* Courtesy of Masjid al – Furqaan (Cape Town)
* Courtesy of Masjid al – Furqaan (Cape Town)
If the light of the sinning believer was revealed the light would envelop the entire universe, what then of the light of the Muslim who is in obedience? And what is the source of this light?
It is the sacred way and tradition of the Messenger of Allah, peace and blessings be upon him. His living is good for us, and his death is good for us.
Allah, Sublime and Majestic, granted his noble Messenger, peace and blessings be upon him, the concern and authority to view the actions of his Umma and when he sees that which is good he praises his Lord, and when he sees other than good, our noble messenger seeks forgiveness on our behalf.
We take example from the noble lady Fatima al Zahra who went to her father for all things that happened in her life. In times of worry, in times of pain or suffering, Fatima went to the noble messenger of Allah, peace and blessings be upon him.
When in need go to the Messenger of Allah. He will bring you ease and solve your problems. Go by means of sending blessings. Remember him, send peace and blessings upon him, and he will seek assistance for you.
Follow in his footsteps, and he will light your way. Adorn yourself with his manners and you will be illumined. Then the light of Faith sets in the heart and manifests in every place and action.
In following in his noble footsteps one learns to live fully. One learns to live faith. Footstep by footstep, day by day one remembers Allah. Faith is the everyday when fueled by intentions.
Every moment is an opportunity to illuminate all of your affairs. An opportunity to bring blessings into your life.
In following in his noble footsteps, in uttering his blessed words and doing what he has done, blessings and peace be upon him, one becomes alive to the reality of existing for Allah. Rejoice in the illumination of faith.
The book details many good deeds that a person can easily practise without major effort. The Mufti Taqi has highlighted actions over a wide spectrum of areas, ranging from worship to social conduct, all of which entail minimum effort but reap abundant reward. This concise work will help readers appreciate the importance of many righteous actions, realise how easy it is to perform them, and ultimately imbue them with the spirit to practice Islam in its entirety. Translated by Shaykh Javed Iqbal. Our thanks to Turath Publishing for this video.
Mufti Taqi ‘Uthmani is one of the leading Islamic scholars living today. Author of more than 40 books, he is an expert in the fields of Islamic law, Economics and Hadith. For the past 35 years, he has been teaching at the Darul-Uloom in Karachi that was established by his father Mufti Muhammad Shafi, the late Grand Mufti of Pakistan. He also holds a degree in law and has sat as Judge at the Shari’ah Appellate Bench of the Supreme Court of Pakistan. He is a consultant to several international Islamic financial institutions and has played a key part in the move toward interest free banking and the establishment of Islamic financial institutions. He is the deputy chairman of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC). Cover: Paperback Author: Mufti Taqi ‘Uthmani.
Answered by Ustadh Salman Younas
Question: I was taught that when we say “assalamu alayka ayyuh al-nabi” it should be with the intention that our prayer is being conveyed by angels to the Prophet.
(a) Is it permissible to believe that we are directly addressing the Prophet in the sense that his soul is present before us?
(b) Can we say it while picturing the Prophet before us?
Answer: assalamu `alaykum
I pray you are well.
(a) Leading scholars of the Hanafi school have stated that the formula “ayyuha al-nabi” is not uttered merely to recount an event wherein God sent blessings upon the Prophet (God bless him). Rather, it is stated with the intention that one is addressing the Prophet (God bless him) with blessings. [al-Shurunbulali, Imdad al-Fattah (304)]
The outward purport of the formula “ayyuha al-nabi” implies such an address from the one praying to the Prophet (God bless him) himself. As Imam al-Nawawi stated, “and the one praying addresses him (God bless him) with his statement, ‘ayyuha al-nabi.” [al-Nawawi, Rawda al-Talibin (2:453)]
(b) If one wishes to “picture” the Prophet (God bless him) when stating this formula, this would be acceptable. In fact, some scholars have stated that prophetic practice itself may have entailed extracting an image of his person and addressing it with the formula in question. [al-Shirwani, Hashiya (2:48)]
As for the idea of the “soul being present before us”, then if this is in the manner of picturing or imagining described above, it would be permitted. Similarly, the belief that angels will convey the blessings is also valid and textually established.
Regarding the more controversial belief that soul of the Prophet (God bless him) is present before one when uttering such formula, all that can be said about it is that it is a matter that is possible as numerous scholars have stated. Indeed, the meeting of the various prophets (God bless him) during the Prophet’s (God bless him) night-journey to Jerusalem textually attests to this, in addition to the fact that the mind does not preclude its occurrence.
Does this entail that it is an actual occurrence for each and any individual? Not necessarily although people admittedly have different understandings when it comes to this “presence”, such as the Prophet (God bless him) being “effectively present” on account of being shown our deeds by God [al-Bazzar, Musnad (1:397)], or “present” in a barzakhi sense that is beyond the physical laws and limitations of this worldly realm and of which we possess limited knowledge.
In the end, what counts is the mindfulness and love that imbues our hearts when we utter this formula and all other statements in our prayer. The manner in which the Prophet (God bless him) is made aware of these blessings is ultimately inconsequential and should be of little concern to us; we know he is made aware and we know that his existence is (and, of course, has always been) unlike our own. Most things beyond this are distractions that become an excuse for individuals to engage in pointless polemics.
And Allah alone knows best.
Checked & Approved by Shaykh Faraz Rabbani
Allah Most High says, “I am near – I answer the call of the one who calls upon me (2:186).”
Yet, many of us wonder: Are my du’as being answered? Is there a certain du’a I have to read for each of my concerns? Do my du’as have to be in Arabic?
This talk is from a series in which Shaykh Faraz Rabbani explains the reality of du’a (supplication) and how to turn to Allah. It is based on a classical text on the same subject by Shaykh al Islam Zakariyya al Ansari.
The text is divided into the 11 concise, apt sections described below.
1. The reality of du’a
2. Our being called on to make du’a
3. The great virtue of du’a
4. The integrals of supplication, its wings, and its means
5. The conditions of supplication
6. Its proper manners
7. The times of du’a and the state in which it should be made
8. Signs of acceptance of du’a
9. Explaining the religious ruling of du’a
10. Some encompassing supplications
11. Explaining what the greatest Divine Name is
WATCH the previous videos here: Adab of Du’a Series
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Read this following today in Mostafa al Badawi’s Introduction to Imam Haddad’s text, “Two Treatises, Mutual Reminding and Good Manners, and thought it was a powerful, needed reminder for myself. Posting to help keep the lesson close at hand.
“It is bad manners of the most sever degree to be informed that the Hereafter is immensely better than this world and is everlasting, yet prefer this world and concentrate all one’s energies therein. It is bad manners to be informed that it is possible to draw near to God, yet decide that the effort required to do so is too troublesome and so settle for the minimum necessary to barely escape the Fire. It is bad manners to be informed that some people ascertain profound knowledge of God through contemplation, yet decide that other things are more important as the objects of your concerns. It is bad manners to devote time and energy to studying the insignificant and the ephemeral, yet neglect to devote equal time (at least) in studying that which helps deliver one from chastisement in the Hereafter and from moral indifference in this life. The Prophet (peace and blessings be upon him) said “God loathes those who are learned in the affairs of this world but are ignorant of the Hereafter.”
For it behooves those who have been gifted by God with intelligence and skills to apply these gifts towards what benefits them in the most profound way, to gain knowledge and insight about the Real and the purpose He has created us. This is not to say that one should abandon the world altogether; on the contrary, Islam encourages excellence in things of this world, but not at the expense of matters related to the Hereafter and religious conduct of one’s life. Detachment from the world is a thing of the heart, a mental attitude, an objective view of prioritization, so that one does everything that is required to do but without inordinate preoccupation. As for studying the sciences of the religion., it is a duty that that no Muslim can evade. “Seeking knowledge is an obligation upon every Muslim man and woman,” said the Prophet (peace and blessings be upon him). This goes side by side with learning a trade, a craft or obtaining higher university degrees.”
~ Mostafa al-Badawi, Translator’s Introduction, Two Treatises: Mutual Reminding and Good Manners (by Imam Abdullah ibn Alawi al-Haddad)
 Ṣaḥīḥ al-Bukhārī : vol. vi/Kitāb Iʿtiṣām bi al-kitābi wa al-sunna 99, Bāb 2/h.6851
Messenger of Allah, may Allah bless him and grant him peace, its virtue is great and benefit in this world and the hereafter for those who are excessive in it are plenty. Allah the Exalted said: ‘Indeed Allah and His angles confer blessings upon the Prophet, O believers! Confer blessings upon him and salute him with a worthy salutation’ [33:56]
Virtue of Sending Blessings Upon the Messenger of Allah
Imam al-Habib `Abdullah al-Haddad
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