Wednesday, 27 September 2017

Desire of the Deciples







Quote:
Prophet Sulaiman (Alaihis Salaam) (Solomon) and his Sahabi Tubbah Harreri (Tab’a Hamiri) visited Tyeba/Medina which was called Yathrib (Iatribu, Lathrippa).
Prophet Sulaiman (Alaihis Salaam) ordered his Tahath (Throne) to lower down at a place called Yathrib and told his sahabi Tubbha Harreri that this is the place where the Prophet of the prophet's is going to arrive.
Tubbha Harreri was surprised and replied: "This Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم, Is He going to be higher in Status then you?"
Hazrat Sulaiman (Alaihis Salaam) Replied: "If He was here, I would tie His Shoe Laces"
Tubbah Harrieri then requested Hazrat Sulaiman (Alaihis Salaam) if he could stay here and wait for the King of all prophet's?
Hazrat Sulaiman (Alaihis Salaam) Replied, "Yes, if you so wish!" [ Here]

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Sayyiduna Isa (Jesus) passed by a luminous mountain that was sparkling with light.
He said to Allah عزوجل; ''O Allah عزوجل! Bless this mountain with the power to speak.'' 

The mountain spoke and said; ''O Rooh Allah Ala Nabiyyina wa Alayhi Salatu wa Salam!
What do you desire?'' 
He replied; ''Tell me your state.'' 
The mountain said; ''A person lives inside me.'' Sayyiduna Isa (Jesus)
عليه السلام said to Allah عزوجل; ''Allow me to see him.'' 
The mountain split open and a 
very handsome pious man emerged from it. This pious man said;
''I am the follower of Sayyiduna Musa (Moses) عليه السلام.
I supplicated to Allah عزوجل that He let me live until the time of His beloved Messenger صلى الله عليه وعلى آله وصحبه وسلم so that I may have the honour of seeing him and also be privileged of becoming his follower.  Al-HamduLillah! I have been busy worshipping Allah inside this mountain for 600 years.'' 
Sayyiduna Isa (Jesus) عليه السلام asked Allah ''O Allah عزوجل! Is there anyone on this earth dearer to you than this person?''
Allah عزوجل answered; ''O Isa! Whoever from the Ummah (community) of Muhammad صلى الله عليه وعلى آله وصحبه وسلم fasts for a single day in the month of Rajab, is dearer to me than this person.'' 
[Imam Abd al-Rahman bin Abd al-Salam al-Safoori ash-Shafi’i al-Ash’ari رحمه الله in Nuzhat al-Majalis, Vol. 1, p. 155]

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Quote:

"...The snake was given speech and it replied,
“ Oh Prophet of Allah salla, one day long ago I heard a word of the Prophet Isa who said,’ After may time there will come a Prophet and his name will be Ahmad. This Prophet will endure great tribulations at the hands of his own people. He will flee from them and hide in a cave for three days. This is written in the Holy Book of the Injil.’
Since I first heard these words, 450 years have passed by, and for all that time I have been living in this cave and waiting. Since i first heard this Prophet’s name, I became enamoured with him. I have spent my time opening holes like windows in this rock so that I might catch a glimpse of this Prophet salla when his time has come. Now it has come, and this good friend of yours has nothing better to do than close all my carefully excavated windows. That is why I felt I had to bite him, oh Muhammad  salla. ”
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Quote:
Mufti Mahmoodul Hasan Gangohi (d.1996CE) *… once related this story which is mentioned in his Malfoozaat (spiritual discourses).  He mentioned that this snake which attacked Abu bakar (R.A.) in Cave Thoor was one of the disciples of Isaa (A.S.) and not Jinn. 
He forwarded his desire of seeing the Prophet (S.A.W.) to Isaa (A.S.). 
Isaa (A.S.) in turn made Duaa to the Almighty Allah to fulfil the desire of his disciple. 
This Duaa was accepted with the condition that he would have to take the form of a snake in order to see the Prophet (S.A.W.). 
The disciple accepted this condition and was turned into a snake.  The disciple (in his snake form) hid in Cave Thoor after coming to know that the Prophet (S.A.W.) will stop in this cave at the time of Hijrah on his way to Madinah.
When the Prophet (S.A.W.) and Abu bakar (R.A.), at the time of Hijrah stopped at this cave, Abu bakar (R.A.) entered the cave and began filling up the holes in it to prevent any venomous creature from harming the Prophet (S.A.W.).  He managed to cover all the holes except one which he covered by placing his heel on it.  On seeing this, the disciple bit Abu bakar (R.A.) so that he may remove his foot which would then allow him to see the blessed face of the Prophet (S.A.W.).  (Malfoozaat Faqihul Ummat, Page 40) * [Mufti Mahmood Hasan Gangohi (1907–1996) was an Indian Mufti and Islamic scholar. He served as The Top Grand Mufti of India as well as being The Head Mufti at Darul Uloom Deoband and Mazahir Uloom for many years. He was The Most Senior Khalifa (Deputy) of Sh Zakariyya Kandhalwi (1898–1982). 

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Tuesday, 26 September 2017

Why did they rename the City Madina?



"The Name Yathrib"
41:00 - 43:00 

Signs of Times [16] - By Sheikh Imran Hosein


@ 41:00 - 43:00  Skeikh Imran Hosein said:  “…I cannot understand, I am puzzled why did they rename the City Madina?

He would prefer the name:  Yathrib 

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It is impermissible and forbidden to call Madina Tayyiba as Yathrib.
It is a sin and the one who says it a sinner. 

The Holy Prophet (صلى الله عليه وعلى آله وصحبه وسلمsaid:
“Whoever calls Madina Yathrib, it is necessary for him to repent. 
Madina is Taabah, Madina is Taabah. [Narrated by Bara’ bin ‘Azin, Musnad Imam Ahmad bin Hanbal, 4/285]

Mulla ‘Ali Qari (ra) writes: It is reported from some of the predecessors that calling Madina as Yathrib is Haram
This is supported by the hadith which is recorded by Imam Ahmad . ‘Allama Tayyibi rahimahullah said that it is evident from this that whoever disrespects anything that Allah has honoured and has given the name Iman and this person talks about it in a way that is unbefitting, then he is worthy of being names ‘Aasi . [al-Mirqat Sharh Mishkat, 5:622]

When the Qur’an mentions the word Yathrib, it is to inform us what the hypocrites would say:
And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefore turn back. [33:13]

The word Yathrib means fighting and censure. This is why these filthy people referred to it as such. Allah refuted them by naming it Taabah
RasulAllah  صلى الله عليه وعلى آله وصحبه وسلم  said: They call it Yathrib but it is Madina. [Sahih Bukhari, 1/252]

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Narrated by Abu Humaid: “We came with the Prophet from Tabuk, and when we reached near Medina, the Prophet said, " This is Tabah ." [Sahih Bukhari: Volume 3, Book 30, Number 96 ]
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‘Umar ibn Shabbah narrated from Abu Ayoob that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade calling al-Madeenah Yathrib.

Hence ‘Eesa ibn Dinar, one of the Maalikis, said: Whoever calls al-Madeenah Yathrib, it is recorded as a sin for him. The reason why it is makrooh is that the name Yathrib comes from tathreeb which means rebuke and blame, or from tharb which means corruption, both of which are repugnant meanings. The Prophet (peace and blessings of Allaah be upon him) liked good names, and he disliked repugnant names.

More Info: Here

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The Desolation of Madina

Tuesday, 19 September 2017

The Hand of the Prophet صلى الله عليه وسلم







The Hand of the Prophet 
صلى الله عليه وعلى آله وصحبه وسلم

by Dr. Mostafa al-Badawi

The impulse for writing this article came from a conversation with a colleague who told me that while sitting with other colleagues, he had heard one of them repeat the statement that the Prophet, may Allah's blessings and peace be upon him, was an ordinary human being like the rest of us, except that Allah had given him the Qur'ân.

My friend knew very well that this kind of statement had been deliberately circulated among Muslims to detach them from their Prophet, thus cutting them off from the mercy of Allah that descends upon them through their love for him and close adherence to his teachings.

This is part of an overall plan to destroy Islam from within, a plan that, we regret to say, is carried out by ignorant Muslims, misled by crude suggestions of the Devil that to love the Prophet and revere him is to worship him beside Allah.

 My friend told me he became quite angry and challenged our colleagues to take anything of the Prophet (صلى الله عليه وعلى آله وصحبه وسلم at random and compare it with themselves

He found himself saying,

 "Take his hand for instance!"

 Then he started discoursing about the special distinctions of the Prophet's hand, talking for about twenty minutes, all the time aware that he had never spoken like that before. His colleagues listened silently, then when he was finished, begged him to carry on. These were educated people who already had much of this knowledge in their minds, but who had been too busy with worldly things to assemble and envisage their knowledge from that angle before, or to make the necessary effort in understanding how and why they had previously been misinformed.

It is for people like these, people whose hearts contain much love for Allah and His Prophet 
(صلى الله عليه وعلى آله وصحبه وسلم) and who are honest enough to recognize the truth when they see it, that this article is written.

My hope is that it will encourage them to find out more about their leader, teacher, good example, and intercessor. It is certainly not written for the narrow minded followers of the believers in a limited God, a God which they situate in space, located exclusively above the Throne. For such people, the absolute difference between Creator and created is blurred, for they mentally impose limits upon that which is beyond limits. This puts them in the false position of having to belittle the Best of Creation in order to keep Allah in His place as God.

We, the vast majority of Muslims, the Ahl al-Sunna wal-Jamâ'a, know that it is impossible for a Muslim to confuse the Creator with the created, however great the latter may be. We are therefore quite comfortable in our love for the Prophet (صلى الله عليه وعلى آله وصحبه وسلم) and our extreme respect and veneration for him.

The Prophet (صلى الله عليه وعلى آله وصحبه وسلم) himself has repeatedly said that those who do not love him more than their fathers, mothers, children, wealth, and their own selves, their faith is defective and their works in danger of being rejected by Allah.[1]

Continue reading:  Here



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 (Edited by ADHM)

Monday, 11 September 2017

Wazaif Ibn Taymiyyah







Quote Wahhabi said:

" However, to read a specific verse a certain number of times (whether 99 times or whatever else) without any valid documented evidence is a bida’ah (an unacceptable act of innovation in religious practices) that is not permissible. Such acts invent a way to worship Allaah which was not revealed or taught by Islam. The Prophet (peace be upon him) said:
“Whoever innovates in our religion a new act (of worship) then his act is rejected" (Sahih al-Bukhari, Fath al-Baari No. 2697.)"
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Wazaif Ibn Taymiyyah

Hafiz Umar bin Ali al-Bazzar said:
" I kept his close company for the duration of my stay in Damascus, for most of the day and a large part of the night. He would keep me close to himself such that he would make me sit next to him and I would be able to hear what he recited and the invocations he would make. I witnessed him recite the Fatihah and repeat it for the whole duration of time between (the offering of) Fajr until the sun had risen.  [Alam al-Aliyyah fi Manaqib Ibn Taymiyyah,p38]
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Ibn al-Qayyim said:
“Ibn Taymiyyah … said one day: these two names – referring to al-Hayy and al-Qayyum – have a profound effect on giving life to the heart, indicating that these two names were the greatest name (Ism al-Adham). 
I heard him saying: Whoever consistently recites 40 times on a daily basis between the sunnah of Fajr and the Fajr prayer: Ya Hayyu Ya Qayyum La ilaha illa anta, bi rahmatika astaghith, will attain life of the heart and prevent its death.  [Madarij 1/446]
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Ibn al-Qayyim writes,
ومن تجريبات السالكين التي جربوها فألفوها صحيحة أن من أدمن يا حي يا قيوم لا إله إلا أنت أورثه ذلك حياة القلب والعقل.
وكان شيخ الإسلام ابن تيمية قدس الله روحه شديد اللهج بها جدا، وقال لي يوما: لهذين الاسمين وهما الحي القيوم تأثير عظيم في حياة القلب، وكان يشير إلى أنهما الاسم الأعظم، وسمعته يقول: من واظب على أربعين مرة كل يوم بين سنة الفجر وصلاة الفجر يا حي يا قيوم، لا إله إلا أنت، برحمتك أستغيث حصلت له حياة القلب، ولم يمت قلبه. (مدارج السالكين بين منازل إياك نعبد وإياك نستعين (1/ 446)

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 (Edited by ADHM)