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Vol26Issue10

dy Shaykh-ul-Hadith Hadrat Mawldna
Muhammad Saleem Dhorat hafizahulldh
The Best Garment
our dignity and honour?
Blessing of Clothing
The great Muhaddith, ‘Allamah An-Nawawi B,
in his masterpiece Riyad-us-Salihin, begins the
discussion on clothing with the following verses of
the Glorious Qur’an:
0 children of Adam! We have sent down to
you the dress that covers your shame and
provides adornment. As for the dress of taqwa
[piety] that is the best. (7:26)
I ...And made for you garments that protect
you from heat, and garments that protect you
I in your battles. (16:81)
We learn two very important lessons about clothing
fromtheseversesofthe Qur an. Thefirstlesson is that
clothes are a blessing from Allah Commenting
on the phrase, “We have sent down to you",
the commentators of the Qur an have stated that
clothes are a blessing from Allah as the sources
from which clothing is produced, e.g. cotton, are
I created by Allah and man has no role to play in
I the creation of the source. Likewise, clothes are a
I blessing from Allah because it is Allah 3$ alone
I who inspires us with the ability and imagination to
I utilise these resources to manufacture and produce
I clothing.
The second purpose is to protect the body from
heat, cold and other physical harms. Hence, we
have different types of clothes to match different
climates and also for different activities. For
example, we have specially designed wear such
as armour and camouflage clothing that is used in
unique circumstances such as wars, to protect the
wearer.
Purpose of Clothing
The second lesson is that clothing serves three
main purposes. The first purpose is to cover and
conceal the ‘awrah. The ‘awrah is that portion of
the body which should not be revealed without a
Shar i necessity. Thus, we can imagine what a great
bounty clothes are; for without clothes how would
we be able to cover our'awrah and thus maintain
EDITORIAL "
To reflect our nature, Allah mentions a third
purpose of clothing, that is to adorn and beautify.
We can further understand these three purposes
through an everyday example. A man can wear a
sheet that will cover his ‘awrah which is sufficient
to fulfil the minimum SharT requirement. However,
rather than limit himself to this, he will also wear a
jubbah (thobe) and a shawl, to not only safeguard his
body but also make himself look more presentable.
The masnun du‘a as related by Sayyiduna ‘Umar^
upon wearing new clothes highlights some of the
above purposes:
Ijl Us (5JJI
✓
AU. praise is for Allah who has dressed me
in such clothing that covers my 'awrah and
which also aids me in my beautification. (At-
Tirmidhi, Ibn Mdjah)
Beautification is a Worthy Trait
Jamal (beautification) is an action approved and
indeed recommended by our Shari‘ah. The Sirah of
Prophet also teaches us to keep in mind beauty
when clothing ourselves. In a hadith we find the
following narration:
Indeed, Allah is beautiful and loves beauty.
(Muslim)
Therefore, when dressing and adorning ourselves
we should make the following intentions:
1) to acquire the Pleasure of Allah
2) to follow the sunnah of Rasulullah
3) to please my near and dear ones, e.g. my spouse,
my parents, my children. This is also a deed in itself
liked by Allah thereby increasing His Pleasure.
Due to his exalted taqwa and spiritual status,
Hakim-ul-Ummah Hadrat Mawlana Ashraf ‘All
• • •
Thanwi B was not inclined towards adornment.
However, the renowned Shaykh would, keeping the
third intention in mind, adorn himself in moderation
and refrain from total abstinence.
Two Major Pitfalls
Whilst beautification is recommended by the
Shariah, there are two major pitfalls that must be
avoided. The first is an incorrect intention. To adorn
oneself for show, pride, or to display exclusivity, are
all intentions that must be avoided. Dressing with
this in mind that ‘no one has the clothes I have’,
or ‘no one looks or should look like me’, or ‘my
clothes show that I am better than everyone else’,
are all thoughts which reflect an incorrect intention
and are not permitted. Hence, it is essential to
constantly review and rectify our intentions in this
regard.
The second pitfall is of extravagance. Extravagance
is usually the consequence of a person’s incorrect
intention to show off, to feel better than others
and to display their greatness. There is a fine line
between beautification and extravagance. Designer
wear is a good example when trying to make this
distinction. If we buy an item of clothing worth £25
for £100, only because it has a specific label, we
should question ourselves ‘What is ving
do this? If I can purchase the same product, o e
same quality, for a much cheaper price, what am I
paying the extra for?’ When we question ourselves
in this way, it will expose the incorrect intention
that we are spending to help satisfy our inner pride
and desire to maintain our ‘status’ and ‘exclusivity’,
leading to extravagance in spending.
Therefore, as Muslims we must ensure whilst
adopting adornment and beautification that
one remains within the limits of the Shari‘ah,
by reviewing the intention and abstaining from
extravagance.
The Best Clothing
O children of Adam! We have sent down to
you the dress that covers your shame and
provides adornment. As for the dress of taqwa
[piety] that is the best. (7:26)
The verses of the Glorious Qur’an also direct our
attention to another form of dress, a type of garment
which conceals, protects and beautifies the inner
self. This garment, is the garment of taqwa and is
essential for every person, for it is this garment that
covers and subdues the radha ’il, i.e. those negative
traits of the heart, such as pride and jealousy, which
a person would be ashamed of and would not want
others to see. Also, it is the garment of taqwa that
helps a person adorn his inner self with the fiada'iL
i.e. the praiseworthy traits of the heart, such a
humility and generosity, which beautify a person's
character. It is the garment of taqwa which also
provides a person protection from all the trials of
this world and the Hereafter.
Therefore, it is the 'Libds-ut-Taqwa' (the dress
of taqwa) which is the greatest garment a person
can adorn. The Glorious Qur’an reminds us of this
by using the phrase ‘that is the best.' The outer
appearance may temporarily deceive the onlooker,
however ultimately the great beauty or ugly nature
Continued on page 9
fcorroRiAi.
RIYADUL JANNAH ~ VOLUME 26 ISSUE 10 OCTOBER 2017 - SAFAR 1439

by Hadrat Mufti Muhammad ‘Ashiq llahi
GUIDANCE FROMTHE GLORIOUS QUR'AN RIYADUL JANNAH - VOLUME 26 ISSUE 10
GUIDANCE FROM THE GLORIOUS QUR
OCTOBER 2017 - SAFAR 1439
The Prophet 35 was once climbing Mount Uhud
with Sayyiduna Abu Bakr Sayyiduna ‘Umar
and Sayyiduna ‘Uthman when the mountain
began shaking. Striking his foot on the mountain,
the Prophet ^5 said, “Be still! There is a Prophet, <
Surah Al-Hadld ~ Verse 18-19
from head to toe. This hadlth refers to lying in word
and in deed. Allah tfe says further, “The martyrs
shall be near their Lord where they shall have their
reward and light.” According to this translation,
the sentence concerning the Shuhada (martyrs) is
not linked to the sentence concerning the Siddiqin.
However, the sentence can also be regarded as part
of the preceding sentence. If regarded as part of the
preceding sentence, it would mean that both the
Siddiqin and the Shuhada (martyrs) shall be near
their Lord and will enjoy their rewards and light.
The Arabic context of the phrase “shall be near
their Lord” means that it is by Allah St’s command
that they are as they are, or that their condition is
within His knowledge. (Ma‘alim-ut-Tanzil)
In this hadlth, the Prophet foretold that both
Sayyiduna ‘Umar and Sayyiduna ‘Uthman
would be martyrs. The Ahadith mention certain
deeds that one may carry out to be included in
the ranks of the Prophets the Siddiqin (true
believers) and the Shuhada (martyrs). Sayyiduna
Abu Sa‘id Al-Khudri narrated that the Prophet
said, “The truthful and trustworthy trader will be
with Prophets and the Siddiqin.” (At-TirmidhI)
Besides the Prophets there are many others
...The martyrs shall be near their Lord where
they shall have their reward and light...
While some commentators state that the Shuhada
(martyrs) are those who die fighting in Jihad, other
commentators are of the opinion that the word
Shuhada means “Shahidin” i.e. witnesses. The
witnesses are those who will testify on the Day of
Judgement, such as the Prophets who will testify
against their respective nations. The Prophet and
his Ummah will testify that the previous Prophets
$3 truly preached to their Ummahs and, when the
Ummahs will question the veracity of the Prophet
3£’s Ummah, he will testify to this. The details
of this have passed in Surah Al-Baqarah (2:143)
Surah An-Nisa (4:41) and Surah Al-Hajj (22:7X).
phrases, which is translated as: “Those who believe
in Allah and His messengers are extremely true
and martyrs by their Lord (i.e. in the sight of their
Lord).” After reporting this, the author of “Ruh-
ul-Ma‘ani” writes that it is appropriate to say that
“those who believe in Allah and His messengers”
refers to people with perfect belief and who carry
out actions that behove people with perfect Belief.
The person who is a believer but who engages
in acts of carnal passion and is negligent of the
commands of the Shari'ah can scarcely be regarded
as a Shahid (martyr) and a Siddiq (true believer).
Verily Allah shall multiply (the rewards of)
those men who give charity...
This verse is concerning those people who spend
sincerely in charity. This discussion has been given
in the commentary of verse 12 of this Surah.
Those who believe in Allah and His messengers
are extremely true (the Siddiqin).
Real belief means that one’s belief in Allah
should be absolutely true and without a trace of
doubt. Belief also demands that a person be true
in word and deed. Although truthfulness generally
refers to truthfulness in speech, the Arabic word
“Sidq” (truthfulness) refers to truth in speech and
in action. Similarly, lying can also be in word and
deed.
Allah says in Surah An-Nisa, “Whoever obeys
Allah St and His messenger then they will be with
the Prophets, Siddiqin, martyrs and Salihin upon
whom Allah has bestowed His Bounties. These
are indeed the best of companions.” It is apparent
from this verse that the Anbiya $3, the Siddiqin
(true believers) and the Shuhada (martyrs) hold a
very high status. Other believers will be able to
share their company who make good companions
for them. Combining the two verses conveys the
idea that although the average believer belongs to
the category of the Siddiqin (true believers) and
Shuhada (martyrs), there will be a group from
among them who will attain greatly elevated ranks
on account of their excellent belief and good deeds.
Others will be granted the honour of sharing their
company despite the vast difference in status.
Those that will enjoy the elevated ranks receive the
title of “Siddiq” because of their true belief, such as
Sayyiduna Abu Bakr He accepted the message
of Islam as soon as he heard it and remained
steadfast until his last breath. He sacrificed his
health and wealth for Islam and on one occasion
gave everything he possessed in Allah $t’s path.
Siddiq and two martyrs on you.” (Al-Bukhari)
5 ##£5^
18. Verily Allah shall multiply (the rewards of) those men who give charity, those women who give charity
and those who give Allah a beautiful loan. Theirs shall be a bounteous reward. 19. Those who believe in
Allah and His messengers are extremely true. The martyrs shall be near their Lord where they shall have
theirreward and light. Those who disbelieve and deny Our signs will be the dwellers ofthe Blaze.
According to the general intent of the verse (i.e.
if all the phrases were to be linked), every person
who believes in Allah and His Anbiya shall
be regarded as Siddiqin and Shuhada. Sayyiduna
Abu Hurayrah once said to the people sitting
with him, “You are all Siddiqin (Righteous) and
Shuhada (martyrs).” When someone exclaimed,
“What are you saying?” Sayyiduna Abu Hurayrah
recited the above verse without separating the
In Surah Maryam (Surah 19), Allah refers to
Sayyiduna Ibrahim as a Siddiq (verse 41) as well
as Sayyiduna Idris $3 (verse 56). Verse 75 of Surah
Ma’idah also gives Sayyidah Maryam the title
of Siddiqah. Therefore, the class of the Siddiqin is
divided into several categories. Belonging to these
categories are both the Prophets $3 as well as their
followers. Of course, the status of these groups
vary. The Siddiqin (true believers) and the Shuhada
(martyrs) referred to in verse 69 of Surah An-Nisa
belong to the highest category of Siddiqin (true
believers) and Shuhada (martyrs).
Continued on page 16
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A DISLIKED PLANT SPEAKING IN CONFIDENCE
by the Final YearStudents ofJdme‘ah
Riyadul ‘Uloom (Islamic Da‘wah Academy)
wimi
Sayyiduna ‘Abdullah ibn ‘Umar$> narrates
that Rasulullah £ said, “Whoever eats
from this tree should never come near our
masjid.n (Al-Bukhari)
Commentary: In this hadith Rasulullah has
drawn our attention to the fact that eating from a
certain “tree/plant” is very disliked, to the extent
that such a person should refrain from attending
the masjid for salah!
Sayyiduna ‘Abdullah ibn Mas‘ud
narrates that Rasulullah said, “When
three ofyou are together, two ofyou must
not converse privately ignoring the third
till you mingle with other people, as this
would grieve him. ” (Muslim)
The Muhaddithin mention that “this tree” is either
the garlic or onion plant. The reason being is that
when one consumes items such as these, a foul
smell remains in one’s mouth, especially during
the time of Rasulullah when these items would
be eaten raw. Therefore, if one were to come to
the masjid having eaten from this plant, he would
cause harm to the people standing next to him
in salah due to the bad odour emitting from his
mouth.
This hadith is also a great example of how much
consideration Rasulullah gave to the feelings
of others. Causing any sort of harm to another
person is impermissible in Islam, so much so
that one should even avoid causing harm through
the bad odour which emits from the mouth after
eating garlic, etc. In conclusion, we learn from this
that any item which emits such an odour that can
causeharm to other people in the masjid should be
abstained from.
Commentary: One of the greatest miracles of
Rasulullah was that in the span of twenty three
years he brought to this Ummah such etiquettes and
teachings that will last until the Day of Judgment.
In this hadith, Rasulullah has mentioned one of
those many etiquettes that we would never have
thought of without Nabi mentioning it. He #
says that if there is a group of three people talking
then two of them should not leave the third person
out of the converstaion and talk privately in his
presence as this may cause him grief. Similarly,
Shaytan may plant evil thoughts or doubts in
his mind, e.g. “Why are they talking privately?
Are they talking about me? Are they planning
something against me?” Similar is the case if two
were to speak in a language unknown to the third
person.
Although Nabi has made mention of three
people specifically, the ruling applies when there
are more than three people. Hence, in any case
where one person is being singled out from the
conversation, it will be impermissible to do so.
Imam An-Nawawi # mentions, “This is also the
case when there are three or more people talking
together.”
Question: Is there any case where two people can
possible.
3) The best amongst you is he who performs his
salah with full concentration and devotion.
talk privately and leave the third person out?
Answer: 1) As mentioned in the hadith, when
more people arrive and there is more than one
person being singled out from the conversation
then it would be permissible to speak in privacy,
as a single individual would not be left out. 2) The
Muhaddithin have mentioned that if two were to
take permission from the third and then speak in
ZUHD - ABSTINENCE
Sayyiduna Sahl ibn Sa‘d As-Safidt
narrates that Rasulullah said, “Exercise
abstinence from the world and Allah will
love you; and abstain from what people
possess and they will love you.99 (Ibn
Majah)
confidence then this would also be fine.
May Allah give us the ability to act upon the
teachings and etiquettes shown to us by Rasulullah
Commentary: This hadith is actually an answer
which Rasulullah ^5 gave to Sayyiduna Sahl ibn
Sa‘d As-Sa‘idi when he asked, “O Rasulullah!
Guide me to an action which will be a means of
THE ONE WITH THE SOFTEST
SHOULDERS...
Sayyiduna ‘Abdullah ibn ‘Abbas
narrates that Rasulullah said, “The best
amongstyou is he whopossesses the softest
shoulders in salah.” (Abu Dawud)
Commentary: The Muhaddithin have given three
interpretations for this hadith:
Allah loving me and the people loving me too.”
Hence, it consists of two parts:
1) Abstinence from the world which is gained by
abandoning love for the world, abstaining from
that which is beyond our basic needs and fervently
advancing towards the hereafter. This will increase
our worship and Allah *5^ will love us because we
have abandoned that which Allah dislikes.
2) Abstinence from what people have; this will
cause them to love us too due to the fact that one
is not seen as a competitor or a threat to them in
worldly gains.
Zuhd (abstinence) is the distancing of the soul
from the world for the sake of the hereafter, despite
having the capability of acquiring it. As zuhd is a
quality of the heart, it can only be acquired after the
heartbecomes enlightened with true yaqin in Allah
O. Such qualities cannot be acquired by merely
reading books or spending time on the internet;
rather, they can only be acquired by adopting the
company of those people who possess this light in
their heart; the Mashayikh and 'Ulama.
May Allah *&> grant us the ability to bring the
reality of zuhd into our lives. Amin.
1) If a person takes hold of your shoulders and
manoeuvres you slightly to straighten the saff
(row) then the best amongst you is he who obliges
and does not keep his shoulders stiff and rigid
(showing arrogance). Instead he moves slightly so
that the saff can be straightened.
2) If a gap was to appear in the saff ahead and a
person from the saff behind was to move forward
in order to fill in the gap then the best amongst you
is he who allows this person into the saff and does
not make a fuss or cause restraints.
Note: The fuqaha write that if due to some reason,
a person were to leave salah creating a space in
the saff then the person directly behind should
fill in this gap by taking the least amount of steps
LESSONS FROM HAD1TH
RIYADUL JANNAH - VOLUME 26 ISSUE 10 OCTOBER 2017 ~ SAFAR 1439
LESSONS FRnmi <

9
permissible. If you
members. What is the Shar‘i ruling of this?
I Three days.
Q
How many days should the inheritors of
the deceased mourn [over his/her death]?
You should make istighfar and tawbah
from Allah
by Hadrat Mawlana Muhammad
YusufLudhyanwi &
In the graveyard, most of the graves are
very close together, and in order to reach
a specific grave it is inevitable that one
walks over other graves. In such a situation what
should be done?
We have buried a child in his home-village
who [died] in an accident. However, due
to there being a jungle [nearby], animals
[such as] goats, buffalos, etc. sit on the graves in
the graveyard, or they walk over them due to which
the graves are flattened or damaged. We wish to
put up a cloth on the grave so that the grave is not
disrespected. His age was 13 years and 7 months
old and he was a very pious and good child.
To trample/walk over the graves is not
permissible. If you are able to reach
______ that [specific] grave carefully (without
trampling) then do so. Otherwise, recite from a
distance to avoid walking over the graves.
It is not permissible to move the deceased
to another place; [instead] the sins should
be stopped.
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Q
My friend’s mother has passed away. He
is asking if a tombstone with [her] name
I etc. can be placed [on the grave]?
Q
My son passed away three months ago.
Since that day, 1 have not had a single
I moment of peace; night and day, the
memory of my child makes me restless. Will you
inform me if my new bom child can have a right
of rewards for us? In order to enliven me, my
family say many things to me; some say to me
that this child is a sign for the parents for the path
towards Jannah, whereas my opinion is that every
person, male or female, is answerable for his/her
own actions. May Allah never give anyone
separation from their children. Please inform me
how I can gain sabr and what I need to do for it? Is
this statement correct that a deceased child will be
a means of mercy for the parents?
It is correct to keep a tombstone for
yYI identification; however, ayat [of the
Qur’an] etc. should not be written. For
identification, the name should be written.
People accompany the deceased to fill
soil in the grave; however, majority wear
slippers or shoes when filling the grave.
[Furthermore,] with reciting anything [after the
burial] they go and sit on the side [away from the
grave]. Is this method of theirs permissible? If it
is not then please give the full answer regarding
which things should those going to fill the grave
act upon?
a
It is [written] in [the kitabj ‘Alamghiri
that to walk with shoes in the graveyard
is permissible, although the adab is to
remove the shoes. This is also written that after
burying the deceased, it is not necessary to take
permission from anyone to return [home]. Those
who are present at the time of burial should remain
behind for a short while and remain busy in making
du‘a and istighfar for the deceased, and [they
should] make du‘a for the deceased’s steadfastness
at the time ofMunkar Nakir’s questioning.
Once I had stepped on a grave by mistake,
so how is recompense possible? I have
heard that its punishment is very severe.
QUESTIONS & ANSWERS
Graves are [supposed] to be effaced;
when the person [inside the grave] has not
remained then until when will the grave
remain? No cloth should be put on the grave.
Is it OK to move the body of such a grave
to another location, around which sins
become prevalent?
May Allah ‘fe grant you a better return
in exchange for this [deceased] child. If
a young child of Muslim parents passes
away then he/she will be a means of intercession and
forgiveness [in the hereafter] for them, on condition
that no statement of impatience is made — rather,
sabr and shukr should be adopted. Insha’ allah, your
child will be a means of forgiveness for you.
Some people say that the family of the
deceased should mourn [over the death],
food should not be prepared in the home
and food should be distributed to the family
MS
that lies within will
this in our day to day
be revealed. We experience
lives. A person may be wearing the most striking
of clothes but if the inner self is not adorned
then, despite the initial positive impression, upon
interaction we find the person unappealing.
True concealment, true protection, and true
beauty in this world and more importantly in the
Hereafter is only achieved when the inner self is
‘dressed’ with the clothing of taqwa. Therefore
whilst continuing to use the blessing of clothes
to beautify our appearance, we should give more
attention to the beautification of the inner self.
May Allah grant us the tawfiq to use the
blessing of clothes in a manner which acquires
His Pleasure and to adorn ourselves with the best
of clothes, taqwa. Amin.
(Hadrat Mawlana)
Muhammad Saleem Dhorat
Apart from the deceased’s widow, the
rest of the family have permission to
mourn [over the deceased] for three days.
And it is wajib for the widow to mourn [over her
husband’s death] until the end ofher ‘iddah. It is not
prohibited for the family of the deceased to prepare
food in the home, but due to their grief, as they will
not be able to prepare food properly [in the usual
manner], it is mustahabb for the close associates or
neighbours to send food for both times [i.e. lunch
and supper]. For the family members to distribute
the food is just a custom of bragging and show ing
off, and it is impermissible.
f
notV6 Serf
OlMTinvc *
RIYADUL JANNAH ~ VOLUME 26 ISSUE 10 OCTOBER 2017 ~ SAFAR 1439

11
10
&
(Part 2)
by Shaykh-ul-Hadith Hadrat Mawland
Muhammad Saleem Dhorat hafizahullah
Physical .Migration, a Great Deed
A Muslim who leaves his home town or country
because he is unable to freely practice the Din of
Allah £ is a great muhajir, as he is leaving behind
his family, friends, home, wealth and property, in
order to practise the Din, whilst fearing that he will
be treated as an immigrant and refugee in his new
homeland and that he may struggle to find food,
shelter, clothing and a source of livelihood. The
sacrifice required makes it a great deed in the Sight
of Allah and one which attracts great reward.
IB
Taqwa, the Essence of Al-Hijrah Al-Batinah
Despite the great sacrifice involved in the physical
Hijrah and the great reward promised, Rasulullah
£ has informed us that the third type of Hijrah, Al-
Hijrah Al-Batinah, is the highest form of Hijrah. He
states:
The muhajir (in the true sense) is that person
who leaves what Allah & has made forbidden.
(Al-Bukhari)
My friends, we cannot imagine how much a person is
rewarded when he strives against his nafs (inner self)
and stays away from everything which displeases
Allah & This Hijrah, the Hijrah of the inner self, is
more commonly known as ‘taqwa’, as taqwa is also
to leave all sins, major or minor. And regarding such
people, Nabi38 has said:
From amongst the closestpeople to me are those
people who leave sins and stay awayfrom them
■ wherever they may be, and whoever they may
be. (Ibn Hibban)
mi
' ■
[g. ' oI
“Wherever they may be”, denotes that they do not
have to be in Makkah Al-Mukarramah, Al-Madlnah
Al-Munawwarah or during the time of Rasulullah
And “whoever they may be” denotes that they do
not have to be: members of the family of Rasulullah
38; his companions; Arabs; members of the Quraysh
tribe; or members of the Banu Hashim clan. Rather,
any person however insignificant his family lineage
may be, if he is carrying out the Al-Hijrah Al-
Batinah by staying away from disobedience to Allah
is amongst those closest to Rasulullah 38. May
Allah grant us all the tawfiq to carry out this third
type of Hijrah.
Alhamdulillah, as we live in a country where we
are able to freely practice our Din without anyone
compelling us to follow a particular way, creed
or religion, there is no need to carry out the Al-
Hijrah Az-Zahirah, the physical migration. So whilst
remaining in the comforts of our homes, localities
and amongst our friends and family, we only need to
carry out the third type of Hijrah. And when a person
carries out this third type of Hijrah, he becomes the
beloved of Allah 38.
Two Types of People Addressed by Rasulullah
38
After the liberation of Makkah Al-Mukarramah,
Rasulullah 38 said to the Sahabah <&:
• •
Aftertheliberation(ofMakkahAl-Mukarramah),
there is no Hijrah. (Al-Bukhari)
from Makkah Al-Makkaramah to Al-Madlnah Al-
Munawwarah, as you can now freely practice your
Din in Makkah Al-Mukarramah. However, the need
for the Hijrah of the inner self remains. Therefore,
Nabi 38 also said:
The muhajir (in the true sense) is that person
who leaves what Allah has made forbidden.
(Al-Bukhari)
I This statement ofRasulullah 38 was directed towards
| two groups of people. The first group were the
Sahabah & who had migrated to Al-Madlnah Al-
Munawwarah before the liberation of Makkah Al-
Mukarramah, whilst the other group were those
Sahabah & who did not migrate from Makkah
Al-Mukarramah to Al-Madlnah Al-Munawwarah,
due to having a valid excuse or due to only having
accepted Islam after the liberation of Makkah Al-
Mukarramah. To the first group who had migrated,
Rasulullah 38 was saying that the Al-Hijrah Az-
Zahirah that you have undertaken is indeed a great
deed and sacrifice, but do not become complacent
thinking that since we have made Hijrah, Jannah is
guaranteed for us. Instead you must realise that the
true muhajir is he who after migrating, will abstain
from every disobedience to Allah
To the second group of Sahabah who were not
fortunate to have the opportunity of migrating,
Rasulullah 38 was consoling them through this
statement. He was removing the sadness that was in
their hearts upon being deprived of being a muhajir.
Rasulullah 38 was consoling them by informing
them that the real Hijrah is the Hijrah of the inner
self which every Muslim is able to carry out, at
all times, in all places. Therefore, every Muslim
has the opportunity of becoming a muhajir, by
leaving behind the disobedience to Allah for the
obedience to Allah 38.
Make a Firm Resolution
So my friends, let us make a firm resolution that
insha’allah each and every one of us will become
OCTOBER 2017 ~ SAFAR 1439
a true muhajir from today. We will try our utmost
to abstain from everything that displeases Allah
This wiH be a difficult task because Shaytan and
the nafs are with us, and the nafs in our case is not
‘mutma’innah’ (the nafs which is always inclined
towards good); rather it is Tawwamah’ (the nafs
which is inclined to good but susceptible to sins)
or even ‘ammarah’ (the worst type of nafs which
continuously encourages sins).
Due to Shaytan and nafs, we will slip and make
mistakes, but our resolution should be, “I will never
do anything that will displease my Creator. I will
never do anything knowingly that is disobedience to
my Creator.” And if, overcome by Shaytan and nafs,
we make a mistake then we will immediately repent;
we will shed tears before Allah if we can, or at
least pretend to shed tears, and with sincerity we will
again resolve to never disobey Allah We will
say to Allah “O Allah I have made a mistake,
forgive me. You are the Most Forgiving and the
Most Merciful. I have renewed my resolution and
I make a promise to you that I will never commit
any disobedience again. I will never disobey You
again and I am returning to my status of being a true
muhajir.”
Continue striving in this manner; adopt taqwa by
abstaining from everything that displeases Allah
and if a mistake is made then do tawbah. Hold fast
to these two ropes: taqwa (abstaining from sin) and
tawbah (repentance). Remain upon taqwa and as
soon as a mistake is made, immediately resort to
tawbah. Insha’allah, if we continue like this, then in
the initial stages there may be a need to make tawbah
frequently; however, slowly but surely the stamina
to resist sins will increase and the need for tawbah
will decrease, until a time will come when there will
be nothing in our lives except taqwa insha'allah.
This means that now there is no need for Hijrah
THE TRUE MIGRATION
May Allah grant us all the ability to reach this
stage, because Allah is always with those sen ants
whohave taqwa and who are the true muhiijinn.
RIYADUL JANNAH ~ VOLUME 26 ISSUE 10

by Mawldnd Saad Bhatti
The question which now
we increase our love for the Prophet thereby
reaching its required level?”
were to see the beauty of my beloved, they would
have indeed cut their hearts!”
arises is, “How can
Prior to the advent of the Prophet mankind
had lost the true recognition of their Creator. The
darkness of ignorance became prevalent as people
began to worship fire, self-made idols, as well
as religious personalities. It was after decades of
ignorance that the light of guidance shone from
the Cave of Hira in the form of a pious orphan,
Muhammad who was blessed with prophethood.
IL Through his blessed teachings, he left behind such a
B legacy and way of life, which if followed correctly,
V can transform the most wretched person into a
r beloved of the Creator.
‘Allamah Al-Alusihas quoted ‘A’ishah saying
that the friends of Zulaykhah cut their hands upon
seeing the beauty of Sayyiduna Yusuf #3; if they
Pt.RFV.CV BF.XVVV
Through the blessed Prophet and his blessed
teachings we are able to recognise Allah and
understand how to worship Him. The Prophet
taught us the correct way of living, thus, showing
us the way to Paradise. His worry and concern for
the salvation of the Ummah made him stay awake
during the darkness of the night and cry in front of
Allah H. Furthermore, it is he who will intercede
for us on the Day of Judgement.
The Sign of Perfect Iman
Each and every one of us, without doubt, has love
for the Prophet # to a certain extent. And why
wouldn’t we when he has done so much for us?
However, mere love is not enough. The Prophet rfe
should be more beloved to us than everyone and
everything - this is a sign of perfection in Iman. The
Prophet% mentions,
None of you can be a perfect believer until I
become more beloved to him than his parents,
his children and all the people. (Al-Bukhari,
Muslim)
‘Allamah Al-‘Ayni writes in his ‘Umdat-ul-Qari,
“A person can love another person for one of three
reasons: 1. Beauty 2. Favour 3. Excellence. The
intriguing fact to mention here is that the Prophet
was most definitely a manifestation of all three
qualities in their entirety! His beauty, favours and
excellences, in all aspects had reached perfection.
Such was his condition that it cannot be explained
through words nor comprehended by the mind.
To delve into each of these three aspects would
be quite lengthy, hence a feeble effort has been
made to portray just a glimpse of the perfection and
magnificence of his beauty.
His Beauty
Everyone is aware as to how beautiful Sayyiduna
Yusuf $ was. Allah has depicted the scene
wherein Sayyiduna Yusuf appeared before the
friends of Zulaykhah; upon seeing him, they cut
their fingers instead of the fruit! But regarding the
beauty of Nabi Imam Al-Qurtubi mentions,
Allah % did not expose the full beauty of His
beloved Prophet rather, He concealed it
as no eye would have been able to bare his
immense beauty.
The Sahabah & were fortunate enough to see
the Prophet Many have tried describing him,
however his beautiful features were of such calibre
that their attempts could not fulfil the right of his
perfection in beauty. In the apparent, the full moon
is the one of the most beautiful creations of Allah
in the sky - particularly in its radiance. Thus, many
had compared the radiant face of the Prophet to
the moon. Sayyiduna Jabir ibn Samurah says,
I once came out in a moonlit night and saw
the Prophet % dressed in a garment with red
stripes. I looked at the full moon and then
at the face of the Prophet After looking
at them both I came to the conclusion that
the face of the Prophet was much more
handsome, beautiful and radiant than the full
moon. (At-Tirmidhi)
passed the same street due to the amazing seen
emanating from the blessed body of the Prophet
Sayyidah ‘A’ishah says,
I once went to relieve myself after the Prophet
When I entered the lavatory, there was no
sign of dirt and the room smelt of musk. (Al-
Hakim)
Such comparisons were only given to help, those of
us who were to come later, comprehend his radiant
beauty. However, the reality is that he was far more
beautiful than the moon. An Urdu poet has said that
the moon consists of craters and uneven surfaces
whereas the blessed face of the Prophet was pure
from such defects!
The beauty of the Prophet ^5 is an ocean with
no shore. Such was his beauty that words cannot
describe. In fact, the word “perfect” is not perfect
enough to describe his perfection! Sayyiduna Hassan
ibn Thabit the poet of the Prophet says,
° JI
ur as djuvr
My eyes have not seen anyone more beautiful
than you,
No women has ever given birth to anyone more
handsome than you,
You have been createdfree from all faults and
defects,
It is as though you have been created as you
wished.
Each and every feature of the Prophet was at
the peak of perfection. Sayyiduna Anas served
the Prophet for ten years and observed him with
great detail. He says,
I have not touched any silk more soft than
the hand of the Prophet nor have I smelt
anything more fragrant than the perspiration of
the Prophet (Al-Bukhari, Muslim)
These examples are merely a few drops from the
shore-less ocean of his beauty. A vast area of this
ocean still remains unexplored. However, we have
insha’allah at least acknowledged that our Prophet
sfe is the best and certainly most deserving of our
love and reverence.
In the Sahih of Imam Muslim it is narrated
• • •
that his blessed perspiration was so fragrant that
Sayyidah Umm Sulaym would gather it in a
bottle and then apply it as perfume. And if this was
the perspiration of the Prophet $5 then one cannot
even imagine his fragrance otherwise. A person
walking could tell that the Prophet had recently
Increasing One’s Love for the Prophet **
The respected Shaykh-ul-Hadith, Hadral Max’* IAna
Muhammad Saleem Dhorat hiifi^ahullah mentions
three points, which if acted upon, will create and
increase love or the Prophet
1. Read the Slrah of the noble Prophet w authored
by reliable, muttaqv (god-fearing) Book*
Continued on page ig
PI KFWBHMB
OCTOBER 2017 - SAPAR 1439

14
by Mawlana Huzaifa Delawala
Whilst a believer treads the path in quest of the
Love of Allah *£, he encounters many hurdles
and frustrations. Shaytan is the greatest obstacle
in man’s spiritual betterment He endeavours not
only to prevent a believer from doing good, but
also instigates him to perpetrate evil. This power
is given to him by Allah to test the firmness of
believers in their Iman. Sayyidah Safiyyah bint
Huyay reports that the Prophet of Allah has
stated,
Verily, Shaytdn flows inside man similar to
how the blood circulates. (Muslim)
of
DISTURBED BY THOUGHTS?
Types of Wasawis
A believer is instigated with wasawis in many
different spheres of his life. In essence, they can be
categorised into three types:
1. Imam Muslim ■S has recorded a hadith on the
authority of Sayyiduna Abu Hurayrah
A group of Companions & came into the
company ofthe Prophet ofAllah % and asked,
of
Shaytan inflicts a person with evil thoughts to
dissuade him from gaining the closeness of Allah
A great luminary of the recent era, Hadrat
Mawlana Ashraf ‘All Thanwl $ used to say that
amongst the things which most frustrates a believer
is his exaggerated attempts to free his mind of
vague and ill-defined suspicions and wasawis (evil
promptings).
The first type of thoughts are those concerning
one’s beliefs. Shaytan prompts evil thoughts in
regards to the Being of Allah & and the hereafter
and whether it’s a reality or not. Sayyiduna Abu
Hurayrah reports that the Messenger of Allah
^said,
Shaytdn. conies to a person and asks: 'Who
created this? Who created that?' Until he
eventually asks: 'Who created your Lord?' (Al-
Bukhari)
The second type of thoughts are those which
prompt a believer to commit sin and to be immoral.
He is made to be inclined towards sin. In regards to
both categories of promptings, a believer is advised
to keep a simple principle at the forefront of his
mind; as long as one doesn’t act in accordance to
these evil thoughts, he will not be questionable in
the Court of Allah $5.
The third type of thoughts are those which do not
incline a person towards sin, however, they try to
divert a person’s attention from concentrating in
the worship he is engaged in. Due to these thoughts
being involuntary, a believer will not be answerable
for them.
Wasawis are not Against Perfection
It is evident from the lives of the Companions &
and the Messenger of Allah that they were also
inflicted occasionally with mild forms of wasawis.
Hadrat Mawlana Ashraf ‘All Thanwl & used to say,
• •
This is certainly not in any way to be construed as
a defect in their virtues and perfection.” Therefore,
when a person is prompted with such thoughts, he
should deem it as normal and pay no attention to
them. Hereunder, are a few such incidents:
<0 Messenger of Allah Occasionally, we
And ourselves thinking of things which we find
yay difficult to make mention of verbally. ’
The Messenger of Allah % reassured, 'Are you
really encountered with such thoughts?’ The
Companions & replied, ‘Yes.’ The Messenger
of Allah explained, 'That is [a] clear [sign
of] Iman.’ (Muslim)
The Muhaddithin explain that the meaning
such thoughts being a sign of perfect Iman in this
hadith is that only a person with perfect Iman will
be disturbed by the whispers of Shaytan. Haji
lmdadullah Muhajire-MakkI has explained this
in a very beautiful manner. He says that a thief
will not consider robbing a place that is devoid
of valuables; instead, he will only strike in such a
place where he is certain to find a good amount of
wealth. Similarly, Shaytan is the thief who steals
Iman and the heart of a believer is home to this
most valuable commodity - Iman. Therefore, the
fact that Shaytan whispers in someone’s heart
outlines that the wealth of Iman resides in such a
heart.
When you sense his presence, seek refuge tn
Allah from him and spit [Le. make a spitting
gesture] three times to your left." ‘Uthman
said, “So I did that, due to which Allah
made Shaytdn go away.” (Muslim)
4. Sayyidah ‘A’ishah narrates,
The Messenger of Allah performed salah
while dressed in an embroidered robe, when
suddenly he caught himself glancing at the
embroidery. When he completed [his salahj,
he said, "Take this robe of mine away to Abti
Jahm and exchange it for his simple woollen
robe, for this embroidery has just distracted me
from my salah! (Al-Bukhdrt)
2. Sayyiduna Ibn ‘Abbas narrates a similar
incident,
A Companion came into the company of the
Messenger of Allah and said, ‘O Messenger
ofAllah %! Verily, we occasionally have such
thoughts in our hearts and experience such
things that we would rather bum and become
coal instead of expressing them verbally.'
The Messenger of Allah said, ‘Allah is the
Greatest! Allah is the Greatest! Allah is the
Greatest All praises are due to Allah 3s who
restricted Shaytan’s trap into nothing more
than whispers. ’ (Abu Dawud)
From the aforementioned ahadlth, it is evident that
even the spiritually developed are prompted with
suchthoughts. The crossing of such thoughts did not
bring any deficiency in their lofty status. Similarly,
when we are disturbed with such thoughts, we
should ignore them and not deem them to be a cause
of loss in our Din - as long as one does not entertain
these thoughts intentionally. Someone once wrote
a letter to Hadrat Mawlana Ashraf ‘All Thanwl
• •
in worry of getting thoughts whilst in salah. Hadrat
# wrote back that, “You will not be accounted for
these thoughts nor are they a matter of concern, as
long as they are involuntary. If these thoughts are
invited and entertained then it is sinful.”
3. Imam Muslim has narrated the story
Sayyiduna ‘Uthman ibn Ab-il-‘As
“0 Messenger of Allah $£! Verily, Shaytdn
comes between me, my salah and my recitation
making me confused.n The Messenger ofAllah
replied, "That is the Shaytdn called Khanzab.
The Wisdom in Wasawis
Hadrat Hakim Akhtar sahib states that even
• • • • •
within wasawis there is wisdom from Allah 3%. He
explains that it is due to such wasawis that a servant
realises his weaknesses and he is given the ability
to humble himself before the Almighty Allah 3<.
He constantly turns to Allah 3< seeking refuge in
Him and builds a connection with the *Ulama and
Mashayikh for consultation. Hadrat Hakim sahib
further says that I myself was disturbed by such
thoughts for a long period of time, but it was due to
this that I kept in touch with the great wall. Hadrat
Mawlana Shah Vbd-ul-Ghani Phulpuri If it
disturbed by thoughts?

xvasn t for this then it is very likely that my heart would
not have inclined and 1 would not have felt the need to
stay under his guidance.
Continued from page 5
Mufti Muhammad Taqi Uthmani hafaahullah says that
if ordinary people like us were not to experience such
thoughts in our devotions and were to go through them
undisturbed then we would swell-up in pride and egoism,
so much so, that maybe one of us would also claim to be
a nabi or the promised mahdl, na'udhu billaht
used to
without
for two
who will be given the honour of being
witnesses on the Day of Judgement. One
should aspire to attain this noble position
and make an effort to stay away from all
deeds that are unbecoming of the status
of a witness. Sayyiduna Abu Ad-Darda
narrates from the Prophet 25 that people
who curse often will be deprived of being
witnesses and intercessors on the Day of
Judgement. (Muslim)
Sayyiduna Abu Hurayrah reports that
the Prophet said, “It is inappropriate for
a Siddiq to curse.” (Ibid)
A Siddiq should guard his tongue and take
care not to curse any person or any animal.
It is unfortunate that many teachers are
in the habit of cursing the children they
teach.
Allah 1 says:
by Hadrat Mawldna Muhammad
Idris Kandhlawl
Verily a messenger has come to you from the
best amongst yourselves. (9:128)
Hadrat Mawlana Rashid Ahmad Gangohl
say, “The person who offers salah all his life
deriving pleasure from it, I congratulate him
things; firstly, that he gets a greater reward for observing
salah in spite of the fact that he gets no pleasure from
it; and secondly, if he had derived pleasure, it may have
been presumed that he offered salah for the sake of the
pleasure but, in the absence of that, it is clear that his
' salah was performed only for the Sake of Allah He
* will get additional reward for that.”
The Remedy for Wasawis
Whilst discussing this topic, Hadrat Mawlana Ashraf
‘AH Thanwl & says that there are many ways for curing
wasawis but the basic element in all of these cures is to
direct one’s attention to Allah and ignore the wasawis.
Sayyiduna Abu Hurayrah reports that the Messenger
of Allah has stated,
When Shaytdn whispers (such thoughts) then the person should seek refuge in Allah & and abstainfrom
(having such thoughts). (Al-Bukhari)
However, something which is present in front of someone or in one’s mind is difficult to ignore; so how
can this be accomplished? My beloved Shaykh, Hadrat Mawlana Muhammad Saleem Dhorat hafizahulldh
m explains this by saying that the method of ignoring wasawis is that a person should not consider wasawis
■ to be a problem. This is because if a person begins to worry about wasawis then it will occupy his mind
■ more, which in turn will make the wasawis stronger and more prominent in one’s mind; and this means
H victory for Shaytan. Instead, one should ignore the wasawis and express his gratitude to Allah 36 that He
I has spared him from the more detrimental tribulations and tricks of Shaytan. Rasulullah 2? once stated
I to Sayyiduna Ibn ‘Abbas jj| All praises are due to Allah & who restricted
■ Shaypin’s trap to [nothing more than] whisperings. (Abu Dawud)
1 * “fegUard US frOm ““ Of Shay®n and grant US 1116 abillty to " his wasawis.
Allah terminates the verse by mentioning
the opposite of these pious people when He
says, “Those who disbelieve and deny our
signs will be the dwellers of the Blaze.”
The family lineage of the sincere servants whom
Allah 5% has preferred for His prophethood will
always be pure and untarnished. Allah always
ensures their transmission from uncontaminated
loins to chaste wombs. Before selecting a person for
apreferredtask, Allah will most definitely ensure
that his family lineage is also preferred, untainted
and cultured. These are the Al-Mustafin Al-Akhyar
(the selected elite). The degree of intimacy the
saintly and favoured servants have with something,
correspondingly, the degree of saintliness and
righteousness is instilled within them.
IbnMundhir43 narrates onthe authority ofSayyiduna
Ibn ‘Abbas that a Prophet’s wife has never
indulged in an adulterous liaison with anyone.
Ibn Jurayj 43 says that the perpetration of infidelity
by the wife of a prophet does not behove the
illustrious status of Prophethood.
Ibn ‘Asakir43 narrates on the authority of Sayyiduna
Ashras Khurasan! that Rasulullah said: “None
of the spouses of the prophets ever indulged in an
adulterous relationship.” (Durr-ul-Manthur)
DWWRBED BY THOUGHTS?
When the hypocrites falsely accused Sayyidah
‘A’ishah of infidelity, Allah revealed ten
verses of Surah An-Nur clearing her name of
any wrongdoing. He declared the innocence of
Siddiqah (truthful) the daughter of Siddiq (truthful).
One of these verses is:
The moment you heard (this allegation) why
did you not say ‘Subhanallah! This is a
serious accusation. It is inappropriate for us
to say such things. ’ (24:16)
In his commentary, Hafiz Ibn Kathir ^43 narrates
the aforementioned hadith on the authority of
Sayyiduna Ibn ‘Abbas Ibn Kathir 43 thereafter
adds that a similar narration is reported by ‘Ikramah
43, Sa‘id ibn Jubayr and Dahhak 43.
In other words, 0 Muslims, the moment you heard
ofthis slander, you should have instantly submitted:
“Subhanallah! This is a mighty serious allegation.
Allah forbid! How can a Prophet’s wife be guilty
of infidelity? A Prophet’s wife is always pure and
chaste.”
When the infidelity of the spouses of the prophets
is in contradiction to the eminent status of
prophethood, the infidelity of their mothers and
grandmothers will naturally be more in contradiction
of this status of prophethood. This is so because the
maternal relationship is stronger than a matrimonial
relationship. It is preposterous to presume that the
creation, conception and birth of a Prophet was
spawned by sin and infidelity. Allah forbid’ This is
one of the reasons the hadith refers to an illegitimate
child as the “worst of the three" because his very
presence in this world was engendered by evildoing
and transgression. It is downright outrageous to
imagine that the chosen emissary of Allah would
be the descendant of an illegitimate union.
UNTAINTED FAMILY LINEAGE

From Sayyiduna Adam $3 right up to Rasulullah sfe not even the most
prejudiced critic ever picked at any of the prophets’ untainted ancestral
lines. Only the Yahud maliciously slandered the chaste mother of
Sayyiduna ‘Isa *3, Sayyidah Maryam Allah unequivocally
explains the innocence of Sayyidah Maryam and the blessed birth
of Sayyiduna ‘Isa ® in the Glorious Qur’an and He also cursed the
Yahud repeatedly in the Glorious Qur’an. This is a clear indication that
this unreservedly possessive Being (i.e. Allah t&) would never, even
for a moment, tolerate even a wicked person raising doubts about the
unblemished lineage of any of His delegated messengers.
When the Roman emperor asked Sayyiduna Abu Sufyan & about the
family lineage of Rasulullah sfe in the following words, “What is his
family like amongst you?” according to the narration of Sahlh-ul-
Bukhari, Sayyiduna Abu Sufyan replied, “He is amongst us a man of
prominent lineage.”
Hafiz Al-‘AsqalanI £9 says that the narration of Bazzar is worded thus:
“He is of such a noble lineage that nobody else can surpass him.” The
emperor remarked: “This is also a symbol (of his prophethood).” In
other words, the nobility of his family lineage is also a symbol of his
prophethi
fl
•ICI
The lineage of our Prophet Muhammad is the most noble and
dignified lineage of all the diverse family lineages of the world. This
gilded lineage is recorded as follows:
Muhammad ibn ‘Abdullah ibn ‘Abd-ul-Muttalib ibn Hashim ibn ‘Abd
Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka‘b ibn Lu’ayy ibn
Ghalib ibn Fihr ibn Malik ibn An-Nadr ibn Kinanah ibn Khuzaymah
ibn Mudrikah ibn Ilyas ibn Mudar ibn Nazar ibn Ma ‘d ibn ‘Adnan.
Hafiz Al-‘Asqalani $3 says that Imam Al-Bukhari ® records this noble
lineage in his Jami* up to ‘Adnan only. However, in his Tarikh, he
records the lineage right up to Sayyiduna Ibrahim <3. The accuracy of
the lineage going up to ‘Adnan is acknowledged by all genealogists.
None of them disagree on this issue. In fact, the accuracy of ‘Adnan
being a descendant of Sayyiduna Isma‘11 £3 is also recognised by all
genealogists.
However, they differ on the number of ancestors there were between
‘Adnan and Sayyiduna Isma‘11 ■23. Some genealogists are of the opinion
that there were thirty whilst others maintain that there were at least forty
successive generations between the two. And Allah knows best.
(Source: Slrat-ul-Mustafa, Vol. 1)
Continued from page 13
such as “Slrat-ul-Mustafa”
* •
written by Shaykh Mawlana
Muhammad Idris Kandhlawi
and “Khasa’ile-Nabawi”
written by Shaykh-ul-Hadlth,
Mawlana Muhammad
Zakariyya Kandhlawi $ are
highly recommended.
2. Try to practice upon as
many sunan as possible. Aim
to bring at least one new
sunnah into your life every
week. This will result in
bringing fifty-two new sunan
into one’s life every year.
3. Send salat and salam
(durud) upon the Prophet S
in abundance. Make a daily
target and complete it without
fail and increase the number
as you gain steadfastness.
Acting upon these advices
will insha’allah create love
for the Prophet and pave
for us an easy road to Jannah.
The Prophet mentions,
“A person will be with
those whom he loves.” (Al-
Bukhari)
Once we gain the true love
of the Prophet emulating
him in each and every aspect
of life will require no effort
and will easily make one the
beloved of Allah 3$. In a nut
shell, loving the Prophet is
a shortcut to Jannah and a key
to success in this world and
the hereafter.
Fudayl ibn ‘Iyad < is a famous Muhaddith
(scholar of hadith) and is regarded as a great
wall (close friend) of Allah H. Before becoming
pious, his life was not very good; he was actually
Fascinating
Incident
athief. He would go out at night and rob people’s homes and belongings.
This is the story of how he became a pious man. One night, Fudayl ® went out to
do something which would bring the displeasure of Allah Whilst he was climbing
awall to enter a garden, he heard someone reciting the ayah:
“Has the time not arrived for the hearts of the believers to submit to
Allah’s remembrance and the truth that has been revealed?” (57:16)
As soon as he heard this ayah, he exclaimed, “Certainly O my Allah. The time has
certainly arrived!” Immediately, he turned around and made his way back home.
Onthe way, he found a few travellers talking to one another. To his surprise, they
were talking about him. They were deciding whether or not to camp outside as they
were afraid the famous thief (Fudayl) would come and rob their belongings.
When Fudayl > heard this, he thought to himself, “I have been spending my entire
life in theft and sins and everyone is now terrified of me. It looks like Allah 5^ has
sent these travellers here for me to change my life. He then made the following
du a to Allah “0 Allah! I ask for Your forgiveness and help, and my repentance
is that I shall spend my life at Your sacred house (in Makkah).”
Hethen left for Makkah where he spent the rest of his life in ‘ibadah (worship).
Whenever tears came to his eyes, he would weep so much that the people around
him would feel sorry for him.
Imam Ibn Hibban writes about Fudayl ®, “He lived in Makkah Al-Mukarramah
with a lot of sacrifice. He always stayed away from wrong and feared Allah
greatly. He would cry a lot, spend a lot of his time alone and avoid mixing with
(Adapted from Illuminating Discourses on the Noble Qur’fin)
UNTAINTED FAMILY LINEAGE
Morals: 1) Anyone can become a wall (close friend) of Allah 5^. It only takes a
little effort from our side and the rest Allah will do for us. He will make it very
CHll DRFM'C r'r^

jjl
20
side front cove
J
easy for us to remain pious servants of Allah
2) No matter how comfortable and confident a person feels in completing a task,
he should always ask for Allah & to help him. Du‘a is a very powerful tool yet we
hardly ever use it.
3) The words of the Qur’an are very powerful and full of meanings and emotions.
Hence, we should strive to learn its meanings by learning from authentic ‘Ulama
II
; brother-in-law sent me his experience in the
following words, ‘Hadhrat’s bayan had me in
! tears. It was so powerfill, and even more as I was
: siting closest to him. It’s at that point he looks at
I you and you feel like he is giving you the solutions
j to all the problems within.’
Aww. Hadhrat, pray you’re welL My 13
year old son attended the program last
weekfor the first time. MashaAllah. The
first thing he said was that he can’t wait
for next year. May Allah accept you
abundantly. Ameen.
Short Stories of the Prophets 3® (Part 15)
Sayyiduna Shu‘ayb *3
Sayyiduna Shu‘ayb W was sent as a prophet by Allah » to the people of Madyan
who lived in a place called Ma’an. They were a greedy people who did not believe
that Allah 3s existed and they led a sinful and corrupt life.
They gave short measure in their dealings, valued their goods beyond their worth,
and hid the faults of their goods. They lied to their customers, thereby cheating
I them. They were the first people to impose tax on the people that passed through
I their territory. They led a life of robbery and injustice.
Shu'ayb «a called his people to worship Allah is alone and to follow His commands.
He told them to be mindful of Allah’s favours and warned them of the consequences
of their wrong ways, but they only made fun of him. Shu’ayb «a remained calm as
he reminded them of his family relation to them and told them that what he was
doing was not for his personal gain but he wanted what was best for them.
His people became tired of his constant advices and warned that they would
punish him, but this did not stop Shu’ayb from delivering Allah’s message and
calling them to repent. The people went on with their wrong ways and paid no more
CHILDREN'S CORNER
Aww. Hoping that respected Hadhrat is welL
This humble one makes dua to Allah that He
i immensely rewards Hadhratfor yet another
| successful conference and also another highly
inspiring talk. Hadhrat has said many things
i on Taqwa and Tawbah before, but there were
I many points that Hadhrat said yesterday which
; this humble one had never heard before.
Aww. Beloved Hadhrat Alhamdulillah
we benefitted greatlyfrom the
conference and the people on the coach
also mentioned that they were impressed.
Allah accept the conference. Ameeru
Assalaamu ‘alaykum
warahmatullaahi wabarakaatuh.
Congratulations on a very successful
program by the grace ofAllah.
Assalamu Alaikum, BarakAllahu feekum.
Alhamdulillah, it was an amazing
experience to be a part of Islamic Dawah
Academy. Jazakumullah khayra to the
whole team for such tremendous efforts to
organise the 24th Youth Conference. What
a noble endeavour MashaAllah! The event
was extremely well organised. From the
first speaker till the last and the presenters
in between, everyone had so much to
offer and made us rediscover our sense of
purpose. Jazakumullah khayr it was such
an amazing and productive session. We
hope we can keep the spirit alive and well
into the future as well, Ameen. It was the
first ever conference attended by few of our
youths (from the Sri Lankan community,
Bolton). Jazakumullah khayra for making
us part of this beautiful journey.
'^7^---------------------
Aww. I hope respected Hadhrat is well through
thefadhl ofAllah ta’aala. Alhumdulillah I was
fortunate to listen to the AYC lecture (over
the internet in South Africa). Ifound it very
beneficiaL..Allah ta’aala keep Hadhrat’s shade
over us for a very long time.
Aww. Allah reward Shaykh and give
health and long age. MashaAllah very
comprehensive bayan targeting youth with
their desires and (discussing) Allah's mercy
with so many Quranic verses. Never realised
how lh 50 mins went so fast. All listened
carefully...We discussed about repeated
repentance. MashaAllah well explained. We
never heard this before in such a nice way.
To listen to the 24th Annual Youth Conference »• -----------
'SO lo the and----------- '

Sayyiduna Abu Bakr Vacates
his Placefor Sayyidund 'Abbas
Sayyiduna Ja'far ibn Muhammad
narrates from his great grandfather
that Sayyiduna Abu Bakr always
sat on the right of Rasulullah 38
while Sayyiduna 'Umar sat on
his left. Sayyiduna 'Uthman sat
in front of Rasulullah 38 for he used
to write any confidential matters
for Rasulullah 38. However, when Sayyiduna 'Abbas came along, Sayyiduna
Abu Bakr would move from his place and Sayyiduna 'Abbas would sit
there. (Kanz-ul-'Ummal)
Sayyiduna Abu Bakr^ and Sayyiduna 'Umar ^Honour Sayyiduna
'Abbas During their Terms as Khallfah
Imam Ibn Shihab reports that during their terms as Khalifah, whenever
Sayyiduna Abu Bakr or Sayyiduna 'Umar
met Sayyiduna 'Abbas while they were
riding, they would dismount the animal (and let
Sayyiduna 'Abbas mount it) and then lead the
animal while walking until Sayyiduna 'Abbas
had reached his destination. Only then would
they leave him. (Kanz-ul-'Ummal)
Qubbat-us-Sakhrah (Dome of the Rock)

Riyadul jannah magazine vol 26 issue 10

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Riyadul jannah magazine vol 26 issue 10