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صلى الله عليه وسلم | The meaning of Sallallahu Alayhi Wa Sallam is May Allah’s peace and blessings be upon him. It’s the shortest Durood which is recited whenever the Muslim listens to the name (Prophet Muhammad) in the gathering or Friday Khutbah

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Centuries old painting on Roza-e-Rasool ﷺ in Madina Al Munawara on top of “Mehrab Ustuwaanah Tahajjud,”

It is located opposite to Ashab-e Suffa. Back in the Prophet’s ﷺ time this was actually the wall of Syedna Fatima Zahra’s (Radhiallahu ‘anhu) house.

It is reported that this was the spot where late at night a carpet was spread for the Prophet ﷺ to perform tahajjud prayer after the people had left. There used to be a niche at this place to indicate the Prophet’s ﷺ place of performing Tahajjud but it has now been hidden with a bookcase.

Assalamualaikum Warahmatullahi Wabarakatuh (Rewards of Saying)

Sallallahu Alaihi Wasallam - Durood Sharif (100 Times) - YouTube

 

Why do we say “SallAllahu ‘alayhi wa sallam”?

“SallAllahu ‘alayhi wa sallam” is a phrase that we should hear often, and yet, it seems that we do not hear it as much and as often as we should. As we near the end of the blessed month of Rabi’ al-Awwal, the month during which our beloved Prophet (ﷺ) was born, let’s dive into the meaning, occasions and reasons why we say this special phrase. Make sure to read until the end!

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What does “SallAllahu ‘alayhi Wa Sallam” mean?

The Islamic phrase “SallAllahu ‘alayhi wa sallam” – in Arabic: صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ – can be translated as “may Allah SWT send blessings upon him, and peace”, or more commonly found as “peace and blessings be upon him” (with the implied understanding that it is from Allah SWT). 

Common transliterations and abbreviations used:

  • Sallallahu alaihi wasallam
  • salla allahu alayhi wasallam
  • salla llahu alayhi wa-sallam
  • SAW
  • SAAW
  • SAWS
  • PBUH

When Do We Say SallAllahu ‘alayhi wa sallam?

This honorific phrase (or one of its accepted variant depending on the context) is to be added upon saying or hearing the name of our beloved Prophet Muhammad (ﷺ), as well as in other specific situations such as during the Tashahhud, also known as at-Tahiyyat (the part during which the worshipper sits down), in prayer. The phrase should also be included in writing where needed. There are differences of opinion among scholars as to whether abbreviations such as “SAWS” can be used in writing, or if the phrase should always be spelled out entirely. And Allah SWT knows best.

Why do we say SallaAllahu ‘alayhi wa sallam?

Sending peace and blessings to our beloved Prophet Muhammad (ﷺ) is, sadly, something that many Muslims do not do enough, or might do without realizing why they are doing it. In the hopes of motivating you to adopt the wonderful daily habit of showering blessings on the Prophet Muhammad (ﷺ), we have compiled a shortlist of the many rewards and benefits of doing so.

1. You carry out Allah’s SWT command:

Allah SWT says in the Quran:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Surah Al-Ahzab, 33:56)

According to the commentaries (tafaasir) on this verse, Muslims are here commanded to do two things: “Salloo ‘alayhi” which means love the Prophet (ﷺ), praise him and pray for mercy for him, and “sallimoo tasleemaa” which means to pray for his well-bein and security as well as to put our heart and mind at task of obeying him faithfully and sincerely.

2. You can get your sins erased:

Anas Ibn Malik reported that the Prophet of Allah (ﷺ) said: “Whoever sends blessings upon me once, Allah… will erase ten sins from him, and will raise him ten degrees in status.” (An-Nasa’i Sahih)

3. It aids in the acceptance of your Duas:

Umar Ibn Khattab (May Allah Be Pleased with him) once said: “Dua is suspended between heaven and earth and none of it is taken up until you send blessings upon your Prophet (ﷺ)”. (At-Tirmidhi)

4. All your concerns will be removed:

Ubayy bin Ka’b (May Allah be pleased with him) reported:
When one- third of the night would pass, Messenger of Allah (ﷺ) would get up and call out, “O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar-Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises.” I said: “O Messenger of Allah (ﷺ), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?” He said, “You may devote as much as you wish.” When I suggested a quarter, he said, “Do whatever you wish, but it will be better for you if you increase it.” I suggested half, and he said, “Do whatever you wish, but it will be better for you if you increase.” I suggested two- thirds, and he said, “Do whatever you wish but it will be better for you if you increase it.” I said, “Shall I devote all my supplications invoking Allah to elevate your rank?” He said, “Then you will be freed from your worries and your sins will be forgiven.” (At-Tirmidhi)

5. Allah will shower you with benefits:

The Prophet Muhammad (PBUH) said: “Whoever sends blessings upon me, Allah will send blessings upon him tenfold”. (Sahih Muslim)

6. It will bring you even closer to the Prophet (ﷺ):

Abdullah ibn Masood narrated that Prophet Muhammad (ﷺ) said: “The closest of people to me on the Day of Resurrection will be those who sent the most blessings upon me.” (At-Tirmidhi)

According to Imam Nawawi, “nearest to me” refers to “those who are most entitled to my intercession.”

7. Your greetings will be received and returned by the Prophet (ﷺ):

Abdullah ibn Mas’ood said: The Prophet of Allah (ﷺ) said: “Allah has angels who go around on earth, conveying to me the Salaam of my Ummah.” (An-Nisa’i)

Abu Hurairah (May Allah Be Pleased with Him) once narrated that the Prophet of Allah (ﷺ) said: “There is no one who sends Salaam upon me, but Allaah will restore to me my soul so that I may return his Salaam.” (Abi Dawud Sahih)

In another hadith, Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.” (Abu Dawud)

8. Act upon the warning of the Prophet (ﷺ):

`Ali bin Abi Talib narrated that the Messenger of Allah (ﷺ) said: “The stingy person is the one before whom I am mentioned, and he does not send Salat upon me.” (At-Tirmidhi)

Muhammad

Biography

(c. 570–632)
Muhammad is the prophet and founder of Islam.

Who Was Muhammad?

Muhammad was the prophet and founder of Islam. Most of his early life was spent as a merchant. At age 40, he began to have revelations from Allah that became the basis for the Koran and the foundation of Islam. By 630 he had unified most of Arabia under a single religion. As of 2015, there are over 1.8 billion Muslims in the world who profess, “There is no God but Allah, and Muhammad is his prophet.”

The Life of Muhammad

Muhammad was born around 570, AD in Mecca (now in Saudi Arabia). His father died before he was born and he was raised first by his grandfather and then his uncle. He belonged to a poor but respectable family of the Quraysh tribe. The family was active in Meccan politics and trade.

Many of the tribes living in the Arabian Peninsula at the time were nomadic, trading goods as they crisscrossed the desert. Most tribes were polytheistic, worshipping their own set of gods. The town of Mecca was an important trading and religious center, home to many temples and worship sites where the devoted prayed to the idols of these gods. The most famous site was the Kaaba (meaning cube in Arabic). It is believed to have been built by Abraham (Ibrahim to Muslims) and his son Ismail. Gradually the people of Mecca turned to polytheism and idolatry. Of all the gods worshipped, it is believed that Allah was considered the greatest and the only one without an idol.

In his early teens, Muhammad worked in a camel caravan, following in the footsteps of many people his age, born of meager wealth. Working for his uncle, he gained experience in commercial trade traveling to Syria and eventually from the Mediterranean Sea to the Indian Ocean. In time, Muhammad earned a reputation as honest and sincere, acquiring the nickname “al-Amin” meaning faithful or trustworthy.

In his early 20s, Muhammad began working for a wealthy merchant woman named Khadijah, 15 years his senior. She soon became attracted to this young, accomplished man and proposed marriage. He accepted and over the years the happy union brought several children. Not all lived to adulthood, but one, Fatima, would marry Muhammad’s cousin, Ali ibn Abi Talib, whom Shi’ite Muslims regard as Muhammad’s successor.

 

The Prophet Muhammad

Muhammad was also very religious, occasionally taking journeys of devotion to sacred sites near Mecca. On one of his pilgrimages in 610, he was meditating in a cave on Mount Jabal aI-Nour. The Angel Gabriel appeared and relayed the word of God: “Recite in the name of your Lord who creates, creates man from a clot! Recite for your lord is most generous….” These words became the opening verses of sūrah (chapter) 96 of the Qur’an. Most Islamic historians believe Muhammad was initially disturbed by the revelations and that he didn’t reveal them publicly for several years. However, Shi’a tradition states he welcomed the message from the Angel Gabriel and was deeply inspired to share his experience with other potential believers.

Islamic tradition holds that the first persons to believe were his wife, Khadija and his close friend Abu Bakr (regarded as the successor to Muhammad by Sunni Muslims). Soon, Muhammad began to gather a small following, initially encountering no opposition. Most people in Mecca either ignored him or mocked him as just another prophet. However, when his message condemned idol worship and polytheism, many of Mecca’s tribal leaders began to see Muhammad and his message as a threat. Besides going against long standing beliefs, the condemnation of idol worship had economic consequences for merchants who catered to the thousands of pilgrims who came to Mecca every year. This was especially true for members of Muhammad’s own tribe, the Quraysh, who were the guardians of the Kaaba. Sensing a threat, Mecca’s merchants and leaders offered Muhammad incentives to abandon his preaching, but he refused.

Increasingly, the resistance to Muhammed and his followers grew and they were eventually forced to emigrate from Mecca to Medina, a city 260 miles to the north in 622. This event marks the beginning of the Muslim calendar. There Muhammad was instrumental in bringing an end to a civil war raging amongst several of the city’s tribes. Muhammad settled in Medina, building his Muslim community and gradually gathering acceptance and more followers.

Between 624 and 628, the Muslims were involved in a series of battles for their survival. In the final major confrontation, The Battle of the Trench and Siege of Medina, Muhammad and his followers prevailed and a treaty was signed. The treaty was broken by the Meccan allies a year later. By now, Muhammad had plenty of forces and the balance of power had shifted away from the Meccan leaders to him. In 630, the Muslim army marched into Mecca, taking the city with minimum casualties. Muhammad gave amnesty to many of the Meccan leaders who had opposed him and pardoned many others. Most of the Meccan population converted to Islam. Muhammad and his followers then proceeded to destroy all of the statues of pagan gods in and around the Kaaba.

The Death of Muhammad

After the conflict with Mecca was finally settled, Muhammad took his first true Islamic pilgrimage to that city and in March, 632, he delivered his last sermon at Mount Arafat. Upon his return to Medina to his wife’s home, he fell ill for several days. He died on June 8, 632, at the age of 62, and was buried at al-Masjid an-Nabawi (the Mosque of the Prophet) one of the first mosques built by Muhammad in Medina. 

 
 
 

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Mecca

City in Saudi Arabia
 
 

Description

Mecca, in a desert valley in western Saudi Arabia, is Islam’s holiest city, as it’s the birthplace of the Prophet Muhammad and the faith itself. Only Muslims are allowed in the city, with millions arriving for the annual Hajj (pilgrimage). Dating from the 7th century, the central Masjid al-Haram (Sacred Mosque) surrounds the Kaaba, the cloth-covered cubic structure that’s Islam’s most sacred shrine. ― Google

Area1,200 km²
Elevation277 m
Weather39 °C, Wind SW at 10 mph (16 km/h), 17% Humidity weather.com
Local timeThursday 12:15
Population1.579 million (2015)

All mankind is from Adam and Eve. “All mankind is from Adam and Eve. An… |  by Fatima Karim | Medium

Medina

City in Saudi Arabia
 
 

Description

Medina is a city in western Saudi Arabia. In the city center, the vast Al-Masjid an-Nabawi (Prophet’s Mosque) is a major Islamic pilgrimage site. Its striking Green Dome rises above the tombs of the Prophet Muhammad and early Islamic leaders Abu Bakr and Umar. The Masjid al-Qiblatain (Qiblatain Mosque) is known as the site where the Prophet Muhammad received the command to change the direction of prayer to Mecca.

Mohre Nabuwat Stamp of Prophet Muhammad (S.A.W) Diameter 10" –  IslamicHandicrafts.com

Seal of Muhammad 

Mohr e Nabuwat/Stamp of Prophet (S.A.W): Historical Significance of the Seal of Muhammad (S.A.W) Al-Haafiz ibn Hajar said in Fath al-Baari (6/650): With regard to what has been narrated about it being like the mark of a cupping glass, or like a black or green mole, or that the words “Muhammad Rasool Allaah (Muhammad the Messenger of Allaah)” or “Sir fa anta’l-mansoor (Go forth for you have Divine support)” etc were written on it, none of these reports have been proven. Do not be deceived by what was narrated in Saheeh Ibn Hibbaan because he was mistaken when he classed that as saheeh. And Allaah knows best. There follow some of the ahaadeeth that have been narrated concerning the Seal of Prophethood: 1 – Muslim (2344) narrated that Jaabir ibn Samurah (may Allaah be pleased with him) said: “I saw the Seal by his shoulder, like a pigeon’s egg, resembling his body” i.e., its colour was like the rest of his body. 2 – Muslim (2346) also narrated that ‘Abd-Allaah ibn Sarjis said: “I saw the Prophet (peace and blessings of Allaah be upon him), and I ate bread and meat with him (or he said, thareed – a meat dish)… then I went behind him and I looked at the Seal of Prophethood between his shoulders, near the top of his left shoulder, the shape of a hand with the fingers together (but smaller in size, the size of a pigeon’s egg), with moles on it.” And Allah knows best 

Connected to:

 Topkapı PalaceSacred Relics (Topkapı Palace)Ottoman Sultans

From Wikipedia, the free encyclopedia

 

The Seal of Muhammad (Arabicختم الرسولromanizedKḪatm ar-Rasūl)[a] is one of the relics of Muhammad kept in the Topkapı Palace by the Ottoman Sultans as part of the Sacred Relics collection.

The most popular design is allegedly the replica of a seal used by Muhammad on several letters sent to foreign dignitaries.

 

Topkapi seal

Jean-Baptiste Tavernier in 1675 reported that the seal was kept in a small ebony box in a niche cut in the wall by the foot of a divan in the relic room at Topkapı. The seal itself is encased in crystal, approximately 3″ × 4″, with a border of ivory. It has been used as recently as the 17th century to stamp documents.[1]

The seal is a rectangular piece of red agate, about 1 cm (½”) in length, inscribed with الله / محمد رسول (i.e., Allāh “God” in the first line, and Muḥammad rasūl “Muhammad, messenger” in the second).[dubious ] According to Muslim historiographical tradition, Muhammad’s original seal was inherited by Abu BakrUmar, and Uthman, but lost by Uthman in a well in Medina. Uthman is said to have made a replica of the seal, and this seal was supposedly found in the capture of Baghdad (1534) and brought to Istanbul.[2]

According to George Frederick Kunz, when Muhammad was about to send a letter to the Emperor Heraclius, he was told he needed a seal to be recognized as coming from him. Muhammad had a seal made of silver, with the words Muḥammad rasūl Allāh or “Muhammad the Apostle of God.” The three words, on three lines, were on the ring, and Muhammad ordered that no duplicate was to be made. After his death, the ring came down to Uthman, who accidentally dropped the ring into the well of Aris. The well was so deep the bottom has never been found, and the ring remained lost. At that time a copy was made, but the loss of the original ring was assumed to be an indication of ill-fortune to come.[3][4][5]

Sir Richard Francis Burton writes that it is a “Tradition of the Prophet” that carnelian is the best stone for a signet ring, and that tradition was still in use in 1868. The carnelian stone is also “a guard against poverty”.[6]

 

Muqwaki seal

Circular seal impression in   Muhammad's letter to the Muqawqis of Egypt (1904 drawing)[7]
Circular seal impression in Muhammad’s letter to the Muqawqis of Egypt (1904 drawing)[7]

A different design of the seal of Muhammad is circular, based on Ottoman era manuscript copies of the letters of Muhammad. This is the variant that has become familiar as the “seal of Muhammad.”

The authenticity of the letters and of the seal is dubious and has been contested almost as soon as their discovery, although there is little research on the subject. Some scholars such as Nöldeke (1909) consider the currently preserved copy to be a forgery, and Öhrnberg (2007) considers the whole narrative concerning the letter to the Muqawqis to be “devoid of any historical value”, and the seal to be fake on paleographical grounds, the writing style being anachronical and hinting at an Ottoman Turkish origin.[8]

 

Other signatures

The hand seal of the prophet Muhammad on the Ashtiname of Muhammad, a grant of protection to the Holy Monastery of Sinai.
The hand seal of the prophet Muhammad on the Ashtiname of Muhammad, a grant of protection to the Holy Monastery of Sinai.

In addition to using a signet ring to seal documents, Muhammad may have also used other techniques to show the provenance of his correspondence. In an alleged letter to the Saint Catherine’s Monastery in Egypt, he signed the letter, also called the Ashtiname of Muhammad, by inking his hand and pressing the impression on the paper. The letter granted protection and privileges to the monastery. In part it says: “I shall exempt them from that which may disturb them; of the burdens which are paid by others as an oath of allegiance. They must not give anything of their income but that which pleases them—they must not be offended, or disturbed, or coerced or compelled. Their judges should not be changed or prevented from accomplishing their offices, nor the monks disturbed in exercising their religious order, or the people of seclusion be stopped from dwelling in their cells. No one is allowed to plunder these Christians, or destroy or spoil any of their churches, or houses of worship, or take any of the things contained within these houses and bring it to the houses of Islam. And he who takes away anything therefrom, will be one who has corrupted the oath of God, and, in truth, disobeyed His Messenger.” It is sealed with an imprint representing Muhammad’s hand.[9]

 

Notes

References

Rawdah in the Prophet’s Mosque
MADINAH: Pilgrims during their visit to the Prophet’s Mosque are keen to visit the Rawdah, a place located between the Prophet and Aisha’s house, peace be upon them, and between the Prophet’s Minbar (or pulpit).
“Between my house and my pulpit lies a garden from the gardens of Paradise,” says a Hadith from Bukhari.
The Rawdah’s borders from the eastern side is the house of Aisha, the pulpit from its western side, the qibla from its southern side, and a parallel line to the end of Aisha’s house from the northern side.
The original size is approximately 22 meters in length and 15 meters in width.
Visitors are always keen to offer nafl prayers in Rawdah, for it is considered to be the best place, except for obligatory prayers to be better performed in the first row.
“The Rawdah is part of the Prophet’s mosque, and the prayer in it equals in reward 1,000 prayers. However, there is no doubt that the Rawdah is of more excellence because the Prophet distinguished it and did not distinguish any other parts of the mosque for being a garden from the gardens of Paradise.” (Bukhari)

(33:40) Muhammad is not the father of any of your men, but he is the Messenger of Allah and the seal of the Prophets. Allah has full knowledge of everything.

Tafseer Al-Baqarah Ayah 115

Verse By Verse Quran Study Circle

bismilla_BW

In the Name of Allah, the Most Gracious, the Most Merciful

Allah subhanahu wa ta’ala is Everywhere
Untitled

The idolaters compelled the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum to migrate from Makkah to Madinah, thus separating them from the Ka’abah. For some sixteen or seventeen months, the Muslims had to (under the commandment of Allah subhanahu wa ta’ala) pray in the direction of Bayt Al-Maqdis [Jerusalem]. The Prophet salAllahu ‘alayhi wa sallam, however, felt a deep longing for turning towards the Ka’abah (the Qiblah of Prophet Ibraheem ‘alayhi salaam), and from time to time would look upward to the sky waiting for a new commandment to come. Finally, such a commandment came (ayah 144) and Allah subhanahu wa ta’ala made Ka’abah the Qiblah for the Muslims.

This commandment naturally delighted the Muslims, but the Jews made it an occasion for taunting and accusing the Muslims for going against the way of the earlier prophets.

Thus, ayah 115 is an answer to the objections of the Jews and also brings comfort to the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum. Allah subhanahu wa ta’ala cannot be limited to one fixed direction. He is everywhere and surrounds everything.

It also means that the Bayt Al-Maqdis and Ka’abah enjoy an inherent or inalienable superiority, either of them can acquire a position of privilege if Allah wills so. What really matters is obeying the commands of Allah subhanahu wa ta’ala.

In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah subhanahu wa ta’ala has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.

Although it is not possible for man to comprehend fully the wisdom present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d’être. Whichever way one turns, one would, no doubt, find Allah subhanahu wa ta’ala facing him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one’s attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed Qiblah for all helps in acquiring the necessary concentration of mind and the sense of a joint purpose. This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshipers of the Ka’abah. The Ka’abah is a direction for bringing unity among the Muslims all around the world – we do not worship the Ka’abah in itself.

“So, wherever you [might] turn, there is the Face of Allah…” means wherever you may be, you have a Qiblah to face that is Ka’abah. However, this ayah was later abrogated. ‘Abdullah ibn ‘Abbas radhiAllahu ‘anhu said that this was the first ayah to be abrogated.

For the obligatory prayers, it is compulsory to find the direction of Qiblah; otherwise, your prayer will be invalid. For the voluntary prayers, however, you can pray in any direction.

Jarir said, “Others said that this ayah was revealed to the Messenger of Allah salAllahu ‘alayhi wa sallam permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy.”

In his Saheeh, Al-Bukhari recorded that Nafi’ said that whenever Ibn ‘Umar radhiAllahu ‘anhu was asked about the prayer during times of fear, he used to describe it and would then say, “When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not.” Nafi’ then said, “I think Ibn `Umar mentioned that from the Prophet salAllahu ‘alayhi wa sallam.”

It was also said that the ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.

[Admin’s comment: As today, we have applications available it is not impossible for one to find the direction of prayer. We should take all necessary measures in ascertaining the direction and not be negligent about it. Muslim Pro is an application that tells you the direction wherever you might be.]

Allah subhanahu wa ta’ala ends the ayah by saying,

“Indeed, Allah is all-Encompassing and Knowing.”

He encompasses all His Creation. He knows what one hides in his heart and with what intention he offers his prayers. If the person was sincere and unintentionally prayed in a wrong direction, his error will be overlooked. The worshiper, however, should try his best to find out the Qiblah. He is All-Knowing means He is knowledgeable of our deeds and nothing escapes His watch. Therefore, become Rabbani [Allah wala] and fear Him at all times wherever you might be.

May Allah subhanahu wa ta’ala grant us His khashiya ameen.

DOWNLOAD PDF: Al-Baqarah Ayah 115

رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيم
“Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.” [Al-Baqarah 2: 127]

Related



MADINAH: Pilgrims during their visit to the Prophet’s Mosque are keen to visit the Rawdah, a place located between the Prophet and Aisha’s house, peace be upon them, and between the Prophet’s Minbar (or pulpit).
“Between my house and my pulpit lies a garden from the gardens of Paradise,” says a Hadith from Bukhari
The Rawdah’s borders from the eastern side is the house of Aisha, the pulpit from its western side, the qibla from its southern side, and a parallel line to the end of Aisha’s house from the northern side.
The original size is approximately 22 meters in length and 15 meters in width.
Visitors are always keen to offer nafl prayers in Rawdah, for it is considered to be the best place, except for obligatory prayers to be better performed in the first row.
“The Rawdah is part of the Prophet’s mosque, and the prayer in it equals in reward 1,000 prayers. However, there is no doubt that the Rawdah is of more excellence because the Prophet distinguished it and did not distinguish any other parts of the mosque for being a garden from the gardens of Paradise.” (Bukhari)

UrduTransliterationTranslation
پاک سرزمین شاد بادكشور حسين شاد بادتو نشان عزم عالیشان! ارض پاکستانمرکز یقین شاد بادPāk sarzamīn shād bādKishwar-e-hasīn shād bādTū nishān-e-`azm-e-`alīshānArz-e-Pākistān!Markaz-e-yaqīn shād bādBlessed be the sacred landHappy be the bounteous realmSymbol of high resolveLand of Pakistan!Blessed be thou, house of faith
پاک سرزمین کا نظامقوت اخوت عوامقوم ، ملک ، سلطنت! پائندہ تابندہ بادشاد باد منزل مرادPāk sarzamīn kā nizāmQūwat-e-ukhūwat-e-`awāmQaum, mulk, sultanatPā-inda tābinda bād!Shād bād manzil-e-murādThe order of the sacred landIs the might of the people’s brotherhoodnation, country, and the stateShine in everlasting glory!Blessed be the goal of our aim
پرچم ستارہ و ہلالرہبر ترقی و کمالترجمان ماضی شان حال! جان استقبالسایۂ خدائے ذوالجلالParcham-e-sitāra-o-hilālRahbar-e-tarraqqī-o-kamālTarjumān-e-māzī, shān-e-hālJān-e-istiqbāl!Sāyah-e-Khudā-e-Zū-l-Jalālflag of the crescent and the starLeads way to progress and perfectionInterpreter of the past, glory of the present ageInspiration of our future!Symbol of the Almighty’s protection

Dil Dil Pakistan (English translation)

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Urdu

A A

Dil Dil Pakistan

My Heart is Pakistan

Such a fair land, such a clear sky

Where else on Earth, where can you find?

May all this light remain ablaze

May this caravan be on its way

My heart is Pakistan

My soul is Pakistan

My heart is Pakistan

My soul is Pakistan

When two hearts meet then true love’s face is there

Face of love is there

Face of love is there

When on a string one puts flowers so fair

Then a wreath is there

Face of love is there

My heart is Pakistan

My soul is Pakistan

My heart is Pakistan

My soul is Pakistan

Such a fair land, such a clear sky

Where else on Earth, where can you find?

May all this light remain ablaze

May this caravan be on its way

My heart is Pakistan

My soul is Pakistan

My heart is Pakistan

My soul is Pakistan

We love our home more than our own soul

More than our heart

It’s our guiding star

Our home is more dear than our every wish

More than our heart

It’s our guiding star

My heart is Pakistan

My soul is Pakistan

My heart is Pakistan

My soul is Pakistan

اهدنا الصراط المستقيم - Community | Facebook
AYAH an-Nahl 16:125 | Sheikh Abdullah Juhnnay | He is Allah, the One and  Only | قُلْ هُوَ اللَّهُ أَحَدٌ |





Cristiano Ronaldo freekick stance

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Surah Ikhlas virtues

22,313 people read this post.

Also Known as Surah at-Tawheed (The Unity)

The increase of the recitation of surah al-Ikhlas is a means of attaining the love of Allah. In a hadith narrated by Aisha (ra), the Prophet (s.a.w)
صلى الله عليه وسلم  once appointed a man in command of a brigade and this man was leading his men in prayer and he used to conclude his prayers by reading surah qul hu-wallaahu ‘ahad. Upon their return, they mentioned this fact to the prophet(صلى الله عليه وسلم  He (صلى الله عليه وسلم) in turn said: “ask him why he did that.” they asked the man, and he replied: “because it contains the attributes of the most compassionate and i love reading it.” the prophet (pbuh) then said: “inform him that allah loves him.”

Want a Palace in Jannah? Surah Al Ikhlas 10 times!

From Mua’dh bin al-Juhni رضى الله تعالى عنه a Companion of the Messenger of Allaah صلى الله عليه وسلم reported from Nabi صلى الله عليه وسلم – who said

•►‘Whoever reads{قُلۡ هُوَ ٱللَّهُ أَحَدٌ }Surah Ikhlas until he finishes it, ten times then الله جل جلاله builds a Palace for him in Paradise as well as additional benefits.’

Umar رضى الله تعالى عنه said: ‘Then we will have a lot of Palaces O Messenger of Allaah!’

The Prophet صلى الله عليه وسلم said:

•► Allah has more and what is better.’(Ahmad)

Cristiano Ronaldo – All 136 Goals for Manchester United

An incredibly rare ticket stub from Cristiano Ronaldo’s professional debut in 2002. To date, only 9 copies of this ticket have surfaced at PSA. There are no copies graded higher than a PSA 2.

What Does Athan Mean In Islam?

Muslim World

Abdur Rashid

Friday, February 14 2020

b2ap3_large_75 What Does Athan Mean In Islam? - Blog


What is Athan?

Athan is a call to prayer for Muslims and it is announced every day at the beginning of each prayer time of the five daily prayers. The muezzin (person who calls the Athan) makes this call from a high place; traditionally from the top of a house or the roof of the mosque. Nowadays the muezzin calls to prayer by magnification devices, such as microphones, loudspeakers, etc. The first muezzin in Islam was Bilal Ibn Rabah [R].


How to do Athan? 

Arabic transliteration of the Athan is as follows:
Allahu Akbar! Allahu Akbar! Allahu Akbar! Allahu Akbar!
Ashhadu an la ilaha illa Allah. Ashhadu an la ilaha illa Allah.
Ashadu anna Muhammadan Rasool Ullah.
Ashadu anna Muhammadan Rasool Ullah.
Hayya ‘ala-s-Salah. Hayya ‘ala-s-Salah.
Hayya ‘ala-l-Falah. Hayya ‘ala-l-Falah.
Allahu Akbar! Allahu Akbar!
La ilaha illa Allah.

The English translation of the Athan is as follows:
God is Greatest! God is Greatest!
God is Greatest! God is Greatest!
I bear witness that there is no god except the One God.
I bear witness that there is no god except the One God.
I bear witness that Muhammad is the messenger of God.
I bear witness that Muhammad is the messenger of God.
Hurry to the prayer. Hurry to the prayer.
Hurry to salvation. Hurry to salvation.
God is Greatest! God is Greatest!
There is no god except the One God.

 
What does Athan mean?

Athan means “to listen” in Arabic. Athan is proclaimed to inform the people about prayer times and that they should start preparing for prayer. The second call to prayer is called ‘Iqama’ which is done right before prayer begins; this serves to alert the people to line up for prayer as an indication that prayers will begin soon.


Who should do Athan? 

The muezzin is the person who proclaims the Athan for the five daily prayers and Friday prayer according to the Islamic religion. To determine who proclaims the Athan in the masjid, we should know the Muezzin’s qualifications. The muezzin must be Muslim, sane, must have a good voice and must be loud. A muezzin must also be a male because it is not permissible for a woman to proclaim the Athan.

Narrated by Ibn `Umar [R]: When the Muslims arrived at Medina, they used to assemble for the prayer and used to guess the time for it. During those days, the practice of Adhan for the prayers had not been introduced yet. Once they discussed this problem regarding the call for prayer. Some people suggested the use of a bell like the Christians, others proposed a trumpet like the horn used by the Jews, but `Umar [R] was the first to suggest that a man should call (the people) for the prayer; so Allah’s Messenger (ﷺ) ordered Bilal [R] to get up and pronounce the Adhan for prayers. (Sahih al-Bukhari)

What is the time of each Athan? 

Every salah has its own time and Athan is proclaimed at the beginning of each salah time.

Sulaiman bin Buraidah narrated that his father said:

“A man came to the Prophet (ﷺ) to ask him about the times for Salat. So he said: ‘Stay with us, In sha Allah.’ So he ordered Bilal to call the Iqamah when Fajr began, then he ordered him to call the Iqamah when the Sun passed the zenith, then he prayed Zuhr. Then he ordered him to call the Iqamah to pray Asr while the sun was elevated and white. Then he ordered him (to call the Iqamah for) Maghrib when the (top) edge of the sun had set. Then he ordered him to call the Iqamah for Isha when the horizon (twilight) had vanished. Then he ordered him in the morning (to give the call for Fajr prayer) when the light of Fajr glowed. Then he ordered (him to call the Iqamah for) Zuhr, so he waited well until it had cooled. Then he ordered (him to call the Iqamah for) Asr, so he called the Iqamah while the sun was later in its position than what it was (the day before). Then he ordered him to delay Maghrib until right before the twilight had disappeared. Then he ordered (him to call the Iqamah for) Isha, so he called the Iqamah when a third of the night had passed. Then he said: ‘Where is the one who asked about the times for the Salat?’ So the man said, ‘It is I.’ So he said: ‘The times [or the Salat are what are between these two.'”] [Sahih]


How to do Athan beautifully?

Athan is a beautiful call that connects the heart to the prayer. The Muezzin should keep some important things in mind in order to perform this task. Firstly he should purify his intention (niyyah). Then, purify his body, make ablution and face the qibla. Taking a few moments to reflect on the task that the muezzin is about to perform will help him concentrate. If needed, he can cover his ears for further concentration. Muezzin should recite the Athan slowly but in a clear, melodious and loud voice and pause after each sentence. Muezzin should try listening to Qaris and videos of reciters and muezzins around the globe who have perfected this task to improve his skills.

Sheikh Ali Mulla | Adhan |

What is Adhan (Call to prayer)?

The adhan calls Muslims to prayer. Although it consists of few words, it covers the essentials of faith, expresses Islamic practices, is a form of worship, and one of Islams collective symbols that shows that the place in which it is made is a Muslim land. It is made at the beginning of each prescribed prayers time, and should be made by the man who can perform it in the best way possible. Even if one is performing the prayer alone, he or she is strongly advised to make it before beginning to pray.

The words of adhan are as follows:

Allâhu Akbar “Allah is the Greatest” (4 times)

Ashhadu an lâ ilâha illallah
“I attest that there is no god but Allah” (twice)

Ashhadu anna Muhammadan Rasûlullâh
“I attest that Muhammad is the messenger of Allah” (twice)

Hayya ala’s-salâh “Come to prayer” (twice)

Hayya ala’1-falâf “Come to salvation” (twice)

Allâhu Akbar “Allah is the Greatest” (twice)

La ilâha illallah “There is no god but Allah.” (Once)

The adhan for the dawn (early morning) prayer includes as-salatu khayrun minan-nawm (Prayer is better than sleep [twice>) after hayya alal-falah (Come on, to salvation). Gods Messenger highly recommends that we pray after making the adhan.

Imam Ghazalis Book- 99 Names of Allah. pdf

Holy Quran By Muhammad Marmaduke Pickthall

30 hat-tricks before 30 and 30 hat-tricks after 30. It’s time to unbalance the scale!

Zikr of Allah | Maulana Arshad Madani | Ramadhan

Posted on April 23, 2022 by humza7

Zikr of Allah | Maulana Arshad Madani | Ramadhan

“Everything has its polish and the polish of hearts is Zikrullah.” (Baihaqi)

Remember Me, I will remember you,

Give thanks to Me, and reject Me not.

O God these are Thy words:

“alastu bi rabbikum” – am I not thy sovereign Lord?

“Qaloo bala shahidna”– lest we forget!

Wala zikrullahi akbar, Thy remembrance is greatest.

by Motiur Rahman

Those whose celebrate Allah’s praise

Standing, sitting, and lying on their sides

Contemplate creation of heavens and earth

O Lord! not for naught Hast Thou created,

Glory be to Thee, save us from blazing penalty.

Remember the Lord in thy soul,

With humility and awe, below thy breath

Without words, in the morning and evening

wala takun min al ghafileen.

Baihaqi has quoted on the authority of Hazrat Aisha radhiallahu anha that the Zikr that is not heard even by the angels is seventy times superior to the Zikr that is heard by them.

Hazrat Saad radhiallahu anh quoted Rasoolullah sallallahu alayhi wasallam as having said, “The best Zikr is the Khafi (silent) one, and the best livelihood is that which just suffices”, (i.e. it should neither be too insufficient to make ends meet, nor too abundant as to drive one to vanity and vice). In another Hadith, Rasoolullah sallallahu alayhi wasallam is reported to have said, “Remember Allah through Kamil Zikr’. When asked what Kamil Zikr was, He replied, “Khafi (silent) Zikr.”

Anas radhiallahu anh reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you come upon the meadows of the Garden, graze in them.” He was asked, “What are the meadows of the Garden?” “Circles of Zikr,” he replied. [at-Tirmidhi)

Abu Hurayra radhiallahu anh reported from Abu Sa’id al-Khudri radhiallahu anh that the Messenger of Allah, may Allah bless him and grant him peace, said, “There are no people who remember Allah without the angels surrounding them, mercy covering them, tranquillity descending on them, and Allah mentioning them to those who are with Him.” (Muslim, at-Tirmidhi)

Abu Hurayra radhiallahu anh reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah Almighty has angels who travel the highways and by-ways seeking out gatherings of Zikr in the earth. When they find a gathering of Zikr, they enfold them with their wings stretching up to the heaven. Allah asks them, ‘From where have you come?’ They reply, ‘We have come from Your slaves who are glorifying You, praising You, proclaiming Your oneness, asking of You and seeking refuge with You.’ He says – and He knows better than them, ‘What are they asking Me for?’ They reply, ‘They are asking You for the Garden.’ He says, ‘Have they seen it?’ They reply, ‘No, our Lord.’ He says, ‘How would it be if they were to see it?’ Then He asks – and He knows better than them, ‘What are they seeking refuge from?’ ‘From the Fire,’ they reply. He asks, ‘Have they seen it?’ ‘No,’ they reply. Then He says, ‘How would it be if they were to see it?’ Then He says, ‘I testify to you that I have forgiven them, I have given them what they ask Me for, and I given them the refuge which they ask of Me.’ They say, ‘Our Lord, among them is a wrongdoer who is sitting with them, but is not one of them.’ He says, ‘I have forgiven him as well. The one sitting with these people will not be wretched.’” (Muslim, at-Tirmidhi, al-Hakim)

“Shaitaan sits glued to the heart of man. When man makes the Zikr of Allah, shaitaan abdicates (moves off); when man is negligent of Allah’s Zikr the shaitaan casts evil whisperings in man.” (Bukhaari)

Imam Nawawi, may Allah have mercy on him, said, “Allah is with the one who remembers Him and calls Him in his heart, and calls Him on his tongue, but we must realize that the Zikr of the heart is more perfect. The rememberer made Zikr of the tongue in order to reflect the occurrence of the Zikr in his heart. When the love of Allah and His Remembrance overwhelms the heart and the spirit, the tongue is moved and the seeker brought near.”

The great saint Junaid, may Allah have mercy on him, said:. The most honourable and highest assembly is to enjoy the air of Ma’rfat (gnosis) sitting in a meditative mood in the field of Tauhid (oneness), to drink in a cup of love from the sea of-fikr (contemplation?) and to look having a good idea of God.

Imam Shafeyi, may Allah have mercy on him, said: Think before solemn promise, think before action, consult before proceeding. He also said: Four things are useful – (1) wisdom and its provision is thought, (2) patience and its provision is greed, (3) power and its provision is anger. (4) and sense of judgement and its provision is to keep the strength of passion in the middle path.

Imam Ghazali, may Allah have mercy on him, said, “You must know that Allah removed all the veils of ignorance and brought people to the state of vision through their continuous Zikr. The first stage of Zikr is the Zikr of the Tongue, then the Zikr of the Heart, then the Appearance of the Divine Presence in the reciter of Zikr, making him no longer need to do Zikr.” 1

Shaykh al-Munawi , may Allah have mercy on him, said, “For the seeker in Allah’s Way, the thing of highest benefit to him is zikr with the name, ‘Allah,’ whereby he will taste and see the Love of the Divine Presence [adh-dhawq wal hubbu fillah].”2

Imam Junaid, may Allah have mercy on him, said, “Whoever made zikr with the all- encompassing Name, ‘Allah,’ is the one who left himself behind, connecting to His Lord, existing in His presence, looking at Him through his heart, where the Light of Allah has burned away his physical body.”3

(1. Imam Ghazzali, Kitab al-arba in fi usul ad-din, pp.52-55.
2. Shaykh al-Munawi, Fayd ul-qadir, vol.2, p. 309.
3. Farid ad-Din Attar, Mystics and Saints, p.102.)

Imam Ghazali, may Allah have mercy on him, describes the method and effects of Zikr in a passage which Macdonald has summarized as follows:

“Let him reduce his heart to a state in which the existence of anything and its non-existence are the same to him. Then let him sit alone in some corner, limiting his religious duties to what is absolutely necessary, and not occupying himself either with reciting the Koran or considering its meaning or with books of religious traditions or with anything of the sort. And let him see to it that nothing save God most High enters his mind. Then, as he sits in solitude, let him not cease saying continuously with his tongue, ‘Allah, Allah,’ keeping his thought on it. At last he will reach a state when the motion of his tongue will cease, and it will seem as though the word flowed from it. Let him persevere in this until all trace of motion is removed from his tongue, and he finds his heart persevering in the thought. Let him still persevere until the form of the word, its letters and shape, is removed from his heart, and there remains the idea alone, as though clinging to his heart, inseparable from it.

So far, all is dependent on his will and choice; but to bring the mercy of God does not stand in his will or choice. He has now laid himself bare to the breathings of that mercy, and nothing remains but to await what God will open to him, as God has done after this manner to prophets and saints. If he fo11ows the above course, he may be sure that the light of the Real will shine out in his heart. At first unstable, like a flash of lightning, it turns and returns; though sometimes it hangs back. And if it returns, sometimes it abides and sometimes it is momentary. And if it abides, sometimes its abiding is long, and sometimes short.”

(The Mystics of Islam by Reynold A. Nicholson)

Acts of worship performed in a group – which include Zikru’llah – are more excellent than acts of worship done alone. The hearts meet in the group, and in the group people find mutual help and harmony. The weak can take from the strong, those in darkness from those with light, the dense from the diaphanous, the ignorant from those with knowledge, and so forth.

(p. 163, Haqa’iq at-Tasawwuf, Shaykh ‘Abdu’l-Qadir ‘Isa)

“All knowledge is but a branch of worship and all worship is but a branch of abstinence, and all abstinence is but a branch of trust in God and trust in God has neither limit nor finite end.” – Imam Abu Talib Makki

“..my servant does not come closer to Me with anything more dear to Me than that which I made obligatory upon him. My servant keeps coming closer to Me with more volunteer deeds, until I love him. When I love him, I become His ear by which he hears, his eyes by which he sees, his hand by which he holds and his foot by which he walks. If he asks Me any thing I shall give him. If he seeks My protection I shall grant him My protection… “(Al-Bukhari 6021)

Shiekh Abdullah Al-Juhany recites surah-e-Yasin VERY EMOTIONAL
Surah Yasin Full, Its Benefits, Importance, and Transliteration

Surah Yasin, also written as Ya Sin and Yaseen, is the 36th Surah (chapter) of the Quran and contains 83 ayats (verses). For those who don’t know what is Yasin Shareef, it is the heart of the Quran as it mentions all six articles or root beliefs Islam, including belief in only one God, belief in prophethood, and belief in after-life and resurrection, among others.
Surah Yasin says that the Quran is a divine source, and warns those who do not believe in God’s revelations.
The Surah Yaseen Message
Surah Yaseen narrates about the punishments that were suffered by nonbelievers and their children and generations further. The surah reiterates God’s sovereignty and the existence of Resurrection. It is classified as a Meccan surah, whose main theme is to explain some of the basic beliefs of Islam, specifically the belief in life after death.
Importance of Yasin Shareef in Quotes
The importance of Surah Yasin is quoted by many scholars. Some of the famous thoughts and quotes from scholarly Hadiths about Surah Yasin are as follows:
“Everything has a heart, and the heart of the Quran is Surah Yasin; whoever reads it, it is as if he has read the Quran ten times.”
“Whoever reads Surah Yasin in one night will be forgiven in the morning.”
“Whoever recites Surah Yaseen at night seeking Allah’s approval, Allah would forgive him.”
“Whoever continues to read it every night then dies, will die as a shaheed (martyr).”
“Whoever enters the graveyard and reads Surah Yasin, their (punishment) will be reduced that day, and he will have hasanaat (reward) equal to the number of people in the graveyard.”

Benefits of Reading Surah Yaseen
Multiplied Rewards: Many scholars have said that the reward for reciting Surah Yasin full once is as much as reading the Holy Quran ten times. The greater reward from Allah is a key reason why Surah Yasin is considered so important.
Forgiveness from Allah: Believers reciting Surah Yasin with a clean heart are sure to be forgiven for their sins by Allah while they are asleep.
Spiritual Guidance: Those who recite this surah regularly are guided by Allah in everyday matters. It takes away fear and apprehension and gives one the strength to sail through tough times:
Peaceful Passing: It is suggested to recit Yasin shareef to a dying person as it helps them to peacefully pass to the other side.

Surah Ar Rahman helps to bring you close to Allah Almighty. It also facilitates putting off any sanctimony of your heart. If someone feels really anxious and doesn’t know how to get peace of heart, he/ she should recite Surah Ar Rahman.

The Great Benefits of Reading Surah Rahman Everyday

benefits of reading surah rahman everyday

Surah Rahman is a great surah of the Holy Quran. The benefits of reading surah Rahman everyday maybe be countless. Reading this surah and any other surah of the Quran like reading surah yaseen gives the Muslim inner peace and help him to find solutions to daily life problems. But can this surah help the Muslim in certain matters as marriage and curing illness if he reads it a specific number of times, as some people say?

Table of Contents  show 

What are the benefits of reading Surah Rahman everyday?

The Holy Quran is the last message from Allah (SWT) to mankind. Also, it was sent to guide humanity to the right path which is the main purpose of revealing the Quran and other books of  Allah (SWT)

Furthermore, Quran has so many benefits from different aspects, such as; the reward for reciting it, answering the existential questions that perplex the human intellect, knowing part of the Prophet’s history, and elaborating how the Day of Judgment will be…

Each surah also has a special function that helps towards the main goals of the Quran, as each surah tackles a part of Islam and Muslim personality.

And one of the most significant surahs is “Surah Al- Rahman”. In this surah, Allah (SWT) describes the beautiful creations of Him, as well as His blessings that He is bestowing upon humans. Besides, a long portion of the surah speaks about the description of “Jannah”.

When one reads this Surah will easily notice that one verse that keeps occurring after mostly every ayah for 31 times: “So which of your Lord’s marvels will you deny”.  Which leaves the reciter always thinking about the blessings of Allah (SWT).

The Benefits of Surah Rahman as mentioned by the Prophet (pbuh):

Benefits of reading surah Rahman have been mentioned in Sunnah in a few authentic hadiths:

  1. “Abdullah Ibn Mas’ud (ra) reported that the Prophet (pbuh) said, ‘Everything has an adornment, and the adornment of the Quran is Surah Rahman.”
  2. “The Prophet (pbuh) went to the companions and recited Surah Rahman but they were all quiet. He told them that he went to the Jinn and recited it to them and they were responsive. And when he would recite the verses ‘And which of the favors of the Lord will you deny’ the jinn would respond ‘There is nothing among your bounties that we can deny, all praises belong to Allah”.

These two hadiths show how important this surah is, as it is considered the adornment of the whole Quran. Also, encouraging Muslims to listen and interact with the meanings of this Surah as the Jinn did.

The message behind the Surah also very important. Especially when it comes to the outstanding rhythm and style, the spiritual effect is granted.

As the Surah moves from speaking about the greatness of Allah’s creations to the fact that Allah has created all of that for the benefit of humans, one can’t do anything but praising Allah (SWT) for his blessing.

Then comes the part speaking about “Jannah” as a result of knowing the greatness and generosity of Allah (SWT).

Other Benefits: Benefits of surah Rahman for marriage and health?

surah Rahman for marriage

Many Muslims might ask: are there any special benefits of reading Surah Rahman in addition to the above such as its benefits for solving certain issues if it has been read a specific number of times? 

As so many people might ask about:

  1. Benefits of reading surah Rahman 11 times
  2. Reading surah Rahman 7 times benefits.
  3. Surah Rahman benefits for health and how many times should I read in order to be cured of disease?
  4. The benefits of surah Rahman for marriage

And so many other questions that have the same meaning.

In order to tackle these questions, we must say that: knowing that certain Surah useful for certain issues, depends only on having an Ayah from Quran or Hadith from the Sunnah or at least some of the companions said that. Not to mention that these Hadiths and narrations should be authentic.

This method should be applied to any metaphysical issue that anyone claims, in order to be accepted in Islam.  

Since there was no Ayah, authentic Hadith, or narration that stands for or supports what was mentioned in the previous questions, a Muslim can not claim that any answer to these questions will be true, also, one can’t deny that Allah (SWT) can accept dua from a Muslim after reading Quran and this Surah because dua is accepted after doing any good deed.

This what many Scholars viewed: such as Imam Ibn Al Qayym (died: 751 H) [1] and Imam Galal Al-Din Al Siyouti (died: 911 H) [2].

When should we read Surah Rahman?

Nothing has been mentioned in the Quran or the authentic Sunnah of the Prophet (pbuh) about the preferred time of reciting Surah Rahman. Reading Quran during day and night is praiseworthy in Islam and Muslim can do it at any time. However, reading the Quran at night is recommended as this time is a time of much virtue and reward as it is stated in both the Quran and Sunnah.

Abu Sa’id and Abu Huraira reported that the Prophet (pbuh) said:

عَنْ أَبِي سَعِيدٍ، وَأَبِي، هُرَيْرَةَ قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ اللَّهَ يُمْهِلُ حَتَّى إِذَا ذَهَبَ ثُلُثُ اللَّيْلِ الأَوَّلُ نَزَلَ إِلَى السَّمَاءِ الدُّنْيَا فَيَقُولُ هَلْ مِنْ مُسْتَغْفِرٍ هَلْ مِنْ تَائِبٍ هَلْ مِنْ سَائِلٍ هَلْ مِنْ دَاعٍ حَتَّى يَنْفَجِرَ الْفَجْرُ ‏”‏ ‏

Allah waits till when one-third of the first part of the night is over; He descends to the lowest heaven and says: Is there any supplicator of forgiveness? Is there any penitent? Is there any petitioner (for mercy and favor)? Is there any solicitor? -till it is daybreak. (Muslim: 6: 205)

Imam Nawawi (d. 676 A.H./1277 A.D.), the author of al-Arba’in An-Nawawiyah, stated: “Performing prayer and reading Quran at night is given preference because it is a time when the heart is more concentrated and farther away from distractions of different kinds, including necessary chores and the like. It also helps prevent the worshipper from falling into the pitfall of worshipping to be seen by others, and other acts of insincerity. It is also a time of much virtue and reward as it is stated in both the Quran and Sunnah.” [3]

Which Surah should be recited everyday?

Another question that is related to the previously-mentioned ones. If someone wants to read certain Surahs from the Quran to cure himself, or to be protected, there are many Surahs that Prophet (pbuh) advised us to read every day to be healed and protected.

For more about the preferred times for reading Quran, read this article about the benefits of Reading Surah Yaseen after Fajr.

Surah Al Fatihah

Surah Al Fatihah is one of them and it’s the most notable surah in the Quran. Some of the companions of the Prophet (saw) came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet (pbuh) ), “Have you got any medicine with you or anybody who can treat with Ruqya?” The Prophet’s companions said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep.

One of them (the Prophet’s companions) started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.”[4]

Also, Ayah Al Kursi (Chapter2, verse 255):

The Messenger of Allah (saw) said: “Whoever recites Ha Mim Al-Mu’min – up to – To Him is the return (40:1-3) and Ayat Al-Kursi when he reaches (gets up in) the morning, he will be protected by them until the evening. And whoever recites them when he reaches the evening, he will be protected by them until the morning.”[4]

Surahs: Al Ikhlas, Al Falaq, Al Nas (Chapters: 112,113,114):

The Messenger of Allah (pbuh) said to me, “Recite Surat Al-Ikhlas and Al- Mu’awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.”[5]

So, we Should keep reading these Surah multiple times every day. May Allah protect us, and guide us to the right path. All praises due to Allah the Lord of All creations.

If you want to learn Tafseer and understand the Holy Quran, or you just want to learn tajweed and become Hifz of the Quran, you come to the right place! Riwaq Al Azhar Institute offers you a special variety of online Quran classes.

Contact Us now and Choose the Quran Online Course that Suits You Best!


[1] Ibn al-Qaym, Al Manar Al Munif (P.113).

[2] Nawawi, Al Itqan Fi Ulom Al Quran (4/120).

[3]  Nawawi, Tibyan al-Adab fi Hamalatul Quran

[4] Sahih al-Bukhari: Hadith 5736

[5] Jami` at-Tirmidhi: Hadith 2879

[6] Riyad as-Salihin: Hadith 1456

As Muslims we can all be in agreement around one universal truth, nothing in this dunya can happen without the will of Allah. 

This is a fundamental tenet of Islam and is understood by all who say the popular zikir “la hawla wala quwwata illa billah”. If you know the meaning behind this short prayer you are verbally in agreement that… 

There is no power and no strength except with Allah. 

Subhanallah, it is a short but very potent phrase. This statement, (often refereed to as Hawqala) is recorded in over 10 narrations in various hadith books which mention Prophet Muhammad (SAWS) telling his followers to recite this dhikr daily.

The authenticity of these hadiths are graded as Sahih, meaning authentic, by many scholars which is why we should make the effort to incorporate this saying daily. 

la hawla wala quwwata illa billah (6 words) or you can remember a slightly longer variation — la hawla wala quwwata illa billahil aliyyil azim. It’s rhythmic tone makes it easy to remember and flows right off the tongue.

LA HAWLA WALA QUWWATA IN ARABIC

Here’s how it would look if you were to read in Arabic:

لا حَوْلَ وَلا قُوَّةَ إِلا بِالله

Transliteration: la hawla wala quwwata illa billah
English Translation: There is no might nor power except with Allah.

As Muslims we can all be in agreement around one universal truth, nothing in this dunya can happen without the will of Allah. 

This is a fundamental tenet of Islam and is understood by all who say the popular zikir “la hawla wala quwwata illa billah”. If you know the meaning behind this short prayer you are verbally in agreement that… 

There is no power and no strength except with Allah. 

Subhanallah, it is a short but very potent phrase. This statement, (often refereed to as Hawqala) is recorded in over 10 narrations in various hadith books which mention Prophet Muhammad (SAWS) telling his followers to recite this dhikr daily.

The authenticity of these hadiths are graded as Sahih, meaning authentic, by many scholars which is why we should make the effort to incorporate this saying daily. 

la hawla wala quwwata illa billah (6 words) or you can remember a slightly longer variation — la hawla wala quwwata illa billahil aliyyil azim. It’s rhythmic tone makes it easy to remember and flows right off the tongue.

Translation | Faith in (Allah) God is doing everything , even if you think its not good for you then you still have to have faith ALLAH god if he gives you happiness he is seeing if you thank him gratitude and when he is taking something away is to see if you have patience, if its good or bad , still believes in ALLAH Surah Taqagbhun 64 whatever happiness in will of ALLAH, wheoever believes in ALLAH he whom he guides, reflect action if you put hand in fire. happiness and sorrows . if you get it too much happiness then you fly in the air and if you get sorrow then sit you like a fog, its very different with human beings when he gives respect he says he is given it and when humiliates it then he curses ALLAH God. he has given you he is testing you. if you are in difficulty you will pray. and when you are in happiness then you forget ALLAH, Whatever Allah is doing , there is reason behind it we cannot comprehend his understanding . when Imam Hanbal was beaten up he didn’t even cry he was in deep in sorrows yet he thanked ALLAH. Khalfia sent Imam Ahmed Hanbal a gift and he said do not send me to it will make me misery. a person who is miser person will give you miserly advice.

English / Arabic / Urdu

TafseersBooks on AqeedahBooks on Prophet Muhammad ﷺ 
Books on HadithBooks on Sahaba (Companions)Books on Fiqh
Books on Pious PredecessorsBooks on EconomicsBooks on Jihad
Books on DuasBooks on TaraweehBooks on Tasawwuf
Books – Dars e NizamiIslamic Manners25 Supplications from Quran
110 Hadith QudsiFatwas on Shia

Other Arabic Books

Athar Al-Hadith Al-Shareef fi Ikhtilaf Al-Aimmah Al-FuqahaSharh Hadith Labaik Allahumma Labaik
Jami’ al-Uloom wa al-HikamKitab al-Sard wa al-Fard
Al-Tariqah al-Asriyyah Sawaiq al-Muhriqah
فضائل الصحابة ومناقبهم وقول بعضهم في بعض

Books by Authors

Umar Bin Kathir (R)Al-Haafidh Ibn Rajab (R)Muhammad ibn ‘Uthaymeen (R)
Imam Ibn Taymiyyah (R)Imam Ibn Al Qayyim (R)Dr. Sheikh Aaidh al-Qarni
Maulana Hakeem Akhtar (R)Abu Muhammad Al-MaqdisiSalih al-Munajjid
Mufti Muhammad Shafi UsmaniMufti Taqi UsmaniMufti Muhammad Rafi Usmani
Mufti Siraj DesaiMaulana Yunus Patel Saheb Moulana Abul Hasan Ali Nadvi (R)
Dr Israr Ahmad (R)Ahmed DeedatMaulana Yusuf Laher

Audio/Videos

English – Lectures

Sheikh Abdullah Al FaisalMaulana Yunus PatelAhmad Deedat
Mufti Ibrahim DesaiMufti Ismail MenkMufti Siraj Desai
Mufti Muhammad Ibn AdamSheikh Ahmed AliSheikh Faizal Manjoo
Sheikh Ibrahim Memon MadaniSheikh Suliman MullaSheikh Zilfiqar Ahmed
Abu AdnanNouman Ali KhanAbu Basir Al-Tartusi
Abu Hamza Al-MisriAbu Muhammad Al-MaqdisiAbu Qatada Al-Filistini
Abu SulaymanAbu Zubair Adil Al-AdabAhmad Musa Jibril
Ali Al-KhudayrUbaidullah EbrahimAli Al-Tamimi
Anwar Al-AwlakiHani Al-SibaiIbn Al-Uthaymeen
Khalid Al-HusainanKhalid Al-RashidMuhammad Nasiruddin Al-Albani
Mustapha Al-MajzoubNasir Al-FahdOmar Abdel Rahman
Sulaiman Bin Nasir Al-UlwanValue

Website links to learn Islam |

https://www.islamreligion.com/

https://www.islam.com.kw/

https://ar.prayerinislam.com/

https://www.newmuslims.com/

http://www.quran.us/

https://www.learning-quran.com/

It is located opposite to Ashab-e Suffa. Back in the Prophet’s ﷺ time this was actually the wall of Syedna Fatima Zahra’s (Radhiallahu ‘anhu) house.

Centuries old painting on Roza-e-Rasool ﷺ in Madina Al Munawara on top of “Mehrab Ustuwaanah Tahajjud,”

It is reported that this was the spot where late at night a carpet was spread for the Prophet ﷺ to perform tahajjud prayer after the people had left. There used to be a niche at this place to indicate the Prophet’s ﷺ place of performing Tahajjud but it has now been hidden with a bookcase.


Fino alla fine, the phrase – meaning “until the end” – captures the relentless drive of the Bianconeri, a team who never ever give up.

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Sheikh Abdullah Juhnnay |Quran

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Frankie de Jong |

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| Patrik Schick – All Goals 2021/22 so far

Patrik Schick – All Goals 2021/22 so far

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All 30 of @waynerooney‘s Champions League goals! Enjoy ⚽🍴

All 30 of @waynerooney‘s Champions League goals! Enjoy ⚽🍴

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Dybala | Roma |

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| Sisyphean –

The term Sisyphean describes a task that is impossible to complete. It refers to the punishment that Sisyphus receives in the underworld, where he is forced to roll a boulder up a hill repeatedly for eternity

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1- INTRODUCTION TO ASP.NET WEB API ( PART-1 ) ( URDU / HINDI )

YouTube API – Allows you to display videos on a web site. Twitter API – Allows you to display Tweets on a web site. Facebook API – Allows you to display Facebook info on a web site.

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| What is a DUM CASTA clause?

What is a DUM CASTA clause?

by iedivorce | Feb 27, 2017 | Blog

divorce-settlement-agreement-dum-casta-clause-maintenance

The so-called dum casta clause is a paragraph (in a divorce settlement agreement) which stipulates that the spousal maintenance obligation will cease (stop) when the other party remarries or lives together as husband and wife with another person. Similar restrictive conditions may be added if both parties can agree on this.

When provision is being made for spousal maintenance in a divorce settlement agreement, it is highly recommended to add the dum casta clause.

An Example Clause:

“In the event of Mrs A forming a relationship and/or co-habiting with another adult for a period in excess of six months and/or remarries during the course of Mr A’s period of liability to maintain her, Mr A’s liability to maintain Mrs A shall cease.”

No dum casta clause?

In absence of the dum casta clause, the spousal maintenance order will continue even if the receiver of the maintenance remarries or lives together as husband or wife with another person. It might even be possible for a woman to be maintained by two men – her ex-husband and her new husband. One may argue that this goes against public policy. Attempts to remedy this situation after divorce will be difficult, time-consuming and even expensive.

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| DEEN KA ASAL MATLAB | Dr Israr Ahmed

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| What is the meaning of Erling Haaland’s celebration?

What is the meaning of Erling Haaland’s celebration?

Erling Haaland’s celebration is a reproduction of a famous Zen pose which is commonly used in various meditative practices, including yoga.

It is known as the Lotus pose or  Sukhasana in yoga and is supposed to help an individual find their Zen.

When asked by Esporte Interativo what the pose meant in the context of football, Haaland explained: “I really enjoy meditation. It makes feel calm and gives me tranquillity. This is why I sometimes celebrate like that when I score.”

Haaland is not the only footballer to incorporate yoga poses into his catalogue of goal celebrations. Liverpool and Egypt forward Mohamed Salah occasionally performs a celebration based on ‘the tree’ position in yoga.

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| House Flies

House Flies

Musca domestica

29 House fly  NPMA.jpg

What is a House Fly?

The house fly is the most common fly found in and around homes. It has a worldwide distribution and is prominent in the United States. House flies are not only nuisance pests while buzzing around homes, but they are potential disease carriers. House flies have short lifespans, but they can quickly reproduce in large numbers, leading to large house fly populations if not identified and effectively controlled.

House Fly Identification House Fly Prevention House Fly Education

House Fly Identification

Pest Stats

Color

Dark gray

Legs

They have 6 legs

Shape

Small, oval

Size

Adults are about 1/8-1/4” (4-7.5 mm) long

Antennae

Yes

Region

Found throughout U.S.

What Do House Flies Look Like?

House flies are usually gray in appearance and display four black stripes on their thorax. Adult house flies are about 1/8-1/4” (4 to 7.5 mm) long. They have slightly hairy bodies, a single pair of wings and compound red eyes, which contain thousands of individual lenses that allow them to have wider vision. Female house flies are usually larger than males. House flies do not have teeth or a stinger. 

House fly eggs resemble small grains of rice. The eggs hatch into larvae, also known as maggots, which range in size from about ¼-3/8” (7-10 mm) long. Maggots are cream colored with a greasy appearance. When entering the pupal stage, maggots develop dark, hard outer shells, legs and wings, ultimately emerging as full-grown adult flies.

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Karbala | Islamic Hisotry |

1

Karbala

Contributed by Prof. Dr. Nazeer Ahmed, PhD

Karbala was the last breath of the age of faith. Very few historical events have shaped the language, culture, music, politics and sociology of Muslim peoples, as has Karbala. Languages such as Swahili and Urdu that were born a thousand years after the event relate to it as if it happened yesterday. A laborer in Kuala Lumpur reacts to it with the same immediacy as a qawwal in Lahore or a professor in Chicago. Karbala is a noun, an adjective and a verb all at once. Indeed, Karbala marks a benchmark in Islamic history and a central hinge around which the internal dialectic among Muslims revolves.

Until the assassination of Ali ibn Abu Talib (r) the issue of succession to the Prophet had been decided through mutual consultation. Abu Bakr (r), Omar (r), Uthman (r) and Ali (r) (the Khulfa e Rashidoon as Muslims generally refer to them) drew their legitimacy from the consent of the people. The process was inherently democratic. Abu Bakr-as-Siddiq (r) specifically forbade the nomination of his own son as the Caliph after him, thereby avoiding dynastic rule. Omar ibn al Khattab (r), in his last will, nominated a council of six of the most respected Companions to choose his successor. The Companions were cognizant of the pitfalls of dynastic succession and the excellence of rule by consultation and consent. Theirs was the age of faith. The mission of the first four Caliphs was the creation of a just society, enjoining what is noble, forbidding what is evil and believing in God. In this struggle, they took extraordinary pains to ensure that their immediate families did not profit from their privileged positions.

Muawiya bin Abu Sufyan changed this process. Upon the advice of Mogheera bin Shoba, he nominated his eldest son Yazid as his successor. This was an historical benchmark. Rule by consent requires accountability. Rule by a strongman requires force without accountability. The nomination of Yazid destroyed the requirement for accountability. After Muawiya, Muslim history would produce sultans and emperors, some benevolent, others despotic. Some would declare themselves Caliphs, others would hobnob with Caliphs, marrying their daughters and offering them exorbitant treasures as gifts, but their rule was always the rule of a soldier. The transcendence of the rule of Tawhid and the accountability that went with it came to an end with the assassination of Ali (r).

Muawiya had wasted no time in extending his hold on the territories formerly held by Ali ibn Abu Talib (r) and Hassan ibn Ali. Iraq was in the juggernaut of Muawiya’s police force, so the Iraqis had no choice but to accept the imposition of Yazid. The province of Hejaz (which is a part of Saudi Arabia today and includes the cities of Mecca and Madina) was another matter. Respected personages such as Hussain ibn Ali, Abdullah bin Zubair, Abdullah bin Omar, Abdullah bin Abbas and Abdur Rahman bin Abu Bakr opposed the idea of a dynasty as contrary to the Sunnah of the Prophet and the tradition of the first Caliphs. To convince them, Muawiya himself traveled to Madina. A meeting was held but there was no meeting of the minds. Not to be deterred by this defiant rejection, Muawiya came out of the meeting and declared that the five had agreed to take their oath of allegiance to Yazid. According to Tabari and Ibn Aseer, Muawiya openly threatened to use force if his proposition was not agreed to. The ammah (general population) gave in. Only later was it discovered that the rumor of allegiance of the “pious five” was a ruse. The year was 670 CE.

Muawiya died in 680 CE at the age of seventy-eight and Yazid ascended the Umayyad throne. Of the “pious five”, Abdur Rahman bin Abu Bakr had passed away by this time. Abdullah bin Omar and Abdullah bin Abbas weighed the dire consequences of the ensuing fitna and decided that armed resistance to Yazid would be more harmful to the community than acquiscence to his rule. That left only Abdullah bin Zubair and Hussain ibn Ali arrayed against the rule of Yazid.
Upon ascending the throne, one of the first acts of Yazid was to order the governor of Madina, Waleed bin Uthba, to force an oath of allegiance from Abdullah bin Zubair and Hussain ibn Ali. Sensing the imminent danger to his life, Abdullah bin Zubair left Madina for Mecca under cover of darkness and took refuge in the Ka’ba, from where he could organize resistance to the tyranny of Yazid. Hussain ibn Ali consulted with his half-brother Muhammad bin Hanafia and moved to Mecca as well.

Those Companions of the Prophet and other Muslims, who believed that Ali (r) was the rightful Caliph after the Prophet were called Shi’ Aan e Ali (the party of Ali (r), which explains the origin of the term Shi’a. The term Sunni is of later historical origin). As is recorded by Ibn Kathir and Ibn Khaldun, these Companions were not entirely satisfied when Abu Bakr (r) was elected the Caliph. However, to maintain the unity of the community they supported and served Abu Bakr (r), Omar (r) and Uthman (r). When Hassan(r) abdicated in favor of Muawiya, many amongst Shi’ Aan e Ali withdrew from politics. While maintaining no animosity against the power structure, which was almost always hostile to them, they accepted the spiritual leadership of Ali’s (r) lineage.

Kufa had been the capital during the Caliphate of Ali ibn Abu Talib (r) and members of Shi’ Aan e Ali were numerous in Iraq. Hussain ibn Ali received insistent letters from the notables of Kufa inviting him to Iraq and to accept their allegiance to him as the Caliph. As a first step, Hussain sent his cousin Muslim bin Aqeel on a fact finding mission. Muslim bin Aqeel arrived in Kufa and set up residence in the house of a well-wisher, Hani. The supporters of Hussain thronged this residence, so Muslim sent word to Hussain encouraging him to migrate to Kufa.

Meanwhile, Yazid dispatched Ubaidullah bin Ziyad, commonly known as Ibn Ziyad, the butcher of Karbala, to apprehend Muslim bin Aqeel and stop the incipient uprising. Ibn Ziyad arrived in Iraq and promptly declared that those who would support Yazid would be rewarded and those who opposed him would have their heads cut off. Greed and fear of reprisals did their trick. The Kufans made an about-turn and abandoned Muslim. He was attacked and executed by forces of Ibn Ziyad. Before his death, Muslim sent word to Hussain that the situation in Kufa had changed and that he should abandon the idea of migrating there. By this time, Ibn Ziyad’s forces had cut the communications of Hussain’s supporters, so the second message from Muslim never reached Hussain.

Unaware of the ground situation in Kufa, and against the advice of Abdullah bin Zubair, Hussain started his move from Mecca to Kufa in 680 with his family and supporters. He was a prince of faith and was impelled by a higher vision. On the way, news arrived that Muslim had been killed. According to Ibn Kathir, Hussain wanted to turn back but the demand for qisas (equitable retribution) from Muslim’s brothers prevented him. He did inform his entourage of the developments and urged those who wanted to return to do so. All but the very faithful, mostly members of the Prophet’s family, left him.

Undaunted, Hussain ibn Ali moved forward and was stopped by a regiment of troops under Amr bin Sa’ad at Karbala on the banks of the River Euphrates. A standoff ensued, negotiations took place and Amr bin Sa’ad communicated this to Ibn Ziyad in Kufa. But Ibn Ziyad would accept nothing short of capitulation and Hussain’s explicit baiyah (oath of allegiance) to Yazid. Sensing that Amr bin Sa’ad was reluctant to commence hostilities against the Prophet’s family, Ibn Ziyad recalled him and replaced him with Shimr Zil Jowhan. Shimr, a man without moral compunctions, surrounded the Hussaini camp and cut off the supply of water. The final confrontation came on the 10th of Muharram. (Muharram is the first month of the Islamic calendar and the date is mentioned here because the 10th of Muharram has come to occupy a special place in Muslim history). Hussain, the soldier of God, who had drunk from the lips of the Prophet and was heir to the heavenly secrets from Ali (r), arranged his seventy two men in battle formation, advanced and met the forces of darkness. Each of the men was cut down and at last, the grandson of the Prophet also fell. His head was cut off and sent to Kufa where Ibn Ziyad mistreated it in the most abominable manner and paraded it through the streets. The ladies and surviving children in Hussain’s entourage suffered enormous hardships. Great tragedies throw up great personages. It was at this juncture in history that the leadership of Hazrath Zainab shone through. She consoled the survivors, saved the life of Zain ul Abedin ibn Hussain and proved to be the fortress guarding the dignity of Hussain’s household. The ladies and the children were first taken to Damascus and were then safely escorted back to Madina by some well-wishers. It was the year 680.

More Muslim tears have been shed for the blood of Hussain ibn Ali than any other martyr in Islamic history. Hussain’s martyrdom provided Islam with a paradigm for selfless struggle and sacrifice. For hundreds of years, generations would rise, invoking the name of Hussain ibn Ali, to uphold justice and to fight against tyranny. For some Muslims, it was the defining moment in Islamic history.

Hussain stood for faith and principle in the face of tyranny and coercion. In the person of Hussain, faith held its head high against the sharpness of the tyrant’s blade. Hussain was the embodiment of the Qur’anic teaching that humankind is born into freedom and is to bow only before the Divine majesty. Freedom is a trust bestowed upon all men and women by the Creator; it is not to be surrendered before the oppression of a mere mortal.

Karbala imparted a new meaning to the term struggle. Humankind must strive with patience and constancy in the face of extreme adversity. Comfort and safety are not to be impediments in the higher struggle for the rewards of the hereafter. Hussain did not give up his struggle even though he was abandoned by the multitudes that had offered him support. He did not surrender while facing insurmountable odds.

History is a jealous and demanding consumer. Time and again, it demands the ultimate sacrifice from the faithful, so that faith may renew itself. Karbala was a renewal of faith. Islam received an eternal boost from the sacrifice of Hussain ibn Ali. Faith had triumphed even while the sword had conquered.

Before Karbala, Shi’ Aan e Ali was a religious movement. After Karbala, it became both a religious and political movement. As we shall see in later chapters, the echoes of Karbala were heard again and again throughout Islamic history and imparting to it a directional momentum that persists even in contemporary affairs.

So great was the shock from Hussain’s martyrdom, that even Yazid sought to distance himself from the tragedy. Ibn Kathir reports that when he heard of the events of Karbala, Yazid wept bitterly and cursed the actions of Ibn Ziyad. But when we view the sum total of Yazid’s actions and his personal character, these were nothing but crocodile tears of a tyrant.

DISCUSSION BY PROFESSOR NAZEER AHMED
September 19, 2018, South Bay Islamic Association, San Jose, California
A call to declare Youm e Ashura as an International Day of Universal Justice.

Civilizations move forward when actions emanate from faith and are propelled by righteous action, with patience and perseverance. Imam Hussain was a personification of faith with righteous action.

This day is a commemoration of Youm e Ashura, a day that is indelibly linked with the earliest history of humankind, of Adam, Noah, Abraham and Musa, peace be upon all of them. It is the also the day of one of the greatest tragedies faced by the Muslim ummah, the tragedy of Karbala. Every tragedy is a sign from Allah. Every tragedy is a time for reflection. Every tragedy is a time for renewal.

We live in extraordinary times. We live in times when human progress is limited only by the speed of light and the human capacity to absorb change. On the one hand humankind has conquered space and contemplates the possibility of multiple universes. On the other hand, it stands at the precipice of self-destruction. There is more wealth today than at any time in human history. At the same time, there are millions who are hungry and destitute. The enormous wealth is concentrated in the hands of a few. It is as if we live in a structure that is like an inverted pyramid, standing on its tip, ready to topple over at the slightest touch, or the movement of a single digit on the computer, as it almost happened with Y2K.

In this lopsided world, the condition of Muslims is even more tragic. Not since the Mongol invasions of the thirteen century has the world of Islam faced the devastations that it has faced in recent years. I have recently returned from a tour of Asia and I have never witnessed a sense of helplessness and outrage as I have seen this time. From the hapless Rohingya women in Myanmar to the orphans of Tripoli it is the same story. The land of the crescent moon is burning. Country after country is devastated. From Myanmar to NW Pakistan, Afghanistan to Iraq, Syria to Yemen, Horn of Africa to Libya it is one devastated land after another. Ignorance, illiteracy and dire poverty are rampant. People raise their hands up to the sky asking for heavenly deliverance and the appearance of a Great Helper.
In this world that is aflame what is the relevance of the tragedy of Karbala?
As the poet has expressed it beautifully in Urdu:

Qatle Hussain Asl Mein Marge Yazid Hai
Islam Zinda Hota hai her Karbala Ke Baad

The martyrdom of Hussain is in reality the death of Yazid
Islam is born anew after every Karbala.

Karbala stands out as an historical benchmark, a hinge around which the history of Islamic civilization revolves. The privilege that we have today, of reciting the Shahadat la ilaha il Allah, Muhammad Rasool Allah is because of the Shahada of Imam Hussain at Karbala.

History is a Sign from Allah. The Quran teaches us
Sa nureehim ayatina fil afaq, wa fi anfusihim, hatta yatabayyahahul haq
Soon shall We show them Our Signs on the horizon, and within their own souls, until it is clear to them that it is the Truth.

Allama Iqbal in his Reconstruction of Religious Thought in Islam interpreted Afaq, on the horizon, to mean Signs in Nature. The Qur’an offers us again and again lessons from nature and lessons from history to provide us guidance.
Those who are heedless of the Signs of Allah are annihilated. Those who do not learn from history are condemned to repeat it.

The historical context of Karbala is known to all of you. After the Battle of Nawahand at the time of Hazrath Omar, the great wealth of Persia fell into Muslim hands. As long as the towering personality of Hazrath Omar was there at the helm of affairs, the wealth was managed. But when Hazrath Osman became the Khalifa, some people took advantage of his goodness and shyness. Things went from bad to worse in the latter period of Hazrath Osman, resulting in his assassination. This was like the Big Bang of the Great Fitnah. It led to civil wars. Hazrath Ali tried to control the spreading fasad but he too was swept away by its whirlwinds and tasted shahadat. Amir Muawiya took over, the Islamic domains expanded from Pakistan to Spain but internal dissensions continued. Amir Muawiya changed the process of consultation, or Ijmah of the companions that had governed the selection of the Khalifa and forced his profligate son Yazid upon an unwilling ummah to succeed him. The oppression was so great that some well-known personages took refuge in the Kaaba. Only Imam Hussain took up the emblem of justice and stood up to the tyranny of Yazid. Upon the invitation of the people of Kufa, Imam Husain and his entourage moved towards Iraq but the perfidy of the people of Kufa and the dagger of Yazid’s forces intervened and Imam Hussain was martyred on the 10th of Muharram 680 of the Common Era. The household of the prophet, the ladies, faced untold hardships which brought forth the towering personality of Hazrath Zainab as the fortress that protected the dignity of the blessed household.

This is a broad-brush view of very complex events which I have documented in detail in the Encyclopedia of Islamic history, on the web site historyofislam.com. So, what are the lessons of this great tragedy for the Muslims of today, for whom every day seems to be a new Karbala, every week the onset of another tragedy, every month a fresh wave of oppression?

History is not a compendium of who did what to whom; it is a panorama of Signs from Allah through which we attain certainty of faith.

To benefit from the lessons of history, one must acquire knowledge. Knowledge is the basis of faith and faith is the foundation of a civilization. Where there is no faith, there is no civilization. To quote the great philosopher of the Maghreb, Ibn Khaldun, the pursuit of historical sciences is a useful endeavor because it illuminates the struggles of the Prophets and of the generations before us so that we learn from them.

So, what are the lessons of Karbala? The first lesson is faith. Allah subhanahu teaches us in the Quran:
Wal Asr, Innal Insane La Fi Qusr, il al Ladeena Amanu, wa Amilus Salihat, Wa tawasau bil haq, wa tawasau bis sabr.
By the passage of time, indeed humankind is at loss, except such as those who have certainty of faith and engage in righteous action, and work together to establish justice and support each other with patience and fortitude.

The life of Imam Hussain is an eloquent tafseer of this Ayat. He stood fast with his focus riveted on Allah in the face of adversity. Even as the blood flowed from his jugular vein, and he felt the sharpness of the tyrant’s blade, the words from his lips were la ilaha il Allah, Muhammad Rasool Allah. Muslims today face the heavy hand of tyranny, both internal and external. In the face of such tyranny, the lesson is to imbibe the example of the great mujahid, Imam Hussain, and hold onto faith in Allah. Trust in Allah. Tawakkul Al Allah. Faith is the raft that will take the Muslim ummah through the turbulence of modern-day oppression, just as did the ark that took Noah and his followers through the torrents of the Great Flood.
Second is Amalus Salehat, righteous action. Do what is right. Righteousness is conformity to God’s Law, both in intent and in deed. Righteousness is the outward manifestation of faith. It is the fruit of faith, and a fruit is the essence of a tree.

Imam Hussain had a choice. He could have given his Baiyat to Yazid and could have earned for himself a high position in the Umayyad hierarchy. But he did what was right.

Third, the central message of Karbala is justice, al Haq. Al Haq is an ocean in itself. It is inexhaustible. First of all, it is one of Asmaul Husna, the most beautiful names of Allah. It means Truth. It means justice. It means rights and responsibilities. It is an inexhaustible ocean. Imam Hussain stood for justice in the face of tyranny. Justice in this case meant due process, the process of ijma to elect a khalifa and to oppose the imposition of a wayward tyrant by his father. Imam Hussain stood for justice when Yazid demanded baiyat; he stood for justice when Yazid’s forces cut off their supply of water and even the children in the Imam’s entourage were thirsty for a single drop of water. He did not swerve from justice even when he felt the sharpness of the tyrant’s blade.

Imam Hussain’s message is for all the world and for all times. It is not just for the Muslims. Justice is an attribute of Allah. It is a universal longing in the human soul because it comes with the Ruh that is infused into the human at birth. In today’s tipsy turvy world, when the economic edifice stands on its head, as an inverted pyramid, when wealth is focused in the hands of fewer and fewer people, and millions are condemned to poverty, the message of justice resonates with every human heart. For Muslims, the Imam’s message takes on a special meaning as they are subject to double jeopardy. As human beings, they witness the economic exploitation of the many by the few. As Muslims, they are subject to tyranny from within and from without. People often ask: What can I do to change the world? The Imam provides a possible answer: Stand up for justice. The Quran teaches us:
Ya ayyuhal ladhina amanu koonu qawwmeena bil qist shuhadalillah. O you who have certainty of faith! Do stand firmly for justice, as witnesses before Allah.

Imam Hussain was a personification of this Ayat. When he stood on the battlefield in Karbala, he had only 72 followers with him. But he saw not just 72, he saw billions around him, he saw the generations to come until the day of judgement, he saw you and I, and said to these generations loud and clear: kunu qawwameena bil qaism shuhdalillah. Stand firmly for justice as witnesses before God. The imam was a Shaheed before he was a Shaheed. He was a martyr before he was a martyr. He is an example for all generations and for all times.

Wa tawasaw bis sabr. Tawasaw: work together. Reinforce each other. Reinforce each other in the pursuit of justice and truth. Muslims lost their leadership of the world when they swerved from their unity of purpose and started to work against each other. Imam Hussain was betrayed by the people of Kufa who invited him and then abandoned him. Muslims lost the battle of Plassey in 1757 because of the chicanery of Mir Jaafar. Muslims lost the Battle of Mysore in 1799 and gave the great subcontinent of India on a platter to the British because of the chicanery of Mir Sadiq. In a broader sense, is it not time to call it a day on the historical animosity between the Shia and the Sunni? Imagine that the presence of Imam Hussain is here with us, as it is by virtue of his shahadat. What would he say to the Muslims? Would he call them Shias and Sunnis? Would he not advise them to rise above the perceptions of history and embrace each other, as one Ummah standing before Allah, with kalma e la ilaha il Allah on their lips, following the Prophet, standing firm on justice for all.

And lastly sabr and tahammul, forbearance. Tahammul is a quality exhibited by Prophet Muhammad, Prophet Ibrahim, Prophets Musa and Isa. Imam Hussain stood like a rock against the mounting waves of adversity. First the people of Kufa abandoned him. Next, the forces of Yazid would accept nothing less than surrender. Third, water was cut off from his children. And finally, a showdown between 72 men and a host of 30,000. Never in history have so few stood so steadfast against so many in defense of justice.

Great historical events throw up great personages. Hazrath Zainab was one such person. After the shahadat of all the men, she assumed the mantle of leadership for the household of the Prophet. She was the pillar of support as the ladies were forced to march through the desert to Damascus. She protected the infant Zainul Abedin against a judgement from the tyrant that he should be killed. She spoke up, confronted the tyrants and protected the honor of the young ladies. Zainab (r) is an inspiration to all women, offering them an example of fortitude, courage, rectitude and honor in extreme adversity.

Imam Hussain was a reflector of the Light of Muhammed, an Noor e Muhammadi. When asked to describe the Prophet, Hazrat Aisha Siddiqa said that he was a personification of the Quran. If Muhammed (sas) was the personification of the Quran, as Moses was the personification of the Torah, Imam Hussain was the personification of faith, courage, patience, endurance and justice. He died a martyr almost 1400 years ago.

Throughout Islamic history, men and women have gone into battle invoking the valor of Ali and the shahadah of Hussain. The tears that are shed for Karbala cleanse and purify the great community of Islam, generation after generation. Karbala has become a metaphor in all languages spoken by Muslims -Arabic, Farsi, Urdu, Turkish, Malay, Swahili, English, German, French, Hausa and Mandinka alike. A taxi driver in Kuala Lumpur as well as the most sophisticated professor at Harvard understands it with immediacy.

Imam Hussein is a living symbol of the presence of heavenly attributes within us, the attributes of justice, truth, righteous action, patience, perseverance and justice.

Would it not be a fitting tribute to the memory of this great event if Youm-e-Ashura was commemorated as an international day of justice and people of all faiths and nationalities were invited to participate in it

Karbala

Contributed by Prof. Dr. Nazeer Ahmed, PhD

Karbala was the last breath of the age of faith. Very few historical events have shaped the language, culture, music, politics and sociology of Muslim peoples, as has Karbala. Languages such as Swahili and Urdu that were born a thousand years after the event relate to it as if it happened yesterday. A laborer in Kuala Lumpur reacts to it with the same immediacy as a qawwal in Lahore or a professor in Chicago. Karbala is a noun, an adjective and a verb all at once. Indeed, Karbala marks a benchmark in Islamic history and a central hinge around which the internal dialectic among Muslims revolves.

Until the assassination of Ali ibn Abu Talib (r) the issue of succession to the Prophet had been decided through mutual consultation. Abu Bakr (r), Omar (r), Uthman (r) and Ali (r) (the Khulfa e Rashidoon as Muslims generally refer to them) drew their legitimacy from the consent of the people. The process was inherently democratic. Abu Bakr-as-Siddiq (r) specifically forbade the nomination of his own son as the Caliph after him, thereby avoiding dynastic rule. Omar ibn al Khattab (r), in his last will, nominated a council of six of the most respected Companions to choose his successor. The Companions were cognizant of the pitfalls of dynastic succession and the excellence of rule by consultation and consent. Theirs was the age of faith. The mission of the first four Caliphs was the creation of a just society, enjoining what is noble, forbidding what is evil and believing in God. In this struggle, they took extraordinary pains to ensure that their immediate families did not profit from their privileged positions.

Muawiya bin Abu Sufyan changed this process. Upon the advice of Mogheera bin Shoba, he nominated his eldest son Yazid as his successor. This was an historical benchmark. Rule by consent requires accountability. Rule by a strongman requires force without accountability. The nomination of Yazid destroyed the requirement for accountability. After Muawiya, Muslim history would produce sultans and emperors, some benevolent, others despotic. Some would declare themselves Caliphs, others would hobnob with Caliphs, marrying their daughters and offering them exorbitant treasures as gifts, but their rule was always the rule of a soldier. The transcendence of the rule of Tawhid and the accountability that went with it came to an end with the assassination of Ali (r).

Muawiya had wasted no time in extending his hold on the territories formerly held by Ali ibn Abu Talib (r) and Hassan ibn Ali. Iraq was in the juggernaut of Muawiya’s police force, so the Iraqis had no choice but to accept the imposition of Yazid. The province of Hejaz (which is a part of Saudi Arabia today and includes the cities of Mecca and Madina) was another matter. Respected personages such as Hussain ibn Ali, Abdullah bin Zubair, Abdullah bin Omar, Abdullah bin Abbas and Abdur Rahman bin Abu Bakr opposed the idea of a dynasty as contrary to the Sunnah of the Prophet and the tradition of the first Caliphs. To convince them, Muawiya himself traveled to Madina. A meeting was held but there was no meeting of the minds. Not to be deterred by this defiant rejection, Muawiya came out of the meeting and declared that the five had agreed to take their oath of allegiance to Yazid. According to Tabari and Ibn Aseer, Muawiya openly threatened to use force if his proposition was not agreed to. The ammah (general population) gave in. Only later was it discovered that the rumor of allegiance of the “pious five” was a ruse. The year was 670 CE.

Muawiya died in 680 CE at the age of seventy-eight and Yazid ascended the Umayyad throne. Of the “pious five”, Abdur Rahman bin Abu Bakr had passed away by this time. Abdullah bin Omar and Abdullah bin Abbas weighed the dire consequences of the ensuing fitna and decided that armed resistance to Yazid would be more harmful to the community than acquiscence to his rule. That left only Abdullah bin Zubair and Hussain ibn Ali arrayed against the rule of Yazid.
Upon ascending the throne, one of the first acts of Yazid was to order the governor of Madina, Waleed bin Uthba, to force an oath of allegiance from Abdullah bin Zubair and Hussain ibn Ali. Sensing the imminent danger to his life, Abdullah bin Zubair left Madina for Mecca under cover of darkness and took refuge in the Ka’ba, from where he could organize resistance to the tyranny of Yazid. Hussain ibn Ali consulted with his half-brother Muhammad bin Hanafia and moved to Mecca as well.

Those Companions of the Prophet and other Muslims, who believed that Ali (r) was the rightful Caliph after the Prophet were called Shi’ Aan e Ali (the party of Ali (r), which explains the origin of the term Shi’a. The term Sunni is of later historical origin). As is recorded by Ibn Kathir and Ibn Khaldun, these Companions were not entirely satisfied when Abu Bakr (r) was elected the Caliph. However, to maintain the unity of the community they supported and served Abu Bakr (r), Omar (r) and Uthman (r). When Hassan(r) abdicated in favor of Muawiya, many amongst Shi’ Aan e Ali withdrew from politics. While maintaining no animosity against the power structure, which was almost always hostile to them, they accepted the spiritual leadership of Ali’s (r) lineage.

Kufa had been the capital during the Caliphate of Ali ibn Abu Talib (r) and members of Shi’ Aan e Ali were numerous in Iraq. Hussain ibn Ali received insistent letters from the notables of Kufa inviting him to Iraq and to accept their allegiance to him as the Caliph. As a first step, Hussain sent his cousin Muslim bin Aqeel on a fact finding mission. Muslim bin Aqeel arrived in Kufa and set up residence in the house of a well-wisher, Hani. The supporters of Hussain thronged this residence, so Muslim sent word to Hussain encouraging him to migrate to Kufa.

Meanwhile, Yazid dispatched Ubaidullah bin Ziyad, commonly known as Ibn Ziyad, the butcher of Karbala, to apprehend Muslim bin Aqeel and stop the incipient uprising. Ibn Ziyad arrived in Iraq and promptly declared that those who would support Yazid would be rewarded and those who opposed him would have their heads cut off. Greed and fear of reprisals did their trick. The Kufans made an about-turn and abandoned Muslim. He was attacked and executed by forces of Ibn Ziyad. Before his death, Muslim sent word to Hussain that the situation in Kufa had changed and that he should abandon the idea of migrating there. By this time, Ibn Ziyad’s forces had cut the communications of Hussain’s supporters, so the second message from Muslim never reached Hussain.

Unaware of the ground situation in Kufa, and against the advice of Abdullah bin Zubair, Hussain started his move from Mecca to Kufa in 680 with his family and supporters. He was a prince of faith and was impelled by a higher vision. On the way, news arrived that Muslim had been killed. According to Ibn Kathir, Hussain wanted to turn back but the demand for qisas (equitable retribution) from Muslim’s brothers prevented him. He did inform his entourage of the developments and urged those who wanted to return to do so. All but the very faithful, mostly members of the Prophet’s family, left him.

Undaunted, Hussain ibn Ali moved forward and was stopped by a regiment of troops under Amr bin Sa’ad at Karbala on the banks of the River Euphrates. A standoff ensued, negotiations took place and Amr bin Sa’ad communicated this to Ibn Ziyad in Kufa. But Ibn Ziyad would accept nothing short of capitulation and Hussain’s explicit baiyah (oath of allegiance) to Yazid. Sensing that Amr bin Sa’ad was reluctant to commence hostilities against the Prophet’s family, Ibn Ziyad recalled him and replaced him with Shimr Zil Jowhan. Shimr, a man without moral compunctions, surrounded the Hussaini camp and cut off the supply of water. The final confrontation came on the 10th of Muharram. (Muharram is the first month of the Islamic calendar and the date is mentioned here because the 10th of Muharram has come to occupy a special place in Muslim history). Hussain, the soldier of God, who had drunk from the lips of the Prophet and was heir to the heavenly secrets from Ali (r), arranged his seventy two men in battle formation, advanced and met the forces of darkness. Each of the men was cut down and at last, the grandson of the Prophet also fell. His head was cut off and sent to Kufa where Ibn Ziyad mistreated it in the most abominable manner and paraded it through the streets. The ladies and surviving children in Hussain’s entourage suffered enormous hardships. Great tragedies throw up great personages. It was at this juncture in history that the leadership of Hazrath Zainab shone through. She consoled the survivors, saved the life of Zain ul Abedin ibn Hussain and proved to be the fortress guarding the dignity of Hussain’s household. The ladies and the children were first taken to Damascus and were then safely escorted back to Madina by some well-wishers. It was the year 680.

More Muslim tears have been shed for the blood of Hussain ibn Ali than any other martyr in Islamic history. Hussain’s martyrdom provided Islam with a paradigm for selfless struggle and sacrifice. For hundreds of years, generations would rise, invoking the name of Hussain ibn Ali, to uphold justice and to fight against tyranny. For some Muslims, it was the defining moment in Islamic history.

Hussain stood for faith and principle in the face of tyranny and coercion. In the person of Hussain, faith held its head high against the sharpness of the tyrant’s blade. Hussain was the embodiment of the Qur’anic teaching that humankind is born into freedom and is to bow only before the Divine majesty. Freedom is a trust bestowed upon all men and women by the Creator; it is not to be surrendered before the oppression of a mere mortal.

Karbala imparted a new meaning to the term struggle. Humankind must strive with patience and constancy in the face of extreme adversity. Comfort and safety are not to be impediments in the higher struggle for the rewards of the hereafter. Hussain did not give up his struggle even though he was abandoned by the multitudes that had offered him support. He did not surrender while facing insurmountable odds.

History is a jealous and demanding consumer. Time and again, it demands the ultimate sacrifice from the faithful, so that faith may renew itself. Karbala was a renewal of faith. Islam received an eternal boost from the sacrifice of Hussain ibn Ali. Faith had triumphed even while the sword had conquered.

Before Karbala, Shi’ Aan e Ali was a religious movement. After Karbala, it became both a religious and political movement. As we shall see in later chapters, the echoes of Karbala were heard again and again throughout Islamic history and imparting to it a directional momentum that persists even in contemporary affairs.

So great was the shock from Hussain’s martyrdom, that even Yazid sought to distance himself from the tragedy. Ibn Kathir reports that when he heard of the events of Karbala, Yazid wept bitterly and cursed the actions of Ibn Ziyad. But when we view the sum total of Yazid’s actions and his personal character, these were nothing but crocodile tears of a tyrant.

DISCUSSION BY PROFESSOR NAZEER AHMED
September 19, 2018, South Bay Islamic Association, San Jose, California
A call to declare Youm e Ashura as an International Day of Universal Justice.

Civilizations move forward when actions emanate from faith and are propelled by righteous action, with patience and perseverance. Imam Hussain was a personification of faith with righteous action.

This day is a commemoration of Youm e Ashura, a day that is indelibly linked with the earliest history of humankind, of Adam, Noah, Abraham and Musa, peace be upon all of them. It is the also the day of one of the greatest tragedies faced by the Muslim ummah, the tragedy of Karbala. Every tragedy is a sign from Allah. Every tragedy is a time for reflection. Every tragedy is a time for renewal.

We live in extraordinary times. We live in times when human progress is limited only by the speed of light and the human capacity to absorb change. On the one hand humankind has conquered space and contemplates the possibility of multiple universes. On the other hand, it stands at the precipice of self-destruction. There is more wealth today than at any time in human history. At the same time, there are millions who are hungry and destitute. The enormous wealth is concentrated in the hands of a few. It is as if we live in a structure that is like an inverted pyramid, standing on its tip, ready to topple over at the slightest touch, or the movement of a single digit on the computer, as it almost happened with Y2K.

In this lopsided world, the condition of Muslims is even more tragic. Not since the Mongol invasions of the thirteen century has the world of Islam faced the devastations that it has faced in recent years. I have recently returned from a tour of Asia and I have never witnessed a sense of helplessness and outrage as I have seen this time. From the hapless Rohingya women in Myanmar to the orphans of Tripoli it is the same story. The land of the crescent moon is burning. Country after country is devastated. From Myanmar to NW Pakistan, Afghanistan to Iraq, Syria to Yemen, Horn of Africa to Libya it is one devastated land after another. Ignorance, illiteracy and dire poverty are rampant. People raise their hands up to the sky asking for heavenly deliverance and the appearance of a Great Helper.
In this world that is aflame what is the relevance of the tragedy of Karbala?
As the poet has expressed it beautifully in Urdu:

Qatle Hussain Asl Mein Marge Yazid Hai
Islam Zinda Hota hai her Karbala Ke Baad

The martyrdom of Hussain is in reality the death of Yazid
Islam is born anew after every Karbala.

Karbala stands out as an historical benchmark, a hinge around which the history of Islamic civilization revolves. The privilege that we have today, of reciting the Shahadat la ilaha il Allah, Muhammad Rasool Allah is because of the Shahada of Imam Hussain at Karbala.

History is a Sign from Allah. The Quran teaches us
Sa nureehim ayatina fil afaq, wa fi anfusihim, hatta yatabayyahahul haq
Soon shall We show them Our Signs on the horizon, and within their own souls, until it is clear to them that it is the Truth.

Allama Iqbal in his Reconstruction of Religious Thought in Islam interpreted Afaq, on the horizon, to mean Signs in Nature. The Qur’an offers us again and again lessons from nature and lessons from history to provide us guidance.
Those who are heedless of the Signs of Allah are annihilated. Those who do not learn from history are condemned to repeat it.

The historical context of Karbala is known to all of you. After the Battle of Nawahand at the time of Hazrath Omar, the great wealth of Persia fell into Muslim hands. As long as the towering personality of Hazrath Omar was there at the helm of affairs, the wealth was managed. But when Hazrath Osman became the Khalifa, some people took advantage of his goodness and shyness. Things went from bad to worse in the latter period of Hazrath Osman, resulting in his assassination. This was like the Big Bang of the Great Fitnah. It led to civil wars. Hazrath Ali tried to control the spreading fasad but he too was swept away by its whirlwinds and tasted shahadat. Amir Muawiya took over, the Islamic domains expanded from Pakistan to Spain but internal dissensions continued. Amir Muawiya changed the process of consultation, or Ijmah of the companions that had governed the selection of the Khalifa and forced his profligate son Yazid upon an unwilling ummah to succeed him. The oppression was so great that some well-known personages took refuge in the Kaaba. Only Imam Hussain took up the emblem of justice and stood up to the tyranny of Yazid. Upon the invitation of the people of Kufa, Imam Husain and his entourage moved towards Iraq but the perfidy of the people of Kufa and the dagger of Yazid’s forces intervened and Imam Hussain was martyred on the 10th of Muharram 680 of the Common Era. The household of the prophet, the ladies, faced untold hardships which brought forth the towering personality of Hazrath Zainab as the fortress that protected the dignity of the blessed household.

This is a broad-brush view of very complex events which I have documented in detail in the Encyclopedia of Islamic history, on the web site historyofislam.com. So, what are the lessons of this great tragedy for the Muslims of today, for whom every day seems to be a new Karbala, every week the onset of another tragedy, every month a fresh wave of oppression?

History is not a compendium of who did what to whom; it is a panorama of Signs from Allah through which we attain certainty of faith.

To benefit from the lessons of history, one must acquire knowledge. Knowledge is the basis of faith and faith is the foundation of a civilization. Where there is no faith, there is no civilization. To quote the great philosopher of the Maghreb, Ibn Khaldun, the pursuit of historical sciences is a useful endeavor because it illuminates the struggles of the Prophets and of the generations before us so that we learn from them.

So, what are the lessons of Karbala? The first lesson is faith. Allah subhanahu teaches us in the Quran:
Wal Asr, Innal Insane La Fi Qusr, il al Ladeena Amanu, wa Amilus Salihat, Wa tawasau bil haq, wa tawasau bis sabr.
By the passage of time, indeed humankind is at loss, except such as those who have certainty of faith and engage in righteous action, and work together to establish justice and support each other with patience and fortitude.

The life of Imam Hussain is an eloquent tafseer of this Ayat. He stood fast with his focus riveted on Allah in the face of adversity. Even as the blood flowed from his jugular vein, and he felt the sharpness of the tyrant’s blade, the words from his lips were la ilaha il Allah, Muhammad Rasool Allah. Muslims today face the heavy hand of tyranny, both internal and external. In the face of such tyranny, the lesson is to imbibe the example of the great mujahid, Imam Hussain, and hold onto faith in Allah. Trust in Allah. Tawakkul Al Allah. Faith is the raft that will take the Muslim ummah through the turbulence of modern-day oppression, just as did the ark that took Noah and his followers through the torrents of the Great Flood.
Second is Amalus Salehat, righteous action. Do what is right. Righteousness is conformity to God’s Law, both in intent and in deed. Righteousness is the outward manifestation of faith. It is the fruit of faith, and a fruit is the essence of a tree.

Imam Hussain had a choice. He could have given his Baiyat to Yazid and could have earned for himself a high position in the Umayyad hierarchy. But he did what was right.

Third, the central message of Karbala is justice, al Haq. Al Haq is an ocean in itself. It is inexhaustible. First of all, it is one of Asmaul Husna, the most beautiful names of Allah. It means Truth. It means justice. It means rights and responsibilities. It is an inexhaustible ocean. Imam Hussain stood for justice in the face of tyranny. Justice in this case meant due process, the process of ijma to elect a khalifa and to oppose the imposition of a wayward tyrant by his father. Imam Hussain stood for justice when Yazid demanded baiyat; he stood for justice when Yazid’s forces cut off their supply of water and even the children in the Imam’s entourage were thirsty for a single drop of water. He did not swerve from justice even when he felt the sharpness of the tyrant’s blade.

Imam Hussain’s message is for all the world and for all times. It is not just for the Muslims. Justice is an attribute of Allah. It is a universal longing in the human soul because it comes with the Ruh that is infused into the human at birth. In today’s tipsy turvy world, when the economic edifice stands on its head, as an inverted pyramid, when wealth is focused in the hands of fewer and fewer people, and millions are condemned to poverty, the message of justice resonates with every human heart. For Muslims, the Imam’s message takes on a special meaning as they are subject to double jeopardy. As human beings, they witness the economic exploitation of the many by the few. As Muslims, they are subject to tyranny from within and from without. People often ask: What can I do to change the world? The Imam provides a possible answer: Stand up for justice. The Quran teaches us:
Ya ayyuhal ladhina amanu koonu qawwmeena bil qist shuhadalillah. O you who have certainty of faith! Do stand firmly for justice, as witnesses before Allah.

Imam Hussain was a personification of this Ayat. When he stood on the battlefield in Karbala, he had only 72 followers with him. But he saw not just 72, he saw billions around him, he saw the generations to come until the day of judgement, he saw you and I, and said to these generations loud and clear: kunu qawwameena bil qaism shuhdalillah. Stand firmly for justice as witnesses before God. The imam was a Shaheed before he was a Shaheed. He was a martyr before he was a martyr. He is an example for all generations and for all times.

Wa tawasaw bis sabr. Tawasaw: work together. Reinforce each other. Reinforce each other in the pursuit of justice and truth. Muslims lost their leadership of the world when they swerved from their unity of purpose and started to work against each other. Imam Hussain was betrayed by the people of Kufa who invited him and then abandoned him. Muslims lost the battle of Plassey in 1757 because of the chicanery of Mir Jaafar. Muslims lost the Battle of Mysore in 1799 and gave the great subcontinent of India on a platter to the British because of the chicanery of Mir Sadiq. In a broader sense, is it not time to call it a day on the historical animosity between the Shia and the Sunni? Imagine that the presence of Imam Hussain is here with us, as it is by virtue of his shahadat. What would he say to the Muslims? Would he call them Shias and Sunnis? Would he not advise them to rise above the perceptions of history and embrace each other, as one Ummah standing before Allah, with kalma e la ilaha il Allah on their lips, following the Prophet, standing firm on justice for all.

And lastly sabr and tahammul, forbearance. Tahammul is a quality exhibited by Prophet Muhammad, Prophet Ibrahim, Prophets Musa and Isa. Imam Hussain stood like a rock against the mounting waves of adversity. First the people of Kufa abandoned him. Next, the forces of Yazid would accept nothing less than surrender. Third, water was cut off from his children. And finally, a showdown between 72 men and a host of 30,000. Never in history have so few stood so steadfast against so many in defense of justice.

Great historical events throw up great personages. Hazrath Zainab was one such person. After the shahadat of all the men, she assumed the mantle of leadership for the household of the Prophet. She was the pillar of support as the ladies were forced to march through the desert to Damascus. She protected the infant Zainul Abedin against a judgement from the tyrant that he should be killed. She spoke up, confronted the tyrants and protected the honor of the young ladies. Zainab (r) is an inspiration to all women, offering them an example of fortitude, courage, rectitude and honor in extreme adversity.

Imam Hussain was a reflector of the Light of Muhammed, an Noor e Muhammadi. When asked to describe the Prophet, Hazrat Aisha Siddiqa said that he was a personification of the Quran. If Muhammed (sas) was the personification of the Quran, as Moses was the personification of the Torah, Imam Hussain was the personification of faith, courage, patience, endurance and justice. He died a martyr almost 1400 years ago.

Throughout Islamic history, men and women have gone into battle invoking the valor of Ali and the shahadah of Hussain. The tears that are shed for Karbala cleanse and purify the great community of Islam, generation after generation. Karbala has become a metaphor in all languages spoken by Muslims -Arabic, Farsi, Urdu, Turkish, Malay, Swahili, English, German, French, Hausa and Mandinka alike. A taxi driver in Kuala Lumpur as well as the most sophisticated professor at Harvard understands it with immediacy.

Imam Hussein is a living symbol of the presence of heavenly attributes within us, the attributes of justice, truth, righteous action, patience, perseverance and justice.

Would it not be a fitting tribute to the memory of this great event if Youm-e-Ashura was commemorated as an international day of justice and people of all faiths and nationalities were invited to participate in it?

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SURAH AHZAB AYAT 33 IN ARABIC TEXT | Mufti Abdul Waheed |

SURAH AHZAB AYAT 33 IN ARABIC TEXT

وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَـٰهِلِيَّةِ ٱلْأُولَىٰ ۖ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا

Wa qarna fee bu yoo tikunna wa laa tabarrajna tabarrujal Jaahiliyyatil oolaa wa aqimnas Salaata wa aaateenaz Zakaata wa ati’nal laaha wa Rasoolah; innamaa yureedul laahu liyuzhiba ‘ankumur rijsa Ahlal Bayti wa yutahhirakum tatheeraa

ENGLISH TRANSLATION

Here you can read various translations of verse 33

SAHIH INTERNATIONAL
And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.

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| The Story Behind the Googol (and Google)

What is Googol (or Google): Story behind it!

By admin

Aug 4, 2015

Curiosities

When searching for the word “Googol” Wikipedia advices “Not to be confused with Google.” But, is there any relationship in between those concepts?

Widespread sounding of the word occurs through the name of the company Google, with the name “Google” being an accidental misspelling of “googol” by the company’s founders, which was picked to signify that the search engine was intended to provide large quantities of information. In 2004, family members of Kasner, who had inherited the right to his book, were considering suing Google for their use of the term googol; however, no suit was ever filed.

What is a Googol in Math? and how many zeros are in a googol?

A googol is the large number 10100; that is, the digit 1 followed by 100 zeroes.

The term was coined in 1920 by 9-year-old Milton Sirotta, nephew of American mathematician Edward Kasner. Kasner popularized the concept in his book Mathematics and the Imagination in 1940.

Didn’t you know the existence of the “googol” concept?

How much is a googol? How many zeros are in a googol

What is higher than a googol?

googolplex is much larger than a googol, but is still finite, as the inventor of the name was quick to point out. It was first suggested that a googolplex should be 1, followed by writing zeros until you got tired.

what is a googol

Maybe Googol should have been known as the actual name of the company Google. The name “Google” was an accidental misspelling of “googol” by the company’s founders, which was picked to signify that the search engine was intended to provide large quantities of information.

Google began in January 1996 as a research project by Larry Page and Sergey Brin when they were both PhD students at Stanford University in Stanford, California.

| >>> Have you ever wondered about: Where is 0 in roman numerals ?

The corporation has been estimated to run more than one million servers in data centers around the world. It processes about 24 petabytes of user-generated data each day and over one billion search requests.

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You Only Live Once – YOLO

You Only Live Once – YOLO

Drake? Schlitz Beer? Fritz Lang? Honoré de Balzac? Joe E. Lewis? Frank Sinatra? Fyodor Dostoevsky? Anonymous?

Dear Quote Investigator: In 2011 a song called “The Motto” by Drake was released, and it contained this expression:

You only live once.

The acronym YOLO was popularized by this song, I think. But I have heard the catch phrase for decades. I recall that the famous crooner Frank Sinatra entertained concert goers with the following version:

You only live once, and the way I live, once is enough.

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