreted according to the fact of its
origin ( i.e. to be present at the sacred court of the Habib ), which means that Allah
Almighty gives life to his Nabi, and he Himself sends Salams on him and His Awliya.

On the same note it is stated in Tanwe-rul-Absar and its commentary, Durre-Mukhtar, that:

It is necessary that the words of Tashahud be interpreted according to the fact of its
origin as if it is presently happening, which means that Allah Almighty gives life
to His Nabi, and He Himself Sends Salaams on His Divine Self and His Awliya.

(34) Allama Imam Hasan Sharanbalani (Radi Allah unho), in his book, Maraqi-ul-Falah states:

The meaning will be considered as if it is presently happening,
i.e. Salam and Salat from the reciter.

He further states :“Numerous Ulama have in fact clarified this belief. There are some misled individuals who profess that because Angels are deputized to convey the Salaams to the Holy Prophet (Peace be upon him), one should not use the tense of Nida. These individuals have forgotten that twice daily, the deeds of the Ummati are presented to the Beloved Habib (Peace be upon him). It is clearly stated in many authentic Ahadith that all the deeds of a Muslim are placed in front of the Holy Prophet (Peace be upon him), the deceased family and the deceased parents.”

The numerous Ahadith on the above topic is evident in the book composed by this servant of Islam (Imam Ahmad Raza) entitled, Saltanat-ul-Mustafa-fi-Malakote-Kulil Wara,

(35) Substantiating this, I will conclude this book by mentioning a Hadith reported by Sayyeduna Imam Abdullah Ibne Mubarak narrated by Rais-ul-Tabaen Sayyeduna Saeed Ibne Musaib (Radi Allah unho), who states:

"Not a single day or night passes by without the deeds of the Ummati being presented in front of Sayyeduna Rasoolullah (Peace be upon him). Therefore, the Glorious Prophet (Peace be upon him) of Allah Almighty recognizes his followers in two ways, firstly by their Alamat (signs). And secondly, by their Ahmal (deeds).”

This humble servant of Islam (Imam Ahmad Raza), with the Infinite Mercy of Allah Almighty could have compiled a more detailed book concerning this issue, however, herein are sufficient proofs for a pious person who loves justice and honesty. Certainly, for those whom Allah Almighty guides, a single letter is sufficient.

 



Written and Signed by :
The humble servant of Allah Almighty
Ahmed Raza Al-Barelwi
( May the Merciful Lord forgive him )

     

     

     

     

    Monday, 02 February 2009 03:03

    The Qur'an - 365 Selections For Daily Reading

    Written by

    The Qur'an - 365 Selections For Daily Reading

    Author: Mohamed Elmasrv

    Language: English

    Pages: 477 Pages

    Tafsir Al-Jalalayn (تفسير الجلالين)

    Authors: Jalal al-Din al-Mahalli and Jalal al-Din al-Suyuti

    Language: Arabic

    Pages: 493

    Genre: Sunni

    Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” -- Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce), Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Qur’anic exegesis because of its simple style and one volume length.

    Here we present this great Tafsir in Microsoft Word format, without any special formatting, in just raw format.

     

    Read English translation of Tafsir al-Jalalayn here

     

    Wednesday, 28 January 2009 10:07

    Travelling the Path of Love

    Written by

    Travelling the Path of Love

    Sayings of Sufi Masters

    Travelling The Path Of Love

    By: Llesellyn Vaughan-Lee

    Publisher: The  Golden Sufi Center

    ISBN: 096345742X, 9780963457424

    Pages: 245

    Presented by: Google Book Search

     

     

    Read Online at Google Book Search


     


    صحابہ کرام اور ائمہ اہل بیت سے امام اعظم کا اخذِ فیض، اردو

    مصنف: علامہ ڈاکٹر طاہر القادری

    Imam Azam's learning from the Imams of Ahl al-Bayt, Urdu, by Dr. Tahir-ul-Qadri

    Monday, 26 January 2009 10:09

    وتايو فقير، سنڌي

    Written by

    Watayo Fakir - وتايو فقير

    Author: Wali Muhammad Tahirzado

    Language: Sindhi (سنڌي)

    Genre: Biography, Sufism

    Pages: 118 (demi size)

    Publisher: Sindhi Adabi Board, Jamshoro, Pakistan

    Edition: First, 2005

    Website: http://sindhiadabiboard.org

    This book is about the life of famous folk character of Sindh, Watayo Fakir, who was a dervish (Majzoob) in the 18th century in Sindh (Pakistan). It collects folk sayings and stories about Watayo Fakir.

    Watayo Fakir (Sindhi) Title

     

    Sunday, 25 January 2009 20:26

    Beseeching for Help (Istighatha)

    Written by

    Beseeching for Help (Istighatha)

    Author: Dr. Muhammad Tahir-ul-Qadri

    Language: English

    Publisher: Minhaj-ul-Quran Publications

    Genre: Sunni

    Website: http://www.minhajbooks.com

    This book describes the concept of Istighatha, or Beseeching for Help, from Quran and Hadith, with proper references and bibliography.

     

    Beseeching for Help (Istighatha)

    TOC

    Chapter 1: Preliminaries

    Chapter 2: The Meaning of Appeal to the Prophet [s.a.w] for Help

    Chapter 3: Justification of Istighatha after Death

    Chapter 4: Smoothing out the Wrinkles

    Chapter 5: Religious Leaders and Istighatha

    Chapter 6: Purging disbelief in Muhammad [s.a.w]

    Read Online

    Beseeching for Help (Istighatha)

     

    Sunday, 25 January 2009 20:11

    Islamic Concept of Intermediation (Tawassul)

    Written by

    Islamic Concept of Intermediation (Tawassul)


    Author: Dr. Muhammad Tahir-ul-Qadri

    Language: English

    Publisher: Minhaj-ul-Quran Publications

    Genre: Sunni

    Website: http://www.minhajbooks.com

    This book describes the concept of Tawassul or Intermediation to God with sound proofs and detail. The following is a summary of chapters, which helps realize what the book is about.

    Islamic Concept of Intermediation (Tawassul)

    TOC:

    Chapter 1: Reality of Intermediation

    Chapter 2: The Doctrine of Tawassul in the light of Quran

    Chapter 3: Rejection of Obligations against Tawassul

    Chapter 4: The Doctrine of Tawassul in the light of Sacred Traditions

    Chapter 5: Intermediation Through the Prophet [s.a.w]

    Chapter 6: Intermediation Through Persons other than Prophet [s.a.w]

    Chapter 7: Religious Leaders who believe in Intermediation: Their Experiences and Observations

    Read Online

    Islamic Concept of Intermediation (Tawassul)

    Sunday, 25 January 2009 19:58

    The Awaited Imam

    Written by

    The Awaited Imam


    Author: Dr. Muhammad Tahir-ul-Qadri

    Language: English

    Genre: Sunni

    Publisher: Minhaj-ul-Quran Publications

    Format: HTML

    Website: http://www.minhajbooks.com

    This Book contains about 66 proofs for the coming of Imam Mahdi [a.s] in the end times from Ahadith (traditions) of the Prophet Muhammad [s.a.w]. It contains some 66 Ahadith [pl. Hadith] with proper references and bibliography.

    The Awaited Imam Cover

    Read Online

    The Awaited Imam

     

    Friday, 23 January 2009 21:15

    Tajdar Sirhind (Urdu)

    Written by

    Tajdar Sirhind

    Biography of Imam Rabbani Mujaddid Alf Thani (raziallaho anhu)

    Language: Urdu

    Author: Haji Merajuddin Mas'oodi

    Publisher: Idarah Mas'oodiya Karachi

    Pages: 28

    Website: http://sirhindi.info/udownload.html

     

    Friday, 23 January 2009 08:05

    Hada'iq-e-Bakhshish Vol-1 (Urdu)

    Written by

    Hada'iq-e-Bakhshish Volume I

    Poet: Hazrat Imam Ahmed Raza Khan Barelvi [rahmatullah alaih]

    Language: Urdu

    Pages: 198

    Sunday, 18 January 2009 14:02

    Radd-e-Rawafidh

    Written by

    Radd-e-Rawafidh

    Refutation of the Rawafidh (Shiaism)

    Author: Hadhrat Imam Rabbani Mujaddid Alf Thani

    Language: Urdu

    Pages: 63

    This is one of the earliest books written against the false beliefs of Shia sect, who slander the great Sahaba and Ahl-al-Bait of the Prophet Muhammad (peace be upon him), written by the greatest Imam of 2nd millenium of Islam Hazrat Imam Rabbani Mujaddid Alf-e-Thani Shaykh Ahmed Sirhindi Faruqi.

    Read in Bosnian

     

    Sunday, 18 January 2009 13:55

    The Bible, the Quran and the Science

    Written by

    The Bible, the Quran and the Science

    The Holy Scriptures Examined In The Light Of Modern Knowledge

    Author: Dr. Maurice Bucaille

    Translated from French by: Alastair D. Pannell and the Author

    Language: English

    Pages: 170

     

    30 pages from the Danish translation of this book are also included in the attachments.

     

    Sunday, 18 January 2009 13:22

    Stories of the Prophets by Ibn Katheer

    Written by

    Stories of the Prophets

    Author: Hafiz Ibn Katheer

    Translator:Muhammad Mustafa Geme'ah, Al-Azhar

    Language: English

     

    Sunday, 18 January 2009 13:15

    Stories of the Quran by Ibn Katheer

    Written by

    Stories of the Quran

    Author: Hafiz Ibn Katheer

    Translator: Ali As-Sayed Al-Halawani

    Language: English

     

    Table of Contents

    Translator's Note

    Publisher's Note

    Biography of Ibn Katheer

    1. The Story of Habil and Qabil (Abel and Cain)

    2. Harut and Marut

    3. Dwellers of the Town

    4. Story of the Heifer

    5. Moses and AI-Khadir

    6. The Story of Qarun (Korah)

    7. Bilqis (Queen of Sheba)

    8. The Story of Saba' (Sheba)

    9. `Uzair (Ezra)

    10. Dhul Qarnain

    11. Gog and Magog

    12. People of the Cave

    13. The Believer & the Disbeliever

    14. People of the Garden

    15. The Sabbath-Breakers

    16. Story of Luqman

    17. People of the Ditch

    18. Barsisa the Worshipper (The Renegade)

    19. Owners of the Elephant

     

    Sunday, 18 January 2009 11:27

    Imam Azam ki Wasiyaten (Urdu)

    Written by

    Imam Azam Abu Hanifa Ki Wasiyaten

     

    Language: Urdu

    Author: Mufti Rasheed Ahmed Al-Alvi

    Pages: 368

     

    Page 54 of 59
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